SOVEREIGN COMFORTS FOR A troubled Conscience. WHEREIN THE SUBTLETIES OF SATAN are discovered, his Reasons and Objections fully answered. AND FURTHER, The truth laid open and manifested, to the great Consolation and strengthening of such as are distressed and afflicted in Mind.  
Written by the late faithful Servant of the Lord Mr. Robert Yarrow.  
And now published for the benefit of such as groaning under the burden of an afflicted Conscience desire Comfort.  MATH. 11.28. 
Come unto me, all ye that labour and are heavy laden, and I will give you rest.  
LONDON, Printed for RALPH ROUNTHWAITE: and are to be sold at his shop in Paul's Churchyard, at the Sign of the Golden Lyon. 1619.   

TO THE RIGHT WORSHIPFUL SIR FRANCIS BARRINGTON Knight and Baronet, my much honoured and worthy friend: And to the no less virtuous than religious Lady, the Lady BARRINGTON his Wife, continuance with increase of happiness here, and eternal happiness hereafter.  
WOrthy Sr. and good Madam, though not as I would, yet as I can, I shall ever be ready to testify my respect and thankfulness for your love and kind favours towards me; whereof till the Lord shall be pleased to give further means, accept (I pray you) this, which as it is a public, so my desire is, it may be a perpetual acknowledgement.  
I present you here with the labours of another, which coming to my hands some few years since, gave me then so good content, that when I restored the original to the owner, it left another same behind it: That not long since, being required at my hands to be sent abroad to the public view, after some consideration thereof had, and the owner to whom it more properly belonged made acquainted therewith: and the original of the Authors own hand-writing commended and committed unto me to that end and purpose, I condescended: And that as for their sakes who groaning under the burden of a troubled spirit, may by the blessing of GOD receive benefit hereby: So likewise and much the rather for yours, to whom I did destinate the same, from the very instant that the request was made.  
Vouchsafe therefore (I pray you) to let it pass into the world, under the TITLE of your NAME, which as it will be a shelter to defend it against the detraction of ill disposed persons; so will it be likewise as an ointment powered out, 
Cant. 1. ●.  yielding a sweet savour to make it pleasing, not so much to the nostrils, as the hearts and minds of the well affected, and more godly sort of Christians.  
And thus commending you to that our good God, 
Act. 20.32.  and to the Word of his Grace, 
Heb. 6.10.  that is not unrighteous to forget your work and labour of love, which ye have showed towards his Name, in that ye have been so far from being ashamed of the Gospel of his Christ, that to the good example of the godly, 
Rom. 1.16.  and the shame of others, ye have professed the same in truth and sincerity, 
Phil. 2.15.  and been blameless and harmless, the Children of God without rebuke, in the mids of a crooked and perverse Nation, among whom ye shine as lights in the world: I take my leave.  
Yours in all due, and Christian respect, john Maunsell.   

To the Christian Reader.  
ALBEIT, good Reader, 
Eccles. 12.12.  the words of Solomon, There is no end of making many books, might never more justly be turned into a complaint, in that the Press did never surfeit so much in that kind, as in these days of ours, yet have I presumed so far upon thy patience, as (in this Scribbling Age) to send forth unto thy view, and consequently of all men, the ensuing Treatise.  
And yet I trust there is so little cause of just exception, either to me, or it, as that thou wilt much rather afford it acceptance, and me thy approbation.  
And that first in regard of the Subject, whereupon though it be true that some others have formerly written, yet were they many more, they might all well be borne: for were they three for one, I should advise the man or woman afflicted in spirit, to provide to have, and to use them all; for the ground of that rule that the Wiseman prescribes in another case, 
Eccles. 11.6.  holds as well in this: In the morning sow thy seed, and in the evening withhold not thy hand: for thou knowest not (saith he) whether shall prosper, either this, or that; or whether both shall be alike good: So I to thee; read others and spare not, yet withhold not thyself from reading this: for thou knowest not whether may yield more comfort to thy distressed soul, either they or this.  
Besides, 
Greenham. Perkins.  for the chiefest of those others that I have observed in that kind, they are annexed to other larger Works, which together are of higher price, then that the purse of every one that is troubled in conscience can reach unto them.  
And next, in regard of the Work itself, which when thou hast perused, I trust thou shalt find, not to be done rawly and slightly, but for the points therein handled, and the matters that it drives at, substantially and sound.  
And now, good Reader, sith I know, that it satisfies thee not to see the work, but thou desirest withal to hear what he was that wrote it; not to trouble thee with any tedious discourse, I will acquaint thee with so much as is requisite for thee to know, and that in few words.  
He was a man for years but young, 
The Author.  cropped off even in the flower of his age, as more fit for heaven then the earth. Whilst he lived, he was generally noted to be a man of very great hope, and to be endued with many excellent parts, as well of grace as nature; whereof to give thee only a taste, he was of a meek spirit, a sober carriage, a discreet behaviour, a sound judgement, and of such uncessant and indefatigable pains as promised (if the Lord had been pleased to spare him life) much good and benefit to the Church of God: And which was the chiefest, and set the crown upon all the rest, he was of a truly sincere, and a right gracious heart; 
joh. 1.17.  A true Nathaniel, an Israelite indeed in whom was no guile.  
Besides (which may in no hand be omitted) he was, 
The Authors own inward afflictions, the first occasion of this Treatise.  and that for a good space, greatly perplexed and troubled in mind with inward afflictions, which (the Lord so disposing it) was the first occasion that moved him to frame this discourse: Of which his conflicts, and the pangs and torments that his poor tender heart endured therein, more sharp and terrible unto him then death, I, and Thou good Reader, and such Others, as being in any measure distressed, as he was, shall make use of these his labours, receive the benefit: for as the Spirit of God makes mention of our blessed Saviour, 
Heb. 2.18.  In that he himself did suffer and was tempted, he is able to secure those that are tempted: So this our Author, in that he was himself afflicted in spirit, and troubled in conscience, through the suggestions of Satan, and the temptations of the Devil, doubtless he was enabled thereby, as well out of his more vigilant and careful observation of Satan's practices, as the sense and feeling of his own extremities, the better to discern and discover his Wiles and Stratagems; neither so alone, but withal to apply unto himself, and to prescribe to others, such comforts and remedies, as out of his own experience he found to yield most ease and help.  
And thus, good Reader, to detain thee no longer from the perusal of the same, beseeching the Lord to bless it unto thee, I cease, and shall ever rest:  
Thine in the Lord jesus. I. M.   

The Contents of the several CHAPTERS.  

CHAP. I. OF the extremities and griefs of a troubled conscience. FOLLY. 1  
CHAP. II. Wherein is contained the principal causes of a troubled conscience. FOLLY. 12  
CHAP. III. Of the second, or Assistant causes of a troubled conscience. FOLLY. 23  
CHAP. FOUR A Cordial against the assault of sin. FOLLY. 28  
CHAP. V Sovereign remedies against the wound of sin. FOLLY. 41  
CHAP. VI Against the assault of the weakness and want of faith. FOLLY. 60  
CHAP. VII. Of special things in man's conversion. FOLLY. 81  
CHAP. VIII. Of another person troubled with the doubt of faith. FOLLY. 101  
CHAP. IX. Against the assault of the weakness of repentance. FOLLY. 123  
CHAP. X. Of the marks of true Repentance. FOLLY. 127  
CHAP. XI. An Admonition to the sorrowful soul. FOLLY. 141  
CHAP. XII. Of loathing of sin, the second mark of repentance. FOLLY. 145  
CHAP. XIII. Of the application of the former things to the comfort of the sorrowful soul. FOLLY. 153  
CHAP. XIIII. How the man disquieted in conscience, should in the same behave himself. FOLLY. 168  
CHAP. XV. Against afflictions and outward events. FOLLY. 188  
CHAP. XVI. Of the first Position, and the Objections against the same. FOLLY. 119  
CHAP. XVII. Satan's objection against the former doctrine answered. FOLLY. 204  
CHAP. XVIII. Of the second Position, and the Objections against the doctrine thereof. FOLLY. 214  
CHAP. XIX. Satan's Objection against necessity of afflictions overthrown. FOLLY. 128  
CHAP. XX. Other Objections of Satan against the former doctrine confuted. FOLLY. 243  
CHAP. XXI. Of the third Position. FOLLY. 251  
CHAP. XXII. Of the fourth Position. FOLLY. 269  
CHAP. XXIII. Of the fift Position. FOLLY. 292  
CHAP. XXIIII. Against the fear of death, and unwillingness to die. FOLLY. 301  
CHAP. XXV. Of the first part of the preparation unto death. FOLLY. 316  
CHAP. XXVI. Of the second part of the preparation unto death. FOLLY. 326  
CHAP. XXVII. Of the preparation concerning the time of sickness and death. FOLLY. 343  
CHAP. XXVIII. That the Elect in time be assured of their Election, and how. FOLLY. 352  
CHAP. XXIX. Of the second Argument whereby the certainty of a man's election is proved. FOLLY. 359  
CHAP. XXX. Of the third Argument whereby the certainty of man's Election is proved. FOLLY. 366  
CHAP. XXXI. Of the Objections against this doctrine of Assurance and knowledge of our Election. FOLLY. 370  
CHAP. XXXII. Of the effects whereby the truth of faith may be known. FOLLY. 379  
CHAP. XXXIII. How the faithful shall know that they have the Spirit of Adoption. FOLLY. 397  
CHAP. XXXIIII. Of the true marks whereby the Spirit of Adoption may be known. FOLLY. 405  
CHAP. XXXV. Of the outward fruits of Regeneration. FOLLY. 415  
CHAP. XXXVI. Of the second Objection. FOLLY. 423    

A SOVEREIGN COMFORT FOR A TROUBLED Conscience.  

CHAP. I.  
Of the extremities and griefs of a troubled conscience.  
INfinite and intolerable for the time, seem the extremities of a troubled and distressed mind, that is thoroughly humbled and abased, by reason of sin: In so much, that were it possible, that all temporal griefs whatsoever, and pains arising from bodily diseases, 
No temporal griefs, like the distresses of a troubled conscience.  might or could be heaped upon one and the self same person, yet would they be found too light to weigh in the balance with these perplexed agonies. For as all rivers run into the sea, and as the man that is indebted, if once he fall into poverty, is so far from comfort, that he hath all his creditors ready to tread and press him down, never ceasing until they have brought him to the jail and prison: So likewise is the troubled mind, 
A troubled mind is a receptacle for all griefs.  a receptacle for all griefs, the enemies thereof, viz. Sin, Satan, Death and Hell, are continually rushing in upon it, and triumphing over it, writ upon writ, to attach this silly troubled conscience, and by force and violence to draw it to the seat of judgement. The multitude of sins do amaze it, and the intolerable weight of judgement, and of the anger of God, do continually affright it. Within, nothing but a most infinite mass and confused Chaos of despairing thoughts, and without, every object is so terrible and full of fears, that all things seem to have joined hands, and given consent to increase his griefs, and add unto his woes and miseries. Great (no doubt) was the grief of the wife of Phineas, who hearing that the Ark of God was taken, 
1. Sam. 4.  Ely her father in law was dead, and Phineas her husband slain, with extremity of anguish fell in travel, and in her pains deceased. And how was David perplexed, when hearing of the death of Absalon, 
2. Sam. 18.33.  he withdrew himself into his chamber, howling out, weeping and saying, O my son Absalon, my son, my son Absalon, would to God I had died for thee, O Absalon, my son, my son? But alas, what is the wife of Phineas? and who is David, that they should be set forth as patterns to express this agony and distress of a troubled soul? The losses from whence these sorrows of Phineas his wife, and King David did rise, are far inferior: and how is it then possible that their dolours should be equal? It is not the loss of the Ark of God, that troubleth them; but the loss of heaven, and of all the joys prepared for Gods elect children: Not the death of Ely, but the departure of God himself, in whose presence is the fullness of joy, 
Psal. 16.11.  and at whose right hand are pleasures for evermore. They see him frown, which was sometime favourable, him terrible, from whom they received comfort, and him a judge, who sometime was a loving Father. It is not the death of Phineas an earthly husband, but the loss of Christ the Spiritual Spouse, even that jesus which saveth his people from their sins, and is the only Mediator betwixt God and man.. Neither is it the death of Absalon a son, but of a soul, than the which, what can be to a man more precious? No marvel then if it sometime far with these, as it doth with persons lunatic. For what is it, that the terror of God's eternal wrath and judgement (except God's Spirit do assist) cannot put out of frame and order? 
1. Reg. 21.  How was Ahab humbled, when he heard the judgements of God denounced by the Prophet Eliah? 
Dan. 5.6.  How did Belshazzar quake and tremble, when he saw the handwriting on the wall? his countenance was changed, his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. How was Foelix terrified, 
Act. 24.26.  even with the hearing of Paul disputing of righteousness, and temperance, and the judgement to come? And how was judas the traitor also distressed in mind, when in despair most desperately he hanged himself? Let it not seem marvelous unto you, that I thus couple the disquieted soul, with those, who in the Scriptures have been accounted castaways. For during these extremities, it doth no better judge and esteem of itself. For the time, it seemeth to be in his own conceit and judgement, no better than a reprobate, one alienated and exiled from grace, a firebrand of Hell, and fuel appointed to destruction. Insomuch that oftentimes he crieth out in most lamentable and woeful manner, that he is nothing else but a damned creature: Nay with some, and that full of this malady, doth grow so extreme and terrible, that their soul chooseth rather to be strangled, 
Job 7.15.  then to be in their bones: whose grief seemeth by so much the more desperate and fearful, by how much more for the time they seem to be deprived of comfort. 
One troubled with the consideration of his sin, compared to a sick man.  For as it is with the sick man, that is even at death's door, and brought (as it were) to the edge of the grave, his weak stomach is neither able to receive nor retain the food ministered unto him, but either it riseth at the sight thereof, as ready to refuse it: or else having received it, casteth it up again, as altogether unable to digest it: Even so it is with the soul that is sick with sin, set before it out of the Word of God, the Food of eternal life, either his stomach riseth at it, and will not receive it, saying that these things appertain not to him; Or else if he hear thee, for a time as seeming to have received it into the bowels of his soul, yet not long, but the stomach of his soul beginneth again to wamble in him, and the courses of his despairing thoughts returning unto their sit again, he is oftentimes more distressed then before, and in fine vomiteth it up again, and falleth to his wont agonies. So that as it is with the man that is wounded, 
And to one that hath some wound or impostume, etc.  or hath a sore impostume (though he be in great extremity) is so fearful to have his malady to be touched, that if the Chirurgeon do but move his hand unto it, though with intent to ease & cure him: yet he draweth back and crieth out, 
Mat. 8.28.  choosing rather to continue in his grief, then to let his sore be lanced; And, 
And to the two possessed with Devils that our Saviour cured.  as it was with the two possessed with Devils, of whom we read in the Gospel, that when jesus came near unto them, they cried out, not tolerating that he should approach unto them: So he that thus is wounded and infected with the botch of sin, if a man go about to apply some thing to heal his sores, and cure his corrupted maladies, will cry out, Oh he cannot bear it, he fleeth from it. Offer Christ unto him, and present unto him jesus ready to deliver him, and rid him from the hands of sin and Satan, he cannot tolerate to look upon him, than he crieth out as one possessed, Who art thou? and, 
Verse 29.  What have I to do with thee. O jesus, the Son of the living God? art thou come to torment me before the time? Speak unto him of mercy, 
He is not for the time capable of comfort.  and tell him of the sweet balsamum & oil of grace, lay before him the covenants of compassion, and preach unto him of that sweet confection and sovereign medicine of the blood of Christ, to heal the sting, and close up the festered wounds of sin; this is to trouble the sore, and to renew the grief. Out of this flower he sucketh poison: this maketh his bile to run, and this forceth his wounds to gape more wide. For his despairing heart, not tolerating to apply these comforts to itself, maketh them an occasion of further torments. Oh (saith he) indeed these and these are the joys that appertain to the righteous; thus and thus should I have had ease, and found comfort unto my soul, had I been one of God's Elect, and had my portion been amongst his chosen: but I, alas, a miserable, sinful, and condemned creature, am cast from the comfortable presence of my God, and deprived of all his mercies. Tell him of judgement; this is intolerable, it maketh his soul that is already weak and wearisome, to shudder and shake in pieces, it stretcheth him upon the rack of all extremities, it pierceth as a sword, into his distressed heart, and as a violent fire, it vehemently burneth in his bowels. Then sighing out his sorrow, and roaring out the extremities of his grief and miseries, as though already he felt the horror of the hand of God, and the dregs of wrath and anger to have begun to drop upon him, he seemeth to himself as one abased unto hell, & past all recovery. Hereupon often also he breaketh out into these and such like outcries, 
His outcries and woeful complaints.  and woeful complaints and groan: How sinful a wretch, and cursed a caitiff am I? How carelessly have I lived? and how dissolutely have I spent my time? Had I been but a beast of the field, than had my case been better; for then together with my life, my miseries should have had an end: then should I have perished and been at rest; then should my days of trouble have had a dated time, and the years of grief would soon have been expired. Then should I not thus have been a mark for God to shoot at, and a butt wherein to stick his arrows of displeasure. Then should I not have been terrified with the fear of judgement, nor have felt the burden of my sins irremissable, thus pressing me down to the pit of hell. Cursed be the time wherein I first was borne, and the hour wherein first I saw the light; let darkness cover it as a curtain, let the sun withdraw his light; fill it with abundance of terrors, and let the shadow of death rest upon it. Woe, woe is me that ever I was borne! why was I brought out of the womb? and why perished I not, that no eye had seen me? why was I not so as though I had not been? And why was I not brought from the womb to the grave? Cursed ever and before I was, ordained unto wrath, borne in iniquity, living in hypocrisy, dying in misery, and damned for ever.  
But why do I thus strive to open and unfold the greatness of these extremities? For were their grief weighed, and their miseries laid together in the balance, it would be heavier than the sand of the sea.  
Were I able to conceive them, as others sometime feel them, and to think them, as others often find them in themselves, yet could I never sufficiently describe them. Well I may in some sort touch them, but they only can sound the depth, and reach the bottom of these extremities, which have sometimes tasted, and in some measure felt the bitterness of this gall and wormwood.  
Notwithstanding, as by the outward appearance of the wound, the inward pains may be conjectured, and by the external struggle, we may guess the internal conflicts: 
The greatness of these extremities discerned in part by the effects  so likewise by the effects that come from the sorrow of sin appearing outwardly in the body, we may in some sort learn how great that grief and anguish is, that possesseth the heart within. For besides the plaints before set down, he oftentimes bedeweth his face with tears and weeping: The body also oftentimes waxeth lean and wan, fretteth away and wasteth, as pained with some grievous and consuming sickness; not unlike (as touching the outward appearance) to those pangs which David, a man after Gods own heart, did feel in himself, crying out and saying, 
Psal. 6.6. Psal. 38.3.  I fainted in my mourning, Psal. 6.6. There is nothing sound in my flesh, because of thine anger, neither is there rest in my bones, by reason of my sins. My reins are full of burning, and there is nothing sound in my flesh; I am weakened and sore broken, I rear for the very grief of mine heart. And again, My heart panteth, my strength faileth me, and the light of mine eyes, even they are not mine own.   

CHAP. II.  
The principal causes of a troubled conscience.  
THe causes of these griefs, 
1 Cause,  some inconsiderately have referred unto melancholy: 
Is the sight of sin.  whereas indeed it is nothing else but sin. For experience teacheth, that this is a passion happening oftentimes to those, which by the disposition of their bodies, are for the most part free from melancholy, though many times, I also grant, that melancholy pastions are joined and do concur with it. Was it melancholy, think you, 
Mat. 26.75.  that made Peter so suddenly to single out himself from the rabble of the high Priests servants, and sobbing full of heaviness, to utter out the bitterness of his grief with tears? Shall we think of David, that when he was taken and troubled with like perplexities, that the same did proceed and come of melancholy? Nay, the Prophet confesseth and telleth us plainly, that it was sin, Psal. 38.3. Psal. 51.3. And therefore prayeth earnestly unto the Lord, 
Psal. 38.3. Psal. 51.9.  to hide his face from his sins, and to put away all the iniquities of him, the same Prophet David, Psal. 51.9. This, I mean this sin, is it that maketh the heart to mourn, and the inward parts to fret and burn with grief. This is it that causeth the broken soul to breath out so many sighing plaints, and to be ready to swoon and burst in sunder with so many fearful and despairing thoughts. For while he sitteth so severe a judge upon himself, and while he prieth so narrowly, nay, too too narrowly into the disordered course and manner of his life, laying the trial of his deeds to the touchstone of the Law of God, and weighing altogether in the balance with God, his denounced judgements: he thinketh every word a sentence, every threat a thrave of judgements, and every period to contain in it an exceeding mass and hell of miseries and woes. This pricketh his heart in such sort, that he knoweth not what to do, and maketh him to cry with Paul (though not with the like hope) O wretched man that I am, 
Rom. 7.24.  who shall deliver me from this body of sin and death?  
Unto this sight of sin is added the weakness, 
2. The second cause is the weakness or want of faith.  and many times the want of faith. For when they see and remember the sweet and comfortable promises of grace and mercy, contained in the Gospel, when they call to mind that precious medicine, and sovereign confection of the blood of Christ, able to heal up the most pestilent sores, and to cure the most contagious and deadly wounds of sin: And withal looking into themselves, and finding there a defect and want to receive, and apply the same unto themselves, be they never so sweet and precious, because they have not faith, which is the only hand to retain and hold them; they are more distressed, and affrighted, then if they never heard or thought upon them. Insomuch, that as Satan is ready, always to cast something in their way, thereby to further them in the way of desperation: so are they as ready, so soon as it shall be offered, to catch it, and accept it at his hands. And therefore, never thinking of God's order and course of calling, which is in some sooner, in some later, and not alike in all, because they feel not the present working of the Spirit within them, and the pulse of faith, to move and beat in their hearts; they stick not peremptorily, and without exception to conclude upon themselves, saying, I have no faith, I cannot believe, and therefore I cannot be saved, my sins cannot be pardoned, I am but a reprobate and a damned castaway. So that this motion is not only found in such as have an utter defect and want of faith: but also oftentimes in those which have a faith, who although (as I have said) they have a faith in deed, yet it is but a weak and a faint faith, and such an one, as for infirmity is not able to move and stir itself.  
For as the man that is in a swoon, 
Such whose faith is weak, compared to a man in a swoon.  or he whose parts are benumbed with some extreme cold, or sudden stroke, though there be a life still remaining in them: yet such is their infirmity, that they seem as dead, and are unable to perform the functions that belong unto a living body: even so this faith, though in truth it be a faith, and hath a life in it, yet it is so benumbed with the chilling cold of sin, and astonished with the stroke of our natural imperfections, that it seemeth to be dead, and utterly void of vital motion. So that sin, unto this weak and wavering soul, is even as meat is oftentimes to him that surfeteth. He eateth it with delight, and taketh pleasure in it: yet when his stomach cometh to digest and work upon it, the strength of nature, being not able to overcome the abundance of unconcocted humours, the whole body is sick and weakened in every part and faculty: So the soul that is glutted and somewhat overlaid with sin, though concerning the outward man, he took delight and pleasure in it, yet when it cometh to be received into the inward man and stomach of his soul, (that is) when by due meditation he beginneth to work and chew upon it; such is the want of spiritual heat, and such is the weakness of his faith, that being not able to suppress the surcharging terrors of wrath and judgement that proceed therefrom, by reason of the Law of God, he beginneth many times to be sick with sorrow, than the heart is troubled, and every part beginneth to droop and faint, by reason of this despairing crudity and sinful sickness of the soul.  
For proof hereof, we have divers examples in the Book of God. 
Faith not at all times alike strong in the worthiest of the Saints. Psal. 38.  David, no doubt, had a faith, yet such sometimes was the weakness of it, that when he came to the ruminating and remembrance of his sins, he fell into great extremities, as it appeareth in the thirty eight Psalm. Peter also had a faith, and yet when by weakness and frailty, he had so lied, sworn & forsworn himself, against his Master, how bitterly was he perplexed within himself? And Paul, a sanctified and selected vessel, when he considered the doubtful conflict betwixt the law of his members and of his mind, and seeing how he was led captive unto sin, his faith so much relented, that standing as one amazed, not knowing what to do, he cried out, 
Rom. 7.24.  Oh wretched man that I am, who shall deliver me from the body of this death? Now if the case were thus with these persons, & many other such, which were so highly in the favour of God, so famous in the Church, and endued with such an extraordinary measure and gift of faith, (as otherwise by their doings appeareth) that sometime the exceeding surges of their faith, did fall unto so low an ebb in the sight of sin: How can the weakling choose but be greatly cumbered & distressed, through the weakness and imperfection of his faith?  
The which sort of men, 
Strong Christians do seldom grow to so great extremities as weak, but their minds are much disordered and disquicted.  though they do not always grow to such extremities, as did the former, which through want of faith would peremptorily conclude their own damnation: yet is their mind for the most part disordered and out of frame, having continually some wavering thoughts within them, which continually vex and wring their souls. For though when they see, and know their sins, the fumes of their smoking faith not utterly extinct, ascending up, will not seffer them to say, without exception, that they are castaways: yet can they not, on the other side, for the time be certified and assured of their life and safety, but stand as doubtful and in suspense betwixt them both. Which their wavering doubtfulness, by how much they consider it to be contrary and repugnant unto Faith; by so much they are the more in mind troubled and distressed. Insomuch that many times, they are the rather given to judge the worst of themselves: And the suspicion of death and condemnaetion seemeth utterly to quell and overcome the hope of life and salvation. In which estate, if happily, at any time they fall to exact censuring and judging of their lives, according to the precise rule and justice of the Law of God: it is a matter of no great difficulty to lead them on, from step to step, to the furthest point of Christian extremities. I call them Christian extremities, not for that it doth beseem the profession of a Christian thus to doubt, which is only stayed in truth of Faith: But I therefore call them Christian, because they are such as may be had, without the loss of Christ, and finally fall from grace, far in very deed differing from the unrecoverable estates of reprobates: because that these extremities notwithstanding, a man may still be a vessel of mercy, the chosen servant of God, and an undoubted Christian.  
The third thing which thus fretteth and disturbeth the broken Conscience, 
3 The third cause is, the want and weakness of repentance.  is the want and weakness of repentance, when as either it findeth not in itself, such a loathing and detestation of sin as is required: or such a readiness and willingness unto virtue and godliness as he would and wisheth. For whiles such an one looketh upon the weakness of his nature, that is inclined to sin, 
Rom. 7.23.  while he seethe the Law of his members, much rebelling, and oftentimes prevailing against the Law of his mind: And while he considereth himself to be backward unto Prayer, and other such godly exercises, as may tend to the service and honour of God: Or, at least, not to have so great delight and pleasure in them as is required, and as oftentimes he findeth and seethe to have been in other the true servants of God: than not only in regard of his sins, and sinful life already passed, but also in consideration of this his present state, he groweth to a great mislike, and severe censuring of himself.  
And thus, or in some such like sort he reasoneth within himself, saying; If I were the Child of God, 
The weak Christians manner of accusing and condemning himself.  if I were one of his servants, had I tasted of his Spirit, which is the earnest penny of salutation; then surely I should find myself more affected and better minded unto goodness, I should then be repentant for my sins, and loath and detest my former wickedness, I should then more delight in goodness and godliness than I do. But now (alas) I see I am a silly and sinful castaway, in whom abideth no goodness, and therefore I am an enemy to God, and reprobated from grace and mercy. Thus whether they consider their life past, or present, view and behold themselves either within or without, still Satan, that subtle Serpent and roaring Lion, is ready to trump something in their way, whereby to make them stumble and fall. 
Weak Christians resembled to little children, or men weakened by sickness.  By which his doings, no marvel though many times he much prevaileth.  
Now these weak Christians are like the little child that hath learned but of late to go, or resemble those, that have been greatly weakened with some continual and excessive sickness, who being newly come abroad, by reason of their great infirmity are not able to make a steadfast step, but are ready to stumble in the plainest path: So these either babes in faith, and such as are but newly entered to walk in Christ, or else weakened greatly with the continual and dangerous assaults of sin and Satan, are not able to overstryde these stumbling blocks of temptations, which by the enemy are continually cast in their way.   

CHAP. III.  
Of the second or assistant causes of a troubled Conscience.  
BEsides the aforesaid principal and inherent causes, 
Other means whereby the extremities of a troubled Conscience are increased.  there are also some outward and assistant motives, to the furtherance of these extremities, as poverty, misery, bodily sickness, enemies, loss of friends, evil success in matters and affairs pertaining to the world and such like. For as he that hath a grievous sore or swelling, is pained with every touch and external handling, yet the principal cause of both are the corrupted humours that are within: Even so these outward accidents in the world, that come unto them, may make this inward grief of conference to throb and bite the more, and yet the former causes are, as it were, the rcot and fountain from whence it chiefly cometh. For let the sight and horror of their sins be removed from them, let them have a lively faith to work within them, and let them see and feel the work of true repentance, and fruits of regeneration to have settled & taken root within them, and then be their poverty never so great, their miseries never so many, their extremities never so infinite: yet they can brook them all with patience, and pass them over in peace of conscience, sleeping even in quietness and safety, as it were with jonas in the sides of the ship, in the midst of most turbulent and raging tempests. But if these be wanting, than every one of the aforenamed accidents, is as a River continually streaming in, to the increase & fúrtherance of their grief and miseries: And that after a double sort. For either they are precedent and going before the sight of sin: or else subsequent and following after it.  
In the first manner, that is, as they be forerunners and precedent, 
Precedent accidents causing grief.  they be as motive means to the breeding and bringing forth of the former extremities. For as when we feel any part about us, in our bodies, to be sick and out of order, we straightway have recourse and run to the help of physic, that thereby we may see and know, what the state and constitution of our body is: so likewise, if at any time we find ourselves afflicted and crossed with any sinister events, that is, either infirmity of body, loss of friends, loss of goods, or any such like; it maketh us to look and pry into ourselves, and presenteth our sins, and mustereth them, as it were in our sight and memory, which while the weakling in faith doth too intentively weigh and think upon, he is pressed down, being utterly broken and amazed under the heavy and intolerable burden of his transgressions. 
2. Chron. 33.12.  Example hereof we have in Manasses, who by afflictions and miseries was brought to the sight and knowledgement of his sins and wickednesses. In like manner David also, sometimes by bodily sickness and infirmity; sometimes by molestation of his Adversaries, and sometime by the treachery of his dissembling Friends, was brought to the consideration and inward mourning under the horror of his sins, as may be easily gathered out of the sixth, the thirty one, and the thirty eight Psalms at large.  
Secondly, these external accidents attend upon the troubled conscience, 
Subsequent accidents increasing grief.  as sequents following upon the same. And in this sort they concur and come as helps and furtherances to to the increase and setting forwards of the inward grief already begun and hatched in the breast of the  Christian. For as the Spider, out of what flower so ever he sucketh nourishment, be it never so sweet and precious, converteth all to poison: So he which thus despaireth under sin, what things soever come unto him, although in themselves never so great Arguments of the love of God, if they were rightly construed; yet he turneth all another way, and applieth them to the worst that may be.  
And hereupon it is, 
They turn all to the worst against themselves.  that they can read or hear of no place of Scripture, wherein the flourishing estate of God's children is described, but straightway they begin to gather upon it. Lo, say they, thus and thus the Lord hath promised, that it shallbe with the righteous, thus they shall prosper and flourish which are his servants and beloved of him: and therefore I see and know that I am none of his. If contrariwise they hear of any of the ungodly, that have been punished and afflicted for their sins, or of any threatenings denounced against the wicked, they are ready straightway to thrust themselves into the number of such ungodly ones, and bold to affirm those denounced plagues to be due unto them. Thus (alas) these poor souls are dim-sighted, as was Father Isaac; and therefore they think, if jacob be but only clad with Esau's garment, that surely & out of all question he must be Esau. And because that God maketh them, in some measure, to taste of his correcting hand, and that sometimes even in those things, which he threateneth and denounceth against the wicked, that therefore out of question, they are in the number of those that are reprobated and rejected of him. A slender reason (doubtless) to persuade (as by God his grace shall after appear) but a far more subtle Satan, that by such wily practices seeketh to subvert and overthrow the simple.   

CHAP. FOUR  
A cordial against the assault of sin.  
AS we have hitherto found the agonies to be so great, and the causes to be so divers and different, from whence proceedeth the grief and anguish of a distressed soul: so let us now likewise see what simples we can find in the Garden of our God, which is the Scriptures, and what suppling and sweet confection is to be had in the storehouse and treasury of his eternal grace and mercy, to heal the sores, and to close up the gasping wounds of these festered and corrupted maladies.  
Wherein first we must consider, 
Disquiet of conscience arising from sin, before it be committed.  that the disquiet of conscience, arising from sin, falleth out either before or after the sin committed. Before, as when Satan tempteth and persuadeth unto any great and notorious sin, whereat the very conscience doth shake and tremble, as Adultery, Fornitation, Murder of ourselves, or of some other our dearest and nearest friends. For these temptations have befallen many, but yet in divers sorts.  
For to some they have fallen mediately, 
Temptations befalling some mediately.  by the interposing some things before, whereby a man may be alured to committing of such sin. As unto Adultery and Fornication, there is many times the sight of some thing that may allure unto lust.  
In murder the consideration of some precedent injury, etc. And sometime they fall immediately, 
Others, immediately.  when Satan without these things useth an immediate temptation to the very act itself, and therefore oftentimes he dealeth with many (as I have found by experience) to murder and make away themselves, their dearest and nearest friends, having no cause at all of injury to move and incite them unto it. Which later sort is the more terrible and full of fear and quaking agonies; by how much it findeth nothing but only the terror and ugly shape of sin to contemplate, and for the strangeness thereof might seem a thing impossible to befall any, were it not, that the age and time wherein we live, had ministered unto us many fearful and lamentable experiences hereof. In the first it is not so: For they for the most part, looking upon the mediate incitements, whiles the violence of their corrupted nature doth carry & drive them on, as a mighty tempest, and like a raging stream, they seem for the present to feel no touch at all of the terror of their sin and wickedness. And yet in this kind of temptation, I must needs grant, that there are many that find no little horror and disquiet in themselves. These are such, as for the most part have striven and laboured heretofore against the same sin: but now finding the same corruption more stirring in them, and little or nothing qualified, (against which notwithstanding they have often laboured through long and earnest suits) it breedeth no small disquietness in their doubtful souls. Against these two sorts of assaults, being so like of nature, as being only differing in the manner of the temptation, and measure of their grief and trouble, one and the self-same remedy will serve indifferently to be applied: Intending withal by the way, for further satisfaction of either part, to interpose such several exceptions as either of them may allege, in respect of some proper and peculiar circumstance arising in the manner, time, course, and measure of the assaults.  
First therefore, 
The afflicted are to consider, with whom they have to deal, to wit, Satan.  whosoever thou art, that art thus afflicted, thou must remember, with whom thou hast to deal, and that is Satan. Secondly, where; and that is in the World. As for Satan that thus doth solicit and tempt thee unto sin, it cannot seem strange unto thee, if thou well consider it; for he was never, either negligent or shamefaced in his business, were it never so bad and impious, which he taketh in hand. He doth know his time is but short, and therefore he bestirreth himself the more. He seethe that virtue and godliness stand not with his gain: but wickedness and sin is that which is most suitable to his profession. He is, and always was, and shall be enemy to Christ and his Kingdom; knowing that where Christ hath the soucraintie, he must suffer exile. And therefore as he tendereth his state & kingdom, so he will be ever careful to erect & set up that shall be most advantage for the same.  
Again, 
And likewise where they are, to wit, in the world.  thou must remember that thou art in the world, the very black and bloody field, where Satan fights his combats, & lays his continual trains and Canvasadoes: and therefore do not think that thou shalt be freed, and scape clear away without any encounters. It is impossible that thou shouldest. He assaulted Eve in Paradise: 
Gen. 3. Math 4. Luke 4.  He found out and tempted Christ in the Wilderness: and thinkest thou that he cannot easily find thee also out in the world?  
Object. Ob. But why (sayst thou) doth God suffer me in so great a measure to be assaulted? were ever any of the servants of God so tempted, to commit so great and so grievous a sin as I?  
Answ. Answ. Yea, no doubt, infinite and exceeding many; some to Adultery, some to Gluttony and Drunkenness, some to perjury, some to theft, & yet no doubt, they continued still the elect and chosen of the Lord. Nay, not only this, but mark it well, & thou shalt find, even in thine own temptation: a sure argument of the exceeding mercy of thy God, which hath not been so far extended unto many his dear and chosen children, as unto thee. He suffered Eve first, 
Gen. 3. Gen. 19  and then Adam in Paradise not only to be tempted, but to yield also unto the temptation. 
2. Sam. 11.  Lot and David were not only assaulted, but also overcome: 
Acts 9  Paul not only egged on, but actually performed villainies against the Children of God: 
Math. 26.  Peter was brought to commit the very act in flat denial of his Master: Many Christians by the frailty of nature, not only tempted and persuaded, but have often yielded so far therein, that they have fallen many times from profession of Christ, unto Paganism & open Idolatry. Now God, though he might, yet he hath not dealt so with thee. But notwithstanding thy great and many temptations, wherewith thou hast been assaulted, yet he continueth his grace and mercy towards thee, in not giving thee up so far, as that thou shouldest, as yet yield unto these allurements of the subtle Serpent, that ancient enemy of man. Yea, and if thou couldst look with as quick an eye, and as sharp a sight, into the mercies of God, as thou canst into thine own and present miseries: I doubt not, but thou wouldst be even forced to confess his exceeding Love and favour towards thee, which he hath for a time denied and not imparted unto others. Seest thou not, how he suffereth many to lie wallowing in sin without remorse or feeling; having even feared consciences, hearts brawned, and as hard as the adamant, taking pleasure and delight in sin? Seest thou not how they suck up sin like water, and how wanton they sport and pastime themselves, in swallowing the poisonful Hen-bane of their own confusion? Dost thou not see how many, most wickedly do pastime themselves, in Gluttony, Drunkenness, Witchcrafts, Sorceries, Adulteries, Perjuries, Murders, Rapines, Thefts, and such like filthy and damnable abominations, without any sense or feeling of the horror of so great a sin? How far more happy than is thine estate, to whom God hath given a fear and dread of sin, a sorrowing heart even beforehand, to consider, that thou shouldest be thus enticed to such a grievous wickedness. Thou tremblest to commit it, thou quakest to think upon it, and art even amazed, at the very motion of such an horrible and fearful fact. Thou art priest and ready to pray, and wishest with all thine heart to be delivered from it. Thou strivest, and yet feeling thine own infirmities, thou beginnest to doubt thy fall; and therefore criest and cravest for help, at the hand of God, sorrowing and mourning within thyself, to think that he should so far forsake thee, as in this assault to suffer Satan, to have and make his prey upon thee. Oh blessed combat! that thus doth strive in subduing sin. Oh happy soul! that is thus disquieted at the ugly shape of such an hideous Monster, namely sin.  
Object. But thou sayest, Was ever any thus fearfully assaulted, to kill himself, as I am?  
Answ. God, in stead of fear, might have given thee a desperate and hardy resolution, as he did to Pharaoh, to yield to such temptations. He might, in stead of sorrow, have given thee a pleasure in thy wickedness; as unto Nero, julian and others. For this cogitation of the horror of sin, he might have blinded thine eyes, and suddenly have given thee up to lay violent and bloody hands upon thyself, as he did to Saul, judas, and Achitophel. He might have suffered Satan to have sugared over his bait of sin, with some sweet allurements, to make thee the sooner to accept, and the better to like it: But he hath rather presented it before thee, in such a ghastly look, that thou mightest be the more terrified, and tremble to commit it.  
Wherefore thou must needs think and persuade thyself, that God hath a watchful care over thee, in that he hath thus put his hook into Satan's nostrils; hath so bridled and restrained him, that he could not prevail against thee so far as he desired. Remember that Satan is not called an old and subtle Serpent for nought.  
And if this were the worst and most dangerous temptation of all others, as thou supposest: Dost thou think, that Satan would so seldom use it? It were no policy in the Devil, to neglect this course so much, and to take a quite contrary, if he saw that this were most behoveful for his state and kingdom. He knoweth by long practice and daily experience, that it more availeth him, (especially with those which have some touch and feel of sin) to present vice: not as a vice, but as a virtue: not as hurting, but as helping: not horrible and ugly to breed a terror, but sweet and pleasant to bring delight to men. And therefore he doth as did judith, 
Judith 10.3, 4.  when she went to deceive Holophernes, he trimmeth up and decketh himself, as though he came in courtesy to counsel, not in cruelty to murder and kill. Then he will not be a Devil, but a Saint; not a fiend of hell and darkness, but an Angel of light. He will say (as sometime he taught his Scholar judas) All Hail with Kisses, as though he meant least harm; when indeed he intendeth the greatest hurt and mischief Perhaps if Satan had cunningly crept in upon thee; as he did upon Lot, David, and many others, thou wouldst not so soon have disliked it, thou wouldst never have been so quickly terrified and appalled with it. It would have been an easy matter, for this subtle tempter to have brought thee to his lure, and to have won thee to follow the vanity of his enticements. But it is not so with thee. Which if thou do well consider, thou hast no cause to be dismayed in heart for the grievousness of such a temptation; neither yet to fear or misdoubt the favour of thy God, but thou hast rather cause to be thankful, to fall down, adore, and wonder at the mighty power and exceeding grace and mercy of thy heavenly Father, that hath not given thee up unto the will of Satan, nor suffered him to use and practise his subtle and deceitful trains against thee: but viewing and considering thy frailty and infirmity, that wast to encounter with so great, so mighty, and so strong an Adversary, hath chained him up, and as it were tied his hands, and cut him short of his purpose, permitting him none other kind of fight against thee, but such as through Gods working should be most for thine advantage. But thou standest upon examples. Who is it, sayest thou, that was ever tempted in this manner, to kill himself? Although besides some already showed, many examples may be brought in this case: yet for brevities cause let one suffice, which for the worthiness and excellency of the person against whom Satan used this manner of temptation, may very well serve for all. Recall to mind, I pray thee, how Satan tempted even our Saviour jesus Christ, and tell, me what is meant by this, 
Math. 4.6.  that he would have Christ wilfully to cast himself down headlong from the pinnacle of the Temple. Howsoever he smeared his temptation over, with the Scriptures falsely alleged and applied: yet the drift of Satan, no doubt, was, that Christ should have killed and wilfully cast away himself. Seeing then that He which was most holy, most perfect, and pure, unto whom all things in heaven, in earth, and in places under the earth do bend and bow the knees, was in this manner, and with such a temptation assaulted and set upon by the Adversary: Let it not seem strange unto thee, a creature so weak, so sinful, so unholy, imperfect and impure, to taste of the same cup, whereof thy Master jesus Christ hath before tasted: But rather apply and endeavour thyself, by such means as Christ hath used in his own person, and left unto thee and all his in such causes to be followed, to withstand Satan in his devilish purpose, and that is, by the power and force of the Scriptures.   

CHAP. V.  
Sovereign remedy against the wound of sin.  
TO come now again to that which in the beginning of the last chapter I preposed and promised, and to turn my speech to the wounded soul, and to apply myself to the ease and comfort of this distressed conscience; it is to be noted, that the first and principal mean to stint the blood, and to stay the course of these distilling wounds of the afflicted soul, is the sufficiency of that eternal mercy, and everlasting grace of God our Saviour. For maugre the continual influence of thy doubting and despairing thoughts, in despite of sin and conquest of the Devil, that seeketh continually to cross out mercy with the black and fearful coal of judgement, thou art to be persuaded and fully assured, that although thy sins, in number be as the stars of heaven, and the sands upon the seashore, which are innumerable, although they be in quality like to crimson, and as red as scarlet; 
Esay 1.18.  yet can they not overreach the compass of God's exceeding mercy and compassion: 
Godsmercy is greater than the vilest sin.  The tide whereof is continually so fluent and abundant of such virtue and power, that it not only overrunneth all, but also rinseth, purifieth and purgeth all and every the filthy and contagious stains thereof, and that in such perfection, that it maketh us to be clean & white as wool, & as white, nay whiter than the snow.  
Thou therefore that obiectest and sayest, thy sins are so excessive and out of measure grievous, that there is for thee no hope nor means of mercy to be looked for; tell me I pray thee, art thou so notorious and great a sinner, that none of all the Elect and chosen of God could ever match or equal thee? Art thou worse than Noah, 
Gen. 9.29.  which was drunken and lay uncovered in his Tent? Art thou worse than Abraham, 
Josh. 24.2.  which had been an Idolater for the space of many years? Worse than David, 
2. Sam. 11.  which was culpable and guilty both of murder and adultery? Art thou worse than Manasses, whose unwonted Paganism and beastly abominations, are registered & recorded to the view of all posterities? Hast thou committed greater sins than Peter, who most falsely did swear, forswear, curse and ban himself in denial of his Master? Canst thou match with Paul, which was a cruel persecutor of the Church of God? Or with Mary Magdalen, which was possessed with seven devils, who for her filthy and outrageous living, was notoriously marked for a sinner? And yet all these, no doubt, their grievous sins notwithstanding, were elected vessels, ordained unto life, and received unto mercy. Call to mind, to thy consolation and comfort, the tender bowels and bleeding heart of mercy, which shined in our Saviour jesus Christ, unto those graceless and hardhearted jews, which having preferred Barrabas a murderer, shamefully handled, condemned and most villainously crucified the very King of life, and Lord of glory: Who, while the wound was but fresh and bleeding, and when as yet the spear was scarcely washed, wherewith his body was pierced: began to bleed again afresh within himself, even with tears of love, and to rinse away the stains of blood, with the distilling drops of mercy, being ready to receive them into the reach of his compassion, to cast their sins behind him, and to bury them in the grave of darkness and oblivion, that thus of late had so disgraced him with such exceeding contumelies. O graceless jews, that thus became ungrateful unto their true Messiah! but O thrice more loving jesus, that was so ready to forgive so heinous an offence! The slanderous perjuries of false suborned witnesses, his being spitefully spitted on, the reproachful reed put into his hand as a scornful sceptre, the purple rob, in disgrace of royalty, the crown of thorns, in contumely of his state and dignity, the fists that buffeted him, the whip wherewith he was scourged, the clamorous tongues crying to have him crucified, the cursed cross whereon he was hanged, the nails wherewith he was fastened, the spear wherewith he was pierced, nor a thousand more indignities could force him to forget his mercy. O love of loves, and mercy beyond the reach of all conceits! Who ever crossed with greater injuries? and yet who more frank and ready in pardoning? And how can then thy thrice-despairing and distrustful soul misdoubt his mercy? Who heareth not that gracious cry and call of pity; 
Mat. 11.28.  Come unto me all ye that are weary and heavy laden, and I will ease you? Who can donbt of his will, that of his own accord thus lovingly doth will us to come unto him. Remember what was said to Bartimaeus the blind man, sitting by the way side at jericho: 
Mar. 10.49  Be of good comfort, arise, he calleth thee. Cheer up then thy heavy heart, with this sweet balsamum and oil of mercy; lift up thy hands, which hang down, and thy weak knees, and make strait steps unto thy feet unto the Throne of grace. Behold, he calleth: Cast then aside, with Bartimaus, the garment of despair, the cloak of sorrow, and weeds of mourning. Assure thyself of this, that thou art not so fearful in misdoubt of mercy, for the greatness of thy sins, to come before him, as thou shalt find him forward to receive and entertain thee with the arms of grace and favour, when thou comest; so earnest to knock, but he will he more ready to open. For mark and see, and let it not in any wise grieve thee, to wade on a little further with me, in the unfolding of this so sweet a sentence, and so comfortable a call. First then here is to be considered, who it is that calleth: Then, whom he calleth: And thirdly, why he calleth. Every of these doth contain in it, in great abundance, the wine of comfort and oil of grace, to glad the heart, and to cheer up the heavy countenance of the sorrowful and sobbing soul.  
As touching the person that thus voluntarily, 
Who it is that calleth grieved sinners unto him. Gen. 3.15.  of his own mere mercy and goodness, provoketh thee to come unto him; Is it not that woman's Seed, appointed to crush and bruise the serpent's head? Is it not that Root of jesse, that Son of David, that sweet Emmanuel, that meek Messiah, that merciful jesus, promised by our God, shadowed out in the Law, prophesied of by the Prophets, and in the appointed time exhibited? Is it not, I pray thee, the subject of our sorrows, the ransom of our sins, the Redeemer of the world, and the sole and only Mediator, which in his own person hath concluded a peace, and made a full atonement between the Lord and Man? 
1. Cor. 1.30.  Is it not that jesus Christ, which of God is made unto us, wisdom, and righteousness, and sanctification , and redemption. He it is, without doubt, and none other that calleth: unto whom do thou resort, and thou shalt find a most plentiful Treasury and abounding Storehouse of sovereign and comfortable refection: Art thou distressed? he can comfort thee: Art thou in misery? he can relieve thee: Art thou in thraldom? he can redeem thee: If thou art in troubles, he can deliver thee: If thou be , he can bind thee: If thou be thrown down, he can raise thee: If thou be wandering, he can reduce thee: If thou be wounded, he can cure and heal thee: If thou be sick, he can recover thee: And though thou be dead, 
jub. 11.39.  yea stinking dead with Lazarus, yet he can revive thee. What canst thou sue or seek for, to thy good, whereof in him thou canst not find sufficient, seeing (as the Apostle testifieth) he is all and in all things, 
Col. 3.10 Col. 1.19.  and in him all fullness dwelleth? For mercy, he is so compassionate, that he casteth none away that come unto him. In his suits so gracious, 
Mat. 3.17.  that in him the Father promiseth to be well pleased with us. By his office so powerful and so effectual, that by him the Father hath appointed to reconcile all things to himself, and to set at peace, 
Col. 1.20.  through the blood of his Cross, both the things in earth, and the things in heaven. And yet, if all this cannot perfwade thee, consider further, that he is called jesus, that is, a Saviour, 
Mat. 1.21.  even to save his people from their sins; be they never so great, never so many, never so filthy, his blood is of such virtue, that it taketh away, purgeth and purifieth them all. If all this cannot move thee, consider further that he is a Christ, even the sovereign and sole Anointed of his Father, to be our King, our Priest and our Prophet. O blessed Name! 
Christ is a Prophet.  Is Christ a Prophet? and why is this? but only to instruct and teach me? Object. Let me then hear thy cares, and thou shalt hear my comforts, against all the assaults and bitter drifts of sin. I know that in the first sight of sin, thou wilt exclaim and say, that thou art enwrapped in an endless Labyrinth of woes and miseries, and to find out remedy therefore, thou perceivest that it is not in thy power, nature knoweth it not, riches have it not, man cannot achieve it, nay, the very Angels in heaven cannot perform it. Oh then, sayest thou, where is that unsearchable wisdom that can attain it? And where is the endless reach of that exceeding skill and policy, that can instruct me how to do it? Answ. Though unto thyself this be admirable, to nature a thing incomprehensible, to man unsearchable, and even to the Angels impossible: yet do thou not fear, neither be thou any whit dismayed: But remember always, that though these things, both all and every one, and a thousand more beside should fail thee, yet thou hast a Christ, even an anointed Prophet, that can and will help thee, can and will instruct thee, how thou mayst be saved. In him dwelleth all knowledge and wisdom in her full perfection. Nay, he is wisdom itself, even that eternal and everlasting Wisdom of his Father. He is the Angel of the great counsel, that proceeded out of the hidden closet of his Father's bosom. And what is then so abstruse and intricate, which he is not able to attain unto? Seek therefore and sue unto him, and he will tell thee.  
Object. Hearken unto him, he will teach thee to thy eternal comfort. But thou wilt say, All this I know: but what is that to the purpose? when Christ hath taught and told me, am I then able to perform it? I have sinned and offended a thousand fold: and on the other side, God is just, and justice must be satisfied. And which way is it ever possible that such a wretched, sinful and weak a creature as I should do it?  
Answ. I grant, indeed, thou art of thyself unable: but now look back again to Christ: and again consider, that as he is an anointed Prophet, as I told thee before, 
Christ is a Priest.  to teach thee: so he is also made a Priest unto us, to offer up and present unto his heavenly Father that all-sufficient and ever-pleasing sacrifice to God his Father, by virtue whereof (be our sins innumerable) yet with that one and only payment, he resteth himself fully satisfied and contented.  
And the more to assure thee hereof, it shall not be amiss, to produce unto thee the testimony and witness of the Holy Ghost, and of God the Father, witnesses both ancient and authentical enough, to content in this, or any other such like case. The Spirit speaking by the pen of his Apostle Paul, telleth us, That it pleased the Father, 
Col. 1.19.  that in him should all fullness dwell, and by him to reconcile unto himself, and to set at peace, through the blood of his Cross, both the things in earth, and the things in heaven. And the Father plainly hath given this testimony of him: 
Mat. 3.17. & 17.5.  This is my beloved Son, in whom I am well pleased. To these you may add the saying of the Son himself, who plainly affirmeth of himself, that he came to give his life, and to be made a ransom for many. And to notify unto us That all-sufficiency of this ransom, being ready to yield up the Ghost, 
joh. 19.30.  he affirmed that all was finished. A great number of such like places, to the same effect might be produced out of the Book of God, but I hope these few will suffice to stop the mouths of the gainsayers of this so comfortable doctrine. Such as were stinged with serpents in the wilderness, 
Numb. 21.  so long as they looked downward upon themselves, and upon their wounds, could find no comfort, to the curing of their grief; but casting their eyes upon the brazen Serpent, at the commandment of God erected by Moses, they quickly had and found recovery: So we, so long as (being wounded by that sinful Serpent the Devil) we cast our eyes and look upon ourselves, and upon our sins only, we can never find any release. But if we lift up the eyes of our faith, and look upon Christ jesus, that was lifted up in sacrifice upon the Cross, as Moses lifted up the Serpent in the wilderness, we shall (out of doubt) find therein a present and a sovereign remedy against all the infections of our sins. For as it fared with the jews, before the time of Christ; that although they often sinned, yet it was not permitted to themselves, but the Priest must offer sacrifice to make the atonement: so neither is it in our power to satisfy God, against whom we have offended: but Christ alone is only our Priest, to offer up the sacrifice of satisfaction, to put away his Father's wrath. 
Gen. 27.23.  And therefore also as jacob in getting the blessing from his Brother Esau, was content to follow his mother's counsel, and to remit the mitigating of his father's wrath (if haply he were displeased) unto her careful policy: so we in treading the path and way to life and blessedness, must be content, not only to insist in that that Christ enjoineth us; but also, for the satisfying of the wrath of GOD, for our sin committed (which is not in ourselves to do) we must still depend on Christ, who is a thousand parts more skilful and available to do the same, then ever was Rebecca to content the humour of her husband Isaac. Insomuch as he did not only by his death once offer up himself unto God, a sweet smelling oblation to do away our sins; but also by virtue of this his Priesthood, he continually remaineth an earnest intercessor for us; insomuch that he no sooner seethe, as it were, a frown of disfavour, appearing in the countenance of his Father towards us, but straightway he is ready to interpose himself, to appease the same, and to make a peace betwixt his Father and us.  
As touching the third office whereunto our Saviour is anointed, 
Christ is a King.  which is his Kingly Office, there is no small comfort to be found therein also. For although our enemies, so many, so great and mighty, do continually and every day bend & set themselves against us, and like ravening Wolves, ramping & roaring Lions, most greedily gape and thirst after our destruction; yet hath he (I mean our Saviour Christ jesus) such a Kingly, conquering and subduing power given unto him, that all our enemies, Sin, Satan, Death and Hell, will they, nill they, must of necessity stoop and be obedient thereunto. And therefore, what further scruple is there remaining, for which thou canst not find a sovereign medicine in this comfortable Kingdom, and royal sovereignty of Christ our Saviour?  
Doth Satan make claim unto thee, or doth he plead a right & interest unto thy soul? Have recourse to Christ. For though in thyself thou findess the evidence of Satan to be written with the sinful letters of thine own transgressions: yet in Christ, and in his death and bloodshed, thou shalt find them razed and canceled, and unto him alone, to be signed and sealed from his Father, a sure and sufficient deed of gift as it were of thyself, and of thy soul, with sufficient warrant against Satan, and all his complices. In that our heavenly Father hath delivered into this our saviours hands, such an absolute and powerful authority, as that no power either in earth or hell is able to withstand: doth sin encumber thee? art thou inwrapped in the chains thereof, & bound with the gables of th●ne own iniquities? Fly then to Christ, for he it is that is able alone and only to break these bands in sunder, and to set thy soul at liberty. For being a Michael, as a mighty Captain to subdue our enemies; he hath power also to redeem us home, and to reduce us from the fear of bondage. And as for death and hell, the fearfullest fears that ever were unto the sinful soul, there is no cause at all to fear them; seeing that sin, the sting of both, is by Christ so conquered and taken away.  
Object. But thou wilt haply say, These things I find indeed to be so as is said; but yet to me it is not so. For these graces which you have spoken of, belong to to the righteous; as for me, my sins as a mighty flood, have overrun my soul, testifying as a thousand witnesses, that these things do not appertain to me; but rather all those curses, threats and judgements that are denounced in the Law.  
Answ. Hereunto I answer, that you are altogether in one song, being, as it appeareth, intentive wholly and only on your sins, and nothing else. Was Physic ever ordained, I pray you, for him that is in health? Is Chirurgery appointed for him that hath no sores or wounds? Howsoever you judge in this case; Christ, I am sure, is of another judgement, and telleth you otherwise; that they which are whole, have no need of the Physician, but they that are sick: And that he came not to call the righteous, 
Mat. 9.13. Luke 19.10  but sinners to repentance. And that the Son of man is come to seek and save that which was lost. And do you not remember that sweet compellation, lately mentioned, Come unto me, all ye that are weary and heavy laden, and I will ease you? Who are these weary? and who are the heavy laden? are they not (which was the third part I observed in that call made by Christ) such as are tired and overburdened with the heavy load and burden of their sins? Yes no doubt. You see then, that it is not of any force or moment which you have objected to the contrary. Again, consider I pray you, what was the cause that our heavenly Father did lay those three several offices before touched on the person of his Son. Was it not for sin, and that of us that are his sinful creatures? And was it not in the wisdom of God devised as a remedy and recovery against our sins? If Adam had persisted and continued still in that purity and innocency, in the which he was first created, what needed Christ so to have abased himself, and to have suffered so many shameful and cruel things as he did?  
It appeareth therefore, that whatsoever Christ is unto us, it is all to take away our sin, to reconcile us into the favour of God, and to make us with him inheritors of his everlasting Kingdom. If sin had never entered, no doubt, the greatest part of Christ's office had been frustrate and to no purpose. There is no cause then to allege our sins as a cause to make his grace to be uneffectual in us, which was the first thing whereunto it was appointed, entered and took effect. And therefore we should rather thus reason & dispute to the contrary: I am a sinful and a great transgressor; Christ on the other side is a Saviour, to save his people from their sins, and therefore I know and am assured, that the fruit and effect of his precious bloodshedding doth appertain and belong unto me.  
To that which hath been heretofore said in this behalf, I may add the saying of the Apostle, 
1. Tim. 1.15  This is a true saying, and worthy of all men to be received, that Christ came into the world to save sinners. Of the Prophet Esay, affirming that he was wounded for our transgressions, 
Esay 53.5.  and broken for our iniquities, the chastisement of our peace was upon him, and with his stripes we are heal: and many such like places to that same effect: but I hope these shall suffice.   

CHAP. VI  
Against the assault of the weakness and want of Faith.  
Object. But here it is commonly objected by the person thus disquieted and troubled in mind: Indeed these things I do know and confess to be so: but yet I remember what is also written, that is, that although Christ came to be a Saviour and a Redeemer unto sinners, and was indeed sent to preach good tidings unto the poor, 
Esay 61.1.  to bind up the broken hearted, to preach liberty unto the captives, and to them that are bound the opening of the prison, to comfort all that mourn, to  them with the garments of salvation, & to cover them with the rob of righteousness, yet in them only shall this his coming and death be effectual, which by a true and a lively faith take hold and depend upon him. For it is written: So God loved the world, 
job. 3.16.  that he gave his only begotten Son, to the end that all that believe in him, should not perish, but have everlasting life: but as for those which have not faith, it after followeth, that they are so far from grace, that they are condemned already, 
job. 3.18.  because they believe not in the only begotten Son of God.  
This assault, 
2. Sorts of men assaulted with the want of Faith.  although for the most part it never ensueth after the assault of sin before touched; yet it is diversly disposed, in respect of the divers subjects wherein it worketh. For some are such as are but newly begun to be regenerate and renewed, in whom faith doth but begin to take root, and to be sowed and engrafted, and these having lain always beforetime, as it were dead in sin, have never felt to their knowledge, the lively pulse of faith at any time to beat within them.  
And again, 
1. The newly regenerate.  others there be, that being before called, and being endued with the gift of faith; yet the flesh resisting against the Spirit and the spiritual graces, 
2. More ancient Christians.  remaining for the time both dull and weak in them, they seem to have clean lost that which they had before, and thereupon fall to doubting and distrust within themselves, as though their faith were but a dead faith, which seemeth for the time, to be so quickly wasted and decayed. Against these two several estates of men, we are to apply several medicines, as is most convenient.  
First, touching him that is but young and very tender in the womb of regeneration, and not fully form and become a renewed creature in Christ: No marvel if he think strange of this distrust within himself: or if that he complain of the weakness and want of faith in himself. For you must understand, that he that will go to heaven, for the most part must pass by Hell gates: that is, through the gulf of deep despair. 
The conversion of some is much more quiet and free from struggling than others.  For though some, I grant, may seem to have a quiet conversion, and an easy travel in their regeneration: yet others, no doubt, with much struggling and greater difficulty do attain the same. So that as the woman, that with great pain, and much ado, hath deliverance of the burden of her womb, seemeth to hazard both herself and the fruit of her womb also: so he that thus traveleth and laboureth in his new birth, till faith be fully framed in him, in struggling against sin, is oftentimes cumbered with such bitter and sharp combat, that he thinketh himself to be in extreme danger, and judgeth his tender youngling faith, to be dead indeed, and to be, as you would say, none at all, because he findeth and feeleth not a present and evident motion of life appearing in it.  
In this sort of men so distrustful of themselves, 
The cause is a suspicion of the want of faith, etc.  the cause (as I have often found it) of this distrust and suspicion of the want of faith, is the lack of the knowledge of the course and order, that God taketh and useth in our regeneration, which is, first to humble us, that he may exalt us, and to abase us in the sight of our infirmities, that afterwards, step by step, in his time appointed, he might raise us up again unto an undoubted trust, and assured hope in him. Wherefore, that the remedy against this distrustful wound of despair, may be the better prepared; let us first consider the course and order of God's vocation, in singling out those from the world, in his time, whom he before all times, in his eternal purpose hath ordained and appointed unto life.  
In this course and order of God's vocation, 
The course and order of Gods call to be considered 1. The time wherein.  we are first to mark and consider well the time, wherein he doth vouchsafe to call. For we must observe, that he calleth not all at once, and at one instant together: but he calleth some sooner, some later; some in the morning, even in their infancy and prime of years; some about the third hour and in their youthful days; some at the sixth hour, even in their strength and manhood: But others again at the sunset, as it were, and declining of the day, even when they grow near to their end, & approach to their grave. 
1. Sa. 1.2.  God as it appeareth called Samuel, when he was but young. josiah also that good Prince seemed to be reclaimed from the world, 
2. King. 22.  and singled out unto the Lord, when as yet he was but eight years old. 
Luke 1.  john Baptist was a sanctified vessel, even from his mother's womb. 
Act. 9  But Paul, as is evidently to be proved, was reclaimed, being grown to greater years: 
Luke 19  So was Zacheus, and infinite other recorded in the Scriptures. But the thief on the Cross, 
Luke 23.  though by the course of nature he might have continued a longer time, yet had his calling, when as the Sun of Life was almost set, and night of death began to arise upon him. This manner and order GOD hath and still doth use, not that he is not of power to alter and change the same; but because it is his own will. And in this doing (we must mark) he doth not so much respect what he can do, but rather what is most convenient for the better manifestation of his mercy, and the advancement of his glory in the Vocation and Calling of his Elect and chosen. And therefore some he quickly preventeth with his grace; some again he suffereth to run a long time in the race of wickedness, and to wallow and soil themselves in the beastly sink of sin, and yet afterwards reclaimeth them home unto himself, that so in both, he might declare and show forth the bottomless depth of his exceeding love and favour toward those which are his.  
From the which difference of times in Gods calling, and regeneration of his chosen children, ariseth this general doctrine of exceeding comfort, that no man, 
No man can certainly conclude against himself, that he is a Castaway.  of what estate so ever he be, can at any time, in regard of his supposed defect of faith, peremptorily conclude against himself, his own damnation, and say of a certainty, that he is surely a Castaway and a Reprobate for ever: No, though for the time, he seemeth to himself to be as it were, not only to be newly entered, but even to have some long time continued in the state of reprobation. For it is one thing, to be in man's judgement in the state of Reprobation, and another by God's Decree of Predestination to be a Reprobate, and one that is for ever castaway. For the very Elect and chosen children of God, if we respect only the outward appearance and will, be ready to give out our sentence & judgement thereby, until such time as they be regenerate, effectually called, and borne again by the Spirit of God, may be said to be in the state of Reprobation: that is, to be such, as for the present have gone further, nor made any further progress in the ways of life, then hath he which is a Reprobate indeed. And for this cause, they may be said to be in the kingdom of darkness, and to be aliens, strangers, yea enemies to God. But on the other side, if we have respect unto the certainty and truth of God's decree, which standeth firm and sure for ever: they can in no wise be said to be so reprobated, and quite cast away from the hope of grace; because that in respect of the said Decree, they are chosen and elected vessels unto life, and such as shall be partakers of mercy, though as yet, the fruit thereof in the grace of their regeneration, doth not begin to work and be effectual within them. So that, though in the secrecy of God's Decree there is a distinction and difference made, and some are vessels of mercy prepared unto honour; some vessels of wrath, appointed unto dis-honour; some are to be partakers of life eternal; some contrariwise to be partakers of death everlasting: yet to the judgement of man, within himself, until such time as he is regenerate, and hath the testimony of the Spirit, to testify and avouch unto his heart and conscience, though he be in the secret purpose elected; yet for the time, I say, he shall find small or no difference betwixt himself, and those that are Reprobates indeed, even in the foreknowledge and counsel of God. Which indifferency of the estate of the Elect and Reprobate, (before the time of regeneration) joined with the uncertain and unknown time of the Lords calling, is a great reason, why that, though the man regenerate and renewed, may be assured of his salvation: yet may he not in defect of faith, and other graces of regeneration, conclude his own condemnation, and say that he is for ever reprobated and castaway. For that, he having yet a time and space to live, be it never so short a moment, the Lord may therein call him home, and gather him unto himself. The child cannot say that he is condemned, because he hath not faith: because that when he cometh to man's estate, the gift of Faith may be imparted unto him. Neither he that is at man's estate, because that in his old age he may be received. Neither yet he, whom old age hath wearied: because that, if in health he find it not, yet in the last hour, and upon his deathbed, the Lord may bestow the same upon him, and supply his want.  
Wherefore, seeing that our vocation and effectual calling (though in secret knowledge of God it be certainly dated) in respect of us is most uncertain, whether it shall be when we are young, or when we are old; whether this day or the next; this month, or the next year: surely the state of the present time, wherein we find and feel ourselves, can be no sufficient Argument to reason and conclude of that, which we can tie or limit unto no certain time at all.  
For what reason, I pray you, were it for a man to say, I have lived these twelve or fourteen years, and yet am not called, and therefore I am a Castaway? Or I have lived twenty, thirty or forty years, and yet I find no faith, and therefore I am condemned? Or I am old, weary, weak, sick and feeble, I do look every hour to die, I am uncertain of my life for an hour, or a minute of an hour, such is mine infirmity: and yet I find no comfort of my Calling: and therefore I shall not be called at all? As though God were bound of duty, to order things according to our prescription: or that either he were not able; or else were unwilling at the last gasp, to give unto thee greater mercy, and more evident testimony of his grace and favour towards thee, than he did all thy life before. Let not any man presume to prescribe unto the Lord what he should do, or in what time and manner he should do any thing; his own wisdom, and his own will and power are sufficient in this behalf. Neither let any man whartle at, and why out the case with God; saying, Why doth he thus defer the time, and put off the comfort of his elect and chosen? It is not meet, that the servant should pry so far into the closet of his Master's secrets. And who can reach, or who is able or meet to search out the depth of his eternal counsels? Rather lay thine hand upon thy mouth with modesty, and be it soon, or be it late, do thou still obediently depend upon the Lords good will and pleasure, which then shall take effect, when as it seemeth to his wisdom most convenient.  
Were it therefore granted, which is so much presumed, in the wavering and doubting soul, that it were for the present utterly destitute, and had no faith at all: yet this is no reason for a man to prove himself a Reprobate: because that no man in such a case can in this life peremptorily conclude, that he is a castaway, as hath been before showed: though on the contrary, the man regenerate may be certainly assured of his salvation, even while he continueth in this life.  
Secondly, the manner of our vocation, both in respect of Gods working, 
The manner of our Calling.  and our feeling, must be next considered. For the ignorance hereof, maketh many, even in the very working and spring of life, most of all to dread and stand in fear of death: and in the very breeding of Faith, to call in question, and stand in doubt of the want of Faith. We must therefore here note and mark, that God worketh herein; but not in all men alike. For though some rather than others, have and find more quick and cheerful conversion, in that they find not such troublesome conflicts within themselves, by reason of the shortness of the time: yet others he leadeth on softly, and step by step, as it were in the work of their conversion. So that they may seem to put a greater difference and a longer pause betwixt the two several and general points in their regeneration, that is, their humiliation in regard of sin, and of the Law: and their exaltation in regard of faith, and feeling of the grace of God in Christ. This humiliation therefore resting a longer time in the sinful soul, 
Humiliation.  doth breed the greater conflict, and bringeth forth a far stronger combat, because the time and space is greater, wherein he hath to consider of the fearful and dangerous condition of his own estate, being thus (as is said) humbled in regard of Sin and the Law.  
And the reasons are: First, because that the man so humbled, doth not remember, 
1. Reason.  that God thus worketh in his servants by degrees, and not all at one time and in one instant. Object. And thereupon the troubled soul is ready to object and allege, I have been and continued a long time under the fearful curse and terror of the Law, by reason of my great wickednesses, and my soul is humbled and abased even unto the hell, and yet I find or feel no comfort, and therefore surely my case is hard and dangerous, and I can be none other but a Castaway.  
Answ. This reason, or rather objection, were of some force indeed, if it could be certainly proved, that God effecteth all at once, and that he never putteth any time and distance betwixt these two points of man's conversion, namely, his humbling and his exaltation. But seeing that it is evident, that there is a time betwixt his wounding and curing, his striking and healing, his abasing and raising up again, it may very well be answered, to the cheering and refreshing of the broken and contrite soul, that this reason cannot be in any part sufficient, to breed in any, despair, though Satan set never so fair and goodly a gloss upon it. And therefore, whensoever Satan beginneth to assault and set upon any man in this manner, let the person so assaulted, cast up the eyes of his mind, & fix his meditations upon this course of God, which he useth in man's conversion, and learn withal to put in practice, the rule of David, a man after Gods own heart: Hope in the Lord, 
Psal. 27.14.  expect his leisure, and he shall comfort thine heart.  
Object. But hereupon the troubled person so disquieted in mind, will gather and say unto me: How can these, despair and faith, terror of wrath and peace of conscience, fear of judgement and hope of mercy agree together, being in nature and in effect so contrary and repugnant the one to the other? this appeareth to be a thing impossible. For as these three latter (that is) faith, peace and hope, are incident indeed to the Elect and chosen of God: so on the contrary, the three former, despair, disquiet of conscience and fear, do appertain to the Reprobates: And these I do find within myself; and how can it then any otherwise be, but that I am a Castaway?  
Answ. I omit to repeat what before hath been said, that no reason can conclude a man in this life undoubtedly to be a Reprobate. And to this present Objection I answer: If thou wert (I say) skilful and acquainted (whoever thou be) with the order used by God in man's conversion, thou wouldst never thus have reasoned. For God, as is evidently by sundry examples to be proved, first humbleth, and then exalteth; first maimeth, and then healeth; first breaketh, and then bindeth. Peter's auditors, as we read, were first pricked, and then were cured. Marry Magdalen was first humbled, and then obtained mercy. And Manasses was first terrified, and then restored. So the children of God, in respect of their humiliation, by reason of their sin, and the curse by the Law denounced against sin, may have in them these three, despair, disquiet of conscience, and fear: But on the other side, in respect of their exaltation, by the feeling of the grace and favour of God in Christ, they may have in them the other three, faith, peace of conscience, and hope. And (all this notwithstanding) the same person, no doubt, the true servant of the Lord, and a chosen vessel of God. So that as thou seest, this thy reason may very well be retorted upon thine own head, and that to thine exceeding great consolation and comfort. If therefore thou be broken, if thou be afflicted, if thou be humbled, be not dismayed, but be of good comfort, the Lord will bind thee, he will comfort thee, he will raise thee. God (saith the Prophet. David) is near unto them that be of a contrite heart, 
Psal. 34.18.  and will save such as be afflicted in Spirit. And again, A contrite and a broken heart, 
Psal. 51.  O Lord, thou wilt not despise. Again, Cast down yourselves before the Lord, 
Jam. 4.10.  and he will lift you up. For comfort is appointed unto them that mourn in Zion: 
Esay 61.3.  To give them beauty for ashes, the oil of joy for mourning, the garment of gladness for the spirit of heaviness, that they might be called the trees of righteousness, the planting of the Lord, that he might be glorified: Comfort therefore yourself with these promises, which (as Peter teacheth) in due time shall be performed.  
Another reason ariseth from ignorance of the end of Gods working in this sort as hath been saydi, 
2. Reason.  joined with the consideration of his mercies promised to his Elect and chosen. For thus the despairing conscience reasoneth:  
Object. Is it a thing ever likely, that God, which hath promised such exceeding mercy, and so great favour and grace to his elected children, should deal thus roughly, and in such rigorous and extreme manner with his servants? Or would he ever thus have wounded me with the fearful arrows of despair and dread, had I not been indeed a Reprobate?  
If Gods rough dealing (to use thine own manner of speeches) in the handling of his servants, had none other end then despair; and, if this were the only mark, whereat God in this doing doth aim, the reason surely had some force. But this is not the end which God respecteth in this manner of his doings. For in this point, he is affected, as the Chirurgeon and Physician are affected towards their Patients. The one lanceth, cutteth and openeth the wound or sore more wide, not with intent to enlarge, but in fine to lessen, heal and close up the same. The other giveth unto his Patient a purgation so strong, as for the time it maketh him more sick and diseased than he was before, but yet with this good purpose, thereby to recover his health: So in like manner God maketh the wounds of our sinful souls, for a time, to gape wider, and giveth us such a strong compound of the consideration of sin, the Law and judgement, that (for the time) we are driven into greater agonies, yet all to this end, that he might hereby fully heal us, and wholly recover us to a perfect health in Christ.  
And here let not any man demand the question (seeing this is so apparent) why God dealeth (as you term it) so ronghly and extremely with some, and more mildly with others. For it is not because he less loveth some, than he loveth others, or less pitieth some, than he pitieth others; as though in this dealing he were more favourable to some, than he is to others. For the Physician may be equally and like affected unto the good estate and health of all, though in curing all, he useth not the same medicines, and measure of medicines in their recovery. And so it is with Gods dealing towards us. Therefore though we find that God doth deal with us more roughly and sharply than he hath done, or doth with others in their conversion: yet let no man take this unto his heart, as a cause of distrust of the love and favour of God, which worketh all according to his own will and pleasure, and in such manner, as to his wisdom appeareth best and most behoveful for his servants, and for the advancement of his own glory. Experience teacheth us, that although the Chirurgeon healeth some wounds with a gentle plaster, yet he thinketh good to deal with some more sharply, that they may be sound cured. So God, in curing sin, though all the wounds thereof are deadly, yet some are more open than others, some more inward and infectious than others, and must therefore of necessity be searched deeper, that our conversion may be the perfecter. In this case therefore let us be contented to subject ourselves to the will of God, who (as I have said) doubtless disposeth all to the furtherance of his glory, and benefit of his children, and that after one sort with one, and otherwise with another, and not alike with all in their conversion, and yet so with every one, as in his wisdom, he seethe to be best and most effectual for the accomplishment of their salvation. But this in general.   

CHAP. VII.  
Of special things in man's conversion.  
2 IN more special, in the course and case of man's conversion, is matter so hard and difficult to be discerned and judged, and faith in such sort groweth and creepeth on in the heart of man, that though the truth thereof be in the heart, yet because it doth not lively manifest itself by plain effects, we are not able to discern and know it. For as the corn chitteth, and continually groweth in the earth, and we see not how, neither are we able, at the first show, to make a difference betwixt the good corn and grass, and yet notwithstanding, the corn is in itself come indeed: So faith, when it is first hatched and begun in our hearts, cometh forth in such sort, that it cannot easily be descried and discerned of us, whether it be true faith or no, until such time, as it be so grown to a head, and hath taken such root in us, as that it beginneth openly to show forth some undoubted fruits and effects thereof. Whereupon it cometh to pass, that the distressed conscience, unacquainted with the several effects and fruits of faith, and with the nature thereof, before it cometh unto full perfection, stammereth and staggereth in doubt thereof, as though he had no faith at all. Wherefore I think it necessary, that we further consider of certain particulars, worthy observation in the course and order of man's conversion.  
First therefore we must know in man's effectual conversion, that as man by the fall of Adam is utterly blind and ignorant of his own estate (for his foolish heart is full of darkness:) 
His ignorance is expelled, and knowledge increased.  so the holy Ghost, by his inward operation, joined with the outward ministry of the Word, expelleth the mists of ignorance, and in stead thereof he placeth the light of knowledge: And this either in respect of man himself, fetting before him the danger of his own condition; or in respect and regard of God, and this in a double manner: For as there are two parts of the Word, viz. the Law and the Gospel: so by the one, God is made known unto us, as a judge, full of wrath and anger against such as have sinned and transgressed against his Law: And by the other, that is, the Gospel, he is revealed unto us as a most loving Father, full of grace and mercy in Christ jesus. And thus far the Elect and Reprobate may go both together: For the very castaways have a kind of knowledge of the Law of God and of his Gospel. They hear and know what curses God hath threatened in his Law, and thereby perceive what is the fearful and dangerous estate of sinners, to whom the same curses, by the sentence of the Law, are due: And therefore oftentimes they are found to quake and tremble thereat, as appeareth by divers examples in the Scriptures. Yea, they know the Gospel also, how that Christ came into the world for a redemption for sin: Insomuch that oftentimes, with the bare and naked knowledge of it, they seem to have some joy, though it be but momentany, 
Mat. 13.20.  which in the parable of the seed, is called the receiving of the Word with joy, 
Heb. 6.4, 5.  and by the Apostle to the Hebrews, the tasting of the heavenly gift, and of the Word of God, and of the powers of the world to come. But herein they may very well be compared to a man that aboundeth with melancholy, who joyeth and delighteth himself in the very thought of those things, which are unlikely, and which he never looketh should come to pass, and so his joy vanisheth. So these men in a bare conceit and a naked knowledge for the time, do seem to joy and solace themselves, in the Word & promises of life, which notwithstanding do not concern them, and so their joy quickly vanisheth and falleth away, as though it had never been.  
After this knowledge in some measurable sort effected, as shall be thought in the wisdom of God convenient, 
His application & use of his knowledge.  then groweth the application and use of the same knowledge, according to the two parts thereof, the Law and the Gospel.  
First, when a man findeth, in the Law, the anger and curse of God against sin, and conferreth the things forbidden in the Law, with his own life and actions, he concludeth straightway, either the safety, or the danger of his own estate. And this I may rightly term a legal conscience, whereby through this examination, so made of his actions, and assuming the same, either by affirmation, or negation, upon the general sentence of the Law before discerned, a man in himself is either acquit or condemned, in regard of his deeds before the sight of God.  
Upon this examination ensueth also the prick of conscience, 
The prick of conscience.  which is a continual and fearful remembrance of their sins, and of their dangerous estate through sin, troubling and disquieting the mind with often fear and horror of judgement: and both these are found to be incident both to the Elect and Reprobate, though in both, they be not accompanied with the like effects. And this prick and sting of conscience, is the thing which disarmeth the weak Christian, that is not to the full renewed, of all hope and comfort, while he is too much bend upon it, and intentive in it. And so much the more, because that finding this to be a thing, whereby heeiss assimilate and made so like unto one that is indeed a reprobate, he is not able to find out the odds, nor to make the difference that is betwixt them.  
3. Upon this application cometh a sorrow and fearful mourning for sin; but not so much in regard of the nature and filthiness of the sin itself, 
Sorrow & mourning for sin.  that is committed; Or of that gracious God, whose majesty he hath through sin so grievously offended; as in respect of the fearful curse and judgement which he seethe to be annexed as a penalty and punishment due unto his sin. And thus far the Law.  
Being thus trained by the Law (which is indeed a Schoolmaster to lead us unto Christ) we then come to the Gospel, 
Gal. 3.24.  containing in it the most comfortable promises of mercy and life in Christ jesus. In the which Gospel, as all the promises therein contained, are only made and indented with those, 
joh. 17.20.  for whom Christ poured out his earnest prayer and supplication before the time of his Passion, that is, his Elect and Chosen: So the true use and application of the same, is only proper and peculiar unto them. Our knowledge therefore, by the working of God's Spirit in us, finding in the said Gospel, the mercy and grace of God in Christ, to be all-sufficient to the curing of the deadly wounds of sin, in those which with a true and a lively faith, do stay and rest themselves upon his death & Passion, and the merits, virtue, and power thereof, it beginneth thus to make the use, and to apply the same. 
A weak application of the promises of the Gospel.   
First, from this general knowledge, the conscience beginneth again in more particular, to conclude upon itself, though at first I grant somewhat weakly and doubtingly, with condition in this manner: Seeing God hath promised thus to be merciful unto all in Christ, that have faith, yea, and that without exception, that he therefore, (though in hunselfe a sinful creature, and a breaker of the Law) findeth that he should be partaker of this grace, if he could attain to the gift of faith. This then, as appeareth, is first found and accepted in the Gospel, by the sinful and abased soul, for his consolation and comfort, that as there is by the Law a curse and bevy judgement due for sin: so there is a help and remedy to be found in the Gospel, whereby he may be perfectly cured and restored, if he were able to attain unto it.  
2. When he perceiveth this remedy, revealed by the Gospel to be in itself so full and all-sufficient, 
A godly sorrow.  and considereth well thereof, both in the original, that is, the mercy and love of God, and also in the manner of it, which was the death and bloodshed of the bestbeloved and only Son of God: then he beginneth again, through this glass: to behold sin in the ugly visage thereof, and thereby is constrained to mourn and sigh afresh, for committing of that, which could not by any means be purified and cleansed; but by the precious blood of that immaculate Lamb of God, 
2. Cor. 7.9.  Christ jesus. And this mourning the Apostle justly calleth a godly sorrow. Which though indeed it be a part of true repentance, in the truth and nature of it, and therefore an effect of it: yet because Faith is as yet but young and weak, and cannot be so easily discerned in the fullness of her motion, it hath so many sparks of doubting and distrust in the grievous appearance of sin, that the  Christian, being thus pricked and perplexed, hath nothing more common and usual in his mouth, than condemnation. Yea withal, sometimes he groweth so extreme and outrageous in these distrustful passions, that no reason can satisfy and persuade him for a time, but that he wanteth Faith; though indeed, he have the truth of faith showing it self in the fruits thereof within him.  
Thirdly, Faith now (as I have said) having brought forth this godly sorrow to this end, 
A hatred & loathing of sin.  that so we might be truly humbled: though for her weakness (being but lately sprung) it is not able to keep it under measure, yet by little and little it groweth to some ripeness: And therefore next upon, or rather jointly with this mourning, it breedeth a hatred and loathing of sin, 
A desire and longing after the righteousness of Christ jesus.  that is so filthy and odious in the sight of God, and so pernicious and dangerous unto man, and planteth a desire and longing after the righteousness of Christ jesus: And therefore is greatly encouraged to approach and draw near unto the Throne of Grace, and to call and cry unto God for mercy. And all these are the notable and undoubted fruits of Faith, and most certain arguments and evident tokens, that true faith (although not in her full perfection) is surely seated in the heart of him that hath them. 
A taste & comfortable feeling of the grace of God.   
Fourthly, after all these, they grow by little and little to have some taste and comfortable feeling of the grace of God, imparted to them by the inward working of God's Spirit: Insomuch that every day more and more they grow to conquer & subdue the despairing thoughts of the flesh, and the motions thereof: And the comfortable influence of the Spirit, seemeth every day more than other, to have a larger and freer passage in the chamber of their hearts, in testifying unto them, the grace of God, in the free remission of sin, and the performance of the work of their Adoption.  
Fiftly, after all these, ensueth that full assurance and most notable effect of Faith, 
Peace of conscience.  even the very peace of conscience: For that now they are assuredly and fully resolved, 
Weak Christians doubt they have faith; because they find it not to be so strong in themselves, as they perceive it to be in others.  that all their sins are washed away in the blood of Christ; that by his death, the wrath of God is appeased, their ransom paid, the righteousness of Christ, by imputation made theirs, the fear of death and hell abolished, and life eternal purchased.  
After this doctrine, in the course and manner of man's conversion thus delivered; let us now return again unto the broken and afflicted soul, which doubteth of the want of faith. And withal let us see, and sift the reason, why he thus despaireth of his faith, and thinketh and persuadeth himself that he hath no faith at all. His reason is this: Because he doth not find within himself as yet, that certainty and full assurance of salvation, which he seethe and perceiveth to be in others.  
This reason, although it seem to him very strong, yet in itself it is but weak, and being thoroughly examined, cannot hold nor stand for good. For this full assurance, whereupon he groundeth his reason, is not Faith, as some have defined faith (saying, Faith is a full assurance:) but rather one notable and undoubted effect of faith: And yet not always so atttending upon faith, as though it should continually be there evidently seen, where faith is seated. For a man may have true faith, and yet not feel this full assurance. And my reason is, because this assurance is not the first effect, that faith ever bringeth forth in the heart of man, when it is begun to be engrafted in him: But it hath many other excellent effects precedent and going before it: As the true and hearty mourning for sin, that earnest loathing and hatred of sin, and a thirsting and longing after righteousness, etc. which are often found in the Elect of God, before such time as they receive this caline and peace of conscience and joy in the Holy Ghost, by the full assurance of their salvation.  
Now to prove these to be the fruits and attendants of true faith, the rather to qualify and allay the sharp and bitter combat of the troubled soul; let us diligently consider  
First, the principal efficient cause and worker of this sorrow and mourning which I spoke of, is the Spirit of Regeneration and Adoption. For this cause, the Apostle calleth it a sorrow that is of God, 
2. Cor. 7.9, 10. Rom. 8.26.  2. Cor. 7. And the Spirit is said, Romans 8. to pray in us with sighs, that cannot be expressed. This Spirit is only had and retained of us by the means of Faith, 
Gal. 3.2.  For it is received, and dwelleth in cur hearts by faith, Gal. 3.2. Whereupon it also followeth, that of necessity, it can none otherwise be, but where this earnest sorrow, and earnest loathing and detestation of sin is found, there also faith should be engraffed: Because otherwise, this Spirit of Adoption which effecteth these in us, could not be entertained in our hearts.  
Secondly, this sorrow, 
Psal. 51.  which otherwise in regard of the subject is called a contrite and broken heart, is said to be a sacrifice of God, and such an one as he will not despise. And how could this be, that it should be a thing so acceptable in the sight of God, and so well accepted of him, if it did not proceed, and come of Faith, seeing that (as the Apostle restifieth) without Faith it is impossible to please God? 
Heb. 11.6. Rom. 14.23  And, Whatsoever is not of Faith, is sin.  
Thirdly, touching that other affection, which is the longing after righteousness; Christ telleth us, 
Math. 5.6.  that he is blessed, that hungereth and thirsteth after righteousness. And how is it possible, that any should be blessed that have not faith? For it is of faith, 
Gal. 3.9.  that we are blessed with faithful Abraham.  
Let us therefore now return this reason of the distressed person back again upon himself with advantage, and greatly to his comfort. Thou sayest thou art broken with the sight of sin, thou hatest it, and thou desirest to be freed and unburdened of it, and longest to feel the comfort of the Spirit, to seal up unto thee thy salvation: And yet thou canst grow to no certainty within thyself, but remainest still doubtful of thine estate. Wilt thou therefore say thou hast no faith? Nay, I rather infer, that thou hast a faith, and that the Spirit of Adoption hath already laid the claim, and given the earnest penny unto thy heart: Not because thou art not assured (for be it far, that I should so reason) but because that though thou hast not this; yet I find the other tokens and arguments of faith to be seated in thy soul: In that thou art found thus hearty to mourn under sin, that thou loathest and detestest thy wickedness, and dost so earnestly desire to be clothed and invested with the garments of Christ's righteousness; whereby thou mayst appear righteous in the sight of thy heavenly Father.  
For further proof of this mine assertion, & for our better instruction; let us use an instance or two even in common reason. The graft that is newly and of late planted, it hath so far increased, that it hath brought forth buds and leaves, but as yet no fruit: If now the question be demanded, whether the graft be dead or not; every one which hath but common sense, will answer, that it is not dead, but hath a life, though as yet it hath no fruit, but only a show of leaves and blossoms. If again it be demanded, how it can be, that it should effect these two, and not the fruit: the answer will be, that it is not necessary; because these by the course of nature are precedent, and go before the other. And therefore these, that is, the leaves and blossoms may be, and the plant by them may be surely known to have life; though the other, that is, the fruit, be not yet effected. So say I of the plant of faith: Although it hath not as yet the fruit of full assurance, showing forth it self: yet it hath the blossoms (that is) the sorrowing for sin, the hearty de testation of sin, and the earnest love of righteousness. Is this faith now dead? or is it not at all, because it hath not yet brought forth this notable effect of certainty and assurance? God forbidden. But seeing it hath these other effects, so manifestly appearing; we may assure ourselves, that we have a faith already engendered in us, which will bring forth that other excellent fruit of assurance in time convenient.  
The child that is conceived in the womb, though it hath a life and motion, yet it is not at the first discerned by the motion so apparently, as when it grows to more strength, and more perfection: and yet the infant being but young and weak, the woman conjectureth by some extraordinary accidents in herself, that she is with child. So faith that is engendered as a young Babe, in the womb of the heart and soul, though by such apparent motion, thou canst not descry it to be within thyself: yet in that alteration, that thou shalt find with thyself, thou mayst easily conjecture, that there is such a thing conceived. For look unto thyself, and consider thoroughly of thine estate, what thou hast been beforetime, and what an one thou now art: and thou shalt easily see and perceive a great alteration and change in thyself, and that thou art far unlike unto that which thou wast before. For before, thou didst delight and take a pleasure in sin, and waste quick and ready to commit sin, even with greediness. No wickedness so vile, but thou couldst easily be brought to the working thereof. But now, as one burdened in thyself, thou mournest and sighest at it, thou dost greatly loath and detest it. Before, thou tookest no pleasure in the comfortable promises of God; Christ and the merits of his precious death and Passion were odious unto thee: but now thou art so sick with longing, like a woman with child, that thou most earnestly dost hunger and thirst after them. Before, thou couldst not abide to hear of the benefits of Christ, thou madest none account of them. But now thou art so affected towards them, that at the very sight thereof thou art sick; yea, so sick, that thou art ready to swoon, because thou canst not be put presently in possession, and immediately enjoy the full fruition of the same. Every minute seemeth a month, every day a hundred years, until thy longing be satisfied, and that thou mayest take thy fill, and have thy full repast upon them. O blessed change, that is so full and plenteous with these so excellent fruits and effects of faith! I may justly call it a blessed change, in respect of those comfortable promises, most comfortably uttered by the Spirit of God, to the great consolation of all those in whom this change is found.  
First, that there is the oil of gladness appointed for them that mourn in Zion. They that hunger and thirst after righteousness, shall be filled & satisfied. 
Mat. 5.6. joh. 7.37, 38.  And to him that thirsteth, Christ promiseth to give of the Water of Life, that shall make him never thirst again, but shall be in him a Well of water springing up unto everlasting life. Wherefore finding in thyself these things, which are attended upon, with these so certain and comfortable promises; cheer up thyself herein, and refresh thy soul with the Flagons of Gods eternal consolations and comforts. And whensoever either the weakness of the flesh, or wiliness of Satan shall set upon thee, either with this, or any such like assault, put them off with this common word, grounded upon the former Reasons; that the Argument to conclude the want of Faith is nought, and the reason will not hold. And yet, I know, there are certain other doubts troubling and disquieting the distressed conscience.  
As first, seeing the Reprobates are found to have a sorrow also; whether his sorrow (I mean of the Elect) be not the very same sorrow, & of the same nature whereof the castaways may be partakers.  
Secondly, seeing that there is in him an inclination unto sin, and he findeth himself given to commit sin; whether withal he can be rightly said to loath and hate his sins.  
Thirdly, because he findeth his nature so much drawing and haling him back from goodness and godliness; whether he can be justly said to have a longing after righteousness. For these and such like imperfections, that he findeth in himself, do so violently rush upon him oftentimes, that they do, as it were altogether frustrate and make void the former doctrine concerning the several effects of Faith: Into the handling of the which particulars, I would now have entered, but that a more full and further handling thereof appertaineth more properly unto the next general assault, which is the weakness of Repentance; unto which place I am purposed to reserve them.   

CHAP. VIII.  
Of another person troubled with the doubt of Faith.  
THe next Person troubled with the doubt of faith, 
A Regenerate person troubled with the doubt of Faith.  is he that is already renewed, passed the womb of his new birth, and hath already received at one time or other, some evident witness and good assurance of the Spirit, that he is the Child of God, and one of the number of Gods elected, but the force and influences of his fl●sh, having recourse back again with him, the same assurance for the time, seemeth to be canceled and clean razed out: And he feeleth not the joy and comfort of the Spirit so far and in such measure, as at other former times: and therefore he beginneth greatly to doubt of his estate; not so much whether he had a faith or not, as whether his faith was a true faith, or only temporary, and for a time, and such an one as is incident to the very Reprobates and castaways. Upon which doubtfulness, there doth arise oftentimes in him, many strong and grievous conflicts; and that so much the rather, because that the sorrowful soul, being not well instructed, or at the least not well remembering the nature of faith, and the difference of true faith, from that which is only feigned, temporary, dead and hypocritical. And withal, being too too ready & inclined to suspect ever the worst that may be of itself: turneth every motion of the flesh, and infirmity of nature, to be so many Reasons to drive him forward to despair. Against this evil therefore, we are to use these remedies:  
First, the man which doubteth in this manner of his faith, 
Means of comfort.  and the truth thereof, is to consider and call to mind to his comfort, this one property, which is incident unto true faith, that it is not ever in the full tide: but sometimes it ebbs and falls, yea, and that full low: neither doth that full assurance and inward witness speak so plainly to the pacifying of the heart and conscience: but sometime more than other, it seemeth to give a more cold and weak testimony, and sometime none at all. For though this testimony of assurance, be an effect of faith, as hath been said; yet it is not always discerned of them, which are endued with it: no, though it hath been sometime felt and perceived before. Example hereof we may have in David, a man before Regenerate, & such an one as had often felt in himself, this inward testimony of the Holy Ghost, to assure his heart that he was the child of GOD, and yet faith grew in him so weak sometime, and the flesh so mightily prevailed, that as one utterly destitute of this joy and comfort of the Spirit; as though the Spirit had utterly given him up, he prayeth earnestly to have the same restored.  
For it is with faith, as it is with the Moon, which sometime giveth her full light, and sometime is eclipsed. And as it is with the Sun, which sometime doth shine in his full strength, and sometime is shadowed and hid under clouds: Like the trees that sometime flourish, being fresh and green, and sometime fade again, seem dry and dead as blasted. Or like the child within the womb, that sometime moveth strongly, and sometime again resteth a long time quiet and void of sensible and apparent motion.  
Now, as it is against reason to faith, the Moon is darkened and eclipsed, and the Sun is hid and shadowed under a cloud, therefore there is no Moon, no Sun at all. The tree is dry and naked, and therefore is decayed. The child doth not show a continual and apparent motion, and therefore it is dead within the womb: So it is very absurd also to say, that because thy faith is eclipsed and darkened by the clouds of our imperfections, bitten and beaten with the outrageousness of the flesh, lieth still and quiet without her wont motion, that therefore it is ceased to be a faith, or is no faith at all. And therefore this reason can be no reason at all, to prove the nullity of faith, unless it first be proved, that faith doth always increase and never decrease, and that having once brought forth the full assurance aforesaid, it doth always keep and retain the same inviolable.  
The second means of comfort in this case, is to know perfectly, 
Means 〈◊〉 comfort.  and to retain surely, the true differences of true faith and feigned. For this being a second doubt, rising from the defect of the aforesaid assurance, whether their faith be true or no, I think it necessary, in the next place to consider, how this true faith may be descried from that which is counterfeit, false and temporary.  
It is therefore to be understood, that true faith may be discerned and known by these marks. First, in that it yieldeth at one time or other, though not always, this sure persuasion, that all our sins are remitted and forgiven, and that not for any merits or deserts of ours, but by and through the merits and precious bloodshedding of our Saviour jesus Christ.  
Secondly, upon this ensueth, or rather together with this is annexed a boldness and confidence to approach unto the Throne of grace and mercy, Rom. 5. with an assurance in our hearts and consciences, that we shall obtain remission of all our sins, and be freely justified in the sight of God.  
And thirdly, the outward effects of faith will also appear and show themselves in our works, in that we shall find in our affections, a loathing and a detestation of sin, a love of God, a reverent fear to offend him, being to us so gracious and loving a Father; a zeal of his glory, and an earnest care and desire to live according to his will, with many other such like.  
These effects (if our faith were a true faith indeed) did then show forth themselves in some measure, when as our faith was at that full tide, though faith being somewhat weakened, they seem to be afterwards lessened and rebated in us. But as for that famed faith, it cannot make this application of the promises of God, neither can it come with such full assurance, to crave and obtain remission at God's hands. For though it seemeth to bring forth a certain joy in the heart of him that hath it, & thereupon doth flatter himself in a bare conceit of forgiveness: yet because he doth not thoroughly enter into examination of himself, it is but like a dream, and he which hath this faith, is but as one that is asleep, who dreaming, persuadeth himself that he is increased mightily, and grown to a great and goodly estate, whereas indeed his condition is none other, but the very same still and all one with that it was before. But of this in place more convenient hereafter.  
Now to remove this doubt of the truth of faith, we are not to look so intentively upon our present state, but rather we are to cast our eyes, and to look back unto that which went before. Whether when we found the former peace and quiet of conscience in assurance of our forgiveness, we had not also those effects in some measure, though not in the highest perfection, waiting and attending on it. For if they were, than we may assure ourselves, that we had and have true faith indeed, and that we are blessed, and for us assuredly salvation is reserved.  
For proof and confirmation hereof, 
3. Means of comfort.  take this for the third means of comfort, viz. that true faith being once engraffed, can never utterly decay and fall away again, though for a time it may be rebated, weakened, and decreased. For whom God loveth, in them he planteth this faith: and as he loveth unto the end, & with an everlasting love, so his graces flowing from this love, are permanent for ever in his beloved children. And look what good work he hath begun, he will surely finish and perform unto the coming of Christ. And therefore if once we have found in us the testimony of the Spirit, and effect of faith, to show itself (though it doth not still and always so) yet let us not despair, knowing that faith may be dimmed, but never extinguished, it may be weakened, made faint and feeble, but cannot be utterly quelled and killed in us. All this, notwithstanding, which I have said, it is found by due and good experience, that by reason of this faintness and feebleness, whereunto faith is often subject, there cometh unto the distressed and doubting Christian, great grief and sorrow of heart. For when he findeth in himself a longing and desire always to be joined with his head Christ, and to enjoy the sweet and comfortable presence of the Spirit of God, proceeding of faith: he cannot tolerate nor bear the absence thereof, without great sorrow and mourning, which doth evidently appear by the example of the Church, which being deprived for the tune, of this inward joy of the presence and effectual working of the Spirit, as though Christ were departed from her, is said to rise out of her bed, 
Cant. 3.2.  and to go about the City by the streets and open places, to seek him that her soul did love.  
And yet this mourning and sorrow is so far off from being a cause of such distrust, 
4. Means of comfort.  that if the matter be well considered, the broken soul shall rather find it a reason to employ the contrary. For tell me, I pray thee, what is the cause that thou dost so mourn and sigh? Is it not because thou dost think that Christ is departed from thee, because the comfort of the Spirit is not present with thee, because thou findest not the same joy and solace in the promises of God, as heretofore thou hast done, and because thou hast an earnest longing and desire to entertain and harbour again this Spirit of comfort in thy mourning soul, but canst not, as thou thinkest, attain to the same? Why, pluck up thy heart, be not dismayed nor troubled herewith: but rather be thou assured, that these are motions and affections, so far unmeet for any man to ground despair upon, that every sigh and tear that is spent therein, is so many reasons and arguments to strengthen and confirm thy heart, that thou art a chosen Vessel, and an elected Child of God. Is it likely, thinkest thou, that he that is unregenerate, and abideth still in the corruption of his flesh, and taketh a pleasure to walk in the filthy lusts thereof, should take such joy and solace in the Spirit, as that he could not tolerate or abide to have the same absent from him? Would he mourn and sigh, because he withdraweth himself from him? Or would he long after the Spirit, and wish and desire to find and feel it work within him? I assure thee no: These affections are not of the Flesh, but of the Spirit. And therefore see how much thou art deceived, that whilst the Spirit worketh thus effectually within thine heart; yet thou complainest of the want thereof, and sayest thou feelest it not, thou findest it not. And the reason whereby thou art led to think and judge thus of thyself, is, because that thou being so intentive upon one only fruit, forgettest that these also are notable effects of faith.  
5. 
5. Means of comfort.  Another thing whereof we must take good heed, and whereof we must beware in this case, is, that in viewing and considering the faith of other the servants of God, we be not overmuch intentive, in comparison of it with our own estate. For hecreby oftentimes it cometh to pass, that whiles we too much gaze upon their perfection, and then look down again upon our own infirmities, we fall not only to a dislike, but oftentimes to a marvelous distrust and despair of our own estate: Much like to him, that gazing too much upon the Sun, hath his eyes dazzled with the brightness thereof, that when he looketh down again upon the earth, he hardly seethe any thing at all, or at the least, not so lively a resemblance as he did before. In this point, therefore, we must remember: First, that it is not the perfection, but the truth of faith that is required: For if thy faith be true and unfeigned, though it be in thine eyes weak and feeble, it is sufficient. The hand and arm that is not dead indeed, but only taken with a shaking palsy, is able to receive a reward that shall be given, as effeclually, though not so steadily, as is the hand and arm, being strong and sound without such imperfections: So faith, though faint and feeble in thy sight, and cumbered with many doubting cogitations, as it were with a shaking palsy, yet seeing it is not dead, but lively, assure thyself that it is sufficient to receive at God's hands, the penny & reward of eternal life.  
Secondly, thou art to consider, that God bestoweth his graces in such measure, as he thinketh good in his own wisdom; to some he giveth more, to some less, and not to all in like and equal proportion, and yet to every one of his Elect sufficient unto salvation. One, 
Mat. 25.21 23.  as we read in the Jospell, had five talents committed unto him, and another but two, and yet he that hath but two, shall enter into his Master's joy. 
Mat. 8.  The Centurion's faith (as we also read) was strong; for there was not found the like in Israel, by the testimony of Christ himself. jairus faith was weaker, and not so strong, as appeareth by the Scriptures. And the faith of him that cried for help against his unbelief, more weak than that of jairus; and yet because it was a true & living faith, he that had the weakest, had notwithstanding sufficient to obtain the things he sued for. So that it is with the Elect of God in regard of faith, as it was sometime with the Israelites in gathering Manna in the wilderness, he that gathered much, had nothing over, and he that gathered less, had no want: So the Chosen of God, they that are endued with the greatest measure & gift of faith, are but well, & have nothing to spare, and they that have the least and skantiest portion, yet have sufficient to feed on Christ unto eternal life. And hereupon it is, that the Apostle affirmeth, that to every one is given grace, according to the measure of the gift of Christ. And that God hath dealt to every one the measure of faith. And again, 
Eph. 4.7.  that the Spirit distributeth to every man severally, 
Rom. 12.3.  as he will. So that faith then, and the other gifts and graces of God, are given, but not at the appointment of man, but of God, and not in a quantity to all alike, but in such manner and measure to every one, as unto God seemeth best, & as he in his wisdom shall judge to be for every one most convenient. Neither are we to think, that this is any strange manner of dealing in God. For we see plainly, that God disposeth not of all persons after a like sort. For some he appointeth to endure longer, sharper & greater combats, & in them a greater gift of faith he seethe to be requisite: Some again he ordaineth to lesser, shorter, & more easy conflicts, & in them a lesser measure serveth.  
And further, I pray thee mark, how in judging of the measure and quantity of thy faith, and comparing it with the faith of others, thou mayst be deceived:  
For thus thou usest to reason and dispute, and that against thyself: I read and see also by experience of divers the servants of God, which even in the first encounter against temptations, through the great strength of their faith, have prevailed & gotten the victory, & that in a short time: But I contrariwise have struggled and striven, and that a long time; but as it appeareth, all in vain, for still I am foiled, and always go away with the worst, and therefore I know, that in comparison of theirs, my faith is most faint and weak.  
To this thy reason I answer, Answ. 1 First, that the providence of God; is here to be considered, who at his own pleasure disposeth all things; and since he hath appointed thee to a longer and a more dangerous conflict, persuade thyself also, that he vouchafeth to minister strength unto thee, that thou mayst be able to endure the fame: and this he doth to this end, that in thy weakness his power might be showed forth, and that thy victory over thy great and grievous enemies, might be the more famous, and that he, I mean God himself in thee, should be the more glorified. And of this be thou bold, that although the temptations wherewith thou art assaulted, be great and of long continuance, yet he will not suffer thee to be tempted above thy strength; nor longer than the time which he hath limited and appointed; but in his time will prepare a way for thee to escape.  
Secondly, I say, that this thy reason is not good. For all this while thou dost compare together the events, but not the assaults of thyself and others. For the assaults being different, it may and doth often come to pass, that the weak and feeble faith may get and obtain a quicker and a more speedy conquest, then that which is strong and mighty. As for example. There are two persons diseased, the one a man of middle age, the other a child young and tender: the disease of them both is grievous; yet we see it oftentimes so to fall out, that the child sooner recovereth and attaineth unto health, than the man: & the man to be a longer time disquieted with sickness than the child. Shall we now say, that the child is stronger than the man, because he first recovered? Or will you not rather say, that the diseases were not in like measure in both, but in the child in a lesser quantity, in that by so little strength, he is so quickly recovered: and in the other in greater measure, in that, the greater strength notwithstanding, he could not in longer time be cured? The reason is like. Is therefore the assault less and of shorter continuance? Thy faith then may with more case, and in shorter time overcome it, though it be but weak. And on the other side, is the assault strong, and of longer time continued? Shrink not at the matter, neither be thou any whit dismayed or discouraged therefore. For, albeit thy faith is constrained, to continue longer in fight before it can prevail: yet be sure, that thou shalt at last obtain the victory, and triumph over thine enemies most gloriously.  
As the be oftentimes, out of the bitterrest Flower, sucketh or gathereth Honey: so out of these fierce assaults, whereby thy soul is troubled, thou mayst to thy comfort gather a Reason and Argument, to prove the greatness and strength of thy Faith, whereof thou dost stand so much in doubt. Thou thinkest that encountering with great assaults, and not able at the first to overcome them, that therefore thy faith is weak and feeble. But the case is otherwise. For great temptations, do import a great measure of the gift of Faith. For God, saith the Apostle, as is before alleged, tempteth none above measure, and above that which he is able to bear. And therefore as God measureth our temptations, according to the measure of our faith, chaining and muzzling up the Tempter, that he should not have his full swinge against us, and ministering strength unto us, that we should be able to resist the same: So we again, by the measure of our temptations and assaults, may learn the measure of the gift of faith that is bestowed upon us. For faith is never so well tried in her strength, as in the time of temptations: for which cause also they are called the trial of faith. Thus than a man may reason with thee: Are thy temptations great? Thy faith then is also great. For otherwise God would never have laid so great a trial on thee; unless he had known thee by his grace, to be enabled to endure it.  
And again, on the contrary, thy temptations are small: shall I therefore infer, and say, thy faith is also weak? I dare not so reason, because I know the case is otherwise. For the greatest faith many times shall find small, as well as great temptations: and yet is not therefore to be accounted weak, but rather strong still, and able to bear away the triumph in a greater combat. For the care of God, in measuring of temptations, is not in respect of the smallness of the quantity, that it should not be too little, but always fit and equal, and never inferior to the strength of faith: But in the greatness, that they be not overmuch, for our ability to sustain. And therefore, it is not said, that God tempteth not under, but that he tempteth not over and above that we are able to bear. Wherefore thou mayst here see and mark again, how this doctrine serveth still, to increase and further thy comfort, but not to breed or bring despair at all. For he that hath the greatest temptations, though he have a stronger and a longer combat, and some great trouble therewith: yet he hath an assured Argument of the strength of Faith, which in time convenient shall get the upper hand. And on the other side, he that hath but small assaults, and such as he can easily master; beside, the comfort he is to have, in that he can so soon subdue his trials: let not the weakness of his assaults, be any reason unto him, to conclude thereupon the weakness of his faith, and thereby take a discomfort in himself. And let both these sorts of men hold themselves contented with the measure of faith, which God hath vouchsafed to impart unto them, and always show themselves thankful unto God for the same.   

CHAP. IX.  
Against the assaults of the weakness of Repentance.  
THe next assault wherewith the conscience of many is greatly troubled, is, the weakness and suspected want of repentance. For the man that is truly regenerate, is oftentimes affected unto goodness, as the covetous man is affected unto riches. He thinketh he hath never enough; he is so greedy, that he can never be satisfied: the more he hath, the more he coveteth: every light loss, is thought of him to be an exceeding hindrance; and every slender want, maketh him sad and heavy: So the true Christian hath such an inward longing after the fruits of his regeneration, that have he never so much, yet is he never satisfied, but still coveteth and crveth out for more. If he find any defect within himself, he is straightway so grieved and perplexed therewith, that he thinketh still all too little for him.  
Whereupon, comparing his deeds, which are imperfect, with the perfect duty that the Law of God requireth at his hands, and finding so great odds and difference betwixt them, he than falleth into many doubtful and distrustful suspicions of his own estate. Which suspicions are in him the more increased and augmented, when he again considereth, that the doctrine of the Gospel also requireth at our hands such purity and integrity of life and conversation, and so straightly linketh and coupleth together true faith, and good works, as unseparable companions, and such as can not be justly severed or parted asunder. Unto this there is also annexed, the unequal comparison of himself with others, the Saints and servants of the Lord; whose virtues, and godliness of life is registered and recorded in the Book of God: And finding so great inequality betwixt them and him, he than calleth to mind, the fearful punishments, that are denounced and threatened in the Scripture, against such sins and imperfections, as he findeth within himself.  
And hereupon it falleth out, that having his heart by this means possessed with such a sinister judgement of his own estate, that is ready to writhe and convert all to the worst that may be; he groweth to many gricuous passions in himself. And unto all these inconveniences, he is led as it were step by step, and by degrees, for want of due remembrance of the state of Christians, after the time of their Regeneration. Wherefore, let us see, what comforts may be had, for the helping and curing of this evil also.  
Now because the question is not only of the weakness: but herewithal also of the truth of repentance; whether it be repentance indeed or not, I think it very expedient and necessary, by way of preparation: First, to search out what true repentance is: and secondly, how and by what marks it may be known and discerned, from that which is feigned and hypocritical.  
Repentance in Scripture hath two special names, to express and declare the nature thereof. One in the Prophets, where it is called a turning or returning unto God. And the other in the Gospel, where it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth a change or alteration of the mind. So that as turning or returning, implieth a leaving, and an acceptation; a leaning of that evil way, which before we followed, and an accepting of that good & right path, which before we shunned: And as changing importeth two things; the corruption of the former form, and the induction of a new: So repentance hath in it two parts; a forsaking of sin, and a following after righteousness; a conversion from evil, and a change and alteration, unto that which is good. For if we will be accounted in the number of those which are truly repentant, we must of necessity, be cast as it were in a new mould. Our old stamp must be utterly razed and defaced, and a new must be imprinted: and this is that which the Scripture meaneth, when it saith, We must be borne again.  
These two parts, in Scriptures are called in other terms; mortification, and vinification. Mortification, whereby the deeds and corruptions of the flesh are mortified, stricken dead and quelled in us; and therefore is called the mortification of the flesh. Vinification, whereby we are quickened, encouraged and pricked forward unto righteousness, the Spirit getting the mastery and pre-eminence above the flesh; and therefore is called the quickening or vinification of the Spirit.  
Repentance then, 
Repentance described.  having these two essential parts, may in this manner be described: That it is a grace and work of the holy Ghost, whereby our hearts and minds are altered and changed, from following of that which is evil and wicked, to embracing of that which is good and godly. Now if this change and alteration be found in us, we may then say and assure ourselves, that we have true repentance indeed. But because the truth hereof is not quickly known, nor easily discerned, and for that we may soon through Satan's craft be deceived in this matter, as it falleth out with the Reprobates, which oftentimes, or rather always account their feigned and hypocritical conversion, to be a true conversion, when as in deed (if it be thoroughly tried) it is nothing less: We are next to consider how, and by what marks true Repentance is to be discerned and known, and so we may be brought to judge rightly of our own.   

CHAP. X.  
Of the Marks of true Repentance.  
THe first assured mark therefore, to know true Repentance by, 
1. Inward & hearty sorrow for sin.  is that inward and hearty sorrow for sin, as an efficient cause whereby it is effected in us: For they that are truly repentant, shall soon find in themselves, first, this inward compunction and contrition of heart for the sins which they have committed; whereupon will ensue and follow this earnest care to shun and avoid the same, and a studious desire and endeavour to walk in righteousness. But now, lest that in giving sentence and judgement upon this sorrow, we should be deceived. It is here again to be called to mind, which hath before been somewhat touched, viz. that sorrowing for sin, is proved to be of two sorts: One proper to the Elect of God, and the other to the Reprobate. For it is manifest, that even these, I mean such as have been evidently proved Reprobates, have been found to have had a certain sorrow, sighing, and mourning in them, as doth appear by the examples of Cain, Saul, Ahab and judas; and yet nothing partakers, but clean void of that true repentance which hath been found in the godly sort, and chosen people of the Lord. And this sorrow of such wicked ones, is the same which before is mentioned to have his original only from the Law of God, without any taste or touch of the Gospel. But that other sorrow which we use in this place, as a mark of true repentance, and which I account as the forerunner of repentance, is only incident, and doth properly appertain to the Elect and Chosen of the Lord, and is found to have a far further step, than had the former. And therefore, lest we deceive ourselves herein, as hypocrites often do, let us in a word or two, as briefly as we may, observe the difference betwixt these two kinds of sorrow.  
This counterfeit and hypocritical sorrow, 
Counterf it and hypocritical sorrow.  which (as I said) is found in hypocrites, ariseth from the Law, and that only in consideration of the heavy and terrible judgements, in the same denounced against the transgressors thereof. And hereupon it is that they mourn and sigh only, for that they see and perceive themselves, by reason of their great sin and wiekednesses, by force and by the sentence of the Law, to be brought into a dangerous or a damnable estate; But as for the sin itself, which by them is committed day by day, although it be, in the proper nature thereof, never so filthy or abominable, yet do they not mourn for it, but remain still in them, with as great love, and take as great pleasure therein, and have as great a desire to commit the same still, as ever they had at any time before; so small an alteration is found to follow in them, upon this their sorrow, and so far off are they from having, even this first mark of true repentance.  
But it is far otherwise with the man regenerate; 
Difference betwixt the sorrow of the unregenerate and regenerate.  for although his sorrow begin in deed in the Law, for that thereby he cometh to the knowledge, first, of his sin, and secondly, of the heavy judgements by the Law due unto the same: yet doth not his sorrow there stay and make an end, but endeth indeed in the Gospel: And therefore it is that he is found to be sad & heavy, not only in respect or regard of the danger whereinto, by sin, he is brought, but also in respect of the sin itself, which he now utterly hateth and detesteth, for that he seethe and findeth it to be so odious and loathsome in the sight of God; not only, because he is a severe judge, ready to take revenge for the breach of his Law, as do the Reprobates; but also, because they find and feel him to be so good, so gracious, so loving, and so merciful a Father, against whom he so ungraciously and unnaturally, like a rebellious child, hath transgressed. And although that this his sorrow in these respects, be found and proved to be great; yet is he not therein left comfortless, but in the midst of sorrow findeth comfort, as shall appear hereafter.  
Again, this sorrow proceeding of the fear of punishment of sin, by the Law bringeth forth desperation in the Reprobates, as appeareth in Cain and judas, and others; if it stay only in the Law, and have no regard unto the Gospel: For the Law bringeth nothing else but terror and judgement. The Law indeed would justify, and upon justification minister unto man, great consolation, but it must in all points, according to the purity thereof be fulfilled, which we through our weakness are not able to do: and therefore instead of justifying, we reap a curse, and instead of consolation, do gain sorrow: Which sorrow is wrought and effected in the heart, by the Spirit indeed, but it is by that spirit which the Apostle calleth the spirit of bondage, 
Rom. 8.  which bringeth forth nought but fear: and therefore it is by the same Apostle called not simply a sorrow, but a sorrow unto death. 
2. Cor. 7.  But that sorrow which is found in the Elect, hath another quality, quite contrary, waiting and attendant upon it, and that is, an assured hope of free remission and forgiveness of their sins; which hope is not to be found in the other personsbeforenamed. And so, though there be a sorrow for sin in the Elect, yet it is not, because they are out of hope of pardon for the same, but for the causes before mentioned; having always the hope of remission, and forgiveness of the same, joined therewith. For they see and plainly perceive, that God showeth himself to them-wards, as a kind and loving Father: And therefore if at any time he afflict and chastise them, they do, and are bold to confess the same also, that he doth it for their good, that they should not perish with the world: And that these his chastisements notwithstanding, upon their repentance, he will be ever ready to remit and forgive their sins, and willing to receive them into his favour again, as may easily be proved by very many, both places and also examples in the Scriptures: And so it cometh to pass, to the endless consolation of the godly, that sorrow and joy do as it were triumph together in one and the self-same person. Sorrow, that so good a God should be offended; and joy, that all their sins are notwithstanding pardoned. And all this is doubtless effected by one and the same Spirit, not the spirit of bondage, but of Adoption: For this full assurance, proceeding of Faith, maketh us to call Abba Father, without any doubt of God's love and favour towards us; and yet withal breedeth in our hearts such sighs and groans as cannot be expressed.  
For the further manifestation hereof, amongst many other examples of the Scriptures, which to this purpose may be produced, I will use but one only, and that is the example of the Prodigal son, 
Luke 15.  of whom it is written:  
First, that he would needs have his portion of goods delivered unto him; he would shake off the yoke of his father's government; he would be a traveler, and take his journey into a far Country, where he is said to waste and consume his goods and Patrimony with licentious and riotous living. Hereby is his sin manifested.  
Secondly, after his goods were in this manner wasted and consumed, there fell a plague of famine and dearth upon the Land; he began to be pinched with famine, and that in such great and extreme manner, that for his relief in this his great necessity, he would feign have filled his hungry belly, with the husks appointed for the Swine's meat, which his Master appointed him to keep, but none was found so pitiful to give them unto him: wherein we see the justice of the Law executed upon him: and hereupon grew his first sorrow, void of comfort, when he saw himself, by his wilful disobedience, and looseness of life, to be brought to such a miserable case.  
Thirdly, He being in this manner plagued, and by that plague driven into sorrow, he is said to come unto himself, and then calleth to mind the good estate even of his father's servants, in that they had bread and victuals enough to sustain their hungry bodies, and he as one like to perish with hunger. He than resolveth with himself again to return, and to go to his father, with an humble confession and acknowledgement of his fault, and humble submission to his father's order, and a full assurance that he shall find favour at his Father's hands: and all these (as it were) bedewed with the tears of his sorrowful heart, that he had so grievously offended so kind and so loving a father. And in all these points do appear unto us, the comfortable promises and doctrine of the Gospel: so that unto this second mourning, begun thus upon the due consideration of the lewdness of his life on the one part, and the goodness of the person against whom he had offended on the other part, it appeareth that there was annexed an assured hope to obtain remission of his fault at his father's hands, a receiving again into favour, and a comfort and help unto him in these his miseries: otherwise surely he would never thus have reasoned with himself, as he did, bringing his reason from the good estate of his father's servants, to confirm in himself the hope of his own; neither would he have been so resolute to have returned to his father's house, and in such manner to have humbled himself, and confessed his fault, had there not been in him a great confidence that he should be again received.  
I might hereunto add the example of Mary Magdalen, who (no doubt) mourned, and yet had a hope of remission, and therewithal a joy, and therefore was bold to come unto Christ; but for brevities cause I will not stand hereupon. Here I would not have the sorrowful soul to be over-captious, and to take all things in the worst part. For when, I say, that there is a joy, a peace, and a faith, attending upon this godly sorrow; I would not have him therefore think, that it is always felt, in manifest and open motion: And therefore because he findeth it not so cheerful in himself, that therefore his sorrow is but hypocritical and counterfeit.  
For you must understand, that this joy, peace and faith, as it oftentimes falleth out, are not, at the first, easily perceived; and that because the eyes of our minds are often so dimmed and dazzled, with the excess of sorrow and mourning, that we cannot see & perceive them, as otherwise we might; and yet for all this, the truth of the same is still abiding & remaining in us, as may very well be gathered, even by those weak and feeble motions, which proceed therefrom. Feeble, I say, in our sight and judgement, but otherwise in themselves strong and mighty. This is proved unto us, by the example of Peter, who (no doubt) by the inward testimony of the Spirit, did indeed know assuredly that his sin committed in denying his Master, should be remitted and forgiven him; and yet he is said to have sorrowed very greatly, 
Math. 26.  (for he departed from amongst the High Priests servants) and to weep bitterly.  
But it is more plainly proved in David, who having received before, a warrant from God himself, by the mouth of the Prophet Nathan, that his sin was pardoned, yet he afterward grew to such excessive mourning in regard of his sin, as appeareth, 
Psal. 51.  So that it seemed he had almost forgotten this promise of forgiveness; and therefore he very earnestly crieth out, and prayeth unto God, that he would wash away his sins: Not that Dduid wanted faith, or were utterly in this his sorrowing, deprived of that peace and joy I spoke of; but because his mourning being so excessive, and the evidence of faith for the time, was so feeble in regard of his sin, whereupon he continually fixed his eyes, that he felt not these things, in such measure and perfection as he desired, or rather seemed to feel them not at all: And therefore he desireth God, that he would restore the Spirit of comfort; as though all comfort had forsaken him, and as though he had felt no joy and peace in regard of pardon and remission. And yet, no doubt, all this while he had a faith, he had a joy included in him, as it appeareth after in the same Psalm: For he could scarce utter five verses more, but it burst out in open confession of his mouth. A contrite and a broken heart thou wilt not despise: as who would say, I am broken, sad and sorrowful, but yet I have a steadfast hope, and a full assurance of thy favour; for such broken and mourning hearts, thou wilt not despise and cast away, but wilt be gracious and good unto them: yea, and though he seemed not to feel it before, yet he was not able now to conceal it any longer, no not when he was in the greatest combat and struggling and contending with his sins. For it plainly appeareth, that he had access to GOD, and to the Throne of Grace, which the Apostle, Rom. 5. maketh to be the effect of faith. Secondly, he was withal persuaded both of GOD'S power and willingness, to forgive and pardon him; for he looked upon the multitude of his compassions.  
These things, as we see, are found to be in the godly, in their sorrowing for sin; but it is not so with the wicked: for they in their sorrow, in stead of coming to God, do flee from him; in stead of hope, and assurance of mercy and forgiveness, have still judgement, fear, and dread before their eyes, persuading themselves that their sins are so great and many, that God cannot, and so filthy, that he will not remit and forgive them.   

CHAP. XI.  
An admonition to the sorrowful soul.  
THese things being rightly considered: I would wish the sorrowful soul not to be so rash and peremptory in his conceit, as though every thing is no sooner borne, but is straightway of necessity brought to perfection: But learn to qualify and allay these his hasty censures, at the doings of the Husbandman, and use him as his Schoolmaster in this case, to teach him a profitable lesson. The Husbandman, when he hath toiled greatly in dressing his land, in casting his seed into the ground, doth not see his corn presently eared; yet doth he nothing misdoubt the increase thereof: For if he see it but chitted in the ground, he resteth patiently for the time contented, expecting and looking for a happy and a plentiful harvest, in due time to follow upon his labours: So thou, although at the first thou findest such a small growth of these graces of God in thee, yet despair not. For if they be as yet but chitted, and do appear in thine eyes very small, stay the time with patience, and assure thyself that the Lord in his time will give a further blessing. And what if thy peace, thy joy and comfort be not grown to such perfection? yet if thou findest in thyself in these extremities, that thou canst but look so upon the graces and mercies of God, as such as may be bestowed upon thee hereafter; though as yet thou canst not resolve thyself, by reason of thy frailty, that they are imparted to thee; and withal dost find a boldness in thyself, to appear before his presence, and to approach and draw near unto the Throne of Grace, to cry and call for them, though it be with shamefastness, as confounded in thyself: yet this little show of faith, that so quickly voideth and vanisheth out of thy sight as a thing of nothing, is a certain argument, that That thy sorrow and mourning was not altogether void of faith, in expectation of the remission and forgiveness of thy sins.  
Object. But here some perhaps will object and say, that even the Reprobates also come to God, and are bold to crave remission and forgiveness of their sins, as often as they say but the Lord's Prayer, which with many of them is full oft and every day.  
Answ. Whereunto may be answered, 
Esay 29.13.  that this is not to come and approach to God: for though with their mouth they draw near, and honour God with their lips; yet their hearts are far away. Neither do their prayers (howsoever they make an outward show) proceed from any good affection of the heart, as having a desire and longing to obtain the thing, which they pray for; but only are hypocritically used for a show and fashions sake, and therefore doth not in truth deserve the name of Prayer, since it is only outwardlabour of the lips. For he that draweth near to God, as he ought to do, must do it with a true heart, 
Heb. 10.22.  as witnesseth the Apostle, Heb. 10.22. In which sort all they do, which are thoroughly broken under sin, in their heart do loath it, are weary of it, desire to be released and freed from it; and therefore do earnestly pray to have it pardoned, thinking nothing to them so joyful, as to be delivered from the bondage thereof. As for the other, concerning whom this objection is made, although they can make a great show of sorrow for their sins, & that they pray to God for forgiveness of the same, and that for the same cause they do present themselves before the Majesty of God: yet for that they do not come with a true heart, do not in heart detest their sin, but take a delight and pleasure therein, and still covet to frequent and use that evil, which in their words and mouth they make a show to be delivered from; it cannot be said that they come to the Lord, neither that they can obtain any thing by this their liplaboured prayers, savouring only of hypocrisy, and not of truth.   

CHAP. XII.  
Of loathing of sin: the second Mark of Repentance.  
THe second thing, 
Mark 2.  which I set for a mark of true Repentance, is an hearty and inward hatred and loathing of sin; not only in that it is simply a cause of judgement; but especially in that it is an offence against God, that is so gracious and so loving a Father. This hatred is not to be numbered amongst the works and fruits of the flesh, and so prohibited and forbidden unto man: but it is to be justly accounted among the fruits of the Spirit, and given in charge & commandment unto men, and may very well be called a godly hatred: for that hereby our love to God is to be showed forth and proved, according to the saying; Ye that love the Lord, hate evil. Example of this hatred we may have in the Prophet David, Psa. 119.113. affirming that he hated vain inventions, 
Psal. 119.113.  but loved the Law of the Lord: and again 163. I hate falsehood, and abhor it. And to prove that this hatred ought to be in us, both in regard of the filthiness of the sin which we have committed; and also in respect and regard of God, against whom we have sinned, 
Psal. 51.  look to the doings of the same David, Psal. 51. who in that mournful Psalm, & song of true Repentance, of all other things maketh least mention of judgement; but to show how he was affected in his mourning, & what it was that he principally respected in his suit, he crieth out unto the Lord, that he would wash him thoroughly from his iniquities, and cleanse him from his sin, etc. So that it was not so much now the judgement against sin, as the very filthiness thereof, and the majesty of the Person against whom he had transgressed, that did drive David into this sadness and heaviness expressed in the same Psalm, as evidently appeareth by his earnest iteration therein used.  
With this hatred and detestation of sin, is joined a desire and longing to be delivered and released from the burden and bondage thereof, as appeareth by the fervent, hearty and earnest prayers, and the deep sighs and groanings which the repentant sinner often maketh, & poureth out in regard thereof. Of this we have also example in the same King David, Mary Magdalen, yea, and the poor Publican, Luke 18. 
Luke 18.  unto whom we may in mine opinion, very well join for examples cause, Peter's auditors, Act. 2. who hearing Peter's Apology, 
Act 2.  and beside, by what strong Reasons brought out of the Scriptures, he had proned that jesus whom they had crucified, to be the true promised Messiah, appointed of his heavenly Father to be the Deliverer and Saviour of his people, cried out unto Peter and his fellow Apostles, saying, Men and Brethren, what shall we do? By this their Petition in pitiful manner powered forth, giving an evident Testimony, that they were so desirous, and had such an earnest longing to be delivered, as that they were ready and willing to take any lawful course, were it never so painful, so that they might obtain their desire: yea, they seemed to think it very long, before they heard it. This is proved unto us also, even by the example of the Apostle Paul, who most earnestly prayed and besought the Lord against his imperfections, and prick of his flesh.  
Moreover, with this hatred is also to be joined a shame and confusion in the persons repentant, because of sin; and that not only in respect of Man (for so the very Hypocrites are ashamed of their sins, and therefore seek by all means possible to hide and keep them from the sight and knowledge of men) but in regard of God, and in consideration of the filthiness of the sin itself: and so become as men daunted in themselves, that ever they were so ungracious to commit such filthiness and iniquity, whereby their so gracious a GOD should be offended. And with this also a free confession and acknowledgement of the same their sin unto God, nothing diminishing or abating, but truly confessing the heinousness thereof.  
The third Mark following upon this, 
Mark 3.  is that great fear to offend, which is also to be found in such as be truly penitent. Of the which fear we may read in the Apostles second Epistle to the Corinthians, Chap. 7. 
2. Cor. 7.  This godly sorrow, saith the Apostle, what fear hath it brought forth? So that he that is truly repentant, shall easily find in himself this fear and dread to sin again, as he had done beforetime. And this fear is most seen and discerned by that godly care, that still attends upon it: Which is an intentive respect and watchfulness over our ways, lest at any time we should offend.  
Hereupon it is, that David affirmeth of himself, saying: 
Psal. 119.  I have considered my ways, and turned my feet unto thy Testimonies. And again: I thought I will take heed unto my ways, 
Psal. 39  that I sin not with my tongue. And job, to note this care to be in him, saith, that he made a covenant with his eyes. 
Ioh 31.  And therefore it is that the Apostle counseleth, that we should walk circumspectly, that is, carefully in all our ways, lest we do offend.  
But yet here is to be observed: first, that this care to live uprightly, in him that is now in the work of Regeneration, is not in execution in respect of the time passed, but in intention, in respect of the time to come, in that he hath in him a resolute intent, even from the heart, hereafter to have a care and respect unto himself, lest at any time he should offend; howsoever heretofore he hath used and demeaned himself.  
Secondly, that even in him also that hath had in him manifest fruits of Repentance, and is thoroughly called and regenerated, this care is often smothered and decayed; sometime for a shorter, and sometime for a longer season, as hereafter shall appear.  
The fourth sign and Mark, 
Mark 4.  is a love and affection unto righteousness, wherein we are to note, that as that godly hatred whereof we have before entreated, is said to be because of sin; and because that sin was an offence to God: So the love of righteousness is partly, for that it is true righteousness indeed; and partly, because they know assuredly, that it is a thing both pleasant and acceptable in the sight of God. Wherein we may note a difference also betwixt the true repentant person and the hypocrite. For the hypocrites have also a certain show of love & affection unto righteousness (but far unlike the former) insomuch as we shall often see them very hotly to contend & strive in defence of godliness: and oftentimes they will appear to be so zealous in behalf of godliness, that they will be ready to sustain dangers for it. If sin be to be punished, they will be therein very forward, as appeareth in the jews, and amongst them chiefly in the Pharisees; men appearing outwardly very hot and zealous; not only for the Ceremonial, but also for the Moral Law of Moses. In giving alms, they are bountiful; In praying, very devout; in fasting, very religious and holy: There is no godly exercise of Christians to be used; wherein they would be found inferior to any. Yea, even judas that Traitor, pretended a care to the good of the poor, accounting that precious ointment when it was powered on his Master to be spent in waste, and would that it had been sold and given to the poor. 
john 12.  But as john the Apostle testifyeth of judas, that he spoke that, not that he cared for the poor; but because he was a Thief and bare the bag: So may I say of these men, they love virtue, not because it is virtue; they love godliness, not because it is godliness; they love godly exercises, not because they are godly exercises, and such as God hath commanded and approved: but their love is grounded upon some other external causes; as worldly profits, pleasures, friends, fear of danger, respect to please some person, care to purchase and get the praise and commendation of men, rather than of God, and such like; or else, because they see, that thus a mean is as it were purchased, whereby they may the better cover and conceal their sins, & hide from men, their unjust and wicked life. And thus they loving not godliness for itself, but for these respects, may justly be said to love these things, rather than to have any love and affection unto goodness. But it is far, nay clean contrary in the true servant of the Lord, as hath been (though somewhat briefly) touched before.   

CHAP. XIII.  
Of the application of the former things, to the comfont of the sorrowful soul.  
NOw, to the end that some fruit may grow to the distressed parties, of these things thus uttered, I think it expedient to make some nearer and more special application thereof, and in that doing, by the way to meet with and remove such objections as are pretended against the former doctrine, that so the sorrowful soul may receive the greater and the speedier consolation and comfort. Many and subtle also are the shifts which Satan useth to disgrace and discredit the Truth of the Gospel, and if it did lie in his power, by that means utterly to hinder the course and proceed of the same. As he hath in all ages, even from the beginning, showed himself a Serpent of great subtlety in this behalf: so not forgetful of his own nature, he is bold even here to show himself accordingly, and so worketh oftentimes, nay, too too oft, and that in many, that although the doctrine uttered be never so plain, never so profitable, yet he so handleth the matter, that either none or very small prdfit shall be taken thereof, nay, he so compasseth the matter, that of that whereof man should reap profit to his consolation, be causeth them to gather poison to their utter desolation. And to the furtherance of this his purpose against this doctrine, he here frameth a dangerous objection in manner as followeth. Object. I confess (saith the person in soul distressed) that the doctrine which you have delivered concerning faith, & concerning repentance, is true indeed, your discourse thereof is good & godly: But yet you yourself do know, I need not to declare it unto you, that this your discourse of these two points is a further and greater breach unto my soul: for by all this which you have at large so delivered, I do perceive and find in myself a great and a marvelous defect; I see that I am not truly and indeed repentant: and therefore howsoever others may gather fruit of your godly sayings, yet you may by this surely know, that no gain doth thereby grow unto me.  
Answ. Concerning the knowledge you ascribe unto me, I protest that it is not for me presumptuously to pry into the heart of any, it is beyond the skill of me, or of any other; this power is left, or rather reserved only to the Lord, who knoweth the secrets of all men's hearts, and the examination of every man's conscience is in him, whose the conscience is, and in none other man. Yet that we may the better come to the discovery of Satan's subtle policy, and that even thou also, aswell as others, mayst gather fruit of that which hath been before delinered in true, in good and godly manner, as thou confessest; Let me (I pray thee) by the way, demand one question of thee, that art thus distressed in soul still, the former doctrine notwithstanding. Tell me, I pray thee: Why dost thou thus sigh? Why dost thou thus lament and mourn? Why is thy countenance so thrown down? Is it not for sin committed? I am persuaded, that thou wilt not deny, but affirm that it is so. For else, why dost thou cry out so much against thy sin, and so complain of thy former wickednesses?  
Thus far now I take that we do agree, both in thy mourning state, and also in the original cause thereof.  
But yet thou wilt haply say, 
Reply of the soul distressed.  I confess it is for sin indeed; but in such manner, as was the mourning of judas, who is said to mourn and lament for his sin committed, in betraying his Master; but it was without hope, it was with despair, and in hypocrisy.  
Answ. Well then, now cometh to be tried out, what it is that maketh thee thus to judge and give so heavy a sentence, and that upon thine own estate. In the which trial I find two things, whereby thou art led, as it were, violently to this desperate judgement. One is the consideration of the time past, for that of long time before, thou hast led thy life in very lose and licentious manner, wholly giving thyself to the fulfilling of the damnable works of the flesh, never acquainting thyself with the excellent works of the Spirit, and so never hadst any feel of sin, nor touch of conscience, as thou supposest, at all. The other is the state present: Because thou feelest not these former good things, as yet to be entered into thy heart, and to have any place therein.  
Object. Touching the first, thou wilt say, that surely such lewdness and careless kind of living, could never befall the called of God, that so long, so lewdly, and so carelessly they should pass away their time, and spend all their days, without all remorse and feeling, as hitherto thou hast done.  
Answ. Hereunto I answer, that the position standeth on a weak and feeble ground, savoureth only of Satan's sophistry, and nothing of the Truth; and therefore is no better to be deemed, than a false and deceitful principle, whereby the Devil goeth about to deceive thee, as he hath done many others, as shall anon appear. One of these two things must needs be found in thee, that either thou hast had some tokens of faith, and of the effectual working of the Spirit of God, at one time or other apparent in thee, or else thou hast not had them at all. Tell me now: Didst thou never find, as yet, any tokens of the Spirit, and of faith, nor any signs of thy regeneration to show forth themselves in thee? If not, I say then, that it is no marvel to see the man of God, that is as yet unregenerate, to drench himself so deep in sin. For until he feel these tokens, in some part appearing in him, it is manifest, that in wicked and disordered course of life, there is little or no difference at all to be found betwixt him and the reprobate. And yet since the time, and also the manner of God's calling is (as I have said) to us so uncertain and unknown, I affirm, that all this notwithstanding, a man may in time be called, and therefore he is not so desperately to judge of himself. And again, if it so be that thou hast felt faith in her fruit more or less, already working in thee, and hast perceived some signs of true Repentance, heretofore to have showed forth themselves in thee, and yet thou art thus far, as appeareth by thy speeches, fallen back and relapsed: yet can this thy fall be no sufficient reason, to draw thee to give such a dreadful doom of thine estate.  
My reason is, 
The gifts & graces of God not always alike seen.  because these gifts and graces of God, are not always seen in such an high and flourishing manner, as men do dream after. But, as I have said of faith, that it doth sometimes ebb, and sometimes flow: So I affirm of the fruits of faith also, that they are sometimes more, and sometimes less. And as faith itself sometime groweth to be so weak and feeble, that it showeth not itself at all, but seemeth to be, as you would say, even dead, and yet hath a hidden life still remaining in it: So it is also with the fruits of faith. And hereupon it is, that we read of divers the servants of God, as Noah, Lot, David, Peter, and others, whose faith was sometime brought to so low an ebb, and the flesh and the powers thereof, sometime in them prevailed so much, and so mightily, that if we respect their doings for the time, they seemed to have little or no sense and feeling of sin at all, but as men no whit regenerate, did give themselves over to committing of sin, and those most odious and abominable, and without any respect, did show and behave themselves, as men secure and careless for the time. Which time of their secure, lose and sinful manner of life, I may justly call the time of God's desertion, for that he did, as it were, withdraw from them the lively and effectual working and operation of his Spirit, permitting Satan and the Flesh, for a time, to have the sovereignty and dominion over them. And for that the time also of this desertion, as experience teacheth, is not alike to all, but in some is of shorter, and in others of a longer continuance, as the Lord in his wisdom shall appoint, I therefore conclude, that this said time of desertion may not be any cause, so hardly to judge of the state of any.  
Now whereas this decrease in some is so small, 
Some misdoubt themselves without cause, there being a continual motion of the Spirit in them, though they perceive it not.  that there is a continual motion of the Spirit to be found in them, though by want of due regard, they often see it not, but doubt and mistrust themselves in regard of their lives, and in respect of some sin, that daily they find within them, and yet after many years they cannot be delivered from it: To these I grant indeed, that purity in the highest perfection, which they contend for, is a thing to be desired, if possibly it could be had. But man, so long as he liveth in this corrupted tabernacle of this polluted flesh, is to make none other account, but to find many and great, yea, infinite and exceeding great imperfections in himself. For although the power and force of sin to condemnation of man, is by virtue of Christ's death abolished and taken away, yet is not sin itself so abolished and taken from the servants of God in this life, that neither it, nor any stains thereof should remain in them, but that it should not reign, as a tyrant over them. And therefore Paul, a servant of God, and a man very well acquainted with this case, finding this infirmity in himself, and praying thrice against the prick of his flesh, received this answer at the hands of God, to comfort him withal, 
2. Cor. 12.9.  That the grace of God was sufficient for him. So that the use of these infirmities, be they of short or long continuance, is not, as some unadvisedly, by Satan's suggestion would gather, to drive us into despair: but that we, seeing ourselves so prone and ready to sin, might cast away all trust and confidence in ourselves, and wholly rest upon the free grace and favour of God.  
Object. Yea, but thou wilt say, Can I be said to be truly repentant for my sin, and yet commit the same so oft and every day, without any amendment? Answ. Although the former answer of God to his Apostle Paul, might suffice in this case: yet I add further, that, as I have said before, Sin will be found to dwell with us continually, so long as we continue in this tabernacle of this flesh, and will be still showing forth the fruits thereof in our words, our works and thoughts. And, 
Num. 33.55. Josh. 23.13.  as the Canaanites preserved, and not destroyed, were pricks in the eyes, and thorns or whips in the sides of the Israelnes, so will our sins be continually vexing, troubling and disquieting of us. It cleaveth so fault to this corrupted flesh of ours, that although we make great ado, and strive never so much to be discharged thereof, yet it will not be. For, as it was with Paul, so it is with us, The prick of his flesh, which as a messenger of Satan, 
2. Cor. 12.7.  was sent to buffet him, though he struggled with it, and prayed earnestly against it, yet we do not read, that he was quite delivered from it. So although we strive and pray against our sin, yet will it again have a recourse unto us. But let not us herein faint or give over the fight, but hold on still, and fully persuade ourselves, that we shall at the last obtain and get the victory. And further it is very good, that in committing of sin, thou wouldst consider with thyself, how thou dost commit it. For even in the committing thereof, thou shalt find many contrary and repining motions, grudging and rising against this sin, that thou wouldst so willingly leave and forsake. For where thou seemest to yield obedience and subjection unto sin, yet it is (doubtless) a forced obedience, and against thy will: Much like to one that is taken captive by his enemies, which yieldeth himself into the power of his enemy perforce and against his will, with a grudging and a disdainful heart, fully in mind persuaded, (that if he did know how) to rid himself out of his enemy's hands, and ever after continuatly to resist and fight against him.  
Object. But here thou wilt reply, that thou, contrary to such a man taken captive, hast a willingness in thee, and takest a pleasure and a delight in sin, and that therefore I do greatly mistake the matter, and am far deceived.  
Answ. But I on the other part do answer, that I neither mistake thee, nor am in this point deceeived at all. For I grant, that thou hast a certain delight and pleasure in sin, and yet this letteth not, but that thou mayst withal repine and grudge against the same.  
Object. This thou wilt say is very strange, that a man should both like and loath, delight and take a pleasure, and also repine and grudge against one & the self-same thing, and that at one & the self-same instant.  
Answ. Strange it may seem, until thou hearest the same proved unto thee, and then (I trust) this strangeness will vanish, and certainty of knowledge will come in place: It is no new point of doctrine, but ancient. It is even the doctrine of the Apostle Paul, 
Rom. 7.  whom I do know to speak by the Spirit of God. For explaining of whose words, thou art to be put in mind of this. The man regenerate consisteth of two things, and these two repugnant the one to the other: I mean, the flesh and the Spirit. Now the flesh delighteth in fleshly things; and the Spirit in things spiritual. And here mark and see how thou mayst like and loath, affect and disdain. Sin to the flesh is delightsome, the flesh taketh a great pleasure therein, but to the spirit it is contrariwise burdensome, and therefore the spirit grudgeth and repineth at it. And thus thou seest, that which appeared strange before, now to be no strange thing at all.  
Object. But what of all this, sayst thou? Answ. Even this, to thy exceeding consolation and comfort; that these two so contrary motions, to like, and not to like, to accept, and repine and grudge against a sin, as it is a sin, (for that must be also added because of hypocrites) is a most certain argument that thou hast the Spirit of God within thee. For otherwise if the flesh were only there, this conflict would never be in thee: for most certain it is, that the flesh doth not fight against itself.  
As for hypocrites, 
Hypocrites grudging at sin.  whom even now I mentioned, although that they also find oftentimes such a like combat and conflict, yet the difference surely is great; for they repine and grudge at sin, but not because it is a sin, as I said before, but because it is such a sin, that is attended upon, with certain accidents, as that it is too open and manifest, and therefore may be some occasion to procure unto them, the loss of their gain and profit, loss of their name and credit, of sanctity and holiness, or such like, whereof I have before spoken: In so much that they could be willing and content, without any grudging, scruple or disputes at all, to commit the sin, were it not attended with these inconveniences. 
The godly grudging against sin.  But with the other it is far otherwise; for in them the Spirit repineth and grudgeth against sin, though all these inconveniences be removed, yea though he findeth it attended with many pleasures and profits, and might be done never so closely, and without impair of credit in the sight of men; yet all this will not allay the stomach, but it will arise against it, because it findeth it offensive unto God. And thus now you may see the difference of these two motions, in these several estates of men, though oftentimes, I know, that the hypocrite doth flatter himself in the sight hereof, as though he had found some goodly and precious jewel, in the dunghill of his corrupted nature, when as in very deed it is nothing so.   

CHAP. XIIII.  
How the man disquieted in conscience, should in the same behane himself.  
NOW as these things hitherto have been uttered for direction: so some things also are to be annexed, partly out of that which went before, and partly over and beside the same, to instruct and teach the man in conscience, troubled and disquieted with the weakness of repentance, and the manifold imperfections which he findeth in himself, how he may use and demean himself, in view and meditation of them, and that he may do it with greater comfort & less distrust. First therefore, I would wish and advise such a man, not to pass over every thing lightly in a slight manner, 
Not rest in fear without due trial.  without a due and deliberate consideration, as is the common use of the sorrowful soul, but rather to grow to a thorough trial and examination of himself: For oftentimes it cometh to pass, that for want hereof, there arise many great discomforts unto men, when men either utterly refusing, or else by reason of some light causes deferring the matter, do not search so deeply into themselves, as they should, and so through this default, they do bereave themselves of the sight and knowledge of those good motions of faith, and the comforts thereof coming, which other men do enjoy. And in this point it falleth out with men refusing or delaying to make this trial, as it doth with a man diseased with a sore and grievous impostume, who, if he do look only upon the outward appearance, findeth nothing but such matter as still threateneth grief and anguish: but if he pierce into it and lance it, feeleth present ease: so whiles the sorrowful soul looketh only upon the outward appearance of his imperfections, he shall find nothing but matter to move and lead him to despair; but if he pierce into himself, and into the secret chamber of his heart, by due trial and examination of himself, and be not too austere a judge over himself, he shall find at one time or other, that which may serve unto him as a cause of great and exceeding comfort.  
Secondly, I would not have him in this his tryall-making, to be (as I have said) either an austere, 
Not to be too austere a judge upon himself.  or a corrupt and unjust judge upon himself, ready rashly to pronounce and give the sentence before the cause be well and thoroughly known. For this is a usual fault, and too too common amongst men, and hath been the cause of many great inconveniences. That we may therefore be found herein the more careful to prevent and avoid evils, it is necessary that we well consider of the cause which we have in hand, with the circumstances thereof. The cause is a trial of sin, whereunto is to be pleaded either guilty or not guilty; the circumstances are the persons agents, which are the Soul accused, Satan and sin the Accusers, and in this the conscience is as a judge. The silly soul now as an offender, in woeful case standeth at the Bar, holding up the hand, to be tried and found either guilty or not guilty. This (as I have said, the silly soul) is no doubt the principal part of man, and most to be accounted of as a most precious jewel. For although a man have never so great abundance of earthly treasures, yet is it nothing in comparison of the soul: And to gain and get the whole world, it profiteth not at all to a man, 
Luk. 9.25.  if he lose his own soul. And therefore though our posting and hasty judgement cannot in very deed prejudice or forestall the final sentence of the everlasting judge, yet it is not to be posted over and passed upon, so lightly as men commonly do suppose: but with good and deep deliberation, as in such a weighty cause is requisite.  
The accusers (as I have said) are Satan and Sin, 
Satan and sin his Accusers.  and these are found oftentimes, not only false Euidencers, but also envious Witnesses, and such, as indeed do not wish any good, but harm, yea utter destruction unto man both in body and soul. And therefore since it is manifest to be true which I have said of them, we may see that there is no hope at all of any favour to be had at these accusant's hands, but that rather it is most assuredly to be looked for, that they will spew out their poison against the true servants of the Lord, so far as they can, to the utter destruction of the children of God.  
Against these so malicious and envious Accusers, 
Faith his Advocate.  still urging the heinousness of thine iniquities, Faith as a wise and prudent Advocate, standeth to plead the cause, who although she always telleth the truth, and speaketh with great comfort, yet is she oftentimes so shouldered out & suppressed with the clamorous out cries of these malicious Accusants, that she can hardly be suffered to speak in such free manner as she would: And if she be suffered, yet she is so interrupted, that her speech is found to be but faint and feeble; So that if she be not well attended upon, she can scantly be heard. And hereupon it cometh to pass, that the conscience of man, giving care most to the evidence of the Accusers, and not attendant to that which Faith pleadeth in defence, is ready to give sentence and judgement against the soul, to the condemnation thereof. But I would advertise every man in this Session of trial upon himself, still to have a care, that he be not overhasty, to pronounce the doom before the cause thoroughly heard: And let him consider with himself, that as in worldly causes, he being appointed as an Arbitrator or a judge, in equity ought as well to lend one of his ears to the Defendant, as he doth the other to the plaintiff, and so not to hear only what is objected, but also what in truth is to the same answered. So in this case also of the soul, let not any man attend only and give ear to that with these accusers shall object against the soul, but rather hearken to that which faith uttereth in defence, for that she pleadeth still in favorem vitae, for life's cause. And herein this is worthy to be remembered also, that one motion, and whispering word of Faith and of the Spirit, is and aught to be accepted and accounted for a greater and sorer testimony tending unto life, then are all the earnest cries of these accusants tending unto death, appear they never so fair, and be they coloured over with never so great likelihood and probability.  
Thirdly, we must consider also, 
3. He must not so much consider the greatness of the measure, as the truth of his repentance.  & that with good advice, what the thing is whereat we do aim, and which we labour especially to search after, and to find out in this trial and examination: for even in this point also, there is oftentimes error found; by reason whereof, amongst men, there ariseth no small inconvenience. The thing therefore that herein we are to have a special eye unto, is not the great measure and quantity; but rather the truth of repentance. For although it be never so slender and weak in our conceit; yet if it be true and from the heart, we shall thereby find, even in the midst of sorrow, sufficient cause of great and exceeding comfort. It may be that the Spirit sometime may appear unto us, to be, as ye would say, but very weak in working: And faith also may seem to be faint and feeble, in showing forth the fruits of true repentance, in such abundant and plentiful manner, as thou haply dost dream of; yet doth not this let any thing at all, but that both thy faith, and thy repentance may be true: and therefore such, whereupon thou mayst settle and ground thyself, and whereby thou mayst assure thyself that thou art the child of God: And if his child, then surely freed from condemnation, and made an heir, even a coheyre with Christ our head of everlasting glory. For GOD is so far from rejecting, and casting off such small and slender beginnings, that he is rather given to nourish and increase the same in his children. 
Esay 42.3.  The bruised Reed he will not break, 
Mat. 12.20.  and the smoking Flax he will not quench. And therefore, if thou findest never so great imperfections, in this thy repentance, so that it seemeth to be crazed like a broken Reed, and almost extinguished, as the Flax that doth but sinoke, yet herein is there no cause of discomfort. First, for that as faith, so likewise true repentance is the gift of God, who is not to be prescribed and appointed, in what mcasure he should give the same to every one: and secondly, for that it pleaseth him, to be so gracious and favourable, as to accept these imperfections in good part at thy hands: for the which thou art not only to be thankful to him at all times; but hast also a reason offered thee, 
He must consider what he is by nature, and know that he shall never be free from imperfections whilst he liveth here.  to move thee continually to pray to God for the good increase of these his gifts in thee.  
Fourthly, thou art to consider diligently with thyself, and to look well upon thine own estate; I mean, what thou art of thyself and by nature, which if thou do, thou shalt surely find, that thou art one of Adam's brood, one that hast sucked corruptions, 
Psal. 51.5.  and that in great measure, from the breasts of thy first Parents, as well as other. For not only thy life, 
Psal. 51.1.  but also thy Conception and Birth will be found and proved to be in sin. Since than that thou art a man, and therefore by nature subject to all kind of infirmities as well as others, during the time of thy continuance in this corrupted Tabernacle, do not deceive thyself; but be thou assured that thy flesh will never give over, but still will be found to be a flesh, that is, a rebellious and a grievous enemy, continually rebelling, contending and striving against the Spirit, until such time as it shall, by God's appointment, either receive the stroke of death to subdue it, and put an end to the rebellions thereof: Or that wonderful and sudden change be made at the last day, 
1. Cor. 15.53.  When this corruptible shall put on incorruption, this vile body shall be changed, that it may be fashioned like unto the glorious body of Christ. Since now the state standeth so with thee, thou art to make none other reckoning, but that thou must, and shalt of necessity find (although it be to thy great grief) many infirmities and imperfections in thy flesh, so long as thou shalt have thine abode here on earth, as well as others. Yet can it not therefore be thereupon inferred and concluded, that the same imperfections should exclude thee from the covenant of grace, and shut thee out from the number of God's elected children. Nay, it is so far off from working or compassing this evil unto thee, that I may say unto thee with the Apostle, 
Rom. 5.20.  Where sin abounded, there grace abounded much more. So that (as no doubt upon thy true repentance thou shalt easily find) the further that thy sin extendeth itself, as thou supposest to thy condemnation; the further also this mercy and grace of God doth stretch forth itself in giving remission of thy sin to thy salvation. But here beware and take heed of Satan, lest he deceive thee, by bringing thee into this vain and wicked conceit, as though this remistion were due unto thee by merit of thy works, when as it is only of Grace. For of this be thou assured, that if thou hadst never so great a measure of uprightness and integrity, if thou livedst never so holily; if thou leadest as pure a life as ever did any of the faithful servants of God, that have been since the fall of Adam (Christ jesus only excepted) yet as those faithful servants could never find salvation in their own deeds, but did clean forsake themselves, and cleave fast to the grace and mercy of God: So thou also, although thou seek it, shalt never find salvation in thine own works & merits thereof, but must be content with the godly to renounce thyself, and lean fast to the grace of God in Christ, in whom surely thou must seek it; in seeking thou shalt find it; and finding thou shalt doubtless possess it.  
Quest. Whereunto then (wilt thou say) do serve the fruits of Repentance?  
Answ. No doubt to very good and comfortable purpose. For these said fruits are as Signs and Seals, to testify they are no causes to procure and effect salvation and life unto thee.  
Quest. But thou wilt say again, Seeing the case is thus, it is no matter how I line, and how I do here behave myself.  
Answ. God forbidden, that any such motion should ever creep into the hearts of God's Elect; or that any man should hereby take occasion to become secure and careless, to show forth his Christian duty. For though in ourselves we cannot indeed find any possibility to deserve life; but possibility too much to merit death: yet are we bound to exercise ourselves in these fruits, for these causes following.  
First, 
The first cause of showing godly lise.  for that God himself commandeth it, in wonderful many places of the Scriptures. Secondly, that thereby his glory might be manifested, Mat. 5.16. Thirdly, 
2.3. Causes.  for that by them man is in his conscience assured of his Election and Vocation, 
4. Cause.  2. Pet. 1. Fourthly, For that thereby our faith is not only exercised, but also nourished and strengthened. 
5. Cause.  Fiftly, for that by such good fruits appearing in us, others are also stirred up to follow our good examples, 
6. Cause.  2. Cor. 9.13. Heb. 10. Sixtly, for that by these there is help ministered unto the necossities of the poor and needy. 
7. Cause.  And seventhly, for that they are unto us testimonies of the truth of our faith and Regeneration, and seal and confirm unto our hearts, that the Spirit of God is surely dwelling in us. And all this with this caution, that hope of merit be utterly excluded, not once dreamt upon, whatsoever the Papist will prattle and prate to the contrary.  
To return now, and come again to my former doctrine which I had in hand: this is the thing which I laboured at this present to persuade unto, that although the aforesaid gifts of the Spirit, and fruits of faith seem to fail, to be covered and hid, and do not shine forth and show themselves, in so bright and open manner, as we expect and desire; yet we are not thereby to grow to immoderate grief and mourning, as though the interest of life were utterly taken away and lost. If the Prince had passed to any a Deed of Gift of any thing, causing it to being rossed & put in writing signed and ratified by his public Seal, with a full intent and purpose to perform the same in all points effectually; and also to renew again the Seal, if at any time it fall out to be defaced: If now it so come to pass, that hurt do come either to the writing or Seal, would the party, for whose benefit this act was thus passed by the Prince, doubt of the performance of his promise: or would he not rather repose his hope in the grace of the Prince, and these defaults notwithstanding assure (as it were) himself, that all should be accomplished and performed thoroughly? The case is like betwixt God and us. For God by his promises and covenants engrossed and put in writing, and that in our hearts, hath passed, as it were, a Deed of Gift unto us, of eternal life, and hath sealed it for our confirmation, with the Seal of his Spirit, with intent and promise to renew the same, whensoever it should seem in any part to be defaced in us. Shall we now think, that if at any time either this writing of God be dimmed, or the seal thereof be found not to have so deep an impression, as at other times it was found to have; that therefore the performance of God's promises, is to be accounted uncertain? Howsoever earthly Princes are sometimes drawn by sinister means to falsify their promise; yet God is, and will be ever found just, and also true of his word. And therefore let us assure ourselves, & be fully settled and persuaded in this, concerning God & his promises, that he is so far from every touch of untruth, that he will renew that which is decayed in us, and never cease, till he have perfected the good work which he hath begun in his. He is not like the rigorous and cruel Landlord, which upon every light occasion, is ready to break covenants and promise, and to cast his Tenant utterly out of his Tenure: but God is proved rather to be so gracious, that where any breach through sin is found in us, he will be ready continually upon our earnest & hearty repentance, to make up the same again with mercy, 
He must meditate upon the exceeding mercy of God unto his servants in all ages.  as is most plentifully in the Scriptures, for our consolation and confirmation herein sufficiently recorded.  
Fiftly, thou art to have a continual meditation of this great and exceeding mercy and compassion of God unto his servants and children in all ages Let it never slip out of thy mind, but ruminate and think upon the same day & night even continually: and let this serve as a comfort of great sovereignty, against all thy sorrows, and other imperfections whatsoever, that he looketh upon thee, not as the straightness of his Law exacteth, but as thine infirmity is able to bear, even like the Father that is tenderly affected to his young and tender infant, accepting proffers, oftentimes for performance, and our endeavours, though small and slender, 
Psal. 130.3.  for perfection in our duty. If he should deal with us as we deserve, who then should live? but he knoweth whereof we be made, 
Psa. 103.14.  & he remëbreth that we are but dust, & therefore weaklings, not able of ourselves to walk and go on, in the way of godliness, further then he doth vouchsafe to put forth his had to lead us  
Sixtly, 
He must remember the state of the Saint: 1. Before their converso. 2. Chrc. 33.  unto these add also the remembrance of the servants and Saints of God: how that first before their conversion, many of them were indeed most notorious sinners, and great malefactors. Manasses had been a most beastly Idolater: the Thief upon the Cross an open Malefactor: Marry Magdalen possessed with seven Devils: Paul a Rlasphemer, 
Act. 8.  and a cruel persecuter: the converted jews, enemies to grace and murderers of the King of glory. 
Acts 2.  The Gentiles sunk in most filthy and devilish Idolatry. 
Rom. 1.2. After their Calling.  Secondly, after their calling also, how that many and those not meanest in the Church, have found great and many imperfections in themselves. Noah was drunk, and uncovered in his Tent. Lot, 
Gen. 9.21. Gen. 19.33. etc.  besides his drunkenness, committed Incest night after night with his two Daughters. David committed Murder and Adultery; 
2. Sa. 11.17. Mat. 26.  and Peter cursed & banned himself with an oath in denial of his Master. All which are in the Scriptures recorded, not to an idle purpose; but for the comfort of us, that were to succeed and come after: That we, seeing such great imperfections, or rather such gross sins to have been in these so great and notable servants of God, so renowned in the Book of God, for the great measure of gifts of the Spirit, wherewith they are endued, might not despair of ourselves, or be too much abased and humbled, in the sight and feeling of our imperfections, but contrariwise be raised up in hope and comfort; assuredly belecuing, that he which showed forth pity and compassion towards those, and many others, is the same God that he was then, and that in him there is no change, 
jam. 1.17.  nor yet shadow of change at all: but he is one and the same for ever.  
Seventhly, the end of our falls and imperfections, would not any time, nor in any hand be forgotten. 
He must not forget the end for which God suffers him to fall, which i●, to humble him.  I speak not of that end hereof, which thou oftentimes dost forge unto thyself, for the increase of thy grief and sorrow, but of that end amongst all other ends, whereunto God appointeth them in his wisdom, & that is, that by them we might be humbled, & also taught to distrust our own power & ability, and driven from all trust and confidence in ourselves, and in our merits, and to force us wholly and altogether to rely and rest ourselves upon the grace and mercy of God promised in Christ jesus. So that whensoever Satan goeth about by reason of them, to persuade us unto despair, we see how he striveth to subvert and overturn all, and teacheth us to abuse these things to a contrary purpose, and to gather despair of that, which God useth in some sort to teach us faith, viz. that failing in ourselves, we might have faith in Christ: And finding ourselves so unable to perform the Law, and purchase life, we might the more earnestly have recourse unto that sure Anchor of our hope, which is Christ jesus, 
1. Cor. 1.30.  whom the Father hath made to be unto us, wisdom, and righteousness, and sanctification, and redemption.  
Eighthly, unto all these add and annex, as a daily and continual companion, 
He must pray continually against these temptations.  fervent and earnest prayer, against these temptations of Satan, the World, and the Flesh, that it would please the Lord, in his good pleasure, to rebate the measure of these so dangerous temptations, make thee strong to withstand them, and to restore thee again unto that inward comfort, and comfortable feeling of his Spirit working in thee.  
And finally, with this prayer have patience also, 
He must wait the Lords leisure.  to expect his leisure, and stay the time, till he shall think it most convenient to grant and perform thy suits, assuring thyself, that (as I have said before) whatsoever shall be most behoveful for his glory first, and then for the help and case of thy necessity, in due time shall be accomplished and fulfilled.   

CHAP. XV.  
Against afflictions and outward events.  
AS the outward things, which happen unto us, both in our bodies, name and goods, and other external accidents in this present life, are infinite, if we should grow into particulars: so the comforts also provided against the same in Scriptures, are exceeding great and many: Insomuch, that it is an hard matter to know where to begin to recount the same, and yet easier by much to begin, then to make an end.  
But in those things whereof we are to entreat, that they may be fit and appliable for our present purpose and cause we have in hand, it is very necessary to consider, how the broken and afflicted conscience useth these afflictions as a matter of great discomfort, and upon what ground especially his despairing conclusions do take their force. And that I find to be in these two things:  
The first is from the original of these afflictions, which this person afflicted, falsely thinketh and judgeth to be the anger and wrath of God, conceived against him, upon this false ground, inferring, and that very peremptorily, that he is without the love and favour of God, and therefore none of his elected children.  
The second is brought from the misconsiruction of the nature and properties of these afflictions, thinking them to be judgements and punishments, only incident and befalling to the wicked; whereas they are very commonly found, to be rather corrections and chastisements, inflicted and laid, oftentimes, even upon God's best and dearest children, and that not for their evil in any respect, but only for their good.  
Now, to help them forward in these two points, through Satan's subtlety, there do concur also, the continuance, & exceeding measure of the afflictions, which he useth as a violent stream to drive him forward in the former misconceits. The reason is, because as he supposeth, or as he can see, there is none of God's children, that do equal and match him in the extremities of these his miseries: Or else, because he judgeth and taketh this, (which indeed is not) to be a difference betwixt the troubles of the Righteous, and judgements of the Reprobate, I mean, the greatness and the long continuance of the afftictions. For the better satisfying of such persons, and for the reformation of this their corrupted opinions and judgements, I purpose to observe and keep this course and order:  
First, to show and prove, that the original of the afflictions laid upon God's children, is not hatred in God, but his love towards those that are afflicted.  
Secondly, that the same afflictions are such, as both do, and of necessity must befall the children of God.  
Thirdly, that there are no afflictions, wherein we have not some of God's children in former times, that have tasted as deepo thereof as we do now.  
Fourthly, that the greatness and continuance of miseries, is not a difference betwixt the judgements of Reprobates in this life, and the corrections of God inflicted on his Chosen.  
And lastly, I purpose to add certain several comforts, out of the book of God, against this so dangerous a temptation.   

CHAP. XVI.  
Of the first position, and the objections a-against the same.  
COncerning the first, I affirm, 
1. God afflicteth not his children in hatred, but in love, as appeareth 1. By his moderating the same.  that if the witness of the word of truth, were utterly wanting in this respect, yet the very considerations of afflictions, if they be duly made, would infer no less, than I have already set down, viz. that it is not of hatred, but love, that moveth God especially thus, and in this sort to deal with his dcarest children. For first, see and consider, I pray you, is there stay in wrath and hatred, especially where justice may take place and bear it out? Would God thus moderate afflictions as he doth, and in such gentle measure on us as he doth, if he did hate us? Would he be thus chary and careful as he is, not to quench the small beginnings, and spring of our faith and confidence, and of our hope in him? Or, if it were in hatred, and not in love and favour towards us, might he, or would he not rather cut and break asunder the very cable of our trust and affiance, that so we might utterly perish, and be consumed with Cain, jedas, Inlian, and such others? How soever you do judge, yet surely I suppose and think, that if Hatred were Mother atrix in afflictions, which God layeth upon his servants, that this would then be the fruit that should follow thereon, even utter desolation and destruction, and that of God's children; which to think of God, God grant to be far from us.  
Secondly, if God's corrections were (as you would have them) such an argument and a token of hatred to be in him, 
By his afflicting them on his deareft servants.  shall we think, that he would ever have inflicted the same upon his dear and faithful servants, whom he so entirely loved, as is in the Scriptures sufficiently recorded? I believe surely that he would not. For, doubtless, whom God hath once loved, he can never be said to hate, in what manner soever in this earthly mansion he doth deal with them. His love being once begun, which is even from all eternity, never altereth or changeth, it is an everlasting love, which never shall have end.  
Now then answer me, I pray thee, thou that in this sinister manner dost judge hatred to be in God towards his children, and art greatly troubled and disquieted in mind, with this evil and wicked cogitation. Was not David, a man after Gods own heart, afflicted? Was not Iob, a man blessed of the Lord, greatly afflicted? Were not Daniel, and all the Propbets of the Lord afflicted? Were not the Apostles, yea, and all the fauhfull Martyrs and Witnesses of the Lord, afflicted? Nay, did not our Saviour jesus Christ himself taste deeply of this cup in his own person? And did he not in many places, and many times foreshow unto his Disciples, that this must be the state of his servants in this world, to bear the Cross, and to suffer afflictions? Surely this is so plain, that it cannot be denied. The Scriptures are in this coz very plentiful and apparent. And were not (I pray you) all these, the beloved of God? This also is so manifest, that none can doubt thereof, which is led by God's Spirit. And canst thou then say, that the afflictions, whereof these holy men, yea, and the Son of God himself also were partakers, came of hatred, which God had conceived against them? It is possible that the Deusll may put into the heart of some so to think, but it is impossible that ever this should be found in God, who is love, 
1. job. 4 8.  and whose love towards his servants is everlasting.  
Thirdly, the very considerations of all ages, 
By compating his dealing with his faithful servants, and those that were his enemies in all ages.  from the first Abel, even unto this time wherein we now live, will approve no less, but that the miseries and afflictions of this life, infer no hatred, or want of love in God unto his children. For if it were so, that they did make such inference, then see and consider well, what monstrous and devilish consequents would follow upon the same. Hath not always the Church of God been thrown unto the walls? Hath it not been from age to age, and from time to time cruelly persecuted? And is not that certain which the Prophet David affirmeth, 
Psal. 73.4,5  that the wicked have no bands in their death, but are lusty and strong, they are not in trouble as others, neither are they plagued as other men? 
jud. 5.7, 8 etc.  Dost thou not consider that the Israelites were in bondage and slavery, when the Egyptians enjoyed liberty? The people of God afflicted, when the Moabites, 
jud. 3.6, 13.  Midinnites, Philistims, and other their enemies were in prosperity? Was not David persecuted, when Saul was honoured as a King? 
Luk. 16.19, 20, etc. joh. 18.40.  Lazarus hunger-starved, when the rich Glutton was choicely Tabled? Christ arraigned, when Pilate was judge? and murdering Barrabas was acquitted and delivered? The Christiant most cruelly massacred, when the Heathenish and Idolatrous people lived in peace and quietness? To the which effect might be brought infinite examples more, besides the testimony of the Scriptures. Where now, wiltthou say, was the hatred of God? In Israel his chosen people? In David? In Lazarus? In jesus? and in his faithful Martyrs, which suffered these things at the hands of the wicked? And where (I pray you) was love? in the Egyptians, the Moabites, Midianites, Philistims, Saul, the rich Glutton, Pillate, and Barrabas, which lived in prosperity, and at liberty? I hope thou wilt not so affirm. Such a conclusion, inferring such horrible absurdities, thou seest to be both lose and dangerous.  
Fourthly, the fruit and end of these afflictions, 
By considering the end, etc. which is for correction, & to stir up the graces of God in him. Psal. 119.  is likewise to be considered. The end hereof is, the correction and amendment of his servants, and the increase and stirring up of his graces and gifts in them, which otherwise would be decayed and smothered. It is good (saith David) that I have been afflicted that I may learn thy Statutes. Now then, what is a greater argument unto us of God's love, then to see him use those means and ways upon us, though sharp and sour unto our nature (for unto our flesh no affliction seemeth joyous, but grievous) whereby his graces may be furthered, increased, and multiplied in us, to his glory and our endless comfort, good and benefit?  
Fiftly, the danger which usually ensueth upon the absence of these things, 
Men are then most apt to fall into great sins when they are most free from trouble.  doth prove sufficiently also, that God's love, especially shineth forth most clearly in the presence of them, and that his hatred most appeareth, when they are furthest removed from us; for even then especially, above all other times, have the servants of God fallen into the committing of the greatest sins and mischieses, when they have had no afflictions, no troubles to occupy and exercise themselves withal.  
Noah, 
Noah.  so long as he had the scorning world, to molest him, continued to walk uprightly with God, but when they by the Flood were taken away, and there were none to trouble him, and that he lived in peace in his private family, he was overtaken with drunkenness, and was in his drunkenness uncovered in his Tent.  
Lot, 
Lot.  so long as he had the Sodomites to vex his righteous soul, lived well and carefully, but when by fire and brimstone from heaven they were destroyed, and he at rest with his two-daughters, without any disquiet or molestation, he was likewise overtaken with drunkenness, and committed incest with his two daughters.  
Whiles David continued under the dread of Saul, 
David.  and was cumbered with enemies, he lived uprightly, and gave himself wholly to serve the Lord; but being freed from these dangers, having gotten peace and quietness, he became secure, gave himself to the contrary; his eyes and heart fell on lusting, and never ceased, until he had committed both Adultery and Murder.  
Many examples to the like effect might be brought, but these (I trust) may suffice, in this so plain and evident a matter. And this the rather, for that every one of us (if we will judge uprightly) doth find in himself, that he never seeketh less after God, or less hath him in his mind, then in the time of prosperity; and contrariwise, never prayeth, and sueth unto him more earnestly, then when he is pressed with adversity. Shall any man now think that God bateth him, and hath clean cast him off, because he hath laid this cross upon him to be borne? Nay rather, let him herein boldly acknowledge the great love and favour of God towards him, in that her laboureth in this so favourable and Fatherly a manner to call him home, and will not suffer him by any means to grow into security, and so to sin against him, but will have him exercised, sometimes in greater troubles, sometimes in less; sometime touching and vexing him with sickness of body, sometime with death of friends, sometime with loss of goods and cattle, sometime after one sort, and sometimes after another; but all to this end, that so he might make him more mindful of him, and more careful to show forth his loving obedience towards him.  
This also by a Similitude, may very well be confirmed unto us. Shall the Physician be said to hate his patiented, when as he giveth and ministereth unto him a strong and sharp Purgation, to recover him? Or shall the father be said to hate his son, when he doth chastise and correct him with the rod, that he may reform him? So neither can God justly be said to hate us, but rather to love us, when in this manner he lanceth our sores, that he may heal us; and thus fatherlike, correcteth and chasteneth us, with his Fatherly hand, that he may amend us.  
And smally, for the better confirmation of this doctrine, 
by the testimony of the Spirit of God in plain texts of Scripture. joh. 16.13.  to that which hath been said, let us adjoin the plain evidence of the Spirit of God, which is the Spirit of Truth, and leadeth us into all Truth, and witnesseth as much as I have said; namely, that All those things proceed and come, not of hatred, but of love. 
Reu. 3.19.  As many as I love (saith Christ unto the Church of Laodicea) I rebuke and chasten: Unto which agreeth also the saying of Salomen: 
Pro. 3.11.  The Lord correcteth him whom he loveth, even as the father doth the child in whom he delighteth. Whereunto consenteth also the testimony of the Spirit, Heb. 12. saying, 
Heb. 12.5. etc.  Have ree forgotten the consolation, that speaketh unto you, as unto children? My son, despise not the chastening of the Lord, neither faint when thou art rebuked of him: for whom the Lord loveth, he chasteneth, and he scourgeth every son that he receiveth. Hereupon now I conclude, that if the former reasons had not been at all, yet this threefold evidence of the Spirit of God, whose Office is, as I have said, to lead us into all truth, 
Joh. 16.13.  may serve sufficiently, to the quieting of any Christian conscience, if it be thoroughly weighed and considered. And therefore whereas Satan, to the derogation of this healthful doctrine, and the increase of thy sorrow and discomfort, doth forge this subtle reason: 
Satan's reason.  Those whom God doth thus afflict, he doth not love, but hate; But thou art afflicted so and so by God; Ergo thou art not beloved, but hated of him.  
This reason (I say) is easily overthrown, for that it is forged: By whom? by Satan, which hath been a liar and a murderer from the beginning, and therefore his argument is not to be received. But we are rather to hearken unto the doctrine of the Holy Ghost, which telleth us a contrary tale, that it is not hatred at all, but love; not anger alone, but the Fatherly care and tender affection of God towards his children, that maketh him thus to correct and chastise them. And this, not that they should perish, as Satan would infer, but that they should be preserved, and not perish with the world. So that if we endure this his chastisement, he is so far from casting us off, that as he hath witnessed, he offereth himself unto us as unto sons; But if we be without it, we are so far from love, that we are not sons, 
Heb. 12.7.3  but Bastards.  
And now see how thou mayst very effectually turn this Argument of Satan's back again upon himself, to his confusion, but to thy exceeding comfort. God hath afflicted thee with many crosses and miseries; art thou therefore cast out of the love and favour of God? Nay rather, thou art hereby assured, that thou art no Bastard, but in the number of those, that in deed & truth are become the Sons and Children of God.   

CHAP. XVII.  
Satan's Objection against the former doctrine answered.  
BEfore that I enter into the Answer to Satan's usual Objection, made against the former doctrine, I am to counsel thee to take heed unto thyself, and to beware of his policy betimes. For if thou wilt be ready to accept at his hands, whatsoever he will adventure to proffer unto thee; he will soon bring thee to take at his hands, Copper, nay, dross, for Gold, deadly poison, for a sovereign Potion, and that to thy confusion. Try therefore and examine his objections thoroughly, mark from whom they come, and to what evil end and purpose they are made; so shalt thou the more easily withstand him in his temptations, and with more speed prevail against him.  
Although this doctrine concerning my first position, be (as I hope) so plain, that even the simplest may understand it; and with such reasons confirmed, as it hath pleased the Holy Ghost to minister unto me in that respect; yet is the enemy of God and all godly men, bold to take exceptions against the same, and in this manner frameth his Objection:  
Object. It is recorded in the Scriptures, that these which you so often call afflictions, are indeed judgements, and God's vengeance denounced and executed on God's enemies, and those against whom his wrath and anger is incensed. And for confirmation hereof, we may produce many examples, even out of the Scriptures, but in a matter so apparent, I think it needless. By this Objection thus framed and uttered, it evidently appeareth, that the Forger thereof (Satan by name) will be a Serpent still of great subtlety, still inventing and forging new devices, to effect his devilish purposes. And therefore it is not to be marveled at, if he thus begin to make assault upon thee in this manner, by force of this Objection, to raze out of thy mind, the truth and certainty of all that before hath been, by so many Arguments confirmed; which his malicious craft, that it may the rather appear, Ict us examine and try his Objection thoroughly, and discover the falsehood and insufficiency thereof, so far forth as by the holy Spirit of God, we shall be thereunto enabled.  
The Proposition is this, 
Object. That afflictions are effects of God's anger.  that such like afflictions as thou endurest, are threatened in Scriptures, as judgements and effects of Gods haired, wrath, and anger upon the wicked.  
A subtili temptation, whereby this enemy deceiveth very many: But let us a little dwell and stay thereupon, sift and examine it thoroughly, and so the fraud thereof shall more easily appear. Whereas it is said in the Objection, that God doth threaten such like things, as judgements, and vengeance for sin, to be executed on the wicked: It cannot be denied, the Scripture to this end is indeed plentiful. But what of this? Not any thing in truth can hereout be gathered for Satan's purpose. But herein his craft doth the more appear: in that upon so good a ground, he goeth about to erect such a deformed building, and to set up his subtleties. For by how much the foundation is more true, by so much, his in consequent conclusions will seem to be more strong and forcible. And then especially it lieth us upon, to be more circumspect and wary to cut him short, and to prevent him in so malicious a purpose.  
Let us now come to the view of Satan's Sophistry. The question is of the hatred of God. The Proposition proposed is true indeed: But yet too weak and altogether unable to conclude the question. For thus he reasoneth: These miseries and afflictions are sometimes the effects of God's hatred: And therefore they are so in thee too.  
Answ. This Argument cannot hold. For that which is sometime so, will neither bear a general inference; nor yet a particular or a special conclusion. If a man should thus reason: The Sun doth sometime harden the thing it shineth upon; therefore it hardeneth Wax also: Every petit Logician would be ready to scoff and lest at the baldness of his Argument. But to insist even in Satan's own example: These troubles and miseries proceed sometimes from the love of God, and therefore they do so to the very Reprobates and castaways. Although the antecedent be true, yet the conclusion can never be made good: and such is the conclusion of Satan. For what reason, I pray you, is in this? It is sometime so, and therefore so at all times: It is so in some, and therefore so in all: Or it is so in judas the Traitor: Ergo, it is so in Peter, or some one other of the Apostles. As though that which is affirmed truly of the one, must of necessity without exception be verified of another. Let Satan therefore first prove this his proposition to be generally true, that is, that these afflictions do always come from the hatred of God: Or else this; and such like particular conclusions, will stand him in no stead. But this proof he can never be able to make. Hold him therefore at this pinch, and thou shalt, to thy great comfort, have a notable victory against him.  
Thus thou mayst now see one piece of Satan's malicious craftiness discovered, which he useth in this reason, to deceive men afflicted withal. But yet this is not all the poison that lurketh under the fair show of words in this the Serpent's reason, as shall anon appear. He is indeed very pregnant in his proofs; so is he also as painful and plentiful in his misconstructions, wresting all to his own purpose, that hath but only a very little show or likelihood to favour the cause he hath in hand, and striveth to prove. Whereupon, it cometh to pass, that as in many other, so even in this reason also, he very slightly passeth over the matter, by the crafty confusion of words of divers significations, as though they signified and imported one and the self same thing: And therefore the rather and sooner to deceive either thee or any other, he thus subtly reasoneth: 
Satan his reason.   
God (saith the Scripture) is angry with those whom he punisheth: And therefore it cannot be, but thou art hated of him, and so out of the tale and number of his children.  
Answ. This is (no doubt) a very absurd kind of reasoning, and argueth sufficiently, from what Spirit it proceedeth, and therefore is thereafter to be liked of and allowed. What Scripture ever taught, thus to join & confound those things together, which God hath distinguished? Cannot the wind stir and move, but it must needs be a tempest? Cannot the Sun be dimmed with a Cloud, but it must utterly lose his light? And cannot God he angry and displeased, but he must needs hate and finally cast away for ever? Is there no mean to be had? None easier way to be found? must all of mere necessity and of force be stretched on the rack of extremities? Indeed Satan would have it so, and thereunto goeth about by this his subtle reason to persuade: But yet God's Spirit doth teach us far otherwise, that God showeth himself to be angry and displeased with many of his servants, and dear children, whom notwithstanding he hated not, but most dearly loved; that he oftentimes hath not only threatened; but also actually executed punishments upon them, from whom he also promiseth that he will not take away his mercy for ever.  
This doctrine of the Spirit of God, by the example of David, Hezechiah, and many others in the Scriptures, is proved to be as certain, as that which is most certain: and therefore even in this point, as in all his others, Satan is found to be a liar, & his reason to be of no force, for that so subtly he maketh no distinction and difference, betwixt the hatred and anger of God: As though they were indifferent times, of one nature, and of one signification. And therefore if in any place, he findeth these afflictions to proceed of anger: he straightway inferreth, that it is of hatred: As though God hated all those with whom, and that most justly, he is displeased. Which is not so, as hath been showed. God (in some sort) may be said to be angry with his children, and in anger to afflict and punish them: But he can never be said to have them: For these two are things different in God.  
God is said to hate those, whom either in his Decree he hath excluded from mercy, though he grant them life and prosperity here on the earth for a while: or in his punishments, he doth in anger consume, that is, in justice, seek only and intend their condemnation: But it is not so to his Elect and Chosen. For if in them he hateth any thing, surely it is nothing but sin alone; he hateth not their persons, as he is said to hate the persons of the Reprobate. But yet God may be said to be angry with his Elect: that is, he may have a will to punish sin in them in what manner it pleaseth him; and he may lay his temporal punishments upon them, as being displeased with their sins and offences, and yet be still in love affected towards them; as the Father that is incensed to anger against his Son that hath done amiss, and therefore also taketh the Rod and punisheth him, and yet still he loveth his child, neither can, for this anger, be said to hate him.  
And it is well to be observed that there is a difference too, betwixt this anger of God towards his Children and the Castaways, unto the Elect and the Reprobate. Unto the Elect it is temporal, short and for a time: For he will not always chide, neither keep his anger for ever. 
Psal. 103.9.  But unto the Reprobate it is perpetual and eternal. In the Elect with such measure, 
1. Cor. 10.3.  that they may sustain and bear it: but in the other beyond their strength, unto their everlasting confusion. In the Elect, to work amendment unto life: 
Rom. 8.20.  In the Reprobate, to obdurate and harden them unto eternal condemnation. As in the Elect, all things turn to their good: So in the other, both this and all other things turn to their evil. Thus much to show and prove that which is promised, or rather affirmed in my first Position: viz. that the original of affliction, laid upon God's children, is not of hatred in God; but of his love towards those that are afflicted.   

CHAP. XVIII.  
Of the second Position, and the Objections against the doctrine thereof.  
ALthough the Doctrine before delivered, be in itself most certain & true; & although in the delivery thereof, the Serpent's subtlety hath been laid open, not so much as it deserveth, or as the case and matter in hand requireth: yet I trust so, that every man may have thereby a taste of his malicious mind, so craftily going about to cirumvent them, and so to compass and effect their destruction: yet will not this our mortal enemy give over, but with this new and fresh encounter beginneth again to make his assault.  
Hath not God (saith he) promised unto his servants prosperity, 
An assault of Satan.  peace, & good and happy success? and hath he not made his covenant with them, to deliver and save them out of these extremities?  
Answ. Answ. No doubt, he hath thus promised, and he hath thus covenanted indeed. But yet his promise and covenant are not so made, as that afflictions should not touch the servants of God at all: but rather in this sense, that they shall not hurt or overcome them. For he will acquit and free his faithful servants, from that tyrannous power of sin and death. What is this which you say? Do you think then, that death and sin shall never befall unto them? This is absurd indeed, being so void of truth. We see the contrary proved by experience. Nay rather, this is proved, even by experience, that neither sin nor death, (although they be enemies of great power) shall ever have the strength to prevail so far against them, as to subdue and conquer them.  
For the explanation of the which Doctrine, 
2. Position. That afflictions are incident, and must befall the children of God.  you see the consideration of the second Position to be necessary: which was, that these miseries and afflictions, in this life are incident, and must befall unto the children of God; that so we may the better see the slender hold, and so with the more ease avoid the danger of this temptation.  
This Position, as it evidently appeareth, standeth on these two branches: First, that these afflictions do befall the children of God: and secondly, that it is of necessity, that it should be so. For proof of the first, I might produce the examples of a great number of the servants of God: as Noah, Lot, Moses, job, David, Daniel, the Prophets, Apostles, and the faithful Martyrs and witnesses of our Saviour Christ. But forsomuch as the same hath been touched before, I will not stay hereupon. The second, having a necessity joined thereunto, (that of necessity it must be so) doth require a more large discourse, & further proofs: which by God's assistance shall be done, and that (I hope) in such manner, as that the truth shall easily appear, to stand fully and altogether against Satan, and his wicked policies.  
In this pains taking, I might urge that excellent saying of the Apostle Paul, 
2. Tim. 3.12.  That whosoever will live godly in Christ jesus, must suffer persecution. But I know, that the Adversary will be very earnest to cavil against me, and take exception against this Doctrine, and place of Paul, saying, that it is not to be understood of any punishment for sin, as those afflictions which are laid upon him, but for well-doing. But I insist with this Interrogation, Is it not more unlikely, that the servants of Christ should suffer for well-doing, then for evil? And if God suffereth them to be evil entreated and persecuted of the world, and that even then, when they do well: how much more shall he do it, when they shall sin and offend against him?  
Hereunto thou wilt haply answer, that this is likely indeed: but yet thou findest most commonly, the examples of the greatest miseries in God's servants, to have come, not so much of sin, as in the furtherance of his cause and Gospel; as the examples of the Prophets, Apostles and Martyrs do prove: But thine estate is otherwise. For thou seest no such matter of goodness in thyself, wherefore these afflictions should be imposed upon thee.  
To this, I again on the contrary part, do here plainly affirm, and say, that I stand not to dispute, or to make any search and inquiry, whether thou findest in thyself any such matter of goodness or not. It is far from my purpose, and I leave that to the judgement of God first, and then to the trial of thine own conscience. But I come to the principal point, which is this: That GOD for sin doth oftentimes in this sort chasten; yea, and that there is also a necessity in this included, that he should thus correct and chastise those that are his children, either more or less, as shall seem good unto him, in his will and pleasure.  
For proof of this which I have said, viz. that sin in the Elect of God, is cause of corrections and afflictions laid upon them: I think not amiss to refer thee to these examples, recorded unto us in the Book of God. Moses and Aaron for back wardness in belief, 
Numb. 20.12, 13.  were punished with exclusion from the Land of Promise. 
1. Sam. 3.27, 28.  Heli, for his too much lenity, and remiss cockering of his graceless children, was plagued with a fearful visitation. The Kingdom was rend from salomon's posterity, because he transgressed against the lord 
2. King. 11.11.  David, in plain terms confesseth, 
Psal. 38.  that the cause of his afflictions was in his sin.  
And therefore it is also, that God so oftentimes in the Scriptures threateneth punishments and afflictions, not only to Reprobates, but also to his Elect and Chosen. jeremy affirmeth, 
jer. 25.  that God beginneth to plague the City where his name was called upon. And Peter plainly telleth us, 
1. Pet. 4.17.  that judgement must begin even at the house of God. Whereunto may be very well added, that promise of God unto David, in regard of his son, which should succeed him in his kingdom: That if he sinned, 
2. Sam. 7.14  God would chasten him with the rod of men, and with the plagues of the children of men, but yet he would not take his mercy utterly from him. So that hereby it is manifest, that a chastening there should be, and that for sin, but yet such as should be attended with his mercy. Hereunto I might add also the examples of Hezechiah, Daniel, the godly Kings and Prophets, which are all in this very resolute: But in so plain a matter, I trust, these few testimonies shall suffice.  
Object. But here again it is objected: Why is it necessary, that these things should, for sin, befall unto the righteous, and why is it needful that it should be so, seeing that Christ hath already fully satisfied for the sins of all those that are his Elect and Chosen?  
Answ. To this I answer, that although Christ hath indeed paid the ransom, and made this full satisfaction, as is objected, yet the causes are great, and of great moment and force, why it should be, as I have before affirmed.  
For first, the afflictions, of necessity, are to be laid on the servants of the Lord, 
Afflictions are necessary, to make men the more wary.  in regard of their corrupt nature, which is so prone and apt of itself, to like and accept of sin, and marvelous dull and slow, to rake any delight to walk in the ways of godliness. Sin that is so agreeable to this our nature, seemeth to us pleasant and delightsome, whereby we are drawn the rather to commit it; but when men do wisely mark and perceive indeed, that it is attended upon with these fatherly corrections, which seem so sour and bitter unto our flesh, and that besides these temporal afflictions, there are eternal punishments incident unto the same: Such in whom the fear of God hath taken any root, are made the more circumspect and wary in avoiding of sin, and more watchful to conform their lives, according to the prescript of godliness. Yea, they are so far from sorrowing under the heavy burden of these afflictions, that they do take thereof great cause of joy, that their rebellious nature is in this manner suppressed & bridled, and themselves brought to live in godly obedience, as it becometh the servants of Christ.  
Secondly, although the benefits both corporal and spiritual, 
To stir them up to thankfulness.  which we have received at the hands of our God, and that by the means of our Saviour jesus Christ are past recount, yet are we found and proved, to be of ourselves very ingrateful and unthankful for the same. Therefore it is necessary, in this respect also, that we should taste of this cup of afflictions: That we being brought by these small and easy corrections, to the knowledge of greater punishments, we may be the more stirred up, and provoked unto thankfulness.  
Thirdly, we are universally given of nature, 
To put them in mind of their own frailty and make the depend on God.  to cocker ourselves, to advance and extol to the skies our own acts and doings, if they have but a very little show of goodness pinned upon them, and we are very ready, lightly to pass over our own infirmities and imperfections, be they never so great, and deserve never so great punishment at the hands of GOD, and thus Pharise-like are puffed up with a vain conceit of our own worthiness. That we may therefore the sooner and the better come to the knowledge of our own frailty, and shake off clean all hope and confidence in ourselves, and depend and trust wholly and altogether upon the grace and mercy of our God: these corrections and chastisements, being as it were remembrances, to admonish us of our weakness and frailty, are very expedient and necessary.  
Fourthly, we are all marvelously inclined unto the love of this world, 
To make them affect this world less and that to come more.  and have not indeed such a longing and desire unto the exceeding joys of the life to come, as of right we should and ought to have. To the end therefore that this our hot love of this world might the rather be cooled and rebated in us, and a more earnest longing after the future happiness in the world to come, might be kindled and increased in us, it is necessary that God should lay these chastisements and corrections on us, in this present life, that by this means we might be brought the less to like and affect it, and the more desirous of the life to come.  
Fiftly, as all other virtues in God's servants, 
To manifest their patience.  aught to show forth themselves effectually: so amongst the rest, patience is to be made known. And for that the same never appeareth better, then in the time of affliction, even for this cause also I affirm, that it is necessary that the children of God, for a trial of their patience, should suffer affliction.  
Lastly, if these reasons thus alleged, be thought insufficient, 
It is the good will and pleasure of God, that his servants shall suffer afflictions.  to prove this mine allegation, although many other may be brought, yet letting all other pass for a time, I will only add one, and that of such force and power, that it cannot abide or suffer any exception, and against which, no creature, either Man or Angel, may dispute: And that is, the good will and pleasure of God. That for so much as it hath pleased him in his wisdom, and for the declaration of his love towards his servants, thus to determine the matter in this fatherly manner, to correct and chastise his children in this life, and hath thought this to be the best and most convenient course, both for their good and his own glory; let every man afflicted, not murmur or grudge against God, but patiently and thankfully bear the same, and assure himself that the Lord (as hath been sufficiently alleged) in his time will put an end, and ease him of this heavy burden.  
Quest. But here now, a question will be moved: Do you not hereby now seek to 'stablish again that erroneous point of Popish doctrine, concerning satisfaction; in that, though Christ hath suffered for us, and redeemed us, yet we must notwithstanding, of necessity endure and sustain these temporary pains and punishments for sin? Since there is, as you say, such a necessity herein, it is likely that some such matter should be intended.  
Answ. Hereunto I answer, that in no wise I mind or purpose to establish that devilish doctrine of Popery, whatsoever some indiscreetly may, or rather will conjecture. That I assure you, both now is, and so, I hope in the Lord, still shall be far from me. But I rather hold and maintain the contrary. For though God, from sin, doth often take an occasion to inflict these things upon his children, and that justly; yet he doth not lay them upon his servants, as any satisfactory punishments, whereby they should make any recompense or satisfaction unto God, for the faults which they have committed. God forbidden that we should so think, and detract so much from the perfection, and all-sufficiency of the satisfactory sacrifice of our Saviour Christ jesus. But God inflicting these things, doth it, to the intent that he himself might the more be glorified, and they his children might be bettered. And for this cause also, they are called, not satisfactions, but castizements and corrections in the Book of God. For they make us the more to be humbled and abased in the sight and feeling of our sins. They provoke and stir us up unto repentance. They are means to make us fervent in prayer. They are as a bridle unto our lusts and concupiscences. By them our faith and patience are tried. They do so school us in the School of Christianity, that whereas we were before in their absence, earnestly given over to sin, we now become weary thereof, and are made heedful to shun and eschew sin, and are made very careful hereafter, to walk in the right and strait path of righteousness.  
Now for the Papists, maintaining their satisfactions, for that these such excellent fruits do come of afflictions, and many other beside, which for brevities cause I omit, we do agree with the Papists in this, that sin, in some sort, may be said to be the cause of these corrections, and that for sin they are inflicted: yet in the end hereof, which is the main point whereupon their position standeth, we do utterly dissent from them. For they will needs have the end to be satisfaction and recompense unto God for sin committed: And we contrariwise affirm, that they are not to procure, or make satisfaction at all, but are for correction and amendment of ourselves, and besides that, they might be fruitful warnings unto other the children and Saints of God; that they, seeing these fatherly rods of God to be laid upon us for our sins, and considering that they by weakness, may likewise fall into the same, or some other as grievous a kind of sin, and so be made partakers of the same, or such like kind of punishment, might thereby take occasion to adore the mercy of God, and take good heed unto their steps, that they do not offend the Majesty of God.  
Now that we have (as I trust) thus proved this necessity which I spoke of, let us return again to the further discovery of Satan's subtlety, but yet very lose Conclusions: who cometh now in with a new forged reason, and in this manner objecteth against the former doctrine concerning afflictions, and the necessity thereof.   

CHAP. XIX.  
Satan's Objections against necessity of afflictions, overthrown.  
Object. GOD (saith Satan) hath promised prosperity unto his children: And therefore it cannot be, that they which are so afflicted, should be accounted in the number of his servants, or such as appertain unto his Kingdom. And so this necessity also, as appeareth, falleth to the ground.  
Answ. But that Satan's shameless doings are evidently known, and his drift is very well understood, it would seem a thing to be wondered at, that ever such blasphemous Objections should be made, to daunt the hope, and rebate the confidence of GOD'S Elect and Chosen. For this (as clearly appeareth) is the mark whereat this subtle enemy aimeth: And that his malicious craftiness may the rather, to GOD'S glory, our comfort, and the shame and confusion of the same our adversary appear, I purpose (by God's assistance) in this his Objection, to pursue him thoroughly.  
That God hath promised prosperity unto his servants, is not to be denied, but may safely, and with sufficient warrant easily be granted: Nothing by the grant hereof will be gotten to strengthen Satan's cause, but much will be found thereby to increase the comfort of GOD'S children. GOD hath promised prosperity and a flourishing estate unto his Servants: shall they never therefore taste of adversity? Shall they therefore never be afflicted? Though Satan do bend all his force & beat his wits never so much, yet shall he never be able to make this his Conclusion good. The contrary hath been before, by very many examples sufficiently proved, and might here also by many more be confirmed, but that in so plain a case I think it needless, and the rather for that the plain testimony of the Scripture doth teach us another manner of doctrine than Satan's Conclusion doth pretend.  
Our Saviour Christ pronounceth them blessed, 
Mat. 5.10.  which suffer persecution for righteousness sake, and addeth also a reason: for theirs is the Kingdom of Heaven. Is not persecution, affliction? And is not this blessedness, prosperity? And are not then these persecuted, in the number of God's children? I think that none, but shameless Satan, will for shame deny it. To what purpose should the same our Saviour, so often put his Disciples in mind of the Cross, if the taking up of that, and the bearing it after him, should be a mean to exclude them out of the number of God's children? Why doth his Apostle Paul so confidently tell us, that by much tribulation we must enter into the Kingdom of heaven? And why doth the same Apostle so confidently also tell us, that Tribulation, or anguish, 
Rom. 8.35.  or persecution, or famine, or nakedness, or peril, or sword, shall not separate us from the love of Christ? etc. David plainly affirmeth, 
Psal. 34.19.  that the troubles of the righteous are great and many. And are not these righteous still the children of God, although they endure such troubles? Howsoever Satan laboureth to persuade the contrary, yet seeing the Spirit of God teacheth us so to our comfort, we are bound to believe it, and to assure ourselves of the same. What though God hath promised prosperity & a flourishing estate, (as I have said) unto his children sometimes, will he therefore never send unto them adversity? Because he sometimes afflicteth●, and by afflicting correcteth, will he therefore never receive again into favour, but reject and cast off for ever? In the book of judges is plentifully recorded, that God many times afflicted his people, giving them over into the hands of their enemies, which tyrannised over them with intolerable cruelty; yet when they cried unto him, he received them again into morcy. 
Hosh. 6.1.  By which it plainly appeareth, that to spoil, and heal; to wound, and bind up; to kill, and to revive and raise up again, are in the hands and power of the Lord; and that the one of these is not any thing prejudicial to the other, in whatsoever manner it pleaseth the Lord to lay them on his children. And this did the Prophet David very well see and perceive, and therefore even in the midst of all his troubles and afflictions confesseth, that though he should walk thorough the valley of the shadow of death, 
Psal. 23.4.  yet he would fear no evil, for that God was with him, and his Rod and his Staff did comfort him.  
Object. Oh! do you come in with a sometime? What do you tell me of sometime? This satisfieth not my desire and expectation, neither doth it any thing at all allay and abate the force of Satan's reason. For it is not a temporary, but a continual and a durable prosperity that is promised to the righteous. It is said of them, that they shall flourish like a green bay Tree, 
Psal. 91.12. Psal. 1.3. Esay 40.31.  and that their leaf shall never fade, and whatsoever they do, it shall prosper: They shall renew their strength, and lift up their wings like an Eagle, they shall run and not be weary, they shall not faint. Answ. 
Satan's subtlety whereby he deceiveth the weak Christian, in evil application of the promises in Scriptures concerning prosperity.  You see, here is a plain promise made; not for a day, but always; not temporary, and for a time only, but for ever: The one estate not sometime, but still excluded, and the other perpetually, and without any limitation and date of time is promised.  
In this reason thus alleged, Satan and sinful flesh deceive the simple soul many ways. First, in the evil application of the promises of God in the Scriptures, making no difference or distinction at all therein, in respect of the matter thereof, or things that are promised by him unto his children. 
In respect of the matter.  For when at any time God promiseth internal prosperity, in spiritual and inward graces of the soul, Satan subtly applieth the promise, unto things external, and such as do concern the body, as riches, health, good success in affairs, and business of this present life, and such like. Of this his practice we have an example in the people of the jews, whom he hath of long time deluded and bewitched, and as yet doth delude and bewitch in this manner of application. Many promises were made in the Prophets, concerning the Temple, the City of jerusalem, the people of God to be gathered out of all Nations, to return again unto the holy City and Mount Zion. All which, the jews applied unto themselves only, and would have them to be understood of themselves to be the only people of God, of the material City and Temple of jerusalem, and of some external and outward face of the Church again, there to be as in times past, erected by the Messiah: Whereas in deed, they rather touch and intend, the spiritual collection, and inward beauty of God's Elect, which out of all Nations shall be gathered unto his Church, which is spiritually meant by the names of the Temple, Mount Zion and jerusalem, according to the use and manner of the Scriptures. This must not seem strange unto us, that this erroneous manner of application was in the jews, since that the very Apostles of our Saviour jesus Christ, both before and after the time of Christ's Death and Passion, were overtaken with the like. For of them it is recorded, that when our Saviour made any mention of a Kingdom; yea, sometime when there was no mention made thereof at all, they carnally dreamt of an earthly Kingdom. And by this means, Satan laboured covertly to plant both in the Apostles, and also the other jews, this damnable heresy, That unless Christ did erect and set up such a Kingdom in this people, he could not be the promised Messiah. In like sort it is, that he deceiveth many, by wresting the words of the Prophet David to a wrong sense: For whereas it is said in the first Psalm, 
Psal. 1.3, etc.  that the Righteous shall be like a Tree planted by the Rivers of waters, shall bring forth his fruit in due season, that his leaf shall not fade, and whatsoever he shall do, shall prosper. Satan (like a wily Serpent) wresteth all this unto an external and outward estate, and prosperity in things appertaining to the world, when the Prophet's words are to be understood of the spiritual prosperity, and inward good estate of the soul.  
Secondly, in respect of the time also, 
In respect of the time  Satan doth in like manner deceive the simple, by misapplying the aforesaid promises: For whereas God, in making his promises of such flourishing estate unto his servants, respecteth principally, and most of all the life to come, wherein they shall all in full perfection be established and performed; This heavy adversary of mankind, goeth about very earnestly in his Conclusions, to bind and tie all unto the life present: As though the case were such, that if the same promises were not in this life performed, than they could not be performed at all. But the truth is otherwise in very deed; for if they be in any wise to be tied unto this life, yet it is but imperfectly, or as the saying is, inchoatively, that is, in their beginning only; but in fullness and perfection, the most of them appertain, and are to be referred unto the life to come. This world, if it be rightly considered, is no perpetual thing, but as a strange Country, wherein as strangers and Pilgrims we wayfare still, in expectation of another and a far better home: So that in this world, none are to expect and look for any better things, than the common accidents, which are incident and befalling unto strangers. As for other comforts, we must stay the time, until we shall attain unto that longed for home and place of happiness, which is heaven, 
In respect of the ambiguity of the phrase.  where we shall be put in full fruition of them.  
Thirdly, in the ambiguity also of the phrase of Scripture, Satan often in these & such like kinds of reasonings doth deceive the broken and afflicted soul. As when the promise (respecting both this life, and things appertaining hereunto) Satan maketh that to be a general negation, in respect of the time, which is most especially to be attributed only to the continuance and perperuity of the time.  
As for example, 
Psal. 55.22.  Psal. 55.22. it is said, God will not suffer the righteous to fall for ever. 
Psal. 112.6.  And again, Psal 112.6. He shall not be moved for ever. For ever, that is, saith Satan, never, as some Translations also have it, as though these things, that is, the fall & moving of the righteous, should never come. Whereas in very deed the meaning is not so; But for ever they shall not fall or be moved; that is, they shall not be so abased, as that it should last for ever, but for a time only, and then again they shall recover and be restored: Agreeable with that of the Psalmist elsewhere: 
Psal. 34.19.  Great are the troubles of the righteous, but the Lord delivereth them out of all. Wherefore I would wish the wavering soul, neither in this, or any other point of doctrine to be hasty in trusting Satan with these his general terms, but rather to sift and try all by the Scriptures, and as they be agreeable or dissenting, to and from the same, so to accept or to reject the same.  
And because I find that many of our English Translations, through the ambiguity of the Hebrew, that indifferently beareth both senses, have erred herein, translating (never) in stead of (for ever) if that his Book shall herein fail him, and seem to make against him, yet not to be too credulous, but rather to seek and crave help of such learned, as are able out of the Original Text to instruct him further, if otherwise, either by the circumstances of the place, or conferring it with other sentences of the Scriptures, he cannot be sufficiently resolved.  
Fourthly, 
In the word, Prosperity.  in this word (prosperity) Satan hath such subtle tricks of Sophistry, that if thou be not wise, and take good heed unto thyself, he will soon deceive thee: For he accounteth (and so, I fear me, thou dost account it also) that to be prosperity, which is void of all trouble and disquiet; so that no longer than peace & quietness continue, no longer he accounteth it to be prosperity: Whereas God would not have thee to consider so much the very instant and time present, but the issue and end of all. The Scriptures do testify unto us; yea, and experience also doth teach us, that the wicked are seen to be in this worldly peace, and to be without troubles; when as on the other side, the godly are in great troubles: yet cannot the wicked ones be justly said to enjoy prosperity, nor the godly to be out of prosperity, until the end of the one and the other be manifestly known, and then that will sufficiently prove, that the wicked (this peace notwithstanding) is void of prosperity, and the godly (their troubles notwithstanding) are yet prosperous. And therefore the Prophet David in the 37. Psal. having discoursed at large of the flourishing estate and prosperity of the Righteous in the end, to show how we may truly judge & determine of it, referreth us not to the beginning or iniddle, but unto the end thereof, saying, Mark the upright man, 
Psal. 37.37.  and consider the just; for the end of that man is peace. The good Soldier doth not determine of his good success, by the heat of the skirmish, or by the strokes and wounds given and received betwixt him and his enemy, but by the ssue and event of the battle. For if then he put his foes to foil, he thinketh the victory to be his, and his fight to have been good and prosperous. The Merchant-venturer doth not judge of the good success of his Adventures, by the present tempests and storms beating upon him, and whereby he is tossed to and fro, and often in danger of losing all: but if in the end he arrive safely at home, without disparagement of his life and substance, he than thinketh all to be well, and his voyage to be worthily accounted prosperous. So, that which God speaketh of thy life, and whole life considered altogether; do not thou thus minsingly with Satan divide and part asunder by piecemeal; for so thou mayst be soon deceived: but join the beginning with the proceeding, and consider both these with the issue and end thereof, and thou shalt find, that whatsoever Satan shall reason to the contrary, yet the godly man's life, even in the midst of all Adversity, is a most happy and blessed life, and full of all prosperity, because that the end thereof assuredly is blessed and prosperous. Here perhaps you will marvel and demand how it can be, that these so contrary things should possibly concur and meet together at one time, and in the same subject. To remove this marvel, and to satisfy this demand, not I, but the Apostle Paul shall come in place, who is bold to utter as marvelous doctrine as this. As dying (saith he) and yet behold, 
2. Cor. 6.9, 10.  we live; as chastened, and yet not killed; as sorrowing, and yet always rejoicing; as poor, and yet making many rich; as having nothing, and yet possessing all things. And what now are these; in death, life: in afflictions, comforts: in sorrowing, abundance of rejoicing: in poverty, plenty: and in exceeding penury, the possession of all things: but even in adversity, the greatest gale of all prosperity?   

CHAP. XX.  
Other Objections of Satan, against the former doctrine confuted.  
IF this which I have somewhat largely discoursed, be thought to be too little and insufficient for confirmation of mine assertion, neither will content your mind; take, I pray you, a little pain, & wade on with me a little further in this matter, & I trust, by the assistance of the Spirit of God, even by a very familiar example, to make the case so plain, that you shall even as it were of force be brought to confess my Position to be true, whatsoever the enemy of mankind will seem to blatter out to the contrary. It is not to be denied, but that Satan, the better to overthrow the servants of God, is busy to take many exceptions against the Truth proposed, and useth many reasons for confirmation of his doings. But when all are thoroughly scanned, they will evidently appear to be more presumptuously uttered, then duly proved, as now shall be easily seen. Let it be granted (for disputations cause, but not that it is true indeed) that the promises of God do concern this present life only, (I mean the promises of prosperity) and that they shall be here performed also; Say that the righteous shall not fall for ever, that is, shall never fall, but shall ever flourish: Let Satan, upon these two grounds, begin to settle his main conclusions: yet I doubt not, but that upon the examination of his reason, it will clearly appear, that his conclusions are but vain, light, and of no weight or importance. This is Satan's reason:  
The righteous men and children of God do in this life enjoy continual prosperity: 
Satan's Reason.  For so God hath said and promised, who is true in his word, & faithful of his promise, and therefore surely will perform it. But thou hast not this prosperity: For thou continually livest in trouble and adversity: And therefore questionless thou art none of God's children.  
Answ. The first Proposition, with the reason, I grant to be true; but the second, and the reason of the same, I affirm to be most absurd, if it be well considered. Art thou therefore excluded from prosperity, because thou indurest troubles in this life? Nay rather, thou mayst with safety deny the consequence of this connexion: For troubles and molestations are no undoubted mark, whereby to conjecture the absence of true prosperity; because that both these may very well concur and come together, as by this familiar example plainly doth appear: Example. The Merchant, the Husbandman, & the Artificer do all take great pains; one by Sea, the others by Land, they toil and labour, and are greatly for the time disquieted, as men overwearied with excessive toil; yet in all this, their pains are turned to a good event; they prosper, for their wealth is thereby increased; their labours and toil are recompensed with great profit and advantage. Will you now say, because these men have such pains and troubles, that therefore they do not prosper? I persuade myself, thou wilt not say it. And why? Surely for this cause only: for that these their pains (as is said) are turned and converted to their gain. Even so it is with the children of God; they are in afflictions and troubles, they are pressed with miseries in this life, and yet still they prosper, still they flourish; because that all and every one of these their troubles, afflictions and miseries, be they never so great, and never so many, are still converted, and turned to their good. For all things work for the best, and greatest commodity and benefit to them that are elect of God. So that gain is gain to them, how, and wherein soever it be found. Dost thou not see, that a jewel, and that of great price and value, may sometime be scraped out of dung and mire? And doth not experience teach thee, that the finest metals are fetched from the grossest element? What if other make their greatest gain of wheat? Why shouldest thou repine and grudge, if thy gain be also like, though it be gathered from the Chaff? My meaning is, that though others, by peace & plenty have walked in the paths of righteousness; yet if thou on the contrary, in trouble and disquiet hast attained to it, in as great a measure as they: and that which they have gleaned in Prosperity, thou hast also gathered in Adversity, in thy afflictions and misery, think not otherwise, but that God hath had as great a care to make thee prosper, as he had to make them.  
So then, to conclude and shut up this point: 
Conclusion.  whensoever Satan thus beginneth to dispute and reason with thee, to bring thee into some evil conceit of thyself: Do thou enter straightway, as into a most sure place of refuge and security, into the consideration of that merciful course, that God taketh with his children, in the midst of all extremities: which is, even as the Physician doth with the poisons, that out of them he maketh a sovereign medicine, to cure a sore and grievous sickness: Or as the Goldsmith, which out of the earthy Mine, trieth and proveth Gold: So God, out of these extremities and troubles, gathereth many profits unto his children: in regard whereof, they may rightly be accounted to be prosperities: for that in all these, the children of God, do more than prosper. And then in this, or such like sort, thou mayst answer or reply against thy flesh and Satan, thy professed enemies, and say:  
Thou vile and corrupt flesh; thou subtle and envious Serpent, why do ye reason thus against me, and that without all sense and reason? Do I not therefore prosper and flourish, because I am afflicted and am in miseries? Is the pruned Tree past recoveric? and doth the Herb die, because it is cropped? Ye are very busy and earnest to tell me still of miseries and afflictions; but ye make no mention of the excellent fruit of them at all, these ye keep secret, and hide them from me. And why? because ye see them as they are indeed, to be full of all prosperity. What if they seem in themselves so bitter as ye pretend? Do not ye see and find, how the children of God have always prospered, even in the very lowest ebb of all Adversity? Was joseph then alone prosperous, when as he lived with his Father jacob: or when he was accepted as a Steward in the house of Potyphar, and had the oversight & charge of all the Egyptians substance? Was Daniel only flourishing, when as he was made a Ruler in Darius' Kingdom? No, no, it is far otherwise: for joseph even in prison, and Daniel in the lions den did prosper. For I find, that even in these stinking and dangerous places, God was present with them, did get them favour, and with honour delivered them out of their distress. Ye beat much upon the present pains, but ye never consider how God doth temper them, and qualify his servants in enduring and sustaining of them. In this case it is with the servants of God, as it was with Israel in Egypt, the more oppressed, the more he prospered and increased. These miseries and afflictions are not axes to cut up by the roots, but only the Lords pruning knives, whereby he cutteth away the dead and rotten branches, that his grafts may grow the better, and their inward virtues may increase and sprout the sooner. Ye never consider the end and issue of these afflictions, that repayeth all with profit, as appeareth by the examples of these and such like. Were not, think ye, the miseries and afflictions of joseph, good and profitable, whereby he was advanced to so high a place of the Kingdom, as to have all at his command? Was not the fiery furnace as great advantage to Shadrach and his fellows, being unto them a step unto great honour? And are not these most prosperous things, whereby we are fitted for a far better Kingdom then that of Egypt, and prepared for far greater honour, than any, yea all in Nebuchadnezzars Kingdoms and Provinces? For we are prepared for him, in whose presence is the fullness of joy, and at whose right hand are pleasures for evermoe.   

CHAP. XXI.  
Of the third Position.  
THese Meditations, though they seem to be a fast and a sure footing, whereby the afflicted and distressed soul may be stayed; yet the broken soul cannot hereby stay itself any long time: For that Satan going about, as affirmeth Peter, 
1. Pet. 5.8.  like a roaring Lion, and seeking whom he may devour, hath his new inventions, new motions, and new temptations, wherewith he doth assault the silly weak conscience. For if thus, as hath been related, in the matter of a man's miseries and afflictions, he fail and be disappointed of his purpose; he than falleth from the matter, and with something brought from the manner and measure of them, beginneth on fresh to set upon the broken soul.  
By which his doings, he the sooner persuadeth, and by persuading prevaileth; because that all men, for the most part, carrying an envious eye, are given and inclined to think and judge, both for the time present, and the extremity which they endure, no grief to be like or worthy to be compared unto their own. Yea, their judgement by Satan's policy is so corrupted in this respect; that although, even in themselves, they have sustained far greater and more grievous afflictions; yet because they are past and overgone, and this now present & working on them, they can hardly be so persuaded: Thus therefore, or in some such manner beginneth Satan to set upon them:  
Thou speakest of miseries and afflictions of others: 
Another assault of Satan.  and I see how that indeed, as thou sayest, the servants of God have been delivered and rid from them, and have gotten the upper hand with advantage: but what of this? what is this to thee? Dost thou think to thrust thyself into the company, and to be accounted in the number of these servants of thy God? No, no, thou art greatly deceived herein. Indeed they suffered afflictions, they had many troubles, but never any like to these of thine: they had troubles indeed, but none so extreme, so intolerable as these which thou dost endure: Theirs, in respect of thine, were but as fly-bitings: Thine are the very messengers of wrath; nay, they are very brand-markes of eternal judgement. Thus, or in such like manner, Satan reasoneth, and oftentimes greatly prevaileth in his doings, whiles the broken conscience is too intentive upon his own private extremities, and too too credulous to hearken to Satan's persuasions, and to yield faith unto his subtle enchantments, having small or no regard at all unto the end whereunto he directeth his practices. Howsoever the matter be coloured, and in what manner soever he worketh, the end is the destruction of man. And to attain unto this end, with the more facility, he will show himself (as he is indeed) a wily Serpent; yea, a busy Adversary too, letting nothing lightly slip and oucrpasse him, whereby he may obtain his purpose. And that doing of his, as in his objections before, so here likewise it doth appear. 
2. Sleights of Satan.  For in this his reason two especial sleights of Satan do evidently appear. The one, in that he presenteth before thee, thy miseries and afflictions, in the most grievous manner that may be, still exaggerating and amplifying them even to the highest: And all to this end, that so he may the rather appall and affright thee. As though God would never thus, and in such sort deal with those that are his Chosen, as it is proved he dealeth with thee. Secondly, in the other he useth very cunning shifts, and crafty conveyance, in setting before thee the miseries of God's afflicted children: which said miseries, although they were never so grievous, never so intolerable, and savouring of never so great and savage cruelty; yet he doth extenuate them to the uttermost of his power, that so they may appear but light and slender. If it so fall out, that he lack a shift in this manner to lessen them, then will he bend his power, and apply his wits, utterly to smother the remembrance of them, that thou shouldest never think upon them to thy comfort: And therefore will be continually in this case, to set before thee as a daily dish to feed upon, the examples of some such of God's servants, as have been but lightly and easily afflicted, by this means knowing, (or at least hoping so) that he shall add a greater edge to this temptation.  
Wherefore, that we may the better prevent Satan of his purpose, aswell in this temptation, as we have done before in the other: 
The third position. Some of God's children in former time have been as sore afflicted.  Let the third position be remembered as an everlasting Truth; which is, that, be thy miseries and afflictions never so extreme and dangerous, yet thou hast, in bearing of them, suffered in no such grievous manner, but it will easily be proved, that some of the servants of God, at one time or other, and in some one sort or other, have tasted and drunk as deep of that cup, as thou dost judge thyself to have done. And therefore Satan in this his reason, enlarging thine, and extenuating the miseries of others, doth prove himself to be still as he hath always been from the beginning, both a Liar & a Murderer. That this may the rather appear unto thee, search & look (but with a single eye) into these thy troubles, miseries and afflictions, which thou endurest: ransack every corner of them, call them all to remembrance, leave not the least and lightest mite of them unnumbered, that so thy reckoning and gross sin may grow to the greatest; yet I doubt not, when all this is done, that I can easily produce examples of those, whom I know assuredly thou darest not deny to be the children & chosen servants of the Lord, and yet have suffered and endured (if the matter be weighed in just and equal balance) a great deal more than ever thou hast done. Thou hast read, or I am sure thou hast heard of that notable spectacle of all extremities, I mean the patiented job, who being a man crowned with happiness, and marvelously blessed with abundance of worldly goods, suddenly, and in a very short time, was deprived of them all: his servants were slain, his goods and chattels taken away, his children killed, his body stricken with so loathsome ulcers and biles, that it was irksome to any to behold: His friends, which should have been as helps and comforts unto him, became as continual corrosives unto his sorrowful heart; yea, his wife, in the judgement of some, which should have been a special comfort unto him in this his most lamentable case, was not behind, in bitter and scorning manner, to the increase of his grief, to bid him Blaspheme God and die. Do but read, and thoroughly peruse the history, and that book of this servant of the Lord, and I doubt not but that thou shalt there find miseries inflicted upon this one person, in such store, that they are rather to be admired and wondered at, then by any means to be equalled. Insomuch that his three friends, which came of purpose to visit and see him, with intent also to comfort him, calling to mind the prosperous estate wherein he before had lived; and beholding the great misery whereunto he was now cast, are said to sit all mute and amazed in seven days silence, not knowing what to speak, or where to begin.  
Unto this of job we may annex the afflicted state of David, who in the book of Psalms setteth down the greatness of his miseries, by many significant and woeful terms, while he complaineth of the agonies and pains of his distressed body, the want of safety, dread of death, distrust of life, violence of foes, and treachery of those whom he esteemed to be his most trusty and faithful friends. But leaving these, and many other such like examples of the patriarchs, Prophets, and Apostles of the Lord, somewhat touched before; if I should descend and come down to the lower times, and make relation of the great miseries of those faithful Martyrs, which suffered for the testimony of Christ, most cruel torments in the primitive age of the Church, after the times of the Apostles, it would (I think) force any heart, though it were as hard as the Adamant, to relent and melt with grief: when as without all regard of Sex, care of age, or regard of estate, the virgin and the valiant man at arms, the infant and the age, the wife and the husband, the father with his son, and the mother with her tender and guiltless babes, were condemned without all remorse and pity, to the suffering of most brutish and cruel torments: Some leaving all, and forsaking their houses, goods and substance, were forced to fly into Deserts, holes, and caves of the earth, for succour and relief: Others, not so escaping the Tyrant's hands, deprived of all their riches and estate, were grievously tormented: Some whipped, some buffeted, some ratked, some torn in pieces, some having hands, legs, and other members cut away, their flesh lanced and gashed with knives and razors, their faces mangled, their eyes, some pricked with sharp quills, and some quite pulled out, some hanged, some drowned, some burnt to ashes at stakes, others broiled on gredirons, and roasted on spits, some torn and rend with wild horses, and others thrown to most savage and cruel beasts, to be devoured. So that it cannot be, but that the Christian heart must needs be greatly grieved, to read in several the things that are recorded of them.  
But lest these things mentioned thus in general, should seem to you of little importance, and smally pertaining to the purpose I have in hand: Out of such an infinite number, which have in this sort endured such cruelty, I think it good to make recital of a few particulars, whereby (I trust my) position will be sufficiently confirmed. And yet before, giving you thus much to understand, and generally to observe, That during the heavy times of these persecutions, besides the particular torments which every one endured, all and every one, that did but take upon him to profess himself, and say he was a Christian, had the whole State and Kingdom, wherein he lived, bend against him, his goods (by the laws) in danger to be confiscate, in stead of a rightful judge, he had not only a Miscreant, but also a most cruel Tyrant to decide his cause, who rather busied his head to devise torments, than how to set down the doom with equity. His friends and worldly comforts would forsake him, being such as no whit favoured, but most poisonfully maligned the cause of Christ. Life could not be had, but bailed with many miseries; and death, though wished for, yet could not be attained unto, but through the troublesome & outrageous tempests of most extreme calamities. So that if thou respect now, the loss and want of these worldly comforts, I persuade myself, they can in no case be inferior unto thee. But these are but light in respect of the particular tortures, most woeful and lamentable, which in the cause of Christ they endured, whereof now, God so permitting, thou shalt have a taste. 
Romanus, a Martyr. Euseb. lib. 8. cap. 20.   
It is storied of Romanus a constant Martyr, how that he being condemned unto the fire, and being brought to the place of execution, standing bound to the stake, and in most cheerful manner calling for fire to be put unto him, as one most ready and willing, with so slight a torment, to put an end to his life, fraught with so many miseries: the Precedent caused him again to be loosed, adjudged him to the enduring of another torment, namely, that the tongue of Romanus, wherewith he had so stoutly defended the cause of Christ, should be cut out: whereunto Romanus yielding patiently, he held out his tongue, as one most willing and ready to abide this new devised torture: which cruel sentence being performed, he was again clapped fast in prison, where he was a long time cruelly tormented. And when, by the emperors pardon, all the other prisoners were set at liberty and delivered, he alone was left still as a lamentable spectacle of woe and misery; and judged as one altogether unworthy of such a benefit, had his feet stretched (as the story noteth) five spaces asunder, and in fine, with a cord or halter put about his neck, was stifled unto death.  
Apphianus, 
Apphianus, a Martyr. Euseb. lib. 8. cap. 22.  a like constant and faithful Martyr, in no respect inferior to the other, being first apprehended and clapped into prison, for his profession of Christ, was in the same prison, in pitiful manner tormented a whole day and a night, with both his feet in the stocks, stretched far asunder; on the third day he was brought forth before the judge, and utterly refusing to do sacrifice as he was enjoined, had straightway his sides rend by the Executioners or Hangmen, with the lash of the whip, yea, and that not once or twice, but oftentimes, even unto the bone and inward bowels. His face and neck also were so vehemently lashed, that his face was swollen so exceedingly with the print of the stripes, that they, which beforetime had known him well, and could have discerned him from another by his countenance, thenceforth miss of their mark, and knew him not at all. When his cruel enemies did see and perceive, that for all these manifold and grievous torments, he would not yield unto their idolatrous, and wicked religion: For a further increase of his pains, they wrapped his feet in flax, oiled all over, and set the same on fire; whereof (to use mine Author's words) what great and grievous pains he suffered, I am not able to express. It ran over his flesh, wasted and consumed the same, and pierced even unto the marrow bred within the bones: So that his whole body was therewith larded and distilled, much like unto dropping and distilling wax. The Martyr having yet some breath left, after all these exceeding torments, was brought back again the second time to prison. On the third day was presented again before the judge; and although, by reason of his grievous wounds, he was past all hope of life, yet by the sentence of the merciless and cruel judge, he was condemned to be cast into the raging sea, and to be drowned. 
Porphyrius, a Martyr. Euseb. lib. 8. cap. 29.   
To these, if I add the lamentable story of Porphyrius, it shall not be amiss, who being apprehended, and confessing boldly himself to be a Christian; it was first commanded, that he should be whipped and scourged to the very bones and bowels, wherewith he was so pitifully rend and mangled, that (as the Story noteth) he seemed to be, not a man covered in flesh, and compassed in a skin, but a picture made of stone, or wood, or some senseless metal. In which plight, when he bade continued a long time, & yet the judge perceiving him to utter no words of impatiency, but to continue still as one that suffered no great pain; not as a man, but as a beast, without any compassion, and void of all humanity, made this direful Decree, that in a slack and slow fire, his body by little and little, should be consumed and burnt to ashes.  
Infinite are the like examples, which the Stories do afford us; but I had rather, for a further search hereof, to refer thee unto those, who have faithfully recorded the same in our English tongue, as they be set down in ancient Writers, then to trouble this small Treatise, with any further discourse of the same: Hoping that these few are sufficient to set before thee, and to give some little taste, what great and grievous afflictions the Saints and servants of God have suffered, and been partakers of in this life. Which if thou thinkest that thou canst possibly equal and match, yet I am assuredly persuaded, thou canst not surpass and go beyond them.  
Let Satan's reason now be tried by the Touchstone of these and such like examples, and I trust, it will manifestly appear, how little truth there is in his allegation, when he would make the greatness, and excessive measure of afflictions, to be an argument and a sign of God's rejection. Dare any affirm, that these were Castaways, which are so highly renowned for God's faithful Servants, Saints and Martyrs; which by their bloodshedding, sealed their Christian Profession? Who ever (I pray you) suffered more extreme pains & torments in their bodies then these? Insomuch, that if by the outward accidents, we might judge of the final estate of the soul, you may judge these, of all other, to have been smitten of GOD and plagued, and even in earth to have received the very sentence of eternal death upon themselves. But this manner of judgement must be suspended; for notwithstanding these external and outward accidents befalling their bodies, they rested, and continued still the Elect and Chosen of the Lord, even unto the death; the cup whereof, in defence of their Master's cause, they most gladly tasted of, how grievous soever the torments and afflictions were, which their bodies suffered and endured.  
And again, if thou dost vouchsafe with an upright heart, and void of all blind affection, to compare together thine and their afflictions, I doubt not, but that both for the cause, and also for the matter and manner of them, even in thine own judgement, thou wilt be found and proved, nothing comparable but far inferior unto them. For they were afflicted for the testimony of Christ, but thou for sin; they at the hands of Satan's instruments in most cruel manner, and thou at the hands of God, after a Fatherly way: They unto death, and the same most extreme; but in thee, thy life is preserved, a time of repentance is granted, which is surely a great Argument of God's great love and favour towards thee. So that now thou mayst see this my Position to be true, and that to thy great comfort; that others have tasted and drunk as deep of the cup of afflictions, nay, much deeper than thou hast done. So insatiable a Serpent is Satan, and so obstinate in his perverse opinion, that nothing, be it never so truly uttered, can satisfy him and content him: For although this which hath been said concerning this Position, and the overthrow of Satan's coloured reasons, do greatly qualify and allay the matter, yet through Satan's suggestions, the broken soul is not with all this contented: For the enemy hath now found out another muse and starting-hole, to avoid the danger of this sound doctrine, and to entrap the weak conscience (whose death he greedily thirsteth after) within the compass of his subtlety, as by this his reason doth appear.   

CHAP. XXII.  
Of the fourth Position.  
LET it be granted (saith this our cruel Enemy) that many of God's Elect and Chosen are found to have suffered these, 
A fresh assault of Satan.  and such like afflictions, and say they have gone beyond thee in extremities, yet this helpeth not the matter, neither doth it serve thy purpose at all: For read and see, and thou shalt find, and that quickly, a great difference; for the miseries which they endure, are but short and momentany; with them there may be trouble and heaviness for a night, 
Psal. 30.5.  but toy cometh in the morning: But experience telleth thee, that thy troubles contrary wise are of long continuance. Again, when they cry and call for help and succour, God doth soon release them, and putteth an end unto their troubles: for he hath so promised unto those that are his Children; Call upon me in time of trouble, and I will deliner thee. 
Psal. 50.15.  And therefore we shall also find, that David, a man which was so much experienced in afflictions, God was always ready, and at hand to save and deliver him, as he himself doth witness, saying, I cried unto the Lord, and he heard me, etc. But with thee thou seest it is not so, for thou hast cried and called a long time, and yet thou art not heard; thou pravest, but thou canst not prevail: Cease therefore to reason what grievous torments the children of God have suffered, for it will not satisfy nor suffice thy turn: For if thou hadst been one of Gods elect and chosen Children, he would surely have heard thee long yer this: He would not have stopped his ears at so many cries, nor passed over so many plaints, without compassion showing.  
In this new and fresh assault of Satan, made upon the weak conscience, we are to consider, how that to make his reason to carry the greater show of probability, he doth make a double amplification thereof;  
Partly, by the enumeration of some examples of such persons as have been afflicted, but yet for a short time, whose cry the Lord hath quickly heard, and granted their request, saying, Lo, and see such, and such an one, the Saints & Servants of God indeed, that have suffered great and grievous torments: but behold and see again, how soon and quickly they were delivered.  
And partly, by the recital of God's exceeding mercy and compassion unto his Servants, alleging that his eyes are always fixed on them, his ears are ever open to their cries, that he is tender and careful over them, as the Hen over her Chickens, or the Mother over her young and tender Babe; and as mindful of them, as the Bride is of her Ornaments in the day of Marriage; and hereupon laboureth to infer this Conclusion against the afflicted soul, to drive him into despair; That it cannot be possible, that God being so pitiful, so loving, and so compassionate, should so long, and in such sort, defer and put off his helping hand from him, if he were reputed in the number of GOD'S Elect and Chosen.  
This reason of Satan, thus amplified, the more subtly that it is by him couched, the more forcibly it prcuaileth with the weak and distressed soul, to the dangerous overthrow thereof. For whereas it hath been before showed, that both the Elect and Reprobate are in deed partakers of afflictions; Satan by this his reason would persuade, that the continuance of afflictions, in respect of time, and the delay used of God, in showing forth his help, are undoubted differences, and plain marks, whereby the one from the other may very easily be discerned & known. And to further him in this his purpose, he taketh no small advantage of the imbecility and weakness which is found in man: who so long as his wounds are but fresh and green, can the better tolerate and abide the bearing of them, because he conceiveth some hope of some quick and speedy deliverance: But when, after long expectation, he perceiveth his hope to be frustrated, and after long trial, seethe he can find no ease, (although he hath used all possible means for the same) than he beginneth to despair of himself, and to make a question and doubt of his estate: Wherein he is found to be like unto a sick man, which having tried all the helps of Physic, and yet finding no help for the curing of his disease, beginneth then to distrust of life, whereas before such trial made, he suspected little danger of death in himself.  
To prevent Satan of his purpose, and for the strengthening of the weak Christian, it shall not be amiss; nay, I think it necessary, as before of the other reasons of the Adversary, so of this likewise, to show the weakness and insufficiency; that it being known, we may see and perceive the better, how little faith is to be given to his persuasions. In which doing, as a counter-blast against this temptation of Satan, I think it good, here to place and set down my fourth Position, as a resolute, and an undoubted truth, which was this:  
That the greatness & continuance of miseries and afflictions, 
The fourth Position.  nor the delays which it pleaseth God to use, in showing forth his help, are good differences betwixt the judgements of the Elect and Reprobate, in this life; & therefore (as may be well added) no sufficient reasons to prove, that a man is excluded and barred from the love and favour of God. If it were so, that God were at the appointment of any other, and that any should or might prescribe unto him any order to be observed in his doings, than this reason of Satan did carry some force with it: But since his power and authority are so absolute, that he is to order all things after his own pleasure, and to be ordered by none, Satan's reason must needs fall to the ground. As in all other the doings of God, so in this also, the will of God must stand for a sufficient reason, to satisfy us withal. And therefore we must observe, that God doth not measure our miseries, or his own deliverances, by the tale of days, months, years, or any times; but the special thing that he therein respecteth, as in all other his actions; is, first, his own Glory; and secondly, the good of his Children. And therefore for the advancement and furtherance hereof, he taketh such times, as in his own Wisdom he seethe, and knoweth, to be most meet and convenient. So that be it sooner, or be it later, this day, or a month, or a year hence, all is one to him, howsoever it appeareth contrary to us. Now whereas Satan seemeth to take hold of the long continuance of afflictions, it is to no purpose. It is easily proved, that God useth this manner of doing for most just causes known unto himself. If it were otherwise; to what end then serve the exhortations, so many, and so pithy, unto patience, constancy and perseverance, as we find recorded in the Book of God, that we should patiently stay and wait the Lords leisure, until he vouchsafe to send deliverance?  
Against the doctrine of this Position, 
Satan's objection.  Satan now taketh exception, and in this manner objecteth and reasoneth to the contrary: God hath promised to hear when men cry unto him, and to deliver them whensoever they shall call upon him for help. But thou hast cried a long time, and seest thou art not delivered, and therefore it is sure thou art none of his children. For would thy GOD promise, and not perform? That is against his Nature.  
Answ. It cannot be denied, but is to be certainly granted, that GOD hath promised as much as is by Satan objected, and although he defer the time, and (as we in our own judgement do suppose) doth stay his helping hand, in suffering us to continue still under the Cross; yet is he not forgetful, or unmindful of his promise, nor doth any thing against his nature, being true in all his words and works.  
There is some thing more in this point to be considered of, which Satan here craftily concealeth:  
First, that man (as I have said) is in no band presumptuously to prescribe any time unto God, wherein he should perform his promise.  
Secondly, the Lord doth know what is most meet and expedient for us, and therefore will have men to be exercised-under the Cross, some longer, and some a shorter time, not as men do think, but as he in his wisdom seethe to be for every one most profitable.  
And thirdly, that in all, He may principally be glorified.  
In the judgement of man, because men obtain not their request at the first, second, or third time, it appeareth that God doth not hear or regard the cry of his servants: but it is (as I have said) far otherwise. For when the time assigned so long before, of God, is come, when he seethe it to be most commodious for us, and most for his own glory; then will he hear, then will he grant in mercy their Petitions, and then will he show himself a powerful God, to deliver his people out of their distress. Examples to prove this, besides the testimonies of the Scriptures, we have many. Of the which multitude, one or two in so plain a case shall suffice.  
Great (no doubt) was the servitude and bondage of Israel in Egypt, and so far off from ease thereof, that when Moses and Aaron were sent from the Lord for their deliverance, their miseries were the more increased: and I think that no man doubteth of their crying unto God for help, in the long time of continuance thereof: yet at the last, when Gods appointed time was come, that he would be glorified in Pharaoh and the Egyptians, Israel was, by a mighty hand and stretched out arm, delivered from the fiery furnace of Egypt, and sent on their way towards the promised Land, and Pharaoh and his host pursuing after them, were utterly confounded.  
David is proved to have found God, sometime a very speedy help at hand, ready to deliver him, and set him free from peril and danger: yet sometime again, he continued a longer season under the heavy burden of afflictions, insomuch, that with great anguish and trouble of heart, he complaineth as though God had quite forgotten him, that God had cast him off and forsaken him for ever.  
And hereupon it is, that in many places of his Psalms, he saith, that he called and yet he was not heard, that God did hide his countenance, and turn away his face from him. That he cried day and night, and stretched out his his hands all the day long, even until his throat was hoarse and dry with calling upon God, and yet he was not eased. A plainer and more sufficient testimony and example, for the overthrowing of Satan's subtle Objection, I think thou canst not have. And now for thy further consolation, confer thine estate with the estate of David. What canst thou find in thyself, in respect of the continuance of miseries and afflictions, that is not easily found in David? and what, in respect of earnest crying and calling upon God for help, can there be found in thee, that was not in him? Nay, if not in both these points, yet in the later, I persuade myself, thou art far inferior, and comest nothing near unto him. Yet this Prophet, and servant of the Lord, continuing so long time under so heavy a burden of afflictions, almost wasted and consumed with grief and woe, and crying still upon the Lord, although he found no comfort at the first; yet was he not utterly cast off or forsaken of God, but at the last tasted and felt the helping hand of the Lord to his great and singular comfort. And so thou also, although thou dost cry and call upon the Lord in thy troubles, and canst not obtain thy request at the first; yet do not think that God therefore doth neglect thee, or that he hath cast thee off for ever: But as thou hast been taught before, submit thyself to his good will and pleasure: Abide his time appointed, and that with patience: So shalt thou at the last find and taste of the Lords favour, to thy endless comfort.  
I might add here many such examples, for the further strengthening of thee in this point, but that as I have said, it is needless: 
1. Thes. 5.17  we have commandment of God, to pray continually, and that we should, 
Luke 18.1, 2. etc.  like unto the Widow, be importunate in our prayers: to what end serve this continuance and importunacy, if the case were so, that God had cast us off for ever; because he doth not at the first, grant us our Petititions? And let us therefore hold this one rule continually in mind, and print it deep in our hearts, that it is in the hands of the Lord, to afflict at his pleasure, to continue the same upon his servants, as he will. It is our parts in this time of our troubles (yea and out of troubles also) to cry unto God, and to call upon him: And it is in the power and will of God only, to set down and appoint the time of our help and deliverance: and by this Rule standing upon these four points, we shall easily avoid the danger of this temptation of the Enemy.  
Oh, 
Satan's objection.  saith Satan, how then standeth this with the nature of God, who is said to be merciful, loving, and compassionate unto his children. Is this love, and is this his tender mercy, to see his children, to lie and continue thus afflicted, to hear them thus lamentably to cry for help, and in such woeful manner to sue for succour, & yet he to withdraw himself, and not to deliver them? This is very hard, and a thing far unbefitting the person of God.  
Answ. The shameless boldness of this our Adversary, is here evidently to be seen, together with the maliciousness of his heart, in that he is so bold to pry into Gods doings, call them into question, and to dispute and reason, how and which way God dealeth and disposeth of his children; and also greatly to endanger the simple by his subtleties, and to breath out most horrible blasphemies against the person of God, most craftily insinuating by his objection, that either God is unwilling, or else unable to deliver his servants when they cry unto him: For thus much doth his speech, concerning the nature of God used in his objection, import. But what art thou, thou Enemy of God and all godliness, that thou shouldest presume to judge of mercy, which art never to come within the compass thereof, nor to be partaker thereof at all? Is mercy only resiant in the speedy release of miseries and afflictions? Or is compassion tied and bound (as thou wouldst persuade) to the grant of every suit, though it be untimely, that is, before God's appointed time and season? No, no, God's mercy and compassion, as hath been before sufficiently proved, are to be ordered after the wisdom of God himself, both for the time, and also for the manner of extending the same, and not in such course as thou wouldst prescribe. He that sometimes, and in some cases, spareth the Rod; doth he he hate the child? God accounteth his corrections, to be Arguments and tokens of his love and mercy towards his children, whatsoever thou dost prate and babble to the contrary, and strivest to make men believe, that his chastisements and corrections do betoken another thing, that is, the barring and deprivation of the servants of God, of his mercy, love and favour.  
Thus we may now see, how greatly God our most loving Father, and Satan our most deadly and pernicious enemy do differ, concerning the use and end of afflictions: and also the right judgement concerning mercy, love, and favour of God. So that resting ourselves wholly on the promises of God, in his Son Christ, we should stop our ears unto these persuasions of our most malicious Enemy, and utterly abandon whatsoever he shall persuade, contrary to the doctrine of God.  
This might indeed suffice to show the insufficiency of this conclusion of Satan, and to 'stablish the weaklings in the truth of the doctrine of God; but that the troubled soul will still be moving of questions, and often fall to the iteration and repetition of one and the same thing; not regarding what they say, so they may be known to say somewhat. And in this mauner they move their question:  
Quest. How can this be, that God should be accounted merciful, when he thus stoppeth his ears, and refuseth to bear the cry of his servants, when he thus winketh, and shutteth up his eyes, that he will not see and behold their woeful estate, that he may take compassion on them? Who would ever lay these calamities, miseries, and afflictions upon those whom he loved? And who would tolerate these extremities without release and ease, upon those, to whom in grace and mercy he is affected as unto his dear children?  
Answ. This question, whereby Satan in the weak and distressed souls would have his temptation to be strengthened, is, as ye see, all one with that which we heard before: and therefore the very same answer may very well befit them both. It was before proved sufficiently, that afflictions and corrections laid upon God's children, do proceed and come of love; yet you are not satisfied herewith, but fall again, or rather continue still in your former mind, curiously dernanding, how this may be. The case were easy, and the question would be satisfied with a slender resolution, if you did but remember what was said before. But I see and perceive, your heart and mind were otherwise occupied; and therefore your eyes do continue still fixed and bend upon your present pangs and miseries, but never look unto the end, which is replenished with so great joy and peace. Doth not the Apostle tell us, that God doth therefore in this sort here in this world correct and afflict his children, 
1. Cor. 11.32  that they should not be condemned with the world? 
Luk. 16.19. etc.  Lazarus lived here in great misery, when the rich Glutton fared delicately. Yet was Lazarus beloved of God, and the rich Glutton otherwise, as the end did evidently prove. Is it not, think you, love in the Physician towards his Patient, when he taketh the readiest way to recover him from the danger of death, although it be by such strong medicines, which he knoweth, in their operation and working will will torment his Patient for the time, and that very sore? It is surely a great argument of Love in the Physician, that hath such a care of the good estate of his Patient. And are we not likewise to judge of our heavenly Physician, and to be fully persuaded of his great love that he beareth unto his servants, that when he seethe them ready of themselves to be plunged into the pit of sin, and so to be made partakers of condemnation, doth use these momentany afflictions, although they appear bitter for a time unto our frail and weak flesh, that so he might deliver us from hell, and crown us with an unspeakable weight of glory?  
And what though we call and cry; yea and that often, and very earnestly, and yet (as we suppose) God doth not regard it for the time? are we therefore thus to judge or think either of God, or of ourselves, as Satan would have us, if he might prevail? God forbidden. It is our parts rather to rest ourselves satisfied and contented with this, that the Lord, as I have said, both knoweth what is most convement and behoveful for us his children; and that he is both able, and also ready and willing in his appointed time, fully to accomplish and perform the same.  
Let not this seem any strange thing unto thee. For GOD herein showeth himself no otherwise affected towards us, than even thou thyself art affected towards thine own child whom thou most tenderly lovest, and in whom thou takest some great pleasure. If this thy child had some grievous sore or wound inflicted upon him, which by none other cunning of Physic could be cured, but by the daily applying of some sharp and biting medicine thereunto; if the child, tormented with this Physic, should cry unto thee, make pitiful moan and plaint, and that with abundance of tears, trickling down his tender cheeks, craving instantly, that thou wouldst cease and give over in this manner to vex him, by applying unto his sore, such a biting corrosive. wouldst thou therefore cease & give over thy course? or wouldst thou not rather, (all the cries and tears of thy child notwithstanding) continue still in the same? because thou seest and knowest it to be the hest and safest way to work recovery: yea, and yet withal also thinkest, that therein thou showest an undoubted argument and token of thy great and fatherly love towards him. If it may be thus betwixt thee and thy child, what reason is it, that GOD should be abridged of his Prerogative, that it should not be in such manner betwixt God and his Children? Why may not God continue his corrections upon his servants, and therein, as well as thou, declare his love, and hold on still to apply unto the sores of sin, these biting medicines of afflictions, notwithstanding that thou continually callest and criest to have him cease, and yet not withal (as thou unto thy child) show forth his mercy and compassion towards thee.  
Let this therefore be holden as a certain and undoubted truth, according to the sense and meaning of this my fourth Position, that no miseries and afflictions, in regard of their greatness, and continuance, can be any sufficient cause, or reason, to make a difference in this life, betwixt the Chosen of the Lord, and castaways, the Elect and Reprobate; Because God poureth down his corrections oftentimes upon the one, in as great a measure, both in quantity and continuance, as he doth his judgements upon the other. And though some differences are indeed betwixt them, as hath been before declared: yet they are such, and so hard for man to sound into, that for mine own part, I dare not say, no not of those that have spent their lives very dissolutely, and dying, to the outward appearance very miserably, that therefore these were judgements proceeding of God's hatred, and tokens of his eternal resection of them. We may read of many, both in the older & later times, in foreign, and also in our own country, which have tyrannously oppressed, and cruelly persecuted the poor members and faithful servants of our Saviour jesus Christ, which died strange and unwonted deaths, and suffered in their ends most terrible and unspeakle torments: Yet since the time and manner of Gods Calling is so secret and unknown unto us, shall I say that therefore they were condemned? Let others use their judgements, I dare not do it: For mine opinion is, that extremities are no reasons, and strange torments are no Arguments to convince so great a matter. They rest unto the judgement of the Lord, to whom they either stand or fall.  
And yet for the comfort of all God's children, be it also added, that oftentimes in these extremities and Agonies, even in the very suffering and enduring of them, the Elect of God shall find many undoubted Reasous, whereupon they may certainly, and without all doubt conclude their salvation, and that they are in the number of God's Elect and Chosen. And this is by the fruits and effects of true and lively faith, working and moving in them. Which effects, sometimes again are so suppressed and sinothered, under the violence of their pains and miseries, that they seem oftentimes, yea and many of them also, even in the very point of death, and being ready to yield up the Ghost, unto the judgement of man, to have no feeling of comfort in Christ, and to savour only of despair; and yet for all this, depart hence the Elect of God, and in the number of his faithful servants.   

CHAP. XXIII.  
Of the fift Position.  
THese things being thus concluded, as we have answered Satan's objections, and in answering removed his discomforts, whereinto he seeketh to cast the Children of God: So now let us gather (as it were, into a brief sum) the comforts before entreated of, and also further see what comforts more we can make against this temptation, and what spiritual diet is herein fittest and most convenient for the afflicted & distressed soul to use for the preservation of his soul's health.  
The first comfort, 
1. Comfort.  is the consideration of the motive cause in God of these afflictions, and that is love and mercy, which he beareth unto these his servants, whom he doth vouchsafe thus to afflict and chasten. For this serveth, (if it be well considered) as a rain to hold back, and restrain the violence of despairing thoughts; When as we call to mind, and remember, that he that layeth and inflicteth these things upon us, is lovingly affected, and disposed towards us; and therefore will surely herein proceed no further, then shall be for our good and benefit. 
2. Comfort.   
Unto this let us add for the second comfort, the consideration of the sinal cause or end wherefore God doth thus correct and chasten his children: And that is, to work in them amendment, to quicken, stir up increase his graces in them, that they may shine & appear more bright and clear, and to deliver us from the danger of those things, as sin and death; whereinto, by reason of the weakness and exceeding frailty of our nature, we are ready every day to slip and fall, if by these his Fatherly and gentle corrections, we were not restrained.  
Oftentimes also, 
3. Comfort.  we must herein call to mind, the great care of God which he hath for his servants, in inflicting & laying these corrections upon them, in that at all times, and in every several person, he hath a special respect and regard, that they exceed not measure: but still doth limit and order them, according to our ability in tolerating the same; according to that saying of the Apostle, 
1. Cor. 10.13  God is faithful, who will not suffer us to be tempted, above that we are able to bear, but will give the issue with the temptation, that we may be able to endure it.  
The great and excellent fruits that arise and come from afflictions, 
4. Comfort.  unto the children and servants of God, are most excellent, sweet and delectable; and therefore minister no small comforts in the time of extremities. For by these afflictions, we are taught the more to be humbled in the sight of God, in respect of sin: To abandon fear, and fly from sin. They work in us a serious and earnest care, in more dutiful obedience, to conform ourselves to the will of God. They are means to stir up our faith. They declare our hope, and bring forth in us the fruit of patience. They what us on to earnest invocation and prayer. They teach us the contempt of worldly pleasures: They show and set before us, the vanity and misery of this present life, and stir us up to the earnest study, meditation and desire of the life to come; whose joys and pleasures, are true, perfect and void of all miseries, endless and durable without decay. All which, and many more such excellent and worthy fruits, so sweet and pleasant, arising out of the bitter root of afflictions, so unsavoury to our fleshly ceiling, will serve (as I have said) as most comfortable receipts, when we are pained with extremities.  
The next comfort is, 
5. Comfort.  to remember and always to have this in mind, that be our afflictions and miseries never so extreme, and never so great, yet they can in no wise prevail so far against those that are the Saints and Beloved of God, that they should any thing weaken or impair the certainty or assuredres of their salvation, so long before determined and decreed in the good pleasure and foreknowledge of God; according to that of the Apostle Paul, Rom. 8. I am persuaded, that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height nor depth, nor any other creature, shall be able to separate us from the love of God that is in Christ lesus our Lord. Seeing then, that nothing shall be able to hurt or annoy the Elect and Chosen; but that all things shall turn and serve to their good, it cannot be, but that afflictions also shall be converted to their singular comfort. Let Satan now breath out his terrible threats never so much against us; and admit that he so far prevail in his wicked and malicious purpose, as to take away our natural life, and do deprive us of this present light, yet our other life, in obtaining whereof, all our hope, our joy and comfort resteth, is hid, laid up and kept safe in Christ our Saviour, as a most sure treasury, from all Satan's subtleties, so that he cannot once touch or trouble it, although he make never so great attempts against the same.  
The consideration and daily meditation of the afflictions and miseries of others the Servants & Saints of God, 
6. Comfort.  is (no doubt) very comfortable and profitable also in this case. For when we find, and are assured, that such as have been the beloved Children of God, have been partakers of the like afflictions, yea, and oftentimes, of greater and far more grievous, and have, in the end, received a recompense of their labours, we are encouraged the rather to enter into the same conflict, with the more patience to bear the brunt thereof, and with the greater constancy to endure unto the end, with full assurance, that as those our brethren, so we also in the end, as good soldiers, shall be crowned as Victorers. And seeing that Satan, aswell in this point as in others, bendeth his force to the uttermost of his power, to abate and to cool this courage in us, by the blotting out of our memories, the remembrance of these examples of such worthy servants of the Lord: for a most sovereign medicine in this dangerous sickness, I would counsel the afflicted soul, in the time of his afflictions, to spend no little time in reading and over-reading the lamentable histories of Gods distressed and afflicted servants, whereof he shall have great store and plenty, both in the sacred Scriptures, and also in the Ecclesiastical stories of lower and later times, faithfully gathered, compiled & published in our English tongue, by that worthy man of famous memory, Mr. Fox, and others. These I would wish to be the afflicted man's Garden, whereinto if he every day resort a little for recreation sake, I doubt not, but he shall there find Flowers of so sweet and delectable savour, and Herbs of so rare and sovereign virtue, that he shall be assuredly thereby marvelously comforted and strengthened: when (as I have said) in reading he shall find, that others also, highly in the favour of God, have notwithstanding tasted as deep, yea, and far more deep, of this bitter cup of afflictions, than he himself hath done.  
As a most dangerous poison, very forcible to overthrow utterly, 
7. Comfort.  and to impair his good estate, I would wish the distressed soul to eschew the narrow intentivenesse, and fixing his mind upon the extreme rage of his own woes and miseries, either past or present: but rather to call to his mind, that which he hath heretofore found in himself, (if at any time he hath but felt some arguments and tokens of his election) and on those of fix the eyes of his remembrance, and withal to settle his heart upon the end of his afflictions, which (as hath been showed) is most joyful and comfortable, tending only unto his good.  
Lastly, he is to consider, that although his miseries be never so great and many for the time, yet they are of no long continuance, but short and momentany, even as is our life upon the earth, which is but as a vapour, that quickly vanisheth, as the brittle glass that soon breaketh, as the grass that parcheth in a day, and withereth as the Post that passeth by with speed: So that although they should so long continue and cleave unto us, as our life lasteth, yet the time of our life being so short, the continuance of them must be short also: Whereof no little comfort may grow unto the afflicted soul, and that the rather, if he call to mind that endless and undated time of happiness, wherein we shall be made partakers of that endless crown of glory, and those exceeding joys which no tongue is able to utter, nor heart of man is able to conceive. These are the comforts, whereof I thought good here briefly to put the afflicted person in mind, for that I have, in several places, as occasion served, touched the same before: Others there are, which in their places, God willing, shall in like manner for their good be delivered.   

CHAP. XXIIII.  
Against the fear of death, and unwillingness to die.  
ALthough I have before discoursed of divers temptations, wherewith the afflicted soul by the Enemy is assaulted, and in discoursing, have somewhat met with Satan's objections, and to my power used some reason, to prevent the evil which may come thereof, and after these pains taken, am now drawing near to an end, and conclusion of this matter, yet there is still one temptation remaining, which in no wise is to be omitted and let pass, for that it is many times attendant, even upon many of God's dear children, and at that time especially, when they approach and draw nearest unto their end: And that is the fear of death, and the unwillingness, which they find in themselves to die. Upon which fear and unwillingness Satan taketh no small advantage, to further his wicked purpose, and that in most earnest manner, knowing that his time, wherein he is to show forth his malice against such a party, is but short, and therefore it behoveth him now to exercise his wits, and to use some reasons whereby he may with the more facility, drive such distressed souls into despair. This, he knoweth, may be the better & more easily effected, because he findeth men to be so terrified & appalled with the fear of death, as that they are loath and most unwilling to taste of the cup thereof, but have rather a desire, still to abide and continue in this vale of miseries, wherein vexations, troubles and disquiets do greatly abound: even as though there were none other, heaven but here, no blessedness to be looked for and found, but in this life. Whereupon Satan seeing men in such sort affected, and having such opportunity offered, taketh occasion in this or some such like manner, to make assault upon the distressed soul.  
First, having mustered into the mind and remembrance of such fearful and unwilling persons, all those things wherewith they have been most delighted, and wherein they have taken some great pleasure in this life, as wife, children, kindred, friends, acquaintance, companions, lands, goods, cattle, and such like, Satan presenteth this earthly state before them, in the most pleasant & beautiful show that may be. Again, he razing out and defacing, as much as possibly he can, the hope of heavenly joys and comforts, bringeth death before them, in as terrible and ugly shape as may be. Whereupon it cometh to pass, that men are so haled and drawn with affection on the one side, and so appalled with fear on the other, that nothing seemeth more loathsome and unsavoury unto their taste, than the cup of Death. This being once brought to pass, and the enemy finding our desire and affection to the joys of heaven, to be so dull and weak, and knowing also how fearful the sight of death is, even to God's Children, especially at this last gasp, and closing up of life, he is then most busy with them, to cast in their way all such motions, as possibly he can, to drive them (as I have said) into despair. hereupon it is, that many dangerous and doubting motions, through this subtlety of Satan, do arise in their minds, whether they be of the number of God's children, & members of Christ's body or not, having such unsavoury fruits proceeding from them. These thoughts sometimes, in many of them, by the crafty working of the Enemy, become so forcible, that they are (as it were) continually thundering out words of marvelous great extremity, affirming indeed, that they are none of God's servants, have no faith, no hope of salvation, and do not appertain to the Kingdom of God. And that, because, for a time, they find their hearts to be, as it were, benumbed and dull in the sense and feeling of the heavenly and eternal comforts.  
As in other temptations of Satan we have laboured both to lay open the dangers of the same, and to show by what means they might be avoided, and have also set down such comforts, whereby both the parties afflicted, and others also might be strengthened against such assaults of the Enemy: So likewise I purpose, by the assistance of God's Spirit, to do in this temptation also; that so, the poison of Satan's persuasions being descried, the dangers thereof may be the more easily avoided. This therefore in this case, cometh first to be observed, for the comfort of the afflicted, both present, and which shall hereafter, through the subtlety of the Enemy, fall into such danger; that these are no strange and unwonted things, but usual and common, and such as have and do befall the children of God. Insomuch, that although many have most willingly shaken hands, and bidden adieu to life, and as it were, embraced and saluted death, in most cheerful and courteous manner: yet others, on the contrary, have been greatly terrified, even with the mention of death, & have been very loath to undergo the stroke thereof. Examples of this great unwillingness to die, we have in King David, who being pained with sickness, and feeling the hand of the Lord to be sore upon him, prayeth that the Lord would deliver him, and save his soul from death, adding also a reason, 
Psal. 6.5.  For that In death there is no remembrance of the Lord, and in the grave who shall praise him? 
2. Kin. 20.1, 2, 3, etc.  Ezekiah also that good and godly King, when news was brought unto him, by the Lord's Prophet, that he should die, as one most loath and unwilling hereunto, he prayed & sighed, and that with many sobs and tears, as the story mentioneth. By the examples of these two such faithful servants of the Lord, we may see, that it is a thing, even by nature incident unto man, to fear death, which is so contrary to his estate, being the corruption of life, whereof he is so desirous. For every thing is naturally given to shun and flee his contrary. And although it be so, that very many of the Saints of God have been said, most resolutely and willingly to have yielded themselves, and to have tasted of this cup, by reason of certain circumstances, either attending on their lives; as sickness, poverty, and all kinds of crosses, afflictions and miseries, whereunto this life is subject, and from the which men are found many times to be very desirous to be eased and released, although it be with death: or else following and ensuing after death, as the everlasting and unspeakable joys of heaven, to the enjoying whereof, death is as a passage. The earnest desire and longing that these have, to the enjoying of these heavenly joys, and this everlasting blessedness, doth allay and qualify very effectually the terror and fear of death in them: And yet if these two forts of men, both the one and the other, should consider death in itself, without these circumstances, being a thing so contrary to our nature, it would clearly appear, that there would be found in them a certain fear & unwillingness to die, which fear and unwillingness is so much the rather & the more increased in them, when as it is in part attended with the cogitation or memory of those things, wherein men in this life do take any delight and pleasure, and in part bereaved of the feeling of these exceeding comforts reserved for us in the life to come.  
Object. But thou wilt say, Thus naturally to fear, and to be thus in some sort unwilling and loath to die, I less marvel at: but this dullness in the feeling of heavenly joys and comforts in Christ, being now even at the point of death, and ready to yield up the last gasp, that is a very strange thing, and able to terrify any Christian soul.  
Answ. It is (I grant) a fearful thing indeed, but yet nothing strange at all, if we do well consider of it: For if Satan be so busy with us at other times, even in the time of health, and when we are strongest, that he bringeth our faith to many foils, no marvel if he show forth his malice against us, now being so near unto our end. He is not ignorant to take opportunity fittest for his purpose. And therefore, now above all other his desired times, he will devise, and sound into the bottom of all his subtleties, to entrap and so to make conquest of the Christian souls, knowing that this is the last combat that he is like to make with such an one. If now he lose, it is lost for ever: If now he prevail and overcome, there is no recovery to be hoped for afterward. Assure thyself therefore, that he will prepare himself the best he can stretch every limb in this final conflict, to see if he can, by any possible means, effect and bring to pass this his malicious & bloody purpose. And therefore, although the state of God's Elect and Chosen be such, that they cannot finally & utterly fall away, Gods decree being so firm, sure, & immutable, that Satan with all his policies, shall never be able to infringe & make void the same: yet even they also, if they be not well appointed, must make full account, and look to have many foils at Satan's hands, that shall bring their faith, even upon her knees: which thing being once effected, no marvel if this subtle Satan, to the greater daunting of God's Children, do found out the triumph, before the victory gotten, casting in their teeth their sins past, and bringing to their remembrance their former wickedness, and withal, putting them in mind sometime of the delights and pleasures of this world, that so by these & such like practices, he may the rather and the sooner drive men into despair.  
The case therefore of Christians being so dangerous, it is good, that we do consider what way is best for us to take, to cut Satan short of his purpose, and to avoid the danger and peril of this final conflict.  
One thing whereby Satan taketh so great advantage, and so far prevaileth with a great number of men, is, for that in the time of life and health, they never, or very little as they should, bethink themselves of death: So that when the time and hour thereof, which is sudden and uncertain, doth come upon them, they go like men, naked and unarmed into the field, to encounter with this strong and mighty Adversary: And then it is no matuell, if they being so unprovided and unarmed, and lying so open, do receive many grievous and deadly wounds.  
It is therefore very expedient and needful for every man, in time of health, to think of sickness, and in time of life, to be mindful of death, and continually to be careful that he may be prepared for to die: for it is an unevitable thing, it cannot be avoided, with all the power, policy, and cunning we can use. Therefore as we are borne to die, so we should live as men always prepared, and in a readiness to die; So that a Christian man's life should be a continual meditation, and a daily preparation unto death. When as I say it should be a daily preparation, I would be loath to be mistaken; I do not mean such a kind of preparation, as many of the great and mighty men of the world do dream of, when as either in their life time in their own persons; or after their death, by their Executors, or others put in trust therewith, they are careful, yea too careful, to provide that a Tombo be set up and builded to shroud their bodies in, and that with most costly, curious, and cunning work; but never once think of this which is most needful; that is, to provide a Receptacle for the soul: It may be (as it doth appear) that they think to die: so I beseech the Lord, they may be prepared to die in the Lord: so they shall be sure, howsocuer the body speed on earth for a time, yet at the last Day, both body and soul shall be in blessed estate with Christ for ever, in heaven. This madness of men, in preparing such costly Tombs or Sepulchres, may very well be accounted in the number of the vanities, and follies, wherewith the world is at this day overflowed: for the cost that is bestowed on them, might a thousand times be better bestowed on the poor afflicted members of Christ, whereby some great gain, by the laying forth thereof (if it be done without hope of merit) would redound to the soul. The cunning workmanship is (indeed) matter rather for men to gaze upon, then for any other good. When all is done, both for charge and cunning, in setting up, and beautifying of this thing so bravely, yet it is but a Cave for a rotten and corrupted carcase, beautified for polluted bones, and carefully adorned for simple Guests, even the crawling worms, there to feed and gnaw upon their sestred and stinking flesh. The soul is the principal part of man; let every one apply himself therefore principally to provide, that it may be harboured, protected and defended against the violence and raging storms of Satan's fury: Be careful to provide, that she may be armed from top to toe, with the Christian Armour, whereof S. Paul speaketh Ephe. 6. so shalt thou be in safety. 
Ephe. 6.13, 14, 15, 16, 17, 18.  This aught to be our Christian care; upon this should we bestow our costs: But this, of the most men, is least regarded, and (it is to be feared) of a great number utterly neglected.  
Object. Here, by the way it may haply be objected: Is it a thing utterly unlawful to provide a Sepulchre or Tomb for the body?  
Answ. It is not the use, but the abuse thereof that I aim at. I do not think it a thing altogether unlawful, for that I do find it to be a thing of long continuance, and used of godly persons. joseph of Arimathea is said in the Gospel to have provided a Tomb for himself, hewed out of a Rock, being yet in health, wherein he laid the Corpse of Christ our Saviour. If in this manner thou prepare thee a Tomb, and herein follow joseph's example, thou shalt not do amiss: For joseph did it not for vain glory, and any worldly ostentation, nor to make it a thing to be gazed on, but that it should be a memorial to put him daily in mind of death: and therefore we read not of any overcostly and curious trimming that joseph used hereabout. If thus man could and would provide for himself a Tomb or Sepulchre, it were a blessed thing, that it might serve to be unto him a continual remembrance, to put him in mind of death, and of his departing hence. But far more blessed, no doubt, and thrice more happy should he be, if with this good Disciple of Arimathea (though not in the same manner) he could let Christ have the first seasoning of his grave: that is, if through faith, hope, and comfort in Christ his Death and Passion, he could prepare himself unto his end.  
But I have digressed somewhat from my matter, and yet I hope it be not much amiss, the security and carelessness of our corrupted flesh being such as it is. To return therefore again to that from the which I am digressed, I would have promised some reasons, to persuade us of the necessity of this preparation, before I did come to set down the manner and order how we ought to prepare ourselves to die; but that in discourse and treaty of the one, I shall have occasion in some part to touch and include the other also.  
This preparation in itself considered, is in very deed, a matter requiring a large and long discourse: which manner of handling thereof I do leave to others: my purpose herein is only to touch the principal points, and those also so far only, as they shall concern my present purpose.   

CHAP. XXV.  
Of the first part of the preparation unto death.  
THE Preparation unto death, 
Preparation unto death of two sorts.  is found to be of two sorts: either such as concerneth our goods and posterity; or else such as respecteth our souls and the salvation thereof. As touching that which concerneth our goods, household, and posterity, although it hath in it many branches, and many things worthy the discoursing, if it should be fully handled; yet for our present purpose I mean no further to entreat thereof, than it is proved, that the neglect thereof may be a let and hindrance unto us in this spiritual combat at our latter end.  
This kind of Preparation, we find to be of great Antiquity, and used of divers renowned Persons in the Scriptures.  
Abraham, 
Gen. 25.5.  as it is recorded of him, was mindful of this; and therefore, although he had divers sons by Keturah, whom he took to wife after the death of Sara, yet he gave all his goods before his death, unto Isaac his son.  
jacob also was not unmindful hereof, 
Gen. 48.22.  who (as it appeareth) did give unto his son joseph, a special portion from his brethren.  
David also is noted, 
1. Kings 1.28, 29, etc.  before his death, although he had many sons, yet to leave the Kingdom and Sceptre to none but only to Solomon, borne of Bathsheba, & to his posterity.  
This was given in charge, even from God himself, 
2. Kings 20.1.  unto King Hezekiah, by the Lord's Prophet, commanding him to set his house in order: for he must die. Experience in all ages, yea, and common sense also, teacheth sufficiently, how necessary this kind of preparation is, what great commodities have grown, where the same hath been daily used; and contrariwife, what great vexations, and troubles in Law, with a great number of other inconveniences, have followed upon the neglect thereof. So that hereby it easily appeareth, that this duty cannot be neglected, without great injury unto thy seed and family, that shall succeed after thee; yea, this also take by the way, as a thing undoubtedly true: That as the utter neglect hereof, is thus hurtful to thy seed and posterity; so the deferring, and putting off the same (which is a very usual thing) is very hurtful and dangerous unto thyself.  
Therefore as it is requisite, that we should have a care in our life time, to set all things strait and in good order, both for the discharging of ourselves of that heavy burden of these worldly cares, and also for the stablishing of peace and quietness amongst those which are dear unto us: whom we are to leave to survive us, So we must consider, that the principal thing that we are to remember in it, is, that it is indeed a preparation that belongeth not so much unto the time of infirmity and sickness, as it doth unto the time of health: And that it ought then doubtless to be performed, when the Lord doth afford unto man, strength of body and good memory, and should not be posted over unto the latter end, when sickness, the messenger of death, shall be sent to call, or cite us unto Death's Court. For upon this passing and posting over the matter, from the time of health unto sickness, and in sickness time, even unto the time almost when Death cometh to seize upon us, it cometh to pass, that either the due order for the quiet estate of thy house, is, nor cannot be so well looked unto, and provided for as it ought; or that thy soul (which is most to be lamented) in the time of thine agonies and sicknesses, is little or nothing regarded.  
But to cover this usual fault, in deferring this godly action, from the time convenient, unto the time indeed altogether inconvenient and unmeet, Satan hath ministered a cloak of excuse, where with many are wonderfully blinded, as though indeed God were bound of duty to order things after their prescription, and to deal with them after their own hearts lusts. Tush, say they, I hope well, that God will give me time and space to provide for both these things; that is, both for the setting of mine house in order, and also for the good estate of my soul, and that he will not take me out of this world in such a sudden manner, but that I shall have opportunity, and good time allowed me to set all things strait, both for the orderly disposition of my goods, and also for the careful attending upon the comforts, requisite and needful for the benefit and good of my soul.  
Beware, good Christian brother and sister, who ever thou art, that thus deceivest thyself, or rather yieldest thyself to be deceived by Satan; this is the crafty persuasion of thine utter and most malicious enemy, and therefore is none otherwise to be esteemed and judged of, but as a most extreme folly, and point of dotage, that I may so call it, in this manner to dally with, and to abuse the person of God: for GOD hath given unto thee a great time for doing hereof, and thou neglectest it; it argueth therefore a great folly and madness in thee. It is in the usual, and common Proverb, While the Pig is proffered, hold open the Poake: God doth of goodness offer thee time, to effect both these godly actions: take it when it is offered, and rest not thyself upon uncertain hope and expectation of the like again hereafter. If thou didst well consider of the thing indeed, thou shouldst easily find, that thou hast very small reason to move thee to hope after this time thou dreamest of, when as if it were longer then commonly is allotted unto any, yet it would be found little enough to be employed for the good & benefit of thy soul. And why then shouldst thou think, that God will be thus gracious to bestow this thing upon thee, in a time that is most unfit, when thou so unthankfully didst put off and neglect the same, being offered unto thee so often before in a time convenient? Do not think that thou hast God at command, take his offer with thankfulness, & use it as thou oughtest, to his glory and thy good, and do not in any wise, presume to prescribe unto him a time, or a manner how he shall deal with thee at thine end. If thou mark well without flattery of thyself, what thou hast deserved, thou hast a great and a just cause also to fear, lest for thy careless neglect of this, which in mercy he offereth thee, in justice he strike thee suddenly, and at unawares. If therefore I might give counsel in this so dangerous a case, I would advise every child of GOD, to lay aside this unchristian hope, and to renew his Testament yearly, nay monthly, or oftener, that so he may be in a readiness when death cometh rather than to post off all to be performed in the time of sickness: for by this deferring it cometh oftentimes to pass (which is a lamentable thing for every Christian heart and eye, to think upon and see) that the man pressed with sickness, and lying (as ye would say) at the point of, death, when he should have his heart and mind wholly set and fixed on heaven and heavenly things, is so clogged and fettered in the cares of this life, and such as concern his house and Family, that though his will be made according to his meaning, his goods ordered and disposed accordingly, and all things finished and ended, to the knowledge of men, yet with this sick man himself it is not so fully dispatched, but that these worldly affairs, wherewith his head hath been thus of late busied, will not so be rooted out, but that a man shall hear him often, even in his greatest agonies, to mutter and to talk of nothing else but these, as though his head and thoughts were bend upon nothing else. And this many do with such vehemency and earnestness, that thereby they give occasion unto many that hear them, to judge, that not only the taste and feeling, but also the very thought and inward meditation of heavenly joys and comforts, seem (for the time) to be barred and excluded from having any place of rest and harbour in his heart and soul.  
Wherefore if thou wilt not be hindered from this taste of heavenly joys and pleasures, at thy death and end of this thy natural life: have a care in health, in this sort to provide for death, lest the cares of this life, be a cause to hold and keep these endless comforts from thee. Fellow the example of Abraham, who in his life time, when he was in strength and health, disposed of his goods. While thou art yet sound and lusty, have thy Scpulchre in a readiness, with joseph of Arimathea, that is, let all things be provided, and set in such a readiness, as though always, and every hour, thou wert prepared, and ready to descend into the grave. Let neither thy youthful years, nor yet thy strength flatter thee, (two deceitful baits to breed security) as though thou hadst long to live, and mightst continue yet many years, and so thou put off the time, to make this preparation: But while it is to day, while thou hast time and season, defer it not, but accept and use well the time that God hath offered, and given unto thee.   

CHAP. XXVI.  
Of the second part of the preparation unto death.  
THE other, and as I may well call it, the Spiritual preparation unto death, belonging unto the soul, is found to be of two sorts; that is, either such as is to be had and used at all times, and throughout the whole course & order of our life, or such as concerneth the time of our sickness and death.  
Of the first sort, Solomon warneth us very wisely, 
〈◊〉 1●. 1.  bidding us Remember our Creator, in the days of our youth, while the evil days come not, and the years approach wherein we shall say, I have no pleasure in them. And our Saviour Christ lesus putteth us in mind hereof also, both by divers exhortations in the Scriptures, and also by the Parable of the ten Virgins, 
Mat. 25.1, etc.  bidding us to watch and pray, that we may be always in a readiness with Oil in our Lamps, to enter with the Bridegroom into the Wedding, whensoever he shall come.  
In this Preparation, the first thing required, is always to think with ourselves, and to remember, that we must die: according to that saying, Remember thy end, and thou shalt never do amiss. This is an incuitable necessity imposed upon all estates and conditions of men, and of all to be had in continual remembrance. This the Prophet David calleth, a numbering of our days, saying: 
Psal. 90.12.  Teach us so to number our days, that we may apply our hearts unto wisdom. Where is to be noted, what a serious cogitation and remembrance this must be, even so, and such an one, as may breed in us, a wise and a careful heart and mind, to do the will of God; for that is it which here the Prophet meaneth, by applying our hearts to wisdom, or (as the Hebrew hath it) by bringing a wise heart into us. For they that live lewdly, and loosely, giving themselves over, as slaves unto sin, howsoever they seem wise in their own conceit, or in the judgement of men, yet in the sight and judgement of God, they are accounted for no better than fools, and as men that walk unwisely. But this is too general for our purpose; for this remembrance of our death, as a preparation unto this last and final combat, must not only think of death, and meditate thereof, but must think of it, as of such a time wherein we must have a dangerous and fierce assault made upon us, and that by all these great and perilous Enemies, Satan, the World, and the Flesh, joining hand in hand, and force with force against us. If this do once sink deeply into our hearts, it will make us to have a special care indeed, and to look well about us, that we may be thoroughly provided, and in all parts well furnished and appointed against this heavy Day, and time of Trial. And that so much the rather also, if withal we consider and remember, that the time when this assault shall be, is short and sudden, uncertain and unknown, and therefore it lieth us upon to watch continually, that we may be always and every moment in a readiness, that the Enemies do not come upon us at unawares. The City or Country having enemies encamped against it, and looking every day for nothing else, but that battle shall be made against it, wherein the Citizens and Inhabitants must show themselves valiant and courageous, for that then they are either to win a peace, or hazard a perpetual slavery, carefully doth bring out & make ready all their furniture, muster their men, and train out all their best and most able Soldiers, to the end it may be sufficiently prepared for the purpose, against so great a Day: Even so the meditation of this great and strong conflict at the time of death, with so great & mighty enemies, (which how sudden and how soon it will be, is to us unknown) would teach us to be provided and prepared, to train up every part and member in us, in this spiritual kind of fight, that we may be able to withstand these our deadly enemies at every pinch.  
Now that according to that which I have said, we may be thoroughly and strongly armed, I think it good, as the Apostle Paul hath left unto us the description of the Panoplyo and complete armour of a Christian, Ephes. 6. to deliver the same in the several parts, that so the use of every piece may stand us in the better stead, and serve our turns the better in this conflict.  
First therefore, 
1. Coat of Constancy.  according to the Apostles counsel, thou art to put on the Coat of constancy. For that it is which the Apostle meaneth, 
Gal. 5.1. Ephes. 6.10, 14.  when as he biddeth the Ephesians, and in them willeth all Christians to stand fast, or be strong. When thou art to enter into this fight, all fear, all fainting must be utterly exiled and banished from thee: although thine enemies will use many means, to beat a fear into thee, and to make thee to shrink and fly away, yet thou must have a care unto this, to stand fast. But herein thou art to look well unto the matter, and take a good view of this piece of armour: I mean, this Coat of Constancy, lest thou be deceived. For it must be Armour of proof, or elseit will not serve thy turn, it is so far off from doing thee any good, that it will rather turn to thy great hurt: That thou shouldest not in this piece be deceived; the Apostle hath put a stamp and a mark thereupon, that thou mayst easily discern & know it from that which is counterfeit, and that is (in the lord) Except thy constancy and courage then be in the Lord, thou wilt easily be overthrown, thou art not able to stand. Thou must, therefore, when thou comest to occupy a room in this fight (which thou must do even all thy whole life time) utterly forsake thine own wit and policy, thine abundance and wealth, all trust and confidence in thine own works and merits. How sure soever these things appear and be judged of some: yet they are found mere weak, and insufficient of themselves, in the judgement of the Holy Ghost, whose judgement thou art above all to stand to, approve and like of. Learn therefore to be bold and resolute, against the rage of thy furious enemies; not because thou hast natural strength, or worldly wit and policy, or the riches and goods of the world; neither for that thou art attended upon with many Popish ceremonies, which are worse than vanities; or because thou hast some store of good works: But be thou therefore strong, and stand it out with constancy, because the Lord is with thee. Be bold and resolute in him, and in his power & might, for in him alone thou shalt be sure, and also able to prevail against thine enemies. 
1. Sa. 17.45.  David coming to fight with the Giant Goliath, came in the Name of the Lord, and in his name, by his power & by his might overcame the Enemy of God and his people: So fight thou still in the Name of the Lord, and thou shalt surely triumph over all thine enemies, be they never so great, never so many, and never so strong and mighty.  
The Apostle proceeding in more particular manner, 
2. Girdle of Truth.  with the description of this Christian Armour, and setting down the several parts thereof, appointeth in the second place the Girdle; willing us to put on the girdle of Truth. Stand therefore (saith he) having your loins girded with the girdle of Truth. 
Ephes. 6.14.  Many girdles, it may be, shall be offered thee, and they shall through the craft of the Enemy, be gloriously set forth; making a show outwardly, as though they were sure and strong: but in this take heed and beware thou be not deceived. For it is not generally all truths, neither that which man will presumptuously obtrude and thrust upon thee for truth, (Of which sort are almost all the Popish points of Religion, beautified with the vain show of many vain and idle ceremonies) But it is only the Truth and sincerity of the Gospel, which the Apostle speaketh of. The knowledge of this Gospel, having a Christian obedience, annexed thereunto for a Buckle, serveth as a girdle to contain us and to hold us in, that we may be strong and able to resist the Devil, binding up as it were, about us all those long & lose garments of our natural and fleshly reason, which would otherwise greatly trouble and hinder us in this Spiritual combat. A necessary part of Armour, no doubt, and so needful, that without it, it booteth or availeth us nothing at all to go into the field. And although it be never so needful, yet alas, how small is the number of those which are careful to provide themselves of it! For even in these golden days of peace and safety from persecution, when as the Gospel by the preaching thereof, is offered unto men in most plenteous manner, it is a world to see, how diversly men are affected towards it, & that in the worst manner. Some give themselves wholly unto the world: some follow the pleasures of the flesh: some, although they have tasted and felt the great favour of God, in delivering them from the palpable darkness of Romish superstition and Idolatry: yet now, loathing the sweet Manna of the Gospel, like the rebellious and murmuring Israelites, in their hearts; return back again unto the flesh-pots of Egypt. And almost generally it is to be found in men, that every thing of light moment and weight; yet is of force sufficient, to hold them from prepating of this girdle, whereby no small advantage is offered to our deadly Enemy, to prevail against us.  
The third piece of Armour to help to defend us in this fight, 
3. Breastplate of righteousness. Ephes. 6.14.  and to furnish us in this preparation, is by the Apostle called, the breastplate of righteousness. And this is that, which elsewhere in the Scriptures is called a good conscience, which is a dutiful care and study to walk sincerely and uprightly, according to the Spirit, to lead our life in holiness and righteousness. Which if we do, we shall then disappoint our Adversary of his advantage against us, and shall be well able to bear off and to avoid the dangerous pricks and thrusts, which he will be ready continually to cast at us, in consideration of our sins. It is a very hard thing to utter indeed, what a biting corrosive, the remembrance of the looseness and lewdness of a man's former life is unto the afflicted soul, at the time & point of death, and what great matter of discomfort, Satan can quickly suck from thence, to infuse and power upon them. And it is again on the other part a lamentable thing to see, how carelessly men are for the most part affected, and how slack they are in preparing this piece of Armour, thinking in themselves, all to be well and safe enough, although they have lived never so lewdly and dissolutely, and neglected the putting on of this piece of Armour, even to the very instant and time of death; thinking if then they can repent, there is no more ado. But alas, all this while such men never consider, how much more bitter their conflict with Satan is like to be.  
Object. But some will haply object, Who ever was armed with this breastplate of righteousness, and with such a good conscience, that he did not feel some wounds of sin?  
Answ. It cannot be denied, but that the Saints of God are indeed so wounded; they fall and commit sin indeed, but not with their heart: it is of infirmity, according to that saying of john: 
1. joh. 3.9.  He that is borne of God, sinneth not. And the reason is; For that his heart is surely and safely armed with a good conscience, with the breast plate of Righteousness. This appeareth more plainly unto us by the example of David, who is noted to have his heart thoroughly fenced with the knowledge of the Truth, and thereupon to give himself to righteousness and the works thereof; yet he is noted also to have taken even great and grievous wounds; he sinned most grievously, but these wounds did not pierce to his heart, but sticked still in his flesh only, for that he was armed with this breastplate of righteousness Hereupon it is that he confesseth; 
Psa. 119.48.  I have always sought after thy Law: And, I did meditate in thy Commandments.  
The fourth thing to be used in this preparation unto death, 
4. The Shoes of the Preparation of the Gospel of Peace. Ephes. 6.15.  is called of the Apostle, the shoes of the preparation of the Gospel of Peace; even all those comfortable promises of the Gospel: wherewith if the feet of thy soul be shod, it will make thee more ready prepared and nimble, to over-leape and strided over all stumbling blocks, lets and hindrances, which Satan, the World, or thy sinful Flesh shall cast in the way before thee.  
The sift is, 
5. Hope of salvation.  the helmet of Hope, even the hope of salvation, and expectation of eternal life. For this hope will strengthen and encourage us, against all kind of miseries, troubles, and afflictions; yea, and against the fear of death itself, and that in such manner, that although these, of themselves, appear to be very terrible, and able to daunt the courage of every one: yet through this Helmet, the terror and fear of them is taken away; and they which are with this piece of Armour furnished, are made strong and able to suffer and endure them continually. It is well called of the Apostle, the helmet or headpiece of salvation: for it will shroud and cover us, from the hurt of all assaults of the enemies whatsoever. For then alone we yield, when as we despair and are out of hope: but whiles hope lasteth, we are ready still to fight and strive unto the death.  
In the sixth place cometh the shield of faith, 
6. Shield of Faith.  which hath this virtue and power given unto it, that it will quench all the fiery darts of the Devil. For having our faith and confidence set and seated upon Christ, and upon his death and Passion, we shall be thereby so surely kept and covered, that no assault or terror of the Devil, shall be able to annoy or hurt us: but with ease we shall be able to withstand them, and to avoid the danger of them all. The time when Satan most prevaileth against us, is when he seethe and perceiveth us to be destitute of this piece of Armour, to protect and defend us. Therefore against this day and time of death, it is expedient and needful for us, to use all good means to cheer up and increase this faith of ours, that then especially it may be strong and flourishing, when as we shall be thus encountered with by these extremites.  
For the seventh piece of Armour, 
7. Sword of the Spirit.  tak● the sword of the Spirit, which is the Word of God. In this also it behoveth thee to be prepared, & to have good knowledge. For Satan, as hath been showed before, hath many temptations, which in his own sense and sort he useth to ground upon the written Word, which temptations can by no means better be avoided, then by the same Word, used in the true and right sense thereof. This can hardly or never be done, unless thou be skilful and expert in the Scriptures. Wherefore let these (I mean the Scriptures) be thy daily Garden, wherein thou mayst gather most sweet and comfortable simples against this sick and heavy day. Make these thy counsellors to instruct thee: and let these be used as a sharp and twoedged sword, to strike and wound thine enemies withal. That thou mayst therefore be expert and cunning in the use of this weapon, I would advise thee to exercise thyself herein, to meditate in this day and night, until thou hast thoroughly attained to the true use of this so needful and profitable a weapon, and that thou mayst be cunning, and know perfectly how to wield it every way, to meet with Satan's subtle and crafty assaults.  
Unto all these it is necessary that thou add and adjoin fervent Prayer; That God would give thee grace & strength, unto these things, continually and every day increasing all unto thy comfort: And that he would vouchsafe to prepare and furnish thee unto this spiritual and final combat, at thine end and death, as that when and howsoever it shall happen, thou mayst be always in a readiness, to undertake it with willingness, and to continue and abide with faith and constancy unto the end.  
Now that thou art taught by the Apostle, speaking and writing by the direction of the Spirit of God, how to arm thyself on all parts, from the top to the toes: Let not this be wanting in thee: namely, a daily meditation of those things, that may increase and further the former proceed. Of this sort, are the consideration of the flitting estate, the vanities and miseries of this present world; the exceeding joys of heaven, and the life to come, the momentany pains of death, and the exceeding fruits of life and joy, that do arise and spring from death to us, together with all these several comforts, that have been before set down, against the several assaults of Satan, made against the Children of God. For if thus, and after this sort, thou be careful to furnish and prepare thyself in time of health, Satan's assaults in the time of sickness, shall soon be beaten back, the edge of his sharp and cutting weapons shall be quickly blunted, and all his attempts and practices shall be made frustrate and void. Hitherto of the first preparation in time of health against this last combat; the which in the mean time also may very well, nay, should indeed serve every Christian, in withstanding all temptations, throughout the whole care and course of his life.   

CHAP. XXVII.  
Of the preparation concerning the time of sickness and death.  
THe next part of Preparation, is that which is to be had at the time of sickness, and being ready to die, consisteth partly in the comfort which we are to receive and have from others, and partly in ourselves. From others, as spiritual counsel and Prayers. And these others, are either such as have a more special charge hereunto, as is the Pastor and Minister of the place, who in this time of sickness should be sent for, that he might minister unto the diseased, spiritual counsel and advice: Or such as Christian duty doth bind unto it, as kinsfolks and neighbours, and such as are about the sick parties in the time of their sickness. For this indeed is a time, wherein the chiefest love that thou canst show unto thy brother and dearest friend, is to labour by all means, to arm him with patience against the terrors of death, to draw him from the love of the world, and to breed in him a love & a liking unto heavenly things, in ministering as spiritual and heavenly comfort as thou canst, unto his soul, and not to be over- nice herein & dianty of thy pains as many are, which are loath to make any mention of death at all unto the person diseased, lest it should bring or breed any discomfort unto his sick friend. And so for fear of the loss of a little worldly comfort, which is but vanity, thou wilt deprive him of this spiritual comfort belonging to his soul. It is good (I confess) to be careful for the good of his body: but it is far better, and a greater argument and sign of true love in thee, to be careful for the good of his soul.  
Among these that thus art attendant at or in the time of sickness, the Physician also oftentimes hath his place. Of whom we might speak concerning many points, if that our Treaty were generally respecting death; and not particularly tied unto it, as it is attended with such a dangerous conflict, with so great and mighty enemies. In him therefore as faithfulness, care and skill are requisite for the body: So also it is behoveful, that he should be such an one, as could withal knew how to apply some medicines of comfort unto the soul. But I leave these, and come now unto thyself, to show what is requisite in thee in these extremities.  
Thou hast all thy life time been in the field (for a Christian man's life is a continual warfare, wherein he lieth in continual leaguer against the Devil.) But now thou art to fight a pitched battle, wherein thine Enemy, the Devil hath mustered all his forces, and therefore hath entered as it were in league with death, that last and dreadful Enemy, to fight against thee. These with main force and might do assault thee on the one side, and the world with her allurements lieth in ambush on the other side, with her subtleties to deceive thee: neither will the flesh be idle, but to the power thereof, will put too her helping hand, that so a conquest upon thee might be had, and that they might with the more ease triumph over thee. It behoveth thee therefore, to keep a continual watch, and to look well about thee, that thou mayst the better prevent the evil, and cut them short of their purpose. This therefore I would advise thee to do:  
Whensoever the warning piece is shot off, that is, as soon as sickness doth begin to seize upon thee, look well and take a good view of thyself, and provide in time, that thou mayst be on all parts armed with that Armour of proof before mentioned: See thou be girded with the girdle of Truth upon thy loins, having on thee the Breastplate of Righteousness, the Shoes of the preparation of the Gospel of Peace; the Target of Faith in thy left hand, the sword of the Spirit in thy right hand, and the Helmet of Hope on thy head. And over all these see there be cast the Coat of Constancy, and withal pray continually, that the Lord would continually assist and strengthen thee in these dangerous times, and give thee good success against thine enemies.  
Secondly, let all thy thoughts and meditations be fixed and settled upon heavenly things, upon those unspeakable and incomprehensible joys and comforts of the life to come, and therewithal also, upon that All-sufficient sacrifice of Christ our Saviour, who by his death and Passion, hath washed and redeemed us from all our sins, subdued death, and purchased for us immortal and everlasting life.  
Thirdly, take heed that the cares and cogitations of the world creep not on thee: but cast off from thy shoulders the heavy burden thereof. For they are great and mighty hindrances in this last conflict, as is before showed. Banish them therefore and bar them from thy heart, as unfit to muster with thee, in this last and heavy conflict.  
If the pleasures and delights of this life come before thee, remember they are but vanities. If the terrors and fears of death present themselves into thy sight, think of them, not as they appear and seem in show, but as they be indeed, that is, momentany and short, and rather helping then hindering. For they are the passage unto life, and unto the joys of Heaven. Therefore set down thy Resolution, that if these were passed, than all thy miseries were come to an end and dispatched. For though Satan tell thee, that death was ordained as a curse and punishment for sin; yet do thou reply, that Christ hath turned it, and changed the nature of it, and of a curse hath made it unto God's Children to be a blessing, and the entrance into joys, and the gate of life. For by our Saviour jesus Christ his Resurrection, the force of death is taken away; and therefore the grave & hell can make no conquest over them.  
Although thou be thus appointed, yet do not think that thou canst be so acquitted and discharged of thine enemies aforesaid: but that Satan the principal of all other thine Adversaries, which is the Master of all mischief, will still be urging thee, to vex and trouble thee to the uttermost. And therefore use continually the Armour aforesaid, and daily, nay, hourly, or rather every minute exercise thyself therein, that thou mayst be able to withstand thine enemies at all times. For if thy sins (which Satan will be busy to lay to thy charge) be objected against thee, arm thee them with the Breastplate of Righteousness, it shall be unto thee as a Brazen wall to bear it off. If this will not fully serve, use the shoes of Preparation to step aside, or at least the target of Faith, to break the blow. If from the course of Gods dealing with his servants, and also with the wicked, he begin to assault thee, (which is a very usual and common thing with Satan) take then into thy hand the sword of the Spirit, so shalt thou be sure to beat him off. And finally, if death with his ugly terrors begin to rush upon thee, as ready to devour and swallow thee up, be resolute in the Coat of Constancy, & stand fast in thy station and place appointed thee of thy Chieftain & Head Christ jesus, and every piece of Armour will minister present help and defence unto thee.  
And if it so fall out, for all this, that thou seest some weakness in thyself, that thou art faint, and not able to hold thine own; but that Satan seemeth to get some advantage upon thee, Death doth affright and terrify thee, and thy sins do amaze thee; insomuch that thy girdle is lose about thy loins, thy Breastplate is bend and battered, thy Shoes ready to slip and fall off thy feet, thy right hand weak in wielding and handling of thy Sword, and thy Target beaten even to thy head; that is, if thou in this conflict dost suffer many discomforts, and Satan seem to prevail so greatly against thee, that thou knowest not how or which way to ward or keep him back; yet let not this make thee flee and to give over the fight, or in any wise to yield unto thine enemies. But comfort thyself, that Christ standeth as an eye- witness of thy doings, ready to strengthen thee, and to minister power unto thee. Fly therefore to him for refuge, with hearty and earnest Prayer, for that he is both able and also willing to secure and deliver thee, and patiently suffer and endure all the hard doings of the enemies against thee with the Helmet of Hope: And at the end conclude and shut up the matter with David, and say: Into thy hands, O Lord, 
Psal. 31.6.  I commend my Spirit: For thou hast redeemed me, O Lord God of Truth. Here stay thy thoughts, and close up thine eyes, and what thou findest not in thyself, expect and look for in him; who, as I have said, is able and willing to do all things for thy good. And though it appeareth to thy judgement, that thou art deprived of the needful consolation and comfort in this life, yet do thou not despair: For Christ will not, be thou sure, cast thee off, because he findeth thee cut and wounded: But, as the good Samaritane, 
Luk. 10.33, etc.  will mercifully bind up thy wounds, and plentifully power out the oil of everlasting joy and blessedness into thy maimed soul.   

CHAP. XXVIII.  
That the Elect in time be assured of their election and how.  
THe proof and demonstration of this position, (namely, that the Elect and Chosen of God in time be assured of their election) I thought convenient to be annexed unto this treatise, because it serveth not a little, to minister help and comfort, for the allaying and qualifying of the troubles and discomforts of the afflicted soul. And because it is of many made a doubt & question, whether any such assurance may be at all in God's Children, except it be only by special revelation, I thought it good, for the better understanding of the same, briefly to premise something of the meaning hereof, and to show how it is to be understood.  
First therefore, when I say the Elect, I do not mean some, but all, and every one of the Elect of God, that they may, and shall have a certainty and an assurance, that they are elect unto salvation. But for further and better explanation of my meaning, I add to this mine assertion, (in time) for it is not always so, but after such time only, as they are effectually called and regenerated, and that before such time they cannot have it So that this is not any special and particular revelation, but a thing common and incident, even generally to all, and particularly to every one after that he is thus thoroughly called and renewed, to know and be assured, that not only generally all that do believe in Christ, are elect, and shall be saved, but also himself in several and particular, to be one of the number of those whom God, in his eternal and everlasting decree and purpose, hath predestinate and appointed unto life. The certainty of which doctrine shall plainly appear, and be fully demonstrated, in setting down the means, how this assurance is wrought and effected in them. For proof of this so profitable a point of doctrine, let us see so briefly and so plainly as we can, by what reasons it may be proved, that the man regenerate may be certified and assured of his Election.  
The first argument of this assurance, 
1. Argument of assurance of Election.  is drawn and brought from the evidence of their own Spirit, which the faithful find within themselves. For that this, I mean the Spirit of every one of the Elect of God, is a very good witness to give evidence & testimony in this case, as the Apostle plainly teacheth, Ro. 8. where he hath these words, that the Spirit of God beareth witness with our Spirits. 
Rom. 8.16.  So that if both do witness together, than our Spirit doth witness also. And this is that testimony, which every man by his own Spirit and conscience doth derive & draw from those general propositions, which he findeth in the Gospel: for from the Gospel, the Spirit of every one of the Elect of God doth fetch his evidence, by applying the same, and by annexing an assumption unto the general doctrine and universal propositions there delivered. As for example, The Gospel teacheth, that every one that believeth in Christ, shall saved. This general proposition wanteth not good proof, but hath very many places in the Scriptures to confirm the same. They that have faith, and do believe, 
joh. 3.15. Rom. 9 33. joh. 8.51. & 5.24. joh. 3. jon. 3.24. Gal. 2.  shall not perish, joh. 3. Shall not be confounded, Rom. 9 Shall not see death, joh. 8. Shall not enter inter judgement, joh. 5. Shall have everlasting life, joh. 3. Shall be saved, be justified, and have remission of all their sins, Rom. 3. Gal. 2. and many such places, most plain and manifest to like effect. The Gospel thus ministering this general proposition, now the spirit of the elected child of God, beginneth to give his witness, by a particular assumption, saying, But I see and know, by search within myself, that I have faith and do believe: And therefore I am assured also, that I shall be saved. So that the general proposition of the Gospel is most sure and certain, that all and every one that hath faith, and doth believe in Christ, shall be saved, and therefore are elected. For none can be saved, but one'y they that are elected, predestmated, and appointed hereunto in the eternal decree and purpose of God. Now if after a due search and sounding into thyself, thou findest that thou hast this faith in Christ resting upon his grace and promises, and that thou art resolved in thy heart, that remission of sins, reconciliation unto God, and all the other benefits and effects of Christ's death and passion do appertain and belong unto thee, this testimony is sure and certain, whereon thou mayst build this conclusion, that thou art the son and elected child of God.  
And that the witness and testimony of these things to be within us, may be had and derived from our own Spirit, beside that place before alleged, Rom. 8. that the Spirit of God and our Spirit do witness together, the same Apostle also seemeth to intimate no less, 2. Cor. 13.5. bidding us prove ourselves, whether we be in the faith, and that we should examine ourselves. Know you not, 
2. Cor. 13.5.  saith he, even your own selves, how that Christ is in you, except you be reprobates? Now how should this proof, trial, examination and knowledge of ourselves, by ourselves be had, but by our own Spirit? 
1. Cor. 2.11.  For what man (saith the same Apostle) knoweth the things of a man, save the spirit of a man, which is in him?  
But here (it may be) some will object against me, that these things are spiritual and of God: For faith cometh not of ourselves, but is effected in us by the Spirit of God, and therefore by the same Spirit of God only, these must be discerned: For that it followeth immediately in the same verse, that these things of God knoweth no man, but the Spirit of God.  
Whereunto I answer, that although we cannot judge and discern of the things of God, either concerning his excellent nature, or the mystery of his will, in the ways of life and salvation, what and how it shall be, but by the Spirit, revealing and manifesting the same in the sacred Scriptures, by the Ministry of his Prophets and Apostles: yet the knowledge of these things being had, it hindereth not, but that by our own Spirit, we may judge the presence of those things in ourselves, which the Spirit hath thus generally set down, as things necessary in the Elect of God. So then, being by the Word, and out of the Scriptures, which is the doctrine of the holy Ghost, schooled and instructed in the nature of these gifts and effects of the Spirit, be it faith, or other spiritual gift whatsoever; it shall be a matter within the compass of our own spirits, being thus beforehand furnished and provided, to judge and discern, whether these things be wrought and effected in us as yet, or not, which is sufficient for my purpose, and all that I require. If therefore thou wilt know, if thou be elected, and consequently such an one as shall be saved, enter first into thine own heart and soul, and see, whether thine own spirit and conscience doth not testify unto thee, and bear thee witness, that, that is verified and found to be truly, and indeed within thyself, which the word of God hath set down, as a most assured and undoubted mark of the Children and Elect of God.   

CHAP. XXIX.  
Of the second argument, whereby the certainty of a man's election is proved.  
THe second argument for proof of a man's election, is brought from the Spirit of God that dwelleth in us. For as our own Spirits do testify, so the Spirit of God also doth bear witness, together with our spirits, that we are the sons of God, if sons, than heirs also, even the heirs of God, and heirs annexed with Christ. Hereupon it is, that this Spirit of God, that thus giveth evidence and witness with us, is called the Spirit of Adoption, the Spirit of Promise, and the very Earnest of our Inheritance. It is called the Spirit of Adoption, 
Rom. 8.15. Ephes. 1.13, 14.  because it doth approve unto us our Adoption, that we are singled out from the world, and by grace in Christ adopted to be the sons of God. And this so fully and effectually, that it maketh us confidently and boldly to cry and call upon God, by the name of Father. It is called the Spirit of Promise, because it sealeth unto our hearts the use of all God's promises in Christ, contained at large in the Gospel, to be our own, and to appertain and belong unto us. And it is called the Earnest of our Inheritance, for that it is as a Pledge and Pawn unto us, whereby we are assured, that God will perfect and perform his covenant of life in Christ, that he hath made, and indented with us, that are his faithful Children.  
Although this testimony of the Spirit be most true, and in the due and appointed time of God, 
Ephes. 1.13.  (that is, after that they do believe) is certainly found in all the Elect of God, Ephes. 1.13. yet I think it not sufficient, this to affirm, but also more at large to show what this witness and this seal is in the Elect of God, that so every man may the better discern and judge of it in himself. For though the Spirit itself be said to be the Earnest of our inheritance, because that the Spirit, which thus in part worketh in us, being a part of our glorification, which is here in this life begun, and that we are by this part, as by an earnest penny assured, that God, in his time appointed, will bring this work in us unto perfection, for that he is faithful and just of his promise, and will not let pass this good work, which he hath thus begun in us, but will perfect and perform it, until the day of Christ: yet in that the Spirit is said thus to witness, and to seal unto us, the very words do sufficiently intimate a further thing than the Spirit itself. For it is certain, that these are things even in common speech and reason distinct and differing one from another, the testimony or witness, and the person witnessing the sealing and impression of the seal, and the seal itself.  
This testimony, and print or impression of the Spirit, I take not to be divers, but to be one and the self same thing, and do judge it to be nothing else, but the reparation or a new impression of the image of God in us, which was before canceled and defaced in us, by reason of the fall of Adam. So that, when the Spirit is thus said to seal, nothing else is meant thereby, but that it doth again instamp, and engrave and set upon us, even upon our hearts and souls, that Image of goodness, purity, holiness, wisdom, sanctity, truth and love that is of God. For this is the very stamp of the Spirit, which otherwise, in other places, is called our Regeneration, and this is the testimony and witness that it giveth.  
Wherefore that we may now the better see and understand, how this Spirit of God, in this sort doth witness, and give testimony with our Spirits, of nor adoption into the number and fellowship of the children of God, I think it good, that we proceed a little further, in the Apostles similitude. This phrase and manner of speaking, is drawn from the manner of men, used for confirmation of contracts and bargains made, who having in speech concluded upon their covenants, straightway cause the same to be first written and engrossed, and after their seals to be to the same annexed, to witness and assure, both the truth of the bargain, and also the performance thereof: So that the very print and impression abiding still in the wax, is a sufficient witness, that those writings are his act and deed, whose seal is there annexed, and that therefore also he will in truth surely perform the covenants therein contained. Now for a further explanation hereof, and to apply this, according to the several circumstances to our present purpose, it is diligently to be observed and noted, that the covenants or matter of the writings betwixt God and his Children, are the promises of Grace, in Christ through faith, comprised in the Gospel. These said promises are written and engrossed in the tables of every faithful man's heart, according to that saying, I will write my laws in their hearts. 
jer. 31.33.  And this writing is, when as by faith we do apprehend the same. Whereupon, as is aforesaid our heart and conscience doth witness to us, that they do belong unto us, and that we are the sons of God. Then together with this also, cometh the seal and witness of the Spirit of God, bearing witness, as I have said, with our Spirit also, of the truth hereof, by setting his stamp and seal upon our souls and hearts, wherein, as in tables, these covenants were written, confirming most effectually, and assuring us, that we are indeed of the number of those in whom these promises shall be fulfilled, that we are elect of God, and such as are ordained unto eternal life, because this image and impression of the Spirit is given and imparted unto none, but those only, that are in the number of God's adopted children. See therefore (I pray thee) now, in what manner the Spirit of God doth witness and seal unto thee, that thou art one of God's Elect; even by setting & engraving upon us such a stamp, mark and impression, as is only proper and pecuilar unto those that shall be saved. So that we seeing and beholding this within ourselves, are thereby, to our exceeding comfort, assured and confirmed, that we are Gods Children, and therefore also heirs and coheirs with Christ of eternal life. 
Rom. 8.17.  Of this testimony then, we are not in any wise to doubt, but to account it unto us, most sure and certain, for that it hath the Spirit of truth to be the author of it, which Spirit always speaketh truth and nothing but truth. And so much the rather also should we have in us this assurance, because this is applied even unto our hearts and Spirits, and that with such efficacy and force, as that it crieth, that is to say, it causeth us in sight and feeling of the same, to cry and call upon our God, by the loving and comfortable name of Father. So that if the testimony of thine own Spirit cannot content or suffice thee in this point, but that thou dost desire to have a further witness of thine election: See if in thine heart thou canst find this seal and impression, this witness of the Spirit. If thou canst, this also will testify with thy Spirit, that thou art an elected Child of God.   

CHAP. XXX.  
Of the third Argument, whereby the certainty of a man's election is proved.  
THE third Argument for the proof of this Doctrine concerning Man's Election, and the knowledge & assurance thereof, is brought from the notable effects and fruits following upon our Regeneration, in the course and race of our life: For these also do witness and approve unto us our election, as may very well be gathered by the words of the Apostle, saying, 
Rom. 8.1.  There is no condemnation (saith he) unto them that are in Christ jesus, that walk not after the flesh, but after the Spirit. Who are they that walk not after the flesh, but after the Spirit, but even they that show forth the fruits of Regeneration, by newness; that is, sanctuy and righteousness of life? And what is it, to be free from condemnation, but to be one that shall in the end be saved? And who are those that shall be saved, but only they which before all times were hereunto elect and ordained? This also is proved effectually by the Apostle Peter, who exhorting us unto these fruits, willeth us to join virtue with faith, with virtue knowledge, 
2. Pet. 1.5, 6, 7, 8, 9, 10.  with knowledge temperance, with temperance patience, and with patience godliness, etc. And after, in the tenth verse, for a conclusion he addeth: Wherefore, brethren, give rather diligence, to make your calling and election sure: for if ye do these things ye shall never fall. Now how is our election made sure by our works, but because that these good works, and gifts of the Spirit, do certify and assure us, that we are in the number of God's Elect, in that he vouch safeth in this sort, by his Spirit to work in us? And the reason is, because that f we do these things, that is, seeing God hath so far communicated his Grace unto us, no doubt, he that hath begun so good a work in us, will continue and hold on still, and that in such a manner, that we shall never fall.  
To these let us add the testimony of Christ; 
Joh. 13.35.  By this shall all men know, that you are my Disciples, if you have love one to another. And the Apostle john in his first Epistle, 
1. joh. 1.7.  is pregnant to this effect. If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Christ cleanseth us from all sin. 
1. joh. 2.3, 5.  Again, Hereby are we sure that we know him, if we keep his commandments: 
1. joh. 3.14.  He that keepeth his word, in him is the love of God perfect indeed, hereby we know that we are in him. And again, We know that we are translated from death to life, because we love the brethren, etc. Many such like places of Scriptures might be brought, tending to like effect and purpose: so that as by the fruits, the good or bad nature of the Tree is known, so by thy works, as fruits, thy condition and estate may be discerned: For men do not gather Grapes of Thorns, 
Math. 7.16.  nor Figs of Thistles: A bad Tree cannot bring forth good fruits, neither can a good Tree bring forth bad fruit. Bad works are unsavoury and unseemly for him that is renewed by the Spiris; and good works are impossible for him that still walloweth in the mire and filthiness of his own corruptions.  
And all this which I have said notwithstanding, I do not deny, but that the good Tree may be sometimes blasted, and Winter-bitten, that the fruits thereof shall be neither so plentiful not so pleasant, either to the eye or to the taste, and that in the small store of fruit that cometh even from the good Trees, many are greatly spaked and corrupt. My meaning is, that even the persons regenerate, and the elected children of God may have: What did I say, may have? nay have indeed, many such times during their continuance in this earthly and corrupted Tabernacle, wherein the flesh getting something the better, and pre-eminence over the Spirit, maketh them to bring forth many unsavoury and loathsome fruits, as we find by the examples of Noah, Lot, David and Peter, and others, which are recorded to fall into great and grievous sins. And although this be so true, that it may not be gainsaid, yet these unsavoury fruits, and such like, appearing sometimes in the Elect of God, cannot hinder any thing at all, but that these good effects and fruits I spoke of, when they do appear and show themselves, in the upright ordering of our life and conversation, may give their testimony and assurance, and may witness unto us, as the Scripture teacheth, that we are the Chosen and Elect of God. And thus you see how and from whence the children of God, that are regenerate, may fetch the testimony and assurance of their Election.   

CHAP. XXXI.  
Of the Objections against this doctrine of Assurance, and knowledge of our Election.  
AGainst this doctrine concerning our Election, and the knowledge and certainty thereof, there are two special Objections made.  
Object. 1 The first is, that hypocrites also, as well as the very Elect, have such a taeste and feeling of these things, that they also, as well as others, do think that they have faith, that they have the Spirit of God abiding in them, and that they have true sanctification in their life, and therefore do flatter themselves oftentimes, in regard of their deeds; whereas in deed they have nothing less, as hath been before somewhat touched, and shall in the answer to this Objection, by God's grace, more at large be declared. And therefore it is likely (say the framers of this Objection) that notwithstanding these marks, the Elect of God may be deceived, in judging that he hath them, when as it is but in show only, and not (as it ought to be) in deed and truth.  
Object. 2 The second objection is, that though they can certainly know and assure themselves, that they had these things in truth and deed, yet this sufficeth not, because that after this, they may fall again from grace, and have no certainty of their perseverance and continuance until the end.  
Both these Objections we have in part touched before, upon occasions offered in our discourse, and handling of the several temptations, and therefore we shallbe at this time the shorter.  
Concerning the first of these two Objections, be it answered, that howsoever the hypocrites are oftentimes deceived with counterfeit shows and shadows, because they are given to flatter themselves with every light appearance of things, without any further in query, as aiming especially at their own glory and praise: yet with the Elect of God it is not so.  
Object. But you will haply grant and say, It may be so with the Elect in deed, that they do not thus, like hypocrites, content or please themselves with a slight or slender show. But what of that? When they have done all that they can, tried and examined things to the uttermost, may they not be still deceived? When they have found, that they have a faith, may they not be deceived, in judging whether it be the true faith or no? When they have found the presence of the Spirit in them, can they make a lively difference, to know whether it be that Spirit of Adoption or not? For it is apparent, that the Reprobates also (in some sort) may be partakers of the Holy Ghost. And when the Elect have well advised them of their works, do see their fruits, and that to their great good liking, can they certainly tell, whether the same their works be true effects of true sanctification, or whether they be feigned and hypocritical, seeing that hypocrites also may do thus much as well as they?  
Answ. To this I answer, that God, who in his Word hath confirmed these to be witnesses to assure us of our Election, as is aforesaid, hath also left unto us, in the same Word, certain Marks and undoubted Differences, whereby his Elect may both easily, and also rightly judge and discern of these things, as shall appear by the particular discourse thereof. First therefore, of the truth of faith, and how it may be found.  
It is not denied, that the Scriptures, speaking of faith, make one kind to be temporary, false and counterfeit, and another to be true and unfeigned. And it is also apparent and manifest, that this feigned and timefaith (that I may so call it) hath oftentimes such a glorious and slourishing show, as that it blindeth the eyes, and deceiveth the judgement of many, and maketh them to esteem and take it, for true faith indeed, whereas it is nothing so. Although as touching these two kinds of faith, I have showed before in part, what differences and marks of distinction, the Spirit of God hath made betwixt them, yet let it not grieve thee, if now again I enter into a further and larger discourse hereof, since so just and fit occasion is offered me thereunto.  
Two ways there are, 
True saith known.  whereby the Elect may judge and give sentence of the truth of faith: First, by the nature of true faith: Secondly, by the effects thereof; for in both these it is manifestly distinguished from the faith of hypocrites, which is but feigned and temporary.  
The nature of true faith is not only to know Christ, 
1. The nature thereof.  and to give consent and approbation unto the doctrine of the Gospel: for thus much the very Reprobates will do many times, and yet gain nothing to themselves thereby: But with this knowledge of Christ, and consent unto the doctrine of the Gospel, the nature of true faith is to apprehend and apply the same, every man to him severally, and to the benefit and comfort of his own soul. And this is that which the Scriptures do call the feeding on Christ, and the sense and ceiling of the power and virtue of his Death and Passion. And this is it also which the Apostle meaneth, Heb. 11.13. where he saith, 
Heb. 11.13.  that they embraced, or saluted the promises, as it were retaining them by faith into their hearts, as such as belonged and appertained to themselves. True faith therefore hath always (though not ever in the highest measure) this applying virtue annexed with it, as an essential property. So that, as in two members, the one being dead, the other quick and lively, thou mayst easily discern which is lively, by the living and vital motion, in ministering and serving unto the necessary use of the body: so by this lively motion wherein the life of faith in part appeareth, thou mayst discern & know thy faith to be quick and living, in that it doth thus minister unto thy soul, by applying the merits of Christ, and the doctrine of the Gospel, to the consolation and comfort thereof. For which cause also, this motion of faith, is called sometimes (Phronesis) Prudence or Understanding, because herein our faith doth show forth and manifest a skill and discretion, in making the use of the doctrine of the Gospel, whose knowledge we had attained.  
As for that other faith of hypocrites, 
The faith of hypecrites.  that is justly compared to the dead member, for that it wanteth this motion of life, it hath not this strength to apprehend, nor force and power to apply, though otherwise he that hath it, seem to be sufficiently instructed in the knowledge of the Mysteries of the death and Passion of Christ: For this faith indeed consisteth only in a bare and naked knowledge, without any further use. And therefore Christ our Saviour, speaking of this faith, saith, Indeed, it receiveth the seed, and the seed sprouteth and springeth out again, but yet it never beareth fruit: For these kind of men, are known to be endued with the knowledge of the Word, and of the Gospel, and seem to have profited and proceeded therein, that they can discourse and reason of the same; and that oftentimes very profoundly and learnedly. But yet all this is nothing at all to the purpose: for all this while they want the principal, which is the fruit and use of these things, in particular application thereof unto their souls. And if it so fall out, that they find any joy within themselves in regard hereof, as oftentimes they do, 
The joy of hypocrites compared to the joy of one that hath found some treasure, to which he hath no good right.  yet it is but like the joy of one, that walking forth, hath found a treasure or precious jewel that was lost: He is glad and rejoiceth in himself, at such a precious accident, as though it were his own, and that he had a good interest unto the same; and yet he can in no wise assure himself, that it is, or shall be his goods, because being a thing lost, it is likely the owner will make inquisition after it: and then his conscience, as good as a thousand witnesses in this case, telleth him, that if the matter be well considered of, there is no reason or cause of joy at all, howsoever thus foolishly and rashly he conceived of it before: so likewise the hypocrite, having attained unto this knowledge of the Mysteries of life, and thus lighting upon this most precious and most costly jewel of man's Redemption, by and through the death of Christ, seemeth therein to joy, and delight himself, and yet when he hath thoroughly tried and examined himself, he findeth, that in very deed this jewel doth not of right appertain unto him, but to others: And that not he, but others may claim a right and interest unto the same.   

CHAP. XXXII.  
Of the effects whereby the Truth of Faith may be known.  
AS by the nature, 
2. True Faith known by the effects.  so by the effects also the truth of faith may be discerned and known. In treating whereof, my purpose is, to fetch the ground of my discourse, from the words of the Apostle, written in the beginning of the sift Chapter of the Epistle to the Romans; 
Rom. 5.1, 2, 3, 4, 5.  where we read in this manner: Then being justified by Faith, we have peace towards God, through our Lord jesus Christ. By whom also we have access through faith, unto his grace, wherein we stand, and rejoice under the hope of the glory of God. Neither do we so only, but we rejoice in tribulation, knowing that tribulation bringeth forth patience, etc. unto the sixth verse of the same Chapter. In which words the Apostle Paul (as we may plainly see) setteth down six notable fruits and effects of a true and justifying faith. For of such a Faith only, doth the Apostle there speak. And this also may very well be proved and confirmed by this: namely, that these fruits are such as do follow those that are justified; and at that time only, when as they are now already justified. For so do the Apostles words import. Being justified by Faith, than we have peace, etc. So that these fruits and effects can never befall unto a counterfeit and false faith of the hypocrites: And therefore are good and undoubted marks and tokens, whereby we may know that faith to be a true faith, and those to have a lively and a justifying faith, in whom they do appear.  
The first fruit and effect of this true and justifying Faith, 
1. Fruit of true faith.  is peace with God. For being justified by Faith, saith the Apostle, we have peace with God: whereby is meant, not only a reconcilement made, in that God hath remitted and forgiven our sins: but also an inward and joyful sense and feeling of the same, in our hearts and souls. 
A twofold peace. 1.  There is in the Scriptures a double peace from God set set down: The one is that reconciliation and atonement, wherewith God is pacified towards us; and this is nothing else, but the remission of our sins, and our justification in Christ. And in this respect Christ is said to preach peace, 
Ephes. 2.17.  to them that were afar off, and to them that were nigh. And this is that peace, which the Angel bringeth news of unto the Shepherds, Luke 2. saying, Glory be to God on High, 
Luke 2.24.2.  and peace on earth. The other peace is that which issueth and proceedeth as an effect from the former, and that is nothing else, but the feeling and inward taste and assurance of the former peace and reconcilement: And of this it is that the Apostle here speaketh. 
Peace of conscience.  This peace is commonly called the peace of conscience. For the conscience, that before was troubled and disquieted with the sight and horror of sin, doth now feel a certain peace and ease, in that it hath a certain taste and persuasion of the love of God, and of pardon and remission of the same sin in the blood of Christ. Of this manner of peace speaketh our Saviour Christ in the fourteenth of john; My peace give I unto you: 
Joh. 14.27. Phil. 4.7.  and likewise the Apostle Paul, Phil. 4.7. The peace of God, which passeth all understanding, shall preserve your hearts and minds in Christ jesus. In which last words (in Christ jesus) this is to be noted and observed, which the Apostle to the Romans hath not pretermitted, which is, the means whereby this peace worketh in us, and that is, by Christ jesus. For in him, in his death and Passion, it placeth the fruit and fruition of this our remission and reconcilement at the hands of God. So that this doth in a sort intimate a mark of difference and distinction, whereby a man may know whether this peace be true or not. For if it be not in Christ jesus; that is, If in his death and Passion, in his merits, sacrifice and satisfaction, thou hast not this assurance of remission of thy sins, and reconcilement unto God, but seekest it in some other thing; whether it be in any Ceremonies and Superstitions, thine own works and merits, or the works and merits of any other, except Christ only, and his death and Passion, thy peace is not true, but a counterfeit peace, and such as will deceive thee.  
The second fruit of Faith, 
2. Fruit of true faith.  is that which issueth & proceedeth from this inward peace; and that is, a confidence and boldness to come and approach before the Throne of the grace of God, and to lay fast hold upon the merits of Christ, and the mercies of God in him. Of this confidence we read, Ephes. 2. 
Ephes. 2.18.  By him we have an entrance unto the father by one Spirit. And Heb. 4.16. Let us therefore go boldly to the Throne of Grace, that we may receive mercy, and find grace to help in time of need. And in the tenth to the Hebrews, verse 22. 
Heb. 10.22.  it is called a drawing near with a true heart in assurance of faith. So that upon the former persuasion and assurance, working peace in their conscience, and in this sight and feeling of God's gracious and loving countenance towards them in their hearts and souls, they are the more encouraged to come and approach unto the presence of God, and to crave pardon and remission of their sins, at his hands. This the Apostle elsewhere calleth a boldness and entrance with confidence by Faith in him, that is, in Christ: For without him, no man can come or have access unto the Father. And therefore, they that presume to come in their own name and worthiness, with confidence in their own works and merits, or in the works and merits of any other, either Saint or Angel, they cannot be justly and truly said to have access and approach unto grace; but rather to departed and to flee the further from it. 
1. Tim. 2.5.  For as there is but one God: So also there is but one Mediator betwixt God and man, and this is Christ alone. And as there is but one Throne of Grace, whereunto we are to come, and where we are to sue for remission: So is there but one way appointed for us to walk unto the same, and that is the same our Saviour jesus Christ, 
john 14.6.  who is the Way, the Truth and the Life.  
The third effect and fruit of this true Faith, 
3. Effect or fruit of true Faith.  is that standing and continuing in this grace of Christ, whereupon followeth a certain joy and rejoicing, in hope and expectation of the glory of God; even that glory whereof all the Saints of God shall be made partakers in the life to come. So that this Christian joy is nothing else, but an inward motion of the Spirit, whereby the heart is exhilarate and made glad; partly, in regard of the presence and fruition of Christ and of his grace in our hearts by faith; and partly, in expectation, under hope of that glory, whereof all the sons of God (as I have said) shall hereafter be partakers. For this cause the Kingdom of God is called peace, and joy in the Holy Ghost. 
Rom. 14.17.  And of this joy speaks the Prophet Esay, saying, They rejoiced before thee, 
Esay 9.3.  according to the joy in harvest, & as men rejoice when they divide a spoil. And yet doth not this fully express this joy; for it is not a bare joy, but such an one, as is accompanied with a triumphant boasting and rejoicing: for so the word in the original Text doth signify. And there fore Peter the Apostle doth call it a rejoicing, 
1. Pet. 1.8.  with joy unspeakable and glorious. Example hereof we have in David, to whom the promises of grace and mercy seemed so pleasant and delight some, that he did solace and recreate himself therein, as things replenished with exceeding pleasure and delight; saying, that they were more precious unto him then gold; yea, than much fine gold, sweeter also than honey and the honey comb. And in the fourth Psalm, he is bold to allege in advancement hereof, 
Psal. 4.6, 7.  Many say, Who will show us any good? But lift thou up the light of thy countenance upon us. Thou hast given me more joy of heart, than they have had when their Wheat and Wine did abound. In this sort therefore the faithful servants of God do solace themselves, in the sweet and comfortable promises of grace and mercy, when as having the same to be opened and laid out before them, their hearts do leap for joy and gladness, in regard of that exceeding sweetness that they find therein. Insomuch, that they can find nothing in all the world so excellent, precious and pleasurefull, wherein they can be moved so much to triumph and boast themselves, as in this grace & mercy in Christ jesus. For they do account all other things, 
Phil. 3.8.  but mere vanities or dung for jesus sake, and in respect of those benefits, which by his precious death and Passion he hath purchased for them, and is always ready and willing to impart the same unto them. These are the sweet and pleasant dainties, whereon their souls take so great pleasure to feed: according to that in the Canticles: Under his shadow had I delight, 
Cant. 2 3, 4, 5.  and sat down, and his fruit was sweet unto my mouth. He brought me unto the Wine-Cellar, and love was his banner over me: Stay me with Flagons, and comfort me with Apples, for I am sick with love. And this they do so much the more, for that therewithal they conceive a hope of future happiness, and participation of ensuing glory that shall be given unto the sons of God. For this joy, though it be often great, even unspeakable and glorious, as was said before; yet it is not complete and perfect in this life, but shall have fullness and consummation in the life to come, when as our hope shall cease to be a hope, and we shall be set in full possession of that everlasting joy and happiness, in that glorious inheritance prepared for the Elect of God.  
The fourth effect, 
4. Effect of Faith.  whereby true faith is known, is a second joy which proceedeth and ariseth out of this that went before. And this is seen in tribulations and afflictions for Christ his sake and the Gospel. Of this speaketh our Saviour Christ, 
Mat. 5.11, 12.  saying: Blessed are ye, when men revile you, and persecute you, and say all manner of evil against you, for my sake falsely: Rejoice and be glad for great is your reward in Heaven. Of this is that of james to be understood, 
jam. 1.2.  when he exhorteth the brethren to account it an exceeding joy, when they fall into divers temptations. For it cannot be, but that they that are possessed with that former joy, in the promises of grace under hope of glory, but that they should also triumph and rejoice in afflictions that besal unto them for jesus sake. Hereupon it is that the Apostles being beaten and scourged, are said to departed, 
Act. 5.41.  rejoicing that they were accounted worthy to suffer rebuke for the name of Christ. Thus also the Martyrs of God are said to account it a crown of glory, even their death and martyrdom, which they endured in the cause of Christ. To this doing (no doubt) they were stirred and moved, because, as Paul speaketh, they did know certainly, and believe that those momentany and light afflictions do cause a more excellent and eternal weight of glory. Or else, because they are fully instructed and taught in the true use and fruit of their afflictions, 
Ro. 5.3, 4, 5.  and do know that tribulations bring forth patience; and patience, experience; and experience, hope; and hope maketh not ashamed. But it is far otherwise with the hypocrites: For their time, or rather untimely faith (in stead of triumphing and rejoicing, as one finding fit matter whereon to work) doth waste and melt away at the heat of these tribulations, even as the snow before the Sun. Well it may appear to flourish awhile, in time of peace, and to shoot out the blade: but when the parching sun of afflictions doth show forth his beams, when the time of persecutions, the time of trial is come, it than falleth and withereth away, as though it never had been. For howsoever they seem to approve and like well of Religion; yet do they not delight in this jewel that will cost so dear, as either goods or life: and therefore do utterly fall and shrink away from it, seeing it cannot be had & held, without such trouble and disquiet. And that thou mayst the better know and discern the true rejoicing, from the counterfeit joy of hypocrites: I would wish thee to consider well of the Apostles words before recited out of Romans 5.3, 4, 5. 
Ro. 5.3, 4, 5.  where the Apostle doth marvelously illustrate the same. First, by certain effects, which proceed therefrom, one upon another by degrees: and secondly, from the special cause thereof. The effects are: First, Patience, which consisteth in quiet suffering and abiding the Lords corrections, without any repining, murmuring, or grudging against the Lord for the same. Secondly, experience, which is that assurance of God's care and favour towards them in their afflictions, who although he hath laid the same upon them, yet he will sustain and uphold them so, that they shall not shrink or fall under this heavy burden of tribulations, and that the Lord in his good time, for a testimony of his love, will deliver them. Thirdly, from these ariseth hope, that having had experience of God's love heretofore in delivering of them, they are thereby also put in hope, that his loving care over them is not now ended; but shall still be continued towards them. And four, this hope bringeth forth a boldness, to persist in confidence, and still to depend upon him without shame, as knowing assuredly, that in time convenient he will not fail them.  
Secondly, the cause or foundation whereupon this triumphant rejoicing, accompanied with these effects is grounded, is the love of God, spread in their hearts, because their hearts and souls find and feel the love of God to be so great and exceeding towards them in Christ jesus, that they are thereby persuaded, that whatsoever he doth permit and suffer to befall them, shall by God's working turn to their great good and benefit: Strengthening themselves with this reason of the Apostle elsewhere alleged, That seeing GOD hath not spared his own Son, 
Rom. 8.32.  but gave him for us all to death, how shall he not with him give us all things also? For in this sort, and after this order, by this fruitful meditation of grace in Christ, and in his death and Passion, is that same shedding and spreading abroad of God's love towards his children performed. And therefore the Apostle even immediately upon the same, annexeth the remembrance of the Passion of our Saviour: 
Rom. 5 6.  For Christ (saith he) when we were of no strength, at his time died for the ungodly.  
The fift effect of Faith, 
The fift effect of Faith.  whereby as a mark thereof it is to be known, is love, not that love before spoken of, for that was in regard of us a passive love, being the Love God whereby he loveth us. But this love, whereof we now speak, is active in regard of our selves, even that love which we extend to others: 
Gal. 5.6.  for faith worketh by love: so that if thou hast a living and a working Faith, thou shalt also have a love attending on it, for else it cannot work at all.  
Now this love, in regard of the double object, is found to be of two sorts: that is, the love which we own unto God, principally and above all: and secondly, the love which we own & aught to bear towards our neighbour. And these two kinds of love, although they greatly differ the one from the other; yet they are always so linked, and inseparably coupled and tied together, that they cannot in any wise be parted or severed the one from the other. For how can he, saith john, 
1. joh. 4.20.  that loveth not his brother whom he hath seen, love God whom he hath not seen? And again, this commandment have we of him, that he which loveth God, should love his brother also. And therefore the same Apostle in the same Epistle, maketh the one to be a sign and token, whereby a man may know if he have the other. In this we know (saith john) that we love the children of God, 
1. joh. 5.2.  when we love God, and keep his Commandments.  
Hereupon now it may be very well concluded, that if thy faith be true and lively, thou shalt easily find these two kinds of love to be in thee, the love of GOD, and the love of thy Christian brethren. My meaning is, that thou wilt have a Christian care, so far forth as thou shalt be enabled by the Spirit of God, 
1. joh. 5.3.  to perform and do the will of God. For this is the love of God (saith john) that we keep his commandments: And also, wilt be careful, ready and willing to thy power, to perform and do the duties of love and charity unto thy Christian brother, in helping, cherishing, counseling, and comforting of him to thy power, in matters concerning both the good of the body, and also the safety and salvation of the soul. This love is of that nature, that it must show forth itself even to our enemtes, and to their good, and then much more to those that are members of the same body with us, according to that of the Apostle: Do good unto all men, but speciully unto them which are of the household of Faith. 
Gal. 6.10.   
Under these two kinds of Christian love (as we may see) is contained the whole work of our sanctification, which is all in faith: I mean the true saith, which purifieth and cleanseth our hearts, and from this faith issueth and floweth as from a plentiful fountain, 
Act. 15.9.  into all the parts and members of the body, holding and containing them within the bounds and lists of their several duties. So that in showing forth the fruits of this purification, in the deeds of love, both towards God, and towards our neighbour: we are said to walk according to the Spirit, which being once discerned and known, we have then a most sure argument of the truth of faith. 
Rom. 8.1.  For there is no condemnation to them that walk not after the flesh, but after the Spirit. And who are they, that shall thus be saved, and shall not enter into condemnation, but they that do believe. As appeareth by the words of Christ himself, 
Joh. 5.24.  saying, He that heareth my Word, and believeth in him that sent me, hath everlasting life, & shall not come into condemnation, but hath passed from death to life. And again: God so loved the world, that he hath given his only begotten Son, 
john 3.16.  that whosoever believeth in him, should not perish, but have everlasting life.  
Seeing now that the Children of God have these so many, and so excellent fruits and effects, as marks and tokens to teach and instruct them in the truth of faith, and as guides to lead and direct them in the judgement of their Faith, they may very well conclude to their great comfort, both that their faith is in very deed a true, lively, and justifying faeith, and that therefore their election is doubtless certain an I sure, whatsoever the enemies of this doctrine will seem to object to the contrary.   

CHAP. XXXIII.  
How the faithful shall know that they have the Spirit of Adoption.  
THese things being in this manner set down, for the better quieting of the troubled conscience, it now remaineth, that as we have occupied ourselves in pointing out the marks of a true & lively faith, so likewise we take some pains, to sift out and try also, how the servants of God, his faithful and elect children, may discern and know, that they have that testifying Spirit of Adoption, whereof the Apostle speaketh, Rom. 8.16. that giveth that plain and evident testimony unto their spirits, that they are the sons of God. For the wicked and reprobates, in some sort, may be partakers of the Holy Ghost, and therefore it seemeth that the Elect, in this point, may be easily deceived, and mistake this their witness.  
Two things, here by the way, we must take good heed of. First, That although the Reprobates, as I have said, may in some sort be partakers of the Holy Ghost, and as shall be after more plainly showed, yet that we do not suppose or think, that they can in any wise be partakers of the same holy Spirit, as it is the Spirit of Adoption: For in this manner and in this respect it is imparted to the Elect of God only, and to none other; For as many as are led by this Spirit, 
Rom. 8.14.2.  they are the sons of God. Secondly, that we do not imagine this Spirit of Adoption, to be distinct in substance and essence, from that whereof the wicked are partakers, as though it had a divers nature, but that the only difference is in the manner of operation; or to speak more plainly, in the manner of distributing, and dividing his gifts amongst men. And according to this operation, or distribution, there are divers names ascribed unto him in the Scriptures, and yet the Spirit is but one and the same still. As for an example, when this Spirit effecteth wisdom in any, it is called the Spirit of Wisdom; when he doth effect peace and joy, he is called the Spirit of peace and joy. When he worketh this witness of Adoption in any, it is called the Spirit of Adoption. And on the other part, when he putteth fear and terror into any, he is called the Spirit of bondage. The truth hereof is proved by the words of the Apostle Paul, affirming that there are diversities of gifts, 
1. Cor. 12.8, etc.  but the same Spirit: For, to one is given, by the Spirit, the word of wisdom, and to another the word of knowledge, by the same Spirit; and to another, is given faith, by the same Spirit; and to another, the gifts of healing, by the same Spirit, and to another, the operations of great works; and to another Prophecy, and to another the discerning of Spirits, and to another diversities of tongues, and to another the interpretation of tongues: and all these things, worketh even the self same Spirit, distributing to every man severally as he will. So that in nature and essence it is the same Spirit that worketh in the distribution of all these gifts, both to the Elect and also Reprobates, although the persons in whom he worketh, be (as I have said) found to be divers. Seeing then that the case standeth so, that even the Reprobates are partakers of the Holy Ghost, in that the gifts of the Holy Ghost, in some part, are given and imparted unto them; I think it very expedient, for the removing of all doubts which may arise, concerning this mine assertion: First, to show, in what manner this Spirit is, and doth thus diversly work in the one, and in the other, in the Elect and in the Reprobate: And seeondly, what are the true marks and tokens, whereby the Spirit of Adoption may be discerned.  
As touching the first, it is be considered, that the Spirit being in essence very God, and therefore infinite, and incomprehensible, cannot be said to be contained in any thing, but filleth heaven & earth: And therefore, when it is said, that he is in any, it is to be understood, that he is in them by his working and operation: And this manner of his being in them, is after two sorts, either natural or else supernatural. Natural I call that, which exceedeth not the course and reach of man's nature: And this is such as toucheth and concerncth the being only; and in this sense, the Spirit may be said to be in the very senseless creatures, and to have his working and operation in them. For by this Spirit of God it is, that every thing is and hath his being, and by the same Spirit it is preserved and maintained. Or else it is such as concerneth things sensible, and endued with life sense and motion, and thus it is imparted unto the very dumb and unreasonable creatures; For even unto these it is that GOD giveth life and maintenance, and that by his Spirit, effectually working and performing all things; according to that of the Psalmist, Thou sendest forth thy Spirit. and they were created, and thou renewest the face of the earth. Or else it is such as concerneth things endued with being, life, sense, and reason; and thus he is in man, in a more perfect manner then in the former, working in him the gifts of nature, as sense, reason, understanding, and such like. And in this sense, every man living may be said to have the Spirit of God, because he hath it in one sort or other, working some one or other of these natural gifts in him. The second way is supernatural, that is, when the Spirit worketh beyond nature, and such things as are not incident unto the common nature of man: And these are such as respect and concern the knowledge of himself, which flesh and blood, in her ordinary reach and capacity, could never come or attain unto; and therefore I do call this a supernatural kind of working. Which although it be in some sort found in many of the Reprobates, yet was it not generally in all, all were not partakers of it: For it is manifest, that many of them have deceased, only in nature, without any further light of this true knowledge, which is revealed in the Scriptures, which were for a long time detained and holden from the Gentiles, and at this day cannot be suffered in many Kingdoms of the world. This supernatural kind of working, is of two sorts also. First, by illumination, and enlightening of the mind with knowledge and understanding of the Mysteries of life and salvation, whereby the mind is taught and instructed, and thereby endued with a knowledge of the Word of life, the Law and the Gospel, and the several points therein contained. Secondly, by Regeneration and sanctification, as an effectual fruit of the former knowledge and understanding.  
Now for resolution of this doubt, concerning the Reprobates having of the Spirit of God, it is to be understood, that they have it, not only in that natural sort, but also even in this supernatural order, working in them. For they are often illuminated and enlightened with the knowledge of God; they are often instructed in the knowledge of the Scriptures, both the Law and the Gospel, insomuch, that they can Preach and Prophecy in the name of Christ, 
Math. 7.22.  as we read Mat. 7. as did judas the Traitor, and many others. This is that which is written, 
Heb. 6.4, 5.  Heb. 6. That they are lightened, and have tasted of the heavenly gift, and have been partakers of the Holy Ghost, and have tasted of the good Word of God, and of the powers of the world to come. If hereupon it fall out, that any further effect do ensue and follow in them, it is either terror and fear, derived from the Law, which the Apostle calleth the Spirit of bondage: 
Rom. 8.15.  Or else if it be any conceit of joy, yet it is but some sudden and uncertain flash, quickly appearing, and as quickly vanishing away again, as is before declared. But as for the Spirit of Sanctification, and Regeneration, the Reprobates can never be partakers of; this kind of working of the Spirit is never found in them, it is only proper and peculiar unto the Chosen and Elect of God. They only are regenerated, they only are in Christ adopted: And they, and none but they, are sanctified by the Spirit of God. For the resolution of this doubt, let this suffice. It cometh next to be considered of the true marks whereby this Spirit of Adoption may be discerned and known, how the Elect may know this Spirit of Adoption to be in them, and that witness and testimony that they feel in them, to be the true testimony and witness of the Holy Ghost.   

CHAP. XXXIIII.  
Of the true Marks whereby the Spirit of Adoption may be known.  
THere needeth no long discourse, concerning these marks of this Spirit of doption, nor how it may be known to be in us, if we have once found our faith by the fruits and effects before showed, to be a true faith. For this is to be holden for a Maxim or Principle in Christian Religion, that none can have this true faith, without the inward working of this Spirit of Adoption. He is the giver and effecter thereof. And therefore when thou hast found thy faith to be such that is true and lively, as I have said, thou mayst safely assure thyself, that thou hast this Spirit of Adoption, whereby thou art sealed unto the day of Redemption, 
Ephes. 4 30.  and glorious manifestation of the sons of God.  
Quest. But here thou wilt object and say, To what purpose is this? the Spirit hath a testimony and witness also; and seeing that hypocrites may flatter themselves in uncertain hope, how shall I know, whether the testimony in myself be from this Spirit of Adoption, or no?  
Answ. Thy question is well moved, and I will, by the help and assistance of this same Spirit of God, do what I can to satisfy thee herein. First, thou must know, that this Spirit being found in thee by thy faith, showing itself so lively and effectual, and withal, if thou findest any such witness of thine election, as hath been before rouched, thou art then to assure thyself, that it is the witness of none other but of the Spirit of God. For as this Spirit having once taken possession in us, cannot be idle and unfruitful, but is always working in some measure more or less: So neither will Satan seek by such godly motions to deceive those that are truly regenerate, as he doth the Hypocrites and Reprobates; but taketh a far contrary course, that is, as much as in him lieth, or that he can or may, to rebate and lessen such good motions, and to falsify this undoubted and certain witness in them, because he seethe them to be truth in deed: Otherwise he should rather confirm then hinder the Saints of God, which is a thing clean contrary and against his nature: for he is a a liar, and the father of lies: 
joh. 8.44.  And cannot abide to speak the truth, except it be to his own advantage. He is a common, ancient, and a professed enemy of the Elect and Chosen of God, always greedily seeking and gaping after their destruction. And therefore it is in mere compulsion, and contrary to his intent and desire, if at any time he be supposed to do any good. Now then, when thou hast found thy faith, and thereby also the presence of the Spirit, it must needs follow, that the witness that thou feelest within thee, witnessing unto thy soul, must of necessity be the witness of this Spirit of Adoption.  
Secondly, thou mayst know and discern it, if thou dost but well consider and view it in itself, as it is before described, where it is said to be that same print and impression of the Image of God in our hearts and souls, that was marred and defaced so greatly by the fali of Adam. This Image or impression is easily known and discerned, from the counterfeit and outward show of hypocrites, whose sanctity and devotion is only outward. Glorious indeed they appear in the outward show, like painted Sepulchres, but if they look inwardly unto the heart, there is nothing to be found but rottenness and corruption. So that it may easily be there seen, that the ruins of old Adam are not yet again repaired in them. Look therefore (I would advise thee) not unto the outward appearance, be it never so glorious and goodly, but look into thy soul the inward part, and look so near as thou canst into every corner thereof, and see if thou canst find the rubbish of Adam's fall to be in some sort swept and cast out, and the image of GOD in holiness and righteousness, to be in some measure renewed and imprinted again upon thee: Which if thou canst see and perceive, then assure thyself, that this Testimony is in deed the undoubted and infallible Wunesse and Testimony of this Spirit of Adoption.  
Thirdly, thou mayst know and discern it, by the constancy and certainty of the testimony that it giveth: For it is not like the wavering & unsteadfast flash of hypocrites, which think marvelous well of themselves, flattering and persuading themselves for a time in a blind conceit, that they are in the number of GOD'S Elect, but cannot grow indeed to any continual or certain resolution therein. But this Spirit, if it have liberty to speak, and be attentively harkened unto, yieldeth forth a full, and a settled persuasion of the truth of our Election in Christ, I say, if it have liberty to speak, and be attentively heard; for that it oftentimes falleth out with the faithful, that though they have this certain Witness within them, yet the Flesh sometime getting the head and mastery over the Spirit in them, will not suffer it to speak so plainly as it would. And they also, being thereupon troubled with this frailty which they find in themselves, do often fall into many wavering and doubting thoughts, while they do not listen attentively unto this witness of the Spirit, that now seemeth to speak more coldly, and with a lower, and less audible voice unto their souls, than heretofore. For certain it is, that though the Spirit doth always witness, and giveth also a most certain and constant Witness, for it is the Spirit of Truth; yet it is not always in the like measure, to the discerning of our souls, but sometime more evidently, and sometime less; yea, and that sometime also so obscurely, as that the children of God, whiles they are too much busied otherways, in hearkening unto the suggestions of Satan, the World, and the Flesh, they do seem, as though they heard it not at all. Wherefore, if thou hast once felt and found this testimony of the Spirit in thee, let it suffice thee, and be therewith content, his testimony once given, is of great force, for that (as I have said) he cannot lie: Therefore I say, if at any time it hath witnessed the same unto thee, seal it up for a most certain truth: For the Spirit of God, which leadeth us to all truth, speaketh nothing but Truth, hath spoken it. And although now it seem to wax so cold, in giving evidence, yet if it do but whisper; nay, if it do (as you would say) but breath within thee, that is, give never so secret and small a Testimony, yet do not thou misdoubt it, for even this is as sure as a thousand other clamorous and loud witnesses, to confirm the truth of thine Election. And be further assured of this, that thou canst not in any wise reject this testimony, though it seem in thine eyes, but simple and slender, without exceeding injury offered unto the Spirit of Truth.  
Fourthly, in the manner also of the effecting this certain Witness and Testimony, thou mayst discern it to be the testimony of this Spirit of Regeneration and Adoption: for it is wholly and fully in the Death and Passion of Christ, even by by assuring thy soul and conscience, that Christ, with all his benefits, is thine, and that in and through him, and him alone, thou art become the adopted Child of God, and heir of everlasting glory. Now whereas by thy question moved, thou seemest to doubt of the truth of this testimony, whether it be of the Holy Ghost, or not: I answer further, Is it any thing likely, that Satan would ever persuade any man of this assurance of such incomparable benefits, as Christ by his Death hath purchased for his Elect? Would he ever persuade men, that in Christ we are made the adopted Children of God? No, I assure you that is far from Satan's purpose: he knoweth that this kind of doctrine serveth not to advance, but utterly to overthrow his kingdom; and therefore laboureth, what he may, to suppress the public preaching of the Gospel, that this kind of doctrine should be hid from the knowledge of men; so far is he off from furthering of the inward application of the same, unto the comfort of our souls, wherein the virtue of Christ his death consisteth. Therefore if at any time the hypocrites do flatter and persuade themselves in their election, it is not wholly, alone and principally in Christ, & from his death & Passion, that this persuasion ariseth, but upon some other good liking & cockering affection, that they have unto their feigned and hypocritical devotion, while they take such slight and slender trial and examination of themselves.  
Finally, this Witness may be known, by two notable and excellent effects attendant and waiting upon the same: First, that the Spirit doth hereby shed abroad in our hearts, 
Rom. 5.5.  the love of God towards us in Christ jesus; for it maketh us to have a certain sense and feeling of the love and favour of God towards us. Secondly, upon this followeth another effect, and that is, that upon this sense of love, and shedding of his tender mercy in our hearts, to the taste and feeling of our souls, it causeth us withal to cry and call upon him, by the name of Father; for now when we thus feel his love and mercy, whether we cast our eyes downward, upon ourselves, or upward, upon the face of God in Christ, we see and behold him still, as a gracious, loving, merciful, and compassionate Father, reconciled to us by and through Christ, and ourselves to be his adopted sons and children, whom he in his eternal purpose, in grace and mercy, hath selected and ordained unto life, and that by and through the same our Saviour jesus Christ, his dear Son. Hitherto of the witness of the Spirit. Let us now come to the outward fruits of our Regeneration.   

CHAP. XXXV.  
Of the outward fruits of Regeneration.  
HYpocrites aswell as the Regenerate, have in outward show, many good deeds, whereby they gain to themselves no small praise and commendation of devotion and holiness, as appeareth by the sect of the Pharisees. And therefore it seemeth, that in this reason, brought of the outward fruits of Regeneration, and in this argument of their election, the faithful may conclude amiss. To this I answer no, in no wise. For notwithstanding this likelihood betwixt their works, yet there are undoubted differences, whereby the man truly renewed and regenerate, doth and may discern his deeds from those of hypocrites. For further and better proof whereof, it is well to be observed, that there are three things, wherein the faithful man may make and put a difference betwixt those good works which proceed from himself, and those that are found in hypocrites. 1. the matter. 2. the form and manner of them. And 3. the end whereunto they are directed.  
First, concerning the matter, although not all, yet many of their works by it are distinguished. For the good works of the man regenerate, do fetch their ground and warrant from the Word of God, and are such deeds and actions as God hath commanded: But the works of hypocrites, contrary wise, are such, for the most part, as are invented and devised by men, having no ground nor warrant for them in the Scriptures. Of the which sort are very many in Popery, namely, their diriges, trentals, masses, pilgrimages, shrifts, superstitious fastings and a great number more of the same kind, which are all the doctrines of men, and not of God: And therefore utterly disliked or rather condemned in the sight of God. So that although the authors and inventors hereof flattering themselves in their blindness, were persuaded, that they did herein a good work, in obtruding these and such like upon the blind and ignorant people: And the people also were in like manner persuaded in yielding obedience in this behalf, yet both the sorts of these men are for their doings condemned in the sight of God, for that their actions in all respects are found and proved to be contrary to his holy will contained in his Word.  
It may be that for the matter of some of their works, the hypocrites can often fetch their warrant from God himself, and that they are such in respect of matter, as God himself in his Word hath commanded, as namely, almsgiving, prarer and fasting, and yet in the form and manner of working herein, they are found always to differ from the faithful: and therefore the man regenerate, although he cannot find this difference betwixt their works in respect of the matter, yet no doubt, he shall and may very well find it, in respect of the manner. And this will plainly appear in this; that always in the doings and actions of good and true Christians, there are three things necessarily required. 
Heb. 11.6.  First, faith, and that true faith indeed, for without this faith it is impossible to please God, and unless our actions proceed from this faith, 
Rom. 14.23.  they are sin, for whatsoever is not of faith, is sin. Of this faith I mean not now to make any large discourse, for that I have treated thereof before, and showed the marks whereby it may be known, and therefore hold myself contented concerning my present purpose at this time, for a difference betwixt these two estates of men, the true Christian and the Hypocrite, to affirm that the faithful and true Christian hath in him this settled persuasion touching his works, that although they be but small and slender, and far unanswerable to his duty, being so unperfect, and such as can deserve nothing at the hands of God: yet that in and through Christ, and for his sake, God will accept them for good at his hands, and that not for any worthiness of himself, but for the worthiness of jesus Christ. Out of this faith there spring two other principal branches amongst others, which the true Christian showeth forth in the manner of his actions and doings in Christ, namely, humility and love. Humility, in that he always is ready to abase himself, utterly abandoneth all trust and confidence in his works, and willingly confesseth, according to the counsel of our Saviour Christ, that when he hath done all that he can, yet he is not simply a servant, 
Luk. 17.10.  but an unprofitable servant. Love, both towards God and also towards his neighbour: For faith must work by love. If love then, whereby our works are to be seasoned, be wanting, than all our deeds, be they never so glorious, never so many, nay, if they were a thousand more, yet are they indeed nothing. Now if we look into the works of the hypocrites, and try them thoroughly, we shall find, that in the manner of the working, they are far behind, and come short of the doings of the faithful: For by way of retrogradation, that is, beginning to try them by the last point, and so ascending upward, we shall easily find, that this true love is not in them, but a love only of themselves and their own glory: they are utterly void of humility, nay, they are rather to be said to be puffed up with pride, partly, in that they are ready always so to brag and vaunt themselves and their works, and partly, in that they contemn & despise others in comparison of themselves. And this true faith they cannot be justly said to have, for that they repose their confidence in their own works and merits, and so leave the trust & confidence which they ought to have in Christ: and thus according to the saying of the Prophet, 
jer. 2.13.  They forsake the fountain of living waters, to dig them pits, even broken pits that can hold no water.  
As in the manner there is a manifest difference to be found betwixt the works of the faithful, and the works of the hypocrites: So in the end also whereunto their works are referred, the one may be easily discerned from the other. For the faithful man maketh these to be the end and drift of his good works: 1. And principally the glory of God. 2. The good and benefit of the Church of Christ. And 3. the declaration and performance of his Christian duty otherwise. But with the hypocrite it is not so. For he, in his good working, either seeketh thereby to get and purchase himself a name of holiness amongst men, as we may read Mat. 6. doing all to be seen of men, Or else, to hide and conceal other enormous & filthy corruptions, that would happily break out, to the great shame of themselves, and no little offence to others; as did the Pharisees, Mat. 23. 
Mat. 23.14. & 23.  which under the colour of long prayers, are noted justly by our Saviour jesus Christ, to devour widows houses, and under the colour of tithing a little mint, and anise, and cummin, and being too too scrupulous and curious in matters of small importance, did leave the weighty matters of the Law, as judgement, and Mercy, and Fidelity, and thus went shear away with injustice and violation of the Law of God. So that these three things in works being then duly considered, we may plainly see, that it is a thing of no difficulty, for the person regenerate, to make a true difference betwixt himself and an hypocrite, and betwixt his own works and the works of an hypocrite. And so in himself he may be assured, that if his works be done in faith, in humility and love, and to those good and godly ends, as I have declared, how near so ever they appear to the works of hypocrites in matter, yet differing so far from them in manner, they are doubtless the true fruits of the Spirit of sanctification, and therefore himself also undoubtedly to be in the tale and number of God's adopted Children.   

CHAP. XXXVI.  
Of the second Objection.  
HItherto we have showed how the man regenerate may be assured of his adoption: now we are come to the other objection, which was, that the righteous man and regenerate may fall again; and therefore that all this which hath been said, is not to any purpose or effect, for that he is not assured of his continuance and perseverance unto the end.  
To this I answer, that this doctrine thus urging the final fall of the faithful, is indeed as far from the truth, as truth itself is said to be from falsehood. For what a dangerous point of doctrine is it (that I speak no hardlier) that any man should once think, that they which are once renewed and regenerate by the Spirit of sanctification, can afterward relapse and fall away without recovery? This doctrine I may very well call dangerous, because it is a doctrine first broached by Satan himself, the author of all mischief, & therefore very prejudicial unto man's salvation, and not in any hand to be of us received, or hearkened unto: yea, which is more, it is found to be very injurious, even to all the persons in the Deity, in that their eternal decree is thereby, as far as Satan can prevail, falsified & made frustrate & void. Nay, this rather ought to be written and registered for an undoubted and everlasting truth in the heart, & upon the tables of every faithful & Christian soul, that they that are once thoroughly and effectually called & regenerate, can never fall away for ever, but shall & must continue & persever unto the end: Once regenerate & in the state of grace, and ever so, whatsoever Satan & thy sinful flesh can devise & practise against thee. My reasons to prove this my Assertion, are as follow.  
The first reason is brought from the certainty and immutability of the decree of God's election. 
1. Reason.  For this decree cannot, by any means which Satan can devise, be altered and changed. For they that are predestinate unto life, shall never be condemned. And contrariwise, they that are ordained unto death, shall (out of doubt) be never saved. The reason is, because that God, who is the Author of this Decree, doth never alter or change, & therefore his decree & purpose cannot be altered or changed. If it were so, that his counsels could be changed in this point, these inconveniences would then follow, that either God could not perform what he had decreed and determined: or else, that in continuance of time, the same decrees may be bettered & amended. Both which are far from the nature of God, either not to be able to perform his will, or not to see, even at first and before all times, what is agreeable to his own Nature and most behoveful for his own Glory: This is most certain, and of all the faithful to be received as an undoubted verity, that as God hath been most wise and prudent before all beginnings, in his counsels and decrees: So he is and shall continue most powerful, even for all eternity, in performing and effecting of the same. Wherefore, since the election of every one of God's faithful Children is a thing so certain, and so immutable, that it can never change; And since it is also proved, that every one of the Elect, in his due time, may assure himself that he is elect, it also followeth of necessity, that he may in like sort assure himself of his continuance and perseverance unto the end. Nay, I add further, that he ought to do no less, because that otherwise he shall make God to be variable and uncertain in his decrees and purposes, as one wanting either wisdom sufficient, beforehand to decree and purpose, or power in time appointed to perform his will, in whom the Scripture hath taught us to account both these, namely, his wisdom and power, and also all other his essential properties, to be in the highest degree of all perfection, yea, beyond all measure and account.  
The second reason is brought from the motive cause of this election, 
2 Reason.  wholly and alone in God's love, and in his glory. For because of himself he loved us, therefore he elected us, and because he would in this sort be glorified in us, he so decreed of us. The causes are durable, continual, and subject to no change: and how can then our election cease to be perpetual? God's love is limited with no time: but whom he loveth, he loveth with an everlasting love. And when think you shall that time be ever found, wherein God will not be most careful to perform that which he in wisdom findeth to be most convenient and behoveful for his own glory? So that as sure as God can never cease to love, and never leave to further his own glory and honour: so sure also and certain it is, that they that are elect, shall never cease to be elect for ever.  
The third argument is brought from the care of Christ, 
3 Reason.  unto whom we are by an effectual vocation knit and joined. For he loseth none of those whom his Father giveth him: 
joh. 17.12. joh. 10.28.  neither shall any be ever able to take them out of his hands. Seeing now that all the Elect are given unto him (for all that by a true and lively faith are engraffed in him, are also his, of which sort in time are all and every the Elect and Chosen of God) and seeing also, that he so keepeth and preserveth them, that he loseth none, neither shall any be ever able to take them from him, how can it ever be, that they which are once in Christ, should ever fall, I mean finally fall away without recovery? Neither let any man take exception against this mine assertion, because of judas the Traitor, for that it followeth, 
joh. 17.12.  But that son of perdition: For this was not said, because judas was elected in God's decree unto eternal life: But Christ did therefore call him his, because he had entertained him, & received him into the number of the Apostles, appointed him to preach the Gospel, to heal diseases and to cast out devils in the name of Christ, as he had done the other Apostles. And in this and none other respect it is, that Christ nameth him one of his: but otherwise he calleth him the son of perdition. And elsewhere Christ showeth plainly, that the same judas, in God's eternal decree, was not elect at all. 
joh. 13.18.  I speak not of you all (saith Christ) I know whom I have chosen: but it is, that the Scripture might be fulsilled. He that eateth bread with me, hath lift up his heel against me. In which words, Christ maketh a plain distinction, betwixt judas, and those that he had chosen and elected unto life.  
The fourth reason is brought from the former witness and testimony of the Spirit of God before declared, 
4. Reason.  which is always most true and certain, which doth testify and seal unto us, not only that we are sons and Children, but heirs also and coheir with Christ of eternal glory. Now how can this witness of the Spirit be true, that we are heirs and coheir with Christ of life, if we might at any time so fall again, as that we might be condemned unto eternal death? Wherefore I would advise the broachers and setters forward of this objection, to beware and take heed unto themselves betime, how they labour to uphold and maintain this so pernicious a point of doctrine, for that in defence thereof, they shall evidently appear to argue the holy Ghost of falsehood: which thing be far from all Christians.  
The fift Argument is brought from that inseparable connexion and dependency of the gifts and graces of the Holy Ghost, 
5. Reason. Rom. 8.30.  and of his working in the Elect and Chosen: for, whom he predestinate unto life, them also he called; whom he called, them he justified; whom he justified, them he glorified. So that I may then in this manner reason: Art thou elected and predestinate unto life? Thou shalt then be called, and also justified. And art thou justified? and canst thou yet fall utterly from grace and life? No in no wise: for if thou be justified, thou shalt also be glorified. What plainer evidences than these can be brought, for the continuance and perseverance of the Elect of God, and to warrant them against this objected fall without recovery?  
The sixth reason may be brought from the immovable estate of the Regenerate of God, 
6. Reason.  in that, that neither sin, Satan, Death nor any other their enemies can prevail against them, to impair their hope, or do them hurt, although they daily with all their power do attempt the same. And the reason is, because Christ hath so fully satisfied his Father, and reconciled him unto them. If they could so fall, as by the objection is pretended, than it is likely, that this fall must come by the suggestion of Satan, or by some other means of the enemies aforesaid. But there is nothing at all, that can prevail so far against them; as appeareth by the Testimony of the Apostle Paul: Who (saith the Apostle) shall separate us from the love of Christ? Shall tribulation, or anguish, 
Rom. 8.35.  or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things (saith he) we are more than conquerors, through him that loved us. And addeth further for more manifestation of this point, that he is persuaded, that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature (and what can then endanger us?) shall be able to separate us from the love of God, which is in Christ jesus our Lord. Upon this we may safely infer, to our consolation and comfort, that if God's love do still continue towards us, and that he be with us, and take part with us, we need not to fear who be against us. And whereas there is indeed great force & power in sin, to work if it were possible this separation betwixt God and us, and to effect this fall of God's Elect; yet even sin is found to have lost her power in this behalf, 
Rom. 8.33.  as doth plainly appear by the words of the Apostle even a little before Who (saith the Apostle) shall lay any thing to the charge of Gods Chosen? It is God that instifieth. If none can lay to the charge, surely none can condemn and read the doom upon them. It is Christ that is dead, yea rather, that is risen again, who is also at the right hand of God, and maketh intercession for us. An argument (no doubt) very strong and forcible, is here brought by the Apostle. Christ (saith he) is dead for sin; and how then should sin be imputed to his Chosen; whereof Christ already hath in his own person sustained the punishment? Or if the Elect do daily sin (as they without doubt do, so long as they continue in this corrupted Tabernacle) yet how should this deprive and spoil them of their hope, seeing Christ standeth a continual Intercessor and Mediator in their behalf, to qualify and appease his Father's wrath against them for sin? Seeing then that the matter is so plain, thou art to leave off to dispute and reason against the durable estate of God's Elect and Chosen unto the end, unless thou wilt show and prove thyself a very injurious censurer of this sacred office of Christ our Saviour. Which, if thou do, thou canst not in the sight of GOD be holden guiltless; but art to have God to be a sharp revenger of the injury done and committed by thee: and it is a fearful thing to fall into the hands of the Lord.  
The seventh reason may be drawn from the promises and doctrine of life, 
7. Reason.  and of that joyful Resurrection and glorious estate of Gods Chosen in the life to come. These promises are so firm and sure, and this doctrine is so clear, that they cannot be gainesayed without great prejudice. For to say that the Elect of God, having once assurance of their election, have not also therewith an assurance of their perseverance and continuance unto the end, is to deprive them of the special use of those promises of such blessedness in the life to come. And than what greater comfort should the faithful and Regenerate find in those promises then the faithless and Reprobate? And further what benefit or comfort could grow to the faithful, by those three last Articles of our Creed, I believe the Remission of sins, the Resurrection of the body, and the life everlasting, if they could not also be assured that they should hereafter be made partakers of them? For the Reprobates, yea the Devils themselves do know that there are such blessed things prepared. But this their knowledge nothing profiteth, for that they are not indeed to be partakers of them, they do belong only to the Elect and Chosen of the Lord. And to this end and purpose only, tended the course and order of the instructions of Christ, the Apostles, and all the faithful Ministers of all ages, who have diligently taught the Children of God, to view and behold these blessed things, not as things being only, but such also, as one day assuredly they shall by Christ be put in full possession of as their own. And therefore they have commonly used it, as a most strong and forcible Argument, to encourage and strengthen the faithful against the bitter storms of afflictions, that might arise against them in this present life.  
Now whereas the enemies of this perseverance of the faithful, do commonly for their help in this their opinion, bring these places of Scripture: 
1. Cor. 10.12  Let him that thinketh he standeth, take heed lest he fall: And again, 
Reu. 3.11.  Hold fast that which thou hast, that no man take thy Crown, and such like; the answer is easy: Unto the place Reu. 3.11. it is answered by some, that it concerneth the crown or dignity of the function of the ministery, which may be taken away, but not the glory of the life to come. But unto both these, and all the rest such like places, be it briefly answered, that the Scripture speaking in this manner, speaketh according to the extent of our ability and power, who every day indeed are ready in ourselves to fall away from grace: (such is the imperfection and frailty of our nature) but they are not to be understood of the purpose and Decree of God, wherein our salvation is most surely sealed up. If we consider ourselves alone, there is no doubt but that we may fall and lose our Crown. But if we fix our eyes on God, and on his eternal purpose, upholden and maintained by those means of perseverance, as he hath appointed thereunto, hell-gates shall not prevail against us; neither shall any thing be able to deprive us of our hope. And therefore though the Scriptures do speak in this manner, to warn us of our infirmity, that we should not in any hand trust too much unto our own strength; but should wholly and altogether put our confidence in the grace of God, who worketh all, in all his Chosen: yet it doth nothing prejudice the truth of this doctrine of perseverance, which is not seated in ourselves: but wholly and alone in the continual help and assistance of the holy Ghost.  
I would not now have any to think, that by this doctrine thus delivered, I do go about to bring in the fatal necessity of the Storks, when as I maintain the Decree of God, in the saving of his servants, to be performed by such a necessary consequence of second causes, in performing of his will, and upholding of his Chosen: so that as hath been proved, it is of necessity, that they should continue, and those things that do concur as helps & second causes hereunto, must of necessity so come to pass. For first it is to be understood, that in all this which hath been said, we do not make the connexion and order of these causes, in themselves, and in their own nature to be eternal, as did those profane Philosophers, although in respect of God's purpose and foreknowledge, I do affirm them to be eternal. And secondly, I say, that I do not attribute this necessity unto nature alone, as did the same Philosophers, by their assertion clean excluding God: but rather both in nature & in themselves, we place a mere contingency; and in God's Decree we do only place this inevitable necessity. But to sound to the bottom of these things, would require a large Discourse. Let this therefore suffice, to show the falsehood of this objection. And let it now, upon this which I have said, be concluded, to the consolation and comfort of all God's Elect and Chosen, that they may in time be assured both of their Regeneration present, their Election before all times, and of their assured Glorification hereafter without time, and for all Eternity in the Kingdom of Heaven, with the blessed company of all the elect Angels and Saints of God.   
FINIS.  
Laus Deo optimo maximo.