The Christian Warfare Part 1

CHAP. XXXII. Of Satan temptations which he useth against those which are called, to bring them to despair.

[§. Sect. 1] A Nd so much concerning those temptations of Satan, wherewith he assaulteth them who are not yet effectually called, to the ende that he may keep them from turning unto God by unfeigned repentance, and coming unto Christ by a true and lively faith: now we are to speak of those temptations which he useth against those who are called. And first, when as he perceiveth that he can no longer blind them with ignorance, nor keep them still in carnal worldinesse & presumptuous security, when as he seeth that they are resolved no longer to defer their repentance and coming unto Christ by a true faith, neither can be persuaded to content themselves, with such faith and repentance as are false and counterfeit; then, and not before he appeareth in his own likeness, and showeth himself a devil indeed; for then he accuseth them of their manifold and outrageous sins, where in they have long continued, then he telleth them of their sins past and present corruptions, whereby they are ready to fall into the like again, then he revealeth unto them their sins of ignorance, and calleth to their remembrance those sins which they have committed against their knowledge and conscience, then will he aggravate their sins which in themselves are but too too heinous, and set before them the justice of God, the fearful threatenings and terrible curse of the law, the wrath of God and the intolerable and eternal torments of hell fire, which by their sins they have justly deserved; all which terrblie sights being in one view represented to their already timorous thoughts, he taketh occasion of them all, to move them to distrust of God's mercies and Christ's merits, and so to plunge them into utter desperation. Wouldest thou now vile wretch (will he say) turn unto God hoping to be received to grace and mercy? why assure thyself it is too late, for are not thy sins in number numberless, and in their quality and nature most heinous and outrageous; and hast thou not continued in this thy rebellion against God a long time, refusing to come unto him though he hath often called, and carelessy neglecting all the means of thy salvation, when thy God hath graciously offered them unto thee? Now therefore the acceptable time and day of salvation is past never again to be recalled, and though with Esau thou seekest repentance with tears yet shalt thou never find it. Moreover to the consideration of thy horrible rebellion add the remembrance of God's justice, which can in no wise suffer sin to go unpunished, the terrible curse of the law denounced by God who is truth it self, against those who continue not in all that is written in the book of the law to do it, the fearful torments of hell prepared for sinners amongst which number thou art one of the chief; and therefore do not flatter thyself with hope of mercy, but rather expect those fearful judgments and endless torments which are due unto thee for thy rebellious wickedness: and thus doth Satan labor to bring the poor Christian to deep desperation, and to fill his conscience with horror and fear, which if he can accomplish he resteth not there, but like a cruel coward who can never be at quiet till he see the death of his enemy, so our malicious enemy is never satisfied till he see our death and utter destruction. And therefore when he hath grievously vexed the Christians consciences with fearful horror, and tormented him even with the flashings of hell fire, in the next place he will persuade him to seek some ease of his present torments by imbruing his hands in his own blood, and putting himself to some violent death: which is nothing else but (as the Prouerb is) to leap out of the frying pan into the fire, and in seeking to ease his terrors of conscience to plunge himself into the torments of hell.

[§. Sect. 2] Against which temptations whosoever would be strengthened and enabled to withstand their force and violence, they must not rest in themselves, desiring in whole or in part to be justified by their legal righteousness, neither must they measure out unto themselves God's mercies according to their own merits and worthiness, they must not look only upon God's justice, and upon that exact obedience which the law requireth of them, nor yet upon those fearful punishments which by their sins they have justly deserved, for then Satan will easily attain unto his purpose, and speedily bring them to desperation and utter destruction. But they must go out of themselves and rejecting their own righteousness, as altogether imperfect & insufficient they are to rest and rely themselves upon the alone righteousness and obedience of Christ Jesus, as being in it self all sufficient both for our justification and salvation. And as they have one eye on God's justice to keep them from secure presumption, so they must have the other firmly fixed on his infinite mercy to preserve them from falling into desperation, as they have one eye on the law to humble them, and to bring them out of themselves to Christ, so they must have the other eye on the sweet and comfortable promises of the Gospel to comfort and raise them up. Finally as on the one side they behold the curse of the law, and the eternal torments prepared for the wicked: so on the other side they must steadfastly look upon the righteousness, death, and obedience of Christ, and also upon those everlasting joys which by his precious bloodshed he hath purchased for them. And if thus being truly humbled and brought to unfeigned repentance they go out of themselves and reject their own righteousness, resting and relying upon the alone righteousness of Christ for their justification & salvation, they may most certainly assure themselves that they have in Christ satisfied God's justice, & are by his death reconciled unto him, that they are freed from the curse of the law, and from the wrath of God, that their scarlet sins are made as white as wool, & all their imperfections perfected by Christ's righteousness and obedience, that they are acquitted from the sentence of condemnation, and delivered from the fearful torments of hell.

[§. Sect. 3] But forasmuch as those who labor under the burden of their sins, and are continually vexed and moved to desperation, by Satan's most subtiland violent temptations, are not so easily persuaded that their sins are forgiven them, & they reconciled unto God in Christ; therefore I will set down some arguments, whereby all those who truly repent, (that is sorrow for their sins past, and desire, and endeavor to forsake them in the time to come) and withal going out of themselves, do earnestly hunger after Christ and his righteousness, and rest and rely upon him for their salvation, may have full assurance that their sins are forgiven them, and that they are in Christ reconciled unto God, and received into his love and favor.

The first argument, to assure all of the pardon and forgiveness of their sins, who will come unto him, may be drawn from his mercy, which is one of his properties and attributes, so often attributed unto him in the scriptures. Exod. 34.6.7. God thus describeth himself: The Lord, the Lord, strong, merciful and gracious, slow to anger, and abundant in goodness & truth. 2 reserving mercy for thousands, forgiving iniquity, transgression and sin. Out of which place that famous & godly learned man H. Zanchius hath observed matter fit for our purpose, & therefore it shall not be amiss to set down his own words: For besides (saith he) that the essence of God is only one, & that eternal most simple most perfect, living, immortal, invisible, incorruptible, infinite, omnipotent, most wise; he is also wholly most good in whom nothing is wanting; a lover of men, most meek, most gentle, slow to anger, most ready to forgive injuries, most patient, most true, most righteous, most just, most faithful in performing his promises, finally he is nothing else then the sovereign goodness, and the chief clemency as he hath described, and lively deciphered himself. Exod. 34. and elsewhere. And therefore we must note, although anger be attributed unto God, yet notwithstanding it is in God nothing else but the chief goodness and justice, whereby he abhorreth evil and according to his just judgment doth at length punish it, if it be not amended by his long suffering and patience. This herehence manifestly appeareth, because speaking of revenge or taking punishment which is an effect of anger, he doth not say that he doth presently inflict punishment, or that he is so ready to inflict it as to show mercy, but he saith that he is slow to anger. Sign fying by this manner of speech, that he is of his own nature always most ready, to show mercy, to grant pardon, to be beneficial; but not so ready to take punishment, but is forced here unto as of himself, unwilling through our impenitence. Hereunto also appertaineth that ancient form of prayer; O Lord whose property is always to have mercy and forgive. Herehence also we read in Isaiah. ch. 28.21. The Lord shall stand as in mount Perazim, he shall be angry as in the valley Gibeon. That he may do his work, his strange work, that he may effect his act, his strange act. (that is, he shall inflict the like punishments in his just anger upon his rebellious people, which he exercised upon his wicked enemies the Philistines in mount Perazim, when as he overthrew them, by his servant David, and vpō the Amorites in the valley of Gibeon when as he smote them with stones from heaven.) Where the Prophet maketh a twofold kind of God's works, his proper and strange works. The proper work of God is to show mercy, and to spare or forgive; his strange work is to be angry and to punish. And therefore whereas he calleth that the proper work of God, and this his strange work; he plainly teacheth that mercy, goodness & long suffering are according to the nature of the deity, but that to be angry is diverse from God's nature, Yea which is more he maketh it not his work, that is to say, he is angry that afterwards he may bring his work to pass, that is, that he may have mercy and preserve; for whilst (saith the Apostle) we are judged of the Lord, we are chastened that we should not be comdemned with the world. 1. Cor. 11.32. And what do these things teach us, but that the nature of God is nothing else then goodness, mercy, love especially of men, patience, benignity, and most far and remote from all unjust severity, cruelty, tyranny, and pride. The which may minister unto every penitent sinner most sweet consolation; for when they see that God is angry by reason of their sins, & that he doth grievously afflict them, & even bring them as it were to the gates of hell, this must not make the to cast of all hope & to fall into utter desperatiō; but they must remember, that these are not the Lord's proper works but strange unto him, which he doth to this end, that he may bring to pass his own proper works which are agreeable to his nature, that is, that he may again show unto us the glorious beams of his loving countenance in more full brightness, & bring us frō death to life; frō affliction to joy, from the gates of hell to the kingdom of heaven. According to that 1. Sam. 2.6. the Lord killeth, & maketh alive, he bringeth down unto hell, and bringeth up again. As therefore when we see carpenters pulling down a ruinous building our minds do not rest there, because we know that this they do is not their proper work, but we go further in our cogitation thinking of a new house which they will build in the place of the old, for as much as we know that it is not their proper work to race down but to build, or to race down that they may build; so when we see the Lord angry and inflicting corrections let us not rest here, but with the like foresight of mind, let us consider that he doth these his strange and improper works, that afterwards he may do those which are proper and natural, that is that he afflicteth that he may bring the more true comfort, that he bringeth us to the gates of hell, to the end he may raise us up to be partakers of the joys of heaven. But let us consider of some more testimonies of God's infinite mercies. As the Prophet David likewise saith Psalm. 103.8. that the Lord is full of compassion and mercy, slow to anger, and of great kindness. and Psal. 86.5 Thou Lord art good and merciful, and of great kindness unto all them that call upon thee. So the prophet Joel 2.13. testifieth of the Lord, that he is gracious and merciful, slow to anger and of great kindness. And the apostle saith that he is rich in mercy. Eph. 2.4. and 2. Cor. 1.3. He calleth him, the father of mercies, and God of all comfort.

[§. Sect. 4] Seeing then, mercy is one of God's attributes, therefore it is also of his essence, and being, for there is not in God's most perfect nature, any qualities or accidents, but whatsoever is in God, is God, so that God is mercy it self, and consequently, to show and excercise his mercy, is to show and exercise his own nature. Now we know that natural actions are not troublesome, norirksome, neither is the sun troubled with giving light, nor the fire with giving heat, nor the tree with yielding fruit, nor the beast with nourishing his young, nor man with receiving nourishment, and sleep, because it is their nature to be excercised in these actions, and therefore seeing mercy is of God's essence, it is not painful and troublesome to excercise it towards all repentant sinners, be their sins never so many, and hanious, no more, then it is troublesome to exercise his justice, in punishing of those who are obstinate and rebellious, nay it is not only not troublesome and painful, but also pleasant and delightful for God to show mercy unto all those who truly turn unto him, and contrariwise it should be troublesome and irksome, (if I may so speak,) for God not to show and exercise his nature, and mercy, towards repentant sinners; for as the eye is delighed with seeing, and to be restrained there from is grievous unto it, as the care is delighed with hearing, and is much molested if it be stoped, and as every part, and faculty of the body, and soul, are delighted in exercising their several actions, and functions, and are much vexed, and cumbered, if by any means they should be hindered; so is the Lord delighted, and well pleased, in showing, and exercising his own nature, and attributes, as his power, and providence, in governing the world, his justice, in punishing wicked, obstinate, and rebellious sinners, and his mercy in pardoning, and remitting the sins of those, who are of an humble spirit and broken heart, and are weary of this intolerable burden, desiring nothing more, then to be eased and freed from it. And not to thus excercise his nature, and attributes, would rather (that I may speak after the manner of men) be unto the Lord tedious and troublesome.

Of this pleasure and delight, which the Lord taketh in pardoning repentant sinners, the Prophet Micah speaketh, chap. 7.10.18. who (saith he) is a God like unto thee; that taketh away iniquity, and passeth by transgression of the remnant of his heritage: he retaineth not his wrath forever, because mercy pleaseth him. So the prophet David Psal. 147.11. saith that the Lord is delighted in them that fear him and attend upon his mercy; even as though he rejoiced much, to have an occasion offered, of exercising his mercy and goodness towards those, who earnestly desiring it, wait upon him, that they may be made partakers of of it. For the object of God's mercy, about which it is exercised, is man's misery, and the action thereof, is to pity, and help him, out of his wretched and miserable estate; and therefore, if there were no misery, and wretchedness, and no sin to be forgiven, there would be wanting that external object, about which God's mercy should be exercised and manifested to all the world. And hence it is, that the Lord willingly permitted the fall of our first parents, to the ende that he might make a way for the manifestation of his mercy, in pardoning repentant sinners, and his justice in punishing the contemners of his grace. And as the apostle saith, Rom. 11.32. God hath shut up all in unbelief, that he might have mercy on all, that is to say, on all the elect, both Jews, and Gentiles.

Seeing therefore God delighteth himself in exercising & manifesting his mercy, to the praise of the glory of his grace, by pardoning & forgiving repentant sinners, let not any who are grievously laden, & groan for weariness under the heavy burden of their sins, fear to come unto the Lord, and to implore his mercy for the forgiveness of their sins, though never so grievous and manifold, neither let them doubt, least God will reject their suite, and refuse to receive them, into his grace, and favor, because of their great rebellions and unworthiness. For although there were not (as in truth there is not) anything to be respected in us, saving that we are the creatures of God, and work of his hands, yet the Lord will have compassion upon us, even for his own sake because he is exceedingly delighted in showing mercy to all those who turn unto him. And this the Lord himself professeth Esa. 43.25. I even I am he that putteth away thine iniquities for mine own sake, and will not remember thy sins. And therefore the prophet Daniel calling upon the Lord for mercy, in the behalf of himself and the people, disclaimeth their own righteousness, and all respect of their own merits and worthiness; saying, we do not present our supplications before thee for our own righteousness, but for thy great tender mercies: O Lord hear, O Lord forgive, O Lord consider and do it; defer not for thine own sake. Dan. 9.18.19.

[§. Sect 5] But here Satan will be ready to object unto the afflicted conscience, laboring under the burden of sin, that God indeed is merciful, but yet he will never extend his mercy towards such heinous offenders, whose sins are in number numberless, and in quality and nature most grievous and outrageous. For answering of which temptation, we are to know that though our sins be never so innumerable and heinous, yet this should not discourage us from coming to God by unfeigned repentance, with assured hope of forgiveness, for though our sins be great, his mercies are infinite, and consequently though it were imagined that all the sins which were ever committed in the world were joined together, yet in comparison of God's mercy they are without all comparison less then a mote in the Sun to all the world. Neither is God like unto man, whose bounty & mercy are limited in some straight bounds which they will not pass, and therefore they are soon weary both in giving to those who want, and forgiving those that offend, but his bounty is endless and his mercies infinite, and therefore he can and will as easily forgive us the debt of ten thousand millions of pounds as one penny, and as soon pardon the sins of a wicked Manasseh as of a righteous Abraham, if we come unto him by unfeigned repentance, and earnestly desire and implore his grace and mercy. And this our Savior Christ showeth in the parable of the poor Publicāe, whose heinous sins the Lord presently forgave upon his true conversion. And in the parable of the two debtors, where the lender our bountiful God as easily forgave the 500. pence as the fifty, that is innumerable great sins, as well as few and less. And the Apostle Paul teacheth us, that where sin hath abounded, there grace hath much more abounded. Rom. 5.20.

Seeing therefore God's mercy is infinite and without all limites, let not us restrain it, neither let us so aggravate our sins as that in the mean time we derogate from God's mercy. If a Prince should send his general pardon unto a number of offenders, without any exception or limitation, and one amongst the rest should say this pardon doth not appertain unto me, because I am so great an offender, and therefore I will still stand in doubt of my Princes mercy, and suspect his word, who would not accuse such an one both of folly in refusing his pardon, and of vngratefulnes and diffidence in distrusting his gracious Prince, calling his great mercy and truth in his promise into question? Who would not think this offense greater then all the rest, but the Lord who is infinite in mercy, hath sent his general pardon to all repentant and believing sinners without all exception; why therefore should we make question of his mercy, because of our hamous sins, why should we unto our others sins add this which is more heinous then all the rest, indoubting and distrusting his word and promise, and in extenuating his infinite and endless mercies. For if we think our debt so great that God will never forgive it, what do we else but detract from God's rich bounty and liberality, if we suppose our sins may not be for given because of their greatness, what do we else but imagine that they surpass God's infinite mercy, which is a most horrible blasphemy once to conceive.

[§. Sect. 6] The mercy of the Lord extendeth it self to the beasts of the field, and he graciously feedeth the Ravens and young Lions, which in their brutish manner implore his help; & shall he not extend his mercies to reasonable creatures that seek after them? Yea the Lord is good to all and his mercies are over all his works, as it is Psal. 145.9. and will not the Lord be gracious to man, who is his most excellent workmanship created according to his own image, if he sue unto him for grace and desire to be partaker of his mercy? His goodness stretcheth it self unto his obstinate enemies, for he causeth his rain to fall and his Sun to shine both upon the evil and the good, on the just and unjust. Matth. 5.45. And shall it be restrained frō his repentant servants? he multiplieth his mercies in temporal benefits upon the wicked and reprobate, and shall it be scanted towards his elect, he is very gracious to malicious rebels, and will he deny grace to humble suers for mercy and repentant sinners. He shown his goodness and long suffering unto wicked Ahab upon his feigned and hypocritical humiliation, and will he not extend it towards those who being truly penitent unfeignedly turn unto him? Yes assuredly, for though he be good to all even senseless creatures, brute beasts, and rebellious sinners, yet he is in especial manner good to those who are of the household of faith.

[§. Sect. 7] But if we cannot behold God's mercies in their own glorious brightness, let us look upon them in some small resemblance and little counterfeit, if we cannot comprehend them in their own infinite nature, yet let us view them in a small model. Even man himself who hath but a spark of this mighty flame, and a small drop of this bottomless Ocean spareth his son when he offendeth, pardoneth his servant when he desireth forgiveness, yea is oftentimes reconciled to his enemy who hath many ways wronged him, when he sueth for reconciliation, and confesseth his faults, shall therefore man who hath received a little spark from this ever burning flame of God's goodness, a small drop of this endless and bottomless Ocean, and but a little model of this infinite greatness, whose greatest mercy compared with God's, is but sauadge and barbarous cruelty; shall he I say be ready to spare his Son, forgive his servant, and be reconciled unto his enemy, and shall not God spare, forgive, and be reconciled unto those who turn from their sins by unfeigned repentance, and earnestly sue for grace; shall we see, and acknowledge, the mercies of man, and shall we doubt of the mercies of God which is the plentiful fountain, from which like a pirling stream they flow; shall we confess, that a drop of water is moist, and affirm that the ocean is dry, shall we be sharpsighted in seeing the light of a small spark, and be stark blind, in behoulding the glorious beams of the sun. Nay let us know, acknowledge, and assure our selves, that as much as the whole globe of the earth, exceedeth in quantity the least mote in the sun, as much as the whole ocean exceedeth the smallest drop of water, yea, as much as the infinite creator, exceedeth the finite creature, between which, there can be imagined no degrees of comparison, so much doth the mercy, and bounty of God, exceed the bounty and mercy of mortal man. And therefore if upon repentance for our fault and earnest desire of reconciliation, we hope of mercy and wounted kindness, from our frinde or neighbor, let us not make any question, nor once doubt of the Lord's love and favor towards us, though our sins be never so grievous, so we truly repent and unfeignedly turn unto him.

[§. Sect. 8] But here the afflicted conscience will be ready to say, that though there be no doubt of God's mercy, but that it is in it self most infinite, yet I doubt, least I shall never be partaker thereof because of my manifold inperfections, and great unworthiness. To which I answer, that this distrusting of God's mercies, in respect of our unworthiness, proceedeth not from true humility, but from our natural pride, for if we had denied our selves, and were nothing in our own eyes, if we had wholly removed our own righteousness, and did wholly, and only, rest on our savior Jesus Christ for our salvation, we would never hope the more in regard of our own worthiness, nor yet doubt in respect of our unworthiness. But it is our secret and inbred pride of heart, which makes us to doubt of God's mercy, unless we bring him a bride and deserve it at his hands, and to desire to make the Lord beholding unto us rather then we would be any whit beholding unto him. Which is nothing else but to disgrace God's mercies, that we may grace our own merits; & by laboring that we may be sonething in our selves, we will not alow that God should be all in all & have the whole praise of our salvation. But we are to root out of our hearts this spiritual pride, and to plant therein true humility, and then we may assure our selves though our sins be great, yet the mercies of God are far greater, though we be most beggarly in merits, yet we shall be made rich by Christ Jesus righteousness; for the poorer we are in desert, the richer God's mercy will appear in accepting us to his grace and favor; and where sin hath abounded, there grace will abound much more.

Seeing therefore God's mercies are infinite, and are not any whit restrained by our unworthiness, let us seek unto the Lord by unfeigned repentance, and assure our selves of his love and favor in Jesus Christ; Let the wicked forsake his ways & 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 the Prophet exhoreth us. Isaiah 55.7.

CHAP. XXXIII. Of the second Argument grounded upon God's justice.

[§. Sect. 1] T He second argument to assure those of the forgiveness of their sins, who unfeignedly repent and rely wholly upon Jesus Christ for their salvation, by a lively faith may be drawn from God's justice, for their sins are fully and sufficiently punished in Christ Jesus, and therefore it will not stand with the justice of God, to punish them again in any of those who have applied unto them the merits and sufferings of Christ by a lively faith; and as the Lord cannot in justice let sin go unpunished, and therefore hath punished the sins of all men either in Christ Jesus, or will thoroughly punish them in the parties themselves, so the same justice will not admit that the same sins should be twice punished, once in our Savior; and again in the faithful. Now that our savior Christ hath sufficiently suffered for all the sins of the faithful; it is evident by many places of the Scriptures. Isaiah 53.4. Surely he hath borne our infirmities and carried our sorrows. 5. But he was wounded for our transgressions, he was broken for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed. 2 Cor. 5.21. he hath made him to be sin for us which knew no sin, that we should be made the righteousness of God in him. So the apostle He. 9.26. saith that our savior Christ hath appeared once to put away sin by the sacrifice of himself. And Pet. 1. epistle 2.24. saith that his own self bare our sins in his body on the tree, that we being delivered from sin should live in righteousness. Seeing then our sins were laid upon Christ and severely punished in him, God in his justice will not inflict anymore punishments upon the faithful but will pardon and forgive them, which pardon and forgiveness is a work of his justice as well as of his mercy, and therefore it is said, Rom. 3.25. that God hath set forth our Savior Christ to be a reconciliation through faith in his blood, to declare his righteousness by the forgiveness of sins that are passed through the patience of God. 26. to show at this time his righteousness that he might be just, and a justifier of him who is of the faith of Jesus, So it is said 1. John 1.9. that If we acknowledge our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. So that God's righteousness is declared in the forgiveness of sins, and he showeth his justice in justifying those who are of the faith of Jesus, and in pardoning all their offenses. And therefore if we will believe in our Savior Christ and bring forth the fruits of our faith in unfeigned repentance, we need not servilely to fear God's justice, nay we may be assured that because he is just, he will in Christ pardon and forgive our sins, and never inflict any punishment, which by them in our selves we have justly deserved.

[§. Sect. 2] But that the equity hereof may be more manifest, we are to consider that our sins in the scriptures are called debts; for the Lord in our creation lent unto us the rich talents of his graces, to be employed for the setting forth of his glory, all which we wastefully misspent and brought our selves into such extreme beggary, that we were altogether unable to pay to God the least part of that which we owed, nor to render account unto our Lord & master how in any good fort we had bestowed his rich treasures; & therefore in his justice he sent his sergeant death to arest us, and to cast us in the prison of utter darkness, there to remain in the custody of Satan our most malicious iaylor, till we had fully discharged our debt and made full satisfaction to his justice; which whē we were altogether unable to perform, it pleased our savior Christ in his infinite love towards us, to become our surety, and to take upon him the answering of our debt, which he fully discharged in as exact a manner and measure as the justice of God required, for whereas we are bound to perform perfect obedience to the law, he performed it for us; where as we for our disobedience were subject to the sentence of condemnation, the curse of the law, and death of body and soul, he was condemned for us, and bore the curse of the law, and died in our stead an ignominious death, whereas we deserved the anger of God, and to be kept prisoners in the grave under the dominion of death, he endured his fathers wrathful displeasure, and himself was for a time held captive of death in the grave, that so he might reconcile us to his father and set us at liberty. In a word whatsoever we owed Christ discharged, whatsoever we deserved he suffered, if not in the self same punishments, (for he could not suffer the eternal torments of hell) yet in proportion, the dignity of his person giving value unto his temporary punishments, and making them of more value and worth then if all the world should have suffered the eternal torments of hell. Seeing therefore our Savior Christ hath fully discharged our debt and made full satisfaction to his fathers justice, God cannot in equity exact of us a second payment, no more then the creditors may justly require that his debt should be twice paid, once of the surety, and again of the principal. Neither now hath God's justice anything to show against us, for the law which was the hand writing of ordinances which made against us, and as it were a bond whereby we were obliged and bound to God the father either to perform obedience, or to undergo the penalty; even everlasting death and condemnation, is now cancelled taken away; and fastened to the cross of Christ, as the Apostle affirmeth. Col. 2.14. So that now the Lord cannot in his justice put us in suite nor recover any debt of us, seeing our savior Christ our good and all sufficient surety hath undertaken the matter in our behalf discharged our debt to the utmost farthing, cancelled the handwriting or bond in which we were obliged, and by the law acquitted us of all paimentes which God's justice by virtue of the law might require of us. and therefore if we turn unto God by unfeigned repentance, and lay hold upon our savior Christ and his merits by a lively faith, we have our quietus est and general acquittance, which God himself hath pronounced from heaven in the presence of many witnesses, saying, This is may well-beloved son in whom I am well pleased, that is in whom I am delighted, & restfully satisfied, & well contented. Mat. 3.17.

CHAP. XXXIIII. Of the third Argument grounded upon God's truth.

[§. Sect. 1] T He third argument, whereby all those who repent and believe may be assured of the pardon & remission of their sins, is grounded upon God's truth; for the Lord is most true yea truth it self, and all his promises in Christ are yea, and amen. he is a faithful and true witness. and whatsoever he hath spoken shall be accomplished; so that though the heavens decay and wax old like a garment, though the sun loose his light, and the moon be turned into blood, though the earth tremble and quake, and the foundations of the mountains be moved and shake, yea though heaven and earth and all things therein contained perish and pass away, yet shall not one jot or title of his word fall to the ground vnaccomplished. And therefore whatsoever the Lord hath promised in his word that he will most undoubtedly perform, for he is Jehovah, who having his essence and being in and from himself alone, giveth being unto all things else, especially to his word and promises. But he hath promised to all believers and repentant sinners, that he will in Christ Jesus pardon all their sins, and will receive them into his grace and favor, and therefore if we believe and rest upon our Savior Christ alone for our salvation, truly repenting us of all our sins, we may assure our selves that though our sins be never so many and grievous, yet the Lord will receive us to mercy, and pardon and forgive them.

[§. Sect. 2] But that the poor soul wounded with sin and groaning for weariness under this unsupportable burden, may have some ground whereupon to rest, when it is ready to faint, & some spiritual weapons whereby it may defend it self, and beat back the violence of Satan's temptations, I will make choice of some amongst many of the comfortable promises of the gospel, made unto all repentant sinners. First therefore let us consider, that when the Lord like a mighty monarch would set out his own style as it were in fair text letters, to be read of all his subjects, he thus proclaimeth it, Exod. 34.6. The Lord, the Lord, strong, merciful and gracious, slow to anger, and abundant in goodness and truth. 7. Reseruing mercy for thousands, forgiving iniquity, and transgression, and sinners. where we may observe that the greatest part of his style consisteth of his mercy, gratiousnes, long suffering, goodness & readiness to forgive the iniquities of repentant sinners; as therefore we cannot offer a greater disgrace to a mighty prince, then to deny or call into question any part of his titles or regal style, so we cannot more dishonor the prince of princes, and sovereign king of heaven & earth, then by doubting of or denying any of these his titles which in his own style he hath attributed unto himself, seeing then he professeth and proclaimeth himself to be a gracious, merciful long suffering God, who is always ready to forgive repentant sinners when they implore his mercy, let us not offer God that disgrace to rob him of any part of his glorious titles, nor deprive our souls of that true comfort which the Lord by them in his infinite goodness hath granted unto us.

[§. Sect. 3] Moreover this is one main part of the covenant of grace, which the Lord professeth that he will make with his church and people, namely that he will forgive their iniquity and remember their sins no more. Ier. 31.34. the counterpaine of which covenant we have Heb. 10.16.17. and therefore if we on our part perform the condition of this covenant between God and us, that is, if we truly and unfeignedly repent us of our sins, and a rest and rely on Jesus Christ for our salvation by a lively faith, we may be assured that God on his part will not go one jot from his word, nor break the covenant which he hath made with us. For he hath not only made this his covenant with us by word of mouth, but he hath also committed it to writing, and not contenting himself herewith that there might be no place left to doubting, he hath confirmed and ratified his hand writing by adding thereunto his seals which are the Sacraments; as first the seal of Baptism, whereby he assureth us that being outwardly received into the body of the Church, and inwardly engrafted into the body of Christ, we have all our sins and filthy corruptions washed away with his precious blood, as the outward filth of the body is washed and purged by the washing of water. The virtue of which spiritual washing is not limited and restrained to the time past or present, as though it washed away only our original corruption, as some have foolishly imagined, but extendeth it self to the whole course of our lives; So that if falling into many and grievous sins we unfeignedly repent us of them, and apply Christ Jesus and his merits unto us by a true and lively faith, we may be assured of the pardon and forgiveness of them all, for this was promised sealed, and confirmed unto us in our Baptism. Secondly, the Lord hath further confirmed this his covenant by the Sacrament of his Supper, for he hath therefore instituted and ordained it, that thereby we should be put in mind of our savior Christ's death and sufferings, to the end that we may gather more and more assurance, that our Savior gave his blessed body to be crucified and shed his most precious blood, that he might take away the curse of the law, and nail it unto his cross, free us frō his fathers anger by bearing it himself, and by his death deliver us from everlasting death, and by his bloodshed wash away all our sins and corruptions. And hence it is that the Apostle calleth the wine in the Lord's supper, the New Testament in Christ's blood, because thereby the New Testament is sealed and confirmed unto us. And therefore whensoever we receive the Sacrament of the Lord's supper, the Lord doth thereby certainly assure us that our sins in Christ are pardoned and forgiven, and that he hath received us into his love and favor, yea the Lord hath not only ratified & confirmed his covenant with us, concerning the remission of our sins with his own hand writing and seals annexed, but also by his oath; For God willing more abundantly to show unto the heirs of promise the stableness of his counsel, bound himself by an oath: that by two immutable things wherein it is impossible that God should lie, we might have strong consolation; as the Apostle speaketh, Heb. 6.17.18. And therefore unless we would conceive of God that he is untrue of his word, a covenant breaker, yea a perjured person (which were most horrible blasphemy once to imagine) we may undoubtedly assure our selves that he will pardon and forgive us all our sins, be they in number never so innumerable nor so heinous in their nature and quality, if we will turn unto him by unfeigned repentanee, and lay hold upon Christ Jesus our savior, by a true and lively faith.

[§. Sect. 4] But let us more particularly consider of some of the special promises of God, contained in the covenant of grace, that so we may gather unto our selves more full consolation and firm assurance of the pardon and forgiveness of our sins. The Prophet David who had in himself often experience of God's mercy telleth us, Psal. 32.10. that whosoever trusteth in the Lord's mercy shall compass him. The Prophet Isaiah exhorteth the wicked to forsake his ways, and the unrighteous his own imaginations, and to return unto the Lord, assuring them that he will have mercy upon them, for he is very ready to forgive. Isaiah. 55.7. The Lord himself also doth make this gracious promise Ezech. 18.21. But (saith he) if the wicked will return from all his sins which he hath committed, and keep all my Statutes, and do that which is lawful and right, he shall surely live and not die. 22. All his transgressions that he hath committed shall not be mentioned unto him, but in his righteousness that he hath done he shall live. 23. Have I any desire that the wicked should die saith the Lord God? or shall he not live if he return from his ways? verse. 32. For I desire not the death of him that dieth saith the Lord God; cause therefore one another to return and live ye, and cap. 33. ver. 11. As I live saith the Lord I desire not the death of the wicked, but that the wicked turn from his way and live. So Mal. 3.17. the Lord professeth that he will spare his people and children, as a man spareth his own Son that serveth him. Now we know that a loving father is ready to forgive, & to receive into his grace and favor his repentant Son, though he hath very often offended him: & so surely the Lord who is infinitely rich in mercy, will much more forgive his children when they turn unto him; nay he is not only ready to receive them into his grace and favor, but it filleth him (as I may say) with exceeding joy and delight, when his repentant children forsake their sins and evil ways, and turn unto him by unfeigned repentance, as it appeareth most evidently in the parable of the prodigal Son, of the strayed sheep, and the lost groat. Moreover our Savior Christ had his name Jesus given him of God by the minister of an Angel, because he saveth his people frō their sins: as appeareth Math. 1.21. & he therefore came into the world, not to cal the righteous but sinners to repentance. As it is Matt. 9.13. and he inviteth and calleth unto him all those who are weary and heavy laden with the burden of their sins, promising that he will ease them. Matt 11.28. yea so certain it is that they shall have remission of their sins and everlasting hapinesse who truly repent and believe, that our savior Christ saith they have it already as though they were in present possession. John 5.24. Verily, verily I say unto you, he that heareth my word and believeth in him that sent me, hath everlasting life, and shall not come into condemnation but hath passed from death to life. So chap. 6.47. and chap. 11.26. whosoever liveth and believeth in me shall never die. The apostle Peter also plainly affirmeth that God would have no man to perish, but would have all men to come to repentance. Seeing therefore the Lord hath made so many gracious promises in the Gospel to all repentant and believing sinners, let us unfeignedly turn unto the Lord, and apply Christ and his meritts unto us by a true & lively faith, and then we may assure our selves that he will pardon and forgive us all our sins, and receive us graciously into his love and favor.

[§. Sect. 5] But against this which hath been alleged, Satan will be ready to object to the afflicted conscience, that these promises were made to the prophets, apostles and holy men of God, but not to such heinous and rebellious sinners who have most justly deserved that God should pour out upon them the violls of his wrath, and those fearful punishments threatened in the law, because of the innumerable number of their sins and the outragiousnesse of their wickedness; and therefore such have nothing to do with the sweet promises of the Gospel, but are to apply unto themselves the terrible threatenings denounced in the law against such grievous sinners.

For the answering of which temptation, we are to know that the Lord's promises made in the Gospel, are general, indefinite and universal, excluding none, who turn from their sins by unfeigned repentance, and believe in Christ Jesus, resting on him alone for their salvation. Neither is there any limitation or exception of this or that sin, for be they never so grievous and manifold, yet if we perform the condition of faith and repentance, the Lord will make good his promises unto us.

For the first, namely that the promises of the gospel are indefinite, and generally made to all who repent and believe it, shall manifestly appear if we consider the particulars. Esa. 55.1. the Lord calleth all unto him indefinitely, saying, to everyone who thirsteth come to the waters, and ye that have no silver come, buy and eat; Come I say buy wine and milk without silver and without money; so that though we have no worthiness and righteousness of our own, yet if we thirst after the mercy of God and righteousness of Christ, and come unto God by unfeigned repentance, and unto our savior by a lively faith, our thirst shall be satisfiyed and all our wants supplied. So Ezech. 33.11. the Lord solemnly sweareth that he will not the death of a sinner, but that they turn from their wicked ways and live; where he speaketh not of this or that sinner, but of all without exception who turn unto him. Our savior Christ likewise maketh this indefinite promise Mark 16.16. that whosoever shall believe and be baptized shall be saved. and John 3.14. he saith, that as Moses lift up the serpent in the wilderness, so must the son of man be lift up 15. that whosoever believeth in him should not perish but have eternal life. So that as all who were stunge of the fiery serpent were healed if they looked upon the brazen serpent, neither was their any exceptiō or distinctiō between those who were deeply, or but a little pearsed with the sting, for if they were stūg they died, if they used not the remedy ordained of God, though their wound were but small and shallow, but if they looked up to the brazen serpent according to God ordinance, they were cured though their wound were never so deadly and desperate, so those who look not upon Christ Jesus hanging on the cross with the eye of faith, are sure to fall into everlasting death and damnation, be their sins never so few, and on the other side, they who lay hold upon Christ and believe in him, are sure to be saved though their sins be never so many and grievous. So in the 16. verse it is said, that God so loved the world, that he hath given his only begotten son, that whosoever believeth in him should not perish but have everlasting life. and ve. 36. He that believeth in the son hath everlasting life. &c. So that here is no exception of sins, for the promises are made indefinitely to all that believe. In like manner our Savior hath promised John 6.37. That whosoever come unto him he will not cast them away. and ve. 40. he assureth us that it is the will of his father who sent him, that every man who believeth in him should have everlasting life. And the Apostle Peter Acts 10.43. saith that unto our Savior Christ give all the prophets witness, that through his name all that believe in him shall have remission of sins. And the Apostle John likewise saith, 1. John. 2.1. that if any man sin we have an advocate with the father Jesus Christ the righteous, and he is the propitiation for our sins, and not for ours only but also for the sins of the whole world, that is for whosoever repent and believe of every kingdom, country, and nation. So that by all these places it is clear and evident that none are excluded from being partakers of God's merciful promises, but those who exclude themselves through their infidelity and vnrepentancie.

[§. Sect. 6] Neither is there any sins so innumerable in multitude & so heinous & grievous, which will debar us from receiving the benefit of God's mercy and Christ's merits so we repent and believe, as may appear also by plain testimony, Isaiah. 1.18. the Lord thus speaketh to the Jews whom he had described to be rebellious and most outrageously wicked. Come now (saith the Lord) & let us reason together, though your sins were as crimson, they shall be made white as snow: though they were red as scarlet, they shall be as wool. The Apostle Paul likewise witnesseth. Tit. 2.14. that our savior Christ gave himself for us, that he might redeem us from all iniquity; And the Apostle John saith, that the blood of Christ cleanseth us from all sin, and if we acknowledge our sins he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. So that here is no mention made of any sins which are excepted, or which exclude us from God's mercy & Christ's merits, so that we repent & believe; neither are the promises of the Gospel limited or restrained in respect of the number or grievousness of our sins, so we perform the conditiō of faith and repentance, for whosoever is heartily sorry for his sins past, and purposeth for the time to come to leave and forsake them, whosoever doth believe God's promises and resteth upon Christ Jesus alone, for his salvation by a true and lively faith, he may be certainly assured, that the Lord hath pardoned and forgiven all his sins, and received him into his grace and favor, though his sins be never so many and heinous; and on the other side whosoever continueth in his vnrepentancie and infidelity, shall be condemned though his other sins be never so few and small; neither will all our other sins debar us of God's mercy, unless they be joined with vnrepentancie and unbelief, for observe the condition of the promises, faith and repentance, and all the promises of the Gospel belong unto thee though thou were the greatest sinner that ever lived. For whereas it may be objected that the sin against the holy Ghost is unpardonable, we are to know it is not so much in regard of the heinousness of the sin, as that because it is always severed and disjoined from faith and repentance, God denying these his graces to those who upon desperate malice have made a general Apostasy, and have persecuted the known truth. So that if it were possible for them to repent and believe, it were possible also that they should be saved.

Seeing therefore the promises of the Gospel are general excluding none, let not any man who is laden with the burden of his sins, exclude himself through his want of repentance and infidelity, for though their other sins are grievous, yet this is more heinous and damnable then all the rest. For whereas the Lord saith, that he will extend his mercy unto all who come unto him; if we reply, no he will not extēd it unto me because I am a grievous sinner, what do we else but contradict the Lord, and give truth it self the lie; not giving credit to his word and promises. And therefore let us take heed that we do not so aggravate our sins as that in the mean time we extenuate and derogate from God's infallible truth.

CHAP. XXXV. Of other arguments drawn from the persons in the Trinity.

[§. Sect. 1] A Nd these are the arguments which are drawn from the nature of God, whereby we may be assured of the remission of our sins; there may also other arguments be drawn from every person of the Trinity. First God the father hath created us of nothing, even according to his own image, and when we had defaced this his image in us, and made our selves slaves to Satan, he so tenderly loved us his poor miserable creatures, that he spared not his dearly beloved & only begotten Son, but sent him into the world to take our nature upon him, that therein he might suffer all misery and affliction, and lastly the cursed and bitter death of the cross, that so he might satisfy his justice for our sins & perfect the work of our redemption. And this the Evangelist witnesseth, John 3.16. Al which love the Lord shown unto us even for his own names sake, when we neither deserved it nor yet desired it, for we were bondslaves unto Satan, and well contented to live in his bondage, we were children of wrath and dead in our sins, yea we were enemies unto God and all goodness. And therefore if our merciful God so loved us whilst we were in love with our sins, at league with his enemy Satan, & at enmity with him, that he sent his dearly beloved and only begotten Son to die for us, that by his death and bloodshed he might redeem and save us out of this miserable estate, how much more will he now receive us to mercy and pardon, and forgive our sins if we seek and sue for grace? if he loved us so dearly when we hated him, and sought all means of reconciliation when we were professed enemies against him, how much more will he receive us into his favor, when as we earnestly desire to be reconciled? If he so loved us that he sent his Son to die for our sins, how much more will he remit those sins for which he hath satisfied, when as with hearty sorrow we do bewail them, and earnestly desire to be freed from them? if he hath given his Son to mankind to this end, that he should save and redeem repentant sinners, why should any doubt of their redemption and salvation if they turn unto him by unfeigned repentance, and lay hold on Christ by a lively faith? and if he have given us his chief Jewel, hiw only begotten and best beloved Son and that when we were his enemies, what will he deny us when in Christ we are reconciled unto him and become his friends? And thus the Apostle reasoneth, Rom. 5.8. God (saith he) setteth out his love towards us seeing that whilst we were yet sinners Christ died for us. 9. much more then being now justified by his blood we shall be saved from wrath through him. 10. For if we were enemies we were reconciled to God by the death of his Son, much more being reconciled we shall be saved by his life.

[§. Sect. 2] Secondly we may draw most firm arguments to strengthen our assurance of the remission of our sins from the second person in trinity our Savior Jesus Christ; for first he is our Savior and redeemer, who therefore came into the world that he might save and redeem us out of the captivity of our spiritual enemies, sin, death, and the devil, and that he might satisfy his fathers justice, obtain the remission of our sins, and reconcile us unto him. Though then our sins be many and grievous, this should not hinder us from coming to Christ by a true faith, and firm assurance, that in him we shall have the remission of our sins, and be received into God's love and favor, nay rather this should be a forceible argument to move us, to seek his help, when we find our selves in a desperate case, destitute of all means whereby we may attain unto salvation, seeing our Savior Christ came into the world to save such as were lost in themselves, and inthralled in the miserable bondage of sin and Satan. And this is evident by the scriptures, Matth. 9.13. our Savior professeth that he came not to call the righteous but sinners to repentance. and Luke 19.10. The son of man is come to seek and to save that which was lost. 1. Tim. 1.15. This is a true saying and by all means worthy to be received, that Jesus Christ came into the world to save sinners. the apostle also affirmeth that our Savior Christ hath quickened us who were dead in our sins & trespasses. Eph. 2.1.5. And our savior Christ Matth. 11.28. doth not only call unto him small sinners, but those who are heavy ladē with an intolerable weight or sin, promising that he will ease them.

Seeing therefore he came into the world to save and redeem grievous and heinous sinners, and to give life unto those who were even stark dead in their sins, seeing also he calleth and inviteth such unto him as are heavily laden with an intolerable weight of wickedness, and promiseth to ease them; let us not excuse our selves from coming because our sins are heinous and grievous, but therefore let us the rather go unto Christ because we had need of his help. If a man being loded with a weighty burden, should refuse the help of a friend, both able and willing to ease him because his burden is very heavy, who would not laugh at such ridiculous folly, for therefore he should more earnestly desire, and more thankfully accept of his friends offered courtesy, because himself is tired, pressed down, and altogether unable to bear this intolerable weight: but such and greater folly do they commit, who being pinched and oppressed with the heavy burden of their sins, do through their infidelity refuse the help of Christ, offering himself to release and ease them under this pretence, because their burden is over heavy; for because to them it is intolerable, therefore they should rather go unto Christ and earnestly desire to be eased and released, seeing he is not only able, for his power is omnipotent, but also most willing, for he hath most graciously promised and freely offered his help.

Moreover we need not to doubt of the sufficiency of the price which our Savior hath paid for our redemption, for it is of infinite value and of more virtue and power to justify and save, then all the sins of the world to condemn and destroy; so that though we were the greatest sinners that ever lived, yea though the weight of all sin which ever in the world hath been committed did lie vpō us, yet the meritts of Christ and the price which he paid for our redemption do far exceed them, and if we come unto him by a lively faith resting upon him alone for our salvation, he will surely ease us of this intolerable burden. And therefore though the grievousness of our sins should increase our repentance, yet they should not diminish our faith and assurance of pardon and forgiveness, for though our debt were never so great, our surety Christ Jesus hath paid it to the uttermost farthing, though our sins are never so many and grievous our Savior hath borne them all upon the cross in his own body and fully satisfying God's justice for thē, hath freed and delivered us from this heavy burden. Though we were never so deeply inthraled in the bondage of our spiritual enemies, yet our almighty redeemer hath freed us out of captivity & hath paid a sufficient price for our ransom; and though we had no right or interest in the kingdom of heaven, yet our savior hath dearly purchased it for us by his precious death and bloodshed, and therefore seeing in Christ we have fully satisfied God's justice, and fully merited the pardon of our sins, seeing in him we have not only paid our debt, but also given a sufficient price for the purchasing of eternal happiness, we need not to make any doubt of the pardō of our sins, and of possessing of our heavenly inheritance, for the Lord cannot in justice hold that from us which of right appertaineth unto us; nay we may assure our selves that though he could yet he would not; for who can imagine that the Lord who of his bounteous liberallitie giveth unto us more then we can deserve or desire, will keep from us that which of right appertaineth to us? that he for his own names sake without any respect of our works or worthiness freely multiplieth his benefits upon us, should with hold our rightful inheritance in his heavenly kingdom from us, which our savior Christ hath purchased for us by his precious death & bloodshed? and therefore seeing we have undoubted right to the pardon of our sins because Christ Jesus hath satisfied for them, & just title to our heavenly inheritance which our Savior hath purchased for us with so dear and all-sufficient a price, let us in the name of Christ go boldly unto the throne of grace, desiring a general acquittance of that debt which is already paid, nay let us not fear to approach the throne of God's severe justice, and to claim our heavenly inheritance which Christ hath so dearly purchased.

[§. Sect. 4] Furthermore we are to consider that our savior and redeemer is so gracious and bountiful, so rich in mercy, and so full of all power virtue and perfection, that our sins should not discourage us from coming unto him, for the more miserable wretched & sinful we are, the more fit subjects we are, whereupon he may exercise and show the infinite riches of bounty, mercy, virtue and all sufficiency. If we were but a little soyled with sin, it were not so great a matter to make us clean but when we are most filthily defiled, and our polution is ingrayned in us as it were with a scarlet die; when our unclean corruptiō sticks as fast to our souls, as the Ethiopian blackness to their skins, then is the virtue of the excellent laver of Christ's blood sufficiently manifested, when as he purgeth us and maketh us clean, washing away all our filthy corruptions, and making our scarlet sins as white as snow. Our savior Christ is our spiritual physitiō who can as easily cure desperate diseases evē the remediles consumptiō, the dead apoplexy & the filthy leprosy of the soul, as some small malady, or little faintnes? neither is he only able but also as willing to undertake such desperate cures as the least infirmities, because his skill will be the more manifest and his praise the more extolled, for the more desperate the disease is, the more it argueth his cunning who helpeth it, and the more commendations he shall receive who effecteth such a cure. And therefore though our diseases are most dangerous & desperate, yet let us resort to this our heavenly physitiō, for the more desperate the cure is, the more fit occasion shall he have of showing his never failing skill, and of advancing his immortal praise. He is our heavenly surgeon, even the good Samaritan which poureth the sovereign oil of his grace, and the precious baulme of his blood into our wounded souls, & therefore the more greisly our wounds are, the more praise and glory he getteth in curing them, the more is the virtue of the sovereign salve of his blood manifested to all the world by healing of them.

Though therefore our souls are most filthy & polluted, yet if we come to Christ he will surely wash & purge us, for to this purpose he suffered his precious water and blood to issue out of his side, that thereby as with a living and clear stream issuing from a most pure fountain, he might cleanse us from all our sins, and wash away all our filthy corruptions, though we are most desperately sick, let us come unto our spiritual physician, for he can cure the most remediless diseases as perfectly and as speedily, as the most small infirmity and faint weakness: though our souls are wounded even to the death, with the deep piercing and deadly impoysoning sting of sin, yet let us seek help of this our heavenly surgeon, who with the precious baulme of his blood, can as easily heal the most dangerous wounds, as small scratches or little cutts. Neither is he more able then willing, for hereby his virtue and power, his love and bounty, is the more manifested to his endless and immortal praise.

But if we think our souls so filthy that he cannot purge them, what do we else but derogate from the virtue of his blood, if we will not go to this heavenly Physician to crave his help, because our sickness is grievous and dangerous, what do we else but call his skill into question? If we will not show our wounds because they are griesly, what do we else but notably detract from the cunning of this our spiritual surgeon, and doubt of the virtue and efficacy of the precious baulme of his blood: Whereas on the other side if we see our polluted filthiness, and yet go unto Christ that we may be washed and cleansed, we acknowledge the virtue and excellency of the spiritual laver of his blood? if we plainly discern that our sickness is desperate and yet go to our souls Physician not doubting of recovery, we thereby extol our Physicians skill, if our wounds be in themselves griesly and incurable, & yet we resort to our heavenly Surgeon to be healed of them, we cannot more commend his all sufficient cunning. And therefore seeing it is in these our extremities to our Savior Christ most honorable and acceptable, and to our selves most profitable and full of comfort, if we come unto Christ not doubting of his help, let us not pretend excuses either because we are unfit, unworthy, or in a desperate state, for by thus aggravating our own remediless misery we extenuate and call into question God's mercy and Christ's all-sufficiency, we spoil him of his honor, glory, & our own souls of all joy & consolation.

[§. Sect. 5] Secondly, we may gather firm assurance of the pardon of our sins from the offices of Christ, for first he is our prophet who hath revealed unto us all the will and counsel of his father, he hath declared unto us the mystery of our redemption and the means of our salvation, how we may attain unto the remission of our sins, and how we may come out of that miserable and wretched estate, in which we are by nature, and attain unto eternal happiness, he it is who by the bright beams of his word doth illuminate our understandings, and by the operation of his holy spirit doth cause the seals of ignorance to fall from our eyes, Giving knowledge of salvation to his people by remission of sins. He is that glorious and bright shining day star, which from an high hath visited us, to give light unto them who sit in darkness and in the shadow of death, and to guide our feet into the way of peace. If therefore we will walk in the way which he showeth us, and use those means which he revealeth unto us in his Gospel, namely turn unto God by unfeigned repentance, and believe in him by a lively faith, we shall not need to fear our sins though never so grievous and manifold, for this our heavenly Prophet hath truly revealed unto us a plain way how we may come out of our sins and be reconciled unto God, how we may be adorned with the glorious robe of his righteousness and be made partakers of all his merits; how we may become of the children of wrath and firebrands of hell, the children of God, and heirs of heaven. And therefore let us walk in this way and assure our selves that we shall come to the journey end of our desires, for truth it self is our guide so that we need not to doubt of the way.

[§. Sect. 6] Secondly our savior Christ is our high priest, who hath offered up unto his father an all-sufficient sacrifice and full satisfaction for our sins, whereby God's justice is fully satisfied and his wrath appeased, who also sitting at the right hand of his father, continually maketh intercession for us. The sacrifice which this our high priest offered was himself, as the apostle testifieth Heb. 9.26. even his body to be crucified, and his blood to be shed for the putting away of our sins? the which oblation was offered on the altar of his diety which sanctified the sacrifice, & gave unto it such sufficiēcy and value, that it was a perfect price & full satisfaction for the sins of all the faithful, as the apostle witnesseth. 1. John. 2.2. He is the propitiation for our sins, and not for ours only, but for the sins of the whole world. Seeing therefore this our high priest hath given himself for us, even his body to be crucified, and his blood to be shed to this end, that it might be a propitiatory sacrifice and full satisfaction for our sins, and seeing he was once offered to take away the sins of many, as the Apostle speaketh Heb. 9 28. we need not doubt of the remission of our sins if we come unto him by a lively faith, for to this end he hath shed his blood, that he thereby might offer unto God a full satisfaction for our sins and purge away all our wickedness, and therefore if he should not attain unto his end, that is if he should not satisfy God's justice and appease his wrath, by purging and takeing away all our sins, his precious blood should be shed in vain.

[§. Sect. 7] Moreover he is our mediator and intercessor, who continually sitteth at the right hand of his father making intercession for us, by showing and pleading his own meritts righteousness and obedience whereby he pacifieth his fathers displeasure, and worketh us into his love and favor. And this the apostle witnesseth. Rom. 8.34. It is Christ which is dead yea or rather which is risen again, who is also at the right hand of God, and maketh request for us. So also Heb. 9.24. it is said that our high priest Jesus Christ is entered into heaven, to appear in the sight of God for us. and the Apostle John saith. 1. John. 2.1. If any man sin we have an advocate with the father Jesus Christ the just, and he is the propitiation for our sins. neither need we to doubt of his effectual dealing for us, for if he loved us so dearly that he spared not to give his precious life for us, there is no question but he will be exceeding earnest in making request for us, neither will he be sparing in words who hath not spared his dearest blood. And therefore seeing our high priest doth continually make intercession for us, we need not to doubt but that he will obtain his suite, and procure the pardon of our sins, and his fathers love and favor. Especially considering that he entreateth nothing which he hath not deserved and by his death purchased for us, and consequently when like an advocate he pleadeth his full payment of our debt, and allegeth his all sufficient meritts and sufferings, God cannot in his justice but grant his most lawful request; considering also that he maketh his suite not to a stranger or some common friend who will either prevent his suite with a strange and stern countenance, or deny it with some vain excuse, but unto his most gracious & dearly loving father who willingly hearkeneth unto, and redily granteth all his requests. And this our Savior himself testifieth John. 11.41. father (saith he I thank thee because thou hast heard me. 42. But I know thou hearest me always &c. And therefore considering Christ's merit in deserving, and God's mercy in granting, Christ's importunity in asking, and his fathers facility in yielding; seeing he that entreateth for us loved us so entirely that he died for us, and will undoubtedly be most earnest in soliciting our suite, and he who is entreated so heartily affecteth us that he spared not to give unto us his only begotten and dearly beloved son, that by his death he might purchase for us everlasting life, let us shake of all doubting and go boldly unto the throne of grace, that we may receive mercy and find grace to help in time of need. as the Apostle exhorteth us Heb. 4.16. For our good high priest is able perfectly to save them who come unto God by him, seeing he ever liveth to make intercession for them. as it is Heb. 7.25.

[§. Sect. 8] Thirdly as our Savior Christ is our prophet and priest so likewise he is our king, and this also may assure us of the pardon and remission of our sins if we will come unto him, for he who is our advocate is also our sovereign, he that is our mediator is our judge, he that entreateth for us, hath power in his hands both to obtain and grant his own suite, he that gave his life a ransom for our sins hath all power in heaven and earth committed unto him, so as he is able to remit all our sins and to blot out all our iniquities, for (now) the father judgeth no man, but hath committed all judgment unto the son. as himself testifieth John. 5.22. and even when he was upon the earth he excercised this authority, as appeareth Matth. 9.2. whereas he saith to the sick of the palsy. Son be of good comfort thy sins are forgiven thee. For which being challenged he defendeth his regal privileges, affirming ver. 6. that the son of man hath authority even on earth to forgive sins. Now what can be more comfortable unto any soul wounded with sin then the consideration of this undoubted truth. For seeing our Savior who so tenderly loved us, that he spared not to give his own most precious blood for the price of our redemption hath all-sufficient power in his own hands to save and deliver us out of the hands of all our enemies, who can imagine that he will suffer us to be lost whom he hath so dearly bought? seeing he gave his life to purchase for us the remission of our sins, who can doubt that having thus dearly purchased it he will not bestow it and so suffer his blood to be spilled in vain, seeing he was content for our sakes to endure all misery, mockings, revilings, whipping, crucifying death it self, & the anger of his father more bitter then death, to this end that by all these his sufferings, he might procure the remission of our sins & everlasting life, and that when we were rebellious traitors who did flee away from him; who can make any question, but that now he will bestow these inestimable benefits which he hath of purpose bought for us, they being in his own power and custody, if like humble servants and penitent children we turn unto him and implore his grace? if a malefactor had a dear friend who loved him so entirely, that he would not spare to give his whole substance to procure his pardon, would this miserable offender fear death or condemnation, if he were assured that now his pardon were in his friends hand, and that the matter were by his Prince referred to him, as unto a supreme judge absolutely to determine what he will? But our Savior hath not given goods or gold, or any corruptible thing, but even his own most precious body to be crucified, & his blood to be shed, that by this inestimable price he might purchase our pardon of God our sovereign king, now he hath the law in his own hands, and is appointed of God for our supreme Judge to acquit us at his own pleasure, who therefore can make any doubt of grace and pardon, seeing his judge is his Savior who hath loved him so dearly, that to this end he hath shed his precious blood, that he might procure for him the remission of his sins and everlasting happiness, and therefore if he would not stick to buy it at so high a rate, how much more having bought it only for this purpose will he now bestow it if we seek unto him, and earnestly desire to be partakers of his grace and mercy.

[§. Sect. 9] Moreover as this our most gracious king and loving Savior hath sufficient power to pardon all our sins, and in respect of his inestimable love, is most certainly willing to blot out all our wickedness, if we repent and come unto him, so also he hath bound himself hereunto by most free and faithful promises. Matth. 11.78. Come unto me all ye that labor and are heany laden, and I will ease you. John 3.36. He that believeth in the Son hath everlasting life. And John 6.37. He hath assuredly promised, that whosoever cometh unto him he will not cast away. These and many such like gracious promises he hath made, of the performance whereof we need not to doubt, especially considering that he gave continual experience in his practice here on earth, of his love, goodness, mercy and truth, for whoever came unto him with any lawful suite and received a repulse? whoever entreated his help, & was abādoned? whoever asked anything of him which was profitable for him to receive and did not obtain his suite? whatsoever sick came unto him received their health, whatsoever lame desired his help received their limbs, whatsoever blind resorted unto him received their sight, whatsoever sinner implored the forgiveness of his sins received full remission and pardon. Yea so gracious merciful and loving was this our king and redeemer, that he prevented his poor miserable subjects with his grace, and sought all occasions of extending his love and mercy towards them, giving unto them more then they desired; the sick of the paulsie coming unto him not only was cured of his disease, but also received the remission of his sins. Matth. 9. Zacchaeus desired but to see his face, and he offereth unto him his company and therewith eternal salvation. Luke 19. The woman of Samaria requested but elemental water, and he offereth unto her the water of life. John. 4. The people followed him to be sed by miracle with corporal food, and Christ offereth unto them the bread of life. John. 6. The poor blind man desired that he might be by Christ restored to his bodily sight, and Christ also illuminates the eyes of his soul, so that as with his bodily eyes he discerned him to be a man so by the eye of faith he knew him to be his redeemer and Savior. By all which it clearly appeareth that there was never anymore ready to ask then Christ to give, nay such was his goodness and love, that he was always more ready to grant then they to entreat, and to grant more then they ever desired. Now we must not think that our Savior is altered in nature, or that (as it is usual amongst men) honors have changed manners, for he is God immutable in goodness, and without change or shadow of change, as it is I am. 1.17. and therefore we may assure our selves if we turn from our sins by true repentance, and come unto him by a lively faith, we shall be received to grace and mercy, and receive the pardon of our sins be they never so heinous and innumerable.

[§. Sect. 10] Lastly, the union and communion which is between Christ and all the faithful, may give unto them full assurance of the pardon and remission of all their sins; for first they are coupled unto him in spiritual matrimony, and he becometh the Bridegroom, they the spouse, he the husband, they the wife, now we know that in law there will no action of debt lie against the wife whilst the husband liveth, because she is under covert barn, and therefore her husband who hath taken upon him to maintain and defend her, must answer and follow all her suites, and his goods are liable for the paying of her debts. And thus it is also between Christ the husband and the Church his spouse being married unto her, he hath taken her under his charge and protection, and hath undertaken to answer all suites and to satisfy all her debts, nay he hath discharged them already, and therefore we need not to fear any action which Satan, the Law or God's justice may lay against us, for our husband Jesus Christ hath taken upon him to follow all our suites, and to satisfy all our debts, so that if either the Law, God's justice, or our enemy Satan do cōmence any suits against us, we are not now to take upon us the answering of them in our own persons, but we are to send them to our husband Jesus Christ, who hath taken our causes in hand and will give unto them a sufficient answer.

Secondly the faithful are united unto Christ in a more near union, for he is there head and they his members, as appeareth Ephe. 5 23.30. he is the true vine and we the branches, as himself speaketh John 15 1. he is the fruitful Olive tree, we the sciences which are grafted into him. as it is Rom. 11. he is the foundation, we the building, as the apostle affirmeth Ephe. 2.20.21. by reason of which near union, it cometh to pass that those things which appertain unto Christ belong unto us, and ours unto him, for as the head deriveth sense and motion unto the members; and as the Olive tree and vine do communicate their virtue, farnesse, and sap unto their branches and sciences, by which they live and bring forth fruit, and as the foundation doth sustain and uphold all the building; so doth our Savior Christ our head, root, and foundation communicate unto us his members and branches, the virtue of his merits and the iuce and sap of his precious blood, whereby we are quickened and revived who were dead in trespasses, our sins washed away and purged and we made fruitful in all righteousness and holiness, as in that his imputed righteousness whereby we are justified before God, and that inherent righteousness begun in us by his holy spirit, whereby we are justified before men. And as he hath bestowed and communicated unto us his righteousness, death and obedience, so hath he taken upon him from us all our sins original and actual, of commission and omission, and in his own person hath suffered all that punishment, which we by them had deserved, so as now he having taken upon him our sins, and endued us with his righteousness, merit, and obedience, we need not to fear the exact rigor of God's justice, for by him and in him we are without sin, pure and undefiled, and perfectly righteous in God's sight. Neither shall we need to fear the violence of all our spiritual enemies, for our head Jesus Christ is God almighty, and therefore none shall be able to pluck us out of his hands against his will, and we are as dear unto him as the members of his body, and therefore look how loath any careful head would be to have any of the members pulled from it by force and violence, so loath and unwilling will our Savior and head be, to have any of his members plucked from him. And therefore seeing he wanteth neither will nor power to defend us, we need not fear the raging malice and cunning violence of any of our spiritual enemies, sin, the Devil, the world and the flesh, for our head is all-sufficient, and also most willing to save and defend us, from all their force and malice.

[§. Sect. 11] And so much concerning the reasons drawn from the second person, whereby every repenting and believing sinner may be assured of the pardon and remission of all his sins. Now we are to speak of those which may be drawn from the third person the holy spirit. First therefore we are to know that though our sins be manifold, and our corruptions exceeding filthy, yet this holy spirit will sanctify and purge us from all our pollution; so that though in times past we were most heinous sinners, idolaters, adulterers, thieves, drunkards, railers, extortioners, yet now we are washed, now we are sanctified now we are instified in the name of the Lord Jesus, and by the spirit of our God. As the Apostle speaketh, 1. Cor. 6.11. he is that heavenly fire which consumeth and purgeth us from all the dross of our corruptions, he is that divine water which washeth away all our filthy pollution, it is he who doth regenerate and beget us a new who were dead in our sins, and whosoever are thus regenerated shall be heirs of the kingdom of heaven.

Secondly, we may hereby be assured of the remission of our sins, in that the spirit of God joineth with us in our suite and together with us, maketh request unto God in our behalf, and whereas we are ignorant and know not how to pray as we ought, the spirit it self helpeth our infirmities and maketh request for us with sighs which cannot be expressed. But God who scarcheth the hearts, knoweth what is the meaning of the spirit: for he maketh request for the Saints according to the will of God. As the Apostle speaketh. Rom. 8.26.27. who therefore can doubt of obtaining his suite, even the remission of his sins and reconciliation with God, seeing his suite is framed and indicted by God's spirit, and consequently is most wise, just, and as the Apostle saith according to the will of God? yea it is solicited and followed with great earnestness by the same spirit; and therefore our suite being wise, just, and framed by the spirit according to the will of God, and by the same spirit in most earnest manner, solicited and furthered, there is no question but we shall obtain it.

CHAP. XXXVI. Other reasons to persuade the weak Christian of the remission of his sins.

[§. Sect. 1] A Nd these are the reasons which may be drawn from every of the persons of the Trinity, to assure us of the remission of our sins; to which we may ad diverse others. First, the believing of the remission of our sins in an article of our Creed, which we do daily confess and profess, which is not left unto our choice to believe or not to believe, but as we confess it with the mouth, so we are bound to believe it with the heart, if we would be reckoned in the number of Christians. Why then should we doubt of that which we are bound to perform; and if we do not we grievously sin through infidelity, which is more dangerous & damnable then all our other sins whatsoever? And therefore though there were no other reason to move us, though our heinous and manifold sins should make it seem unto us never so incredible, yet let us set aside all impediments and break through the violence of all objections, and believe in obedience to God's commandments, and because it is our duty, the performance whereof is very acceptable unto God, and the neglect whereof is a sin most dangerous and damnable. Which that we may perform, let us carefully observe the condition of the covenant of grace, that is, let us rest and rely upon Christ Jesus alone for our salvation by a lively faith, and turn unto God by unfeigned repentance, and then there is no place left to doubting of that which in duty we are bound to believe.

[§. Sect. 2] Secondly the afflicted soul laboring under sin may receive no small assurance by the testimony of God's faithful ministers; for the keys of the kingdom of heaven are committed unto them, and they have power given them of God here on earth to bind and loose; not as though they could by their own authority and in their own name give pardon of sins to whom they list (as the papists teach and practice, for this is proper and peculiar unto God alone, as even the Pharisees well knew whereof it was, that seeing our Savior Christ take upon him to forgive sins whom they imagined to be a mere man, they affirmed that he blasphemed. For who (say they can forgive sin but God only) but they have authority given them of God upon due examination and trial of their faith by the fruits thereof unfeigned repentance, certainly to declare and pronounce unto them that their sins are forgiven. Whosoever therefore have this testimony of God's faithful ministers who are well acquainted with their estates given unto thē, they may assure themselves that it is undoubtedly true and most certain; for who is it that dare oppose himself and contradict the testimony of God's spirit in the mouth of so many his faithful ambassadors? who dare be so presumptuous as to take upon him the discerning of his state better then the ministers of God, who being appointed of God to this function are endued with a great measure of his spirit, whereby they are enabled to discern and judge of men's estates better then they themselves? for he that is spiritual discerneth all things, and is made acquainted with the mind of Christ, as the Apostle speaketh 1. Cor 2.15.16. And therefore if diverse of God's faithful ministers with one consent pronounce unto any paenitent sinner the remission of their sins, and assure them after the examination of their estate that they are in the love and favor of God, it should be unto them ten thousand times more forcible an argument to persuade thē & to confirm their faith in the assurance of God's love, then the contrary testimony of Satan or their timorous unbelieving flesh to move them to doubting thereof, if our bodies be sick we commit our selves to the skill and care of the physician, and good reason, because we know he is better able to discern of our estate then we our selves, and believing his judgment to be good we suffer him to apply such remedies as he thinketh most fit; why then should we not commit the discerning of our estate to the physician of the soul no less careful, and in this respect much more skillful? for the others rules in some patients may fail him, but the grounds whereupon the spiritual physician buildeth, are most infallible being the undoubted truth of God. Why should we not rather believe their often approved judgment then our own timorous phantasies, or Satan's testimony who is our malicious enemy?

[§. Sect. 3] Thirdly the afflicted soul may gather assurance of the remission of sins from the contrary testimony of the devil. For when there is any suggestion cast into our minds which is repugnant to the word of God and the testimony of God's spirit in the hearts of the faithful, we may assure our selves that it is the speech of Satan or of our corrupt flesh the messenger of Satan both which come to one end; but those motives and suggestions, that God will not receive us to mercy, that our sins are unpardonable, that we are reprobates and castaways, that now it is too late to turn unto God, proceed not from God's spirit, for they are quite contrary to that which the scriptures teach us, namely that the mercies of God are infinite, and he always ready to receive us to grace when we turn unto him; that if we will earnestly repent and in the mediation of Christ sue for mercy, he will make our scarlet sins as white as snow, that it is never to late to turn unto God, for if we repent he hath promised to remit our sins, and to receive us into his favor. Neither are we to imagine that the testimony of God's spirit in our consciences is contrary to the testimony of the same spirit in the holy scriptures, and therefore seeing these suggestions are flatly repugnant to the word of God and testimony of the spirit, we are to assure our selves that they are the temptations of Satan, either immediately suggested by himself or mediately by his messenger our corrupt flesh.

Seeing then these suggestions come from Satan who is our malicious enemy, and a liar from the beginning yea the father of lies we are not to believe thē, nay rather we may gather certain assurance that the contrary is true; for the speaketh only lies, or if at any time he speak the truth it is to this ende that he may deceive us. For example he telleth the secure carnal may that he is in the state of grace, and highly in God's favor, but unto the humbled sinner he saith, that he is a reprobate & shall most certainly be damned; unto the worldly secure man he saith that God is most merciful, then the which nothing can be more true, but doth not speak this in his conscience, because he would have him to taste thereof but to lull him a sleep with this sweet syren song to his eternal perdition. On the other side when he hath to deal with the bruised heart and contrite spirit, he telleth him of nothing but of God's exact justice, to the ende that he may plunge him into utter desperation: In a word whatsoever he speaketh in the conscience of man, it is either false in it self or if true in them yet false in hypocrisy, if true in the general, yet false in the particular application. As what can be more true then that God is just? and what more false then that he will excercise his justice in punishing repentant and humbled sinners? what can be more true then that God is most merciful? and what more false then that he will show this his mercy is saving those who live and die in their sins without repentance? & yet it is most usual with Satan to affirm both the one and the other, lying in both because he doth misapply them. And therefore seeing Satan doth never speak the truth or else doth falsely apply it in respect of our estate, let us acquaint our selves with his false language; and so by hearing his lies we may be the better assured of the truth; for example, when he telleth us that our sins are unpardonable, that it is now too late to turn unto the Lord, that we are reprobates and damned wretches, we knowing that our malicious enemy by his lies doth continually seek our destruction, are contrariwise to assure our selves that God's mercy and Christ's merits far exceed our sins, that now is the acceptable time and day of salvation, if we will turn unto God and hearing his voice not harden our hearts, that we are in the state of salvation, the vessels of mercy, and beloved children of God.

[§. Sect. 4] Lastly those who are heavy laden with the burden of their sins, may gather unto themselves assurance of the forgiveness of them, by the consideration of God's mercy extended unto other repentant sinners; for there was never any from the beginning of the world to this day, were their sins never so heinous or innumerable who have not been received to mercy, and pardoned of our gracious God whensoever they did unfeignedly turn unto him. And this may appear whether we consider whole cities or nations, or else particular men. Of the first we have a notable example in the Israelites which lived in the time of the judges, who though they did many times negligently forget the great mercies and inestimable benefits of God shown to their forefathers, of which also themselves had been partakers, though they forsook the Lord not once or twice but very often, even then when he most bound them unto him with multiplying upon them the benefitts of peace and plenty, and though they let the rains loose unto all wickedness, yea (which was most abhominable and odious in the sight of God,) though they worshiped and served Baal and Asteroth and other idols of the cursed nations, for which horrible idolatry God had cast out the nations before them; yet whensoever they turned unto the Lord he pardoned their sins, receiving them into his former love and favor, and delivered them out of the hands of all their enemies.

So likewise in the time of the prophet Isaiah, to what a notorious height of wickedness were the same people grown as the Lord by his prophet doth decipher and describe them in the first chapter of that prophecy. In the 2. ver. he calleth heaven and earth to witness their horrible rebellion, in the 3. verse he showeth that their unthankfulness for all his mercies, far exceeded the ingratitude of brute beasts, in the 4. verse he exclaimeth out against them calling them a sinfullnation, a people laden with iniquity, a seed of the wicked corrupt children who had forsaken the Lord, and provoked the holy one of Israel to anger. In the 5. and 6. verses he showeth their hardness of heart and obstinacy in their rebellion which was so great that though the Lord sent afflictions & chastise mentes upon them, yet they were no whit reformed but waxed worse and worse, and that this was not the case of some few but of all the whole body of the people, for the whole head was sick and the whole heart was heaute. and that from the soul of the foot to the crown of the head there was nothing sound therein, but wounds, and swellings, and sores full of corruption, the cure whereof they utterly neglected. In the 10. verse he matcheth the sins of both prince and people, with those crying sins and outrageous wickedness of Sodom and Gomorrah which brought down from heaven fire and brimstone to consume them. In the 11.12.13. and 14. verses he complaineth of their filthy hypocrisy in God's outward worship joined with the utter neglect of true godliness and his spiritual service, which caused the Lord to detest all their sacrifices, sabbothes, and new moons. So that their could not be imagined greater wickedness in any people, respecting those notable means which the Lord continually granted unto them above all other nations for their own conversion; and therefore who would not have thought their state to be most desperate, who would not have looked daily that the Lord should have consumed them with fire and brimstone, or have caused the earth to have swallowed them up alive as it did Corah and his assotiats? but behold the infinite mercies of our gracious God, even when they wallowed in this filthy sink of all impiety the Lord calleth them to repentance, and when as they had forsaken him and fled from him, desiring nothing less then to make or meddle with him, the Lord calleth unto them, and he in whose power it was every minute utterly to destroy them, first of all desireth a parley, he who might well abhor to vouchsafe them his presence, earnestly desireth conference with them, saying. ver. 18. Come now and let us reason together saith the Lord; though your sins were as crimson, they shall be made as white as snow; though they were red like searlet, they shall be as wool.

[§. Sect. 6] In like manner in the time of our savior Christ the same Jews most wickedly rebelled against the Lord; for when the Lord in his rich mercy sent the promised Messias, to deliver them out of the hands of their enemies, they would not receive him, nay they continually afflicted and persecuted him, they mocked and reviled him, they hailed him before the judgment seat, and caused him to be condemned who came to justify and acquit them; they buffeted and whipped him, and preferred a wicked murderer before him, who preferred their salvation before his own life, lastly in most ignominious sort they crucified and killed him. After all which outrageous wickedness offered against the Lord of life, they continued in their hardness of heart and impaenitencie, never acknowledging their fault not desiring pardon, nay rather as they had persecuted the head our Lord and Savior Jesus Christ, so when they could offer no more wrong unto him in his own person, they were ready to satisfy and glutt their malicious rage in persecuting his poor members. Now what more hellish impiety was ever committed? what more outrageous sin was ever heard of; who would ever have imagined that there was any hope of pardon for such rebellious bloody wretches? but O the infinite and bottomeless depth of God's mercy, whilst their wickedness was fresh in memory, and their hands still imbrued in the guiltless blood of this innocent Lamb: when as they continued in their course, and ran headlong forward in their wickedness without any sense of sin or desire of pardon; the Lord sent his apostles unto them to bring them to repentance, and to assure them that their sins were pardoned. Seeing therefore these obtained the remission of their sins, who needs to doubt of pardon who earnestly desires it? for did the Lord gratioussy offer forgiveness to such rebellious wretches, and will he not grant it to less offenders if they desire it? did he offer them mercy before they sought it, and will he deny mercy unto any who earnestly seek and sue for it? Doth he seek to draw men to repentance and to turn unto him; and will he not receive them when they do repent? was he so exceeding merciful in times past, and shall we now think his arm shortened or his mercy abated? Nay assuredly he is immutable ever like himself one and the same most gracious, most merciful, & full of all goodness and compassion, towards all them that come unto him. And therefore if we turn from our sins by unfeigned repentance, we may assure our selves though they be never so many and grievous they shall be pardoned, and we received into God's love and favor.

[§. Sect. 7] To these examples of whole multitudes, we may ad the examples of particular sinners, who have been received to mercy and obtained pardon, though their sins have been many and grievous, as Matthew, Zacchaeus, Levi, who were sinful Publicans that got their livings by pilling & polling, oppression and extortion, men so notoriously wicked, that Publicans and sinners are joined together, as though they were sinners by profession, and therefore as Synonima or diverse words of one signification they interpret one another. And yet such was the riches of God's mercy, that even these professed sinners were converted, and received remission of all their outrageous wickedness. The like may be said of Mary Magdalene who though she had been a woman of lewd behavior and loose life, though she were possessed of many devils, and commonly noted for an infamous and notorious sinner, yet upon her true repentance obtained the remission of her sins: and whilst she washed the feet of our savior Christ with her tears, he purged and cleansed her body and soul from the filthy leprosy of sin with his own most precious blood, whilst she wiped them with the hairs of her head, he beautified and adorned her with the rich robe of his righteousness. Yea she was received into an high degree of favor with our savior Christ, so as she had in some things the preeminence before his chief Apostles, for after Christ's rising again he first vouchsafed her his presence, and used her as his messenger to certify the rest of his resurrection. So likewise the Apostle Paul before his calling was not only no lover but a bitter and fierce persecutor of the truth, and of all the professors thereof, imprisoning, stoning, and cruelly murthering the Saints of God; but behold and admire the wonderful mercy of God, even whilst his imbrued hands, were yet red with the blood of God's faithful children, and whilst his heart was so full of burning rage, that he breathed out still threatenings and slaughter against the disciples of the Lord, it pleased God wonderfully to convert him, to assure him of the remission of all these his horrible sins, and to make him of a bloody persecutor, a most excellent preacher of his Gospel, and of a ravenous devouring wolf, a most vigilant and painful shepherd. To these we might add the example of the thief, who though he had spent his whole life wickedly & profanely, yet was converted at the hour of death and receiving the pardon of his sins, was presently assured of everlasting happiness. But I shall not need to heap up many particulars, only I cannot pass that notable example of Manasseh one of the most outrageous sinners and profanest wretch that ever lived, as the holy Ghost hath described him in the 21. chap. of the 2. book of the Kings. For there he affirmeth of him that he was a most horrible idolater, a most malicious enemy and cruel persecutor of God's truth, a defiler of God's holy temple, a sacrificer of his own children unto idols, that is devils, a notable witch, and wicked sorcerer, a bloody murderer of exceeding many the dear Saints and true Prophets of the Lord, one who did not run headlong alone into all hellish impiety, but also led the people under his government out of the way to do more wickedly then did the Heathen people whom the Lord distroied before the children of Israel, and in a word wrought more abominations and outrageous wickedness then the cursed Amorites and Canaanites, of whom notwithstanding the land surfeited and spewed them out for their crying sins. And yet this Manasseh, this wretch, more like a devil incarnate then a Saint of God, repenting him of his sins from the bottom of his heart, was received (I cannot speak it without ravishing wonder of God's bottomless & never sufficiently admired mercy) was received I say, to grace, and obtained the pardon of all his horrible sins and most abominable wickedness. Now all these examples are written for our learning, and are recorded by the holy Ghost, to the end that we may continually laud and praise the Lord for his endless and infinite mercies, and gather unto our selves assurance, that though our sins were as grievous and heinous as any of theirs before named, yet if with them we turn from our sins by unfeigned repentance, and go unto Christ by a lively faith, we shall also with them receive the pardon of our sins, and be entertained into God's love and favor.

[§. Sect. 8] And thus have I set down most infallible reasons, upon which as upon immovable firm grounds, the afflictted conscience may lay the foundation of sound comfort; now if any abuse the Gospel of Jesus Christ, and gather out of this heavenly doctrine this devilish use, that because God's mercies abound therefore they will abound in their sins without repentance, and still more and more provoke the wrath of the Lord against them, to these I answer with the Apostle that their damnation is just, in that they abuse God's mercy, as an occasion to sin, which should serve as a forcible argument to lead them to repentance, neither let such flatter themselves with vain hope of God's mercy, for despising the riches of his boūtifulnesse, patience, & long suffering, & continuing in their hardness of heart & vnrepentancy, they treasure up unto themselves wrath against the day of wrath, and of the declaration of the just judgment of God. As the apostle plainly speaketh Rom. 2.4.5. Neither let thē foolishly bolster up themselves in their sins, by putting under their elbows, the sweet soft pillows of God's merciful promises, for as there is none so special which do exclude the most heinous sinner that repenteth & believeth, so is there none so general which do extend themselves to those who continue in their vnrepentancie and unbelief; and therefore though there be no sin so grievous, which being repented of and forsaken will condemn us if we rest and rely upon our Savior Christ for our salvation by a lively faith; so there is no sin so small and venial which will not plunge us into the bottom of hell, if we live therein without repentance and do not desire to leave and sorsake it. And therefore so long as we live in our sins, and do not seriously turn unto the Lord by unfeigned repentance, let us not in vain arrogate and misapply unto our selves the mercy of God, the merits of Christ, and the sweet promises of the Gospel, for unto such appertain the fearful threatenings of the law as being still the children of wrath, dead in their sins, and subject to God's heavy wrath and displeasure.

CHAP. XXXVII. How we may know whether we be effectually called or no.

[§. Sect. 1] A Nd so much concerning those reasons whereby the humbled and repentant sinner may gather unto himself certain assurance of the pardon and remission of his sins: of all which consolations Satan earnestly endeavoreth to spoil the afflicted soul, by suggesting into his mind diverse subtle and dangerous temptations. As first, that all these gracious promises & sweet consolations of the gospel do only belong unto those who are called▪ neither to all in this number, for many are called but few are chosen, but unto those alone whose calling is effectual, that is to say, who are separated from the world, given unto Christ and Christ unto them, and who are engrafted into him, and become lively members of his body: but thou, will he say to the humbled sinner art not thus effectually called, and therefore do not flatter thyself with the hope of God's promises, for though in themselves they are most certain, yet they belong not unto thee, but unto those alone whose calling is effectual.

Against which temptation if we would strengthen our selves, we must examine our calling whether it be effectual or no; and that both by considering the means whereby all are effectually called, and also the partes of effectual calling, making application of both unto our own particular. For the first, we may thus reason against our spiritual enemy, whosoever can find the means of effectual calling, power fully working in himself, and converting him unto God he is effectually called, but I have and do find these means thus working in me, and therefore I do not flatter myself with vain hope, but am certainly assured that I am effectually called and converted.

[§. Sect. 2] The means whereby we are effectually called, are first the saving and fruitful hearing of God's word, by the ministry whereof the Lord calleth and inviteth us to come unto him by unfeigned repentance, and to our savior Christ by a lively faith even when we are dead in our sins, without any desire to will or ability to perform anything that is good, whilst we are the bondslaves of Satan and mecre worldlings, not desiring nor once thinking upon the means of our salvation. And this is done first by the preaching of the law, by which is revealed unto us our innumerable heinous sins, and the fearful punishments due unto them: as that we by our continual transgression are subject to the curse of the law, unable to perform obedience unto any of the commandments or to make satisfaction to God's justice for the least of our sins, and so consequently that we are obnoxious to God's wrath, subject to those horrible torments provided for the wicked, and therefore in respect of our selves, our own righteousness, satisfaction, or any other means of our own whatsoever in a most damnable and desperate estate. Secondly, after the Law hath thus shown unto us our sins & the punishments due unto them, the Lord by the ministry of the gospel doth reveal unto us a plain way by which we may come out of this miserable estate, and attain unto everlasting salvation, namely by believing and ayplying unto our selves Christ Jesus and all his benefits. Thirdly with this outward ministry of the word the Lord joineth the inwarrd cooperation of his holy spirit, whereby he openeth our deaf ears, and maketh us attentively to hear, and as with a precious eyesalue illightens the blind eyes of our understandings, enabling us to conceive and understand those things which are delivered unto us, both out of the law, and out of the Gospel.

[§. Sect. 3] The second means of our effectual calling is the softening of our hard hearts, when as the Lord taketh away our stony hearts, and giveth us hearts of flesh, as he promiseth Ezek. 11.19. And breaketh up these fallow grounds fit in themselves to bring forth no fruit but weeds and thistles, that so they may be prepared to receive the seed of his word, and be made fruitful in all grace. And thus our stubborn & rebellious hearts are softened when as we particularly apply unto our selves the doctrine of the law, whereby first we come to the knowing and acknowledging of our sins, original and actual. Secondly our hearts are pricked, and our consciences wounded by apprehending and applying to our guilty souls the curse of the law, the anger of God, and those fearful punishments prepared for the wicked. Thirdly seeing this our misery, and finding no means of our own how we may come out of this wretched estate, we are brought to despair of our own strength, righteousness and satisfaction,, finding them of no virtue for our justification. By all which, being thoroughly humbled and cast down in our selves, the Lord by the preaching of the gospel doth reveal unto us a way how we may escape out of this miserable estate, by applying unto our selves Christ Jesus, and all his meritts and obedience by a true and lively faith; after which the humbled sinner seeing his own wants and misery by the law, and perceiving that our savior Christ is so rich in meritts, that he can cansily supply all his defects, and so gracious and powerful that he can and will free him out of his wretchedness, he doth plainly discern that he standeth exceedingly in need of Christ Jesus and his righteousness. After which sense of his own wants there is begott in him an earnest and hungering desire to be made partaker of Jesus Christ his righteousness, meritts, obedience, and of all those inestimable benefitts which are purchased by them. And lastly he is moved to appeal from the sentence of the law, to the throne of grace, pleading not his own righteousness or satisfaction, but Christ's meritts and obedience.

The third and last means of our effectual calling is a true and lively faith, whereby we apprehend Christ Jesus and all his benefitts given and applied unto us by God's spirit, resting upon him alone for our justification and salvation..

[§. Sect. 4] And these are the means of our effectual calling, which whosoever hath found powerful working in themselves for their conversion after the manner before spoken of, they may most certainly assure themselves that they are effectually called, and are already partakers of Jesus Christ and all his benefits. If therefore the Lord whilst we did lie frozen in the dregs of our sins, without all desire of grace or means to escape our sins, without all desire of grace or means to escape out of our misery, hath vouchsafed unto us the mystery of his holy word, if by the law he hath revealed our sins unto us and the punishments due unto them, and if by the gospel he hath shown us the way how we may come out of this misery; if by the inward cooperation of his holy spirit he hath opened our deaf cares, and with this precious eyesalue hath anointed the blind eyes of our understandings so that we have attentively heard, and in some measure understood those principles of our Christian religion, which have in the mystery of the word been delivered unto us; if our hearts have been softened and pierced, and our consciences wounded with the sight and sense of our sins; if disparing in our own strength, righteousness and all other means of our own, we have gone out of our selves, and rested and relied upon Christ Jesus alone for our justification and salvation, then are we without all doubt effectually called and are in the number of God's church and people to whom the promises of grace do appertain.

[§. Sect. 5] Secondly we may come to the knowledge of our effectual calling, by considering the several parts thereof. The first is our selection and separation out of the corrupt mass of mankind, whereby it cometh to pass that though we be in the world, yet we are not of the world, and therefore we neither love it, nor the world us; and this our Savior showeth, John. 15.19. If (saith he) he were of the world the world would love his own, but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. and the apostle John affirmeth, that if any man love the world the love of the father is not in him. 1. John. 2.15. and the apostle James telleth us that the amity of the world is enmity with God, and therefore whosoever will be a friend of the world maketh himself the enemy of God. If therefore our love and affections be weaned in some good measure from the world, and fixed on spiritual and heavenly things, if we cease to be citizens of the world, and begin to have our conversation in in heaven from whence we look for a savior even the Lord Jesus Christ; and if the world begin to hate and scorn us, then may we be assured that we are severed from the world, and entertained into God's church and family.

[§. Sect. 6] But here the tempter will object, that by this it plainly appeareth that we are not yet effectually called nor separated from the world, because we still love the world affecting and desiring the vain pleasures, honors, & riches thereof, yea and also love those who are mere worldlings, and on the other side the world also loveth us, giving us good countenance and performing other duties unto us. For the answering of which suggestion we must distinguish between our selves and our selves; for whilst we continue in this life we are partly flesh and partly spirit, and as there is great enmity between the spirit and the world, so is there great amity between the world and the flesh. So far forth therefore as we are still carnal and corrupt fleth the world loveth us, but as much as is spiritual and regenerate so much the world hateth and abhorreth. Moreover we may generally be considered as men, or more specially as we are Christian men; in the first respect, the world that is wicked worldlings may love us for some natural partes or mere moral virtues, or else in common humanity as members of the same civil or political body: but as we are Christians who have given our names unto God & diuoted our selves to his worship and service, the world hateth us and our profession, religion, and all the fruits and exercises of sanctification and holiness, so that though in other natural, worldly, and more civil respects it loveth us, yet in regard of our regeneration and the fruits thereof it cannot endure us, and our company and conversation is exceeding tedious, irksome and unpleasant. So on the other side whereas Satan objecteth that we love the world that is carnal worldly men, we may answer that even as we are regenerate, it is lawful to love them in the same respects which they love us, namely as they are men & the excellent creatures of God, as they are endued with excellent natural gifts or moral virtues, as they are of the same civil body or kindred, or as they have been used of God as his instruments for the bostowing of any his benefits upon us: in which respects loving them, we may notwithstanding with a true zeal hate & abhor their vices, their carnal worldliness, profane irreligion, and wicked conversation. Neither will religion make us to lay aside all humanity and transform us into some brutish, or rather devilish Timon who was a hater of men. For even our savior Christ himself who was wholly exēpted from sin, notwithstanding loved the worldly young man for some good things he saw in him though he were not religious, yea though he were so carnal that he preferred his vain and uncertain riches before the salvation of his soul, as appeareth Mark. 10.21.22. So also he used all humanity and civil conversation even amongst the Publicans and sinners, that he might have the better opportunity of converting all those who belonged to God's electiō. And therefore we need not fear to follow Christ's example so it be with the same holy affection. For we also must endeavor to gain those unto Christ who are without, and by our holy conversation give them occasion of glorifying God in the day of their visitation as the apostle exhorteth us, 1. Pet. 2.12. which we can never do by hatred, rough severity, and sinicall inhumanity, but with loving courtesy, upright behavior, gentle admonitions and charitable reprehensions. But if through our corruptiō we give Satan occasion further to object, that under these pretences we set our harts too much upon the world loving worldlings more then those who are of the household of faith and more delighting in their vain conversation for outward respects then in the company of the faithful if not always yet oftentimes, we are to answer that though these be sins in us, and notable signs of our great corruption, yet are they no strong arguments that we are not yet effectually called, or truly severed frō the world, for as much as we are not wholly separated frō the world, but only so much of us as is spiritual and regenerate; so that it is no marvel if the the flesh and unregenerate part still love the world, bebecause it is still worldly; but if in the inner man we hate this love, and strive to bridle yea to mortify it, if we are truly sory and displeased with our selves for this as for other sins and labor to refourme it, we may be assured that the spirit of God is in us, which hath severed us from the world, & joined us to the body of Jesus Christ.

[§. Sect. 7] The like also may be answered concerning the love of worldly things, honors, riches and pleasures; we may love them as they are the blessings of God, and desire them so far forth as they are temporal benefitts, and furtherances or at least no hindrances in the works of holiness and righteousness, we may so love them as that in the mean time our love be subordinate to the love of God, our brethren & spiritual things. But if our love pass these limitts it is corrupt and carnal, yet no undoubted argument to prove that we are not effectually called, if we are displeased with it and labor against it, though oftentimes we are overcome therewith through the violence of our carnal affections and the corruptions of the flesh, yet if we hate this sin in the inner man, if we entertain through violence, and not with affection and delight, if it dwell in us but do not reign in us, if but sometimes it get the upper hand and do not continually overrule us, it is no more we that do it but sin that dwelleth in us, that is the old man and corrupt flesh, which whilst we live in this life will bear some sway in us.

Lastly when as Satan assaulteth the poor Christian with his temptations, persuading him that he is not yet called nor separated from the wicked world, because it loveth him, he may well suspect his argument of falsehood, for Satan doth not hate those whom the world loveth; but by his continual assaulting of the weak Christian, and his daily laboring to bring him through the violence of his temptations to utter destruction, it manifestly appeareth that Satan like a mortal enemy deadly hateth him; and therefore it is not likely that he is beloved of the world though it may for a time fawn upon him, that by pretending love and friendshipp it may work him the greater mischief.

[§. Sect. 8] The second part of our effectual calling is the mutual donation of God the father, whereby he hath given Christ Jesus unto us to be our savior and redeemer, and us unto Christ to be saved and redeemed, by which also we may prove that we are effectually called. For this gift is mutual and reciprocal, and therefore the one doth clearly prove the other, so that if we can have any assurance that Christ is given unto us, then may we also be assured that we are given unto Christ, and contrariwise if we have any assurance that we are given unto Christ, then may we be also assured that Christ is given unto us, and consequently that we are effectually called for this mutual donation is one parte thereof. Now we may be assured that Christ is given unto us if we believe in him resting upon him alone for our justification and salvation, as appeareth John. 3.16. So God loved the world that he hath given his only begotten son that as many as believe in him should not perish but have everlasting life, and so also we may be assured that we are given unto Christ, if we hear his voice and follow him, as himself speaketh John. 10.27. and submit our selves to be led and governed by his spirit, for as many as are led by the spirit of God they are the sons of God, and whosoever are sons are heirs of God, and heirs annexed with Christ. as it is Rom. 8.14.16.

But here Satan will object that those who are given unto Christ have kept his word, as himself also affirmeth John. 17.6. How therefore will he say, canst thou be assured that thou art one of those who are given unto him, seeing thou keepest it not but continually transgressest his commandments? To which we must answer that the word of Christ is his gospel, wherein he promiseth everlasting life to all that believe in him, and bring forth the fruits of their faith in unfeigned repentance. as it appeareth John. 5.38. where he thus speaketh to the unbelieving Jews: And his word (saith he) have ye not abiding in you: for whom he hath sent, him ye believe not; whereby it is manifest if Christ's reasoning be of sound consequence, that those have his word abiding in them who believe in him, whom God hath sent even our Lord and Savior Jesus Christ. So that we keep the word of our Savior when we believe in him, resting and relying upon him alone for our salvation, and truly repent us of our sins, sorrowing and grieving that by them we have offended and displeased our loving God and merciful father, hating our sins because they are sins, purposing and laboring to forsake them, and endeavoring according to the measure of strength and grace received, to serve the Lord in holiness and newness of life. And therefore if we can find in our selves this faith and this repentance, we may undoubtedly be assured notwithstanding our manifold falls and great corruptions that we have kept the word of Christ, and therefore are given unto him of the father; and consequently that we are effectually called and shall be eternally glorified. For it is the will of the father that whosoever believeth in his son Jesus Christ should have everlasting life, as our Savior testifieth John. 6.40. As for our corruptions they shall be washed away with the blood of Christ, and our imperfections shall be covered with the rich robe of his perfect righteousness, so that in him we shall appear perfect before God's judgment seat, and there be accepted as just and righteous.

[§. Sect. 9] The third part of our effectual calling is our union and communion with Christ, whereby he becometh our head and we his members, of which whosoever can be assured, they need not to make any queston of their effectual calling; but all those who are endued with faith are united unto Christ, for it is a property thereof to apply unto our selves Christ and all his benefitts, it is the hand of the soul whereby we lay hold upon Christ, it is the mouth of the soul whereby we spiritually feed vpō him, & he that eateth his flesh, and drinketh his blood dwelleth in Christ and Christ in him, as himself speaketh, John. 6.56. So also whosoever are endued with God's spirit and have submitted themselves to be led and governed thereby, they are engrafted in the body of Christ, for the spirit is the blood of this union, and therefore if we can discern the spirit of God in us by any of the fruits thereof, we may be assured that we are the members of Christ, and consequently effectually called. Lastly we may be assured that we are engrafted in the body of Christ by our work of salvation, either appertaining to God's service or Christian righteousness towards our neighbor, for it is impossible that we should bring forth any ripe grapes of godliness if we were notingrafted in the true vine Jesus Christ, as himself affirmeth, John. 15.4. Abide in me and I in you: as the branch cannot bear fruit of it self except it abide in the vine. no more can ye except ye abide in me: 5. I am the vine, ye are the branches, he that abideth in me and I in him the same bringeth forth much fruits for without me ye can do nothing. And therefore if we make conscience of our ways, and exercise our selves in some measure, in those good works which the Lord hath commanded in obedience to his will, and to this end that his name may be glorified, we may assure our selves that we are engrafted into the true vine Christ Jesus, for of our selves we are altogether unfruitful and could do nothing.

[§ Sect. 10] But here Satan will object that this argument maketh against our selves, for we thereby make it manifest that we are not engrafted into Christ, because our fruits of holiness and righteousness are commonly exceeding small, and sometimes none at all, whereas the lively branches of this vine are exceeding fruitful, and abundant in good works. To which we are to answer, that all the branches of the vine do not bring forth fruits in like abundance, but some more and some less, and yet notwithstanding this doth not prove that these are not true branches as well as the other although they receive less sap and lively juice from the root and stock, and so also it is in this mystical vine; if the branches be not altogether barren and fruitless, though their fruits be not in so great abundance, yet if it be right and of the same nature with the other, they may assure themselves that they also are lively branches of the true vine Jesus Christ; neither is the quātity & mumber of our fruits so much in this regard to be respected; for if according to the quātitle of sap & goodiuice which we receive frō our root we bring forth fruit, that is, if according to that measure of grace & gifts of God's holy spirit, which our savior Christ hath bestowed upon us, we spend our lives in God's service which himself hath commanded to the end that we may glorify his holy name, we may assure our selves that we are true branches of this vine, which our Savior will purge and prune that we may bring forth more fruits, as he hath promised. John. 15.2. moreover whereas Satan objecteth, that we are not branches of this vine, because at sometimes we can show no fruits; we are to answer that as the earthly vine hath not always grapes, no not so much as leaves upon it, and yet notwithstanding it liveth, receiving nourishment from the root, and bringeth forth fruit in due time and season, so that the branches of this mystical vine are some time without the fruits of good works, yea, have not so much to be seen upon them as the fair green leaves of an outward profession, as it is most usual when as they are thoroughly nypped with the could winter of temptations, and have all their beauty blasted and blown away with the boisterous blasts of Satan's fierce encounters; and yet at the same time they receive the sapp, juice, and virtue of God's spirit from their root Jesus Christ, by which they seeming dead do live and receive nourishment; until at God's good pleasure the comfortable beams of his love and favor do shine upon them, with which their frozen hearts being thoroughly warmed, do again bring forth not only the leaves of profession, but also the ripe fruits of godliness and righteousness, and therefore though presently in such cases we have no fruits to show yet let not Satan persuade us that we are not true branches of this vine? for if we can call to mind, that ever in former times we have brought forth any right and kindly fruits of sanctification and true godliness, we are true branches of the vine Christ which he will lop and prune and again make fruitful; for out of him we could never have brought forth such fruits, and those who are once engrafted into him can never possibly be plucked away by Satan, the world, or all the powers of hell, though (as I said) they may for a time be nipped and shrewdly weather beaten.

CHAP. XXXVIII. Satan's temptations objecting to the weak Christian vnrepentancie and hardness of heart answered.

[§ Sect. 1] A Nd so much for answering that general temptation of Satan, whereby he laboreth to rob and deprive the poor humbled sinner of all the hope and comfort which he might reap in applying unto himself the gracious promises and sweet comforts contained in the gospel, by persuading him that he is not effectually called. Wherewith if he cannot prevail he descendeth from the general to the particulars, and having as it were a far off discharged his shott of dangerous temptations without inflicting desired hurt and destruction, he approacheth nearer, and fighteth against the poor Christian with handy blows, that thereby he may beat him down into deep desperation. Let it be granted will be say that thou are called, yet it followeth not hereof that thou art elected and shalt be saved; for Christ Jesus himself hath said that many are called but few are chosen and why mayest not thou be in the greater number; neither is the calling thou speakest of sufficient to make a Christian, unless it be accompanied with unfeigned repentance and a lively faith. And the promises of the gospel wherein thou vainly hopest are not made unto all those who are called, but unto those who are endued with a true justifying faith, which is always joined with the fruit thereof, unfeigned repentance. But if thou examine thyself aright, thou shalt find that both these are wanting in thee, for to begin first with repentance which is most sensible and to be discerned with greatest ease if thou search thine heart without any affectionate partiality or vain conceit, thou shalt find that thou are altogether destitute thereof. For is not thy heart so obstinately hard, and so stubbernely rebellious, that thou canst not bewail thy sins with any unfeigned sorrow, nor scarce with much straining force one tear, whereas for any worldly loss, or temporary affliction which indeed toucheth thee with true grief, thou canst without any difficulty weep more bitterly then the apostle Peter, and shed as many tears as Marie Magdalene. Besides whereas those who repent turn from their sins with a trueand irreconcilable hatred of them, and spend the rest of their life that remaineth in the service of God, whereas they have their hard stony harts mollified and turned into harts of flesh, which are flexible unto holy obedience and full of alacrity and cheerfulness in performing service to God, thou through thy hardness and heart that cannot repent livest still in thy sins, and spendest a great part of thy time in vanity and worldly delights, thy heart as hard as the adamāt is ready sooner to break then to bow to God's will, and when thou forcest thyself hereunto, thou canst not but discern the blindness of thy understanding in spiritual things, which is so sharp and eagle sighted in matters concerning the world, thy spirits so dull & blockish, & thine affections so glutted & tired in performing service unto God which are so full of life, & alacrity in following worldly vanities. And therefore it is impossible that thou shouldest have any true repentance, for how can repentance and hardness of heart, a heart of flesh & an heart of stone be atonce in thee.

[§ Sect. 2] Against which temptation of Satan if we would arm our selves, it behooveth us to be very careful that we do not run into two dangerous extremes; the one whereof is securely to flatter our selves with an opinion of our good estate when as in turth it is most dangerous and damnable, the other that we do not too much suffer our selves to be dejected and cast down, though we have not as yet attained to so great perfection as our heart desireth. And to this purpose we are to know that hardness of heart is of two sortes, the first is of them who being most hard hearted, notwithstanding do not feel nor perceive it; the other of those who feeling their hardness of heart are grieved therewith, and desire to have it mollified, softened, and even resolved into tears of unfeigned repentance. The first sort is damnable or at least most dangerous, for it lulleth us asleep in carnal security, it taketh away all sense of sin, and consequently all sorrow whereby we should bewail it; it scareth and brawneth the conscience, covering it as it were on all sides with a thick hard skin, which will never or most hardly be pierced, either by God's justice and threatenings to cause us to fear least we incur his wrathful displeasure, or by his mercies and gracious promises to move us to love him, and to bring forth the fruits of our love in acceptable obediencd, it repelleth all the good motions of God's spirit & filleth the soul with such drowsy dullness and blockish deadness, that it is altogether unfit to perform any service unto God, and most apoto entertain any of Satan's temptations. And this insensible hardness of heart which is the spiritual lethurgie of the soul is of two kinds; the first is joined with willful obstinacy and affected rebellion, whereby men advisedly and contemptuously withstand the outward ministry of the word, and the inward motions of God's spirit, with all other means which might move and muite them to serious repentance; an example whereof we have in Pharaoh who hardened his heart against the Lord, opposing himself against his ambassage delivered unto him by Moysos, and confirmed by so many miracles, and also obstimately and with an high hand of rebellion checked, and quenchen the good motions of God's spirit, whereby he was sometimes moved to confess his sin, and to acknowledge the Lord righteous. As also in Saul who against his conscience persecuted David because the Lord loved & had made choice of him to succeed in his place, and howsoever sometimes by occasion of some notable fruit of David's innocence he was moved to condemn himself and to justify him, yet presently he hardened his heart again and raged against him with wonted malice. And thus likewise were those Israelites hardened and frozen stiff in the dregs of their sins, of whom the Prophet Isaiah speaketh Isaiah. 28.15 Ye have said (saith he) we have made a couenam with death and with hell we are at agreement: though ascourge run over and pass through, it shall not come at us: for we have made falsehood our refuge and under vanity are we hid. And those also of whom the Prophet Zechariah complaineth Zach. 7.11. who (obstinately) refused to hearken, and pulled away the shoulder and stopped their ears that they should not hear, yea, and made their hearts as an Adamant stone, least they should hear the law and the words which the Lord of hosts sent in his spirit by the ministry of the Prophets. And so also many of the Scribes and Pharisees hardened their hearts against our Savior Christ obstinately contemning the gracious and powerful words, which proceeded out of his mouth, and quenched the good motions of God's spirit, occasioned by his wonderful miracles and admirable works which none could perform, but he who was the very true and only begotten son of God. Now we are to know that this hardness of heart is most damnable, and whosoever are possessed therewith they can never escape God's fearful judgments and everlasting condemnation in the life to come.

[§. Sect. 3] The other kind of insēsible hardness of heart proceedeth from careless retchlesnesse and carnal worldliness, when as men having their vnderstādings blinded do not perceive their filthy corruptions, profane wickedness, & extreme misery, nor feel the burden of their sins though they be grown to an intolerable weight, but flatter themselves with a vain opinion of their good estate in themselves, without any other help, as though they needed not the means appointed of God for their conversion which others use. And therefore they neglect the ministry of the word, as knowing and practicing enough already, or if they hear it they remove far from them the threatenings of the law denounced against impaenitent sinners as not appertaining to them, and check all the good motions of God's spirit which are commonly joined with the public ministry of the word, and the private admonitions of godly men, or with the example of God's judgment on others, or with the sense of their own afflictions; and so return to their old profaneness and lie wallowing in the dregs of their sins without any remorse or hatred of evil, or any true love of that which is good. Until at length their harts are so hardened and their consciences so scared with customable sinning, and by often repelling and beating back the means of their conversion the outward ministry of the word, and the inward motions of God's spirit, that they proceed from careless senselessness, and negligent security, to willful profaneness and obstinate rebellion. And this hardness of heart is most commonly incident unto worldlings and is nothing else but carnal security, whereby they rest contented with their miserable and wretched estate, neither loving that which is good, nor hating that which is evil, nor using any means to better themselves, because they either think they are good enough or at least never enter into consideration of their estate, nor come to the sense and feeling of their evil corruptions, in which they are wholly plunged & overwhelmed. Yea sometimes and in some measure this befalleth the dear children of God through their careless negligence, and want of the due examination of themselves (as may appear in the example of David, who many months together lived in his sin of adultery and murder, without any serious and sound repentance, till it pleased the Lord to rouse him out of this spiritual lethurgie by the ministry of the Prophet Nathan ) but yet the Lord doth not finally leave them, but by the preaching of the word, godly admonitions and reprehensions, and also with the inward motions and secrete operation of his holy spirit he pulleth them out of this wretched estate, giving unto them a sight or feeling of their sins, and mollifying their hard hearts, working in them an hatred and detestation of their sins, and an earnest desire to be unburdened of them. But howsoever this may befall the children of God, yet this can be no encouragement unto any to continue still in this wretched case, for howsoever they may be indeed the children of God, yet assuredly they can never have any true assurance in their consciences that they are his children and in his favor, till their harts be mollified and resolved, into the tears of unfeigned repentance at least in some measure. And therefore let everyone beware of carnal security and of hardening their harts through careless negligence, and by committing sins against their knowledge and conscience, let them beware of resisting the ministry of the word, and of quenching the good motions of God's spirit, for though the conscience at the first be most tender and the heart so soft, that every sin will prick and pierce it, and every gentle admonition will make it relent, yet in continuance of time through customable sinning, and resisting the means of our conversion and salvation, the conscience is so seared that it becometh senseless though it be oppressed and surcharged with a heavy mass of outrageous wickedness, and the heart groweth to such Adamantiue hardness, that the thundering Canon threatenings of the law, and of God's fearful and imminent judgments cannot batter or bruise it, nor make any breach whereby true repentance may enter. In which respect the conscience is not unfitly compared to the eye, which of all other partes of man's body is most tender & impatient of the lightest touch, so that the smallest mote vexeth it, and the least prick causeth incredible torment: but if once it be affected with a disease called of Oculists, scirrhosis oculi which ouercouereth it, but a hard fleshy skin, it becometh of all other partes most insensible, so the conscience of man is most tender of all other partes, and at the first small sins vex & torment it, but if through custom in sinning it be overspread with a Callum or thick skin, it becometh insensible and nothing will wound it.

CHAP. XXXIX. Of that hardness of heart which is joined with sense and feeling thereof.

[§. Sect. I] T He second sort of hardness of heart, is that which is joined with sense and feeling, when as we see and with sorrow feel our dullness and blockishness in God's service, our obdurate inflexiblenesse to holy obedience, our hardness of heart, which at the hearing either of the terrible threatenings of the law, or sweet promises of the Gospel, cannot relent nor resolve it self into the tears of unfeigned repentance; and this hardness of heart is commonly incident unto God's dear children being at the same time in the state of grace, and is a part of that inbred corruption and fleshly old man which before our calling wholly possesseth and overruled us, and after also beareth some sway in us evē when we are regenerate til with all our other corruptions we lay this aside also by death. And this appeareth in the example of the Prophet David, who desireth the Lord to create in him a clean heart, & to renew a right spirit within him. Psal. 51.10. in which words he implieth that his hardness of heart was so great, and the corruption thereof so abominable that it was even past mending, and therefore he doth not pray the Lord to purge and reform his old heart, but to create a new one, and to take quite away his stony heart, & to bestow upon him a heart of flesh, as though his heart were like a building exceeding ruinous which could no longer be repaired, unless it were razed down even to the foundation and all new built up again. So whereas he prayeth the Lord to renew his spirit in him, he giveth us to understand that he hath lost the feeling of the spirit of adoption crying in his heart Abba father, and that there was in him such an intermission & surcease of the actions & fruits thereof that it seemed utterly quenched and departed from him. So else where he prayeth unto the Lord to quick̄ him according to his loving kindness, that he might keep the testimonies of his mouth. Whereby he intimateth his drowsiness and deadness in God's service. The Prophet Isaiah likewise in the behalf of himself, and the people complaineth thus: Isaiah 63.17. O Lord why hast thou made us to err from thy ways, and hardened our heart from thy fear. By all which it appeareth that even the dear children of God do oftentimes see and feel to their great grief their hardness of heart, which is joined with exceeding dullness and drowsiness in God's service. Yea in truth this kind of hardness of heart is incident unto them alone. For whilst men are worldly and carnal though their harts are most hard and obdurate yet they do not discern it, neither are they any whit displeased with their estate, but fondly flatter themselves imagining that they are in exceeding good case and very devout in God's service which indeed (as they perform it) is merely formal, customable rather then conscionable, in show and external but not in spirit and truth; but when the Lord by the ministry of his word made effectual by the inward operation of his holy spirit, doth pull of the thick skin of carnal security from of their hearts and causeth the seals of ignorance to fall from their eyes, then and not before do they plainly discern and sensibly feel that huge mass of inbred corruption, their dullness and drowsiness in God's service, their hardness of heart and impaenitencie, and now they are much vexed and grieved with them, which in former times never troubled them. And therefore let not such be dismayed nor debar their souls of that consolation which of right belongeth to them, for flesh and blood hath not revealed this their corruption, hardness of heart, dullness and deadness in God's service but the good spirit of God, which hath begun already to work in them, showing them their corruptions and moving them to an unfeigned dislike of them, and therefore they may assure themselves, that he who hath begun this good work in them, will also bring it in his good time to perfection: Only (as the Psalmist exhorteth,) Let them tarry the Lord's leisure, wait upon and trust in him and he shall comfort their hearts.

[§. Sect. 2] Now this sensible or discerned hardness of heart is also of two sortes: the first is of them who carefully use all good means and endeavor with all diligence to better their estate which they see to be most miserable and to mollify their hard hearts, and to attain unto hearty and unfeigned repentance. Which who so doth he may assure himself that he is the child of God and in his love and favor; for earnestly to desire repentance, and carefully to use the means whereby we may attain thereunto, to be displeased with our hardness of heart and to labor that it may be mollified, to be sorry that we can be no more sorry and to be displeased with our selves because we can no more be displeased with our sins, is very acceptable in the sight of God though we see but a little progress in godliness, and but a small increase of repentance which we desire in great measure, for the Lord esteemeth the will for the deed, and the affection for the action, and we may assure our selves that if on our part we be not wanting in the use of the means, the Lord will not be wanting on his part to supply our wants, and to satisfy all our Godly desires.

Of this hardness of heart which very often befalleth the dearest of God's children we have many examples. The prophet David thus complaineth Psal. 77.2. In the day of my trouble I sought the Lord, my sore ran and ceased not in the night, my soul refused comfort. 3. I did think upon God and as troubled, I prayed and my spirit was full of anguish. 4. thou keepest mine eyes waking; I was astonied and could not speak. So the church complaineth thus Cant. 3.1. In my bed I sought him by night whom my soul loved. I sought him but I found him not. and chap. 5. ver. 6. I opened to my well-beloved but my well-beloved was gone and past: mine heart was gone when he did speak I sought him but I could not find him, I called him but he answered me not. Whereby it is manifest that even the dear saints of God are often times destitute of all comfort and void of all feeling of God's favor, and of the powerful working of the graces of God's spirit which they have received, though they use the means appointed of God for the stirring up and increasing of grace in them, which cometh to pass by reason of their hardness of heart, and drowsy dullness of spirit in these spiritual excercises.

And hence it is that many of God's children do grieously afflict their souls because they see these their corruptions and imperfections, and hereby often times are moved to think that they are destitute of faith, and of all saving graces of God's sanctifying spirit, because though they use the means ordained of God for the begetting and increasing of grace in them, yet they cannot perceive any fruit that cometh thereby, nor feel in their souls any true comfort or joy in these spiritual excercises. For example some complain that though they continually hear the word yet they feel no increase of any grace, no more knowledge, no more faith, no more zeal of God's glory, no more mortification of their old corruptions, nor any reformation at all of their former sinful lives, and therefore they think that they hear the word of God without any profit, nay that the more they hear it the more wicked and rebellious they are; and that for this cause it were much better not to hear the word at all, for as much as it will but agrauate their sins and in crease their condemnation, for he that knoweth his masters will and doth it not, shall be beaten with many stripes.

[§. Sect. 3] But let not such poor mourning souls deprive themselves of that true comfort which of right belongeth to them: and to this end let them know first that this is a usual complaint of those children of God which profit most in hearing of the word though in truth they do therein deceive themselves; for in complaining that they profit not, they show they profit. For whereas men naturally blinded with self love and carnal security never discern any such want and corruption in themselves, and therefore though they profit nothing by hearing the word of God yet it never troubles them, nay they imagine that it is sufficient to present their bodies into God's assemblies and to hear God's word with their outward ears, though they understand it not nor retain it in memory, nor bring forth any fruits thereof; these humbled souls by the hearing of the word are freed from this self love and carnal security, and have the blind eyes of their understandings opened so as they see their faults and corruptions, and have their hard hearts softened so as they are grieved and displeased with them, & their wills also are in some good measure sanctified, so that they earnestly desire to be freed from their corruptions, and to hear the word of God with more profit, whereby it appeareth that though they cannot profit so much as they desire yet they have made a good progress, and the Lord in his good time will perfect that good work which he hath begun in them; and the same spirit of God which hath wrought in them this desire of profitting by hearing the word, will also accomplish it, & so open their dull ears and soften their hard harts that they shall profit and reap manifold fruits of the seed of the word which is sowed in the furrows of their hearts. In the mean while the Lord may in his heavenly wisdom feed them for a time with a sparing hand to the end that he may truly humble them under the sight and sense of their corruptions, and that he may hereby so sharpen their appetites that they may with more hungering desire, and earnest endeavor feed upon the heavenly manna of his word; but as this should increase their diligence, so it should not decrease their hope and comfort, for most assuredly when the Lord hath a while whetted their stomach, and by pulling back his hand moved them more earnestly to desire, and more highly to esteem this precious food of their souls, he will fully satisfy their hungering desire, nourish them in all spiritual graces, and make them who are but babes strong men in Christ. In the mean time let them not faint, but wait upon the Lord, be strong and trust in him and he will surely comfort their hearts as the psalmist speaketh Psal. 27.16.

[§. Sect. 4] Secondly whereas they complain that they do not after the hearing of the word, perceive in themselves any increase of knowledge, faith or any saving grace, they are to know that howsoever no man ought to rest contented in this estate but are to labor more and more, not only to have but also to discern an increase of grace in them, and a progress in all virtue and godliness, for otherwise though they may be the children of god who for a time live in such a case yet they cannot attain unto the assurance thereof nor feel the comfort of it in there own consciences, nevertheless there is no reasō why they should despair or be utterly discouraged, for though they find no fruits of their hearing, yet if in obedience to God's commandment, they will with care and diligence continue still hearers of the word, they shall undoubtedly in the ende attain unto their desire and discern in themselves a great increase of grace and godliness. We know that the seed doth not presently bring forth fruit when it is cast into the ground, but first it seemeth to rott and perish and then it sprouteth up in a green blade, and then it beareth an ear and a great increase and much fruit; and so it fareth oftentimes in hearing the word of God, for at first it seemeth quite lost and perished being sown in some grounds, and yet afterwards it bringeth forth not only a fair green blade of an outward profession, but also a great increase of the ripe fruits of true godliness. So also the sick patient taking sovereign physic is not presently cured, nay instead of feeling any ease thereby he is made much more sick in his own sense and feeling, and yet after the physic hath a while wrought with him and purged him of some superfluous and hurtful humors he findeth some amendment, and so by little and little he is restored to his former health; and so it is also with the spiritual sick patient, he doth not always presently find ease and quiet peace of conscience, nay many times he is tormented and vexed after he hath received the spiritual physic of the soul the word of God, more then ever in former times, but yet notwithstanding in process of time when this physic hath effectually wrought with him, it purgeth him from his filthy corruptions and strengtheneth him in all grace and godliness. And therefore though we feel presently no profitable fruits of hearing let not this discourage us from hearing, nay rather let it serve as a sharp spurr to prick us forward to more diligence, and let us join therewith hearty prayer, desiring the Lord to water the seed of his word sown in our hearts with the dew of his holy spirit, and then undoubtedly the Lord in the end will hear us, and to our exceeding comfort show unto us the plentiful fruits of all our labors.

[§. Sect. 5] Thirdly whereas they complain that the more they hear the greater are their sins and rebellion against God, in this they much deceive themselves; for the word of God doth not make them more sinful, but whereas heretofore they lived in carnal security and hardness of heart, having their understandings darkened and their consciences seared so as they could neither see nor feel their sins though they were manifold and grievous, now the word of God made effectual by the inward operation of his holy spirit like a glorious light having dispelled the dark foggy mists of ignorance, and illuminated the eyes of their understandings with the knowledge of God's law, they better discern their sins and miserable estate then in former times. And this the Apostle Paul showeth unto us in his own example Rom. 7.9. For (saith he) I was once alive without the law, but when the commandment came sin revived 10. but I died: and the same commandment which was ordained unto life, was found to be unto me unto death. and ver. 13. was that then which was good made death unto me? God forbid: but sin that it might appear, sin wrought death in me by that which is good, that sin might be out of measure sinful by the commandment. So that the preaching of the law doth not make us more sinful but revealeth those sins unto us which before we discerned not. As therefore the sun shining upon some filthy place doth not make it so filthy, but only doth make it manifest which was not seen in the dark, and as the wholesome physic is not the cause of those corruptions which it purgeth out, but by expelling them out of the body showeth them unto us, so the heavenly light and sovereign physic of God's word doth not work in us our filthy corruptions, and hurtful humors of sin but it revealeth them unto us whereas before times by reason of our ignorance and blindness they were secret and hidden,

[§. Sect. 6] When therefore out of the former premisses this conclusion is inferred either by Satan who continually like a malicious enemy seeketh our destruction, or by our own corrupt flesh (which is impatient of any rough handlinge, and therefore would rather have us sick still then endure any pain in being cured) that it were better for us to surcease the hearing of gods word as serving to no other end but to increase our condemnation, let us in any case resist such motions as being most dangerous temptations which being entertained will bring us to utter ruin and endless destruction; for if we deprive our selves of this heavenly light the devil will easily lead us hudwincke unto all fin & wickedness, if we long abstain from this comfortable food of our souls they will be hungarstarued, and all the graces of God's spirit will wax faint and die in us, if we disarm our selves of this sword of the spirit, Satan without any resistance will overcome us and take us captives, forcing us as his miserable slaves to commit all those works of darkness in which he will employ us. And therefore as we tender the salvation of our own souls, let us not be discouraged from hearing the word of God by any suggestions whatsoever, no not though we seem unto our selves every time we come into the Church to go a step towards hell; for whilst we use God's ordinance which is appointed as the means for our conversion and salvation, there is some good hope, but when we utterly neglect it our state is most desperate.

CHAP. XL. Consolations for such as bewail their hardness of heart and wants in prayer.

[§. Sect. 1] O Thers complain that they are so overwhelmed with their hardness of heart, and drowsy dullness of spirit that either they cannot pray at all, or if they do it is barrainely without all form or fashion; or if they have the eloquence of the tongue & good set forms of prayer yet they perform it coldly and drowsilie, without all earnestness and fervency of spirit, having their minds carried away with wandering thoughts, so that their prayers are but mere liplabour, & therefore it were better not to pray at all, because they cannot perform this duty in any good manner or measure as God requireth.

And this is a temptation wherewith even the dearest children of God are much vexed and troubled, and therefore it shall not be amiss to answer the several branches of this complaint. First therefore, where as they complain that they cannot pray at all, this is to be understood either generally of all times, or specially at sometimes. If they say they can never pray, it is very likely that either they forget or much deceive themselves, for few or none who are altogether destitute of the spirit of supplication have any understanding to discern their want, or any grace to bewail it, but content themselves with their lip-labor as though they had performed acceptable service unto God. And it is a work of one and the same spirit to make us see our infirmities with hatred and dislike of them, and to move us earnestly to desire of God that we may be freed from them, which earnest desire is hearty prayer. But if they further affirm that they are most sure they do never pray unto God, I answer that though this in it self be a most dangerous case, for it is a sign of a worker of iniquity, not to call upon God as the Psalmist speaketh, Psal. 53.4. yet they have no cause to despair, for the same spirit which hath revealed unto them this their sin and infirmity, and hath wrought in them a dislike thereof, will also remove it and supply their want in God's good time, if they will labor for this good gift, and not quench the good motions of the spirit when God offereth them unto them.

But if they cannot deny that sometimes they have had the grace given them of God to call earnestly upon his name, howsoever in this present time they are altogether disfurnished thereof, then let them know that their case in this respect is common withal the dear children of God, for hearty prayer is not in our own power, neither doth it attend upon our own will, but it is the gift of God which at sometimes in plentiful measure he bestoweth upon his children, and at other times he pulleth back his liberal hand; to the end that by the want thereof, we may learn to ascribe the glory and praise of our hearty prayers unto God, who worketh in us the will and the deed and is in truth the only true author of them which praise, otherwise in pride of heart we would arrogate unto our selves, as being a natural faculty and in our own power; and also to the end we may more highly esteem it, and with more joy and diligence use it when we have it bestowed on us, least through our negligence and slouthfulnesse we move the Lord to take it from us.

Seeing therefore this hearty calling upon God's name is a gift of God, & a work of his holy spirit in us which at sometimes heretofore we have discerned in our selves, let us not altogether be discouraged though at sometimes we want it; for the gifts of God are without repentance, and though at sometimes they are withdrawn from our sense and feeling, yet shall they never be taken from us; and if at any time we have had assurance that the spirit of God hath dwelled in us, by this work thereof effectual prayer, we may assure our selves that it hath not forsaken us, but will again help our infirmities, and whereas we cannot tell how to pray as we ought, the spirit it self will make request for us with sighs, which cannot be expressed.

[§. Sect. 2] Secondly, whereas they complain that they cannot pray in any good form, but oftentimes fill God's ears with impatient cries & uncomfortable roarings instead of prayers, they are to know that this is often incident unto the children of God, especially when his hand is heavy upon them, either in some outward affliction of body, or some inward anguish of mind. For example the Prophet David confesseth that when God's hand was heavy upon him day and night his prayers were but roarings. Psal. 32.3. So Hezekiah faith, that whē he should have prayed he chattered like a Crane or a Swallow, & mourned as a Dove, Esa. 38.14. And the poor Publicāe oppressed with the heavy burthē of his sins instead of a long & eloquent speech uttereth these few words; O God be merciful unto me a sinner, and yet our Savior Christ testifieth of him that he received the remission of his sins and went home justified. Luk. 18.13.14. Neither in truth doth the Lord regard the eloquence of the tongue, but the earnestness of the heart, he respecteth not our well couched words and smooth uttered style, but the fervency of the spirit, and our humble and hearty desires, which are acceptably heard of him though our tongues be silent. The sacrifices of God are not eloquent words but a contrite spirit, a contrite and broken heart will not the Lord despise. as it is Psal. 51.17. The prayers indicted by God's spirit which also are according to the will of God, consist not in the words of the mouth, but in the sighs of the heart which cannot be expressed, as the Apostle teacheth us. Rom. 8.26. And therefore if we offer unto God an humble and contrite spirit, if we can sigh and groan earnestly, desiring those things we want according to his holy will, though we cannot express our minds in any good order or in a continued form of speech, yet if we can from our hearts roar with David, chatter with Hezekiah and utter this abrupt speech with the poor publicane, O God be merciful unto me a sinner, the Lord will hear us and that as speedily as though we could pray unto him with the eloquence of men and angels. For to what end principally serve words, but that we may by them express our minds to men who otherwise could not understand them; but the Lord who searcheth the hearts understandeth our sighs which cannot be expressed, as it is Rom. 8.26.27. and he knows our thoughts long before we think them, as the psalmist speaketh Psal. 139.2. He is a spirit yea an allseeing spirit, and therefore our prayers unto him are the desires of the heart, neither doth our words serve to persuade him, but to stir up our own dull spirits, and to keep us from disorderly wandering thoughts. So that if we can with Moses lift up our hearts unto God with earnest desires, this will be a strong cry in the ears of the Lord, and he will surely hear it. If we can unfeignedly say with the prophet David. Psal. 38.9. Lord I pour my whole desire before thee, and my sighing is not hid from thee, we may be assured he will hear us and grant our request, for he heareth the desire of the poor, he prepareth their heart and bendeth his ear unto them. as it is psal. 10.17. yea he doth not only hear them and in some sort incline to their request, but he will fulfill the desire of them that fear him, he will hear their cry and save them. as the same prophet speaketh. Psal. 145.19. We know that a kind loving father if he see his son exceeding sick will be very careful and tender over him, to provide all things necessary for him which may do him good, and though with a faultering tongue and imperfect speech he ask anything which is profitable for him to receive, yet how readily will he hearken unto him and grant his desire? yea if his sickness so increase that he becometh speechless uttering nothing but deep groans, even this language moves him to no less care in using all means which may do him good. Shall then we daily observe such fruits of love in sinful man, and shall we doubt of finding less in the Lord, who is infinite in love, mercy, and goodness, far be it from us. Nay let us assure our selves, that though (our souls being sick in sin, and exceedingly dulled and beaten down with some grievous temptation) we cannot utter anything but imperfect speeches, yea though we are through the grievousness of our affliction and greatness of our corruption stricken dumb and can utter nothing but groans and sighs, yet if we desire to be freed out of this wretched case and to have the comfort of God's spirit, the Lord who searcheth the heart and understandeth our secret thoughts will hearken unto us and grant the desires of our heart, at least so far forth as it will stand with his own glory and our everlasting good.

[§. Sect. 3] Thirdly whereas others complain that their hearts are so hard and their spiritts so dull, that they cannot utter unto God a prayer with any earnestness or fervency of spirit, but exceeding coldly and very weakly, and therefore they fear that God will never hear them; they are to remember that the Lord heareth us not nor granteth our requests for the worthiness and excellency of our prayers, but for his son Jesus Christ's sake who is our mediator and intercessor in whose name we cal upon God; and therefore though our prayers be full of infirmities and uttered with much weakness, yet calling upon the Lord in our saviors name he will surely hear us as our savior hath promised. John. 16.23. Verily, verily I say unto you whatsoever ye shall ask the father in my name he will give it you. Moreover we are to know that we do not offer up our prayers immediately unto God the father, but by the mediation of Jesus Christ, who putting our prayers into the golden vials which are full of the precious odors of his merits, thereby perfumeth them and maketh thē an offering of sweet smelling savor unto God; & by washing them in his own most precious blood he purgeth them from all their corruptions and perfecteth all their wants and inperfections, so as now though not in themselves yet in him they will be acceptable unto God and he will mercifully grant our petitions.

[§. Sect. 4] Fourthly whereas others complain that their minds are carried away with worldly distractions and wandering imaginations when they are making their prayers unto God; they are to know that this befalleth also even the dearest children of God, partly through their own corruption, and partly through the malice of Satan who laboreth most to interrupt us in those holy excercises which he knoweth most profitable and effectual for our salvation. Whereof it cometh to pass that though diverse hours together we can talk of worldly affairs and hear the speech of others without any distractiō of mind, or thinking of anything but of the subject of our present speech, yet when we hear God speak unto us in the preaching of the word, or whē we speak unto God in prayer and supplication, our minds wander hither and thither though we strive never so much to contain them, because through our natural corruption we are soon weary of these holy excercises, and Satan is still at hand to suggest into our minds wandering thoughts in which we take most delight, but this should not discourage us from taking in hand these holy actions, but rather the consideration hereof should strongly move and provoke us to more earnestness care and diligence so as Satan may not prevail against us; & if notwithstanding sometimes nay often we receive a foil, let it be an occasiō to move us to take the more pains & to make a double request unto God, not only that he will grant unto us those things which we desire, but also that for Christ's sake he will pardon our sins & infirmities in that we have begged them so coldly and negligently.

[§. Sect. 5] Lastly, whereas our spiritual enemy taketh occasion altogether to discourage us from undertaking these spiritual exercises because therein we bewray notable corruptions and cannot though we strive never so much perform them as we ought, let us in no case yield unto this temptation, but strongly arm our selves against it; and to this end let us consider that if Satan can persuade us to desist from performing those duties altogether which we cannot perform as we ought, but with great weakness, corruption, and imperfection, we shall do nothing at all which God requireth of us, for example the Lord commandeth us to love him with all our hearts, and with all our soul, and with all our strength, which duty of love we perform with great weakness and exceeding coldly; but because we cannot do it as God requireth and as we ought, shall we not therefore do it at all? God forbid. So the Lord commandeth us to trust and to put our whole affiance in him, but we are ready to rest and rely upon the arm of flesh and inferior means, either in whole or at least in part, and when they fail us, our trust in God is very weak and mingled with much diffidence and doubting, but shall we therefore put no affiance in God, all because we cannot do it so perfectly as God requireth? be it far from us. So in the very like manner the Lord expressly chargeth and commandeth us to cal upon his holy name, which duty oftentimes we perform coldly and negligently, having our minds carried away with wandering thoughts and worldly imaginations, but shall Satan working upon our own corruption therefore persuade us altogether to desist from this holy exercise? no, in no case let us not yield to this temptation. For it is not left unto us at our own choice as a thing indifferent to pray or not to pray, but it is a notable parte of God's worship and service, and a singular duty which the Lord expressly enjoineth us to perform, whereunto he hath adjoined most comfortable promises which depend not upon our worthiness, and the excellency of our prayers, but on his own free mercy and goodness, and the merits and intercession of our Savior Christ. So Psal. 50.15. Call upon me in the day of trouble, so will I deliver thee and thou shalt glorify me. And Matth. 7.7. Ask and it shall be given you. And John. 16.23. Verily, verily I say unto you, whatsoever you shall ask the father in my name he will give it you, 24. ask and ye shall receive that your joy may be full. And the Apostle Paul chargeth us. 1. Thes. 5.17. that we pray continually. Seeing therefore the Lord expressly requireth this duty at our hands; though our infirmities and corruptions be never so great, let us labor continually to perform it, assuring our selves that if in obedience to his commandment we call vpō him, and labor and strive against those corruptions, which show themselves unto us in this holy action, he that hath enjoined us this duty will also give unto us his holy spirit, if we will attend his leisure which will teach us how to pray according to God's will with sighs and groans, which cannot be expressed, whereas on the other side if our infirmities and corruptions wholly discourage us, from performing this duty we shall grievously sin against God in transgressing his commandment, and in robbing him of a chief part of his worship and service, and also we shall plunge our selves into a most desperate estate, adjoining our selves unto the number of those wicked Atheists of whom the Psalmist speaketh, who call not upon God. Psal. 53.4.

And so much for answering those temptations which Satan and our corruption do suggest to discourage us from the service of God, which have their occasion and ground from our hardness of heart, and drowsy dullness, and deadness in performing these holy exercises. The other kind of sensible hardness of heart is severed from the use of these holy means; for sometimes it cometh to pass especially in the spiritual combat of temptation, that even God's dear children are so besotted & astonished, through the violence of the temptations of Satan, and huge weight of their own corruptions, that they cannot endeavor in no sort to use these means, whereby they might be comforted and relieved in this wretched estate, as the hearing of the word, calling upon God's name, meditating in the Scriptures, and holy cōferences; yea these holy exercises seem for a time odious and loathsome unto them, until it please the Lord by his own good spirit to awaken and raise them up out of this spiritual trance, and to give unto them again the feeling of his grace and favor, and good motions & abilities to serve him, and reap comfort unto themselves, by these holy duties. In the mean time such are to support themselves from falling into utter desperation by calling to their remembrance their state and condition in times past, for if ever they have had any delight in the holy exercises of religion, prayer, hearing the word & godly conferences, if ever they could discern in themselves any faith by the true fruits of sanctification they may take comfort thereby, assuring themselves that they shall again be restored unto their former estate, for the gifts and calling of God are without repentance, and those whom he hath once loved, he loveth unto the end. An example hereof we have in David, who being troubled and full of anguish in his spirit, his soul refusing all comfort, and being so astonished that he could not speak, yet he considered the days of old, and the years of ancient time, he called to remembrance his former songs in the night, occasioned by the great benefits which the Lord had bestowed upon him, & so knowing that the Lord was unchangeable in his mercy and goodness, he relieved his poor soul, which was ready to faint under the heavy weight of present afflictions. And thus also Job being brought through the violence of those heavy crosses which the Lord laid upon him, even to the brink of desperation, so that he spared not to utter in the bitterness of his souie, fearful curses and most impatient speeches coming near unto blasphemy, oftentimes comforteth himself by calling to mind his former integrity and righteousness, whose example if the poor humbled souls will follow they may raise themselves with true comfort, when they are sunk down under their heavy burden of present corruptions.

CHAP. XLI. How the weak Christian may be assured that his repentance is true and unfeigned.

[§. Sect. 1] A Nd so much for answering Satan's temptations drawn from hardness of heart, whereby he laboreth to persuade poor humbled sinners that they are utterly destitute of of repentance; but if he fail of his purpose then he will endeavor to make them believe that though they have some show of repentance yet it is not such as God requireth: for either he will affirm that it is hypocritical and dissembled rather for fear of punishment then for hatred of sin or true love of God; or if it be true yet it is not sufficient as being in very small measure and in no proportion answerable to our heinous sins.

Against both which temptations it behooveth the humbled sinner to arm himself that he may repel them when they are suggested; and to this purpose that he may prove his repentance true and unfeigned, he is to take a true search of his own heart and conscience, and to examine his repentance according to some undoubted signs which may serve as touchstones to discover whether it be true and unfeigned, or dissembled & hypocritical. The first undoubted sign of unfeigned repentance is when we can observe in our selves the several degrees or partes thereof as they have been wrought in us by God's spirit, for from the enumeration of all the parts we may conclude that we have the whole. The first degree is that by the law we come to the knowledge, and acknowledgment that we are heinous and grievous sinners who have broken & transgressed all God's commandments. Secondly from this knowledge & acknowledgment of our sins proceedeth a true sense and feeling of them and the punishments due unto them, and an apprehension and applying to our selves the anger of God, the curse of the law, and eternal condemnation due unto us for our sins. Thirdly from this sense of our miserable estate there ariseth in our consciences fear and horror of being overtaken and overwhelmed of those judgments of God, and fearful punishments which hang over our heads for our sins. Fourthly from this fear and anguish of mind proceedeth sorrow and bitter grief, because we have thus heinously sinned, and made our selves obnoxious to all these evils; and also in the same respects a true hatred of sin which still hangeth upon us, and an earnest desire to be freed from it. Fifthly, this hatred of sin and desire to be freed from it, maketh us earnestly to seek and inquire after some means whereby we may attain unto our desires, that being freed from all those fearful evils which oppress our consciences with the weight of them, we may obtain God's love and favor and the assurance of our salvation. Sixthly, thus inquiring and searching we find by the preaching of the Gospel, that our gracious God hath sent his son into the world, to the end that he might save and deliver us out of this miserable estate if we believe in him, and also hath commanded us to believe. Which being made effectual by the inward operation of God's holy spirit, we have true faith begott in us, whereby we are assured of God's mercy in Jesus Christ, and of the full remission of all our sins, the consideration whereof doth comfort and raise us up from falling into desperation and utter destruction. Seventhly after this assurance of God's love and of the forgiveness of our sins there followeth first a true hatred of sin, because it is sin, an unfeigned sorrow not so much in regard of the punishment which by our sins we have justly deserved, as that because we have offended our so gracious a God and tender loving father. Secondly this sorrow will not suffer us to hide, excuse, or extenuate our sins, but moveth us in all humility to prostrate our selves before God's mercy seat, and in grief of soul to confess them, acknowledging that confusion and condemnation is due unto us, which by no means we can escape but by God's mercy, and the merits and righteousness of Jesus Christ.

Thirdly being assured of the pardon of our sins past, we labor and strive for the time to come to leave and forsake them, and to mortify the flesh and corruptions thereof whereby we are led captive unto sin, & also we endeavor with a fervent zeal of God's glory to serve the Lord in holiness and righteousness, that so by our godly lives we may glorify him and express our thankfulness for all his inestimable benefits. Fourthly if at any time besides or contrary to our purpose we be overtaken by our corruption, and fall into sin, there followeth in us an holy anger and indignation with our selves, because we did not more carefully look to our ways; which godly anger preceedeth to the taking of a holy kind of revenge, to the end that thereby our sins may be subdued and our corruptions mortified. For example he that hath offended through gluttony and drunkenness being truly penitent and angry with himself for his sin, will also tame the flesh by punishing the same through fasting and abstinence. He that hath offended by using excessive pride in apparel, being angry with him self upon his true repentance doth withdraw from himself such costly attire as otherwise in respect of his calling he might lawfully wear.

[§. Sect. 2] And thus may we come to the assurance that our repentance is true and unfeigned if we can find these degrees thereof and these effects and fruits in our selves. The second sign of unfeigned repentance is that it be whole and entire and that both in respect of the subject and also the object thereof. In respect of the subject or of him in whom it is, it is required that it be not of any part alone, or yet of all parts saving one, but it must be entire and total of the whole man and of every of his several partes, it must be a reformation in the forsaking of sin and embracing of righteousness, not in the body or soul alone but of thē both, & of all their several faculties & powers, it must not only be of the outward actions, but also of the inward affections and cogitations, it must not only be of the tongue and hand, but also of our wills and hearts, according to that I am. 4.8. Draw near unto God and he will draw near unto you: cleanse your hands ye sinners, and purge your hearts you wavering minded. Otherwise if we do not turn unto the Lord with all our hearts, with all our souls, with all our bodies and every faculty and parte of them, if we willingly entertain sin, and purposely suffer it to lurk in any secret corner of us, our repentance is hypocritical and not acceptable in God's sight. And hence it is that David saith, that if he should regard wickedness in his heart the Lord would not hear him. Psal. 66.18.

Secondly, it must be whole and entire in respect of the object: for it is not sufficient that we perform obedience unto some of God's commandments, if we endeavor not to show our obedience unto all, it is not enough if we forsake some of our sins, if we willingly and with delight entertain and nourish others, never striving against them nor laboring to mortify them, but if we would approve our repentance to be sincere and unfeigned both unto God and our own consciences, we must desire & endeavor to perform obedience, as well to those commandments which seem hard and most unpleasant unto us, as unto those which are more easy and delightful, we must not only forsake those sins which are not so pleasing unto us, but even those which otherwise are as dear unto us as our right hand or eye; for he that truly repenteth of one sin repenteth of all, he that repenteth not of any one sin, repenteth of none as he ought; he that wittingly and advisedly neglecteth any one commandment will in time neglect all, whatsoever outward reformation may serve to be in him; he that willingly entertaineth any one sin and nourisheth it as his dear dearling in his bosom, will in the end make conscience of none; for a little leaven leaveneth the whole lump, and even small sins if they be not mortified, will make room for those which are greatest and most heinous.

[§. Sect. 3] The third sign of true repentance is, when our conversion from sin unto God is not deferred in whole or in part from time to time but presently undertaken: neither is it sufficient to vow repentance unto God or to purpose it for the time to come, but we must presently endeavor and labor in it; it is not enough that we subdue some sins now and perform obedience unto some of the commandments, purposing to labor after more perfectiō whē we have better opportunity, but we must presently labor and endeavor to perform obedience not to some, but to all God's commandments, and we must out of hand set upon all our sins and labor to mortify all our corruptions, for if the whole body of sin be not beaten down and subdued together, that which still liveth in us, will give life again unto that which is mortified, that which is still retained in the heart, will open a wide door to let in that which is expelled. And so we shall but take in hand an endless and fruitless work, if we do not set aside all excuses, and instantly labor to destroy the whole body of sin, breaking through all difficulties and impediments, for we shall never want hindrances in these holy actions, and excuses for want of fit occasion and convenient opportunity, will continually offer themselves unto us, and therefore he that will not turn wholly unto God, till he have a clear passage & plain way free from all thorme distractions which pull him back, and worldly incumbrances, which like blocks lying before him hinder him in his journey, may as well resolve to sit still and never return unto God by unfeigned repentance.

[§. Sect. 4] The fourth sign of true repentance is if it be continual from the first day of our conversion unto the end of our lives, for it is not sufficient to serve God by fits, or that our religion should take us like a tertian ague but every other day; it is not that which God requireth, that we should devide our time between him and the world, or having begun in the spirit we should end in the flesh, but after we are gone out of this Sodom of sin, we must go forward in our journey of holy obedience, and never like Lots wife look back with a desire to enjoy the pleasures thereof again. We must so run this spiritual race that we may obtain, now we know that rūners of a race, as they do not stand still after the watchword is given, but labor with all speed to set forth with the first, so they do not sit down in the midde way, much less run one while backward and another while forward, but they still hasten on till they come to the goal and obtain the garland, and so it behooveth us to run speedily to the Lord by unfeigned repentance, and not to desist in this our race till the end of our lives, if we purpose to receive that crown of glory which the Lord hath promised us. Our life therefore must be a continual repentance, and so long as we live so long must we grieve for our sins past and present, and strive after newness of life and a greater measure of sanctification.

[§. Sect. 5] The last sign of unfeigned and true repentance is if it be mixed with faith; for true repentance is a fruit of faith, and they are never disioined the one from the other, neither can we ever sorrow for sin as we ought, till we have some assurance of God's mercy and love in Jesus Christ; for otherwise though our sorrow be never so great yet it is not so much for sin as for the punishment thereof, not so much because we have thereby displeased God, as for those torments of conscience which we presently endure, and the torments of hell which for the time to come we fear. And therefore this desperate sorrow is it self to be sorrowed for, as being severed from faith and therefore sinful, and not proceeding from any love of God or hatred of sin, but from the fear of punishment and condemnation.

But it may be demanded why amongst the signs of true repentance I have not numbered tears and weeping for our sins; to which I answer because howsoever it is a notable fruit of unfeigned repentance, unto which every Christian with true compūction of heart is to accustom himself, yet notwithstanding it is not an inseparable property thereof; for often times there is tears whereas their is no true repentance, and there is true repentance whereas there is few or no tears. For the first we may plainly perceive by continual experience that tears proceed from diverse other causes then from true repentance, sometimes frō excessive joy whereby the pores and passages of the eyes are loosed and opened, and sometimes from natural and worldly sorrow whereby the said passages are constringed and straightened. Somtimes from furious anger, & sometims from compassion and pity; and in spiritual things sometimes these tears flow from unfeigned repentance, sometimes from desperate sorrow conceived upon the apprehension of God's horrible wrath or of the fearful torments and eternal condemnation prepared for them. Wherefore it cometh to pass that in the abundance of their tears, they utter from a heart full of raging malice, horrible blasphemies against God. And example heareof we have in Esau who in the midst of his weeping and howling comforted himself with the remembrance of his fathers death and of that most wicked murder which he intended unto his innocent brother. Gen. 27 41. So the rebellious Israelites being discouraged with the news which the spies brought who were sent to search the land, are said to have cried and wept, & yet in the midst of their lamentation to have murmured against God & his servants Moses and Aaron. So that simply tears are not a sign of true repentance unless they issue from a broken heart and contrite spirit, from a true hatred of sin, and from hearty sorrow conceived because we have offended our gracious God. On the other side if we be in sincerity of heartt, ruely sorry for our sins in these respects because we hate our sins and love God, and are displeased with our selves because we have displeased our gracious father, indeauouring to forsake our sins and to lead a new life in holiness and righteousness, then though we can seldom or never shed tears which is the ease of some of God's dearest children yet our repentance is true and unfeigned, for in this action the broken and contrite heart is more to be respected then the blubred eyes howsoever most commonly they go together.

And so much concerning the signs of true repentance, which if after due examination we can find in our selves, we may be assured that we are truly paenitent; nay I will say more for the comfort of all humbled sinners if after diligent search they find not in their own sense and feeling these signs of true repentance in them at all or at least in very small measure, yet if they earnestly desire and sencerely endeavor to attain unto true repentance using those good means ordained of God for this purpose, they may assure themselves that they have truly repented in the sight of God who accepteth of the will for the deed and of the affection for the action, as before I have shown.

[§. Sect. 6] And thus may we repel the temptation of Satan and receive comfort unto our own souls when he laboreth to persuade us that our repentance is not true and unfeigned, but false and hypocritical: but if the tempter cannot thus prevail, in the next place he will tell us that our repentance though if be true yet it is not sufficient, neither is there any proportion between our small repentance and our great sins as God's justice doth require, To which we must answer that the remission of our sins and reconciliation with God, dependeth not upon the dignity or quantity of our repentance, but upon the righteousness and full satisfaction of our Savior Jesus Christ; neither do we repent to the end that thereby we may in whole or in part satisfy for our sins; for though it could be imagined that the whole substance of our bodies should be resolved into tears, yet would they not all of them satisfy and appease God's wrath for one breach of any of his commandments, neither is it the water of our eyes no nor yet the blood of our harts wounded deeply with sorrow, which will purge us from our sins either in respect of the guilt, punishment, or corruptions themselves, but it is the water and blood which flowed from our crucified Lord which cleanseth our guilty souls from the filchie spotts of sin, being applied unto us by a true and lively faith. And therefore let us not with the popish rabble foolishly imagine that we can by our repentance meritt anything at God's hand or satisfy his justice for our sins, for so shall we rob our Savior Christ of the glory due unto him for our salvation, and spoil our souls of all true comfort, but let us repent and unfeignedly turn unto God in obedience to his commandment, and to the ende that thereby we may approve our faith before God, the world, & our own consciences to be true by this lively and undoubted fruit thereof, For it cannot be if we have attained to the assurance of God's love and the remission of our sins for the merits and satisfaction of Christ, but that we will love God again, and this love cannot be idle but will show it self in a fervent zeal of God's glory, and this zeal will make us abhor sin whereby our gracious God is dishonored, and love righteousness whereby his holy name is glorified, and even sorrow with bitter grief when as we are overtaken with our corruptions and fall into sin, seeing our Savior Christ hath not spared his precious blood to purge us, whē as nothing else could make us clean. Seeing therefore our repentance doth not satisfy God's justice nor purge away any sin, let us not be persuaded by Satan that reconciliation with God, and the remission of our sins dependeth on the dignity or quantity of our repentance, but let us assure our selves that it is only the blood of Christ applied unto us by a lively faith, that purgeth us from all our sins, and maketh full satisfaction unto God's justice: And therefore though our repentance be but in small measure, yet so it be true and unfeigned it is a certain fruit of a lively faith, and he that believeth is made partaker of Christ and all his benefits.

[§. Sect. 7] Lastly Satan will object that many who have more bitterly sorrowed then we, & have shown more notable signs of exceeding repentance, have notwithstanding been rejected and condemned. To which we are to answer, that though such have shown more sorrow yet they have had no true repentance, in that their sorrow hath been destitute of faith and not so much for any hatred of sin or love of God, or unwillingness to displease him, as for horror of conscience and desperate fear of eternal condemnation. And therefore though notwithstanding such sorrow, they have been condemned, yet we may be assured that upon our true repentance, whereby on the one side we look upon our sins and are grieved for them, and on the other side behold God's merciful and gracious countenance in Jesus Christ by a lively faith, we shall have the pardon of our sins and be made partakers of eternal salvation. For the promises of the Gospel are not made to those who afflict themselves with a desperate sorrow, without any hope or desire of God's mercy in Christ Jesus, but unto those who turn unto him by unfeigned repentance which is joined with a true faith and assurance of the remission of our sins and everlasting life.

CHAP. XLII. How we may prove against Satan's temptations that we have true faith.

[§. Sect. 1] A Nd so much for answering those temptations of Satan, whereby he laboreth to prove that we have no repentance or at least a false and insufficient repentance, and consequently that the sweet and gracious promises of the gospel do not belong unto us: now we are to produce and answer such temptations as he allegeth and suggesteth into the minds of those who are effectually called against their faith; and these are of two sortes: the first whereby he laboreth to persuade them that they have no faith; the second that their faith (if they have any) is so weak, so imperfect and so mixed with doubting that it is altogether insufficient for their salvation. For the first he will thus frame his temptation. Though thou boastest much of thy faith, and thereby presumest that thou shalt attain unto salvation, herein thou mayest much deceive thyself & altogether fail of thy purpose; for there may be in many shows and shadows of faith, and yet nothing in them but infidelity, there are also many kinds of faith, and yet but one justifying and saving faith, there is a general or historical faith, there is a faith of working miracles which Judas had as well as Peter, there is a temporaric or hypocritical faith, there is a dead faith, there is also carnal presumption, wherewith many who have made goodly shows have been bewitched and deceived to their perdition; seeing then there are many false faiths, for one true faith, it is likely that thine is one of the greatest number, and consequently no true faith. And therefore do not flatter and deceive thyself in thy fond presumption, by applying unto thyself the sweet promises and gracious consolations of the gospel, for they appertain only unto those who are endued with a true lively and justifying faith, of which thou art altogether destitute.

[§. Sect. 2] And thus Satan indeauoreth to persuade the Christian exercised in the combat of temptations that he hath no faith, to the end that he may destroy it, and if it were possible bring it indeed to nothing: to which temptation we may first answer thus generally, that Satan's testimony is no sound argument to prove that we have no faith, nor to be believed of us, seeing he is not only a malicious murderer, who continually seeketh our destruction. But also a false liar from the beginning, who hath not feared to be lie men only but even God himself accusing him of untruth, envy and want of power in that temptation wherewith he assailed and overcame our first parents: and therefore if he be so audatiously impudent, as that he durst be lie God himself, we may assure our selves he will make no scruple of be lying us. Seeing then Satan is a malicious liar, who desireth nothing more then our destruction, let us not doubt of our faith because of his testimony, nay rather because he saith we want faith, we may assure our selves that we are endued therewith, for that he may work our final overthrow, it is his usual custom to tell the true believing Christian that he is destitute of faith, and contrariwise the unbelieving worldling that he hath a strong faith, whereas in truth there is nothing in him but secure presumption. And therefore let it suffice us that we know we have a lively faith by the testimony of God's spirit, and by trying and examining our faith by the touchstone of God's words, for on these our faith dependeth and not on Satan's testimony.

[§. Sect. 3] But let us after a more especial manner arm our selves against this temptation; and to this purpose it behooveth us first that we prove against Satan's false suggestions, that we have faith: and secondly that we arm our selves by all good means with the shield of faith, seeking daily more strength and increase thereof, until at last we attain unto that fullness of faith which will fill our souls with true peace and comfort, and also beat back all the violence of Satan's subtle and fierce temptations.

For the first: we may prove that we have a true justifying faith by diverse arguments, as first by the degrees thereof, from which we may thus reason? whosoever can truly find in himself the several degrees of a lively faith, he may certainly be assured that he is endued therewith, but I (may every Christian man say) do truly howsoever in weak measure find these degrees of a lively faith in me, and therefore I am assured that I am endued therewith.

The first degree unto true faith, is the illumination of our dark and ignorant minds with the knowledge of the Gospel, or with the main principles thereof, wrought in our minds by the outward means ordained of God, and the inward operation of his holy spirit; whereby we give our assent to that truth of God in which the understanding is infourmed. And of this the apostle speaketh 1. Tim. 2.4. where he saith that it is the will of God, that all men should be saved, and come to the acknowledging of the truth, that is to the knowledge of the truth of God, and assenting thereunto.

The second degree is an assurance that our sins are pardonable, which is wrought in us by the knowledge and due consideration of God's infinite mercy, and Christ's invaluable merits and indefinite promises of the Gospel, made without exception to ill repentant and believing sinners; from whence also ariseth a general hope that we shall receive the pardon and remission of our sins, which hope is nourished and increased by this consideration, that the Lord hath placed us in his church, and graciously granted unto us the outward means whereby we may be brought unto unfeigned repentance, and have a lively faith wrought in us, even the ministry of the word and administration of the sacraments, upon which only condition the covenant of grace and all the sweet promises of the Gospel, are made and assured unto us.

[§. Sect. 4] The third degree is a hungering desire after grace, that is not only to be made partakers of God's mercy, and Christ's meritts and righteousness by which we are justified, reconciled unto God, and receive the pardon and remission of all our sins, but also after the means and instrumental causes whereby the assurance of God's mercy and Christ's merits is derived unto us, namely true faith and unfeigned repentance, and the rest of the graces of God's sanctifying spirit. The which desire of grace is the beginning of grace, neither can we desire it till in some measure it be wrought in us; for regeneration and sanctification is begun at the same time in all the parts and faculties of our bodies and fowls, so that he who is truly regenerate many faculty or part, is also regenerate in the whole man. And therefore whosoever hath his will renewed and sanctified to desire that which is good, is also sanctified and renewed in his understanding, affections, and in all the powers and faculties of body and soul. Moreover (as before I have delivered at large) our desire of grace, faith, and repentance, are the graces themselves which we desire, at least in God's acceptation, who accepteth of the will for the deed, and of our affections for the actions. And therefore if we earnestly desire to repent & believe, we do repent and believe in God's sight: and the Lord hath made the like gracious promises to this earnest desire of grace, which he hath made to those who find themselves plentifully endued with the graces themselves. So Matth. 5.6. Blessed are they which hunger and thirst for righteousness, for they shall be filled. So the virgin Marie saith in her song, Luk. 1.53. That the Lord filleth the hungry with good things, and sendeth away the rich empty. And our Savior Christ calleth unto him such as thus hunger and thirst, promising that he will satisfy them. John 7.37. Revel. 21.6. and 22.17. Lastly whosoever feeleth this desire in him joined with a careful and continual use of the means whereby his desire may be satisfied, he may assure himself that the Lord who hath wrought in him, the will to desire, will also in his good time work in him ability to perform, and the graces which he so earnestly desires; for he will fulfill the desire of them that fear him; he will also hear their cry and will save them. As it is Psal. 145.19. So Psal. 10.17. Lord thou hast heard the desire of the poor: thou preparest their heart and bendest thine ear unto them. And therefore if in the midst of our afflictions and grievous temptations, we can cry out with the Prophet David, Psalm. 38.9. Lord I pour my whole desire before thee, and my sighing is not hid from thee. We may be assured how miserable soever we are in our own sense and feeling, that we are in the state of grace, and shall have our desires satisfied, for he that hath begun this good work in us, will also in his good time finish and perfect it. as the Apostle speaketh. Phil. 1.6.

[§. Sect. 5] The fourth degree is an approaching unto the throne of mercy, that we may in all humility confess our sins, and acknowledge that we are guilty of death and condemnation, and also that we may in the name and mediation of Christ obtain the pardon and remission of them. And of this the Apostle speaketh. Heb. 4.16. Let us therefore go boldly unto the throne of grace, that we may receive mercy and find grace to help in time of need. And the Prophet Hosea cap. 14.2. O Israel return unto the Lord thy God: for thou hast fallen by thine iniquity. 3. Take unto you words and turn unto the Lord and say unto him: take away all iniquity, and receive us graciously, so will we render the calves of our lips. An example hereof we have in the Prophet David, Psal. 32.5. Then (saith he) I acknowledge my sin unto thee, neither hid I mine iniquity: for I thought I will confess my wickedness unto the Lord, and thou forgavest the punishment of my sin. So likewise the prodigal Son having attained unto the sight of his sin and to a desire of forgiveness, resolveth to go unto his father, and to say; Father I have sinned against heaven and before thee; & am no more worthy to be called thy son; make me as one of thy hired servants. Luke 15.18.19.

[§. Sect. 6] The fifth degree is a specially persuasion wrought in us by God's spirit whereby we particularly apply unto us the sweet promises of the gospel, and are assured of God's love and favor, & of the remission of our sins for the merits, righteousness, and obedience of Jesus Christ, resting upon him alone for our salvation. An example whereof we have in the Apostle Paul Gal. 2.20. Thus (saith he) I live yet not I now but Christ liveth in me: and in that I now live in the flesh, I live by faith in the son of God, who hath loved me and given himself for me. And this persuasion ought to go before sense and experience, for first we believe and are persuaded of the truth of God's promises and resist diffidence and doubting, and afterwards follows joyful sense and experience of God's mercy, truth, and goodness towards us. And hence it is that the Apostle defineth faith to be the ground of things which are hoped for, and the demonstration or evidence of things not seen. Heb. 11.1. & to this purpose our savior Christ saith to Thomas. John. 20.29. Thomas because thou hast seen me, thou believest, blessed are they which have not seen and have believed. An example hereof we have in the Canaanitish woman who though she had no experience of God's truth in his promises, yea though she had many repulses yet believed, and afterwards to her comfort had joyful experience of them, Mat. 15.27.

An these are the degrees of faith, which whosoever findeth in himself he may be assured that he hath a true lively and justifying faith notwithstanding all the temptations of Satan. If therefore having heard the gospel we have attained unto some measure of knowledge of the chief principles thereof, if we have given our assent unto this truth in which our understandings are informed; if hereby we have attained unto this assurance that our sins are pardonable and have conceived some hope in consideration of God's infinite mercy and Christ's merits that we shall be forgiven and pardoned; if we have an hungering desire after grace and mercy and highly esteem the merits and righteousness of Jesus Christ, so that we wish nothing more then to be made partakers of them; if by this desire we have been moved to flee unto the throne of grace, and there humbly acknowledging our sins have earnestly desired pardon and forgiveness. Lastly if at any time we have discerned in in our selves a persuasion of God's love and of the pardon and remission of our sins, and that we have or do rest upon the alone merits and obedience of Christ Jesus for our justification and salvation, then may we be assured that we are endued with a true justifying faith.

[§. Sect. 7] The second argument to prove that we have a true and a lively faith is the testimony of God's spirit; for as the Apostle speaketh Rom. 8.15. We have the spirit of adoption whereby we cry abba father. 16. and the same spirit beareth witness with our spirit that we are the children of God. and ver. 26. Likewise the spirit also helpeth our infirmities, for we know not what to pray as we ought, but the spirit it self maketh request for us with sighs which cannot be expressed &c. Whosoever therefore have this testimony in their harts and consciences that they are the children of God, whosoever at any time feel or have felt the spirit of God powerful in thē, in pouring out their souls in hearty prayer with sighs and groans which cannot be expressed, they may be assured that they have received the spirit of adoption and consequently are endued with true faith, for the spirit and the fruits thereof (amongst which faith is one of the chief) are never severed. Moreover the Apostle saith 1. Cor. 2.12. that we have not received the spirit of the world, but the spirit which is of God that we might know the things that are given to us of God. That is not only his spiritual graces in this life in which number faith is one of the greatest, but those excellent joys in God's kingdom in the life to come, of which also we have some knowledge and taste by the illumination of the same spirit. Lastly the Apostle affirmeth 2. Cor. 1.22. that God hath sealed us, and hath given the earnest of the spirit in our hearts, and Ephe. 1.13. He telleth the Ephesians that after they had heard the gospel and beleeueà, they were sealed with the holy spirit of promise, which was the earnest of their inheritance, until the redemption of the possession purchased unto the praise of the glory of God. Wheresoever therefore is this testimony of the spirit which as an earnest or seal assureth them that they are the children of God there also is faith, for as the Apostle witnesseth after that we believe we are thus sealed.

[§. Sect. 8] The third argument to prove that we have faith is the conflict and fight which every Christian feeleth in himself between the spirit and the flesh, the world and the devil, and the combat which is between faith and doubting; for so long as we are destitute of the spirit and a lively faith, we are wholly ouerswayed with the flesh, and Satan like a mighty tyrant holdeth us captive peaceably and without any resistance; but when we have received the spirit of God and have faith wrought in our harts, then beginneth a fierce battle which never endeth till by death our spiritual enemies get a final overthrow. Though therefore this fight be most sharp and exceeding troublesome to the poor Christian, yet he may thereby gather unto himself sound comfort and certain assurance that he is endued with the spirit of God and a lively faith; for when he discerneth that he is assaulted with Satan and his own corrupt flesh, he may be assured that Satan and his own corrupt flesh, he may be assured that Satan is diseased of his quiet possession by a superior power which can be no other but the power of God's spirit, secondly by his assaulting it manifestly appeareth that he findeth some resistance so as he cannot peaceably reenter, thirdly that howsoever our faith seem unto us never so weak yet it is so strēgthened continually by virtue of God's spirit that sathā & all the power of hell cannot prevail against it, for otherwise how could such weakness withstand such might?

Lastly being assured that it is the spirit of God which assisteth and enableth us to withstand Satan, we may also be assured that in the end we shall obtain victory, unless we would fondly imagine that the devil is stronger then God, and the violence of his temptations more forcible to destroy us, then the spirit of God to protect and defend us; for now they have joined battle and either the one or the other must get the upper hand, either the spirit of God must thrust out Satan, or Satan the spirit of God; and therefore how can we doubt of conquest, seeing we are assured that God cannot take the foil, for his power is omnipotent and with a word of his mouth he is able to destroy Satan and all his adhaerents, and of his will we need not to make any question, for it will not stand with his glory to receive a repulse by giving Satan place, after that he hath taken upon him our protection.

[§. Sect. 9] Yea (will the tempter say) but how wilt thou know that this battle is fought in thee, how canst thou be assured that it is the spirit of God which fighteth in thee against thy spiritual enemies, and not rather thine own tumultuous passions and perturbations; and diverse temptations suggested by the same devil. To which it is easy to make answer, for neither doth the flesh fight against Satan, nor Satan against the flesh, nor either of thē against thenselves, for so their kingdom being divided could not possibly stand, as our savior Christ himself hath taught us Mat. 12.25.26. And therefore it must needs be sone other force which causeth this oppositiō which can proceed from nothing else but the spirit of God.

But this will more manifestly appear, if we consider the contrary affections and actions which plainly show themselves in this battle, for we find our faith assaulted with doubting and infidelity, & these also again beaten back after they have gotten some ground and subdued with the strength of faith; we discern also our affiance in God shrewdly shaken with diffidence and distrust, and afterwards this distrust vanquisheth again by affiance, so as after we have uttered through the violence ostentation some diffident and impatient speeches, yet at the length we grow to Job's resolution: Though he kill me yet will I trust in him. We may also discern our zeal sometime so hot in God's service that it expelleth coldness and the fruit thereof dullness and drowsiness of spirit, and sometimes by them it is cooled and in outward appearance quenched; and the like may be said of all the other fruits of the flesh and the spirit. Besides which fight and stirring between them and their fruits the Christian may observe in himself a misliking of the corruptions of the flesh, great grief and vexation of mind, because he is still subject unto them and an earnest desire to be freed from them, joined with an holy indeauoure in the use of the means which are ordained of God for this purpose; and howsoever through the violence of Satan's temptations and his own corruptions ye be sometimes led captive into sin yet afterwards he is grieved for it, he hateth and abhorreth it, and earnestly desireth and indeauoureth for the time to come to leave and forsake it, and to serve the Lord in newness of life. Now whence doth all this opposition and contrariety proceed? shall we say from the flesh, why it is against all reason; for as the Apostle James disputeth I am. 3.11. Doth a fountain send out at one place sweet water and bitter? can the fig tree bring forth oliues, or a vine figs? or rather as our savior Christ reasoneth Mat. 7.16. Do men gather grapes of thorns or figs of thistles? so may I demand can the flesh in the which as the Apostle affirmeth dwelleth no good thing, bring forth the fruits of the spirit which are quite contrary to the nature thereof, namely sorrow for sin, hatred of it self, and the corruptions thereof, and earnest desire of sanctification and holiness of life: it is impossible. And therefore we may conclude that they are the fruits of God's spirit in us, and consequently that we are the sons of God who are endued with a true and lively faith; for as many as are led by the spirit of God, they are the sons of God, which privilege belongeth only to the faithful as appeareth John. 1.12. As many as received him to them he gave power to be the sons of God, even to them that believe in his name. So that whosoever have the spirit have faith also, for the spirit and faith which is a fruit thereof cannot be severed.

[§. Sect. 10] The fourth argument whereby we may be assured that we have faith, is our mortification and dying unto sin and rising again to newness of life; for the blood of Jesus Christ which is applied unto us by faith as it doth wash away the guilt and punishment of our sins, so doth it also cleanse us in some measure from the corruptions themselves; and as his death and obedience hath meritted the pardon of our sins, so also God's spirit by virtue whereof we are more and more freed from the bondage and servitude of sin and Satan, and as by his resurrection he hath made way for our second resurrection whereby we rise to everlasting happiness, so also for our first resurrection whereby we rise from sin to newness of life. If therefore we can find in our selves that our sins and corruptions are by little and little mortified, that we strive and endeavor after holiness and righteousness of life; if our understandings be somewhat enlightened in the knowledge of God's truth and our stubborn wills inclined to holy obedience, if we discern that our affections are in some measure changed and renewed, then may we be assured that we are endued with a true and lively faith, which hath applied unto us Christ Jesus and his bloodshed, death, & merits, by virtue whereof this work of regeneration is begun in us.

[§. Sect. 11] Lastly, we may be assured that we have faith by the several fruits of sanctification and regeneration which proceed from it: for example when we can sorrow and grieve for our sins past, not for any worldly loss or fear of punishment, but because thereby we have offended God, when as we hate our present sins and corruptions, especially those which stick fastest unto us, and are most pleasing to our corrupt nature; when as we endeavor and strive to forsake and mortify all sin though our carnal affection be much endeared to it, by reason of some great pleasure or profit which it bringeth with it, avoiding with no less care those sins which bring worldly benefitt, then those which are accompanied with shame and punishment, when as we love God even when he afflicteth us and in obedience to his commandment, perform such holy duties, and embrace such virtues, not only which are commendable in the world, but also those which are accompanied with shame and reproach, when as we love our brethren, yea even our enemies and show this our love by giving unto those who want, and forgiving those who offend us, and when more especially we extend this love and the fruits thereof to those who are of the household of faith, and amongst these principally to God's ministers who are instruments appointed of God, for our conversion and salvation, when as we can submit our selves unto God's will, and rest contented in all estates with his good pleasure, when as we loath this life and the vanities of the world, and desire our dissolution that we may be with Christ and be freed from our sins; when as we are patient in afflictions, and in the midst of them have some hope of tasting God's mercy and goodness, grounding our hope upon God's promises and our own former experience; when as we delight in the hearing and meditating in God's word, and continue constant in the profession and practice of his truth, not only when our obedience is good cheap, but also when it is dear and very costly, and as well when it is accompanied with loss, as when we are in hope to gain thereby. These and many other the branches of sanctification are the undoubted signs of a true and lively faith, and therefore whosoever after due examination, find that they are endued with them, may also be assured notwithstanding all Satan's suggestions to the contrary that they have faith, for this is the root from which these fruits spring and they cannot be severed.

CHAP. XLIII. Satan's temptations grounded upon our want of sense and feeling of faith, answered.

[§. Sect. 1] A Nd these are the signs by which every believer may be assured that he hath a true & lively faith: which howsoever they be to be observed in every faithful man, yet not at all times, for oftentimes it cometh to pass that the believing Christian doth neither feel his faith nor the fruits thereof, especially in the infancy of faith and in the cumbate of temptations, which giveth occasion unto Satan of suggesting into his mind a dangerous temptation. Thou braggest much (will he say) of thy faith, and thou confirmest, this thy persuasion that thou art endued therewith with many signs and fruits which have accompanied it; but if now thou examine thyself a right thou shalt find in thee no such matter; and not to stand upon other arguments, I appeal unto the testimony of thine own conscience, whether at this present thou hast any sense or lively feeling of faith, or canst discern those fruits thereof which before thou hast spoken of; if not, then do not flatter thyself in vain with a fond persuasion, for though thou wilt not believe me, yet at least believe thine own sense and feeling which plainly telleth thee that either thou never haddest any true faith indeed, or if thou haddest yet that now it is quite lost and perished.

For the answering of which temptation we must distinguish between the habit of faith, and the act of faith; or between faith it self and the work & function thereof, which is to apprehend and apply Christ's merits and God's mercy and loving favor, with all the gracious promises of the gospel; as it is an habitual faculty of the mind, it always continueth & abideth in God's children, after it is once wrought in them by the spirit of God, but in respect of the function act or work thereof it hath many intermissions, and oftentimes seemeth to be cast as it were into a dead sleep. Now we are to know that we cannot sensibly discern faith, as it is an habitual virtue or faculty of the mind although we have it in great measure in us, but only so far forth as it manifesteth it self in his actions, works, & fruits; and therefore it is an unsound and false manner of reasoning, to infer because we do not sensibly feel and discern that we have faith, therefore we are destitute thereof; for the habit of faith or faith it self may be in us, & yet for a time may be so hindered by outward accidents, that it cannot show it self in his actions and fruits, by which alone it is sensibly discerned.

[§. Sect. 2] But I will make this more clear and manifest by some familiar similitude and examples, we know that in the sicknesses and diseases of the body nature is so enfeebled and overcome, that sometimes the party affected falleth into a dead swoon wherein he is deprived for a time, not only of the use of the understanding, reason, and memory, but also of his senses, motion, and vital functions, so that in respect of sense and outward appearance, he is quite deprived of all his vital sensitive and intellectual faculties, but yet a while after by reason of some outward means used, or by the secrete power of nature working in him, he is restored to the use of all again, and liveth, feeleth much and understandeth as in former times, because he had not lost these faculties but only by some grievous impediment was hindered of the use of them in their actions and functions; so that here this manner of reasoning appeareth absurd and false, these faculties of the soul cannot be sensibly discerned, and therefore he is quite destitute of them: And thus also it is in respect of our faith and other habitual virtues, oftentimes through the sickness of the soul in sin or the outward violence of Satan's temptations, it seemeth cast into a swoon & deprived of all the spiritual faculties and virtues thereof, faith, love, zeal, hope, patience and the rest, but yet soon after by hearing the word, by godly admonitions, instructions, reprehensions, and consolations made effectual by the inward operation of God's spirit it is revived, and all the spiritual graces thereof show themselves again in their wonted strength; so that this inference is no less false then the other, there is no sensible appearance of these sanctifying gifts and graces, and therefore they are quite lost and perished, for the graces themselves remain though for a time they appear not in their actions and fruits.

So in the time of winter the fruitful trees are so nipped with the cold frosts, and so weatherbeaten with tempestuous storms that they appear naked & bare, not only without fruit but also leaves, so as if we shall judge according to sense & outward appearance we should falsely conclude that they are dead; for by experience we know that they live and suck nourishment out of the earth, even when they are most spoiled of their summer beauty, and though they are tossed with the winds yet hereby they are not hurt but rather take deeper root and so are made capable of more nourishment, and though they be nipped with cold frosts yet hereby they are not made barren nay rather hereby their worms and cankers are killed, and they prepared and made fit to bring forth more fruit in the time of summer, when the comfortable spring approacheth, and the sweet showers and warm sun beams fall and descend upon them. And thus it is with the spiritual graces in the poor Christian, in the winter of affliction they are nipped with the cold frosts of fear and doubting, and weatherbeaten with the boisterous blasts of Satan's temptations, so as they seem even dead at the very root if we shall judge according to outward sense & appearance, but yet by experience we find that it is far otherwise, for hereby they are not overturned though they be shaken, and this shaking maketh them to take more deep root in godliness, and though they be nipped and pinched with fears and doubtings yet they perish not, only the canker-worm of pride, sonde presumption, and self confidence is mortified and killed; and they hereby are prepared and fitted to bring forth more plentiful fruits of holiness and righteousness, when the spring of true comfort cometh, wherein the sweet showers of God's holy spirit distil upon them, and the warm sunshine of God's love and favor again appeareth to them.

The sire is sometime so covered with ashes that it sendeth forth neither light nor heat, and therefore in outward sense and appearance it seemeth quite extinguished, but when the ashes are removed and more wood added to it, it bursteth out into a great flame, and makes all the standers by to perceive his heat and light; and so the graces of God's spirit are sometimes so covered with the ashes of our corruptions that there appeareth no spark of them nor yet any heat of true comfort, but when our corruptions are removed with unfeigned repentance, and a new supply of grace ministered unto them by God's spirit, then doth their light appear unto us and warm our harts with true comfort, and not to us alone but even those about us see our shining light and glorify our heavenly father.

A man hath not always the use of his senses, reason, and understanding as in his sleep, but because we cannot sensibly discern these faculties shall we therefore conclude that this man who is a sleep is senseless unreasonable and without understanding; it were most absurd; for if we but expect a while till he be thoroughly awakened our argument will appear manifestly false: and so sometime the poor Christian is overtaken with the sleep of drowsy security and is overwhelmed for a time with hardness of heart, and dullness of spirit, so as none of those spiritual graces which are in him can sensibly be discerned by himself or others, but shall he or we conclude or believe Satan so concluding, that he never had them, or now is deprived of them? why it were as absurd as the other. For when he is awaked out of his drowsy sleep by the voice of the Lord sounding in his ears, and by the good motions of his holy spirit his faith, love, zeal, and all other virtues and graces show themselves in their fruits and actions, as manifestly as in former times.

[§. Sect. 3] Seeing then those arguments which are taken from sense and feeling so often fail, let us not be persuaded by Satan's temptations to believe that we are destitute of faith and other sanctifying graces of God's holy spirit, because at sometimes we cannot sensibly discern them, for though now our souls seem so sick in the sense of sin that there appeareth no sign of life, yet the Lord will raise us up again & restore us to perfect health, though now we see no fruits of faith whilst we are nipped with the winter of temptations, yet the Lord will water us with his holy spirit, & warm our frozen hearts with the lively beams of his love and favor so as we shall bring forth aboūdant fruits in due time & seasō; though now there appear not a spark of grace in us by reasō all is covered with the ashes of our corruptions, yet the Lord will surely ad a fresh supply & blow upon us by his holy spirit so that our light and heat shall appear to our selves & others, & though now our spirits be oppressed with drowsy dullness, yet the Lord in his good time will cause us to awake by hearing his voice, sounding in our ears out of his holy word, and will again quicken and revive us with his holy spirit, so as after this sleep we shall be enabled to follow with cheerfulness our labors and works, both which concern his service, and those duties also which concern our brethren, only let us not tempt the Lord in prescribing him a time, but wait his leisure & he will surely help us.

CHAP. XLIIII. How the weak Christian is to comfort himself, when he is deprived of the sense of faith, and sensibly feeleth the contrary corruptions.

[§. Sect. 1] B Vt thou wilt say how is it possible that my soul should receive any comfort, or that I should preserve myself from falling into utter desperation, seeing I cannot feel in me any good thing, nor discern any spark of grace? what hope remaineth when as I plainly discern in steed of faith, doubting and infidelity, instead of the love of God, hatred and rebellion, instead of zeal, coldness and drowsy dullness, and instead of all sanctifying graces, nothing else but a heavy mass of filthy corruptions? I answer that when thou hast no comfort in thy present sense, and feeling then thou must call to thy remembrance the times past, in which thou hast by faith apprehended God's love, mercy, and goodness towards thee, and brought forth the fruits of thy faith in the works of holiness, appertaining to God's service and the works of Christian righteousness belonging to our brethren, for we may assure our selves that if ever we have truly discerned these graces of God's spirit, by the fruits of sanctification in us, they are not taken from us, for the gifts and calling of God are without repentance, as it is Rom. 11.29 And where he hath begun a good work their he will finish it and bring it to perfection. As the Apostle speaketh Phil. 1.6. We know that the woman being with child feeleth no life nor motion of the child diverse months together, after the time of her conception, and after that she hath felt it stir and move oftentimes, there is an intermission wherein she feeleth not the motion there of a good space together, and yet notwithstanding because informer times she hath felt it, she is persuaded that a live child is in her, and comfortably hopeth to have happy travail. And thus it fareth with God's children oftentimes, after that by the seed of the word faith is begotten and conceived in them, they feel no life, motion, nor undoubted signs thereof a long while, and after that they have the remission of their sins and are reconciled unto God, they have not the feeling and sense of pardon and reconciliation diverse months, yea sometimes many years together which the Lord in his wisdom and mercy doth that he may move them hereby unto more serious repentance, and earnestly to hunger after a greater measure of faith, carefully using the means ordained for this purpose, and that they may more esteem and be more thankful for his invaluable benefits after that they have full assurance of them. And after they have a feeling of faith and other spiritual graces by their motions and fruits, ofttimes again they are deprived of it, either because they have wounded their consciences by falling into some known sin, or for that it pleaseth the Lord to excercise their faith and manifest his power in their weakness, moving them hereby to deny themselves and to rest wholly upon him, yielding unto him the whole glory and praise of their salvation. What therefore is to be done in such a case? Surely they are not utterly to be discouraged nor to suffer themselves to sink into the gulf of desperation; but as the sense and feeling of their state ought to humble them under God's hand, and to move them to enter into a due examination of themselves, and to a serious repentance for their sins, so they must take comfort unto themselves, and prop up their declining faith by calling to mind former times wherein the Lord hath shown his merciful and gracious countenance unto them, and wherein they in token of thankfulness have glorified God, by their holiness and righteousness of life. An example whereof we have in the Prophet David, Psal. 77. who being grievously afflicted, could not receive in his soul any true comfort, for howsoever he did think upon the Lord yet he was still troubled, and though he prayed unto him yet his spirit was full of anguish. What help • did he then find in this his present distress? He telleth us in the first verse: Then (saith he) I considered the days of old, and the years of ancient time; I called to remembrance my song in the night, namely his songs of thanksgiving, whereby he had praised God for his great benefits, and verse. 11. I remembered the works of the Lord, certainly I remembered thy wonders of old. So the holy man Job apprehending and conceyuing of God as of his enemy, in respect of his present sense and feeling, and being moved by his friends to doubt of his graces, which he had received and to condemn himself for an hypocrite, comforteth himself and strengtheneth his faith in the midst of all these grievous temptations, by calling to his remembrance his fruits of faith and works of sanctification, which he had discerned in himself in former times, as appeareth Chap. 31. Whose example if the children of God in like distress will follow, how miserable soever they are in their present sense and feeling, yet they may receive unto themselves comfort, because God's gifts and calling are without repentance.

[§. Sect. 2] But here Satan will further object that we are not only without all sense and feeling of faith, but also that we do sensibly feel the heavy burden of God's wrath, and plainly discern his frowning and angry countenance against us, and therefore howsoever those children of God who are in his love and favor may have some faith in them although it do not always so sensibly appear, yet it is impossibly that we should have any spark thereof seeing we have not any sense of God's love and favor; nay do sensibly perceive the clean contrary; to which we are to answer that faith doth not rely it self upon our sense and feeling; for as the apostle saith faith is the ground of things (not presently enjoyed but) which are hoped for, and the evidence or demonstration of things (not which are subject to the senses and sensibly discerned but) which are not seen, Heb. 11. I and we believe that such joys are prepared for us as neither eye hath seen, nor ear hath heard, nor the heart of man conceived as it is 1. Cor. 2.9. and it is a kind of infidelity to believe only those things which are subject unto our senses and understandings; and therefore when Thomas would not believe that Christ was risen before it was made manifest to his senses he is reproved for infidelity, be not (saith he) faithless but faithful. So that when our sense and feeling cease their faith beginneth his chief work; & the most excellent faith showeth it self most clearly when we have no sense and feeling, or when we discern and feel the plain contrary; for it is an easy matter to be strong in faith when God showeth himself gracious and merciful; but when he appeareth unto us like an angry judge, when as his wrath flameth out against us, then to behold his love through the vizard of anger, to apprehend by faith his mercy and goodness towards us, when our senses apprehend nothing but his wrath and displeasure, to grow to Job's resolution in the midst of our bitter agonies and grievous afflictions, though he kill me yet will I trust in him, and when we have received many repulses and bitter snubs yet with the Canaanitish woman to continue our suite, argueth such a faith as is hardly found no not in Israel. Our want of sense therefore of God's love and favor doth not argue want of faith, for our faith is not grounded upon our sense and feeling, but upon God's gracious promises, immutable goodness, and infallible truth, and if ever we have tasted of God's love and mercy, whatsoever we apprehend in our present sense and feeling, faith concludeth that we are still in his love and favor, for he is without change or shadow of change as the apostle speaketh, I am. 1.17. and whom he loveth to the ende he loveth them, as our Savior hath taught us. John. 13.1.

Though then our sense of God's love fail yet may our faith continue strong, as appeareth plainly in the example of Job, who though he conceived of God in his sense and feeling that he had hid̄ his face frō him & took him for his enemy, though he seemed to write bitter things against him and made him to possess the sins of his youth, yet by a lively faith he still rested and relied upon him, protesting that though he should slay him yet he would trust in him. as appeareth Job. 13.15. Yea our Savior Christ himself who could not sin through infidelity, in respect of his present sense and feeling complaineth that God had forsaken him.

[§. Sect. 3] If therefore Satan go about to persuade us that we are without faith because we presently apprehend not God's love nor feel the sweet taste of his goodness we are to answer that we are not to build our assurance upon our own sense and feeling, but upon God's unchangeable goodness and gracious promises made unto us in Christ Jesus; and if at any time our sense and feeling tell us one thing (namely that God hath withdrawn his love from us and will never again look graciously upon us) and the word of God assure us of another thing (to wit that God will never forsake us, but continue his love towards us unto the end) we are not to give credit unto our own feeling but unto God's word; for otherwise what do we else but prefer our oft deceyuinge sense before God's infallible truth, and imagine that we can better discern and judge of our estate then God himself? but the word of God telleth us that if we turn unto the Lord by unfeigned repentance sorrowing for our sins past, hating our present corruptions, and desiring and indeauouring to mortify the flesh and the lusts thereof and to serve the Lord in holiness and newness of life; and if we believe in Jesus Christ resting upon him for our salvation; or though presently we feel not this faith and repentance yet if ever in former time we have discerned it in us, that then we are received into God's love and favor and therefore shall have his love continued unto us unto the end, be made partakers of his gracious promises & heirs of everlasting life; for the promises of the gospel are not restrained to those who feel their faith, but to those that have faith, not to those who feel that they do believe, but unto those who do believe.

[§. Sect. 4] Neither is the not feeling of God's love and favor a good argument to prove that we are out of his love and favor, or the apprehension of his wrath and anger in our sense and feeling a sound reason to persuade us that we are subject to his wrathful displeasure; seeing the being of a thing, and the sensible discerning of the thing to be, are diverse, and therefore howsoever at sometimes they concur, yet oftentimes they are severed and disjoined: so that the conclusion which is inferred negatively from the senses, to prove the not being of their object is not only commonly false, but also oftentimes absurd and ridiculous; for example sometimes we see not the beams of the sun, as in the night season, or whē it is covered with some thick black cloud, but shall we herehence conclude that the sun shineth not, nor will ever again appear unto us? So the bright beams of God's love and favor are sometimes hidden from us in the night of temptations, and so shadowed with the cloud of our grievous sins that we cannot sensibly discern them, but shall we hence infer that there is no grace and mercy to be found with God, or that he will never again make them shine upon us? The one is as absurd as the other, and both grossly false. So sometimes the Sun is eclipsed by the interposition of the Moon, so as we cannot discern his light or very dimly, but if any man should conclude from hence that it were quite taken away, or that we were deprived utterly of his life-preserving influence, the experience of two or three hours would show the sottish weakness of his sensible argument, and so in like manner God's favor and love are sometimes so eclipsed with the interposition of some great afflictions, that we cannot discern them for a time or but very dimly, but if we shall infer hereof that they are quite taken from us, and that they cast forth no comfortable influence on us, our present preservation from being swallowed up into utter destruction, and the speedy return of wonted joy and consolation, by the apprehension of God's love and goodness towards us, will evidently show that this argument taken from the senses is void of reason.

[§. Sect. 5] Lastly, it appeareth by the examples of God's children from time to time, that though they have been endued with a great measure of faith, and in a high degree of favor and love with almighty God, yet sometimes in their own sense they have found in them, instead of faith nothing but doubting, diffidence and infidelity, and for God's love and favor, they have apprehended nothing in their present feeling, but the wrathful anger of God, and his grievous displeasure. Look upon the holy man Job who by God's own testimony was the iustest man upon earth, and highly in God's love and favor, and you shall find that sometimes he showeth in his grievous afflictions no sign of faith, but gross doubting and in outward apparance utter despair of God's mercy and love, for he curseth the day of his nativity, and wisheth that he had never been borne, he complaineth that God was his enemy, and had made him as a mark whereat he shot venimed arrows, that God's terrors did fight against him, and that he did hide his loving countenance from him. So the Prophet David a man according to God's own heart showeth plainly that sometime he hath no sense and feeling of the graces of God's spirit in him, as when he desireth the Lord to create in him a clean heart and to renew a right spirit within him, to restore him to the joy of his saluatiō & to stablish him with his free spirit; & sometimes he apprehendeth in his present sense & feeling, instead of God's love and favor, nothing but his wrath and displeasure, and therefore complaineth as one rejected and forsaken of God. So Psal. 22.1. My God, my God, why hast thou forsaken me, and art so far from my health, and from the words of my roaring. 2. O my God I cry by day but thou hearest not and in the night and have no audience. And Psal. 77.7. he thus complaineth, will the Lord absent himself forever? and will he show no more favor? 8. Is his mercy clean gone forever? doth his promise fail for evermore? 9. hath God forgotten to be merfull? hath he shut up his tender mercies in displeasure? 10. And I said this is my death, &c. So Psal. 88.14. Lord why doest thou reject my soul and hidest thy face from me? 15. I am afflicted and at the point of death, from my youth I suffer thy terrors doubting of my life. 16. Thine indignations go over me and thy fear hath cut me off. The Prophet Jeremiah likewise being grievously afflicted in body and mind, was for a time deprived of the sense of God's love and favor, apprehending nothing but present misery, and instead of faith, affiance in God, peace of conscience, and other sanctifying graces, he bewrayeth his doubting, diffidence and impatiency, cursing the day of his birth, and even the man that brought first news hereof to his father, and wishing that his mother had been his grave, or her womb a perpetual conception. As appeareth Ierem. 20.14.15. &c. The like may be said of the Apostle Peter, for where I pray you was the sense & feeling of his faith, affiance in God, zeal of his glory, love, fear, and other sanctifying graces, when as he shamefully denied his master, yea forswore him with bitter cursing? and yet we must either grant that Peter at this time was endued with a lively faith, or else that the prayer of our Lord and Savior Jesus Christ was not effectual, for he had prayed for him that his faith might not fail, as appeareth Luk. 22.32. But what should I insist in the examples of these the servants of God, seeing the alone example of Christ himself is sufficient to clear this point, for though he were the only begotten and best beloved Son of his heavenly father yet in his own sense and feeling, he apprehended nothing but God's wrath and grievous displeasure, and lamentably complaineth as a man abandoned and cast out of all love and favor: My God, my God, why hast thou forsaken me, which words show both Christ's affiance in God and his present apprehension in his sense and feeling, for in respect of his affiance and trust in God he calleth him still his God, in respect of his sense and feeling he complaineth that he is forsaken. Whereby it is manifest that a man may be dearly beloved of God, and yet for a time apprehend nothing but his wrath and displeasure, that he may have faith and affiance in God, yet at the same time be deprived of all sense and feeling of his love and favor. And therefore when we are excercised in the combat of temptations, let not Satan persuade us that we are utterly deprived of the love & favor of God, because through the violence of his temptations and grievousness of our afflictions we do not apprehend it, nor that we are destitute of faith and all other spiritual graces because we do not sensibly discern them in our feeling, for this hath been the state of the dear children of God from the beginning of the world and shall be to the ende thereof.

CHAP. XLV. Of the means whereby our faith may be strengthened and increased.

[§. Sect. 1] A Nd so much concerning those reasons whereby we may prove that we have faith, and also answer Satan's temptations whereby he laboreth to persuade us that we are destitute thereof. The second means whereby we may arm our selves against Satan and his suggestions, is that we most earnestly labor and endeavor after we have found that we have some faith to increase therein, and grow up from saith to saith until we come to that fullness of persuasion which will bring such peace of conscience as Satan and all his temptations shall not be able to disturb. Otherwise we shall be continually subject to fears and doubtings, and exceedingly shaken with Satan's temptations, and in truth not without cause if we stand still at a state, for howsoever Satan and all the power of hell cannot prevail against the least measure of true faith to quench and utterly to destroy it, yet this will bring no sound comfort unto those which rest contented with this little quantity and never labor after increase, because this is a shrewd presumption that their faith is false and counterfeit, for as soon as the seed of true faith is sown in us, and hath taken root it sprooteth up, and till it come to full ripeness, in which respect our Savior compareth it to agraine of mustard seed, which though it be one of the least seeds of the garden, yet it groweth to a great tree. Neither in truth is it possible that any who have tasted of true faith, and of those inestimable benefits which it assureth us of, should content themselves with a small pittance and never labor after more, for who is it that having tasted and eaten a little bit of some delitious meat, doth not with a hungering appetite desire more till he be filled and satisfied, who is it that hath any weak title and assurance of some goodly inheritance, doth not earnestly desire and use all good & lawful means whereby his title may be strengthened and his assurance confirmed? and can we think that any have truly tasted of faith and the excellent benefits which accompany it, as namely assurance of God's love, and the remission of our sins, peace of conscience, joy in the holy Ghost, who content themselves with a little modicum and never hunger after more? or can we imagine that we have any small title or true assurance of those unspeakable joys of God's kingdom, and that vnluable patrimony of everlasting glory, if we never use means to confirm our title and strengthen our assurance? Surely it is impossible, and therefore if we would have any sound comfort and peace of conscience, if we would ever attain to a certain persuasion that we have true faith indeed, let us use most carefully and diligently all good means, whereby we may strengthen and confirm our faith, until it grow from a small seed to a great tree, which will bring forth plentiful fruits of godliness and righteousness, and until it wax of a small spark unto a great flame which will thoroughly warm our harts with true comfort, which are naturally frozen with fear and doubting, for howsoever Satan cannot quench the least spark of lively faith, yet he will so cover it with the ashes of his temptations that we shall neither discern the light nor feel the heat thereof.

[§. Sect. 2] Now the means which we are thus carefully to use are of two sorts: the first tending to the increasing and strengthening of our faith, the other serving to preserve us from doubting and desperation. The means to strengthen and increase our faith are diverse, the first is the frequent and attentive hearing of God's word, for as this is the ordinary means whereby faith is begotten and begun in us, so is it a chief means to strengthen and confirm it; as it is that lively seed from which faith doth spring, so is it that heavenly dew whereby it is watered and increased from a little plant to a great tree: and therefore as it is not sufficient for a fruitful harvest, that the blade or branch should sproute up unless it be watered continually with sweet dew and showers from heaven, and so preserved from dying and withering, so if ever we mean to reap the ripe fruits of faith to our everlasting comfort, we must be careful that not only it take rooting, and bring forth a blade of an outward profession, but also that it may be watered with this heavenly dew of God's word, otherwise when the sun of affliction and persecution ariseth it will die and wither.

The second means to strengthen our faith is diligently to read and mediate in God's word especially the Gospel, wherein is contained those sweet and gracious promises which are made in definitely unto all who repent of their sins, and believe in Jesus Christ, resting and relying vpō him alone for their salvation. And to this purpose our Savior willeth the Jews to search the Scriptures, because they are they which testify of him. John. 5.39. And hereby David saith that he was comforted in his troubles & even quickened when he was dead, Psal. 119.50.

The third means is holy conference with our godly brethren; for hereby those which are falling are confirmed and the weary hands and weak knees strengthened as Eliphas speaketh Job. 43.4. And those who are weak in faith are comforted and established with the godly instructions, profitable exhortations, and sweet consolations of those who are more strong; and therefore the Apostle