English Puritan & Reformed

Seven Treatises

Richard Rogers (1550-1618) · 395,347 words · 1757 min

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The source for this document is https://quod.lib.umich.edu/e/eebo/A10945.0001.001

Project Note

This is licensed under Creative Commons CC BY-NC-ND. This license allows reusers to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long as attribution is given to the creator.

The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.

This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.

Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.

However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.

This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.

Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org

SEVEN TREATISES, CONTAINING SVCH DIRECTION AS IS GATHERED OUT OF THE HOLIE SCRIPTURES, leading and guiding to true happiness, both in this life, and in the life to come: and may be called the practice of Christianity.

PROFITABLE FOR ALL SVCH AS HEARTILY DESIRE THE SAME: IN THE WHICH, more particularly true Christians may learn how to lead a godly and comfortable life every day.

PENNED BY RICHARD ROGERS, PREACHER OF the word of God at Wethersfield in Essex.

DEVT. 33. verse. 12.

The beloved of the Lord shall dwell in safety with him, who protecteth him all the day long.

PSAL. 84. verse. 10.

One day in thy Courts is better then a thousand other where.

[illustration]

DEVS IMPERAT ASTRIS

RD [printer's or publisher's device]

AT LONDON Imprinted by FELIX KYNGSTON, for THOMAS MAN, and ROBERT DEXTER, and are to be sold at the brazen Serpent in Paul's Churchyard. 1603.

TO THE RIGHT VERTVOVS, HIGH, AND MIGHTIE PRINCE, King JAMES, our dread Sovereign, by the grace of God, King of England, Scotland, France and Ireland, defender of the faith, &c. long life, happy days, and most prosperous reign.

M Ost gracious and dread Sovereign Lord, I have not presumed upon this dedication, as being overtaken with the forgetfulness either of your Majesty's greatness, or mine own poverty: For I confess, that if comparison were made that way, I might worthily be blamed of presumption. But the truth is, that I laid in balance your mind rather then your Majesty, and the argument rather then my penning of it. In this I confess I presumed and I trust without desert of blame, that as you have preferred godliness before glory in the midst of this glory which God hath brought you unto: so you will prefer a treatise of godliness, thus simply furnished, before a glorious style. Which is not seldom repugnant to the simplicity of holy things. And yet my meaning is to confess to your Majesty, that this argument deserved both a more learned and more gracious pen then mine. To which I would with all my heart have given place, if I had either seen before me, or heard behind me the footsteps of any tending that way that I go, though I confess, there are some to be seen travailing in ways near adjoining to this.

Concerning your Majesty, I am persuaded, that you repose your greatest greatness in the communion of Saints, and not in your severed calling which is transitory: and therefore will account yourself honored by the augmentation of grace, and the furtherance of true holiness. Your Majesty's own affairs must be permitted to enjoy their opportunities, and your godly wisdom to enjoy your choice in this variety of reading. But I doubt not, but your godly heart will persuade you to receive a book of this kind with a gracious hand, though it were to no other end, but to begin to God's people in the entertaining of any true hearted motive unto holiness. And this to say the truth, is that wherein I have made bold to use your gracious and renowned name, to advantage my intent of furthering the people committed to your charge in their passage to salvation. Let it therefore (I most humbly supplicate) please your Majesty to give allowance to my endeavor and drift, and to pardon my slips: for my meaning hath been to seek the honor of God in this work, and to borrow help in this Dedication, of the grace he hath given you for such purposes.

Thus rejoicing, with the rest of God's people, for the comfort wherewith the Churches heart is comforted by you, and desiring the lineal descent of these kingdoms to your Majesty's royal posterity, till Jesus Christ with his glorious coming obscure all the glory of the world, I beseech the holy Ghost to be with your spirit, and keep your Majesty in Christ unto the end.

Your Majesty's most humble subject RICHARD ROGERS, Minister of the Gospel.

TO THE CHRISTIAN READER.

T He children of this world are in their generation wiser then the children of light. The truth hereof may appear in the Papists; who discerning that their books of Controuersies, stuffed with manifold untruths, fallacians, and corruptions, were not able to gain sufficiently (though small gain be too great for such merchants) to their Babylonish kingdom, have set themselves and others on work (being all set on work of Hell) to pen certain treatises, tending to ensnare and entangle the minds of ignorant and simple Christians, in the corrupt and filthy puddle of Popish devotion. In this respect I persuade myself, it is come to pass (not without the gracious providence of God) that the author hereof hath been encouraged in himself, and by others, to write these Christian directions, as a counterpoyson to all such inchauntments of Papists, who would by these means bear men in hand, that all true devotion dwelt amongst them▪ and were enclosed and tied to their Cels and Cloisters: In which unclean cages it is impossible for any true spiritual and holy meditations to have their abiding: for as much as even the very minds and consciences of such unclean birds, are defiled with damnable errors, and Idolatries. Wherefore I would earnestly advise, and heartily entreat thee (Christian Reader) to embrace this book, wherein thou shalt find good precepts, and holy directions, not delivered by rote (as from a Parrot) out of the books and writings of other men: but confirmed by the singular experience of one, who hath long labored the conversion, and confirmation of many other; but especially the mortification and quickening of his own soul and conscience: one, whom indeed I have ever esteemed another Greenham: and herein more happy then he; because he hath lived to pen, and peruse his own labors, and may yet live (by the mercy of God) to correct and amend whatsoever slip of his pen (for in a long work one may happily take a nap, two, or three) shall be shown unto him. Read it therefore (beloved Christian) and that with diligence: and thou shalt find (I doubt not) more true light and direction to a true devout and holy life, then in all the Resolutions of the Jesuitical Father Parsons (though never so refined, as a brick newly washed) or meditations of Frier Granatensis, or any Popish Directories whatsoever. And so I commend thee and all thy holy labors in this and all other good books, especially in the book of books (I mean the holy Bible) to the rich and merciful blessing of God our Father in Jesus Christ.

Blackfriers London this 26. of May 1603.

Thine in the Lord, STEPH. EGERTON.

TO THE CHRISTIAN READER.

W Hat be the privileges and high favors of God Almighty, wherewith he hath preferred this age, and in special our nation above all before us, since the days of the holy Apostles, needeth more meditation to move our selves to thankfulness, thē proof to convince our adversaries, who though they should gainsay it, shall gnash their teeth and pine away in grief to behold it. Among all (I may say with the Prophet and the Apostle) this is chief, that God hath so clearly shown his word to Jacob, his statutes and his judgments to Israel; and hath committed to us his holy oracles: Wherein I mean not only that we have the Gospel so publicly and plentifully preached, which (though great) is common to us with many: but withal, that in some admirable manner, God hath revealed his secrets unto us, such as we know no Church upon the earth, in which the true sense of the Scriptures and sound doctrine thereof, are more sincerely embraced and professed. Yea with what store of rare and excellent lights the Lord hath furnished this our Church, he is blind that seeth not, and malicious that will not acknowledge it: wherein though generally it falleth out by human frailty and Satan's subtlety, that there is more light of judgment, then integrity of conscience; yet herein God hath not left himself without witness of many worthy Christians both Preachers and professors of the truth, who lively express the form of holy doctrine into which they are cast, such as upon my uttermost peril I dare profess, the deuoutest Papist neither hath nor possibly (in that profession) can attain unto, lacking true faith the right mother and nurse of a godly life. And herein to give one instance in steed of many, take and examine straitly this one work, and if it breathe not out more sound godliness in one leaf, then all their artificial composed treatises of Resolution (which in their estimation are chief in this argument of a godly life) let me bear my deserved blame. I leave the life of the writer of that Popish book to such as seem upon better knowledge to have set out the same. And for the Author of this Treatise, I may not in modesty say what I know, but could and do desire that his life were so known to all, to whom his writing shall come, as it is to such, who have heard the doctrine and seen the practice hereof in himself these well near thirty years. But to spare the person for his life time, and to foretell what you shall find in his labors. In my simple opinion it might in one principal respect be called the Anatomy of the soul, wherein not only the great and principal parts are laid open, but every vein and little nerve are so discovered, that we may as it were, with the eye behold, as the right constitution of the whole and every part of a true Christian; so the manifold defects and imperfections thereof. Whereto be added most approved remedies for the curing of all spiritual diseases, with like preservatives to maintain our health, in such sort as may be enjoyed in this contagious air, and so in a second respect may be called the physic of the soul. In both which how welcome it shall be to all that love their souls health, I need not doubt: only I would desire the Christian patient, not to be offended with the largeness of the work (as too dear for the poor, and too much to be read over in long time) but consider with me, that if the art of bodily physic be so long, as the father of that art testifieth; then is it no marvel, that this spiritual physic doth as much exceed the other in length, as it doth in dignity. And yet for the relief of such as desire to profit by his labor, great care hath been taken so to set out apart every several matter, that by the help of the Table they may be directed to the particulars, which I persuade myself will be so far from glutting any, though never so weak stomach, that it will rather procure him a better appetite. For simply to say, as I feel, I have not read in any man's writing a more savory style and better relished. All which I leave to everyone to speak as they find, and so with my strongest desires do commend the fruit of these labors to the blessing of God.

Ezekiel Culuerwel.

To the Christian Reader.

C Hristian Reader, I am constrained in commending this spiritual blessing unto thee, to begin with the excuse of a good deed. For although it be a good deed to commend this commendable work, yet must I plead the pardon of my defectiuenes in doing it, by alleging my calling thereto; and impleade the fulsomnes of the maligners of such holy enterprises, who for the most part distaste all things but vanity. The ear (saith Elihu) trieth words, as the mouth tasteth meat, to wit, if the ear be truly spiritual; otherwise there is an uncircumcised ear, where there is an uncircumcised heart: and he that hath an unmortified ear, which is an affection to carnal eloquence, cannot escape a reprobate sense in judging of the wisdom of God. An itching ear requireth a clawing style, and the most readers seek after that which this treatise purposely eschueth. But wisdom will be justified of her children, and the godly hearted will lay that unlooked for imputation upon affectation of brave words, which the holy Ghost layeth upon women's bravery, mentioned in the 3. of Isaiah, which soon after in the 4. chap. verse. 4. by passage of speech he calleth the filthiness of the daughters of Zion. Something I grant may be yielded by way of indulgence to the weak; but he that seriously seeketh the Lord, will not be offended nor cloyed with that simplicity, which offendeth not God by turning away the mind by trifles from a bent purpose of sound edification.

The matter of this book is right worthy to occupy the minds of men, and will be received of the gracious perusers of it. The rest of the professors, which like wanton and full fed children begin to play with their meat, & brook nothing but conceited writing and speaking, are to be bewailed; and as for the dogs they are to be detested and denied holy things. The blessing and comfort of grace brought S. Paul to account all things as dung, in comparison; and their illumination (how great soever) is unsanctified, which are not so minded: and if any man love godliness indeed and be good metal, he will bless the fire which is ordained to melt him, and the mould which is made to cast him in: but they which make the founder to melt in vain, shall be called reprobate silver. It is part of the blessing of a work to be wrought by a blessed instrument: and although it be sacrilege to interuert the praise of God; yet it is of religion to take notice of God's chosen vessels, and all men are more affected by such. This is the advantage of this book, I mean the long approved godliness of the Author, as he is a Christian; and his zealous painfulnes, as he is a Minister. And if it please God that his pen may be as his tongue hath been, a tree of life, the very leaves thereof will cure him of the sting of Serpents tongues. That which S. Luke testifieth of Barnabas, may (after God's admeasurement) be spoken of him, and hoped of his labors, that he was a good man, and full of the holy Ghost and faith, and much people joined themselves to the Lord. Receive therefore (good Reader) this provision which he hath made for thee of wholesome meat, not caring for conceited cookerie, but remember that godly hunger is the best sauce for heavenly food.

Thine in Christ, FRANCIS MERBVRY.

THE ENTRANCE INTO THE BOOKE, OR PREFACE TO THE READER, which contains these four things: First, the general sum of the whole. Secondly, the reasons why it was set forth. Thirdly, the matter and argument of every particular treatise. Fourthly, a directing of the Christian reader, how to read it with most profit.

I N so great variety of all learning, as God hath furnished this age withal, it were not only needless, but arrogancy and folly, for me to put any in hope, that I go about to teach that, which hath not been taught, and set forth already by godly and learned brethren. But yet, least any should think my labor vain, in that which I enterprise, I would all such might understand, that howsoever I shall bring no other thing, then some have, in general, or in some part heretofore published; yet they shall not be glutted with the same thing in particular, whether they respect the treatise and argument it self, or the manner of following and prosecuting the same. At leastwise, I may say, that there hath not come to my hand any book directly tending to this end, which I propound here in the seven Treatises following, to help the frailty of God's children, and namely, by setting before their eyes as in a glass, the infinite, secret, and deceitful corruptions of the heart: from whence (without a gracious regarding of the same) sore and dangerous evils do arise and break out in their life. Neither have I seen any treatise, and direction particularly drawn and gathered for men's lives to govern and order them, which tieth them to daily use of the same throughout their whole course: of both which my purpose is most chiefly, as well faithfully as lovingly, to entreat, and to aide my poor neighbors and brethren, with that which I have gathered by reading, and noted by experience, if by any means I may be able hereby, to make the Christian way anything more easy and pleasant unto them, then many find it: and to bring it into more price, then the most do value it at.

In few words, this is that which I aim at, that such as have tasted how good the Lord is, and have felt the power of the life to come, by any work of faith and Christian life, which they have obtained by the preaching of the Gospel, may after that, see their wants, their infirmities, their corruptions, rebellions, hindrances, & other discouragements, from that blessed estate whereinto they are entered: and how they may every day in the best manner, remedy, or at least wise weaken and diminish them, and that they may also behold their liberties and perogatives, which they have by Christ: as the certainty of God's love, deliverance from the fear of the great and evil day, peace and comfort through faith, and the blessedness of such an estate, and daily enjoy the same. And therefore, not to be as men that have no such privileges, either cast down with needeles fear, or possessed with an earthly or vain rejoicing, or destitute of encouragement to walk forward in an heavenly course: But that they may be merry in the Lord, and yet without lightness; sad and heavy in heart for their own sins, and the abominations of the land, and yet without discouragment, or dumpishnes: resting and believing in God, without bold presumption, and fearing their own weakness, but yet without dreadful and deadly despayring. And that thus the Christian man, and he who is faithful indeed, may so carry himself in his course, as he may have no thought or purpose to revolt and turn from this hope which is set before him, but be persuaded that he is infinitely encouraged, to hold out constantly therein, against all that might come in his way to the contrary. And that the ungodly may see how such are blessed in comparison of other, and what they themselves go void of which they might enjoy, and therefore may seek how to become not almost, but altogether Christians with them.

To these (I say) who have set themselves in a full, and resolute purpose to pass their days godly in the midst of many encombrances, and to walk with the Lord, so far as of frail flesh may be obtained (how weak so ever in their own persuasions) to these (I say) I desire in this treatise of mine to be some help and assistance, and to speak plainly, that such as would fain do well, and yet cannot tell how, may hereby be eased and relieved. And if any (who yet are in superstition, hypocrisy, profaneness, or as yet in darkness) desire to be partakers thereof also, and so to like of that advice and instruction, which is written for the believers, that they be willing to depart from the wicked, crooked, and cursed way, which they have walked in: I should be so far from envying them this blessing, that (although this was not set out directly for them) yet they may understand, that with such a willing mind, as I have undertaken this work for their good who are in Christ already; with the like, I am ready to further and help forward them, who think and know themselves as yet to be strangers from Christ altogether; and to rejoice, if I might understand, that they have been moved hereby with their brethren, to become the true disciples of Christ. Indeed I have not labored so much, to persuade these to return from their misery, and to become penitent, because many both examples of the like, and reasons to move them, are plentifully, plainly, and in good order, extant among them already; and for that I know, that for the most part, they profit not by our writing, who do not before regard and take good by our preaching: and yet they shall have my best advice in the end.

But as for such as have already been in the truth of their hearts converted unto the Lord, and unfeignedly been called back from the former lusts of their ignorance, and the fashion of the world, after the which sometime they framed themselves: for such (I say) I know it is the earnest desire of their hearts, that they may as well have a path-way to godliness, and a direction to the same lie by them, to the which they may always at need resort, when public helps by sermons cannot evermore be enjoyed: as also to be made more fit thereby, to profit by them, when they do repair unto the same. And although I look not for it, that such account should be made of this book among the greatest number, who have resolved with themselves either not to learn or embrace anything more, thē already they have, especially proceeding from a meaner person then themselves: or to scorn whatsoever agreeth not with their humor, and to cavil and quarrel with that, which natural reason doth not allow; yet (wishing better things unto such) I am not discouraged, but for their sake who would desire the same in practice which here they shall find by reading, I will go forward in this enterprise.

I know it can do the best no harm. I am sure (trusting and looking for the blessing of God) that it shall do many good, such I mean as would do well, if they knew how; and would grow wiser, sounder and more constant in faith and a godly life, if they had help and direction thereto plainly set before them. And I am not ashamed to say, that for mine own furtherance as well as other men's, and the better carriage of myself through this my pilgrimage; I have been willing to gather some such things together, as in this small volume I have contrived. Neither had it come into the hands of others, unless such as are of account above myself for their gifts, as well as my neighbors, among whom I have preached the doctrine, had persuaded me to set it forth. Besides all that hath been said, I have chiefly in this enterprise (as God doth know) sought this, that this imperfect & weak labor of mine may stir up and move some of my godly brethren (who for the ability and grace which God hath given them, if their leisure had been as much as mine, might ten-fold more profitably and substantially have undertaken it) to enlarge and perfect the same, the argument being so needful and profitable, to the further benefit of God's Church and people. Another reason of setting out this treatise was this, that they who desire it, may see, by the diligent marking of the same, the beauties of the Christian life more clearly, then by many Christians lives it can be seen, and that it may be brought into greater account with many, who think it (through error) ouerburdensome.

And partly also I was moved hereunto by this reason, that the Papists cast in our teeth, that we have nothing set out for the certain and daily direction of a Christian, when yet they have published (they say) many treatises of that argument. For answer to the first point of this objection, they cannot deny (but that they care not what they say, to bring the people out of love with our religion) they cannot (I say) deny, that both in catechisms, sermons, and other treatises, there is set forth by us that which may clearly direct Christians, and stir up godly devotion in them, though all be not gathered together into one volume: for the second part concerning their treatises, I grant there are two which I have seen, set forth by them in our English tongue, the one called a Christian Directorie, the other the Exercise of a Christian life, wherein the author doth, though both superstitiously and nothing properly, go about to teach and give direction for every day in the week; (the one bearing the name of Robert Parsons the King of Spain's confessor: the other by an Italian a Jesuit Doctor in Divinity, and translated into English by some favorite of Popery) the first is nothing less then a direction for a Christian though it be called a Directorie, tending rather to persuade men to resolve with themselves to leave some gross evils, then to show them soundly how to attain pardon, or teaching how to live christianly: the other is a ridiculous tying men to a daily task of reading some part of the story of Christ's passion, and saying certain prayers throughout the week every day a task; but indeed nothing less then directing, after the will of God, him who desires to lead a Christian life. Both of them I dare boldly affirm, being deceived themselves, do deceive others, especially the simple, who is not able to discern and try the lying spirit in them. The one, that is to say, Parsons, hath under a pretence of a holiness and devotion, set down sundry impediments to resolution: But yet they are put in among other things to take away the harshnes and tartnes of manifold errors of merit, and other superstition mixed with them and upholden in that religion, and as it were, with sugar to season them, which else no taste could abide, and in the depth of a subtle heart, put in, to make the world believe, that the Popish religion is the only holy religion, and the professors thereof the godliest livers; when yet Antichrist is their captain, and head, or (as they will not deny) the Pope of Rome, who yet doth, and for these many years hath upholden and maintained open, and almost infinite heresies and abominations.

And as their religion and worship is composed and framed of heresies and lies, and a confused heap of superstitions, and outward dead works, even Jewish and Heathenish ceremonies; so the persons themselves who profess they know most, and that they are able to give rules unto others, upholding and building upon so rotten foundations, are furthest off from well guiding others, so that no man may ever look by any Popish direction to live christianly. Although I will not dissemble what I think, namely, that some do mean more simply and truly then the rest, and think that they serve God aright having devout minds, but being ignorant of the truth, must needs be deceived.

But of Master Parsons book of Resolution, seeing he and some other have set it out in a glossing style to insinuate with the ignorant and unlearned reader, that he seeks no other thing but to draw him to piety and godliness, I cannot forbear, but I must say a little, which otherwise I would not have done. And the rather, for that I know, he hath snared many simple people's consciences thereby, who being themselves willing to be led in a right way, believe that he means as he speaketh; and therefore are left, I say, deceived, and in a bottomless gulf; out of the which, if God help them not some other way, it is not possible for them to get. And this I say first, for the delivering of such out of the snare and maze in which they have lost themselves by reading of that book, that although there be a pretended show of godliness in it, and much superstition; yet the best of it is far from true piety and godliness, seeing that, and every part of it proceedeth from faith joined with assurance of God's favor, which is that alone that purifieth the heart, and maketh it able to bring fourth fruits of amendment of life; without which, men's best actions are wrought by the strength of corrupt nature, and are fruits of the flesh, and works of darkness, and so abominable. And yet this faith do Papists make no reckoning of, neither therefore can the book of Resolution teach or hold it.

Further, I say that the law only is urged in that book, without teaching the poor soul that may be terrified thereby, how to lay hold on the promise of eternal life, and without the Gospel: the truth and glad ridings whereof, is only able to set at liberty the consciences of such as are strangled by the threats and terrible curse of the law: for if that truth make free (as our Savior saith) then are men free in deed. And whereas it may be objected to me, that I do the author of the book open wrong in saying, that he joineth not the Gospel with the law; for he that readeth it, may find, that he speaketh of Jesus Christ, that he was given by his father to the world, that many might be saved; and of the promise: and how say I then that he teacheth the law without the Gospel? I answer, that he doth indeed mention both the promises of the Gospel, and also Christ; and this he doth in that chapter which is entitled [diffidence in God's mercy] but yet is that true that I say: For the Gospel is the power of salvation to him that believeth: and it is not the Gospel if it be not believed: for that is a part of the description of it: Now believing or faith hath assurance going with it, as I shown out of the epistle to the Hebrews: Which the author of that book with the rest of his religion, doth flatly deny; and therefore it is clear, that he doth not teach the Gospel, neither in that book doth plainly and soundly guide the wandering soul which seeth it self lost, to find remission of his sin, and everlasting life; and consequently, that he doth not direct his reader to live godly, as I said, but holdeth him in darkness and in the state of damnation, and deceiveth him.

And what reckoning he maketh of faith (which the word of God preferreth before all other things, and saith, that it overcometh all difficulties in the world) we may see by his own words, in his preface fol. 6. I exhort the discreet reader (saith he) of whatsoever religion and faith he be, to enter into the careful study and exercise of good deeds, assuring him, that this is the right way, to obtain at God's hands the light of true belief. And a little after he saith, It is more easy to believe as we ought, then to live, as we should. Here we see, he prefers good deeds before faith: as if the fruit should be said to be more precious, then the tree that bears it. And yet as not marking what he said, he uttereth these words a little before, which cannot stand with the other: Our fathers received one uniform faith from their mother the holy Catholic Church, and did attend only to build upon that foundation good works and virtuous life, as holy Scripture commandeth us to do. Here he affirmeth, that good life cometh from faith. Thus while he speaketh such contraries, sometime, that good works must be built on the foundation of faith; and with another breath, that good life is the right way to bring faith, (and yet all may see he speaketh of one and the self same faith in both places) must he not needs by so teaching, deceive the simple reader while he not being able to understand what is taught, cannot possibly practice that which he ought?

And it was not to be doubted (to speak even in charity as in conscience we ought) that the said author promising in that his book of Resolution, that he would add two other parts to it, (as thereby confessing, that it alone was an insufficient work of it self, to be set forth; and therefore dangerous to entangle and snare the ignorant) and yet cannot in eighteen years find a time to fulfill his promise; it was not to be doubted (I say) but that he was well content to deceive and trouble many that should read it: As if one should but preach the wrath of God for sin to a hundredth persons, (whereas his book hath been in the hands of thousands) and should come no more in eighteen years, to help them out of fear and doubt, and how to live afterwards, it would be condemned and that justly, and cried out of by all advised people. And yet we may conclude, without any doubt, knowing his religion what it is (if ever he had any such meaning, to set out two other parts) that they should have been as sound as this one is, that is to say, unwholesome, full of damnable errors, and uncomfortable: For can men gather grapes of thorns, or figs of thistles? No more can any sound fruit be reaped or comfort gotten by false and unsavory doctrine. But for Parsons devotion (whereof his book bears so great a show) or how little of the labor was his, or how little honesty is in the man, yea rather how great iniquity: let them of his own religion testify, I mean the secular priests in their books against the Jesuits.

But to say no more of Parsons: The other hath little in him worthy any account or reckoning, and to this purpose very nothing. To go forward therefore, seeing this was one cause why I took this work in hand, because the Jesuits cast in our teeth the want of such books, as may direct a Christian aright through his whole course towards the kingdom of heaven, and yet that which they teach tending thereto, is but as poison in a golden cup; although, as I have said, there are many of my brethren, who had been fitter for this service then myself, if they had not been employed some other way: yet I nothing doubt by the help of God, to frame out of the word of God by that little help of my knowledge and experience, such a direction for Christians (all ostentation, and comparison of learning set aside) as shall give them small advantage of boasting, and shall be both more pleasing to God, and more for the comforting the heart of him, who listeth to be directed by it, then popery can afford: and withal, a direction, that hath not only been shaped out after the rules of the Scripture, but also such as hath been and is practiced and followed so far forth, as of sinful flesh may be looked for, both of minister and people, and approved of those who have excelled, & gone before many, in both.

And although I deny not, but that many things might have been far better set down, and expressed, then I am able to do; yet that none think me to have taken in hand a matter above my reach, and wherein I have no skill, thus much I say, that for these twenty years and more I have aimed at this, in my reading, preaching, and living, and in the observing of myself, and the example of others, what communion and near acquaintance there may be betwixt God and a Christian, what hold may be laid on the promises of God, what strength may be gotten against sin, what freedom and liberty we may have by faith, what setlednes and constancy in a godly life, what comfort, and rejoicing the children of God by his free grant, may have, even in this life, and that both sound and constant, which shall not be taken from them: also how far the spirit may overcome the flesh, and how the devil may be resisted. And more especially for these seven years and more, I have more particularly set myself about the matter, which in this book is contained (which how weakly soever it be performed, I have therein a good conscience:) First, to show, both how a man may become a true believer, be brought into the favor of God, and afterwards how he may be directed to lead his life daily: And therefore I have not suddenly nor unadvisedly set vpō this. And what help I have been able to get from others, as my convenient opportunity hath given leave, I have not neglected. The which I set down (as I said) that none may think me fantastically to have gone about to broch some novelty, but rather to offer that to the people of God, which hath with good advise been gathered for their edifying. But now to return, the last reason moving me to take this work in hand, is, that they who have enjoyed my ministry above these twenty years, might have me (as many of them have oft desired) after a sort putting them in remembrance of that which I have taught them in my life time, many years after I shall be taken from among them. This shall suffice to be spoken of my intent and purpose in this treatise, with the reasons thereof.

Now it remaineth further to acquaint the reader with the order, which I use in the same, and to give some instructions, that he may read it with the more profit; and that it may be more plain and easy to understand (which I do especially intend) then otherwise it should be. First, therefore, because I have written it for their sakes chiefly, which are truly called to be God's Children, and have an interest in his promises, as being converted to him from the subjection of the devil: first I say, my purpose is in the foremost treatise to show, who are his, and who they are which in an holy, and humble manner may rest satisfied in his promises, against all dreadful fear and doubt which might disquiet them: that so neither the loose livers may deceive themselves with an opinion of that, which belongeth not to them: nor God's children be deprived of that, which is their own, and the ignorant of both sorts that list, may learn to know better and amend their estate. In the second, I mean to show, what course of life such persons must walk in, throughout their days, and how they are to carry themselves both towards God and men, which I think expedient to lay forth as clearly as I can, and in some ample manner for the more full satisfying of the ignorant sort. From these two, all the other points handled in this book do arise. Therefore in the third, I will show what are the means whereby this life may be maintained, and how the believer shall use the same, to the end that this whole and great work of worshipping & serving God, may not be taken for a bare matter of knowledge, as the most do make it: or (which is little better) for a serving of God by halves, as too many professors of the Gospel do use it: but for a faithful regarding of our ways, that they may be shaped out after God's will.

Now this practicing of the godly life is performed by following a daily direction to guide us, and whiles we do every day with conscience set our selves to honor and obey God, as in our callings, and by other occasions offered, we shall be able, and not wanderingly and uncertainly, as we have been wont to do. And so this shall be set down in the fourth treatise. And this is one of the points in this book which requireth to be read again and again, as being neither commonly entreated of, and of singular use to such as desire to take good by it, especially not being able otherwise to guide themselves. In the fifth, I make the reader acquainted with the lets, which will hinder him (though he be willing to be directed daily) from this course, except he will be persuaded to arm himself with such helps, as whereby he may withstand them: and remedies against these lets shall in this fifth treatise be set down, as far as shall be thought expedient. The sixth shall set before thee sundry privileges and blessings, which God doth peculiarly bequeath unto, and bestow upon his beloved ones, besides such benefits as they have in common with the men of the world. By the which, as by other reasons, the faithful may see themselves persuaded, with much more chearefulnes, and greater willingness to lead a Christian life daily, and to shine as lights in example to others. In the seventh and last, such objections as may be brought and alleged by any, either weak Christians, or carnal cauillers, against the practicing of the daily direction, shall be sufficiently answered; that thereby the truth appearing more clearly, many such as desire unfeignedly to do well, and yet have not learned to guide themselves by any plain direction, out of the Scriptures, may have this as an help unto them to see that which the Scripture hath revealed hereof. All which, though I direct not this work to the unreformed, may be instead of an exhortation unto all loose and careless persons, (though more briefly, seeing there is enough written of that argument) to move them to rouse up themselves, and to awake out of their deadly sleep, and not to cast away their souls for the love of their sins, (which they may be sure that God will find out howsoever they hide them) but to seek betimes, that they be unburdened of them, cast them up as a most filthy gorge, and avoid the vengeance of God's wrath which will otherwise most surely come upon them for it: For though sin be sweet in the committing of it, yet it will be bitter, when it comes to be repented of: and most bitter, when without repentance, it must be accounted for.

Now it remaineth to direct the reader how to bestow his time profitably herein, and how he may read it to his benefit. For I doubt nothing, but he that shall be conversant in it, desiring to be directed in his course, shall think his time well spent, so as he be helped to understand the same. First therefore let him read the contents of it briefly set down in the table before the book, to help his memory; then the marginal notes of the chapters. And if he conceive and understand the short sum of it so set down; then let him read the book it self, till he be acquainted with and understand it: wherein if his capacity be the weaker and shallower, he must desire the help of some which are more skillful (and better able to see the drift, scope and meaning of it) then himself, especially in such points of it, as are more hard and difficult, either to understand, or to practice. For although many shall have no need of this directing of them to read it with profit, because they can easily direct themselves when they once know the general parts, and argument of it, as before is mentioned: yet because my desire herein is as well to help and benefit the plain, and simple, (such as many of them are, amongst whom I have preached the same) as well as to bring the wiser and more learned sort acquainted with the practice of it, therefore I know they shall have need thereof.

Now when they shall understand it in some good sort, let them weigh and consider, how far forth they have had use of it heretofore, as whether they have according to the first part of this book, by the ministry of any sound preacher of the Gospel, attained to the assurance of their salvation, and of the forgiveness of their sins, wherein if any will take it as granted, though falsely, (as they are most ready to do so, who have least felt the burden of their sins, and therefore are indeed furthest off from it) herein, I say, if any will needs deceive themselves, I cannot help it, but they are like to read the rest with less fruit and comfort, and to go without the use of it in their lives, whatsoever they hope for. And therefore such I advise to take most pain in the first part: I mean in the doctrine of it, and reading other treatises concerning the matter, as Master Mores and other catechisms; and Master Perkins works, namely, his book entitled the grain of mustard seed: And to raise all the doubts they can to any experienced teacher or brother, and to look for, and see those things work upon them which are taught there, both the doctrine of humiliation, and also of justification and deliverance.

If this be attained, let them consider for the better assuring themselves hereof, that they cannot but affect, love, embrace, and delight in the doctrine of sanctification, and repentance from dead works, I mean they shall desire to practice the godly and Christian life when they see that it is the commandment of him who loveth them most dearly, and what it is, and wherein it consisteth, which is the sum of the second treatise of this book. And to this end, let them read, and by marking seek, (as such who would find) that they may see what sin there is in them which they are not willing nor desirous to forsake (if there be any) or among duties generally appertaining to all, or particularly touching themselves, which they cannot submit themselves unto. If there be either of these found in them, as that they cannot leave nor be brought to renounce some particular sins, nor obtain of themselves to be subject to some special duties, as thinking it too strict (as thus it may be with many, and no doubt is) such must know, that it is the doctrine of the Scripture, that all the commandments of God be had in account of us, and conscience made of one as well as of another: which if they see and acknowledge according to the word of God, they cannot but submit themselves thereunto, if they have rightly embraced the doctrine of the former treatise, that as in judgment and knowledge they yield; so their heart and affections may go with the same. And so doing, God will work in them by little and little (seeking it by prayer of faith) even as he wrought the like in them before, and weakened such rebelliousnes in their hearts already.

If therefore the teachable and Christian reader be thus far wrought upon by the spirit of God, that he thus favor, approve, and give over himself to be made truly repentant, which is that that is required in the second treatise of this book; then is he fit to occupy himself about, and to be conversant in the third and fourth part of it, that is to say, in the doctrine which requireth a daily walking in a Christian course, by the use of such helps as are appointed of God for that purpose; and some of them also daily, as in the proper place shall appear. For every true Christian is to know, that the religion and worship of God must be in use and practice among the imbracers of it, as well one day as another. But how shall any be able to keep his heart in frame, and reform his life daily by the means which God hath appointed, as in the third and fourth part of this book is required: except he be first a liker, and an allower of all known points of duty, and do heartily renounce all evil, as is required in the second part? Which being done, let him look to grow daily more strong in faith, whereby he may hold, and keep fast the certainty of God's favor daily, and constantly. And not as too many (and yet the people of God) do, who are not acquainted with this: that their confidence should be maintained daily, or a good conscience in their particular actions regarded, and that on one day as another, but think it enough at sometimes to have this care. Neither let any look to repel this as too strict, under pretence of weighty affairs, and their own infirmity. For this is but the delusion of the devil, as shall be shown, who will easily persuade it to be more then needeth. This is that which must be learned out of the third and fourth part.

And when this is understood, approved, consented unto, and aimed at, the fifth part of the book shall be clear and easy to understand, and what use he should make of it, namely, of the lets and hindrances which the devil raiseth up to hold him back from this course of life, and the practice of the same: of the which some I will set down, and help him the better to know many others thereby. And he that shall endeavor to direct his life, and take heed to his ways, as he shall by God's word be taught, shall break through many of the lets, which yet shall strongly hold back and hinder other men, as the fifth part will show: and if he be for a season withdrawn from a godly course, yet he shall there find helps and remedies to recover again; and little ease, otherwise.

And if there be any difficulty in conforming a man's self after this forementioned doctrine (as I deny not but the flesh will find many) yet against them all, let him proceed and read with good regard the sixth Treatise, wherein are set down the manifold and goodly perogatives and privileges, which God hath bequeathed to his people to hearten them on, and encourage them to godliness, and to make the Christian life easy; and he shall see great light, and find exceeding force therein, to stir him up to go forward mightily against all fainting. And then he shall not be moved for all the objections, cavils and fleshly reasons which he shall read in the seventh part. For the comfort and experience, which he shall partly enjoy already, and partly hope for and expect afterwards, shall make thē vanish away as smoke, although otherwise they are able to hurt and sting, as fire. And then when in the due consideration of the whole, he shall see what the blessedness and manifold good things are, which he in part hath already, and shall afterwards enjoy both here and in the life to come, he shall see what infinite cause he hath to praise God for his portion, that he hath rather beautified and blessed him with his favor and graces then many other, whereby he may walk so comfortably, and that in this vale of miseries, to God's kingdom.

And thus I advise thee (good reader, as I know it shall be best for thee) to bestow thy travel about this book: wherein I appoint thee no certain time, nor hours, seeing all which would profit by it, cannot spend their time alike about this, or any other such exercise. But this know, that this book tendeth to teach thee the practice of thy knowledge, and not to know only: and that I have gathered together into this one, the things which are dispersedly contained in many other. And therefore in that respect, over and besides the ordinary reading of the holy Scriptures, thou mayest bestow the more time about it, as thy leisure will permit, considering that once or twice reading a book for practice, is not enough.

Lastly, seeing the whole matter herein contained, is to serve thee and stand thee in steed, as setting before thee a direction to govern thy whole life, thou must not think thy labor and time much, though thou beest occupied in it for many years together: for as much as the fruit shall be greater, the longer that thou hast been exercised in it: and yet thy labor less, yea easy and pleasant: for so shalt thou grow better acquainted with the use of it, which in one word is to make thy life more sweet and savory, then thou couldest look for, that is, happy here, and hereafter, forever. Read therefore not only to be able to report what thou hast found here, but especially to find it thine own which I do teach: and to be settled daily in the government which this doctrine drawn out of his word offereth thee, so as thou mayest see that God, in the setting forth of it, hath directed me.

Read with a quiet, teachable and a meek spirit, desirous of that which I labor to bring thee to, rather then with a curious head to carpe and cavil; or censure that which thou dost not practice nor follow. A dram of grace is better then a pound of censorious wittines: remember that all our natural gifts, and faculties of our souls should be sanctified: I go about to make thee see thyself inwardly and outwardly to be trained up in God's family: where the heart must be well seasoned, as well as thy whole life well ordered, till thou findest that which many a thrifty person doth in his outward estate; namely, that diet to be ordinary with him, which sometime had been feasting cheer: for, when a poor man by his travel and pain hath brought this to pass, he thinks his estate good, and that which pleaseth him exceedingly well: So, labor thou in thy spiritual work and serving of God, to find that gain, and thriving therein, that thou mayest make thy soul as joyful every day, and at as great peace with God, as sometime thou scarcely haddest obtained once in the week or month. Which grace and prerogative that thou mayest make much of, when thou hast it, look back and remember with thanks unfeigned how far thou hast been off from it, and how little hope thou once haddest of obtaining it, when thou wert easily mastered of thy sins and passions, and know that it must cost him many a prayer, and groan for it, who is yet without it, before he shall be partaker of it.

RICHARD ROGERS.

THE SVMME OF ALL THE SEAVEN TREATISES, AND THE CONTENTS OF every Chapter in them.

The first Treatise showeth, who be the true children of God.

Chap. 1. OF the sum and order of this first Treatise. pag. 1
Chap. 2. Of man's misery. pag. 3
Chap. 3. Of the knowledge of redemption and deliverance. pag. 7
Chap. 4. How this knowledge worketh, and namely,
- first, that God maketh them believe their misery, and be troubled in mind for it. pag. 9
- Secondly, they consult in this case what to do. pag. 13
- Thirdly, they are broken hearted and humbled. pag. 15
- Fourthly, a secret desire of forgiveness. pag. 15
- Fifthly, they confess and ask pardon. pag. 18
- Sixthly, they forsake all for it, and highly prize it. pag. 19
- Seventhly, they apply Christ and his promise. pag. 20
Chap. 5. Of the lets of faith, and namely in the behalf of the Minister. pag. 24
Chap. 6. Of the lets that hinder faith on the behalf of the people. pag. 28
Chap. 7. What desire breeds faith. pag. 34
Chap. 8. How the weak in faith should be established. pag. 37
Chap. 9. The difference of believers from them that are none. pag. 44
Chap. 10. Of the eight companions of faith. pag. 54
Chap. 11. How weak faith is confirmed. pag. 64
Chap. 12. The sweet fruit and benefit of the preserving and confirming of our faith. pag. 68

The second Treatise declareth at large, what the life of the true believer is, and the conversation of such as have assured hope of salvation.

Chap. 1. THe sum and order of this second Treatise. pag. 72
Chap. 2. That a godly life cannot be without unfeigned faith, nor this faith without it: which is the first point in the first general head to be handled. pag. 74
Chap. 3. That for the leading of a godly life, is required faith in the temporal promises of God, and hearty assent and credit to the commandments also, and threatenings in the word of God, as well as faith to be saved. pag. 79
Chap. 4. Of the heart, and how it should be cleansed and changed, and so the whole man, which is sanctification, tending to repentance and a godly life. pag. 86
Chap. 5. Of the renouncing of all sin: which is the first effect of a renewed heart in the true believer. pag. 96
Chap. 6. Of the diverse kinds of evil to be renounced, and namely of inward against God and men. pag. 102
Chap. 7. Of other evils and sins, most properly concerning our selves. pag. 108
Chap. 8. How the minds and hearts of the believers are taken up usually, seeing they renounce inward lusts. pag. 114
Chap. 9. Of the second kind of evils or sins to be renounced, namely outward. pag. 124
Chap. 10. Of four sorts of such as hope for salvation; and yet renounce not open sins, and outward offenses. pag. 126
Chap. 11. Of certain objections raised from the former doctrine, and answers thereto: as why we should put difference betwixt men: whether the godly may fall reproachfully, and what infirmities they may have. pag. 134
Chap. 12. Of the keeping of the heart once purged, in that good plight afterward. pag. 140
Chap. 13. Of the sum and manner of handling this second part of a godly life: and particularly of the rules to be observed for the effecting of it: namely, knowledge and practice. pag. 147
Chap. 14. Of the answering of some objections about the former doctrine, and of the other two virtues which help to a godly life. pag. 154
Chap. 15. Of some particular duties pertaining to God directly in the first, second, third, and fourth commandments. pag. 160
Chap. 16. Of certain duties to men, in the fifth, sixth, and seventh commandment, the obeying whereof is a part of a godly life. pag. 167
Chap. 17. Of some duties to men in the 8, 9, and 10. commandments. pag. 175
Chap. 18. Of certain reasons persuading to the practice of a godly life: which is the fourth general part of this treatise. pag. 191
Chap. 19. Of answers to objections brought against the necessity of practicing this godly life. pag. 200
Chap. 20. The last objection against the godly life answered. pag. 208

The third Treatise layeth forth the means, whereby a godly life is holpen and continued.

Chap. 1. WHat the means are, and the kinds of them, and of the sum and order of this Treatise. pag. 211
Chap. 2. Of the public helps to increase godliness: and namely the ministry of the word. pag. 213
Chap. 3. Of the second public help, namely, the Sacraments. pag. 217
Chap. 4. Of public prayers: also of the private helps in general. pag. 222
Chap. 5. Of the first private help, which is watchfulness. pag. 226
Chap. 6. Of meditation, the second private help. pag. 235
Chap. 7. Of the third private help, which is the armor of a Christian: and of the three first points of it. pag. 259
Chap. 8. Of the last point, which is the benefit of this armor. pag. 272
Chap. 9. Of our own experience, and what a special help it is to the leading of a godly life: also of the use of company and family exercises. pag. 278
Chap. 10. Of prayer and the parts thereof, thanksgiving and request, whereunto is added confession of sins. pag. 282
Chap. 11. Of reading. pag. 288
Chap. 12. Of the extraordinary helps. pag. 291

The fourth Treatise directeth the believer unto a daily practice of a Christian life.

Chap. 1. OF the sum, order, and parts of this treatise. pag. 294
Chap. 2. Of the first reason, why there ought to be a daily direction to guide the believer. pag. 297
Chap. 3. Of the second reason of a daily direction, consisting of two branches. pag. 299
Chap. 4. Of the third reason of the daily direction. pag. 303
Chap. 5. Of the fourth reason. pag. 307
Chap. 6. Of the 5.6.7. and 8. reasons. pag. 310
Chap. 7. Of the description of the daily direction. pag. 313
Chap. 8. Of the necessary parts of the daily direction, being the 2. branch of the 2. part of this Treatise. pag. 316
Chap. 9. Of the illustration or more full declaration of the former parts of the direction. pag. 320
Chap. 10. Of outward duties of life, most commonly to be done daily, but not of necessity. pag. 333
Chap. 11. Of the benefit and commendation of the direction. pag. 337
Chap. 12. Of the declaration of the first duty of awaking with God. pag. 346
Chap. 13. Of the declaration of the second duty, of beginning the day with prayer. pag. 349
Chap. 14. Of the declaration of the third duty, about our callings. pag. 353
Chap. 15. Of the declaration of the fourth rule or duty, directing us in company. pag. 364
Chap. 16. Of the declaration of the fifth duty, how we should behave our selves in solitariness. pag. 376
Chap. 17. Of the declaration of the sixth duty, of using prosperity well. pag. 385
Chap. 18. Of the declaration of the seventh duty, of bearing afflictions rightly every day they come. pag. 393
Chap. 19. Of the declaration of the eight duty, namely, of using religious exercises in our families. pag. 396
Chap. 20. Of the declaration of the ninth and last duty, of viewing the day. pag. 399
And here followeth a prayer, containing the sum of the life, which is to be daily led of a true Christian. pag. 404

The fifth Treatise showeth the lets, which hinder the sincere course of the Christian life before described.

Chap. 1. OF the sum and order of this Treatise, and how it agreeth well with the former. pag. 411
Chap. 2. Of Satan's properties and attempts against us in general, and our help against them. pag. 414
Chap. 3. Of the devils troubling the weak believer about his faith, and if he do not prevail against him one way, he seeketh by another. pag. 417
Chap. 4. Of Satan's hindering the continuance of faith. pag. 422
Chap. 5. Of Satan's hindering the believer from living godly: and how many ways: and namely, by keeping him in a wandering & unsettled course; and also of the remedy against it: and first by occasion of that, how he holdeth back the wicked. pag. 425
Chap. 6. Of another let: the leaving of our first love. pag. 432
Chap. 7. Of a third let in this first kind, namely, the want of the ordinary preaching of the word of God. pag. 437
Chap. 8. Of the second kind of general lets: namely, the unmortified affections wherewith he oppresseth the believer. And first of fear that they shall not persevere: and of pride in their gifts. pag. 441
Chap. 9. Of other unruly affections, touchines, peeuishnes, &c. pag. 447
Chap. 10. Of worldly lusts, and namely the love of carnal pleasure, and the inordinate desire of riches. pag. 451
Chap. 11. Of the remedies of this wordly lust: namely, covetousness, and excessive love of riches. pag. 458
Chap. 12. Of the third kind of lets general, whereby the believer is hindered from going forward in a godly course. pag. 467
Chap. 13. An example of a covenant made by certain godly brethren, declaring what manifold lets the faithful have in this world (fit to illustrate the former doctrine) contained in the two next chapters following. In this chapter of the first part of it, namely a complaint. pag. 477
Chap. 14. Of the second part of the covenant, namely, the remedies against the complaint mentioned in the former chapter. pag. 487

The sixth Treatise setteth down what privileges belong to every true Christian: and how he may have his part in them.

Chap. 1. OF the sum of this Treatise: the reasons why it is set out: the order of it: and of the diverse kinds of privileges. pag. 493
Chap. 2. Of the first privilege. That the believers may know in this life, that they have eternal life. pag. 495
Chap. 3. Of the second privilege, namely, that God is with his always, after he hath assured them of his favor. pag. 498
Chap. 4. Of the third privilege, how God giveth grace to his children to live godly, and of the first branch. pag. 502
Chap. 5. Of a second branch of the third privilege. pag. 505
Chap. 6. Of the fourth privilege, how the godly may rise again when they are fallen. pag. 514
Chap. 7. Of the fifth privilege, namely, the gracious helps by which he hath granted them to grow in faith and godliness. pag. 519
Chap. 8. Of the sixth privilege, namely, of the right using of prosperity. pag. 524
Chap. 9. Of the seventh privilege: concerning the afflictions of the godly: and namely of the first branch of the same: that is, how they may be free from many of those troubles, which do light on and meet with the unreformed. pag. 529
10. Of the second branch of this privilege, concerning the afflictions of the faithful: namely, that God delivereth them out of many, when the wicked still remain in theirs. pag. 535
Chap. 11. The third branch of this privilege: that we may have much good by our afflictions. pag. 539
Chap. 12. Of the eight privilege: of growing in grace. pag. 543
Chap. 13. Of the ninth privilege: that the believers shall persevere unto the end. pag. 549
Chap. 14. Of the tenth and last privilege, enjoyed perfectly in the life to come, but begun here. pag. 560

The seventh Treatise containeth the objections and cavils, which may be brought against the doctrine before set down, and an answer to them.

Chap. 1. OF the sum and order of this Treatise. pag. 569
Chap. 2. The first objection (that there needs no direction daily, besides God's word, and therefore this is needles ) answered. pag. 570
Chap. 3. Of answering this objection, that no such direction can be observed daily. pag. 575
Chap. 4. Of answer to this reason against the practice of daily direction: that it is toilsome and inconvenient, taking away all pleasure from men, and hinders their labors. pag. 577
Chap. 5. Of answer to another reason against daily directing of us, that it would break off all society and fellowship among men. pag. 581
Chap. 6. Of the doubts and objections, which weak Christians ought to propound until they be satisfied: namely, how they may attain to such direction daily, and answer thereto; and other like, namely that they count it hard, and what such ought to do. pag. 583
Chap. 7. Of other objections of the weak; as that they cannot see how they should walk thus, while they live in such an evil world: and other like objections, with answers thereto. pag. 587
Chap. 8. Of the objection of weak Christians who cannot read; and another of them, that are troubled through some Scriptures; and answers to both. pag. 590
Chap. 9. Of the objection, that Ministers may follow daily direction, but yet not therefore the people, and of such as object, that better counsel is given by the author then he himself will follow: with answer to both; and a larger answer to the first objection in the second chapter. pag. 593
Chap. 10. The conclusion of the whole book, containing an exhortation to good and bad. pag. 599

FINIS.

THE FIRST TREATISE, SHEWING WHO BE THE TRVE CHILDREN OF GOD.

CHAP. 1. The sum and order of this first Treatise.

A Lthough my chief purpose be to direct the true Christian, who is already a believer, [ C] how to walk daily through the course of this life, in such wise as he may find a very sweet and effectual taste of eternal happiness, even here (which few do think can be obtained) yet I have thought it meet: first, to show who are true believers, and the children of God, and how men are brought unto this estate, and thereby may know that they are so. Partly for them who desire to be directed in a Christian life, that [ D] they may have this ready at hand by them, to show them that they are the Lord's, notwithstanding many doubts be oft raised by Satan against them, and that others may learn to know it, who are yet ignorant of it, as without the which, in vain should they go about a godly life. Which as it is the weightiest and chiefest point of all others in divinity, and the ground of the rest which I have taken in hand to entreat of; so it is with the greatest regard to be dealt in, whether we respect those, which unfold and lay open the same, or those, which desire to be instructed, and persuaded in the truth thereof.

For it comes to pass by our corrupt nature, and slowness of heart to believe, [ E] and Satan's subtlety many ways beguiling us, that we in nothing more deceive our selves, then in, and about the assurance of salvation: for proof hereof, we may understand that some, yea, many thousands think that no man can know whiles he liveth here that he is the Lord's, neither can have any assurance of his favor till his death, unless it be by special revelation. And this is the error of the Papists. On the other side, many think that this is not so hard a question, as that any that profess the gospel should doubt of their salvation (notwithstanding our Savior Christ saith that his [ F] flock is but small, and that in comparison but few shall be saved. ) And this is the opinion of our common Protestants, which say Lord Lord, and yet are not prepared to do the will of the Lord, and therefore far from entering into the Kingdom of heaven.

Besides both these, many poor ignorant souls think whiles they do well and serve God, they may be assured of their redemption by Christ: but if they be by any means hindered from pleasing God, yea, though it be by mere frailty, and corruption of nature, then they can have no hold thereof; which uncertainty, though it cleave unto many who are dear unto the Lord, yet it is to be counted their error and sin, and they must be brought [ G] to a more stayed judgment, then thus to think: that either there is changeablenes with God, or to be so much their own enemies, as by means of this error to fill their lives with such vncomfortablenes, and deprive themselves hereby of this assurance of God's love, which is the strongest persuasion to true godliness.

These are some few of a great many doubts and erroneous opinions about this matter, as after shall appear. For resolution whereof, though many things must be said, yet the matter it self may clearly and soundly be set down in few words.

To the end therefore that these and such like many see how far differing [ H] God's thoughts are from man's, and (as I have said before) that all which have received this doctrine, may have it before their eyes daily in some easy and familiar manner to confirm them, I will, as God hath made me able, set down that which is expedient for this point: and this I have thought good to refer to these three heads. First, to show how a man may attain to this, to know that he is the child of God, and how God worketh it by his spirit in the hearts of those which are his. Secondly, how the weak believers may uphold themselves in temptation, and so be stayed, as seeing that they differ apparently from those, which are not the Lord's. And thirdly, how they may afterwards more easily prove that they have true faith, and be able to [ I] confirm and preserve the same: and find how much such an estate is to be desired.

And for the plain declaration of the first point hereof, these three things must be handled. The first, the clear knowledge of man's misery. The second, of his redemption and deliverance out of the same. And the third, how both these ought to work upon their hearts, and what fruit they will bring forth by the operation of the holy Ghost in such as shall be saved: That is to say, that the one which is the knowledge of misery, will wound and humble their hearts, when they shall see thereby, that they are but dead and damned people. The other will heal the sores of their hearts, and lift [ K] them up again, to the beholding of all their sins pardoned, and their woe removed so, as if they had never been pressed down with the same. And to this shall be adjoined a discourse of the lets of faith, and what desire it is from which it cometh.

[ A]

CHAP. 2. Of man's misery.

T O begin therefore with their misery, and briefly to speak of it, and the next branch (seeing they are of others largely handled) no man must think that it is the estate wherein God at the first created them, either Adam the father of all the world, or his posterity which was then in his loins.

[ B] Sure it is (I say) that it was not thus with mankind in the beginning: for God then made all things good, and man amongst other creatures he made holy, and happy, the lord of all the creatures which were upon the earth, little inferior to the Angels, endued with infinite blessings, full of beauty and glory. So that when it might be seen that nothing was wanting but this, that he was not altogether free from losing this blessed estate, yet even there the devil took an occasion against him, and deceived him, and his posterity, and cast them from that happy condition which before they enjoyed.

And yet if this had been all the harm that mankind by the malice of the [ C] devil sustained, it had been little in respect of that which fell upon him. For behold, besides the loss of his felicity, he was plunged into extreme misery and desolation, which consisteth of these two branches, that he doth always, and in all things offend God, being able to do nothing but that which displeaseth him, as having his heart always and only evil. And secondly, that he in all this is odious to God, and most justly accursed of him. Mans sin is not only that transgression of Adam in most unnatural and treacherous rebellion, and disobedience, whereof he is most justly guilty with Adam, and hath his part (as being to stand or fall with him) but another which riseth out of this, even that infection of all the powers and members [ D] both of the soul and body. Which as poison put into a cup of wine doth make it deadly, dispersing it self into the same: in like manner this corruption or concupiscence, which by the first sin of Adam is spread over his posterity, doth poison his whole nature: so that no sound part is found in him from the crown of the head to the sole of the foot. And from hence it is that the understanding, even the excellentest power of the mind, is filled with blindness and darkness, and savoreth not the things which are of God. The conscience is wounded, seared, or defiled some other way, and never soundly peaceable. The memory forgetting good things wholly, or remembering neither good or evil aright, and as it ought, as experience forceth the [ E] best to complain. The will is captive and of no strength to do good, neither wanteth ability to that which is evil. And thereafter is he carried of his affections, as a chariot on her wheels, only to that which displeaseth God. What should I say more? For who can choose but bewail and lament such a distressed and woeful estate of the soul of man, which sometimes having been framed after the image of God, in true holiness and righteousness, is now both empty of that grace, and filled with all filthiness of sin and uncleanness? But alas, who believeth this or consenteth to it, that it is true [ F] that man (who hath so good an opinion and high conceit of himself) should yet be indeed so far off from that which he dreameth of, and in such bondage and slavery, as he would seem to be farthest off from the least part thereof? But (to go forward) if his conversation and course of living, which is the untimely fruit of this bitter root, were laid out in her colors (which I must only very briefly touch) it were able to make him who thinketh himself most innocent, to appear most vile and loathsome in his own eyes, ashamed of himself, and to hide himself in a dungeon that no other might behold him. For (to speak of the actions of the mind) what are his cogitations about heavenly matters, but errors, falsehood and Iyes? What are the [ G] wishes and desires of his heart, but earthly, and fleshly, in degree one above another, till he being led away of his concupiscence, is enticed, and so consenteth thereto, defendeth it, and is hardened? What is the outward behavior, but an yielding up of the members of the body, as instruments and weapons of sin, even the sin of the tongue, and sin of the life? in so much that he is all ways, and in all things, and therefore out of measure, sinful. As Paul though he lived after the most strict order of the Pharisees, which was in show far above many; yet when he was converted could say, I was a blasphemer, an oppressor, a persecutor: So that it is most truly verified which is written, that he neither is, nor can be obedient to the law of God, and that he can do [ H] nothing but sin.

The sins of man are as the hairs of his head, and sand of the seashore, innumerable, and his best actions (as his prayers) are no better then abominable before God, as Solomon speaketh: He that turneth his ear from hearing the law, even his prayer shall be abominable. Oh, it is not imagined of thousands that there is any such evidence to be brought against the inhabitants of the earth, even the unworthy sons of men, which yet were sometime by creation the sons of God. For the most ungodly which can be heard of, will have some goodness to be found in them: so far off is it, that they will yield to this censure, that all their life is sinful. And therefore it is no marvel [ I] though men account of themselves as they do, everyone flying to this shelter, that he hopeth he is not the worst of others. For the clearer laying open of these sins particularly, some view of God's law thorough every commandment is to be taken: which I would here myself have set down, but that I shall be occasioned in another place to do the same.

But all this sin which thus ruleth and reigneth in man, making him not much unlike the devils themselves, is but one part of the misery which he is in, yea and the least of the two, in their eyes and judgment, who are the greatest number in the world.

The other part thereof is, that for this sin he is subject to all those fearful [ K] and horrible plagues which God hath threatened, and executeth in the world upon the committers thereof, and to that endless punishment of condemnation in the world to come, which is the principal and most just desert of every sin. The particular vexations and calamities which belong to sinners in this life are innumerable, and not to be expressed: but some for the rest it shall be fit to mention, and the rather for that many thousands never [ A] dream of, and much less are troubled with any such matter. And first, as the curse of God is upon all creatures for man's cause; so it is less to be doubted, that it is cast upon man himself. So that whatsoever he doth, or wheresoever he becometh, the wrath and anger of God followeth and accompanieth him: Cursed he is in the field, and cursed in the house, cursed in his basket, and in his store: and as Moses speaketh of all the creatures, wherein he should take his repast and delight, saying: Cursed is the earth for thy sake, thorns and briers it shall bring forth unto thee. From hence come all the dearths, famines, penury, and poverty, which everywhere are cried out of. In his body, sickness, diseases of many kinds, aches, gripings, swellings, burstings, and other [ B] pains intolerable. In the senses, deafnes, blindness, numnes, and such like, which should make any heart to quake and tremble to hear them but named. As for friends and kindred, wife and children, father and mother, or whatsoever may be thought of, which men are wont to take greatest pleasure in: how can they delight man's heart soundly, or be pleasant unto him, when they are mixed with this sauce? The Lord accurseth them, he will bring him to judgment for them, even for enjoying them whereto they have no right nor lawful liberty, as being not intitled to them by Christ, who is heir and Lord of all. If there were but a sword hanging with the point downward over a man's head, which were sitting at a royal banquet, [ C] what pleasure could he take in the variety of his dainties? But it is another manner of slaying a man, if oft in one hour he must be constrained with fear to remember and think on it, this moment will they take thy soul from thee.

But this goeth not so near men's hearts as it ought, whiles they have one objection or other (as it were water) to quench the force and heat of it. For all men (they say) are not in this miserable estate, except someone or few, who be weary of their lives, and make all their other delights unpleasant to them for the same. This (as unwise) they object, because they are moved with nothing but that which they see with their outward eyes, the voice of [ D] God pierceth not their hearts, although it pronounceth as well to him that escapeth all these (if any such could be found) as to him who hath been plagued with them all, even to one as to another without respect of persons: Woe be to the inhabitants of the earth, because they have sinned! So long as this word shall be true, no man's estate is better then another, all are under the wrath of God: Therefore let no man deceive himself, God is not mocked. How this ought to affect the heart of him that heareth it, we shall see hereafter: but he that hardeneth his heart at the hearing of this, because he feeleth not, neither seeth any such thing, shall surely come to evil.

I have not yet spoken of the plagues and punishments which take hold [ E] upon the soul, which are yet more fearful then those of the body, if so be they could as easily be discerned. A man to be given up to his own vile lusts, like a brute beast to wallow in filthiness, who might have shined as an Angel in goodness, is there any of judgment, which counteth it not amongst the most fearful judgments? To be utterly darkened and destitute of the true knowledge of God and of the life to come (the knowledge whereof is the beauty of the world) and to be hastening to endless woe, and yet not to understand it: what part of misery can be greater in this world? To be so [ F] hardened in heart as to be past all feeling & remorse, to fall into utter desperation without recovery by anything he can do: such madness, frenzy, & heaps of the like, can anything be thought more full of horror? and all these is woeful man under. There is none which hath not brought himself into the depth of them all: which is all (I may say truly) that he hath to glory of. So that I think it cannot be denied but that he is miserable: unto the which to add (as the shutting up of all) the remediless fears, and deep doubts, which oft bring anguish here, the pains and torture of both soul and body in the end of this life, when both must take up their dwelling in he • ; who so shall hear it, must needs confess, that there wanteth herein no [ G] piece of misery. But seeing the Scripture it self calleth it pain unspeakable, I will not go about to describe it, least I should any way seem to make it less then it is. It is sufficient for this purpose that it is most extreme, easeless, and endless. This I have said of the misery of man, and of both the parts of it, as I did purpose, and that in as few sentences as well I might, and fewer in deed, then such a weighty matter would have required, but that it is elsewhere handled by others. And I have determined to say no more then I must needs, of those things, which are set forth at large both plainly by many learned brethren, and in very good sort and order already.

These two points of man's misery are to be known as an especial part of [ H] God's truth, of him whom the Lord will save. For he which knoweth not this, swelleth, and is puffed up, and goeth on in deep security, and cannot do otherwise as long as he is ignorant of this point: therefore the Lord bringeth him, on whom he purposeth to show mercy, to the preaching of his word, and namely his law, which showeth him his sin and damnation: so that he shall clearly understand it, and that he as well as any other is under the power of it.

But here I think it not unseasonable to add this (seeing ignorant people, which lie yet in their sins, do harden their hearts at the hearing of this) that none have just cause to quarrel with the Lord: for if anything spoken [ I] of in this argument, displease them, they may thank themselves. But to him they are infinitely beholding, that he brings this hidden secret to light among them, that they seeing the plague which is coming towards them, may avoid it, and be roused out of the present danger in which they are. And further they may understand, that God alloweth not his ministers, who publish this message of man's woeful estate, to deliver it barely and nakedly, and to preach the law only, but to join the glad tidings of the Gospel with it in their ministry, and to preach remission of sins with the urging of repentance, and with the pricking of the people's hearts by terror and sorrow for their sins: as our Savior, John the Baptist, and other his faithful servants [ K] did. For as none can believe, except they repent; so none can repent, unless they believe.

And therefore, I also, in the former point having shown how this knowledge of his miserable estate must be preached unto him that shall be saved, am now to show, that he prepareth other doctrine most fit for him that hath learned the former: namely, that he causeth most joyful and glad tidings of a [ A] full and sufficient remedy against all such misery to be preached unto him, without which, how intolerable should the condition of such be?

CHAP. 3. Of the knowledge of redemption and deliverance.

T His remedy therefore I will first lay forth, and then show how God will have him to understand and know it, that when he is enlightened to know the will of God both in [ B] the misery of man and in his redemption, he may (as God hath appointed) have them both, work kindly on him, and so know himself the child of God, and heir of salvation; seeing without some knowledge of both, no man is either rightly humbled or exalted. And although there be many which know both points, so as some can teach them to others, and yet have use of neither: yet can none be saved without the knowledge of both. The sum of all, which is to be known of him, is contained in this short sentence: Christ Jesus preached (as he is revealed in the Gospel) is salvation unto all that believe: and more fully in this saying of S. John: God so loved the world that he gave his only begotten [ C] son, that whosoever believeth in him should not perish, but have everlasting life. And again, S. Paul: This is a true saying, and by all means worthy to be received, that Christ Jesus came into the world to save sinners.

Out of these places, as also many other, to the full and plain declaration of this remedy, these four things are to be considered. First, what it is, and wherein it consisteth. Secondly, by whom it is wrought. Thirdly, how it is brought to light and revealed. And fourthly, how it is received and embraced. Now as concerning the first, the only sufficient remedy for the saving of man, is to satisfy God's justice, which by sin is violated: without which satisfaction, the wrath of God cannot be appeased, nor his favor obtained, [ D] and so there can be no redemption. For how should the Lord be perfectly just, if he should change this righteous sentence of his law, that every transgressor is cursed, and only the perfect keeper of the law blessed? Now then God's justice is satisfied only by these two means: First, by suffering the punishment due to sin, which is the curse of God; and the perfect keeping of the law, without which there can be no deliverance from sin and condemnation. The only remedy of our misery consisting herein, we may clearly see that it is out of our selves, and not in any other creature: for neither we, nor any other creature for us, is able either to sustain the curse, much less to overcome it: or perfectly to fulfill the law, which is impossible to [ E] flesh. Whereby is quite overthrown the foundation of Popery, and all opinion of merit, or of anything in man to avail to his justification.

But to go forward to the second point, to show by whom it is purchased: This remedy, which could be had by no other, is appointed by the Father, undertaken and wrought by Christ, and sealed in men's hearts by the holy Ghost. It is wrought (I say) and found only and wholly in Jesus Christ, God and man, who being perfect God took our human nature on him; and in both became a most merciful Mediator betwixt his father and us, to reconcile [ F] us to him: and both suffered the full weight of God's curse due to our sin, by the power of his Godhead overcoming the same, as also fulfilled the law for us, whereby he fully satisfied the justice of God. So that most truly it is said, that salvation is in no other, but that in him only is the whole remedy of the misery of mankind to be found: There is given no other name under heaven (as the holy Ghost speaketh) whereby we must be saved: So that whosoever hath the Son (as S. John saith) for to redeem him, hath life, and he that hath not the Son, hath not life. And to make up the whole matter: if any should ask how Christ's redemption is made man's, he is to know, that God his father of his marvelous love gave him freely (even as he had long before [ G] promised him) with all his whole work of redemption, as the Apostle saith: God declared his love to us, that when we were yet his enemies, he sent Christ to die for us, that whosoever believeth in him, should not any longer lie under God's wrath and perish, but have everlasting life; he being given us of his father to be our wisdom, righteousness, sanctification and redemption, 1. Cor. 1.30. Now if by him alone God hath brought this most sovereign remedy to mankind, against the intolerable woe, which by sin is come into the world, and is (as hath been said) gone over all men, the popish practizers may blush and be ashamed, who part stakes betwixt him and creatures, and so ascribe not the whole work of our salvation to Christ alone. [ H]

The third thing, namely how this divine mystery and secret is brought to light, is (in the peaceable and flourishing estate of Christ's Church) the glorious Gospel: which because it containeth the most worthy and acceptable message of man's full redemption by Jesus Christ, is called of S. Paul, the power of salvation to all that believe. The use of the which Gospel is, to manifest that righteousness in Christ, whereby the whole law is fully satisfied and salvation attained. The which being soundly and plainly published and preached by the faithful ministers and messengers of God, and namely this part of it, that mankind is fully redeemed by the blood of Christ Jesus, the only begotten son of God, manifest in the flesh, doth bring great and [ I] exceeding joy: and is embraced of them which know the value and price of it, with all possible welcoming of it. And this, though more darkly, as the times were, the Lord caused to be taught under the law in types and shadows, prefiguring Christ to come and to be exhibited; even as he saith in John. 5.46. Moses wrote of me: though indeed now under the Gospel far more clearly and plainly, that it may now be verified, if ever, that Christ by preaching him, hath been crucified in our eyes. So that by this, is this mystery of salvation (purchased by his death) manifested unto us.

Now the fourth point remains, how this tidings of Christ's delivering man from the fear of the wrath to come, is received in the world: and that [ K] is by faith. For there is no way to receive Christ and all his merits (the full medicine of man's misery) but by faith. This true faith therefore is to be known, what it is, and how it is wrought: that so by it he may receive Christ and be saved. Now this true faith, which for the worthy effect of it, we call justifying faith, is nothing else but a sound belief in that promise of life, that poor sinners coming unto Christ, he will ease them, that is, [ A] free them from all woe, and restore them to all happiness here and forever: and to be short, so to give credit to God's word, as he rest thereon that he will save him. Which true faith is wrought in him by the ministry of the word, revealing this mercy and truth of God: and by these, the holy Ghost enlightening him to conceive, and drawing him to believe, and so uniting him to Christ: which whosoever hath thus received, is hereby made the child of God (so as he himself shall see it) and an inheritor by sure hope of eternal life. This therefore is to be known of him who shall be saved, and his judgment is to be settled in this truth, before he enjoy it as his own, or can have his part in it. He must be able to see clearly and soundly that God [ B] hath made this Christ Jesus his son Lord over all creatures, conqueror of the devils, deliverer of the captives, & comforter of the heavy hearts: so that by him there is as full pardon of sin purchased, as ever was by Adam procured guiltiness and condemnation. And thus much of these two first points, that he whom God will effectually call to the assurance of salvation, must have knowledge in general of man's misery and God's mercy by Christ's redemption.

CHAP. 4. [ C] How this knowledge worketh, and namely, the first work that God maketh them believe their misery, and to be troubled in mind for it.

T Here is yet wanting the true embracing and applying of Christ, with all the merits of his death and passion, to this man that hath the foresaid knowledge, or else he can in no wise be happy. Let us see therefore how this knowledge worketh in him, on whom God will show mercy, how God by the light and help of it draweth him forward, until he believe for his own part, and in his own person, which the other, [ D] who have only the general knowledge before mentioned, never attained to. And this is the last of the three points, which I purposed to handle about this matter, namely in showing who is the child of God. Which being done, the question in hand shall appear and be manifest. This only by the way it shall be fit to admonish the reader of (as I said before) that he is in no way to the kingdom of heaven, who is yet void of this knowledge altogether, of his misery (I mean) and of the remedy: which kind of people, although they are least troubled in their consciences of all other men, but are merry, as though no danger were coming toward them (and therefore keep a course in their lives which is after the fashion of the world) are to be pitied [ E] and prayed for, and to be persuaded to hear the word preached, rather then to be allowed in their madness and folly. Who verify most rightly the saying of the Wiseman: That there is a way that seemeth pleasant to them, but the issues thereof are the way of death. God suffering them (as he did the Gentiles) to walk in their own ways.

But to leave them as sufficiently convinced of a woeful estate, even by the testimony of men, who have any judgment, and to go forward with that which is in hand, that is, to show how this doctrine worketh in him, who by [ F] it shall come to true faith and assured hope of salvation, we are to know, that he remaineth not an idle and unprofitable hearer, as sometime, and as many other still do, but is secretly drawn, he cannot tell how, by the unspeakable work of the spirit of God to be persuaded, that the doctrine taught doth conerne him; the Lord giving him with his knowledge, wisdom, which is a gift of the spirit, whereby he applleth general things particularly to himself: and that he thereby speaketh unto him, as well as he doth to any other, in the denouncing the threats of the law, and everlasting damnation: and (his eyes being now opened to believe this) he thinketh himself the miserablest of all other, who before nothing at all regarded the welfare of his [ G] soul, but thought himself in as good case to Godward, as any other. He now perceiveth (I say) himself not only a loathsome creature in God's sight, through the Ieprosie of sin, but withal a most cursed and damned creature, subject to all God's plagues in this world, and to condemnation in the world to come. For although the world lie in darkness, and believeth not the law of God, least it should be convicted by it (and therefore cannot believe the promises of the Gospel) yet God otherwise provideth for his, that they by seeing and feeling the desert of their sins, may have an appetite thereby to seek mercy and forgiveness, which without it is unsavory to them: as our Savior Christ saith, The whole have no need of the Physician, but [ H] the sick, Matth. 9.12. Neither let this deep impression of the doctrine of the law preached (being no less sensible to the party that feels it, then the print of the seal is to our eye in the soft wax:) let it not (I say) be counted a mean and common mercy: In deed it is meanly accounted of, the doctrine of it being so common and oft taught. For as it is said of faith, Luk. 18.8. that when the Son of man cometh, he shall find it rare in the world: so in some sort we may say of this, that it is rare, that men, who know that all are under the wrath of God, till the Son of God make them free, do believe indeed that it is so with them, and even their own case.

Oh, men shun this as death (and yet without believing it there is no [ I] life) for did they believe it personally for their own parts, they could not but lay it to heart: so as the whole powers thereof should be taken up with the cogitation of it (as it is with us at the sudden hearing of heavy news) yea all the powers of the mind and heart would be affected with it, even as a man is by the sting of an Adder, or when he is pricked with the point of a sword: so (I say) it is with him that doth unfeignedly believe his own misery, without exception casting away all deluding conceits which might hinder it: such a sudden alteration it shall work in him, how far off so ever he was before that from it. And that is lively set forth in the example of the three thousand that were converted at Peters sermon: who for their estate [ K] before, had been of them that crucified Christ, and even at that present time were mockers and railers at the Apostles, saying, they were drunken with new wine: yet when on the sudden the Lord arrested them by his word and challenge, and with his spiritual sword, by Peters skillful handling the same, had wounded and stricken them (so as they could not scape nor resist the power and stroke of it) they were pricked in their harts, as if an arrow had pierced [ A] their liver, crying out immediately, that the pain which they felt within them was intolerable: which they expressed in their words when they made their mone even unto them whom they had so lately railed upon; now speaking with new tongues (which is admirable) Men and brethren, what shall we do? Even thus in some sort doth the Lord work, when he maketh them to give credit to this his thundering voice by his law arraigning men for their sins: which is no less fearful to them then the roaring of a lion, when yet other men, whose sins are as great, and have as good cause to be feared, and to faint under the burden of them, are not a whit moved thereat: not moved, I say, through the commonnes of it, anymore then the [ B] fowls are afraid of the scar-crow, after they have been long accustomed to it, who in time dare sit upon the head of it, and pluck staws out of the very nose thereof.

And this I do the more stand upon, to make this point clear, because I have observed by long experience, how grossly the people of our age do suffer themselves to be bewitched about this matter. For to bewail them who are soon healed, if they be pricked at all, and them who fall deadly to raging at the Minister, if their hearts be vexed by hearing their danger: I say, to bewail the estate of them, there is yet a third sort (in number an hundred for one of the other) who were never troubled in conscience for their [ C] sin, or the woe that it hath purchased them; neither do once dream that such a thing is needful for them: but eat, drink and sleep, some play, and some work; and, as they did in the days of Noah, embrace this present evil world, profane, merry, yea and light-hearted, when (as S. James saith) they should howl and mourn: and as though they feared no more then they would make men believe they do, are never scared, till the very time and hour of death, or deadly danger. But what do they then? when they have called in lustily, as men at a banquet, I mean, when they have taken their pleasure and lived therein? I say, when they see their reckoning, and day of accounts is near, then what do they? where is their mirth become? Oh, [ D] they die as Nabal, that is, as fools, and are as he was, when he heard he should die, as a stone, and a block: or despair, as Judas did, and some of them die as he died, that is, sooner then they needed (as well as they loved their life.) And the best sort of them are but as they that are spoken of by the Prophet, that is, they have no bands in their death: they die quietly, perhaps with a Lord have mercy on us: but they not regarding blessing in their life, it is now far from them at their death, and therefore dying without repentance, let other be feared by them.

And yet while the world is full of such people (as I have said) behold, as if they yet wanted something to make them miserable, how this unsavory [ E] and dangerous speech is spread far and near among such, by many ministers as well as common persons: who cry out, that it is pity that some are suffered to preach the law: and that such urging of men's consciences for their sins, is enough to drive the people to desperation: and such like. When yet S. Paul commands that the word be preached with all authority, which men may not be able to resist, and with convincing of the conscience. And S. Luke in the Acts commends the fruit of that doctrine so highly, even that they were pricked in their harts for their sins, without which [ F] they had neither repented, nor obtained pardon of their sins. Indeed, if any preach the law alone without the glad tidings of the Gospel, or urge repentance without the encouragement of God's mercy through Christ and forgiveness of sins, he were worthy to be sharply reproved, and to be restrained till he should amend so dangerous an error and so grievous a fault. But if any find fault with the joining of both together, when experience and Scripture do show, that no other kind of preaching can profit and do good in the Church, they are earnestly to be desired, if they do it of ignorance, to be taught; if of a worse mind, to desist from it. But this shall suffice for answer to this speech, rashly and unwisely cast forth to cause many to [ G] stumble at. I return to that from which I went aside a little, to persuade those which are teachable, that God doth use to make his law to cast down such as he purposeth to lift up again, as I have said.

The Scripture yieldeth many complaints and cryings out of God's servants, who acknowledged as much: Some when they had once escaped the danger of their former woe; as that of Paul to Timothy doth testify; I was a blasphemer, a persecutor, and an oppressor: Some in the time of their distress, as by that in Jeremiah; I heard Ephraim complaining thus: Conuert me O Lord, or else I cannot be converted: and they in Sam. 1.12.20. with many other. And God be thanked, although they are but a few of so many thousands as have lived [ H] in former ages, yet he hath not left this vnwitnessed by many in this our age, of whom some are fallen asleep, and others remain amongst us unto this day, who with bitter complaints, salt tears, and doleful groans, no less sensibly, then Jacob sorrowed when he thought that a wild beast had devoured his son Joseph, Gen. 37.34. have confessed the depth of their woe, sighing and seeking, if by any means they might find ease and deliverance: although the most are hardened, and can be brought to no such abasement.

And if that which I have said before to this purpose persuade not men to think so: but this which I say is the less believed and regarded, seeing [ I] many, and those as great sinners as most others, are as merry, or at least as far from any wound or sting of conscience as any, which a man would think were not like to be, if they were in such depth of misery: Let them know, they have little to take comfort in that; for (as I have said) this is so with some, because they neither know nor believe this, but they lie in ignorance and unbelief, and therefore neither suspect, nor fear any such thing, and so it is with all the world until they have knowledge by the law: and Paul showeth that it was so with him, till the law revealed it to him, for so he saith Rom. 7.8. I once was alive before the Law, that is, I thought myself in most perfect safety: even through this ignorance I say, and unbelief it is, that this [ K] which I have said lieth as dead, and not a man of a thousand dreameth of, or is feared with any such matter. And this is furthered by the unskillfulness and carelessness of the Ministers, who as the Lord's watchmen should awake their people out of their deep and deadly sleep, when they yet have ofttimes healed the hurt of the daughter of God's people with sweet words, saying, peace, peace, when there is no peace, Ierem. 6.14. For with such as by the [ A] love and labor of their faithful teachers have been wisely plied and followed, it may be seen to be otherwise; and there ye may find many (though all take not good thereby) which have knowledge of and believe these things, which bewrayeth the blindness and bondage of the rest, almost the whole world, who would laugh out, and mock at this doctrine, and make all believe that there is no such matter. But I have been long in this; I will now proceed to the next point, and show further how God worketh in him, whom he will save, when he hath brought him thus far.

The second work: they consult in this case what to do.

[ B]

AFter that he seeth by the doctrine which he hath heard, how the case standeth with him, namely that he is guilty before God of eternal punishment and wrath, and seeth not how to escape the same hanging over him; the Lord directeth him and guideth his heart to enter into further consideration with himself of and about his present estate, and consulteth what to do in that his extremity. Neither doth he this lightly or hoverly (as many) after he hath heard the necessity of that duty taught him, and the same earnestly urged unto him: but mindeth it seriously, and goeth about it as a matter of life and death.

[ C] That God thus moveth him to deliberate in so weighty and doubtful a case, no man need to call it into question, when nothing is well done without it, in earthly matters of any moment, where the wit of man is the chief or only agent and dealer. For we know that rashness doth nothing well: how much more then may we think, that God will not suffer him, whom he meaneth to bring to so great honor as the assured hope of salvation is, to go about it without due regard and consideration? especially, he dealing by ordinary means, where they may be had and come by? But that he entereth into consultation what to do, it is evident by that the Prophet Jeremiah saith with a vehement complaint, when the people were called to repentance, and [ D] the Prophet waited to see what fruit should follow, that there was none that said, What have I done? that is, none entered into consultation about the matter. Therefore it is said, that the prodigal son, who resembleth most rightly the sinner, and in his returning home to his father resembleth the penitent sinner in turning to God: that he did before that, come to himself, and say, How many hired servants in my fathers house have bread enough, and I die for hunger? Which, what other thing was it, then to consider and deliberate what he were best to do? And the Steward questioning with himself what to do, when he was warned to give an account of his stewardship, doth plainly teach this. Besides all that hath been said, if the godly who had fallen, could [ E] not repent before they remembered and considered their fall, and from whom they were fallen, as we read of the Church of Ephesus, and Peter before he wept bitterly remembered the words of Jesus, and how he had transgressed against them: Upon all these considerations, let us not doubt, but that God draweth his, to consult about their estate what they should do, being in anguish and distress of mind. And that they may look for little good to come of their casting down, and sorrow, which by the law is conceived in them, if they do not in the most serious manner, as they be able, and as the [ F] case requireth, think and deliberate about it. And therefore they whom God watcheth over, if they be not able to counsel themselves, yet the Lord guides them to ask counsel of others, as the forementioned example in the Acts, and of the woman of Samaria doth teach: And in what manner he doth this, & what thoughts he hath about the same, is not hard to conjecture; but even as other in the same estate, mentioned in the Scripture do testify: namely what he is to do, and whether there be any hope, how he was bewitched to come to that estate; what he hath lost, and deprived himself of, in this his estrangement from God, by following and seeking his own will, and foolish liberty: he seeth an end is come of the cursed race which he hath [ G] run, and that little time which he hath yet remaining, will also full soon be gone: His delights, jests, merry conceits, dreams, and vain hope that he had of long life, of promotion, increase of riches, of good cheer with his companions, or such like, alas they are gone! he is ashamed to think what deceiveable pleasures they were. And as for safety and sound peace, he seeth how far off from them he is. He seeth that his former life will be called to an account, and is already. And although he thinketh of delays, excuses, or other vain shifts and deceiving of himself: yet he seeth that these cannot put away the deadly remembrance of his woeful estate, especially when he considereth, that God will not be mocked, nor his word be frustrate, which hath [ H] bewrayed his misery.

He will therefore consult no longer with flesh and blood, as he hath done, but putteth away all fleshly and carnal shifts and holds; and by God's gracious direction taketh counsel by the knowledge that he hath; and considereth that no man can come to Christ, if the heavenly father draw him not by his spirit: And therefore although the sorrow of hypocrites vanisheth away, and cometh to nothing, yet by God's gracious working in him, it becometh an occasion of humbling and breaking of heart unto him, and of much other good, as hereafter we shall see. Also he considereth that God is slow to anger, and ready to forgive sinners, being gracious and full of mercy: And though that [ I] thought be repelled through the remembrance of the greatness of his sin, and vnacquaintednes with the promise; yet there is no doubt, but that he is secretly upholden by it from dreadful despair. Thus while present comfort faileth he sorroweth still, and the more deeply, for that he thinketh verily that he hath no part in it: and therefore being cut off that way for the time, he cannot but return to think of his desolation and woeful condition, which breedeth deep sighs and sorrows afresh: And he breaking forth, as one full, which can hold no longer, it wrings out such strong cries, Oh miserable man that I am! what shall I do? how shall I escape this fearful vengeance? In this heaviness, he accuseth himself, and complaineth: but to avoid that [ K] misery, he seeth it impossible; and to go under it still, he feels it intolerable. And although he knoweth that there is a remedy, and what it is (which yet many in such heaviness and abasement do dimmely and weakly know, and therefore their sorrow is the more) yet can he not apply it to himself by any means. In this extremity therefore of his, and being in this straight and distress, he crieth out with Paul: O wretched man that I am! who shall deliver me? [ A] And therefore the Lord guideth him to some instructour, as he did Paul to Ananias, Act. 9.17. or stayeth him by the public ministry, or by his own knowledge bringeth him, as we read of the prodigal child, Luk. 15.17. to counsel himself by that which he hath heard.

The third work: they are broken hearted and humbled.

THe former consultation by God's working, bringeth this resolution to him, that he will no more look back to his old Sodom, what hard conditions soever he go under, and so he falleth to relenting, his heart is broken, [ B] and he humbled and abased, and in this spirit of meekness saith, as Paul did after he was cast down, Act. 9.6. Lord, what wilt thou have me to do? And now he seeth that the Lord hath him at advantage (as a man bound in chains) ready and attendant to whatsoever it pleaseth him, who before, for his stiff-necked stubbornness was neither to be entreated, commanded, nor feared. This unfeigned humbling of himself before God, for all his wants, breaches, and wounds in conscience, is a beginning of all goodness and grace, which man feeleth in himself, and casteth off pride, and the strength of an high mind: and what knowledge of religion, or any other good gifts soever a man hath without humility, he is but unreformed and unmortified. An happy [ C] discipline and nurture to be wondered at, that can so soon and suddenly break the clods of so hard an heart, and so easily wind him as a twig or wand, whether it listeth him, who could not before, anymore then the great tree in the least manner, be bowed.

Thus must the Lord work and show his wisdom and power upon this vnframed and crooked person, before he can be made right and straight. But what then (perhaps you will say) and what is this man the nearer to God's kingdom, and the sight and knowledge of his redemption, out of his forementioned misery? I answer, Very much every manner of way. For being thus humbled, he is now easily to be persuaded: and being by the same spirit of [ D] God enlightened, whereby he was cast down with heaviness and fear before, he is fit to think of, and to remember the sweet promises of God, which before though he had heard, yet saw that he had nothing to do with them, and therefore durst not hearken after them: Now he can think of that, which by preaching he sometime heard, as one who may be in hope to be the better for it, that God is of that nature, that he may be entreated, and reconciled to him.

The fourth work: a secret desire of forgiveness.

[ E] ANd by such considerations he raiseth up himself, and the Lord kindleth in him an especial desire of the forgiveness of sins, and of the favor of God, which cannot be right and well ordered, if it did not proceed from some hope that God will be entreated of him.

Here therefore he setteth before his eyes, more clearly then he could before, the nature of God, how loving and kind he is: how ready to pardon: and how how great sinners (who might more easily be dismayed then he) have found favor with him. It is also (by God's good directing of him) much to [ F] the helping forward of him, that he remembereth none are exempted from this benefit, but such as exempt themselves: And that the bruised reed especially, shall not be broken, nor the contrite heart despised, but the heavy laden coming to him shall be eased, and they who mourn shall be comforted, being blessed already.

And although through ignorance, and ill building up, many are far from those thoughts & affections a long time (the devil working upon their weakness) and God so disposeth it also, that even some such as have the best means and helps to set them forward, may feel and see their own weakness for a time; yet doth he work those things in them at one time or other, if he purpose to save them: and this fervent desire (I mean) though in some [ G] with more timorousnes, and this hungering after mercy which God stirreth up in him, and this earnest longing after a remedy by Christ, is such and so fervent in him, that as a man appointed to death setteth not by all the pleasures and gain in the world, in comparison of a pardon, without which he cannot have joy in anything: So this poor sinner feeling the terror of God's curse, and knowing that there is no release for him, but only in Christ, (whom if he have, he shall be saved; and if he have not, he shall perish everlastingly) doth above all things in the world sigh after him, longing to be made partaker of him.

In this hunger therefore and thirst of his, after pardon, how welcome think [ H] we shall good tidings be now unto him? Such a man so low brought, and so abased in his own eyes, and so far from all hope of worldly remedy either in himself or in other; if he might be stayed with any word of comfort at that time, how acceptable were it like to be unto him? Much more welcome doubtless then all the promises of the Gospel have ever been to him before, or then all things in the world be now to him besides. Then if he might have the coarsest diet, it would be sweet and most savory, to whom an honey comb before, was not pleasant: nay, crumbs under the table are comfortable refreshings to him; who before, was glutted with the children's dainties. Oh, how glad such an one would be, if he might be received of his [ I] heavenly father to be but as an hired servant, who could not before be brought to like of the place of a son? But he that could bring him tidings of righteousness, that is, a messenger sent of God to tell him that God will be merciful to his offenses, and think upon his sins no more, this should be unto him an odd man, and one of a thousand. Then to hear that Jesus Christ hath vanquished sin, death and the devil, who had power over him, and brought to light immortality and life to him, and hath given him perfect righteousness to cover his shame, and to make him comely and well favored in the sight of God, and that hereby he is fully reconciled to him again: all the former disgrace, anguish of mind, and deadly thralldom abandoned, what think [ K] we can be more welcome?

Is it to be thought, that a man being in this case before mentioned, filled with misery from top to the toe, not knowing where to hide himself, not seeing how to go under the burden of his grief, would make no reckoning of this message? as if a man thirsting almost to death should refuse to drink; or one at the place of execution should reject his pardon. Among other [ A] thoughts, this is not the least profitable which God enableth him to fasten upon, that laying (as it were) his estate in a pair of balance, he seeth that there is no hope of mercy, but certain condemnation by lying still in the estate, wherein he hath lived; and that he cannot appear before God's judgment seat in it: now on the other side, he considering that God calling sinners to repentance, & giving his son to redeem even great offenders, that it may be (as the King of Nineveh said) he will have mercy upon him ; so that there is some hope by suing and seeking in humility & remorse unto God: thus the Lord still bringeth him on. And whereas some other in this case hasteth out of his sorrow, if by any means he may either break through it, before it hath [ B] humbled him, or wrought any such effect, as to long after a remedy & deliverance, or else overcome of it: yet the soul of the poor sinner whom God meaneth to save, being meekened & humbled, waiteth till God doth further stay and uphold it, with continued sighs & desires, that the bright beams of his favor through Christ might shine upon him, he desiring above all things to be unburdened of this woe, & pardon of his sins, and yet hath no power perhaps to pray for that which his soul most fervently desireth. After this and such like manner (as hath been said) is his consultation & resolution: and this is his mind, & thus he deliberateth and casteth with himself: for though he in this case is not able to express his meaning, yet if he could utter that [ C] which he conceiveth, he would say, that these are his very thoughts and considerations with himself. In which estate of his, although I affirm not that he is able to apply the remedy to himself, yet this general hope which he hath found by the promises, that God is kind and merciful to broken hearted sinners, doth cause him to stay himself, that he may perhaps be so to him: and resolveth unfeignedly and with full purpose, to go forward in seeking forgiveness of his sins at God's hands, this way he will take, if he perisheth he perisheth: yet some hope he hath; he resolving with himself that he will never walk in his former deadly estate, but that he will confess and lay forth his long continued wickedness, unto the Lord, though it be against himself: [ D] neither will he spare himself, wherein he hath most pleased his own heart: for why? he seeth what and how vain the desires of it be: and therefore is resolute never to turn to them anymore: yet (he being well instructed) maketh not this purpose of forsaking sin any means of his justification, but in detestation of his former wickedness is moved and drawn by God so to do. This resolving therefore, is one step or degree by which he passeth unto the fuller certainty of that happiness which he seeketh: and he hath received a great measure of grace and favor, when he hath attained to it: therefore Satan who knoweth this, holdeth men by many strong cords from it, that although they be long about it, yet as faint chapmen who are bidding [ E] still, for the ware which they would have, but yet buy it not: even so do they. For when they have been well counseled to make haste in seeking the Lord, as that which is best of all for them, yet profit or pleasure, friendship or fear holdeth them back: who although in their heat and haste, being sore driven by sickness, tempests, fear of death, or the like occasions, they do rashly purpose and protest, that they will never be the men, which they have been; yet do but how for a day (as it were) like the bulrush, with the wind: and therefore they are far from the truth of it: But he of whom I here speak, [ F] who hath so nearly and deeply looked into his estate (which the other have not done) he (I say) cannot be drawn back, to his former looseness and licentiousness, nor holden and kept in it any longer by any torture, because he well knoweth that none is like terrible to it.

Now if it be asked, what he is the better for his resolving: to the end it may more clearly appear, I answer, that when this is wrought in him, his heart is mollified, humbled and softened, as Paul's was; who after he saw that God set himself against his going to Damascus to persecute his Saints, and threw him down on the ground, said: Lord, what wilt thou have me to do? And when he is brought to this point, his heart is both full of relenting, and sorrow [ G] for displeasing God, though not in such sort as afterward it shall be, (which from another not having thus resolved, is far off) and is now an heart of flesh, not of stone, in which, the saving grace of God being offered, may be planted and received. And all this is wrought in him by the marvelous and secret operation of God's holy spirit; who as he beginneth, and finisheth the whole work of his receiving Christ; so doth he the middle part of the same: for it is not in any other, thus to bow and bend man's heart. Neither doth God's spirit that only, as with an hammer breaking and brusing the clods of it, but also doth lead him further.

[ H]

The fifth work: they confess and ask pardon.

FOr with these holy affections in this poor sinner, there is wrought an encouragement and some more bold access to God by the same spirit, to confess his sins to God, even as particularly as he can, especially those in which he hath taken most pleasure, and which have most prevailed in him: and to say with the prodigal child, I will go unto my father, and confess, father, I have sinned against heaven and thee, &c. how much soever it goeth against him: and as he confesseth his sin, so he poureth out earnest prayers to him for the pardon of thē, through the mediation of Christ. All which, howsoever [ I] they seem to him to be no great matters (who is not as yet a competent and sufficient judge in this case) yet the Scripture commendeth them to be great, even the fruit of some little and weak faith, and him, who obtaineth them, to be in especial favor with God: as in the forenamed parable is most lively to be seen: where the father (resembling God) is said to have met his lost son before he came at him, and to have embraced and kissed him, after that he was resolved in himself to go and seek to him for favor and pardon, and to acknowledge his faults unto him, &c. Now was there anything (think we) in the natural father, which is not much more in the father of mercy? who exceedeth all the fathers of the earth in kindness and compassion. Thus the [ K] Lord by his holy spirit worketh in the hearts of his children, and with all these forementioned graces, which he giveth them, he draweth them to prize and value this benefit of redemption so highly, as the wise Merchant doth the field, wherein the pearl is hidden, selling all to buy it: so do they (I say) set light by all things, in comparison of this, and are carried with this mind, that they will forsake whatsoever may hinder, for the obtaining of it.

[ A] The sixth work: they forsake all for it, and highly prize it.

BVt what then? (some perhaps will say) do you affirm that these things can do a man any good without faith? (for of this nothing hath yet been said) and do you affirm a man to be justified (for such an one is he who is in favor with God) having no faith? or that anything is accepted of God which he doth (as his desire to be forgiven, his hungering after it, his humiliation, access to God in prayer and confession of sins) all these being without faith? or if not so, do ye then say that we our selves must thus prepare our selves to receive faith? but that is to attribute free will unto man being yet in the estate of misery and bondage, and unrenewed, as being yet [ B] without faith. To the first I say, that although none of these be faith, yet I say, that they are not without it, as I will more fully show afterward: neither that God is pleased with any man, neither he himself is justified, but only by it: but we cannot discern or set down the very moment when faith is wrought: but when the other forenamed graces of God are effectually wrought in the heart, then is this of faith wrought also by the same spirit: neither can he that hath received this faith into his heart, so certainly and easily judge of it, as of those other gifts which accompany it. To the latter objection, I answer, that I am far from ascribing to man unrenewed, any inherent goodness, whereby he may prepare himself to receive faith: he is, [ C] I say, destitute of all goodness in his will, and of power to do good: such graces are given him of God, as was said before. For God findeth all men in their filthiness and gore blood, as the Prophet Ezekiel speaketh: and she whom he vouchsafeth to make his beloved spouse (I mean his Church) he raiseth out of the dust, washeth and cleanseth her from her filthiness wherein he found her, and then taketh her to him to delight in, as his dear and only spouse. It is the Lord therefore which is the author, and finisher of his faith who shall be saved: and he, as he hath abased him, and filled his heart with sorrows for the same purpose; so it is he that soketh it by little and little, and seasoneth it in time with faith, hope, and comfort: This is his only work. [ D] And although it be hard to determine whē faith is wrought (as I have said) and how long dreadful fear continueth: yet by means of the knowledge of his misery, and redemption, God worketh them both in his heart, and that when, and in what manner it seemeth best to his wisdom; so that it may be seen that it is so. And thus I having answered these two objections, I will now proceed, morefully to show how he guideth & bringeth home this lost sheep, as I had in some sort proceeded to do, before I was occasioned to digress a while, by reason of the two former questions now answered.

To proceed therefore with this person whom the Lord will save, when he hath wrought thus far in him earnestly to desire the remedy against [ E] his misery, he leaveth him not there, as many through ignorance & want of wise building up, are held longer at this stay: and although not lying in utter unbelief, yet not bold to apply God's promise to their souls; even as there are many, who have had compunction of heart, that never go further; but waueringly are off and on; and whē the desire is not accomplished, the heart fainteth, and they for all their desire, seeing it vanisheth away, & is not constant, fall away altogether. But God goeth further with this person, as I have said.

For he having now with the skillful merchant weighed the price of this [ F] pearl, namely, to have Christ to become his, hath it in such estimation, that he counteth meanly of all things, in comparison of this: and in good aduisednes selleth all that he hath, to buy it. But what hath he (you will ask) of his own, to purchase or come into the possession of it? As for his goods and riches, whatsoever he enjoyeth, they are not his own, but an others, and borrowed: (yet many thousand poor souls which shall be saved, have little or no wealth at all) but this precious pearl is not bought with money. What hath he then (ye say) to procure it? verily, he hath nothing, but an interest and hold in sinful pleasures, and worldly lusts. But alas (some man will say) what do ye naming of them, as things anything worth? But I [ G] say again, I must mention that which he hath of his own: and that is his sin: which though every reasonable man will say, that it is not worth the mentioning, yet it was sometime, more precious to him then silver, and in account above the purest gold: and therefore to renounce it, is no easy nor small matter. And yet (so well it falleth out for him) there is no other thing required of him, to the attaining of the forementioned pearl, then the casting away and the forsaking of that his sin. For so the Lord plainly testifieth: he that denieth himself, he shall be my disciple: and whosoever forsaketh anything (that is, which God condemneth) he shall have an hundredth fold more then he forgoeth, (so bountiful a rewarder is the Lord of [ H] all that seek him) and afterward, eternal life.

Therefore, when this silly sinner understandeth, and giveth credit unto it: as dear and pleasant as his sins were unto him, that he could neither by fear nor shame, neither by allurements or persuasions before that, be brought to abandon and wax weary of them; yet now, he disclaimeth and crieth out of them, and in an utter detestation of them, saith: as Ephraim said of Idols (in which she had so much delighted) What have I to do with them? A thing all may see to be very admirable. A man to forgo that, which he loved best of all, yea better then life it self, (for how many lose their lives for their sinful pleasures?) yea and that willingly and readily, only [ I] for the hope of that, which as yet he hath not, is it not admirable? and must not that hope (think we) be sure and certain, though in him so weak as yet, that they cannot profess it? Thus doth the Lord work in the heart of him, who shall embrace Christ for his Savior, that nothing shall separate betwixt them. It may well be said, No man cometh to him, except the father draw him by his spirit: for otherwise, we read, that it is as hard for a wicked man to become good, as for the black More to change his skin, or the leopard his spots.

And whereas it may be said, there are many, when they are pricked in conscience for their sins, who do thus cry out of them, for the time; but [ K] it appeareth afterwards to have been but a blast, and as it may seem, a sudden passion, which vanisheth away, and cometh to nothing: I affirm the same, and grant it to be so: but this is a far other thing, and this work of grace to forsake all, for the hope of mercy and forgiveness of sin, differeth as much from that rash and sudden crack of fearful crying out of sin while only terror oppresseth; as cannon shot differeth from the [ A] shot of paper: the one casting out the devil for bearing anymore dominion in him, the other seeming to fray him with bold and loud words (I defy the devil, &c.) but driving him away in deed, no otherwise then the popish holy-water: as may be seen in comparing both sorts together. For example: though Ahab gave signs that he forsook his sins, by rending his clothes, (but not his heart) putting sackcloth upon him, and fasting; yet he shown by and by after, that all was but a ceremony, by willful resisting and disobeying the message of God by the prophet, and boldly affirming, that he hated him: Yet on the other side, Zacchaeus did far otherwise: for how he received Christ's doctrine, he declareth by the fruits following: revenging [ B] himself for his ill gotten goods with a restoring fourfold, and giving half the rest to the poor: and Christ also testified of his forsaking and leaving his gainful unlawful trade, by open affirming him to be the son of Abraham. An other example: the people, whom Samuel persuaded to forsake their sin, for the hope of the promise, did not only lament after God, but they did in deed forsake it: they did cast away Baalim and Ashtaroth, idols, which they so delighted in: declaring thereby, that they found by the prophets ministry, a far greater treasure: that is, the mercy of God in forgiving them their sins: according to that, which is written since; but true before, even since the first man's repentance: He that confesseth and [ C] forsaketh his sin, shall find mercy. But their fathers, who made as great profession and show as they, returning to God and seeking him early: yet they did but flatter him with their mouth, and dissemble with their tongue, for they were not faithful in his covenant.

But these shall suffice: like unto the which, there are many more: Let it be granted therefore, that this is a mighty and admirable work of God's spirit, which thus persuadeth this silly soul, which is travailing hard to find peace & rest unto his heart, thus (I say) to bid farewell to his sweetest delights for the hope of the gain that is set before him: For these two go together: highly to esteem and prize the promise of life and happiness: and for the [ D] same, to despise and set light by the things which were best beloved. And yet this, as impossible as it is to any other, in those whom God chooseth out of the world, he worketh it as sensibly, as we may discern the wild beast to be tamed; and the clear and sunshine day to be overcast and darkened. For God kindleth a fervent desire & longing after that glad tidings (namely that he will freely bestow it upon him that thirsteth after it) till he hold and enjoy it, as his own. And that which S. Paul saith of himself, that when he began to see the beauty of this blessed message, he counted those things loss, which had been vantage to him, yea very dung for Christ's sake, that he might win him: the same is verified in all such as I now speak of, even [ E] whosoever he be: and then he is truly come home, no more to be cast off or forsaken of the Lord. And this gracious affection is thus riuited into him, and as it were writ̄ with an adamant pen, never to be rased out anymore, to the end it may always after remain and be found in him after experience: as it standeth with great reason it should: even as it was with Moses, when he was of a ripe age, full forty years old, he did show the fruit of it, as many other ways, so this one: that he refused to be called the son of Pharaoh's daughter, and to enjoy the pleasures of sin for a season. And when this work is [ F] wrought in him, that he forsaketh all things for this which he seeketh, and so highly priseth it, then he is fit to apply it: as followeth: which is the last work.

The seventh work: they apply Christ and his promise.

FOr by the doctrine of y ^e promises, which he heareth, or hath heard published and preached unto him, he draweth his heart to apply thē to himself, and to fasten upon them as his own, even as if they had been properly made to him: he persuadeth him by that which he heareth, no longer to fear God as a terrible Judge, and so slavishly to abide in his former bondage, [ G] as one in danger of damnation still, and under the curse; but sealeth up his salvation in his heart, and maketh it as effectually his, as any bargain is made sure to us, when he, who sold it, hath sealed it unto us, or given earnest thereof. And therefore it is that the Scripture doth so often use this phrase of speech, We are sealed up by the spirit of promise, and by the spirit of our God: to give us to understand, that as nothing is with greater security assured unto us then a writing sealed; so there cā be no surer way for a man to hold this redemption and salvation, then by having it sealed unto him by the spirit of God: who only knowing the mind of the father and of the son, doth make the same known unto his mind, and bear witness to his spirit that he is [ H] the Lord's: and teacheth him thus to reason. If God will forgive him, who hath received grace to seek without fainting & weariness, who longeth for it in a melting heart for offending him, who desireth it more then all earthly pleasure and profit, and is willing to cast away all impediments that may hinder it: if he will forgive such, and he hath framed me to be such a one; then (doubtless) he will be merciful and forgive me.

Thus God maketh him (of whom I speak) to see clearly that he is his, no more to be separated from him, when he hath opened his heart, as he did the heart of Lydia, and causeth him to believe that the son of God who was given to the unworthy world, is given to him, being one of the same. For [ I] if earthly fathers be kind to their childrē crying to thē, how much more the father of fathers? For we must think that this afflicted person now mentioned, doth often and deeply weigh the truth, vnchangeablenes, and perpetuity of the precious promises which he heareth preached unto him; yea and that with more delight, then he doth anything else; he weigheth what may be like to hinder and hold him from having his part in thē: and when he considereth that God, who willeth him not to fear, is greater thē all that letteth him; what he may, he removeth it, though never so precious to him; and considereth what doth give him greatest encouragement, and so embraceth the same: we must think when he once cōceiueth the incomprehensible [ K] excellency of eternal life, and how it maketh the soul always cheereful even here: we must think (I say) that he weighing what his misery is without it, counteth it the most sovereign medicine to heal his sore: and therefore he is ready to use any means, and bestow any diligence to come into the possession of it, and to make it his own, especially when he seeth that it is so freely and mercifully offered.

[ A] Thus setting his heart upon it, as that which he seeth would make him more happy, then all the world; though for a time he hath not been able to attain unto the assurance of it (the devil holding him back by many lets and subtleties, abusing his error, weakness, and simplicity thereto) yet the Lord suffereth him not to give over, till he hath waded thorough and overcome all hindrances. And if this be too hard to do by himself, he seeketh the help of others, wheresoever they may be come by, men of deeper insight, and greater judgment and experience in and about the will and purpose of God, concerning salvation, by whose loving travail, counsel and labor he groweth more expert and resolute, and so settleth his heart in believing, [ B] as he seeth he hath good cause, and strong encouragement, to his full quiet and contentation: The Lord himself speaking thus: If any thirst, let him come to me, and I will give him the water of life to drink. So that as Jacob's heart failed when he believed not his sons report that Joseph was alive, and the chief governor under Pharaoh ; yet when they told him the words of Joseph, and shown him the Chariots which he had sent to carry him, the spirit of Jacob revived, and he said, I have enough, &c. Joseph my son is yet alive. So though the goodness of the message shall be so far beyond the expectation of him to whom it is brought (as fearing the clean contrary) yet when he shall weigh and consider advisedly the truth of the matter, and certainty of [ C] the promises, and therein behold the depth of love which is in God, and that to the broken hearted, though unworthy, it quickeneth the soul, and refresheth it above all that can be expressed: And so he beholding his estate without these promises, and what need he hath of them, and who it is that offereth them, even he who cannot be gainsaid, that is, the Almighty, he embraceth them, and by little and little, as he gathereth more strength by the infalliblenes of them; so he believeth them, and taketh exceeding comfort by them, giveth God thanks, and (as he hath good cause) he cannot satisfy himself therewith, nor (as he thinketh) have enough of them.

And thus doth his soul stay up it self: for seeing God doth give it freely [ D] to him, and he desireth it above all other things, as seeing that he cannot be safe without it, who is he which shall hinder it? Thus are all tears wiped away, the rags are cast off, the robes are put on: the spouse is betrothed to Christ her husband, and she by faith made partaker of all the good things which he bringeth with him: who is given unto his Church, not poorly nor bare; but to be her wisdom, righteousness, sanctification, and redemption. And he that hath thus put on the Lord Jesus, God will know him for his, wheresoever he findeth him, neither shall any take him out of his hands, so saith our Savior himself: My sheep (whom in the verse before he calleth those which believe in him) My sheep hear my voice, and I know them, and they follow me, and [ E] I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hands: for my father which gave them me, is greater then all, and none is able to take them out of my fathers hand. Like unto these are they all, who shall glorify God in this life, separated from the world, though annoyed by the people of it, as the silly sheep are by the goats: whose conversation what it is, another place shall declare, and lay forth hereafter. And this is faith, which making them inwardly persuaded in some sort by so clear evidence, (as I have said) causeth them outwardly in time to profess the same more [ F] boldly, & without fear, as occasion shall be offered: although it be for y ^e time, both weak and faint, yet is it sound and sure; and after experience in a godly life (I mean the life that is led by faith) it shall be strengthened, better confirmed, and procure withal, rest to their souls. For where the forementioned graces are, as true contrition, the heart broken with sorrow, and meekened, hungering and pining for mercy and grace, confessing and forsaking the sin, with accusation and deep groans for pardon; there is some true measure of saving faith; for God's graces are not separated: for our Savior pronounceth them blessed which have these graces: but none are blessed without faith: therefore faith is there also; because the spirit of Christ dwelleth in [ G] such, and he dwelleth in his by faith, therefore it must needs be in them. Which thing I do the rather stand upon to prove, seeing it is rather tried and discerned by these, then known by it self without other holy affections going with it, and for that many of tender age in Christ, and yonglings, cannot be certain and thoroughly persuaded that they have faith, and consequently, that their sins are forgiven them, and yet by infallible signs and tokens we know that it is so. I speak of the least measure of it: for of the stronger faith, the question is easier. And the weakest measure of faith I call that, when an humbled soul longeth, and almost fainteth for God's mercy in Christ; and although he be not assured of it, yet he seeth that it cannot be denied: [ H] and therefore waiteth for it, and is stayed from despair. I say he seeth that it cannot be denied, but that God doth grant pardon to him against his sin: because he seeth himself to have obtained many graces and works of the holy Ghost, which cannot be in a reprobate, as was said before; and thereby he is holden from despair and dreadful fear. And yet through weakness and want of experience cannot call God father, though he cannot suffer the contrary thought to have any place in himself: and therefore the thing that he most laboreth to be satisfied in and resolved of, is, that he may have some clearer light, and lay better hold of it, that Christ hath redeemed him indeed; yet is he as the child first taught to go alone, who at the first is weak [ I] in the joints, but in time can run about: so shall it be with the soul which thus longeth and lamenteth after God.

This I have spoken for their sakes who more hardly do lay hold on God's mercy, and do with more difficulty apply the promise to themselves: the which to do with all possible care, and not to be turned aside from examining our selves soundly and thoroughly by any let, is a grace of the greatest importance. And he is wise indeed, who will not stay before he have it: which wisdom God will teach them whom he loveth: for though many very ignorant and careless hearers do hardly, yea never come to any resolution of faith; yet ordinarily, where people are soundly, clearly and wisely [ K] taught, it is otherwise: for (to speak of them, who shall be saved) the word so preached, by little and little soketh and distilleth into the hearts of many of them. And though they know not when this gracious work of God was wrought, for the most part, as neither can we discern and see the plants and herbs when they shoot out, though in time we see it is so: yet some there are, whom God in special manner doth privilege at one time [ A] and in one day to receive that grace, and gift of assurance, which others are long laboring and travailing for, before they attain it: As our Savior Christ pronounceth of Zacchaeus: This day is this man become the son of Abraham, and salvation is come into his house. So Lydia, and they in the Act. 2.37. And this is the faith whether it be weak or strong which uniteth to Christ; and maketh them that have it (which is a mystery and riddle to the world) to have and enjoy their hearts desire; yea and indeed more then they could desire or think, namely, to be truly the children of God, and thereby happy. Even the same faith, for which Christ pronounced Peter blessed: who when he saw him but in base estate the son of man, yet for the words which [ B] Christ had spoken, and his miracles, had believed him to be also the son of God, the anointed of the Lord, and his Savior, he pronounced this of him: Blessed art thou Simon, for flesh and blood hath not revealed it unto thee, but my father which is in heaven.

This faith though Peter had, and he hath it of whom I speak, even whosoever it be whom the Lord maketh blessed (for both weak and strong are partakers of one and the same precious faith, 2. Pet. 1.1. ) yet the common professors and hearers of the Gospel have it not, because they do not look that the Lord should reveal it to them, without which they cannot have it, but take counsel of their own wisdom and reason, which do hinder and [ C] hold them back from it. For reason thinketh it an absurd thing, and to be laughed at, that a man simple in the world, & a sinner, especially sore burdened with his misery, and confessing the same, should yet be more happy before God, and in his own knowledge, then all the worlds good can make him: Mans wisdom (I say) can never be persuaded of this; but faith holdeth it for truth, and enjoyeth such an estate with good security. And how God revealeth any such thing unto men (which yet is plainly said he did unto Peter ) they cannot tell nor see: except this be it, when they think and have a good hope that it is so: as though such a thing might be wrought in them, and they not know how, the change which it worketh being so apparent: [ D] or that God might reveal this secret mystery of faith to them, & they not aware of it; yea and that (which is more) especial signs accompanying it.

But such men should understand, that as it is the gift of God to believe, and he draweth men hereto by his secret working grace: so yet, he doth it by means outward, even whiles men obey his ordinance in attending upon the preaching of his word, and wait for this work, seeking it and praying for it daily: his ministers so speaking, and the people so reverently hearing, that they may believe: and if not in the time of hearing, yet after by their own examining of their estate, and comparing it with the doctrine taught, [ E] as I have shown before in the person whom the Lord will save. And this thing verily men do not, that is, hear, try their estate by the rule taught them, weigh after examination, and remove lets, until they may see that they have found that which they sought, and that there is no just cause to hinder it. Few will bestow any labor, or beat their brains about any such matter, nor any travail of the mind: for that is unsavory and unwelcome unto them. Therefore it is, that after so long preaching of faith, there is (as our Savior foretold) little faith in the world, few have acquaintance with it, [ F] (though they cannot like in any wise to be so thought of) as by this which I have said may appear, and shall better appear (I trust) by that which shall follow.

But before I go any further, I will, for the readers better remembrance, conclude that which I have taken in hand in this third branch of the first part of this book to prove, that is to say: although there be many departings from the right way leading to eternal life, and many breakings off from it, and though it be easily conceived but of few: yet he whom the Lord will choose and repute for his, shall both see into it, & discern it from all by-paths, and walk in it; and so be partaker of happiness by believing. Whereby also [ G] appeareth who is the Lord's, and who it is that in reverent boldness may (though it is at the first hardly obtained) assure himself against all the subtleties of the devil and other cursed spirits, that he shall see the Lord in the land of the living: even he who hath been truly humbled in the sight of his misery, seen Christ Jesus the only deliverer of such, and therefore himself hath, and doth believe in him unfeignedly.

And thus I have shown how both the doctrine of misery and redemption ought to work, which is the third point. But seeing we are so fearful at the first beginning of our effectual calling, that we dare not rest persuaded that we have any faith: these few marks of it following I have set down [ H] in a brief manner, which both accompany the weakest faith: and where they be found, are infallible tokens, that in such a person there is some true measure of justifying faith. That is to say, first, if we strive against doubting, Judge. 6.17. Secondly, if we not feeling faith, complain bitterly of the want of it. Thirdly, if we seek fervently to be settled in believing. Fourthly, if we desire to search out the sin which may possibly hinder us, and to expel it. And someone of these, or other graces like them, shall ever be seen in the believer by such as can judge, though not always perceived of the party himself.

[ I]

CHAP. 5. Of the lets of faith, and namely in the behalf of the Minister.

A Nd now that I have shown, how by faith men are made the people of God (and consequently justified thereby) who were before his enemies, and his beloved, which sometimes were not beloved, I would here cease to say anymore of this matter, but that I consider that every truth is not by and by received; and so I fear, I may say of this, especially because [ K] it is oft bewailed and complained of in the Scriptures, that few have this faith, and that it is seldom or rarely found in the world: which thing, we who mark the course and practice of the greatest part in the world, do see may well be so: I will therefore here speak to my dear and weak brethren somewhat more at large to satisfy them, and set down the chief lets that hinder faith on the behalf of the Minister. Now seeing that faith so honoreth, enricheth, [ A] and beautifieth men, as we have heard, it should (doubtless) be far otherwise with thousands of them which think they have it (but are deceived) then now it is, if they did enjoy it. Yea, and to come more near to our selves, for whose cause chiefly I wrote this, the multitudes in our parts of the land which profess that they have it, and by no means can abide the contrary speech to go, or opinion to be conceived of them, should, if they had it indeed, astonish and fear all Epicures, Atheists, and Papists, and other hypocrites, which now differ little from them. They should make the religion (I say) of those which have any (as it is in it self, a lump of lies, and an heap of heresies) to appear so indeed; and the other, who regard none at all, to [ B] be abhorred, as they deserve to be: whereas now, they being the fewest which have attained to any true fruit of the Gospel, are gazing stocks, and reproaches to such as have no more then a bare name, or vain opinion thereof, even to many of the professors themselves, as to the rest of them, which are enemies to the truth. According to the complaint which the Prophet Isaiah made in his time, saying: Behold, I and the children whom the Lord hath given me, are as signs and as wonders in Israel, Isaiah. 8.18. In few words therefore let us see what is the cause why so many, who boldly affirm that they believe, and look verily to be saved by the death of Christ, are yet utterly destitute of the same. It is briefly set down by S. Paul, to be this: If our Gospel be hidden, [ C] (as it is hidden to none but to them that are lost) the god of this world hath blinded their minds, that the light of the glorious Gospel of Christ should not shine unto them. He plainly showeth that the fault is in men, that they are content to be blindfolded and holden back, though the devil be the bewitcher of them, and so keepeth them from so great a treasure, as is brought unto them by the Gospel. But as we truly say that man is faulty in this, that he openeth his ears, and giveth credit to Satan's deceitful suggestions: so because God did see what would come to pass thereby, he did therefore set watchmen, who should give his people warning thereof, namely, how Satan holdeth them from believing by some of his subtle trains, to the end they might [ D] prevent them: therefore we must know that this fault, whereby men are letted from believing, is either in him who should bring the tidings, that is, the watchman, who is the Minister; or in them who should receive the same, that is, the people and hearers: for if the lets be not removed in both, faith is rarely, or not at all come by.

It is clear therefore (to begin with the Minister) that if he be one which teacheth not at all, they that depend upon him cannot know what love God beareth to them through Christ, or at least they cannot know it to belong unto them: for as much as faith cometh by hearing of the word of God preached unto them: and as our Savior saith: If the blind lead the blind, both will fall [ E] into the ditch. Therefore it is too manifest, that in some parishes, not one man knoweth himself to be saved (I say, if he depend upon his Minister) but all such knowledge is a mystery to them. And yet if that were the only let on the Ministers behalf, it were well with many people: but where seldom teaching is, the hearers must needs be ignorant of this matter also: because this heavenly truth, to teach how men may know that they are the elect of God, and without wavering, cannot be sufficiently and clearly enough laid forth by the skillfullest teachers seldom teaching; neither, if it could, were [ F] the hearers able to conceive and understand, remember and be familiarly acquainted with it ; so as they may be able to try themselves, and to prove their estate to be good; all which yet is meet and necessary. For though I know that the grounds and general truths are few, upon which this matter dependeth: yet the breaking of them small to the people's benefit, requireth labor, and time, plainness, and love: yea, to teach the same thing oft, for their safety ; and in a nurselike or motherly affection to stut and stammer with them: that is, to apply our selves unto them, and to give them here a little, and there a little, now a line, and then a line ; and yet to count all little enough to make them savor our message: at least, and to be saved by it. Howsoever many Ministers make [ G] their reckoning, that a little may serve, and the people be so blockish (they say that nothing will enter into them) yet the well advised will not refuse to hear and weigh the rule of S. Paul to Timothy, that attendance should be given to teaching, and that they should be ready to do that duty in season and out of season, and to put the people in mind of the same daily ( though they know this thing ) as well as to attend to reading privately, to make them fitter for that duty: Christ hath laid no weightier business upon them, calling it the pawn of their love to him, to whom he hath given this charge, to this end that this may be well and thoroughly done, and the rather seeing the people depend upon them. [ H]

They will also consider, that the people have many infirmities, much dullness, slippery memories, and sundry other pulbackes; all which do show the necessity of often teaching. The which being so, I profess with grief, it astonisheth me oft, when I think of the too great slackness, and unwillingness of many who have gifts; that they hearing, and knowing, that he who hath an office, must attend upon it: and again, that woe is pronounced to them who do it not : and that as they love Christ, they should feed his lambes, and his sheep: and also that the flock dependeth upon them : Yet that they can be content to take the commodity, and to refuse the labor, and as some do count it, too base a thing to discharge that duty. But howsoever they can easily shift it off before [ I] men, they shall not be able to answer it with peace, to God. But yet where this is remedied, there may be lets enough on the Ministers behalf to hinder the hearers (yea though they should be willing to be taught) from coming by faith. As if he should teach often, and yet do not carefully acquaint himself with the people's weakness, and want in conceiving the doctrine, which is to be delivered unto them; but should speak above their reach, little to their understanding, and conceiving, and consequently little to their edifying. There is nothing more like to hurt the people, then such a kind of teaching, when they shall have a learned man to preach unto them (whereby they are ready to think their case far more happy then others) and yet [ K] they shall not be able thereby to receive light, edification in faith and godliness, and sound comfort: that is not easy and plain to them, which he himself understandeth. Although it were to be wished that some things were not put forth by them to the people, which they themselves have not tried by the Scripture, and clearly seen into of the speakers, before they uttered them. I utter not this to grieve any of my brethren, who desire to do good [ A] in the Church of God, having received gifts of God thereunto: but to put all in mind to labor to be understood, as well as to speak the truth. And that some may more especially know, that the neglecting of plain speaking, is a chief cause of little fruit of their labors; it need not be taken heauilie: for I know men of singular learning, and gifts, who have already much altered the manner of their teaching, framing themselves to the diligent hearers capacity, and more and more desire to do the same daily, rather then to be commended for learned men, of them which neither conceive nor understand them. Yet my meaning is not to nourish or persuade to rude, absurd, and barbarous teaching, which were more fit to make them which [ B] should teach, ridiculous, and the Scriptures themselves without authority or credit, as also to mock the people: but that by their plainness, in the evidence of the spirit, reverence might be procured to their Ministry among the hearers: and that their doctrine might be approved in their consciences, which is approved of the Lord, as being drawn from his word, and easily conveyed to their understandings, that so they may prove that they preach with power and authority, and not as the Scribes.

There is but one thing more, which in my judgment doth hinder profiting on the teachers behalf: and that is, when by Catechising, the chief grounds of faith be not briefly and clearly taught, in right and good order, [ C] the one depending upon, or following the other, as they ought, by fit coherence and agreeing together, that the people may see the way clearly to salvation: and thereby they may the better make profit of their whole Preaching and Ministry also. As that repentance be not required of the people before faith: that faith be not warranted to be in the people, when they see no need thereof by their sin and misery; because it is clear, that they can find no sweetness in Christ, who feel not their sins bitter and sower. Also that a man be taught, that he no sooner believeth, then he is made a new creature, and so is changed in heart and in life: and that the new borne desire to grow by the sincere milk of the Word. It were a great furtherance to their Ministry, [ D] if, where the grounds of Religion be plainly and soundly taught, the Minister did by conference and questioning, in his Catechising, and by examination at Communions, try how the doctrine is received; seeing for want of this, a better opinion being conceived of many by the teacher, then he knoweth cause why; they are unsound in many necessary things, who yet for their often hearing are thought to be ignorant of no necessary point of knowledge, which the Minister hath often taught. It were much to be wished that the Minister, who is willing to take this pain (for it is tedious and unwelcome to many) might have authority to prove such as hear him, how they profit: as well to build up those which are weak the better, when he [ E] seeth wherein their want is greatest; as also to purge out the leaven of Popery, and other errors ouf of them which are infected therewith. Whereby also this benefit might come, that if any sculking Jesuits or Priests, or other Papists, or heretics, should creep into any of their Parishes and Towns, they might by the diligent care of the Minister well furnished with knowledge and authority, be removed, or reclaimed. And otherwise the people being never proved how they have received the truth, neither by authority enjoined to be subject to trial of their soundness, as well as to resort to the assembly, [ F] do through custom lie hardened in their ignorance and superstition, and still remain willful in their old dregs.

A Minister able, and painful through love, in few necessary points jointly laid together (laboring with the people) to make a sufficient Catechism, might be well assured, that he should call so many to the fellowship of the precious faith, as God had appointed there, unto eternal life: and without this, it is found too true, that much preaching doth the less good, as shall appear better unto such as list to look more deeply into it. And I could with all my heart desire, that they (so many as neglect this worthy work, and necessary duty) might be constrained to attend upon it with all diligence: [ G] which being done with a very Christian care had of giving good example, and showing themselves, in all good conversation, lights unto their flocks, and free from reproachful faults, great good must needs insue. And there should not only be a recovering of the due credit and reverence to the Ministry, which the popish Prelacie and barbarous rudeness, blindness, and shameless life of many under the Gospel hath lost, but also it should bring many home to God, who otherwise must utterly perish: And if with this there were a willing and ready mind in them, to satisfy them privately by conference, who should resort to them upon special need and occasion, to comfort them in their heaviness, and to stir them up to religious and [ H] godly communication in their meetings privately, and at their table, by their own examples, rather then to be companions with them in profane, worldly and needeles talk, that so they might as well speak good things in private, as teach the truth in public (as Christ did; ) I make no doubt, but that God would plentifully bless their harvest.

CHAP. 6. Of the lets that hinder faith on the behalf of the People.

[ I]

B Vt if the Minister be framed both in life and doctrine, as were to be wished, thus to give warning to the people of Satan's malicious intents, and other impediments; and so seek to win them to the faith: yet are there such swarms of evils in the people, and so many kinds of them, that except, they for their parts be willing to be counseled, and to receive their message and doctrine, they shall find, that through one let or other, few of them shall be partakers of this precious faith which I speak of. To speak more plainly, my meaning is, Satan layeth infinite stumbling blocks in their way: for when God by the Preaching of the Gospel [ K] showeth the world how their sins are pardoned, and their deadly woe removed in Christ, they will not mark it, nor take any pains about it, but esteem of it as of a light matter, as though God did seek his own good by making such an offer to them, rather then theirs: and that he must be more beholden to them for hearing the way to salvation preached, then they to him for teaching them; and so count it not thank worthy. Other have [ A] weightier matters (as they think) to look after, namely, their pleasures, and their profits ; with the beauty and love whereof, the devil dazzleth their eyes, that they see nothing there, that is, in their preaching, which can provoke them to be in love with it: although that which can save them be only there to be had. So by one deceit or other he prevaileth so far with them, that they believe not, no not even they, who hearing, receive the doctrine with liking it, and for that very cause think that they believe.

And what is clearer at this day, then this, that of many thousands which receive the glad tidings of eternal life by our preaching, willingly, or at the least without resisting our doctrine; yet few, yea very few attain to the power [ B] of faith, neither declare any work thereof to be in them? For either they feel no need within themselves, whereby they should be driven to seek help out of themselves, in Christ; or if they do, they by and by, before they sustain any smart, lay their burden upon him: so that he is never sought, nor cared for of them, but when their need pincheth them; and then they believe in him (they say) but be indeed no more stayed and confident by their faith, nor in their lives reformed, then they were before: and so serve him with their tongues, and lips, and follow their own lusts in their hearts; or staggering still betwixt hope and doubt, at a blush rejoicing, and not able to render a reason why; and at another time cast down as far again, in token [ C] of no stay nor peace. Now of all these how truly are the Apostles words verified, the Gospel being hidden from them? that is, the promises of it not being believed of them, what other cause is there then this, the devil by one means or other hath so blinded them all, that they believe not: and as for this latter sort, they seeing their misery what it is, and how unavoidable by any way that they can find out, how could they (if they were not enchanted and deprived of their right mind by the devil) be content to go without the remedying thereof, it being so freely and graciously offered them?

The which thing also, is proved further to be true by the practice of true Christians, who having sure hold and taste by faith of Christ's merits, will [ D] admit no delusions that deceive the other, whereby they might be deprived of the assurance thereof. But although they have temptations, strong and fierce, as well as the other, yet they so look to the greatness of God's love, and the truth and certainty of his promises, and the benefit which they reap thereby, that although with strong fighting, and loud cries through depth of sorrow, they are in combat with Satan; yet they will not give over, nor yield their right into his hand. But as one in the peril of drowning taketh hold of a naked sword, though it cut him deep, rather then yield his life to the water: so they choose to keep their faith with some great difficulties, rather then to give over their soul, which is upholden only thereby, into the [ E] devils hand, and themselves into perdition. Whereupon we hear such speeches testifying sore conflicts between Satan and them, Although thou kill me (O Lord) yet will I trust in thee: and, Though I walk in the midst of the vale of death, yet will I not forsake thee. By which appeareth, that the same god of this world, is not wont to cast mists only before the eyes of the best, but even attempteth sore to take away all the light of their faith from them, as he doth keep it from the other altogether: But God hath taught their hands to war, and their fingers to fight (as it is in the Psalm) the which skill, because the other [ F] want, they are foiled.

And thus by this which hath been said, let all learn to know, that none are kept void and destitute of the fruit of the Gospel, and the believing of the same unto salvation; but such as willingly put their necks in Satan's yoke, and are contented to be deprived of the crown of righteousness and life, through their own folly; whiles others, more wise then they, will by no means let it go. But to the end that every sort may see themselves as in a glass, and what their several lets are, I have thought good to set them down briefly and particularly; or at least so many, as whereby the most are hindered by the devil from embracing and believing the promise of life: that all [ G] which list, may see how they are held back from their happiness and peace: And these they are briefly.

1. First, some think it impossible to be assured of their salvation in this life, and therefore seek not after it.

2. Others think it possible, but not necessary, that men should busy themselves about it, for the obtaining and keeping of it, and that they may be saved without so much ado.

3. Another sort are such as think it both possible and necessary, but they see it so hard to come by, that they are loath to take the pains, therefore they will not go about it. [ H]

4. Another sort are careless, and as ignorant, as they are careless; ever learning, but never coming to the knowledge of the truth: who though they come to hear, yet regard not when God speaketh unto them out of his word, their minds being taken up about other matters: Now by this manner of hearing, they come not to understand the doctrine, much less affect it.

5. Others see that if they should labor so after heavenly things, they must lose their liberties in sinful pleasures, which they will not by any means forgo: and contrariwise, that they must suffer reproach, and afflictions, with the children of God: and therefore they look not after the promise of the life to come: as Esau. [ I]

6. Others are presumptuous, who through self-love persuade themselves that they do believe, and yet keep someone sin, or many in their hearts, which they will not renounce; contenting themselves to think they have faith, when they have it not; and so never seek for the truth and power thereof. As, they would follow Christ, but first they would go bury their father.

7. Others with these, though not so gross offenders, were never broken hearted through the sight of their sin, and misery; and therefore the doctrine of faith cannot enter.

8. Others think, that though they begin, yet they shall never continue, or [ K] hold on in a godly course; or else do take offense some other way: and therefore will never go about it: or having begun, will soon revolt again.

9. Others will say, it is a comfortable thing to know our selves to be the children of God, and they hope they are so: they speak well of the Gospel: they are glad to hear it, and like well of the promise of eternal life, but they never go about to fasten it to themselves, by meditating of it, weighing the [ A] truth and vnchangeablenes thereof, and making their account to live by it, and to be conformed to it.

10. Others like well of it, as the former, and sometimes weigh and consider the doctrine, and thereby think themselves to be in good case: but this comfort is sudden, and quickly gone again. And thus they are driven and tossed to and fro; yet being close men, will not disclose their hearts, and lay open their doubts to such as may help them, and help to set them at liberty from their lets: although they be utterly unable to help themselves.

These are the chief lets, whereby the people are holden from this grace of believing, without which, it is impossible to please God, or to be his children.

[ B]

And now that I have set down a taste of both kinds of lets, I think it not amiss to stay a while in speaking to both sorts of them, by whom these arise, that is to say, the Ministers and people. And first, I turn to you my brethren in the Ministry: And you I exhort to consider your duties laid forth at large in the word of God, sometime by the names and titles which he giveth us, and sometime in plain commandments and charge. The names are many; as watchmen, Ezech. 33.7. Cant. 3.3. laborers, Mat. 9.37. the salt of the earth, and light of the world, Matth. 5.13.14. shepherds, John. 21.15. and the good Scribes which bring out of their treasury both old and new things, Matth. 13. and stewards [ C] to give everyone his portion, 1. Cor. 4.1. and nurses, 1. Thess. 2.7. with such like. In commandments thus: Take heed to your charge, and to the whole flock, over which the holy Ghost hath made you overseers, to feed the Church of God which he hath purchased with his blood, Act. 20.28. And again, to Timothy: I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and dead at the appearing of his kingdom, preach the word, be diligent in season and out of season, convince, reprove, exhort, with all long sufferance and doctrine. 2. Tim. 4.1.2.

All which with the like, what other thing do they teach, but that all such as the Lord hath put in trust with his people, bought with so great a price, should love them tenderly, as nurses do the young children, and bear their [ D] weaknesses kindly, rather then break their hearts with sorrow? Also that they should provide for them liberally and with good allowance, and teach them the whole counsel of God, as good Scribes: and regard all sorts as the Lord's stewards, by wise applying themselves to all. Then that they should be diligent and painful, as the Lord's workmen and laborers, going before them as lights to guide, in example of uncorrupt life in all wisdom and gravity, but especially (as Christ taught his Disciples at his departing from them) in humility, John. 13.14.15. not thinking themselves too good, for Christ's sake to be their servants. And to the end, they may bring them to him, and preserve them as chaste spouses to him their only husband; to do them good privately, as [ E] their needs should require, by confirming the weak, comforting the afflicted, admonishing the unruly, and being patient towards all, Ezech. 34.4.5. 1. Thess. 5.14. These duties (I say) the Lord enjoineth us by the forementioned titles which he giveth to his Ministers, and by the commandments and charges annexed thereto. Now, as we would be glad he should hear us in the time of our necessity, and especially in our last and solemn day of our departure from this life: so let us hear him thus calling upon us to have compassion on his silly, ignorant and shiftles people. And although the burden that he [ F] layeth upon us is great, yet are not our encouragements for that purpose exceeding great also? The honor that he putteth upon us to be his ambassadors, and to bring the message of so great a king, and the message it self not about things transitory or earthly, but eternal, what can be like unto it? Besides, the comfort which we may reap both by our private study in giving attendance to reading, and as having that, as our ordinary labor to talk with God (as I may say) and his good servants, when other men must toil and travail in all weather, with much care and trouble: and also the comfort by our preaching, which may easily be greater to us then to them which hear us, oh what can be in this life, comparable unto it? whereby also [ G] our hearts are sweetly seasoned, and our lives far better governed, and we more safely kept from every evil way, as Solomon saith, Prov. 2.10. unless we be careless of our own good. More then this, we have encouragement and persuasion to do our duties in this behalf more cheerfully, by considering that so many as we turn from their evil ways, so many souls we are counted to save, I am. 5.20. And this we should do now, whiles we may do it in peace, and whiles there are many willing to hear, whose example may draw on others: who, if they should not be taken, whiles they may, will not afterterwards perhaps be brought on, though we should never so much desire it: fearing that which the Apostle saith, 2. Tim. 4.3. that the time will come, when [ H] they will not suffer wholesome doctrine, and having their ears itching, shall after their own lusts, get them an heap of teachers, and shall turn their ears from the truth, and shall be given to fables. And lastly, we know, that the reward after this life, is a stronger motive then all these, which I have mentioned: (but I am sure, that all together are most strong, and should be to us as the threefold cable that is not easily broken ) and that is set down in Daniel thus: They which instruct others shall shine, as the light of the firmament, and they which turn many to righteousness, as the stars, forever.

This is that which I thought meet to say to my brethren in the Ministry, who according to their diverse estates, places, people, and other occasions, [ I] shall (I know too well) meet with discouragements enough: but if they be wise against the greatest of all other, which are within them, I mean the distemperatures and contradictions, and disputes of their own evil hearts, I doubt nothing, but that the other shall be resisted and overcome. All objections which might trouble and hinder from this work, and duty, are infinite: Therefore only look to God, and have him going always before you, and let his word be the man of your counsels (in which estate alone, sound, and durable peace is to be found) and he will teach the teachable above their expectation, and give wisdom to the simple, and strength to the weak, that by him, they shall find that easy, which otherwise were impossible: I mean [ K] to swallow up discouragements, and find the greatest joy in the diligentest performing of duty.

Now I turn to you, my brethren or people and hearers: who (as I have said) raise up lets and hindrances to too many against yourselves, though ye had none offered you by your Ministers. Whose case (for the greatest part) I pity and bewail, that you are so far from knowing and duly considering [ A] this great mercy of God towards you, in sending his preachers among you, that very few of many, see the end of their ministry; and therefore receive them not as from God, as the instruments by whom ye may believe, and be reformed, and consequently look and wait for the accomplishment of your happiness, after ye have first tasted how good the Lord is to them by their preaching unto you. Know ye therefore, that God hath appointed them as messengers of your reconciliation with him, who were far sequestered from him before, and estranged: and whereas he might have taught you by other means, and led you thorough this long and wearisome wilderness by other guides, he hath seen this the fittest way to do it, by men his ministers, seeing ye [ B] should never have been able to hear the Lord himself, if he should have spoken to you, no more then the people of Israel were, when they cried out at the hearing of his voice, and said, Lord speak thou no more to us, but let Moses speak to us, and we will hear him in all that thou shalt say to us by him. Hear them therefore, who are able to deliver the Lord's message unto you; whose preaching is life or death to you: and if ye despise them in that their message, ye shall do all one, as if ye despised the Lord himself that sent them. Hear them (I say) in the Lord's steed, in all that they shall say to you from him. Learn by their ministry to see yourselves to be the sons and daughters of God almighty, who, before the ministry of the word work upon you mightily, are his enemies, [ C] your hearts being set on evil works, and under his wrath justly. Suffer yourselves to be lanced, purged, wounded, seeing ye cannot otherwise be healed. Receive the wholesome word of exhortation, and be content to put your neck in his yoke, and willingly submit yourselves to his word, that so ye may glorify God for his love towards you, in and by their labor and travail among you, that ye may thereby gain more, then if you had all abundance and your hearts desire.

Which because you see not, I will show you how great it is in some sort: and that is so much, as if you attain it, ye owe no less then your own souls to them for it, Philem. 19. For they shall not only save themselves, who shall perform [ D] this duty of teaching among you, in such manner as hath been before set down, but they shall save you also, who entertain them as God's messengers, 2. Tim. 2. and be means to make you see yourselves happy, both here and forever. Which being so, who can sufficiently admire the blindness, nay the willful blindness of the people, the carelessness, yea the bold carelessness and blockishness of them, who see nothing of this which I say, though we speak oft of it and aloud among them, that they may regard it. I thank God to see something, that I see in some persons; I mean their reverent and thankful receiving of the Gospel, and their care to be reformed by it: but that in so long a time of peace and free passage to the Gospel under her Majesty's most prosperous [ E] reign, so few make that the flower of their garland, and their best portion, it is most worthily to be bewailed. Which testifieth too clearly, that either there are many enemies of the Gospel among us, besides Priests, and Jesuits, and open Recusants: and among them that love it (as they pretend) many of them love darkness more then light, because their deeds are evil, and who do not esteem God's messengers as sent from him, for their singular benefit. For then would not some (and those not a few) deny them their due which God hath given them that labor among them; nor withhold their earthly [ F] things from them, to whom they deliver spiritual: nor esteem meanly and basely of them, who would fain win them to God: Neither would many of the people lay such blocks in their own way as they do, descanting of them in such wise, as they will be sure that none of them shall do them good. For rather then they would have nothing to except against them, if they cannot find those accusations, that are just, they are content with any show, why they should refuse to be counseled and persuaded by them. And therefore, if they be old, they say, they dote, and know not what they say: if they be young, they have no judgment nor experience: if they be wealthy, then they are covetous: if poor, then base and contemptible: if they be married, they can [ G] not follow their callings, but the world: if unmarried, then they live suspiciously. And thus (to say no more) it is fearful to see how little the people (in one respect or other) are seasoned with the sweet fruit of the Ministry: and therefore, if ye fear God, regard your own welfare and peace, and will not come to judgment, embrace the Ministry reverently, as God's message, and the greatest and most lets of faith are removed.

Thus I having set down these lets which do chiefly hold from faith, both on the Ministers part and the people's, and having said somewhat to both in way of exhortation, seeing out of these two kinds of men, God chooseth out his elect: I conclude, that there are many lets from faith, but yet withal [ H] it may be seen, that there is apparent remedy to be found against them, (as I have said) and how subtly soever the devil bewitcheth and holdeth men back by them, yet the Scripture offereth greater grace, by the which they may break through all hindrances and discouragements, which may keep them from it, if the Minister and people would make conscience of their duties.

CHAP. 7. What desire breeds faith. [ I]

B Vt seeing it were both long to stand in prescribing remedy against all these lets, and the way for all, hath been set down to come by faith already: I will therefore briefly stir up and advise such as are in good way, and have made some good entrance, that they may see what to take heed of, and what to embrace, and to seek faith by the means, and in the manner which before I have set down, and a little to strengthen them after they have attained to any true measure of it. Wherein it is to be marked (because I before highly commended a good desire) that a naked and bare desire of salvation, now and then stirred up in [ K] men, is not to believe, as many think, although without any ground: But seeing such as have a desire sometime, are they for the most part, whom God doth make believers (for while men are void of that, there is little hope to be conceived of them) I will therefore show (for the help of them who do anything look after true happiness) what desire it ought to be, and whereto it groweth if it be true and sincere, that it may not deceive them. For we may [ A] find many, who have sometime desired it earnestly, and yet never obtained it, as Balaam, that a man could hardly have shown any difference betwixt their desiring of it, and the desire of such as have attained to it indeed, for that instant. But in time it hath appeared, that it was but sudden, or of short continuance, and failed before it obtained that which it sought: as by them who in the Gospel are said to have joyed in that which they desired to hear, but it vanished; whereas the desire of the other cannot be satisfied without it: but mourneth, and longeth for it, and pineth for sorrow when anything cometh in the way, to weaken the hope, which was conceived of it, till that be removed, which hindered them from that benefit. Therefore such must know [ B] that their desire, which is sometime fleeting and sometime faint, must become both fervent and constant: as in the parable of the pearl may be seen: That as soon as it was found, the value of it being known of the skillful Merchant, he never rested till he had gotten it for his own: for we must know that he, who thus desireth it, is forcibly drawn hereunto by God, who hath shown him his great need of it, and what he shall gain by it, and thereby hath prepared and made him fit to receive it: for otherwise, if God draw not men to the valuing of it, it is of no account with them.

Now further, this desire, if it be the work of God's spirit, is strengthened hereby: namely, while he prizeth, and valueth it according to the worthiness [ C] of it, as far as he is able: that is to say, thus, that in his account it far surmounteth, and excelleth all the world, with whatsoever is of account in it: he esteemeth of it, as a most precious treasure to believe: because he knoweth that he which believeth is dear unto God, and shall be saved.

And so must faith and assurance of eternal life be valued indeed, of him who shall find the blessing of it: for which cause S. Peter calleth it precious faith. Now who can esteem thus of it, as that it is better then all profit, pleasure and preferment, but he must needs think, all his praying for it, hearing the word which worketh it, his questioning about it, and his travail and labor in meditating of the promises, whereby the spirit of God writeth it in [ D] the heart: but he (I say) must needs think all his pains well bestowed in seeking it, yea and infinitely recompensed, though he hath long waited the Lord's leisure for the enjoying of it? Al which means another man thinketh very needless, and that it is mere folly to make all this ado to come by it; and yet he will say it is better then the world also: but he can content himself (when he hath heard the promise) without any setting of his desire in it, to wash away all with a word of course, that he hopeth to be saved by Jesus Christ, as well as other: Which slight esteeming of it, is too clear a token, how far he is from it. Now who seeth not the difference betwixt these two, to be this, that the one is led by the spirit of God, whereby the father of heaven [ E] doth reveal this secret mystery of faith to him, and doth wonderfully draw his heart unto it: the other is led by fleshly reason, as his guide: which is the greatest enemy to this work? For our reason thinketh it unnecessary to set more by that which we cannot see with carnal eyes, then by that which we have in present possession, and see it, handle it, enjoy, and use it: therefore no man doing thus, is led by the spirit of God, which assureth him, who is led by it, that God having promised glory greater then the world (though he seeth it not) he shall find no less, then is promised: therefore he setteth more [ F] by it, then by all things here before his eyes.

And this is the way to believe in God indeed, though we see him not, that by this our confidence in him, we may have joy and peace. And because this faith is counted far more precious then all worldly wealth: therefore he who thus accounteth of it, will set himself to seek it willingly and readily, as I said before. And therefore as the word teacheth him, he will have his heart upon the promises of God, because they are his treasure, musing on them, until he hath all difficulties and doubts of any moment, removed from him, which God for his part will not be unwilling to grant. And in his meditation he shall see that he is not more desirous to believe, then God is that [ G] he should so do: he seeth that God, for his greater assurance of it, doth through love entreat him: of friendship counselleth him, and of his authority being able to perform, commandeth him to believe: as if he would hereby show that none hath authority to hinder or forbid the same: He seeth further, that as he may receive this promise, having so strong encouragement, so he can no otherwise be saved, nor happy. All this he seeing, and weighing deeply, beginneth to stay himself, and to lay faster and surer hold on eternal life: and seeth that it cannot otherwise be, but that he should be saved, how far soever he was from this persuasion before. And now he beginneth to conclude with himself, that he is delivered indeed from all fear [ H] of hell, and the devil: for hereby his heart is more humbled and meekened to be subject to the will and gouenment of God, without which, this faith is not attained. To whom this counsel yet is to be given (though he be come to such great preferment) that after he hath by the forementioned means gotten this faith and confidence, that he beware of all occasions which may dark̄ or put out the light of it: As that he be not too bold to reason and question against himself for yielding to this truth lately received, and believed of him, before he be well grounded, and have gotten some experience, but follow his rule that guideth him: for example, If any doubting should arise, any lying spirit should suggest, and trouble him with fear of falling away [ I] hereafter, or that he cannot tell whether he be predestinate or no, or that many have been as forward as he, and yet have in the end fallen from God, or any such like: he is to be counseled to hold them all for spirits of error, and Satan's instruments to delude and terrify him. And because they speak otherwise then God's voice, which saith, Believe, lay hold of eternal life, cast not away thy confidence, who also saith: The plants of the Lord shall flourish and grow up as the grain of mustard seed, till it have branches and bows : And again, Be ye established, confirmed, and abound in faith. Therefore he is to lend no ear to thē; remembering that which is written: My sheep hear my voice, and the voice of a stranger they will not hear. It was the first degree to the utter undoing of her [ K] self, and her posterity, in our grandmother Eve ; that when God had given liberty to eat of all the trees, excepting one ; that she rested not in this word, but opened her ear to a false and lying spirit, in the mouth of the serpent, which under a fair color, persuaded, or rather covertly enticed, & drew her (contrary to the word of God) to eat of that one tree also, which was forbidden: whereas she should have been astonished to have heard the Serpent [ A] speak at all, especially in that manner. It is a dangerous thing to set so light by the word which God speaketh, that we dare so much as hearken to any voice which speaketh the contrary. For she by giving ear to the Serpent went further, and gave him speech also: and yet neither such speech, as whereby she cut him off by holding her self to God's word; neither (if she would needs answer) referring him to her husband (as she should have done) who heard God speak, and received the charge of not eating of every tree, from himself.

We must learn some wisdom of the Adder, who stoppeth both her ears that she may not hear the voice of the charmer, charm he never so wisely. And if any [ B] doubt do so trouble him, who hath attained through God's grace to this weak faith, let him ask of them who have instructed him, the men and brethren, who if they have kindly pricked, can as well skill to heal: and therefore also remove such doubts, as for want of sure laying hold on the promise, have troubled any.

And further, if he which is weak in faith, after laying sure hold, shall yet be dismayed thus, that he cannot keep (for any continuance) his faith strong and steadfast; but feeleth it flitting: he is to be answered, that a child which beginneth to go by a stool or form, is not strengthened, as he which is by long use and custom settled in his joints: in like manner it fareth with [ C] weak believers: and yet, after that such shall have experience of their own sincerity, and care, to keep a good conscience in longer continuance of time, they shall be well and fully settled in their faith, to their great contentment and comfort.

And thus I conclude, that what lets soever there be, which hinder men from believing (as that they be unworthy: they shall fall again to their old course: they shall never be able to attain to it: or if they have not like certainty of it always, therefore they conclude, that they never had any at all, or any such like) yet he who earnestly desireth it, will not utterly faint, except in temptation, when he must be well plied, and helped; and when he is [ D] not his own to guide himself aright: nor cease or give over till he be persuaded that all tears are wiped away: and therefore will refuse no means to attain to it, by attending on God, and waiting his leisure, & reverently considering the encouragements and persuasions which have been set down, that so he may lay sure and strong hold of God's promises and Christ's prayer for him, I have prayed that thy faith fail not (as one in his case may do) and so by little and little shall see himself to be in the number of true believers, no more to be cast out from them.

[ E] CHAP. 8. How the weak in faith should be established.

A Nd thus to pass to the second head of this first treatise, understand that these two things are here to be handled: first, how the weak believers may and should be stayed in their vehement temptations. Secondly, how they may further prove, that they differ from such as are not believers, although they seem so. Of these weak ones, there are two [ F] sorts: some less, some more: both shall be better understood by that which shall severally be said of both. And herein I desire my brethren, who are better settled, not to think this labor superfluous: but to measure the weak by their own weakness at their first beginning, and to think that as the gift of faith is most excellent, so there cannot be too great help yielded to the weak, in directing them to come by it. Concerning the first therefore, although I have by sundry tokens shown, who are the children of God, and how every faithful Christian may judge of himself hereby; yet for want of experience, and by vehemency of temptation, they cannot so boldly and confidently rest, and stay themselves by general doctrine, nor apply it to [ G] themselves; those I mean which are weak Christians, yet such as have attained communion with their brethren in faith and godliness: therefore though the aforementioned properties of true believers, may be clearly seen and discerned to be in them, and they themselves also will confess, that they have been stayed (save in temptation) and that some of them oftentimes have found singular comfort in Christ, and desire much to be with him: yet soon they are driven from their hold, and caused to suspect their comfort to be a vain fancy, and so fall into much fear and doubting, that they are none of the Lord's. They must know therefore, that seeing there is no shadow of changeablenes with God, that it is their own weakness so to think, [ H] as the Prophet confesseth of himself in the like case, after he had long wrestled and strove with that temptation: for he that hath been assuredly persuaded of God's love toward him at any time in his whole life, ought not to cast away his confidence after, nor suffer himself to be deprived of it, being his chief treasure. But though this may be a stay to a weak conscience, who is sometimes afflicted in this sort; yet I say further, that seeing he cannot be satisfied, till his doubtfulness (which by all his might he seeketh to subdue) be removed, and his soul set at liberty again by some new light in God's promises: therefore he is to be persuaded that he laboring after, and groaning to rest his wearied and heavy heart on these, he cannot miscarry, nor be forsaken of [ I] the Lord in the lowest depth of his distress. For someone or other testimony and property of the new birth shall ever be found in him, although he always feeleth it not, neither perceiveth it himself; whereby it shall be manifest, that he liveth to God the life of God: even as hearing, breathing, moving, feeling, and such like, are infallible tokens of life in the body, which by many likelihoods appeareth to be dead. And if to his own judgment it seemeth, that all hope is cut off through the rage of the devil, and strength of the temptation: yet it is, as if a man were suddenly stricken down to the ground with some violent blow, and amazed, who yet afterward recovereth himself again: so that even he, which feeleth not that he hath faith and [ K] life, is not yet without it, seeing he is not without that work of the spirit, which always accompanieth it; although indeed he hath need of especial and strong comfort. And this is mine answer.

But if this be not enough, but thou wilt marvel, why God doth thus deal with thee, and suffer thee to fall to such depth of doubting, sorrow, and fear, although he loveth thee; yea and that after thou hast felt such comfort [ A] to thy conscience: I must make mine answer more full and large, for the further satisfying of thee herein. I say therefore, although this be by the wise providence of God, that many of his truly begotten children (who therefore have had sound comfort in Christ) do fall sometimes, and that very dangerously, and do greatly waver, and doubt oftentimes, and so become uncomfortable; which the Lord disposeth: least by their sudden change from so damnable and uncomfortable an estate to so happy and joyful, they should be lifted up, and conceited, and so become secure and presumptuous (the forerunners and causes of a fearful fall) yet this is certain, it ought not thus to be on our parts: for it is (as I have said before) a weakness, which must [ B] be withstood and overcome. For the attaining whereto, the occasion of this doubting in him who hath once believed, must be searched out, and so removed: which ordinarily is our own infirmity, neglect of duty, and sleightnes in the manner of performing the same, or some particular sin; also proneness to sin, a nourishing of the same and strength of it, or long lying therein: whereupon the tender conscience feareth that his former comfort was but deceitful and vain, and so doubteth of his own estate.

For the right removing hereof, this is duly to be considered, that as the root of our comfort in Christ is not the strength of our Christian life: so the weakness herein, ought not to breed doubting of our salvation by Christ. [ C] But for as much as all our comfort standeth in this, that God, who justifieth the ungodly, hath freely given his son, and in him is reconciled to us, who so heartily desire his favor, having been his enemies: and hath by his Gospel called us, and by his spirit wrought in our hearts a sure persuasion hereof; whereby we which were dead in sin, are made alive to God, & so are new borne: and therefore begin to be changed, first in affection, and then in conversation by little and little. Therefore if we have this assurance of our new birth, though there be in us much weakness of the spiritual life, yet we ought not to doubt, whether we be God's children, seeing he that is new borne can never die.

[ D] But rather we are to remember first, we are but children, and therefore weak. Secondly, we are very subject to many spiritual diseases; some such as take away sense of life: and therefore we must seek to be cured, and not despair of life, because it is certain that no such can perish. So that if we see, that we have turned our harts from our Christian course, & offended God, or (which is more) if we have suffered our selves to be seduced any manner of way, we must not despair, or doubt of the safety of the whole person, when any one part or member is distempered, and ill at ease; but cure it, and labor to restore that to health again: as if it be thine heart, thine eye, thy hand, or any other part which hath offended; resort thou to the Physician Christ Jesus; [ E] make thy complaint, that thou art heavy, and wouldest fain return again from whence thou art fallen: and be confident for his own promise sake, who calleth with stretched out arms, saying, Return thou which wandrest, and thou who wouldest find ease and comfort, come unto me, and I will refresh thee: believe in me, and I will satisfy thee in that which thou hungrest for. Now if they who have fallen and offended God, may turn home again to their first husband with good welcome: shall not they much more be beloved of him, and therefore comforted by him, who have not provoked him, but are [ F] only held down through fear and infirmity?

And thus I having answered the doubts of this sort of God's people, weak in faith: I had purposed to have proceeded no further to deal with them which have the seal of God, and which are marked to eternal life: but to have disclosed the pack of counterfeits, and to have proved that many such, as say they are Christians, and the elect of God, and are not, but do lie; that they are nothing less then the children of God (for as the weakest in faith must not be deprived of their privilege, as to think they are not y ^e Lord's: so must not the most glozing hypocrites be suffered to conceive a false opinion or hope of that which is none of theirs: as to dream of happiness) This, I say, I had [ G] purposed next to have entered into: but in the mean while, it cometh into my mind (by occasion of such, as I have answered already, that is, the faithful; who having received much comfort through their hope, after an effectual calling, have yet after that, been troubled with doubtings) by occasion of them (I say) I called to mind another sort of God's dear servants, who are weaker then they, deeplier grieved, and therefore more tenderly to be regarded: least that they being bruised reeds, should be altogether broken, and as smoking flax should be utterly quenched.

And these are they, who having manifest signs of faith, and the new birth in them: yet by the subtle and cruel malice of the devil (although not without [ H] the wise disposing of the Lord, to their great good, and example of others) are brought to this bondage, that they are persuaded that they are utter reprobates, and have no remedy against their desperation. They feel (they say) the wrath of God kindled against their souls: and anguish of conscience most intolerable: and can find no release, notwithstanding their continual prayers made unto the Lord, and in their judgment stand void of all hope of the inheritance promised, expecting the consummation of their misery, and the fearful sentence of eternal condemnation. Now this vehemency of temptation, though it be enough of it self barely, to shake and terrify the afflicted; yet when melancholy shall herewithal possess [ I] the party, then is it made far more grievous: for that raiseth excess of distrust, and fear, and persuadeth it self of misery, where there is no cause, and is the very seat of the devil, being an apt instrument for him, both to weaken the body, and to terrify the mind with vain and fantastical fears, and to disturb the whole tranquility of our nature: and one chief property of this, is to fear a man without just cause. So many as are troubled with this latter, I exhort to read the treatise of Melancholie, set forth by Doctor Bright Physician, Anno 1586. unto the which also I may refer them, for the former point: that is to say, if they be deeply touched with the conscience of sin alone, how they may be comforted and delivered out of it. [ K] But seeing it is both appertaining to the matter which I have taken in hand, to say somewhat thereof, and the other treatise not always at hand, I will partly borrow from thence, where it is largely and profitably set down: and partly add myself somewhat for the staying and persuading of such weak ones, as their case requireth.

And first they must be persuaded, that they are not under the wrath of [ A] God; neither is his anger kindled against them, for all their fear that oppresseth them, when their estate is to their own feeling, even at the worst: because they have not sinned against the holy Ghost: which sin only is able to shut them out from hope of salvation; and yet many of them in their temptation do think that they have. And to prove that they have not committed that sin, it may appear by this: that they have not maliciouslie set themselves against the truth and Gospel of God: nor willfully persecuted it against their conscience, but do embrace it heartily, and love the same, which they are not able to deny. But it is a mere delusion and temptation of the devil, which holdeth them in this terror and bondage: which time will discover, [ B] and lay open, as they themselves shall hereafter most plainly see and discern: which, many such as they are, in the like case have found in the end. And though it be a temptation of the enemy purposed of him to their confusion: yet from their loving and merciful father a trial of their faith, and patience, and other virtues. Indeed the ground hereof, is their own weakness (as I said before of the former sort of God's Children) upon the which the devil worketh, although not to wring from them their hope (which he shall never be able to do:) yet to weary their lives with heaviness and discomfort. And this our infirmity Satan doth sometime assaie without means, that is, only by spiritual suggestion: sometime by means and outward [ C] occasions of evil, and forcible persuasions to sin and rebellion against God. For the first of these two, it is certain, that he after a personal manner to the soul, though not in bodily shape to the eye, without means of outward things, tempteth us, in the very secret thoughts of our hearts. For he, being a spirit (and by creation most excellent) hath access unto our spirits, to trouble them, and disorder all their actions: as we see corporal creatures with corporal and bodily force to annoy one another. And as he is a spirit, so the long experience (which he hath of our corruption, and misery from age to age) giveth him knowledge of our minds more perfectly, who gathereth it by the least sign of our inclination and will: not that he knoweth [ D] our hearts (for that is proper to God only) but through his long acquaintance with our nature, he conceiveth our intents and purposes, and that oftentimes without signification, either of speech or gesture. And thus he being able to discover the vanity of our minds, by the knowledge of our universal corruption: as he seeth occasion, and whereto we most incline, he suggesteth his temptations to sin and disobedience.

Now if to these two we add his malice (for he is not called the envious man for naught) and his unsearchable subtlety, and exceeding strength; and that which is greater then all the rest, that he most hurteth, when it least appeareth, when we least suspect it: for which cause it is said, that he changeth [ E] himself into an angel of light, 2. Cor. 11.13, 14. we shall not marvel, though without any means, or outward occasions, he raiseth great terror, and dismaidnes, especially the Lord giving him leave so to do, for the good of us which are exercised with them. For besides that, we are enticed sometime to the sins, which by nature we love: we are also (especially such as are thus brought low, in the anguish and bitterness of their soul) tempted to such evils as are very strange, and such as we abhor the very least conceit of them; and find not the least part of our nature to incline to them; though otherwise [ F] we complain of great frailty: as to have thoughts to blaspheme God, to be tempted; to lay violent hands on others, not moved thereto by any hate or malice; or to devour our selves, to despair and distrust of God's mercy and grace: all which sins with such other, the party hath never had delight in, when he was yet overtaken with some other sins, and had his heart drawn after them indeed; and yet he is feared with the guiltiness of those, which he ever loathed. And when the devil can fasten upon such as this weak person is, in this wise, he especially laboreth to dim their knowledge and judgment, that they may have no sure hold of any point of doctrine, which may soundly comfort them, that thus he may, like a Lyon, devour [ G] them more speedily: For when they cannot be persuaded in their judgment, that God can, or will pardon them, how are they able to desire, or pray for it, when it shall be beaten into them, that they have no faith, nor any better things in them than reprobates? how can they be moved to stir up that weak faith which they have? no more can they desire good means, as counsel, reading, or any such like, when he hath stricken this deadly blow in their consciences, that God hath forsaken them.

And this be spoken of the devils tempting the children of God (when, and whom it pleaseth the Lord for their trial) and that without the help of outward means, or any occasions to work by: the which I purposed to [ H] speak of to no further end, but for the help of such as are sometimes deceived, and so oppressed after the same manner. Here is no fit place to satisfy them who would be glad to know more of this matter.

To proceed therefore, and so to draw to an end herein: As he doth oft without any means, deeply fasten upon the weak consciences of God's people, to fear and dismay them; so doth he the same much more easily by the help of outward means: so that, when he hath covered their hearts with darkness, and brought them into a dreadful fear of God's wrath; and plucked their armor from them, whereby before they had resisted him, he holdeth them at this vantage, that everything which is before them, is made [ I] matter to increase their distressed estate. And therefore if they see a knife, all their thoughts are to destroy themselves; if they go by water, they are vehemently persuaded to drown themselves; and so are they tempted to strangle themselves, if either the place give them any occasion, or the instrument wherewith they should do it. So if they see any merry, their heaviness is the more increased, seeing (say they) we shall never come out of deadly sorrow and despair: if they see a dog, they wish that they were so: when they should eat their meat, they think it will increase their damnation; and dare scarcely take the meanest scraps to relieve nature: And if any Scripture be recited to them; oh, it belongeth not to them, they say: they are past hope: [ K] and whatsoever we answer them (be it never so fit for them, and to do them good) yet they are never satisfied; but raise new objections against themselves, as being nothing satisfied by that which was spoken to them.

It were infinite to set down their speeches and thoughts like unto these, which I have now mentioned; which the devil draweth from them by such occasions, as he worketh by: but all this is (as we see) through their own letting [ A] go their hold of God's promises, and mercies in Christ: which yet sometime they have embraced, and felt great comfort in; or at least, could not deny, but that they had part in them. And it is the unspeakable goodness of God, that they are not utterly swallowed up; but kept through his secret grace, though not seen of them: and that all other of his dear servants, are not plunged into the same depth of distrust and despair, that there might be no one to comfort and counsel another; but discouragements on eueryside.

For it is not to be attributed to Satan, or any want of subtlety, readiness to hurt, ableness, malice and cruelty; that either the one sort is at all preserved, or the other more freed from the like measure of languishing and fear, [ B] or (which is the senseless sickness and disease of this age, and far more dangerous) from bold security and presumption: but (as I have said) the Lord's keeping of them both: Neither is it any marvel to us (though it be not marked of the unbelievers) because the Lord hath his eye ever upon his beloved ones (as David speaketh, Psalm. 41.12.) That he may see that no hurt befall them ; even as a mother hath her eye always on the young child which beginneth to go, that it get no knocks.

But now to conclude, ye will ask, what remedies are to be used against such sore assaults? First I say, that seeing their consciences bear them witness, how much these temptations are repugnant to their desires and liking; [ C] and chiefly raised and procured by Satan in them, who abuseth their simplicity: therefore there is no cause, why they should be so discouraged, and out of heart, although he hath hailed, and violentlie carried them to such misery; as though they had taken glory in offending God: this (I say) let them mark, as soon as they be fit to hear it; and the rather, they are to count them to proceed from him, than from themselves; because they are such, as are altogether contrary to their former conversation, and to nature it self: and such as have no enforcement, nor enticement, but from him. They are further to consider, how much it doth displease God; that they are removed from their faith, and give place to the spirit of error: and therefore they [ D] should gather more godly boldness and confidence in him, on the one side, and more strength against Satan, on the other side. For if God calleth and encourageth us to trust and believe in him: and we standing in need thereof, would most gladly (as we will all say in such a case) embrace his promises made in Christ Jesus, who is he, which should hinder us? If the Lord will justify and clear us, who shall condemn us? Neither let them after all this, be still objecting, that they feel small strength of faith and hope, as many of God's dear children do, for thereby the enemy may take great encouragement to their own disadvantage: for what if they feel not the sweet taste thereof, which sometime they felt; shall they judge therefore themselves to be utterly bereaved [ E] thereof? If the soul be now sick, and tasteth not the sweet meats of consolation, which it was wont, was it therefore always so? Will they measure themselves by that which they presently feel, when the soul hath lost her taste? Or rather by the times past (as the Prophet, by his example teacheth them in the like case) whilst it stood free from the disease of temptation, when they found comfort in the spirit, through an acceptable measure of faith.

Further, the trial of their faith is likewise to be taken, by those fruits which [ F] are evident to the eye of others, who can judge more sincerely, then the afflicted themselves, whose understanding is much altered by Satan's terrors. And here (as in fittest place) I allege the strong faith of the woman of Canaan, when Christ seemed to give her the repulse utterly, yet she would not be moved from her faith, when fiery darts were thrust into her, three or four one after another. The same I say to other their objections of like sort, as I have said to these: As when they reason thus against themselves, that they do not live as God's children do, nor so holily, as God requireth, and therefore they cannot have such comfort, as they have. What then? are they reprobates? have they no grace, because they want that which they would have? [ G] Ought they not to consider, that they being the Lord's plants, take not their full perfection at once: but according to the nature of a plant, require a daily watering and dressing, whereby in the end they attain to a full growth in Christ? Oh, but they feel not the testimony of God's spirit, which might assure them! I answer, neither do any of God's children at all times feel it: but that they may see their own frailty, God doth, as it were, hide himself sometime for a season (as the mother doth from the child to try the affection of it to her) that they may with more earnest desire mourn for God's wonted grace: and when they have obtained it again, may with more joyfulness of heart praise him: and yet God doth not withhold comfort from his, many [ H] times, when they walk heavily, who (if they could give credit unto him) may assure themselves that they may live in safety under his protection all the day long: but their own frailty, and the vehemency of the temptation, which oppresseth them, diminisheth the feeling thereof. But patience and constancy, with a resolute mind to bear God's trial, will bring a good end: yea and by the meek going under God's hand in these, they shall learn experience, afterward to wade thorough greater; and yet in the midst of them, to have hope, that shall not make them ashamed.

And thus it may appear, that although the weak faith of God's dear servants may be many ways assaulted, and their salvation by means thereof, [ I] to their feeling, be doubted of: yet that such are undoubtedly the Lord's, and cannot be taken out of his hands; because they are not destitute of faith (as I have proved) whereby they apprehend Christ, though weak: and which hath brought unto them much comfort in times past; though for a season the Lord working all for their good, it seem to them far otherwise. And of the former point of this second head or general part of this treatise, that is, how the weakest of God's people are to be upholden in vehement temptations, thus much be said.

[ K]

CHAP. 9. The difference of believers from them that are none.

N Ow followeth the second point, wherein for the clearer manifestation of that which hath been said, I must now discern from the former sort, such as have great show of faithful ones and believers, [ A] and yet are nothing less, and show that the weakest Christians, of whom I have spoken, may see their estate apparently different from theirs; who yet come nearest of other, unto believers: and then answer some doubts, which I know do stick in the minds of diverse about this matter.

And first whereas some may marvel, that I in the describing of God's children, have not rested in these as infallible marks thereof, namely, 1. sorrow for their misery, 2. confession of their sins to God, 3. fear of his displeasure for the same, and 4. desiring some kind of amendment of life; seeing they are also in them, who are effectually called of God: I answer, I have followed the Scripture herein, and that I have in showing who are the [ B] Lord's, made mention, rather of those graces of God, which are properly belonging to the faithful, then of them, which may be in hypocrites, and hollow hearted professors. Seeing we find both by Scripture and experience, that these forenamed affections, and many good and commendable virtues (as they seem to be) may have place in those which do not appertain to God's election: For a man may be much burdened with the weight of his sin, his conscience terrified by the spirit of bondage ; he may be pensive afterward for his sin committed, and wish it were undone, afraid for the punishment, and may promise amendment, and walk heavily, and express it by outward signs: and yet not released, nor set free from that which he [ C] feareth. So the same person, by the hearing of the promises of the Gospel, may find joy, and delight in the glorious tidings, which it bringeth: and take sensible pleasure in the exercises of religion: He may have a taste of the life to come, as Balaam ; he may reverence and fear the Ministers of God, as Herod, and begin to amend some faults in his life, as he and others, of whom we read in the Gospel did; and yet for all this (though fearful to think of) not sealed up to salvation: even thus far a man may go in the profession of Christian religion; and yet