The Christian Warfare Part 1

CHAP. XVII. Of our Vocation.

[§. Sect. 1] A Nd thus much concerning our redemption; the next cause of our salvation is our vocation: for, whomsoever the Lord hath elected unto everlasting life, those also he hath redeemed out of the hands of their spiritual enemies; and whom he hath redeemed, those in his good time he effectually calleth, and applieth this great benefit of their redemption unto them, by separating them from the world, and ingrafting them into the body of Christ, whereby they become his, and he with all his benefits becometh theirs.

In speaking hereof, I will show first what this calling is, and afterwards answer Satan's temptations, whereby he laboreth to make it frustrate and unprofitable unto us. For the first, our vocation or calling is an effect of God's election, whereby our Savior Christ, God and man, doth by his kingly authority call and invite us whilst we live here, unto the participation and embracing of the inestimable benefit of our redemption, that thereby we may attain unto everlasting life.

And thus are we called sometimes sooner, and sometimes later, when it seemeth good unto the Lord: as appeareth in the parable of the householder, who hired laborers into his vineyard, some at the dawning of the day, others at the third, sixth, and ninth hour, others at the eleventh hour, not long before the sun setting, as it is Matth. 20.

Moreover, this our calling, is either commune and general, or else special and effectual. The general calling, is whereby all indifferently, good and bad, elect and reprobate, are outwardly invited by the ministry of the Gospel, to embrace the benefit of our redemption wrought by Christ: which outward calling is ineffectual to the wicked and reprobates, because being invited to the supper of the King they refuse to come, that is, they either altogether neglect the hearing of the heavenly ambassage of the Gospel, or else contemn those inestimable benefits which are therein offered, preferring before them the honors, riches, and pleasures of this life; whereby it cometh to pass, that the word of God findeth no place in their hearts, but vanisheth away, leaving nothing behind it but the savor of death, to their more deep condemnation.

[§. Sect. 2] The special and effectual calling is, that which is proper to God's elect, when as with the outward ministry of the word, wherein grace and salvation is offered to all believers, our Savior Christ joineth the inward operation of his holy spirit; which openeth our deaf ears, enlighteneth our blind understandings, and softeneth and sanctifieth our hard and corrupt hearts, so as we attentively hear, truly understand, and by a lively faith apply, the doctrine of grace and salvation which is preached unto us; whereby also we are separated from the world, given to Christ and he to us, whereupon followeth that near union, whereby we being engrafted into his body, mystically do become his members, and he our head.

That this effectual calling is proper to those that are elected and shall be saved, it appeareth by the parable of the supper, where many, outwardly invited to the great supper of the king, refuse to come, & therefore are excluded from the marriage, Mat. 22.3.8. And Rom. 8▪ 30, the Apostle saith that whom he did predestinate, them also he called, and these also he justifieth. So Act. 13.48. it is said that as many as were ordained to everlasting life, believed at the preaching of Paul and Barnabas, and therefore these only were effectually called. And John. 6 45. our Savior saith, that everyone who hath heard and hath learned of the father, cometh unto him. So that, outward hearing is not sufficient to bring us to Christ, unless the father also inwardly instruct us with his holy spirit, opening our deaf ears, enlightening our blind understandings, inclining our willes, and sanctifying our affections, that we may attentively hear, truly understand, and heartily embrace the Gospel preached unto us. And this appeareth in the example of Lydia, Act. 16.14. whose heart the Lord is said to have opened, that she might attend unto the things which Paul spake, and be converted: by which speech the holy Ghost implieth thus much, that her heart was (as it were) close shut, and fast locked up, so as he could not receive the word preached, till the Lord had opened it by the inward operation of his holy spirit. Which matter need not seem strange unto us, seeing it is continually confirmed by our own experience: for how comes it to pass that many amongst us, hear the word preached from day today and year to year, and yet are never the nearer, but still remain as ignorant in their minds, as perverse in their willes, as corrupt in their affections, as profane in their lives as ever they were? On the other side how happeneth it that some attentively hear God's word, treasure it up in their memories, and thereby have their minds enlightened with the knowledge of God, their wills inclined to holiness and righteousness, their affections sanctified, their lives reformed? surely because the Lord doth join in these, the inward operation of his spirit with the outward ministry of his word, making it effectual for their true conversion; whereas he leaveth the other to their own corrupt affections and hardness of heart.

And thus it appeareth that the elect only are effectually called: as for the wicked and reprobate, though they hear the outward preaching of the word, by which they are invited unto Christ; yet they stubbornly refuse to come unto him, and reject all the gracious promises of the Gospel, to their eternal perdition; because the Lord leaveth them to their own lusts and corruption, not opening their hard hearts, nor inclining their perverse willes nor sanctifying their corrupt affections.

[§. Sect. 3] In the next place let us consider, the parts of our effectual calling; the first is our separation from the world, of which in former time we were citizens and true members, that from henceforth we should be of God's household and family: for naturally we are mere worldlings, dead in our sins, and to every good work reprobate, living without God and serving Satan, the world and the corrupt lusts of our flesh, until it please the Lord to make choice of us among many other, calling and separating us from this corrupt mass of mankind, that he may make us subjects, first of his kingdom of grace, and afterwards of his kingdom of glory. Of this our Savior speaketh John. 15.19. If you were of the world, the world would love his own; but because you are not of the world, but I have chosen you out of the world, therefore the world hateth you. And the Apostle saith that after our calling and conversion, we are no more strangers and forreners, but citizens with the saints, and of the household of God. Now the Lord maketh this choice of us before others, not for any respect of worthiness or excellency in us more then in them, but of his mere mercy, undeserved grace, and free good will; neither doth he therefore entertain us into his Church and family, because we are already, or because he knoweth we will be hereafter holy and righteous; but having freely called us without any our deserts, he doth also of his own undeserved love give us his holy spirit, whereby we are purged from our corruptions, sanctified and raised up from the death of sin to newness of life; so that our holiness is not a cause of our calling, but God's election and calling is a cause of our holiness. And this appeareth both by testimonies of Scripture and examples. For the first, the Lord professeth, Esa. 65.1. that he offered himself to those that asked not after him, and was found of them that sought him not &c. The Apostle Ephes. 2.1. affirmeth that even those who are the Church and people of God, were before their calling and conversion, not sick only, but even dead in their sins, in which they walk according to the course of the world; that they were by nature the children of wrath as well as others, as it is verse. 3. and that they were without Christ, aliens from the common-wealth of Israel, strangers from the covenant of promise, and had no hope, and were without God in the world, as it is verse. 12. So 1. Cor. 6.11. he saith, that those who were now sanctified and justified, were in time past fornicators, idolaters, adulterers, wantons, buggerers &c. The Apostle Peter like wise writing to the Church of Christ, saith both of himself and them also, that they had spent the time past before their conversion, after the lust of the gentiles, walking in wantonness, gluttony, and in abominable idolatries, 1. Pet. 4.3. And the Prophet Isaiah saith, that we all were wandering sheep, until the Lord gathered us into his sheepfold. So that it was so far of, that we should deserve nay grace or mercy at God's hand, that in his justice he might rather have consumed us as his enemies, than called us to be his Church and people.

This also is plain in the examples specified in the book of God: for, what excellency or worthiness was in Abraham who before his calling was an idolater? or in Rahab who had spent her time in lust and filthiness? or in Manasseh who was a cruel idolater, a murderer, a sorcerer? or in Matthew who was a publicane? or in Paul who was a bloody persecutor? or in the thief, who had spent his life in all outrage and wickedness? what excellency or desert was in any of us, who have not so much as a thought, or inclination to any good thing, or any power to perform it? and therefore we must conclude with the Apostle, that we are called with an holy calling, not according to our works, but according to his own purpose of grace, &c. 2. Tim. 1.9.

[§. Sect. 4] The second part of effectual calling, is that reciprocal donation whereby God the father giveth Christ Jesus his only begotten son, truly and effectually to all his elect, to be their head, redcemer, and Savior; and also whereby he giveth his elect unto Christ to become his members, that so they may be saved and redeemed by him: whereupon all God's elect may truly say, that this Christ Jesus, God and man, is mine head, my Savior and redeemer; and all his merits obedience and benefits, purchased by both, are become mine by this right, as being a member of his body; and our Savior also, may as truly say of God's elect, that they are his whom he hath right to redeem and save, because he is their head and they his members. Of this mutual donation and gift, the Scriptures speak evidently; and first that Christ is given unto us; Esa. 9.6. Unto us a child is borne, and unto us a son is given. John. 3.16. So God loved the world, that he gave his only begotten son, that whosoever believeth in him should not perish, but have everlasting life. Rom. 8.32. Secondly, that we are given unto Christ, it is manifest, John. 17.6. I have declared thy name unto the men which thou gavest me out of the world, thine they were and thou gavest them me, &c. So. John. 10.29. My father which gave them me is greater then all, and none is able to take them out of my fathers hand. By which places it plainly appeareth, that Christ is given unto us by God his father, and we unto Christ. But in what manner is this mutual donation made? surely not grossly and corporally; but spiritually & after a celestial manner: for the means whereby it is brought to pass on God's parr, is his divine and holy spitit, and on our part a true and lively faith.

[§. Sect. 5] The third part of effectual calling, is the union and communion which is betwixt Christ and God's elect: which followeth upon the donation before spoken of, whereby Christ Jesus and they are mystically coupled together into one body, he becoming their head and they becoming his members. Of this the Apostle speaketh Ephes. 4.15.16. where he exhorteth the faithful, to grow up into him which is the head, that is Christ, by whom all the body being coupled together by every joint &c. receiveth increase. And chap. 5.30. We are members of his body, of his flesh, and of his bones. And of this our Savior Christ speaketh in the parable of the vine John. 15.1. where he compareth himself to the stock & root, and all the faithful to the branches; and the Apostle expresseth it by a metaphorical speech taken from a building, comparing Christ to the foundation, and the Church to the rest of the building, Eph. 2.20.21.22. Now we must not conceive of this union, that it is either natural, as the three persons in Trinity are united in the same divine nature, or personal as the body and soul being united make one man, or corporal as the parts of a building are coupled one with another: but this conjunction and union is made by the spirit of God, which dwelling in the manhood of christ above measure, filling it with the graces thereof, is from it derived unto all the faithful and true members of Christ's body, filling them with the like graces in measure; and on our part by a true and lively faith, whereby we do apply unto us Christ Jesus and all his benefits. And this appeareth Eph. 2.22. where the Apostle saith that we are the habitation of God by the spirit. And 1. John 4.13. Hereby we know that we dwell in him and he in us, because he hath given us of his spirit. So that by the spirit of God dwelling in us, we are made one with Christ and Christ with us. Now the manner whereby this union is made is this; the faithful man, body and soul, is united unto whole Christ God and man; but first and immediately to the human nature, and mediately thereby to the divine nature, both which are most necessary; for life and salvation is wrought for us by virtue and power of the Deity, but it is derived and communicated unto us by the human nature of Christ. According to that John. 6.54. John. 6.54. Whosoever eateth my flesh and drinketh my blood, hath eternal life, and I will raise him up at the last day. And this is the union which is between Christ our head and us his members, by virtue whereof we have sure interest and just title, both to Christ and all his benefits, his obedience death and merits, by which we are justified, sanctified and saved.

And so much concerning the parts of our effectual calling; the means whereby the Lord thus calleth us, are first on God's part the preaching of the word, which is made effectual by the inward operation of his spirit; first to mollify our hard hearts, and truly to humble us, by setting before us our sins and corruptions, and this is done by the preaching of the law: and after we see our inability and insufficiency of working our own salvation, we are thereby brought out of our selves, to seek for salvation in Christ Jesus, applying him and his merits unto us by a true and a lively faith, and this is done by the preaching of the Gospel.

The means on our part is the saving hearing of the word, whereby our hard hearts are mollified, and we truly humbled, and brought out of our selves to seek for salvation in Christ, whereby also true faith is begot in us, wherewith we apply, Christ unto us, and rely upon him alone for our salvation.

And thus have I shown what our vocation is, and the means thereof. Now let us consider of those temptations, which Satan suggesteth into men's minds in respect of their vocation, to the end he may hinder them from the participation and fruition of Christ and his benefits, whereunto in the preaching of the word they are called and invited. And these are of two sorts, first those wherewith he assaulteth them who are not called: secondly, those wherewith he assaulteth them who are truly called and converted.

CHAP. XVIII. Satan's temptations whereby he seeketh to make our calling ineffectual, answered.

[§. Sect. 1] T Hose who are not called he tempteth diverse ways, that he may hinder their effectual calling; and first he laboreth to persuade them, to neglect this their calling as a thing not necessary, and to contemn the ministry of the word, which is the means whereby we are effectually called.

But we are to withstand these temptations: and to this end we are first to know, that before our effectual calling we are not true members of the Church, though we may outwardly thrust our selves into this society; for what else is the Church but that company or congregation which is truly called and selected out of the world? and from hence it hath it name, for it is called Ecclesia 〈 in non-Latin alphabet 〉 , from the calling thereof: unless therefore we be called we are not members of the Church, and if we be out of the Church there is no salvation; for our Savior gave himself for his Church alone, and he is the Savior of his own body, as it is Eph. 5.23.25. and he addeth daily unto the Church such as shall be saved, as it is Act. 2.47.

Moreover, unless we be truly called we shall never be truly justified, and without justification there is no glorification: for this is the gold̄ chain of our saluatiō, as appeareth Rom. 8.30.

Lastly, we can never come unto Christ, nor communicate with him in any of his benefits, nor receive any sanctifying and saving grace of God's spirit, till by the grace of God we are made partakers of this holy calling; for naturally we are mere worldlings, destitute of all grace and goodness, and so we remain till by this holy calling we are separated from the world, and engrafted into the body of Christ, by whose spirit we are quickened who were dead in our sins, and have sanctifying graces begotten nourished and increased in us.

Seeing therefore this our effectual calling is so necessary, let not Satan persuade us to neglect it, neither let us when the Lord inviteth us to this royal feast pretend excuses, one that he must go see his farm, another that he must go try his oxen, a third that he must go about his merchandize, and a fourth that he is hindered by a carnal marriage: for if we will not come when the Lord inviteth us, like unworthy guests we shall be shut out of the doors, and not suffered to be partakers of this banquet of eternal blessedness. Whilest today we hear his voice let us not harden our hearts, for he hath not promised that he will call again tomorrow, whilst now he standeth at the door and knocketh and calleth for entrance, let us hearing his voice open the door of our hearts, that he may come in and sup with us and we with him; for if unkindly we deny him entertainment, we can have no assurance that he will return again to such churlish and ungrateful hosts. In a word, seeing the Lord passing by many other in the world maketh choice of us, calling and inviting us to the participation and fruition of eternal blessedness and happiness, let no worldly business, though it seem as necessary as the burying of our dear father, hinder us from harkening, and obeying this heavenly call; let no transitory trifle stay us from coming to God, when he offereth to make us good assurance of his royal kingdom: for though many things be convenient, yet one thing is necessary, and thrice happy are they which make choice of the better part.

[§. Sect. 2] But it is impossible that ever we should be truly called, unless we carefully use the means when the Lord offereth them unto us, and attentively listen unto the Lord's voice when he inviteth us to come unto him: and therefore Satan laboreth, not so much to persuade us that our vocation is in a thing unnecessary unto salvation, seeing this is manifestly repugnant to plain testimonies of scriptures, as to move us to neglect the means whereby we are called, namely the ministry of God's word: partly working upon our inbred corruption, which not conceiving the things of God condemneth them of foolishness, and not being delighted with those things which it understandeth not, they seem irksome and tedious; and partly enticing us with the commodities and pleasures of the world, which are more pleasant to carnal men than their meat and drink, he causeth us to spend that time in our earthly businesses or vain delights, which we should bestow in the hearing of God's word, whereby we should be effectually called, that is, separated from the world, and engrafted as lively members into the body of Christ Jesus.

Let us therefore strongly arm our selves against this temption, as being most pernicious unto our own souls: and to this end let us briefly consider of some reasons, whereby we may be stirred up diligently to frequent God's holy assemblies, to be made partakers of this heavenly ambassage. First therefore were are to know, that the ministry of the word is God's own ordinance, which he hath instituted and ordained for the gathering together of the Saints, and building the body of his Church, as appeareth Eph. 4.11.12. Neither doth he use ordinarily any other means (especially where this is to be had) for the true conversion of his children, and for the working of the sanctifying graces of his spirit in them. And therefore though he could by extraordinary means, have sufficiently instructed the Eunuch in the ways of salvation, yet he would not, but rather useth his own ordinance, and sendeth Philip to preach unto him, Act. 8. Though he could have illuminated the eyes and understanding of Paul, by the immediate work of his spirit, yet he chose rather to send him to Ananias, Act. 9.6.17. Though he could by the ministry of his Angel, have sufficiently infourmed Cornelius in things necessary to salvation, yet he would not offer so great disparagement to his own ordinance, and therefore he causeth him to send for the Apostle Peter, Act. 10.5.6. And therefore if we would have any assurance, of our effectual calling and true conversion unto God, let us with all care all diligence hear the word of God preached unto us.

Secondly, let us consider that it is even God himself, who speaketh by the mouths of his Ambassadors, and that they come not in their own names but in Christ's stead, to entreat us that we would be reconciled unto God, as it is 2. Cor. 5.20; that though they be but earthen vessels, yet they bring from the world, and is yet hid to those that perish, 2. Cor. 4.7. And hence it is that the Prophets, being to pronounce their prophecies, still begin with, The word of the Lord, and, Thus saith the Lord; and God himself sending Jeremiah to preach, saith, that he had put his words into his mouth, Jer. 1.9. Whosoever therefore refuse to hear the word of God preached, refuse to hear the Lord himself, as our Savior plainly affirmeth Luk. 10.16. He that heareth you heareth me, and he that despiseth you despiseth me; and what hope can they have of coming unto God, who cannot endure to hear his voice calling them unto him?

[§. Sect. 3] Thirdly, the titles which are given unto the word in the Scriptures, may serve as strong arguments to move us carefully to hear the same: for it is called the ministry of reconciliation, whereby we are reconciled unto God, 2. Cor. 5.18. and therefore without it, there being no other ordinary means of reconciliation, we remain still God's enemies. It is called the Gospel of peace, Eph. 6.15. without which we have neither peace with God, nor the peace of conscience; It is called the word of grace, Act. 14.3, and 18.32, because it is the means whereby the Lord deriveth unto us his grace and mercy, and all the spiritual graces of his sanctifying spirit; It is called the word of life, Phil. 2.16. and the word of salvation, Act. 13.26. because it is the means whereby we are saved out of the hands of spiritual enemies, and are certainly assured of everlasting life and happiness; It is called the kingdom of God, Matth. 13.44. because thereby we are brought, first into the kingdom of grace, and afterwards into the kingdom of glory; It is that heavenly seed whereby we are begotten unto God, in which respect the ministers thereof are called spiritual fathers, 1. Cor. 4.15. and therefore without it we can never be regenerated and borne unto God; It is the food of our souls, even milk for babes, and strong meat for men of ripe years, 1. Cor. 3.2. Heb. 5.12. whereby we are nourished unto everlasting life: and therefore let us not refuse this heavenly food like wayward children when our heavenly father offereth it unto us, for so our souls being hunger-starved, nothing can follow but eternal death and destruction; It is the physic of our souls, whereby being sick in sin they are cured and restored: for as Christ is our heavenly physician, so is his word the potion which he giveth to purge us from our corruptions, and the preservative which confirmeth us in health, and preserveth us from the leprous infection of sin, yea this physic is so sovereign, that though with Lazarus were have lien dead in our graves four days, that is, continued long in our natural corruptions, yet this physic being applied will raise us up to newness of life; and therefore those who neglect this divine physic, are subject to all infection of sin, and being infected can never attain to their health again. It is the square and rule of our lives, from which we must not decline neither on the right hand nor on the left, Deut. 5.32. and therefore without it our works must needs be crooked in God's sight. It is a lantern to our feet, and a light unto our paths, Psal. 119.105, whereby we are guided in the ways of holiness and righteousness which lead us to everlasting happiness, which being taken away we shall walk in darkness, and be every step ready to fall into sin and eternal destruction. It is the sword of the spirit, wherewith we defend our selves and offend our spiritual enemies, Eph. 6.17; which being neglected, or not skillfully used, we shall lie open to all thrusts and blows, and be easily overcome. In a word, it is profitable for all uses, as being the only ordinary means ordained to convey unto us all good, and to preserve us from all evil: and therefore great folly it is for any man to contemn it, or to prefer before it vain pleasures, or trifling commodities, which also are momentary and uncertain.

[§. Sect. 4] Fourthly, the manifold benefits which by the word of God are derived unto us, may serve as a strong argument to stir us up to the diligent and careful hearing thereof; for first thereby we become true members of the Church, out of which there is no salvation, and being engrafted into the body of Christ, are made partakers of all his benefits. And this appeareth Eph. 4.11.12, where the Apostle showeth that the end of the ministry is for the gathering together of the saints, and for the edification of the body of Christ. A notable example whereof we have Act. 2.41. where, by one sermon three thousand souls were added to the Church. Secondly, hereby we are regenerated and begotten unto God, and therefore in this respect Paul professeth himself, the father of the Corinthians 1. Cor. 4.15. and without this regeneration and new birth, none shall ever enter into the kingdom of God, as our Savior showeth us, John. 3.5. Thirdly, unless the blind eyes of our understandings be illuminated, we shall fall into a laborinth of errors, and never find the hard way which leadeth to God's kingdom; but the word of God is that heavenly light, which shineth unto us who sit in darkness, and in the shadow of death, guiding our feet into the way of peace, as it is Luk. 1.79. and in this respect, God's ministers ars called the light of the world, Math. 5.14. Act. 13.47. because, as lights, they guide and direct men in the ways of salvation, and reveal unto them the great light, even the Sun of righteousness, Christ Jesus. Fourthly, through faith we are saved, Ephes. 2.8. Neither is it possible, that without saith we should ever attain unto salvation, for this is the condition of all the promises of the Gospel, without which we cannot have any assurance of them, John. 1.12. and 3.16.18. Moreover, whatsoever is not done of faith is sin, Rom. 14.23. And without faith it is impossible to please God, Heb. 11.6. But the preaching of the word is the ordinary means of begetting faith in us, as appeareth Rom. 10.17. Faith cometh by hearing, and hearing by the word of God. And therefore whosoever contemn or neglect the hearing of God's word, they refuse the means of faith; and being without faith, all they do is sin, and cannot please God, neither can they ever have any assurance of God's promises, or their own salvation. Lastly, by the hearing of God's word we are saved, and therefore God's ministers in this respect are called Sauers of the people, 1. Tim. 4.16. Take heed unto thyself and unto learning; continue therein, for in so doing thou shalt both save thyself and them that hear thee; because they are the ministers of God, whom he useth as means, and instruments in working the salvation of the elect: and therefore seeing by the preaching of the word, we are made members of the body of Christ, regenerated & enlightened; seeing thereby we attain unto faith, & everlasting salvation, let us as we love our own souls, diligently hear the word, and not suffer our selves to be hindered from frequenting the holy assemblies of God's saints, with every vain pleasure and base commodity.

[§. Sect. 5] But here the tempter will be ready to object, that though the word preached be thus necessary and profitable at sometimes when we are at leisure, yet this should be no reason to move us to neglect our business, or abandon our pleasures; for when once by the hearing thereof we are converted, enlightened with the knowledge of God's true religion, and endued with faith, it is sufficient if we but seldom hear it; for what in substance can we learn, which we have not already learned, or what can the preacher teach us, which we do not know as well as he? Against which temptation, which is so common and pernicious, it behooveth every Christian most carefully to arm himself; and to this end let us know, first that this neglect of God's word is a manifest sign that such are not as yet truly converted, nor endued with any measure of saving knowledge and true faith; for whosoever are of God hear his word, John. 8.47; and all Christ sheep hear his voice and follow him, as it is John. 10.3.4.27. Whosoever have attained unto knowledge, faith, and the rest of the graces of God's sanctifying spirit, they will be so ravished with the excellency of them, that it is not possible for them to content themselves with a small measure, but still they will labor to grow from knowledge to knowledge, from faith to faith, from one grace to another, till they become perfect men in Christ. And as those who have but once tasted of some delicious meat, are not satisfied therewith, but again and again feed upon it if easily they may come by it, because their taste is exceedingly delighted therewith; so if ever we did but truly taste of this heavenly Manna, and spiritual food of our souls, the word of God, we would not rest so contented, but when opportunity is offered, we would often feed upon it, until our souls were fully satisfied, and nourished unto perfect strength; and forasmuch as so long as we continue here, our knowledge is but in part and our faith weak, and God's graces but in small measure, therefore we would continually feed on this heavenly nourishment, to the end of our lives, that thereby our knowledge may be increased, our faith strengthened, and all other graces confirmed and multiplied in us. But if on the other side we loath this heavenly Manna, it is a manifest sign, we never tasted thereof in truth, or that our souls are exceeding sick in sin, which maketh them that they cannot relish this dainty and delicious food, and that we have not knowledge, faith, or any grace begotten in us, neither that our selves are begotten unto God. For as the child being begotten and conceived, doth presently draw nourishment from the mother; and the bigger it waxeth, the more it desireth till it come unto perfect age and strength: so as soon as the graces of God's spirit are begotten in us by the preaching of the word, they draw nourishment from their spiritual mother, the Church; and the stronger they wax in grace, the more earnestly they desire a greater pittance till they become perfect men in Christ. And therefore where there is no desire of this food, there is no regeneration nor new birth.

Moreover the word of God is the food of our souls, whereby we are nourished, and the graces of God's spirit confirmed and increased in us; and therefore it is not sufficient to eat of this food once or twice, but continually, even as often as the Lord calleth us to this spiritual banquet. For as the body will wax faint, and quickly perish, unless that which wasteth away be continually supplied by nourishment: so will the soul languish and wax faint in spiritual graces, unless it be often nourished with this heavenly Manna. Let not therefore Satan persuade us, that seldom hearing of God's word is sufficient, whereas this banquet is often provided; for though in the time of scarcity by the extraordinary blessing of God, we may go with Elias forty days in the strength of one meal, yet if we feed no oftener when the Lord granteth unto us plentiful provision of the spiritual food, our souls will be hungerstarued. Neither let our often receiving of this heavenly nourishment, cause us with the unthankful Israelites to loath it, or like wayward children, or impacient sick patients, spit it out of our mouths again; for if our appetites be thus cloyed through a surfeit of satiety, surely we are to fear, least the Lord who is a cunning physician, will prescribe us a long fast, till we have recovered our stomachs, as he threateneth Amos 8.11. I will send a famine in the land, not a famine of bread nor a thirst of water, but of hearing the word of the Lord. And then we shall wander from sea to sea, and from the North even to the East shall we run to and fro to seek the word of the Lord and shall not find it.

[§. Sect. 6] Lastly, though it should be granted that we had attained unto such a measure of knowledge, that we should need no more, yet are there many reasons why we should continually hear God's word with as great diligence as ever we did; for the end of our hearing is not only to know, but also to practice; not only to inform our judgments, but also to reform our affections; not only to beget the graces of God's spirit in us, but also to nourish and increase them; not only to teach us what we should do, but also to stir us up to the doing thereof; and the word of God is not only a light for our feet to show us the way, but also a prick in our sides to make us go in the way, and a bridle in our mouths to keep us from wandering; it is not only profitable to teach, but to improve, to correct and instruct in righteousness. That the man of God may be absolute, being made perfect unto all good works, as it is, 2. Tim. 3.16. it is not only profitable for doctrine, but for edification, exhortation and consolation, as appeareth, 1. Cor. 14.3. And therefore it is not sufficient to come once or twice to the assemblies of God's saints, but we must above all things desire with the prophet David, that we may dwell in the house of the Lord all the days of our life, to behold the beauty of the Lord, and to visit his temple, Psal. 27.4. For though our knowledge be never so great, yet so long as we have any sin hanging on, or any grace imperfect in us, we had need to be continual hearers of God's word, for the suppressing of the one and perfecting of the other.

CHAP. XIX. Satan's temptation, whereby he persuadeth men that the Scriptures are not God's word, answered.

[§. Sect. 1] T He second temptation which Satan suggesteth into men's minds, to the end he may move them to neglect the hearing of God's word, or though they do hear it, to reject it through unbelief, he thus frameth. What folly is it to take such pains in hearing the scripture, and what madness is it so steadfastly to believe it, seeing thou knowest not whether it be God's word, or the subtle devise of man's brain, to keep the people in awe, and to restrain them from such secret faults, as other human laws ratified and confirmed with temporal and outward punishments and rewards cannot keep them from; because the laws of princes cannot (no more than the lawgiuers themselves) either fore see, prevent or punish any faults and offenses, which are not open and manifest? why shouldest thou thereby be moved to forsake thy delightful sins, and to embrace unpleasant godliness, to abandon thy pleasures, and to undertake an austere and strict course of life, seeing thou knowest not whether the scriptures be true or false, the word of the everlasting God or the invention of mortal man.

Against which temptation it behooveth every man most carefully to arm himself, as undermining the very foundation of all true religion; for take away the authority of the scriptures and you shall open a wide door to all carnal worldliness, beastly epicurisme, and devilish atheism; they being the only true rule of virtue, whereby we are directed to choose the good and refuse the evil; the scepter of God whereby he ruleth all the subjects of his kingdom, which being rejected we give over our selves to be ruled by the devil, and the lusts of our own flesh; the light of our eyes without which we are blind and walk in darkness; the food of our souls which being taken away, they languish in all spiritual graces, and fall into miserable death and destruction; and the sword of the spirit whereby we defend our selves, and beat back our spiritual enemies, which being plucked out of our hand, we are easily vanquished and led captive unto all sin and wickedness.

[§. Sect. 2] And that we may be the better provided against this temptation, let us propound some reasons whereby gainsayers may be convinced, and God's children persuaded of the truth and authority of the scripture. The first argument to prove the scriptures to be written by the motion and revelation of God's spirit, is the antiquity thereof; for whatsoever religion is most ancient, that proceedeth from God: but the religion contained in the scriptures, is of all other most ancient: and therefore God was the author thereof. The first part of this reason is clear and manifest; for seeing man was created for God's glory, to the end he should worship and serve him, and could not perform acceptable worship and service unto God, unless he revealed his will unto him; therefore, that man might attain unto the end of his creation, it was necessary that the Lord should from the beginning reveal unto him his true religion, whereby he might know how to worship and serve him, according to his will. And consequently, the first and most ancient religion is the true religion, which proceeded from God; and all other are false and counterfeit, which are disagreeing and repugnant hereunto, seeing God's will is one and the same, constant and immutable. The second part of this reason, namely that the religion delivered in the scriptures is of all others most ancient, is of undoubted truth; for it is within a few days as ancient as the world it self, taking it beginning from man's creation, and so continuing in a constant and unchangeable course unto this day. Now all other religions are but new and upstart in comparison hereof, taking their beginnings diverse thousand years since the creation; yea even the God's themselves which they worship (which intruth were men like themselves) had their beginning for the most part, long since the time of Abraham, as their own histories manifestly declare. Neither did any other religion of the heathen continue one and the same; for that which one received another rejected, that which one confirmed another changed, and time hath worn them all out, leaving scarce any small remnants or relics of them. And therefore all other religions, saving that which is delivered in the scriptures, are false and counterfeit; and this only the truth of God.

[§. Sect. 3] Secondly, the purity and perfection of the scriptures, do evidently show that they are the word of God, indicted by his holy spirit; for they manifest unto us the only true God, and propound him alone unto us, to be worshipped, expressing also the manner and means of his service, from which we must not decline on the right hand, or on the left: but all other religions teach us either to worship many God's, which is a thing absurd in reason, and contrary to the light of nature, as diverse of the wisest philosophers well discerned; or to worship the true God not according to his revealed will, but according to their false imaginations, & erroneous superstitions. Now, nature, reason, and experience it self teach us, that there is no wise King but will set down rules and laws, according to which he will be served and obeyed, and not leave it to every ones fantasie and vain imagination; and shall we think God less wise then man, that he should not have a perfect law for the government of his people, but suffer every man to follow his own blind conceit and ignorant superstition?

[§. Sect. 4] Thirdly, the sincerity and uprightness of the writers of the holy scriptures, is a manifest argument that they were guided and directed by God's spirit; for they deliver nothing in their own name, but in the name of the Lord, not arrogating any praise unto themselves, but ascribing all glory unto God; neither did they in their preachings or writings seek themselves, or aim at any worldly benefit; nay rather they were content to be contemptible, subject to scoffs and taunts, yea to offer themselves to death, and deprivation of all worldly felicity, for the truth of God which they had delivered. And whereas diverse of them might have lived in all pomp, if they would have followed the times, winked at the sins of rulers, and suppressed the word of the Lord, which they had received of him; they chose rather to suffer persecution, yea death it self, then they would keep back any of the counsel of God, as appeareth in the example of Isaiah, Jeremiah, Ezekiel, Michaeas, Zacharias, A • nos, and many others of the Prophets, and Apostles. Neither do they in their writings abstain only from seeking their own glory and praise, but also set down those things which might tend to their discredit, to the end God might be glorified in their infirmities, the truth confessed and preserved, and the Church of God benefited, when by seeing the weakness of the most strong, they are kept from presuming on their own strength, and from despairing in God's mercy. And thus Moses concealeth not the fall of our grand parents, the drunkenness of Noah, the incest of Lot, the lie of Isaac, the whoredom of Judas; nay which more nearly concerned him, he plainly revealeth the horrible and bloody sin of his grandfather Leuy, and Simeon, in murthering the Shechemites, and the curse of their father Jacob pronounced against them for this their outrage, Genes. 49.5.6. which could not in human reason but be dishonorable to his stock & progeny, and offensive to all who were of that tribe: furthermore he displayeth the corruptions, imperfections, and often rebellions of that people whose salvation he preferred before his own soul; he spareth not to set down the Idolatry of his own brothur Aaron, nor the sin of his sister Miriam in murmuring against him, nor of Aaron's sons in offering with strange fire. Nay he leaveth the remembrance of his own sin of impatiency and unbelief, for which he was debarred from entering into the land of promise, unto all posterities, as a perpetual note of his own weakness and infirmity. Neither sought he at all his own glory, and the advancement of his posterity, but the glory of God & the good of the church, as may hereby appear in that when the government was established in his hand, he doth not make his own sons his successors, but Joshua his servant, because God had so appointed it. The like may be said of Jeremiah, who hath in his prophecy left record of his murmuring and impatiency, Jer. 20; Of Jonah who hath set down his own rebellion, punishment, and repining against God; Of the apostle Paul who hath not spared to call himself a cruel persecutor and chief of all sinners. Now we know that naturally, we desire to conceal the faults of our friends and kindred, and we count him an evil bird that defileth his own nest; naturally we seek our own praise and the advancement of our children, and can brook • othing less than that our faults should be diuulged and become table talk: and therefore this detection of their own and their friends falls and faults could not proceed from nature, or any worldly policy, but from the direction of God's spirit which overruled their affections, and took away all partiality.

[§ Sect. 5] Fourthly, the wonderful consent which is amongst the diverse writers of the Scriptures, doth evidently show that they were guided and directed, by one and the same spirit of God: for whereas it is truly said of other men, Quot homines tot sententiae, Look how many men there be, and so many minds there be; whereof it cometh to pass that every writer almost varieth from another, gainsaying and confuting that which another hath delivered, that so out of the ashes of their credit and reputation they may build a monument of their own fame: the quite contrary is to be observed in the writers of the scriptures, who successively writing one after another the space of diverse thousand years, do notwithstanding consent together in the same truth, the later ratifying and confirming that which the former had delivered without any alteration, opposition or emulation, as though they were diverse hands set on work by the same soul, which could not possibly come to pass unless they were overruled by God's spirit.

[§. Sect. 6] Fifthly, the mighty oppositions which have been made by the devil and his wicked imps against this doctrine of the scriptures, and yet all in vain, do evidently show that they are God's word and truth, the patronage and protection whereof he hath himself undertaken, above all human reason and power. For hath not the devil in former times, and doth he not still at this day oppose himself against the word of. God? and do not his cursed instruments, ungodly men, the more they exceed in wickedness the more bend their whole power maliciously to oppugn this truth, persecuting the children of God, for this cause only that they are professors and practizers of God's true religion? And whence proceedeth this malicious opposition but from this, that the scriptures are the word of God? and therefore as they hate and oppose themselves against God himself, so also against his word; and because they know that by this light their works of darkness are discovered, therefore they labor to put it clean out, that their wickedness may not be descried; because it is pure and holy they cannot endure it, they themselves being corrupt and wicked; because it is the rule of justice which showeth the crookedness of their ways, they would, if they were able, burn it or cut it in pieces; because it is the word by which they are condemned, therefore they loathe as much to hear it, as the prisoner doth abhor to hear the sentence of the just Judge. And hence proceedeth their opposition and oppugning of the holy scriptures with all their force and might; but all in vain, for the more the devil and wicked men rage against the word of God, the more by the almighty power of God supporting it, the glory thereof appeareth and spreadeth it self over the face of the earth; the more they labor to keep it down, the more it flourisheth. And as they who go about to stop the current of a mighty river, do but make it to swell the higher and overflow all the country, whereas before it was contained within the compass of his own banks: so when Satan and his wicked imps, do seek to stay this heavenly stream which floweth from God's Sanctuary, and labor might and main to hinder the passage & propagation of God's truth; the more it spreadeth it self, maugre their malice, and overfloweth the whole earth. And whence can the defeating and frustrating of this powerful violence proceed, but from a greater power, even the power of God? for though all men should combine themselves together, they were unable to resist Satan's rage, or protect the word of God from utter ruin: only the Lord whose power is omnipotent could thus uphold it, and make it prevail against all the power of hell.

And as the Lord by preserving and defending the scriptures, from the beginning unto this day, doth evidently show that they are his own word and revealed will: so also by punishing, even in this life, with utter ruin and destruction, all those who have most violently and maliciously opposed themselves against it, and persecuted the Saints of God for the profession hereof; as may appear notably in the examples of Antiochus Epiphanes, Herod, Nero, Domitian, Dioclesian, Julian the apostata and many others; who by their shameful and horrible deaths testified and proved the scriptures to be the truth of God, which they had oppugned and persecuted the whole course of their wicked lives.

[§ Sect. 7] Sixthly, the Lord hath approved the scriptures to be his truth by wonderful miracles, which Satan himself cannot so much as imitate; as by giving the blind their sight, raising the dead to life, turning back the course of the Sun in the firmament, dividing the sea in two parts, and such like; which miracles were wrought by the almighty power of God, to this end that the faithful might be confirmed in the assurance of God's truth, and the wicked convinced. But against this, Satan will be ready to suggest, that there were never any such miracles as are recorded in the scriptures. To which I answer, that these miracles were not done in a corner, or in hugger mugger, but in the presence of great multitudes; otherwise the Prophets and Apostles who were but mean and simple men, should have labored in vain to have persuaded men, to have embraced their doctrine and religion (especially being so contrary to human wisdom, and our natural disposition and affections) if they had only themselves reported, or brought some few witnesses of their miracles wrought, and not publicly shown them to all the people. Moreover, seeing this doctrine hath had so many enemies from the beginning, it is not probable but that they would have exclamed, and written against the writings of the Prophets and Apostles, as soon as they were published, for writing such things as were never done: but amongst all those who have opposed themselves against the scriptures, there is no man so impudent as to deny that such miracles were done, of which so many were eye-witnesses: nay contrariwise the Heathen themselves, who neither knew God nor his true religion, have made mention of them in their writings; and the Jews who to this day withstand the work of redemption wrought by Christ, do notwithstanding confess that such miracles were wrought by Christ and his Apostles; neither in truth are they able to gainsay them, seeing they have received this truth by tradition from their fathers: and therefore they are driven to confess, that Christ was a great Prophet, though not the promised Messias.

[§. Sect. 8] Seventhly,the constant testimony of innumerable Martyrs, who have sealed this truth with their dearest blood, is a notable argument to assure us that it is indeed the word of God: for it is not likely that so many would so constantly and cheerfully have suffered for their profession, the most exquisite torments that wit and malice could invent, if the spirit of God had not certainly assured them that it was the truth of God, and if it had not supported them in suffering these torments above all human power and strength. And whereas it may be objected, that wicked men have suffered also for their sects, opinions and heresies, we are to know that there is great differece between them; first, because the number hath been few who have suffered for their several sects and heresies, but the Martyrs almost innumerable who have suffered for the same truth; secondly, the same cheerfulness, constancy and rejoicing in their sufferings hath not been in them who have suffered for their errors, which hath always been observed in God's Saints. And lastly, these heretics have always been confuted and convinced of their errors and heresies before their sufferings, whereas God's Saints directed by his holy spirit, have stopped the mouths of their adversaries with the wisdom of God's word, which Satan himself cannot resist, and through violent rage being vnconuicted have been led to the slaughter.

CHAP. XX. Other reasons to prove that the Scriptures were indicted by God's spirit, taken from the Scriptures themselves.

[§ Sect. 1] T He eight reason to prove that the scriptures are the word of God, is the argument which they handle, and the end whereunto they tend. For the subject whereof they entreat are the great works of the everliving God, how he exerciseth his mercy towards his children in sustaining, defending, and saving them from all their enemies, and his justice towards the wicked in turning their counsels to foolishness, in overthrowing their designs and purposes, curbing in their rage and violence, and in punishing and destroying them. Now if you consider and peruse all other writings in the world besides, you shall find no such matter contained in them; for some labor in polishing human Arts; some set out large histories of the actions, counsels, success, policies, enterprises and perturbations of men like themselves: so that at the first sight we may know that they are indicted by the spirit of man, seeing they are wholly spent in human affairs, never intermeddling with any spiritual matter appertaining unto God. Moreover, the scriptures attribute the governing and wise disposing of all things to God's all-ruling providence, that he may have the whole praise of his own works; as when they speak of some famous victory, they do ascribe it neither to the wisdom of the Captain, nor to the valor of the common soldier, but unto the Lord of hosts alone; neither do they make poems in the praise of Moses, Joshua, David, Hezekiah, or any other of the Kings and Leaders, but in the praise of the Lord, who by his own strong arm hath given his children victory over their enemies. Now whence can this proceed but from the spirit of God inditing them, who contrary to the nature of man which desireth rather all praise himself, doth move him to refuse all glory attributed to himself, that all the praise may be ascribed unto God? So when they speak of any benefit received by the Church, they do not attribute it to worldly friends, their good fortune, or their own industry and labor, but to the blessing of God proceeding of his mere mercy & goodness towards them. And contrariwise, when they set down the destruction of the wicked, they do not ascribe it to any want of their own care and providence, nor to the malice or power of their enemies, nor to blind chance, or other outward accident, but to the hand of God exercising his judgments upon them, and punishing them for their sins. Now if you peruse all other writings, you shall find that they aim at nothing less than God's glory; for some write to show their eloquence, others to extol their wits and deep learning, others to advance the praise of mortal men above the clouds, some for one end, and some for another, all aiming at their own praise, pleasure or profit, never so much as once respecting God's glory in their least thought; and hence it is that setting down any victory they ascribe it to the weakness or want of wit, providence or courage of the adverse part, or to the fortitude of the Captains, the resoluteness of the soldiers, the advantages of the place, Sun, wind, and such like circumstances, in the mean time excluding y ^e God of battles, as though he had no stroke in this business. So likewise when they speak of any other affairs or accidents which fall out in the government of the world, they ascribe all to outward circumstances, inferior means and subordinate causes, as though God had given over the government of the earth, and had committed the ruling of the stern to blind fortune. Now whence can this exceeding difference proceed, that they should altogether aim at the glory of God, and these wholly at the praise, pleasure, & profit of man? that they should always ascribe the government and disposing of all things to the wise providence of God, and these to outward accidents, natural causes and inferior means? Surely because they were indicted by the spirit of God, and therefore themselves are divine, savoring wholly of the author of them: and these by the spirit of man, and therefore all contained in them is merely human carnal & natural.

[§. Sect. 2] The ninth reason may be taken from the style and manner of penning the Scriptures, in which they much differ from all other writings whatsoever: for whereas men in their writings affect the praise of flowing eloquence and loftiness of phrase, the holy Ghost in penning the Scriptures hath used great simplicity and wonderful plainness, applying himself to the capacity of the most unlearned: in which low and humble manner of speech, he doth notwithstanding set forth the deep wisdom of God, and the profound mysteries of religion, the bottom whereof the most wise and learned in the world cannot search into: and under the veil of simple and plain speech, there shineth such divine wisdom and glorious majesty, that all the human writings in the world, though never so adorned with the flowers of eloquence, and sharp conceits of wit and learning, cannot so deeply pierce the heart of man, nor so forcibly work upon his affections, nor so powerfully incline his will either to the embracing of that which is good, or avoiding of that which is evil, as the word of God: and whence can this proceed but from the virtue, power and wisdom of the spirit of God who is the author of them?

Moreover, we may observe in the style of the Scriptures, a majestical authority above all other witings, which only beseemeth the glorious King and sovereign commander of heaven and earth: for they speak in the same manner, and enjoin the like obedience, to prince and people, rich and poor, learned and unlearned, without any difference or respect of person; not using any arguments, reasons, or persuasions, but absolutely commanding that duty which is to be done, and forbidding that sin which should be left undone, and that under the promise of everlasting life and blessedness, and the pain not of the gallows, rack, or wheel, but of eternal death and damnation; and whom beseemeth it to promise everlasting life, or to threaten euelrasting death, but him only who is himself eternal and everlasting? and who hath this absolute authority of commanding all without any difference, but he who is Lord, Creator and governor of the prince as well as the people? Lastly, this word of God doth not only extend it self to the outward actions and conversation, requiring only the external obedience which is in fact and outward behavior, which is the uttermost that human laws respect, because the lawgiuers can see no further; but the law of God requireth especially the obedience of the heart, and forbiddeth not only consent to any evil, but even concupiscence and lust? now who can make laws for the heart and conscience, or though he should be so fond to make them, who could either reward the obedient, or punish the disobedient, but God alone who searcheth the heart and reins? The style therefore of the scriptures being peculiar unto themselves, showing majesty in lowliness & meanness, an overruling power in persuading, without rendering reason or bringing any argument besides absolute authority, and an universal jurisdiction over all without difference or respect, and that as well in regard of the secret thoughts as the outward actions, doth manifestly show that they are not the invention of man, but the word of God indicted by his holy spirit.

[§. Sect. 3] But it may be objected, that if the Lord who is infinite in wisdom were the author of the Scriptures, they would have excelled all human writings in conceit of wit, and excellency of phrase and style, as far as God excelleth man, whereas we see that they are penned after a most simple plain and unpolished manner. To which I answer, that it doth not become a Prince to play the Orator when he setteth out an edict, nor to use Rhetorical figures and alluring persuasions when he hath to deal with his subjects, but rather peremptory commandments and plain phrases, full of gravity and authority without all affectation; and how much less should the chief commander of King and subject, use such a style as savored any whit of human eloquence, seeing, it better beseemeth his majesty plainly to command, than to persuade, or allure with enticing speeches? Secondly, the Scriptures were penned by the holy Ghost, not only for the wise and learned, but also for the simple and ignorant: and therefore howsoever the Lord in the profundity of his wisdom, could have written in such a lofty style as would have filled even the most learned with admiration, yet he useth a simple easy style fit for the capacity of all, because it was for the use of all, and necessary to salvation to be understood of all sorts and conditions. As therefore he frameth himself to our shallow capacity in the penning of the Scriptures, and speaketh not according to his unsearchable wisdom, but after the manner of men, or else no man, no not the most wise and learned could understand him: so he thought it fit to speak as well to the capacity of the simple as the wise, because the knowledge of his word was no less necessary to salvation to these than to the other; and in his mercy and goodness he vouchsafed as well milk to the babe, as strong meat to those who were come to more ripe years in knowledge and spiritual wisdom. At which the wise and learned have no reason to be offended, seeing the salvation of one is as dear to God as of another, and they may with greater facility understand the Scriptures being plain and easy, which could not be understood of the simple, if they were penned in a lofty eloquent phrase. And yet if they examine the Scriptures in the balance of a true judgment, they may find food therein contained fit for their own palate and taste; for under this humility they shall discern more majesty, under this simplicity more deep wisdom, under this unpolished plainness more powerful persuasions to work upon and incline the affections, than in all human writings whatsoever. Thirdly, human eloquence and witty sharp conceits, are not only unfitting the grave majesty of our heavenly King, but also needless in respect of the Scriptures themselves; for what are they but God's truth, and what is more agreeable and beseeming truth, than plainness and simplicity? For what needs beauty the help of painting, or a precious Diamond much art to polish it, seeing they are glorious in their own nature? And what needs the truth of God, which in it self shineth clearly like the Sun in his chiefest brightness, the goodly ornaments of human eloquence which would but darken the beams thereof? Or what needs that which is heavenly and divine, any help from that which is earthly and carnal to commend it to man's judgment? No, no, the flowers of Rhetoric and help of witty Sophistry, is more fit for Tullius orations, whereby oft times a good cause is made bad, and a bad one good, right wrong, and wrong right, than for God's divine truth, which like the Sun shineth most gloriously when it is bare & naked. Lastly, it is to be observed that the Lord in his wisdom doth manifest his power in weakness, his majesty in baseness; and his wisdom in foolishness, to the end that weakness baseness, and folly, may serve as foils to make his power, majesty, and wisdom appear to us more glorious, though in truth in themselves they are infinite, and nothing can be added to their excellency. But because we lie groveling on the earth, and are ready to ascribe all to the inferior means, and nothing unto God: therefore the Lord chooseth weak and simple means, that his own power and wisdom may be in them more manifest. For example, if the Lord had penned the Scriptures in such an eloquent style as would have ravished the readers with delight, we would like fools have stood admiring at the curious work of the casket, and never opened it to look upon the precious jewel therein contained; & have been so much affected with the words, that in the mean time we would have neglected the matter; but when this treasure is brought unto us but in an earthen vessel, when this beautiful feature is clothed in mean attire, and the divine wisdom of God set forth in an humble and simple style, we leave shadows and behold the substance, neither do we rest in the outward letter, but search after the inward truth. So also if the Lord had in the penning of the Scriptures used enticing eloquence, or affected human learning, men would have been ready to have said, that by the force thereof so many were drawn or enticed, to embrace religion and to spend their lives in God's service; but when as in outward show there is nothing but unpolished plainness and simple rudeness, by which nevertheless the hearers understanding is more enlightened, his will more powerfully inclined, his affections more strongly ruled, than by all the eloquent persuasions which wit and learning can invent, they are driven to confess that the wisdom of God is hidden under this simplicity, his power under this outward weakness, and that the Scriptures have their virtue and force, not from the enticing speech of man's wisdom and excellency of words, but from the power and plain evidence of God's spirit, who was the author and inditer of them.

[§. Sect. 4] The tenth reason, to prove that the Scriptures are not the invention of man, but the word of God indicted by his spirit, is, that many things contained therein are above the reach of human understanding, and so deep that man's wisdom and reason cannot conceive them nor search them to the bottom. For example, though all men know by the light of nature that there is a God, seeing this truth is written in large characters in the fair volume of the creatures, so as none can behold them but he must needs know and acknowledge it; yet that this God being one in nature should be distinguished into three persons, the Father, Son, and holy Ghost, without any division of substance or confusion of persons, man's reason cannot conceive, though the Lord hath revealed it, and much less could invent it seeing now it cannot comprehend it. So, that the world and the creatures therein contained were created, the light of nature sufficiently teacheth us, seeing they have an end and therefore had a beginning, a time of corruption and therefore a time of generation also, and as is the nature of every several part, so is the nature of the whole universal; seeing also one effect brings us to his cause, and that cause to a superior cause, and that to another until we come to the highest and supreme cause which is God, who having his being of himself giveth being to all things: but that all this goodly order should be brought out of confusion, this light out of darkness, that all these excellent creatures should be created of nothing, by the alone word of their omnipotent Creator, it passeth the conceit of human reason, & therefore his invention also. So, that we are wretched and full of misery, not only our reason but even our senses can teach us; but how we should be freed out of this misery and attain unto everlasting happiness, is a thing above the reach of man's wisdom. And that we are unable to perform those duties we ought, and leave those sins undone which we should omit, and by both offend God, the law of nature written in our hearts, and the checks and fears which everyone feel in their own consciences do sufficiently teach us: but the means whereby we should be reconciled unto God whom we have offended, as they are set down in his word, namely, that the second person in Trinity should take upon him man's nature and be borne of a pure virgin, that in this nature he should for us perform perfect obedience to God's law, and suffer affliction, misery, yea death it self to reconcile us to his Father and procure his love, to free us from everlasting death and damnation, and to purchase for us everlasting life and happiness, and that his obedience and merits should become ours, by reason of that union whereby he becometh our head and we his members, which union is made principally by his spirit, and instrumentally by faith, do all seem strange, yea absurd to human reason; and therefore the Apostle saith, that the natural man perceiveth not the things which are of the spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned; as it is 1. Cor. 2.14. And if he cannot know and conceive them when in the preaching of the Gospel they are revealed unto him; how much less could he invent them having never heard of them? or who can imagine that in policy he would have devised such a religion to keep the world in awe and obedience, as to every worldly man seemeth foolish and absurd, yea contrary to his nature? For what can be more against the hair, than to deny our selves and to take up our cross and follow Christ? than to reject our own works and worthiness, and to seek for justification in Christ's death and obedience alone? than to imagine that manifold afflictions and great misery, is the high way that leadeth to glory and endless felicity? and that pleasures, honors, and riches, make us unfit to enter into God's kingdom? And therefore seeing the doctrine of the Scriptures are not only above the reach of human reason, but also flat contrary to natural wisdom, it plainly proveth that they are not the invention of mortal man (for then the effect would be like the cause) but the word of the everliving God, which savoreth of his hidden and spiritual wisdom.

[§ Sect. 5] The eluenth argument, to prove that the Scriptures were indicted not by man but by God's spirit, are the prophecies therein contained, which were fulfilled in their due time; as that there should be enmity between the seed of the woman and the seed of the Serpent, and that the promised seed Christ Jesus should vanquish the devil; that the posterity of Cham should be accursed; that Abraham should have a son by his wife Sarah, when they were both old, and she past the time of child-bearing; that his posterity should be bond men in Egypt four hundred years, foretold before he had Isaac of whom they came; that Iudaes posterity who was but the fourth son, should have sovereignty and dominion over the rest; that the scepter should not be taken from him till the Messias should come; that the tribe of Ephraim should excel the tribe of Manasseh; that he who should ree difie Jericho after it was destroyed, should be punished with the death of his sons, as appeareth Josh. 6.26, which was five hundred years after fulfilled in Hiel the Bethelite, as it is 1. King. 16.34; that Josiah by name should destroy idolatry and the idolaters, and restore the true religion, foretold almost 300 years before he was borne, 1. King. 13.1, 2. 2. King. 22. and 23; that the people of Israel should be led captive into Babylon, and be set free by Cyrus by name, prophesied of above an hundred years before Cyrus was borne, Esa. 44.26, 27, 28. And to these we may add the prophecies of Jeremiah, concerning the taking of Jerusalem and their captivity into Babylon, and the time of seventy years limited for their abiding there; the prophecies of Daniel concerning the four Monarchies, which are so clear and perspicuous as if he had seen them in his time; the prophecy of Christ concerning the destruction of Jerusalem; the prophecies contained in the Revelation of S. John, many of which we see fulfilled in our time, especially that concerning the Antichrist of Rome, his manner of coming, his increasing, his works, seat and place of residence; and which are so manifestly and plainly described, as if the Apostle had written an history and not a prophecy. Which plainly proveth that the Scriptures were not devised by man, but penned by the inspiration of God's spirit, who by his provident wise dome foreseeth all things, and by his wise providence ruleth all things.

[§. Sect. 6] But here Satan will be ready to object, that we are not able to prove that these prophecies were written by any such Prophets and holy men as are mentioned in the Scriptures, so long before the things contained in them were done, and that for ought we know they might be forged and foisted in by some cunning fellow after the things were come to pass. The like objections also he maketh against the rest of the Scriptures, as that either there was not any such Moses, or if he were, that he was but some cunning fellow who writ of miracles and wonders never done, to gain credit to his law which he had published; or if he wrote nothing but truth in his time, yet we know not whether these books which go under his name are perfect as he left them, or depraved and corrupted, having many things altered, added, & detracted, according to the pleasure of those who have had the keeping of them. And so also he objecteth against the other parts of holy Scriptures. To this I answer, that as it were great absurdity to call in question the writings of Cicero, Seneca, Plutarch and other Heathen men whether they were penned by any such men or no, because the next age received them from the authors themselves, and delivered them to the next ensuing, and so by tradition from hand to hand they are come unto us; so it is no less absurdity to call into question whether the scriptures were written by the Prophets and Apostles who lived in their several times, seeing the Church hath received them from time to time, and delivered them to their successors to this day. Moreover, the law published by Moses was not in secret or in a corner before some few witnesses, but in the presence of six hundred thousand men, besides women and children, and the strange miracles and works of God full of wonder, which he wrought for the better confirmation of his law given, were done and performed in the presence of many thousands, who made relation of them to their posterity, and they to theirs to this day. Neither was it easy to be corrupted, altered or changed, seeing the lawgiver did straightly charge all men that they should not add, detract, or alter anything upon pain of present death in this world, and everlasting death in the life to come; who therefore would incur the danger of such fearful punishment for the satisfying of his fruitless fantasy? Moreover, this book of the law was safely kept in the Tabernacle, and after in the Temple in the Ark which was placed in the holy of holiest, and diverse authentical copies written out of it for everyone of the twelve tribes, which were every Sabbath day read and expounded in their Sinagogues; yea so familiar were these writings with the Jews, that they were written in their houses, and upon their garments, so as it was not possible for any man to falsify them but it would presently be espied. Yea (will the tempter say) but though they could not be depraved or corrupted, yet they might at first be invented by some more subtle than the rest, and so thrust upon men under the authority of God himself, as being the writings of his Prophets and Apostles. To which I answer, that there is no probability of truth in this objection; for I would fain know in what age this man should write. In the time of Moses? how then could he write the history of the Judges who succeeded him? In the time of the Judges? how then could he write the history of the Kings? What then? could he write these things in the time of the Kings, and so fain a relation of such things as went before? why then it is necessary that he should have lived in the time of the last Kings, or else he could not have penned their history also: but before this time, there were many copies abroad of the Scriptures in diverse nations, by reason that the Jews were scattered abroad through their captivity, where they as constantly professed their religion as in their own country. Besides, if these writings had been feigned, in what age could they come to light but men diligently inquiring into them, as being matters importing no less than their eternal salvation or condemnation, would have found them counterfeit? For if they had been penned in the same age wherein the things were done, who would have believed them, if they did not assuredly know that they contained nothing but certain truth? If in an after age, who would have straight subscribed unto them, unless they had by tradition from their ancestors been assured that such things were done in former times? Furthermore, it is not probable but that the Jews would have made mentiō of such an author if they had known him; or if they had by some accident found them written in this form, it is not likely that they would have been so simple as to have built their faith so firmly upon them, that they would rather choose to suffer all torments than be brought to deny any one part of them.

[§ Sect. 7] Lastly, it is objected that in the time of Antiochus, the books of the Scriptures were by his tyranny and extreme cruelty wholly abolished, and these which we have, afterwards invented by the Jews to grace their religion. To which I answer, that this objection is so sotrishly foolish, that it savoreth not of common sense, much less of any force of reason, for seeing now there were extant almost innumerable copies of the Scriptures, what means could be invented by with and rage utterly to suppress them, especially seeing the Jews made far more precious account of them than of their lives, so that for the profession of this truth they were content to suffer even in this tyrants time cruel deaths? Besides, if they had been all destroyed and abolished in his time, how came it to pass that presently after his death they were again (as it were) pulled out of the ashes and revived? Or how could others be put in their place, seeing innumerable men lived before and after his persecution, who had the sight and perusing of the same books before they were suppressed, and afterwards again when they came to light? Lastly, though it should be granted that all the books of holy Scriptures had been utterly defaced in all the dominions of Antiochus, yet this were nothing for the tempters purpose: for the Jews were now scattered far and wide, and had their Sinagogues and schools in sundry nations where he had no authority; & therefore though he had destroyed all the copies of the Scriptures in all places of his kingdom, yet there were many in other places where he bare no sway. Neither were they now in the Hebrew tongue alone, but also translated into the Greek by the 70 Interpreters, at the request of Ptolomey Philadelphus, and the translation carefully kept in his Librarie long before the time of this Antiochus. By all which it is more then manifest, that the Scriptures are the same which were penned by the Prophets and holy men of God, inspired with his divine spirit, confirmed with so many and wonderful miracles, and sealed with the blood of innumerable Martyrs.

To this which hath been said, I might add the testimony of heathen writers, who in their several times have in their writings made mention of the most principal things which are contained in the story of the Bible: but as we need not the help of a candle to see the sun, which more sufficiently showeth it self by his own light: so this glorious light of God's truth is in it self so clear and manifest, that it needeth not the testimony of Infidels to confirm it, unless it be to those who far exceed them in infidelity. And that noble learned and religious Gentleman, Philip Mornay in his books of the Trunesse of Christian Religion, hath eased me of this labor, from whose never wasting candle I have borrowed the chiefest part of my light in the handling of this question.

CHAP. XXI. That the testimony of God's spirit, doth only persuade us, that the Scriptures are the word of God.

A Nd these are the arguments whereby all gainesaiers may be convinced, who deny the Scriptures to be the word of God, and his infallible truth; but though they are sufficient for the conviction of all opposers, and for stopping the mouths of all Atheists, Epicures and mere naturals; yet notwithstanding, not any of these, nor all these are in themselves sufficient, to beget faith in the heart of any, or to persuade him with full assurance, to believe that the Scriptures are the word of God, unless there be adjoined unto thē the testimony of God's spirit, which doth not only convince, but also thoroughly persuade us of this truth; and this alone in it self is all-sufficient, though we never heard any other of the former reasons, for the working of faith in us, and a full persuasion of this truth.

[§. Sect. 1] That all other arguments are insufficient without the testimony of God's spirit, hereby it is more then manifest, in that not many wise, nor many learned in the world do believe the Scriptures, which is the cause why they do not submit themselves to the obedience thereof; whereas if faith might be wrought in men by force of arguments or natural reason, they who best conceive them would most easily be persuaded by them: but contrariwise, we see that these things are hid from the wise and prudent, and are revealed unto babes, not by means of natural reason, but by the testimony of God's spirit. For naturally we are all blind in spiritual things, neither can the natural man discern the things of the spirit of God, neither can he know them, because they are spiritually discerned, as it is 1. Cor. 2.14. and therefore, though the Scriptures be the glorious light of God's truth, shining as bright as the sun in the firmament, to those whose eyes are enlightened with God's spirit; yet to those who continue in their natural blindness, and were never annointed with the precious eye-salve of God's spirit, this glorious light appeareth not, no more than the sunshine to those who want their sight, and hence it is that they grope at noon days. And as the poor woman, of whom Seneca speaketh, being suddenly in the night stricken with blindness, desired the next day to vndraw the curtains and open the windoes that she might see, whereas the cause of her not seeing was not want of light, but want of eyes: So these men who are stricken with natural blindness, complain that they cannot see the glorious light of God's truth shining in his word, and therefore desire to have it cleared by taking away the clouds of objections which seem to shadow it, and by adding unto it the light of human reason; but the truth is, the fault is not in this glorious light, which always shineth, but in their blindness who cannot discern it; and yet such is the pride, self love, and vain opinion, which everyone hath of his own gifts, that they will sooner imagine that the sun wanteth light, than they eyes to look upon it.

[§. Sect. 2] True it is, that by the former reasons they may be convinced, so that they have nothing to object, and perhaps they may be brought to have a good opinion of the Scriptures, & to a doubtful conceit that they are the word of God in deed; they may with the two Disciples which travailed to Emmaus, when they hear the Scriptures interpreted, have their harts burn and throb within thē, imagining that which they hear, to be more than the word of mortal man; and as the blind man in the Gospel, when his eyes were a little illuminated by our Savior, discerned men, not as men, but as moving trees, so they may in some confused manner know and acknowledge the Scriptures to be the word of God; but before Christ hath fully opened their eyes, and by the precious eye-salve of his spirit hath dispelled their natural blindness, they will never certainly be persuaded nor assuredly believe, that the Scriptures are not the word of man, but the infallible truth of God. For it is not in man's power to beget faith in any, neither is it grounded upon any natural reasons or persuasions, but it is the supernatural gift of God's spirit, who illuminates our understanding, and inclines our will, so that we see, and steadfastly believe that truth which it delivereth, as appeareth Ephes. 2.8. 2. Thes. 1.11.

And when we have this testimony of God's spirit in our hearts, it will certainly persuade us of this truth, though we had no other reason: as appeareth by testimonies of Scripture, and by our own experience. For the first it is said, 1. Cor. 2.15. That the spiritual man, that is, he who is endued with God's spirit, judgeth all things, and yet himself is judged of no man. So 1. John 2.27. But the anointing which ye received of him, dwelleth in you, and ye need not that any man teach you, but as the annointing teacheth you all things, and verse 20. But ye have an ointment him that is holy, and ye have known all things. Where by he understandeth the spirit of God, which searcheth all things, even the deep things of God, which spirit is given unto us that we might know the things which are given unto us of God: as it is 1. Cor. 2.10.12. So our Savior promiseth to send a comforter unto us, as it is John 16.7.13. And in deed who is more fit then the spirit of God to confirm us in the assurance of that truth, which he himself hath indicted and inspired? or who can better judge of the things of God then the spirit of God? who can better inform us in this truth then he who is the spirit of truth? And therefore if we have the testimony of God's spirit in us, we shall need no other witness, nor any reasons invented by man's wit, to confirm us in this truth, that the Scriptures are the word of the everliving God.

For whosoever are endued with God's spirit, do also by their own experience sensibly feel by the effects and operation of the scriptures in themselves, that they are not the word or invention of mortal man, but the word of the almighty and most wise God: for when they perceive that the eyes of their understanding are illuminated, which before were blind and full of darkness; that their will is inclined to the obedience of God's commandments, which before was stubborn and rebellious; that their heart is become soft and tender, so as like the heart of Josiah it melteth at the preaching of the law, which before was obdurate and more hard then the Adamant; that their conscience which was dead and seared, is now ready to check & control them when they commit any sin, and to allow and approve all good actions; that their affections are cast in a new mould, so that whereas heretofore they loved nothing but the world and worldly things, now their love is fixed on the Lord and those things that are above; and whereas nothing was more odious in former times then virtue and godliness, nothing more pleasing then sin and the delights thereof, now contrariwise, nothing is more loathsome then sin, nothing more sweet and delightful, then obedience to God's commandments; and when they further consider, that this great alteration is made in them only by the hearing of God's word preached, they need no further persuasions, nor other instructor to teach them, that the scriptures were penned by the divine operation of God's spirit, seeing the word of mortal man could never make such a change in them, nor anything else but the word of the everliving God; which at the first was alone sufficient for their creation and generation, and now only of power sufficient for their regeneration, and new birth. As therefore the blind man reasoned with the Pharisees, John. 9, not with any far fetched reason, but from his own experience, to prove that our Savior was not a notorious sinner, as the Pharisees accused him, but some great Prophet sent from God; saying, doubtless this is a marvelous thing that ye know not whence he is, and yet he hath opened mine eyes; and, if this man were not of God he could have done nothing: so may we reason with those who affirm that it cannot be known whence the scriptures came, from God or man; using this argument taken from our own experience, saying, doubtless this is a meruelous thing that ye do not know whence the scriptures are, seeing they have opened mine eyes which were blind from my birth, inclined my will to obedience which before was rebellious, softened my heart and sanctified and quite changed mine affections, so that I now love that good which before I hated, and hate that evil which before I loved; and am delighted with those holy exercises which heretofore did most displease me; and am displeased with those vain pleasures and filthy sins, which in times past did most delight me; and therefore if it were not of God it could have done no such thing, if it were not inspied and indicted by his holy spirit, and made effectual by the virtue and power thereof, it could never have wrought in me such strange alterations.

CHAP. XXII. Satan's temptations suggested against the translations of holy Scriptures answered.

[§. Sect. 1] A Nd so much for answering Satan's second temptation whereby he laboreth to make men neglect the hearing of God's word, that so they may never be effectually called. Now thirdly, if he cannot persuade men that the Scriptures are not the word of God, that so he may take away all the authority thereof, then he will take exceptions against the translation; suggesting into their minds, that though the Scriptures be the word of God as they were penned in their own proper languages, by men inspired by his spirit, yet for ought they know being unlearned, the Scriptures may be corruptly translated, altered from their first original, and things added and detracted at the translators pleasure. To this I answer, that not only professors of religion, but also Pagans, Infidels, Epicures and Atheists, who are even the very limbs of the devil, have been skillful and learned in these languages; and therefore if the translations were not near the original; who could stop their mouths from inueighing against such falsehood? Who could restrain them from declaiming against such corruption, seeing they so hate and abhor this truth, as that they wish the utter extirpation thereof, and with extreme malice oppose themselves against it, persecuting and murthering to their uttermost power, whosoever embrace and profess it? Moreover, we know that the Jews who more maliciously malign Christians and christianity than the Turks and Pagans, do notwithstanding agree with us in the translation of the Old Testament, and can take no exception against the new. Thirdly, there hath been ever since Christ's coming many sectaries and heretics, who for the maintenance of their opinions have but sought to corrupt some few places of the Scriptures, but still God hath raised up some godly learned in the original tongues, who have confuted them and cleared the text; how therefore in such division and vehement discord should such a thing be concealed. How should any corrupt the whole Scriptures, or any principal places; seeing there is such controversies from time to time about every letter and syllable? Lastly, this truth of the Scriptures hath been sealed and confirmed with the blood of many Martyrs, who have been excellently learned in the original tongues: and who can imagine that they would have been so foolish, as to have given their lives for the maintaining that truth which is contained in the Scriptures as we have them translated, if they thought them corrupted and falsified in the translation?

[§. Sect. 2] But the tempter will object that the translations exceedingly differ one from another, and therefore some of them must needs be false, and who would ground his faith upon any, until he know which is the best and truest? I answer, that though there be diverse translations, and one better than another; yet even that which is most corrupt and imperfect is sufficient to instruct us in the knowledge of God, and in the principles of Christian religion; neither is there amongst them all, many errors which concern the articles of our faith, or come near the substance of doctrine which we are bound to believe, for all the translators have labored to conform their translations according to the analogy of faith; and though they have not in all places delivered the proper sense, yet they have endeauored to come as near it as they can, and where they have failed, it is rather in circumstances than in substance, in the proper and special truth, than in the common and general; and though in one place they do not so clear the truth as they should, yet they do it in many other. And therefore let not Satan persuade us to neglect the Scriptures, because there are wants and imperfections in the translations; for if we study and meditate even in the meanest, and conform and frame our lives according to that truth which we learn out of them, we shall attain unto everlasting life and happiness. Men do not use to neglect their business, because by reason of some cloud the sun doth not shine upon them in his full brightness; for that light which they enjoy is sufficient, though not so gloriously bright as when it shineth in his full clearness: so we must not neglect the conforming of our selves to the Scriptures, because we cannot see them shine in their own glorious brightness, as they were penned by the inspiration of the holy Ghost in the original language (for as well may a painter express in his table with artificial colors the glory of the Sun, as any man living can express that perfect beauty and divine glory which shineth in the natural phrase of holy Scriptures in a translation) but rather we are to enjoy the benefit of this glorious shining Sun of God's word, though the brightness be as it were vayled and somewhat shadowed with the cloud of another language; for notwithstanding, through it they shine and afford us such light, as may be sufficient to guide and direct us in the ways of holiness and righteousness, which will bring us in the end to eternal glory and endless felicity.

CHAP. XXIII. Satan's temptations taken from the evil lives of the Ministers, answered.

[§. Sect. 1] A Nd so much concerning the objections which Satan maketh against the Scriptures themselves, to the end he may make men neglect to hear and read them. But if this will not prevail, then he leaveth to disgrace the word it self, and seeketh by discrediting the Ministers thereof, to make them to contemn their Ministry; and to this ende he useth all his skill to draw them into some gross and scandalous sin, and to neglect that doctrine themselves which they teach unto others, showing in their lives and conversations, neither zeal of God's glory, nor desire of their neighbors good; and when he hath attained unto his purpose in some, he thinketh it a sufficient ground for the slander of all, and a notable foundation whereupon he may build a most pernicious temptation. Art thou so foolish (will he say) as to think all Gospel which the ministers teach, that all truth cometh from their mouths, & that there is not a more easy way of attaining to everlasting life, then that which they show unto thee? why, do but look upon themselves and thoushalt find their lives far dissonant from their words, that whilst they exhort thee to stricktnes, they take their liberty, whilst they dissuade thee from taking thy pleasure, affecting honors, setting thy heart upon riches, themselves in the mean time are as voluptuous, ambitious, and covetous as any other; and whilst they endeavor to make sin to appear unto thee as black as hell, themselves embrace it with pleasure and delight as though it were the joy of heaven. Who therefore can imagine that they think as they speak, or that they are persuaded that heaven gate is so straight, and the way so troublesome and hard to find, as they go about to persuade thee, seeing themselves take the least pains in walking in this way which they prescribe unto others? Or if it be the truth which they teach, then surely they are not worth the hearing who in their lives deny this truth which in their words they profess; for what hope canst thou have that it will be powerful to work grace in thee, seeing it hath no power to work it in themselves? or that they can persuade thee to that holiness, to which themselves are not persuaded?

[§. Sect. 2] And thus doth Satan seek to keep men from hearing of God's word, that so being weakened and hungerstarued for want of this heavenly Manna, he may vanquish them at the first onset, and lead them captive unto all sin; and being still hudwinckt with the thick veil of ignorance, he may lead them the direct way to hell and utter destruction: and therefore it behooveth everyone to arm themselves, that so they may beat back the violence of this temptation. First therefore, whereas he saith that the ministers speak not as they think, because they do not as the speak; we are to know for the answering of this temptation, that ministers are subject to the same corruptions and infirmities which are incident unto other men, and though they are called in the scriptures Angels in respect that they are God's messengers to bring and publish the glad tidings of the Gospel, yet are they not Angels in respect of their purity and perfection: but as they are flesh and blood, subject to all human frailty; as they are borne in sin and defiled with original corruption, so are they as prone as others to fall into all actual transgressions, if the Lord restrain them not. Neither must we imagine that learning and knowledge do indue men with sanctification and the saving graces of God's spirit, for then we might attain unto them by our study, labor and industry; whereas the Scriptures teach us that they are God's free gifts which he bestoweth on whom he will; then it would follow that he who is endued with most knowledge and learning, should also have most grace and sanctification, whereas our own experience teacheth us, that many of the greatest Doctors of the world spend their lives in all voluptuous pleasures and licentiousness. What then? do these men teach one thing and believe another. Surely it may be the case of many, for faith cometh not by variety of knowledge, neither is it tied to learning; but it is the free gift of God bestowed as well, yea and as often also, upon the simple fisherman as upon the learned Pharisee; and therefore though they have such great learning and knowledge, that they are able to instruct others and defend the truth against all opposers, yet may they be as hard hearted and full of infidelity, as the most ignorant and sottish in the world. Shall then their hardness of heart and infidelity move us to call the truth of God which they deliver into question, as though it were a matter doubtful whether it is the word of God or no? God forbid. Nay, let God be true and every man a liar. For their own consciences are convinced of this truth though not persuaded, and the Lord hath given them eyes to see it, though not hearts to believe it; to the end that the praise of our salvation may wholly be ascribed to his own free grace, who calleth and justifieth, sanctifieth and saveth whom he will, and not unto human learning or knowledge, which may be attained unto by man's industry and labor.

It may be also that these who teach one thing and practice the clean contrary, do notwithstanding believe, that is, know and give their assent to that which they deliver; but this general faith is incident as well to the devils themselves as unto men, and therefore those who have it may nevertheless be as worldly, carnal, and profane as ever they were; for before we attain unto a true justifying faith, and be sanctified by God's spirit, our knowledge and learning will not free us from our corruption of nature, wherein we are conceived borne and bred; and therefore though we see the truth, yea know and acknowledge it to be the word of God, which shall one day either justify or condemn us, yet if the Lord do not join with this knowledge the inward operation of his spirit, making it effecttuall for our sanctification, and for the purging of us from our corruptions, we are as ready to fall into all sin, being enticed and carried away with the riches, honors and pleasures of the world, as if we were still most sottishly ignorant. A notable example hereof we have in Solomon, who though he had received such a measure of wisdom and divine knowledge, as never mere man attained unto the like, yea though he were a penman of an excellent portion of holy Scriptures, yet the Lord leaving him to the corruption of his own heart, he fell most grievously into all abominable wickedness: and yet who will dare to say, that Solomon did not write as he thought, and not rather that he was carried away through the violence of his corruptions, to commit that sin which his conscience condemned, and to neglect obedience to God's undoubted truth? So David who was endued with notable knowledge and no less grace, fell notwithstanding most fearfully into adultery and murder; but shall we therefore think that he was not persuaded that these were horrible sins, or that when he commended mercy, innocence and chastity, he spake not as he thought? And Peter likewise denied and forswore his master, whom before he had acknowledged to be the son of God; but shall we hence conclude that Peter dissembled when he made that notable confession, because when he came to the trial he utterly disclaimed it? Nay rather we may certainly be persuaded, that David was carried away with his lust and concupiscence, and Peter overcome with fear and frailty, and both drawn, through their corruption, to commit those sins which their consciences condemened. But leaving such far fetched instances, let every man, yea even he who hath attained unto the greatest measure of faith and sanctification, enter into a strict and due consideration with himself, and examine his own conscience before God's tribunal seat; and then let him tell me whether he perform obedience to all that truth which he knoweth and believeth, or whether he may not justly complain, that our corruption takes occasion by the knowledge of God's commandment, to work in us all manner of concupiscence; that he doth those things which he alloweth not, nay which he hateth and abhorreth; that though he do not only know the law of God, but also is delighted therewith in the inner man, yet that there is another law in his members which rebelleth atainst the law of his mind, and leadeth him captive unto the law of sin, as it is Rom. 7.8.15.23. And if this be the case of Solomon, David, Peter, and of all God's children, who have attained to the greatest measure of knowledge and sanctification; let not Satan persuade us that we may safely neglect the ministry of the word, because the ministers thereof seem not persuaded that the doctrine which they deliver is true, in that they do not practice it in their own lives: for many knowing and believing that truth which they deliver, are notwithstanding destitute of the sanctifying graces of God's spirit, and therefore wholly carried away into all licentious wickedness; and many also who are sanctified, being not wholly purged from their natural corruptions, are ready to show their frailty and infirmties to all the world, though they know, acknowledge, believe, and from their hearts embrace, that truth which they teach and profess.

But if Satan cannot thus prevail, nor cause us to doubt of God's truth, because the ministers live not according to that doctrine which they teach; then he will persuade them at least to refuse to hear such whose lives are scandalous, as being unworthy to take the word into their mouths, and unable to convert or amend others, seeing the word is not powerful which they deliver for the converting and refourming of their own lives. Which temptation of Satan is most dangerous and pernicious unto many: for what greater discouragement can there be to a sick patient, than to take physic of such a Physician who cannot cure himself of the same disease? Or who will willingly eat of that food, which he who giveth it unto him so loatheth and abhorreth, that he will not so much as taste of it? Or who taketh delight in hearing him discourse of mercy, chastity, and liberality, whom he knoweth wholly possessed of cruelty, lust, and covetousness? And therefore it were to be wished that God's ministers should be Physicians to themselves, before they take upon them the cure of others; that they should not stand like Images by the high way sides, directing others in their journeys, themselves never moving foot, but that they should like guides go before them, and instruct them not only by their word, but also move them to receive their instructiō by their example. But yet let us take heed, that Satan do not take occasion upon the neglect of their duty to make us neglect ours; & that he do not rob us of the inestimable treasure of God's word, and deprive us of this heavenly Manna and food of our souls, whereby all the graces of God's spirit are begotten, nourished and increased in us, because the minister who offereth it unto us doth not feed upon it himself. And to this end we are to know that the ministry of the word is God's ordinance, which dependeth not upon the worthiness of him who delivereth it, neither is it made void and ineffectual by his unworthiness; but it hath it virtue force and power from the blessing of God, and from the inward operation of his spirit, who applieth it to the hearts and consciences of men, and thereby illuminates their understandings, begetteth faith in them and all sanctifying and saving graces. And hence it is, that the minister himself, findeth not the word which he delivereth, effectual for the begetting of faith or any grace in him, which notwithstanding is powerful in many of the hearers for these purposes, because the Lord vouchsafeth not the assistance and inward cooperation of his holy spirit with the outward ministry of the word unto him, which notwithstanding he mercifully granteth unto others. Seeing then the ministry of the word is God's own ordinance, which he maketh effectual to whom he will by the inward operation of his holy spirit, by whomsoever it is delivered; and seeing those ministers which are most holy and virtuous cannot at their pleasure infuse grace into their hearers; for Paul may plant, and Apollos may water, but God giveth the increase; so that neither the one nor the other are anything in themselves without God's blessing; seeing also those who are loose and vicious, if they truly preach the truth it self, cannot by their badness hinder God's ordinance, but that coming from their mouths it will be effectual for the conversion of men unto God, and the eternal salvation of those that believe; for though unto himself it be but a dead letter, yet the spirit of God may give life unto it in those who receive it; and though he preacheth for glory or gain, or for envy and strife, yet we must with the Apostle rejoice that Christ is preached any manner of way, and reap the fruit thereof to our eternal comfort. Lastly, seeing the wisdom of God thinketh it good to send ambassadors of both sorts, sanctified and unsanctified, and oftentimes maketh the word in the mouth fo a faithful and godly minister the savor of death unto death, and the same word in the mouth of one who is void of grace and sanctification the savor of life unto life, to the end that we should not depend upon man, but wholly rest and rely our selves upon God's own ordinance, giving and ascribing unto him the whole glory and praise of our conversion and salvation; let not Satan persuade us to think the worse of the pure word of God, because of his corruption who delivereth it: for what were this but to refuse a comfortable ambassage from a gracious prince, because we dislike the qualities of the ambassadors? what were this but to scorn to receive a kind letter from a loving father, because the carrier doth displease us? what is this but to refuse a rich treasure, because it is brought unto us in an earthen vessel which is frail and brittle? what is it but like proud beggars to refuse the bountiful alms of a merciful prince, because it is delivered unto us by an Amner which is covetous and hard hearted? Yea what is it but to cross our Savior Christ's express commandment, who commanded all to hear even the Scribes and Pharisees who sat in Moses chair, and to do after their words though not after their works? In a word, what is it else than to pin God's ordinance upon man's sleeve, and to make the preaching of the Gospel, which is the power of God to salvation unto everyone who believeth, to depend upon the weak strength of frail flesh, either to be made effectual by his worthiness, or to be made vain and unprofitable by his unworthiness?

CHAP. XXIIII. Satan's temptations taken from sundry opinions, sects, and religions, answered.

ANd thus Satan may be answered, when he taketh occasion of discrediting the Gospel and hindering the course thereof, by objecting the wickedness and worldly profaneness, or the infirmities and frail weakness of the Ministers thereof. But if he cannot thus prevail, he leaveth their lives and cometh to their doctrine. Doest thou not see (will he say) that there are innumerable sects and contrary factions amongst those who profess Christianity? some Papists, some Protestants, some Arians, some Anabaptists, some Pelagians, some Libertines, some Familists, some Donatists, & many other who all cite and allege Scriptures for the defending of their contrary opinions, & confidently affirm y ^t they only have the truth amongst them? how therefore canst thou know which is truth and which is falsehood; who interpret the scriptures aright, and who wrest and misconster them? or if thou wert disposed to be religious, what religion wilt thou profess in this great confusion? to what Church wilt thou adjoin thyself seeing one is contrary to another, and thou knowest not which is in the truth? If thou beest wise therefore keep thyself quiet and let all alone, hearken not to any of them, or if thou dost, believe them not over hastily, be of that religion which will best stand with thine advantage; or if thou wilt needs serve God, follow thine own conscience, have a good intention in that thou doest, and it is enough; but profess not one religion more than another, till thou seest those who are learned agree amongst themselves, for until then thou canst have no assurance that thou professest the truth. For the answering of which temptation we are to know, that the scriptures have foretold unto us that there should be sects, divisions, heresies & false teachers, even unto the end of the world; as appeareth 1. Cor. 11.19. 1. Tim. 4.1. 2. Pet. 2.1. And the experience of all times both under the law, & under the Gospel, may sufficiently teach us that wheresoever the truth of God is published and preached, there it is opposed by innumerable sectaries and heretics, which by the malice and subtlety of Satan, are stirred up to impugn and discredit the true religion: and therefore if Satan can still keep us blindfoulded in ignorance, and restrain us from the confession and profession of our faith, till there be a general unity and agreement in the true religion, without all opposition or gainsaying, then he hath attained his desire; for so shall we never join our selves in the communion of the saints, nor be true members of the Church, professing & practicing the religion of Jesus Christ, seeing the devil will not cease to stir up his wicked instruments, false Prophets, secraties and heretics, to the end they may oppugn and contradict the truth when it is sincerely preached, and make it frutelesse in the hearts of unbelievers; seeing also our Savior hath taught us that his Church is but a little flock, which is assaulted and grievously vexed, not only with Lions, Tigers and open enemies, but also with Foxes, and Wolves in sheep's clothing, and secret enemies who under the show and profession of religion, seek to undermine and bring it to ruin. And the Apostle also hath forewarned us that there must be heresies among us, that they who are approved might be known. 1. Cor. 11.19. Though therefore there be many sects, and heresies, many false religions, and but one truth, this must not make us to neglect all, till there be an universal agreement, for as well may be reconcile light and darkness, the children of God with the children of the devil, grace & natural corruption, truth and error, as the true religion with those which are false, or the professors of the one with the professors of the other.

Those who have important businesses abroad, do not stay at home and refuse to travail because some go out of the way; but therefore they are more careful to inform themselves of every turning in their journey, because they would not err with others: those that have a desire to live, do not refuse all meat because some surfeit & die, by eating that which is unwholesome; but rather hereby they are made more wary in making good choice of such diet as is fit for the preservation of their health: those also who are sick, do not neglect all physic, because there are many cozening Imposters and unlearned Emperickes who kill in stead of curing; but this maketh thē with more circumspection to find out a skillful and learned physician. Let us therefore follow the like practice in these spiritual things: and seeing there is but one direct way which leadeth unto heaven, and many bywaies which lead to destruction, let not this keep us from trauayling this heavenly journey, but rather move us with more diligence to inquire the right and perfect way: seeing also there are many which offer us poison in stead of the wholesome food and physic of our souls, let us learn with more care to make choice and to put a difference between the one and the other.

But there it will be demanded how those who are simple and ignorant can judge which is the true religion, and which is the false, who teacheth the truth and who falsehood? to which I answer, that everyone must labor to inform himself of the truth, by studying and meditating in God's word: this must be his light to guide him, his counsaylor to inform him, his touchstone whereby he may discern the stubble and straw of men's inventions, from the pure gold of God's true religion. Neither are we to receive all doctrines hand over head, but as the Apostle exhorteth us, we must try the spirits whether they be of God or no: and with the men of Berea, we must search the scriptures, to see if those things be so as they are delivered, and accordingly either receive them if they are consonant with God's word, or reject them if they be dissonant thereunto. Yea (will some say) this were a direct course if those only who have the truth on their side had scripture to allege, but seeing every heretic is as ready to quote scripture, for the upholding and defending of his heresy, as the professors of God's truth for the maintenance thereof; all the question is, whose interpretation is to be received as good, and whose to be rejected as false and erroneous? To this I answer, that though there be some places in the scripture hard and somewhat doubtful, and therefore the more easy to be wrested unto a wrong sense, yet are there others clear end evident, for the confuting of all sects, heresies, and errors whatsoever: and therefore we must expound those places which are dark and ambiguous, by those which are perspicuous and manifest. For exmaple, if we would know whether Popery be the true religion or no, we must examine the doctrines thereof by God's word, not making choice of those places which seem any way hard and doubtful, but of those which are clear and manifest; and so we shall find that their doctrines are as contrary to God's truth, as light to darkness. For whereas they teach that we are able to fulfill the law, and to merit heaven, the scriptures affirm the clean contrary, namely that in many things we sin all, I am. 3.2. and whosoever shall keep the whole law yet faileth in one point is guilty of all, I am. 2.10. that there is no man who sinneth not, 1. King. 8.46. that in God's sight none that liveth can be justified, Psalm, 143.2. that when we have done all those things that are commanded us, we are unprofitable servants, and have done but our duty, and therefore merit nothing. Luk. 17.10. So whereas they teach that we must pray to Saints and Angels, because they make intercession for us, the Apostle flatly excludeth all other from this office, but Christ alone. 1. Tim. 2.5. there is one mediator between God and man. Whereas they teach that marriage is unlawful for some men at all times, and some meats unlawful for all men at sometimes, the holy Ghost telleth us plainly that this is erroneous and a doctrine of devils; and that every creature of God is good, and nothing ought to be refused, if it be received with thanksgiving. 1. Tim. 4.1.3.4. And that marriage is honorable for all men and the bed undefiled. Heb. 13.4. that to avoid fornication every man must have his wife, and every woman her own husband. 1. Cor. 7.2. and that better it is to marry then to burn. v. 9. Whereas they teach that our Savior Christ is carnally and corporally present in the sacrament, the scriptures teach us the contrary, namely that he is ascended into heaven, and therefore not upon the earth. Matth. 28.6. That when he was taken into heaven he was taken from us, Act. 1.11. That the heavens must contain him until the time that all things be restored, Act. 3.21. Whereas they teach that we must make and worship images, both are expressly forbidden in the second commandment, and in many other places of scripture. Whereas they teach that the scriptures should be kept from the common people, in an unknown language; the Apostle plainly affirmeth that he had rather in the Church speak five words with his understanding, that he might also instruct other, than ten thousand words in a strange tongue; and flatly enjoineth that the Prophets should keep silence in the Church, rather than speak strange lauguages, where there is no interpreter, 1. Cor. 14.19.27.28. Whereas they hold that the cup in the administration of the Lord's supper, is to be withheld from the common people, and given only to the Priests, the quite contrary is to be observed in the institution, whereas our Savior saith, Drink ye all of it, because it is his blood of the new testament that is shed for many, for the remission of sins: plainly thereby inferring, that this sign and sacrament of his blood belongeth to as many as were redeemed by it, Matth. 26.28. And whereas they say that here the disciples were only, and that to them alone this speech was directed, the Apostle plainly taketh away this cavil: for setting down the words of institution for the use of the whole Church of Corinth, he willeth everyone indefinitely to examine himself and so to eat of this bread and drink of this cup. 1. Corinth. 11.28. And thus if we study and meditate in God's word, we shall find most clear & manifest places for the confirmation of the truth, and confutation of all sects errors and heresies. But what if this means be taken away from us, of reading & studying the scriptures, either because they are only to be had in an unknown language, as in the time of popery, or because we cannot read and have nobody to teach us? What if both reading and studying them, we find many doubts and difficulties, and diverse places which seem to favor diverse and opposite opinions and religions? how the must we quit our selves out of this laberinth of ambiguity and doubtfulness, seeing it is prejudicial to appeal to the judgment of either faction? I answer, that in these days the means of knowledge are not so scant, but y ^t they may enjoy them that labor for them; for either they may obtain the use of the Scriptures in their own language where they dwell, or else in some other place by removing their habitation; & though they cannot read, yet it is no hard matter to learn, to those who will use pains and diligence, or at least to get the help of others to supply their want and defect in this behalf. But let it be granted that we were abandoned of all these means, or that using them, there were some doubt remaining of which we cannot be resolved; are we therefore destitute of help, and forsaken of all means, whereby we might attain unto the knowledge of the truth? No surely. For, if when allother means fail us, we have our recourse unto God by earnest & effectual prayer, instantly craving his holy spirit to guide and direct us, we have a merciful promise that he will hear our request and grant unto us his holy spirit, as it is Luke 11.13. and that thereby he will illuminate the blind eyes of our understanding, enlighten our minds with the knowledge of the truth, and take away from us all prejudice of opinion and forestalled judgment, so as we shall discern truth from falsehood, and God's true religion, from errors and lies, sects and heresies. For this spirit of truth will lead us into all truth, as it is John. 16.13. He searcheth all things, even the deep things of God; and to this end we receive him, that we may know the things which are given unto us of God, as it is 1. Cor. 2.10.12: He is that precious eye-salve, wherewith being anointed we see, who before were blind, Revel. 3.18. And if once we have received this anointing, we need not that any man should teach us, for this anointing teacheth us all things, as it is 1. John. 2.27. Though therefore we were abandoned of all other means, yet let not Satan persuade us to neglect all religion, because we cannot discern the true religion from that which is false: for if we earnestly and sincerely labor after the knowledge of the truth, and with good Cornelius continually implore the assistance and direction of God's spirit, we shall be sure to obtain our desire, for the Lord hath promised it, and he will undoubtedly be as good as his word.

CHAP. XXV. Satan's temptations taken from our unworthiness and unfitness to hear, answered.

[§ Sect. 1] A Nd so much concerning the temptations of Satan, which he draweth from the Ministers, to discredit the Gospel, and to dissuade men from y ^e hearing thereof; but if he cannot thus prevail, he will leave the Ministers, and come to the parties themselves, suggesting into their minds that they are unworthy, in respect of the innumerable number of their sins, to be hearers of the Gospel, which is so pure and excellent; and that their corruptions are so great, their understandings so blind, their memories so slippery, their wills so perverse, their heart and affections so wicked and profane, that it is to be feared in regard of this their unfitness to hear, that the word of God, which in it self is the savor of life unto life, will become unto them the savor of death to their more deep condemnation. For the answering of which temptation, we are to know, first, that our sins and unworthiness should be so far from hindering us frō the hearing of God's words, that they should rather serve as forcible arguments to move us more attentively and diligently to hear it: because it is the means ordained of God to pull us out of our sins, to purge us from our corruptions, to work in us true sanctification, and to make us of the sons of wrath the children of God. Moreover, though we want faith and all other sanctifying graces, yet we are to hear the word of God: for therefore the Lord hath ordained the ministry of the word, not only to increase grace where it is begun, but also to beget and begin it where it is wanting; so that we must not only hear because we are fit, but also that we may be made fit, who before were unfit. Neither are we to imagine that faith and other graces go before hearing, but follow after as fruits and effects thereof; as the Apostle plainly showeth, Rom. 10.14. But how shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a Preacher? And verse 17. Faith cometh by hearing, and hearing by the word of God. If then there be no faith without hearing, nor no grace without faith, it must needs follow, that before we hear, we are destitute of faith & all saving grace, and that by hearing they are wrought in us, God preventing us with his grace, and calling us unto himself, not only when we had no deserts to merit his mercy, but also not so much as any grace to desire it. And hence it is that the Apostle saith, 2. Tim. 1.9. That God hath called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given unto us through Christ Jesus before the world was. The truth hereof may appear in all the examples of God's saints, who before their calling were so far from deserving any grace at God's hand, that rather they deserved confusion & utter destruction. For example, what worthiness was in Abraham before his conversion who lived in gross idolatry? what worthiness in Rahab y ^e harlot? in Manasseh a cruel tirant, a wicked sorcerer, an horrible idolater? what worthiness in Marie Magdalene possessed by seven devils? or in Matthew and Zacchaeus the Publican's? or in Paul who persecuted the Church of God? In a word, what worthiness is in any of God's saints, before the Lord by the preaching of his word, made effectual by the inward operation of his spirit, hath called and converted, and pulled them out of their sins and corruptions in which they wallowed, and endued them with some measure of his sanctifying and saving graces?

[§. Sect. 2] Secondly, whereas he objecteth our unfitness to hear, because our ears are dull, our eyes blind, our hearts hard, and our wills, affections, and all the powers and faculties of our bodies and souls wholly corrupted and disordered, this must not move us to neglect the hearing of God's word, but to become hearers thereof with more care and diligence: for it is the two-edged sword of the spirit, which will pierce and make way for it self to enter, and will build a lodging for it self to dwell in; it is not only a light to guide those that see, but a precious eye-salve to give sight unto those who were borne blind; it is not only the heavenly dew which maketh God's graces to spring in us, but also that divine seed which giveth them being and rooting in our hearts; it is not only the food of our souls to preserve and increase that strength which we already have, but also that immortal seed by which we are first begotten unto God and borne again, who before were dead in our sins, and that excellent physic of our souls by which they are purged from their corruptions and restored unto health, which before were deadly sick in sin; it maketh us first to will that which is good, and then further to desire it; it giveth us life who before were dead in our sins, and then preserves this life; it begets and begins faith & sanctification and all other graces in us, and being begotten and begun it strengtheneth & increaseth them: and therefore let not Satan dissuade us from the hearing of God's word, because of our sins, unworthiness and unfitness; for as it is a notable means ordained of God for the increasing of grace where it already is, so is it no less effectual for the begetting of grace where it never was. There is no wise man that will neglect his trade and live idly because he is poor, but rather this will move him to be more painful therein, as being the means whereby he may become rich; neither do men refuse all nourishment, because they have empty and hungry stomachs, but do more earnestly desire meat that they may be filled and satisfied; yea even those whose stomachs are weak do not altogether refuse their food, but eat something to sharpen their appetite, and so by little and little in using their stomachs they get stomachs: let us follow the like practice, and when we •• rceiue our beggerlinesse in God's graces, let us more earnestly •• bour after this heavenly treasure and precious pearl, that we may be made rich; whē we feel our emptiness of all virtue a •• goodness, let us more eagerly hunger after this spiritual M •• na that we may be filled and satisfied; when we find our appetite weak and our stomachs indisposed to eat of this heavenly food, let us a little force our selves against the appetite, or 〈◊〉 all good means to quicken and sharpen it, and so we shall find that the oftener we eat, the oftener we shall desire, the more we hear the word of God, the more we shall desire to hear, and the greater benefit we shall receive by it. Whereas neglect of hearing will make us every day more unfit to hear, even as long abstinence doth quite spoil the stomach.

CHAP. XXVI. How we must arm our selves against Satan's temptations, whereby he laboreth to make the word of God fruitless.

[§. Sect. 1] A Nd these are the temptations which Satan useth to dissuade us from hearing the word; but if we break these snares and cannot be withheld from frequenting God's holy assemblies; then he will labor by all means to make the word of God which we hear, fruitless and ineffectual for our conversion and salvation; and to this end he will labor to work in us a negligent carelessness in hearkening to those things which are delivered; and this is usually accompanied with dullness of spirit, drowsiness and sleepiness: or if we set our selves to hear the word, with any care and conscience to profit thereby, then he will seek to distract our minds with wandering thoughts, either by offering and suggesting to our consideration and memory the world and the vanities thereof, as our affairs and business and those pleasures wherewith we are most delighted; or if this will not prevail, by casting into our minds things in their own nature good and religious, if they were thought upon in time convenient, to the end that we may be distracted, and be made unfit to hear the word with profit.

Which temptations we are to withstand as being most dangerous and pernicious: and to this purpose there is something required at our hands to be performed before our coming to God's assemblies, and something afterwards. Before we come to the hearing of the word, there is required due preparation, whereby our minds are made fit vessels to receive the spiritual treasure and food of our souls. For if we come into the congregation of the faithful, without any premeditation, reverence, or regard of the action which we are to take in hand; if we present our selves rashly and unadvisedly, as if we went to a play, or to dispatch some worldly business: we shall hardly keep our minds from negligent wandering and worldly distractions, which will make the word of God fruitless and unprofitable.

[§. Sect. 2] Now this preparation doth principally consist, first in the purging of our corrupt affections, to which duty the wise man exhorteth us; Eccl. 4.17. Take heed to thy feet when thou enterest into the house of God, that is, be careful to purge thine affections which are the feet of thy soul. And this was typically signified by the outward washing of the Israelites before the promulgation of the law, Exod. 19.10. where by the washing of their clothes and bodies, the purging of the secret corruptions of the heart was signified and represented. Which duty is necessarily to be performed, of all those who will hear the word with profit: for as the most pure liquor is defiled and made unprofitable for use, if it be put into a polluted and stinking vessel; so the pure liquor of God's word is defiled and made fruitless, unto all those who receive it into an heart polluted with unclean affections: As therefore Moses was enjoined by God to put off his shoes from his feet, before he might tread on that ground made holy by God's presence, or receive the Lord's ambassage to his people; so he requireth of us that we put off the shoes, that is, the corruption of our affections, before we tread upon the holy ground of his Church, there to hear the glad tidings of the Gospel, concerning our everlasting delivery out of the bondage of our spiritual enemies. What these affections are the Apostle James partly showeth, I am. 1.19. namely wrath, filthiness, maliciousness, to which Peter addeth dissimulation and hypocrisy, envy and evil speaking, 1. Pet. 2.1. And to these also we may add all other like unto them.

[§. Sect. 3] Secondly, we must banish out of our minds all prejudice, forestalled opinions, and sinister conceits, of the minister of God's word whom we are to hear; whereby men are either carried away with a vain admiration of his gifts, and in the mean time make no conscience of feeding upon that food which is offered; like unto them who in steed of drinking of the wine, stand wondering at the curious workmanship of the cup; or else with a prejudicate opinion of his insufficiency in gifts, or imperfections of life, whereby they are so forestalled that they think nothing which he can deliver will be worth the hearing.

Thirdly, we must expel out of our cogitations, the remembrance of all worldly busineses, pleasures & delights, least they distract our minds in the hearing of the word, and so choking this heavenly seed make it fruitless; for as the vessel which is already full, will receive no more, and whatsoever is powered into it, spilleth upon the ground: so the mind that is full of worldly meditations, is not fit to receive the word of God, but as soon as it offereth to enter, it is kept back and so perisheth; for God and Mammon, the holy word of God and the cares and vanities of the world, can never dwell at the same time together, but as soon as one entereth it expelleth the other. As therefore men purposing to write a sermon, do make clean their writing tables, by blotting out y ^t which was written in them before, for otherwise there would be such a mixture & confusion, that nothing would be legible; so whē we purpose to carry away a sermon fair writ̄ in the tables of our memories, we must first blot out all worldly affairs and businesses, otherwise there will be nothing but confusion, and we shall not be able to recall anything to our remembrance.

[§. Sect. 4] Fourthly, before the hearing of the word we must search and examine our hearts both concerning our sins and corruptions, as also concerning our wants and imperfections; for the first we must consider to what sins we are most addicted, and with what temptations we are most easily subdued, to the end we may bring our sins to be slaughtered and mortified with the sword of God's spirit, being otherwise unable to overcome them our selves; and that we may also thereby so strongly arm all parts, both of our bodies and fowls, so as they shall not in time to come, bring us again under their dominion. And as citizens being besieged with their enemies, do learn by their assaulting which part of the city is most weak, and so with more care and labor fortify it, with men and munition, trenches and bulworkes; so when we who are continually besieged by our spiritual enemies, do learn by their assaulting of us where we are weakest, and the enemy most like to enter, then we must go into God's armory and provide sufficient weapons and munition, whereby we may be enabled to hold out and make resistance. So also we are to consider of our wants and imperfections, that so we may be stirred up with an earnest desire, to have them supplied, and hereby may be moved with more care to apply unto our selves such food as shall be most fit to supply these our wants, and amend our imperfections; for as men who hunger earnestly desire to be satissied with wholesome food, neither will they willingly without any difference eat of all meats, especially if they have weak stomachs, but of that which is most fit and best agreeth with them; so those who find their spiritual wants earnestly desire to be satisfied, and to have their defects supplied: and for as much as all food contained in God's word, is not fit for this purpose, nor agreeable to their stomachs, to the end that God's graces may be nourished in them, therefore they will wisely make choice of that which best agreeth to their present state, and apply it unto themselves accordingly. For example, he who findeth his heart hard and secure, must feed upon the threatenings of the law, to the end he may be humbled, and his heart molified, and resolved into tears of unfeigned repentance; he that is of a broken heart and contrite spirit, must feed upon the sweet and gracious promises of the Gospel; he that is ignorant, must hunger after milk, and desire to be instructed in the principles of religion; he that hath a good measure of knowledge, may desire stronger meat, that is, attend unto the more deep points of divinity; in a word, every man is to examine his particular state, and to search out his greatest wants, that so coming to hear the word, he may more diligently apply such doctrines, instructions, and exhortations as shall be most fit for his use and benefit; for that which is food to one is poison to another, and that salve which is fit to heal one sore, doth make another to fester and ranckell, and one part of the word of God being applied to men of diverse estates, doth work diverse effects, one it feedeth, another it poisoneth, one it healeth another it woundeth, to one it is the savor of life unto life, and to another it is the savor of death unto death: and therefore before we come to the hearing thereof, we are to examine our states that we may apply and make profitable use to our selves of that which is most fit to nourish and strengthen us in God's graces.

Lastly and most especially we are to use earnest and hearty prayer unto the Lord that he may open our blind eyes, so as we may see the wonderful things of his law, that he will take away our stony harts, and give us fleshly hearts in which his word may more easily be imprinted; that he will with the cyle of his grace bow our stubborn willes, and make them flexible and inclinable to perform obedience to his will, revealed in his word, that he will sanctify our affections and purge them from their natural corruptions, that he will distill the heavenly dew of his holy spirit into our minds and barraigne harts, that so the seed of his word being watered there by may yield a plentiful harvest in grace and godliness.

[§. Sect. 5] And these are the duties which we must perform in the time of our preparation: now after we are thus prepared and have presented our selves into God's holy assemblies, there are also other duties to be performed to the end that Satan may not distract our minds and so make the word which we hear fruitless: first we are to set our selves in the presence of God who looketh upon us, & beholdeth all our behavior in this action, according to the example of good Cornelius. Act. 10.33. Here (saith he) we are all present before God to hear all things that are commanded thee of God. And if we thus do we shall not carelessly and negligently hear the word of the Lord, but with fear and trembling as in his presence, before whom the earth trembleth, and the foundations of the mountains move and shake as it is Psal. 18.7.

Secondly, we are to hear the word preached not as the word of a mortal man, but as it is in truth the word of the everliving God, according to the example of the Thessalonians. 1. Thes. 2.13. when (saith the Apostle) ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is indeed the word of God. For the minister is not his own spokesman but the ambassador of the Lord, it is not his own message which he bringeth, but the Lord's embassage, & hence it is that the Prophets and Apostles prefix before their writings; these & such like speeches, The word of the Lord, the burden of the Lord, thus saith the Lord; so also the Apostle professeth in his own name, and in the behalf of all God's true ministers, that they are the Lord's ambassadors who in Christ's stead beseech their hearers that they will be reconciled unto God. 2. Cor. 5.20. We must not therefore look upon the man but on God who sendeth him, nor on the earthen vessel, but on the heavenly treasure which it bringeth, nor on the simplenesse of the casket, but on the precious pearl which is contained in it, nor upon the meanness of the ambassador, but upon the glorious royalty of the prince who sent him: and on his ambassage which is the glad tidings of the gospel, the word of salvation and life; which is able to save our souls and then his feet will seem beautiful and none shall be better welcome, then shall we not contemn or neglect their ministry but receive joyfully, reverently, and attentively the word preached by them, remembering what our Savior Christ hath said, Luk. 10.16. He that heareth you heareth me, and he that despiseth you despiseth me, and he that despiseth me despiseth him that sent me.

[§ Sect. 6] Thirdly let us stir up our selves to reverent attention by the consideration of those inestimable benefits which are derived unto us by the hearing of the word, as that it is the lively seed whereby we are begotten unto God, the food of our souls whereby we are nourished unto everlasting life, that spiritual physic whereby we are purged from our corruptions, that light which guideth us in the ways of holiness and righteousness, in a word that it is the chief means to work in us all God's graces in this life, and to assure us of everlasting happiness in the life to come. And if these and such like meditations come to our remembrance, they will serve to stir us up from our drowsy dullness and to hear God's word with alacrity and cheerfulness, fastening our eyes on God's ministers according to the example of Christ's hearers. Luke 4.20. and even hanging upon them (like the child on the mothers breast) to suck our souls nourishment, as the people hanged on our Savior. Luke 19.48.

Fourthly we must hear the word as if we were neuermore to hear it, for who can tell whither he shall live till the next sabbath? or though he do, yet how knoweth he whether he shall have his senses, understanding, and memory, seeing he will not use them to God's glory and his own good? or though he have, yet may the word of God be taken from him and such a famine be of this heavenly food that he may wander from sea to sea, and from North to East seeking it and shall not find it, and therefore whilst the Lord speaketh unto us, today let us hearken and not harden our hearts, for he hath not promised us tomorrow that we shall hear it, whilst we enjoy this heavenly light let us look upon it and be directed by it to do the works of holiness, for it may be it will shortly set and never rise again unto us, and then what will follow but eternal darkness?

Lastly let us be stirred up to attention by the consideration of God's judgments which he inflicteth on the contemners and neglectours of his word which he may justly every minute pour upon us whilst our minds are a wandringe not regarding that which he saith unto us, he may suddenly strike us with frenzy and madness, or with death it self, and then how fearful and lamentable were our state if such a judgment should cease upon us. Let us remember what happened to drowsy Eutichus, and consider with our selves that that which befalleth unto one may happen unto another.

[§ Sect. 7] And thus are we to stir up our selves to the diligent and attentive hearing of God's word that so it may be fruitful in our hearts and effectual for our conversion and calling unto God; but when we have gone thus far we must not here rest, for if our enemy Satan can no hinder the seed of God's word from falling into our hearts then he will labor to steal it away as soon as it is sowed that it may never take root nor bring forth any fruit, as appeareth by lamentable experience; for how many are there who receive the word of God with their approbation, and are somewhat affected with that which is spoken and yet soon after it vanisheth away; and nothing remaineth but their old corruptions? and whenc doth this proceed but from the malice of Satan who when he findeth the seed of the word not thoroughly entered into the ground of the heart and therein covered like a rauinous bird devoureth it, or if it have a little rooting, yet he choketh it with the thorny cares of the world so as it never springeth up no not so much as into a blade of profession, or if it be so far grown up, yet he indeauoureth to keep it from ever thriving further, by causing the hot sun of persecution to arise and with the heat thereof to make it wither, and perish, though for a time it have made a flourishing show; as our Savior Christ hath taught us in the parable of the Sower. Mat, 13. And therefore it behooveth everyone of us to take no less pains after the hearing of the word to keep it from devouring and to preserve and nourish it, that it may take deep root and bring forth much fruit, then we did in the time of preparation, and in the time when we received it; for as the careful husbandman taketh great pains in stirring up his fallow grounds; and preparing it for the seed, as also in the seed time in sowing it in the ground thus prepared, and yet all this were to no purpose if he did not afterwards harrowe it and cover it in the ground; so though we take great pains in breaking up and preparing the fallowe grounds of our hearts, and also in receiving the seed of God's word yet if we be not as careful after all this to cover and hide this seed in the furrows of our hearts that it may take deep rooting it will never bring forth any fruit of true godliness. Now the means to preserve and nourish this heavenly seed of God's word is first serious mediation; whereby we call to mind that which we have heard, in which it it is very requisite that we examine the doctrines which were delivered according to the touchstone of God's word, and turn over the bible to those proofs which we remember alleged as most principal for the confirmation of the doctrines which were delivered: a notable example whereof we have in the noble men of Berea. Acts. 17.10.11. Who though with great readiness they received that doctrine which Paul had delivered yet when they came home they searched the scriptures to see if those things which they hard were consonant and agreeable with them or no.

Secondly, we must use holy and Christian conference one with another, about those matters which we have heard, for hereby it will come to pass that what one did not observe or hath forgotten, the other remembereth and repenteth, and so likewise the other helpeth out in another point where his neighbourfaileth, till at last they recall all the material points to their remembrance, even as many meeting together at a feast do everyone cast in his shot til the reckoning be made, so many joining their heads together for the recalling of a sermon to mind, one repeateth a little and another as much more, till at last all be repeated. And secondly, this benefit redoundeth hereof that all which everyone remembereth by this repetition is more surely imprinted in his memory and is not afterwards easily forgotten.

Lastly, the best and surest way to imprint things in our memory never after to be blotted out, is upon all occasions to practice it in our lives and conversation, for as we only truly know that in christianity that which we practice, so likewise that is only well remembered which is well practiced.

CHAP. XXVII. Satan's temptations whereby he persuadeth men to delay their repentance answered.

[§. Sect. 1] A Nd so much concerning the subtle temptations of Satan, whereby he laboreth to make the word of God fruitless and ineffectual for our conversion, wherewith if he cannot prevail being repelled by the means before spoken of, & if men by their hearing of the word have learned thus much knowledge that their conversion and turning to God is necessary to salvation; then he will in the next place labor to persuade them to defer their repentance for a time, till they have better opportunity and are more fit for this purpose. Let it be granted (will he say) that it is necessary that thou shouldest repent & turn unto God, yet thou mayest defer thy repentance until thine old age, or at least till the time of sickness, for then thou wilt be more fit to perform this duty, then in the flowrishing prime of thy youth, when as the exercises of religion are so tedious and unpleasant, and the pleasures of the world so sweet and delightful; neither needest thou to fear any in convenience which will come hereby, for God is so gracious that whensoever thou returnest unto him he will receive thee to mercy, for he hath promised in his word, that whensoever a sinner repenteth him of his sins he will blot all his wickedness out of his remembrance: And therefore thou mayest enjoy both the pleasures of this life and the life to come, thou mayest repent time enough hereafter and live a strict and religious life, when the heat of youth is past and old age draws on, which is far more fit for these exercises: for what folly is it so to dote upon the heavenly joys to come, as that thou shouldest deprive thyself of those worldly pleasures which are present seeing thou mayest enjoy both?

Against which temptation it behooveth every man most carefully to arm himself as being in it self most dangerous and pernicious to great multitudes, as may appear by too too lamentable experience; for when as Satan can no longer hudwinke their eyes with the veil of ignorance but that they plainly see, that it concerneth their eternal salvation to hearken unto the Lord calling them to repentance, then not withstanding thus far he prevaileth with them that they are content to delay their conversion and turning unto God, either until the time of sickness, or till their old age. And therefore it shall not be amiss to set down briefly some weighty arguments, whereby every Christian may be moved to speedy repentance, and not to defer their conversion from day today, but to turn unto the Lord when he first calleth them.

[§. Sect. 2] The first motive to persuade us to the hastening of our conversion is God's commandment, whereby he enjoineth us speedily to turn unto him, that we may do him service all the days of our life, to which end he hath created and redeemed us and doth continual preserve us. Psal. 95.7.8. To day if you shall hear his voice harden not your hearts, so as he chargeth us not to resist his calling no not till tomorrow, for if today we will not hearken unto him, he hath not promised to call us again unless it be to judgment. So Eccl. 12.1. Remember now thy creator in the days of thy youth whiles the evil days come not, nor the years approach, wherein thou shalt say I have no pleasure in them, that is their old age, as afterwards he expoundeth himself. And Esa. 55.6. Seek ye the Lord whilst he may be found, call ye upon him whilst he is near. Matth. 3.2. Repent; for the kingdom of heaven is at hand. Act. 3.19. And our savior Christ doth enjoin us, first to seek the kingdom of God and the righteousness thereof. Matth. 6.33. If therefore we will not wittingly and willfully break God's commandment, let us offer unto him the service of our youth as well as the service of our old age, for he requireth this as well as the other, nay before the other, and this was signified under the types of the old law, where the Lord requireth that they should offer unto him the principal of the flock, and such beasts as were whole and sound young and without blemish. So Levite. 3.1. the Lord requireth that the sacrifice which they offered should be without blemish, and 22.20. Ye shall not offer anything that hath a blemish for that shall not be acceptable for you. And Deut. 15.21. if there be any blemish therein as if it be lame or blind, or have any evil fault thou shalt not offer it unto the Lord thy God. And for transgressing this law the Lord reprehendeth the people by his Prophet. Mal. 1.8. And if ye offer the blind for sacrifice is it not evil? and if ye offer the lame and sick is it not evil? offer it now to thy Prince; will he be content with thee or accept thy person saith the Lord of hoastes. And verse. 14. Cursed be the deceiver which hath in his flock a male and voweth, and sacrificeth to the Lord a corrupt thing. Now did the Lord regard the beasts, and hath he made so many laws that he might have the best of them? surely this is not God's main end, but he would thereby teach us to offer and dedicate unto his service even our best things as the prime of our youth & our flourishing age, for was the Lord greatly offended when as men reserved the best of the flock to themselves and offered the old, blind and lame unto him; and will he be well pleased that we should dedicate our youth and the strength of body and soul unto Satan, and our own lusts and reserve for him only our old decrepit lame and withered age, when as our bodies are full of diseases and our minds of infirmities? will any Prince accept of us if we spend the whole time of our youth and strength in the service of his enemies, and when we are sick, old, lame & blind, offer him our service, and will the Prince of Princes think he be well pleased if he be thus used? if Satan and the world have all the pure wine will he be contented with the lees and dregs, if they have the ripe fruit, will God have that which is rotten and putrefied. If they have our health will he have our sickness? surely it is not likely; for the Lord who hath created us redeemed us and doth preserve us, doth look to be served with our youth health and strength which he hath bestowed on us.

[§ Sect. 3] The second argument to move us to hasten our repentance and turning unto God is taken from the momentary shortness and the mutable uncertainty of our lives; in respect of the shortness of our lives they are compared to a pilgrimage, to the flower and grass of the field, to the wind, a cloud, smoke, vapor, to a dream, a tale told, a span shadow, and the passage of the weauers shuttle, yea it is called vanity it self. And therefore seeing our lives are so short surely they are all to little though they were wholly spent in God's service; but seeing we have spent a great part of this short time even our whole life before our conversion after the lusts of the gentiles, let us think that enough yea far too much to be so ill bestowed, and from hence for ward let us live (as much time as remaineth in the flesh) not after the lusts of men but after the will of God, as the apostle admonisheth us. 1. Pet. 4.2.3. But though our life were short yet if this short time were certain there were some more show of reason why we should defer our conversion; but as it is short so is it most uncertain, for we have not assurance that we shall live one hour, we are tenants at will in these earthly tabernacles, neither do we know how soon our great landlord will turn us out of them; we are the Lord's stewards here on earth and we know not how soon our Lord and master will call us to a reckoninge and therefore it behooveth us to have our accounts always perfect and the books of our consciences made up in readiness. We are uncertain when death will arrest us and carry us to judgment and therefore we should be prepared for it all times; when we go to bed we are so to lay us down as though we were never to rise til we rise to receive our last sentence, when we rise up in the morning we are so to spend that day as though it were the last of our lives, for how many have gone well to bed who have been dead before the morning? how many have risen (as they thought in perfect health) and yet have been attached by death before the evening? and therefore it behooveth everyone who hath any regard of the eternal salvation of his soul to turn speedily unto God, and while today they hear his voice not to harden their hearts. Men usually delaie matters of least weight and in the first place dispatch business of greatest importance, and therefore unless we think the preserving of our bodies and souls from the eternal torments of hell fire and the assurance of everlasting happiness and blessedness in God's kingdom to be matters of less importance, then the obtaining of some vain pleasures, unconstant honors or base commodities, let us turn unto the Lord betimes by unfeigned repentance and according to our saviors advise. Matth. 6.33. Let us first seek the kingdom of God and the righteousness thereof, and then worldly necessaries shall be cast unto us as a vantage in this main bargain. If our houses were on fire we would seek first to preserve those things which are most dear and precious unto us good household stuff before lumber, Jewels before stuff, and children before Jewels, but our lives are daily in a consumption et dum crescimus vita, decrescit, whilst we grow and increase, our lives decrease, and therefore in the first place let us seek to preserve our soul, which is, our chief Jewel and not suffer it to perish through impenitence, whilst we gain some earthly vanities. But most lamentable is the practice of most who live as though they were never to die, or as though they had taken of God a long lease of their lives which is to expire at a certain appointed time; and this makes them defer their repentance and to put the evil day far from thē, til at last death attacheth them & carrieith them to judgment; and this appeareth by the scriptures and continual experience. Job speaking of earnal secure men saith, that they take the tabret & harp & rejoice in the sound of the organs, they spend their days in wealth & suddenly they go down to the grave. Job 21.12.13. So Eccl. 9.12. man doth not know his time but as the fishes which are taken in an evil net and as the birds that are caught in the snare, so are the children of men snared in the evil time when it falleth upon them suddenly. when the evil servant shall say in his heart my master doth defer his coming and shall begin to smite his fellows and to eat and drink and to be drunken; that servants master will come in a day when he looketh not for him and in an hour that he is not aware of, and will cut him off and give him his portion with the unbelievers. as our savior hath taught us. Luke 12.45.46. And we know what happened to the rich man who said unto his soul, soul thou hast much goods laid up for many years, live at ease, eat drink and take thy pastime, even the same night God said unto him, O fool this night will they fetch thy soul from thee, and then whose shall those things be which thou hast provided. Luke 12.19.20.

[§ Sect. 4] Moreover how many may we observe in our own experience who have deferred their reap̄tance frō day today thinking to repent either in their old age or in the time of their sickness, and have been prevented and cut of by God's judgment? do we not see that many have been taken away with sudden and violent deaths, many deprived of the use of their senses, memory, and understanding, in the time of their sickness and have so died mad, frantic, and senseless, many who come to their old age and yet are further from repentance then in the time of their youth. And this cometh to pass by the just judgment of God for what can be more righteous then that the Lord should contemn them at the hour of death who have contemned him their whole life? that they should loose their memory and understanding in the time of sickness, who have continually abused them to the dishonor of God in the time of their health; that they should die impenitent who have lived in impenitence, that they should forget God when they are ready to go out of the world, who would never remember him whilst they were in the world; that God should withdraw his grace when they are sick, which being often offered they despised when they were in health. And this the Lord threateneth Pro. 1.24. Because I have called and ye have refused, I have stretched out mine hand & none would regard. v. 25. but ye have despised all my counsel and would none of my correction. v. 26. I will also laugh at your destruction & mock when your fear cometh. v. 27. when your fear cometh like sudden desolation, and your destruction shall come like a whirlwind, &c. and v. 28. then shall they call upon me, but I will not answer, they shall seek me early but they shall not find me. v. 29. because they hated knowledge and did not choose the fear of the Lord. So Zachar. 7.11.12.13. the prophet saith, that because the people refused to hearken, pulled back their shoulder, and stopped their ears that they should not hear, but made their hearts as an Adamant stone least they should hear the words of the lord, sent in his spirit by the ministry of the former prophets, therefore came a great wrath from the Lord of hosts, whereof it came to pass that as he cried and they would not hear, so they cried and the Lord would not hear their cry. And therefore when the Lord calleth, let us answer Lord I come, let us not delay our conversion from day today, but seek the Lord whilst he may be found, and call upon him whilst he is near, let the wicked (now) forsake his ways, and the unrighteous his own imaginations and return unto the Lord, and he will have mercy upon him, and to our God, for he is very ready to forgive, as it is. Isaiah 55.6.7. But if we contemn the ministry of his word, and when God calleth to refuse answer, if we harden our hearts against the means of our conversion, & quench the good motions of his spirit when he putteth them into our minds, surely it will come to pass, that as we neglect the Lord, so he will neglect us; and though he call us today yet he will not call again tomorrow, but will let us die in our sins without repentance. Let us remember the fearful example of Esau who contemning his blessing and birthright, afterwards when he would have inherited the blessing was rejected, for he found no place to repentance though he sought it with tears, as it is, Hebr. 12.16.17. And of the 5. foolish virgins who neglecting the opportune time of providing oil for their lamps, afterwards went to buy when it was too late, for the bridegroom passed by and they were shut out of doors. Call to mind the fearful example of Pharaoh, who still hardening his heart against God's word sent unto him and confirmed by many miracles and wonders, at last was destroyed with his whole army. So Herod having hard John the Baptist willingly, and performed obedience to some things which he had learned, yet because he did not turn to the Lord with his whole heart nor repented of his incest, was never after called again but left of God to his own hardness of heart; the like may be said of Pilate, Agrippa, Felix, Judas, Demas Julian the Apostate, who having not harkened to the Lord's call, but quenched the good motions of his spirit, afterwards were given over of God to a reprobate sense to their everlasting ruin and destruction. So likewise when as the Lord gave the false prophetess Jezebel a time to repent, and she repented not, he threateneth his heavy judgments against her; in a word this is manifest in the examples of carnal secure men in these days, who having abused God's mercy and long suffering, and deferred their conversion from day today, at last they are taken away in God's heavy displeasure, and as they lived like beasts so commonly they die like beasts: and therefore as we love the salvation of our souls let us hearken when the Lord calleth, and not harden our hearts against the good motions of his spirit, for if we be like these men in our wicked practice there is no hope we should be unlike them in fearful punishments.

[§. Sect. 5] Thirdly, we are to consider that our conversion and turning unto godly, unfeigned, and true repentance: is the gift of God from whom every good and perfect gift descendeth, as it is, I am. 1.17. And therefore we are to accept of this gift whē he offereth it unto us; for God doth not promise his gifts and graces, with condition that we may receive them when we list, but when he offereth them, Psal. 95.7. To day if ye will hear his voice harden not your hearts, he doth not give us respite till tomorrow: now God calleth and inviteth us to to come unto him, now he knocketh at the door of our harts, desiring to enter that he may dwell in us by his holy spirit, and if we refuse to let him enter, how know we whether he will ever knock again? if he do not; what gainest thou, but the pleasures of sin for a season, and in the end eternal death? and what loosest thou, no less a thing then everlasting life and an eternal weight of glory in God's kingdom? well, yet Christ knocketh at the door of our hearts, and if we will open he will be our guest and sup with us, bringing his cheer with him, even an heavenly banquet of all his spiritual graces, but if we rudely shut the doors against him, what hope can we have that he will come again when he findeth such rude and uncivil entertainment? and then what will follow but that either we shall never seek after him, and then our case will be most miserable, or with his spouse in the Canticles we shall long seek him but not find him without great difficulty, yea perhaps we may seek him as Esau sought his blessing with tears and never find him?

CHAP. XXVIII. Of the fourth motive taken from difficulty of repenting, caused by delays.

[§. Sect. I] T He fourth motive to persuade us to speedy repentance and turning unto God, is that the longer we defer it the harder we shall find it, for the difficulty thereof will be much increased by delay, and our selves also who are unfit today will be more unfit tomorrow, the reasons hereof are many, first because by continual sinning we get a custom and habit of sinning, and if a custom which is but affected be hardly left, what shall we say of a custom which is confirmed by nature or what is nature strengthened by custom? who knoweth not that the drunkard is more easily reclaimed frō his drunkenness when he first falleth to this vice then when he hath long lived in it, that the swearer the longer he useth and inureth his tongue to swearing, the more hardly can he forbear it, and the covetous man as he increaseth in years increaseth also in covetousness, and the like may be said of all other vices. Neither need this seem strange unto us seeing it is a thing apparent in reason and in experience; for the longer the disease hath possessed the body the more hardly it is cured, and therefore that counsel is good, Venienti occurrite morbo, prevent the disease before it hath ceased on thee or presently after it hath taken place remove it. The longer the sore is neglected the more it festreth & the greater difficulty there is to heal it, the longer the tree groweth the deeper root it taketh and the more hard it is to pull it up; the enemy is more easily kept from scaling the walls, then beaten back when he is entered into the midst of the city; & so it is with sins and vices, facilius repelluntur quam expelluntur, they are more easily kept from entrance then beaten out: as therefore you would condemn him of extreme folly who would not regard his sickness till it had overthrown nature and then think to cure it, or who would neglect to apply any salve to a greisly wound till it were festered and then think the better to heal it; or that should assay to pull up a young plant and being unable should defer it till it were grown to a great tree, thinking then more easily to pluck it up by the roots, or that would let the enemy quietly enter into the city with a purpose then to expel him with more facility and less loss; so alike nay much more foolish is he, who finding it now a hard matter to turn unto God and to forsake his sins deferreth it for many years together; till the corruptition of nature have received double strength by long custōe imagining that then he can very easily attain unto his purpose, let us therefore break of our sins by unfeigned repentance, and take heed of confirming our natural corruptions by long custom, for as one saith Dum consuetudini non resistitur fit necessitas, whilst custom is not broken it becometh necessity, and as another, Sicut non potest aliquis dediscere maternam linguam, sic vix longam peccati consuetudinem, as a man cannot easily forget his mother tongue, so neither can he leave customable sin. So it is said Job 20.11. that the wicked man's bones are full of the sins of his youth and that they shall lie down with him in the dust; whereby it is implied that as diseases after they are entered into the marrow & bones are incurable in so much as they go with mē to their graves; so sins and vices which are the sicknesses of the soul having ceased and taken fast hold of a man by long and continual custom from his youth; will most hardly leave him in his age but will hang fast on till the day of his death. And hence it is that the Lord by his Prophet doth note it to be a thing impossible in respect of human power to leave those sins which are customablely committed. Ier. 1323. Can the black more change his skin; or the leopard his spotts? then may ye also do good that are accustomed to do evil. and therefore if ever we mean to leave our sins & to turn unto God it is best to begin before the corruptions of nature be confirmed by custom.

[§. Sect. 3] Secondly while we live in our sins we continue in Satan's thralldom and he hath full possession of us; which possession the longer he holdeth the more hardly will he be cast out; for as those who have a long time quietly enjoyed their houses and lands though their title be but weak yet are more hardly dispossessed then if at their first entrance their right had been called into questiō, both because long custom hath in it the nature of a law, and the parties themselves will be more earnest in using all means to retain their possessions which they have long held, time having worn out all doubting of their right: so Satan is more hardly thrust out of his possession when he hath long kept it, because his long holding of us in his thralldom maketh him imagine that he hath right to hold us still, and he is most earnest in using all his strength and policy; to hold that which he hath already gotten and long kept in his possession. We know that when a soldier in fight hath taken another captive, at first he useth all means to break from him as having better opportunity when they are still in the field, then he can hope for after whē he is carried away and clapt up in prison: and as he hath less means, so also he hath less desire to escape; after that by continuance of time his captivity is made more familiar unto him; and we commonly see that a bird as soon as she is taken, fluttereth and striveth to get away, but after she hath been a while in the cage she is content to stay there still though the door be open; and so it is in our spiritual thralldom, at the first we have best means to escape and most desire also, for after we are inured to Satan's captivity we are content to remain his bondslaves still. And if we desire to escape he would more disdain that we should strive and oppose our selves against him, after he hath long time had us at command, and ruled us at his beck, then when at the first we fell into this cruel slavery.

[§. Sect. 4] Thirdly the longer that sin hath dominion over us the more it increaseth in strength, and the more hardly it is subdued, for it is the nature of sin as soon as it is entertained to make way and room for more and those worse then itself as we may see in the example of David, for when he was overcome of idleness, it made way for adultery, and adultery for murder. So Herod entertained incest; and that opened a door in his heart to let in murder, and both these made open way for all hellish impiety; so Judas retayninge still his covetousness was moved thereby to betray his master; and this sin brought him first to desperation, & then to hange himself; yea the Apostle Peter after that he joined himself in company with the wicked servants of the more wicked high Priest; at first was moved hereby to deny his master, and when he had gone thus far, then he denieth him again with an oath, and when he had thus far proceeded in the course of sin, he maketh no conscience of redoubling his oaths, cursing himself if he knew the man; so that the longer we let sin have dominion in us, the more it will increase it self in strength and number, till our hearts be full of sin and wickedness. As therefore those citizens were to be accounted most foolish, who when they saw an hundred enemies entered into the city, should defer the beating of them out or killing of them, till they had opened the gate to let in ten thousand more better armed and more strongly provided, thinking then to have better opportunity, and more ability to give them the repulse, so alike foolish are those who finding it hard and defficult to subdue some few sins, to which they are now given, do defer it till the time to come, when as they are increased in huge multituds imagining then to do it with more ease. Sin, it is the poison of the soul, as therefore poisons being drunk are presently to be cast up again, otherwise they disperse themselves in the veins and so going to the heart cause death; so this poison of sin if it be long kept in us, it will disperse it self over the whole body and soul, and seasing upon the heart, will plung us into everlasting death and destruction. Sin it is an heavy burden and upon whomsoever it lieth it will press them down unto hell; as therefore the way to ease a man of his burden is not to add more unto it but to cast it of, so the way to ease us of the heavy burden of sin, is not to increase the weight by adding still more and more unto it but by casting it of speedily, for when by this continual addition our sins are grown to an unsupportable wayght, they will sooner press us down then we shall cast them of.

Fourthly, the longer we live in sin the more unpleasant will virtue and godliness be unto us; and the more we are delighted in the fulfilling the lusts of the flesh, the more bitter it will be to mortify them, and to embrace any strict course of sanctification, seeing these are contrary the one to the other; he that hath long continued in darkness cannot endure the light of the sun; he that never tasted anything but sweet and pleasant meats, cannot abide to feed upon those which are sour and bitter; he that was borne and bred in hot countries, is not able to brook those which are cold; and so those who have accustomed themselves to sin will hardly be ever brought to embrace virtue and godliness, these being as contrary one to another, as light and darkness, sweet and sower, hot and cold, especially considering that sin is as delightful to the taste of a natural man, as drink when he is extremely thirsty, or meat when he is ready to pine for hunger.

[§. Sect. 5] Fifthly, the longer we live in our sins and defer our conversion unto God, the more are our understandings darkened, our wills perverted, our affections more corrupted, our harts hardened, and our consciences seared, & all the powers and faculties of our bodies and souls are more and more disabled; for as the longer that sickness hath continued, the more it weakeneth the body & maketh it unfit for any work or actiō, so the longer sin which is the sickness of the soul hath ceased on us, the more unable we are to shake it off, and the weaker it maketh us to perform any good actions. When men at first fall into unusual sins, their consciences check them, and they fear least the Lord will pour upon them his heavy judgments, but when they have committed the same sins again and again, and yet are not punished, then like thieves who having escaped after one robbery committed, are ready to commit another, so they having not tasted of God's judgments threatened, think that they shall never be inflicted on them, and therefore are ready to sin again; until by long custom in sinning their hearts are hardened and their consciences seared as it were with a hot iron, so as no • e without any check or remorse, yea with all pleasure and delight they cannot commit those sins, which in former times they would have trembled, to have entertained into their secrets thoughts.

[§. Sect. 6] Sixthly, the longer we defer our repentance the more ineffectual will the means be of our conversion; for the word of God, will either soften our hearts like wax, or harden them like clay, either it will be the savor of life unto life, or the savor of death to our deeper condemnation, as is 2 Cor. 2.16. If it once go out of God's mouth it shall not return unto him void, but it shall accomplish that which he will, and it shall prosper in the thing whereto he sendeth it, (whether it be for the conversion or hardening of those who hear it) as it is Esa. 55.11. we know if a salve be applied unto a wound either it healeth it, or else the sore ouercōming the virtue thereof doth more fester and ranckle, and so this spiritual salve, being applied unto our souls wounded with sin, doth either cure them, or else becoming ineffectual they wax worse and worse. When men sleep & are suddenly wakened with some strange and unusual sound, they presently start up and are amazed, but after a long time they have been acquainted with the noise they can sleep securely and not be much disquieted; so when men sleeping in carnal security are awaked with the threatenings of the law preached unto them, which like Canon shot thūdreth in their ears, they are at first somewhat roused up and begin to look about them, but giving themselves to sleep again in their sins, after they have been many times awakened, at last this fearful sound nothing moves nor disquietts them neither will anything waken them out of this spiritual lethargy, but the voice of the Archangel commanding them to arise and to come unto judgment.

[§. Sect. 7] Seventhly, if we defer our conversion until our old age, it will then be more hard and difficult then in the time of youth, because old men are more indocible & unfit to learn, then they were in their youthful days, and therefore whosoever mean to attain unto learning, or to knowledge of any science, trade or occupation they do not defer it to their old days, but give themselves unto it in the time of their youth, when as their wits are most fresh, & their capacity most quick to receive instruction. Seeing then there is much knowledge necessarily required to the making of a true Christian (for without knowledge we can have no faith, and without faith there is no salvation) therefore for the attaining hereunto it is very needful that we begin betimes and set our selves to learn God's true religion in the time of our youth, when as we are most fit for this purpose. And this counsel the wise man gives us Prov. 22.6. Teach a child in the trade of his way and when he is old he shall not depart from it. Secondly, as old men are more unfit to learn, so also they are more forgetful to remember that which is taught them, and therefore if they do not set their whole minds upon God's word, and continually call to mind that which hath been delivered unto them in the preaching thereof, meditating therein with the prophet David day and night, all they have learned, will easily slip out of their weak and decayed memories. Which thing is most hard for them to perform by reason of manifold distractions, which that age is subject unto, as the infirmities of the body, sickness, aches, and innumerable griefs, and also the manifold troubles and cares of mind, not only in respect of their own state, but also in the behalf of their children, young nephews & near friends, whose welfare is as deer unto thē as their own: now if a single man hath cares inow to distract him from God's service, how many are their distractions whose cares are doubled and redoubled: and therefore if we would make choice of the fittest time for our conuersiō we must not defer it till our old age, but turn unto God in our youth, when as our wits are most fit to receive, and our memories to retain instruction.

[§. Sect. 8] Lastly if we defer our conversion unto God till our old age, or till we lie on our death bed, we shall find it more difficult in that our enemy Satan who always goeth about like a roaring lion, seeking to devour us, doth then redouble his malicious diligence in working our destruction when as he seeth the time draw near wherein he must attain his purpose, or else forever fail of his desire, what, therefore will now our malicious powerful and most subtle enemy leave unattempted? what violence will he not now offer? what policy will he not assay to draw us from God, to his kingdom of darkness? we know that when enemies beseidging a city do hear that their seidge is shortly to be raised by the approaching of mighty succors; or within a while will become vain and bootelesse, by reason that the city well be more strongly manned and better victualed, howe they will bend all their ordinance against the wall to make a breach, how furiously they will give the assault, and how desperately they will fight that they may not be disappointed of their hope and loose all their former labor; and shall we think that Satan who hath longe beseidged us, desiring nothing more then to sack our souls, and to spoil them of all God's graces and to lead them captive to hell and destruction, will use less political fury in assaulting us with all his engines of battrie when he seeth the time approach when as now or never he is to accomplish his desire? But let us consider moreover how able we are to endure his assaults if we do not prepare our selves before the time of sickness, arming our selves with the whole armor of God; surely we are naked and lie open to all his violence, being destitute of the girdle of verity; the knowledge of God's truth, neither armed with the breastplate of righteousness, nor having our feet shod with the preparation of the gospel of peace, whereby we might be enabled cheerfully to march in the afflicted way which is full of the thorns and briars of tribulation and afflictions, wherein we must travail if we will go to God's kingdom; neither yet having the shield of faith whereby we might quench the fiery darts of the wicked one, nor the helmet of salvation, nor yet any skill to use the sword of the spirit, the word of God: either for the defending of our souls; or the offending of our enemy. And whereas we may hope that God will at that time supply all our wants and give unto us all his spiritual armor whereby we may be defended and Satan repulsed, we are to know that God useth not to give his heavenly and spiritual graces at the hour of death to those, who have contemned them all their life, or if he do bestow them upon any it is ordinarily by means which he hath ordained for this purpose, as the hearing of the word, hearty prayer, holy conferences, and such like spiritual excercises: now let it be granted that we may have at such times of our mortal sicknesses, God's ministers and all other outward helps to further us, in performing of these duties (which yet notwithstanding no man can promise to himself) yet howe unfit is any man in this case for the effectual doing of these holy exercises, when as his body is full of pain, and his mind full of anguish, partly fearing God's judgments and eternal damnation, partly being grieved with the loss of all his delights, and because he is to parte with his friends, partly being troubled and distracted with disposing of his worldly estate and setting all things in order; and when to all these incumbrances there is added Satan's dangerous temptations, who then most violently assaulteth, and most subtilely vndermineth us that he may work our final destruction? And therefore seeing our conversion in the time of our sickness is so hard and difficult, (I had almost said desperate,) let us whilst the Lord giveth us the outward means of our conversion, and withal the use of our senses, understandings, and memories, (all which when we are grieuoussy sick, are always exceedingly weakened, and sometime quite overthrown) let us (I say) unfeignedly turn unto the Lord by unfeigned repentance in the time of our health, and strength, and not by our delays, hazard and desperately endanger the eternal salvation of our souls for the enjoining of the transitory trifles and vain delights of this miserable world.

CHAP. XXIX. Of the fifth Motiue which is that our delay will bring more sorrow or utter destruction.

[§. Sect. 1] T He fifth argument to persuade us to speedy repentance and turning unto God, is that by our delay either we prepare more matter for our own sorrow and grief, or else treasure up for our selves a more fearful measure of wrath against the day of wrath; for if the best happen that we can hope for, or imagine, it is that we truly repent us of our sins without which, there is no forgiveness, and what is this repentance, but an hearty sorrow, and bitter grief, for our sins past, and an earnest desire and indeuoure of forsaking them in time to come? and therefore seeing whatsoever pleasure we have taken in sinninge we must after loose it in sorrowing for sin, seeing our laughing must ende in weeping, and our honey be turned into gall, and wormewoode, let us break off our sins betimes, by unfeigned repentance, and not heap up matter of more grief, let not our minds so much dote to taste of the honey which sin bringeth in the mouth, as that we forgette the poison which it carrieth in the tail; let us not be so eager in drinking of this poison of sin, though it be sweet and pleasant to the taste, remembering that it is deadly in opperation if it be not (as it were) cast up again by unfeigned repentance; let not our gluttonous appetites cause us to surfeit on the pleasures of sin, seeing the present delight will not countervail the future pain, when as being sick in sin, and tormented in conscience, we shall vomit that with grief, which we have eaten with pleasure, finding more bitterness in the casting up, then sweetness when we swallowed it down. But this is the best which can befall us, for if we do not thus heartily sorrow for our sins, but still live in them with pleasure and delight, then do we nothing else but heap up judgment, and punishments, which shall one day be poured upon us in full measure, and fill up the vials of God's wrath, till being filled up to the brim, he will pour them out upon our one heads. And this the Apostle plainly showeth. Rom. 2.5. But thou (saith he) after thine hardness and heart that cannot repent, heapest unto thyself wrath against the day of wrath, and of the declaration of the just judgment of God. 6. Who will reward every man according to his works. &c. And this is all the treasure which sinners, by deferring their repentance heap up unto themselves for the last days; as James speaketh. Iame. 5.3. The longer therefore we defer our repentance the more we increase the bills of accoumpts, of which we shall never be able to give a reckoning, at the great, and general audit, the more we heap up our sins, the more we heap up God's wrath; and increase the measure of our condemnation, and hellish torments every day, (as it were) pyling up wood, in which we shall eternally be burned.

[§. Sect. 2] The sixth motive to persuade us to hasten our conversion unto God with all speed, is the consideration of the dangerousness of our estate before our conversion; for we are dead in our sins, the children of wrath and enemies unto God, who every minute lie open to his judgments and punishments. And this the Lord implieth in his speech to Cain, Gen. 4.7. If thou doest not well (saith he) sin lieth at the door, that is the punishment due to thy sin, like a cruel wild beast still watcheth and waiteth for thee, so as thou canst nor stir any way but it is ready to cease upon and destroy thee. Now in what a fearful state are those who every minute live in this danger, of which if they be surprised what can remain unto them but everlasting death and destruction; For as the tree falleth so shall it lie, as it is Eccl. 11.3. that is; as the day of death leaveth us, so shall the day of judgment find us, and therefore if we be taken away in our impaenitencie whilst we are dead in our sins, children of wrath, and enemies unto God, such shall we be presented before the tribunal seat of judgment in the presence of the great judge of heaven and earth.

[§. Sect. 3] The seventh motive may be drawn from the manifold benefits which will accompany our speedy conversion, for first virtue and goodness being sown in us in the time of youth, will take more deep root in us, so as it cannot easily be left or lost, for as the vessel doth longest retain the smell and taste of that liquor which was put into it whilst it was new and unseasoned, so they will longest retain virtue and goodness who have it planted in them in their youth, according to that Pro. 22.6, teach a child in the trade of his way, and when he is old he will not depart from it. Secondly if we turn to God betimes the exercises of religion, and works of sanctification, will be far more pleasant and easy then if we defer them till our old age, for often use will bring us to a custom, and long custom will work in us an habit of virtue, which will be easy and familiar, if children from their youth be brought up in trades and occupations which are exceeding hard and difficult, they do attain to the skill and practice of them with exceeding dexterity and quickness, but if the learning of them be deferred till old age they cā never attain unto them, or at least perform them slowly and with great difficulty, and so if from our childhood we, accustom our selves to the learning and practice of the works of holiness and righteousness, they will grow exceeding easy and pleasant, whereas being deferred they will be difficult and tedious. If the ox whilst he is young be accustomed to the yoke he draweth in it quietly and with no great pain, but if he run long in the pasture unbroken and untamed, when he is brought to the yoke he struggleth and striveth, and therewith gaulling his neck draweth with exceeding pain and irksomenesse; and so if in our youth we accustom ourselves to bear the yoke of obedience, it will be easy and pleasant, but if we use delays we shall grow stubborn and stiffnecked like untamed oxen, and the bearing of Christ's yoke through our impaciencie, and the rebellion of our nature will gaule and vex us. Thirdly, the sooner we turn unto God, the more joy, peace and comfort shall we have in the whole course of our lives, for what joy may be compared with the joy in the holy Ghost, what peace is like the peace with God; & the peace of conscience, when as we are sure that we are now friends, who before we were enemies and children of God and heirs of his everlasting kingdom of glory, who in time past were children of wrath and fire brands of hell? what comfort in the world can be imagined like unto the consolation of God's spirit, which is able to make all afflictions light; and even death it self sweet and pleasant unto us, but this joy, peace, & comfort do all company our true conversion unto God, and therefore who would defer it for one day, seeing it bringeth such inestimable benefits and such surpassing pleasures as none sufficiently understand them, but they who feel & enjoy them. Whereas on the other side if we defer our conversion, in the mean while we are continually subject to the checks and terrors of an evil conscience, in fear of God's judgments and eternal damnation: and though in outward show we may be exceeding merry and pleasant, yet our mirth is full of sorrow, and our joy of bitterness, and of such laughter we may say, thou art mad, and of this joy what is that which thou doest? as the Wise man speaketh, Eccle. 2.2. for it is but Sardonicus risus laughter from the teeth outward, which is straight controlled with some inward pange or check of conscience. Fourthly, the sooner we turn unto the Lord; the longer time we shall spend in his service, which in truth is perfect liberty, now what can be more delightful unto any Christian heart, then to serve our creator from the days of our youth, & to show our thankfulness to God our redeemer for all the inestimable benefits which he hath bestowed upon us, by causing our lights to shine before men, and by glorifying his name in our godly & Christian lives? what can be more pleasing to a thankful mind then to take all occasions of expressing thankfulfulnesse to him unto whom we are so much bounden? Lastly, as by our speedy conversion unto God we live in sweet comfort and joyful peace, so also we securely expect death and give it entertainment when it cometh with cheerful countenance, for being converted unto God we are at peace with him and in his love and favor, we are assured that the curse of the law is nailed to Christ's cross, that he was condemned that we might be justified and put to death that we might live eternally, that he is gone before us into heaven to prepare us a place there, and now sitteth at the right hand of his father to give us joyful entertainment when we come unto him, that he hath taken away the sting of death which is sin, and hath made a sovereign medicine against this poison with his precious blood, and therefore being converted unto God we need not to fear death, nay rather we may wish with the Apostle to be speedily dissolved that we may be with Christ seeing that is best of all. As it is Phil. 1.23. neither need we to fear the destruction of this earthly tabernacle, seeing we are assured that we have a building given us of God, a house not made with hands but eternal in the heavens. as it is 2. Cor. 5.1. Moreover we shall not need to fear either sudden death; or an evil death, for it cannot be sudden to them who are always prepared, Nee potest male mori qui been vixit, neither can he die ill who hath lived well. On the other side those who defer their repentance and turning unto God, when death approacheth are filled with horror & fear when as they see that they are still subject to the curse of the law and every minute in danger of God's fearful judgments; when as the weight of sin presseth them, Satan and their own conscience accuseth them, death waiteth on them to bring them to everlasting death, hell, and destruction. And therefore seeing so many benefits accompany our speedy conversion both in life and death, and so many evils follow our delays: let us not be moved by Satan's temptations, the sweetness of sin, nor with the alluring vanities of this deceitful world to defer our repentance from day today, but let us now hearken whilst God, yet calleth us, and take the good and acceptable time when he offereth it unto us.

[§ Sect. 4] The eight motive to persuade us to speedy conversion, is that our turning unto God being deferred to our old age, or till the time we lie sick on our deathbeddes, is not so excellent in it one nature, nor so acceptable unto God, as if it were performed in the time of our youth; for what great matter is it if we leave our sins, when they, are ready to leave us, to renounce the world with the riches honors, and pleasures thereof, when they are ready to abandon us; to embrace mortification, when as our bodies are mortified with sickness, and brought to the gates of death; to give to the pore when we can keep our goods no longer, to forgive our enemies, when as we cannot offer them any further wrong, or violence, to commend our wives, and children, into the hands of God, when as we our selves can no longer defend and provide for them? to cease to swear and blaspheme God's name, when as soon after we shall cease to speak? moreover how can we think that this will be acceptable unto God when as we do not come unto him before all the world forsakes us, nor crave his help till we are abandoned of all other succor, nor offer to come into his service before we are ready to go out of the world, and that rather for fear of punishment; and hope of reward, then for any love we bear to our Lord and master. But let it be granted (as in truth it cannot be denied) that whensoever we truly repent us of our sins and turn unto God he will receive us to mercy, should we take occasion hereof to defer our conversion and to continue in our sins? should his love and mercy towards us move us to rebellion, and impiety, towards him, and because he is gracious and long suffering shall we therefore the more offend him, and as it were whet the edge of his wrath against us? be it far from us. Nay rather if God be gracious and merciful, let us be ashamed to offend so gracious and merciful a God, and though we should be so hard hearted as not to fear his justice, and fearful judgments, yet even in common humanity let us blush for shame to offend him in consideration of his infinite love, and mercy. If we had a friend who by reason of the love he beareth us, would hardly be displeased, or moved to anger against us, would we make this use of his love and patience, still to provoke him with new injuries? Nay if their be any good nature and civility in us, would not his love towards us, move us to love him again, and would not this love work in us a care and fear not to displease him? yes assuredly. O let not then the Lord's love, patience, and long suffering, who is our friend of frindes, make us to take occasion of offending, and displeasing him, but rather let the consideration thereof be a forcible and strong motive to move us to repentance.

Lastly though the Lord be so gracious, and merciful, that he is ready to receive us into his love, and favor whensoever we unfeignedly repent, and truly turn unto him; yet forasmuch as he extendeth his mercy to those only, who are truly penitent; & seeing the repentance of the most is feigned, and hypocritical, which then only beginneth when death or some extreme danger approacheth, this should be a strong motive to persuade us to repent, and turn unto the Lord, when we are in our perfect health, strength, and prosperite that so we may have assurance that our conuersiō is sincere and unfeigned, and not forced or dissembled. We know that Pharaoh himself when he was vexed with God's fearful plagues, could say I have sinned, and promise amendment, And Saul, when God threatened to cut him off, and to take the kingdom from him, could acknowledge his wickedness, and pretend a desire to worship the Lord. And Jeroboam could show more contrition for the loss of his hand, then he ever shown for the loss of his soul. And wicked Ahab when he heard heavy judgments denounced against him, could outwardly humble himself, put on sackeloth, fast and go demurely. And who may not observe in his own experience, how many there are who in the time of their sickness, make godly shows of repentance, promising golden mountains and vowing if they recover, that they will lead a new life, forsaking their sins, and endeavoring to serve the Lord in the duties of holiness, and righteousness, and yet the same men being restored to their heath, with the dog return to their vomit, and with the sow to wallow again in the filthy puddle of sin, becoming as prophaine, wicked, irreligious, and negligent in all duties of christianity, as ever they were; which is a most undoubted sign, that there repentance was but feigned, and dissembled, and that they were moved thereunto not for any love of God, or hatred of sin, but for fear of God's judgments, and eternal condemnation, and therefore as soon as the cause of their fear is a little removed, their repentance also ceaseth. Moreover we know that true repentance is the gift of God, and that we have it not at our own beck and call, but when he offereth and vouchsafeth it unto us, and therefore it is no marvel if they who have scorned this gracious gift all the whole course of their lives, should be denied it at the time of death, & left so to the hardness of their harts, that though with Esau they seek repentance with tears, yet they shall never find it. And though with the five foolish virgins they desire to buy oil for their lamps, yet the time of grace being past they shall be shut out of doors and excluded from the marriage. Neither doth the Lord ordmarily beget faith, repentance and other sanctifying graces in any man, but by the use of the means which he hath ordained for this purpose; now the means ordained of God are not sickness or the infirmities of old age, but the ministry of his word, made effectual by the inward operation of his spirit for our conversion & sanctification; and therefore if the Lord hath oftentimes granted us this means, and they have not been effectual for our conversion if he have often called us in the preaching of the word and we have refused to come, what hope can we have that we should turn unto God, without this means in the time of sickness, who by the continual hearing of the word have not been converted in the time of our health, seeing not any come unto Christ but whom the father draweth, and the means whereby he draweth us unto him, is not sickness or the approaching of death ordinarily, but the ministry of his word; for when the sheep hear Christ's voice and thereby know him to be the true shepherd. then (and not before) they follow him as it is John. 10.27. So that though we were sick and certainly assured we should die tomorrow, yet for all this, we are never the nearer our conversion, faith, and repentance then we were before; as appeareth in the example of the Epicures. 1. Cor. 15.32. Let us eat and drink (say they) for tomorrow we shall die a man would think they should rather have said, let us fast and pray for tomorrow we shall die; but this plainly showeth that we are never the nearer our conversion unto God, and true reap̄tance though we are certain that death approacheth; it is only the work of God's spirit, which ordinarily worketh not by the means of sickness or fear of death, but by the ministry of the word which is God's own ordinance, instituted of God for the gathering together of the Saints, and for the edification of the body of Christ. And therefore whilst the Lord calleth us in the preaching of the word, let us hearken unto his voice, and turn unto him by unfeigned repentance, for if God's own ordinance is not effectual for our conversion, assuredly there is no hope that ever we will be converted by sickness or any other extraordinary means whatsoever. It is an admirable miracle wrought by the infinite wisdom and almighty power of God, that a poor sinner should be converted unto him by the preaching of the word, for hereby we who were dead in sin, are raised up to newness of life, we who were borne blind, are endued with sight, our hearts more hard then the Adamant are made flexible, and soft as wax to receive any impression, which the Lord wilimprint in them, and we are moved to deny our selves, and to cast away our own righteousness, and to rest and rely upon Christ Jesus alone for our justification and salvation, which is quite contrary to our natural disposition: but it were a miracle of miracles that all these things should be wrought in us by sickness, which the Lord hath not ordained for this purpose, when as the means appointed by God himself the ministry of his word, which is God's own ordinance could never work them in us. It may be indeed that God's hand lying heavy vpō us in the time of sickness, and fearing worse judgments in the life to come, we may be moved hereby to make a goodly show, and to vow great reformation if we might be restored to our health: It may be that with Pharaoh we may make a feigned confession of our sins, and promise to amend if this judgment may be removed, or that we may with Ahab outwardly humble our selves before God, to the end we may escape those fearful punishments which are threatened in his word; but it is a thousand to one if we then truly repent who have lived our whole time in impenitency, or then turn unto God if we were not before that time effectually called and converted; for as we live so we commonly die, neither is it likely that having led our lives like wicked Balaam we should die the death of the righteous, that having always hitherto been thorns and thistles we should now bring forth sweet figs and pleasant grapes when we are ready to be cut down and to be cast into the fire, that having all our life sowed the seeds of wickedness we should at our death reap the fruit of godliness; And therefore (as the Apostle exhorteth) let us not be deceived: God is not mocked; for whatsoever a man soweth that shall he also reap; for he that soweth to his flesh, shall of the flesh reap corruption, but he that soweth to the spirit, shall of the spirit reap life everlasting. as it is Gal. 6.7.8. Let us now turn unto God while he calleth us and granteth us the means of our conversion the ministry of his word; now is the acceptable time, now is the day of our salvation; and if we will now turn unto God and truly repent whilst we might continue in our sins, we may be assured our repentance is true and unfeigned, and not pressed out of us with sense of present pain, nor forced with fear of future punishment, and that turning to God we shall be received to grace and mercy, seeing we then offer to serve him, when we might have served Satan, the world and our own corrupt flesh.

CHAP. XXX. Two lets which hinder worldlings from speedy repentance removed.

[§. Sect. 1] A Nd so much concerning these Motiues,whereby we may be persuaded to speedy repentance, all which the worldly secure man wardeth and beareth of with a double fence, so as they can never beat him down with true humility nor pierce his heart with unfeigned sorrow for sin; the one is by alleging God's mercy manifestly declared unto us in the sweet promises of the Gospel; the other by objecting the example of the converted thief, who though he had spent his whole life in sin and wickedness, yet at the last hour was received to mercy.

For the first, hath not the Lord (will they say) protested in his word that he desireth not the death of a sinner, but that he turn from his way and live? hath not our Savior told us that he came not to cal the righteous; but sinners to repentance? and doth he not invite such unto him as labor under the heavy burden of sin promising that he will ease them? And hath not the Apostle Paul taught us, that God's will is that all men should be saved, and come to the knowledge of his truth. Seeing therefore God is so merciful why should we doubt of our salvation? Why should we fear to defer our repentance & follow our pleasures and delights for a time, seeing the Lord will receive us to mercy whensoever we turn unto him?

I answer first, that though all this were certain, true, and not to be doubted of, yet it is a most unthankfull part and horrible ingratitude against our gracious God and loving father to take occasion of his mercy the more to offend him, as before I have shown. Secondly I answer, that as God hath shown his mercy in the gracious promises of the Gospel, so also he hath as plainly declared his justice in the severe threatenings of the law, and he is as true in the one as in the other: And therefore all the question is who shall taste of his mercy, and who of his justice, seeing that is promised to some, and this threatened against others; or rather in truth it is without all question, for the Lord hath plainly shown in his word that he will extend his mercy to all repentant sinners and to them only, and that he will declare his justice in pouring out his just judgments upon the wicked who live in their sins, and especially upon those who take occasion of God's mercy to continue in their vnrepentancie, despising the riches of his bountifulness, his patience & long suffering; for hereby they heap unto themselves wrath against the day of wrath and the declaration of the just judgment of God, as the Apostle speaketh, Rom. 2.4.5. Though then there be never so many sweet promises in the gospel, yet they who continue in their sins without repentance can reap no true comfort by them, because they are not made to them but to repentant sinners; and on the other side though there be never so many terrible threatenings denounced in the law, yet the paenitent sinner need not to fear them, seeing they are threatened only against those who continue in their impaenitencie; though God be of infinite mercy let not the wicked man who liveth in his sins presume, seeing it is sufficiently declared in pardoning the sins of repentant sinners. Neither let him who is truly paenitent despair because God is of infinite justice, seeing it is sufficiently manifested in punishing the sins of those who continue in their vnrepentancie; let not him who is turned unto God from his wicked ways fear God's justice, for it is fully satisfied in Christ and therefore it shall never attach him, neither let him who continueth in his sins without repentance hope in God's mercy for it doth not belong unto him, nor yet in the sweet promises of the Gospel which though they be never so general, yet are they always to be restrained to the condition of the covenant of grace, faith, and repentance. And this is manifest in the places before alleged which worldly men so much abuse to nourish in them carnal security; for whereas the Lord saith Ezech. 33.11. That he will not the death of a sinner, he addeth in the next words, but that he turn from his way and live, so that the Lord speaketh not of all sinners but of those who turn unto him from their wicked ways. So our savior Christ saith Math. 9.13, that he came not to call the righteous, that is those who are just & righteous in their own conceits, but sinners to repentance, so that whosoever are called unto Christ that in him they may have salvation are called also to repentance. And Math. 11.28. our savior doth not call all sinners unto him without difference, but those only who are weary and heavy laden, that is who find their sins irksome and grievous unto them, and desire nothing more then to be freed of this unsupportable burden. And the Apostle Paul likewise 1. Tim. 2.4. doth not say simply that God would have all men to besaued, but that he would also 〈◊〉 have them come to the knowledge of the truth, that is to the knowing, acknowledging, & believing of the principles of Christian religion concerning God, themselves, and the work of redemption wrought by Christ. Let therefore no carnal secure man take occasion to presume upon God's mercy in regard of the sweet and gracious promises of the Gospel, for unless they turn unto God from their evil ways and truly repent them of their sins, unless they are weary and heavy laden, desiring nothing more then to be eased of their heavy burden; unless they come out of their blind ignorance and attain to the knowledge of the truth, the gracious promises of the Gospel do not appertain unto them.

[§. Sect. 2] Secondly,whereas they allege the example of the thief converted at the hour of death we are to know that this is but one particular act of God's mercy, and therefore we can make thereof no general rule, especially seeing to this one we may oppose many thousands of those who having deferred their reap̄tance to the last hour, have been taken away in their sins and impaenitencie. It is true indeed that if with this thief we truelyturne unto the Lord by unfeigned repentance, and show our faith by the like lively fruits he will pardon our sins and receive us to mercy according to his gracious promises, but this faith and repentance are not in our own power, but the free gifts of God which he very seldom bestoweth on those at the hour of death who have neglected & contemned them their whole lives: sometimes indeed he calleth and converteth some at the last hour to show the infinite riches of his mercy, but most commonly he leaveth those who have deferred their repentance to die in their impaenitencie that they may be examples of his justice. And to this purpose Augustine speaketh well; there is (saith he) mention made in the Scriptures of one whom the Lord received to mercy that none might despair, and but of one that none might presume. It is the manner of princes to send their gracious pardon sometimes to those who are led out to execution, but if any will willfully offend in hope hereof, or having offended will defer to sue for his pardon to the last hour, surely he is well worthy to be hanged, both for his offense; and also for his presumption, so the Lord mercifully pardoneth some few when death is ready to cease upon them, and to transport them into the eternal torments of hell fire, to show the riches of his grace, but if any shall take occasion hereby the more to offend against his majesty, or having offended deferreth to sue for pardon by pouring out the tears of unfeigned repentance until his last hour, he is undoubtedly unworthy of any grace and mercy, and in all likelihood he shall be delivered up to suffer eternal torments. Moreover as this act of mercy in receiving this thief to grace was very extraordinary, so was it reserved as being most fit for the time of Christ's passion; for as great Princes at the time of their coronation pardon such notorious offenses, the like whereof they will hardly ever after remit, to the end that their clemency and mercy may appear to all, so our Savior Christ the glorious king of heaven and earth, being ready to lay down the form of a servant and to take upon him the crown of endless glory and majesty, gave his gracious pardon to this grievous offender, that his infinite mercy and goodness might be manifested unto all men, that so they might break of their sins by unfeigned repentance, and by a lively faith come unto him, looking and expecting for life and salvation only in this their savior and redeemer; and as cunning Surgeons having made a sovereign salve, do upon the next occasion make experiment thereof by curing some griesly and desperate wound, that so they may commend it to all who shall have need to use it, so the Lord having made a precious plaster and sovereign salve to cure all souls; who being wounded with sin, will apply it unto them by a lively faith, presently took occasion of curing there with this poor thief grievously wounded with sin, that all others in his state, seeing the virtue thereof, might more earnestly desire it and more carefully seek after, and apply it to their wounded souls. And therefore seeing the occasion of this cure was altogether extraordinary, the action is not like to be ordinary, the occasion being removed, and the mercy of God and virtue of Christ's death and bloodshed being sufficiently manifested to all the world. Thirdly, we are to know that the estate of these men, is far unlike and much more desperate then the state of the converted thief; for he was in all likelihood never before this time called, and presently he hearkeneth unto the voice of Christ, and willingly intertaineth the good motions of his spirit, but these men being often called, have refused to come, and have quenched the good motions of God's spirit; he persisted in his sin ignorantly, having not heard the doctrine of the Gospel, whereby he might be invited to come unto Christ by a lively faith, and might turn unto God by unfeigned repentance, these have often heard these glad tidings, and have neglected and contemned them; he continued in his sins through ignorance, neither did he ungratefully resolve to serve the devil his whole life, reserving the time of his old age and sickness for the service of God, only for his own advantage, but these men having been often̄ instructed in the law of God, and ways of godliness, notwithstanding wittingly and will fully persist in their sins, presuming upon repentance and hope of mercy at the last hour, intending then to turn unto God, not for any love they bear him, but for fear of hell torments and eternal damnation, lastly his repentance was most unfeigned and exceeding earnest, and his faith brightly shined presently after his conversion in singular fruits thereof. For he made a notable confession of his savior and redeemer, even when all his disciples for fear forsook him. He justifieth Christ when all men condemned him, and even his Apostles doubted of him. He prayeth fervently unto him, when the multitude mocked and reviled him, he humbly confesseth his own sins, and lovingly admonisheth his fellow of his wickedness, desiring earnestly that as they had been fellows, and copartners in sin, so they might be partakers in pardon, and in the benefitte of redemption wrought by Christ. Whereas most commonly their repentance is forced and dissembled for fear of punishment, rather then for hatred of sin, or love of God: as they usually make it manifest if they recover of their sickness. And therefore seeing there is such great dissimilitude; and difference in their purposes, lives, and courses, it is not probable that they will ever be like in their conversion, death, and salvation.

CHAP. XXXI. Satan's temptations moving men to rest in a counterfeit repentance, answered.

[§ Sect. 1] A Nd so much for the answering of those temptations whereby Satan laboreth to make us delay and defer our repentance from day today: with which, if he cannot prevail both because we see the necessity of repentance unto salvation, and also plainly perceive by the former reasons that delays are most dangerous, then he will labor in the next place to persuade us to content our selves with a small measure of repentance, or rather in truth with a coūterfait work-repentance, which is only in outward show and never pierceth the heart; making us believe that if when we see our sins, having our consciences convinced out of God's word we do in some general terms confess that we are all sinners, and desire God after a formal manner to have mercy upon us, if we can sometime strain from us a broken sighe and be content to leave some of our least pleasing sins, our repentance will be very acceptable to God, and sufficient for our salvation.

And with this temptation Satan deludeth, and destroyeth, innumerable men in these our days, and therefore it behooveth every man, to prepare himself for this encounter. And to this ende we are to know that the mercy of God, and merits of Christ, dot • not belong unto those who thus slubber over their repentance; neither doth Christ Jesus call unto him such as slightly sorrow for their sins, and think the burden of them light, and easy to be borne, but such as labor, and are heavy loaden. as appeareth Matth. 11.28. Come unto me all ye who are weary and heavy loaden, and I will ease you. In which words our savior Christ plainly showeth whom he calleth to the participation of the work of redemption wrought by him, and what measure of repentance he requireth of them; for the first word 〈 in non-Latin alphabet 〉 signifieth such as labor until they be weary, and the other word 〈 in non-Latin alphabet 〉 signifieth such as are heavy laden with a burden unsupportable and therefore, being grievously pressed therewith, they desire nothing more, then to be case of it, for 〈 in non-Latin alphabet 〉 from which this word is derived properly signifieth the burden of a ship, and is taken metaphorically for anything which is very troublesome and grievous. So that by joining these two together our savior evidently declareth whom he calleth, and inviteth unto him. Namely those only who known, acknowledge, and feel, that their sins are an intolerable heavy burden, and being exceedingly vexed with them, most earnestly desire to be eased, and released of them, and to this purpose flee unto Christ by a true and lively faith finding themselves destitute of all means whereby they may otherwise be eased and relieved.

[§ Sect. 2] If then we could have any assurance that we are in the number of those whom Christ calleth and inviteth unto him, we must have first a sight, and sense, of our sins, and a true and feeling knowledge of our miserable, and wretched estate, in which we are, by reason of them, and the punishment due unto them. Secondly we must be weary in bearing this heavy burden, as being most irksome and grievous unto us. Thirdly we must have an earnest desire to be eased and freed from it. Lastly we must come unto Christ by a true and lively faith, to the ende that he may ease and release us.

For the first We must come to the knowledge of our sins, before we can truly repent of them, for we cannot sorrow for them, until we see them; neither is it sufficient that we see, and know, that we are grievous and hanious sinners, unless we also feel the weight of this intolerable burden, pressing us down, and vexing, and grieving us even to the very heart; for wicked and profane men may see their sins, (for what can hide them from their eyes being so innumerable in multitude, and so grievous and heinous in respect of their quantity, and quallitie, but yet they feel not their weight, neither are troubled with them; nay it is a pastime to a fool to do wickedly, as it is Prov. 10.23. and the abhominable filthy sinner drinketh iniquity like water, as it is Job. 15.16. and there are some so delighted with ungodliness, and all lewd profaneness that they even draw unto them iniquity with the cords of vanity, and sin as with cart-ropes, as the prophet speaketh Esa. 5.18. and though they be laden with their sins as it were with an intolerable burden, yet they feel them not, neither are they anything vexed with their weight, and though the iniquity of sinners be so heavy that the earth cannot bear it but reeleth too and fro like a drunken man, and is removed like a tent, as it is Isaiah 24.20. though it make all the creatures groan and travail in pain together, as the Apostle showeth Rom. 8.22. yea though it even wearieth God himself in suffering and bearing with it, as it is Esa. 43.24. yet do they walk bolt upright, and with stretched out necks, never so much as stooping under this unsupportable burden, till at last it grow so heavy, that it ouerwhelmeth them, and presseth them down to the bottom of hell.

The reason here of is because they are wholly plunged yea drowned and dead in their sins, and therefore as those who being diued to the bottom of some deep water, do not feel the weight of that which is above them, whereas if they were pulled out of the waters; they would be overwhelmed with the burden of one tun, so those who are deeply plūged into the gulf of sin and wickedness, do not feel the weight of this intolerable burden, but if once they come out of their sins by unfeigned repentance, the weight of some few of them would press them down unto the gates of hell, if they be not supported and freed from this burden by our savior Jesus Christ.

But such as these, are not called by our savior, neither will he ease them, though their burden be never so intolerable; but he inviteth those only who are heavy laden, and finding their burden irksome are weary of it and desire to be eased; he hearkeneth only unto those who from their harts cry out with David. psal. 38.4. mine iniquities are gone over my head, and as a weighty burden they are to heavy for me. 6. I am bowed and crooked very sore, I go mourning all the day. He respecteth only those who are of a broken heart and contrite spirit, for these only perform the condition of the covenant and consequently to them alone the promises contained in the covenant do appertain.

[§ Sect. 3] The condition of the covenant is faith and repentance, neither of which doth he perform who doth not see nor feel the burden of his sins; for we will never rest upon Christ for our salvation, unless we see that we have no means of our own to escape condemnation, we will never seek unto Christ to be our redeemer unless we perceive that we are the bondslaves of sin and Satan, we will never labor to obtain the riches of his righteousness, unless we discern our own nakedness and beggary, we will never come unto Christ to be washed and purged from the pollution of our sins and corruptions with his blood, unless we see our natural filthiness, we will never desire to be eased of the heavy burden of our sins, unless we feel the weight of them, we will never entreat Christ to be our Physician, unless we find that our souls are sick in sin; we will never go unto him who is the author of life, unless we see that we are dead in our sins, in a word we will never entreat God's mercy, until we feel our own misery.

If therefore without this sense of sin we will never come unto Christ, then consequently without it we shall never be eased, for he •••• th those only from condemnation who rely themselves wholly upon him for their saluatiō, he came to be their redeemer alone who feel their miserable captivity, and earnestly desire to be released, he will not enrich any but those who perceive their own beggary, and crave relief, he will not wash any with his precious blood; but those who see their pollution and filthiness, and come unto him entreating him to purge and cleanse them, he will not ease any but those who finding their sins to be a heavy burden, are weary and come unto him to be freed from them; he came into the world to be a physician, not to those who feel no infirmity, but to those who are sick and diseased; he came to give life to those alone who are dead in their sins and trespasses; neither will the Lord show mercy unto any, but unto those alone who perceive their estate to be most wretched and miserable.

For who can imagine that the Lord who is most infinite in wisdom, should unadvisedly bestow his benefits upon such, as finding no want of them, do not desire them; when they are without them, nor esteem them though they had them, and consequently will never be truly thankful for that which they neither want, desire, nor esteem; who can in reason conceive that he will offer himself to be a Savior, to such as do not think themselves lost and condemned, or to be their redeemer who will not acknowledge that they are in captivity, or that he will bestow the riches of his righteousness upon such proud beggars, as find no need thereof, being righteous enough themselves in their own conceits, that he will vainly spend his precious blood in washing of those who think themselves clean already, and need no such purging, that he will in compassion ease those of the burden of their sins who were never troubled with bearing of them; that he will offer them any physic who will not acknowledge themselves sick; or to give life to those who will not confess that they are dead in sin; and who can imagine that the Lord will ever show to those his mercy, who will never show to the Lord their wretched misery.

Whosoever therefore have not a true sense and feeling of the heavy burden of their sins; they will never come unto Christ, neither can they ever have any assurance that he will ease thē, & consequently they are destiture of a true faith which is the chief condition of the covenant of grace; but as they want faith, so also they can never attain unto true repentance. For so long as they have not the sense of their sins they are not grieved with them, neither do they desire to leave and forsake them, and as those who bearing a burden and are not vexed with the weight, they are not weary of bearing it, nor desirous to leave it; so those who being loaded with the unsupportable burden of their sins and have no sense of the weight they are not grieved with weariness nor desirous to be freed from it, and consequently they are destitute of true repentance which is nothing else but an hearty grief and a true sorrow for our sins past and an earnest desire and endeavor to leave and forsake them in the time to come.

[§. Sect. 4] So that whosoever have not a true sense and feeling of the unsupportable weight of sin, they are destitute of true faith and repentance, and therefore the promises of the gospel being made, only to the faithful & repentant sinners, do not appertain unto them. Which may more evidently appear if we consider some of the particulars; Isaiah 61.1. It is said that our savior Christ was sent to preach glad tidings unto the poor, to bind up the broken hearted, to preach liberty to the captives, and to them that are bound, the opening of the prison. 2. To comfort all that mourn, and to give unto them beauty for ashes, the oil of joy for mourning, and the garment of gladness for the spirit of heaviness. Math. 9.13. our savior saith that he came not to call the righteous, but sinners to repentance, and the apostle witnesseth of him, that he came into the world to save sinners. 1. Tim. 1.15. If therefore we be not poor in spirit and broken hearted, if we be not miserable captives, heavy mourners, & wretched sinners, our savior Christ was not sent to preach the glad tidings of the gospel unto us, he will not give us liberty nor afford us any comfort, he came not to call us neither will he save us. So our Savior professeth, Math. 18.11. that he came to save that which was lost, and to fetch home the wandering sheep. If therefore we be not lost in our selves we shall never be found of Christ, if we do not confess with the Prophet Isaiah, that we have gone astray like wandering sheep, he will never seek us, nor carry us on his blessed shoulders to the sheepfould of eternal happiness. In a word as without the sense of sin, we can never attain unto faith and repentance, so without faith and repentance, we can never have any assurance of any of the promises of the Gospel.

[§. Sect. 5] And therefore it behooveth us as we tender our salvation, that we labor after the sight and sense of our sins, that with good Josiah our hearts melt within us, and even resolve themselves into the tears of unfeigned repentance; that we even rent our heart with true compunction, as the Prophet exhorteth. Joel. 2.13. and that with the Jews we have our hearts pricked within us, when we come to the sight of our sins, and all this not so much in regard of the punishment we have deserved, as that by our sins we have displeased our good God and gracious father, and have caused our savior Christ who is the Lord of life, to be put to a shameful and painful death.

And that we may attain unto this sense and feeling of our sins, there are diverse means to be used effectual for this purpose; as first we are to have our recourse unto God by earnest and fervent prayer, desiring and entreating that he will anoint the blind eyes of our understandings, with the precious eye salve of his holy spirit, that we may see our own wretchedness, misery, poverty, blindness and nakedness, and that he will soften our hard hearts, with the oil of his grace, and so beat these stony rocks, that out of thē may flow plentiful streams of unfeigned repentance.

Secondly, we are oftentimes to set the law as a glass before us that so we may see our deformities, and to examine our lives thereby as it were by a rule or square, that so we may know both how often we have erred & transgressed it in the time past, and how unable we are to perform it for the time to come in that exact manner which God requireth. For as the deformities and spots in the face though they be great and many, cannot be discerned of those who have them, unless they look themselves in a glass, and though everyone else doth plainly see thē, yet the party himself doth least of all perceive them: so though our spiritual deformities and filthy spots of sin, appear most ugly and odious in the eyes of God & men, so that everyone seemeth to point at them, yet we our selves will never discern them, unless we set the looking glass of the law before us.

Thirdly, we are often and earnestly to meditate upon the justice and truth of God, in whose presence the heavens are not clean, and the Angels themselves are unable to abide the rigor of his justice, and how much more is man abominable and filthy, who drinketh iniquity like water. In whose sight out best righteousness is like a polluted cloth, and how much more filthy then are our sins and wickedness, moreover as he is most just so as he cannot let sin go unpunished, so also he is most true, yea truth it self, neither can any of those threatenings fall to the ground vnexecuted, which he hath denounced against those who live in their sins, and therefore there is no means to escape his fearful judgments, unless we turn from our sins and meet the Lord by unfeigned repentance.

Fourthly, let us continually remember that we must once appear before God's tribunal seat of judgment, there to render an accompt not only of our words and works but even of our secret thoughts, when as the Lord himself who searcheth the hearts and reigns shall be our judge who will not acquit the guilty, nor respect the person of man, neither will he be satisfied with fair pretences and smooth excuses, nor corrupted with brides and gifts. And therefore let us judge our selves that we may not be judged of the Lord, and in bitterness of soul and remorse of conscience let us condemn our selves to be miserable sinners, that the Lord may acquit us and make us taste of his mercy.

Lastly, let us seriously meditate on those fearful punishments, which are prepared for those who live and die in their sins; for they shall forever be separated from the presence of God, the joys of heaven, and the sweet company of the Saints and Angels, and be cast into eternal darkness, where they shall forever and ever be tormented in flames unquenchable, all which horrible punishments are due unto all, who continue not in all which is written in the book of the law to do them, and therefore how shall we escape who instead of continuing in obedience to all God's commandments, have continually brokē them aland done the clean contrary, if we do not in the sense of the heavy burden of our sins, humble our selves before God by unfeigned repentance, and come unto Christ by a true and lively faith, that we may be eased of this intolerable weight, and adorned with his righteousness and obedience.

[§. Sect. 6] And so much concerning the first sign, whereby those may be discerned whom Christ calleth, namely the sight and sense of their sins. But it is not sufficient that we feel our sins like a heavy burden, pressing us down if we be contētto bear it still, but it must seem irksome and grievous unto us, and make us exceeding weary of bearing it, we must with the Apostle Peter think it sufficient that we have spent the time past of our lives, after the lust of the Gentiles in abominable sins, and for the time to come we are to live after the will of God, dedicating our selves wholly to his worship and service. Otherwise, though we have never so exquisite a sight and sense of our sins, yet if they seem unto us a sweet burden which we are content still to bear without any great weariness, nay with pleasure and delight, if we be like the rich miser who though his back should be almost broken with the weight of his own gold, yet would not think it any trouble, nay would esteem it for his chief felicity because his burden pleaseth him, so if we feeling that our sins are an huge and massy burden, are nevertheless not troubled nor weary of bearing them, but rather take our chief delight in being so loded; because the burden is exceeding sweet and delightful to us, we may assure our selves that we are not in the number of those whom Christ calleth, for he inviteth them only unto him? who being heavy laden with the weight of their sins are weary of their burden, and sorrow and grieve, that they cannot shake it of, nor be freed from it. Crying out with the Apostle Paul, Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death.

[§. Sect. 7] The third sign, whereby we may know those whom Christ calleth, is that being vexed with the heavy burden of sin, they earnestly desire to be eased and released of it; for as those who are ouerpressed with a heavy burden, desire above all things to be freed from it, so those who feel the weight of sin pressing them down and are weary & tired in bearing of it, they most earnestly desire to be eased of this intolerable burden, and will never be at rest till their desire be accomplished.

This desire in the Scriptures is resembled to hunger and thirst; in which these two things concur, first a sense of our want, and secondly an appetite or earnest desire to be satisfied, and to have our want supplied; and so in these spiritual things, first we feel the want of God's graces and Christ's righteousness, and then we earnestly desire that we may be filled and satisfied with them. So that to hunger and thirst after the grace of God, and the righteousness of Christ, and to be weary and heavy laden are much alike, & both are blessed of the Lord; for as those who hunger, and thirst after righteousness, are blessed because they shall be satisfied, as it is, Matth. 5.6. So they are blessed who are weary and heavy laden, with the burden of their sins, for such Christ calleth unto him, and hath promised to ease them, that is, to give unto them the remission of their sins, and to release them of this burden, by taking it upon his own shoulders. And as our Savior calleth and inviteth unto him such as are weary and heavy laden. Matth. 11.28. So in diverse other places, he inviteth and calleth those, who hunger and thirst after his righteousness So Esa. 55.1. To everyone that thirsteth come ye to the waters, and ye that have no silver come buy, and eat, come I say buy wine, and milk, without money. and John 7.37. Jesus cried saying; If any man thirst, let him come unto me and drink. Apoc. 21.6. I will give to him who is a thirst, of the well of the water of life freely. and 22.17. Let him that is a thirst come, and let whosoever will, take of the well of the water of life freely. a notable example of this thirsting we have in David. Psal. 63.1. O God thou art my God, early will I seek thee, my soul thirsteth for thee. and 42.1. as the heart brayeth for the rivers of water, so panteth my soul after thee O God. 2. my soul thirsteth for God, even for the living God. and Psal. 143.6. my soul thirsteth after thee, as the thirsty land. Which thirst whosoever feeleth, he may boldly assure himself, that he is in the number of those whom Christ calleth, and that will satisfy him.

Whosoever therefore hungereth and thirsteth after the grace of God, and righteousness of Christ, whosoever is weary and heavy laden, that is, who so hath a true sense, and feeling of his sins, and is vexed, and grieved, with the burden thereof, and withal, his heart desireth to to be eased of his load, though he think himself in a most miserable estate, yet if he come unto Christ, and with blind Bartemaeus cry out O son of David have mercy on me, I may fitly say unto him, as it was say do unto this blind man: Be of good comfort, for Christ calleth thee.

[§. Sect. 8] The last thing required in those whom Christ calleth, is, that they come unto him. for to whom should we come for ease, but unto Christ himself, seeing their is neither saint nor Angel, that can ease us, for the weight of one sin would press them down into hell; whereas our Savior Christ is able to bear the burden of our sins, nay he hath already borne them, that we might be delivered from them. As it is, 1. Pet. 2.24. neither it is likely, that either saint or Angel, would so willingly help us as our Savior Christ Jesus, who so tenderly loved us that he came into the world, to lay down his own most precious life as a price for our redemption; and though they were willing, yet they have not the like ability unto him, who hath all power in heaven, and earth committed unto him, for working the work of our redemption. And therefore, seeing he wanteth neither love, nor power, let us go unto him, and him only. Otherwise we shall commit a double folly, that is, we shall leave Christ, who is the fountain of living water, & dig unto our selves broken cisterns, which will hold no water. For there is not salvation in any other, neither is their among men any other name given under heaven, whereby we must be saved. as it is, Acts 4.12. He is the way which leadeth unto everlasting happiness, he is the truth, to instruct us in all the counsels of God, he is the life to revive us, who were dead in our sins, yea the life of everlasting life, and the perfection of our heavenly happiness. John 14.6. He hath taken upon him our infirmities, and borne our pains, he was wounded for our offenses, and smitten for our iniquities, the pain of our punishment was laid upon him, and with his stripes we are healed. Esa. 53.4.5.6. To whom therefore should we go in our sickness, but to this our heavenly physician? whose help should we seek for the curing of our wounds, but the help of this our blessed surgeon who will easily cure them all, with the precious balm of his blood? whether should we return after our long wandering, but unto the shepherd of our souls? to whom should we seek to be preserved from death, and damnation, but to him, who is the Lord of life, and salvation? and therefore leaving all other means of our own diuising, let us repair unto him, and him alone, for he calleth and inviteth us, promising that he will ease us.

But how should we come unto Christ, and what is meant hereby? surely we are not to understand a corporal or local coming unto him, for he is in heaven, and we are upon the earth, but our coming is spiritual not of the body but of the soul.

[§. Sect. 9] And this is twofold, the coming of repentance, and the coming of faith, the coming of repentance, is perfectly to God the father, the coming of faith, is to Christ Jesus, both which are mentioned, Act. 20.21. witnessing repentance towards God, and faith towards Jesus Christ. For repentance is nothing, but a turning from our sins, & a returning to God, & faith causeth us to go out of our selves, unto Christ, seeking salvation in him alone.

So that our coming to Christ, is to believe in him, for thus Christ himself expoundeth it, John 6.35.