A TREATISE of the threefold state of man wherein is handled, 1 His Created holiness in his innocency. 2 His Sinfulness since the fall of Adam. 3 His Renewed holiness in his regeneration. Ephes. 4. 22. 23. 24. 2 You have been taught in Christ to put off the Old man, corrupt according to the lusts of error: 3 To be renewed in the spirit of your minds and to put on the New man, 1 Which was Created according to God in righteousness, and the Holiness of truth. Printed at London for Robert Dexter and Ralph jackeson. 1596. To the godly, wise, and virtuous lady, the Lady Elizabeth Cary, wife to the right worshipful Sir Robert Cary, Knight: temporal and eternal happiness in the Lord jesus. AS the writing and publishing of books for the good of the whole Church, so the intituling or dedicating of them (Right worshipful Lady) to some notable parsonage in particular, is grounded upon many just causes, and great commodities which it bringeth: commended unto us by the continual practice of the Church from time to time: and warranted by pregnant examples in the word of God. For by this means it cometh to pass, that both the favour of men (whereby the building of God's Church is greatly furthered) is procured for the maintenance of the truth and the proffessours of it, and also their graces, virtues, and Christian lives, not only crowned with due and deserved praise (a thing righteous and acceptable in the sight of God, yea a notable encouragement, and spur to good works, and therefore carefully performed by the Apostle Paul. Rom. 16. and in many other places) but also propounded for imitation to the whole Church, as cities set on the tops of hills, and as a candle not covered with a bushel, but set in a candlestick, in the light whereof men may see, enter, and follow on the way leading to eternal life. Thus the Evangelist Luke writeth the story of the life & death of Christ, to one Theophilus, and john that divine Apostle, inscribeth one of his Epistles to a certain faithful and elect Lady: and thus as infinite others have written public arguments to private men, so we do now presume to prefix your ladyships name to this simple treatise, written of a matter worthy to be handled after a better manner, to wit, of the spiritual state of man, or of the holiness and sinfulness, the purity and corruption of the soul. It is not needful, unless perhaps in regard of them who are unacquainted with the state of that country, to rehearse the reasons moving me so to do. To let pass the earnest desire of them who might command me in any lawful matter, but especially in this it is well known, that in the town & country where you dwell, as in worldly dignity God hath given unto you an high place and calling, so you have returned thankfulness to him, and been in the profession of the Gospel of Christ, not the last, or lowest, but forward and zealous and that not only in serving God yourself, but also in procuring the salvation of others, by setting up and maintaining the ministry of the word, and favouring the sincere preachers and professors of it. As I myself, (who being in some sort astraunger in those parts know not much of the affairs of them) know in diverse of my friends, for whose good I have good cause to rejoice, and to give your Ladyship hearty thanks for great favour showed unto them. Yea I am persuaded, that many in that country (the good whereof especially we intent in this action) will, to let other reasons pass, even for that love which they bear unto you, more heartily favour, and more willingly take the pains to peruse this treatise. Neither do I doubt, but that God will accomplish that notable work, which he hath begun in you, and by your means: & so enlarge that fountain of spiritual grace which he hath put into your heart, that the streams thereof shall overflow that dry and barren country, and water that tender plant of the true knowledge of Christ, so lately set, and so seldom to be seen in it, yea refresh the bowels, and rejoice the hearts of all that fear God. Considering that for the effecting hereof, God hath given unto you many singular means, which he hath denied unto others of his servants: as namely, worldly honour and power, the which meeting with the unfeigned love of God, and of his glory, doth as a mighty gale of wind set forward the gospel of Christ in a speedy and happy course: purchasing unto it friendly entertainemet and favour at the hands of many, who otherwise would perhaps not greatly regard it. For then the state of the Church is most flourishing, when as Kings and Queens, Lords and Ladies, and all degrees of honourable men & women are nourse-fathers', and nourse-mothers' unto her. But then especially this cometh, to pass, whenas wisdom sitteth at the helm, guiding worldly power & spiritual zeal in the right course. As touching the which virtue, if I should here mention that which is constantly reported of you, I should seem to many, even to all that know you not, to do that which I would be loath to do, even to flatter: & that not only yourself but also your sex: the which, if that be true, which is generally thought and spoken, may by your example wipe away that blot of silly simplicity and want of deep reach in matters of importance, wherewith it is usually stained and debased. But I must be sparing in this behalf lest that I seem to mind and admire your wisdom so much, that in the mean time I forget and offend your modesty, the most proper and precious jewel of your sex. Only I desire God to increase this and all other his good graces in you, and so to guide you by them in the whole course of your life, that they who have occasion to try, may have good cause to say, as the prophet David doth of and to Abigal, 1. Sam. 26. 33. Blessed be thy wisdom: you know the story. Thus being loath to be tedious and troublesome unto you, I commend this silly present to your gentle acceptation, & your Ladyship to the gracious protection of God. Written in Cambridge this thirty. of March, in the year of grace revealed. 1596. Your Ladyships to be commanded in all dutifulness Thomas Morton. To the reader, increase of all spiritual understanding and everlasting peace. WE do here offer, to thy christian consideration and courteous entertainment (gentle reader) a rude description of the spiritual state of man. The which if perhaps thou desire to have for shortness, plainness, memory, and fashions sake comprised in some one memorable word, may not unfitly be termed Adam in whom only all these three estates did concur and may be seen, or an anatomy of the soul. A matter of all other most needful to be known and learned: yea most worthy to be handled, explained, dilated, and illustrated with all care and diligence, it being that wherein the happiness of man doth wholly consist. For this is eternal salvation to know God, to wit, the father creating us according to his own image in perfect purity: the son redeeming us by his precious blood from sin and misery: the holy spirit sanctifying and renewing us by his grace to eternal glory. In the which respect we have thought that our time and labour, the which it hath pleased God in mercy to ty to the study of his holy word, could not be better bestowed then in commending this saving knowledge unto others: and that by this means which now we use, being thereunto moved by some urgent reasons, wherewith it is not needful that either we should trouble you, or you yourself. Our purpose, or rather our desire and endeavour is, to make an anatomy of the soul of man, to lay open before thy eyes the several parts and faculties of it, together with the natural and supernatural holiness and sinfulness of them. Wherein we have endeavoured to use as great brevity and plainness as we could, and as the great variety and difficulty of the matter, which often is very intricate, would permit: avoiding both loathsome tediousness and unprofitable obscurity, as thinking it much better not to speak then not to be understood, and to lay open dark matter in rude and homely terms, then with enigmatical parables to amaze and mock the reader. We have rather applied our style to the capacity of the simple, and the good of all, by insisting most in those things whereby we may be edified in the knowledge and obedience of Christ, then affected the curious scanning of subtle questions, serving rather for the whetting of the wit, than the saving of the soul. And yet as they have their use, which is not to be neglected, so we do briefly touch them as occasion is offered. Desiring the readers, especially those who do not profess learning, to pick out of this treatise some matter of edification rather than of contention, and with me to leave needless controversies to scholastical exercises, and men of nimble wites. But what needeth all this, will some man say: this labour might very well have been spared, and much better bestowed: considering the abundance of knowledge, the daily and continual preaching, the superfluity of books written of all arguments both divine and profane, in such swarms and huge multitudes, that men have no leisure to look on the fair inscriptions, much less to peruse the tedious and irksome bodies of them. Yea men are so cloyed and deceived with vain repetition of old matter glossed over with new words, and so amazed with strange doctrines lately devised, that they have in a manner given over the buying and reading of books, esteeming it a fruitless and foolish misspending of money and time, both which ought to be reserved for necessary uses, and a needless disquieting of their minds being already sufficiently grounded and settled in the truth. How just and true this complaint is in some respect we are not now to discuss: but for this matter whereof we speak, it were to be wished if so it pleased God, that it were true indeed, and that we had as great plenty of the true knowledge of God and of sound teachers of the truth, as of the stones in the streets, and in one word, that all the people of God did prophecy. But is it so indeed? doth knowledge, religion, godliness, and all the means thereof, or not rather palpable ignorance, atheism, and superstition abound in most places? Yea surely, the complaint of the Prophet Hos. 4. 1. is more true, There is no knowledge or fear of God in the land. But what of this? is this to be attributed to the want of books and other means of knowledge? Surely there is no cause why either some places should complain of want, or any loath their plenty in this behalf. We have more books learnedly and godlely written, than we do use well, and yet we might use more well then we have. There is and will be as long as the church remaineth here on earth a needful use of new tracttates, comments, sermons, catechisms, and determinations, as new reasons, illustrations, and methods are invented: as new doubts, controversies, errors, and herese do arise: as this or that vice doth reign: and as men give themselves diversly to the studying of particular heads of doctrine, and parts of the word of God. All is not to be expected at any one hand: where one sleepeth, another waketh: one is concise and dark, another large and plain: one dry and barren, an other full and pithy. Yea in divers writers thou shalt see the admirable variety of spiritual gifts, and so be stirred up to praise the great bounty of God towards his church, The doctrine according to godliness (as th' apostle defineth divinity) is a large field, wherein ten thousand may labour continually, and all have elbow room: yea each one differ from the rest, not only in manner but also in matter and argument, howsoever all do handle the same doctrine in general. As for diversity of opinions in some cases, it ought not any way to trouble or offend any man, seeing that it is the will of God, that while we remain here on earth, we should both know and prophecy whether by speaking or by writing, not perfectly but only in part. A few contradictions do not, as it may seem, either impair the credit of the teachers, or shake the faith of the hearers of God's word, but rather strengthen and uphold both. For hereby it appeareth, that men do not (as the prophet compalineth. jere. 23. 30.) steal the word of God one from an other, delivering for sound doctrine, whatsoever the most do hold and teach, rather than what they themselves do think: and so conspiring together in a compact form of doctrine, are not many but only one witness: but are in their consciences before God persuaded of the truth of the gospel of Christ, which they profess and teach. It is but folly to look for in mortal and earthly men, a heavenly and angelical harmony void of all jarring. It is rather our parts to labour in repressing that pride and selfelove of our corrupt natures, whereby men carnally minded and affected, are made to swell in anger and hatred against those who do not in every respect dance after their pipe: being more alienated from their brethren for some few contradictions, then joined together in Christian love, by their consent in all the points of religion beside. Mild and modest dissenting worketh out the truth, as the striking of flints together doth sparks of fire: and that often cometh to pass errando via reperta: Try all and keep the best. But we trust that no man will make these objections which we imagine, or think, much less speak evil of that which is intended for his good. That which one misliketh, another perhaps will approve: and if students waste their ink and we are their pens, and printers venture their pains and paper, they for their own exercise, or in any other good intent, these in hope of some honest advantage, and both of them in a Christian desire of profiting others, let not that trouble thee. The loss is their own, and it is lawful for them to do with their own what they list (we speak of private censures not of public restraint) use men's writings and gifts, if thou think them for thy purpose: otherwise, take their good meaning (and ours among the rest, not the worst of all others in good part, and so leave them to their likers or to their loss. Lastly we desire the friendly reader to put to his helping hand to this work which we have taken in hand to amend what soever is any way amiss, to add to this imperfect and light delineation of man's soul, not only the essential parts which are wanting, but also the sinews of strong proofs and arguments, yea the clear colours of examples and other illustrations: and Lastly to further our endeavours if he think them any way profitable for the Church of Christ by hearty good will and earnest prayer. But especially I do intend, and commend this treatise unto you (my beloved countrymen, and kinsfolk, the inhabitants of the town of Berwick, even to all that in the said town do call on the name of the Lord jesus, being there unto moved by nature itself, which would wring even out of a flinty heart special affection and hearty love to the native soil. Yea what is more meet or more needful in all reason and equity then that we should return the first fruits of our labour thither from whence we came, and where we had our first being and beginning. Accept I pray you at my hands this poor mite in stead of some rich pledge of unfeigned love. Who knoweth, but that by the blessing of God, this small grain of mustardseed, the simplest of a thousand books every where extant, being carefully received by you into your minds and hearts, as into good ground, may send forth plentiful fruit of spiritual knowledge, and unfeigned obedience unto eternal life: and may grow to that bigness, that the birds of the air, may build their nests in the branches of it? for so I hope, that you acknowledging this simple and unlearned piece of work, to be the fruit of your own field, will even in that respect the more willingly eat of it, and perhaps the more happily digest it, to the increase of that stature, and strength whereunto you have already attained in Christ. In whom I do earnestly desire that you may grow from grace to grace, labouring to glorify him by a holy and unblamable life, as he hath showed himself most merciful and bountiful unto you. He hath powered forth his blessings both temporal and spiritual upon you with a full hand: he hath given unto you greater plenty of things needful for the preservation of the body, then to any other place in the land beside: he hath freed you from the dregs and relics of popery, wherewith the whole country far and near even a hundred miles from you, is infected as with a common plague: you have godly & learned preachers of the word of God, although not many, yet more than some scores of miles in the country will afford: and lastly you have leisure and opportunity of serving God, and using all the means of your salvation greater than any other hath, as all men know. What wanteth then, but only this, that you be not wanting to yourselves, but careful in using these singular blessings to your own edification and eternal salvation? That so your Church may be renowned in all places, as flourishing in the multitude, not of verbal professors mocking God and deceiving themselves with an outward show of religion, but of sincere and sound Christians serving God in spirit and truth, and labouring to keep a good conscience in the whole course of their lives, both towards God and towards their brethren. Thus craving pardon of you for my boldness in this behalf, I commend you to God, and to the word of his grace which is able to build you further and to give you an inheritance among those that are sanctified. The lord be with you all now and evermore. Amen. Written this first of April. 1596 your hearty well-willer and countryman T. M. The argument of the treatise following. THE last and chief end why God in the beginning made the world with all things therein contained▪ was the setting forth of his glory: the which before the creation did shine in and to himself only: whereas now all the creatures do praise his holy name. For the effecting whereof, it was needful that the creature should be endued with a kind of excellency so great, as that it might manifest the glory of the power, wisdom, and goodness of God, and yet so mean, that it should not in any respect be comparable to the excellency of the creator. Hence it is, that the state of all things in the world, even of the most excellent creatures, is kept down and debased from the state of God, as in many other respects, so especially in this, that the one is momentany, variable and diverse, the other being eternal, constant, and the same for ever. So we read, Exod. 3. 14. whenas God would even paint out the excellency of his own nature, and distinguish himself from all other things whatsoever do any way exist, he saith that his name is, I will be who I will be or who I am, that is, I am not a changeable creature, but the Almighty jehova, in whom there is no shadow of change. But it is far otherwise with the creature, wherein there is no permanent state to be found. And to let pass the base sort of them, which are made for corruption, and to be consumed in the use, let us consider the state of the most excellent creatures, even those which being endued with reason, were made according to the image of God, to wit, Angels and men: of whose estate the scripture witnesseth, that it is not only changeable, but also strangely changed. For it being in the first creation most happy, glorious, and holy, became afterward most impure, wretched, and vile. Neither doth it stay here, but by the mercy of God man is restored to his first excellency. So we read, job. 4. 18. 19 behold in his servants he will not trust, no not in his Angels will he put any confidence how much less in men dwelling in houses of clay whose foundation is in the dust & c? Neither can it be otherwise, for God hath his being from himself, but the creature dependeth on God, by whom it was made, and therefore can neither exist nor continue in any estate longer than the good pleasure of God doth permit. This mutability of the creature appeareth chief in man, whose diverse states being three in number, we do endeavour to lay open in this treatise. The first is the state of the first creation, of holiness, of life, and all happiness. The second is the estate of the fall, of sin, of death, and of all misery. The third is the state of regeneration, of righteousness, of salvation, and of eternal glory. These three estates, we desire to declare out of the word of God, which entreateth plentifully of the two latter, but more sparingly of the first, for that it continued a very short time. Yet we may learn the doctrine of it also out of the scripture, especially by these means: first out of the example of Adam, Eva, and Christ, the which three only of all mankind lived in this estate. Secondly out of the state of the Angels which agreeth with the state of man in many respects, and therefore we do often in the two first estates speak of the Angels, not of set purpose, but as by the way and for the further illustration of the state of man, who in his creation agreeth with all the Angels, and in his fall with the reprobate sort of them. Thirdly we may consider the innocency of man in those things which the scripture speaketh of God, to whom it often giveth the person of man not polluted with sin but remaining in his first purity: and lastly we may gather what was the state of the first creation by the state of regeneration, the which being nothing else but the renewing of the first estate, will give us great light for the understanding of it. Further, this is to be marked that by the state of innocency we do not mean those few days only wherein Adam did continue innocent, but also the whole progress and course of this state, as it would have been if man had not fallen at all, the which supposed continuance of the state of innocency differeth much from that actual estate, wherein Adam was before his fall: for he was not at the first endued with any such actual perfection of holiness and happiness, but that he was daily to increase in both these respects, as God should reveal himself more & more unto him. Lastly this treatise is divided into three parts, each part into divers chapters: which in the two former parts have each of them three Sections according to the three divers states of man, the which may be considered in the table following, either severally by the reader going down in the several columns or in comparison with the other two, in the overthwart lines. The first part. Ch Section. 1. Section. 2. Section. 3 1 Of the state of innocency and life. pag. ● Of the state of sin and death. pag. 5 Of the state of r●●generation & sa●●uation. pag. 1● 2 Of the happiness wherein man was created. pag. 29 Of his miserable estate since the fall pag. 41 Of the eternal happiness of ma● pag. ● 3 Of created holiness. pag. 38 Of the sinfulness of man. pag. 41 Of renewed homeliness. pag. ● 4 Of faith in general and of legal faith. pag. 59 Of infidelity. pag. 70 Of evangelical faith. pag▪ ● 5 Of hope. pag. 106. Of desperation. pag. 108 Of renewed 〈◊〉 hope. pag. ● 6 Of the fear of God. pag. 122. Of the want of the said fear. pag. 126 Of renewed 〈◊〉 pag. ● 7 Of filial subjection. pag. 133. Of the want of filial subjection. p. 139 Of filial subject 〈◊〉 renewed. pag. ● 8 Of servile subjection. pag. 160. Of seru●le rebellion. pag. 163 Of servile subiec●● renewed. pag. ● 9 Of man's subjection to God as to his teacher. pag. 171. Of man's rebellion against God his teacher. pag. 175 Of man's subject to God his tea●● renewed. pag▪ ● 〈…〉 subjection of the creature▪ pag. 185 Of man's rebellion against his creator. pag. 189 Of man's subjection to his creator, renewed. pag. 192 〈…〉 〈…〉 Of man's subjection to God as to a husband. pag. 195 The second part. Section. 1 Section. 2. Section. 3. Of the image of God in man in his pure estate. pa. 202 Of man's deformity or unlikeness to God. pag. 213 Of the renewed image of God in man pag. 215 Of the created holiness of the mind. pag. 217 Of the sinfulness of the mind. pag. 238 Of a renewed mind. pag 248 Of man's conscience in his pure estate. pag. 252 Of a corrupt conscience. pag▪ 254 Of a renewed conscience & certainty of salvation. pag. 263 Of the holiness of man's memory pag. 270 Of the sinfulness of the memory. pag. 274 Of a renewed memory▪ pag. 276 Of the created holiness of the will pag. 279 Of the sinfulness of the will. pag. ●93 Of the renewed will of man pag. 311 Of the affections specially of love & hatred. pag. 318 Of corrupt affections. pag. 326 Of renewed love and hatred pag. 330 Of holy joy and sorrow. pag. 336 Of corrupt joy & sorrow. pag. 342 Of renewed joy and sorrow p. 345 The third part. Of the changes happening in the three estates. pag. 349 Of the changes of created holiness. pag. 353 Of the natural decrease of sinfulness▪ pag. 358 Of the supernatural decrease of sinfulness, pag. 363 Of the particulars in this supernatural decrease of sinfulness▪ pag. 374 Of the natural & supernatural increase of sinfulness▪ pa. 380 Of the decrease of renewed holiness▪ pag. 388 Of the increase of renewed holiness pag 414 Of celestial holiness▪ pag, 424 OF THE THREEfold state of man. The first part of this treatise, wherein is handled the first part of man's holiness and sinfulness, to wit his due subjection to God with the contrary rebellion. CHAP. I. Section. 1. Of the state of innocency and life. FOR the enlarging of God's glory (the which is the end of the creation of the world) it was needful, that of the creatures some should be endued with understanding. For even as the strength, wisdom▪ and beauty of a man cannot purchase unto him any commendation or credit, unless some others besides himself do mark, know and acknowledge those excellent parts of nature and industry: in like manner the heavens, Of the state of innocency and life. the air, the water, and the earth, although they be decked and replenished with stars, birds, fishes, beasts, and many other admirable creatures, and do contain in them infinite matter of God's glory, yet they could not any jot increase that glory which God had before the creation, unless there were some other creatures able to observe, conceive, declare, admire, and extol the power, wisdom, and goodness of God shining in these things. For this cause, God after that he had made the higher and the lower world, the one consisting of the heavens, the other of the elements, he saw it needful for the illustration of his glory, to create Angels and men to be the inhabitants, and as his tenants of these glorious palaces, yea to behold and confess the excellency of his workmanship in themselves, and in the rest of the creatures. For the which purpose he gave unto them, faculties of understanding, and speaking, with many other, which he denied to the rest. Thus we see the excellent state of Angels and men, being made to be witnesses, and preachers of the glory of God, and so being admitted into the presence of God, are there to behold his glory: yet with this difference, that the Angels do behold it more clearly in heaven, and man more obscurely in earth. Herein consisteth the good estate of these creatures in that they are thus made partakers, of the glorious presence of God, and so joined to God. For hereof it cometh that they are both happy and holy, it being impossible that any thing which is joined to God, who is happiness and holiness itself, should either lack any good and pleasant thing, or be any way polluted, so that this conjunction of the reasonable creature with God, wherein the excellency of this first estate consisteth, is of two sorts: the first may be called external, personal or local, whereby Angels and men enjoying the presence of God, are in place and after an outward manner joined to God: this kind of conjunction is perfect happiness, the other kind is inward and spiritual, when as the inward faculties of the creature, as his mind and will, do wholly cleave to God alone. This kind of conjunction is perfect holiness, and it is the means or the condition of the former conjunction: for as soon as the creature ceaseth to be holy, in the same moment it ceaseth to be happy, and is strait way cast out of the presence of God. So that the goodness of this first state consisteth in two things, happiness and holiness, from both which it hath the denomination: from the first, it is called the state of life, for the scripture speaking to man speaketh after the manner of men, unto whom nothing is so acceptable as life, because in it all pleasures are enjoined. From the second it is called the state of innocency, because in it man stood righteous, and free from all guilt of sin before God. Sect. 2. Of the state of sin and death. IN the next place we are to consider the second state of man, as far different from the first as is death from life, sin from innocency, darkness from light, wretchedness from happiness, usually and fitly called the fall of mankind. Forunto the absolute perfection o● the aforesaid felicity, this only was wanting, that it was mutable: First of the causes, authors, and workers of this lamentable ruin, secondly of the manner of it. The actors in this tragedy, are three, God, Satan, and Man, all which have a stroke in this action, yet after a far diverse manner, even as their natures are diverse. For the first, as the holy, glorious, and happy state of man; so this sinful, vile and miserable condition cometh from God: yet not after the same sort; for the good estate is properly, directly, immediately, and wholly wrought by God, but he doth only suffer the evil state to be brought to pass by evil instruments: yet this his permission is not idle, but effectual and working: for God is not an idle looker on, as if he had cast off the care of the world and of his creatures, Of the state of sin and death. and left all at six and seven (as we use to speak) but he hath a part in this work in that he did in his eternal counsel make an immutable decree of this fall of man, and the means thereof, and that for the setting forth of his glory, which is the end of all his decrees and actions whatsoever. For howsoever it may seem to derogate from the glory of God, that the reasonable creature, being the fairest flower in his garden, and the most excellent part of his workmanship, should so soon be trodden under foot and brought to nought; yet in truth GOD is greatly glorified by this means, for hereby it appeareth, first, that God only is constant, eternal, and the same for ever in that his most excellent creatures are so variable: Rom. 3. 4. Let God be true, and every man a liar, as it is written, Rom. 3. 4. that thou mightest be justified in thy sayings, and overcome when thou art judged. For the which purpose the consideration of the shortness of the first state maketh very much, for although it cannot be certainly defined how long it continued, yet this is agreed upon by all, that neither the Angels themselves, nor yet man continued many days in their innocency, but fell away from God soon after that they were created. Secondly the fall of these creatures doth show that God is just in punishing sin. Thirdly it maketh a way for the state of salvation, and so doth illustrate the mercy of God, whereby he is most of all glorified; yea the power, wisdom, truth, patience, and in brief the whole glory of God is by this means set forth and enlarged. Thus much of the first actor. The other two are the instruments whereby God bringeth his eternal counsel to pass, and yet to all reason of man considering the whole story of man's fall and the particulars thereof, they are the only agents, the first authors, and chief workers of this woeful state, God having no hand or dealing in this matter, but only barely permitting them to do what they list. For the further declaration whereof it is needful that we make a narration of the particulars of this action, and that by supposing GOD to speak to his reasonable creatures, to wit, Angels and men, in this manner. You see how that I have made you the most excellent of all my creatures, indueing you only, with a reasonable mind and will, whereby you may know, love, obey, and honour me, and so consequently enjoy my presence wherein happiness doth consist. As long as you continue holy by obeying my word, so long shall you continue happy by enjoying my presence. But if at any time you do by disobeying my commandment lose this your holiness, you can no longer have any place in my presence, or any fellowship with me, no more than darkness and light can be together, but shall incontinently be cast out of my sight, and so become most wretched and miserable. And therefore look unto yourselves and to your own estate, believe these my promises and threatenings to be true, content yourselves with that state and degree wherein I have placed you, obey all my commandments, for the performance whereof, you are endued with all graces and faculties needful, so shall you be happy: otherwise you shall die for ever. In this most loving and fatherly counsel, which God in the beginning gave to his children, being created after his own similitude, the reasonable creature resteth for some short time, but afterward maketh this reply, although not in word yet in mind and heart, yea in deed and in outward action; We having considered your words, and our present state, do see and find that neither the one is wholly true, nor the other so happy as you do make it: we confess that we are in betrer state than other creatures, yet we cannot herein rest: for we see a higher degree of honour, glory, pleasure and happiness, yea a greater measure of knowledge, whereof we know that our nature is capable, and whereunto we willby all means aspire, notwithstanding your commandment to the contrary: not doubting but that by our own strength, wit, endeavours and inventions, we shall become far more happy than we are by this your creation. Upon this resolution the creature disobeyeth the express commandment of God, and so falleth from God into extreme misery. Now whether the blame of this fall be to be imputed to God, or to the creature itself, let any reasonable creature judge: for God did neither command nor counsel it, but did carefully forewarn them of it: yea he did neither put any evil motion into their minds, nor yet withdraw from them any natural grace, whereby they should have been upholden: but left it to their free choice whither they would be clean and obey him or else rebel against his word. If it be objected that the necessity of God's decree did compel the creature to fall, we answer affirming that to be utterly untrue. For God did decree that the fall of man should come to pass by his free will, and therefore his decree did not take away, but establish man's free will. If it be thought impossible that the same action should be both necessary and contingent as we make this action to be: we answer, that to man it is impossible, but not to God. For man cannot bring any thing certainly to pass by uncertain and contingent means: but God can work necessarily by those means which to man's reason fall out by chance and at hap hazard. For there is no thing contingent or uncertain to God, whodoth foresee all the events of things, and so doth build his immutable decree upon the events themselves which are necessary, not upon the contingency of the causes. As in this instance; how easy a thing was it for God foreseeing that man being endued with free will (whereby he might do either good or evil) would choose the evil part, to decree the fall of man by his free-will, and yet to leave man in the very action, free either to stand or to fall? Again if it be objected that God might have upholden man by some extraordinary grace: we confess that to be true, but yet it doth not thereof follow, that God was the cause of this fall: for the natural grace wherewith man was endued, and which was inherent in himself was sufficient, if he would have used it aright: and for supernatural grace, God was neither bound to give any, neither did he think the creature worthy of any new supply of grace, which did so unthankfully abuse his former bounty, or that the continuance of this pure estate would illustrate his glory so much as would the fall of man. Lastly it may be thought that God might and ought to have made these his excellent creatures in a firm and permanent estate, and that by taking from them all possibility of falling, and all freedom of will in respect of evil, as he doth to the elect Angels and men, and as his own nature is uncapable of evil. Whereunto we answer, that this which is alleged is a thing altogether impossible, for the freedom of will doth not derogate any thing from the perfection of the creature the which could not have been made excellent without it. For where no will is, there is no understanding: As for the elect, both men and Angels they are upholden by the supernatural grace of God, not by any such natural strength & disposition of will as cannot choose evil: the which if they had, they were not reasonable creatures but either as brute beasts and senseless trees, or else as God himself, who only cannot be tempted with any evil. So then the cause why the wicked angels and man kind fell from their first state, was their own free will, choosing sin, and refusing life offered by God: but God is no other ways the cause of this fall, than he is the cause of all actions in the world both good and evil▪ namely in that he is the cause of the cause. For in that he made the free-will of man, he did in some sort make the fall which came of it, & secondly in that he gave an effectual occasion of it. But that is not the question, for we inquire the true and proper cause of this fall. The whole matter may not unfitly be declarred by this similitude: A wise father purposing to let his son see his own wilfulness and intemperancy, together with his love & fatherly affection toward him, resolveth with himself to make him fall into some mortal sickness, out of the which he knoweth himself to be able to recover him. This he will effect not by giving him poison to drink, for them he should be the cause, and bear the blame of that evil, but by laying it in his way, as it were a bait in some sweet meat which he knoweth that his son loveth, and will eat as soon as he seethe it. And lest that he should plead ignorance, and so avoid the blame of wilfulness, he forewarneth him of that kind of meat, charging him very instantly to abstain from it, as being unwholesome, and hurtful unto him: yet he doth not tell him, what he intendeth. This young man coming where this pleasant meat is, remembreth his father's counsel, & commandment, yet is by the enticement of evil companions, and his own appetite moved to eat of it, persuading himself that there is no such danger in it as his father would make him believe: and therefore no cause, he should obey him in that matter. So he eateth of it, and poisoneth himself: now no man can deny, but that both the father and the son have a hand and play their in this tragedy; yet not the father who giveth the occasion only, but the young man himself who doth willingly, or rather wilfully take that hurtful meat, is to be blamed, & counted the cause of this evil. In like manner God dealeth with man, he decreeth his fall, yet doth not throw him down but only layeth a stumbling block in his way. He doth not infect man with the poison of sin but putteth it into a goodly apple, which he knoweth that man will devour greedily whensoever occasion is offered: this he did by forbidding man to eat of that fruit: by the which means he made the eating of it to be sin, that is, deadly poison, which otherwise was good and pleasant. So then God is the cause of man's fall, so as he who layeth a bait for fish is the cause of their death: he using no violence towards them but only suffering them to follow their natural appetite: But Satan, who is the second actor playeth a far divers part, labouring by promises, pretences, enticements, persuasions, and by all means possible to bring man into the state of sin and death: God sitteth still on the bank holding an angle rod in his hand with bait & hook hanging at it, waiting till man come of his own accord and bite. But Satan pursueth man up and down with a net to entangle him: man flieth from satans net as from a most hurtful thing in that he resisteth his temptations for a while. But he cometh willingly to God's bait yea not only uncalled, but also flatly forbidden, & eateth of it greedily: for he being once caught and entangled, changeth his mind and will, thinking that to be good and wholesome, which before he knew to be hurtful & by all means to be avoided. So that the fall of man came as hath been declared of the freedom, or rather of the preversnesse of his own will, according to the eternal decree & purpose of God, by the malicious instigation of sathan: who having before fallen himself, did vehemently desire the fall of man, & that for these reasons; First for that he had now conceived a vehement & desperate hatred of God, having justly for his sin cast him out of his presence, the which before his fall he enjoyed in heaven. And for so much, as he did easily see that his malice could not reach to God himself, therefore he thought that the next way was to despite & dishonour him in his creatures, by defacing man who only of all the creatures in this world, was made according to Gods own image, yea further, to deprive god of all that glory & ship that man should perform unto him. Secondly, Satan desired to effect the fall of man, that so he might have the more company both in his sin and in his punishment. He being thus affected towards God's glory and man's salvation, ceased not till that by his fair promises and plausible pretences he brought man out of the true paradise into a fools paradise, making him believe that the transgression of God's commandment was the only way for him to become a God, and so he persuaded Eva in the form of a serpent, and Adam in the form of Eva, to eat of the forbidden fruit. It is doubted how Adam, being in the state of innocency and knowledge, could be so palpably deceived, as to believe such a notorious lie, especially seeing the Apostle saith, that Adam was not deceived but Eua. But he meaneth that Eva was first, yea more easily and grossly deceived, for as her knowledge was less, so we must think that her infidelity was greater than was adam's, who, although he was made to distrust (in part) the word of God, yet he was not, nor could be so blinded by Eva as she was by the delusion of the devil: and therefore he sinned more of wilfulness, then of blindness, choosing rather to disobey God, then to displease Eva, by rejecting her importunate request, and refusing to take such part as she took, who being his wife, yea his only companion, was no doubt a great pleasure, joy, and delight unto him. Thus much of the fall of Adam, which is the fall of all mankind: For Adam being the father of all men, did sustain the public person of mankind, both in his innocency and also in his fall, in his happiness and in his misery. If it be asked why all mankind fell, seeing not all but some of the Angels did fall: we answer that all men were in the very moment of the fall, in Adam's loins, and therefore did both stand and fall with him: but the Angels do not be get one another, being all created immediately by God himself, and therefore the sin of one Angel doth not take hold of another, unless that one by consenting to the sin devised by another, do make himself sinful: as it was in the fall of the Angels, wherein one or some few were the chief & authors of this conspiracy, the rest approved it & took part with them, as may be gathered by that distinction which is made of them one being made chief, Mat. 25. 41. or head, the rest his inferiors. Mat. 25. 41. Go ye into eternal fire prepared for the Devil, and his Angels. Sect. 3. Of the state of regeneration and salvation. THE third state followeth, which is the recovering of the first state of life, wherein man was created in the beginning. For God in suffering man to fall, did not purpose the final overthrow and destruction of so excellent a creature, but rather the illustration of his own unspeakable mercy and goodness towards man, in pardoning his sin, and in restoring him to life. This state we call the state of salvation, for that man in it, is not only endued with life, as he was before, but also saved and delivered from eternal death, whereunto he fell by his sin. Yet not all mankind is restored to life, but only a few, that it might appear both how unapt man is to do any good, how uncapable of salvation he is made by sin, in that he cannot attain unto it, no not now, when as God hath appointed the means and the way of it, and as it were setting heaven gates wide open doth offer salvation to all men: and lastly that the justice of God might be declared in punishing the reprobate for their sin. Of the state of regeneration & salvation And yet the state of mankind is happy in respect of the Angels which fell; for none of them are, or shall ever be restored to their former state, and that for these causes. First and chief because their fall was so great, as that it is impossible that they should recover their first estate: the greatness of their fall cometh of that great measure of knowledge, light and grace wherewith they were endued: and the which they did tread under their feet and despise: for if they had fallen only from some small measure of grace, a greater measure would have recovered them: but they having already rejected, and made of no force so much grace as any mere creature is capable of, have no remedy left for their salvation. And as they fell from the highest degree of grace, so they fell into the lowest sink of sin, even to the highest degree of sin that can be imagined, which is a most desperate, deadly, cruel, fierce, contumelious, shameless, open, professed, wilful and spiteful hatred against God and all goodness, yea against all his creatures both good and evil. This came of the exceeding great strength of their nature, which being once let lose to sin, could not stay or rest but in the highest degree of it. Like unto this remediless fall of the wicked Angels, is that sin which is in the scripture called the sin against the holy Ghost, when as one being endued with a great measure of grace, doth fall into this fearful and desperate hatred of God, and of all goodness, for as he who falleth from a steep and high rock into a deep pit or gulf, can not possibly escape death, whereas one whose fall is less, may have hope of life: so it is with these wicked Angels whose sin we may truly call that unpardonable sin committed against the holy Ghost. Further, the sin of the Angels deserved more severe punishment, in that they were better able to resist it, seeing the glory of God in heaven, & therefore having greater means of knowing, believing and obeying God than man had on earth: yea their sin came from themselves by the suggestion of their own minds, and the inclination of their wills, but man sinned by their provocation, temptation and delusion; who as if they had committed a small offence in sinning themselves, did add to their own sin the sin of mankind. Moreover, it was not needful that God should restore these rebels to their former state, for the illustration of his love towards this creature: forsomuch, as there are yet in heaven in the state of happiness, many thousands of holy Angels which are so many witnesses and preachers, of the endless love of God towards them. Again it was needful for the working of the salvation of the elect, that there should be some adversary power opposing itself and labouring by all means to hinder it, that so both the graces bestowed on men might be stirred up and exercised, and the power of God preserving them from so great danger, made manifest. Lastly by this uncurable state of these Angels it appeareth, that there neither is, nor yet can be in any creature any such absolute perfection, as that it might be able of itself by any proper, inherent and natural virtue and strength, (being not supported by the grace of God) either to keep for ever, or to recover any good & happy estate. If it be objected that the Angels may repent and so obtain salvation: we answer, first that it is unpossible by reason of the nature of their sin, being the sin against the holy Ghost, that they should ever truly repent: and secondly that if they could after some sort repent, yet they are altogether uncapable of salvation, because God hath not taken unto himself the nature of Angels, as he hath done the nature of man, and so by joining it to himself, who is life itself, made it a living and holy nature: the which is needful for salvation, as will appear more at large in the treatise of justifying faith, Chap. 4. Sect. 3. But to leave these foul spirits in the bottomless pit of hell, let us return to the consideration of this third state of man, the which although in substance it be nothing but the first estate restored, yet it is to be preferred before it in these respects. First because it is certain, immutable and eternal, it being impossible that any who is once brought from death to this state of salvation, should return back again: but the first state of man was not only variable, but very short and momentany, as hath been declared. This ariseth not of any natural and inherent strength of man, but of the mere grace and love of God supporting all his elect servants in this state, and watching over them lest at any time they should fall away. Secondly both the parts of the goodness of this estate, which are the outward and inward conjunction of man with God, or more plainly, his happiness and holiness, are greater than they were before▪ The increase of happiness the next section doth declare, and for the other we cannot doubt but that the love of man, yea all the other parts of his holiness are increased and doubled towards God, who now is not only his Lord and creator, but also his saviour and redeemer. As he must needs love more to whom many sins are forgiven, than he who is saved by his own holiness: for life is not of itself so acceptable at any time as it is after death. Whereof more at large in the last Chapter of the third part of this treatise. CHAP. II. Sect. 1. Of the happiness wherein man was created. Happiness is the enjoying of the greatest, highest and chiefest good, to wit that which is fully, perfectly, primarely, eternally, essentially and only good, as is God only. Math▪ 19 17. There is none good but God only: Thus do the Angels in heaven enjoy God, Mat. 19 17. whose face (or more plainly) whose glory shining as clearly, as the grace of a man doth in his face, they do continually behold. Likewise man before his fall lived thus happily in the presence of God, with whom he had daily, and as we may say, familiar conversation: yea God did many ways reveal himself and his glory to him, especially in the garden, wherein he placed him. This is perfect felicity, for he who hath God who is the fountain of all blessings, joy and pleasures, hath all things belonging to happiness. Psal. 16 11. Psal. 16. 11. Thou shalt make me know the path of life, for there is fullness of joy in thy face or presence, and in thy right hand there are pleasures for evermore. From this fountain of happiness there flowed many streams, Of the happiness wherein man was created. even all blessings, whatsoever the preservation or dignity of the body, soul or of the whole person of man did any way require: first for his body it was in respect of the outward form and proportion majestical, beautiful, gracious, purchasing fear and reverence of the other base creatures, and favour even in the sight of God, for whose glory maketh whatsoever is any way commendable in the creature: 1. Chro. 12, 8. this remaineth in part even in the corrupt estate. Acts. 7. 10. 1. Chro. 12. 8. David's men of war had faces like Lions Act. 7. 20. Moses being new borne was gracious in the sight of God. Secondly the body of man was immortal: whereof there is no question to be made, seeing that the scripture doth every where teach us that death came in by sin 1. Cor. 25. 56. the sting whereby death killeth is sin. 1 Cor. 15. 56 Rom. 5. 12. by Adam sin came into the world, Rom. 5. 12. and by sin death. If we should examine this doctrine by natural reason, it would be found very doubtful: for it may seem that the body of man, being made of earth, should of necessity at length be resolved into earth again, as well as the bodies of all other creatures: yea that it consisting of contraries continually fight, and consuming one another, could not possibly but be at length destroyed. For nothing that is divided in itself can continue for ever. Yea besides this natural death, man's body may seem to have been subject to outward violence: as if it should have been pierced with a sword, or thrown down from a high rock, no reason can show how the immortality of it should be preserved. Whereunto we answer, first that we are not to doubt of the word of God, howsoever our shallow heads are not able to sound the depth of it. Secondly that we may as well suppose man to be immortal, as to live almost a thousand years, as we read Gen. 5. 27. that Methuselan did: for we may well think that those long lives of the fathers before the flood, Gen. 5. 27. were even the relics of that immortality wherewith Adam was endued at the first: neither are we to think it impossible to God, to endue man's body with such an exact & equal temperature, as should continue for ever. As for violent deaths, although we cannot deny but man was subject to them, if violence had been offered, yet there could none happen in this pure state. For then there were no wild beasts to devour & tear in pieces, no evil constitution of the air to distemper or infect, no inordinate affections in a man's mind, whereby he himself might be the cause of sickness, hurt or death to himself, but all the creatures were so disposed as that they should every way further, and by no means impair the good estate of man. Lastly if it be granted that Adam's body had no such strange temperature, which could continue for ever, no one quality getting the upper hand over-any other, neither any such immunity against violent deaths, but that he might by oversight, forgetfulness or some human infirmity, be overtaken with hurt, sickness, age and death, the which opinion is rather to be received; yet he had this supernatural privilege of immortality granted unto him by the word of God, and confirmed by the tree of life, the fruit whereof being taken and eaten had this virtue in it (not by nature, but by the miraculous and extraordinary work of God) to make man live for ever, by freeing him from all dangers, hurts, wounds, sickness and age. Likewise this happiness was in regard of the soul of Adam exceeding great, he having not only a mind illuminated with the true knowledge of God, & of all other things which did any way belong unto him, but also his will & affections free from all immoderate desires, or grievous passions, which might any way molest or trouble him. The which state of the soul as it is a part of man's holiness in that it is agreeable to the will, word and image of God, so in regard of the incomparable pleasure and joy, arising of the true contemplation of God, of a quiet conscience and orderly affections, it containeth in it a great part of man's felicity. Likewise the whole person of man was adorned with this crown of glory, that he was a monarch here on earth, having the Lordship and dominion of these inferior creatures given unto him. So that to conclude this point, the happiness of man was very wonderful in that he enjoyed all good things whatsoever, even God himself with all the creatures This was the happiness of man's first estate: whereof this question may be asked, whether it was appointed by God to continue for ever, or else to be but an entrance to a greater happiness in heaven: whither some do think that man should at length have been translated, although without death, yet not without some change of his earthly body. But hereof we cannot say any thing, having learned nothing in the word of any other happiness of this first estate than this which hath in some sort been described, and which although it may seem to come much short of true happiness, and to be rather a terrestrial than a celestial, yet in truth it was perfect happiness (although not absolute: because it was mutable;) for wheresoever God vouchsafeth to the creature the fruition of his presence, there is full & perfect happiness; whether it be in heaven or on the earth. Sect. 2. Of the miserable state of man since the fall of Adam. MAn by his sin did separate himself from God, lost the conjunction which he had with him, both spiritual which is perfect holiness, and personal or local which is happiness▪ and was cast out of the presence of God, and out of paradise, in the which place, being a terrestrial garden, God did reveal himself and his glory to man after a special manner, and so he losing the fountain of happiness, he did withal lose all the streams which flowed from thence belonging either to his body or soul: his body which was before beautiful and majestical, became deformed and contemptible, Of the miserable state of man since the fall of Adam. being, as the experience of all ages doth teach us, often many ways crooked, ridiculous, foul, yea sometimes horribly monstrous and ugly. For continual health he hath infinite diseases, infirmities, sicknesses & sores. For his former felicity he is subject to as many dangers as there are things in the world, there being almost nothing, which may not become mortal unto him by some means or other: his immortality he hath changed with death, often dying before he be borne to live: sometimes in the flower of his age; & if he live many years, yet all his life is nothing but misery, yea even death itself, it being the beginning of eternal death. Likewise in regard of his soul, he is most miserable: his understanding, which before was as clear as is the sun at noon day, is now overshadowed and filled with palpable darkness, gross errors, blockish ignorance, and an accusing conscience. His will is become perverse, abhorring whatsoever is good, & cleaving to that which is evil. His affections are raging & in ordinate lusts: and in brief there is nothing in the whole nature of man, but horrible confusion. For the outward dignity of his person, he is now cast out from the company of God & of his holy angels, who before were his familiar friends, but now are armed with a sword against him. Again he is not now Lord of the creatures; for they do oftener tyrannize over him, devouring him & tearing him in pieces, Gen. 31. 24. them perform any service unto him, unless they be constrained. Yea he is & that by his own judgement, more base than the earth, & therefore is often sold to perpetual slavery for a little gold, silver, brass or any base metal, yea he setteth his whole mind, & bestoweth all his labour upon them: he prostrateth himself before the wedge of gold, as before his God, he loveth it as his life, & accounteth all his happiness to consist in it. Besides many miseries do happen in this life, which might becounted a kind of happiness, if that they might have an end with death, but how can we look that, that should be the end of it, which is but the beginning of that unspeakable misery which hath no end, but shall continued for ever. For all the miseries of this life, whatsoever, & death itself, are but an entrance to that eternal misery which is prepared for sinners. The greatness whereof consists in ● things: first in that intolerable grief which is conceived by the lack of the contrary happiness prepared for the faithful: in which respect it is called utter darkness, & the lowest pit. Secondly in the sustaining of those pains where with the wicked shall be tormented in body & soul the which are usually compared to a burning fire, or Furnace, because there is no thing so fearful to man, as is fire: which consumeth all things where of it can get hold; but in truth there is no fire, yea although it be augmented by infinite rivers of brimstone, that burneth so hot, & is so unquenchable as is the anger of God, which in the day of wrath shall be powered forth upon the wicked. Sect. 3. Of the renewed happiness of man. THe renewed happiness of man is partly in this life, and partly, or rather perfectly and wholly, in the world to come: for howsoever it may seem an impossible thing to find any felicity in this vain and transitory world, especially in the godly, who of all men are most miserable, yet God in his mercy vouchsafeth to his servants the beginning, and as it were, a taste of that endless joy which is laid up in store for them in heaven, by the which they may be comforted and upheld in the mids of those infinite miseries, which accompany them whiles they abide in this world. Of the renewed happiness of mn. This happiness is not outward and apparent to men's eyes, but inward and spiritual: for the bodies of Gods elect are as much subject to sores, sicknesses & to death itself as are the bodies of the reprobate, yea in their wives, children, friends, kinsfolk, goods, posterity and in all outward respects they are no less, yea usually much more miserable than the reprobate (although if we speak properly, these outward evils do not make them miserable, but do make for their good and eternal salvation) and therefore we are to seek for this beginning of our happiness in the souls of God's children: and chief in their minds and understandings. For if happiness do consist in seeing God, and in beholding his glory, Math. 5. 8. as Christ teacheth us, Math. 5. 8. Then we are not destitute of a great part of it even in this life, in the which we do many ways see God, although not so fully as we shall do hereafter. 1. Cor. 13. 12. 1. Cor. 13. 12. For heaven and earth, even all the creatures of God are full of the glory of God. Rom. 1. 20. The invisible things of God, Rom. 1. 20. to wit his Godhead and his power are seen since the creation of the world being considered in the creatures. If by natural men, of whom the Apostle speaketh, how much more by spiritual? For howsoever carnal and worldly minded men, beholding the glorious creatures of God, are no more affected than are the brute beasts, which never once lift up their eyes to heaven: yet the godly do hereof conceive matter of great joy. Besides, we see God daily in his actions, in his judgements powered on sinners, in his mercies showed towards the godly; yea in his patience and goodness towards all men. But besides all this, we have yet another means of seeing God, so far excelling the former, as the beholding of the kings own person is more joyful to his natural subjects than is the sight of his stately palaces. For we have the word of God, even the doctrine of the Gospel, wherein we see God in his mercy, that is, in his greatest glory: yea we see God in Christ his only natural son, in whom the glory of God shineth more clearly then in the heaven of heavens. For he is the express and lively image of the Father, Heb. 1. 2. the brightness of his glory, and the engraven form of his person: and thus we see God plainly as in a clear crystal glass, with his face open or uncovered: yea by this sight we are transformed into the same image from glory to glory, even as from the spirit of God. 2. Cor. 3. 18. 2. Cor. 3. 18. Thus all the faithful beholding God in Christ are truly happy, howsoever they do not with their bodily eyes see the heavens open, and the son of God standing at the right hand of the Father as Steven did, Act. 7. 56. Act. 7. 56. To this felicity of the mind is to be referred the peace of conscience, the which being a continual feast, maketh a man happy and joyful in the midst of the greatest sorrows and miseries. And, to be short in the rest; answerable to this state of the mind is the will with the affections, by the which he cleaving to God, loving him above all earthly pleasures, and delighting in him, is replenished with unspeakable joy. This is the happiness whereof we may be made partakers in this life; the which eternal happiness followeth, so called because all the parts of it which are now to be mentioned▪ continued and endure for ever without any change or alteration whatsoever. It consisteth in these things. First in immunity or freedom from all dangers, troubles, miseries, calamities, crosses, sorrow, sin, wants, imperfections and infirmities whatsoever can be named or imagined. The body shall not be pinched with hunger, thirst, nakedness, or disgraced with any deformity, or wearied with labour, the darkness shall not shut up our eyes and hinder them from seeing, for there is continual light: health shall not be impaired by sickness, or beauty and strength with age, the body shall not be inflamed by choler or lust; or distempered with surfitting and drunkenness, or yet preserved by the corruption of the carcases of dead beasts. It shall not be as it is now of so lumpish and heavy a mould, that we cannot without weariness and trouble, lift up our hands or eyes to heaven; but it shall be a spiritual body, that is endued with such perfect strength, beauty, agility, lightness, impassibility, solidity and incorruption, as if it were a spirit rather than a sensible substance: and yet it shall be still a sensible substance endued with the same form which now it hath, but of far diverse qualities. Likewise the mind being free from all ignorance, error and doubting, shall see God clearly, and in him all things: there shallbe no perverseness of the will or any inordinate desires, no such uncertain freedom of will, as might endanger our estate by drawing us from God. To be short, we shall have daily conversation in the presence of God, Who shall be all in all unto us, Revel. 21. 3. 23. we shall be glorious in body and soul, 1. Cor. 15. 28. even as are the holy Angels, yea even as is Christ the son of God according to his humanity, joh. 3. 2. although not in the same degree: Phil. 3. 21. but we are not able to declare the particulars of this estate, the which then shall be revealed unto us: and therefore we must conclude this matter with that saying of the Apostle, 1. Cor. 2. 9 1. Cor. 2. 9 Neither eye hath seen, nor ear hath heard, nor the mind of man once conceived or imagined, those▪ joys which God hath prepared for them that love him: Revel. 21. Yet we have a typical description of this happiness. Revel. 21. CHAP. III. Sect. 1. Of the holiness wherein man was created. THus much of that happiness wherein man was created, the which was not absolute but conditional: for it was given to man with this condition; That he should live in perfect holiness, conforming himself to the will of God in all things: in the performance whereof, if he did fail at any time, he was forthwith to be wholly deprived of the said happy estate for ever. Where we are not to imagine that God did deal hardly with man in imposing so strait a condition: for he could not possibly have done otherwise, as we will easily confess if we consider, that happiness is nothing else but the enjoying of God's presence and company, into the which it is more impossible for any to enter, who is not perfectly holy, than it is for palpable darkness to be there whereas the sun shineth clearly at noon day: and therefore seeing holiness is tied to happiness by such an unspeakable bond, it is needful that we do here speak of holiness, Of the holiness wherein man was created. wherewith as with a wedding garment, every one must be clothed who desireth to enter into God's paradise. Holiness therefore is as hath been before touched; The spiritual conjunction of the reasonable creature with God, 1. Cor. 6. 17. as happiness is his personal or local conjunction with him. For then either Angel or man is perfectly holy, when as in his spirit or soul, in his understanding, will, affections and all the actions proceeding from them, he cleaveth to God in perfect obedience knowing, believing, choosing, loving, fearing and obeying him above all things, so as not only the outward actions, but also the inward faculties; yea the whole nature be pure in the sight of God without any spot or blemish of sin. Both which, to wit, the holiness of the natural faculties, and of the outward actions, we will join together in this treatise, for the greater evidence of the doctrine. This holiness, although it might be handled according to the order of the several parts and faculties of man's soul, yet we will rather distinguish it into these two parts; Subjection to God, and Conformity to God: whereof, the first containeth all those parts of man's holiness which he oweth to God as to his superior, and which have no resemblance to any part of God's nature, for that God is in no respect subject to any▪ the other, those wherein man is like to God▪ resembling some part of God's nature, so as that he may be said to have those faculties in common with God: although after a far diverse manner: for man is then truly holy, when as he is subject to God in conformity, and like to God in due subjection. For so it pleased God to put in man his own image, or the similitude and resemblance of his own nature, yet not making him his mate or equal, but every way subject and inferior to him. Mich. 6. 8. Mich. 6. 8. O man, God showeth thee what is good, that is, wherein thy holiness doth consist, namely in this, that thou humble thyself to walk with thy God. For the first, the subjection which man oweth to God is not of one kind, but general containing in it all kinds of subjection whatsoever: to wit that which the loyal subject oweth to his prince, the son to his father, the servant to his master, the scholar to his teacher, the creature to the creator: in all which respects man ought to be subject to God, performing all those duties to him which any inferior oweth to his superior, as in particular consideration will more plainly appear. Sect. 2. Of the sinfulness of man. MAn by that one offence committed against God, in eating the forbidden fruit, did wholly lose both the justice of his person, and also the inherent purity of his nature. For the first, we know that disobedience and rebellion against God appeareth as well in one wilful transgression as in many: for no man is to be counted just and innocent, who is stained with any one grievous crime, and therefore as we read jam. 2. 10. ja. 2. 10. whosoever keeping the whole law beside, transgresseth any one part or precept, he is guilty of the breaking of the whole law. But the resolution of the other question is much harder, for it is not so easy to show, how that one sin did clean take away the holiness which was inherent, infixed and even engraven by the finger of God in the nature of man, as we know that the transgression of Adam deprived both him and his posterity, of that light of the mind, of the actual inclmation of his will to good only, and of whatsoever else was good in him. Of the sinfulness of man. For as the Poets do fable of certain men who by drinking a charmed potion, were made of reasonable men, brute and savage beasts, so we know that the eating of the forbidden fruit, did make as great a metamorphosis or change in Adam: who by this means was stripped naked of all and every part of that holiness wherewith he was before endued. But whence came this wonderful altertion, whether from God, spoiling man of all those holy garments wherewith he had decked him before, or from man himself, making a total apostasy from God? Not from God, whose gifts are without repentance, and whose nature is far from any such inconstancy, but from man. Yet not from any wilful desire or purpose of renouncing God and all holiness, but by the craft of sathan, and the nature of sin which as leaven once getting place, never resteth till that it sour the whole lump be it never so great: So man after that he had once inclined his will to disobey God, and admitted unbelief into his mind, could not keep his affections and actions from the contagion of sin. Adam perhaps thought that to eat the forbidden fruit, was but a single and small offence, but sathan knew very well, that it was a grievous and an universal Apostasy from God, as it proved in the events. For whilst the sweetness of the fruit was yet in the mouth of Adam, the venom and poison of it did pierce into the most secret parts of his soul, leaving no part uncorrupted or free from the filthiness of sin. For when as once the light of his mind was darkened by the delusion of the devil, in somuch that he thought evil to be good, and the way leading to extreme misery to be the only means of the greatest happiness, it could not be but that his will, affections, actions, and all the faculties both of body and soul should be corrupted, for that one of them doth follow the disposition of an other, so that a corrupt mind bringeth a perverse will, and a sinful will maketh inordinate affections, both which increase the darkness of the mind, and also defile all the outward actions. Thus Adam lost the purity of his nature by continuing in his sin whereinto he had fallen, & adding one measure of sinfulness to an other, till at length he came to a constant habit & natural disposition of sinfulness. And as he was himself sinful, so he left his sinfulness to his posterity, the which in respect of him is called original corruption. Ps. 51. 7. I was fashioned in sin, ●●salm. 51. 7. and in iniquity did my mother conceive me. This original sin is that corrupt estate of man's nature, wherein all the faculties and powers of it are altogether unapt and impotent to the doing of any good, and wholly disposed and inclined to the committing of sin, or more briefly, the spiritual separation of man from God, whereby it cometh to pass that he neither doth nor can, either know or believe, either love or fear, either obey or honour God, or be in any respect so affected towards him, as he ought to be. This spiritual separation hath tow parts, Rebellion & Deformity, in the which tow things the whole sinfulness of man consisteth, being nothing else but a defection from all subjection due to God, and from that image of God wherein he was created. Sect. 3. Of the renewed holiness of man. AS God hath in great mercy decreed that man should not utterly perish by Adam's fall, but rather by his mercy recover that happiness which he both had, and lost, so he hath in wisdom and justice appointed the same means of attaining it, to wit, the perfect holiness of man, without the which it is impossible that any creature should see God. And therefore as god did in the beginning create in man perfect holiness, as the means of attaining happiness; so he doth for the same end recreate holiness in him. This action of God is called in the Scripture regeneration, and the holiness itself, the new man, or the new creature: because the former holiness is so clean decayed and abolished, no one part of it remaining, that the restoring of it again doth make man to be a new, yea almost another creature, working in him a total change of his nature, and giving him a new mind, a new will, new affections, and a new course of life, not that this change is in the substance of the soul or body, of the mind or will of a man, for that is the same both in a carnal and in a regenerate man: Of the renewed holiness of man. but only in quality and condition: and yet it is truly called a second creation, because there is no root left in man from the which holiness might be produced, no in clination to good, whereby it might be furthered, no faculty remaining in him, whereby it might be effected. For howsoever some do erroneously think and teach, that some part of regeneration is to be ascribed to the natural faculties of man's soul, as if men did of themselves see, choose, embrace & love the truth: yet the scripture teacheth us to think far otherwise, to wit, that man hath no hand in this work, but only the spirit of God. For even as in the natural generation of any living creature, there must two things concur, first the agent or worker, the which the philosophers call principium actiwm, (and it may be resembled to the workman in artificial things) the which giveth the form, and being to the creature: secondly the matter whereof the thing is made and framed called principium passiwm, the which cannot be said to work, but only to suffer the operation of the other: so it is in regeneration. First the spirit of God is the workman in it, he is the begetter of this newman, the fashioner of this new creature. Secondly the mind and will of man are the matter whereof this new creature is made, not working together with the spirit of God, but only suffering the working of it. For regeneration is nothing but a sanctified or renewed mind and will. The begetter of this new man is God himself, even the holy spirit of God changing our minds and heartts, and framing in them all holiness. joh. 3. 6. joh. 3. 6. That which is borne of the flesh, is flesh, and that which is borne of the spirit, is spirit. And that although by the ministery of man and the preaching of the word of God (as it is 1. Pet. 1. 23. Being borne again not of corruptible seed but of incorruptible even of the word of God which abideth for ever) yet by a strange and supernatural work, 1 Pet. 1. 23. which no wit, eloquence, devise, strength or power of man or Angel, but only the finger of GOD himself is able to bring to pass, Math. 19 26. Mah. 19 26. With man it is impossible, but not with God: it being not in the power of any creature to change in one moment the mind, will, affections and the whole nature of a man, espceially to that state which is repugnant, and clean contrary to his natural disposion, as regeneration is to the nature of a carnal man, for it is not so in this spiritual work as it is in the carnal generation, wherein one thing begetteth another like to itself by a natural virtue and power which God hath put into each living creature, without any extraordinary work or blessing from God. And therefore it is able (being in the natural disposition) whensoever it listeth, to bring forth the effect without failing. But no minister of the word, although endued with most excellent gifts, can beget this new man by the sole virtue of his mimisterie; for then regeneration, would be a common and an ordinary thing, as is the preaching of the word. But we know it to be far otherwise, and that usually of a hundred hearers, there is scarce one truly converted. So that in the begetting of this new man, the ministry of the word is but the instrument, whereby the spirit of God worketh, without the which it is no more able to form this new creature, than the tools belonging to any work, are able to bring the same to pass without the hand of the artificer: And therefore as the first creation, so also the regeneration of man's holiness ought to be acknowledged, to be the hand, and work of God, yea in truth an immediate, supernatural and miraculous work: we say immeditate, not that he useth no means in regenerating the faithful, but for that the force, virtue, and ability of working, is not any jot in the means, but wholly and only in God. Again it is a supernatural work, for even as sin, yea the retaining, exercising, and increasing of it, is natural to man, so the resisting, renouncing and forsaking of it, and especially the seeking, attaining, keeping, exercising and increasing of the contrary holiness, is no less contrary to the nature of man, than it is for him to fly up to heaven. Hence it followeth that this regeneration is a miraculous work: for whatsoever is so contrary to the natural disposition and ordinary course of things, as that the reason of man can not find out and comprehend the cause of it, that driveth men to admiration and astonishment, and so becometh a miracle unto them. If it be here objected that regeneration is an ordinary matter, which cometh to pass daily and usually in the Church, and hath done in all ages, and therefore is no miracle: we answer confessing that it is not so much wondered at as it ought to be. For carnal men do not believe that there is any such matter, as we may see in the example of Nicodemus, ●●hn. 3. 4 john. 3. 4. How can a man be borne which is old? can he enter into his mother's womb again and be borne? And therefore do not wonder but rather laugh at it: and they who by experience know it, are not for the most part so affected with the serious cogitation of it as they should be. Yet this doth not change the nature of it, for if God should often raise up men from the dead, men would at length cease from wondering at it. But notwithstanding the opinion of men, it is a great miracle, yea in truth greater than is the raising of the dead to life: for God hath often given to mortal & sinful men the glory of restoring the dead to life, but he never gave to any of his prophets or Apostles, the power of regenerating men. So that to conclude this first point, as the first, so the second creation of man's holiness, aught to be acknowledged the proper work and action of God, as the scripture doth plainly teach us in many places, Gal. 2. 8. Gal. 2. 8. Now we are to consider other points in this wonderful work of God, as namely these. First the means which God useth. Secondly the manner of working. Thirdly the time. Fourthly the differences of regeneration. Lastly the signs of it. The means is either ordinary or extraordinary: the ordinary means, is as hath been touched; the ministry of the word of God, appointed by God for this end and purpose, the which he doth accompany with the secret operation of his spirit, in the hearts of all those, whom he hath ordained to salvation. And therefore whosoever desireth to be made partaker of this regeneration, he must with all care and diligence give himself to the continual hearing of the word of God preached in the assembly of the Church: and withal he is to use all private means whereby he may be prepared for the public ministery, so as it may be profitable unto him; as namely the continual company and conference of those who have already attained to that which he desireth, and who having travailed in the way of Godliness, may the more easily direct him in the same. secondly he must give himself to the reading, studying and meditating of the word of GOD, and to the careful use of all those means whereby he may be made to understand, know, and remember it. But especially he is to desire this by earnest prayer at the hands of God, who only is able to grant his desire, and without whose working, the most painful use of all means, is altogether in vain: but he that carefully useth these aforesaid means (yet not trusting in them, but relying himself on the merciful promise of God, who hath promised to be ready at hand to all those that seek him) shall find by experience that no man doth in vain seek for help at the hands of God. As touching the manner how regeneration is wrought, john. 3. 8 Christ teacheth us john. 3. 8, That no man knoweth it: for even as, saith he, thou hearest the noise of the wind when it bloweth, but yet thou canst not see it, or discern whence it cometh, or whither it goeth; so although we hear the word of God sounding in our ears, and know that God doth by that sound beget men, yet no man knoweth how this is: that is, regeneration is not anoutward, visible, and sensible, but an inward and secret work. For even as a man being suddenly taken with the plague, or any infectious sickness, saith, he knoweth not how it happened, only he seethe the effects of it: even so the action of regeneration, in itself is secret and unknown, but manifest in the effects which follow of it. We may (not unfitly) compare it to that sudden and strange change which befell Saul, 1. Sam. 10. ● whereof we read, 1. Sam. 10. 9 For when as God was about to advance Saul from his private and base estate, to the kingdom of Israel, he saw that it was needful to make him a new man endued with a new mind, will, and affections: to take from him his rude and base conditions, and to endue him, with an heroical spirit of wisdom, courage, and of all gifts needful for so high a calling. And therefore, even as he turned his back to go away from Samuel, God changed him, and gave him an other heart, and made him another man. Even so doth God, by changing the minds and wills of his elect, so secretly, as that they themselves know not which way it is done, make them new men, and prepare them for his everlasting kingdom. The time of regeneration, are the years of discretion, for this work hath no place in infants, being not as yet endued with the actual faculties of a reasonable mind and will. The which must first exist, before they can be changed, and be actually defiled with sin, before they can be cleansed. Secondly in the years of discretion, there is no set and appointed time of regeneration: for as we are taught, Math. 20. in the parable of the work men, some are called at the first hour of the day, some in the midst of it, some in the last hour: Some in their young years, some in their middle age, and some in old age. Yet no man ought in this respect to defer the seeking after regeneration, for so he will be more and more unfit and unwilling to take any pains in this behalf, and be at length so hardened and benumbed with a long custom of sin, and of deep hypocrisy, that there willbe far less hope of winning him to the true obedience of Christ then there was before. Thirdly, regeneration, although it do continually increase, as long as a man liveth, yet it is wrought and begun, in one hour, in one moment of time; even as there is but one hour of birth, although there be many of life. If it be asked, whether that every regenerate man, doth know the special hour of his calling: we answer, that regeneration, being an universal change of all the faculties of a man's soul, and so consequently of all the actions of his life, may easily be felt and perceived, especially ●y him, in whom it is wrought: and further this time of a man's conversion, ought most carefully to be marked and registered, that so it may with continual and unspeakable joy and thanksgiving evermore be remembered. For if, as it is usually thought, the day of a man's natural birth which in itself is the beginning, although of temporal life, yet of eternal death and misery, be worthy to be not only diligently noted and kept in mind, but also solemnly celebrated with great joy: how much more is it meet, that men should mark the day of their spiritual birth, it being the most happy day which can be seen, and in deed the beginning of eternal happiness. And yet oftentimes this particular time, is neither marked when it is present, nor remembered when it is past, namely by them, whose conversion is not so strange and violent, but light and easy, the which difference we are now in the fourth place to propound. The diversity of regeneration is very great, for that we may use our accustomed similitude, as man in his natural birth is brought into the world, sometimes with great facility, and safety, at other times in so great pain, anguish and danger, that he may seem to enter into life, through death: even so this new man is sometimes borne without any trouble, sorrow, or delay: but often, with such horror of conscience such fearful pangs of desperation, such extreme sorrow, fear, and humiliation, that he may truly be said to pass to heaven, through the midst of hell. Again some of these new men are borne in so great strength and perfection, as if they were not babes, but grown men in Christ. As was the Apostle Paul who came into this spiritual world, not only a perfect man, but also a mighty giant, even an notable apostle: whereas others in the beginning of their regeneration, are so weak in the performance of the actions of spiritual life, that it may be greatly doubted, whether they have any life or no. Lastly the signs of regeneration, are as many, as are the several parts and heads of sanctification, and therefore whosoever desireth to know, whether that this new man be begotten in himself, or no, let him consider diligently, that which followeth in all the third sections of this treatise, & applying it to himself, see whether that he find this strange change in his own soul or no: whether that he be fully persuaded of the truth of God's word, which saith that the dead shall one day be raised up to life, and that all those who did believe in Christ shall enjoy eternal happiness in heaven: or do secretly in his mind doubt of the truth of these things: whether that for his good estate in this world, he depend on GOD, or upon his own wisdom, strength, riches and friends: whether that he fear God or man more: whether that his chief delight be in serving God, in praising God, in hearing, reading, & meditating, on the word of God or in worldly pleasures, in eating, drinking, sleeping, in pastime, in the pomp and outward show of the world: whether that he have the grace to pray daily to God, for all spiritual graces distinctly and severally one by one: or that he prayeth seldom, lightly and but for fashion's sake: whether that he love those who fear God, as he doth his own brethren or children, or else is effected to them no otherwise then to other men: by these signs and many other, which are hereafter to be declared at large, this regeneration may easily and certainly be known. And therefore it standeth every man in hand, who desireth to escape the second death, to examine himself whether that he have any part in this first resurrection: as the Apostle doth exhort. 2. Cor. 13. 5. 2. Cor. 13. 5. saying, Try yourselves, whether ye be in the faith or no: know ye not that Christ is in you except ye be reprobates? Lastly as the happiness, so also the holiness of this third estate excelleth the first holiness of man, in that it is perpetual and cannot by any means be lost: for whereas this seed of regeneration is once sown by the hand of God, there it remaineth for ever, and bringeth forth fruit to life everlasting. 1. joh. 3. 10. Every one that is borne of God doth not sin, neither can sin, 1. joh. 3. 10 because the seed of God is in him. Where by sin he meaneth a total apostasy from God, not a particular sin, the which the faithful do often commit without endangering their salvation. Which doth not depend on their own righteousness as adam's did, but upon the righteousness of Christ. This certainty of perseverance in the faith cometh not of any strength of man, but of the goodness of God who confirmeth unto the end all those whom he doth once effectually call. Chapter. 4. Sect. 1. Of faith in general, and of legal faith. THe first kind of subjection which man oweth to God, is that, which the subject or tenant oweth to his king or liegelord, of whom he holdeth his houses, lands & possessions, by whose favour, procured by dutiful obedience, he liveth in a good and happy state, & whose anger would be to him extreme misery and even death itself, and may be called affiance or dependence. Thus was man in his first creation, Of faith in general, and of legal faith. affected to God, on whom only he did depend, and rely himself for a happy estate. This subjection is in holy scripture called faith, because the object of it, is the faithfulness of God, and the truth of his word, and promises. For as in the latin phrase, habere fidem is to give credence to another, so in divinity, to have faith is to attribute faithfulness to God, or to acknowledge him to be faithful in all his promises, both by believing them as also by depending on them. Thus Sara is said Hebr. 11. 11, To have had faith in that she judged God to be faithful in his promises. Heb. 11. 11 This faith is of two kinds, the faith wherewith Adam was endued in his first creation, and the faith which God giveth in regeneration: the first is called usually legal, the other evangelical. The which two kinds, although they do differ the one from the other, yet they agree in substance, being of the same nature in general, and therefore we will first declare the general doctrine which is common to both the kinds of faith, and then see what is proper to each kind, and wherein the one differeth from the other. faith in general is thus defined: Affiance in God's promises propounding eternal happiness, to the perfect holiness of the reasonable creature, or to man being perfectly holy. Or thus; Faith is the trust and confidence of a man's heart, relying himself wholly on God for eternal happiness to be had by perfect holiness. Or thus; Faith is the affiance of the heart, arising of an effectual persuasion of the truth of God's word, which promiseth happiness to man being perfectly holy, jam. 1. 19 and threateneth eternal misery to him being polluted with sin. james. 1. 19 The devils believe and tremble. These definitions being in substance all one, offer diverse points to be considered: and first what part or faculty of man's soul is the Subject and Seat of faith, whether the mind, the will, or the affections, whether one, some, or all of them. For answer hereof, in that we say that faith is affiance, trust, or confidence, we do plainly put it among the affections. For so it seemeth to be of the same kind with hope, love, fear, and the rest of the spiritual graces: all which, and especially faith, although they spring from a former knowledge, and are always joined with it, yet they are in nature to be distinguished from it. As in this instance, faith hath the original and beginning in the mind, for a man can never rely himself wholly on God for happiness, unless he be persuaded, that God both can and will make him happy. Yet not the bare contemplation and persuasion of the mind, but the affiance and affection of the heart is faith; and yet, for somuch as it is impossible, that a man should be fully persuaded in his mind, of the truth of God's promises, and not together set his whole affiance and faith on him, or that he should be by faith rightly affected toward GOD, unless first he have the knowledge of GOD and of his promises, hence it is, that faith is often placed in the mind, knowledge being put for affiance, as the cause is often put for the effect. Coll. 2. 2. Thus Coll. 2. 2. Faith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the full assurance and certain preswasion of the understanding, and so throughout the whole scripture, faith is made nothing else but belief, and to have faith, nothing but to believe that the word, promises and threatenings of GOD are true. But in truth to make up the full nature of faith, there must be added to this action of the mind, an action of the heart and will, to wit, affiance. We confess that there is a kind of faith which is a mere persuasion of the mind, as namely that which is called the faith of miracles, whereby a man being persuaded of the power and will of GOD, for the effecting of strange things, doth by virtue of that knowledge, work miracles: but this faith doth not concern the salvation of man, and therefore doth not belong to our purpose. In the second place the definition giveth us to understand, that the object, or thing whereat faith aimeth, and where about it is conversant, is not any particular blessing or good whatsoever, but full and perfect happiness, which containeth in it all graces, blessings, pleasures▪ and joys whatsoever do any way make for the good and excellent estate of man. Likewise the promises of GOD, whereon faith relieth, are those which are made concerning happiness. Yet sometimes it pleaseth GOD, to make some one particular and temporary blessing a sign and pledge of eternal and universal happiness; and then the faith of the believer, relieth itself first and immediately upon the said particular promise, and on the blessing therein contained, but it doth not rest there, but through that particular object doth see and take hold of eternal happiness. Thus GOD promised to Abraham, being now stricken in years a son: this promise Abraham did fully apprehend by faith, and by this means became happy, and was accounted just before God. Rom. 4. 22. Rom. 4. 22. Abraham believed God promising a son unto him, & this his particular faith, was accounted to him for righteousness: for that, in that one blessing, he saw the infinite treasures of God's mercy, love, and bounty propounded unto him. Although we might answer another way, saying, that the object of Abraham's faith, was not only Isaac, but also Christ the saviour of the world, who was to come of Isaac and to make all the nations of the earth, happy. Mat. 9 Likewise Math. 9 The man sick of a palsy, under his bodily and temporary health, looked for eternal salvation, as Christ the searcher of the heart, doth witness, saying to him, thy faith hath saved and purchased to thee thy former health, & withal, pardon of sins, which is everlasting happiness. Hereof ariseth a third point to be considered, to wit, that this faith doth after a special manner, both tie man to God, and so bring forth all the rest of the parts of holiness, for as this is engrafted into the nature of all living creatures to preserve themselves in a good estate so especially those which are endued with reason, namely Angels and men as soon as the exist, they do in the first place bend all the force of their minds, to seek out some means of continuing and increasing their own happiness. The means which do in this consideration offer themselves, are of two sorts, the first is, the only true means, even God the fountain of all happiness, on whose word & promises made touching their happy estate, they by faith depend, and rely themselves, and so they are joined to God for ever. The other means is the creature itself, trusting not in God, but in itself, whereof hereafter. Thus faith in that it joineth us to God, it conveyeth from God to us, as all happiness, so also all spiritual graces, and holiness the means of happiness, in the which respect it may be called the fountain of all the holiness following: even as when water is brought from a fountain or spring, to any place somewhat distant by pipes of wood, lead, or clay, the first pipe which joineth all the rest to the fountain, may be said to give the water to the rest, so doth faith convey the graces following to us, and that both by the immediate & extraordinary blessing of God, who multiplieth his graces upon the creature cleaving unto him in full affiance, as men usually give houses, land, and all things needful, to those that rely themselves upon them, as also by means inherent in the reasonable creature: the which loveth, honoureth, and serveth God, not for nought, but as the giver of all happiness, and so do all the rest of the affections, and faculties of man's soul follow both that light of the mind which faith bringeth with it, or rather which bringeth forth faith, commonly called belief, and also faith itself. The last words of the definition which mention the perfect holiness of man, give us to understand, that the only means of being happy, is to be first perfectly holy, as hath been heretofore often declared. Thus much of the general doctrine of faith, Of legal faith. now we come to the kinds of faith, the which are two in number, the first is, the faith of the first estate, to wit, that wherewith Adam was endued in his creation, the second is the faith of the third estate, to wit, that whereof all the regenerate are made partakers, so that the first is a created, the second a recreated faith. The which two kinds as they do agree in all those points which have been declared in the former section, so they differ in that which followeth. The difference ariseth of the divers kinds of that perfect holiness which is mentioned in the general definition of faith. For the faith of the first estate, looketh for happiness by righteousness inherent in the person of the believer, and by his own natural holiness, but the faith of the third estate maketh men happy by imputed righteousness & supernatural holiness. The cause of this difference is this God created man perfectly holy, & therefore he might well look that he should retain that holiness which was bestowed upon him, but man by his fall lost his holiness, & therefore being now sinful & unrighteous, must in this third state cloth himself with the righteousness of some other. So that in both states, perfect holiness is the means of attaining happiness, but in the first state this holiness is inherent in Adam's person, in the second it is had from another. And therefore the first kind of faith is to be defined, affiance in God's promises propounding happiness to the natural, proper, or inherent holiness of the reasonable creature whether man or Angel. This faith is usually called legal faith, although not properly, seeing that this name agreeth also to the evangelical faith, the which doth require perfect obedience, & the absolute fulfilling of the moral law: for whosoever believeth in Christ, fulfilleth the law, and hath legal justice, by the death of Christ, and legal holiness; although not perfect in this life by his spirit. Yet because the moral law was given for this end, to show man his unrighteousness, by commanding inherent righteousness, hence it is that by legal righteousness is usually meant proper or inherent righteousness, and so by legal faith, is meant that faith which looketh for happiness by inherent righteousness, the which may more fitly be called natural faith, because it was engraven in the nature of man, as the other kind is supernatural; yet we call it legal faith, because perfect inherent righteousness, is nothing but the perfect keeping of the laws and commandments of God, as sin is defined. 1. joh. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ● john. 3. sin is the breaking of the law, whether it be the moral law, written, Exod. 20. (the which was engraven in the heart of Adam in his first creation) or any other law, exod. ●● yea even of things in nature indifferent enjoined to man by God: the transgression whereof is a transgression of the moral law; for the creature sinneth, whensoever he disobeyeth the voice, word, law, and commandment of God, whether in a thing in nature indifferent, or simply unlawful. Thus did Adam sin, and fall away from God by eating the fruit of a certain tree, which he was forbidden to touch. So that by this legal faith, none can trust in God for eternal happiness, but only he who in his own person fulfilleth the whole law of God, and that in deed, in word, in thought, in will, and in affection, yea in the universal purity of this nature, being free from all curruption of sin. The which thing forsomuch as it cannot possibly be performed by any of the sons of Adam, all being stained with that original impurity, which cannot by any means in the world be shaken off. Hence it followeth that this natural faith cannot have place in any of them, only the holy Angels which continue in their natural purity & holiness are endued with it, for they trust for happiness, by the means of their own perfect righteousness. Yet this their happiness is not so to be attributed to their proper obedience, as that it be wholly denied to the grace of God, Rom. ●. ●. for where the Apostle saith, Rom. 4. 4 If salvation be by works, it is not of grace, he meaneth, the mere favour of God remitting sin, the which hath place i● the other kind of faith, yet even the holy Angels although they be saved by works, that is, by their own perfect holiness, yet their holiness cometh from the grace of God, without the which supporting them in all temptations suggested by their own free minds and wills, or by the reprobate Angels▪ they could not stand. Sect. 2. Of infidelity. THus much of faith. Now we come to the first kind of rebellion, whereby man falleth away from God, called infidelity, for that it is both in name and nature clean contrary to faith. For by it, man ceaseth to trust and depend upon GOD, renouncing his patronage and protection, as being altogether unable to bestow any good thing, much less perfect happiness upon his clients: and therefore he seeketh for another Lord and king in whom to trust. So that as faith is affiance on God's promises, so this kind of rebellion, may not unfitly be called & defined defiance, or distrust in God's promises propounding happiness to the holiness of the creature, and eternal misery to his disobedience. The first example of infidelity, Of infidelity is the devil with his wicked Angels, who, not acknowledging God to be the giver of happiness, did begin to seek for it else where: in the which consultation, he saw that as there was no creature more excellent than himself, so there was no means of attaining happiness so like, as for to rely himself upon himself, upon his own strength, power, wit, policies, and inventions: by the which he did persuade himself, that he should become far more happy, than he could be by continuing in that obedience and allegiance, which he did owe to God. The second example of infidelity was Adam, who was by the deceit and persuasion of Satan, drawn away from trusting in God and on his word, to trust in the devil, and in that means of attaining happiness which he did show unto him. In Adam all mankind fell from faith to infidelity, wherein it remaineth, all men being bred, ●orne, & brought up, without any affiance in God, relying themselves for their happiness only on themselves, their own wit, learning, beauty, strength, friends, riches, nobil●tie, yea on sin, Satan, and this present world, and no more depending upon God, t●en if there were no God. For victory they trust in chariots, and horsemen; for health, in the physician; for life, in meat and drink; for riches, in their own industry, or in their parents; for glory & honour, in worldly preferments and dignities, not once upon any occasion acknowledging God, or looking up to heaven. This infidelity or defiance of God, cometh of unbelief, which is the blindness of the mind, or the ignorance of man, not seeing the evident truth of God's promises; but being persuaded that his word is altogether void of truth, and that his promises are nothing, but fair pretences, his fearful threatenings, nothing but vain skar-crowes, terrifying and fraying none, but religious fools: and that the whole course of the world is not ordered by his decrees, will, and providence, but by nature, chance, fortune▪ and the counsel o● man. So we read Ephe. 4. 18. The Gentiles have their understanding darkened, Ephes. 4. 18. and so are alienated or estranged from God b● the ignorance which is in their minds and 2. Tim. 3. 8. Men of corrupt minds an● reprobate as touching faith. ● Tim. 3. 8. Lastly this blindness of mind, the companion and cause of infidelity cometh by our natural corruption, from the fall of Adam, for whereas once the light of his mind was darkened by the delusion of the Devil, insomuch that he thought evil to be good, and the way leading to extreme misery, to be the only means of the greatest happiness, it could not be, but that his will, affections, actions, and all the faculties both of body and soul, should be corrupted, for that one of them doth follow the disposition of an other, so that a corrupt mind bringeth a perverse will, and a sinful will and inordinate affections do darken the mind as hath been already showed. Hereof it followeth that infidelity doth both separate a man form God, and also deprive him of all the parts of holiness, yea instead thereof filleth all the parts and faculties of a man's soul and body, with the corruption of sin. For man renouncing God, is wholly separated from him, neither can any longer receive any blessing from him: for even as a subject or tenant, discliaming his king and Lord, and relying himself, upon a new master, even one who is a deadly and professed enemy to his first master, doth incontinently deprive himself of all those farms, lands, houses, preferments, and commodities whatsoever, the which he did enjoy whilst he lived in allegiance to his lord; so the case standeth with man, when as by infidelity he falleth from God. For then he looseth all manner of blessings, belonging either to his happiness, or to his holiness, yea it is impossible, that a man should either love, fear, honour, or obey God, from whom he looketh for neither good nor evil, and therefore infidelity is to be accounted the root of all evil. Heb. 3. 12. Heb. 3. 12. Take heed brethren lest that there be in any of you an evil heart of unbelief to departed away from the living God. Thus much in general of infidelity, the which (as hath been said of faith) is of two sorts: Legal, and evangelical; legal infidelity, is to distrust God's promises, propounding happiness to the inherent holiness of the creature, as did the wicked Angels who were persuaded that they could not become happy by continuing in holiness: Likewise evangelical infidelity is to distrust God's promises, propounding happiness to man relying himself on the mercy of God in Christ, as most of all the men in the world have always done, do at this day, and will do as long as the world endureth. Sect. 3. Of the faith of the gospel, usually called justifying faith. IT hath been declared, that the renewed holiness of a man regenerate hath two parts, Subjection, and Conformity. The first kind of renewed Subjection being opposed to infidelity, is called, as in the first state, by the name of faith. The nature and force whereof, is to repair that breach which infidelity hath made betwixt God and man, and to join man to God, in due subjection, as he was in his first creation, so that it is as it were the hand, whereby man being before separated from God, doth lay hold on him, by believing his promises, and by putting all his trust and affiance therein. But what bond can be imagined so strong, as to be able to knit God and man (being now polluted with original and actual sin) together in any manner of conjunction, being far more con●●ary & repugnant, the one to the other, than 〈◊〉 fire to water, or light to darkness, or any o●her thing in the world? All which do only in quality fight one against another, Of justifying faith. but sin is contrary to the very nature and essence of God, and therefore although that affiance in God which was in Adam, were renewed in us, yet it would not serve to join us to God, because we want that perfect holiness, without the which, no faith can join any creature to him. So that before that faith can either join us to God, or be any thing available for our salvation, it is needful that we should have perfect holiness: the which whosoever goeth about to effect in himself, will find it a thing altogether impossible, and that in these respects. First, because man in the very moment of sinning doth make himself guilty of eternal death, and so he being once dead, cannot raise himself up again, or make himself capable of holiness, much less work it, fully and perfectly in himself. Secondly, if that this be attributed, to the patience, and long suffering of God, that man is not strait way, as soon as he sinneth, utterly destroyed, and so consumed to nought, by the anger of God, but that he doth still exist in nature, and so consequently is not altogether uncapable o● holiness. Yet it is impossible for him, either to shake off that original sin, which cleaveth inseparably to his nature, or yet to fulfil the law of God, by actual obedience, both which are needful for perfect holiness. Lastly if man could not only do away his sin already committed, but also restore himself to his first integrity, yet this would not serve for his eternal salvation, because he were as like to fall away again, from GOD, as he was before. So that before man can be joined again to God in happiness, he must do four things, whereof every one is altogether impossible to be performed, either by man himself, or by any other creature. First he must by sustaining eternal death, satisfy the justice of God for his sin already committed, the which if he do (as he must do if God be just, that is, if he be God) how can he ever live, who must die for ever? Secondly he must wholly change his own nature, create in himself a new mind, heart, will, and even a new man, the which thing belongeth to God only. Thirdly he must perform, absolute and perfect obedience, to the law of God. And lastly he must continue in the said obedience for ever. How then? is there no means of salvation left for man? can there no way of performing these impossibilities be invented? Let all the men in the world lay their heads together, and consult of this weighty matter: let them have the wisdom of Solomon, the counsel of Achitophel, the natural wit of Aristotle, the learning of the greatest Philosophers, the divining spirits of the southsayres: what can they all say to the first question? how will they make man to live, who must die for ever? they will confess that death and life cannot be together, and therefore they must come to this last refuge, that man shall not die in his own person, but get some other to die for him, and so satisfy God's justice. Well? this is good payment, if he who dieth for man be in nature and dignity equivalent to him: but where shall this mediator be found? As touching man, every one desireth to live, and abhorreth death, yea no man will die for a just man, much less for a sinner. But yet perhaps some one will find such a friend, as will not refuse to die eternally for him. Will this serve the turn? no truly, except he have more lives than one, because he must first die for his own sin, and what then is left to discharge other men's debts? But we may fly to some saint or holyman, to S. Peter, S. Paul, S. Marry: whose righteousness is so great, as that it willbe a ransom both to do a way their own sin, and the sin of others also. But there is no merit or righteousness, which can proceed from any of the sons of Adam, no more then sweet water can flow from a corrupt fountain, yea no righteousness of any saint whosoever, will serve for himself, or satisfy God's justice for his own sin, but when he hath done all that he can, he is an unprofitable servant, and (for any help he can have by his own holiness) in the same state of eternal death, wherein others are: his greatest righteousness, coming in the name of merit, being in the sight of God no better than a filthy and defiled clout. So then there is no means of man's salvation in man. Neither can the oblation of brute beasts serve the turn, or stand in the place of a reasonable creature, for sin is not purged by the blood of bulls and goats. Heb. 10. 4. Heb. 10. 4 neither will God accept a thousand rams as a sufficient ransom for the sin of man's soul. Mich. 6. 7. Mich. 6. 7. so that we finding no succour in this world, are constrained to fly to the holy Angels, and to crave their help in this behalf. But what can be hoped for at their hands, whose righteousness be it never so great, is no more, than they do owe to God for themselves, being bound to serve him with their whole mind, heart and the whole strength and power of their nature. If it be imagined that their death might deliver us from death; we answer, first, that no man can find such favour, in their sight, as that they will suffer themselves to be accursed for him, from the happy and glorious presence of God, which they have enjoyed in heaven, ever since the first creation thereof. Secondly if that we should suppose such an impossible and inordinate love in them, yet the death of many angels, could not satisfy God's justice for the sin of mankind, but only for the sins of some number, much less perform all those things which are needful for the effecting of our salvation and therefore every one may say of himself, O miserable man that I am, whom no creature either in heaven or earth can deliver from sin, and from the punishment of eternal death due unto it. Seeing therefore that no creature can satisfy God's justice for the sin of man, it remaineth that God should either save man without taking any satisfaction for his sin, or else himself be this mediator (for it hath already been declared, that God hath certainly decreed the salvation of man) but both these are impossible: for God can no more save man, without satisfaction made to his justice, than he can cease to be just, or to be God. Again it is no less impossible for God himself to make this satisfaction: for first, sin cannot be imputed to the godhead, but only to some nature which is capable of sin; but the divine nature cannot any way be made, or imagined the subject of sin, no more than the fire can be made the subject of extreme cold: secondly if this impossibility were supposed, that God could some way take the sin of man upon himself, yet he could suffer no punishment for it; for his nature is such that it can no way suffer, much less sustain the punishment of eternal death due unto our sin. What then can all the wit, wisdom, policy, and invention of man say to this case, but only acknowledge that mankind is in a most wretched & miserable case, quem ipsa salus servare non potest: whom God himself cannot save? But when man is brought to a bay and even at his wit's end, there the wisdom of God doth most appear, and that which seemeth impossible to man, is possible with God, who as he hath decreed man's salvation, so he is able to bring it to pass, and that, not by taking away his own justice and essence, but by satisfying and establishing it: not by polluting the Godhead with the sin of man, but by purging man from sin, by the infinite power of the Godhead, not by translating sin from man to God, but by making the nature of man able to bear the own burden by joining it to the nature of God: not impairing his own justice, but punishing the sin of man more than it deserved, and yet not consuming man in his wrath, but declaring the endless riches of his mercy in saving him from death: that so all the praise, glory and thanksgiving of our salvation might redound to God, who is the beginner, worker, and finis●●r, yea the very means of it, and who as he did in the beginning, without the help or means of any creature, create man in perfect holiness and happiness; so again he himself, and that by himself, doth restore him to perfect righteousness, holiness and eternal glory. But it is needful that we make a more plain declaration of this mystical and wonderful doctrine, especially it being the most happy and joyful doctrine, which ever sounded in the ears, or was at any time uttered by the tongue of man, the sum of it is this. The only means whereby God could restore man to his first estate, was, that he himself should take unto his divine nature the nature of man, so that he might in that nature take upon him both the guilt, & also the punishment of our sin. For this cause, the son of God, even God himself, did take upon him our nature, consisting of a body & a soul, endued with all the natural powers & faculties, which are in man, yea subject to all human infirmities, yet without sin. This human nature, was begotten not by man, but by God, it being form & fashioned, not by the seed of man, but by the power of the godhead, in the womb of the virgin Mary, (who was of the lineage of David) of part of her substance, it being first sanctified by the holy Ghost, from the inherent corruption of sin, & so this nature being from the first moment of the conception, united to the godhead, in one person called jesus the Saviour of the world, the promised Messiah, or the anointed, or holy one of God, and consisting of the divine, and a human nature, was brought forth into the world, in Bethlem in the land of jury, according as the prophets had foretold, in the reign of Augustus Caesar, and so lived about 33. years, till that in the days of Tiberius Caesar it suffered a shameful and violent death; the which death of this human nature, was more than a sufficient ransom, for the sins of the whole world, because it was the death of God (though not of the Godhead) and therefore it was of infinite merit and dignity; yea it was more than the eternal death of all the men in the world, although it had lasted but one moment of time, as it continued but three days. For it is, and that in the judgement of any reasonable man; a far less matter, that all the creatures in the world should die for ever, then that God himself the creator of all things, the Lord of glory and giver of life, yea who is glory and life itself, should suffer death one minute of an hover. So that the humanity of Christ, gave the possibility of suffering death, as the divinity gave the sufficiency, excellency, & merit of this ransom or payment made to God, for the debt of man. This incomprehensible mystery of God's wisdom, and eternal counsel, may be declared after this manner. Suppose that there is in this, or that country, an absolute, majestical and glorious monarch or king, against whom many thousands of his subjects rebel, refusing to perform loyal obedience to his laws. The King seeing this rebellion, purposeth so to deal in revenging it, as that not only his justice, but also, and especially his mercy and love towards his natural subjects, may appear: and therefore he meaneth to punish their offence in himself, by putting to death his own only son, who is of his own nature and essence, even bone of his bone, flesh of his flesh, and blood of his blood, who is a lively picture, yea a living image of his own person, representing after a most plain manner his stature, form, beauty, strength, complexion, behaviour and conditions, yea who doth reign jointly and equally with him, being partaker of his riches treasures, glory, majesty, power, office and authority. This death of this prince being decreed by the king his father, it is needful, that for the suffering of the course of the law, together with the sentence and punishment of death, he should debase him to the condition of a subject, yet retaining the aforesaid prerogatives. So that there is in one person the condition, and as it were the nature both of a king & of a subject, the one maketh that he may be put to death, the other maketh, that this death (though it be the death, but of one person) is more than a sufficient ransom, for the offence of ten thousand of his subjects, as the people of Israel do confess, 2. Sam. 21. 17. 2. Sam. 21. ●● That it were much better that ten thousand of themselves should perish, than that King David whom they call the light, that is, all the glory of Israel, should be in danger of death. In like manner there was no way, whereby God the glorious monarch of heaven and earth, could preserve both his own justice and man, but that he should give his own only natural and eternal son, the brightness of his glory, the express form and character of his Godhead, being partaker of his own essence, glory, majesty, power, authority, wisdom, justice, mercy, and in brief of his whole divine nature, to be a ransom for the sin of man. For the which purpose it was needful, that he should to his kingly and divine estate, take unto himself the base condition of a subject, and creature▪ and in that condition submit himself to the law of God▪ and to the sentence of death pronounced by God the father, as by a most just, severe and righteous judge. By faith in this death of the son of God, salvation is brought to mankind. For it freeth the believer from all manner of guilt of sin, whether original or actual, whether past, present, or to come. And further as this mediator doth redeem us from death, and endue us with perfect righteousness by his death, so by the virtue of the holy spirit, proceeding from his divine nature; the believer is endued (although not at the first) with perfect holiness and preserved for ever from falling from this estate. Thus we have summarily declared the doctrine of faith, as it hath been published to the world, by the ministry of the Apostles, whose doctrine we do heartily embrace, and openly confess, professing that there is no other name, means, nor mediator in heaven or earth, which can give salvation, than jesus the son of Mary. Now that we see what is the object of this justifying faith, we are in the next place to gather out of this doctrine the difference betwixt legal and evangelical faith, betwixt that faith wherewith Adam was endued, in the state of innocency, & that which hath place in this state of regeneration. Both kinds are affiance in god for happiness to be had by the means of perfect holiness, but the first kind looketh directly on the godhead, without any mediation; the second beholdeth the godhead, through the humanity of Christ, as through a vail or covering: for man being now polluted with sin, dare not look on god without a mediator, as he did before the fall. Secondly evangelical faith containeth in it forgiveness of sin, which was not in the first estate. Thirdly the righteousness whereby legal faith trusteth for happiness is natural to man, inherent in the person of man, and his own; but the righteousness of the other kind is borrowed from an other. The first kind maketh man trust in himself, but the second maketh him to renounce himself and to fly to Christ for righteousness. The first kind relieth itself on the equity and justice of god, the which rewardeth the righteousness of the creature with life. But the other flieth to his love and mercy in Christ, the which pardoneth and saveth a sinner. 〈◊〉. 4. 5. Rom. 4. 5. Legal faith cannot of itself justify a man, it being but one part of man's holiness, called by the divines Sanctitas Fiduciae, that is, the holiness of the affection of trust, or confidence, or a holy confidence, besides the which there is required for perfect holiness, the holiness of hope, of love, of fear, of reverence, and of all the affections, yea the holiness of the will, and of the mind, and to be short, the holiness of the whole nature, and of all the actions of man: so that if we should suppose, that Adam did even in the very moment of sinning, and also after he had transgressed gods commandment still retain this part of his holiness, to wit, affiance in god, yet we could not think that he did continue in the state of life, which is lost by one sin; but not kept by one part of holiness. But it is far otherwise with this evangelical faith, the which, although in the own nature it be but the holiness of one affection, namely of confidence or affiance, as legal faith is, yet it bringeth with it perfect righteousness or justice▪ making the righteousness of Christ's death to belong to the believer. In the which respect it is called justifying faith, not that ●his faith can be without some measure of ●he other parts of holiness, or give the possession of eternal glory without perfect holiness, but that in the matter of our justification only faith hath force, in so much ●hat he who believeth in the last moment ●f his life, as the thief on the cross did, Luc. ●3. 42. Luc. 23. 42. having neither time to do any one ●ood work, nor yet strength to speak one ●ood word, or yet almost to think a good ●ought, is as surely and as fully purged ●●om all his sins, as he who hath lived a housand years in the greatest measure faith, godliness, zeal, love, patience, society, chastity, humility, and of all other spiritual graces whereunto any man can at●●ne in this life. For inherent holiness (commonly called sanctification) be it never so ●at, is imperfect, and therefore as little available for our justification, as if it were none at all. For imperfect holiness doth no more justify, than no holiness doth, neither is there any other account made of it before the judgement seat of God, in the matter of our justification, howsoever there be necessary use of sanctification for salvation, as we are hereafter to consider. And yet although this one part of man's holiness do serve for our justification, we are not thereof to gather that we are saved by it, as a part of inherent holiness, for faith doth not justify us, as it is a part of holiness, but because this affection hath (by the goodness of God, decreeing man's salvation by this means) this natural property or quality, to appropriate to a man Christ with his righteousness. Lastly the first kind is easy to be had, and attained unto by supposition of perfect inherent holiness, it being agreeable to natural reason, yea there being some relics of it in the gentiles themselves who know good & evil, and also that the punishment of death, is due to the one, & the redward of happiness appointed for the other. B● evangelical faith is supernatural, yea it contrary to our natural disposition, and c●● not be attained unto without the mighty ●●peration of the spirit of God, whereof hereafter. This whole doctrine may be gathered into one sum or definition in this manner: evangelical faith is affiance in God's promises propounding eternal salvation to all those who rely themselves wholly on the mercy of God in Christ. Or more briefly thus; It is affiance in Christ for happiness. Or thus; It is trust or confidence in Christ, whereby his death and the righteousness arising thereof are appropriated to the believer. Now we are out of the several parts of these definitions to search out more particularly the true nature of faith, to what kind or head it is to be referred, whether it be a part of regeneration and sanctification, or something diverse from both these. secondly what is the place and subject of it, whether the mind, the will, or the affections. Thirdly by what means it may be wrought and attained. Fourthly by what signs and marks it may be known. Fiftly whether it may be lost or no. Lastly how it hath this force, that it is of itself able to justify and to save a man. For the first; Regeneration▪ and sanctification, or the new creature or recreated holiness: or thus; The new man and holiness, signify all one thing, to wit, regenerate sanctity, or in plain English, renewed holiness, so that faith, if it be a part of the new man, it is a part of regeneration, and of holiness; and contrariwise, if it be a part of man's holiness, it is a part of regeneration, of the new man and of the new creature. That it is a part of man's holiness we cannot doubt, seeing it is a holy affection, even the affiance and confidence of the heart, relying itself on God: the which affection was also in Adam, and therefore it is a part of regeneration, and of the new man. For although there be great difference betwixt legal and evangelical faith as touching the means of salvation, the which is in the one the justice of God, in the other his mercy, yet both of them are to be referred to the same head of man's holiness. Legal faith being a part of the created holiness of man, as evangelical faith is a part of his regenerated, or recreated holiness. The truth hereof may easily be gathered, out of the section written of faith in general: for Legal and evangelical faith agree in a common definition, and in all those points which are there mentioned. The which doth also show us what to think of the subject of faith, to wit, that it is in the will of man▪ being nothing but a holy affection of confidence, trust or affiance. If it be objected that faith is usually in the scripture called belief, as infidelity is unbelief, the which is an action not of the will but of the mind, giving assent or dissent to the word of God: we answer, that belief is put for faith or affiance, because it doth always not only accompany it, but also after a sort beget it, and is the cause of it. For when as a man doth without doubting believe God's promises being fully persuaded of the truth of them, he cannot choose, but rely himself upon them; so that belief although it cannot be separated from faith, yet it may and aught to be distinguished from it. If it be objected that evangelical faith, cannot be made a part of man's holiness, seeing it is not commanded in the moral law; we answer that it is commanded in the moral law, as the other kind is, in that it is all one in substance with natural faith, both kinds being affiance in God for happiness to be attained by the means of perfect holiness: and therefore both kinds are commanded in the first commandment. jehova, shall be thy God: the which law doth enjoin, that all the affections of man, to wit, his love, fear, hope, reverence and with the rest, his whole affiance or confidence be set wholly o● God, as well after his fall to be saved by the mercy of God in Christ, as in the state of innocency to be saved by his own righteousness. Yea this first precept commandeth all men to believe God in his word, as well in his Gospel as in his law: and therefore whosoever doth not know, believe and embrace the Gospel, he doth transgress this first commandment. In the third place we are to consider that the means of attaining faith, is to get the knowledge of the word of God, first of the law, which showing sin, death and damnation, doth bruise and wound the heart: and secondly of the gospel, which teaching faith, righteousness & salvation, healeth the aforesaid wounds, and comforteth the sinner, with pardon of his sin, and hope of eternal life. This knowledge must of necessity go before faith: for the mind of a man must be enlightened to see the truth, before the heart and affections can love and embrace it. The means which God doth ordinarily use in bringing men to know his will, is the public ministry of the word, performed by men endued with spiritual gifts fit for this purpose, yet as hath been said of regeneration, so we are to think of faith, & all other spiritual graces, that they come not by virtue of the means, but by the power and work of God's spirit, without the which it is impossible that any man should understand, believe and embrace the doctrine of the Gospel. But how cometh it to pass that man being a reasonable creature, endued with an understanding soul, whereby he is able not only to conceive any thing that is taught, but also himself to invent new things not heard of before, should be so brutish and blockish in learning the word of God? We answer that this cometh of the nature of the doctrine of the gospel, the which being contrary to man's reason, cannot be conceived by it. Yea as soon as it is hard, it is strait way rejected as absurd, 1 Cor. 2. 14. ridiculous and foolish, so we read 1. Cor. 2. 14. The natural man perceiveth not the things of GOD, for they seem foolishness unto him, neither can he perceive them, because they are spiritually discerned. Thus (to make instance in one point of this doctrine, to wit, in the resurrection from death) we see, Act. 17. 32. that when the wise philosophers and men of Athens hard Paul mention it, Act. 17. 32. they mocked him. And so we are to think of the chief points of 〈◊〉 religion. For who seeing or hearing of jesus the son of Mary. living in so miserable a condition, and dying so shameful a death as he did, would either believe him to be the eternal, and omnipotent God of heaven and earth, or to be able to save others, who did not save himself from death? or what man, especially if he were endued with natural wit, and human wisdom, would forsake all the commodities, profits, pleasures, and joys of this present world, and endure the sorrows, reproaches, troubles, losses, dangers, and manifold crosses whereunto the godly are subject in this life, in hope of an other life, which is to all reason not only uncertain, but also incredible? Hence it is, that the number of believers is as nothing, in respect of the infinite multitudes of unbelievers, who are almost as many as there are men in the world, and that the more a natural man, doth excel in wit and wisdom, the more uncapable of faith he is. 〈◊〉 1. 27. 1. Cor. 1. 27. Brethren (saith the Apostle) behold your calling, that not many wise men after the flesh, not many noble, mighty or rich, are called to faith, but God hath chosen foolish and weak things to confound the wise. Yea this difficulty of believing is greater in these last days, than ever it was before, as Christ himself teacheth us, Luc. 18. 8. saying, Luke. 18, 8. Think ye that the son of man when he cometh, Mat. 24. 12. ● shall find faith on the earth? And to the same effect, Mat. 24. 12. 22. Because iniquity shall abound, the love of many shall wax cold, insomuch that unless those days were shortened, no flesh should be saved. The cause of this defect of faith, is first the abundance of sin before mentioned, in that the sins of all ages, do even flow together into the last, as into a common sink. Secondly the state of the Church, unto the which God doth not reveal himself so manifestly and sensibly as he did in the first ages of the world, in apparitions of Angels in visions and dreams, invisible forms, and sensible voices, speaking familiarly with his servants as one man doth with another, in holy oracles giving answer to every question propounded, in temporal blessings bestowed on the faithful, and in corporal punishments laid on the wicked▪ in the extraordinary gifts of prophecy, and immediate revelation, of speaking strange languages, and working miraculous things. By these and diverse other means, God did so plainly reveal himself to the old world, that they who did not believe his word, may be said to have been such, as would give no credence to their own senses. But in these last ages, God having once revealed himself in his son & in the gospel, sufficiently for the salvation of the elect, (yea in truth far more clearly than ever he did before) doth not any longer reveal himself by any of the aforesaid means, but as it were hideth himself in secret, insomuch that he seemeth to most men, either not to exist at all, or else to have wholly cast off the care and government of the world: and therefore men cast off all faith, belief and fear of God. In regard of the which difficulties, it standeth every one in hand who tendereth his own salvation, to be both watchful in preserving faith, and also diligent and careful in seeking for it. For howsoever no carefulness can without the blessing of God, work faith in the hearts of men, yet it is in the power of man to use the outward means of attaining it; the which whosoever doth as he ought to do, he need not doubt of success, for so much as God is near at hand to all those who seek him. Yea further, whenas we suppose, that we are endued with a true saving faith, we are to take heed lest we be deceived with that common error of men, who when they are ignorant of God, and of his word, and have in their hearts scarce any shadow of true faith, yet they are not ashamed to profess that they do, and always did trust in Christ, whereof if any man do doubt, and begin to examine their faith whether it be true or counterfeit, than they are grievously offended, & think they have great injury offered. But we are to think far otherwise, and knowing that true faith is a very rare thing, not easily to flatter ourselves in a false opinion of it, but rather to take a strait examination of our faith, the which that we may the better do, we will now come to the fourth point, namely to the signs whereby true faith may be discerned. The signs are 〈◊〉, even so many as there are in a regenerate man spiritual graces and several parts of holiness, all which come from faith as from a fountain or root, and therefore will certainly declare the sincerity of it, as good fruit and sweet water show the goodness of the tree and fountain: and therefore he that would know ●ow unfeigned his faith is, must look at the sincerity of his knowledge, love, fear, re●erence, and obedience which he oweth to God: if these graces be plentiful in his life, his heart is truly replenished with faith, but if this fruit do not appear, his faith is not a living tree planted by the rivers of God's blessings, but a dead stock having nothing but the outward form of a tree But we shall have better occasion to entreat of the signs of true faith, when we compare it, with that temporary faith, which often hath place in the reprobate. The fift question, is, whether this faith may be lost, or no; whereunto we answer, as hath been said before of regeneration in general, that where it is once truly imprinted in the heart, by the finger of God, there it remaineth for ever: and although it be subject to many alterations in regard of the greatness or meanness of it, yea although it seem sometimes to be clean dead at the root, bringing forth little or no fruit, yet there remaineth life hidden in the heart, as there doth life and sap in trees in the midst of winter, when they seem to be dead and withered. For the conversion of a man from infidelity to faith, worketh such a total & strange change in him, that it is impossible, that one should become of a faithful man an unbeliever. The last question is, how it cometh to pass, that of all the spiritual graces, which are in the mind, will, and affections of man and of all the parts of man's holiness, this only should have in it this wonderful virtue and force to apprehend Christ, and to make a man perfectly just before the judgement seat of Christ: and why not the true knowledge of God, unfeigned love, the fear of God, or a general holiness of life and conversation, should not as well justify a man, as this one affection of confidence or affiance? Whereunto we answer, that this means of justifying men by faith only, doth most of all make for the glory of God (the which is the last end of all the decrees & actions of God) for if man were accounted righteous for his holiness or love, he might impute his salvation to his own desert: for perfect love deserveth love, and holiness will challenge life, as of due debt. But affiance implieth a humble, loyal, and dutiful subjection, acknowledging the unworthiness, baseness, insufficiency, and weakness of man, and together the mercy, goodness, love, favour, bounty, truth, and power of God. This reason is used for this purpose, Rom. 3. 27. Ro. 3. 27. what law, or means of salvation doth take away all boasting from man, and so giveth all the glory of our salvation to God? not the law of works, or inherent holiness, but the law of faith: yea of all the graces which are in man, faith only hath in it this natural property to make a man partaker of Christ's death and righteousness, and so of salvation. For even as a tenant enjoyeth his house and lands, not for that he loveth or feareth his lord, or for any virtue wherewith he is endued, but only because he doth depend on his Lord, and so doth purchase unto him worship and honour by relying himself wholly upon his love, favour, liberality, constancy, ability, & riches: so standeth the case with man in respect of his salvation. For no grace save only this affiance on God, and on his mercy in Christ, can convey unto us remission of sins and eternal life. In the which respect it is commonly said in holy scripture that faith doth justify, not as it is a part of man's holiness, whereof no one part, no not all the parts of it if any one be wanting, will serve to make a man righteous before God, but as it hath in it this proper virtue, to make the death of Christ, the death of the believer, & so the righteousness arising of the said death the righteousness of the believer: Rom. 6. 7. For he that hath suffered death is justified from sin. Thus much of the object, nature, & attributes of evangelical faith. It remaineth that before we proceed to the rest of the parts of man's holiness, we should declare the relation which is betwixt faith & them. It hath been said of faith in general, that it is as it were the root from the which other graces do spring, in that it toeth us to God the fountain of all graces, as to the only giver of all happiness: the which thing is true of this evangelical faith after a special manner. For in that it joineth us to Christ, it maketh us partakers of the spirit of Christ: or rather causeth an increase of all spiritual graces. For regeneration is, although not in time, yet in nature before faith. Therefore this faith is made the subject of the spiritual life of the new man, Gal. 2. 20. even as the heart is in the body the fountain of heat. Gal. 2. 20. I live, yet not I but Christ liveth in me, & in that I now live in the flesh, I live by the faith of the son of God, who hath loved me, and given his life for me. And Act. 15. 9 Peter saith that God did purify the hearts of the gentiles, Act. 15. 9 that is, as it is expounded. verse 8. work sanctification in them by faith. In the which respect, it is compared to the foundation of a house, where upon the whole building standeth: and to the root of a tree, which giveth heat, sap, and life to all the parts of it, Col. 1. 2●. Coll. 1. 23. If ye continue founded and established in faith: and to a fountain of living water. job. 7. 38. joh. 7. 38. He that believeth in me, out of his belly shall flow rivers of the water of life. And therefore it is put before all other graces 2. Pet. 1. 5. join to your faith virtue, and to your virtue knowledge, temperance, Pet. 1. 5. patience, godliness, brotherly love and kindness. Hence it is that it is usually distinguished from the rest of the parts of sanctification they being called by the name of love, Thess. 3. 6. or of the holy ghost. 1 Tress. 3. 6. Tymothie hath brought us tidings of your faith and love. Act 6. 5 So it is said, Act. 6. 5. That Stephen was a man full of faith and of the holy spirit; not that faith itself is not a work of the holy spirit, and a part of the spiritual holiness of man, but because it is the first work of God's spirit, and the foundation of man's holiness and salvation, who must be by faith freed from sin and death, before he can be endued with positive holiness and life. Thus the Apostle doth often exhort us to fanctification and holiness of life, by an argument drawn from justification which is the proper effect of faith, Rom. 6. 14. as we may see. Ro. 6. 14. sin shall not have dominion over you, because you are not under the law but under grace. But it may be asked, how justification doth bring forth sanctification, especially seeing that to man's reason, it is rather a motive to a wicked and dissolute life, that by the multitude and heinousness of our sins the mercy of God, whereby they are pardoned, might the more appear. Rom. 3. 7. and 6▪ 1. Rom. 3. 7. and 6. 1. We answer that justification doth of necessity bring forth sanctification, and that divers ways. For first, the sense of the unspeakable love of God, whereby we are delivered from eternal damnation, doth inflame the heart of the believers with a great love of God: the which cannot be showed any other way, then by keeping his commandments, and by labouring to glorify his holy name, by a holy life. Secondly God doth save the faithful, not as stocks or stones, without requiring any work, action, or duty at their hands, but so as that he maketh them to be his fellow workers: not that man can do any thing of himself without the grace of God, but that man being endued and renewed by grace, doth after a sort work his own salvation, not by any natural virtue, but by the power of God's spirit: and therefore, as Christ taketh away the guilt of sin being committed, so the faithful aught to endeavour that sin be not committed. Otherwise if they should still of set purpose commit sin they should cross Christ in the work of their own redemption, defiling themselves with sin, whom he hath cleansed with his blood, yea they should crucify him again, & tread under foot his blood as a vile thing. Thirdly the faithful do labour for sanctification, as for the only testimony of the soundness of their faith, and of the truth of their justification. For faith without the other parts of holiness, is but a deade and unprofitable faith. Lastly the faithful man knoweth that faith is not of itself without the rest of sanctification, sufficient for the attaining of salvation. For although it alone dothfully justify, that is, bring perfect remission of all manner of sin whatsoever; yet before that a man can enter into the kingdom of heaven. he must be endued with perfect positive holiness, the which cannot be made perfect in the world to come, unless it be begun and carefully sought after in this life. CHAP. V. Sect. 1. Of the hope of man's first state. THe second head of man's holiness, and subjection which he is to perform to God, as to his king, is called hope, the which floweth from faith after a special manner, Of the hope of man's first state. yea in truth it is nothing else but a particular faith, or an affiance on God for some particular good. For when as the happiness whereof faith taketh hold, is not present but to come either in part or in whole, there cometh out hope, which is an expectation of the accomplishment of God's promises already apprehended by faith. Rom. 8. 24. So that hope can have no place there, where full & perfect happiness is present. Rom. 8. 24. Hope that is seen is no hope: For how can a man hope for that which he seethe? That is, if the thing hoped, or which we desire, be present, than the nature of hope is clean taken away and overthrown: for it is impossible that a man should hope for that, as being to come hereafter which he presently enjoyeth. Whereby it appeareth that man in his first estate of happiness, had either none or little use of this grace, because his happiness was present. For howsoever the happiness of Adam in his innocency, were not so great and excellent, as that whereof the faithful shallbe made partakers in the world to come, yet he then enjoyed both perfect and present happiness. Neither doth it appear in the scripture that God did promise any other happiness unto him, then that which he presently enjoyed; and therefore it had not been holiness, but presumption and sin for him to have hoped or looked for any other. How then can we make hope a part of that holiness wherein man was created. We answer that although Adam in his innocency looked for no other happiness, then that which he did presently enjoy, yet he did hope that God would both continue that happiness, and also reveal himself and his glory to him, after some other manner, than he did at the first, and so increase his present happiness. Sect. 2. Of desperation or the want of Hope. MAn falling from faith to infidelity, fell from hope to desperation (for so we call that want of the hope of salvation which is in all carnal men) neither could he otherwise do. For as he who taketh away the root and the foundation, taketh away the tree and the house, yea all that groweth on the one, and is built on the other: So when faith falleth, the whole holiness of man falleth to the ground; but especially hope, the which hath a nearer conjunction with faith, than other graces, have, Of desperation. and is more naturally grounded upon it: as it is said, Heb. 11. 1. Heb. 11. 1. Faith is the groundeworke, or foundation and subsistence of things hoped for. For happiness must first be believed in the mind, and apprehended by the will, before it can be hoped for. So that seeing man since the fall, doth not by faith depend on God, he can not hope to receive any good thing at his hands: neither doth he once think of any other happiness, then is the enjoying of the carnal & sensual pleasures of this present world. The which being ended by death, all the joy, pleasure, and happiness of one unregenerate, seemeth to him to be at an end, as it is indeed. For either he thinketh (as most carnal men do) that he shall die like a beast, and that neither he himself nor any other, shallbe raised up again to life, to receive either good or evil, or if he have some knowledge and belief of the word of God, whereby he thinketh that there shallbe another world, wherein some shall have happiness, others misery and sorrow, yet he being destitute of faith, whereby his sins should be remitted, and his person endued with perfect holiness and righteousness, can look for nothing, but the eternal anger of God. Thus the Apostle describeth an infidel, that he is one without hope. Ephe. 2. 12. 1. Eph. 2. 12. Thess. 4. 13. Thess. 4. 13. The signs whereby this desperation may be known, are these. First the general sign of the want of any one grace, to wit, the want of other graces, which are in a man truly regenerate. For such is the nature of this renewed holiness, that where one part is present, there is no part wholly wanting: & therefore we may know ourselves to be without hope, if that we feel that we are destitute of the true knowledge of God, of a lively faith which is the mother of hope. Secondly a proper sign of this desperation is, when as a man is not affected with an unspeakable joy in regard of the life to come but heareth it mentioned as an ordinary, common, and light matter: whereas if he had any true hope of eternal glory, he would be replenished and even ravished with joy; and that in the midst of all troubles and miseries by the consideration of it. But because a man may more surely judge, by that which he feeleth to be in himself, then by that which is wanting, therefore men are to gather this desperation by these notes, to wit: By an immoderate care for the preserving, and prolonging of this present life, together with an excessive fear of death in ourselves, or sorrow for the death of others, 1 Thess. 4. 13. 1 Thess. 4. 13. I would not have you sorrow for the dead, as other do which have no hope. And such other notes plentifully mentioned in the scripture. Sect. 3. Of renewed hope. THe use of this hope is not so little in the state of innocency, but it is as great in the state of regeneration, in the which although man be restored to his former happiness, yea to more excellent happiness than he had before, yet it is not present in this world as adam's was, but for the greater part to come in the world to come, and therefore it can not be here enjoyed, but only hoped for. If it be asked why God doth not grant to his elect children the present fruition of that happiness, especially seeing that the deferring of so great a good, cannot but be very grievous unto them: for as the desire when it cometh is a tree of life, so the deferring of the thing hoped for, is the drying of the bones. Prou. 13. 12. Prou. 13▪ 12. To this we answer, confessing that this deferring of the happiness appointed for the faithful is, and aught to be very grievous unto them. For as he who is poor, Of renewed hope. sick, weak, in prison, exile, and in all kinds of misery hath good cause to desire riches, honour, health, strength, liberty, & to see his own native country, his parents, kindred, and friends, and in brief to be happy: no less cause have the faithful to desire to be dissolved, and to be with Christ. But God having regard, rather to their good then to their desire, hath in wisdom appointed that it should be otherwise, & that their happiness should be hoped for, for some space of time, before it be enjoined. Yea this delay is needful for the good of the faithful for that otherwise they could not be prepared and made fit for the enjoying of eternal glory. And that in these respects. First in that the faithful are left for a while in crosses, troubles, sorrow, sin, and all manner of misery, they have time given unto them to consider, both their own natural estate how wretched they are of themselves; and also the excellency of that glory, which is prepared for them in heaven, and so see and acknowledge the unspeakable goodness of God, who hath freed them from the one, and will at the appointed time, bring them to the other. The which thing cannot be so duly weighed and considered by man, when he is in the state either of extreme misery, or of absolute glory, as it is by the faithful in this present life, the which is a mixed state consisting partly of sin and misery, and partly of holiness and happiness, partly of life, and partly of death: so that as a man cannot at any time so well discern a thing to be black or crooked, as when he layeth it beside that which is white or strait; so the faithful do more easily and truly conceive their own misery and God's mercy in this life, wherein they do sensibly feel them both, then either they did before regeneration, in which time they knew neither themselves nor God, or then they shall do in the world to come, wherein their natural misery is not felt in their own bodies and souls, as it is in this life, but only remembered and beheld in the reprobate. Wherein God dealeth with sinful man, as earthly kings deal sometimes with rebels & malefactors, whom although they purpose not only to pardon their offence, but also to receive into favour and love, and so do restore them from death to life, from shame to honour, yet they do not at the first admit them into the highest degree of their favour, to their secret counsel, or to their personal presence. Thus did King David deal with Absalon, 2. Sam. 14. 22. ● Sam. 14. 22. who after that he was pardoned, and received into favour, was two years in jerusalem before that he saw the king's face. And thus do the faithful, after that they are fully justified from the guilt of their sin, they do not forthwith rush into heaven, but remain here on earth, in the outward court of God's palace, waiting till they may be admitted into the glorious presence of God in heaven. For we are not to think, that there ought to be the same manner of the first creation of man, & of his regeneration: & that as in the first, so also in the second birth man ought incontinently as soon as he doth exist, to be made perfectly happy, as if happiness were a small and light matter, which might be lost in one moment of an hour, & recovered in another. And therefore we are to put a difference betwixt the first and the second happiness of man: the first being given immediately by God, whereas the other is gotten, although not by the help, yet by the means of man; who is in some sort to work his own salvation, and must be endued in this life with some measure of grace, whereby he may be prepared for the fullness of it in the world to come: the which thing cannot be done, unless his salvation be deferred: for otherwise there would be no trial of his faith and love, yea no use of hope, patience, prayer and such other spiritual graces, for the working whereof God doth defer the happiness of his elect. This the Apostle doth plainly teach us, Rom. 8. 24. 25. 26. Rom. 8. 24. 25 26. saying, If the thing hoped for be seen, hope is no hope, for how can a man hope for that he seethe? but if we hope for that we see not, than we do with patience abide for it. Likewise (our hope being thus deferred) the spirit helpeth our infirmities in praying for us, with sighs which cannot be expressed. Thus we see how it cometh to pass, that hope hath so necessary and great use in this third estate. Now we are to declare the nature of it more particularly, by showing first what it is: secondly what relation it hath to faith: thirdly what are the uses and commodities which it bringeth: last what are the signs, by the which it may be known. For the first: Renewed hope is an expectation of celestial glory or of eternal glory in heaven. This definition giveth us to understand that the object whereat this holy affection aimeth and looketh, is not present but to come, and yet not any future thing, but that which is good, for not only hope, but all other affections, and the whole will of man, yea even when they are sanctified, and in their purest and holiest estate, do abhor and eschew all evil, whether present or future, and do cleave only to that which is good for man. And yet not any future good is the object of this hope, but the chiefest good, which indeed is all manner of good, and even happiness itself. For so we are to think that as faith trusteth in God for happiness, so hope waiteth for it. And although both faith and hope sometimes take hold of a particular good, as Abraham both trusted and hoped in God for Isaac: and as the man sick of the palsy did for bodily health, yet neither faith nor hope rest in a particular good, but only through it look at the general good, using it as a means, way, token or pledge of the general good and happiness. Yea further there is this difference, that faith and hope do for the most part apprehend a particular good, whether it be a temporal blessing, or a spiritual grace doubtingly, unless there be a special promise of it, as was that which God made to Abraham of Isaac, as not being absolutely needful for their happiness, and therefore not needful to be granted by God: but they lay hold on happiness, which is the universal good without doubting or any exception whatsoever. So that by hope we mean hope of eternal glory; in the which sense this word is used throughout the writings of the Apostles. Lastly, the object of hope is not any terrestrial good or happiness, as was that wherein Adam was created, but a celestial happiness, as it hath been in part described heretofore. In the second place we are to declare the nature of hope, by comparing it with faith, with the which it agreeth in these respects: First faith is the cause, and as it were the mother of hope, for a man cannot hope to come to heaven, unless he be first taught by faith the right way, and true means of salvation. Yea he is more than mad who thinketh once to enter into the glorious presence of God in heaven, being not first cleansed by faith from the filthiness of his sin, but whom faith justifieth, him hope glorifieth. Again as faith bringeth forth hope, so hope like a loving and gracious child cherisheth and upholdeth faith: for how could any man rely himself wholly on God for happiness, if, as there is nothing but misery to be seen in this world, so there were no good to be hoped for hereafter. Where this question may be moved, whether that faith cannot possibly be without hope, as if a man should trust in God without regard had to any reward, yea though he knew neither of heaven or hell. To this we answer, that seeing God hath so plainly revealed his will as touching eternal glory prepared for the faithful, we are not to think that he hath faith who is destitute of hope, 1. Cor. 15. 1. 2. as appeareth, 1. Cor. 15. 1. 2. yet if we do generally consider the nature of these graces, we shall find that if God had revealed nothing of the life to come, a man might have believed not only without hope, but even against hope, seeing no likelihood of obtaining any good, & as it is said of Abraham, Rom. 4. 18. Rom. 4. 18. Against all hope to believe in hope. In the which words we see that Abraham believed with hope, and against hope: That is, that he had a general and confused hope, whereby he certainly looked for the accomplishment of God's promise, although he saw no particular means or manner how it should be accomplished. In like manner faith being affiance in GOD for happiness, doth necessarily imply happiness either present or to come, Of renewed hope. and therefore when it seethe no present happiness▪ it incontinently bringeth forth hope to wait for it in time to come: yet it is not needful that this happiness should be particularly determined and defined, what, when, where, and how it is to be hoped for. For if it had pleased God to have appointed it so, it had been sufficient for man living in this miserable state, to hope that God would make him happy, although no particular circumstances of his happiness had been set down. But now our hope is not confused, for we know when, where, and in what manner we shall be happy, as hath been heretofore declared. So that here we see, how faith and hope do differ, faith looking at happiness in general, without minding the particulars of it. But our hope teacheth us to look for one certain happiness, which is the enjoying of the glorious presence of God, of Christ, and of the holy Angels in heaven, where, before many ages pass over, all the elect shall meet. Now we come to the commodities, which the faithful reap by hope, and that especially in these respects. First it strengtheneth them against all crosses, miseries and evils whatsoever may befall them in this life, Of renewed ●ope. whereby their faith might be shaken, and they overcome, and even swallowed up of grief, sorrow, shame, impatiency and distrust: against all which they are comforted and upheld by calling to mind that unspeakable happiness which abideth them in heaven: even as the Husbandman endureth all manner of toil in hope of harvest, and as the Mariner is not dismayed with any tempest, when he seethe his harbour and haven to be near at hand. In regard whereof the Apostle calleth hope the helmet of a Christian, whereby his head, even his faith is armed against all assaults. secondly▪ hope serveth to preserve and increase in us all the other parts of sanctification, it maketh the faithful man contemn all the vain delights and pleasures of this world, all which are not a shadow of that joy, whereof he shall be made partaker. It maketh him cleanse himself from all sin, that he may enter into God's presence, & sit at the heavenly banquet in his wedding garment. Thus we read, joh. 3. 2. 3. When Christ appeareth, joh. 3. 2. 3. we know that we shallbe made like to him in glory: and therefore every one who hath this hope purifieth himself, that he may be holy, even as he is holy. Lastly these uses of hope may be unto us true and infallible signs, whereby we may try and examine ourselves, whether this grace be effectually wrought in our hearts or no. For if we be (as most men are) dismayed utterly, and even clean out of heart when as any worldly evil, as poverty, contempt, shame, slander, reproach, sickness, loss of goods, of friends, or any other such cross doth befall us, it is evident that we have not this helmet of hope, by virtue whereof the godly do not only not despair, but so much the more rejoice in their greatest miseries; whereas the unbelievers are stricken dead with the least cross that doth befall them. Again, if we find in due examination that our mind, affections and desires, are set wholly or chief upon the pleasures and profits, the riches and dignities of this world, and that we have small careof our estate in the world to come, little or no delight in spiritual exercises, in reading, meditating and hearing God's word, in praying to God, and in performing the actions which tend to godliness, let us not deceive ourselves, for we are as yet without hope of eternal salvation: yea whosoever he be that being thus affected, saith with himself or to others, that he hopeth to be saved as well as others, the which is the common opinion and saying of carnal men, his hope is nothing but a vain presumption, the which will not be any way profitable unto him. CHAP. VI Sect. 1. Of the fear of God. NOw we are to proceed in declaring the subjection, which man being in the state of innocency did owe to God as to his king and liege-Lord, who may of right require at the hands of his subject and servant as trust and hope, jos. 4. 14 so also fear. jos. 4. 14. 2. Kings 8. 40. But it may seem that faith & fear cannot agree together. 2. Kings. 8. 40. For how can man both fear to receive evil at the hands of God, and also by faith trust for happiness, which is all manner of good. For answer hereof, we are to consider, that the fear of man's first estate, was not such a slavish fear, as rebels and malefactors bear toward severe and righteous magistrates; or slothful and careless servants to their masters, Of the fear● of God but that fear wherewith loyal subjects are affected toward their natural kings, and dutiful children toward their loving parents, whom they fear, not in regard of any deserved punishment, for there is no offence committed, but because, First of the power and authority which they have over them. Secondly in regard of their majesty compared with their own mean condition. Thirdly in regard of the infirmity of their own nature, whereby they may fall into some offence, and so displease and dishonour them, and show themselves unthankful for so many benefits received. For the first it is agreeable both to the word of God, and even to reason itself, and to the nature of man, to fear all those who have authority over them. Thus the subject ought to fear the magistrate, Rom. 13. 7. the servant the master, Rom. 13. 7. Eph. 6. 5. the son his father, Eph. 6. 5. the wife her husband; and thus man is commanded to fear God, Leu. 19 4 Leu. 19 4. the which commandment is a part of the moral law, and therefore it belonged to man in the state of innocency. This the heathen orator witnesseth, saying, All they who are in the hands and jurisdiction of any other do fear. For although they be persuaded of their love and mercy, yea of their own innocency, yet they do consider not only what they will do, but also what they may do. The second cause of this fear, was the surpassing and incomprehensible glory and majesty of God, the which being fully revealed hath force, not only to astonish and amaze, but also to confound and consume any creature whatsoever, yea although the said creature be not stained with sin, and so not subject to the anger of God. For even as a brittle glass being filled with some extreme strong liquor, cannot but burst in sunder, not because of any antipathy which is betwixt them, but because the glass is not of sufficient strength to contain the liquor: So is it with the creature when God doth appear in perfect glory, in regard whereof the Angels themselves are said to cover their faces lest they should behold it; ●. 6. 2. how much more than hath man, who is but dust and ashes, and whose life is in his nostrils, just cause of fear. Yea the brute beasts, and senseless creatures themselves, who neither do nor can sin, are said to be affected with this fear of the glorious majesty of God. ●alm. 29. Thus we read, Psal. 29. The voice of the Lord showing itself forth in power and glory, doth break the cedars of Libanus. It maketh them skip like young calves, yea it maketh the desert to quake; the hinds to calf, the mountains to smoke, and in brief, all creatures what soever to melt away before his face. And thus did man fear God in the state of innocency, for although he had daily conversation with God, yet he knew that as a vessel of glass, clay, or any brittle matter, often meeting with vessels of brass or iron, may easily get a knock, and so be broken to shivers; so might he be confounded by the glory of God, if God did at any time reveal the same fully unto him. Thirdly man being in his first state had just cause to fear God, in regard of the weakness and mutability of his own nature, which might easily be overcome with some temptation, and that in regard of the freedom of his will, which might easily forsake God and embrace evil: by the which means, he should not only be subject to the anger of God, and to eternal death, but also displease and dishonour God, who had showed himself so loving and bountiful a father and creator unto him. Thus we see the causes of this fear, now we are to consider the uses of it. First it served as a bridle to restrain man from falling from God by disobedience. For although man in this holy estate did obey God more for love, then for fear of punishment, yet it pleased God to use all means possible to keep him from sin, and therefore he propounded not only the reward of life to his obedience, but also the punishment of eternal death to his disobedience whensoever it should happen, as we read, Gen. 2. 17. ●en. 2. 17. In the day wherein thou shalt eat of the tree of knowledge of good and evil, thou shalt incontinently die. Secondly this fear served to keep man as from sin, so from all presumptuous, bold, & undecent behaviour in respect of God. For we know, as it is commonly said, Familiar conversation will easily breed contempt. Lastly man was by this fear put in mind, and made to acknowledge as the baseness, infirmity & mutability of his own nature; so also the infinite power, authority and majesty of God. Sect. 2. Of the want of fear. THe third head of man's rebellion, is the want of the aforesaid fear of God: for since the fall man hath no regard, either of the power, might and majesty of God, Of the want of fear. or yet of the weakness of his own nature as he had before, but conceiveth amiss both of God and of himself. But what marvel is it that man doth not fear, in consideration of the weakness and mutability of his nature which may fall into sin, when as he feareth not the justice of God, and his eternal anger due unto himself for sin already committed? For if man in his innocency had just cause of fear, as hath been declared, how much more ought he being sinful? For if he being righteous is scarcely saved, how shall he now appear before the judgement seat of God, being guilty of sin? And yet man in this sinful state hath although greater cause of fear, ●et less fear than he had before, yea in truth ●one at all, but is benumbed with a senseless security, having no remorse of conscience, nor fear of punishment for sins committed, neither standeth in awe of the glorious presence of God. This appeareth ●oth by the testimony of scripture in many places, as namely Rom. 3. 18. Rom. 3. 18. where a carnal ●an is described by this note, That he hath 〈◊〉 fear of God before his eyes: as also by ●ayly experience which showeth us, that ●ery few in the world do in their actions regard, whether they be good or bad, whether pleasing or displeasing to God, and so whether they be such which will bring upon the doers some heavy judgement or no: whereas if men's hearts were possessed with the fear of God, they would think him to be always present with them, and to behold their doings, and so they would be both restrained from evil, and pricked forward to do good, but we see it to be far otherwise: for in committing sin, men think that they are safe, and all is well, if they can do it so secretly, as that they may avoid the shame, slander, reproach and anger of men, together with the punishment prescribed by human laws. But we need not stand in the enlarging of this point, which is so manifest. Sect. 3. Of renewed fear. THe third head of renewed subjection is the fear of God, the which is a singular grace and hath great use in regeneration, howsoever it may seem to fight with faith and hope mor● than it did in the state of innocency, seeing that the faithful can not lose that holy and happy state wherein they are placed and therefore need not fear any evil, Of renewed fear. being not only happy, but also sure to continued so for ever. To this we answer, that although the fear of eternal death and misery cannot stand with perfect faith and hope, whereby life and happiness is certainly expected, yea although the faithful need not fear the mutability and freedom of will, being certain of their final perseverance in faith, yet there are many causes by the which they ought to be moved to fear God. Hither we are to refer the causes of fear in the state of innocency: whereof the most ought to be of more force to move the faithful to fear God, than they were to man in his pure estate. For shall man being in happy innocency, the holy Angels being in perfect glory, yea the brute and senseless creatures, fear in regard of the glorious majesty of God, and shall the faithful, being sinful and miserable, not be affected therewith? But we know that the servants of God have always feared his glorious presence. Thus the people of Israel make it an impossible thing, that a man should see the glory of God and live. And Manach Sampsons' fafather saith, judg. 13. 22. judg. 13. 22. We shall die because we have seen God. Further the faithful are not freed from the fear which the committing of sin bringeth with it, for although they know that no sin, though never so heinous can deprive them of the eternal love of God in Christ, or of eternal salvation, yet they ought so much the more to fear to displease or dishonour God, than Adam did in his innocency, because God hath showed himself more loving, gracious and bountiful to them in their regeneration, than he did to Adam in his first creation, for God showeth his love far more in bringing some few from the common death of mankind to eternal salvation, than he did in creating all in a common state of life. Neither are we to think that the faithful living in this world, are so exempted from sustaining the punishment of sin, as that they do not in this regard also fear God: for although (if we speak properly) it cannot stand with the justice and equity of God to punish the faithful for their sins, the which he hath already punished to the full in the death of Christ, yet the fatherly chastisements which he layeth upon them for their great & presumptuous sins, to keep them and others from committing the like, are often so sharp as that they do not without cause seem to be grievous and fearful punishments. Hence it is, that this sentence is annexed to those grievous judgements which befell any of the people, That all Israel may hear and fear the Lord. Deut. 19 2. The uses of this grace are as before, to restrain the faithful from sin, for although that be true which the heathen poet saith. Od●runt peccare boni virtutis amore: oderunt peccare mali formidine poenae, yet two motives are more effectual than one, especially in this corrupt state, wherein the faithful retaining some relics of their corrupt nature, are often frayed from sin by fear, when as the love of God is not able to restrain them. Pro. 16. 6. and 3. 7. and 14. 16. Prou. 16. 6. ● 3. 7. & 14. 1●. A wise man feareth and escheweth evil. In this respect, The fear of God is called the beginning of wisdom, that is, of an holy and unblamable life, Psal. 10. 10. Pro. 11. 7. Psal. 10. 10: Pro. 11. 7. because the godly man doth always behave himself, as in the presence of the great and fearful God of heaven. Hitherto the rest of the uses mentioned in the first section of this chapter are to be referred, which it is not needful to repeat. Yet there is one special commodity which the faithful reap by this grace, to wit, immunity from temporal plagues: for even as it is said of a fierce and roaring Lion, that in the heat of his rage he spareth those beasts which yielding themselves to his power, do by fear and trembling ask mercy at his hands, so when as God is so provoked to anger by the sins of his servants, that no prayers or vows can pacify him, yet this submiss fear of his wrath doth quench the burning heat of it: by the which means it cometh to pass, that this fear of God doth not breed any trouble or disquietness in the minds of the godly, but rather freeth them from the fear of all evil whatsoever: and therefore to conclude this chapter, every faithful man ought to labour with all care, both to have in his heart, and to express in his whole life and behaviour, this singular grace of the fear of God, that so he may call God his fear, as he is called the fear of Isaac, Gen. 31. 42. 53. ●en. 31: 42: 53 where jacob doth swear to Laban, by the fear of his father Isaac, that is, by God, whom only and no other thing in the world Isaac feared. Thus we are exhorted, Heb. 12. 28. ●eb. 12. 28. Let us labour to please God with reverence and fear. For even our God is a consuming fire. CHAP. VII. Sect. 1. Of the subjection which man in his innocency did owe to God, as to his father. THus we see the first part of man's subjection with the particular duties thereof; the second kind of subjection, is that which the son oweth to the father: for God was to man in the state of innocency, not only a liege Lord and sovereign King, but also a gracious and loving father: and that by virtue of the first creation the which is a kind of generation. For the creator giveth being and existence to the creature, as the father doth to the son. Yet not all the creatures are in this respect to be accounted or called the sons of God: no more than men do account those senseless things which they fashion and make of clay, wood, or any such matter, to be their children although they be their workmanship, and therefore there is somewhat else in man which maketh him the son of God, to wit, the likeness or similitude of man to God: for man doth resemble God, so as we see the son doth his father, not in the outward shape of his body, Of filial subjection. for God hath no shape, neither can be resembled to any thing that either is, or can be imagined, but in the inward holiness of his soul, the which is called in scripture, The image of God, whereof more hereafter. Yet this is here to be noted, that although man be by his original and natural state, the son of God, yet he is not so his son, as is the second person of the Godhead: who partaketh the very essence of the father, whereas man hath not in him any part of god's essence, but only a shadow, or light resemblance of it. So that the second person is the son of God, as is the natural son begotten by any man; and therefore is of the substance of his father not differing from him in any respect, save only that the one is the father, the other the son: but man is the son of God, so as he who is a son by some accidental means; as by law, by adoption by tuition, by susception, or by any other way beside natural procreation. For these sons do not participate the nature & essence of their fathers, but only do resemble them perhaps in countenance, conditions, name, or in some such outward respect; whereas in nature, kind, and substance they are far differing from them. But to proceed: Man being not a senseless, or brutish, but a reasonable creature, is the son of God, & not he only, but also all the holy Angels, who being likewise endued with the image of God, are called the sons of God, job. 1. 6. job. 1. 6. The sons of God came on a day, and stood before the Lord: and thus Adam is called, Luke. 3. 38, Luc. 3. 38. The son of Seth, the son of Adam, the son of God. This fatherhood is the chief, and as we may say: the father of all other kinds of fatherhood. Hence it is that Christ forbiddeth us, Math. 23. 9, Math. 23. 9 To call any our father here on earth, because we have one father in heaven, whom we must all acknowledge to be our first, chiefest, highest, and best father. And therefore look what duties any son oweth to any terrestrial father, the same aught man to perform much more to God his heavenly father, as namely; First that he reverence him: secondly that he imitate him: and thirdly that he seek unto him for those things, whereof he standeth in need. For the first, to reverence is, In an ingenuous kind of awe to give honour as to one who is every way our better and superior, as the father doth excel the son in wisdom, strength of body, in age, authority, and in all other respects. This duty God requireth, Mal. 1. 6. saying by the prophet, ●al▪ 1. 6. The son doth use to honour his father, and therefore if I be a father, where is my honour? Yea in truth we may well think, that this affection of reverence is too mean to be given to God, whose authority over man is so great, that it requireth rather a just fear, than this modest awe, as his incomparable excellency doth deserve rather glory than honour. The second duty due to God in regard of this fatherhood, is Imitation, the which fathers do, and that justly require of their children, whom they do not suffer to use the fashions and behaviour of strangers, but rather do conform them to their own conditions, manners, and gestures. Yea children for the most part do perform this duty of their own accord: for they being of the same constitution of body and disposition of mind, whereof their fathers are, and having been continually brought up in beholding their manner of life, cannot so degenerate but that they will, more or less tread in the steps of their fathers. joh. 8. 39 joh. 8. 39 If ye were Abraham's children, ye would do the works of Abraham. In like manner man in this his first state, did wholly fix his eyes on God, as on the only perfect pattern of holiness, making his actions precedents and examples for imitation, so far forth as they might be followed by him; the which caution is necessariy to be added: for it were not holiness, but presumption & great impiety, either for man or Angel to take upon him to imitate God in the actions of omnipotency, and in such other respects which are not agreeable to the condition of any creature: otherwise man may & aught to imitate God, as Christ teacheth us, Math. 5. 45. Math. 5. 45. saying, Do good to them who do evil to you, that so you may be, or may appear to be the sons of your father in heaven, who suffereth the sun to shine and the rain to fall upon the just and unjust: be ye therefore perfect as your heavenly father is perfect. The third and last duty belonging to this head is supplication for things needful: for as children in all their wants and necessities, have straightway recourse to their parents in assured confidence of having their wants supplied by means of that tender affection, which parents bear to their children; so ought man upon every occasion to seek by humble prayer for help at the hands of his heavenly father, whose love far exceedeth the affection of any earthly father or mother to their children. This Christ himself (who in all his doctrines which he delivereth, hath recourse to the first creation of man) teacheth us, Math. 7. 9 Math. 7. 9 What man is there among you, which if his son ask him bread will give him a stone? If ye then which are evil can give to your children good gifts, how much more shall your heavenly father give good things to them that ask? To this agreeth the practice of Christ, who in that form of prayer which he propounded to his disciples, taught them to pray to GOD not as to their master, Lord or King, but as to a loving father. Math. 6. 9 Math. 6. 9 Pray after this manner; Our father which art in heaven. Lastly if it be here objected that there could not be any use of this duty in the state of perfect happiness, wherein nothing was wanting, and therefore nothing could be asked: we answer, that man's happiness although it were perfect. Yet it might have been greater, & that he had not so many blessings, but that he might by prayer have obtained more at the hands of God. Sect. 2. Of the want of filial subjection. It hath been declared that of all earthly creatures, man only was created the son of God, because he only was endued with the image and likeness of God the heavenly father, in perfect holiness and happiness: the which whenas he did lose by his disobedience, he did together lose the name, title and prerogative of being the son of God. Yea withal he lost all ability of performing any duty to God, which the son oweth to his father, being now affected to God not as a dutiful son, but as an ungracious, stubborn and lewd runagate, who hath openly forsaken, and disclaimed his father. For (that we may insist in those duties which are named in the former section) he is so far from yielding due honour and reverence to him, that he doth every way dishonour him, he standeth in no awe, neither maketh he any reverent account of the presence of God, yea far less than of the presence of any sinful man like to himself, in whose sight he would be ashamed to commit any heinous sin, or to speak any filthy word without using some preface of reverence unto him: Of the want of filial subjection. whereas the consideration of God's presence and of the reverence due thereunto, cannot either restrain him from sin, or any thing abash him in committing it. Further whereas the son should honour his father by yielding humble attention, and careful obedience to his sayings and commandments; man doth in this respect so notoriously dishonour God, that it is a shame to speak, how base and vile account he maketh of God's word, how he doth continually without any remorse of conscience or shame of face, break every one of his commandments. But we will not stand in amplifying the irreverent behaviour of man towards God. As touching the second duty which is imitation of God, we know that the heavens are not so far distant from the earth, or the east from the west, as the ways of man are from the ways of God. Yea as Christ telleth the jews plainly, 〈◊〉. 8. 41. joh. 8. 41. man hath changed his father and therefore he doth the works of his new father the devil, his lusts reign in man, he is a liar and the father of liars. He fell away from God, and this his damnable rebellion man did imitate, and so continueth following his example, motions, and enticements in all things. Lastly as touching supplication which we make the third filial duty, man is so wholly alienated from God, that what necessity soever do pinch him, he hath not either the mind or the will▪ and as we use to speak, neither the heart nor the face once to go to God by humble prayer for help. He flieth to worldly means, as to his own wisdom, strength, riches and friends: and if all fail, yet he will rather seek for help by sorcery and witchcraft, at the hands of his new father the devil, than he will by prayer call upon the name of God. Thus are all unregenerate men affected, howsoever in a show of religion, or as a common proverb they will sometimes say, God help me, or God be merciful to me: whereas in truth, they being destitute of faith, have no confidence in God, neither any hope of obtaining any thing at his hand. Neither is there any cause why they should think otherwise: for God doth not hear and help, but detest and plague unbelievers. Sect. 3. Of filial subjection renewed. THus we see how man is altogether spoiled by the malice of Satan of this excellent dignity of being the son of God, but by the mercy of God he recovereth it in the state of regeneration in as ample manner as he had it in his first creation. For as all natural men are in Adam ungracious bastards; so they become the sons of God in Christ, not by partaking his eternal and essential filiation (whereof no creature is capable) but by being renewed, and made conformable to the holiness of his humane nature. For as man lost this dignity by losing the image of God, to wit, his perfect holiness, by virtue whereof he only of all earthly creatures was the son of God; so being now by the spirit of God restored to the said image of God, he is together restored to the dignity of being the son of God. joh. 1. 12. joh. 1. 12. As many as believed in him to those he gave power to be the sons of God. ●. Pet. 1. 4. For as we read, 2. Pet. 1. 4. We are made partakers of his divine nature, (that is, of the image or resemblance of the divine nature) in that we fly the corruption of lust which is in the world. Of filial suiection rene●ed. From this prerogative of being the sons of God, the scripture, (speaking to men according to the manner of men, whose sons do in time enjoy their father's possessions) stirreth up the faithful to an undoubted expectation of eternal glory. Gal. 4. 7. We are no more servants but sons and the heirs of God through Christ: Gall. 4. 7. & Rom. 8. 17. Rom. 8. 17. If we be sons, then are we heirs: 1. john. 3. 2 the heirs truly of God, and the fellow heirs of Christ: and 1. john 3. 2. We are now the sons of God, although our inheritance doth not appear till Christ appear. Now to proceed: As the faithful are restored to this dignity; so they are endued by the spirit of God with the disposition belonging to it, being so affected to God as children ought to be to their natural fathers. They reverence him above all things in the world, in word and deed, in mind, heart, and in all their behaviour. The great security and certainty which they have of their own good estate, doth not make them any way presumptuous neither doth the familiarity which God vouchsafeth to have with them as with friends joh. 15 15. Breed in them any contempt of God, but they stand continually in awe of him, ●oh. 15. 15. and of his glorious presence, yielding to him his due honour both in word, deed and affection, whensoever they have any occasion to deal with him. This we may observe as in the other servants of God, so especially in Abraham, who although he was the friend of God, as he is called jam. 2. 23. ●am. 2. 23. And had familiar conversation and talk with God, ●. Chro. 20. 7. as one friend useth to have with another, ●sa. 4. 8. yet he durst not speak the second time to God in the behalf of the Sodomites without using some preface of reverence, saying, Gen. 18. 27. Gen. 18. 27. 30. Behold I have taken upon me to speak to God who am but dust and ashes, And again, Vers. 30 let not my lord be angry if I speak for them. This affection of the faithful is described, Psal. 123. Psal. 123▪ As the eyes of the servant are upon his lord, and as the handmaid doth modestly wait in presence of her mistress; so are we affected to God. Likewise for the second duty which is Imitation, the faithful man endeavoureth by all means to conform himself to the absolute purity and holiness of God. Whereof the Apostle having wise consideration, useth the examples of Christ's death and resurrection as most forcible arguments to enforce the mortification of sin, and the vivification of all holiness in us, Rom. 6. Rom. 6. and Eph. 5. 1. Ephe. 5. 1 Be ye followers of God as beloved children. Lastly, As a son being pinched with any grief or want, doth strait way run to his father for relief; so do the faithful in the manifold miseries and crosses of this present life seek for help at the hands of their heavenly father. For the which purpose they are endued with a notable gift of God, called the spirit of prayer, that is, the grace, ability or faculty of praying wrought in them by the holy spirit. This grace of God is diligently to be declared and considered, for that of all the parts of man's holiness, none is a more unfallible sign of true regeneration, then is this gift of prayer, whereby a man is made able, willing and ready, to pray aright unto God as the present occasion doth require. For this gift consisteth of many particular graces of God's spirit, the which are needful for the right performance of this duty, and cannot be found in any carnal man. First there is required the true knowledge of those things which belong unto the good & happy state of man, which is not attained but by the work of the holy spirit, Rom. 8. 26. Rom. 8. 26. We know not for what to pray, as we ought, but the spirit helpeth our infirmity. For all men generally and naturally feel their temporal wants, as poverty, sickness, shame, and whatsoever belongeth to the maintenance of this present life: but as for spiritual graces, as the knowledge and fear of God, faith, love, patience, and the rest which concern their eternal salvation, they never trouble themselves in seeking them, or are grieved for the want of them, nay (for the most part) they never think of any such matter or know what these things mean. Besides, none can pray aright, yea although he be enlightened with some knowledge of the spiritual state of man, and have a glimmering of the things belonging unto it (as a carnal man may have) unless he have true faith, whereby he may be assured that god both loveth him, and will grant his requests, Rom. 10. 14. Rom. 10. 14. The Apostle maketh it impossible for him who doth not believe in God to call upon him. But the believer hath received not the spirit of bondage to fear, to dread and fly from God, as from a just judge, as the carnal man doth, but of adoption, whereby he crieth Abba Father. These and many other graces are needful for the performance of this duty of prayer. Whereof it followeth, that whosoever hath received this spirit of prayer, is undoubtedly one renewed by the spirit of GOD, and that where this grace is wanting, there is no regeneration or sanctification. And lest that any man deceive himself by thinking that he hath this grace of praying to GOD, when he hath it not, we will here set down a few notes or marks wherein the praying of a faithful man differeth from that kind of praying which a carnal man may use. First therefore a faithful man conceiveth his prayer himself, in his own mind, having considered what things are most needful to be prayed for at that time, and in that company, if he be with others, and so he doth, as it were pour out his prayer from the bottom of his heart: Whereas the carnal man, although he be in worldly matters a jolly wise man, yea and can tell his tale before whom soever, as readily as the best, yet he hath neither the wit to conceive, nor the tongue to utter two sentences of prayer before God, or if he must needs have prayers either by himself for a show of religion, or in some blind devotion, or in his family, lest he should seem wanting in his duty, than he is forced to get some prayer book into his hand, and so reading so many as he thinketh good, therein resteth. The which thing although it may be done at some times, and is to be commended in respect of their atheism, who never pray either for themselves or any other, yet it is not sufficient, because the prayers of particular men ought to be framed according to their own particular state, and the present state of those in whose behalf they pray. The second difference is this, if a carnal man pray without book, it is but in two or three words, as, Lord have mercy upon us: God fiend us the light of heaven, God send us this or that thing: the which are not to be called prayers, but wishes: whereas the prayer which cometh from a faithful heart, is uttered in a competent number of words, as it is meet and needful. We do not deny but that one may offend in using too mamy words, the which fault Christ forewarneth us of, Math. 6. 7. 8. Math. 6. 7. 8. and it is at this day to be seen in those dotterels who think that they serve God in mumbling over so many dozen of Creeds, Pater nosters, and ave Maries: yea further we confess, that the force of prayer is not in the words of the mouth, but in the faith of the heart, the which alone will make the prayer to be heard, although words be altogether wanting, as we read, 1. Sam. 1. 13. 1. Sam. 1. 13. of Hanna samuel's mother, who prayed so effectually that her request was granted, and yet she uttered no words, but only moved her lips and prayed in her heart. And yet for all this, faithful prayers are and aught to be, if there be no hindrance, plentiful in words: for although thou pray alone to God, who understandeth thy thoughts as well as thy words, yet God must be served not only inwardly in thy mind, but also with the members of thy body, especially with the tongue which is given to thee for this end. Yea the words of thy mouth do stir up thy affections, and make thee more fervent in prayer. But if thou pray in the company of others, it is needful for their edification that thou utter words, not only in a general and confused manner, but so as that the several petitions conceived in thy mind may be plainly declared, and distinguished one from another. For sins must be confessed, graces wanting desired, plagues and judgements removed, benefits remembered, the brethren commended to God, not in gross (unless it cannot well otherwise be) but in particular, that so the hearers may be the more edified. If it be here objected, that this dexterity and faculty of uttering prayers in the aforesaid manner, is not to be looked for at the hands of ignorant and unlearned men, who cannot so much as help themselves by reading the holy scriptures, and the writings of godly men: We answer; That as Satan hath in former ages defaced the true worship of God, and advanced superstition by no means more, then by bringing into the Church a general barbarism and decay of learning; so ought Christians in this time of grace, to furnish themselves with all things, which may further their edification; and although all cannot attain to learning for divers hindrances, yet all may and aught to be able to read: by the which means, being diligently used, they may soon come to have their senses exercised in spiritual matters, and acquainted with the language and words belonging thereunto, far above their own hope and expectation. Yea even those who being of ripe years, cannot read, aught to be ashamed rather of this barbarous and brutish rudeness, then of learning that which will make greatly for their profit, comfort and eternal salvation. Again, he who is endued with inward graces needful for prayer will find words whereby to utter his mind be he never so unlearned: for the spirit of God giveth utterance, openeth the lips, & untieth the strings of the tongue to all those whom he sanctifieth. Neither need this seem strange, for as one saith, all men are eloquent enough in that which they know and like. Put case the unlearned man, who thus excuseth his Atheism and want of religion (for where there is no prayer, there is no jot of true religion) by his rudeness, were put in mind by some friend that such a nobleman had a rich farm in his hands, the which he might easily obtain, if so be he could tell his tale well before the said noble man. I warrant you he would not lose it for ask, neither would he come bluntly to him and say, Sir I pray you give me this farm, but he would and that without any teacher find store both of reasons, and of words fit for his purpose. He would say, may it please your Lordship, to be my good Lord and master: I am a poor wretched man, having sustained so many losses, having so many maims, wounds, & infirmities; having a great charge of children, of whom so many are not able to put on their own clothes: and therefore I am bold to trouble your Lordship in such a matter; the which if I may obtain, I shall pray for you as long as I live, and will by God's grace be as faithful and dutiful a servant, as ever your Lordship had. I have no friends to help forward my suit, but do wholly rely myself on your goodness, and pitiful disposition. These and many more like, and more effectual persuasions and fit phrases, proverbs, terms and sayings the simplest man in the world could use for a temporal commodity: how much more able would he be to call upon God by prayer, wherein there is far more matter offered, whether we regard the wretchedness of the suitor, or the mercy and goodness of God? But to return to the matter in hand, the third difference is, that the carnal man prayeth very seldom, yea for the most never but upon some urgent cause, as when he is pinched with some grievous cross, as sickness or poverty, or when he is in some great danger as being in battle on Land, or in a tempeston the sea; jonas 1. 5. as we read, jonas. 1. 5. The Infidels in extreme danger fell to prayer. These extremities will wring out of the most irreligious atheist some kind of prayer, but not till he see that all other means do fail: For till then he never thinketh on God. But it is far otherwise with the faithful man: for he prayeth daily & hourly to the Lord he never wanteth matter of praying, but taketh every occasion to pray, if not openly and in words, yet secretly in his heart. Yea the faithful in all their dangers, troubles, miseries, and affairs whatsoever, do not put the means in the first and chief place, reposing their confidence therein; but first they seek for help at the hands of God, and then trusting that he will give a happy success, use the means with all care and diligence. Fourthly the carnal man doth not in praying use either perseverance in continuing his suit till it please God to hear him, or yet patience in suffering with a quiet mind the delay of that which he desireth: But if he be not heard at the first, he straightway giveth over: yea most commonly he waxeth so profane and godless that he will never afterward pray to God, though he have never so great need: and not resting herein he murmureth against God, and in great rage curseth all things that come in his sight or mind: but the godly man is never wearied with calling upon God, but is content to tarry the Lords leisure, considering that God knoweth what is good for him better than he himself. Fiftly, the carnal man prayeth only for temporal blessings, as health, peace, riches, honour, and such other. And if so be that he have some knowledge of the life to come, he will indeed desire that he may after this life be in heaven; but you shall never hear him desiring to go in that way in this life which leadeth to heaven. He desireth to be happy in the world to come, but not to be holy and righteous in this world. He would gladly be partaker of the joys of heaven, but yet not with the condition of forsaking his earthly pleasures. He thinketh it no wisdom to forego a certain and present happiness, for that which will perhaps come, but he knoweth not when, neither can any man make him, as he thinketh, any good assurance of it: but the faithful man counteth all worldly pleasures to be, as they are in deed, but as dross and dung in comparison of spiritual graces: and therefore his prayers are chiefly of those things which concern his eternal salvation. Sixtly the carnal man prayeth only for himself, for his children and friends, by whom he may have some temporal comfort or profit: never remembering the affliction of joseph, that is, having no fellowe-feeling of the miseries of the church of God, and of the particular members thereof: whereas the faithful desire the good of their brethren, yea even with their own hurt, if so it stand with the good pleasure of God. Lastly (which is the main difference of all) the carnal man prayeth without faith, and therefore he cannot pray aright, Rom. 10. 14. Rom. 10. 14 doubting (as he hath good cause) whether God will hear him or no: whereas the faithful man is undoubtedly persuaded, that God will grant his desire, if it be needful for his salvation: otherwise if it be some temporal blessing, or some particular grace without the which he may be saved, he knoweth that God will either grant his request, or make him plainly see and confess that it is more for his good, that his mind be not fulfilled in that behalf. Now for a conclusion, we see how greatly it behoveth every one, who would be accounted in the sight of God and man a true Christian, to give himself carefully to the attaining of this gift of prayer, and to the performing of this duty both by himself alone, and also with his family, especially if we do duly consider the manifold commodities both temporal and spiritual, which may be reaped by this means. For as touching this present life, hearty and fervent prayer coming from a faithful man, is health in sickness, riches in poverty, safety in danger, comfort in all adversity, yea it is all in all. But far more notable are the uses of it in regard of the spiritual life of our souls: for prayer is the exercise of a man's soul, as the word of God is the food and nourishment of it. So that as a man cannot keep▪ his body for any long time in health & strength, unless he use some exercise, yea although he do fill it with meat, and feed it most carefully: even so although a man do hear the word of God every day preached unto him, yet unless he do by this spiritual exercise of prayer, draw the said heavenly food into the several parts of his soul, he shall sensibly feel his faith, love, patience, and all other parts of holiness to decrease by little and little until at length they come to nothing; yea as the exercising of the body doth not only preserve it in the natural vigour, but also increaseth the strength of it, and keepeth it from sickness; so by the daily use of prayer, we shall find that the Lord will increase in us all spiritual graces, far above our own expectation, or the opinion of any other. And therefore let us give ear to the Apostles exhortation, Eph. 6. 18. Eph. 6. 18. Take to you the helmet of your salvation which is the word of God, and withal pray always with all manner of prayers and supplications in the spirit, and watch thereunto withal perseverance, not only for yourselves, but also for all saints. Thus much of the duties of renewed filial subjection which man oweth to God his heavenly father. To the which one other duty of filial subjection must be added, to wit, patience in regard of those manifold and grievous afflictions wherewith God doth chastise, Prou. 3. 11. 1●. try, and nurture his children. For as the goldsmith intending to make precious and excellent vessels fit for the use of great kings, doth cast his gold into the fire, that so it may be come pure from all dross, so before that the faithful can be vessels of honour, fit for the service of God in the kingdom of heaven, they must be cast into the furnace of affliction, and there be weaned from the vain delights and pleasures of sin, yea tried to be sound in the profession of the faith, and corrected for their former misdemeanour. Now these afflictions are of their own nature as bitter as gall unto us, and therefore it is impossible that flesh and blood, being not strengthened with some special grace of God should receive this loathsome potion, without repining, murmuring, distrust, despair and many such inconveniences. For the avoiding whereof it hath pleased God to give unto his faithful servants this gift of patience whereby they do quietly, constantly, yea cheerfully and joyfully suffer any affliction, as coming from God, who is not to them a cruel enemy, but a loving and tender hearted father, remembering mercy in the midst of anger, even as a father, spareth his own natural son making his moan unto him. This doctrine is declared at large. Heb. 12. 5. 6. 7. etc. Heb. 12. 5. 6. 7. 8. 9 10. 11. 12. 13. the words are many, but being very fit for this purpose it shall not be irksome to set them down. Forget not the exhortation which speaketh to you, Prou. 3. 12. Prou. 3. 12. as unto children; My son despise not the correction of the Lord, neither faint when thou art rebuked of him. For whom the Lord loveth, him he chasteneth, and scourgeth every son whom he receiveth. If you endure chastening, God offereth himself to you, or declareth himself to be your father: for what son is there whom his father doth not correct? But if ye be without this chastening, then truly ye are not right sons but bastards. Moreover, we have had our carnal fathers our correctors, and have stood in awe of them: shall we not then much more obey our spiritual father and so live? for they chastised us for a few days according to their pleasure, but God chasteneth us for our profit, that so we might be made partakers of his holiness. Now all chastisement bringeth with it for the present time sorrow, not joy; but afterward it giveth the fruit of peace and righteousness, to those who are exercised with it. And therefore let us lift up our faint hands and our weak knees. etc. Lastly as touching this duty of filial subjection, it had not so great use in the state of innocency, in the which man was not subject to crosses, afflictions, and miseries so as the faithful are in the state of regeneration. Yet man in his innocency was not altogether destitute of this grace, or without some use of it: For it was his duty to take in good part whatsoever it pleased God to do unto him, if not in laying any evil upon him, whereof his happy estate was not capable, yet in withholding or withdrawing from him some particular blessing whereof he had great desire, and which would be very pleasant unto him. CHAP. VIII. Sect. 1. Of servile subjection. BEsides the aforesaid kinds of subjection, man oweth to God all such duties as the servant is bound to perform to his lord or master, as namely, to obey, to serve or minister unto him, and lastly to profit him; for man according to his first creation is God's servant: the which is not to be accounted a base condition, derogating from the dignity of this his glorious estate, seeing that the holy Angels, Of servile subjection. which do far excel man in glory, are not ashamed to wear God's livery, and to be called his servants. The first duty is obedience, the which is to be performed of all inferiors, to those who have any authority over them, whether kings, magistrates, fathers, or teachers, but especially it is to be performed by servants to their masters, Ephe. 6. 5. Ephe. 6. 5. Servants be obedient to your masters in simplicity of heart as unto Christ. So was man affected to God in his innocent state as doth evidently appear in that his innocency is nothing else but perfect obedience to God, to his word, laws and commandments. Whereof it followeth that he did perform unto God the second duty, to wit, faithful service, in performing with all care and diligence, whatsoever work it pleased God to employ him in. Thus did Adam before his fall serve God in doing those things which were enjoined him: and thus do the Angels in heaven continually waiting and attending in the presence of God, ready to go whither he sendeth, Heb. 1. 14. and to come, when he calleth, as we read, Heb. 1. 14. They are ministering spirits sent out for the elects sake: and more plainly, Psal. 103. 20. Bless the Lord ye his Angels which excelling in strength do his commandment and obey his voice: ●●hl. 103. 20. bless the Lord all ye his hosts, his servants which do his will. But there may some doubt be made as touching the last duty, how man should profit God: we answer that God's riches consist in his glory, the which the more that it is increased and enlarged, the more is God's advantage procured. This we may see in the parable of the talents, Mat. 25. 14. Mat. 25. 14. the meaning whereof is this, that God giveth his graces to men to this end, that they should use and increase them for his advantage. Yea God there compareth himself to a covetous usurer that is so greedy of gain, that he reapeth where he did not sow, and gathereth, where he did not scatter, that is, he laboureth by all means to gain glory to himself. But what shall we say to Elephaz, job. 22. 1. 2. job. 22. 1. 2. who seemeth to deny this, saying, shall man profit God? is it any gain to the almighty, that thou art just, and walkest in a perfect way? The meaning of those words is this, that God is not so tied to man, but that he can set forth his glory without him, or his righteousness; yea he can glorify himself in the unrighteousness, and destruction of man, but man's goodness it doth profit himself and other men like to himself, Psal. 16. 1. as we read, Psal. 16. 1. My goodness doth not extend itself to thee O Lord, but to the saints here on earth. And yet it pleaseth God in mercy (that so he might stir man up to all holiness) to count only that glory gained which is gotten by the obedience and salvation of his servants. Sect. 2. Of the want of the aforesaid subjection. MAN by falling from the obedience of God, became a fugitive (and as it is said of Cain the first of this sinful generation, Gen. 4. 14. Gen. 4. 14. ) being cast forth from the presence of God, for his sin, is now a vagabond on the earth. And as is this his miserable and vi●e condition, so is his disposition. For he hath clean lost all the properties of a good servant, and all ability of performing any acceptable duty to God. In steed of obedience, he doth continually break all God's commandments, in all his thoughts, words, deeds, and in the whole course of his life. Neither doth he wait on God to do service unto him, Of servile rebellion. for he serveth Satan, sin, and his own corrupt desires, john. 8. 34. Verily I say to you (saith Christ) that every one who committeth sin, john. 8. 34. is the servant of sin, in that he doth not obey the voice of God commanding a holy life, but the unlawful motions of his sinful flesh: Rom. 6. 16. & Rom. 6. 16. Know ye not that to whomsoever you give yourselves to obey, his servants you are, whether of sin to death, or of holiness to life? Yea a carnal man is a bondslave sold into the jurisdiction of sin, Rom. 7. 14. that look as a slave, Rom. 7. 14. whom they used in old times, (as they do still in some countries) to buy with money, as horse, sheep and oxen, was no more his own man (as we say) then were the aforesaid brute beasts, but was compelled to fulfil his masters will in all things, whether good or evil; so it fareth with man, who of the servant of God, is become a most vile slave of Satan, always attending his will and pleasure, and performing the same with all his might and strength, yea with all the faculties of his mind, and the members of his body. The particular functions whereof, are by the Apostle cited, Rom: 3. 13. Rom. 3. 13. Out of the old Testament, His throat is an open sepulchre, his tongue speaketh nothing but deceit: his lips, whereby he pretendeth friendship, have under them the poison of Asps: his mouth full of cursing, his feet swift to shed blood: & so all the rest of the members of a man's body, have their task allotted unto them, the which they do not grudgingly and unwillingly as usually bondslaves do, but most readily, greedily, & joyfully, delighting in nothing but in that which they know pleaseth the humour of their master. So that all men naturally are in a greater bondage under sin, than any of them is under their temporal masters or owners. For there is no slave of so base a mind (the which cannot be found among the brute beasts) but that though his body be oppressed, and kept under chains, yet he desireth freedom, and so he being detained against his will, keepeth a free mind and will: but man being in this most filthy and wretched thraldom, thinketh himself to be in the most happy state that may be, and therefore neither doth nor can desire to be freed from it. Lastly as touching the third duty of a servant, man doth not bring any advantage of glory to God, but doth dishonour him by all means, leading his life so as if there were no God, or as if he neither could punish sinners for their wickedness, nor yet do any good to the righteous man, & yet will he nile he, he shall one day glorify God in being an open spectacle of his wrath and justice: when as he shall hear that sentence pronounced again by Christ, Take this slothful and unprofitable servant, and cast him into utter darkness, where shall be weeping and gnashing of teeth. Sect. 3. Of servile subjection renewed. THus we see the wretched estate of man being the vassal and slave of sin, with whom it fareth, as it did with Pharaohs servants, which had sinned against their Lord, Gen. 40. Gen. 40. For some as they live, so they die in that slavery: and therefore they die eternally, others, to wit the faithful are pardoned, & restored to their former dignity: insomuch that being by Christ reconciled to God, they do boldly enter again into his presence in the which they do always stand, attending his pleasure, obeying his commandments, performing whatsoever service is enjoined them, and so procuring God's advantage as good and faithful servants do to their earthly masters. Of servile s●●●iection revenged. Yet not all after the same manner & in like measure: For as among earthly servants, so also in the house of God (which is his church) there are divers functions and degrees of ministrations, and as some serving immediately & directly about the person of their master, are in higher estimation with him; so some of the faithful do serve God in public functions, and do in greater measure glorify him, than others do. In this order are to be accounted the faithful patriarchs, priests, prophets, Kings, magistrates, Apostles and ministers: whose service cometh near to God, and doth directly and properly enlarge his glory: and therefore in lieu of their long and faithful service God doth reward them with this most honourable title, calling them his servants. Thus God calleth Abraham, Gen. 2. 6. 24. Gen. 26. 24. I will bless thee for Abraham my servants sake. josu. 1. 7. And Moses josu. 1▪ 7. On whom this epitaph is written▪ Deut. 34. 5. There died Moses the servant of the Lord. Deut. 34. 5. Thus God calleth David, often sparing jerusalem in the midst of his anger, For his servant David's sake, and thus are josua, Daniel, and others called. And all they whose godliness, faith and love was great and notable as job & others, job. 1. 8. Yea of late days the church imitating God herein, hath most thankfully and worthily given this glorious title to those, 〈◊〉. 1. 8. who have been zealous in beating down superstition, and in advancing the gospel, kingdom and glory of Christ. These are gods chief servants and as it were the golden vessels of his house, besides the which he hath other vessels of honour, wherewith he is served: even all true believers, & true hearted christians, who also are Gods faithful servants, yea although they spend all the days of their lives in such callings, as may seem to appertain nothing to God, neither any way to set forth his glory. For example, in the first ages of the gospel many Christians were bond servants to infidels, whereby it came to pass that they were continually employed in their masters affairs, the which had no more to do with the service of God, than darkness hath with light: yet these Christians were accounted Gods faithful servants, in that they performed faithful service to those infidels. Thus we read Col. 3. 22. ●oll. 3. 22. Servants obey your masters in all things, not with eye service, but in simplicity of heart as those that fear the Lord: Yea he addeth; and what soever ye do, do it not as to men but as to God: knowing that ye shall receive a reward for it of the Lord, so that a godly and upright life in what kind soever it be, Rom. 6▪ 17. is the true service of God. Rom. 6. 17. Thanks be unto God, that although ye were once the servants of sin, yet now ye are made the servants of righteousness, and therefore as you did before present your bodies before uncleanness and all manner of sin ready to commit sin: so now present your bodies before righteousness, as being ready to all holiness of life. This exhortation is carefully to be followed of all that desire to be accounted the servants of God, that as whilst they were in the service of sin, they did no manner of service to God; so now being the servants of God, they labour to shake clean from their necks the yoke of sin. For as Christ saith, Math. 6. 24. Math. 6. 24. We cannot serve two masters, both God and Mammon, but must of necessity cleave to the one and forsake the other. The which we cannot but do, if that we consider that this new service is not like to the old, It is not a painful, doleful and ignominious condition, but an easy, pleasant & glorious state. For the yoke of Christ is easy, and the burdens which he layeth on the shoulders of his servants, are light, at the least no heavier than they are able by his grace to bear. Yea this is such a service as that the faithful may more truly and fitly be called Christ's friends, than servants. So then to conclude this chapter, we may, and that not unfitly compare the spiritual state of all the faithful, to the outward state of one of them named Onesimus, of whom we read in the epistle written to Philemon: Philem. 1. who having fled from his master, was by the Apostle Paul converted to the faith, and afterward reconciled to his master, as all the believers are to God the father, by the intercession not of any Saint or Angel; but of jesus Christ the son of God who speaketh to his father in this manner: I beseech thee for thy elect children who are begotten to the faith by the ministry of my gospel, and who in time past were unprofitable, but now are profitable both to thee & to their brethren, although (such is their desire to advance thy glory) when they have done all that they can, they think it nothing, and count themselves unprofitable servants. They departed from thee for a season, that thou mightest receive them for ever, into an immutable state of grace and happiness, from the which it is impossible that they should fall. Receive them therefore not as servants, but above servants, even as friends, and as my beloved brethren. For masters do not use to make their servants of their counsel, but I have revealed thy whole will unto them. If they do own thee any thing, as they have sinned grivously against thee, that put on my accounts: score it upon my cross, I will pay it: nay I have already paid it to the full. Thus we have for the greater evidence of this matter allegorized the Apostles words, although contrary to our use, yet not without the warrant of the practice of the Apostle in divers places. CHAP. IX. Sect. 1. Of man's subjection to God as to his teacher, THe fourth kind of subjection, which man being in the state of innocency did owe to God, is the subjection of the scholar, or disciple to his teacher or master. For man before his fall had no other schoolmaster then God himself, no other teacher, preacher or instructor: for then God was to man all in all: Of man's subection to God as to his teacher. he did instruct him immediately by his own voice without the ministery of man. For as a man need not light a candle wherewith to see, whenas the son shineth clearly in his eyes; no more needed man in his innocency to be taught by man, seeing that he enjoying the bright sunshine of God's presence, did therein as in a most clear crystal glass see all things which were needful to be known. So that as in the fourth estate of man, which is the second state of glory, tongues shall cease, yea prophecies with all ecclesiastical functions shall be abolished and have an end, ● Cor. 13. 8. as we read, 1. Cor. 13. 8. so in this perfect and happy state, which was the first state of glory, they had not as yet any beginning. For we are not to think that in the state of innocency of men some were wise, learned, and endued with understanding, and others foolish, rude & ignorant, as they are now in the world: seeing that the natural knowledge of all men was perfect, although it might have been increased either by the holy Angels, who excel man in all gifts and therefore in knowledge, or by the immediate revelation of God himself. Yet the Angels were not the teachers of man (unless that it pleased God to use their ministry at some times) for they had not any such function committed unto them, neither did they know all things which concern man's estate: for the revealed will of God was known to man (so far forth as it did concern him) as well as to the Angles. And as for that which was not as yet revealed, it was unknown to the Angels, as well as to man. Yet we do not mean, that man in his innocency, had no need of teachers in the time of his childhood, or that being now come to ripe age, he might not receive increase of knowledge by the means of some other man, as we are to declare in the third part of this treatise: but that he being of perfect age, was able of himself without the teaching of any other, to attain to the true and perfect knowledge of God. But here it may be asked, what this is that man being endued with perfect knowledge, could learn of God. We answer, that although man wanted no knowledge which was any way needful for his present state, or which might be required in perfect happiness, yet it was ordained by God that his knowledge should continually increase, as God should from time to time reveal himself more and more unto him. For the event of things in the continual administration of the world, would have laid open many of God's counsels, decrees, and actions which could not be foreseen by man in the beginning, neither were revealed to him by God. Thus we see the subjection itself: the duties belonging unto it, are these two; The first, that man be ready to learn of God, whatsoever it pleaseth him to teach. The second followeth or rather goeth before the first, to wit, that he believe whatsoever God sayeth unto him. For discentem oportet credere, nothing can be learned unless the teacher be believed. These duties are such, as that man might easily perform them unto God. For how is it possible, that he should not learn, having such a teacher, as is able to put knowledge and wisdom even into stocks and stones? And how shall he not be believed, who is truth itself? For every thing that is true, is therefore true because it cometh from God. He is the fountain of truth: for there is no truth in the creature, but that which it received from God. And therefore as a man may boldly drink of the fountain itself, because the water of it cannot as yet be corrupted, but if he let the said water run some distance of place from the fountain, so that he be constrained to take it at the second hand, it having run by many weeds, ditches, and whatsoever thing it might meet withal, he may easily be deceived, and drink filthy and noisome water, for that which is pure and wholesome: so if man learn of God, he need not fear any false or corrupt doctrine with the which he may perhaps meet, if he be instructed by any creature, whether man or Angel. Sect. 2. Of man's rebellion to God his teacher. ANd yet for all this, such is the graceless untowardness of sinful man in this his corrupt estate, that like a trewantly boy, he forsaketh God his heavenly teacher, altogether refusing to be taught and nurtured by him. This Solomon teacheth us in the book of the proverbs, wherein he doth at large describe the fool refusing to hear the voice of wisdom, criing openly in the streets: that is, the carnal man rejecting the knowledge of God, and all godliness (which only is true wisdom) Pro. 1. 20. ●ou. 1. 20 But man will allege in his own defence that there is good cause, why he should refuse to have God to be his teacher: seeing that if he, being now defiled with sin, should come into the presence of God, it could not be but that he should be consumed, even as powder, flax, straw or any such matter when it meeteth with fire. To this we answer, that this fear of man is just and not without cause, it being impossible that he should come before God, being as he is polluted with sin, and not be incontinently destroyed: yet that this is no sufficient defence of this rebellion, for so much as God (that he might make the wicked more in excusable, and more fitly save his elect) hath in great mercy appointed that man, being now sinful, should be instructed in the knowledge of God by the ministery of sinful men, like unto himself in all respects, of whose presence he need not be afraid: job. 33. 6. 7. and yet such men as are furnished by God with sufficient gifts for the performance of this work. For although there be in the men themselves much ignorance, many infirmities: yea oftentimes great corruption of sin, yet their ministry is by the blessing and work of God strangely powerful and mighty, in bringing men from ignorance and sin, to the knowledge and obedience of God: that which they teach, being the true and certain word of the eternal God, the heavenly Manna and food of man's souls, howsoever it be set before men in base and earthen vessels, to wit, in weak men consisting of flesh and blood as the hearers themselves do. But how do men receive this ministry of man? are they not so thankful to God for this mercy, that howsoever, they did before altogether abhor from learning the word of God, for fear of being destroyed by him, yet they are now so desirous of knowledge, so careful to provide themselves of able and sufficient teachers, so diligent in resorting to the places of God's worship, so attentive in hearing the word preached, and so careful to practise it in their lives, as that nothing more can be required of them? nay are they not as untoward & ungracious as they were before? Yes truly: yea they are further off from learning than they were: they did before fear to be taught by God himself, now they disdain to be taught by men, whom they think no better than themselves: if God were their teacher, they could take no exception against him, but only of their own sin. But now they find a hundred faults with their teachers, sometimes they say that they have no learning, no knowledge in the arts, or in the tongues, they are not cunning in the ancient fathers, they want eloquence, utterance, fit words to express their meaning: sometimes they find faults in their lives: for if they see them eat and drink, marry wives, provide for their children, build houses, or purchase living, and keep company, they call them epicures, drunkards and worldlings, if they abstain from these things, they say they have no good nature, & want manners. This natural state of man we have most livelely pictured out unto us in the people of the jews, who having God not only for their king, father and master, but also for their doctor or teacher, did desire that God would not speak immediately to them, appearing in his glory and majesty, as he had done: because that it was impossible for any man to hear the voice of God and live, but rather would use the ministry and mediation of Moses for the declaration of his will to them. But when they had this their request granted, Deut. 5. 25. how they did submit themselves to this ministry of man, Stephen telleth them to their faces, Act. 7. 15. Act. 7. 15. saying, Ye stiff-necked and of uncircumcised hearts and ears, ye have always rebelled against the holy Ghost: as your fathers did so do you: which of the Prophets, have not your fathers persecuted and slain? whereunto Christ giveth witness, Mat. 21. 33. Mat. 21. 33. with all the Prophets, of whom there is not one from Moses, who was their first Prophet, to Christ, who was the last (for in him all prophecies were fulfilled) who doth not complain, that they do continually stretch out their hands and voices to a rebellious and gainsaying people, Rom. 10. 22. Rom. 10. 22. Yea they rejected the ministry both of john Baptist and of Christ himself, saying of john, who lived an austere life, that he was possessed of a devil; and of Christ, who (to make them inexcusable) used their own fashions, as far as might be done without sin, that he was a glutton, a drinker of wine and a companion of publicans and sinners. Thus are all unregenerate men disposed. For howsoever for a show of religion, and to avoid the reproach of men, and the punishment of laws, they do go to the Church to hear sermons: yet they take no delight in hearing (unless it be in the eloquence of the preacher) and though their bodies be present, yet their minds are about some worldly pleasure or profit. Yea it goeth in at one ear and out at another. For when they come home they never take account of themselves, their wives, children or servants, what they have learned, but falling to their ordinary talk of worldly matters, or going about some business, which they have in hand, never once think on the word of God, but forget it for ever, as if they never heard of any such matter, and so they are always in learning, and yet they do never learn or come to the knowledge of the truth, 2. Tim. 3. 7. 2. Tim. 3. 7. They do not delight in reading the scriptures, and other books, which might help them forward in learning religion, but if they can get a book of stories, or of some pleasant conceits finely penned, there is their delight. By what marvel is it, that men do not learn God's word when as they do not believe it? for although they be content to say as other men say, and to believe as the Church believeth, Yet they say in their hearts there is no God, Psal. 14. 1. Psal. 14, no heaven or hell: let us eat and drink, for after death there is no pleasure. Neither is it any great marvel, that the unregenerate man doth not believe the word of God, seeing he is so dull & blockish, that he cannot conceive it, 1. Cor. 2. 14. 1. Cor. 2. 14. The natural man perceiveth not the things of God, neither can he, because they are spiritually discerned, whereof more hereafter. Hence it cometh that it is so hard a matter to bring men to any true knowledge of GOD, Heb. 5. 11. Heb. 5. 11. These spiritual mysteries are hard to be uttered, because ye are dull of hearing. And therefore men must be taught religion as children are taught to read, learning one letter to day and another to morrow, one point now, and the rest hereafter, as the prophet complaineth of the dullness of the jews. Esay. 28. 13. Esay. 28. 23. But it may be here objected that if natural men be so dull and unable to understand God's word, they are not to be blamed for not learning, and for not doing that which they cannot do. Whereunto we answer that this dullness of men cometh through their own default, in that they cannot by any means be brought to bestow their natural gifts, their time, and labour in learning. The which thing if they would once carefully and heartily do, and so continue without being weary in seeking to know GOD, and in using the means of their salvation, joining with their endeavours hearty prayer to God for his blessing, they would soon see that it is an easy matter to learn these things, the which are of that nature, that one point of them being well learned, all the rest will follow of their own accord: so that all the hardness is in beginning to learn. Yea GOD is hard at hand, and easy to be found of all that seek him, howsoever it be impossible for man by his own wit or industry, without the grace of God, to attain the true and saving knowledge of God. Sect. 3. Of the renewed subjection of man to God his teacher. In the third place we are to consider the contrary disposition of those, who being renewed by the spirit of God, give themselves unto his discipline to be instructed by him in all things. For although they attain to their knowledge by the means and ministery of man, whereby it hath pleased God rather than by his own voice, or by immediate revelation that the salvation of his elect should be wrought: yet not man, but God himself is the author and worker of this knowledge, who as he did in the state of man's innocency; so doth he in his regeneration reveal himself and his will unto them by his holy spirit, job. 32. 8. job. 32. 8. There is indeed a spirit in man, but it is the spiration of the almighty that giveth understanding. Math. 13. 8. 10. Callnot any man Rabbi master or doctor, Math. 13. 8. ● For you have one doctor, even Christ, and all ye are brethren: That is, you are not to think that because you hear men preach unto you, that therefore your minds are enlightened by them; for they are your brethren, that is, men like to yourselves, Of man's rebellion to God his teacher. who cannot without the special work of my spirit learn any thing themselves, much less teach others: so that Christ is the head master in the school of his Church; who although he be absent from it according to his humane nature, yet he is present in it by his spirit, by the which he teacheth the faithful all things needful, and that without any error or shadow of any. For as hath been declared, it is impossible that God should deceive or be deceived, and therefore the holy ghost is called, The spirit of truth. joh. 14. 16. and 15. 26. ●●h. 14. 16. and ●●. 26. Christ promiseth that, When he cometh he shall lead them into all truth. ●●h. 17. 13. joh. 17. 13. And as God is the teacher, so the faithful are his scholars, as all those who did believe the gospel, ● Thess. 4. 9 are usually in the book of the acts called Disciples, & 1 Thess. 4. 9 Men taught by God. Ineede not (saith the Apostle) to write to you of brotherly love, for you are taught of God to love one another. That is, the spirit of God hath already engraven the doctrine of love in your minds and hearts, and therefore ye have not so great need and use of my ministry in this behalf, as they whom God hath not taught after this manner. Thus the prophet David often prayeth to God that it would please him to instruct him in his commandments, as we may read often. Psal. 119. Psal. 119. Lastly they perform to God the second duty of this subjection, which is to believe his word in all things: rejecting whatsoever is contrary thereunto. Yea though an Angel did preach it from heaven: all antiquity, Churches, counsels, all the wise and learned men in the world do maintain & affirm it, yea though their own wits and senses do witness the truth of it: so that the faithful may in this respect be compared to the scholars of a certain philosopher named Pythagoras, who if they once heard any thing uttered by their master, they held that as a most certain truth, without enquiring any further into it. And so among the true disciples of Christ his holy word is of so absolute authority, as that no doubt is made of any thing, therein contained. CHAP. X. Sect. 1. Of man's subjection to his creator. THe last, and greatest kind of man's subjection is that, which he oweth to God, as to the creator of all things whereof there is no question to be made; Of man's subjection to his creator. and therefore we need not stand to prove it. The duties of this subjection are three; The first is to glorify God: the second to be wholly moved in him or by him: the third to rest contented in his will. For the first as the chief and last end of the creation of the world, and of all things therein contained, is the glory of God; so it is meet and needful, that all creatures jointly & severally do perform this duty of glorifying him. Yea there is no creature either so base, or so excellent that it should be exempted from this duty. The greatest and mightiest creature must stoop to the performance of it, as the weakest and seelyest thing in the world is able to set forth the glory of God, Psal. 145. 9 10. Psal. 145. 9 10. The Lord is good to all, and his mercy is over all his works. All thy works O Lord shall praise thee. They shall show the glory and beauty of thy kingdom. Thus we see that it belongeth to all creatures to praise GOD, as they are exhorted particularly. Psal. 148. Psalm 148. and as we read. Revel. 5. 13. And all the creatures which are in heaven, Reelu. 5. 13. on the earth, under the earth, and in the sea, all things that are in them, I hard saying praise, honour, glory and power be unto him that sitteth on the throne, and unto the Lamb for evermore. Yet they do not all perform this duty after the same manner: for those creatures which are void of reason, do it only by giving to men and Angels matter of the actual setting forth of God's glory. For the reasonable creatures are as it were, the trumpeters of God's glory, which they do enlarge and publish, as by all other their actions, so chiefly by those which tend directly to God himself, & are usually called the worship of God. For although all the actions of man in his pure estate, even the common actions of life, as eating and drinking, did make for the glory of God: yet these do not make the worship of God, because they do not directly tend to his glory. But the worship of God in this state of innocency consisteth especially in cenfession, which is an open acknowledging and declaring of God's glory in regard of his infinite and unspeakable power, justice, wisdom, truth, love and bounty, shining in the creation and administration of the world, and especially in themselves the most excellent and happy creatures. Thus do the angels in heaven worship God. Of man's subjection to God ●s to his creator. reve. 7. 11. 12. And all the Angels stood round about the throne, and the elders and the four beasts, Reu. 7. 11. 22 and they fell before the throne on their faces and worshipped God, saying, Amen: praise, glory, wisdom, thanks, honour, power and might be unto our God for evermore, Amen. Thus shall the faithful worship God in the state of glory, and therefore this was God's worship in the state of innocency, wherein we are not to think that Adam offered sacrifices of beasts and other things to God, Gen. 4. 3. 4. as we read that his two sons Cain and Abel did, Gen. 4. 3. 4. for there were no types in this state, because the mediator was neither promised nor prefigured: yea there was no sin in it, and therefore no effusion of blood in sacrifices: the which two, namely sin and death go together. But the sacrifices in this state were the calves of man's lips, even his continual giving of praise and thanks to God. Yet there was use also of prayer or invocation as hath been declared Chap. 7. Sect. 1. Secondly it is the duty of the creature to move in the creator, that is, to feel, perceive, know and acknowledge, that all the motions of itself, Reu. 7. 11. 22 all the mutations which may any way happen to it, as the first coming of it into the world, the increases which it hath, yea all the faculties of performing any action come from God. Act. 17. 28. Act. 17. 28. In God we live, move and have our being. The last duty of the creature is to rest contented, howsoever it pleaseth God to dispose of it, without murmuring or repining, no not at the utter destruction of itself. This the Apostle teacheth us, not to be so presumptuous as to ask of God, for what cause he hath elected some men to life, and rejected the rest, Rom. 10 saying, Who art thou o man that pleadest with God, shall the thing form say to him that made it, why hast thou made me thus? hath not the potter power over his clay, to make some vessels to honour, some to dishonour? Sect. 2. Of man's rebellion against his creator. THe last kind of man's rebellion is that, whereby he is wanting in that duty, for the performing whereof, he and all other things in the world were created. Of man's rebellion against his creator. The duty is, the advancing and setting forth of the glory of God, the which man in his corrupt estate, doth not only, not enlarge, as he should do, but also in all his actions, and in the whole course of his life, greatly hinder and obscure: for although he do in his eternal confusion glorify God, by manifesting his power and justice: yet this glory is not given by man, but taken and extorted by God: and therefore it is no holy duty; wherein this is especially required, that it be performed vountarily without compulsion. As touching the worship of God, whereby he is chief glorified, the Apostle teacheth us, Rom. 1. 21 Rom. 1. 21. that although man have some little knowledge of God by nature, yet he doth not glorify him as God, neither is thankful unto him, but becometh extremely foolish, in turning the glory of the incorruptible God, into the similitude of the image of corruptible things, and as of beasts▪ birds; yea of creeping things, the basest of all other. And so doth dishonour God, more than can be spoken. Thus do all carnal men worship God, for although they be not all so mad as to cast themselves down before stocks and stones, yet they are all idolaters making either their money, their belly, their honour, or some other worldly thing their God, whom only they serve in deed, and heart. Likewise as touching the other duty, whereas they should be wholly moved and ordered by God as by the fountain and beginning of all things, and directed by his spirit in every thing, that they do, they are moved by the spirit of Satan, by his suggestions, and by the corrupt lusts and desires of their own flesh to all evil. Likewise for the last duty, namely contentation: men are content that God should do good to them, but they take it in snuff, that he should dispose of them otherwise, than they think is for their good: whereof to let other instances pass, it cometh, that the doctrine of God's eternal reprobation is so curiously scanned, so hardly received; yea oppugned and rejected by many. Sect. 3. Of the renewed subjection of man to his creator. But it is far otherwise with the faithful, who as soon as they are renewed by God's spirit, and so made new creatures, do forthwith make the glory of God, the square and rule of all their actions, always doing that whereby it may be most advanced: yea they make it the last mark and end whereat the whole course of their lives shall wholly aim: insomuch that they make this account with themselves, that if they can hit this mark by procuring God's glory in any good measure (yea though it be with the loss of their own lives) they think that they gain much by the bargain. They glorify God first, in the common actions of their life, for they meet with nothing so mean and base, which will not afford them some matter to acknowledge the wisdom and goodness of God. Secondly in giving to God his due worship: by praying unto him as to the only giver of all good things, by giving thanks unto him from whom they have received all those blessings, whether temporal or spiritual, Of the renewed subjection of man to his creator. which they enjoy: and lastly by praising God, as in all other respects, so especially for that great and unspeakable mercy which it hath pleased him to bestow upon his elect servants. In the state of innocency man praised God for his wisdom, power and goodness showed in the creation of the world: for his justice, in rewarding the holiness of his reasonable creatures with life and happiness: but now God hath put a new song of thanksgiving into our mouths, wherein the faithful sound out the praises of that most loving, gracious, merciful, and pitiful God, who hath forgiven them all their sins, Psal. 103. 3. 4. and pardoned their iniquity, who hath redeemed their souls from the pit of everlasting confusion, and hath crowned them with mercy and compassions. Psal. 103. 3. 4. And therefore this was an usual form of thanksgiving used in the Church from time to time, Psal. 136. Confess unto the Lord, or praise him, 2. Chro. 5. 13. & 7. 3. 6. & 20. 21. and why? because he is good, because his mercy endureth for ever and ever. As we may see, Psal. 136. in every verse, 1. Esd. 3. 11. 2. Chro. 5. 13. and 7. 3. 6. and 20. 21. 1. Esd. 3. 11. This celebrating of the praises of God the godly count the greatest pleasure and happiness in the world: Psal. 62. 6. My mouth is filled even as it were with marrow and fatness (that is, with the most sweet and pleasant things) when as I praise the Lord, Psal. 62. 6. saith the prophet: Psal. 84. 5 and again, Psal. 84. 5. Blessed are they, that stand in thy courts o God, for why? they shall evermore be praising thee. For although the faithful might praise God, though they lived out of the Church in a wilderness: yet for the greater advancement of God's glory, they desire and labour that they may praise God, not among wild beasts and trees, but in the assembly of God's people, as it were before many witnesses. Now as touching the second duty of the creature which is to move only in the creator, and by virtue received from him, we know, that as the bodies of the faithful do not move themselves, but are moved by the power of the soul, within their bodies; so neither their bodies nor souls are moved by any other power, but by the holy spirit of God: for they do not think their own thoughts, desire their own pleasures, speak their own words, or do their own works, but are wholly moved and ordered by the spirit of God. Lastly this property of a faithful man is worthy to be noted that he is not only patiented, in regard of the greatest evils, which can be laid upon him, in in this world (as hath been declared in the chapter of Filial subjection) but also would be content if that it should please God to destroy him utterly, job. 〈◊〉 and eternally. job. 13. 15. If God kill me, 2. Sa●● shall I not trust in him? so David saith, 2. Sam. 15. 26. If I have found favour in the eyes of God, he will bring me back again to see the place of his worship, 〈…〉. 5. but if he say, I have no pleasure in him (what then?) behold here I am, let him do to me, whatsoever seemeth good in his own eyes. CHAP. XI. Of man's subjection to God as to an husband. THus we see the divers kinds of the renewed subjection of man, correspondent to the kinds of created subjection: to the which there is one other kind of subjection to be added, the which was not in the state of innocency, and therefore could not be lost by the fall of man. Of man's subjection to God as to a husband. This is the subjection of the wife to the husband, by the which bond it hath pleased God of his unspeakable mercy and love, to tie the faithful to himself, so that they should be to him, not only as subjects, sons, servants, scholars, and creatures, but also as his espoused wife. This strange marriage is celebrated and extolled in that song of songs, the which is wholly to be understood of this spiritual marriage betwixt God and the faithful: likewise it is set down, ●phe. 5. ●2. Ephe. 5. verse. 22. to verse 33. The husband is the wives head as Christ is the head of the Church, therefore as the Church is in subjection to Christ, so ought wives to be to their husbands. This kind of subjection is called, Ephe. 5. 32, ●phe. 5. 32. A great mystery, and therefore it needeth to be explained after this manner. The riches of the love and mercy of God, redeeming man from sin and death, is so exceeding great, as that he thinking it a small matter to restore him to that perfect and excellent estate from the which he fell, doth advance him to a higher degree both of holiness & of happiness. Hence it cometh that man is more nearly joined to God, than he was before, both in subjection & in conformity. But what bond of subjection, can join man more nearly unto God than the son is to his father? after the which manner, man was before joined to God, as hath been declared. We answer that although this conjunction which is betwixt the son and the father be very great: yet the word of God teacheth us that a greater may be given, to wit, that which is betwixt the wife and the husband: for this conjunction maketh two distinct persons to become one person, and one flesh, Mat. 19 5. Mat. 19 5, but that other conjunction hath no such strange effect. And therefore it hath pleased god in mercy to tie & knit man to himself, not only with those bonds of subjection, wherewith he was tied to him in the state of innocency, but also with this new and most strait bond, taking all the faithful unto himself, not only as his loyal subjects, as faithful servants, as toward scholars, as orderly creatures, and lastly as natural sons, but also as a most dear and beloved wife joined to himself with such an indissoluble bond of love on his part, and such loyal affection on their parts, as shall never be broken, even as the husband taketh to himself his beloved spouse, on whom he will bestow all his love, riches & care, and whom he will defend against all evils and dangers whatsoever. This contract made betwixt GOD, and his Church is set down, Ezech. 16. ●●ech. 16. the words are many, yet worthy to be remembered. Now when I went by thee and looked upon thee, beholds thy time was come, yea, even the time to woo thee: then spread I my clothes over thee to cover thy dishonesty, yea, I made an oath unto thee, & contracted myself with thee (saith the Lord God) and so thou becamest mine own. Then washed I thee with water, and purged thy blood from thee, and I anointed thee with oil, I clothed thee with broidered work, and shod thee with badgers skin, and I girded thee about with fine linen, and covered thee with silk. I decked thee with costly apparel, I put bracelets upon thy hands▪ a chain about thy neck, and I put a frontlet upon thy face▪ and earrings upon thine ears, and a beautiful crown upon thine head. Thus wast thou decked with gold and silver, and thy raiment was of fine linen and of silk, and of broidered work: thou didst eat fine flower, home and oil, marvelous waist thou, and thou didst luckily prosper into a kingdom, and thy name was spread among the heathen forty beauty. etc. For the further declaration hereof, if we do consider the notable resemblance which is betwixt marriage and this new conjunction of man to God, we shall have great cause to admire the wisdom of the holy ghost, who in inditing the scriptures doth paint out such dark mysteries with so lively colours, and doth so fit earthly types to spiritual things. The ground of this new conjunction whereby man is more nearly, firmly, and surely tied to God than he was before, is the incarnation of Christ, wherein our nature was inseparably united to the godhead in one person, even as the wife (which before was of a divers kind, blood and name) being now espoused to her husband, becometh one flesh, blood and bone with him, yea one person called by one and the same name; so that as the wife being thus, as it were incorporated to her husband, is more nearly joined to him then any other whosoever, whether son, kinsman, orfriende, and may more confidently look to be enriched and protected by him: so the faithful being now in the humane nature of Christ thus espoused & made one person with GOD, are more nearly joined to him then man was in the state of innocency, wherein God did not take unto himself the nature of man, and therefore did not acknowledge man to be as his beloved spouse, and a part of his own person, but only as his subject, servant, scholar, creature and son. All which are distinct persons from the King, master, teacher, creator, and father: and so may more certainly and undoubtedly look to be not only protected and saved from death, by the strength of God their new husband, but also to be enriched by him with all spiritual and heavenly blessings belonging to a holy and happy estate. Thus we see the manner of this new subjection, the duties belonging to it are all those, which a dutiful wife oweth to her husband: as namely, that she please him, and cleave inseparably to him. For the first as the Apostle writeth, 1 Cor. 7. 34. As she that is married careth for worldly things how she may please her husband; ● Cor. 7▪ 34. so ought the faithful endeavour by all means to please their heavenly husband, by being pure both in body and soul, doing all those things, which they know are acceptable in his sight: especially by performing the second duty, to wit, that they renounce all other things in the world, and cleave fast to God without separation: even as the wife forsaketh father, mother, sisters, brethren, kindred & acquaintance, and betaketh herself wholly to her husband. This duty of the church to Christ is notably described, Psal 45. 11. 12. Hear o daughter, incline thine care, forget thy people and thy father's house: so shall the King have pleasure in thy beauty, Psal. 45. 11. 12: for he is thy Lord, and worship thou him. Yea there can no wife have so good cause to perform all loyal duty to her husband, as the faithful have in respect of God. For if it should please some great prince to advance some base, poor and miserable woman to the dignity of being his wife, all men would say, that she could not by any duties of subjection, show herself sufficiently thankful, how then shall sinful man, who of himself is the most wretched creature in the world, but is now espoused to God the King of Kings, behave himself in any measure so dutifully as he o●●ht? The second part of this treatise wherein is handled the second part of man's holiness and sinfulness, to wit, his conformity or likeness to God with the contrary unlikeness or defermitie. CHAP. I Sect. 1. Of the image of God in man in his pure estate. IT hath been declared, that the good estate of the reasonable creature whether man or Angel, consisteth in this, that he be joined to God, the fountain of all goodness, both personally or locally in happiness, and also spiritually in perfect holiness. The which holiness hath two parts: Subjection and Conformity. For so it hath pleased God in great wisdom to join these two together in his reasonable creatures, lest that they should be too much either debased by the one, or lifted up by the other. For if they had been made like to God without subjection, they would easily have been brought to think themselves squall to God, Of the image of God in man in his pure estate. and if they had been subject to ●od without any likeness or resemblance to him, ●ey should have lacked that wherein their ●hole excellency and dignity doth consist, ● have been in the same condition with the ●ute beasts. Thus God hath created the ●ule of man, in an equal temperament ●f contrary qualities, that so the one might qualify and preserve the other. The sub●ection of man is already declared: now followeth his conformity, which is that ●arte of man's holiness, wherein he resembleth God, or is like unto God, usually ●alled in scripture the image of God: for as there is a likeness and similitude betwixt ●n image, and that whereof it is the image, so there is in respect of this part of man's holiness a likeness betwixt God and man. For the better understanding of this matter, and the easier resolving of those manifold doubts, which are moved about it, it is needful that we declare what God is, to whom we make man to be like. The essence of God is so infinite, secret, and hidden that it cannot be conceived in our minds, much less expressed in words to the capacity of others. For whereas it is said, Ioh 4. 24. john. 4. 24. That God is a spirit, the meaning is, that the nature of God is not visible and sensible, but mystical and wonderful as are spirits. For otherwise the name of spirit as it is given to Angels, is too gross to express the essence of God. Yet it hath pleased God in mercy to make himself known unto us by his properties, usually called by the divines, the attributes of God, as his knowledge, wisdom, justice, mercy, love, power, eternity, and such other. For as we in common speech going about to describe any man, do mention his virtues, qualities and conditions, saying that he is honest, gentle, faithful, liberal, just, and learned: so we have revealed unto us in scripture no other essence or nature of God, but the aforesaid attributes, and therefore if we would describe God, we must say that he is a certain essence, most simple without any manner of composition, existing of itself, and from whom all creatures and actions do exist, being eternal without beginning or ending, infinite in knowledge, wisdom, justice, mercy, love, strength, power, and in all goodness, holiness, and purity. Thus we see in part what God is: now the image of God in the creature is, whenas it is like to God in some of the aforesaid respects: as when the creature is endued with knowledge, wisdom, justice, power, ●oue, mercy, or any other of the attributes of God. But it may be here objected, that ●f the attributes of God, which are his essence may be given to any creature, then ●t should be partaker of god's nature, and so be a God. We answer, that the attributes of God may be in the creature, although not so as they are in God: for example; God hath strength and the creature hath strength, every one more or less. Yet there is this difference, that the strength of God is essential unto him, and a part of his nature: but the strength of the creature is a quality or accidental thing, which may be spared: as when we see two suns, the one is a true substance, but the other is only the reflection of the beams of the true sun. In God it is primarily as in the fountain, but the creature hath his strength from God: in God it is infinite, in the creature it is finite; God hath all strength, the creature hath but some, yea the strength of the mightiest creature, is great weakness in comparison of the power of God. Again, some man may object, if all things be infinite in God, and finite in the creature, there can be no proportion or similitude betwixt them. Of the image of God in man is his pure estate. We answers that there may be though no proportion, ye● similitude betwixt an infinite and a finite thing: as for example, one drop of water i● like to the great Ocean: both being of th● same matter, and of the same form, both being water and round. Again, to take our first similitude, the body of the sun may be said to be of an infinite greatness (although no creature be simply infinite) for philosophers do teach that it is far greater than the whole earth, and yet a man may see the likeness & image of it in a little dishfull of water: lastly not all the attributes of God, but only some of them can be given to the creature, for no creature is eternal, infinite, or existing of itself▪ In the which respect, we call this resemblance which the creature hath to God, rather a likeness, than an image; for we know that an image is like to the thing itself in every respect, as the image of a man seemeth to be a man, the image of the sun or moon in the water, seemeth to be the sun or moon itself. But no creature seemeth to be God, because it is unlike to God in more respects, than it is like, for a beast may be like a man in many respects, as is an Ape: yet we do not say that it is the image of man, because the unlikeness and difference is greater than the likeness. But to apply these things to the matter in hand. It will be here said, why then doth the scripture say, that man was created according to the image of God? we answer, that the holy Ghost in inditing the scripture, hath more regard to our capacity, then to the exact propriety of speech and therefore calleth the likeness of man to God, by the name of God's image, that he might distinguish it, (as being far greater) from the likeness, which other creatures have to God. For as a man speaking of beasts, may say that a horse or any other beast is like to a man, because it hath a head, eyes, mouth, breast and belly as a man hath: but when he cometh to the Ape, or to the Satire, there he findeth so great likeness, that he sticketh not to call it, though unproperly, the very image and picture of a man. So the scripture sayeth that every thing hath some likeness to God. For the stars are glorious, the heavens are simple, the fire is pure, the air is subtle, the thunder is fearful, the wind is mighty, the rain is good, the rocks and many other things in a manner eternal, the birds of the air and the beasts of the field are careful to preserve those which they bring into the world, and are loving and pitiful towards them, as God is affected towards all his creatures; and therefore every creature hath alikeness to God. Whereof it cometh that God doth often in the scripture compare himself, even to his senseless and brutish creatures, Esa. 5. 29. as may be seen Esa. 5. 29. Hosea. 5. 14. Hosea. 5. 14. yea we read, Gen. 1. 31. That God looking on his creatures, Gen. 1. 31. said, That they were all good. Whereof it followeth that they are all like to God, who is goodness itself, and is said to be only good, Math. 19 17. Math. 19 17. But when as the holy ghost in the scripture cometh to speak of a man being endued with reason, understanding, knowledge, wisdom, and memory, with justice, equity, courage, temperance, chastity, love, pity and all manner of holiness, with a beautiful proportion of body and excellent gifts of the mind, yea with lordship and dominion over all these earthly creatures, he sayeth of him, that he is the very image of God, as if he were a finite and a created God. And yet he doth not mean that man is either a God, or the image of God: for there can be no image of God, either found in any creature, or imagined by the mind of any man or Angel; only Christ the eternal and essential son of God is the express character and engraven form of the father, being so much more his image then any man or Angel is: as a natural son begotten of the body of his father, being of the same substance, flesh, blood, bone, stature, colour and conditions with his father, is more his image, then is an ape, horse, or any other beast. Thus we see that the image of God in man, is, that great similitude, which he hath to God, whom he doth resemble not only in one, or in a few respects as other creatures do, but in many, yet not in all. In this sense God after that he had made all other creatures, Gen. 1. 26. saith, Gen. 1. 26. Let us make man in our own image, according to our own similitude. Where we see that the image and similitude of God are all one, both signifying the difference of excellency, which is betwixt man and other creatures there named. In like manner, if we compare man with the Angels, we shall find that as he doth far exceed the other creatures; so the Angels do far exceed him, in bearing the image of God. Of the image of God in man in his pure estate. For they are endued with a greater measure of understanding, knowledge, wisdom, strength, purity, holiness, and of all goodness, than any man is capable of, and so they approach nearer to the nature of God, and are liker to God then man is. Again, of men, they who have a greater measure of the aforesaid attributes, have more of the image of God; as the magistrate who hath greater power and authority then private men, & therefore are in the scripture called Gods: the man who hath greater strength than the woman, and therefore is said to be the image of God, whereas the woman is made the image of the man, 1. Cor. 11. 7. 1. Cor. 11. 7. and so the rich, noble, learned, wise, aged man, in respect of him who hath a smaller measure of these gifts, may be called the image of God. So that if we go from the basest worm creeping on the earth, to the most glorious Angel in heaven, as each one is more excellent than other, so it is liker to God: yet the scripture vouchsafeth this title of God's image, to none save only to man and Angels. This is the general acception, and in this sense the image of God is also usually taken by divines writing of man's holiness. Thirdly it may be used yet more specially, to signify not all the holiness of man, but only that part of it, whereby he resembleth God more notably then in the other: for as touching all those parts of man's holiness, which have been declared in the first part of this treatise, they cannot be properly said to be any part of the image of God, because there is no such thing in God, he being over all and therefore ackngwledging no manner of subjection to any, neither any duty of subjection, as affiance, hope, fear, reverence, imitation, invocation, service, worship, thanks, or any other of that kind. But if we speak of man's understanding, knowledge, wisdom, love, hatred, or any other of the faculties of his mind or will, we may call these very fitly the image of God, because man doth in these points resemble God, in whom the like things are found. Yet the scripture, & those learned men which follow the phrase of the scripture, do not speak improperly in calling the whole holiness of man by this name: seeing that holiness in general is god's image, who is perfectly holy; and therefore he that looseth the first part of his holiness, namely the due subjection of man to God, or is wanting in the performance of any duty belonging unto it, as the wicked Angels rebelling against God, and yet keeping a great part of their conformity to God in knowledge and wisdom, strength, and many other respects have done, he is unlike to God, who is not perfectly holy, & hath lost the image of god. So that to conclude, we are in this second part to entreat of the image of God in this third sense, it signifying the second part of man's holiness, wherein he doth more specially resemble God, and which for the excellency of it hath the name of the whole given unto it. But because the image of God is usually taken more generally, therefore we will call this second part of man's holiness the likeness, similitude, or conformity of man to God, the which is the right and orderly disposition of those faculties of man's soul, wherein he doth resemble God, to wit, of his mind and will: whereof hereafter in particular. Sect. 2. Of man's deformity or unlikeness to God. AS God created man so like unto himself in perfect happiness and holiness, that he might in some sort be said to bear about with him the image of the great and glorious God of heaven; so man by his fall lost that precious jewel which was unto him as a chain of gold about his neck, yea as it is called, Psal. 8. 6. Psal. 8. 6. A crown of honour and glory: And so became miserable and unholy as unlike to God, as darkness to light, and hell to heaven. And yet the image of God, is not so clean abolished, but that there are some relics of it to be seen in man: for look in how many respects either of happiness or holiness, man since his fall doth excel the rest of the creatures; so much of the image of God doth remain in him. As for example, one part of man's happiness was the outward dignity of his body, the use of God's creatures, in the which respects man hath, even in this his corrupt estate, evident relics of God's image. Likewise for the other part of God's image, Of man's deformity or unlikeness to God. there remaineth in the mind of man, some small knowledge of God, of good & evil, the which if it were perfect, were the holiness of the mind. Yet these relics do not make, that any one part of God's image doth remain: the which is wholly defaced, although not utterly abolished. It may now be compared to a fair picture of some beautiful man, whereof every part is blemished, stained, and mangled. Yet not so, but that the proportion of it may be discerned, and each part distinguished from other: or (as it is commonly) to the ruins of some stately palace: or lastly, to a dead child, wherein although we may discern the likeness and image of the Father, yet it is but a vile, loathsome & rotten carcase. Therefore these relics do not make man to be either happy or holy in part: only they serve for these uses: First to be monuments of the great bounty and goodness of God, showed to man in creating him after his own likeness. Secondly to be as means whereby God might work the salvation of his elect, and suffer the reprobate (who by this means become inexcusable) to work their own eternal damnation. Thus we see the general deformity of man, consisting in wretchedness and sinfulness, the particulars whereof we are not here to declare: Of man's deformity or unliknesse to God. because the former part hath showed both the wretchedness of man, and the first part of his sinfulness: only we are here to entreat of that special deformity of man, whereby some parts of his holiness are defaced, namely, those wherein he did so resemble God, as that he might have been said to have them in common with God, as are the mind, memory, will, & many of the affections, and in brief the chief faculties of the soul of man, all which are strangely corrupted & wholly perverted from that good, holy and orderly disposition wherein they were created. Sect. 3. Of the renewed Image of God in man. AS the fall of man defaced the Image of God in man; so the grace of God doth wholly restore the same, both in happiness and also in holiness, as hath been declared in part already: only there remaineth that part of renewed holiness to be handled, which may most properly be called the image of God; consisting in the renovation of the reasonable mind and will, even the faculties of man's soul: not that God hath a soul, or any such faculties of a soul as man hath, but only it hath pleased him to resemble his incomprehensible essence to our nature for our capacity: 〈◊〉 the renewed Image of God in man. for the faculties of a reasonable soul, being in due order, do greatly resemble the nature of God, which is reasonable, or rather reason itself. And therefore although in truth not like to any created nature, yet liker to reasonable creatures, then to any other. Yet we have rather chosen to call it the conformity of man to God: because the image of God is usually taken more generally: sometimes for the whole conjunction of man with God, both outward in happiness, and spiritual in holiness; And sometime only for one part of it, namely for renewed holiness. Col. 3. 10 and for renewed happiness. Coll. 3▪ 10. 2. Cor 3. 18. 2 Cor. 3. 18. But the image of God is taken more specially, for the special conjunction of man to God in holiness, especially in the writings of the Apostles, who do not speak so much of the renovation of man's happiness (because that is not present, but to come in the world to come) as of his holiness, the renovation whereof the faithful are to labour for in this life, leaving their happiness to the time appointed by God. CHAP. II. Sect. 1. Of the created holiness of the mind. Among the faculties of man's soul, the first and chief place is given to the mind, or understanding part it being the first both in nature and also in dignity: for it is the beginning and fountain from the which the other faculties, yea all the motions and actions of the whole man do flow: and is of so great dignity, that by reason of it, man doth not only far excel all other visible creatures without comparison, but also approacheth very near to the excellency of the Angels, and doth in some sort resemble the all-knowing essence of God. This did Satan know very well, that man was like to God in nothing so much as in his understanding, & therefore he persuaded Eva to eat of the forbidden fruit, by promising that by that means she should attain to a greater measure of knowledge, and so consequently greater likeness to God than she had. For so he saith, Gen. 3. 5. God knoweth that when ye shall eat of this fruit, your eyes shallbe opened, Gen. 3. 5. and ye shallbe as gods, knowing good and evil. But to leave the dignity of the mind to them who take in hand the natural description of man: Of the created holiness of the mind. we are here to consider the spiritual state of it in respect of God, to wit, the holiness of it. That the mind was created holy, no man can deny, but he who sticketh not to reproach his maker, as having erred in the most excellent part of his work: and therefore it is more needful that we declare the particulars of this holiness. First, what it is, or wherein it consisteth, secondly the several parts of it: for the first. The holiness of the mind consisteth in the perfect knowledge of God, and so it may be briefly defined. Where we say perfect, we mean that perfection & measure of knowledge, whereof the nature of man is capable, for there is a more perfect and excellent knowledge in the Angels, then can be in any man. Again there is more perfect knowledge of God in God then in any Angel. For God is known perfectly and essentially to himself only. These transcendent kinds of knowledge, which are without the compass of humane nature, are not required at the hands of man; and therefore he wanteth them without sin. Again, we do not mean by perfection the highest degree, or the greatest measure of knowledge which may be attained unto by man: for in this innocent estate, one man may want that great measure of knowledge which an other man hath, and yet want no part or jot of the holiness of his mind; only by perfection we mean that knowledge wherein there is no part wanting, which is any way needful for the holy and happy estate of man: that is, whenas a man knoweth all those duties which he oweth to God, and whatsoever thing belongeth necessarily to his own good estate. The second word of the definition is knowledge, whereby we mean both actual and potential knowledge; Actual knowledge is that which is already really in the mind: Potential knowledge is that virtue or faculty which conceiveth things offered to the mind by any means. The first is to have knowledge, or the habit of knowledge: the second is to be able to get that knowledge which as yet is wanting: of these two hereafter in particular. Lastly by the knowledge of God, we mean all manner of knowledge, whereof, although there be diverse kinds, (as there are many things in the world besides God to be known) yet the holiness of the mind consisteth in this, that it knoweth all things in God, and nothing any otherwise then as it cometh from God, and hath relation to him. For God is all things in all, and all things do exist in God: and therefore every thing may be known in God, and God known, yea seen and felt in every thing, even in the least and basest creature. The wicked Angels are in this their corrupt estate endued with a great measure of knowledge, but this their knowledge is void of all holiness, because it hath no relation to God and his glory: for this only is to be accounted the holiness of the mind: not barely to know the natures, properties and differences of things, but to see and acknowledge the wisdom, power goodness and glory of God in them. For holiness hath relation to God only, it seethe God through the meanest things, and doth not rest in any thing, till it come to God. Yet we are not to think that the mind of man is in this his innocency a confused chaos, or heap of knowledge: for God the maker of man is not the author of confusion: And therefore we are to distinguish this knowledge into the several kinds and parts of it, whereof the first and chief is the knowledge of God, that is, of the proper nature, attributes and actions of God: the second is, the knowledge of the creatures. The first kind may be called divine, be cause it tendeth directly and immediately to God himself. Where we do not mean that man could possibly comprehend, within the narrow compass of his shallow brain, the infinite and unsearchable essence of God, the which thing the Angels cannot do. Yet we are not to doubt, but that he did think aright without any error of the nature of God. And no marvel seeing he did see God face to face as the scripture speaketh, that is, was daily conversant in the presence and company of God, as the Angels in heaven are, although not in the same measure: from this knowledge as from a fountain, springeth the knowledge of the creatures (commonly called humane knowledge) because all the creatures belonging to man, and serving for his use, are known for his good only. For as a man may easily see all things, being there where the sun shineth clearly; so man living in God's presence, could not have the nature of any creature hid from his sight. From both these kinds of knowledge, came the knowledge of evil: for, Rectum est index sui et obliqui, a straight rule or line showeth the crookedness of any thing; and so all truth, good and right shining in God and in his creatures, did show to man what was false, wrong, hurtful, unlawful, or any way evil: for although Satan did promise to man a greater measure of the knowledge of good and evil than he had, Gen. 3. 5. Gen. 3. 5. as if his knowledge had been imperfect in that behalf; yet he knew what was evil, better before his fall then afterward, although by his fall he gott● the sense and experience of evil which he wanted before. Thus much in general of man's knowledge, the which is now to be considered more particularly in the two kinds of it, Potential and Actual. Potential knowledge is the aptness and ability of the mind, to conceive and comprehend whatsoever it should please God to reveal. Here i● may be asked, by what means man in his innocent estate did attain to knowledge▪ We answer, that Adam the first man was created in perfection as of body and soul so also of actual knowledge, not gotten by sense, experience, observation, and by his own industry, (and yet it was afterward to be increased by these means) but engraven in his mind by the finger of God, and inspired by God together with his mind. But his children were not to come so lightly to knowledge, to whom he could not propagate his actual knowledge, but only his potential: for they were to be borne as in weakness of body; so with minds void of all actual knowledge, not having the forms, similitudes and universal notions of things (called Ideae or species) engraven in them by nature, but being appointed by God to seek for knowledge by some outward means, and so to replenish these empty rooms with all variety of knowledge. The which thing was done in this state far more easily, certainly, and sooner than any man can get knowledge in the sinful state of man. First for humane knowledge, it was to be gotten by the aforesaid means of sense, experience, observation, and collection. For the which purpose man had great subtility, and quickness of outward senses, arising of the exact temperament of his body, and being able to receive aright without error the impression of any object. And accordingly were the faculties of the mind disposed, the which as it is commonly said, follow the temperature of the body, and by the which man was able with great quickness, facility, certainty and truth to conceive and understand, to imagine and invent, to compound and divide, to collect and infer, to reason and discourse, to judge and determine, and in sum to perform all the duties, actions, and motions in any natural and finite object without failing or erring in his work. Thus we see that man was to come to the knowledge of the creatures, called human knowledge, not by immediate inspiration, or any supernatural revelation from God, but by the means of the natural faculties of his body and mind: for as it is in the corrupt estate; so in the state of innocency, the outward senses of the body did let knowledge into the mind, as light cometh into a house by the windows of it. Yet man did not get knowledge only by opening his eyes, but by diligent using and employing all the faculties of his mind in this work. Hereof we may infer these things; First that man knew not any thing which might not be known by the aforesaid means of his natural faculties. As for example, he could not give any certain judgement of the effect, where the causes were contingent, as in his own actions, he could not foresee his own fall, whether he should resist or give place to temptation, because the truth hereof did depend on the extemporal motion of his free-will, which might incline itself to either part: Secondly that he knew not any particular thing, which had not at any time been apprehended by his outward senses, and therefore he could not know the secret thoughts of another man, nor define the number of things infinite, as to tell how many stones, or fishes were in the sea: these things he did not know, neither was it needful for him to know them. Again, hereof it followeth, that man in his innocency had not any perfection of knowledge till he were come to ripeness of age: for that during the time of his infancy and childhood, the faculties of his body and mind were weak, and therefore not able to perform their several functions in any perfect manner: Yea further that in his youth he was to be trained up in learning and in using all the means of attaining knowledge. Wherein we are not to think that he was so slow, dull, and untoward as are the wittiest and most forward ones in this corrupt estate, but that he did profit in knowledge far more easily than any can do in this sinful time. Lastly in that man was to get knowledge by the aforesaid means, it appeareth that all men were not endued with the like measure of actual knowledge; for howsoever the natural faculties of the mind, serving for the getting of knowledge were much alike in all without any great difference, (for it could not be but that there should be some difference as in the temperament of the bodies, so also in the minds or greater, their actual knowledge was less of men,) yet as men did give themselves more or less to the use of the means, and to the searching out of the truth of things. Thus we see what was the means of man's human knowledge: but how shall we think that he came to the knowledge of god, who is not subject to sense, & therefore to be known by some other means? For the answer hereof, we are to distinguish the knowledge of God in to two parts: The one is the knowledge of god's nature; the other is the knowledge of his actions, counsels, decrees, and will: this latter part was altogether unknown to man, but so far forth, as it was extraordinarily revealed to him by God, otherwise, no man, yea no Angel in heaven knoweth the mind of God, or is admitted into his secret counsel, as no Angel knoweth when the world shall have an end, Math. 24. 36. Math. 24. 36. Thus man in his innocency was ignorant of his own fall, and of the whole work of our redemption by Christ: for these things were not revealed unto him, neither had he any need of this knowledge. Yet God did from time to time reveal his counsels unto man so (far forth as was needful) and that by visions, apparitions, dreams, ● ectasies, inspirations, & by the ministery of Angels, but most commonly by a created voice, as he spoke to Adam in the garden. This part of divine knowledge, being revealed by God, might easily be attained to by man, who was able to conceive, understand and remember that God had decreed and would do this or that thing. But for the knowledge of God's essence and nature, which is every way infinite, how shall we think it possible to be comprehended by man, although the same were revealed by God: seeing that it is impossible for God himself to make a finite thing comprehend that which is infinite. Again whatsoever man knoweth or conceiveth in his mind, he conceiveth it by a similitude, or image of the said thing abstracted from it by his outward sense: but whereunto shall man resemble or compare God, who is not like to any thing either truly existing or which can be imagined? We answer confessing all this to be true, and agreeable to the word of God, for it is impossible for a man to know GOD fully, as a man may know the whole nature, form, force, matter, virtue and ability of a tree, beast, or any other creature. But how much soever we do give to God in our minds, yet there is more due unto him. And yet man may in some sort comprehend the nature of God, even by knowing it to be incomprehensible, and get a likeness or form of it, by knowing it to be incomparable to any thing, and unlike to all things. Whereof ariseth this knowledge of God in the mind of man, God is a certain thing or nature incomprehensible and incomparable. But this is nothing to the purpose: for it is not sufficient for man in regard either of his happiness, or of his holiness to have a general and confused knowledge of God, that he is a certain thing or nature, there being innumerable natures beside his in the world: or to have a privative knowledge that God cannot be comprehended of any creature, or resembled to any thing, for this knowledge, is nothing but a confession of ignorance: and therefore it is needful to search out not only what God is not, but also what he is: but this cannot be done by any creature, and therefore let us ask counsel of the scripture, and learn the nature God, of God himself to whom only it is fully known. This may be done, john. 4. 24. john. 4. 24. where it is said, That God is a spirit. But so are the Angels also, Heb. 1. 7. Heb. 1. 7. how then? shall we think, that God and the Angels, which are creatures, are of the same nature? God forbidden: for that thought were no holy knowledge but a blasphemous error; yea the scripture meaneth no such thing, as that God is a spirit, but only that he is of an invisible, subtle, and pure nature, as are the Angels, and as is the wind and air (from the which the name of spirits is taken) or as is the flame of fire, which is made the synonymum, that is, of the same signification with the name of spirit: Heb. 1. 7. Heb. 1. 7. He maketh his Angel's spirits, and his ministers, flames of fire. If this be true, as it is most true, than we are but where we were, for hereby we learn only that GOD is not a visible or sensible thing. And therefore we must have recourse again to the mouth of GOD, and with Moses ask boldly what he is, exod. 3. 13. 14. and desire to have his true name and nature revealed unto us. The answer which GOD giveth is this, I am that I am, or I will be that I will be, that is, I am no changeling but the same for ever. But neither these places, nor any other in the scripture, do flatly define what the essence of GOD is, what then is to be done in this case? shall we think that GOD, who made man so happy, and was so bountiful unto him, did envy to him the knowledge of his own nature? that cannot be: We are rather to gather by the silence of GOD in this behalf, that this is too high a point of knowledge for man to reach unto; yea such an one whereof the mind of man is not capable: And therefore man in his innocency was not to busy his head in sounding the bottomless depth of God's essence, or to think that the tongues of all the Angels in heaven were able to utter so significant a word as should contain in it the form and substance of God's nature. How then may man know God, or at the least come near to some manner of knowledge of him? We answer that neither God nor any other thing can possibly be conceived by man, but by some resemblance or Image, and therefore the only way to attain to this light and imperfect knowledge is to imagine of God, by that which is of all other things most excellent in nature, and so approacheth nearest to the nature of God, and which all men know to be the most excellent of all others. In this contemplation the nature of the reasonable creatures doth first offer itself, as far excelling all other natures, and therefore man must be feign to gather out of himself, or else from the Angels, if they were so well known unto him, an Idea, Image or notion of God, not by thinking him like to any creature (for that were idolatry) but by appyling the best, highest, greatest & most excellent things which he findeth in himself to the nature of God. This means of attaining to the knowledge of God, is so natural to man, that it remaineth even in his corrupt estate, wherein nothing is more common then to think and speak of God as of a man for ignorant men knowing nothing more excellent than themselves, do think their own nature to be likest to the nature of God. Well, then let us use this means seeing we have no other, and see if we can conceive of the great ocean by a drop of water. What then is counted most excellent in the nature of man? what but his understanding, knowledge, wisdom, counsel, his reasonable wit and orderly affections, his love, favour, mercy, pity, his justice, purity, & such other virtues, his strength and power, his Lordship over the creatures, and his, glory arising thereof? In these things doth the excellency of man consist, and therefore man, as it were, putting his own coat on God, is to conceive of him in his mind as of a nature surpassing, yea infinite in knowledge, wisdom, counsel, in will, love, hatred, favour, and revenge, in mercy and compassion, in purity and justice, in might, power, dominion and glory, and no marvel that man doth thus conceive of God, seeing GOD in regard of the weakness of man's capacity, hath revealed himself to man in this, and in no other manner, even in the person, likeness, and nature of man, and yet this is the only nature of GOD which is revealed. Now as touching the means whereby man in this his innocency attaineth to the knowledge of this nature of God (which being after a sort his own nature, is familiar unto him and may easily be conceived) they are two. The first are the natural faculties of his soul and body, to wit, his senses outward and inward, by the which he did plainly and certainly gather out of the creatures, the actual knowledge of gods attributes, wherein as hath been said, his nature being otherwise incomprehensible is revealed, as namely, of his infiniteness, eternity, wisdom, justice, power, & love, all which do shine so clearly in the creatures, that man even since his fall doth by this means attain to some knowledge of God: as we read. Rom. 1. 20. Rom. 1. 20. The invisible things of God, to wit, his eternity, power & godhead are plainele seen since the creation of the world, being considered or understood in the creatures. If by man being sinful, how much more by him being in his pure estate? For what marvel is it that one who hath both his eyes, and is clear sighted, doth see the light of the sun shining in his eyes, which is so clear of itself, that a blind man may perceive it? The second way or means of knowledge, was immediate revelation: for as it shallbe in the second, so in the first state of innocency, GOD did reveal himself and the glory of his power, wisdom, love, and of the rest of his attributes immediately by himself, and that divers ways as it seemed best unto him, vouchsafing to have familiar conversation with his reasonable creatures, and to speak with them face to face as one friend useth to do with another. This second means did make perfect the actual knowledge gotten by man himself out of the creatures, increasing it to a far greater measure than can be attained in the state of regeneration. Thus much of the means whereby the potential knowledge of man is made actual: whereby it appeareth that there was no ordinary ministery appointed by GOD in the hands either of Angel or of man as it is in the state of regeneration as hath been declared in the first part Chap. 8. Sect. 1. For if we should suppose that some one man in this state of innocency did live solitarily by himself, not having the company or help of any other; yet we are not to think that he would have been ignorant of God, but rather to be persuaded that howsoever he might want the knowledge of some particulars (the which doth not make an imperfect knowledge) & also be inferior to others in measure of knowledge, yet he should have been endued with the perfect knowledge of God. For as hath been said, this state of happiness is of the same kind with the happiness of the Angels in heaven, although in degree of knowledge and all other graces it be far inferior to it. For this is a certain and general rule, that in all states of innocency, whether they be in heaven or on earth, whether in this world or in the world to come, God doth reveal himself to his reasonable creatures face to face, that is, immediately without the mediation of any creature, as God saith, Numb. 12. 8. Numb. 12. 8. That he spoke to Moses face to face, mouth to mouth. But he spoke to the people by the mediation of Moses. Thus, 1. Cor. 13. 12. 1. Cor. 13. 12 To see God face to face, (as the Godly shall in the world to come) is opposed to the knowing of God by the ministery of man, as the faithful do in this life, wherein God doth reveal himself to them by his ministers, as one man speaketh to an other by an interpreter or messenger, not in personal presence. Yet this immediate teaching doth not hinder, but that in this state of innocency one man might have his knowledge increased by an other, as God did reveal some particulars to one more than to another, or that the weakness of man's infancy and childhood should not be supported by teachers, as hath been declared. Thus much of the potential knowledge, called by philosophers, the suffering understanding, or faculty of the mind the which in conceiving any thing doth suffer the impression of knowledge, as wax doth suffer when as any form is imprinted in it. Now we come to actual knowledge, called the agent faculty, because knowledge being once gotten is not idle, but working in the mind, and doth not only move itself, but also is the beginning of motion to all the other faculties of the body and soul. As touching the measure of man's actual knowledge in his innocency (the which point only resteth to be considered) it is to be defined by his happiness, and by comparison made with the knowledge of the faithful in their regeneration. For first man knew whatsoever might any way make for his good and happy estate, as namely, he had the perfect knowledge of God (which is a great part of happiness) beholding him daily and continually, although not in his essential form, which is incomprehensible, yet in the clear evidence of his glory. Besides he had the knowledge of all the creatures, whose forms, kinds, natures, properties, virtues, qualities and commodities, he did perfectly comprehend: as appeareth in that Adam gave to every beast a name agreeable to his nature. He knew how to govern families and commonwealths, with meet orders and laws, and in general, whatsoever thing did any way belong to the necessity, use, pleasure or commodity of humane life. Secondly we may gather the measure of the created knowledge by comparing it with renewed knowledge. For if we should put together in one man, the knowledge of the best & most learned divines, politicians, physicians, logicians, mathematicians, philosophers, and of all that are most excellent in any kind, yet it is not so great, sound, pure, subtle & perfect as the knowledge of man in the state of innocency. And no marvel seeing he had far more excellent means of knowledge whether we regard his own nature, & therein the purity and integrity of all his senses and faculties, both outward and inward, or yet his schoolmaster and teacher who was Godhimselfe. Sect. 2, Of the sinfulness of the mind or of the ignorance of man in his corrupt estate. THus much of man's knowledge in his pure estate, from the which we come to his corrupt state as out of the clear sunshine into a dark dungeon: for as before the fall of man his mind was enlightened with the perfect knowledge of God & of all things in the world; so since the fall, it is overcast & even wholly possessed with palpable darkness, being destitute not only of all actual knowledge, but also of all ability of attaining the true knowledge of God by any faculty, virtue, industry or any means inherent in himself, the which in the former section we call potential knowledge: for the first kind of knowledge, namely actual, real or that which is already gotten, it is evident to the eyes of all that list to consider it, that the natural knowledge of man is mere darkness and ignorance. By natural knowledge we mean that knowledge which is● and may be seen in all unregenerate men, Of the sinfulness of the mind. who are come to years of discretion, and have neither increased nor decreased that knowledge which they have of themselves. Both which accidents may happen to carnal men, as we are to declare in the third part of this treatise. Chap. 6. In this sort of men we are to account all ignorant people, who having been brought up in rudeness and ignorance, not using the means of getting knowledge, as the hearing, reading and learning of the word of God, have no other opinion of God and of religion, than those rudiments and beginnings, which they brought from their mother's wombs, and which they have gotten (or rather which have crept into their minds by little and little they not seeking or looking after any knowledge) not out of the books of the scripture, but out of the creatures: The which being daily, beheld, felt and enjoyed, can not but leave some impression of the knowledge of God in the minds of those who have any spark of reason remaining in them. Hence it is, that man even in this his corrupt estate, thinketh that there is a God, that this God is of great power and therefore to be feared: that he is the giver of all good things: and therefore to be worshipped & honoured in way of thankfulness, that he is just, and therefore will punish sinners, and reward good and innocent men. Likewise he hath some knowledge of the second table, yea more than of the first, whereby he can decern right from wrong, honest things from unhonest, so that he condemneth theft, oppression, incest, adultery, murder and such like gross sins. For although many do diminish this light of nature and become such detestable atheists, as to faith in their hearts, that there is no God, yet man naturally thinketh otherwise, as appeareth plainly both by the word of God, and by common experience. For the first we have this doctrine, Rom. 1. 19 20. Rom. 1. 19 20. that which is known of God (that is so much as God hath made known to all men generally not only to his Church, but also to the heathen and infidels) is manifest even to the gentiles. For God hath made it known unto them: for the invisible things of God, as namely, his eternal power and godhead, are seen since the creation of the world, being by reason or the understanding gathered out of the creatures. This appeareth also in all ages and nations which have been since the beginning of the world: for although few of them have had the knowledge of the true god, and of his true worship, yet all generally have had and worshipped some God: yea almost every particular country, city, town, village, and family hath had their proper gods, whereby it is plain, that there was in their minds the aforesaid knowledge, to wit that there is a God. Neither could it be otherwise, for whenas man seethe the creatures, to wit, the heaven, the earth, the sea, he must needs think with himself, that these dead and senseless creatures could not make themselves: yea that no man, nor any other creature could make either them or yet itself: for how should any thing work or do any thing before it do exist itself. Thus we see what is the natural knowledge of natural men: but what is this incomparison of that knowledge which man had in the state of innocency, but mere & gross ignorance? For man in his pure estate had more perfect knowledge of God (although not the same particular knowledge) than all the ●earned divines in the world have had, have, or shall have hereafter. But since the fall he hath not by nature the knowledge of the true God: for we cannot say that he that thinketh his idol to be a God, knoweth the true God. Besides, this natural knowledge, of God is not a settled and grounded persuasion, but a light and wavering opinion, a mean betwixt knowledge and ignorance, and therefore little regarded or followed in life, and easily lost out of the mind: whereof it cometh that those relics of the knowledge of God, are so soon lost, and by the least persuasion or occasion turned into senseless idolatry, wherein GOD is thought to be like to man and other base creatures. But to proceed, although the actual ignorance of the natural man be so palpable, as that it cannot be denied, yet he will not yield to potential ignorance, that is, he will not confess himself to be so blockish, dull, & uncapable of the true knowledge of God, but that he might easily attain unto it by his own strength, and by the natural faculties of his body and mind, if so be he listed to go about it. For the proof whereof, he will allege the examples of many natural and unregenerate men, who although they never knew indeed what spiritual regenerationment, but did always laugh at it, and secretly scorn the professors of it, being in their whole lives carnal, worldly and dissolute: yet for knowledge in all points of divinity they were counted the most profound men of all others. To this we answer, as we are taught by the Apostle, 1. Cor. 2. 14. That the natural man doth not conceive or comprehend the things of God, 1. Cor. 2. 14. for they are foolishness unto him, neither can he know them, because they are spiritually discerned, that is, the carnal man is not only actually ignorant of God, but also unable to conceive and understand heavenly things. For although he labour most earnestly in a presumptuous opinion of his own wit and learning to know God, yet it is a thing altogether impossible for him to attain to the true knowledge of him. To this agreeth daily experience, for who seethe not that the word of God is preached diligently, plainly, and painfully in many places, in the which most of the hearers remain as ignorant of religion, as if they had never heard tell of such a matter? whereas if a man did tell them a tale of any worldly matter, belonging to their profit or pleasure, they would understand it at the first, and carry it away so well, that they would be able to instruct others very readily in it. As touching the great measure of knowledge which may be seen in diverse unregenerate men; We answer, First, that God doth bestow his spiritual gifts not only on the elect, but also on the reprobate (as we are to declare at large in the next part) and therefore they are not mere carnal men, because they have a shadow of regeneration: Secondly, the knowledge of these men, howsoever it carry a glorious show, yet in straight examination will be found to be nothing but ignorance. For it being not wrought effectually in their minds and hearts by the spirit of God, but only borrowed out of the books and sermons of other men, hath no steedfast ground in them, but in mingled with much doubting, unbelief, error & ignorance. For who knoweth not, that it is an easy & common matter for men to talk, and reason at large of matters which they do not understand? 1. Tim. 1. 7. They would be doctors of the law, 1. Tim. 1. 7. & yet they know not what they speak, nor whereof they affirm. So many did prophecy in the name of christ, who neither knew Christ nor shallbe acknowledged of him: john. 3. 10. so we read, john. 3. 10. of Nicodemus who although he were a teacher in Israel, yet he was ignorant of the doctrine of regeneration, that is, of all religion. So many preach of God, Christ, faith, the resurrection from the dead, and dispute very cunningly and subtly of these things: who think in their hearts that they are but vain & false doctrines, invented perhaps for a good end, to make men live an honest and orderly life, but such as have no truth in them, neither shall ever be seen to come to pass. If any do marvel how men of singular wits, of great capacity, learning, reading, judgement and wisdom should be so dull, or rather dead and senseless, as not to understand the doctrine of God, of his nature and actions, which is so plainly taught, and so often iterated in the scripture, the reason hereof is given in the place before cited. 1. Cor. 3. 14. Because the things of God are spiritually to be discerned. 1. Cor. 3. 14. That is because there is a repugnancy and contrariety betwixt the reason of a natural man, and the things of God. For the natural man trieth the truth of all things by his own senses, esteeming that impossible and false, which cannot be effected by ordinary and natural causes: but the word of God, especially the doctrine of the gospel, hath in it many things which are impossible in nature, & therefore incredible in all reason: as namely, the incarnation of God, the miraculous conception of Christ, the spiritual regeneration of the faithful, the resurrection of the body, eternal glory, and many other: the full knowledge and undoubted persuasion whereof, is far more hardly attained by those who excel in natural wit, worldly wisdom, profound learning, then by those who are simple and unlearned. ●. Cor. 1. 26. 1. Cor. 1. 26. Brethren you see your calling that not many wise men are chosen: the reason hereof is evident: for it is needful that he who would believe the word of God, should renounce his own knowledge so far as it is contrary to the other. But the more wit and learning a man hath, the more he attributeth to it, to himself & to his own strength. Whereas they who have a small measure of these gifts, do not trust so much unto them: as the wise man witnesseth, saying, That there is more hope to win a fool to wisdom, than one who thinketh or knoweth himself to be wise, and so is wise in his own eyes. Thus we see the great ignorance of God, which is in all unregenerate men: now for the knowledge which man hath of the creatures, we may say with the prophet, jer. 2. 13. jer. 2. 13. Man hath forsaken God the fountain of wisdom, and then what wisdom can be in him? For as he is ignorant of God, so is he of the creatures of God, being naturally so void of all manner of knowledge, as that he seemeth not to differ from a bruit beast, but only in the outward proportion of his body, and the faculty of speaking. Nay he is more ignorant than are the brute beasts, whereof there are almost none, which knoweth not and that without any teacher, even by the secret instinct of nature, what is good and evil for itself, yea the secret virtue of some herbs or of other things which may stand them in stead: but man being any way distressed, knoweth not how to go either to God or any natural thing for help: being so far from knowing other things that he knoweth not the parts, temperaments, frame, disposition, infirmities and diseases of his own body, or any thing belonging to it, or the preserving or healing of it, save only the outward members and fashion of it. Neither is there any cause why man should brag of that great knowledge, which he is able to attain unto, whenas he giveth himself to search it out. We do not deny but that God granteth thus much to the labour of industrious men, that they attain to knowledge, some more, others less: but the learnedest philosopher in the world cannot deny, but that he is not only actually ignorant of many things, but also naturally unable to pierce into the depth of the wisdom of God in the creatures, & that by reason of the dullness & shallowness of his wit, which cannot find out the true causes, forms, reasons and virtues of natural things: as why the loadstone draweth iron to it, of the which kind infinite instances might be brought. And if they chance to find out the virtue and quality of any thing, it is done not by considering the causes, but by marking the effects; and so not by knowledge or any good cunning, as we say, but by chance and by experience the schoolmaster of fools. Sect. 3. Of renewed knowledge. IT remaineth that we consider how God of his great mercy and goodness, doth renew in all his faithful servants, this first and chief part of his glorious image. We call it the first and chief part, because that in the work of regeneration, the illumination of the mind, with the true knowledge of God, both hath the first place, and also is the cause of all the rest of man's holiness. Math. 6. 23. For as Christ doth teach, Math. 6. 23. If the eye have light in it, it doth enlighten the whole body, but if it be dark, there is nothing but darkness in the body. That is, if the mind of man which is the eye of the soul, be truly sanctified and renewed with knowledge, there followeth holiness in all the faculties of the soul, and in the whole man. But if there be darkness and ignorance in the mind, there is nothing but sin in all the parts of man. Neither can it be otherwise: for as it is impossible that a man should either trust or hope in God, or love, fear & obey him, or perform any duty of holiness unto God, whom he doth not know in his mercy, love, goodness, promises, power, justice and the rest of his attributes: so is it no less impossible, that any man should know, and be fully persuaded that God is true in his promises, merciful, bountiful, and just, and not be affected to him accordingly. And therefore the first action of the holy spirit, framing the new man in the elect, is to take out of their minds their natural dullness, unbelief and ignorance, and to make them able to conceive, understand, believe and know God. Rom▪ 12. 2. Thus the Apostle teacheth. Rom. 12. 2. Be ye transformed by the renewing of your minds, that ye may approve the good and acceptable will of God: so, Eph. 4. 13. Eph. 4. 13. Be renewed in the spirit of your minds and (so) put on the new man. Of renewed knowledge, Thus he prayeth for the Colossians, Col. 1. 9 That they might be filled with the knowledge of the will of God, in Col. 1. 9 all wisdom and spiritual understanding. And thus it is said. Act. 16. 14. Act. 16. 14. That whilst Paul preached the gospel, although the reprobate did not conceive or understand it, Yet God opened the heart (that is the mind) of Lydia to believe his word. This illumination of the mind, is the most sensible and evident thing in regeneration, and that whereby they that deny the work of the holy spirit in renewing the faithful, may most plainly be convinced, for what is more wonderful, than that men, who before were dull, rude, simple and unlearned, yea uncapable of any kind of knowledge, should on a sudden become able to comprehend in their minds most steadfastly, & to express in words very sensibly the hidden mysteries of christian religion? Yet this experience teacheth to be true, & the Apostle witnesseth the same. ● Cor. 2. 15. The spiritual man discerneth all things. This cometh not by any natural strength, but by the work of God: yet he doth not inspire this knowledge immediately, but by the means of the ministery of his holy word. And therefore it behoveth every one, who would feel in himself this wonderful work of God in changing his mind, to give himself diligently and continually to the hearing, reading and meditating of the word of God. Lastly this renewed knowledge is not either so great, or yet so general as was the knowledge of man in his pure estate, wherein he knew God, and all other things perfectly: but the faithful know God, his word, will & actions, so far forth only as is needful for their salvation. As for the knowledge of the creatures, that is to be hoped for in the life to come wherein we hope for our full adoption even the redention of our bodies: the senses & faculties whereof are, whilst we remain in this life, as dull and weak in the faithful, as in the unbelievers. And therefore they remain as ignorant as touching this secondary knowledge of the sensible creatures, as do the other. Yea the knowledge of God, as all other parts of their holiness, is imperfect, 1. Cor. 13. 14. While I am a child (that is, 1. Cor. 13. 14 while the faithful live in this world) I understand like a child, I think and speak as a child: now I know in part, but then I shall know even as I am known. CHAP. III Sect. 1. Of the conscience of man in his pure estate. BEside the general knowledge (whereof we have spoken in the former chapter) there is in the mind of man a particular knowledge, the which for the great use which it hath in the spiritual state of man, hath a proper name given unto it (being called Conscience) as if it were a distinct faculty of the soul, whereas if we speak properly, it is nothing else but an action of the mind, and the knowledge of one partilar thing, to wit, of man's estate before God, whether he be righteous or sinful, and so consequently whether he be in the state of life or of death, as the word doth plainly signify. For conscience is sui scientia, or scientia cum vel coram deo; that is conscience is a man's knowledge of himself; or a knowledge with God, before God, or in the presence of God. And therefore we may define it thus: Conscience is the opinion or persuasion of a man's mind concerning his estate before God. Or thus: It is the testimony or judgement that the mind giveth of innocency or guiltiness, Of the consc●●cence of man in his pure estate. of righteousness or sinfulness of life or death. So it is defined fined Rom. 2. 15. Rom. 2. 15. To be the accusing or excusing of a man's thoughts or of his mind. So that we may call the conscience the witness, which before the tribunal seat of God, being in the judgement hall of a man's mind, doth either excuse and justify his several actions, and whole life and person and so pronounce the sentence of life unto him; or else doth accuse & condemn him in regard of sin committed, and so adjudge him to eternal death. Thus much of conscience in general: now as touching the conscience of man in his pure estate, we cannot doubt but that it did wholly justify him, being as then without any spot of sin: from this true excusing conscience, cometh confidence, whereby man is emboldened to converse in the presence of God, to hear him speak, to see his glory, and so to have a kind of familiarity with him, as man had in his innocency: where as an accusing conscience breedeth fear & shame, as we see plainly in Adam, who so soon as he had sinned, was compelled by this accusing witness (for there was no other to accuse him) to run into a hole and hide himself among the trees, when he perceived God to be present: but hereof more in the next section. Lastly if it be asked, how conscience can be made a part of man's conformity to God, seeing as it may seem there is no such thing in God; we anwere, that conscience, to wit▪ this clearing conscience hath place in God, who in himself and before himself doth see and know himself to be purity, and holiness itself and so free from all shadow of sin. Sect. 2. Of a corrupt conscience. AS touching man's conscience in his corrupt estate, this must of necessity be granted, that where the whole is corrupted, there every several part is corrupted: and therefore seeing the whole knowledge of man's mind is darkened with blindness, this particular knowledge must needs be in the same case: so that now the conscience is a false witness, and doth judge of right and wrong, of life and death so as a blind man judgeth colours, saying that black is white, and white is black, that evil is good, and good, evil: Of a corrupt conscience. and yet as the mind is not so wholly blinded, but that there remain in it some relics of knowledge, truth and light: So the conscience hath his part as well of this light, as of the aforesaid darkness, and by virtue thereof, doth sometimes speak the truth, even as the greatest liars use to do. First of the false witness of the conscience because this is more common, then of the true testimony of it. The false testimony of the mind or conscience is of two kinds; the first and most usual kind, is when as it doth falsely excuse: the second is, when it doth falsely accuse. The first hath place in all those who think that to be no sin which is a sin in the sight of God. And it is of two kinds, for either it doth not accuse a man where it should accuse him, or else it doth justify and absolute him for that for the which it should condemn him. The first may be seen in all those in whose opinion and judgement that is no sin which is accounted sin in the sight of God: as namely in them, who being therefore called libertines (but as it is said of them, are too shamefully licentious) think that there is no sin, and that they may do what they list. And so are not checked by their consciences, no not when they commit most heinous sins. This kind of a false excusing conscience is in those also who think original sin to be no sin, or not to deserve eternal death: or who do any way extenuate the heinousness of sin, thinking some sins to be venial in their own nature. And also in them who think wicked thoughts, or vain words to be no sins. Lastly this conscience is in a manner in all unregenerate men, especially in those who living a civil and honest life, free from gross sins, as adultery, murder, theft, perjury and such other, think themselves just before the judgement seat of god. This presumptuous opinion was in the pharisees, who had a great conceit, and made no small brags of their own righteousness, as we may see, Luc. 18. 20. ●uc. 18. 20. And also Mar. 10. 20. Marc. 10. 20. in one of their scholars, who was not ashamed to affirm, and that before the face and visible presence of God, that he had kept all the commandments of the moral law, and that not only in some part of his life, but continually even from his youth up. Yea this is the fond opinion of most men, who think themselves to be no sinners, because they are not notorious malefactors: to fulfil the law of God, because they do keep the laws of men: to be innocent and just before God, because they live irreproovably (as very few do) in the eyes of men. But this is a very fearful and dangerous estate, and that which is the cause of most men's destruction: for they never seek to know the gospel, and to have remission of their sins in Christ, because this their flattering and lying conscience, doth bear them in hand that they are righteous enough of themselves, and therefore need not to be clothed with the righteousness of Christ, as we read, Revel. 3. 17. Revel. 3. 17. They say with themselves every one in his own mind, I am rich & want nothing, where as indeed, they are wretched, poor, blind, naked, altogether sinful and in the state of eternal damnation. The second kind of a false excusing conscience, is that, which doth not only excuse, but also justify a man, for that for the which it should condemn him, such is the senseless blockishness of a corrupt mind. This conscience is in those who serve God after a false & devised manner, and so think that their will-worship doth make them acceptable to God, which in ●rueth is most abominable in his sight. They think that they advance his glory, when as they set up idolatry, and that when they persecute the true ministers, Apostles, and servants of God, They do God good service, john. 16. 2. as we read, john. 16. 2. They think that they shallbe heard of God for their much babbling sake. Mat. 6. 7. Math. 6. 7. for saying over and over so many creeds and pater nosters. And lastly that they shall be saved for those actions, the which howsoever they carry a show of religion and devotion, yet they are grievous sins before God, and those for the which the doers should be condemned, although they had not sinned in any other kind. Thus much of a false excusing conscience. Now followeth a false accusing mind and conscience. This is contrary to the former kind, for it accuseth where it should excuse, and judgeth that to be unlawful which is lawful. This false testimony of the conscience cometh of the ignorance of christian liberty, accounting things in nature indifferent, as altogether unlawful, whereof it cometh that men think it a sin to eat this or that meat, on this or that day, to marry, to be in this or that company, to wear this or that apparel, to use this or that kind of recreation and so of many other things, which are neither commanded nor forbidden in the word, but left indifferent, and in the which a brother or sister is not in bondage, but God hath called them in peace: the which although it be not so evil and dangerous as is the other kind, for that it is safer and better for a man to fear in doing that which he might boldly do, then to be bold in doing that which he ought not do, yet it is an evil and sinful conscience, displeasing in the eyes of God, who as he hath in great mercy given us great liberty in Christ, so it is his will that we should, although be sparing in the use of it, whenas it doth not further our edification and salvation, yet not babes in knowledge and unthankfully ignorant of the great benefits bestowed on us. If it be here objected, that this false accusing conscience cannot be truly said to be in the unregenerate man, because whatsoever is done by him, being destitute of faith, it is a sin, although it be in the use of things indifferent, and might be lawfully done by a faithful man: We answer, that the conscience of an unregenerate man should not accuse, because he doth use any indifferent thing, as because he eateth or drinketh (as it useth to do, and therefore it is a false accuser) but because he doth it without faith, whereby both his person, and all his actions should be made acceptable to God: Thus we see what is the false or lying conscience. Now let us see how it is a true witness, for according as the light or knowledge of the mind is more or less, so is this true testimony of the conscience, Rom. 1. 15. sometimes excusing truly, and sometime accusing truly. Rom. 1. 15. For although it be impossible, that the conscience of an unregenerate man should truly clear him of sin, and the punishment thereof, because his whole life, yea every particular action of his life, and every part of his body, and faculty of his soul is polluted with sin, yet as a carnal man may be free from some particular sin; so his conscience may truly excuse him in that behalf. But the chief use of the conscience is to accuse truly for sin committed, in the doing whereof it is very forcible, and as it is commonly said, in steed of a thousand witnesses: therefore hath God in great wisdom left some light in the mind of sinful man, that he might be convicted by himself, and so left inexcusable: Yea sometimes it cometh to pass, that this conscience is not only the witness, but also the executioner, stirring up such fearful storms of anguish, fear, sorrow, shame, and desperation, as are most intolerable, and may be truly said to be the very flames of hell fire. This is verified by the tragical end of the traitor judas, at whose horrible treachery, whenas all men held their peace, this witness, even his own conscience stepped forth, and did not only accuse and convince him by his own mouth, which said unto him, thou hast sinned in betraying innocent blood, but also did execute him with his own hands, which brought him to a fearful and shameful end. Yet this witness is not always thus diligent in doing his duty, but only either after some heinous sin be committed, as in the aforesaid example, and chief whenas it is stirred up & awaked by some judgement powered out upon the sinner. Thus did the conscience of joseph's brethren sleep till their trouble and danger which befell them in Egypt, Gen. 42. 21. did awake it. Gen. 42. 21. or at the least, till the judgement be denounced against him, Act. 2. 37. thus we read, Act. 2. 37. That many of the jews were pricked in their hearts, that is, were troubled in their consciences and minds, by hearing of their horrible sin committed in crucifying Christ. Otherwise the conscience is idle for the most part, and lulleth men a sleep in sin, deferring the doing of his duty till the day of judgement, wherein the volumes of all men's consciences shall be laid open: this is called a seared, benumbed or senseless conscience: and surely it is the most fearful estate that any man can be in, and yet it is a common thing, for who seethe not how most men go on from day to day, every man in his own sinful ways, having no remorse of conscience, but put far from themselves the evil day, as if there were neither heaven nor hell, and that God would neither do good nor evil? Lastly it may here be asked, whether this true testimony of an accusing conscience, be a sinful, or a lawful action of the mind. Whereunto we answer, that whatsoever thing is holy, that is lawful; for this light of nature which is in the mind and conscience, is a relic of the image of God and of the same nature with it: and that the sin which the conscience doth truly accuse, doth no more make it impure, than the guiltiness of a felon or traitor doth any way touch him who giveth true testimony of it. Sect. 3. Of a renewed conscience and of the certainty of salvation. THis particular knowledge and motion of the mind, which we call conscience, hath place and force in the faithful, both in accusing and also in excusing. For the first, we know that the faithful have both the true knowledge of sin, by the general renovation of their minds, and also sin itself by the infirmity of the flesh. And therefore they have an accusing conscience, which is nothing else but the sight or knowledge of sin in themselves. Hereof follow divers effects in them, as namely fear in respect of those temporal punishments, whereunto they by their sins have laid themselves open. Secondly an increase of humiliation in regard thereof. And lastly this accusing conscience is as a bit to restrain the faithful from sin, checking them as it were in the teeth with the judgements of God, which they do by committing sin pull upon themselves. Thus we see what is the accusing conscience of the faithful: which then worketh when they fall by force of temptation into some great sin: Of a renewed conscience. otherwise it doth not greatly vex and trouble them. Yet as sin is never wanting, so it is never altogether idle. Now let us consider the contrary work of the conscience, excusing the faithful before God: the which it doth first in regard both of their own inherent righteousness, and also of the imputed righteousness of Christ. In the first respect their conscience excuseth them, not as being perfectly just, but as those who are Gods faithful servants, performing unto him, though imperfect, yet true, unfeigned and hearty obedience. Thus doth the Prophet David often in the psalms offer his innocency and integrity to the trial of God. This excusing conscience dare not show his face before the judgement seat of God, where it would be found as a filthy and defiled clout: but it cometh into the court of God's mercy and love, who rewardeth the Godliness of his servants with temporal blessings, and security from temporal judgements. But the true excusing conscience looketh on the perfect righteousness of Christ, by virtue whereof it doth justify, and absolve the faithful, as being fully and perfectly just, and free from all guilt of sin. This excuser is he who only can abide the trial of God's justice, Of a renewed conscience. and of the cer●tainty of salua●tion. who maketh the faithful rejoice in all miseries; yea secure in regard of danger. It maketh them triumph over sin, Satan, hell, death and damnation, and replenisheth their hearts with such a perfect peace, whereby they feel the joys of heaven, even whilst they live upon earth, whereof whosoever hath once tasted, may count himself thrice happy. This kind of excusing conscience cometh of a true faith, as doth the former kind of the other parts of sanctification and of holiness of life: the one freeth the faithful from the fear of temporary evils, as the other doth from the fear of eternal death. Of both of them ariseth the assurance of salvation, which is the undoubted persuasion, and certain knowledge of a faithful man, that he is one of those who shallbe made partakers of eternal glory. But against this doctrine many do object & say, that it is impossible for any man to attain to any such knowledge, seeing that the eternal counsels and decrees of God are so secret, that no man hath at any time known the mind of God, or been of his counsel in that behalf. Again that this knowledge is to be gotten, if by any means, then either by immediate revelation or by arguments drawn from a man's own estate, as from some faith or holiness which he findeth in himself. The first means is generally rejected. The other being uncertain cannot be a sure foundation whereon to build this certain persuasions. Lastly that by this means there would a door be set open to all licentiousness & Godless security. For what need he who knoweth certainly that he shall be saved, take pains, and sustain trouble & grief in working his own salvation by a Godly & holy life? To this we answer, confessing that the number of the reprobate or elect cannot be known, and also that this knowledge is not gotten by any immediate revelation, yet affirming that every faithful man may be, and aught to be assured of his own salvation and that by that wonderful work of regeneration wrought in him by the holy spirit: the which doth even lead the faithful man as it were by the hand into the secret counsel of GOD'S eternal election, and doth there let him see (not the state of other men) but his own name written in heaven. For they who are truly regenerate are truly called, they who are truly called are justified they who are justified are (that is they shallbe as certainly certainly as if they were already) glorified, Of a renewed conscience, & of the certainty of salvation. Rom. 8. 29. 30. And therefore the scripure speaketh of the faithful as of those who have already attained eternal salvation. Rom. 8. 29. 30 joh. 3. 8. joh. 3. 8. Yea this is done not without good cause. For the regeneration of this life and the eternal glory of the life to come, are not two diverse states or conditions, but only diverse degrees of the same condition: eternal salvation being nothing else, but the perfection of holiness and happiness, whereof the faithful have in this life received some part, as a pledge and earnest-penny of the whole. So that they having already as we say, one foot in heaven, and gotten possession of it, need not doubt of their salvation: but may confidently say as it is, 1. joh. 3. 14. We know, (not we hope or gross) that we are translated already (not that we shallbe hereafter) from death to life (not by any immediate revelation) but because we love the brethren: 1. joh. 3. 14 that is, because we feel ourselves endued with renewed holiness, whereof the love of the Godly is a notable part. And with the Apostle, Rom. 8. 38. Rom. 8. 38. I am persuaded that neither death nor life, neither Angels nor principalities, neither things present nor things to come can separate me from the love of God in Christ. But it may be further objected, that although true regeneration be a certain sign and forerunner of salvation, yet it is hard for a man to know whether his regeneration be true, or only a shadow and resemblance which is often in the reprobate; and although he have true faith and holiness at one time, yet he may lose and lack them at an other, and so dispossess himself of that estate of salvation wherein he was. In both which respects, He that thinketh that he standeth, aught to fear lest he fall, rather than to boast of the certainty of his salvation. We answer that true regeneration is not so small a matter, neither maketh so light a change in a man, but that it may be plainly discerned where it is present. Neither is it any uncertain thing which may be lost, but wheresoever it is, there it doth evidently appear at one time or at an other: and where it once appeareth there it always abideth. For regeneration being a total and a supernatural change of the mind, will, affections, thoughts, words and deeds of a man, cannot be hid or doubtful for any long time, but will show itself both to the eyes of other men, and much more to the conscience of the believer himself. Of a renewed conscience & of the certainty of salvation. For all though it cometh often to pass, that the infirmities and sins appeareing in the life of a faithful man, make the sincerity of his religion doubtful to others; yet he himself feeling the inward work and motions of God's spirit, is undoubtedly persuaded that he is the child of God. We confess that a man truly regenerate may have his faith sore shaken, and the holiness of his life greatly blemished by the force of temptation: and so may for a time want in part or wholly this assurance of salvation. Yet this doth not hinder him from having it at an other time, yea all the days of his life, as may be seen in most of the faithful. Lastly we are not to think that this assurance of salvation is, or can be to a faithful man a motive to sin, and dissoluteness of life, with the which it cannot stand. For as it is gotten by holiness, whereby a man seethe that he is endued with the spirit of God, and effectually called to believe the Gospel, so it is lost by a sinful and wicked life, the which showeth plainly that a man is destitute of true faith and of God's spirit, for by the fruit the tree is known: nay there is nothing of greater froce in restraining the faithful from sin then this that they know that the committing of any one wilful sin doth wound their own consciences, and diminish this notable treasure of assurance of salvation. For as he that taketh one or a fewestones out of a wall, although he do not overthrow the building, yet he maketh it the weaker; so a few sinful actions in the life of a faithful man, although they can not deprive him of this assurance, it having been gathered, and as it were builded up with the holiness of many years, yet they do diminish it, and can not but trouble his conscience. CHAP. FOUR Sect. 1. Of the created holiness of man's memory. IT had been little available, for the holy and happy estate of man, that he was endued with those notable faculties of conceiving, understanding and knowing Gods will and word when God did reveal himself unto him, if he had not been made able to retain the said knowledge for the time following. For otherwise God should have powered his graces into a bottomless or broken vessel, Of the created holiness of man's memory. which could not keep, or contain any thing, and man should have reaped little profit by that which would be as soon lost as gotten. For this cause God in great wisdom did endue the soul of man, with a special faculty usually called memory, by virtue whereof man in this state of innocency doth safely keep, whatsoever the mind doth truly conceive, and so when occasion serveth, doth give the said knowledge back again to the mind, to be thought upon, meditated, uttered in word, and followed in peed so that the memory is the storehouse of the soul, wherein things both new and old are carefully laid up, and faithfully preserved, and as it were, the register of the mind, taking a note of every thing which cometh into it. This faculty as all the other of man's soul, was in the state of innocency so perfect and of such strength, as that by it man might at any time call to mind, not every trifling thing which he had heard and seen a thousand years past, (for so his memory should have been confounded and in a manner infinite) but whatsoever thing had at any time been revealed unto him by God, or was conceived by his natural faculties, if so be it were a matter of any importance, the knowing and remembering whereof, might serve to some notable use and profit unto him. As for other common matters of life, which it was more gain to lose then to keep, in these, humane infirmity prevailed to forgetfulness. For we are not to think, that man was in this respect or any other as God is, whose nature being every way infinite, doth in one moment, and with one motion of mind, remember or rather know all particulars that have been done at any time. For God doth think of all things together without confusion, but the mind of man being not only finite, but also having in it a kind of weakness (if we compare him with the Angels) can not think of many, much less of infinite things at once, but of one thing after an other: and so doth the memory remember those particulars, which were committed to the custody of it, letting go matters of no use, that there may be place for things of importance, as are the actions, commandments, apparitions, revelations and word of God. In the knowing and remembering whereof, the happiness and holiness of man did consist: Of the create● holiness of man's memory. and therefore it stood him in hand to commit these things to sure custody, the which we are not to doubt but that he did so, as that after many thousand years he was able to remember that, which might any way serve for his good. Neither ●●ede we marvel thereat, considering the frailty of our own memories, which are never good when they are at the best, and are soon clean lost by sickness, age or any such means. For as is the strength of the body, whereby as by an instrument the soul worketh; so are the faculties of the mind: and therefore as the body of man did continue in perfect vigour for many thousand years, yea for ever, so did his mind or memory retain the first vigour without being diminished. Whereby we see that man in this faculty of memory, whereby his knowledge was made eternal, did notably resemble God, whose nature is eternal. Sect. 2. Of the sinfulness of man's memory. AS in all other respects, so also in regard of this faculty man since the fall is so changed from his first estate, that he scarce seemeth to be the same creature that he was, having as wholly lost this faculty of a reasonable soul, as if he had never been endued with it. For howsoever in regard of earthly, worldly and sensible things, this faculty is after a sort remaining in man, yet it hath no manner of force or power to retain heavenly and spiritual matters, and the true knowledge of God: and no marvel; for how shall the memory keep when as the mind cannot conceive it? But man's corruption cannot so be cloaked in this behalf, as if it it were wholly in the mind, and not in this and other faculties. For although the fountain of it be in the mind, which is the mover and governor of the other faculties, yet each faculty hath his peculiar fault, the which may plainly be seen in the memory. For suppose that, which doth daily come to pass, that a carnal man doth not only hear the word of God for fashion's sake, but also mark and in some measure understand it; Of the sinful●nesse of man's memory. a man would think that all were safe and brought to a good pass: the mind hath done his duty in conceiving the truth of the word, as the body hath done in hearing; so that now the word of God is come to the memory, and desireth to be laid up there and preserved. But doth the unregenerate man lay up in the treasure of his memory that which he hath heard and understood of the word of God? surely nothing less: but as we may plainly see in most men, doth strait ways forget, and as the proverb is he letteth it come in at the one ear, and so passing through the mind, out at the other without troubling himself any more about it. Whereby it cometh to pass, that many having been continual hearers of God's word for the space of many years, do not remember any part or jot of it, no more than if they had never heard of any such matter. The reason why the memory is thus wanting in her duty, where the mind doth that which belongeth to her part, is, because diligence, care and affection, (all which are wanting in carnal men in respect of God and his word) are needful for the safe preserving of things in the memory. For as it is truly said by one, Senes quae curant meminerunt, the oldest man that is, doth remember where he laid his gold: and no man forgetteth that which he thinketh any way to concern his good. But men think that there is no good to begotten by the word of God, and therefore as soon as they come from the place where the word was preached, they give themselves wholly to think and talk of worldly matters, whereas they should call their memories to account for that which was committed unto them, and so by repeating it, and conferring with others about it, imprint it firmly in their minds and memories. Sect. 3. Of a renewed memory. But it is otherwise in the faithful, to whom God giveth, as an understanding mind to conceive, so also a firm memory to keep that knowledge, which he doth by any means reveal unto them. Hence it is that they are usually in the scripture distinguished from hypocritical hearers, by this note of laying up in their hearts, that is, in their memories. For the hypocrite he heareth the word, understandeth it, and receiveth it with joy, Of a renewed memory. but goeth no further: whereas the faithful man taketh better hold of it, and putteth it into his memory in safe custody, as it were under lock and key, and so maketh it his own for ever. Thus did David remember that God had sometime delivered him from a Bear and a Lion, and hath this ready at hand for his use, 1. Sam. 17. 34. 1. Sam. 17. 34. Thus did Mary the mother of Christ lay up in her heart, all the sayings and actions of Christ. Luc. 2. 51. Luke. 2. 51. And thus ought every Christian to keep carefully in his memory whatsoever thing he hath seen, heard or red, which is of any moment for the increase of holiness. As first and chief the whole scripture: not the words or syllables of it, (as do the jews, who greatly brag of their cunning in this behalf, as knowing how oft every word is in the old testament) for that is and endless labour and impossible, but the chief precepts and examples contained in it, the which may easily be brought to pass by the daily reading, hearing, and remembering of some part of it. Secondly he ought to keep in memory all the actions of God which he himself or any other hath observed from time to time, as namely, his fearful judgements upon sinners, his providence watching over the godly & preserving them from evil, yea his fatherly chastisements & afflictions laid upon them: & in brief whatsoever thing may any way further him in the way of godliness. For the which purpose he ought to use all those helps, which are of force for the deep imprinting of these things in his mind: as namely the daily remembering of them, the applying of them to his present use, the rehearsing of them to others: for so they will be made familiar unto him, and his own forever. Yea he ought to go yet further, and suspecting the frailty of his memory (which being very narrow and shallow, cannot contain many things together, and therefore being full it is constrained to let one thing go as it receiveth another,) to have his note book, and therein as in a sure storehouse to register those things which he would remember. For if men be so careful in worldly matters, that they will not trust their memories with their reckonings and matters of moment, but will be sure to note them down, and so make sure work▪ what a shame is it, that we should be so negligent or slothful in spiritual matters, as not to use this, and all other helps? CHAP. V Sect. 1. Of the created holiness of the will. BEsides these faculties of the soul which have already been declared, and which may be called speculative, there is an other kind commonly called practical; because they are exercised in action, as the other are in contemplation. This latter kind is necessarily in regard of the perfection of man's soul added to the former, that as by the one he seethe & knoweth what ought to be done, so by the other he might move himself to the doing & performing of it. For howsoever they be joined to the other, not as superiors in authority, for they are blind of themselves, and therefore must not lead the way, or sit at the helm: nor as equals, for so there might discord and contention be raised in the soul of man; but as inferiors to be guided and governed by the light of the mind: yet if we speak properly, we must confess that all the outward actions come directly from them, and not from the other. Whereby it may be easily gathered that these practical faculties, having the greatest stroke in our actions, Of the created holiness of the will. do contain in them a great part of man's holiness, and that whereon all the rest doth depend. For the will, which is the chief of these practical faculties, compelleth the members of the body to any action, but cannot be compelled by the mind. For a man doth this or that thing, not because he thinketh that it ought to be done, but because he will do it; so that the will is the absolute monarch in aman, and the mind is his wise counsellor, to whom, although this monarch ought to yield, and in some fort to obey, yet he need not except he list; For he having the whole authority in his own hands cannot be compelled by any. The holiness of these practical faculties, which is usually in the scripture called love, is their due subjection to the faculties of the mind, whereby they are moved to the doing of those things only, which the mind commandeth or rather counseleth. For although in the corrupt state of man, the holiness of these faculties cannot be defined by their conformity to the mind, which being itself sinful and out of order, cannot be a rule of holiness to any other part, yet in this state of innocenc●e, the mind propoundeth nothing as good to these faculties, but that which is indeed good, and to be embraced by them. These practical faculties are of two sorts, to wit, the will and the affections. First of the will, then of the affection. As touching this faculty of man's soul called the will, although it be proper to reasonable things (for a reasonable will cannot be severed from a reasonable mind) yet there is a resemblance of it in all those creatures, which being endued with sense, have by it a natural appetite choosing one thing and refusing an other, the which may fitly be called a brutish will. And therefore that we may the more plainly see what force this faculty hath in man, we will consider & define it in general, as it agreeth both to reasonable and to unreasonable things, & that in this manner: Will is the free inclination of any thing (which hath in itself the whole fountain of natural motion) to that which is apparently good & agreeable to the own nature. Frst we say that will is an inclination: for the proper action of it, is to bend the thing wherein it is to that thing which it liketh: wherein is contained or rather insinuated unto us, the contrary action of the will, which is to withdraw the thing wherein it is, from that thing which it disliketh. Secondly this inclination is free, that is, it cometh of the thing itself, and is not extorted by any outward force: for although the will be stirred up, and set forward by motives both inward and outward: yet it cannot be compelled, compulsion and willingness being contrary each to other. If any man do here object, that many are constrained by force to do that which is sore against their wills: We answer, that the outward action may be constraned, but not the will: for violence may make one do that which he is unwilling to do, but it cannot make him willing to do that which he is unwilling to do. Thirdly we are to consider what things maybe said to have will, not stocks or stones, but only those which have in them life and motion: neither all such things, but only those which having in themselves the whole fountain of motion do perfectly live and move. For trees have life and motion, but not will; because their life & motion is imperfect not coming wholly of any faculty and virtue inherent in themselves, but depending of some other outward force: Whereof it cometh that their motion is not free but forced: for the motion or action of a tree in bringing forth fruit, cometh not wholly from it self, but chiefly from the Sun, the heat whereof forceth the tree to turn the moisture of the earth into leaves, flowers, and fruit. But it is far otherwise with beasts, birds, and all things which have sense in them. For these have perfect life, and motion, having within themselves the whole fountain, beginning, ability and faculty of motion, not depending on any other outward thing, but being entire in themselves, do move and perform all natural actions of themselves. And therefore being free from all outward force, may either do or not do, move or rest, go or stand, eat or drink, go hither or thither when themselves list. As when a bird flieth toward the east, rather than toward the west, it is not blown that way by force of the wind, but carried by the proper and free inclination of itself. But when it being taken is carried up and down in a man's hand, this motion cometh not from itself, but from an other, not of inherent will, but of outward violence and compulsion. Again man hath will, because he is of perfect life and motion, having in himself the whole fountain of action and power of moving himself, without the help of any other thing, and therefore he also can sit down or rise up, speak, laugh, go about this or that business or work, think of this or that thing, as he himself listeth and is disposed. Thirdly the Angels both good and evil have will, for they are natures of perfect life and motion, in that they have in themselves the whole fountain of motion and therefore they are free in all their natural actions. Thus we see what creatures have free-will: where we are to think that this freedom of will, is as great in the least and weakest of these creatures, as in the greatest; in a silly fly, as in a man or Angel. If any man do hear object that all creatures move in God, and without him are not able to do any thing: We answer that God hath put into every creature a natural virtue and power of doing all things belonging to itself, by the which, being not withdrawn or hindered by God, the creature: is able to perform all natural actions, without any extraordinary help from God: as when any creature doth this or that thing, the action cometh of itself, in that the faculty of performing it is inherent in itself, and yet the same action cometh from God. But ro return to the matter. Lastly, God hath will because he is such a nature, as hath in itself the whole fountain of perfect motion, yea that which is the fountain of all fountains, and therefore he doth all things of his own free will, the which differeth from the will of the creatures, as in other respects, so also in that it cannot be hindered by any force, but can hinder the will of any creature, as we know that God bridleth the will, even of the devil and his Angels, the which otherwise are mighty creatures. Thus we see the subject of will: now we come to the object of it, or that whereunto the will of any thing inclineth. First therefore the will of any thing inclineth itself to that which is good, and in any respect convenient, pleasant, and profitable, as we know that every thing doth abhor and decline from that which is any way evil, hurtful, dangerous, grievous, inconvenient, and unprofitable. Yet the will doth not incline itself to any good, but only to that which is apparently good: for although the will of God inclineth always to that only, which is good indeed and in truth, because he cannot be deceived in any thing, yet the creature doth often think evil to be good, and good evil, and so abhorreth that which is good, and inclineth to that which is in truth evil, yet good in show and appearance. Lastly not any apparent good is the object of the will, but that which every thing thinketh to be good for itself: for a man doth not incline himself to that, which he thinketh to be good for a beast, unless he think it good for himself also. Yea every thing followeth the natural disposition of itself, desiring those things only which are agreeable to the own nature. Thus much in general of will: the which is of two kinds, brutish, and reasonable, the which hath place in all those natures, which are induced with reason, as namely in God, in Angels, and in man. But to let pass the will of God, and of Angels, as being no part of the matter in hand, we are to consider the created holiness of man's will, which is the inclination of man only to that which is truly good: Or thus, The due subjection or obedience of the will to a holy and clear mind, showing without any error good and evil: or more briefly, The conformity of man's inclination to his knowledge, or of man's will to Gods will. For then this faculty is perfectly holy, whenas it chooseth for action those things which the mind judgeth good, right, lawful, and agreeable to the will of God: and contrarily rejecteth and refuseth whatsoever it saith to be evil, unlawful and forbidden: and lastly when as touching those things, which are not as yet fully determined by the mind, to be either good or bad, convenient or inconvenient, to be done or to be left undone, it stayeth itself in the midst, not inclining to the one or to the other. Thus we see what was the actual will of man, even his full inclination to good. But there was another will in him, which we may call potential, as hath been said that man hath both an actual and a potential understanding: this potential will commonly called free-will, is the power which man had of inclining his will, either to good or to evil: Or more briefly, The possibility of willing either of good or evil. It may be made plain in this manner. Suppose a man to bear good will to his friend, and a loyal and dutiful affection to his prince, as many do, this is his actual will: But again, that man may change his will, and become altogether disloyal to his prince, and a hater of his friend: this is his possible and potential will. So man inclineth really and indeed only to good, but in possibility either to good or evil. Yet not equally, but more to good then to evil, as he that now loveth his friend, although hereafter he may love or hate him, yet it is liker that he will love then hate him. That this potential will was in man, we need not prove by arguments, being sufficiently proved already by the event itself, and the woeful experience of mankind, the which by the means of his potential will, hath lost that holy, and happy estate, wherein it was created. For man being enabled by God to will either good or evil, & being commanded by God to will good only, did chose rather to satisfy his own perverse & sinful desire in willing evil, then to obey the will of God in willing good. If any man do ask why God did put into man this potential, doubtful and uncertain will, seeing that if he had been created without it, he had been sure from falling, being actually and immutably disposed to good. To this we answer, 〈◊〉, we ought to rest contented in the will of God, thinking well of all his doings, although we cannot see, or give any reason of the same. Secondly, that man could not have been created without his potential▪ will? for so his nature should have been uncapable of sin. For if his will had been inclined to good actually and immutably, it could never have been inclined to evil, & so he could not possibly have committed sin, because of the want of the free and potential will. But he by whom this doubt was propounded, will marvel to hear that brought against his opinion▪ which he did allege as the only reason and strength of it: and that any man should think free-will to have been needful in the state of innocency, because without it man could not have sinned, when as he thinketh that it might very well have been spared for that cause: seeing that as sin itself, whereby God's glory is obscured, and man's happiness utterly lost, so all the means, occasions, and inducementes of it ought by all means to be avoided: To this reply we make this answer, that God's glory is impaired much by the committing of sin, but much more by this supposed impossibility of committing sin: for immutability, and uncapableness of sin, are a great part of his glory, and inseparable attributes of his divine essence, and therefore they cannot without the great dishonour of God be communicated to any earthly creature▪ Now as touching man himself, (whose patron although he yield to this, yet he thinketh it impossible to be proved, that this impossibility of sinning is not good and profitable for man) what reason is it, that his good should not give place to God's glory, for the which he was created, seeing that the wanting of potential will, and the impossibility of sinning arising thereof, do directly obscure the glory of God, but not necessarily hinder the happiness of man? who cannot think that GOD doth either compel, or any way cause him to sin, in that he hath made it possible for him to sin? But what will be said for this impossibility of sinning, if so be it be found hurtful to man himself, as it is indeed, as will easily appear to him who considereth that it depriveth man, not only of all praise and commendation (which being received at the hands of God, is not lightly to be esteemed by man, who thinketh it a great matter, Laudari a laudato, to be praised by a worthy man) but also of holiness itself. For what is more ridiculous, than that man should look for any commendation for not sinning, when as he could not so much as be willing to sin, seeing that the brute beasts, yea stocks and stones in the which there is no sin, nor shadow of any, may as justly look for praise in that respect, or for performing positive duties of holiness, coming not of a willing and ready mind which God regardeth▪ but of necessity and constraint, and as the due praise of holiness, so also holiness itself is taken away by this impossible possibility of sinning, for nothing can properly be said to be the subject of holiness, which naturally may not become sinful; as nothing is said to have life, or sight, which may not become dead or blind. And therefore we do not say that stones and brute beasts, have in them any holiness, because they cannot have sinfulness which is the privation of it. How then will this curious questionarie say, can the holy Angels fall from God, and do ye make the nature of God a fit harbour of sinfulness? not so neither, but we say that God is not properly the subject of holiness, (although it hath pleased him to set forth his incomprehensible nature to our capacity, by taking to himself this and other attributes of the creature) for God is the rule of holiness, and any thing is then truly holy, whenas it obeyeth the will and commandments of God: but we cannot in proper speech say, that God either commandeth or obeyeth himself, as for the holy Angels, they retain as all the rest of their natural faculties wherewith they were endued in their first creation, so also this free and potential will: & if it be possible that any of those which do now keep their standing in holiness & happiness, should fall from God; yet this is to be ascribed, not to any natural impossibility of sinning, which is not to be admitted or supposed in any creature, no not in the human nature of Christ, to the which the sin of mankind could not have been imputed, if it had been naturally uncapable of sin) but to the love and grace of God, who doth continue & uphold them in their holy state, not by mangling their nature and detracting any natural faculty, as potential will, or any other: but by confirming their actual will in the natural inclination of it to good only. lastly this natural impossibility of sinning, would make man either a God, as hath been said: or which is liker, a senseless stock, not having in himself perfect life, & the full power of moving himself. For how can we suppose that Adam should have been created a living and a reasonable creature, & not to have been able to will, & to eat the forbidden fruit, or to do any other thing incident into his nature? If it be said, that God might have confirmed him with his grace; We answer, that that is true, but he neither was bound to do it, neither did, or could think man worthy of more grace, who did abuse so many and so excellent graces as he had by nature. Sect. 2. Of the sinfulness of the will. AS there is nothing but horrible confusion in that commonwealth wherein neither the prince can rule, nor the people obey, the one wanting wisdom and counsel whereby he should make righteous laws, commanding good and forbidding evil: the other due moderation, whereby they might be restrained from evil: and so the reins of licentiousness being let lose to the furious multitude, all is filled with thefts, murders, adulteries, and all manner of heinous enormities: & (that we may come nearer home, making the sensible misery of the body a type of the spiritual misery of the soul) as when one blind man leadeth another, it cannot be but that both of them should fall into the ditch: So the case standeth with the sinful & disorderly soul of man, wherein the mind being void of knowledge, is not able to direct the practical faculties from evil to good. And if happily there be some good motion suggested by the mind, wherein there is a little light remaining since the first creation, ●f the sinfulness of the ●ill. yet it is not followed and obeyed, but frowardly rejected by the practical faculties, and so the understanding faculties which are darkened & blinded by the fall of man, leading the practical faculties, which by their own nature are blind, and by sinfulness perverse, cannot but lead man into the pit of sin, and of eternal destruction. But let us consider these practical faculties in particular, first the will, than the affections. As all the other faculties of man, so also the will hath lost the created holiness, and what marvel is it, that the will itself is sinful, seeing by it all the other faculties of man's soul and body were made sinful? Yea it is more sinful than the former faculties, and so is justly punished, for being the cause of man's sinfulness: for it doth more, (if more can be) abhor and refuse good, than the mind is ignorant of it. The means whereby the will became sinful, was the own default: for it being created by God, actually only good, and potentially more good than evil, did by refusing good and choosing evil, make itself for ever unable either to choose good, or to refuse evil: and that by continuing in that wrong way, wherein it had made one step in choosing forbidden fruit, and by adding one degree of perverseness to another, till at length it became habitual and natural to it. The sinfulness of man's will in this his corrupt state, is the actual and potential inclination of it only to evil. This definition needeth some explication and proof, it being greatly controverted and oppugned by many, who as if they were not of the progeny of Adam, think that his fall doth not belong unto them: neither hath taken from them the created holiness of will, and therefore they affirm and defend, that the will of man even in this corrupt estate, is, if not actually inclined to good, yet so free that it may of itself incline itself and the whole man either to evil, whereof no man doubteth, or yet to good, wherein the whole controversy standeth. But this opinion is not to be received, for it is an enemy both to god's glory, in that it taketh a way the supernatural work of his spirit in regenerating the faithful, and ascribeth the salvation of man, not to the love, mercy and power of God, but to the natural faculties and inherent strength of man: and also to the salvation of men whom it deceiveth with a vain show of conversion, faith and holiness. And therefore that the truth of this matter may appear. We will first set down the state of it, by showing what is good and evil, and what it is to have free-will in regard of both (or rather) either of good or evil. Good therefore is to be defined by God: who only is good & therefore the only rule of goodness: for whatsoever in the creature is agreeable to the goodness of God, that is straight & good; as whatsoever is disagreeing from it, is crooked & evil. Yet this goodness of God is not that which is essential to his nature, and cannot be comprehended by any creature, but a finite, created, and accidental goodness, which God hath put into every one of his creatures, as a shadow of his infinite goodness. Now in man this goodness is his holiness and happiness not devised by himself, but appointed by God, and revealed in his word. contrarily, evil is the sinfulness and wretchedness of man: yea although it have never so great an appearance of goodness, holiness & happiness, yet if it be not that holiness and happiness which is agreeable to the will of God, it is evil, sin & misery: This goodness is the object of man's will or the thing whereunto he inclineth himself who in the state of innocency had power to will & choose true goodness; yea he did actually choose it, being in all his thoughts, words, deeds, faculties, and in his whole nature and state, made by his own free-will conformable to the will of God. But as touching the will or proper inclination of man in this his corrupt state, we do utterly deny that he is able by any natural faculty in himself, by any imagining, inventing, or discoursing; by any wit, wisdom, learning, reading, or knowledge; by any good education, instruction and exercise: or in general by any means that a natural man can use, or that all the men or Angels in the world can use in his behalf (without the supernatural work of God's spirit changing his nature) to incline himself to that which is good, that is, to that holiness▪ and happiness which is agreeable to the will of God. Or more plainly, he cannot say thus with himself and do accordingly. This is the true and only happiness appointed by God for man: This holiness is the only way which God hath appointed, that man should walk in, as in the way leading to that happiness: This is the only happiness which I do of myself propound to myself, & that in this way of true holiness I will walk all the days of my life: I will by continual studying and hearing the word, by restraining my own desires, and avoiding all occasions of sin, and by such means as I can use, get the true and sound knowledge of God, true faith, and hope of eternal glory, and of the resurrection of the dead, true repentance, mortification of sin, and of all my corrupt affections, yea an unfeigned love of God and of all goodness, and in sum all the spiritual graces which are the parts of man's holiness, and the means of salvation. This I have resolved with myself to do, not that I think that I am able to attain the perfection of these things, but yet my whole will, inclination, affection, desire, care, study, endeavour and labour shallbe set on these things. This is to have free will to good, not for a man to say, I desire to be a holy man, and to be in heaven after this life, but to incline and bend his whole body, soul, and all the faculties of them both to holy and heavenly things. The which thing is as impossible for a natural man to do, as it is for him to fly up to heaven. But how can this be proved? First the scripture saith: Gen. 9 5. Gen. 6. 5. All the motions of the thought of man are only to evil. ● Cor. 3. 5. 2. Cor. 3. 5. Not that we are able to think any thing as of ourselves, but our sufficiency is of God. ●oh. 6. 44. Ioh 6. 44. No man can come unto me unless he that sent me, do draw him. For the which doctrine of the impossibility of natural inclination to good, it is said. Vers. 4. 66. Ver. 4. 66. of the said Chapter, that many left Christ, as despairing to attain to that which he affirmed to be impossible in respect of the strength of man. joh. 8. 43. And joh. 8. 43. Ye do not know my doctrine, because ye cannot hear it. That is, because ye cannot of yourselves understand & believe. Rom. 8. 7. Rom. 8. 7. The cogitations of the flesh neither are subject to the law of God, neither can be, they that are in the flesh cannot please God. Rom. 9 16. And Rom. 9 16. It is not in him that willeth, nor in him that runneth, but in God that showeth mercy 1. Cor. 2. 14. 1▪ Cor. 2. 14. The natural man doth not perceive spiritual things, for they are foolishness to him, neither can he perceive them, because they are spiritually discerned. Gal. 2. 8. Gall. 2. 8. Ye are saved by grace in faith, and that not of yourselves, it is the gift of God. Besides this evident voice of the scripture (the authority whereof ought to be sufficient without any other proof) we see this error of free-will to be plainly confuted by the experience of all times and places. For if man were by nature free to choose either good or evil, why should not the choice of good, of holiness, and of the way which leadeth to salvation, be, if not as common as the other yet a very common and ordinary matter. But we see, that of the natural men which have lived, and do live in the world, not one of a thousand have once set foot in the right way of regeneration and salvation. And no marvel, for how should a man choose that as the only good, which he did never know, and whereof he never dreamt or heard? in the which state all men are by nature, being altogether ignorant of the true God, his word, worship, and religion, and so having no means of knowledge, but their own senses, which do reject that God, worship and religion, which is not agreeable to the judgement thereof, the which doth plainly show the impossibility of this freedom of will. For nothing hath free-will to that which is against the nature of it, as God hath not free-will to evil, a man to fly, a horse to speak. If it be objected that a man may have a desire, inclination, and will, to that which is impossible for him to do and accomplish: We answer that this is nothing to the purpose. For when we deny that there is in man any freedom of will to good, we do not deny that a carnal man may wish that he were holy and happy, but that he cannot accomplish or begin the work of his regeneration and salvation. The which beginning and working of grace, cometh from the will, which is the fountain of action, inclining men with all the faculties of soul and body to any thing. Now regeneration is a thing contrary to the corrupt nature of man, for that faith and humane reason do fight together, no less than do wisdom and foolishness. 1. Cor. 1. 18. 1. Cor. 1. 18. And so in all the other parts of holiness. This is confirmed also by continual and daily experience. For if regeneration were agreeable to man's nature, it would be common and ordinary, whereas it is and always hath been a rare miracle, not to be found among many thousands of men. Nay which is more, men do neither of themselves and their own inclination seek after it▪ nor can by any means which they can use be brought unto it. In other studies, faculties, and exercises men do daily profit and go forward; none being so dull and blockish, but that he may with pains in continuance of time be brought to knowledge. But no pains, no time, no excellency of gifts in the minister can make men religious, or to be endued with the true knowledge and obedience of God. Yea for the most part the more that men are taught religion, the more blockish and backward they become, and so continue all their life time. We confess, that God doth sometime bestow on carnal and reprobate men spiritual graces, yea a shadow of regeneration, whereby both the minds of men are enlightened to see the truth, and also their wills and affections lightly inclined to love and embrace it. As we are to declare in the last part of this treatise. But this change cometh not of man but from God: neither is it an effectual and total inclination to good, and therefore not that which is meant in this question of free-will. But the maintainers of free-will will perhaps yield to this, that no man can choose the right way before he do deliberate of it, and that nothing is deliberated of which is not first known. And therefore that free-will is not actually in an ignorant man, but being as it were fettered and chained by ignorance, is stirred up and set lose by the knowledge of the word of God, with the which whosoever is endued, having the right and the wrong way propounded unto him by the preaching of the gospel, the same man hath freedom of will, either to choose or to refuse eternal salvation with the means of it, yea although he have not as yet any supernatural grace bestowed on him. To this we answer, confessing that the true illumination of the mind can not be severed from freedom of will, but yet that neither the one nor the other can be attained unto by the natural inclination of the will: who although he may by natural means get a superficial, and as it is usually called, an historical knowledge of all the points of religion, yet is it impossible for him to get any such true knowledge, as will be effectual to move his will in the choice of good. For howsoever many carnal men seem to have a great measure of divine knowledge, yet they are far from being firmly grounded in the truth, but do make a fair show of religion, faith and holiness, whenas their hearts are full of Atheism, unbelief and all sinfulness, in the which (for the most part) they are more wilful, stubborn and desperate, than they who are altogether void of knowledge. Neither indeed is it any marvel, that a natural man should be unable to resist and offer violence to his nature, to deny himself and all worldly pleasures, to forsake his sins which are more pleasant to him then life itself, and all for hope of eternal salvation, whereof he neither seethe any probability for the time present, nor can have any certainty, and assurance for the time to come. If it be here asked what should be the hindrance, why man being now sinful cannot as well incline himself to good, as he being innocent did choose evil, and so return to his first state by the same way, whereby he fell from it? We answer, that as a man having his sight and life, hath in his own power either to keep them, or to spoil himself of them, by putting out his eyes, and by killing himself: yet after that he is blind and dead, he is not able to take again unto himself his sight and life: so man being in his innocency endued with spiritual life, and a ready inclination to all good, had power to continue in that estate, if he had so thought good: but after that he had once by freedom of will, lost the goodness of his will, and wholly deprived himself of the spiritual life of holiness, he could not being now dead in sin restore himself to the state of life. And therefore he hath no more power of choosing good, than a dead man wanting the fountain of motion, is able to move himself about any business. If it be further asked, why the word of God biddeth men believe, forsake their sins, turn themselves to God, repent, be holy, refuse evil and choose the good, if so be they are by nature altogether unable to do any of these things, or how that men can be justly blamed, or condemned for not doing that which is not incident into their nature, neither possible to be performed by any natural man: and lastly why men should trouble themselves in using the means of attaining to regeneration & salvation, seeing that all their labour is in vain without the supernatural work of God, and not rather sit still and expect the time wherein the Lord will change their natures, & make them capable of holiness. We answer in one word to all these doubts: that the scripture bidding men to choose good and become holy, doth command nothing but that which is in their power to do; and therefore doth not mean that men should go about to change their own corrupt natures, and endue themselves with spiritual graces: but only that they should be careful in using the means of holiness, as namely, the abstaining from those sins whereunto they are given, the avoiding of the occasions of them, the hearing of the word of God, & the doing of whatsoever is effectual for this purpose, and may be done by an unregenerate man: but whenas men are altogether careless of their own salvation, contemning the word of God and all other means of it, yea adding one measure of sinfulness to an other, who can deny, but that they make themselves subject to the just sentence of eternal damnation? And therefore this natural impotency of will, which is in man, ought not to make any man cease from using the means of salvation: for howsoever it be impossible for him or any other creature to change his own heart and nature, yet he shall find God to be ready and near at hand to all those that call upon him, and never to be wanting for his part. It remaineth that we do briefly show, what liberty and ability of will is remaining in man in this corrupt state, wherein if he have no will, he hath not in him the whole fountain of life & motion, and so he is no man, yea in truth worse than any brute beast: & if he have a will, it is either a free will or else no will, yet this freedom of will is not indefinite, neither doth it make him omnipotent, & therefore we are to see how far it reacheth. For the knowledge whereof, we are to distinguish betwixt the natures of things indifferent, and of those which are simply good or evil. In the first kind we are to reckon all common actions, as to eat, to drink, to marry, to sleep, to build, to plough, to learn, to teach, to study, to speak, to think, and all other things of the same kind, which are neither commanded nor forbidden in the word of God. In all these man hath free-will, being able of himself to incline himself, to the doing or not doing of any of them, as daily experience doth plainly prove. But it is not so with him in the other kind of things, either in choosing good or in rejecting evil, yet he hath some freedom in these things also: first of good, then of evil. In the good things we are to consider the outward action and the inward grace, in the outward action, a carnal man hath free-will, being able to incline himself to the doing or not doing of it. For example a carnal man may hear the word of God, or not hear, worship God, or not worship him, relieve the necessities of the Church, or not do it, suffer martyrdom for the profession of the gospel, or perform the outward action of any christian duty: but as touching the inward grace, it is not in his power to get it, but only to leave it. As he cannot endue his own mind with the true knowledge of God, with the fear of God, with the love of the godly: and therefore his outward action is but a painted sheath or sepulchre, not effectual to his own salvation, yea in truth not to be esteemed good. Again, an unregenerate man may of himself seek and get inward graces, as some knowledge of God, justice, temperance, chastity, patience, and such other: Yet this doth not make him to have free-will to good: for first in the question of free-will, this word Good signifieth not any one, or a few particular graces or actions, but a general holiness effectual for happiness. secondly, these gifts although they be parts of renewed holiness in the believer, in whom they spring from the root of a true faith: yet in an unbelieving & unregenerate man they are not spiritual graces, but natural gifts, unable either to sanctify or to save him that hath them. Thus much of doing good. Likewise in the committing of evil, a natural man hath free-will not only to do it, but also to leave it undone; for he may sin if he will, and he need not except he list. Of the first no man ever doubted, but the second needeth to be explained in this manner. As good, so also evil is of two kinds, inward, and outward: the inward corruption of sin cannot be avoided by any means: for beside the original sin which is common to the regenerate, and to the carnal man, it is impossible that the inward faculties of a carnal man should be free from actual sinfulness, dullness, ignorance, oblivion, and perverseness, and therefore in regard of this inward corruption of the faculties of the soul man hath no free-will, but sinneth of necessity. Again his outward sins are of two sorts, the one is of those which are sins not in their own nature, but as they come from the inward root of infidelity, as namely, all the indifferent actions of a carnal man, his eating, drinking, speaking, working, buying, selling, and all other of that kind. Yea his good actions, as namely, his hearing God's word, his praying, his giving of alms, his temperate, honest and just actions; all these are sins in the sight of God. And therefore the carnal man hath not free-will in this kind of outward actions. For whatsoever he doth it is a sin, and if he do nothing, yet that his doing nothing is sinful, yet in particulars he hath free-will, or liberty of not sinning, for although he cannot but sin in every thing that he doth, yet it is in his free-will whether he will do that indifferent thing or no, and so whether he will sin in that particular or no, as namely, a carnal man purposeth to build a house: if he do it, he cannot choose but sin, because he cannot purge himself from infidelity, yet he need not sin in that particular except he list, because he need not build the house except he list. The second kind of outward sins, is of those which are sins in their own nature, as being directy forbidden in the moral law, as idolatry, perjury, murder, adultery, theft, & such other: in the committing whereof, a carnal man hath free-will, it being not needful that he should commit them, as we see in many unregenerate men, whose outward lives are irreprovable: for the inward force of original corruption, & of corrupt desires inclining the will to sin, doth not make any necessity of any particular sin, because they may be repressed by natural strength and hindered, although not from breaking forth into any sin, yet from bringing forth this or that particular sin. For whenas a man committeth adultery, or murder, he doth it of a free, although a corrupt will, and not of any force or necessity. Thus we see in how many respects the freedom of will remaineth, the which being not distinguished from a true and general good, consisting in holiness and happiness, have been the occasion of many errors in this point of doctrine, whilst many have thought that either a man hath free-will by nature, or else he is able by learning and knowledge to get an artificial freedom of will, and that in the work of regeneration, the will worketh together which grace, if not strongly, yet weakly and faintly, as we see a sick man goeth about his business, but the word of God teacheth us to think the will of man not only weak, but clean dead in respect of true holiness, as hath been declared, and that an unregenerate man is no more able of himself to enter and go on in the way of godliness, than a dead man is able to go about the affairs of this temporal life. Sect. 3. Of the renewed will of man. WHen as that happy hour cometh wherein it pleaseth God of his infinite love and mercy, to call any of his elect children out of the bondage and slavery of Satan, Of the renew●● will of man. into the glorious liberty of the kingdom of Christ, he than sendeth down his spirit into the heart of that man, whom he purposeth to call, and by the mighty operation thereof, doth change him into a new creature, taking from him the dullness and ignorance of his mind, the untowardness of his will and affections, and enduing him with the contrary graces. This change is wholly to be ascribed to this supernatural working of the spirit, and not in any respect to the natural force of man's will: who howsoever perhaps he before his conversion, using the outward means of regeneration and salvation, may after a so●● desire holiness, and eternal life: yet he is no more able to work it by himself, than he was in his creation able to take to himself created holiness, before the same were inspired into him by God. For the will of man, as also all the rest of his faculties, is not an agent or worker in this action, but only doth suffer the work of the holy spirit, to whom it is as easy to sanctify the will of that man, who abhorreth and detesteth all the outward means of holiness, as of him that is so careful and diligent in using them, that he might seem to have changed his own will from evil to good. This we see in the conversion of the Apostle Paul, whose will being most spitefully bend against the Gospel, was in one moment changed to the true love of it. But how is the will after this work of regeneration? Is it as idle and unable to do any thing as before? Or is it now able of itself without the immediate work of God's spirit, to choose and do good? We answer, that although the holy spirit of God doth never forsake him, whom he hath once renewed, but doth to the end of his life, yea for ever accompany and assist him, yet there is a great difference to be put betwixt the first act of regeneration, and the continual course of renewed holiness arising thereof. For a carnal man is renewed by the sole work of the spirit of God, without any help, action or motion of his own will (unless we will say that it moveth, in that it is moved) but a faithful man being already regenerated doth choose, embrace, follow and do good, and perform all the duties of renewed holiness by the proper and inherent faculty and motion of his own free-will. That the renewed holiness of the will, and of all the other faculties of a faithful man, are proper and inherent in him no man can doubt: for his knowledge of God, and his inclination to good, although it were wrought in them by the holy spirit, yet it is not the proper holiness of the holy spirit, whose holiness is perfect, infinite, uncreated and essential, but this holiness of the faithful man, is unperfect, finite, and accidental: not inherent in the nature of the holy spirit, which is not capable of it, but in the natural faculties of the faithful man. Yea this holiness is now made natural unto him, for although it be contrary to his corrupt nature, yet it is agreeable to his created and renewed nature. So that the first renewing of holiness is a supernatural, miraculous, unknown and divine work: But the continual using of it is an ordinary evident, and a humane action. For as in the first creation of man, it was a marvel to see a sensible lump of red earth turned into a living and reasonable man, having free will to do either good or evil, but after that man was once created, it was no marvel to see him use those faculties which he had received from God: So in his second creation, it is as great wonder to see a blockish, ignorant, froward, corrupt, sinful, and earthly man to become pure, holy, and heavenly in all the faculties of soul & body, but after that he is renewed & sanctified, it is no marvel to see him choose and do new and holy actions. And therefore we are not to think, that the holy spirit worketh the continual course of holiness in the faithful, as in stocks or trees, although he begin it in them in that manner, but that first he giveth to them holy faculties, by the which they work the residue of their own holiness, he created in them a holy will; then by means and inherent power of that will, they themselves choose and do good. Thus much in general of the renewed holiness of the will, the which differeth from the created holiness, which it had in the state of innocency in two respects. First whereas the created will of man, did for the present act incline itself wholly, only, and perfectly to good, this renewed will, (although it also doth actually incline itself to that which is truly and only good) yet it doth this imperfectly and impurely. For by reason of the relics of sinfulness which are in it, it doth in part incline itself to some particular evils, as to this or that sin: we say to particular evil, because it is impossible that this renewed will should reject in general the true good, Of the renewed will of man. consisting in true holiness and happiness, the which maketh the second difference betwixt the created and the recreated will of man. For the created will of man might (as it did indeed) refuse good and choose evil in general: the which thing cannot happen to the recreated will: for it is impossible that one truly renewed, should ever make a general declination from good, which is a total apostasy from God, yet he may choose and accomplish many particular sins. So that to conclude, the will in this state of regeneration hath freedom and ability of choosing good and rejecting evil: yet this liberty is not so perfect that it can wholly incline itself from evil to good, but may be compared to one who hath been a captive or prisoner all his life time, and is now set at liberty, so that he may go whither he list, and do what he thinketh good: Yet having his fetters hanging on his heels is so shackled and hindered with them, that he cannot run up and down so readily and freely as otherwise he would, yea they make him to stumble often, and sometimes to fall on the ground: so the faithful are freed from the bondage of sin, and set at liberty by Christ, yet they are so shackled with the natural corruption of sin remaining in them, that they cannot so perfectly choose good & refuse evil, but that they do often stumble, yea fall into great sins. Yet as this renewed holiness of the will is during the time of this short life, inferior to the created holiness of it in the perfection of actual freedom to good, so it is to be preferred unto it in respect of perpetuity and immutability. For this imperfect freedom of will is so continually upheld by the secret and mighty grace of God, that it cannot possibly be wholly lost: whereas the perfect freedom of the created will, was soon brought to an end. Yet this difference is not to be put in the nature of the renewed will: for as the will of all creatures, so also the will of regenerate men is mutable, and for any inherent and natural faculty which either is, or can be in it, may lose the goodness and liberty of it, but to be ascribed to the immutable and supernatural grace of God, assisting the renewed wills of the faithful, whereas he left the created will of man to destroy itself, that so by the weakness of the creature, the glory of his power might the more plainly appear. CHAPTER. VI Sect. 1. Of the created holiness of the affections, and especially of love and hatred. THe last head of man's holiness, is the holiness of his affections, which are the divers dispositions of man, stirred up in him by the diversity of objects, and may be called so many particular wills or motions of the will, for so much as they are nothing but diverse inclinations to apparent good, or declinations from apparent evils. To make the nature of them plain by familiar examples: a man going in the street meeteth with his own father, son, or some friend whom he loveth dearly, strait way he feeleth a change of his disposition, which before was quiet and settled, his will inclining itself towards that object, whereof cometh the affection of love: anon he meeteth with his deadly enemy, at the sight of whom his stomach riseth, he abhorreth from him as from an evil, there is a contrary disposition called the affection of hatred. Afterward he espieth a poor, impotent, sick, lame, Of created love and hatred. and naked man, whose extreme misery he cannot behold for grief, and therefore he turneth away himself and sigheth: there is pity, mercy or compassion. Not far off there appeareth a great rich man, him he envieth, although he ought not either to hate or envy. Strait way he spieth a pleasant picture, or heareth some good news: there he is made glade and rejoiceth: but going a little further, he seethe his friends house on fire, than his joy is turned into sorrow or grief. If he meet a man whom he knoweth to be wise and just, and seethe to be aged, him he reverenceth: but he contemneth a base, vile, and lewd person: an offence committed kindleth anger, as a lawful action worketh contentation. Lastly if he see any thing, that he standeth in need of, and is greatly for his use, that he desireth: but if he chance to see a rotten carrion or any loathsome thing, that he abhorreth. Thus much of the nature of the affections, now we come to the holiness of them. For although they be so suddenly stirred up in a man, that they may seem to come rather of foolish rashness then of reason and due regard, and make so great a change in him, as if the object did lay violent hands upon his mind (in the which respect they are called passions of the mind, and therefore were disclaimed by those philosophers which professed constancy and exact virtue) yet they contain in them a part of man's holiness and of the image of God who cannot suffer, and in whom there is no shadow of change. But thus it hath pleased him to shadow out his own incomprehensible nature, by the likeness of our nature, resembling it, as to the other faculties of the soul of man, so also to these affections, yea so that a great part of his glory revealed to his church consisteth in them. For although he hath manifested himself to the heathen in his wisdom and power shining in the creatures: yet in his church he is most glorious and renowned in respect of his mercy, compassion and love in Christ. The which affections, as also anger, hatred, and all the rest, are every where in the scripture attributed to God. In man they are then holy whenas they are agreeable to the nature of the object; as, when a man loveth that only which ought to be loved, and hateth that which by the will and word of God ought to be hated: and that with due measure and moderation. Thus they being ordered by reason and the word of God, are not contrary to holiness, but a part of it. Yea they are as bellows blowing up and increasing spiritual graces, and do carry man forward to a high degree of holiness. Now we are to declare these affections in particular, but because the former part of this treatise (wherein those affections which imply subjection, as faith, hope, fear, and reverence, are already handled) is grown in length far above our purpose, as also that there may be some place left for the third part of this treatise, which in no case may wholly be omitted, we will omit the several explication, and only choose out some few of them, which are the chief and of most notable use. In the which rank the first place is to be given to love, being taken not generally for that pleasure which is taken in the fruition of some good thing, in the which sense a man is said to love this or that thing, this or that kind of meat, as it is said of Isaac, Gen. 27. 9 Gen. 27. 9 But as the object of it is some reasonable thing, to wit God, Angels, or man, in the which sense it is usually called charity, and may be described, A hearty and vehement desire of the good of an other, arising of an inward pleasure taken in some good which we see in him. This affection is first and chief to be set on God who only is good, in the fruition of whom there are infinite pleasures. And therefore man ought to desire his good (in the advancement of his glory) above all the things in the world. For he that loveth father or mother, son or brother, or any creature whatsoever more than God, is not worthy to enjoy those fountains of pleasures, which the fruition of God doth yield to the hearty and vehement lover, Math. 10. 7. From this love of God proceedeth the love of the reasonable creatures, ●ath. 10. 7. which being endued with the image of God are for his sake to be loved. Even as we know that he that beareth hearty and vehement love to his friend, cannot but love his friend's son, being a resemblance of his father. Hence it followeth that all the reasonable creatures are not to be loved alike, but more or less as they are more or less endued with the image of God. And therefore greater love was due to Angels then to men: and among men to those who did excel others in measure of holiness and of spiritual graces. This is the first stream of love flowing from the love of God as from a fountain: beside the which there is an other fountain of love, namely, the natural affection which every living thing in the world beareth to itself, whereby it taketh more pleasure in itself, and doth more desire the good estate of itself, then of any other thing. This natural love hath place in man who, even in this his innocent estate, doth bear a greater measure of love to himself then to any other creature. The which self-love is not to be reprehended, it being not only in all living creatures, but also in God himself, who (as good reason is) doth delight more in himself, then in any other thing, and doth more desire his own glory then the good of any creature. From this fountain of self-love flow many streams of special love, whereby a man is more affected to those who do any way come nearer unto himself, then to the common sort of men. In this respect he beareth a greater, and as it were a partial love to his natural parents, children and kinsfolks, being of the same substance, flesh, blood, and bone with himself: to his wife who by the institution of God is united into one person with him, Gen. 2. 24 Gen. 2. 24. to his special friend who is joined with him in a perpetual covenant of love, john. 20. ●. john. 20. 2. The disciple whom Christ loved and is to him Deut. 11. 6. as his own soul. Deut. 11. 6. To his acquaintance, alliance, companions & neighbours, & to all those to whom he is bound by any special means; ●ut. 11. 6. this love is to be exercised and declared in the performance of all Christian duties to our brethren, in communicating unto them all those blessings both temporal and spiritual, which we have received from God, so far forth as their necessity shall any way require. If these duties be wanting, our love is either very weak, or rather hypocritical and pretended. Thus the Apostle saith, that he exhorting the Corinthians to contribute to the Church of jerusalem, did thereby try the naturalness and sincerity of their love, ● Cor 8. 8. 2. Cor. 8. 8. likewise, ● john. 3. 17. 18 1. john. 3. 17. 18. He that hath things pertaining to the maintenance of this natural life, and seethe his brother want, how is the love of God in him? therefore let us not love in word and tongue, but indeed and truth. Thus much of love, whereunto hatred is contrary, the which also hath place, and some use in this state of innocency, although not so great as love hath, because there were more good objects then evil. This affection being contrary to love is in general an abhorring from any evil, but as it is referred to those things which are endued with reason, it is a desire of evil to happen to that person which is hated, arising of some inward grief conceived by means of him. But what use could there be of this affection in the state of innocency, or who was the object of it? not God, for he is pleasure and good itself, and therefore doth neither deserve to be abhorred, being in no respect evil; nor yet giveth any occasion of hatred to man by grieving him: not the Angels, nor man himself who also are good both in themselves and towards man, and therefore there remain the wicked spirits only, the devil with his hellhounds, on whom this affection is to be exercised. The which thing man might lawfully do, requiting their accursed and spiteful hatred of God, of his glory, creatures, and specially of man and his salvation, with a vehement hatred desiring their eternal confusion, not simply because they are sinful and miserable; for they are in that respect rather to be pitied, but because of the nature of their sin, which being a desperate hatred of God, hath belonging unto it the imprecation of the Church of God. Yet the devil himself the Captain of this wicked crew is not so vehemently to be hated, as God is to be loved: because he is not so evil, as God is good: for God is simply, infinitely, and essentially good: but the devil is not infinitely evil, because he is a creature: nor absolutely, for he hath some good in him, as is the created might and power of his nature: nor essentially, for the substance of his nature remaineth uncorrupt, as in the holy Angels. Sect. 2. Of corrupt love and hatred. OF all the faculties of man's soul none are so much stained with the corruption of sin, as are the affections: for as the will is more froward from good than the mind is ignorant of it, so the affections are far more outrageous than the will is froward: and no marvel, for they being of so violent a nature, as cannot without much a do be kept in due order, by the force either of created or renewed holiness, how great shall we think their disorder & sinfulness to be in this corrupt state, wherein they may run at random as far as they list, being not restrained by any superior power? Whereof it cometh that as they being sanctified and set on good, do procure a great increase of holiness, as hath been said, so they being in a carnal and sinful man (esspecially where they are strong by nature) do increase his sinfulness unto the highest degree: Of corrupt love and hatred. the which as it is strong in the other faculties of the soul, so in the affections it may well be compared to a mad man set on horseback, yea on a wild horse which cannot either stay himself, or be stayed by any other means, till he have run himself out of breath and life in all outrage of sin. The sinfulness of the affections consisteth in this, that they are moved by contrary objects: for those which should be stirred up by the evilness of the object to abhor it, do in that respect embrace it and move toward it: and contrarily those which should be moved by the goodness of the object to embrace it, do in that respect abhor and avoid it, as will appear more plainly in the particulars; as namely, in love and hatred, the which affections are both common and strong in carnal men, yet not holy & rightly disposed in them: for they do rather love that which they should hate, and hate that which they should love, than love and hate that which ought to be loved and hated. First as touching God on whom man ought to set his whole love, a carnal man doth not know God, much less love him, it being impossible that one should love that which he doth not know, as it is commonly said Ignoti nulla cupido. Yea if a natural man do by any means attain to some knowledge of God, yet he is as far of from loving him as he was before: and which is more▪ although God do bestow never so many blessings and pleasures upon him, as what hath he that he hath not received from God: yet he cannot by them nor by any other means purchase his love, so greatly is the affection of man alienated from God. Yet we cannot say that man doth by nature hate God (for then his fall were as great as the fall of the devil, and the rest of the wicked spirits, which is not to be thought) especially seeing that we know, that all men by the instinct of nature delight to have a God, according to their own Imagination, and him they will love and honour. Yet this may be truly-saide, that it is natural for man to increase, as in all other parts of his natural sinfulness, so also and especially in the want of the love of God, in so much that although not all, yet many become haters of God, as appeareth, Rom, 1. 30. ●m. 1. 30. For although men, especially living in the church, be restrained by the shame of the world and the fear of punishment from professing themselves to be haters of God, yet in that they do hate the ministers and servants of God, which do zealously preach and profess his gospel behaving themselves spitefully, contumeliously, and maliciously towards them, it is evident that in their hearts they do hate God himself. As Christ witnesseth, joh. 7. 7. The world cannot hate you but me it hateth, because I testify of it that the works of it are evil. joh. 7. 7. From this fountain of the want of the love of God, cometh the want of love towards men. For if the carnal man do not love God himself, surely it is not like that he loveth man for God's sake, & because he is created or recreated after the likeness of God. What then doth sinful man love? For we have said that this affection hath a strong and common use in this corrupt estate surely he loveth himself (if that may be called love and not rather hatred which bringeth to everlasting destruction) and all manner of worldly and fleshly pleasures: soft apparel, and to go bravely, sweet meats, and to far daintily, fair buildings for outward pomp and vainglory; rich coffers without any scarcity, new pastimes & merry company, sleep, ease, idleness, warmness & whatsoever may please the mind, or tickle the outward senses, Of renewed love and hatred. that is the thing which man loveth. But what say ye to the streams which come from this self love? Doth not man in this sinful estate love his parents, children, wife, friends and acquaintance? We answer that he loveth all these by the instinct of nature, and yet by the increase of his natural corruption it doth usually come to pass, as experience doth teach, that most natural men love neither father nor mother, son nor daughter, sister nor brother, wife nor friend, kinsman nor neighbour, nor any other save only themselves. So that man maketh himself an Idol, loveing hinselfe wholly and only as he should do God, and bearing no hearty affection either to the godly for gods sake, or to his own for his own sake. Sect. 3, Of the renewed holiness of the affections and specially of love and hatred. AS the created, so much more the recreated holiness of man admitteth all the kinds of affections: by the violence whereof as it is sometimes hindered and impaired, so usually it is set forward and augmented: for even as a ship holding her right course and having her sails filled with a great gale of wind, maketh a speidie, gainful and happy voyage, howsoever if that she chance to meet with a rock, or to run upon some sand she is in greater danger than if she had made less haste, and borne a lower sail: So where the strength and force of these affections is wanting, there is as less danger in respect of sudden falls, so less ability of aspiring to any high degree of holiness, for that the graces of the holy spirit wanting their sails, or being be calmed for want of wind, often lie floating up and dowen, and do not make so evident or notable progress in their course. Of these renewed affections the most notable is called love, an affections so often commended unto us, and so highly extolled in the scriripture, as if it contained not one part only, but even the whole substance of created holiness: in the which respect it is said to be The fulfilling of the law, Math. 22. 14. Math. 22, 40. Rom. 13. 8. Rom. 13. 8. and the one half of renewed holiness, the which is usually comprised in these two words, 1. Cor. 13. 13. Faith and Love, which is said, 1. Cor. 13. 13. To be greater than faith. But that we give neither more nor less to this affection than is due unto it this is to be held, that holiness whether created or recreated doth not consist either in any one or in a few, but in many graces; amongst the which love hath the first place assigned unto it, yea often the denomination either of the whole holiness of man, or more commonly of the holiness of all the practical faculties. Not as if it were the only grace, for there are many distinct graces, even as many as there are distinct faculties of man's soul required in perfect holiness; or yet as if it were the chief grace, for faith hath the first place, although in nature it be not so excellent as love which is an heroical grace, being the foundation, and as it were the subject and groundwork not only of love, but also of all other graces, and of all holiness whether created or renewed. Why then is love more spoken of, and inculcated in the scripture than faith or any other grace? We answer that the spirit of God, having continually in inditing the scripture respect to the capacity of men, propoundeth and commendeth unto them holiness, not so much in gross and in general, as in some particulars, which are more easily, surely and certainly conceived then the general: in the which respect love is preferred before faith, as being more evident, apparent and sensible, and therefore a more sure and infallible mark and note of general holiness. The great appearance of love ariseth of these two causes. First because, whereas faith hath relation to God only, love extendeth itself both to God and men. Secondly where as faith lieth hidden in the heart and mind, love is outward practical, and therefore more apparent and sensible. Again love is preferred before all other practical graces, because holiness consisteth as partly in duties to be performed in respect of ourselves, so chiefly in duties to be performed to others, namely to God and to men: the which a man cannot perform as he ought, unless he bear a love and a hearty desire of the good both of God and of man. Thus much of love in general. The particulars of it are these. First the regenerate man loveth God above all the things in the world, desiring his good in the advancement of his glory much more than his own salvation. From the which fountain of the love of God, springeth the love of all men, but especially of the Godly, who are renewed according to the image of God in holiness and justice, Psalm. 16. 3. Psal. 16. 3. All my delight is in the holy ones which are here on earth and cheiflie in those which excel in virtue. This love of the saints is an infallible sign of true regeneration and of the true love of God, namely, whenas a man loveth an other, heartily and vehemently, even as it were his own natural son or brother, for this cause only (he being otherwise astraunger unto him) for that he seethe in him manifest signs and arguments of true and unfeigned godliness, 1. joh. 3. 14. 1. john. 3. 14 We know that we are translated from death to life, joh. 13. 35. because we love the brethren. And joh. 13. 35. By this shall all men know that ye are my disciples if ye love one another. Now we come to the other fountain of love, namely, self-love, the which also hath place in the regenerate, although in an other manner then in carnal men. For they love themselves, yet so as that they love God more by infinite degrees, and their brethren as themselves. Again, they do not show or use this self-love in providing earthly and sensual pleasures for their bodies, but in procuring the eternal salvation of their souls, and yet they do and aught to love themselves more than they do any other, yea to be more careful for the good estate of their own bodies and souls, then of the bodies and souls of their brethren. Yet this must be understood in equal comparison: for a faithful man ought not to love his own body and to desire the safety thereof more than the eternal salvation of his brother: the which ought to be procured, yea with the loss of our own temporal lives joh. 3. 16. john 3. 16. As Christ laid down his life for us, so we ought to lay down our lives for our brethren. Yet a man need not deprive himself of life for the safety of the temporal life of his brother being a private man, nor of eternal life for the procuring of his eternal salvation. If any man do here object the examples of Moses & Paul, of whom the one desired to have his name blotted out of the book of life: and the other to be accursed from Christ for the good of the jews. We answer that the jews were then to be considered not simply as men, but as the whole visible church of God, the confusion whereof could not but be a great hindrance to God's glory, the which ought to be procured, even with the eternal confusion of our own souls, if the case do so require. For so Moses allegeth that if God did destroy his own people, the Egyptians who were spiteful enemies to God and his worship, would laugh at their destruction and blaspheme God himself. And so we cannot doubt but that the glory of God shall be wonderfully enlarged by the conversion of the jews, and therefore it may be more desired than our own salvation. From this fountain of self love flow the afore said streams of special love, whereby the faithful man is affected more to those who do any way come near himself, then to those who are estranged from him. This partial love is good and lawful, for why should not man incline and cleave more to those whom God hath joined more nearly unto him? Hence cometh the special love due to parents, which cannot be wanting but in him who is notoriously unnatural, unthankful, and unholy. For if a man love the houses and places wherein he hath been and lived sometime, shall he not much more love his parents from whose bodies he came. Secondly the love of children, with the love of whom he that is not touched and inflamed, may be accounted less affectionated than God himself, and more senseless than are the brute beasts. An example of this fatherly affection we have in jacob, of whom it is said that he did love his son Benjamin so dearly that his soul was so tied to the soul of Benjamin, that he could not live but would incontinently die for sorrow if so be he were taken from him, Gen. 44. 36. Goe 44. 36. This fatherly affection is so strong by nature, that if it be not well looked unto, it will as a great river or stream rise above the banks and due limits of it, and carry a godly man beyond all due regard either of reason or of religion, as appeareth plainly in that notable man of God king David, 1. King. 1. 6. of whom it is said. 1. King. 1. 6. That he did cockour his son Adonia, and could not find in his heart to grieve him, no not with a sharp word. And we know how he loved his ungracious son Absalon, being more sorrowful for his death (who for his monstrous unnaturalness was not worthy to live on the earth,) than he was glad for the victory which he himself had gotten, and for his own safety. And therefore he did so bitterly lament his death, saying, O Absalon, Absalon, O my son Absalon, would to God I had died for the. Thirdly from this fountain cometh the special love of those who are tied with the faithful man in any outward bond, as in marriage or special friendship: for the first, ●o the mutual love which ought to be betwixt the husband and the wife, the scripture doth often exhort by arguments drawn from the institution of God, who hath made them one person and one flesh. Thus Ephe. 5. 29. Ephe. 5. 29. No man ever hated his own flesh, but doth nourish and cherish it. And therefore a man ought to love his wife, even as his own body, and as Christ hath loved his Church. Yea there is great reason and necessity of a great measure of mutual love betwixt man and wife. For seeing they do forsake their fathers, mothers and kindred, not dwelling any longer with them, but betaking themselves to their own house, and to each other as to a perpetual companion and partner in good and evil, in joy and misery, how should not their love be exceeding great? The second outward bond of love is friendship, whereby we do not mean any common good will and acquaintance, but a special contract of perpetual loue● such an one as was betwixt jonathan an● David, 1. Sam. 18. 1. whereof it is said, 1. Sam. 18. 1● That the soul of jonathan was tied to th● soul of David. And David himself wh●● had best experience of it, witnesseth th●● greatness of jonathaens love, 2. Sam. 1. 26. 2. Sam. 1● 26. Saying, how am I grieved for thee 〈◊〉 brother jonathan, thou was sweet & pleasa● unto me, thy love was wonderful to me passing the love of women. Lastly from this fountain of self-love, cometh the love of kinsfolks, alliance, acquaintance, companions, neighbours, and of all whom God hath joined more nearly to us than he hath done others. CHAP. VII. Sect. 1. Of joy, sorrow, and pity in the state of innocency. BEside the foresaid affections of love and hatred, there were many other created in man, as namely, to let the rest pass joy, and sorrow, which is contrary to it. The first is a delight or pleasure conceived by the present enjoying of some good thing, whereby a man is moved to seek and embrace the said good, as sorrow is the abhorring of some present evil as being bitter and unpleasant. Both these affections had place and use in this first estate, yet not equally: for a great part of happiness consisteth in joy: yea happiness may be said to be nothing else but the joyful fruition of good and pleasant things, whereas sorrow is contrary to happiness, Of joy, sorrow ●nd pity in ●he state of innocency. how great cause and continual use of joy man had in his innocency, we may easily gather by those infinite blessings wherewith he was even compassed about, living not only free from all troubles, crosses, afflictions, dangers, wants, encumbrances, and whatsoever thing might any way grieve or hurt him, but also in abundance and superfluity of all pleasures belonging both to his body and soul, in perfect strength and health, in wealth, peace and liberty, in honour and glory, and which is all in all, and in truth the fountain of all true joy, in the favour and love of God. The holiness of this affection, consisteth in this, that it be correspondent, and proportionable to the goodness and excellency of the object, and that the joy which man conceiveth by the fruition of any thing be greater or less, as the thing itself is more or less excellent, a greater or a less good, and therefore man was chief to delight himself and to rejoice in God who is the chief and first, yea the only infinite good● in the fruition of the presence and favour of God, in serving & praising God & in meditating on the creatures, works, wisdom▪ power, mercy and goodness of God▪ Secondly as God hath put into every one of his creatures, Of joy, soro● and pity in the state of innocency. a finite and proper goodness; so it was lawful for man to be affected accordingly with the pleasure flowing from the said thing. For example, God created for the use of man great variety of trees bearing sweet and pleasant fruit, all which man might lawfully use with joy and pleasure. Yea this joyful use of the creatures was not only permitted to man, but also commanded by God: Deut. 26. 11. for so we read, Deut. 26. 11. Thou shalt bow thyself, before the Lord thy God, and thou shalt rejoice before him in all the good things which he hath given unto thee, thou and thy whole family. For why? he that rejoiceth aright in the fruition of the creatures, rejoiceth in God, the maker and giver of them, and by them is stirred up to greater alacrity in serving and praising God. Now as touching sorrow, it had also place in the pure nature of man which was subject to this passion, howsoever he being in perfect felicity, had not any great use of it, yet we may suppose some causes of sorrow, even in this happy estate, both in man himself, who might be moderately grieved for the want of some particular good, and in some other respects, as also in other creatures, for the miserable estate of the wicked Angels having been so glorious and happy, especially the dishonour which they did many ways procure to the name of God, could not but work sorrow in the heart of man. So that the sorrow of man in this first state, being rather in regard of others then of himself, aught to be called pity rather than sorrow. The holiness of this affection consisteth in this, that it be in greatness correspondent to the greatness of the evil, diligently weighed with the several circumstances of it, and also moderated and qualified with contentation in respect of the will of God, by the which the said evil came to pass. Sect. 2. Of corrupt joy and sorrow. THese affection's joy and sorrow do remain in the corrupt state of man; yet after a far diverse manner: for whereas before the joy of man was chief in God & in spiritual things, now it is wholly in carnal, sensual and earthly pleasures: before man never thought himself well but when he was praising & serving God, & meditating on his love, & the manifold blessings received from him, now man never thinketh on God: & if he by some outward means, as the laws of men, Of corrupt joy & sorrow. or the avoiding of the shame of the world, be drawn to some spiritual exercise, as is the hearing of the word, prayer, or any other, he taketh no manner of pleasure in it: Yea it is irksome & tedious unto him, his mind and affections being set upon worldly pleasures, as namely in the abundance, vanetie, goodness and sweetness of meats and drinks, in sleep and idleness, in carnal and filthy lusts, in pastime and merry company, in gorgeous apparel, stately buildings, large revenues, in health, strength, riches, honour, and preferment, in children, friends and profane knowledge, or in some other of the same kind. Not as if there might not a lawful pleasure be taken in corporal and outward blessings, as hath been declared, but man passing by God the giver of all these blessings placeth his whole joy and felicity in the fruition of them, and so maketh them his Gods. As the Apostle doth plainly witness that the covetous man is an idolater. He is not stirred up by the sweetness which he feeleth in the use of the creatures to rejoice & delight himself in God the giver of them, but is by them more alienated from God, and being even drunk with sensuality forgetteth and contemneth God, much more in prosperity then in adversity; and therefore God doth so often forewarn the people of Israel of forgetting him, whenas they come into that pleasant land flowing with milk & honey whither they went. Hence it cometh that the joy of a carnal man is unconstant, uncertain and momentany, even as is the matter of his joy. For as no worldly thing is constant, so the joy which ariseth of worldly things must needs be unconstant. Yea while it doth continue it is not pure and sincere joy, but mingled with much sorrow and vexation of mind, it being impossible that any man should have such perfect joy in this world in respect of worldly blessings, as is void of all manner of crosses and grief. And therefore Solomon saith, ●roue. 14. 13. Prou. 14. 13. That the heart of the wicked man is heavy even while he laugheth and that sorrow is the end of his joy. Thus we see the sinfulness of man's joy in this corrupt state. Likewise his sorrow is not such as it ought to be: he is indeed often grieved, but not for the want of the favour, presence and grace of God, not for his sins by the which he doth displease & dishonour God, not for the miserable estate of his soul rotting in ignorance, atheism & infidelity. These things never trouble him, Of corrupt joy & sorrow. but if he be in any worldly misery, if in poverty, sickness, danger, prison, in the displeasure of any great and mighty man, than he is overwhelmed, and even stricken dead with sorrow. As for the miseries wherein he seethe other men to be, the scripture doth often teach us, and daily experience doth testify the same, that a carnal man is cruel, merciless, void of all pity and compassion. Sect. 3. Of holy joy and sorrow. IT now remaineth that we declare the holiness of these affections in the state of regeneration, wherein both joy and sorrow have so great and continual use as that they may seem to strive for the pre-eminence whether of them should bear the greater sway in the faithful. Renewed joy ariseth of the inward sense and feeling of the love and mercy of God in Christ, whereby a faithful man knowing assuredly that he hath attained remission of all his sins, safety and freedom from the anger and judgements of God, eternal happiness with all spiritual and temporal blessings tending thereunto, is (and that not without good cause) replenished in his soul with an exceeding and unspeakable joy in regard of this his happy state: Of holy joy & sorrow. the greatness whereof no man either knoweth or can express, but he in whom it hath pleased God to work it by his holy spirit. Yea if we shall compare this renewed joy with the joy which man had in his first estate, we shall see that the faithful have both greater cause of rejoicing, and greater joy than man had in his perfect happiness: in that he hath not only attained to a more perfect, absolute, and certain happiness, but also hath escaped the contrary misery, even the eternal wrath of God due unto him for his sins, whereof man had no taste in his first estate. This joy differeth from the joy of the carnal man in many respects: the one rejoiceth in God, the other in the creatures: the one in temporal, vain and momentany, the other in spiritual, heavenly, and eternal things, the one in the good estate of his body the other in the good estate of his soul: The one showeth his joy in the use of carnal pleasures: the other, in spiritual exercises Eph. 5. 18. Be not drunk with wine wherein is excess, Eph. 5. 18. but be ye filled with the spirit, speaking to yourselves in psalms and spiritual songs, making melody to the Lord in your hearts. Of holy joy, and sorrow. And lastly the one is continual & constant abiding, yea flourishing so much the more in the midst of the greatest afflictions, Rom. 5. 3. Rom. 5. 3. Act 16. 15. The other is short and uncertain, Act. 16. 25. being clean dashed with the least cross that doth happen. This renewed joy, although it be so exceeding great as hath been said, yet it is mixed and indeed tempered with much sorrow: so it hath pleased God in great wisdom and mercy to give to his children in this life, not the absolute perfection of that joy and happiness which he hath prepared for them; but rather to temper the exceeding sweetness of it with sorrow and afflictions, that so the bitterness of the one might make the other the more welcome and acceptable unto them. The causes of this sorrow are diverse, some in the faithful themselves, some in others: in themselves first and chiefly their sins whereby they do displease and dishonour God, who hath showed himself to them so gracious, bountiful and merciful. Secondly the manifold temptations, crosses and afflictions which do daily befall them: these howsoever by the gracious assistance of God's spirit, they do often increase this spiritual joy, yet being bitter and oftentimes intolerable to flesh and blood they do prevail against this spiritual joy, by reason of the infirmity of the flesh: and although they cannot clean extinguish it, yet they cool and diminish it; yea and so drive it into a corner, as that it doth not any way appear. Yea even the ordinary misery and vanity of this life, being compared with the happiness of the life to come, doth work in the faithful sorrow, sighs, and groans, as we read, Rom. 8. 13. Beside this matter of sorrow which they have in themselves, Rom. 8. 13. they are continually sore grieved, and even tormented in themselves, when as they behold the vain and wretched estate of the creatures, being moved to pity, even by the miseries of the brute beasts, the horrible sins which abound every where, and the general atheism which reigneth in the world, to the great dishonour of the name of God. And much more whenas they consider the calamities, miseries, abuses, corruptions and defections of the churches, professing the name of Christ. These things do, and that justly work continual grief in the hearts of the Godly, yet this grief is moderated with patience, and contentation in the will of God, and so it be cometh a godly sorrow, which doth not bring them to desperation and death as carnal sorrow doth; but is at length the cause of greater joy. And thus omitting for brevities sake the rest of the affections, which have not so common and notable use in the life of man, we conclude this second part of man's holiness, to wit, his conformity to God. The third part of this treatise, of the changes hapening in the three estates▪ or of the degrees of holiness and sinfulness CHAPTER. I. Of the changes hapening in the three estates of man in general. THe mutability of the creature (whereby the identity of God is illustrated) appeareth not only in the general diversity of man's state, which sometimes is innocent and happy, Of the changes hapening in the three estates of man. other times sinful and miserable, and again becometh holy here on earth and glorious in heaven: but also in the particular changes hapening in his several states, whereof none can make him so immutable as that he may say truly of himself, I am that I was, and will be that I am and no otherwise. As touching his created holiness it could not be either so firm and steadfast, but that it might be in some sort diminished, or so absolutely perfect, but that it ought daily to be increased. But this uncertainty and mutability appeareth far more plainly in his other estates, the one of natural sinfulness, the other of renewed holiness, of both which there are in a manner as many degrees as there are carnal & regenerate men in the world. For although the corruption of sin, have already so possessed all the parts & faculties of body & soul, & be as deeply imprinted into the soul of man, as the spots are in the skin of a leopard, and therefore may seem not to admit any increase by reason of the greatness or any decrease by reason of the naturalness of it; yet both these changes may be seen, the one usually in most unregenerate men, who do daily plunge themselves deeper and deeper in to the pit of sin, adding one sin to another, and thirst to drunkenness, as the scripture speaketh: the other in diverse both within and without the church. Likewise in regeneration the faithful man never standeth at one stay, but doth always grow either upward or downward in godliness. For as usually he increaseth his spiritual strength, changing his christian infancy with a ripe and constant age, and adding grace to grace till he become a perfect man in Christ: so sometimes he decreaseth in holiness as we see the bodies of men do in old age, and so as it were returning the same way he came, falleth into one sin after another, and so decreaseth in holiness, although not totally and finally, yet grievously and fearfully. Thus the spiritual state of man changing itself from less to more and from more to less, from good to evil and from evil to good, yea from good to better and from evil to worse, is as variable as is the moon, which continually decreasing or increasing in light, appeareth every night in a new form. These changes, differences and degrees are necessary to be known of all christians, that so they may be either sought after or avoided, as they are either good or evil. And therefore we are here to declare the degrees both of the holiness and also of the sinfulness of man: not the conversion of one estate into another, the which is the argument of the two former parts of this treatise; but the proper changes of each state as first, how Adam continuing in the state of innocency, might either have decreased or increased in holiness. Secondly how a carnal man abiding in his natural sinfulness may be more or less sinful. And Lastly how a regenerate man may decrease or increase in spiritual graces. Of these in order, if first we put the reader in mind that these changes are made from that measure of created holiness, of sinfulness and of renewed holiness, which hath been declared in the two former parts of this book: wherein although sometimes for illustration a higher degree both of holiness and of sin be mentioned, yet we have endeavoured to set down that mediocrity, as it may be called, of holiness both created and renewed, which is to be seen ordinarily and usually in men, in the state of innocency and of regeneration: and likewise that measure of sin which is natural to all men, and may be seen in many unregenerate men: not in all, because in some it is diminished, nor in most, because usually it is increased, as afterward will appear. CHAP. II. Of the changes of created holiness. IT may be doubted how man living and continuing in his innocent and happy estate, could decrease in holiness, especially seeing that (as hath been said in the first part▪ Chap. 3. Sect. 2.) all the parts of his holiness were so tied and linked together, that he could not lose any particular grace without losing all, nor commit the least sin in the state of innocency, because by committing sin▪ and in the very act, and moment of committing it, he should fall from his innocency into a sinful state. We answer, that although all this be true, yet there must a difference be put betwixt the want of a grace and the small measure of it, and so betwixt the committing of sin, and the decreasing in holiness, which may be without sin: and that in this state, if so be it be with these conditions: first that this decrease be not so great as that any grace or part of holiness be wholly wanting: Of the changes of created holiness. for thereof sin would necessarily follow. Secondly, that it be not continual or final, but only for some short space of time. In this manner we may well think that particular graces, as faith, love, temperance might be in man in the state of innocency sometimes in great and sometimes in small measure. For as he did carry about with himself the infirmity of human nature consisting of flesh and blood, and was outwardly subject to the temptations of Satan, so we cannot doubt but that by these means his faith, and withal, all the other parts of holiness, might receive some wound, although not be clean overcome, and mingled with doubting & wavering, although not wholly turned into it. Likewise the love of God and of his glory, might be abated for some space of time by force of temptation, and he made less zealous of God's glory, and less cheerful in serving him, yea dull and lumpish and without his wont alacrity The truth hereof appeareth in the example of Christ, whose human nature although it were endued with far more firm and plentiful holiness, than was man in his innocency, yet in that it was a human, that is a created and weak nature, it could not be freed from this mutability whereunto all creatures are subject. Whereof it came, that the unspeakable force of his last agony wherein he felt the infinite anger of God due to the sin of mankind, did give his faith a great blow, yea it made an evident decrease of it for a short time: insomuch that he burst forth into these words, My God, my God, why hast thou forsaken me. Where we are not to think that his faith did fail, which appeareth plainly in those words my God my God. But as the most valiant champion receiving a mighty blow is made to reel and stagger by the force of it; so was the faith of Christ shaken by this temptation, as is a strong house by a great blast of wind, yet without danger of being overturned: now to proceed. As man's holiness might have been diminished in regard of the measure of particular graces; so it might also have been increased in the same respect; not that we suppose it to have been imperfect, but for that, that which is already perfect, may become more perfect. As namely that we may make instance in some particular, the knowledge wherewith man was endued in his innocency was exceeding great as hath been showed, yet no man can doubt but that the same would in process of time have been continually increased, as God did reveal himself, his word, counsels and actions daily more and more. This increase of holiness in the understanding, all the otheir faculties do follow: for the more that man knoweth God, the more he trusteth, loveth, feareth, obeyeth, worshippeth and honoureth him: the oftener that man were delivered from danger by the goodness and power of God, the greater would be his affiance in God: the more blessings that he doth receive, the greater is his thankfulness. So that the life both of man and of the Angels in their innocency being a continual exercise of holiness, cannot but have a continual increase of it. Yea we may well think, that both many of the Angels and all mankind were so easily drawn from God and brought to a fearful ruin, because they were tempted to this Apostasy in the beginning of their lives, immediately after their creation, before they could increase and confirm their holiness by observation and holy experience. By the which means we are to think that even the holy Angels themselves, which do continually behold the face of God in heaven, have since their first creation continually increased their holiness, and so are a great deal further from falling and sinning against God, than they were in the beginning, being upheld in all temptations suggested either by their own thoughts, or by the wicked Angels, although by the supernatural grace of God, yet not without the means of this natural increase of their created holiness. Again this increase of holiness hath place as in particular men, so also generally in the ages of this innocent state: for as in this sinful estate wherein we live, the latter ages are more sinful than the former, because they partake the sins of all the former ages; so if the state of innocency had continued, the latter ages being taught by the first would have exceeded them in knowledge & in all other parts of holiness. Lastly this is to be noted, that we do not here speak of that increase of holiness which was in the childhood of man in his innocency, during which time he did grow both in stature of body, & in holiness of soul, as it is said that Christ did in his innocency & infancy, Luke. 2. 25. Luke. 2. 25. But of the progress in holiness, after that he was come to ripeness of age, & the ordinary state, measure and degree of holiness, to wit, that wherein Adam the first and the last man, of this innocent generation was created. Chap. 3. Of the natural decrease of sinfulness. IN the next place we are to consider the changes which happen in the sinful state of man, the which being the worst of all states ought not in constancy to excel all other. First of the decrease, then of the increase of sin. By the decrease of sin, we mean the increase of the relics of God's image, and so consequently the decrease of the corruption of sin which is contrary thereunto; as namely, when as the light and knowledge remaining in the mind of man after his fall is by any means increased, and so the contrary blindness and ignorance in part expelled. This decrease may happen in all the parts of man's sinfulness, for by it the dullness and ignorance of the mind, the perverseness of the will and affections, the wickedness of life in outward actions may be diminished. For the better understanding of this point, it is needful that we set down what is the natural state and degree of sinfulness the which is sometimes diminished, and sometimes augmented in men, that by the mediocrity the extremes may be known. It is hard to give any real example of it, Of the natural decrease of sinfulness. because the nature of man being in continual motion, is always either under or above, this state of sinfulness, yet it may be described after this manner. Suppose a man of ripe years of a soft and simple disposition the which is to be found in men whose bodies are of some cold complexion (for hot and fiery natures have strong, quick, vehement and unconstant motions, able to change themselves without any outward means, and therefore do always run into the one or the other extreme) having lived in some solitary place not acquainted with the fashions, corruptions and sins of the world, not having given himself either to continual meditation or been instructed by others in the knowledge of religion: look what measure of sinfulness is in this man, the same or there about is the natural sinfulness which all men take from Adam, and bring with them out of their mother's wombs into the world. Again, suppose or rather behold with your eyes (for the living examples of the increase of sin are infinite) one brought up in the company of lewd and wicked men, and endued with wit, beauty, strength of nature, riches, honour, and all manner of worldly things, such a one may become a virtuous and holy man, but usually he is so in every respect, that a man may see plainly in him a pattern of the increase of natural sinfulness. Lastly spy out one of a gentle nature and ingenuous countenance, virtuously brought up from his first infancy, having never used any evil company, but being continually given of himself to get learning and all manner of knowledge, yea carefully enured by his parents, tutors and teachers to the daily practice and exercise of what soever thing is honest, good, right, & any way commendable, & lastly who hath no true touch of religion, & is endued with a competent portion & measure of the gifts of nature, & of fortune (as they are ignorantly termed) this man although he may by the perverseness of his corrupt nature tread all these things under his feet, and become very vicious, yet usually he may be an example of the decrease of natural sinfulness. These three men are all carnal and sinful, yet there is great difference among them, the which that it may the more plainly appear, we will compare them & their divers degrees of sinfulness together. The first is the right natural man. The second is on his left hand having augmented his sinfulness. The third on his right hand having diminished it. The first is altogether ignorant of the true God and of his worship, yet he thinketh that there is a God in heaven, and doth worship his God very diligently one way or other after his fashion. The second is fully resolved in his mind by arguments invented by himself and suggested by the devil and other Atheists like to himself, that there is no GOD, and therefore that it is but folly to worship any. The third man is persuaded by many reasons that there is a God, yea he knoweth the true God, and performeth some part of his true worship. The first knoweth not what to think of God, or to what thing to resemble him, yet he thinketh him to be powerful, mighty and bountiful, ascribing all his mishapes and his good luck to his false God. The second giveth all to blind fortune, wise counsel, & hardy adventures, yea he defieth God in his heart, thinking that to trust in him is the next way to all mishap. The third knoweth & acknowledgeth that all things both good & evil come from that only true GOD, who is every way infinite and incomprehensible, & yet knoweth not God in Christ as he ought to do. Likewise for the sinfulness of the will the mere natural man cannot choose and incline himself to any God, religion or worship which is not sensible, and therefore he cannot choose the true God, and true holiness, the which are spiritual and contrary to sense; no not if these were propounded to his will, either by his own mind, or by some other, but chooseth for his part, eating, drinking, sleeping, ease, pastime, pleasure, and voluptuousness. The second man who is supernatural in sinfulness detesteth and abhorreth the name of God and of any thing that is good, but the third may have an inclination to good. Lastly the first man doth not in his life commit horrible sins, such as are murder, incest adultery, robbery, or perjury being restrained even by his own conscience, condemning these heinous sins: and although he bear no love to any but to himself & to his own, yet he meaneth harm to no man. As for the second he abstaineth from no sin, though never so heinous whereunto he is enticed by any means. Whereas the third man leadeth a life without all spot, show or suspicion of any such matter, yea he is good to every one as occasion is offered, being far from hurting any. So that to be short, the first man may be called a brute beast which is given to all sensuality, yet without either knowledge or practice of good or evil. The second a devil incarnate, the third a carnal and sinful saint. Thus we see both by the natural state of sin, as also by the increase of it, what is the decrease of it. Whereof we are to think and hold, first that although it may be general in any, or in all the parts of man's sinfulness, yet it can not be total in any one, much less in all, for no part of it can be wholly diminished in an unregenerate man. Secondly this decrease doth take away the corruption of sin, more than it doth put the contrary grace in the room of it: being in school terms rather privative then positive. And therefore the carnal man in this decrease of sinfulness doth not so much know, approve, embrace and follow the true God and his worship, as he knoweth all false gods to be no gods, condemning and detesting all idolatry. And so in life although he can refrain himself from doing evil, yet he is not able to perform the contrary Christian duties. For the light of nature being increased by such means as a natural man may use, will teach and may enable him to abstain from gross sins. But the true knowledge and practice of good, cometh only from the work of god's spirit; whereof it cometh that this decrease of sinfulness is not to be counted true holiness, neither any part of it, and so it is not effectual to salvation. Thus much in general of the decrease of sinfulness, now we come to the several kinds of it, the which are two in number: natural and supernatural. The first kind (whereof the third of the aforesaid carnal men may be a shadow) we call natural: not that it is a natural thing for a man to decrease in sinfulness, in the which he groweth as naturally as the smoke goeth upward, and therefore it is a violent motion contrary to his natural inclination, but because it may be attained by a natural man, in whom there is neither true regeneration, nor any shadow of it, and that by natural means without the work of the holy spirit, and therefore it may be seen not only in carnal men living in the Church, but also (and that more plainly) in many heathen and professed infidels, who never heard tell of the true religion & worship of God, of whom many as it were laying violent hands on themselves, and their natural dispositions inclined to all vice and sinfulness, have gotten the habit, that is, the constant and permanent disposition of moral virtues, as namely, of justice, temperance, sobriety and chastity, in somuch that they have not only led a life pure from the spots of gross sins, but also have after a sort changed their wills, minds and affections from an evil and vicious, to a good and virtuous disposition. This the Apostle witnesseth, Rom. 2. 19 Rom. 2. 19 The gentiles having not the written law of God, do by nature, that is without spiritual grace, the things contained in the law, and so are a law unto themselves. Of this decrease we have many and manifold examples even some of all sorts of men, but especially it appeareth in those who in old times professed themselves to be philosophers, that is, seekers and practisers of wisdom and virtue as namely Socrates, Plato, with many others, as Aristides, Cato, Seneca, whose virtues we can not think to have been mere hypocrisy, it being well known that they were so affected inwardly in their minds as they professed outwardly in their lives. Yet we confess that this decrease of sinfulness is not a like in all: for in some it is inward and true as hath been said, but in others yea most commonly it is only in outward life. Of the natural decrease of sinfulness. For many do lead an honest and irreproveable life, being viciously disposed in their minds, some for fear of civil punishment, or of public shame, others for vain glories sake, as did the pharisees. Again this decrease is more general in some who abstain from many kinds of vices, than it is in others, who are faulty in many respects. And Lastly this decrease is more firm and permanent in some continuing the whole time of their life: but in others it hath place in their young years by force of good education, but is afterwards altogether forgotten and rejected. In the heathen it is more in regard of the duties of the second table, the which are more easily known then are the duties belonging to the worship of God. But in hypocritical Christians, the outward decrease of sinfulness is greater in the duties of the first table. For they will be very devout, and diligent in the outward service of God, and yet live very wickedly in regard of their brethren. These and many other degrees and differences of this natural decrease, may easily be observed in many both within and without the Church, and also in all histories whether divine or humane, but are too many to be handled in this short treatise. CHAP. FOUR Of the supernatural decrease of sinfulness. AS the increase of light doth make a decrease of darkness, it being impossible that two things of contrary natures sholude be together in one subject, the one not expelling the other, either wholly or in part: so the spiritual graces of God (which are the matter of man's holiness) bestowed on unregenerate men, do work in them a decrease of sinfulness, making them less sinful than otherwise they would be, and then usually unregenerate men are. This decrease we call supernatural, because it cannot be attained unto by those natural means of diminishing sin, mentioned in the former chapter, and therefore it is not to be found in the most innocent and virtuous pagan that ever lived, but is to be accounted a work of God's spirit, brought to pass by the ministry of his word sounding in the ears of those who are members of the visible church, Of the supernatural decrease of sinfulness. without the which, this decrease of sin is not ordinarily to be found. Nor yet in all the members of the church, of whom many do exceed the heathen in sin, but only in those who do yield obedience to the gospel, although not in such manner as the faithful do, yet in so great measure that this decrease of sin may very fitly be called a shadow of true regeneration, there being no grace effectually wrought in the faithful whereof a resemblance may not be found in this sort of men. For not only their life is agreeable to the word of God, but also they are inwardly enlightened to see the truth, and are well affected towards it, and endued with a kind of faith, hope, love, patience and all other graces: and that not in hypocrisy though many do make an outward show and profession of those graces whereof there is not any shadow in their hearts, but in truth. As we read Heb. 6. 4. 5. Heb. 6. 4. 5. It is impossible that they who were once enlightened, and have tasted of the heavenly gift of the good word of God, of the joys of the world to come and (in general) were made partakers of the holy Ghost, if they fall away etc. If it be asked why God doth bestow these excellent graces on the reprobate, as it were throwing pearls among swine; we answer that he doth it especially for these three causes: first for the setting forth of his own glory. For by this work, his love, mercy, goodness, wisdom and truth, appeareth even to the reprobate: on whom as he letteth the rain to fall, and his sun to shine, as well as on the faithful; so he poureth forth his graces as well on the one as on the other, although not after the same manner: for although the eternal love of God which bringeth with it eternal salvation, doth belong to the elect only, yet there is a general, and as we may term it, a temporary love which God beareth to all his creatures and in them towards all men, both elect and reprobate. Secondly this is done in regard of the elect, for whose sake God blesseth the reprobate with whom they live, both in temporal and spiritual things, and whose salvation is furthered, and some time wrought by the gifts and ministry of these men. Lastly, God doth by this means make them who are endued with these graces, the more inexcusable, in that they contemn and tread under foot so great mercy. Now we are to declare the difference, which is betwixt true regeneration and this supernatural decrease of sin, which is a shadow of it. First therefore true regeneration is general stretching itself over all the faculties and parts of the soul and body, and working an universal holiness as the leaven which being put into a great lump of dough, never ceaseth spreading itself abroad, till the whole lump be seasoned. Luke. 13. 21. ●●c. 13. 21. But the shadow faileth for the most part in one point of holiness or other, yea often many parts of sanctification are wanting, as the mind is often enlightened with the knowledge of the truth whenas the obedience of life and outward actions is wanting, ● Cor. 8. 1. 1. Cor. 8. 1. We have all knowledge, knowledge puffeth up, but love edifieth. Again there may be seen in them good affections without knowledge. Rom. 6. Rom. 9 I bear witness (saith the Apostle) that the jews have the zeal of GOD, yet not according to knowledge. Yea often the mind is enlightened in part, and in part remaineth in ignorance, as in those who professing and holding in judgement the truth of the gospel, to wit of the fund amental and chief doctrines of it, do together maintain many errors and heresies. We do not deny, but tha● one truly regenerate, may be in some errors (for we all know but in part, 1. Cor. 13.) yet this is the force and property of a regenerate mind to be able to discern the truth from error when as both are laid before it, 1. Cor. 13. 1 howsoever it did not see it before. And therefore when as we see a man, although endued with many gifts yet to be of a corrupt mind, and unsound judgement, inclining always to the wrong part in matters of religion, his regeneration may in that respect be suspected to be uneffectual. This the Apostle doth plainly testify, 1 Cor. 11. 19 1. Cor. 11. 19 There must be heresies, that those who are approved may be made manifest: that is, God doth suffer schisms and divisions to be among you, that by this means it may appear whose holiness is sound, and whose is hypocritical, or at the least light and ineffectual. Secondly men truly regenerate, receive a greater measure of particular graces as of faith, love, and patience than the other do: Yea they do daily increase in grace, whereas the other do commonly stand at a stay, never attaining to any great measure of godliness, but abide in a certain indifferent kind of mediocrity being neither hot nor cold. Besides true graces are fruitful, but the shadows are barren, either wholly or in part, as the faith of these men doth not work and show forth itself by love, their love is without works of compassion and Christian communion, their good works without alacrity. Lastly the shadow of regeneration doth often come to nothing and is turned into mere Atheism, and want of all religion: but true regeneration can never wholly decay, as Math. 3. 20. Some receive the word with joy, Math. 3. 20. and afterward fall away: Heb. 6. 4. 5. and Heb. 6. 4. 5, we read of those who being once made partakers of the holy Ghost: do afterwards fall away from Christ, yea while they do retain this resemblance of true sanctification, they are not constant, but variable in doing good, jam. 1. 8. jam. 1. 8. A double minded man is unconstant in all his ways: that is, a man half carnal, and half regenerate doth not keep throughout the course of his whole life a constant tenor of godliness, but often changeth his mind, opinions, affections, and practise. By these and such other notes which may be observed in the scripture, and by daily experience, this shadow of holiness may be discerned from the truth: yet we ought not peremptorely to judge, or rashly to condemn any man: for there may be found even in men truly regenerate many wants, errors, sins and alterations, as afterwards will appear. Therefore we ought to think the best, where we see any likelihood of good: and where there is none, to hope for better in time to come: and so leaving other men to God's judgement, to censure our own profession and regeneration by these rules. Yet it is both lawful and needful, that we should know how to distinguish truth from falsehood, right from wrong, good from evil, the shadow from the body in the professions of our brethren. The which it is the part of every Christian to mark and consider, to try and think of it, according to the truth of the word of GOD: but in judging and speaking to use great moderation and wisdom. CHAP. V. Of the particulars in this supernatural decrease of sinfulness. THe first and most usual part of this supernatural decrease of sin, is the illumination of the mind, whereby a carnal man, who before did not believe the doctrine, either of the law or of the gospel, is brought to see and acknowledge the truth of the one or of both. To believe the law of God to be true, is to have a sight and a sense of sin: to see sin is for a man to know himself to be so sinful in nature, in soul, & body, in life and actions as indeed he is. To feel sin is to know that for his sin he is subject to the wrath of God which is eternal death. This first part of illumination, is far more easily & often wrought in a natural man than is the other: because by the light of nature man hath some knowledge of good and evil, and that the righteous are to be rewarded as the wicked are to be punished. Hence it is that many make this first step in this shadow of regeneration, and go no further. Thus Cain and judas with many others did see their sin & the punishment due unto it, but yet had no belief of the doctrine of the gospel▪ for remission of sin. The second part of illumination is, Of the particu●lar decrease of sinfulness. to think the doctrine of the gospel to be true, namely, that remission of sins, and eternal glory is to be had by faith in jesus Christ. Heb. 6. 4. Heb. 6. 4. This knowledge GOD worketh by his spirit and word in many reprobates. Act. 8. 13. Act. 8. 13. Simon magus believed and was baptised: of whose reprobation although we can affirm nothing, because the Apostle doubteth of it Vers. 22. Yet it is plainly out of the 21. verse, that he was not as then truly regenerated. Yea many carnal men attain to so great a measure of knowledge, that there is no point or head of christian religion which they do not in some sort conceive, understand and believe, although not fully, for that is impossible, yet so as that they are able to perform the duty of teachers in the Church, in laying open plainly and evidently to the capacity of the hearers, the mysteries of the gospel, in resolving all doubts, controversies, questions, objections and arguments which are moved about anypoint of doctrine. Thus did the teachers at Corinth of whom the Apostle writeth 1. Cor. 13. 2. Though I had the gift of prophecy, 1 Cor. 13. 2. and knew all secrets and knowledge, and have not love, I were nothing. So Math 7. 22. Math 7. 22. Prophecy in Christ's name whom he doth not acknowledge as his. This knowledge is commonly called an historical faith: a gift common to the elect and the reprobate, yet not so common as it seemeth to be. Yea in truth more rare in respect of the great multitudes of professors and christians, than it is common in respect of the small number of true believers. For to let pass those who know nothing of religion, we are not to think that all they who are learned, and as we say great clerks in divinity and profound schoolmen, do in their minds and judgements hold these things to be true. Yea it appeareth plainly in the example of judas (who although he did preach the gospel with his tongue, yet he did not believe it himself: as Christ witnesseth joh. 6. 64) 〈◊〉. 6. 64. that many do go about to persuade others, that to be true which they themselves think to be false. And no marvel: for why should it be thought easy and common for a natural man to believe that which is contrary to natural reason? 〈◊〉. 3. 12 we se joh. 3. 12, that Christ could not or rather did not make Nicodemus a teacher in Israel believe the doctrine of spiritual regeneration. And so we may well think that many otherwise learned, think that it is no such supernatural work, but that it may be attained by natural means. Likewise how many, think we, are persuaded in their hearts that this world shall never have an end, or that there shall be a new world, wherein the bodies of men which were consumed to nothing many thousand years before, shallbe raised up & live for ever. But to proceed: of the decrease of ignorance cometh the decrease of infidelity. For as the mind is enlightened; so often is the heart affected: by the which means it cometh to pass, that of the aforesaid knowledge doth often spring in unregenerate men a kind of faith, commonly called temporary, because for the most part it is lost in process of time. It is to be discerned from effectual and true faith by the fruits of it. For as we cannot judge what life and virtue is in the root of a tree which lieth hid in the ground, but by the branches, leaves, and fruit which it sendeth forth; so faith which is hid in the heart of man, cannot be tried by any other means. The fruits of true faith are all other spiritual graces, all good and holy actions the which it sendeth forth plentifully, and so carrieth with it a great train whereby it may be known: but this temporary faith is naked and destitute of these things either wholly or in great part, as hath been said of this shadow of regeneration in the former chapter. But that which is doubtful whilst this saith standeth, is in time made manifest: when as the final and total decay of it doth show what manner of faith it was. For true faith abideth for ever, but this temporary faith may be lost by many means as first by heavy crosses and afflictions, whereby it pleaseth God to try his servants, as the pure gold is severed from the dross by the fire. 1 Pet. 1. 7 1. Pet. 1. 7. Rejoice in your manifold temptations, that your faith being tried may be found to be sound. But of this sort of believers Christ saith▪ Math. 13. 21. Math. 13. 21. That their faith dureth for a season, but having no deep root, it faileth when tribulation and persecution come. True faith saith, although God should kill me, yet will I trust in him, but this light faith is clean dismayed and even nipped in the head in time of any great misery. Likewise it is lost by the force of sin, and of worldly pleasures, which make men to forget God and all the affiance which they had in him, and so seek for happiness in this present world, even as the natural life of man being in the heart is sometimes kept down with extreme sorrow, & sometimes dissolved with excessive joy, 1. Tim. 5. 11. 12. Younger widows will wax wanton against Christ, Tim. 5. 11. 12. having damnation, because they have made void their first faith. By this means it cometh to pass, that many who in their younger years have had notable graces in them, become in process of time key cold in religion, mere worldlings and clean void of all faith. For the longer that a man liveth, the more he feeleth the pleasures of the world, and so laying faster hold on them, decreaseth in faith till it be utterly lost, as appeareth in many of the kings of juda who were at the first sincere in the worship of God, but in process of time fell away. Thus much of the decrease of infidelity, from the which there cometh a decrease of the other parts of man's sinfulness, and a resemblance of all that holiness which hath been declared in the first part of this treatise: for the carnal man having this knowledge and faith of God, doth serve and worship him by hearing the word and that with gladness, by praying unto God and by all other means. Likewise he obeyeth God in the whole course of his life, he forsaketh his sin and is humbled with sorrow in regard of them. He liveth unblamably in the eyes of men, yea and may be indeed just, upright, honest in all his dealing, and finally doth in every respect resemble the true believer, and yet the one is truly renewed unto eternal life, the other is but lightly affected and changed and that to his greater condemnation. CHAP. VI Of the natural, and supernatural increase of sinfulness. NOw we come to the increase of sin, the which being as natural to man as it is for the smoke to fly upward, may be more commonly found, and more evidently seen, than the decrease of it: but the more that it is known of itself: the less explication it needeth, and therefore it shall suffice to declare it briefly after this manner. The increase of sin, is the diminishing of the relics of God's image in man. Or thus, to increase natural sinfulness, is to be sinful, against the law and light of nature. Of the natura●● and supernatural increase of sinfulness. For beside, that man from his first infancy as he groweth up in strength of body and mind, doth also grow in sinfulness, till he come to the state and ripeness of it, which hath been declared in the second sections of the first and second parts, there is an other increase of sin, whereby man goeth yet further, and so exceedeth himself and his natural corruption. This point of doctrine is set down at large, Rom. 1. Rom. 1. from the 18. verse to the end of the Chapter. Where the Apostle showeth first the increase of sin against the first table of the law, in that the gentiles did worship God in the likeness of man, or of bruit beasts, whereas man by the light of nature shining in the creation of the world, seethe that God is of a far more excellent, powerful and wonderful nature than is man, or any other creature. Then from the 24. verse to the end, he showeth the increase of sin against the second table▪ in that they were given to unnatural lust, to the violating of all common equity, truth and honesty, in lying, breaking covenants, in committing horrible murders, in wanting all natural love and affection to their parents and kinsfolks, in being cruel, merciless and savage, even as are bruit beasts: and which is worst of all in being professed inventors of new sins, and open maintainers of wicked and lewd men. In this catalogue of the increase of sin against the second part of the law of God, and of nature, the Apostle inserteth one sin of the first table, to wit, that many of the gentiles became haters of God. Whereas man naturally hath a kind of devout love unto his God: for so we are to distinguish the fall of man, from the fall of the wicked angels, as in other respects so also in this, that they by reason of the great measure of natural strength and grace which was given unto them, fell from the highest degree of holiness into the contrary extremity of sin, being now so far from loving God as they did before, that they bear a most desperate and extreme hatred unto him, as to their deadly enemy, desiring and endeavouring by all means to hurt and despite him by obscuring his glory: whereas man naturally and commonly hath a blind affection towards God, desiring both to worship and to honour him. If we desire examples of this increase of sin, although it hath not place in all unregenerate men, of whom some do diminish their sinfulness by means either of natural or of spiritual gifts as hath been declared, and far more do so restrain it that it cannot increase, in the which rank all men outwardly and civilly honest may be reckoned, yet there is no age, country or story which doth not afford many examples of men who have exceeded in impiety against God, and in injustice toward men and in all manner of wicked behaviour, the ordinary and common sort of sinful men by many degrees. The cause of this increase of sin, is the crooked and corrupt disposition of man's will, which is wholly bend and set upon sin, and doth so greedily and insatiably pursue after it, as that unless it be restrained by some means, it can not rest, till it come to the highest degree of wickedness. For the which purpose it employeth all the parts and faculties of the body and soul: yea all inward and outward blessings what soever: it maketh the mind devise new ways of committing sin, new excuses, pretences, colours and defences for it, being committed: so that the greater gifts of the mind and of body that a man hath ceaved, the fit instruments hath his will and his corrupt desires to increase sin. Here of it cometh, that not idiots, simple and unlearned men, not the weakest in body, or the basest in condition, not the poorest nor the youngest, but the most witty, learned, strong, noble, rich, aged are these notorious wicked ones. The most horrible monsters in all outrage of sin, which any story doth mention were great Emperors and mighty men, as Nero, Caligula and such other, and who are so wretched, covetous, worldly, so perverse and obstinate in ignorance, superstition, infidelity, yea in hatred of all goodness, as are they who by years have gotten wisdom, experience, riches, and honour, so that we may easily acknowledge the truth of that the Apostle writeth 1. Cor. 1. 26 Not many noble, 1. Cor. 1. 26. wise, rich or great men are called, to the sincere obedience of the gospel. Hence it is that sin doth more abound in this last age of the world, than it did in old times, wherein men were more rude, simple and ignorant than children are in these days, who are so soon ripe and expert in all wickedness, as if they had been borne perfect men, not weak infants: and no marvel, Of the nat●●rall and supernatural de●crease of sin●fulnesse. seeing that this last age is as it were a common sink, wherein all the sins, errors, heresies, superstitions, all the shifts, craft, deceit; yea all the wicked inventions and practices of all ages are gathered together. And therefore it bringeth forth so great multitudes of expert practitioners in sin, who besides that which their own invention doth afford, are furnished with the examples & tried experiments of all ages. This the spirit of God hath foretold in the scripture, as we see it is come to pass. Math. 24. 12. Math. 24. 12. Because iniquity shall abound in the latter times, the love of many shall wax cold. 2. Tim. 3. 1. 2. Tim. 3. 1. This know that in the last days shall come perilous times, for men shallbe lovers of their own selves, covetous, proud, cursed speakers, disobedient to parents, unthankful, unholy, without natural affection, truce breakers, false accusers, intemperate, fierce, having no love to those who are good, traitors, heady, high minded, lovers of pleasures more than of God, having a show of godliness, but denying the power thereof. 2. Pet. 3. 3. And again, 2. Pet. 3. 3. This first understand, that in the latter days shall come mockers walking after their own lusts, saying where is the promise of his coming. In these and other places of scripture, the spirit of God hath foretold, Of the natural and supernatural increase of sin●●llnesse. and even painted out the great corruption and sinfulness of these days, that we might beware, lest that we be drawn away by the infidelity and other heinous sins which reign everywhere, & so save ourselves as out of the fire, from this froward & godless generation, wherein we live. Lastly, as the excellency of natural gifts and outward blessings, being abused, is the means of the excessiveness of sin, not of itself but by the corrupt disposition of our nature; so the spiritual graces of God, bestowed upon men living in the Church, do often by the just judgement of God, work the same effect, and that in far greater measure. For as it is impossible that among heathen men, they who are of small wit, capacity, knowledge, strength, and riches, should be wicked in so high a degree as they who excel in the foresaid respects: so it is not possible that any, who hath not received some of the spiritual graces of God, should come to so high a degree of sin, as they in whom it hath pleased God to work that shadow of regeneration, which hath been declared in the former chapter. Hence it is that none can fall into that extreme impiety which is the highest degree of sin, even the sin of the devil and his Angels, called in scripture the sin against the holy Ghost, which can never be forgiven, but they who did sometime before receive grace from God, Heb. 6. 5. to see, love and obey the truth, Heb. 6. 5. It is impossible, that they who were once made partakers of the holy Ghost if they fall, namely into this sin, which is an open, wilful and desperate hatred of God, of his glory, of his religion, of his servants and of all good things (as many of the hebrews did to whom this was written) should be renewed by repentance. This excellency of spiritual graces abused▪ was the means whereby the wicked Angels fell into that extremity of sin wherein they are: and so it cometh to pass in men, in whom this sin by reason of the monstrous hugeness of it, is rare, and happeneth not but in those, who for their cruel, spiteful, desperate and malicious hatred to God and to the godly, are rather to be counted devils incarnate then reasonable men. For it is hard for a Christian who hath once known God, to cast away all fear of God, and shame of men, and for to burst forth into such outrage. Yet (as the scripture hath not for nought taught us it) so it cometh to pass although seldom, yet oftener than it is well marked. 〈◊〉 the natu●●●l and supernatural de●●ease of sincereness. This increase of sin, called supernatural (because it cannot happen but in a man after a sort regenerate) is taught by christ in the parable of the evil spirit, which returning to the place out of the which he was cast, goeth not alone but taketh with him seven other wicked spirits every one worse than himself: and so the end of that man is worse, that is, far more sinful than the beginning. Even as we see it cometh to pass in natural things, as namely in water which after it hath been a little warmed, becometh more cold than if it had never had any heat in it. And so men who have had some heat of religion kindled in their hearts by the spirit of God, if they contemn and abuse the said graces, become more wicked and irreligious than they who never knew what religion meant. CHAPTER. VII. Of the decrease of renewed holiness. ALthough the faithful man being now truly regenerate by the spirit of God, may boldly boast and say, the haven is found, then farewell all danger and haphazard, Of the decrease of r●●newed holiness. being, although not in full possession of happiness in heaven, yet past all peradventure of perishing here on earth, yet it cometh often to pass, that such fearful tempests are raised by the malice of sathan, the unruliness of the flesh, and the entismentes of the world, that both the faithful themselves and also others beholding them do not without cause fear shipwreck of faith and of good conscience, and so the loss of eternal salvation, the which precious jewel they carry in these weak vessels. For as sometime they are by the grace of God, and the powerful working of his spirit, even lifted up to heaven in the abundance of spiritual graces, and the great measure of santification wherewith they are endued: so at other times they are by the frailty of the flesh plunged into grievous sins, and so in a manner cast down into hell as men void of all goodness. This cometh to pass first and chiefly by the will and pleasure of God, withdrawing the assistance of his spirit from the faithful man, and so leaving him to the temptations of sathan and his own flesh, suffereth him to fall not to his destruction, but for the increasing of his holiness. For even as a man by his intemperance or any other kind of misgoverning his body falling into some dangerous sickness, hath after his recovery more perfect health, & greater strength than he had before his sickness, because he is now schooled & taught by woeful experience to know his own strength which he seethe now to be but weakness, whereof he did presume so much before and whatsoever thing is of force either to preserve or to impair his health, and so to be careful and diligent in using the one, & wary in avoiding the other: so fareth it with a christian in regard of the spiritual health of his soul: for he being now by the mercy of God: raised up from some grievous fall, receiveth a great increase of holiness and of spiritual graces. He seethe his own weakness, how unable he is of himself to resist temptation, or the corrupt motions of his own flesh, and so he is humbled both in respect of God and of his brethren, which is a grace much esteemed in the eyes of God. Further he becometh more careful in avoiding all occasions and provocations of sin, and in using all holy exercises of hearing the word, of praying and all other means whereby he may be strengthened and increase in holiness. Hence is is that this decrease of holiness is in a manner common to all the faithful, although not in the same measure. For so it pleaseth God to leave them at one time or other to themselves and to the temptations of sathan, that so he may both see what is in them, 2 Cro. 32. 31. as he did to Ezechias 2. Chro. 32. 31. and also show to them their great weakness. The means of this decrease is the crafty maliciousness of that old serpent, who goeth about continually seeking which of the faithful he may most hurt, using all that liberty which God granteth unto him & employing his whole time about no other business, but in putting evil motions into the minds and wills of men, and in casting baits before their eyes and other senses wherewith to catch them. Secondly this decrease cometh by reason of the relics of sin which remain in the faithful, as long as they remain in the flesh, and which do continually send forth some sin or other, even as the root of a tree being left in the ground will sprout forth although the body of the tree be cut down. Hither we are to refer the manifold occasions of all manner of sins, which do offer themselves in the course of manslife, and therefore it is no marvel that there happen to a Christian, manifold changes, and decreases of godliness, no more than it is, that a man is wounded being in the midst of many malicious enemies, that he is scorched who is forced to carry fire in his bosom, or lastly that he is defiled, who is always among vessels full of pitch. But to declare this doctrine more particularly, as the great use and necessity of it doth require: in that we speak of the decrease of renewed holiness, we suppose a certain state and ripeness, which ought to be in all Christians, and is to be seen in most of those men who are truly regenerate, which is a holy and unblamable life proceeding from a sanctified soul, being endued in some good measure with all and every one of those parts of holiness which have been described in the third sections, of the first and second parts of this treatise. This state may be called the ripe age of a Christian, who as he doth from his infancy and childhood (whereof hereafter) grow up till he come to a ripe man in Christ: so when he is come to this state, he doth not there stand at a stay, for there is not any settled estate in this life, either of holiness or of sin) but sometimes groweth on to a greater measure of perfection (whereof in the next chapter) or else he decreaseth in holiness, and so groweth backward, even as we see it to come to pass in the bodies of men, which being come to their ripnes do daily decrease in strength and vigour, till at the length they become as weak & impotent as they were in their first infancy. This decrease is now to be considered in the diverse kinds of it which are two, Particular and General, Particular decrease is when as some one part of holiness is lost, the other remaining: for although no one part of holiness can be wanting, but the whole soul of man is the worse in that respect, as we know that if any one member of the body be bruised or maimed all the rest do suffer with it, yet one part either of body or soul may be out of order the whole being in the natural disposition. This particular decrease hath many degrees. The first is when as the holiness of a man regenerate doth fail in some outward action, by giving place unto some evident and palpable sin. For as for light & small offences committed in thought, inword and in some kinds of deeds, these are not to be accounted any decrease of holiness, because they cannot be avoided, but will always, be found even in them who are endued with the greatest measure of sanctification but great sins such as are murder, adultery, theft, perjury or any other of that sort, are seldom found in men truly regenerate, and being found they do impair the outward holiness of their lives, For no man doth account that life so holy wherein gross sins are sometimes found, as that which is without spot of grievous sin. This decrease doth often happen to the faithful, as we know Peter sinned by denying Christ, David by committing adultery and murder, Noah in drunkenness, Lot in incestand many others in other kinds of sins, being thereto carried by the force of temptation, as in a great tempest by a mighty gale of wind before they could be think themselves, what they were about to do, or what would be the issue of it. Whereof it cometh, that this decrease of holiness, staying itself in one or a few actions, doth not necessarily argue any inward want of the contrary grace, or any inward decrease of holiness, either going before or following after: because a man may fall into it as of a sudden, before he be aware, and immediately recover his former station by true and unfeigned repentance. As we are not to judge either David void of continency for that adultery committed with Berseba, or Peter to have wanted faith, because he did at one time renounce the faith, or Noah to have been an intemperate person, because he was once drunk, no more than we are to think him a weak man, who stumbleth by chance at a block lying in his way, and yet doth straight way save himself from falling. Yea sudden sin may be with greater graces, than they have who are free from the aforesaid sins of Noah, Lot, David, Peter, being far inferior in holiness to them. Yet it is the duty of all who profess themselves the servants of God, to labour by all means to keep themselves pure and free as from the least and most secret sin, so especially from open & gross sins: and that for these causes. First because by them they dishonour God, his religion, worship and name, opening the mouths of Atheists and infidels to blaspheme his holy name: the which thing ought to be more grievous and bitter unto them then a thousand deaths and torments. Secondly they provoke God to lay some fearful punishment upon them: who howsoever he suffereth the reprobate ones to go on all their life time in sin, yet he never suffereth any notorious sin of his servants to go unpunished. Thirdly, they wound their own consciences by a fearful expectation of God's heavy judgements, Of the decrease of renewed holiness. they grieve the holy spirit, against whose will they commit that sin, they offend their brethren, showing themselves to be if not wholly destitute of that special grace, wherewith they should have been restrained from sin, yet but weak Christians in that respect, as we may be bold to judge that the faith of Peter, the continency of David, the temperance of Noah, were at the time of their falls but weak, howsoever they were endued with a great measure of other graces. Lastly one heinous sin is to be avoided, because usually it draweth more after it; for when as a man hath once taken a taste of sin, and felt the sensual sweetness of it, he is far more easily drawn to it, than he was before, and so he goeth from the first degree of the decrease of holiness to the second, namely, to an habit of some one sin, or the want of some particular grace▪ the which appeareth by the often committing and iterating of the same sin, yea after that the faithful man hath often by repentance laboured to purge himself from that sin, and by prayer to obtain the contrary grace at the hands of God. This decrease also hath sometimes place in a man truly regenerate, especially in that kind of sin whereunto he is either by the natural constitution of his body and mind, or an evil custom gotten before his conversion, naturally inclined, whether it be pride, anger, covetousness, or any other sin. But as it is far more grievous than the first degree; so it is with greater care to be avoided, for it doubleth and tripleth the wrath and heavy judgements of God, the offence of the godly, the reproach of the gospel, the dishonour of God, and the corsive of a gnawing conscience: and Lastly it maketh a ready way for higher degrees of decrease to wit the habits of divers sins, the want of many particular graces, and so to the highest and most fearful degree, which is a general decrease of holiness: which is now briefly to be declared. Where first we are to put a difference betwixt a general, and a total decrease: A general decrease is when all the parts of renewed holiness, and of spiritual graces received, are diminished: but a total decrease is an utter decay of holiness, as whereby nothing is left. This can not happen to any one who is truly regenerate, who in the greatest extremity and depth of his fall, retaineth some relics of God's spirit and of grace received, yea somelife of faith whereby he liveth to God in christ, howsoever he be to the eyes of all men, and even in his own conscience a dead rotten stock. Even as we know that the trees have heat and life in their roots in the midst of the coldest and sharpest winter, yea as many beasts lie all the winter long in holes of the earth, without eating, drinking, stirring or having any jot of heat, sense or life in any of their outward parts, and yet there is a remnant of life and of heat lurking in the heart which being in summer stirred up doth revive the beast, so that it is able to go or run up and down, and to perform all natural actions, in the same manner as it did before. This Christ doth plainly teach joh. 4. 14. joh. 4, 14. saying, Whosoever drinketh of the water which I shall give him (that is, whosoever believeth in me, as it is expounded, john 7. 38) shall never be more a thirst, ●oh. 7. 38. but the water that I will give him, shall be in him a well of water, springing up into everlasting life: joh. 3. 9 and 1 joh. 3. 9 Whosoever is borne of God sinneth not (totally) for the seed of God remaineth in him, and therefore he can not fall clean away from God, because he is borne of God, yet a man regenerate may decrease not only in one, in a few, or in many graces, but also generally in all spiritual graces. This decrease of renewed holiness, is of two kinds, for as of bodily diseases, some begin at the heart which is the root and fountain of life in the body, and so spread themselves over all the members of the body: others have their beginning in some outward and inferior parts and pierce in till that they come to the heart: so of these general decreases of holiness, which are as grievous diseases of the soul, some begin at faith which is the root and fountain of spiritual life, and so having stopped the fountain, do easily dry up the streams issuing from it: others begin at the meaner and base parts of sanctification, and so first kill the fruit than the branches and the body of the tree, till at length they take hold of the root itself. Both these ways doth sathan use to destroy this wonderful work of regeneration, wrought in the faithful by the spirit of God. The first way is the nearest and readiest, for if faith once fail, all holiness falleth to the ground: whereas faith may stand in some sort, although most of the other parts of santification be wanting as the body may live although it lack the arms, legs and other parts: but if the heart be once wounded, death is then hard at hand, and therefore Satan doth most of all and in the first place, labour to overthrow the faith of the faithful man, desiring to strike through the heart at the first stroke, that so as Abisai sayeth, 1. Sam. 26. 8. ● Sam. 26. 8. he might save the labour of striking twice. This Christ telleth Peter, that sathan had desired to tempt him, ●ak 22. 3 2. but he had prayed for him, that his faith, whereat sathan would directly strike, should not fail. The weapons wherewith he useth to strike at faith, are many and diverse; as namely these; First the crosses and miseries of this present life which God layeth on his children for the trial of their faith, 1 Pet. 1. 7. Pet. 1. 7. But they feeling them bitter, and after a sort intolerable to flesh and blood, labour by earnest and continual prayer as also by all other means to be freed from them. The which thing when as they cannot bring to pass, being suffered to languish, yea often to perish outwardly in their troubles, they strait way are moved by sathan to think that God hath forsaken them, and that there is no help or good thing to be looked for at his hands. This policy sathan himself doth bewray and confess, job. 1. 11 Doth job fear God for nought? thou hast blessed him in all things, but lay thy hand upon him in outward crosses and thou shalt see that he will be so far off from trusting in thee, job. 1. 11. that he will curse thee to thy face. The temptation is then most forcible when as the faithful in their greatest miseries are exasperated, and, as it were, have their teeth set on edge by the great prosperity of the wicked: insomuch that they often repent themselves that they have not chosen that course & manner of life, whereby they see them to flourish. But it is to be withstood by considering that God doth chastise his children, and purge them in the furnace of afflictions, that so he might make glorious and heavenly vessels of them whereas the wicked are as sheep fed fat against the day of slaughter: that they are by this means made conformable to Christ their head: that the greatest afflictions of this world are not to be compared to the eternal happiness of the life to come: & that ●s it is, Luke. 16. 25. Luk. 16. 25. as the wicked in this life have pleasure and the godly pain: so in the world to come the godly shall be comforted and the other tormented. And therefore they are to be undoubtedly persuaded of the truth of that which we read, Eccles. 8. 12. Eccles. 8. 17. though the wicked man do evil an hundred times, and yet prolong his days, yet I know that in the end it will be well with them that fear God, and with no other. Again the faith of the godly is often tempted by consideration had of the impossibilities of the doctrine of the gospel, as of the resurrection of dead bodies. For so by measuring the truth of God by their own shallow reason, they stagger at it, and sometimes fall flat down. 2. Tim. 2. 18. 2. Tim. 2 18. Hymeneus and Philetus taught, that the resurrection mentioned in the scripture was already past, and so they did subvert the faith of many: but for this we are to know, that nothing is impossible to God. The third temptation is the obscure, secret and hidden manner of Gods working in these last ages: wherein he having revealed himself fully in his son, and in the gospel, doth hide himself from the eyes even of the faithful, in that he doth not appear so in visions, revelations, dreams, the gifts of miracles in temporal punishments and blessings o● in any other sensible manner, but suffereth all things to go on and work after their own inclinations, as namely, tyrants to rage and oppress his Church, to persecute his people, to erect idolatry, to deface his worship, to blaspheme his name, so as if he had clean cast off the care of all things here in this world. But this ought not to trouble us, for sensible apparitions, blessings, and actions were for the infancy of the Church which now is come to her ripe age, and yet the actions of God are no less wonderful than before: yea they are as manifest to spiritual eyes, as ever they were to the carnal eyes of men. The last weapon, wherewith Satan striketh at faith, is ministered unto him by the faithful themselves, to wit, their manifold and grievous sins, especially those whereinto they fall again and again having often repent them, & whereof they cannot by any means get the upper hand. Here Satan thinketh that he hath as much advantage against the faithful, as he himself desireth. For in the other temptations he did fight against the word of God the which now he seemeth to have on his side, for whereas the scripture doth everywhere teach, that all who are justified are sanctified from a sinful, life, and have power given them by the spirit of GOD to resist and mortify sin, especially great and heinous sins, hereof he inferreth after this manner: thou hast no such power or grace to resist sin, thou canst not for thy life abstain from committing it, but dost add one fall to another, one sin to another, even against thine own conscience & therefore thy faith is nothing but either mere hypocrisy and unbelief, or at the most, it is but some light shadow of faith, which may be found in many reprobates. This argument is hard to be answered, and therefore it driveth many faithful men to their wits end, and even to despair of themselves, and of the love and mercy of God, which is a most fearful thing, killing all holiness even at the root, and therefore to be avoided by all means, especially by learning, if we be as yet ignorant, how to answer this argument thus cunningly compacted by Satan. The best answer that can be made is, that he who is thus tempted, labour by fasting, prayer, continual reading, meditating, and hearing of the word of God, by avoiding all occasions of sin and diligent weighing the nature and manifold evils ensuing of it, to purge himself of the sin wherewith Satan doth so buffet him: and so to wring his weapon by force out of his hand. But if this cannot be brought to pass, as often the faithful cannot get the mastery over their sins, and the corrupt desires of the flesh, than we must answer, that a true and saving faith may be at some time without some fruit, as the trees are in the winter season, as appeareth manifestly by the examples of diverse faithful men, as namely in David that notable man, who did not only commit adultery which is a most grievous sin, the harm whereof cannot by any means be amended, yea and added murder to it a more horrible sin; but also as may be probably gathered, seemeth to have continued long in these sins without repentance. Yet no man denieth but that he was at that time and long before truly regenerate, and endued with true faith. But here Satan will reply and say, if it be so, that saving faith may be joined with a sinful life, what difference is there betwixt the elect and the reprobate, who may have a barren faith, yea a faith which will bring forth the fruit of an unblamable life? how knowest thou that the tree hath life, but by the fruit, or that thou art in any better state than a reprobate or then I myself, who do believe and tremble? To this he maketh answer in this wise: I know and confess that no true faith is fruitless, neither is my faith so: For first I do remember the time when as my faith did bring forth plentiful fruits in all respects, both towards God and my brethren, my life being free from the least spot of any great sin, and I trust to see that time again ere long. Yea even at this time wherein it hath pleased God to humble me by giving thee power to tempt and overcome me, there is difference betwixt me and any hypocritical reprobate whatsoever: for my life is not defiled with many sins, seeing thou canst not charge me with any save only this or that sin: to the which I do give place not always but seldom, not of any obstinate wilfulness but of humane infirmity, not of set purpose, but against my will, & my flat resolution, having often fully determined with myself never to commit it. Yea I will never cease from using all means possible of being freed from it: neither will I ever think myself in good case, or that I can stop thy mouth, till by the mercy of God that be fully brought to pass. Thus much of the temptations of faith, the which because of the great danger, whereunto the faithful are brought by them, are called by the Apostle, Eph. 6. 16, The fiery darts of Satan. ●phe. 6. 16. Now to proceed: from this decrease of faith whether it be less or greater cometh the like decrease of every part of renewed holiness, even as the distemperatures of the heart, and the hurt of the root of a tree, have place in all the members of the body, and in the whole stock and every several branch of the tree. For as, where there is no faith, there is no holiness, so where there is little faith, there is little holiness, as hath been declared more at large in the chapter of faith. There remaineth the other kind of general decrease, to wit, that wherein first the inferior parts of sanctification are diminished, and afterwards faith itself: the which way although it be not so ready and dangerous as the former, yet it is more usual: for as when a thief goeth about to spoil any man of his goods, if he offer to break in at the broadside of his house, he is streghtway espied & receiveth the repulse, but if he under mine the house, he may be within it, and on the dweller before he be aware: so when as Satan cometh as it were bluntly to a christian, and doth at the first dash move him to forsake and renounce God by infidelity, his malicious purpose is soon espied, & for the most part so carefully resisted, that he hath not any hope ever to prevail by that means and to rob the regenerate man of his renewed holiness: so that he is driven to take an other way by the end (for he will never give over) & to go more closely to work. First therefore whereas the faithful man is not only godly, after the usual and ordinary manner in abstaining from gross sins and performing those duties which are looked for at the hands of every Christian, but also is very forward and zealous in serving God, in setting forth his glory, in procuring the good of his Church, and the edification of his brethren, he maketh him to be weary of this kind of life, and at length to give it quite over: yet so, as that he yet remaineth as sincere a Christian, as unblamable in life and as diligent in serving God as need to be: only whereas before he was more forward than was needful, (as Satan will make him believe) and too busy in setting forth the gospel of Christ by all means so far as his calling did permit, now he employeth all his time and care in procuring his own safety, ease, pleasure, wealth and honour, all which he did very much neglect before: yet not by any evil means, but so far forth as a Christian may do lawfully, and with a good conscience. Afterward the same temptation continuing, the love of God and the practice of godliness doth daily decrease, till at length he become after a sort benumbed, dead, & even keycold in matters of religion, giving himself wholly to the seeking and enjoying of worldly pleasures, so as if he looked for no other happiness: whereby it cometh to pass, that his faith and affiance in God doth greatly decay. Thus the Apostle writeth 1. Timo. 5. 11. 12. 1 Tim. 5. 11. 12. That many younger widows did show the decrease of their faith, love, and holiness, by leaving off to minister to the Church as they had done sometimes. And this he plainly affirmeth of Demas, 2 Tim. 4. 10. 2. Timo. 4. 10. That he had forsaken him, and the affairs of the Church, and had embraced this present world. And this may be seen in many Christians, whose faith, love, godliness, and zeal compared at one time with that measure of grace which sometimes appeared in them, will seem to be nothing at all. This kind of decrease happeneth especially in the time of prosperity and of age. For as affliction and misery do strike at the faith of a Christian; so the enjoying of worldly pleasures in the time of prosperity doth diminish the other parts of sanctification by the immoderate and unlawful seeking and using of earthly pleasures. Likewise although this decrease may happen in any part of the life, as hath been declared of the younger widows, yet most commonly it is seen whenas Christians are somewhat grown in years, & have gotten great wisdom and experience in the world (the which doth by little & little steal away the heart of man from God to itself, if great watchfulness and care be not had) and are more linked and wedded to it then younger men, although in all reason they should esteem less of it. This appeareth in the examples of the kings of juda, of whom many did in their age lose their first love of God and of his worship. Thus did Solomon, Rehaboam, Asa, joas, Achasia and Huzzia. Lastly this kind of decrease, although it be not so violent, as is that other which beginneth at faith, yet in this one respect it is more dangerous, namely, because it cannot so soon be amended and repaired. For as it useth to be many years in growing before it come to the full, so it gathereth to itself the strength of many reason, pretences, defences, worldly polices and shifts, by the which a man flattereth himself in that palpable decrease, as if he were in as good an estate as ever he was. So that we may compare the decrease of faith, to a violent fever, the which as it may soon kill a man, so it may soon be amended: but this latter kind is like unto a linger consumption, wherein as a man pineth away by little and little, not on a sudden, but living in it for the space of many years, so he cannot be cured of it but in some long space, because it is so confirmed in all the members of his body. Yet both these kinds of decreases are most fearful conditions, and those, from the which it standeth every Christian in hand daily to desire the Lord for his mercy sake in Christ to deliver him, and rather to take him out of this world being in the state of perfect godliness, then to suffer him to fall so grievously: as no doubt he doth to many of his dear servants. Lastly it may here be asked what is the issue of these great falls, which happen to the faithful, whether they continue in them till death, or else recover their former estate. We answer, that God as he doth for a time humble them under the tyranny of sin, Satan, and their own corrupt flesh, so he doth in his good time, show forth the powerful and mighty virtue of his holy spirit, which all this while lieth lurking in the hearts of the faithful, being in the first moment of their regeneration given unto them, as an unseparable guide and ruler, to bring them through the manifold temptations of Satan and the hinderances of their salvation to the glorious presence of God in heaven. By this means it cometh to pass, that the faithful man doth after long struggling with his enemies, yea after that he hath been a long time in bondage under them, yea clean dead in outward appearance, not only recover his former degree of holiness, but also become more strong in all spiritual graces, 〈◊〉. 40. 29. than he was before, as we read, Es. 40. 29. God will give strength to him that is clean wearied, so that he shall go from strength to strength & renew his age as doth the eagle, he shall bring fourth more fruit in his age, and become more zealous in serving God, than he was at any time before. Yet sometime it pleaseth God to make an end of these spiritual conflicts, not by withdrawing the force of the temptation from the faithful, but by taking them from it, & out of this world, which is the kingdom of sathan, to that state wherein they shall no more be troubled with any such temptation, as may endanger their salvation. So that the faithful do sometimes depart this life, as in the midst of temptation, so in the decrease of holiness. Yet we are not to doubt of their salvation: for he that is once engrafted and united to Christ by a true faith, as all the regenerate are, whether he die in a holy life, or in some sin, whether in repentance or in impenitency, whether in full assurance of faith or in much doubting, yea although he seem to despair of himself, always he dieth in Christ, and therefore in the favour of God and in the state of eternal life. For in the greatest decrease of holiness which can befall to a faithful man, there remaineth some sparks of grace: but especially the love of God, of his glory and of his children will show itself, (and also the root of faith, otherwise perhaps invisible) in the greatest agony or tempest of temptation whatsoever. CHAP. VIII. Of the increase of renewed holiness. AS in the natural birth of man his body cometh into the world not so great and strong as afterward it becometh, but little, weak and impotent: so in the spiritual birth of regeneration, the soul of man is not in the first moment endued with perfection, but with a small measure of renewed holiness, from the which it is to grow and go on forward to a perfect estate. For the first act of regeneration, doth put into the faculties of the soul not the actual habit of spiritual graces, but the seeds and beginning of them, which are continually to be increased by the word and spirit of God. Hence it is, that the new man in the faithful hath his infancy, wherein the graces of gods spirit are as yet in small measure. In the which respect it is compared to a grain of mustard seed, which being at the first the least of all seeds, becometh very great: and to leaven, which at the first is in some one part only of the dough but in time spreadeth itself over the whole lump. Of the increase of renewed holiness. This meanness of spiritual strength appeareth even in the Apostles themselves whom being as yet his disciples and scholars, Christ doth often put in mind of the weakness of their faith joh. 6. 12. joh. 16. 12. I have many things to say unto you, Act. 19 2. but ye can not bear them now. And Act. 19. 2. There were at Ephesus certain believing disciples, who were so weak in knowledge, that they were ignorant of the holy Ghost. Likewise the Apostle writeth to the Corinthians 1. Cor. 3. 1. 2. 1. Cor. 3. 1. 2. That he could not speak unto them, but as unto babes in Christ (not in knowledge, but in practice) and therefore could not give unto them any strong meat, but only milk to drink. Of this weakness in capacity and knowledge, there is mention made, Gall. 4. 19 Gal. 4. 19 Rom. 6. 19 Rom. 6. 19 Hereof cometh weakness in faith. Rom. 14. Rom. 14. And also necessarily the weakness of all the other parts of holiness: wherein no Christian ought to rest as contenting himself with that small measure of grace, but ought rather to be carried forward to perfection. Especially seeing that this state of spiritual infancy is easily overthrown and brought to nothing by the malice of sathan, it being weak, and not able to resist the force of temptation. And therefore although some do abide long in this weak estate and perhaps end their days in it, yet usually God giveth to those who are truly regenerate, a daily increase & a new supply of grace: insomuch that in a competent time they become of ripe age and of perfect strength in Christ. Whereunto a christian is then come, when as he is not destitute of any grace needful for the performance of any christian duty but leadeth a life in every respect holy and unblamable, proceeding from those spiritual graces which have been described in the third Sections of the first and second parts of this treatise. And yet this perfect estate of a christian is not the highest degree of grace, which may be attained in this life: for beside and beyond that measure of grace, which the faithful do ordinarily attain unto, it pleaseth God to endue some of his servants with a more plentiful abundance of all spiritual graces, as he promiseth, Math. 25. 29. That to him that hath, there shall more be given, Math. 25. 29. and he shall have abundance. And it is said of divers in the book of the Acts, that they were full of faith and of the holy ghost. This abundance in the mind is called Plerophoria, a certain and undoubted persuasion, said to be in Abraham Rom. 4. 21. Hereof cometh abundance of faith, Rom. 4. 21. of love, Rom. 5. 3. and 15. 13. and of all graces, Rom. 5. 3. & 15. 13. as 1. Thess. 1. 3. the Apostle mentioneth the work of their faith, 1. These. 1. 3. their laborious love, 2. Thes. 1. 3. and their patiented hope. And 2 Thess. 1. 3. that their faith superaugescit, that is, increaseth above the common and ordinary measure, and that their love did abound accordingly. This abundance of grace is to be seen in the prophets, Apostles, martyrs, and many other of the servants of God, who therefore are made types and patterns for us to imitate and set before our eyes, as lanterns full of light, and as shining and blazing stars, that we might both admire and labour to overtake them in their excellent graces, and especially in their particular virtues. For thus the scripture mentioneth the uprightness of Enoch, who walked with God in all his ways, jam. 5. 11. the patience of job. jam. 5. 11, the faith of Abraham, the meekness of Moses, the courage of josua, the faithfulness of Samuel, the absolute perfection of David being a man according to Gods own heart, the wisdom of Solomon, the zeal of Phinies, josias and many others. Thus Paul mentioneth his own painfulness in preaching the gospel to be far above the labours of the rest of the Apostles. Thus he sayeth, Rom 16. 7. That Andronicus and junia were men notable among the Apostles, Rom. 16. 7. and of Timothy, that none was like to him in faithful labour, and care for the good of the church Philip. 2. 20. Philip. 2. 20. The notes and marks, whereby this abundance may be known, are these; a burning zeal of god's glory, of setting forward his worship and gospel, a vehement hatred of idolatry, and all shadows of superstition, a tender and bountiful love toward the godly, a mind undaunted with any torment, death or misery, a constant course of godliness in all outward changes whatsoever, as the Apostle sayeth of himself, Philip. 4. 13. Philip. 4. 13. That he could want and abound, be full and empty, and that he could do all things: a life free from any gross sin, an extraordinary contempt of all worldly pleasures. Lastly a manner of freedom from being either overcome, or almost tempted by any gross sin. For although the corruption of flesh, and the impudency of Satan who was not ashamed to tempt Christ to commit sin, be so great that no man be he never so holy, may lay away his weapons, and be secure in respect of temptations, yet by the blessing of God and a long practice of all godliness, the faithful come sometimes to such a surpassing strength in grace, that as the courageous horse going into the battle, scorneth the fearful sounds & noise of the trumpets: so this godly man (whereof we speak in this chapter) laugheth at the temptations of Satan, and the enticements of the world yet not presuming on his own strength, but relying himself wholly on the mighty power of the spirit of God. The means of attaining to this high degree of holiness, is to seek it by earnest prayer at the hands of God, from whom only cometh every good and perfect gift. But the means which God useth in giving it, are diverse: some good, some evil in themselves, and therefore not to be used by us: of the first sort are all holy exercises appointed by God, for the begetting & continual increase of grace: to the careful, diligent, long and continual use whereof, God doth often grant this happy success, even as he blesseth the diligent and painful hand with great plenty in temporal things. Of the second sort is the abundance of sin before regeneration, the which it pleaseth God, some time to change into this abundance of grace, as we see that the highest floods follow the lowest ebbs. This God doth to make manifest the great power and efficacy of his spirit in renewing the elect: which is able to bring the greatest measure of holiness, out of the greatest wickedness, as clear light out of palpable darkness. This Christ teacheth us. ●uk. 7. 41. Luk. 7. 41. In the parable of the two debtor, whereof the greater had greater cause and also a greater measure of love. And in the example of the woman, verse: 47. Who loved much, because many sins were forgiven unto her: ●ers. 47. sowhere sin doth abound, there grace aboundeth much more. Yea for this purpose God doth sometimes use the hot fierceness of affections, and the violent disposition of nature, the which as of itself it carrieth a man headlong into the most outrageous sins: so being sanctified by God's spirit, it becometh the whetstone of holiness. Thus was the Apostle Paul, both naturally and spiritually affected: and therefore being an infidel, he was a most superstitious pharisee more than mad in persecuting the church, and becoming a faithful man, passed all others in unquenchable zeal of God's spirit. Lastly as touching this abundance of grace, no man can attain so high a degree of it, as that he may sit down as being at his journey end: but as the greater riches that a man hath the greater is his gain, desire and increase of riches, so the more holiness that any man hath, the more carefully aught, and the more fruitfully may he labour in increasing it. Phil. 3. 13. Brethren saith the Apostle, Phil. 3. 13. I count not that I have attained unto any such perfection: But still I do forget that which is behind, and endevore myself to that which is before: That is, I do not mind that holiness, which I have already received, but do continually think on that, which I do want as yet. CHAP. IX. Of celestial holiness. ALthough we have now gone as far in declaring the renewed holiness of man, as any man can in this world, either in having or in practising it, yet we are not here to rest, as being come to the end of our journey. For if the aforesaid abundance of spiritual graces (which be it never so great, cannot possibly be void of sin) be absolutely the highest degree, Of celestial holiness. this inconvenience, which is in no wise to be admitted, would of necessity follow, that man doth not in regeneration recover as good a state and as great a measure of holiness by the mercy of God in christ, as he had in his first creation, and lost by his own sin in Adam. And therefore we are to go on a little further in this treatise, and in our desire till we come to such an absolute perfection of renewed holiness, as is free from the least spot of sin whatsoever. This perfection may without all question, yea must necessarily be attained unto. For man can not be perfectly happy by enjoying the presence of God, into the which nothing being sinful can enter, as long as he is imperfectly holy. Yet he that seeketh for it in this world, doth no otherwise then if he should labour to find out in some part of the earth, a mine of so pure gold, as is not mixed with earth, base metal, or any manner of dross. And therefore we are with the Apostle 2 Cor. 12. 2 Cor. 12. to think that the grace of God is sufficient for our salvation although it be not altogether free from sin. And as for this angelical purity, it is to be hoped for not in this world, but in heaven where all the faithful shall both in happiness and in holiness be made like to the angels, yet it being revealed in the word of God, may be known of us in this life, yea it being the mark whereat we must aim in this life, although we are not to hope to hit it, it is needful to be known. And lastly it is to be handled in this place, because it is nothing else but the absolute perfection and highest degree of renewed holiness. For as the bodies and the souls of the faithful shallbe the same in the world to come, that they are in this world, so also shall their holiness. Neither can it be otherwise: For God is the same both in earth and in heaven, to day and to morrow, now and for ever. The subjection of the creature to God, and the image of God in the creature is the same at all times in substance, although some particulars, have not so great use in the state of perfect happiness as they had before, to wit, all those the objects whereof, are either future or evil, as namely hope, sorrow, pity, and such other affections: yet these also shall have both place and use in the world to come, although not so great as the other. In the which respect, we may declare this celestial increase of renewed holiness, by comparing it with the created holiness of man's innocent estate, the which cometh very near unto it, and is as a mean betwixt the greatest abundance of holiness which can be had in this life, and this celestial holiness: for as it is greater than the one, so it is less than the other. So that if we would know what is the holiness wherewith the faithful shallbe endued in the world to come, and shall shine as the glorious Angels in heaven, let us have recourse to all the first Sections of the two former parts of this treatise. For all the parts of the holiness of man's first estate as well of his subjection as of his conformity to God belong to his last estate in heaven, wherein man is not exempted from subjection to God, but still remaineth first his subject, and therefore ought to trust and hope in him, yea to fear him, secondly his son, and therefore he ought to reverence, imitate and seek unto him, and so in the other kinds of subjection there declared. Where this is to be noted that of the two kinds of faith, legal and evangelical, handled in the first part of this treatise, not the latter but the former is part of this celestial holiness. For in the life to come, the elect shall be restored to that perfect inherent holiness, wherein Adam was created: by virtue whereof, without any inputed righteousness borrowed from any other, they shall look for happiness, even as the holy Angels do. Likewise for the other part of holiness, which we call the conformity of man to God, we are not to doubt but that the faithful shall in the world to come, have the faculties of mind, memory, will and affections so disposed, as hath been declared. For all these are common to all things which are endued with reason. Now as touching the difference, it is this, celestial holiness is more excellent and exceedeth the other: for as the bodies of the faithful shallbe more glorious, pure, and after a sort spiritual, then was the body of Adam in his innocenceie, as we read 1. Cor. 15. 48. So also shall the faculties of the soul and body be more able, 1 Cor▪ 15 48. ready, & quick in performing their several duties and functions. We shall have more full and certain affiance in him as in our King & be more like to him as to a father, more quick in obeying his commandments, as servants ought to be to their masters; our minds shallbe more capable of knowledge and more enriched with actual knowledge 1 Cor. 13. We shall see God face to face, that is, we shall have familiar conversation in the presence of God & as full & perfect a knowledge of God, ● Cor. 13. of his will, word, actions, and creatures, yea greater than that which man had by his first creation. Likewise the will, although of itself it shallbe as it was before, free either to good or evil, yet it shallbe by the grace of God continually inclined only to good, and preserved from using the natural freedom, in choosing evil. Whereof it cometh, that this celestial holiness is not mutable, and uncertain, as was the created holiness of man, but immutable and the same for ever, and therefore much more excellent. FINIS Read (if thy copy have it otherwise) Pag. 9 lin. 28. would, believe and pag. 30. 2. set the comma before Often. and lin. 3. read former safety. pag. 31. lin. 14. miseries happening in this. pag. 43. 6. in the event. p. 65. 11. they exist. pag. 82. 29. that so he might. pag. 108. 24. when faith faileth. pag. 190. 24. things ●s of beasts. pag. 226. 12. 13. 14. so also in the minds) of men yet their actual knowledge was less or greater as men did give themselves. pa. 303. 9 will for although a carnal man. pag. 314▪ 2. a senseless lump. pag. 315. 11. he createth, & 22. to that only pag. 364. 6. effectual to salvation and▪ 27. of whom.