A TOVCH-STONE FOR A CHRISTIAN: Wherein is shewed, HOW A MAN MAY KNOW, whether he be the Temple of the Holy Ghost, hath a saving faith, be the child of God, hath truly repented, and( in one word) be a Christian in dead, or in name onely.  
By THOMAS broad.  1. COR. 3. 16. 
Know ye not, that ye are the Temple of God, and that the Spirit of God dwelleth in you?  2. COR. 13. 5. 
prove yourselves, whether you are in the faith▪ examine yourselves.  CYPRIAN. lib. 2. epist. 2. 
Accipe quod sentitur, antequam discitur▪  
LONDON, Printed by Melchisedech Bradwood fo● Thomas Hauiland, and are to be sold at his shop in Gilt-spurre street without Newgate. 1613.   

TO THE RIGHT worshipful Sir William Killygrew, Sir Robert Killygrew, and to the virtuous Ladies their wives: Increase of wisdom and favour with God and man.  
RIght worshipful, you shall rightly so bee called, if you worship God aright: And thus you do undoubtedly, if you worship him in Spirit and truth: for the Father requireth such worshippers. But thus for certain you cannot do, unless his Spirit dwelleth in you; which I hope it doth plentifully, and pray it may still more abundantly, until you come to dwell with God in the kingdom of heaven. The kind entertainment I once found in your house, makes me indebted more than I am able to discharge: my God that dwelleth in his house, I mean, your bodies, repay it ten fold into your bosoms, or hearts rather; for the bosom receiveth the transitory, but the heart the true treasure;& God( you know) dwelleth within, not without his holy Temple.  
This Temple of God, your bodies, give me leave to put you in mind( though not inmindfull already) to adorn on the inside in the best manner, that so the glorious beauty thereof being seen of men, it may redound to the praise and glory of the builder and householder: for it is strange to see the folly of many in this last and worst age of the world, who take great pains& bestow much cost in beautifying the outside until it even shine again with gold& precious stones. The fashion now adays is changed every day, and yet they can never light vpon the right fashion. For the Temple was covered with led on the outside, and on the inside was overlaid with pure gold. It were good then for those which are covered with gold, and are so glorious without, to beware lest within they bee ouerlaied with led, or such like base metal. do men use to paint Churches on the out-side, where the wind and weather would soon cause the colour to fade away? Let the hide man of the heart be trimmed up in the best manner, paint here as much as you will, spare no pains, spare no cost, let it be done in colours of gold, until you shine again as lights in the midst of a froward generation: this is a precious thing in the sight of that God which dwelleth in you.  
As a token of my love and unfeigned affection, I here present you with the First-fruits of my labours: First-fruits I call them, but in that sense happily as Christ was Maries First-borne, when as she never had other child. If you kindly accept hereof, I haue part of my desire: if you and others profit hereby, I haue all, and God too( I trust) who set me on work; for he willeth not the death of a sinner, and I would not be a savour of death unto any. My hearty prayer then unto this our gracious God is, so to bless this little mite cast into the treasury for the repairing of his house, that it may help to build you up daily more& more, until you reach to the heavenly jerusalem; where I hope in Christ our saviour to dwell with you once again, and world without end. God sand us a joyful meeting. In the mean time, whiles I live, I will rest  
Your Worships in all duty, Thomas broad.   

TO THE READER.  
FOrasmuch as all men almost persuade themselves, that they are lead by the Spirit of God, and are indeed Christs faithful Disciples: howsoever the Spirit hath spoken evidently; 
1. Tim. ●…  that in the latter times iniquity shall abound; and Christ himself complaining of these daies, hath said, 
Luk. 18.  When the son of man cometh, shall he find faith on the earth? I haue therfore thought it labour not ill bestowed, if I could teach thee( gentle Reader) how thou mightest know, and not be deceived, whether thou art indeed such a one, as most men vainly imagine themselves to be. If thou art a strong Christian, I need not teach it thee, as one that knoweth it already. But I haue written for the weak Christians sake, that he might receive comfort, and be strengthened hereby: as also that the careless Christian awaking out of his sleep of security, 
Ephes. 5.  and standing up from the dead, Christ might give unto him the light of his holy Spirit.  
Now, whereas this my discourse is not fraught with out landish words, and filled phrases, such as are in great request amongst many: if by my plainness I shall bee offensive unto any, my apology for myself is briefly thus. 
Act. 18.  Apollos was an eloquent man, as Saint Luke testifieth of him: and I see very many in all places, which in this point hold of Apollos. 
1. Cor. 2.  Paul shewed no such eloquence, as he himself saith of himself: and it were not( I think) amiss, that some in some places should hold of Paul also. And then, if Paul doth first plant, and Apollos afterward with his sweet showers of eloquence doth water; there is great cause to hope, that God will give greater increase, than hitherto he hath done in many places. For indeed, there are too few in these daies which hold of Paul. Either we cannot plant, nor teach the plain truth plainly: or if we can, strait we go to watering, and strive to show our eloquence. But God of his mercy sand us some such as Paul into his vineyard, which may plant, and labour more than they all: for unless planting go before watering, this kind of watering shall do little good; 
1. Cor. 1.  especially seeing not many wise men after the flesh, but God hath chosen the foolish things of the world to confounded the wise.  
Surely, when I first left the Uniuersitie, before I might publicly so do, I began to instruct some privately: and it is altogether incredible, how hardly they received even milk, given also in the most easy and familiar manner that I could devise. Since this time I haue bidden eloquence farewell: and mine only endeavour, and earnest prayer, hath been; that I might truly say with the Apostle, 
●. Cor. 11.  Though I bee rude in speaking, yet am I not so in knowledge. I hold of S. Paul▪ I would be exceeding plain: for indeed, I seek not to please thee with new-fangled words and curious phrases, whereby I should become a Barbarian unto some; 
●. Cor. 14.  but to haue thee please God with thy good works and plain dealing, that so thou mayst be accounted a good Christian of all. Bring not then any such mind to the reading of this Treatise: but seeing it teacheth a matter of greatest moment in these our careless daies, read it with good deliberation, ad in any wise beware of flattering thyself. Truly, if thou wouldest make a good use hereof, I nothing doubt, but ere it were long, thou shouldst learn one good lesson, which many great doctors shall never bee able to learn; namely, that thou thyself shalt be saved. happy is he that hath learned this lesson perfectly, and by heart: it will not a little rejoice that mans heart ever after. This happiness( gentle Reader) God of his mercy will grant unto thee, unless thou art merciless towards thyself, and lovest thine own misery. Account it as a sure token of Gods goodwill, whensoever he bringeth a good book unto thine hands: and if thou wouldest not haue this token of his good will become a means of his greater displeasure, read attentively, meditate diligently, pray continually. read, meditate, pray, and God shall give a blessing.  
Farewell. Thomas broad.   

A Touch-stone, WHEREBY a good Christian may be known from a counterfeit.  

CHAP. I. Of the fall of our first parents, and the miserable servitude of mankind under sin and Satan by means thereof.  
GOD having aforehand provided all things needful for the use of man, formed Adams body of the dust of the earth, and breathed in his face the breath of life. Who being thus made God took( as the Scripture saith) 
Gen. 2. 15.  and put in the garden of Eden. So then, 
Adam made out of Paradise.  by right of creation Adam could not challenge Paradise for an habitation: only that which placed him in the earthly Paradise, is the same, which shall place us in the heavenly, namely, the free mercy of God. At this time man was in blessed estate: for being made after the likeness of his maker( a better pattern than which, I do not know) he had all things put under his feet, 
Psal. 8.  All sheep and oxen, yea and the beasts of the field, the fowles of the air, and the fish of the sea, and that which passeth thorough the paths of the seas. In a word, God made him to haue dominion over the works of his hands: but yet, to the end he might know himself to be under his Creator, howsoever he were above the other creatures, it pleased God to give him a Law, and to forbid him the eating of one three in the garden, called by name the three of knowledge of good and evil; permitting him nevertheless freely to eat of al the rest, among which was the three of life.  

Of the three of life.  The three of life( as it is thought) was so called, either because the fruit of it would preserve a mans life, as medicines do: or else, because it was a sign only unto Adam; that whiles he did eat thereof, he should live. And to this opinion of the two I rather incline: for there is no more reason, wherefore I should think, that this three would preserve a mans life, than the other would cause him to know good& evil, which no man( that I know) doth imagine. 
Of the three of the knowledge of good and evil.  The three of the knowledge of good and evil( as it is thought) was so called, because it was a sign unto our first parents, that whensoever they did eat thereof, they should procure unto themselves the knowledge of good and evil: but what is meant by these words, I haue not certainly to affirm. Some are of opinion, that the three of knowledge of good and evil, is all one with the three of wisdom, according as Iosephus calleth it? 
Antiq. lib. 1. cap. 3.  But true wisdom( it seemeth) Adam never wanted before his fall: for Christ the second Adam came to restore that, which wee lost by the first; and wee see, that such as being truly regenerate, do most resemble Adam in his state of innocency, of all others are most godly wise, and therefore most truly wise. Surely, God made man at the first like unto himself, and if in other things, no doubt in wisdom too: but when man, not content with Gods workmanship, would needs make himself after his likeness; we find, that God clothed him in beasts skins, as indeed being now become more like unto them: for every man( saith the Prophet) 
jer. 10. 14.  is a beast by his own knowledge. This exposition then I can by no means allow: and for mine own part I rather think, that by the knowledge of good and evil, is meant the knowledge or experience of happiness and misery; 
Or else: That it was good to obey God; and evil, to disobey him.  as, that Adam and eve, who before knew what happiness was, and had experience thereof, should after their eating know what misery was, and haue experience thereof likewise. In this sense good and evil are usually taken: and we find, that presently after their eating, 
Gen. 3. 7.  the eyes of them both were opened, and they knew that they were naked. The knowledge then, which our first parents procured unto themselves, was, tha● they were naked, and in a shameful and miserable estate. Thus now the three of knowledge of good and evil, is all one with the three of death: and indeed God  told them plainly, that whensoever they did eat thereof, they should die the death; and not in obscure terms, that they should know good and evil. But the reason, wherefore it pleased God to call it the three of knowledge of good and evil, rather than the three of death( as he did call the other plainly, the three of life) may be, that so he might make greater trial of their obedience: for otherwise they would never haue been persuaded, that by eating they should haue gotten any good; whereas now they were in hope of obtaining some great matter thereby. Neither are we to think, that God then was the cause of their sin, seeing he did not call it the three of death, and moreover made it pleasant to the sight, and placed it in the midst of the garden near to the three of life 
Gen. 2. 9. ( for indeed, the forbidden fruit was not only pleasant to their eyes, but always in their eyes too, even as it is likewise now a daies with us:) no more, than if a master having laid a purse of gold in some open place, should be the cause of his seruants sin, if he did steal it; for the master did it to make trial of his seruant, and so did God of his seruants Adam and eve, which our own reason being judge he might well do. For otherwise, since Adams eating of the three of knowledge of good and evil, wee are become so wise in our own conceits, that unless wee know a reason of Gods doings, we will hardly be persuaded that he was altogether blameless, especially in this matte● which we haue in hand, concerning the fall of our first parents▪ Now, that which I think of both the trees, is briefly thus▪ The three of life was so called, because it was a sign unto them, that whiles they did eat thereof, they should live: but their obedience in keeping Gods commandement, and not any virtue in the three, was the cause that they should live. again, the three of knowledge of good and evil, or in plainer terms( as I think) the three of death, was a sign unto them, that when they did eat thereof, they should die: but their disobedience in breaking Gods commandement, and not any thing in the three, was the cause of their misery and death.  
Of this three( as thou hast heard) God forbade them to eat: but the devill, partly( as it seemeth) envying their happiness; partly bearing them no good will, because they resembled God his utter adversary; 
Gen. 3. 1.  tempted the woman by word of mouth, as he did our saviour Christ 
mat. 4. 3. ( for before sin he could not happily suggest evil thoughts to her mind) and that he might the sooner prevail, spake in a serpent unto her. Some are of opinion▪ that it was not a serpent indeed, and that by this name the devill himself is meant, whom elsewhere we find called an old serpent. 
revel. 12.  But their opinion I cannot approve, and that for these reasons. First, because it is said; 
Gen. 3. 1.  The serpent was wiser than any beast of the field, which the Lord God had made. For to speak thus of the devill would seem very strange: and as concerning the wisdom of this beast above others, wee haue that saying in the gospel, 
mat. 10.  Be ye wise as serpents, and innocent as doves. Secondly, God telleth the serpent, that he shall go vpon his belly, as we know his seed doth: and moreover, shall eat dust,( such as Adams body was made of) which seemeth to be serpents food, 
Mic. 7. 17.  They shall lick the dust like a serpent. Thirdly, it is said, he shall wound thine head,& thou shalt wound his heel. Which words, howsoever they haue a mystical signification, and are a prophecy of our saviour Christ; yet may they also( I think) bee literally understood: for the serpent being set to go on his belly, is ready prepared as it were to hurt a mans heel, coming for fear privily behind him; and a man with his foot to tread vpon his head, as who can master him, though his coming be known. A serpent then it was, I am fully persuaded: and if any doubt, whether the devill were the chief Agent in this business, seeing there is no mention made of him; let them consider that the Scripture attributeth unto him the destruction of mankind, and for this cause( as I take it) our saviour calleth him a murderer from the beginning. 
joh. 8.  again, the serpent speaketh, and in such sort, as if he had the use of reason: which of himself( I think) he could not, no more than Balaams ass could; 
Num. 22 It is worth the noting that the devill abused the wisest bea●… to tempt ●… sin: an●… God used the simplest bea●… to reprou●… for sinning.  for we do not red, that God took away either his speech or his reason, and yet none of his seed can so much as speak. moreover, no creature( I think) bare man evil will: and God saith, that they were all very good. But this serpent tempteth man to sin, and also belieth God himself: for God knoweth( saith he) that ye shall be as Gods. Whereas contrariwise God knew, that they should be as devils: but this was, to the end they might haue a bad opinion of him, as though knowing the fruit to be good for them, of malice he forbade them to eat thereof, lest happily they should be equal to himself. These reasons haue induced me to think( as before I said) that the devill spake in a serpent: and if a raven, 
A raven saluted the people of Rome. Plin. lib. 19.  parrot, or the like being taught, can so move his tongue, as that he uttereth plainly some sentences: wherefore should it seem an hard matter for the devil being a spirit, so to move the tongue of the serpent, as that it should speak, what he would haue it? again, it must not seem very strange, though God gave the devill so much power over the serpent, that whereas by himself he tempted Christ, by it he should tempt the woman: for we goody, that he daily abuseth Gods good creatures to the same end, though not in the same manner. God suffered not the devill to cause the serpent to sting man, or any ways to hurt him; 
To tempt, is not to hurt: for Christ was tempted, but not hurt. 1. Cor. 15  for God bare a favour unto Adam, as bearing his own image: and whereas by means of the serpent the sting of death was fastened in him, he himself was wholly to blame; for Adam might haue resisted the temptation, howsoever the other, being without reason, and not knowing what he did, could not choose but tempt. 
It was not sin in the serpent, wanting reason, to tempt: no more, than it was a virtue in the ass to reprove. virtue and 'vice befall not beasts.  If any here ask: wherefore then was God angry with the serpent? I answer, that if I had a parrot, which being taught, did speak blasphemous words against God; though I were more offended with his instructor, yet could I not be well pleased with him; and though he knew not what he spake, yet would I cause his head to be pulled off, thereby to show my hatred towards blasphemy. moreover, Gods iudgments are a depth without bottom: 
Rom. 9.  hath not the Potter power over the day, to dispose of it at his pleasure? prie not then too curiously into Gods ways, for they are past finding out: and know this for certain, that the judge of all the world will do right unto every creature.  
The devil now assaulting the woman in the absence of her husband, first asketh her this question: 
Gen. 3. 1.  Yea, hath God indeed said, ye shall not eat of every three of the garden? unto whom she answered: Wee eat of the fruit of the trees of the garden. But of the fruit of the three which is in the mids of the garden, God hath said, ye shall not eat of it, neither touch it( and therein said more than we find God did, for he did not forbid touching) lest peradventure ye die( and therein said less) for God said, they should die without any peradventure. The devill then, being like the serpent out of whom he spake, having thus gotten in his head, and made the woman to harken unto him, easily brought in his whole body: for he had no sooner said, ye shall not die at all; when presently the woman was persuaded to eat, and being more forwardly with her husband, than the serpent was with her, gave unto him, and he did eat likewise. Although it seemeth very strange, that Adam resembling God in wisdom, did not rather reprove his wife, than so rashly follow her example. And forasmuch as it may seem an unreasonable matter to reasonable men, that God should be so much displeased for the eating of an apple, or such like: we are to know, that under this sin, others also are couched. As first, infidelity or distrust of Gods goodness: and we see, that a good meaning man taketh no injury so much to heart, as when such, whom he hath done well for, haue a bad opinion of him, as though he were their enemy. Secondly, there was pride, in that not content with the estate wherein God had placed them, they would needs better it against his will. And were it onely a bare breach of Gods commandement, without either distrust or pride adjoined thereunto: we know, that a subject, especially of the meaner sort, were something to blame, if he durst pull an apple in his Princes garden, being aforehand forbidden so to do. It was then a fault in Adam: and ●oth not our own reason now ●each us, that by how much he is greater against whom an offence is committed, by so much the offence is greater, and deserveth greater punishment? Gods greatness then being infinite, Adams fault was no less, our own reason being judge. Thus haue I laid before thine eyes the grievousness of this sin: which I counsel thee always to haue in mind. For I nothing doubt, but God by this their sin in the beginning, would haue us learn ever after, how he esteemeth of every sin, be it but the eating of an apple against his commandement. For consider, it was not murder, it was not adultery, nor any such like; but onely the eating of an apple one time: and yet by reason of Gods greatness this sin deserved everlasting damnation, according unto reason itself, howsoever many not well considering the matter, do think the contrary.  

Of the punishment for eating the forbidden fruit:  God then being justly displeased with our first Parents, thrust them out of Paradise, lest eating of the three of life they should live evermore. For although, had the three virtue to preserve mans life, God might haue bereaved it thereof at his pleasure: yet, if God gave it for a sign unto them, that whiles they did eat thereof, they should live; eating thereof they must needs live, seeing God is truth and cannot lie. That therefore they, and their posterity( as taking substance from them) might now taste of death, not onely temporary, but everlasting too 
Except ye ●at the ●… esh,& c. ●oh. 6. 53. ( excepting those alone, which since haue fed on Christ) they were sent forth into this cursed earth: where, how many miseries both they and wee haue sustained, experience doth better teach, than I am able. Not to stand then vpon bodily calamities, as pertaining nothing to our purpose, and which all of themselves do easily perceive: know, that every mothers child may now say, as the Prophet david doth, 
Psal. 51.  I was born in iniquity, and in sin hath my mother conceived me. So that by nature, assoon as we haue any being, wee are hateful in the sight of God: even as a young wolf, or other harmful beast, is in our eyes; whom wee do hate, not for the hurt he hath already done; but because we know his nature to be such, that when he cometh to yeeres, he will do harm, if occasion bee offered. Our knowledge of God and goodness is clean gone, 
1. Cor. 2.  for the natural man perceiveth not the things of the spirit of God; yea, so foolish are wee and ignorant, 
Psal. 73.  even as beasts before him. If we had knowledge to do good, yet were there no will: if will, then wanted wee power; 
Philip. 2.  For it is God that worketh in us, both the will and the dead, even of his good pleasure. Nay, so far are we from knowing, or willing, or doing that which pleaseth God, that of ourselves wee cannot so much as think a good thought; for, 
2. Cor. 3. Gen. 6. 5.  all the imaginations( and not some onely) of thoughts of mans heart are wholly evil continually( and not onely for a time.) In a word, by nature we are no better than filthy styes( as it were) of that unclean spirit the devill: our wils being so wholly linked unto his will, that he no sooner biddeth us go, but wee go; come, but we come; do this, but as obedient seruants, or rather willing slaves, we are ready to do it out of hand. And in this miserable estate wee all continue, as utterly unable to help ourselves; until it pleaseth God of his free mercy in his son Christ the second Adam, to sand down his holy Spirit into our hearts, who driving the unclean Spirit out of his possession, taketh up his lodging there, and regenerateth, or causeth us to become new creatures. This God doth unto some at one time and unto others at another; as our saviour sheweth in the gospel by Saint Matthew. 
Mat. 20  There he likeneth God to an householder, which goeth out at the dawning of the day to hire labourers into his vineyard: and again, about the third, sixth, ninth, and eleventh hour, which is the last hour in the day save one. For the Iewes partend the time between wanting and sunset into twelve parts, were the day longer or shorter: and when the sun had been up one part of the twelve, they called that, the first hour: and when it lacked but one part of going down, they called that, the eleventh hour. The meaning now of this parable is, that God calleth men effectually by his holy Spirit unto amendment of life; some being very young, at the first hour of the day; others, at twenty, forty, threescore, yea fourscore yeeres of age, or upward; when the sun beginneth to set, when their lives begin to ●… d, and they are ready to go vnderground. But now, it shall suffice for our purpose to make two sorts onely; and to say, that God sanctifieth some, before they come to yeeres of discretion; and others after they come to some age. Those, of whom the holy Ghost took possession, that he might dwell in them( as the Apostle speaketh) 
1. Cor. 3.  before they come to yeeres of discretion; can hardly know by the time before, or when he took possession, that he is in the house. For being not past fourteen yeeres of age or thereabout, they had not discretion to mark any alteration in themselves: and moreover, seeing they were not long accustomend to the vanities of the world, they found happily no great difficulty to leave and forsake them. But these being( I think) few in number, may know it by the whole course of their lives since, of which I will speak anon. Those, in whose hearts the holy Ghost took up his lodging after they came to some yeeres, may know by the manner of their lives before, by the manner of their lives when, and by the manner of their lives since he entred, that the Comforter is there abiding.   

CHAP. II. Of the manner of our lives, before we become the Temple of the holy Ghost.  
BEfore the spirit of God dwelleth in a man, he shall haue trouble of mind, and his conscience will bee much disquieted. For the holy Ghost useth the word of God( called by S. Paul, the sword of the Spirit) as a means to expel the unclean Spirit out of his dwelling place. 
The holy Ghosts weapon. Ephes. 6.  This sword of the Spirit hath edges on both sides: 
revel. 1.  this word of God containeth in it, both threatenings of death and damnation against the wicked, and promises of mercy and salvation unto those, which repent from the bottom of their hearts, and will not suffer the devill to haue either vpper or lower room there any more. Now, when a sinner, be he an oppressor, adulterer, drunkard, swearer, dicer, &c. heareth and considereth Gods threatenings in his word against his sins, he beginneth to fear his own estate, which fear is the beginning of true wisdom. I know well, there are many so obstinate, that hear they never so many threatenings, yet are nothing at all thereby made afraid: but I speak of him; unto whom God being gracious, meaneth to bestow on him the grace of his holy Spirit. Such a man( I say) having a guilty conscience, feareth lest those plagues will befall him: but considering further the promises of God to the penitent, he purposeth with himself( being moved by the holy Ghost) to become a new man: which assoon as the devill perceiveth, presently he beginneth to play his part, if by any means he may keep him still under his subiection: and then shall a mans mind be troubled, the devill tempting him to continue in his sins, and the holy Ghost moving him to amend his former life. When a strong man armed keepeth his house, the house itself will be in quietness: but when a stronger cometh to drive him forth, then will the house be much disquieted and broken down; the one striving to break in thorough the door, window, or wall; and the other being ready to resist at all places. For howsoever the man within knoweth himself to bee the weaker, yet will he not yield straightway, seeing he standeth on the surer ground, and hath the house on his side. In like manner, as long as the devill( who is likened to a strong man) 
Luk. 11.  keepeth our souls under his subiection, and ruleth us at his pleasure; so long( it may be) we shall haue quietness of mind: but when the holy Ghost being stronger cometh to take possession of us, then will our minds be much disquieted. For howsoever the devill be the weaker, yet will he not yield in hast, perceiving that we take his part: and being loth to let us go, he will not spare the house, but will resist at all places, and use his weapons to the uttermost.  

The devils weapons.  The weapons of the devill are two: the one, despair: the other, Presumption. And he will use both to every man, if need require; although he will happily use one in greater measure than the other. If a man be a common thief, drunkard, swearer, whore-master, or any such notorious wicked liver; and hearing out of Gods word that none such shall be saved, is earnestly moved by the holy Ghost to forsake his sins: then for the most part will the devill labour most to haue such a man despair, persuading him, that his sins are so horrible, his life so wicked, that God will not forgive him. Thus he served Cain: 
Genes. 4.  thus he served Iudas:& thus( no doubt) he hath served some other besides. If a man be no such notorious wicked liver, but given over much to the vain vanities of the world, as dancing, carding, bowling, &c. and hearing that he which is a friend of this world, is an enemy unto God; 
Iam. 4.  beginneth to withdraw his affection from these fooleries: then usually will the devill tempt such a man most to presume, assuring his conscience 
joh. 8. ( for the father of lies makes no conscience of a lye) that howsoever he walketh in the way to hel, and keepeth still the same path, yet Gods mercy is so great, as that he shall come to heaven in the end. Thus hath the devill prevailed, I nothing doubt, with almost infinite thousands: yea, for one that despair hath kept under his subiection, Presumption( I am persuaded) hath kept many hundreds. But now, against these weapons of the devill the holy Ghost will oppose the two edged sword of the Spirit: and that a man should not despair, will put him in mind of many comfortable sayings in Gods word; as, that at what time soever a sinner doth repent, &c. that God willeth not the death of a sinner; that he delighteth in mercy; that he is the Father of mercies: in a word, that Gods mercy is infinite, and seeing his sins are not so, therefore Gods mercy is greater than his sins; which he also shall one day find, if presently he will forsake them. again, that a man should not presume neither, the holy Ghost will lay before his eyes some terrible examples of Gods vengeance vpon sinners; as, vpon Saul, for sparing the Amalekites; 
1. Sam. 15  vpon Adam, for eating an apple only: and also some fearful sayings; as, that God is a consuming fire; that the soul which sinneth, shall die; that wee shall give accounts of every idle word, &c. Thus then, the devill striving to keep our souls, and the holy Ghost striving to drive him forth; our souls and consciences will be much disquieted, the house in the mean season will be broken down. And to the end( gentle Reader) thou mightest make some trial hereof in thyself, before I go any further: Art thou a drunkard, whore-master, profaner of the Lords day, a dicer, a careless Minister, a corrupt Magistrate? Or hast thou injured any man by oppression, theft, cozening; or livest in any such sin? And doth the holy Ghost move thee now( mark, whether he doth or not) for fear of Gods anger to forsake this thy wickedness? Let him then make a breach in the house; let him persuade thee to amend; do thou purpose with thyself to forsake thy drunkenness, whoredom, dicing, &c. or if thou hast injured any man, to make him some recompense. And then shalt thou see, what a stir the devill will keep in thy mind, before thou shalt bring it to pass, and shalt forsake, either thy whoredom, game, profaning of the Lords day, &c. or restore ill gotten goods. And now I pray thee, mark what I say. If the devill will so much disquiet thy mind, before he will lose one room in the house, and thou shalt forsake any one sin; which having done, thou mayst be his slave still: what stir( is it likely) he will keep, before he will lose all the rooms, and thou shalt forsake all thy sins; which having done, thou shalt become the Temple of the holy Ghost? I warrant thee, the devill will not so let thee go: but will first much trouble thy mind, and suffer the house to bee broken down. Thou knowest, when he was cast forth of mens bodies, 
Mark. 1.  how he did vex and rent them: and will he then be cast out of our souls and consciences with no ado? No, think not so: if thou wilt go to heaven, thou must sail by hell: if thou wilt haue the peace of God which passeth all understanding, thou must be content to endure some trouble first at the devils hands. 
Trouble of mind, in some more, in some less. Act 〈…〉.  But this trouble( I know) is in some less, and of less continuance; as it was in those, of whom we read in the second of the Acts. For S. Peter had no sooner handled the sword of the Spirit, and they were only pricked in their hearts therewith; but presently three thousand were added to the Church, and became the Temple of Gods Spirit. In some again, it is more, and of longer continuance; as it was in S. Augustine: who setting down at large the strange combat that he felt in himself, yet writeth no more( I nothing doubt) than what some other do likewise know by experience. Now, the reason of this difference between men in this case, is very plain and evident. For suppose, that a Christian Prince should with his army break into the Turkes dominion: would not the turk fortify those castles best, out of which being won, the enemy might do him most harm? So, whom the devill seeth to be the likeliest instruments for the overthrow of his kingdom, if once they are become the Temple of the holy Ghost; those is he most loth to let go out of his subiection, those doth he fortify most against all good inspirations; and never give over, until he see the castle beaten flat to the ground. Examine now thyself( gentle Reader) whether thy mind at any time heretofore hath been troubled for thy sins, or whether thou hast always lived at one stay and in quietness. If thou hast, it is the more dangerous: for, before possession be gotten, the house must needs be something battered.   

CHAP. III. Of the manner of our lives, when we become the Temple of the holy Ghost.  
WHEN the holy Ghost hath entred, and a man is truly sanctified: then, after this storm, there will follow a calm. For thou knowest, that if a strong man be once driven out of his house by one that is stronger, the house shall not be broken down any more: and when the holy Ghost hath driven the wicked Spirit clean out of his possession, a man shal haue peace and quietness of mind. For then indeed shall he be willing to forsake his sins; and moreover, shall haue faith in God, which it is not possible he should haue, the devill bearing rule. For it is the Spirit of God onely, which can truly assure our spirits, 
Rom. 8.  that wee are the children of God. Which assurance until we haue, we can no more put our trust or haue faith in God, than wee can put our trust in the greatest enemies we haue, and look for any favour at their hands.  
This now is the time, when a man is said to be born again: 
●oh. 3.  Except a man bee born( saith Christ) of water and of the Spirit, he cannot enter into the kingdom of God. And indeed, some shall feel such a change, that they shall think themselves even born again; yea, new men, and almost in another world. I do not say, that all shall: but if this alteration were small in any, Christ would not( I think) haue said, Except a man be born, &c. he would rather haue given it some other word. Surely, it is a very strange matter to be born again: but yet( in my opinion) it were more strange, for a man to be born again after he cometh to yeeres of discretion, and not to take notice thereof ever after. This again is the time, when a man shall first know; that God is light, 
1. joh. 1.  and in him is no darkness. For some( whether few, or many, I cannot say) shall even sensibly perceive a light then shining into their hearts and consciences. And of this time it is, that Christ speaketh in the fifteenth of Saint Luke: 
Luk. 15. ●…  for assoon as the holy Ghost taketh possession of us, he giveth us faith, whereupon immediately followeth repentance. Christs words in S. Luke are: There is more ioy in heaven over one sinner that repenteth, than there is over ninety and nine just persons, that need no repentance. It is a true saying, as coming from him which is truth itself: and I nothing doubt, but many know this to be true also; There is more ioy in one sinner when he repenteth, than there is in ninety and nine just persons, which haue repented long ago. Oh( dear brother) consider with thyself, if thou laiest in prison fast bound, being condemned to a cruel death; and suddenly one should bring thee word, that in stead of the expected torment, thou shouldst haue an unexpected kingdom, for thy Prince had chosen thee for his heir: How welcome would that tidings be unto thee? How would it comfort thy troubled spirit? couldst thou almost contain that sudden ioy? Let it not then seem strange, if that mans ioy and then wonderful, when the holy Ghost shall bring his conscience word; that whereas before, he was ready to be cast into hell fire( which then he shal both know, and also well consider) he is now become the child of God, having all the godly for his brethren, and Christ himself for his elder brother, with whom he is fellow-heire of the kingdom of heaven. The consideration of this his estate will greatly rejoice him ever after; but yet, at that time most, when first the holy Ghost sealeth it in his heart and conscience. 
The holy Ghosts housewarming  Surely, when the holy Ghost first taketh possession, his manner is to keep housewarming for a time.  
Examine now thyself( gentle Reader) whether thy mind being troubled for thy sins heretofore, it was afterwards quiet; or not. If not; then know, that possession was not gotten: for the holy Ghost would haue assured thy conscience of remission of thy sins, and then would not thy mind any longer be so troubled for them. If thy mind was quiet afterwards, then consider the manner of thy life since, lest otherwise thou shouldst happily be deceived. For it may be, that thou hast had trouble of mind, and quietness after, and yet possession not gotten; as I will make plain unto thee by the former similitude. When one strong man striving to drive another forth of his house, hath assayed to break thorough the door, wall, or window: and perceiveth, that not onely the man within, but the house also, by reason of the strong building, doth resist him, and put him to very much labour: It may be, when he hath tried sometime, that he ●ill utterly give over, as judging it not worth his pains; and then the house will be at quietness again, and not broken down any more. In like sort, when the holy Ghost cometh to drive the devill out from ruling us; and perceiveth, that not only the devill, but wee also taking part with the devill, do very much resist his good inspirations: It may be, that he will judge us unworthy of his government; and being offended( as one that sought our good, and not his own) will after some assaults leave troubling us; and going his way, give us over wholly to the devill again. Yea, consider with thyself( gentle Reader) whether thy mind hath not heretofore been disquieted, when thou hast heard at a Sermon, or red in some good book, Gods threatenings against thy sins. Nay, is not thy mind now troubled with fear? And yet, as heretofore, so when thou hast left reading, thou shalt happily haue quietness, and possession not taken nevertheless. For the holy Ghost seeing thee to take part with the devill( beware of it therefore) will happily go his way, judging thee unworthy of his spiritual regiment: and then shalt thou haue quietness of mind, as thou hadst, before thou tookest my book in hand. 
●oh. 5.  A man then may haue quietness after trouble, and yet the house not won: he may also haue some kind of rejoicing, and yet the Comforter not there abiding. That thou mayst not therefore be deceived, consider the whole course of thy life since that time: for a new master will not lightly order his house, as he ●… d that was in it before. And howsoever some( as I haue said heretofore) cannot know by the manner of their lives before, or when, the holy Ghost took possession, that he is in the house: yet by the manner of their lives now( were they sanctified in their mothers womb, as John Baptist was) 
Luk. ●.  every one may know, who is householder. For the holy Ghost will not govern us, as the devill would, they are of so contrary a nature. mark well then this that followeth: and remember, that I speak not of the strong Christian; only I say this unto him, Let him that standeth, take heed lest he fall: but of the weak Christian, who being the Temple of the holy Ghost, and having indeed a saving faith, is sometimes much in doubt hereof; and of the careless and presumptuous Christian, who being a slave of the devill, and having no true faith at all, yet doth not perceive his lamentable estate.   

CHAP. IV. Of the manner of our lives, after we are become the Temple of the holy Ghost: and first, of his testimony unto our souls and consciences.  
IF thou art in the state of salvation, and hast truly repented: if thou art the child of God, and hast a true saving faith: if( which cometh all to one) the holy Ghost dwelleth in thee, then hath he heretofore made known to the house who is householder, and doth still sometimes assure thy conscience, that thou art the child of God; according to that of S. Paul to the Romans, 
●om. 8. ●6.  The same spirit( which dwelleth in us, verse 11.) beareth ●… nesse to our spirit, that we are the ●… ildren of God. But now, seeing ●… e devill also falsely persuadeth ●… e wicked, that they are regenerate, and shall be saved: how should a man know, whether this persuasion or assurance cometh from the holy Ghost, or from that wicked and deceiving spirit? I will show thee how, God assisting me with his holy Spirit.  

1. The maner of the assurance.  First, if the holy Ghost dwelleth in thee, then will he open thine eyes to see thy sins, not onely outward, but inward also; and moreover, will cause thee to esteem every sin( be it never so little in other mens sight) a great offence against God. For this serveth to the setting forth of the glory of Gods grace and mercy, which appeareth to be by so much the greater, by how much his sins are more heinous, whom God forgiveth: and we see, how S. Paul doth magnify the mercy of God, 
1. Tim. 1.  in that when he was a blasphemer and persecuter of the Church, he was notwithstanding received to favour. again, this serveth to the increasing of our love towards God: for he to whom much is forgiven, will love much; whereof we haue an example in the sinner, of whom our saviour testified, saying: 
●uk. 7.  Many sins are forgiven hir, for shee loved much. But now, though a man see his sins, and duly esteemeth them, yet will the holy Ghost assure his conscience of pardon, drawing his argument from the mercy of God: for indeed, though we haue heretofore and daily do many ways offend God, yet his mercy is greater then our sins, and for his sons sake he will be merciful to his children.  
Contrariwise, if the devill dwelleth in thee, he will not suff●… thee to see some sins, as thy ●… nt of faith, thy inward pride, malice, covetousness, self-love &c. and those outward sins which thou seest, as thy mocking, foo●… h jesting, lying, swearing, cozening, drunkenness, whoredom &c. he will cause thee to esteem small offences. Whereas then the holy Ghost groundeth his testimony and assurance on the infinite mercy of God, the devill contrariwise on the smallness of our sins. And what shall we hear some say; I am no common liar, swearer, drunkard &c. and though I sometime lye, swear, pilfer, deceive, be drunken &c. yet this is no great matter, God will easily pardon this, and I see al men live as bad; wherefore I shall be saved as well as they.  

2. Assurance is 〈◇〉 continual  Secondly, if this persuasion cometh from the holy Ghost, then is it not continual; nay, in some very seldom: whereas their doubtings whether they shall be saved, are very often, and almost every day. For( mark it well) if a man hath some assurance from Gods spirit, that he is the child of God, and fellow heir with Iesus Christ of the kingdom of heaven: then shall he with Saint Paul account this world and worldly things as vile in comparison thereof, according to that of our saviour Christ, 
Math. 13. 44.  The kingdom of heaven is like unto a treasure hide in the field, which when a man hath found, he hideth it, and for ioy thereof departeth, and selleth all( not a part only) that he hath and buyeth that field. The favour of God then, and his mercies in his son Christ, being a mans chiefest treasure, where that is, there will his heart be also: and seeing his assurance is b●… small( as no mans, I think, 〈◇〉 these daies is great at the first) 〈◇〉 chiefest care shall be, how he ●… ay be certain and out of doubt, ●… st happily in the end he should ●… nde himself deceived. If a ●orldly minded man were in some hope of obtaining a kingdom here on earth, how would he beat his brains thereabout continually, casting this way and that way with himself, and never be quiet in mind day nor night, until he were sure of obtaining his desired promotion; yea, and though he were never so sure, yet would scarce think himself sure enough, until he were in full possession thereof? Indeed, it is most true as our saviour saith, 
Luk. 16.  that the children of this world are in their generation wiser then the children of light: and therfore a good Christian will not be so careful of his future estate, as a worldling of the present. But yet, I leave it to thy consideration, whether the child of light is not more careful of coming to heaven, then he himself would be of obtaining some earthly promotion; although not so careful happily as a child of this world would be in the like case. A weak Christians mind then running chiefly on these matters, although at sometimes he be in good hope, and thinketh that he ever standeth on sure ground: yet at other times happily it will be otherwise with him, and he shall haue these or the like cogitations. I know, that I haue many ways grievously offended God; and howsoever he hath promised to forgive al those which beleeue in Christ: yet, how do I know, that he will forgive me? How do I know, that I do truly beleeue? 
Luk. 18.  Few men( saith our saviour) hath a t●… e faith: few men, I often hear ●… de the strait gate: how do I know certainly, that I am one of those few? I do not see it written in the Scriptures, that God hath chosen me by name. And then, considering his own infirmities, together with the want of Gods graces, his mind shall many times be much troubled with doubting.  
True it is, as before I haue said, that when the holy Ghost first taketh possession, there will follow peace and quietness: but yet this quietness in some continueth very short time. For the devill being in a rage that he is cast forth, will strive to come in again, and seek by all means to disquiet us: so that, what through his temptations, what through our own corrupt nature, we shal oftentimes much doubt, and some at sometimes even almost despair of their salvation. 
Of the difference between a weak Christian and one that dispaireth.  If here it be asked: Seeing the devill tempteth some to despair before the house is won, and others after; how should I know of whether sort I am? Ans: even by this: if the vnclean spirit be not yet cast forth, then dost thou nourish( as it were) such temptations: and howsoever thou knowest thy lamentable estate, yet dost thou not call vpon God; as Iudas did not, for ought we find: or if thou dost with thy lips, yet canst thou not for thy life pray hearty unto him, that he would haue mercy vpon thee. Whereas, if the holy Ghost hath gotten possession, then commonly disliking thyself for distrusting Gods goodness; fain wouldest thou beleeue, fain wouldest thou haue Gods graces as plentifully as any man, and so( to use the words of our saviour Christ) 
Mat. 5.  d●… even hunger and thirst after ●… teousnesse. didst thou ne●…( gentle Reader) after long ●… king even long for the food 〈◇〉 thy body? Such a longing ●… alt thou, feeling the want of Gods graces, the spiritual food of thy soul, haue after them also: and therefore, seeing every good gift cometh down from above, 
Iam. 1.  shalt hearty and earnestly call vpon thy heavenly Father; who meaning in some good measure to satisfy thee at length, will it may be defer the time very long, as it shall seem to thee, 
Wherefore God deferreth the giuing of his graces.  that so thou maiest esteem his graces the more, and be more thankful unto him, when he hath granted thy request.  
Contrariwise, if this persuasion cometh from the lying Spirit, then is it always the same: and such a man thinketh, that he hath a strong faith, whensoever he thinketh vpon this matter; which indeed he doth very seldom, as having small care of his own estate. But if vpon occasion it cometh into his mind, then commonly he hath these or the like cogitations. I know, I am a sinner: 
Thus I haue heard some speak.  but God is merciful, God is merciful; what need I trouble myself about these matters? The Preacher saith, I must beleeue steadfastly, and so I will. Hereupon, he striveth to put these thoughts quickly out of his mind, and is persuaded, that he hath always a strong faith, whereas it is onely a blind presumption. 
Of the difference between a strong Christian, and one that presumeth.  If here now it be asked: Seeing he that hath a strong faith, is always persuaded, that he hath such a one; how should a man know, whether he hath a strong faith, or a strong and blind presumption? Ans: Very easily. 
Few I think haue a strong faith in these daies.  First, he that ha●… a strong faith, is even al●… st as certain of his salvation, ●s ●f he were in heaven already. Whereas he that blindly presu●… th, if he would enter into his ●… ne heart well, should easily perceive, that he greatly doub●… th of his salvation. Secondly, the strong Christian hath sometime( I think) been something troubled with doubting of Gods favour, and knoweth himself to bee now more assured thereof, than he was heretofore. Hast not thou( gentle Reader) since thou wast a young child, perceived thyself to grow& increase in strength? Thus it fareth with a man, after he is born again, and become the child of God: he receiveth grace vpon grace, 
joh. 1.  and goeth from strength, to strength, and may( if he mark it) perceive how he groweth up 
Ephes. 4.  unto a perfect man, unto the measure of the age 〈◇〉 the fullness of Christ. Whereas the presumptuous Christian knoweth not what a weak faith meaneth; he never perceived hi● faith to increase: but fond persuadeth himself, that he hath now a strong faith, and ever had. Thirdly, a strong faith at all times greatly comforteth a man, far more than if some Prince had chosen him to be his heir: for he knoweth himself heir of the kingdom of heaven. And, what through the cert●intie of his salvation, what through the hatred of his own sins, he shall vnfainedly say with Saint Paul, 
Philip. 1.  I desire to be loosed, and to be with Christ. Yea, sometimes I think he shall haue such a longing after death, as that he can scarce be content to live any longer, were it in never so great worldly prosperity. Whereas, let him that hath a strong pre●… ption, consider; whether 〈◇〉 assurance of eternal life doth ●… oyce him as much, as the assu●… ce of an earthly kingdom ●… ld: let him examine him●… lfe, whether he would not give ●… is hope of heaven hereafter, for a Lord-ship out of hand, so that he might be sure to die as other creatures do, and never come to iudgment. As for death, he hath small longing after it, unless it be for the miseries, wherein he liveth: it is not for the certainty of his salvation; much less is it for the hatred of his sins, because by them he offendeth God, which hath been to him a loving father.  
Examine now thyself by that which hath been said: for if thou readest on still without pausing, one matter will bring another out of thy head, and so it will do thee no good. It is God, which moveth thee to red; but it is the devill, which tempteth thee lightly to pass it over: and if he can now keep thee from examining thyself, he will do it with greater ease hereafter.   

CHAP. V. Of the holy Ghosts ordering that mans life, in whom he dwelleth.  
BEsides the testimony of Gods Spirit unto our souls and consciences, there is yet another mark, whereby a man may know, whether the holy Ghost dwelleth in him, or not: and that is, his behaviour to God and his neighbour. For a good three may bee known by his good fruit: and a good faith sheweth itself by good actions. A wise householder will order his house wisely: and if the holy Ghost dwelleth in us, we shall be ordered ac●ordingly.  

1. The inmost room kept most clean.  Now, to the well ordering of 〈◇〉 house, one thing required, is, that the outward rooms be not onely well governed, but the inmost most especially, where the Master is most conversant. And if the holy Ghost be the Master, then shall we not onely do that which is good outwardly, as give alms, pray, hear or red Gods word, and the like: but we shall do it well also, even with a good mind and hearty; as seeking to please God, who is delighted with adverbes, and liketh not bonum. i. good, unless it be benè. ●… well too. 
Some keep all the outward rooms clean.  There are some which live outwardly as well as the best, and are liberal, no swearers, frequent Sermons, &c. for the holy Ghost hath won all the outward rooms, and driven the devill to the inmost, to the castle, to the heart; where he bearing rule, marreth all. For although he cannot hinder them from giuing alms: yet he can make them do it with a mind to be praised, as hypocrites did. 
Mat. 6.  Although he cannot cause them to murder the innocent: yet he can make them to abstain onely for fear, as the Scribes did. 
Luk. 20.  Although he cannot hinder them from preaching and teaching Gods word: yet he can make them do it with an intent to procure talents to themselves, and not to Christ, as some false Apostles did in S. Pauls time. 
Philip. 3.  Whereas, if the holy Ghost ruleth us, that room, the heart, will be kept most clean, as being the chiefest place of his abode:( although indeed, neither this, nor the rest, so clean, but that there needeth continual cleansing; for howsoever the unclean Spirit be cast forth, yet leaveth 〈◇〉 such a bad savour behind him, ●… at it can never be done away, whiles we haue our being here.) Was not the Temple all overlaid with gold on the inside, 
1. King. 6.  although on the outside it was covered with led, tile, or the like? mark then what I say, and God give thee understanding in all things. If thou be the Temple of God, if the holy Ghost dwelleth in thee, thou art all overlaid with gold within: though the whole Temple be holy, yet the inmost room is the holy of holies, or most holy: thy hart goeth beyond thy hand, foot, eye, &c. so that( like unto S. Paul) 
Rom. 7.  thou canst not do so much good, nor so sincerely as thou wouldest. Wherefore thou wilt dislike thy best actions, perceiving thine own imperfections: and being sorry for them, wilt call vpon God for more grace, that so thou maiest be able to amend. If thou bee not guided by the holy Ghost, then dost thou more good than thou wouldest: for when thou dost any, it is not because thou wouldest do good; but either for fear, or hope of reward, otherwise thou wouldest not haue done it. And again, thou art sorry because enough others do not perceive thy good deeds; and wouldest fain haue them counted better than they are.  

2. All the rooms,& at all times, shal be well ordered.  Another point of a wise householder is to see, that not some onely, or at some times; but that all the rooms at all times be well ordered. And if the holy Ghost be householder, he will haue a care, that the whole house shall always be ordered according to Gods will and pleasure. The hands and feet shal labour honestly for their living: and if they haue stolen any thing at any ●… me before, shal now be ready to go and restore it again. The eyes and ears, in stead of loue-bookes, plays, and such like; shall be busy in reading and hearing, and the tongue in talking, of Gods word. The mind( mark it well) shall haue little leisure to examine other mens lives, for looking to his own ways, and considering, whether the hands, eyes, ears, and all the parts of the body, bee always obedient unto God or not. Were the holy Ghost a sojourner onely, he would happily look but to some three or four rooms, and for three or four moneths, or thereabout. But now, he is said to dwell in us; 
1. Cor. 3  and therefore will look that all the rooms bee at all times well ordered, in respect of those businesses, about which they are employed. 
Some keep all the rooms clean at some times.  There are many now a dayes, which haue certain times of serving God: and then they make a great show of religion, so that neither right eye nor right hand are spared; but the one is pulled out, the other cut off, and both cast away, as though they should never bee fetched again. S. Augustine reporteth of his time, that it was then a common custom to defer their baptism until twenty yeeres of age, or upward: and the reason was, that so in the mean space they might live like Heathens, and more licentiously. Hereupon came this proverb: Let him alone, he may do what he will, he is not yet baptized. And is not the like now happened in the other Sacrament? So that this may now bee a proverb: Let him alone, he may do what he will, he meaneth not yet to receive the Communion. This sort of men, nough they live like Pagans all the year, yet they usually counterfeit great holinesse at Easter: so that a man would half imagine, the unclean Spirit to bee clean gone out of them. 
Luk. 11.  But within a while after, we may see him returned,& to haue brought seven Spirits worse than himself; for they commonly live worse than they did before: the right eye and the right hand are fetched again in the devils name. Of all kind of men their state seemeth most desperate: for if they die at any other time of the year, there is little or no hope of salvation. And though they haue so good hap as to die at Easter, yet seeing man is not judge, who looketh vpon the outward appearance onely for the time present; but God, 
1. Sam. ●…  who is a searcher of the heart and reins, and knoweth whether they mean with the sow that is washed, to wallow again in the mire; I stand in great doubt of them, least happily they should not speed well then neither.  

Others keep some rooms clean at all times.  Others there are, which are content to keep some rooms clean at all times: they are like unto Herod; who heard John gladly, and reformed many things: but one thing was lacking, he would not leave his brothers wife. 
Mark. 6.  And so, they do not, neither would leave all their sins: but think within themselves, as Naaman sometime said; 
●. King. 5.  The Lord be merciful to us in this. This is our right eye: this is our right hand: should wee pull out our right eye, and cut off our right hand, and cast them from us? The Lord bee merciful to us in this. But the Lord will not bee merciful unto them: for howsouer the holy Ghost hath got●… n all the other outward rooms, ●… t the devill lieth at the heart, ●nd sheweth himself through ●… is. As indeed it shall escape him hardly, but lest he should be stisted, he will haue one outward room to take the air, one room whereout he may breath his venom: whereby those which haue the gift of discerning spirits, may soon perceive what Spirit ruleth within. If the holy Ghost had once gotten the hart, the strongest room, he would soon drive the devill out of all.  
Indeed, it often cometh to pass, that howsoever the devill hath lost all the rooms, yet he afterward stealeth into some of them again. For, suppose that a strong man bee driven forth of his house by one that is stronger: yet when he perceiveth the other to haue gone into some inward room, he may break in through the door or window( the house of itself being not strong enough) and order the next room, as he seeth good. So, howsoever the devill were wholly cast forth, yet when he perceiveth, that the holy Ghost being grieved by us, 
Ephes. 4.  is gone into the inmost room; and having left us to ourselves, lieth hide at the heart: he may easily break thorough the window or door,& dispose of the next room at his pleasure. 
2. Sam. 11  Thus he broke through Dauids windows, that is, his eyeliddes( Eccles: 12.) and having gotten the rule of his eyes, made him look on a woman, whereupon he committed adultery. 
Mat. 26.  Thus he broke through Peters door, that is, his lips( Eccles: 12.) and having gotten the rule of his tongue, in one night made him three times to deny his Ma●… er. And thus it may befall any man: but yet, mark the difference between the godly and the wicked in this matter. A wicked man goeth with a full intent to sin, and vpon premeditation; 
2. Sam. 13  as Absalom did: who having conceived mischief a long time, after two yeeres brought forth iniquity, and slay his own brother. Secondly, a wicked man after the dead done, feareth man more than God; as Saul did: who desired Samuel to honour him before the Elders of his people, 
1. Sam. 1  lest they following his example, should dishonour him, as he had dishonoured God in not destroiing the king of Amalek. Thirdly, a wicked man, if he escape unpunished, is more emboldened to do the like; as Absalom was: who having taken away his brothers life, and the law being not executed on him for it; thought afterward to haue bereaved his father, who never wronged him, both of life and kingdom too. 
2. Sam. 15  Contrariwise, a godly man falleth at first into sin vpon a sudden occasion, as david and Peter did. 
2. Sam. 11  For the one walking vpon the roof of his house, saw a woman washing herself: and( as it seemeth) before he did either eat or sleep, sent for her, and committed adultery. The other followed after his master into the hall of the high Priest; 
mat. 26.  and when a question unlooked for was asked on the sudden, he denied him, saying, I know not the man. Secondly, a godly man after an offence committed, feareth Gods anger more than mans; and therefore when he cometh to himself again, will speedily run to God for mercy, 
●sal. 51.  as david did; and Peter likewise, who w●… t forth and wept bitterly. Thirdly, a godly man will look better to his own ways, after he hath wholly recovered himself; Isay, after he hath wholly recovered himself. For the devill lightly will not be gone straightway; and when he is gotten into one room( beware therefore at the first) 
mark this, ye that fear God.  he may soon break into the next, as being onely a thin tearing, or some weak partition between them. Surely, if Peter hath once denied his master, he shall forswear him in the end: 
A fearful thing to consider.  if david hath lain with the wife, he shall murder the husband, and vpon premeditation too. But when the unclean Spirit is clean gone again, then shall a man be more circumspectly a good whiles after. Suppose, that a thief had broken into thy house this last night: wouldest not thou bee more careful in looking to all places; but most especially that, where the thief broke in? So will the holy Ghost. If the devill hath brought the fire of concupiscence into Dauids eyes; that room shall bee well watered, his troubled spirit shall sand forth abundance of tears, which may keep the fire from entering there any more. If Peters tongue hath for one night denied his master; it shall afterward day and night bee so far from denying before private men, as that it shall confess him boldly even before the chief Priest himself; 
Act. 4. 10.  and( no doubt) shall keep others from doing the like, according to that charge of our saviour Christ, 
Luk. 22.  When thou art converted, strengthen thy brethren. Indeed, it may be, that a godly man may fall into the same sins again: the devill may broke in at the same place again, 〈◇〉 also get many other outward ●… omes, and keep them long ●… me: but yet at last, although ●… ith some strife, he shall again be driven forth. For if the holy Ghost drove him out of his castle, much more can he, and will he, out of any other hold: and always after his departure greater care shal be had to keep him from entering either at those or any other places. Thus, every thing, yea their sins also, shall turn for the best unto those which fear God.  

Of the difference between t●… godly and wicked in prayer.  Thou seest now( gentle Reader) that thou mayst perceive who is householder, by the whole ordering of the house; and mayst know, if thou bee the child of God, by thy whole behaviour to thy father and brethren: but yet there are( I think) two particulars chiefly to be noted. One is prayer. For whereas a wicked mans prayers are always about one stay, very could; and if he be at any time more earnest than other, it is in words onely when some are present; or else, because of the miseries wherein he liveth: A godly man, as at other times he feeleth great alteration in himself, so doth he likewise in his prayers; sometime they are could, sometime again very earnest; but yet commonly more earnest, when he prayeth by himself, than in company; when he asketh forgiveness of his sins, than release of any worldly misery. The holy Ghost( saith Paul) 
Rom. 8.  maketh requests for us( that is, stirreth us up to pray) with sighs, which cannot be expressed. If then thou sometime, although seldom, feelest these in thy prayers; seeing they come from the heart, thou mayst 〈◇〉 ●… owe who ruleth there. How earnestly hast thou seen a prisoner begging for his life before an earthly judge? For him thus to do, it was of nature: but it is a sure token of grace in thee, if thou canst thus earnestly call vpon thy heavenly judge for remission of thy sins, and the life eternal. Remember, that Gods house is the house of prayer. In the Temple sacrifices were daily offered: again, the law was red and expounded. Yet, not the house of offering sacrifice; not the house of expounding or hearing the law: but 
Esay 56.  My house( saith God) shall bee called the house of prayer for all nations. Of prayer, I say; not, of much babbling and lip-labour. The Gentiles used much babbling, 
mat. 6.  and thought to bee heard for the same. 
Luk 20.  The Scribes under a colour of long praying devoured widows houses heretofore. The popish Priests and Seminaries going beyond them, under a pretence of long praying, through their much babbling devour Gentlemens houses in these daies. But Gods house is the house of true prayer, which consisteth plus affectu quàm affatu, gemitibus quàm verbis; not so much in words, as in sighs and groans fetched from the bottom of the heart.  
The other particular chiefly to be noted, is, our loving and peaceable carriage towards our brethren. Not david a man of war; but Salomon a Prince of peace must build God an house. 
1. Chron. 22.  And wee read in the gospel by Saint John, that when Iesus had said to his Disciples, 
joh. 20.  Peace bee unto you: he breathed on them, saying, receive ye the holy Ghost, as which should breed and maintain this peace among them. Surely, the holy Ghost gave di●… s gifts to diuers men; 
1 Cor. 12  to one, the word of wisdom; to another, the word of knowledge; to another, faith; to another, the gifts of healing, and the like. But yet, what saith S. Luke in the Acts? 
Act. 4.  The multitude of them that believed were of one heart and of one soul. Though the holy Ghost bestowed sundry gifts vpon sundry men, yet he gave but one heart unto al Christs Disciples. wherefore I do not marvell though Christ saith; 
joh. 13.  By this shall all men know that ye are my Disciples, if ye haue love one to another. It may be some think, that Christ a little forgot himself: What, shall I not bee known to bee Christs Disciple by my often preaching or hearing of Gods word, by my much fasting, long praying, and the like? But hereby( saith Christ) shall men know you to be my Disciples, if ye love together. For indeed, he that hath not the Spirit of Christ, is none of his: and if we haue Christs Spirit abiding in us, it will assuredly give one heart unto us all, to love like brethren, and to live together in unity. By thy prayer to thy heavenly father, thou mayst know: by thy love to thy brethren, both thyself and others may know, whether Christs Spirit dwelleth in thee, or not. Examine now thyself by that which hath been said. It may bee, if thou were asked, that thou wouldest say: I see mine inward corruptions, I hunger after Gods graces, I am willing to forsake all my sins, my prayer is fervent, my love great, and the like. But enter into thine own heart( man) and make diligent search there, whether it be so indeed, or not: for I go not about to teach thee how thou mayst deceive another; but onely, how thou thyself mayst not bee deceived by thyself. And this know for certain, that a weak Christian meeting with such matters as these, will thoroughly examine his own estate, and rather bee too suspicious of it than otherwise: as for a careless Christian, he hath small care of himself, and therefore will lightly pass it over, flattering himself in his own carelessness. This is one mark more, whereby thou mayst triethy self.   

CHAP. VI. A consolation to the weak Christian, removing the causes of his distrustfulness.  

A consolation to th● weak Christian Esay 42  TO the weak Christian this I say: and God grant, that such a one may know, that I speak to him. Thou art weak, but thou shalt be strengthened: thou art bruised, but thou shalt not be broken: thy saviour is not a destroyer: he will not break the bruised reed, nor quench the smoking flax. Thou( poor soul) art often troubled with fear touching thine estate: thou doubtest, yea happily even despairest of Gods mercy: and surely, unless a man hath sometime heretofore been somewhat troubled with fear and doubting; I should greatly fear, I should very much doubt, least that man were not in the state of salvation. Consider( good brother) consider, that the devill is thine adversary, a professed enemy to the child of God: he chafeth, he fretteth and fumeth, that his net is broken, and thou art delivered: fain would he hereafter, but seeing he shal not, now will he disquiet thee. Remember, that he was a liar from the beginning, and so will show himself unto the end: whom he seeth out of Gods favour, whom he knoweth to be his slaves, and ready to be cast into hell fire; those doth he falsely persuade, that they are out of all danger, and never suffer them so much as to perceive their lamentable estate: but whom he seeth God doth favour, whom he knoweth to be Christs brethren, and fellow-heirs of the kingdom of heaven; those will he tempt very often to fear, to doubt, yea sometimes even to despair of their salvation. This assure thyself, that the holy Ghost never goeth about to haue a man despair: he it is, which openeth our eyes to see our sins, that so we might learn to amend: but it is the devill which hereupon taketh occasion to tempt us to distrust Gods goodness. And therefore take heed, that thou resistest him; do not nourish thy doubtings, but labour to overcome them: and know, that whom the devil tempteth to doubt, it is because he doubteth of him; whom he would haue despair, it is because he himself even despaireth to haue him under his custody. Indeed, he hath this way prevailed with some: but they haue been few in comparison. No, no( deere brother) it is a dangerous case for him, when a man perceiveth his own danger: whom he leadeth, he must led blindfolded, that they may be in hell, before they know whether they were going: he well knoweth, that for one which despaireth of Gods mercy, many hundreds presuming of Gods mercy, run headlong into his kingdom. And now he tempteth thee to doubt of thy ●… ation; it is then because him●elfe doubteth of thy destru●… ion.  

Of the causes moving him to doubt.  But whence( I pray thee) taketh the devill occasion thus to trouble thy mind? What is the matter, that thou fearest, lest thou be none of Gods children? 
1. Worldly calamities.  Gladly would I be a Simon, if it so pleased God, to ease thee of thy heavy burden. Is it because thou livest in miseries, art crossed and persecuted in this world? Thou thinkest, that God will not deal so with those which love him, and whom he loveth again? But thou shouldst consider, that thou art good ground, and therfore must often be ploughed, and twy-fallowed, and harrowed, that thou maiest bring forth much fruit: the plowers( saith the Prophet) 
Psal. 129  ploughed vpon my back, and made long furrows. Thou art a sheep of Christs fold; whose fleece must yearly be taken off; and must often go in hard pasture, abiding heat and could; wind and tempest, for thou art not to be killed, but kept. Thou art one of Gods children: 
Heb. 12.  and what son is it, whom the father chasteneth not? But if wee endure chastening, God offereth himself unto us, as unto sons. Yea, 
revel. 21.  God shall( in heaven) wipe away all tears from our eyes: and how should they be wiped away, unless wee first  shed them here on earth? Did not the king of heaven and Earth live here in poverty, having not a place whereon to lay his head? Was not he maliciously sclandered, and called a seditious person, a friend of Publicans and sinners, yea, a worker with Beelzebub the Prince of the devils? And was not he betrayed by his familiar friend, mocked, spitted on, bea●… n with staues, buffeted with ●… istes; and having a murderer preferred before him, at last condemned to the shameful death of the cross? Now, as S. Paul saith, 
Rom. 8.  God hath predestinate us to be made like to the image of his Son, and is God therefore angry with us, because he makes us like to his beloved son Iesus Christ? Surely, happy is our estate, that we are in this world appointed as sheep to the slaughter: for would we not willingly go to heaven with all speed? And, unless wee were killed, when should wee die and go thither, seeing we seldom run into any excess, and haue most commonly light hearts, according to that charge of the Apostle, 
1. Thess. 5.  rejoice always? bear it patiently then( dear brother) whatsoever the Lord layeth on thee, as being a great token of his good-will: and comfort thyself in this, that he is a skilful physician, which thoroughly knoweth the disease, the medicine, and the Patients strength; neither will lay more vpon us, then he will give us grace to bear.  

2. Often falling into sin.  Is it, because of thy often slips and infirmities? Thou many times grievously offendest God? But tell me one thing: dost thou go with a full intent to sin, and not rather to do good; howsoever vpon occasion, through the temptation of the devill, and frailty of thine own flesh, thou fallest into some sin? If thou dost, then art thou like Paul, which saith: 
Rom. 7.  I do not the good thing, which I would; but the evil, which I would not, that do I. Dost thou wish from thine heart, that thou couldst abstain from sin, and led a more godly life? If thou dost, then mayst thou be sure, who ruleth at the heart: suppose, the devill hath the outward rooms, yet the holy Ghost hath the in most. Thou art sorry, because thou canst not do so much good, as thou wouldest:& I should be sorry, if thou wouldest not do more good, then S. Paul himself could. Consider I pray thee, that thou hatest sin: and moreover, that thou lovest goodness, and therefore God who is goodness itself; who also being a searcher of the heart, seeth that thou lovest him. And now, should God hate thee, which art his friend, when he so tenderly loved his enemies, that he gave his only Son to death for them? couldst thou love God, unless he had loved thee first? Doubt thou not, Christ hath died for thy sins: for thou hatest sin,& lovest goodness from the heart: a special mark of a good Christian.  

3. Wa●… 〈◇〉 Gods ●… aces.  Is it, because thou seest thy inward pride, malice, covetousness, &c. and feelest the want of faith,& other good graces of Gods spirit? But wouldst thou be without those inward corruptions? Art thou almost sick at the heart after Gods graces? And dost thou not perceive now, that the grace of God dwelleth in thee? Yea, it is a great grace of God, to feel the want of Gods graces in thyself,& to hunger and thirst after them: it is in a maner the possession of all graces; for 
●atth. 5.  Blessed are they which hunger and thirst after righteousness, for they shall be satisfied. Christ hath said it, who is the truth and cannot lye; 
●… h. 1.  who is the fountain of graces, and of whose fullness thou must receive. Indeed, as touching the time when thou shalt be fully satisfied, it is in the world to come, and not in this world. For if being hungry and thirsty, thou hast meat and drink as much as thou wouldest, thy hunger and thirst after this bo●… y food will be gone: so, if thou ●… ouldest haue Gods graces, which are the spiritual food of thy soul in as great plenty as thou couldst desire, thou wouldest not hunger nor thirst any more after them; which Christ knowing, he will always keep thee hungry.  

4. Gods withdrawing of his graces for a time.  Is it, because thou wast once well disposed, thou couldst sometime pray hearty, and didst feel the Comforter in thee: but since, thou hast grievously offended God, and now for a long time thy prayers haue been could, neither canst thou haue any such comfortable feelings as heretofore; which causeth thee greatly to fear, lest God hath wholly withdrawn his grace from thee? Surely, this befalleth many a man, and( no doubt) did befall david after his adultery. What inward comfort( is it like) he had? What could prayers did he make for a long time? But, consider with thyself, whether God having sent some unto thee, as he sent Nathan unto david; 
● Sam. 12. Psal. 51.  thou dost confess, I haue sinned; and wouldest be established with Gods free Spirit? If thou wouldest, then assure thyself, that doing as david did, thou shalt haue as david had, thy sin pardonned, and a right spirit renewed in thee. Thou hast been indeed a prodigal son, but now feeling the smart of it, art willing to return home again: and should not thy father then receive thee? 
●uk. 15.  Yes( brother mine) when thou art yet a great way off, thy father will see thee, and haue compassion, and run, and fall on thy neck, and all to kiss thee. Thou hast been a wandring sheep, and Christ thy good shepherd hath long sought thee, and called unto thee by the mouth of his Preachers; but thou wouldst not be found, thou wouldest not hear for a long season: and now hearing, and being found, and willing to return; should he then leave thee behind him? No, think not so: he will lay thee on his shoulders with ioy, and bring thee back to thy fellowes. 
Luk. 15.  Thou hast grieved the holy Ghost, 
Ephes. 4.  wherewith thou wast sealed unto the day of redemption: wherefore he hath kept close, he hath hide himself for a long time, and thou hast wanted the seal or assurance of thy redemption. But fear not, the seal shall be renewed, the holy Ghost will show himself again: for, he would win the house, though it was altogether unwilling to be won; and would he not keep the house, when it was in some measure willing to bee kept? He could win the house, though it held with the devill; and could he not keep the house, when it held with himself? Call to mind that saying of the Prophet; 
Psal. 77.  I did consider the dayes of old,& the yeers of ancient time. I called to remembrance my song in the night: I communed with mine own heart, and my spirit preached diligently. Will the Lord absent himself for ever? and will he show no more favour? Is his mercy clean gone for ever? and doth his promise fail for evermore? Hath God forgotten to be merciful? hath he shut up his tender mercies in displeasure? And I said, This is my death: yet I remembered the yeeres of the right hand of the most High. think( good brother) think even now thus with thyself. I do well remember, o Lord my God, when thou wast in the house, when I felt thee at mine heart; and surely thou art the stronger: o Lord God, what a comfort should this be to a man in my case, though he felt thee there but once in all his life time! The stronger man, I know well, had once also the house on his side. Comfort thyself( good brother) with this meditation; for I cannot but greatly rejoice over thee, as well knowing, that thou art still the child of God: indeed, that thou thyself dost not know it assuredly, but doubtest, yea happily even despairest of it; God knoweth, that I pitty this thy present estate, and would if it lay in me, refresh thy troubled spirit. Consider then, how God doth pitty thee, how he is both able, and willing to help thee. Hath man created, redeemed, or sanctified? hath man taken so much pains about thee? But thy God hath done all this: God the Father is he that created thee; Iesus Christ is he that redeemed thee; the holy Ghost is he that sanctified thee, which took such pains to drive the strong man forth. And now, being created, and redeemed, and sanctified, God keep his seruant from thinking, that God will loose so much labour, and he should even be wholly forsaken. Tell me, I pray thee, this one thing: Hast thou not now a longing desire to bee in thy former estate? And dost thou not then perceive, that thou art not indeed forsaken,& that the holy Ghost beginneth to show himself again? For, who else can stir up this good desire? 
Cor. 3.  Thou canst not of thyself so much as think a good thought: it cometh not then from thyself, much less is it the devils doing: it cometh therefore from the holy Ghost, who will show himself in greater measure than ever he did; I know he will, it is his manner, he serveth others so. When he is grieved by us, he will hid himself for a time, that wee may beware of grieving him afterward. Doubt thou not, he will show himself again, onely do thou carefully use the means to bring him forth of his closet: hear sermons, red good books, go to some godly man for his advice, be he ten, twenty, yea forty miles from thee; and never cease day nor night to call vpon thy God, that he would remember his old loving kindness. And then, as our saviour Christ saith; 
Luk. 11.  If ye which are evil, can give good gifts to your children, how much more shall your heavenly Father give the holy Ghost to them, that desire it of him? Consider the parable of the poor widow, 
Luk. 18.  who through hir importunity obtained hir svit of the wicked judge even half against his will: and should not that good God, who delighteth in doing us good, and so often calleth vpon us to call vpon him in all our necessities, hear thy petitions, if thou bee importunate, as one that will haue no denial? Pray( good brother) pray continually: and fear not; for if God having brought the Israelites out of Egypt, should not haue brought them into that good land, 
Num. 14. 16.  the Heathen would haue blasphemed his name, and said, that he wanted power to do it. Take then a good heart unto thee: thy salvation is now joined with the glory of God: he that never left any thing unperfect, shal in his good time perfect that good work which he hath begun in thee, even for his own name sake, onely forget not to call vpon him. O Lord God, open his eyes that he may see how much he hath already received: and( good Lord) increase in him and in us all, faith in thee, zeal of thy glory, and love to our brethren; that men seeing thy childrens good works here on earth, may glorify thee our Father, which art in heaven. Amen, Amen.   

CHAP. VII. An admonition to the careless Christian, removing the causes of his presumption.  

An admonition to the carel●… Christian●…  TO the presumptuous and careless Christian, o Lord God, what might a man say, that would do him any good! For if I should say, that he is no good Christian, and that he believeth not in thee, I persuade myself, that he would not believe me so saying; alas, without thy special grace he will not surely perceive his danger, which is the first step of avoiding the same. 
●… us I ●… e heard ●… e to ●… ache.  Thou that hast a strong faith, and ever hadst: thou that wouldest not so much as once doubt of thy salvation for the whole world: consider, I pray thee; Is thy faith at this time strong? Dost thou not even now doubt of thy salvation? Happy indeed wast thou, if thou didst not doubt: but miserable art thou, that always doubting, yea even despairing, thou dost not perceive thy desperate case. Thy mind hath ever been at quiet, thou never fearedst, what shall become of thee: no marvell, 
〈◇〉. 4.  though the fishers of men could not prevail; for surely the best fishing is in troubled waters, then shall our Masters net soonest lay hold. 
〈◇〉 8.  Thy lying hart saith unto thee, peace, peace, when there is no true peace. Thou thinkest with thyself, 
revel. 3.  I am rich and increased with goods,& haue need of nothing; and knowest not, how thou art wretched, and miserable, and poor, and blind, and naked. Thou that art whole in thine own eyes; how shouldst thou seek to the physician? Thou that feelest not the want of faith; how canst thou pray, 
Luk. 17.  O Lord increase my faith? Is there not more hope of a fool, than of one wise in his own conceit? For with less ado may that other bee taught wisdom, than this man so much as to know his own folly. learn then to become a fool, that thou mayst be made wise: learn to know thy grief, that thou mayst seek for help; to feel the want of faith, that thou mayst pray God to give it thee. Which to the end thou mightest do, let us a little examine thine estate: 
Of the causes moving him to presume.  How dost thou know, that thou hast a good faith, and shalt be saved? Thou believest, that Iesus Christ died for some mens sins: The reprobate; yea the devils beleeue this, and yet tremble for fear, which thou( it may bee) dost not. Thou must beleeue( man) that Iesus Christ died for thy sins: and, how dost thou know, that thou so believest? 
1. The multi●… de.  If most that haue heard it, could beleeue it, and by faith apply Christs death unto themselves: would our saviour haue said, 
Luk. 18.  When the son of man cometh, shall he find faith on the earth? It is an easy matter to beleeue in him, and let him come when he will, he shall find enough in all places, which haue a strong faith, and ever had: but, how then doth he ask, whether he shall now find faith on the earth? Either he or we( assure thyself) are greatly dceiued. Call to mind the daies of Noah, how few godly were then living: consider the time of Christs first coming, whether he came not among his own,& they received him not: and now he complaineth of the small number of believers at his second coming to iudgement. Our saviour is he that saveth, and he knoweth whom he shall save: he it is in whom wee must beleeeue,& should not he know who believeth? should not he know his own? Thou dost( I hope) beleeue him, in whom( as thou faiest) thou dost beleeue: few men then haue a true faith, few shall enter in at the straight gate: and, how dost thou know assuredly, that thou art one of those few? I greatly fear lest this thy persuasion was grounded on the multitude: thou liuedst as well as the most, and therefore hadst as good a faith, and shouldst be saved assoon. Was it not so, I pray thee? Hast thou not thought thus with thyself? Examine thine own hart( man) whether thou hast or not: and consider that few find the narrow way to heaven: 
Mat. 7.  this world for many, and the next for few; even as the earth 
2. Esdr. 8.  giveth much earthly matter to make pots and little dust that gold cometh of. But here thou wilt happily say: and should not God then be a cruel tyrant? No, God forbid: he is the father of mercies, his mercy is infinite: he put his son, his only son, his beloved son, to death for his enemies; 
Rom. 5.  and should he then be cruel to mankind? Consider, what wonderful mercy he daily sheweth thee, every time thou willingly offendest him, be it in the misse-spending of an hour, or deceiving thy neighbour of a penny, or such like. dost thou not then esteem the profit of a penny before his favour, thou being dust, and he a God of majesty; yea, when thou dost beleeue, that he put his son to death for that and other thy sins? dost thou not abuse his good creature to his own dishonour; nay, to the honour of his and thine utter adversary, the devill? dost thou not do it in his presence, when he telleth thy conscience of it, when thou knowest that he seeth thee; nay, when he knoweth, that thou art not ignorant, he is ware of it? And yet thou wilt sin, onely because he is merciful, for otherwise thou durst not: what an horrible provocation is this? But yet consider further, 
job 35.  that he is God all sufficient: if he did punish thee, thou couldst not hurt him: if he should spare thee, thou couldst not profit him? And, is it not then wonderful mercy, that he spareth thee one only time? And now, how many thousand times? Gods mercy is infinite: but seeing he sheweth such mercy unto thee, when thou takest no notice of it; beware, lest when thou lookest for mercy hereafter, thou findest him a severe judge, in stead of a merciful Father. And to the end the wonderful greatness of Gods mercy unto mankind in this world might the better appear; add hereunto, what dutifulness many of us look for at our seruants hands, as that they must not speak an idle word or look awry in our presence: for if we could endure them to abuse us, our abusing of God were not so intolerable. We need not the queen of the South or any other, 
Mat. 12.  to rise up in iudgement, and to condemn us: every mans own example may suffice to condemn himself to the pit of hell, seeing wee perform more obedience unto man, when a greater than man is always present. I say nothing, what traitorous mindes many bear unto God: how that they could wish in their hearts, there were no God at all, that so they might die as other creatures do, and never come to iudgement: or else, that the devill were in his room, that so, if they are Magistrates, they might take bribes; if Ministers, they might neglect their duty; if of any estate whatsoever, they might pass their time in drunkenness, whoredom, dancing, dicing, &c. and yet, as dutiful seruants to such a master, be sure to come to heaven afterward. Examine thine own conscience well touching this matter, gentle Reader: and if thy heart condemn thee herein, understand, 
1. joh. 3.  that God is greater than thy heart, and knoweth all things. What wonderful mercy then is it, that he suffereth such a traitor to live one day to an end? Surely, as one faith, Gods mercy in this world seemeth to be folly, and his iustice in the next will seem to be fury. Although indeed they are not so: for God is not as man, and both his mercy and iustice are according to his nature, which is infinite. But not to stand longer hereupon: if thou wouldest thoroughly consider, how intolerably God is here abused, thou wilt bee so far from thinking, either that God is not merciful, or that few men shall bee saved: as that thou wilt wonder, how God can bee so merciful, as to save even a very few of us; but indeed his mercy is wonderful to mankind.  

2. The learned.  rely not now vpon the multitude; no, nor yet vpon the learned, as though living as they do, thou wast in safety. For whiles we be young plants, we are rather bowed to Aristotle, than to Christ: less care is had, that wee follow Christ in manners, than Aristotle in opinions; and as we are then bowed, many of us grow ever after. Then learn wee such cunning to deceive others, that in the end wee deceive our own selves: if God say, Few men shall be saved; wee say, he doth not mean so, it is onely to fear us, and yet we will not be feared neither. When wee first read the Scriptures, and see Gods threatenings against sinners, we shall be much moved for a time, the holy Ghost will make the house to quake for fear: but if he doth not win the house at some three or four assaults, the devill in short time will so fortify it; that read we never so many threatenings, see we never such fearful examples, wee shall bee moved nothing at all. Hast not thou, which knowest little, done some things against thy knowledge? Why should it then seem strange, if those which know more, do many things against theirs? Yea, often times they which red the Scriptures most, practise least of that they read: for seeing they haue still in their hands Gods word, 
Mat. 16.  the keys of the kingdom of heaven; the devill will lay more bolts on their heels to press them down unto hell, and will not be content to haue them live as bad onely as other men do. think not then with thyself; If I live as some great learned man doth, I shall be saved: lest making part of the devils chain, he should hold one link fast; and then surely all others fastened thereunto, will follow headlong into the pit of destruction. Another mans wicked life shall not save himself, much less shall it save thee; it must be thine own good life, and nothing else. Ground not thy salvation vpon anothers destruction: fetch not thy assurance from the vices in other men, but rather from Gods graces in thyself.  

3. Good motions, and a qu●… conscienc●…  And so happily thou dost after a sort: for thou thinkest; I haue often times good motions: I am no common drunkard, swearer, liar, thief, &c. my conscience doth not accuse me. But as touching thy good motions, know, that the most wicked haue them, unless they be given over to a reprobate sense. The holy Ghost indeed assaulteth the house: but, doth the house yield to his assaults? dost thou put in practise, what the holy Ghost putteth into thy mind? He that shooteth a bullet into a castle, and causeth it to shake or move,( for thou speakest of thy good motions) hath not straightway gotten possession: but if a man shoot a bullet forth of a castle, this is a sure token that he is within. 
Luk. 6.  What good now out of the treasure of thine heart, hast thou brought forth? None at all from thy heart, I warrant thee. And as touching thy small offences, for which thy conscience doth not accuse thee: it is, because thou hast now a dead conscience; which will then begin to live, when thou beginnest to die. 
〈…〉 conscience, and a good quiet conscience.  A dead quiet conscience will not accuse a man, unless for some horrible sins, as murder, adultery, drunkenness, whoredom, and such like: but a good quiet conscience will accuse a man for ●… ry willi●… sin, until he hath 〈…〉 forgiveness, and then 〈…〉 quiet. Thy dead consci●… 〈◇〉 not comfort thee 〈◇〉 any more▪ but a good cons●… 〈…〉 ●…nuall feast, the g●… 〈…〉 of no man kno●… 〈…〉 hath it.  

〈…〉  It may be, that 〈…〉 with thyself; 〈…〉 wicked man. I should not so prosper in this world. And dost thou not remember, how that dives was clothed in purple, and fared delicately every day, 
Luk. 16.  and received( mark the word) his pleasures here in his life time? Call to mind, what the Prophet saith of the wicked; 
Psal. 73.  They are not in trouble as others are: neither are they plagued with other men: their eyes stand out with fatness: they haue more than heart can wish. Thou art fatted( man) against the day of slaughter. Consider with thyself: what care hast thou had of thy salvation? Hast thou not cared more for thy swine, than for Christ? for this world, than for the world to come? Thou wilt happily deny it in words: but, examine thy deeds, I aduise thee; for God will not beleeue thy words, if thy works show the contrary. Hast thou sought as earnestly for eternal life at any time heretofore, as thou wouldest seek at this time for thy swine, were they lost; 
●… m. 9.  or, as Saul did once seek for his fathers asses, who went from place to place,& at length got him to the Seer, to learn of him, if he did see, what was become of them? And though thou hast gone from town to town after Preachers; as a cer●… ne man would follow Christ, 
Luk. 9.  ●… ithersoeuer he went; whose ●… art our saviour knowing, re●… said his company. Though again, thou hast after a sort delighted to hear the word: as the Iewes would haue rejoiced in John Baptists light for a season, 
joh. 5.  and went a great way to hear him: yet know, that 
Luk. 13.  many shall seek to enter in at the straight gate, and shall not bee able. Doth thy conscience tell thee, that thou hast sought first and principally 
mat. 6.  the kingdom of God, and the righteousness thereof? No, it doth not: thy affection hath been most set on earthly things. And now, 
mat. 7.  seeing Christ forbiddeth us to cast our pearls before swine: should he give the kingdom of heaven, 
revel. 21  a city built of gold and precious stones, to those which esteem so lightly of it? No, he will not: thy mind runneth, not most commonly on this kingdom; a sure token, that it belongeth not to thee, that as yet thou art not heir apparent. If thou dost not so persuade thyself, examine well the grounds of thy contrary persuasion. Are they not, the multitude, the learned, thy good motions without effect, thy dead conscience, and worldly prosperity? Thou hast no assurance from the holy Ghost, no love to goodness, no feruancy in prayer, no inward consolation; in a word, no care of thyself. Happy mightest thou be, if thou hadst this only care, to perceive thine own carelessness, and what care God now hath of thee. A Sparrow( saith Christ) 
●at. 10.  shall not fall on the ground without your father: and should this book come into thine hands without the providence of God? It is of more value then many sparrows. Thou dost not look( I hope) that God should sand an Angel from heaven to warn thee; and now he warneth thee by a messenger: O Lord, give him grace to think so of it. Call to mind thy life past: examine well thine own ways: strive to see thine inward sins, to feel the want of Gods graces: keep good company: hear Sermons, read good books: call vpon God day and night for his grace. Why shouldst thou perish in thy sins, seeing God would not the death of a sinner, and now so lovingly doth call unto thee? Should I be the cause of thy greater pains in Hell, whiles I seek to bring thee to the joys of heaven? Harden not thine heart like an adamant: stop not thine ears like the deaf Adder; 
Psalm. ●…  when thou maiest hear with thine ears, and understand with thine heart, by what means thou shouldst be saved.( O Lord, do thou open his deaf ears, and mollify his stony heart.) Wilt thou do now, as I haue said? What answer doth thy conscience make to him that sent me, and to him which created thee, who is also here present, even in this very place? Thou dost not see him? For indeed, he is 
The word ●… irit) is 〈◇〉 plain ●… glish, ●… de or ●… ath, {αβγδ} ●… fieth ●… h. John ●…. And ●… gh God ●… alled a ●… suming Deut. ●4. yet ●… t c●m●… y is he ●…ed a ●… it, ●… de, or ●… th; as ●… ch doth ●… t resem●… is na●….  a Spirit, invisible, as the wind or air, which unseen goeth even to thine heart itself. But( I pray thee) dost thou not feel him? doth he not now move thine heart? doth he not now assault the house? fain would he win it: he is the stronger man: he can drive the divell forth; only do thou beware of taking part with the devill. Consider( man) that thou hast a soul to save: remember, that thou hast but a short time to save it; this life is a moment, whereupon hangeth all eternity. Hast thou now any care of thyself? Wouldest thou indeed fain be saved? do then but thoroughly examine thine estate at this time. If thou dost thus; know, that the holy Ghost hath won one room already: and always, when he moveth thee to pray, to hear or red Gods word, to give alms, to do good or abstain from evil; yield to his good motions, and think thus with thyself. Now doth the holy Ghost assault the house: now would he fain win one room more. And if thou always yieldest unto him, thou shalt see, that winning one room after another, he will soon drive the devill out of all, even to thy everlasting and unspeakable comfort.   

CHAP. VIII. Of certain impediments, which hinder the careless Christian from giuing entertainment to the holy Ghost, and reforming his life.  

●… ta'en ●… edi●… nts.  but here I am not ignorant, what the old Serpent suggesteth to thy mind: namely, that hereafter thou wilt harken to this good counsel, and obey the good inspirations of Gods spirit. Thou art now poor, and wouldest first gather riches; or young, and wouldest first come to some yeeres: then( if it pleaseth God) thou wilt reform thy life, and become a new man; but whereas it best pleaseth him, thou shouldst even now amend, that thou wilt not do by any means. And art thou indeed persuaded, that thou shalt then do it with greater ease? 
1. poverty.  Thou hast not( I ●… st) forgotten, what answer some made, when they were called unto supper. 
Luk. 14.  I haue bought a farm, and I must needs go and ●… e it: I pray thee haue me excused. I haue bought five yoke of Oxen, and I go to prove them: I pray thee haue me excused. When thou hast gotten a farm, or Oxen, or the like; then mayst thou well be excused from coming, as having other matters to look unto. Then thou wilt think with thyself, as no doubt many of our rich men do think in these daies. If I were a poor man, I would surely haue a care to please God; that seeing in this world I could not, I might live pleasantly in the world to come: but it must not seen strange, that I haue now more care to please myself. Indeed, I am more beholding unto God, then such a one is: but I can haue a kingdom out of hand, and therefore no marvel, though I prefer it before a kingdom hereafter. 
Mat. 19.  didst thou never hear of a certain rich man, who not being guilty to himself of the breach of any commandement even from his youth; yet came running with speed unto Christ, that he might learn, if any thing were wanting? What one rich man in these daies may in any sort be compared unto him? And yet, when one thing was lacking, he went away sorrowfully: whereupon our saviour uttered that fearful saying, which made his Disciples, though poor men, exceedingly amazed; It is easier for a camel to go through the eye of a needle, then for a rich man to enter into the kingdom of God. I know well, that all things are possible with almighty God: but, were it not a wonder to see a Camel going thorough a needles eye? It is a wonder then if any rich-man in the world be saved: and God sheweth wonders seldom, for were they common, they should not be wonders. Surely, when riches increase, men lightly set their hearts unto them: and God by no means will suffer Mammon to come into his kingdom. Riches cause men to swell with pride: and is it for a swollen man to enter in at a strait gate? Nay verily, he must rather be sick of a consumption, and be nothing in his own eyes. Riches make men high minded, and heaven gate is too low: they which mean to go in thereat, must learn of Christ to be humble and lowly of heart. Few, I warrant thee, increase so fast in goods, but they decrease as fast in goodness. And moreover, if thou gettest goods honestly, thou maiest as well do it after repentance: if wrongfully, then must thou repay them, when thou hast truly repented, or else thy conscience will never be quiet. With what face canst thou say; I thank thee( o God) for this meat, this clothing &c. when thy conscience shall tell thee in the mean season, that happily thou art beholding to the devill for it? A little leaven leaveneth the whole lump; and so doth a little goods wrongfully gotten: for thou canst not say of any, This I haue honestly; seing if thou hadst no ill gotten goods, thou shouldst it may be, haue done away that. wherefore, when thou comest to meat, let this be thy grace: I thank thee( o Lord) for this meat, unless I am beholding to the devill for it. And if thou bee ashamed to say thus, then must thou make restitution, for at leastwise thou shalt think thus. Yea, mark whether thou dost not think so the next time thou comest to table, if thou hast injuried any man in his goods, and thy conscience be not altogether dead. Dost thou not see, that when salvation was come to Zaccheus his house, 
Luk. 19.  Christ the saviour being entred thereinto, that he stood forth and said; Behold, Lord, the half of my goods I give to the poor: and if I haue taken from any man by forged cavillation, I restore him fourfold? Oh that our covetous worldlings would now lay up this in their hearts; that if ever salvation come to their houses, and that Christ the saviour dwelleth in them by his Spirit, 
Ro. 8. 19 Luk. 16.  the riches of iniquity gotten by iniquity must bee thrust out of doors, and three times as much with it, for fear lest any should remain behind! It would cause them to tremble, being as yet worldly minded, to offer the least injury whatsoever. In a word: were he not a foolish thief, that would keep his stolen goods, both in the sight of his accuser& judge? A mans conscience now is his accuser, and God his judge, and both know of it: when therefore he becometh wise unto salvation, he shall make restitution assuredly. If thou hast first restored thy heart unto God, thou wilt afterward restore every mans goods unto himself.  

●… Young ●… eres.  As touching the other impediment, thy young yeeres; thou hast great cause to rejoice over them: for being a young plant, thou maiest easily be bowed any way; whereas coming to some yeeres, thou wilt rather break than bow. Then thou wilt say, as others now do: Wee are too old to learn any goodness: our sins haue taken such hold on us, that we can by no means cast them off: this spiritual sickness ●… th run on so long, that wee ●… e even now dead in our sins, ●ltogether past cure, there is no hope of recovery. Indeed, if the ●ound had been looked too in ●ime, before it was festered, then( no doubt) some good might haue been done. Oh, how many ●… re there, which running in the way to hell, do first come to their ●ourneyes end; before the time and come, wherein they meant to ●et one foot forward towards the kingdom of heaven! There are some, which prefixing no certain time of repentance, put off all until the last day, come when it will. But seeing they had need to hear Gods word all that day, and pray all that day, and give thankes all that day, and give alms all that day, and visit the sick all that day, and( in a word) perform all the duties of a Christian all that day long, and yet all too little: how strangely( I pray thee) should that last day be pestered with good works? Others there are, which will ask but one hour before death: and if they haue time to say, Lord haue mercy on us, it is enough, they shall be saved. But do they not hear, that many shall say, 
Mat. 7.  Lord, Lord, which shall not enter into the kingdom of heaven? And here I would ask them, how they know assuredly, that they shall haue an hour? They may die suddenly: or else their understanding and memory may fail them; for in the just iudgment of God, they which in their life time willingly forget him, at their deaths many times forget themselves. But be it, that neither of these befall: do they think it so easy a matter to repent them truly of their sins? Indeed, were the repentance, which God requireth, only from the lips outward, I could not much blame them so to imagine; for it is an easy matter to say, I repent: but this is a repentance( as they shall one day find) to be repented of for evermore. hear what the Prophet saith, At what time soever a sinner doth repent him of his sins from the bottom of his heart, &c. and there is a great distance between the bottom of the heart and the lips, as every one well knoweth. Poenitentia dicitur quasi punientia: and surely poenitet quem poena tenet, he onely repenteth that is pained at the heart for his iniquities. When as the remembrance of thy sins doth so much grieve thine heart, as the committing 〈◇〉 them did rejoice the same heretofore: then dost thou repen●… according to the will of God▪ this, and this onely is that repentance which remission of sins doth accompany. Thy heart must be pricked, as theirs were, of whom we red in the acts of the Apostles: 
Act. 2.  it must bee rent asunder, as the Prophet willeth; Rent your hearts, and not your garments: 
Psal. 51.  it must bee wounded, as Dauids was; A broken and contrite heart shalt thou not despise: so that the very blood issue forth, I mean, tears; for Lachrimae sunt ainae sanguis; but then they must be amarae, bitter tears, as Peters were, who went forth and wept bitterly. And to the end thou mightest not bee deceived: consider I pray thee, what grief and sorrow thou hast sustained heretofore, for the loss of thy parents, children, or by reason of any other great calamity that hath befallen thee. To grieve thus at any worldly cross, it is of nature: but it is of grace, thus to grieve for thy sins, in as much as they are such; I add, in as much as they are such. For I am not ignorant, that Saul& Ahab were sorry for their transgressions, 
1. Sam. 15 1. King. 21.  in as much as they were a means to pull down the vengeance of God vpon their heads.  
And now harken to good counsel. In this week following make trial, whether thou canst thus repent, that is, grieve for thine iniquities, whereupon amendment of life, as an effect hereof, ensueth immediately. What a folly, or madness rather were it for thee in a matter of such weight, to presume that thou shalt bee able to repent at the last gasp: and not to make proof aforehand in thy life time, whether it be in thy power so to do, or not? If vpon trial this next week thou findest, that thou hast so much grace at command: then shall it be lawful for thee afterward to return with the sow that is washed to thy wallowing again in the mire, if thou wilt; I say, If thou wilt; as being well assured thou wilt not. For how should that heart, which hath been pricked, rent asunder, and even broken to pieces for sin, ever be willing to commit sin, for which it should bee pricked, rent asunder, and broken to pieces again? On the contrary side: if vpon trial thou findest, that thy stony heart refuseth to be smitten: or being smitten in some sort, yet by reason of the hardness thereof will not cleave asunder, that so the bitter waters may flow out abundantly: then it stands thee vpon to repent thee of thy folly in delaying thy repentance, and betimes to look about thee; lest that time which God hath given thee to repent in, should bee past; 
revel. 2. Heb. 12.  and then with Esau thou shalt find no place of repentance, though thou carefully seekest it with tears. deceive not thyself: this hearty sorrow for sin, this rue, this herb of grace, seldom or never grows vpon a sudden, as jonah his gourd did, unless it be miraculously: and were it not a wonder, that thou shouldst be saved by a miracle?  
object: 1. Ob: Did not the thief repent on a sudden at the last gasp, and obtain mercy at the hands of God? Answ: True: but we haue not the like example again throughout the whole Scriptures. Now then, seeing one repented so late, we haue cause not to despair of any, and to hope and pray still for their conversion. But seeing it was one onely, and no more; thou hast far greater cause to fear, that thou shalt not be another: thou I say, which I fear me in one respect art worse than the thief. For he as it seemeth, before this time had no knowledge of Christ, neither did wilfully and desperately so long delay the means of his salvation: whereas thou canst not pretend ignorance, and yet when Christ standeth without at the door, and knocketh 
revel. 3. ( as now I hope he doth) offering thee grace to amend thy former life; through the hardness of thine heart thou shutest the door against him, giuing him his answer without, and saying unto him as it were. Lord, I am not willing to haue thy company so long: keep thy grace with thyself yet for a time: but come again hereafter when my time is almost past, and for a little time I am content to give thee entertainment. Thou vile ingratefull wretch, which dost believe, that God will haue mercy vpon thee repenting so late; and yet canst find in thy wicked heart to offend so good and gracious a God one hour to an end.  
object: 2. Ob: Hath not God said, At what time soever a sinner doth repent him of his sins from the bottom of his heart, I will put all his wickedness out of my remembrance? Answ: It is true, but he hath not further said; & at what time soever a sinner will he can repent him of his sins from the bottom of his heart. Nay, thou shalt find that true, which a godly Father saith; God, who hath promised grace at any time to the penitent, hath not promised a man grace to repent at any time. If for all that can be said, thou still presumest, that it is in thy power to repent at thy pleasure: then if thou wilt, thou canst amend straightway; but this thou wilt not, and then belike God must tarry thy leisure. Should thy son abuse thee every hour, and being demanded, why he did so; should answer, That an hour before death he would amend: wouldest thou take this for an answer? For, when death cometh, though he would, yet can he not abuse thee any longer. Let those which will not leave their sins before death, take heed; lest when they would leave their sins, their sins will not leave them, but go with them, and accuse them before Gods iudgement seat.  
To conclude. If thou being in thine house wast this day set vpon by thine enemy; and after his departure, didst fear his return again ere it were long: wouldest thou not very diligently make up the breaches, and fortify thine house in the best manner thou couldst devise? Be not then so foolish, as to think the old Serpent not so politic as thyself: he will in time make the house( I warrant thee) even invincible. Thou, whose heart I hope beginneth now to relent, and is almost battered with good inspirations from above: if at this time possession be not gotten, take heed lest by little& little it grow harder and harder, until at length thou be no more moved, than if a bullet were shot against a rock of ston. Oh, how many haue we seen lying in their death beds, either not at all assaulted by the holy Ghost; or if they be, yet their stony hearts so obdurate, as that not the least impression may bee made in them!  

3. atheism. Psal. 14. Hebr. 11.  But thou art happily one of those fools, which say in their hearts, There is no God: and then all my pains aforetaken should be altogether lost. For, he that that will come to God, must first believe that he is: and surely( as it followeth in the psalm) corrupt are they, and become abominable in their wickedness, there is none( of these fools) that doth good. I cannot affirm, that there are any so foolish, as to say openly with their tongue, There is no God: for they well know, that there are men, which would not suffer such villainy unpunished. But the number of those, which say in their hearts or think thus, is( I fear me) exceeding great, as their abominable doings sufficiently declare. I haue thought good therefore in this place briefly to answer the devils chiefest arguments, whereby he goeth about to bring foolish men into this worse than devilish mind, I say, worse than devilish; for he believeth, 
Iam. 2.  that there is a God, though he would persuade men, that there were none.  
One of his arguments often urged to many mens consciences, is; If there were a God, he would not suffer the godly to live here in misery, and the wicked contrariwise in prosperity. But consider with thyself: whether those sheep, which thou meanest to kill, go not in fat pasture; when others feed on the hard common? And again, whether heaven was not more welcome to Lazarus, than it would haue been to the rich glutton? Indeed, we men punish our enemies, and pleasure our friends, in this world; for when they are once dead, wee can do neither: but there is no reason, wherefore God should thus deal; seeing he can reward his friends, and punish his enemies, for ever hereafter. And yet by his dealing with men in this life, we may well learn, that there is a God: seeing none of those horrible plagues befall the godly, which haue light vpon the wicked; as vpon sodom, 
Gen. 19.  vpon Herod, 
●ct. 12.  and diuers others in these our daies.  
Another argument is: That we cannot see by our reason, how any thing should be, unless it had a beginning, and were made; which none hold of God. 
●… r reason ●… th com●… us to ●… eeue ●… t which 〈◇〉 beyond 〈◇〉 son.  And indeed, it is most true, that wee cannot see thus much by our reason: but yet our reason doth teach us, that there must needs be something, which had no beginning, neither was made. For we know, that there is the world, and that we ourselves are in the world. Now, either the world was made, and had beginning; or not: if not, then there is something already, that was not made, neither had beginning; namely, the world. If the contrary bee true; then, what made the world? For it could not make itself, unless it were before itself. And then; what made that, which made the world? again, what made the last? Thus at length our reason will teach us, that there must needs be something that was not made, nor had beginning; and this indeed is God. If it be said: The world was from everlasting. Then I say: This were a wonder, and beyond all reason of man: but yet it is far more agreeable to reason, that one thing should be, and not be made; than many thousands, as sun, moon, stars, birds, beasts, fishes, trees, and infinite other, all which haue not so much power, as to make one dust of nothing. But not to stand longer hereupon: my counsel to the fool, if he be but reasonably wise, is; that so many believing there is a God, and he not certainly knowing the contrary, that he would at leastwise doubt thereof, and therefore for fear of the worst( if for nothing else) would hear Sermons, read good books, abstain from evil, do good, and live orderly, seeing it is not very troublesone; whereas, if in the end it should fall out, that there is a God, his punishment for doing the contrary should bee exceeding intolerable. Surely, were a man not altogether out of his wits, and stood in some little fear only, of being cast into our ●… re; he would not stick to prick his finger with a pin, if he had any hope at all, thereby to avoid the danger.   

CHAP. IX. Of the devils dealing with those, which by good books, or other means, are called to repentance.  
NOw then, to draw towards an end of this my discourse. Like as heretofore God sent Moses to deliver the Israelites from the tyranny of Pharaoh and the Egyptians: so do thou think, that at this time he hath sent this book to deliver thee from the slavery of the devill and his wicked Angels. And look, what Pharaohs behaviour was, before the Israelites could get out of his dominion: the like will the devils behaviour be, before thou shalt be freed from his subiection.  
When Moses and Aaron did their message unto Pharaoh from the Lord, Pharaoh answered; 
Exod. 5.  Moses and Aaron, why cause ye the people to cease from their works? get you to your burdens: and hereupon made their bondage more grievous. Wherefore the officers came to Pharaoh to complain: but Pharaoh said unto them; Idle, idle are ye; therefore ye say, Let us go offer sacrifice unto the Lord. And so( assure thyself) the devill thinketh, that I haue caused thee to cease from thy works; thou mightest now haue been about thy burdens, a spending thy time in drunkenness, dicing, dancing, &c. idle, idle hast thou been, thou hast had too much leisure, or else thou wouldest not regard these vain words. Wherefore the devill will go about to lay more burdens on thee, he will not be content to haue thee live as bad as heretofore, but will strive to bring thee more under his subiection. Beware of him therefore, I counsel thee: for hence is it, that in those places, where Gods word is most sincerely preached; some live more wickedly, than in any other. Although indeed, this also cometh partly from the nature of the glorious gospel of Iesus Christ the sun of righteousness: 
Malac. 4  which shining vpon one that hath any life, will more revive and quicken him; but if he be altogether dead in sin, it will cause him to stink before the face of God and man.  
When God plagued Egypt, then Pharaoh began to yield, and would haue them offer sacrifice to the Lord in his land. 
Exod. 8▪ 25.  But this Moses having refused, and God continuing his plagues stil; Pharaoh said unto Moses and Aaron: 
Exod. 10. 11.  go ye men( out of my land) and serve the Lord; but your children and cattle shall remain behind. And though the devill bee somewhat loth, yet at length he will peradventure bee content, that thou shalt half serve God, so that thou wilt serve him as much. Thou shalt go to the Church, and pray, and hear Gods word: but afterward, thou shalt go to the tavern, bowlingally, &c. and spend half thy time in drinking, swearing, and the like. For the devill is not ignorant, that 
Mat. 6.  no man can serve two masters: he well knoweth, that God is a true Father, which by no means will haue his child divided.  
When Pharaoh saw, that one plague followed on anothers neck, and that with the froward, God dealt frowardly: then said he unto Moses; 
Exod. 10 24.  go, serve the Lord: only your sheep and your cattle shall abide, and your children shall go with you. And if there be no remedy, then will the devill( though very loth) suffer thee wholly to serve the Lord, and to forsake all thy sins: onely thy covetousness, or drunkenness, or whoredom, or dicing, &c. onely one sin shall abide behind. Pharaoh well knew, that where the Israelites treasure was, there was their heart also; and where their hart was, there would the whole body be ere it were long. And the devill is not ignorant, that if one sin remain behind, the whole body of sin may be brought in again. Let Herod hear John gladly, and reform many things: but let him keep his brothers wife, and the devill will bring it so to pass, that Herod sorrowing, 
Mark. 6.  and against his will, shall command Iohns head to be cut off. Let Iudas bee an Apostle, and hear Christ, and preach the gospel; 
mat. 10.  nay, let him cast devils out of others: but let him retain a covetous mind, and the devill will enter into Iudas himself, so that he shall be compelled to betray his own master.  
When Moses would not accept this offer, but said, There shal not an hoof be left: then was Pharaoh presently in a rage. Then, 
Exod. 10. 28.  Get thee from me: look thou see my face no more: for whensoever thou comest in my sight, thou shalt die. Now, I see that evil is before your face: I well perceive, you now intend some mischief: when you are once gotten out of egypt, you never mean to return hither again. And if thou wilt needs give up thy body 
Rom. 12.  a living, holy, acceptable sacrifice unto God; which accepteth no sacrifice, unless it be altogether without spot and blemish: then will the devil presently take on: I am a Serpent, and if I can keep in but my head, I doubt not of bringing my whole body in again. But, if thou wilt wholly shut me out, if thou wilt forsake all thy evil ways: then, evil is before thy face, thou surely meanest me no good: and then God best knoweth, what stir he will keep in some mens consciences. But let Pharaoh rage never so much, yet shall there not an hoof be left in Egypt: and though the devill be even mad with anger; yet do not thou forsake God, and God will not forsake thee, until he hath brought thee wholly out of his subiection, and given thee a willing mind to forsake all thy sins. until which time, thou art not fit to offer thyself a sacrifice unto the Lord. For, if any thing remain behind, 
Exod. 10. 26.  either hand, eye, ear, &c. how dost thou know, whether God will be served with it, or not? And, how canst thou hearty pray to God for his grace, when thou wouldest not haue grace to forsake some sin or other? I know well, that howsoever the Israelites were wholly gotten out of Egypt; yet pharaoh did his uttermost to fetch them back again: and although thou hast set thyself wholly to serve the Lord, yet will the devill do his endeavour to bring thee once more under his subiection. But, as Pharaoh with his army were overthrown in the read sea: so shall the devill with his Angels bee overcome by 
Reu. 12.  the blood of the lamb. I know also, that the Israelites loathing Manna, fell a lusting after the flesh-pots, the onions, and garlic of Egypt: and thou sometime being even weary of Gods graces, wilt peradventure haue a longing after thy former vile pleasures. But their merciful God did not take away their Manna, nor suffer them to return into egypt: onely he gave them part of their desire, he gave them flesh until it became loathsome, that so their Angels food might better relish in their mouths. And thy loving father will not utterly withdraw his graces, nor suffer thee to become again a slave of the devill: only, he will it may be, give thee over to some sin or other, until thou thyself shalt loathe it, that so his graces might be the better esteemed. The Israelites for their murmurings were fain to wander forty yeeres in a wilderness: and thou for thy sins shalt not altogether escape unpunished. I will not flatter thee: if thou wilt serve the Lord, prepare thine heart to temptation; for he chastiseth every child, whom he receiveth. But bee not herewith discouraged: though the Israelites wandered forty yeeres in a wilderness, yet did not the comfortable presence of their God at any time forsake them: and though thy calamities bee never so great, yet assure thyself, that as the sufferings of Christ do abound in thee, so thy consolation shall abound through Christ; 
2. Cor. 1.  and by how much the outward man is corrupted, by so much shall the inward man daily be renewed. If thou becommest lame in body, thou shalt run the way of Gods commandements more swiftly: if thou fallest into a lower estate, God will give thee a more lofty mind to contemn this world& worldly things: no sooner was the man cast out of the Synagogue, 
joh. 9.  but Christ opened himself more familiarly unto him. whatsoever thou art, wheresoever thou art, keep thy saviours words, and he and his Father will come, and dwell with thee: thy body also shall become the temple of the holy Ghost. 
joh. 14. 23.  Thus, the whole trinity will keep thee company: the Father and Son will dwell with thee, the holy Ghost will dwell in thee: and is it likely, that God will forsake heaven for thy sake? No, think not so: what then( gentle Reader) will God do? Surely, he will bring heaven with him at his coming: thou shalt haue some little taste of those heavenly joys aforehand, as the Israelites had of the fruit of Canaan before they entred thereinto. Consider with thyself: should not the holy Ghost, the true comforter of a godly man, and dwelling within, more inwardly rejoice his heart; than this world, an enemy to a godly man, and being also without? Beware, that thou bee not in any sort pleased with thyself; until the assurance of those true and everlasting joys do more rejoice thine heart; than any of these vain and momentary delights, whether riches, honour, beauty, pastimes, or other worldly vanity whatsoever.  

The conclusion.  Thus haue I now, as one of Gods builders, laboured to make thee a Temple of Gods Spirit: and though I haue not beaten with hammers thereabout; yet haue I beaten my brains, as thou seest; if by any means thy stony heart might bee fitted to this purpose. heretofore, the Temple at jerusalem was Gods house, wherein he was said to dwell: but since Christs coming, God hath chosen the bodies of his children to bee his Temple. For, Know ye not( saith S. Paul) 
1. Cor. 3. 16.& 6. 16.  that your body is( now) the Temple of God, and that the Spirit of God dwelleth in you? wheresoever then a good Christian is, there is the Temple of God; there is the ark or chest; 
Ar●a pect●ris.  and there within the ark, are the tables written with the finger of God; for, 
jer. 31.  I will put my Law in their inward parts, and writ it in their hearts. How blessed now is the state of a godly man even in this vale of misery! For, seeing he always carrieth about him the Tables of the testimony; 
Exod. 31.  how should he not sometime haue the testimony of Gods Spirit unto his spirit, 
Rom. 8.  that he is heir of the kingdom of heaven? Seeing again, God hath promised to hear those which call vpon him in his holy Temple; 
1. King. 8. 29. and 9. 3.  how should he not hear a good Christian praying hearty unto him? For whensoever such a man prayeth with his heart, he always prayeth in the Temple of God: although indeed, if at any time he prayeth with his lips only, let him know, that he prayeth without at the door, and hath no promise to be heard. Now, I haue endeavoured myself, that thou mightest be partaker of this great blessing, as to become the Temple of God himself, who is the Lord of Lords, and King of Kings: but if thou vilely esteemest of this high calling, and thereby makest thyself unworthy thereof; yet this is my comfort, that I am sure not to lose my labour, For wee are( saith Paul) 
2. Cor. 2.  unto God the sweet savour of Christ, in them that are saved, and in them that perish: to the one we are the savour of death, unto death; and to the other the savour of life unto life. My desire is, that unto thee I might be the savour of life unto life: for this cause( God knoweth) I haue written. And if for this cause thou hast red likewise; then know, that two things are yet lacking unto thee. The one, diligent meditation: for it was one property of the clean beasts, 
Leuit. 11  to ruminate or chew the cud. Surely, though there be some hope, that the stony ground may bee watered often,& the thorny ground may haue the thorns cut up: yet if the crows devour the seed, before it taketh any roote downward; there is no hope at all, that it should bring forth fruit upward unto eternal life. The other, continual prayer: for Paul that planteth, 
1. Cor. 3.  and Apollos that watereth, are nothing; neither is it 
Rom. 9.  in him that willeth, or in him that runneth, but in God that hath mercy. above all things then forget not that saying of our saviour Christ; 
Mat. 7.  ask, and it shall be given you: seek, and ye shall find: knock, and it shalbe opened unto you. And now to end in a word. Thou art( I am sure) a man endowed with reason: consider then, if Christ first sending his Spirit to knock at the doors of our hearts, wee will not suffer him to enter in: whether it bee not very reasonable, that wee afterwards knocking at his gate of mercy, he should not open unto us neither. unless God first dwell in thee here on earth, thou shalt never dwell with God in the kingdom of heaven.   

A prayer to the holy Ghost.  
O God the holy Ghost, one God with the Father and son, by whom wee were first created, and hitherto haue been preserved, that we might become thy Temple, even an house for thine Honour to dwell in. Come down( we pray thee) unto us, the works of thine own hands: take possession now of thy Temple, which is ready prepared: we are willing( o Lord) even now to entertain thee; o help( we beseech thee) our unwillingness. And if there be any of us, which had rather continue a stinking dungeon of that unclean Spirit, the devill: it is( o Lord) because he doth not know, how sweet and comfortable an house-holder thou art. break in then with violence: spare not the house ( good Lord) spare not the house: get in even against his will; and he which is now most loathe thou shouldst enter in, shall then bee more loathe thou shouldst depart again. We must needs aclowledge( o most glorious God) that we are an unfit mansion for such a Master: but, do thou abide in us, we humbly beseech thee, that so in some measure we may be fit. Cleanse thou us, and we shall be clean: wash thou us, and we shall be whiter than the snow. Wee haue one Father, which created us: wee haue one saviour, which redeemed us: bee thou also one Sanctifier, which mayst dwell in us continually. That so we, which are many in body, may bee all of one mind: and howsoever in this world wee be strangers one to another; yet we may be all together fellow-citizens of the heavenly jerusalem, there to dwell with our Father, our saviour, and Sanctifier, world without end. Amen, Amen.   

A Prayer.  
O Lord God, I aclowledge and confess, that thou only art the author of all goodness: and if this my enterprise bee good, o prosper then thy handy work. I can but cast the seed: and through thy grace I haue done what I can. Now this remaineth, that thou( o Lord) which art onely able, shouldst give increase. O give increase then( I beseech thee) for thy name sake; that so thy power may appear, which art able to save by whom thou wilt: and this Readers faith may not bee in the wisdom of men, 
1. Cor.  but in the power of God. Thus shall thy name( o Lord) which is only glorious, onely bee glorified. unto God almighty, who only giveth seed to the sour, and grace to sow it, and a blessing unto it being sown: unto God, who onely is all in all things, bee given all honour and glory both now and evermore, Amen.   
FINIS.