Section. 1. Of the state of innocency and life.

FOR the enlarging of Gods glory (the which is the ende of the crea­tion of the world) it was needful, that of the crea­tures some should be in­dued with vnderstan­ding. For euen as the strength, wisedome▪ and beauty of a man cannot purchase vnto him any commendation or credite, vnlesse some others besides himselfe doe marke, knowe and acknowledge those excellent parts of nature and industrie: in like maner [Page 2] the heauens,Of the state of innocency and life. the ayre, the water, and the earth, although they be decked and reple­nished with starres, birds, fishes, beasts, and many other admirable creatures, and doe containe in them infinite matter of Gods glo­rie, yet they could not any iot encrease that glory which God had before the creation, vnlesse there were some other creatures able to obserue, conceiue, declare, admire, and extoll the power, wisedome, and goodnesse of God shining in these thinges. For this cause, God after that he had made the high­er and the lower world, the one consisting of the heauens, the other of the elements, he sawe it needfull for the illustration of his glory, to create Angels and men to be the inhabitants, and as his tenaunts of these glo­rious palaces, yea to behold and confesse the excellency of his workemanshippe in themselues, and in the rest of the creatures. For the which purpose he gaue vnto them, faculties of vnderstanding, and speaking, with many other, which he denied to the rest.

Thus we see the excellent state of Angels and men, beeing made to be witnesses, and preachers of the glorie of God, and so being admitted into the presence of God, are there to beholde his glorie: yet with this [Page 3] differēce, that the Angels doe behold it more clearely in heauen, and man more obscure­ly in earth. Heerein consisteth the good e­state of these creatures in that they are thus made partakers, of the glorious presence of God, and so ioyned to God. For heereof it commeth that they are both happy and holy, it being impossible that any thing which is ioyned to God, who is happinesse and holinesse it selfe, shoulde eyther lacke any good and pleasant thing, or be any way polluted, so that this coniunction of the rea­sonable creature with God, wherein the ex­cellency of this first estate consisteth, is of two sortes: the first may be called exter­nall, personall or locall, whereby Angels and men enioying the presence of God, are in place and after an outwarde man­ner ioyned to God: this kinde of con­iunction is perfect happinesse, the other kinde is inwarde and spirituall, when as the inwarde faculties of the creature, as his minde and will, doe wholly cleaue to God alone. This kinde of coniunction is perfect holinesse, and it is the meanes or the condition of the former coniunction: for as soone as the creature ceaseth to be ho­lie, in the same moment it ceaseth to be happy, and is straight way cast out of the [Page 4] presence of God. So that the goodnesse of this first state consisteth in two things, hap­pinesse and holinesse, from both which it hath the denomination: from the first, it is called the state of life, for the scripture spea­king to man speaketh after the manner of men, vnto whome nothing is so acceptable as life, because in it all pleasures are enioyned. From the second it is called the state of in­nocencie, because in it man stoode righ­teous, and free from all guilt of sinne be­fore God.

Sect. 2. Of the state of sin and death.

IN the next place we are to consider the seconde state of man, as farre different from the first as is death from life, sinne from innocencie, darkenesse from light, wretchednesse from happinesse, vsually and fitly called the fall of mankinde. Forvnto the absolute perfection o [...] the afore­said felicity, this onely was wanting, that it was mutable: First of the causes, authors, and workers of this lamentable ruine, se­condly of the manner of it. The actors in this tragedie, are three, God, Sathan, and Man, all which haue a stroke in this action, yet after a farre diuerse manner, euen as their natures are diuerse. For the first, as the holy, glorious, and happy state of man; so this sinful, vile and miserable condition commeth from God: yet not after the same sort; for the good estate is properly, directly, imme­diately, and wholly wrought by God, but he doth onely suffer the euill state to be brought to passe by euill instruments: yet this his per­mission is not idle, but effectuall and wor­king: for God is not an idle looker on, as if he had cast off the care of the world and of [Page 6] his creatures,Of the state of sinne and death. and left all at sixe and sea­uen (as we vse to speake) but hee hath a parte in this worke in that he did in his e­ternall counsell make an immutable de­cree of this fal of man, and the meanes ther­of, and that for the setting forth of his glorie, which is the ende of all his decrees and actions whatsoeuer. For howsoeuer it may seeme to derogate from the glorie of God, that the reasonable creature, bee­ing the fairest floure in his garden, and the most excellent parte of his workman­shippe, shoulde so soone be troden vn­der foote and brought to nought; yet in trueth GOD is greatly glorified by this meanes, for hereby it appeareth, first, that God onely is constant, eternall, and the same for euer in that his most excel­lent creatures are so variable: Rom. 3. 4. Let God be true, and euerie man a lyar, as it is written, Rom. 3. 4. that thou mightest bee iustified in thy sayings, and ouercome when thou art iudged.

For the which purpose the considerati­on of the shortnesse of the first state ma­keth very much, for although it cannot be certainly defined howe long it continued, yet this is agreed vpon by all, that neither the Angels themselues, nor yet man conti­nued [Page 7] many daies in their innocency, but fell away from God soone after that they were created. Secondly the fall of these creatures doth shewe that God is iust in punishing sinne. Thirdly it maketh a way for the state of saluation, and so doth illustrate the mer­cy of God, whereby he is most of all glo­rified; yea the power, wisedome, trueth, patience, and in briefe the whole glory of God is by this meanes set forth and enlarged. Thus much of the first actor. The other two are the instruments whereby God bringeth his eternall counsell to passe, and yet to all reason of man considering the whole storie of mans fall and the particulars thereof, they are the onely agents, the first authors, and chiefe workers of this woefull state, God hauing no hande or dealing in this matter, but onely barely permitting them to doe what they list. For the further declara­tion whereof it is needfull that wee make a narration of the particulars of this a­ction, and that by supposing GOD to speake to his reasonable creatures, to witte, Angelles and men, in this man­ner.

You see howe that I haue made you the most excellent of all my creatures, indueing you onely, with a reasonable [Page 8] mind and will, whereby you may knowe, loue, obey, and honour me, and so conse­quently enioy my presence wherein happi­nesse doth consist. As long as you continue holy by obeying my worde, so long shall you continue happie by enioying my presence. But if at any time you doe by dis­obeying my commaundement loose this your holinesse, you can no longer haue anie place in my presence, or any fellowship with mee, no more then darknesse and light can be together, but shall incontinently be cast out of my sight, and so become most wret­ched and miserable. And therefore looke vnto your selues and to your owne estate, be­leeue these my promises and threatnings to be true, content your selues with that state and degree wherein I haue placed you, obey all my commaundements, for the perfour­mance whereof, you are endued with all gra­ces and faculties needfull, so shal you be hap­pie: otherwise you shall die for euer. In this most louing and fatherly counsell, which God in the beginning gaue to his children, being created after his owne similitude, the reasonable creature resteth for some shorte time, but afterward maketh this reply, al­though not in word yet in minde and heart, yea in deed and in outward action; Wee ha­uing [Page 9] considered your wordes, and our pre­sent state, do see and find that neither the one is wholly true, nor the other so happy as you doe make it: we confesse that we are in bet­rer state then other creatures, yet we cannot heerein rest: for we see a higher degree of honour, glory, pleasure and happinesse, yea a greater measure of knowledge, whereof we knowe that our nature is capable, and whereunto we willby all meanes aspire, not­withstanding your commaundement to the contrary: not doubting but that by our own strength, wit, endeauours and inuentions, we shall become farre more happy then we are by this your creation. Vpon this resolution the creature disobeyeth the expresse com­maundement of God, and so falleth from God into extreame misery.

Now whether the blame of this fall be to be imputed to God, or to the creature it self, let any reasonable creature iudge: for God did neither commaund nor counsell it, but did carefully forewarne them of it: yea he did neither put any euill motion into their mindes, nor yet withdrawe from them any naturall grace, whereby they shoulde haue beene vpholden: but left it to their free choise whither they would be cleane and [Page 10] obey him or else rebell against his worde. If it be obiected that the necessitie of Gods de­cree did compell the creature to fall, wee answere affirming that to be vtterly vntrue. For God did decre that the fal of man should com to passe by his free will, and therefore his decree did not take away, but establishe mans free will.

If it bee thought impossible that the same action shoulde bee both necessary and contingent as wee make this action to be: we answere, that to man it is impossible, but not to God. For man cannot bring a­ny thing certainly to passe by vncertaine and contingent meanes: but God can worke ne­cessarily by those meanes which to mans reason fall out by chaunce and at hap haz­ard. For there is no thing contingent or vncertaine to God, whodoth foresee al the euents of thinges, and so doth build his immutable decree vppon the euentes themselues which are necessary, not vppon the contingencie of the causes. As in this instance; how easy a thing was it for God foreseing that man being indued with free will (whereby he might doe either good or euill) woulde choose the euill part, to decree the fall of man by his freewill, and yet to leaue [Page 11] man in the very action, free either to stand or to fall? Againe if it be obiected that God might haue vpholden man by some extraordinary grace: we confesse that to be true, but yet it doth not thereof fol­low, that God was the cause of this fall: for the naturall grace wherewith man was endued, and which was inherent in himselfe was sufficient, if he woulde haue vsed it aright: and for superna­turall grace, God was neither bounde to giue any, neither did he thinke the cre­ature worthy of anie newe supplie of grace, which did so vnthankefully abuse his former bountie, or that the continu­ance of this pure estate woulde illustrate his glory so much as woulde the fall of man.

Lastly it may be thought that God might and ought to haue made these his exellent creatures in a firme and per­manent estate, and that by takeing from them all possibilitie of falling, and all freedome of will in respect of euill, as he doth to the elect Angels and men, and as his owne nature is vncapable of euill. Wherevnto we answer, that this which is al­leaged [Page 12] is a thing altogether impossible, for the fredome of will doth not derogate anie thing from the perfection of the creature the which could not haue bene made excel­lent without it. For where no will is, there is no vnderstanding: As for the elect, both men and Angels they are vpholden by the super­natural grace of God, not by any such natural strength & disposition of wil as cannot chuse euil: the which if they had, they were not reasonable creatures but either as brute beasts and senslesse trees, or els as God himselfe, who onely cannot be tempted with a­ny euil. So then the cause why the wicked an­gels and man kind fell from their first state, was their owne free will, choosing sinne, and refusing life offerd by God: but God is no o­ther wayes the cause of this fal, then he is the cause of all actions in the worlde both good and euil▪ namely in that he is the cause of the cause. For in that he made the freewil of man, he did in some sort make the fal which came of it, & secondly in that he gaue an effectual occasion of it. But that is not the question, for we enquire the true and proper cause of this fall.

The whol matter may not vnfitly be declar­red by this similitude: A wise father purposing [Page 13] to let his sonne see his owne wilfulnes and in­tēperancie, together with his loue & fatherly affection toward him, resolueth with him­selfe to make him fall into some mortal sick­nesse, out of the which he knoweth himselfe to be able to recouer him. This he wil effect not by giuing him poyson to drinke, for thē he should be the cause, and beare the blame of that euil, but by laying it in his way, as it were a baite in some sweete meate which he knoweth that his sonne loueth, and will eate as soone as he seeth it. And least that he shoulde plead ignorance, and so auoide the blame of wilfulnesse, he forewarneth him of that kind of meate, charging him ve­ry instantly to abstaine from it, as being vn­holsome, and hurtfull vnto him: yet he doth not tell him, what he intendeth. This young man coming where this pleasant meat is, re­mēbreth his fathers counsell, & commande­ment, yet is by the entisement of euil com­panions, and his owne appetite moued to eate of it, perswading himselfe that there is no such daunger in it as his father woulde make him beleeue: aud therfore no cause, he shoulde obey him in that matter. So hee eateth of it, and poysoneth himselfe: now no man can denie, but that both the father and the sonne haue a hand and play their [Page 14] in this tragedy; yet not the father who gi­ueth the occasion only, but the young man himselfe who doth willingly, or rather wil­fully take that hurtfull meat, is to be bla­med, & counted the cause of this euill.

In like manner God dealeth with man, he decreeth his fall, yet doth not throwe him downe but only layeth a stumbling blocke in his way. He doth not infect man with the poyson of sin but putteth it into a good­ly apple, which he knoweth that man will deuoure greedely whensoeuer occasion is offred: this he did by forbidding man to eat of that fruite: by the which meanes he made the eating of it to be sinne, that is, deadely poyson, which otherwise was good and pleasant. So then God is the cause of mans fall, so as he who layeth a baite for fish is the cause of their death: he vsing no violence towards thē but only suffring them to followe their naturall appetite: But Sa­than, who is the second actor playeth a farre diuers part, labouring by promises, pretences, entisements, perswasions, and by all meanes possible to bring man into the state of sinne and death: God sitteth still on the banke holding an angle rod in his hand with baite & hooke hanging at it, waiting til man come of his owne accord and bite. But Sathan pur­sueth [Page 15] man vp and downe with a nette to en­tangle him: man flyeth from sathans nett as from a most hurtfull thing in that he resisteth his temptations for a while. But he commeth willingly to Gods baite yea not only vncalled, but also flatly forbid­den, & eateth of it greedely: for he being once caught and entangled, changeth his minde and will, thinkeing that to be good and holsome, which before he knewe to be hurtfull & by al meanes to be auoided.

So that the fall of man came as hath been declared of the freedome, or rather of the preuersnesse of his owne will, according to the eternall decree & purpose of God, by the malitious instigation of sathan: who hauing before fallen himselfe, did vehemently de­sire the fall of man, & that for these reasons; First for that he had now cōceaued a vehemēt & desperate hatred of God, hauing iustly for his sin cast him out of his presence, the which before his fall he enioyed in heauen. And for so much, as he did easely see that his malice could not reach to God himselfe, therfore he thought that the next way was to despite & dishonor him in his creatures, by defacing mā who only of al the creaturs in this world, was made according to Gods owne image, yea further, to depriue god of al that glory & [Page 16] ship that man should performe vnto him. Secondly, Sathan desired to effect the fall of man, that so he might haue the more compa­ny both in his sinne and in his punishment. He being thus affected towards Gods glo­rie and mans saluation, ceased not till that by his faire promises and plausible pre­tenses he brought man out of the true para­dise into a fooles paradise, making him be­leeue that the [...]ransgression of Gods com­maundement was the onely way for him to become a God, and so he perswaded Eua in the forme of a serpent, and Adam in the forme of Eua, to eate of the forbidden fruite.

It is doubted how Adam, being in the state of innocency and knowledge, could be so palpably deceiued, as to beleeue such a no­torious lie, especially seeing the Apostle saith, that Adam was not deceiued but Eua. But he meaneth that Eua was first, yea more easely and grosly deceiued, for as her know­ledge was lesse, so we must thinke that her infidelitie was greater then was Adams, who, although he was made to distrust (in part) the word of God, yet he was not, nor could be so blinded by Eua as she was by the delusion of the diuell: and therefore he sin­ned more of wilfulnesse, then of blindnesse, [Page 17] choosing rather to disobey God, then to dis­please Eua, by reiecting her importunate request, and refusing to take such part as she tooke, who being his wife, yea his onely companion, was no doubt a great pleasure, ioy, and delight vnto him. Thus much of the fall of Adam, which is the fall of all man­kind: For Adam being the father of al men, did sustaine the publike person of mankind, both in his innocencie and also in his fall, in his happinesse and in his misery. If it be as­ked why all mankind fell, seeing not all but some of the Angels did fal: wee answere that all men were in the very moment of the fall, in Adams loynes, and therefore did both stande and fall with him: but the Angels doe not be get one another, being all created immediately by God himselfe, and therefore the sin of one Angell doth not take holde of another, vnlesse that one by consenting to the sinne deuised by another, doe make himselfe sinful: as it was in the fal of the Angels, wher­in one or some few were the chief & authors of this conspiracy, the rest approued it & took part with them, as may be gathered by that distinction which is made of them one being made chiefe,Mat. 25. 41. or head, the rest his inferiours. Mat. 25. 41. Goe ye into eternall fire prepared for the Diuell, and his Angels.

Sect. 3. Of the state of regeneration and saluation.

THE third state followeth, which is the recouering of the first state of life, where­in man was created in the beginning. For God in suf­fering man to fall, did not purpose the finall ouerthrow and destructi­on of so excellent a creature, but rather the illustration of his owne vnspeakable mercy and goodnesse towards man, in pardoning his sinne, and in restoring him to life. This state we call the state of saluation, for that man in it, is not onely indued with life, as he was before, but also saued and deliuered from eternall death, whereunto he fell by his sinne. Yet not all mankind is restored to life, but onely a fewe, that it might appeare both how vnapt man is to do any good, how vncapable of saluation he is made by sinne, in that he cannot attaine vnto it, no not now, when as God hath appointed the meanes and the way of it, and as it were setting hea­uen gates wide open doth offer saluation to all men: and lastly that the iustice of God might be declared in punishing the reprobate [Page 19] for their sinne.Of the state of regenerati­on & saluatiō

And yet the state of mankind is happy in respect of the Angels which fell; for none of them are, or shal euer be restored to their for­mer state, and that for these causes. First and chiefly because their fall was so great, as that it is impossible that they shoulde recouer their first estate: the greatnesse of their fall commeth of that greate measure of knowledge, light and grace wherewith they were endued: and the which they did tread vnder their feete and despise: for if they had fallen onely from some small mea­sure of grace, a greater measure would haue recouered them: but they hauing alreadie reiected, and made of no force so much grace as any meere creature is capable of, haue no remedy left for their saluation. And as they fell from the highest degree of grace, so they fell into the lowest sinke of sinne, euen to the highest degree of sinne that can be ima­gined, which is a most desperate, deadly, cruell, fierce, contumelious, shamelesse, open, professed, wilfull and spitefull hatred against God and all goodnesse, yea against all his creatures both good and euill. This came of the exceeding great strength of their nature, which being once let loose to sinne, coulde not stay or rest but in [Page 20] the highest degre of it. Like vnto this remedilesse fall of the wicked Angels, is that sinne which is in the scripture called the sin against the holy Ghost, when as one being endued with a great measure of grace, doth fall into this fearefull and desperate hatred of God, and of all goodnesse, for as hee who fal­leth from a steepe and high rocke into a deepe pit or gulfe, can not possibly es­cape death, whereas one whose fall is lesse, may haue hope of life: so it is with these wicked Angels whose sinne we may truely call that vnpardonable sinne commit­ted against the holy Ghost. Further, the sin of the Angels deserued more seuere punish­ment, in that they were better able to re­sist it, seeing the glory of God in heauen, & therefore hauing greater means of know­ing, beleeuing and obeying God then man had on earth: yea their sinne came from themselues by the suggestion of their owne mindes, and the inclination of their wils, but man sinned by their prouocation, temptati­on and delusion; who as if they had com­mitted a small offence in sinning themselues, did adde to their owne sinne the sinne of mankind. Moreouer, it was not needfull that God should restore these rebels to their former state, for the illustration of his loue [Page 21] towardes this creature: forsomuch, as there are yet in heauen in the state of happinesse, many thousands of holy Angels which are so many witnesses and preachers, of the end­lesse loue of God towards them. Againe it was needfull for the working of the saluati­on of the elect, that there shoulde be some aduersarye power opposing it selfe and labouring by all meanes to hinder it, that so both the graces bestowed on men might be stirred vp and exercised, and the power of God preseruing them from so great dan­ger, made manifest. Lastly by this vncu­rable state of these Angels it appeareth, that there neither is, nor yet can be in any crea­ture any such absolute perfection, as that it might be able of it selfe by any proper, in­herent and naturall vertue and strength, (beeing not supported by the grace of God) eyther to keep for euer, or to recouer any good & happy estate. If it be obiected that the Angels may repente and so obtaine saluation: wee answere, first that it is vn­possible by reason of the nature of their sinne, beeing the sinne against the holie Ghost, that they shoulde euer truely re­pent: and secondly that if they coulde af­ter some sorte repente, yet they are alto­gether vncapable of saluation, because God [Page 22] hath not taken vnto himselfe the nature of Angels, as he hath done the nature of man, and so by ioyning it to himselfe, who is life it selfe, made it a liuing and holy nature: the which is needfull for saluation, as will ap­peare more at large in the treatise of iustify­ing faith, Chap. 4. Sect. 3.

But to leaue these foule spirits in the bot­tomlesse pit of hell, let vs returne to the con­sideration of this third state of man, the which although in substance it be nothing but the first estate restored, yet it is to be preferred before it in these respectes. First because it is certaine, immutable and eter­nall, it being impossible that any who is once brought from death to this state of saluation, should returne backe againe: but the first state of man was not onely variable, but very short and momentanie, as hath beene declared. This ariseth not of any naturall and inherent strength of man, but of the meere grace and loue of God supporting all his e­lect seruants in this state, and watching o­uer them least at any time they should fall away. Secondly both the partes of the goodnesse of this estate, which are the out­ward and inward coniunction of man with God, or more plainely, his happinesse and holinesse, are greater then they were before▪ [Page 23] The increase of happinesse the next section doth declare, and for the other we cannot doubt but that the loue of man, yea all the other partes of his holinesse are increased and doubled towardes God, who nowe is not onely his Lorde and creator, but also his sauiour and redeemer. As he must needes loue more to whome manie sinnes are forgiuen, then he who is saued by his owne holinesse: for life is not of it selfe so acceptable at any time as it is after death. Whereof more at large in the laste Chapter of the third parte of this treatise.

Sect. 1. Of the happinesse wherein man was created.

HAppinesse is the enioying of the greatest, highest and chie­fest good, to wit that which is fully, perfectly, primarely, eternally, essentially and onely good, as is God onely. Math▪ 19. 17. There is none good but God onely: Thus doe the An­gels in heauen enioy God,Mat. 19. 17. whose face (or more plainely) whose glory shining as clere­ly, as the grace of a man doth in his face, they doe continually behold. Likewise man be­fore his fall liued thus happily in the presence of God, with whome he had daily, and as wee may say, familiar conuersation: yea God did many waies reueale himselfe and his glory to him, especially in the garden, wherein he placed him. This is perfect felici­tie, for hee who hath God who is the foun­taine of all blessings, ioy and pleasures, hath all thinges belonging to happinesse. Psal. 16 11.Psal. 16. 11. Thou shalt make me knowe the path of life, for there is fulnesse of ioy in thy face or pre­sence, and in thy right hande there are pleasures for euermore.

[Page 25] From this fountaine of happinesse there flow­ed many streames,Of the happi­nesse where­in man was created. euen all blessings, what­soeuer the preseruation or dignitie of the body, soule or of the whole person of man did any way require: first for his body it was in respect of the outwarde forme and proportion maiesticall, beautifull, gra­cious, purchasing feare and reuerence of the other baser creatures, and fauour euen in the sight of God, for whose glory ma­keth whatsoeuer is any way commendable in the creature:1. Chro. 12, 8▪ this remaneth in parte euen in the corrupt estate.Acts. 7. 10. 1. Chro. 12. 8. Dauids men of warre had faces like Lyons Act. 7. 20. Moses being new borne was gratious in the sight of God. Secondly the body of man was immortall: whereof there is no questi­on to be made, seing that the scripture doth euery where teach vs that death came in by sinne 1. Cor. 25. 56. the sting whereby death killeth is sinne. 1 Cor. 15. 56 Rom. 5. 12. by Adam sinne came into the worlde, Rom. 5. 12. and by sin death.

If we shoulde examine this doctrine by naturall reason, it woulde be found very doubtfull: for it may seeme that the body of man, being made of earth, shoulde of necessitie at length be resolued into earth againe, as well as the bodies of all other cre­tures: yea that it consisting of contraries [Page 26] continually fighting, and consuming one a­nother, coulde not possibly but be at length destroyed. For nothing that is deuided in it selfe can continue for euer. Yea besides this naturall death, mans body may seeme to haue bene subiect to outward violence: as if it shoulde haue bene pierced with a sword, or throwen downe from a high rocke, no reason can shewe howe the immortality of it shoulde be preserued. Whereunto we answere, first that we are not to doubt of the word of God, howsoeuer our shallow heads are not able to sound the depth of it. Second­ly that we may as wel suppose man to be im­mortall, as to liue almost a thousand yeares, as we read Gen. 5. 27. that Methuselā did: for we may well thinke that those long liues of the fathers before the flood,Gen. 5. 27. were euen the reliques of that immortalitie wherewith A­dam was endued at the first: neither are we to think it impossible to God, to endue mans bo­dy with such an exact & equall temperature, as should continue for euer. As for violent deaths, although we cannot deny but man was subiect to them, if violence had bene of­fred, yet there could none happen in this pure state. For then there were no wilde beasts to deuoure & teare in peeces, no euill constitutiō of the aier to distemper or infect, no inordi­nate [Page 27] affections in a mans minde, whereby he himselfe might be the cause of sickenes, hurt or death to himselfe, but all the creatures were so disposed as that they should euery way further, and by no meanes impaire the good estate of man. Lastly if it be granted that Adams body had no such strange tem­perature, which coulde continue for euer, no one qualitie getting the vpper hand ouer-any other, neither any such immunity against violent deaths, but that he might by ouer­sight, forgetfulnesse or some humane infir­mitie, be ouertaken with hurt, sicknesse, age and death, the which opinion is rather to be receaued; yet he had this supernaturall pri­uiledge of immortalitie granted vnto him by the worde of God, and confirmed by the tree of life, the fruite whereof being ta­ken and eaten had this vertue in it (not by nature, but by the miraculous and extraordi­nary worke of God) to make man liue for e­uer, by freeing him from all daungers, hurts, woundes, sicknesse and age.

Likewise this happines was in regard of the soule of Adam exceeding greate, he hauing not onely a mind illuminated with the true knowledge of God, & of all other thinges which did any way belong vnto him, but also his wil & affections free from al immoderate desires, or greiuous passiōs, which might any [Page 28] way molest or trouble him. The which state of the soule as it is a part of mans holines in that it is agreeable to the will, worde and image of God, so in regarde of the incom­parable pleasure and ioy, arising of the true contemplation of God, of a quiet con­science and orderly affections, it contain­eth in it a great parte of mans felicity. Like­wise the whole person of man was adorned with this crowne of glory, that he was a monarch here on earth, hauing the Lord­shippe and dominion of these inferior crea­turs giuen vnto him. So that to conclude this point, the happinesse of man was very won­derfull in that he enioyed all good things whatsoeuer, euen God himselfe with all the creatures

This was the happinesse of mans first e­state: whereof this question may be asked, whether it was appointed by God to con­tinue for euer, or else to be but an entrance to a greater happinesse in heauen: whither some doe thinke that man should at length haue bene translated, although without death, yet not without some change of his earthly body. But hereof we cannot say a­ny thing, haueing learned nothing in the worde of any other happinesse of this first e­state then this which hath in some sort bene [Page 29] described, and which although it may seeme to come much short of true happinesse, and to be rather a terrestrial then a celestial, yet in trueth it was perfect happines (although not absolute: because it was mutable;) for where­soeuer God vouchsafeth to the creature the fruition of his presence, there is full & perfect happinesse; whether it be in heauen or on the earth.

Sect. 2. Of the miserable state of man since the fall of Adam.

MAn by his sinne did separate himselfe from God, lost the coniunction which he had with him, both spiritual which is perfect holinesse, and perso­nall or local which is happinesse▪ and was cast out of the presence of God, and out of paradise, in the which place, being a ter­restriall garden, God did reueale himselfe and his glory to man after a speciall manner, and so he loosing the fountaine of happinesse, he did withall loose all the streames which flowed from thence belonging either to his body or soule: his body which was before beautifull and maiesticall, became deformed [Page 30] and contemptible,Of the miserable state of man since the fall of Adam. being, as the experi­ence of all ages doth teach vs, often many waies crooked, ridiculous, foul, yea somtimes horribly monstrous and vgly. For continuall health he hath infinite diseases, infirmities, sickenesses & sores. For his former felicitie he is subiect to as many daungers as there are thinges in the worlde, there being almost no­thing, which may not become mortall vnto him by some meanes or other: his immorta­litie he hath chaunged with death, often dy­ing before he be borne to liue: sometimes in the flower of his age; & if he liue many years, yet al his life is nothing but misery, yea euen death it selfe, it being the beginning of eter­nall death. Likewise in regard of his soule, he is most miserable: his vnderstanding, which be­fore was as cleare as is the sun at noone day, is now ouershadowed and filled with palpable darkenesse, grosse errours, blockishe igno­raunce, and an accusing conscience. His will is become peruerse, abhorring whatsoeuer is good, & cleauing to that which is euill. His affections are raging & in ordinate lusts: and in briefe there is nothing in the whole nature of man, but horrible confusion. For the out­ward dignity of his person, he is now cast out from the company of God & of his holy an­gels, who before were his familiar friends, but [Page 31] nowe are armed with a sword against him. A­gain he is not now Lord of the creatures; for they do oftener tyrannise ouer him, deuouring him & tearing him in peeces,Gen. 31. 24. thē perform any seruice vnto him, vnlesse they be constrained. Yea he is & that by his own iudgment, more base thē the earth, & therefore is often sold to perpetual slauery for a little gold, siluer, brasse or any baser mettall, yea he setteth his whole mind, & bestoweth al his labour vpon them: he prostrateth himselfe before the wedge of gold, as before his God, he loueth it as his life, & accounteth al his happines to consist in it. Besides many miseries do happen in this life, which might becounted a kind of happines, if that they might haue an end with death, but how can we look that, that should be the end of it, which is but the beginning of that vnspeakable misery which hath no end, but shal cōti­nue for euer. For al the miseries of this life, whatsoeuer, & death it selfe, are but an en­trāce to that eternal misery which is prepared for sinners. The greatnes wherof cōsisteth in [...] things: first in that intolerable griefe which is cōceiued by the lack of the cōtrary happines prepared for the faithfull: in which respect it is called vtter darknes, & the lowest pit. Se­condly in the sustaining of those paines where with the wicked shal be tormēted in body & [Page 32] soule the which are vsually compared to a burning fier, or Furnace, because there is no thing so fearefull to man, as is fire: which consumeth all thinges where of it can gette holde; but in trueth there is no fire, yea al­though it be augmented by infinite riuers of brimstone, that burneth so hote, & is so vn­quenchable as is the anger of God, which in the day of wrath shall be powred foorth vpon the wicked.

Sect. 3. Of the renewed happinesse of man.

THe renewed happines of man is partly in this life, and partly, or rather perfectly and whol­ly, in the worlde to come: for howsoeuer it may seeme an impossible thing to finde any felicitie in this vaine and transitorie worlde, especially in the godly, who of all men are most misera­ble, yet God in his mercie vouchsafeth to his seruantes the beginning, and as it were, a taste of that endlesse ioy which is laide vp in store for them in heauen, by the which they may be comforted and vphelde in the mids of those infinite miseries, which ac­company [Page 33] them whiles they abide in this world.Of the renew­ed happinesse of mn. This happinesse is not outward and apparant to mens eyes, but inward and spiri­tuall: for the bodies of Gods elect are as much subiect to sores, sicknesses & to death it selfe as are the bodies of the reprobate, yea in their wiues, children, friends, kinsfolke, goods, posterity and in all outward respects they are no lesse, yea vsually much more mi­serable then the reprobate (although if wee speake properly, these outward euils doe not make them miserable, but doe make for their good and eternall saluation) and therefore wee are to seeke for this begin­ning of our happinesse in the soules of Gods children: and chiefly in their mindes and vnderstandinges. For if happinesse doe consist in seeing God, and in beholding his glorie,Math. 5. 8▪ as Christ teacheth vs, Math. 5. 8. Then wee are not destitute of a greate part of it euen in this life, in the which we doe many waies see God, although not so fully as wee shall doe heereafter. 1. Cor. 13. 12.1. Cor. 13. 12. For heauen and earth, e­uen all the creatures of God are full of the glorie of God. Rom. 1. 20. The inuisible thinges of God, Rom. 1. 20. to wit his Godhead and his power are seene since the creation of the world being considered in the creatures. [Page 34] If by naturall men, of whome the Apostle speaketh, how much more by spirituall? For howsoeuer carnal and worldly minded men, beholding the glorious creatures of God, are no more affected then are the brute beastes, which neuer once lift vp their eies to heauen: yet the godly doe heereof conceiue matter of great ioy. Besides, we see God daily in his actions, in his iudgements powred on sin­ners, in his mercies shewed towards the god­ly; yea in his patience and goodnesse to­wardes all men.

But besides all this, we haue yet ano­ther meanes of seeing God, so farre ex­celling the former, as the beholding of the kinges owne person is more ioyfull to his naturall subiectes then is the sight of his stately palaces. For we haue the worde of God, euen the doctrine of the Gospell, wherein we see God in his mercy, that is, in his greatest glorie: yea we see God in Christ his onely naturall sonne, in whome the glorie of God shineth more clearely then in the heauen of heauens. For hee is the expresse and liuely image of the Father, Heb. 1. 2. the brightnesse of his glory, and the engrauen forme of his person: and thus we see God plainely as in a cleare cri­stall glasse, with his face open or vnco­uered: [Page 35] yea by this sight wee are transfor­med into the same image from glorie to glorie, euen as from the spiritte of God. 2. Cor. 3. 18.2. Cor. 3. 18. Thus all the faithfull behol­ding God in Christ are truely happie, howsoeuer they doe not with their bode­ly eyes see the heauens open, and the sonne of God standing at the right hande of the Father as Steuen did,Act. 7. 56. Act. 7. 56. To this felicitie of the minde is to be referred the peace of conscience, the which being a continuall feast, maketh a man happy and ioyfull in the middest of the greatest sor­rowes and miseries. And, to be shorte in the rest; answerable to this state of the minde is the will with the affections, by the which he cleauing to God, louing him aboue all earthly pleasures, and de­lighting in him, is replenished with vnspea­kable ioy.

This is the happinesse whereof wee may be made partakers in this life; the which eternall happinesse followeth, so called because all the partes of it which are nowe to bee mentioned▪ continue and endure for euer without any chaunge or alteration whatsoeuer. It consisteth in these thinges.

First in immunitye or freedome [Page 36] from all daungers, troubles, miseries, cala­mities, crosses, sorrow, sinne, wants, im­perfections and infirmities whatsoeuer can be named or imagined. The body shal not be pinched with hunger, thirst, nakednesse, or disgraced with any deformitie, or wea­ried with labour, the darknesse shal not shut vp our eyes and hinder them from seeing, for there is continuall light: health shal not be impaired by sicknesse, or beauty and strength with age, the bodie shall not be inflamed by choller or luste; or distempered with surfitting and drunkennesse, or yet pre­serued by the corruption of the carkasses of dead beastes. It shall not be as it is now of so lumpish and heauy a mould, that we can­not without wearinesse and trouble, lift vppe our handes or eies to heauen; but it shall be a spirituall body, that is endued with such per­fect strength, beauty, agilitie, lightnesse, im­passibilitie, soliditie and incorruption, as if it were a spirite rather then a sensible sub­stance: and yet it shall be still a sensible sub­stance endued with the same forme which now it hath, but of farre diuerse qualities. Likewise the minde being free from al igno­rance, errour and doubting, shall see God clearely, and in him all thinges: there shal­be no peruersnesse of the will or any inordi­nate [Page 37] desires, no such vncertaine freedome of will, as might endanger our estate by draw­ing vs from God. To be short, we shall haue daily conuersation in the presence of God, Who shall be all in all vnto vs, Reuel. 21. 3. 23. we shall be glo­rious in bodie and soule,1. Cor. 15. 28. euen as are the holy Angels, yea euen as is Christ the sonne of God according to his humanitie,Ioh. 3. 2. although not in the same degree:Phil. 3. 21. but we are not able to declare the particulars of this estate, the which then shall be reuealed vnto vs: and therefore we must conclude this matter with that saying of the Apostle,1. Cor. 2. 9. 1. Cor. 2. 9. Neyther eye hath seene, nor eare hath heard, nor the minde of man once conceiued or imagi­ned, those▪ ioyes which God hath prepared for them that loue him: Reuel. 21. Yet we haue a typicall description of this happinesse. Reuel. 21.

Sect. 1. Of the holinesse wherein man was created.

THus much of that happinesse wherein man was created, the which was not absolute but conditionall: for it was giuen to man with this condition; That he should liue in perfect holinesse, con­forming himselfe to the will of God in all thinges: in the performance whereof, if hee did faile at any time, he was forthwith to be wholly depriued of the said happy estate for euer. Where we are not to imagine that God did deale hardly with man in imposing so straite a condition: for he could not pos­sibly haue done otherwise, as we will easely confesse if we consider, that happinesse is no­thing else but the enioying of Gods presence and company, into the which it is more im­possible for any to enter, who is not perfectly holy, then it is for palpable darkenesse to be there whereas the sunne shineth clearely at noone day: and therefore seeing holinesse is tyed to happinesse by such an vnspeakable bond, it is needfull that wee do heere speake [Page 39] of holinesse,Of the holi­nesse wherein man was cre­ated. wherewith as with a wedding garment, euery one must be clothed who de­sireth to enter into Gods paradise. Holinesse therfore is as hath beene before touched; The spirituall coniunction of the reasonable crea­ture with God,1. Cor. 6. 17. as happinesse is his personall or locall coniunction with him. For then ey­ther Angell or man is perfectly holy, when as in his spirite or soule, in his vnderstan­ding, will, affections and all the actions proceeding from them, he cleaueth to God in perfect obedience knowing, beleeuing, choosing, louing, fearing and obeying him aboue all thinges, so as not onely the outward actions, but also the inward facul­ties; yea the whole nature be pure in the sight of God without any spot or blemish of sinne.

Both which, to wit, the holinesse of the na­tural faculties, and of the outward actions, we will ioyne together in this treatise, for the greater euidence of the doctrine. This holinesse, although it might be handled according to the order of the seuerall partes and faculties of mans soule, yet we will rather distinguish it into these two parts; Subiection to God, and Conformity to God: whereof, the first containeth all those parts of mans holines which he oweth to God as to [Page 40] his superiour, and which haue no resem­blance to any part of Gods nature, for that God is in no respect subiect to any▪ the o­ther, those wherein man is like to God▪ re­sembling some part of Gods nature, so as that he may be said to haue those faculties in common with God: although after a farre diuerse manner: for man is then truely holy, when as he is subiect to God in conformitie, and like to God in due subiection. For so it pleased God to put in man his owne image, or the similitude and resemblance of his own nature, yet not making him his mate or e­quall, but euery way subiect and inferiour to him.Mich. 6. 8. Mich. 6. 8. O man, God sheweth thee what is good, that is, wherein thy holinesse doth consist, namely in this, that thou hum­ble thy selfe to walke with thy God. For the first, the subiection which man oweth to God is not of one kind, but generall containing in it all kindes of subiection whatsoeuer: to wit that which the loyall subiect oweth to his prince, the sonne to his father, the seruant to his master, the scholer to his teacher, the cre­ature to the creator: in all which respectes man ought to be subiect to God, performing all those dueties to him which any inferiour oweth to his superiour, as in particular consi­deration will more plainly appeare.

Sect. 2. Of the sinfulnesse of man.

MAn by that one offence committed against God, in eating the forbidden fruite, did wholly loose both the iustice of his per­son, and also the inherent purity of his nature. For the first, we knowe that disobedience and rebellion a­gainst God appeareth as well in one wilfull transgression as in many: for no man is to be counted iust and innocent, who is stain­ed with any one grieuous crime, and there­fore as we read Iam. 2. 10.Ia. 2. 10▪ whosoeuer keeping the whole lawe beside, transgresseth any one part or precept, he is guilty of the breaking of the whole lawe. But the resolution of the other question is much harder, for it is not so easy to shew, howe that one sinne did cleane take away the holynesse which was inherent, infixed and euen ingrauen by the finger of God in the nature of man, as we know that the transgression of Adā depriued both him and his posterity, of that light of the minde, of the actuall in clmation of his will to good onely, and of whatsoeuer [Page 42] else was good in him.Of the sinful­nesse of man. For as the Poets doe fable of certaine men who by drinking a charmed potion, were made of reasonable men, brute and sauage beasts, so we know that the eating of the forbidden fruite, did make as great a metamorphosis or change in Adam: who by this meanes was stript naked of all and euery parte of that holynesse wherewith he was before en­dued.

But whence came this wonderfull alter­tion, whether from God, spoling man of all those holy garmentes wherewith he had decked him before, or from man himselfe, makeing a totall apostasie from God? Not from God, whose giftes are with­out repentance, and whose nature is farre from any such inconstancie, but from man. Yet not from any wilfull desire or purpose of renouncing God and all holy­nesse, but by the craft of sathan, and the nature of sinne which as leauen once getting place, neuer resteth till that it soure the wholle lumpe be it neuer so great: So man after that he had once incli­ned his will to disobey God, and admit­ted vnbeleefe into his minde, coulde not keepe his affections and actions from the contagion of sinne. Adam perhaps [Page 43] thought that to eate the forbidden fruite, was but a single and small offence, but sathan knewe very well, that it was a grieuous and an vniuersall Apo­stasie from God, as it prooued in the e­uents.

For whilest the sweetnesse of the fruite was yet in the mouth of Adam, the ve­nim and poyson of it did pierce into the most secret partes of his soule, leauing no part vncorrupted or free from the filthynesse of sinne. For when as once the light of his minde was darkned by the delusion of the diuell, in somuch that he thought euill to be good, and the way leading to extreame miserie to be the onelie meanes of the greatest hap­pinesse, it coulde not be but that his will, affections, actions, and all the fa­culties both of body and soule should be corrupted, for that one of them doth fol­lowe the disposition of an other, so that a corrupt minde bringeth a peruerse will, and a sinnefull will maketh inordinate affections, both which encrease the darke­nesse of the minde, and also defile all the outward actions. Thus Adam lost the [Page 44] puritie of his nature by continuing in his sin whereinto he had fallen, & adding one mea­sure of sinfulnesse to an other, till at length he came to a constant habit & naturall dispo­sition of sinfullnesse. And as he was him­selfe sinfull, so he left his sinfulnesse to his posteritie, the which in respect of him is called originall corruption. Ps. 51. 7. I was fashioned in sinne, [...]salm. 51. 7. and in inquitie did my mo­ther conceaue me. This originall sinne is that corrupt estate of mans nature, where­in all the faculties and powers of it are alto­gether vnapt and impotent to the doing of any good, and wholly disposed and enclin­ed to the committing of sin, or more briefly, the spiritual separation of man from God, whereby it commeth to passe that he neither doth nor can, either knowe or beleeue, ei­ther loue or feare, either obey or honour God, or be in any respect so affected towards him, as he ought to be. This spirituall separa­tion hath tow parts, Rebellion & Deformity, in the which tow thinges the whole sinful­nesse of man consisteth, being nothing else but a defection from all subiection due to God, and from that image of God wherein he was created.

Sect. 3. Of the renewed holinesse of man.

AS God hath in great mercy decreed that man should not vtterly perish by Adams fall, but rather by his mercy reco­uer that happinesse which he both had, and lost, so he hath in wisdome and iustice appointed the same meanes of attaining it, to wit, the perfect ho­linesse of man, without the which it is impos­sible that any creature shoulde see God. And therefore as god did in the beginning create in man perfect holynesse, as the meanes of attaining happinesse; so he doth for the same end recreate holynesse in him. This action of God is called in the Scripture regenerati­on, and the holynesse it selfe, the new man, or the newe creature: because the former holynesse is so cleane decayed and abolish­ed, no one parte of it remaining, that the restoring of it againe doth make man to be a newe, yea almost another creature, work­ing in him a totall chaunge of his nature, and giuing him a newe minde, a newe will, new affections, and a newe course of life, not that this change is in the substance of the soule or bodie, of the minde or will of a man, for [Page 46] that is the same both in a carnall and in a regenerate man:Of the renew­ed holynesse of man. but onely in quality and cō ­dition: and yet it is truely called a second cre­ation, because there is no roote left in man from the which holynesse might be produ­ced, no in clination to good, whereby it might be furthered, no facultie remaining in him, whereby it might be effected. For howsoe­uer some do erroneously thinke and teach, that some part of regeneration is to be ascri­bed to the naturall faculties of mans soule, as if men did of themselues see, choose, em­brace & loue the truth: yet the scripture teacheth vs to thinke farre otherwise, to wit, that man hath no hand in this worke, but one­ly the spirite of God. For euen as in the natu­rall generation of any liuing creature, there must two thinges concurre, first the agent or worker, the which the philosophers call prin­cipium actiuum, (and it may be resembled to the workman in artificiall thinges) the which giueth the forme, and being to the creature: secondly the matter whereof the thing is made and framed called prin­cipium passiuum, the which cannot be saide to worke, but onely to suffer the o­peration of the other: so it is in regene­ration. First the spirite of God is the work­man in it, he is the begetter of this new­man, [Page 47] the fashioner of this newe creature. Secondly the minde and will of man are the matter whereof this newe creature is made, not working together with the spirite of God, but onely suffering the working of it. For regeneration is nothing but a sanctified or renewed minde and will.

The begetter of this new man is God him­selfe, euen the holy spirite of God changing our minds and heartts, and framing in them all holinesse.Ioh. 3. 6. Ioh. 3. 6. That which is borne of the flesh, is flesh, and that which is borne of the spirit, is spirite. And that although by the ministerie of man and the prea­ching of the worde of God (as it is 1. Pet. 1. 23. Being borne againe not of corruptible seede but of incorruptible euen of the worde of God which abideth for euer) yet by a straunge and supernatu­rall worke,1 Pet. 1. 23. which no witte, eloquence, deuise, strength or power of man or An­gell, but onely the finger of GOD himselfe is able to bringe to passe, Math. 19. 26.Mah. 19. 26. With man it is impossi­ble, but not with God: it being not in the power of anie creature to chaunge in one moment the minde, will, affe­ctions and the whole nature of a man, [Page 46] [...] [Page 47] [...] [Page 48] espceially to that state which is repugnant, and cleane contrary to his naturall disposi­on, as regeneration is to the nature of a carnall man, for it is not so in this spirituall work as it is in the carnal generation, where­in one thing begetteth another like to it selfe by a naturall vertue and power which God hath put into each liuing creature, without any extraordinary worke or blessing from God. And therefore it is able (being in the naturall disposition) whensoeuer it listeth, to bring forth the effect without failing. But no minister of the word, although endew­ed with most excellent giftes, can beget this new man by the sole vertue of his mi­misterie; for then regeneration, woulde be a common and an ordinarie thing, as is the preaching of the worde. But we knowe it to be farre otherwise, and that vsually of a hundred hearers, there is scarce one truely conuerted. So that in the begetting of this new man, the ministery of the word is but the instrument, whereby the spirit of God worketh, without the which it is no more able to forme this newe creature, then the tooles belonging to any worke, are able to bring the same to passe without the hand of the artificer: And therefore as the first creation, so also the regeneration of mans holinesse [Page 49] ought to be acknowledged, to be the hand, and worke of God, yea in trueth an imme­diate, supernaturall and miraculous worke: we say immeditate, not that he vseth no meanes in regenerating the faithfull, but for that the force, vertue, and abilitie of wor­king, is not any iot in the meanes, but wholly and onely in GOD. Againe it is a supernaturall worke, for euen as sinne, yea the retayning, exercising, and increa­sing of it, is naturall to man, so the re­sisting, renouncing and forsaking of it, and especially the seeking, attaining, kee­ping, exercising and encreasing of the contrarie holinesse, is no lesse contrarie to the nature of man, then it is for him to flie vp to heauen. Hence it followeth that this regeneration is a miraculous worke: for whatsoeuer is so contrary to the natu­rall disposition and ordinarie course of thinges, as that the reason of man can not finde out and comprehende the cause of it, that driueth men to admiration and astonishment, and so becommeth a miracle vnto them. If it be heere obie­cted that regeneration is an ordinarie mat­ter, which commeth to passe daily and vsually in the Church, and hath done in all ages, and therefore is no miracle: [Page 50] we answere confessing that it is not so much wondred at as it ought to bee. For carnall men doe not beleeue that there is any such matter, as we may see in the example of Nicodemus, [...]hn. 3. 4 Iohn. 3. 4. Howe can a man be borne which is old? can he enter into his mo­thers wombe againe and be borne? And there­fore doe not wonder but rather laugh at it: and they who by experience know it, are not for the most part so affected with the serious cogitation of it as they should be. Yet this doth not chaunge the nature of it, for if God should often raise vppe men from the dead, men would at length cease from won­dering at it. But notwithstanding the opini­on of men, it is a great miracle, yea in truth greater then is the raising of the deade to life: for God hath often giuen to mortall & sinfull men the glorie of restoring the dead to life, but he neuer gaue to any of his pro­phets or Apostles, the power of regene­rating men. So that to conclude this first point, as the first, so the second creation of mans holinesse, ought to be acknowled­ged the proper worke and action of God, as the scripture doth plainely teach vs in many places,Gal. 2. 8. Gal. 2. 8.

Nowe we are to consider other pointes in this wonderfull worke of God, as name­ly [Page 51] these. First the meanes which God vseth. Secondly the manner of working. Thirdly the time. Fourthly the differences of rege­neration. Lastly the signes of it. The meanes is eyther ordinary or extraordinary: the or­dinary meanes, is as hath beene touched; the ministery of the word of God, appointed by God for this end and purpose, the which he doth accompany with the secrete opera­tion of his spirite, in the hearts of all those, whome he hath ordained to saluation. And therefore whosoeuer desireth to be made partaker of this regeneration, he must with all care and diligence giue himselfe to the continuall hearing of the worde of God preached in the assemblie of the Church: and withall he is to vse all priuate meanes whereby hee may bee prepared for the publicke ministerie, so as it may be pro­fitable vnto him; as namely the conti­nuall companie and conference of those who haue alreadie attained to that which he desireth, and who hauing trauailed in the waye of Godlinesse, may the more easely direct him in the same. Se­condlie hee muste giue himselfe to the reading, studying and meditating of the worde of GOD, and to the carefull vse of all those meanes whereby hee may [Page 52] be made to vnderstand, know, and remem­ber it. But especially he is to desire this by earnest prayer at the handes of God, who onely is able to graunt his desire, and with­out whose working, the most painefull vse of all meanes, is altogether in vaine: but hee that carefully vseth these aforesaid meanes (yet not trusting in them, but relying him­selfe on the mercifull promise of God, who hath promised to be readie at hande to all those that seeke him) shall finde by experi­ence that no man doth in vain seeke for help at the handes of God.

As touching the manner how regenerati­on is wrought,Iohn. 3. 8 Christ teacheth vs Iohn. 3. 8, That no man knoweth it: for euen as, saith he, thou hearest the noise of the wind when it blow­eth, but yet thou canst not see it, or discerne whence it commeth, or whither it goeth; so al­though we heare the word of God sounding in our eares, and knowe that God doth by that sound beget men, yet no man knoweth how this is: that is, regeneration is not an­outward, visible, and sensible, but an inward and secret worke. For euen as a man being suddenly taken with the plague, or anie infectious sicknesse, saieth, he knoweth not how it happened, onely he seeth the effectes of it: euen so the action of regene­ration, [Page 53] in it selfe is secret and vnknowen, but manifest in the effectes which followe of it. We may (not vnfitly) compare it to that suddaine and straunge change which befell Saul, 1. Sam. 10. [...] whereof we read, 1. Sam. 10. 9. For when as God was about to aduance Saule from his priuate and base estate, to the king­dome of Israell, he sawe that it was neede­full to make him a newe man endued with a newe minde, will, and affections: to take from him his rude and base conditions, and to endue him, with an heroicall spirite of wisedome, courage, and of all giftes need­full for so high a calling. And therefore, euen as he turned his backe to goe awaie from Samuell, God chaunged him, and gaue him an other hearte, and made him another man. Euen so doth God, by changing the mindes and willes of his e­lect, so secretlie, as that they themselues knowe not which way it is done, make them newe men, and prepare them for his euerlasting kingdome.

The time of regeneration, are the yeares of descretion, for this worke hath no place in infantes, beeing not as yet endued with the actuall faculties of a rea­sonable minde and will. The which must [Page 54] first existe, before they can be chaun­ged, and be actually defiled with sinne, before they can be clensed.

Secondly in the yeares of discretion, there is no set and appointed time of re­generation: for as we are taught, Math. 20. in the parable of the worke men, some are called at the first houre of the day, some in the middest of it, some in the laste houre: Some in their younge yeares, some in their middle age, and some in olde age. Yet no man ought in this respect to deferre the seeking af­ter regeneration, for so he will be more and more vnfitte and vnwilling to take anie paines in this behalfe, and be at length so hardned and benummed with a longe custome of sinne, and of deepe hypocrisie, that there wilbe farre lesse hope of winning him to the true obe­dience of Christe then there was be­fore. Thirdly, regeneration, although it doe continually encrease, as long as a man liueth, yet it is wrought and be­gun, in one houre, in one mo­ment of time; euen as there is but one houre of birth, although there be many of [Page 55] life.

If it bee asked, whether that euery re­generate manne, doth knowe the spe­ciall howre of his calling: wee answere, that regeneration, beeing an vniuersall chaunge of all the faculties of a mans soule, and so consequentlie of all the a­ctions of his life, may easely be felt and perceiued, especially [...]y him, in whome it is wroughte: and further this time of a mans conuersion, ought moste careful­lie to be marked and registred, that so it may with continuall and vnspeakable ioy and thankesgiuing euermore be remem­bred.

For if, as it is vsually thought, the day of a mans naturall byrth which in it selfe is the beginning, although of temporall life, yet of eternall death and miserie, be worthie to bee not onely diligently no­ted and kept in minde, but also solemn­ly celebrated with greate ioy: howe much more is it meete, that men shoulde marke the day of their spirituall birth, it being the most happy daye which can be seene, and in deede the beginning of [Page 56] eternall happinesse. And yet oftentimes this particular time, is neyther marked when it is present, nor remembred when it is past, namely by them, whose con­uersion is not so straunge and violent, but light and easie, the which difference wee are nowe in the fourth place to pro­pounde.

The diuersitie of regeneration is verie great, for that we may vse our accusto­med similitude, as man in his naturall birth is brought into the worlde, some­times with greate facilitie, and safe­tie, at other times in so greate paine, anguish and daunger, that he may seeme to enter into life, through death: euen so this newe man is sometimes borne with­out any trouble, sorrowe, or delay: but often, with such horrour of conscience such fearefull panges of desperation, such extreame sorrowe, feare, and humiliati­on, that he may truely be saide to passe to heauen, through the middest of hell. Againe some of these new men are borne in so greate strength and perfection, as if they were not babes, but growen men in Christe. As was the Apostle Paule who came into this spirituall world, [Page 57] not onely a perfect man, but also a migh­ty giant, euen an notable apostle: whereas others in the beginning of their regene­ration, are so weake in the performance of the actions of spirituall life, that it may be greatly doubted, whether they haue a­ny life or no.

Lastly the signes of regeneration, are as many, as are the seuerall partes and heads of sanctification, and therefore whosoeuer desireth to knowe, whether that this new man be begotten in himselfe, or no, let him consider diligently, that which follow­eth in all the third sections of this treatise, & applying it to himselfe, see whether that he finde this straunge change in his own soul or no: whether that he be fully perswaded of the trueth of Gods worde, which saieth that the dead shall one day be raised vp to life, and that all those who did beleeue in Christ shall enioy eternall happinesse in hea­uen: or doe secretly in his mind doubt of the trueth of these thinges: whether that for his good estate in this world, he depend on GOD, or vpon his owne wisdome, strength, riches and friends: whether that he feare God or man more: whether that his chiefe delight be in seruing God, in praising God, in hearing, reading, & meditating, on [Page 58] the worde of God or in worldly pleasures, in eating, drinking, sleeping, in pastime, in the pompe and outwarde shewe of the worlde: whether that he haue the grace to pray dayly to God, for all spirituall graces di­stinctly and seuerally one by one: or that he prayeth seldome, lightly and but for fashi­ons sake: whether that he loue those who feare God, as he doth his owne brethren or children, or else is effected to them no otherwise then to other men: by these signes and many other, which are hereaf­ter to be declared at large, this regeneration may easely and certainly be knowen. And therefore it standeth euery man in hand, who desireth to escape the second death, to ex­amine himselfe whether that he haue anie parte in this first resurrection: as the Apostle doth exhort.2. Cor. 13. 5. 2. Cor. 13. 5. saying, Trie your selues, whether ye be in the faith or no: knowe ye not that Christ is in you except ye be reprobats?

Lastly as the happinesse, so also the holy­nesse of this third estate excelleth the first holynesse of man, in that it is perpetuall and cannot by any meanes be lost: for whereas this seed of regeneration is once sowen by the hand of God, there it re­maineth for euer, and bringeth foorth fruite [Page 59] to life euerlasting. 1. Ioh. 3. 10. Euery one that is borne of God doth not sinne, neither can sinne, 1. Ioh. 3. 10 because the seed of God is in him. Where by sin he meaneth a totall apostasie from God, not a particular sinne, the which the faithfull do often commit without in­daungering their saluation. Which doth not depend on their owne righteousnesse as Adams did, but vpon the righteousnesse of Christ. This certainty of perseuerance in the faith cōmeth not of any strength of man, but of the goodnesse of God who confirm­eth vnto the end all those whom he doth once effectually call.

Sect. 1. Of faith in generall, and of legall faith.

THe first kind of subiection which man oweth to God, is that, which the subiect or tennant oweth to his king or liegelord, of whom he holdeth his houses, lands & possessions, by whose fauour, procured by dutifull obedience, he liueth in a good and happy state, & whose anger would be to him extreame miserie and euen death it selfe, and may be called affiance or de­pendaunce. Thus was man in his first [Page 60] creation,Of faith in ge­nerall, and of legall faith. affected to God, on whom onely he did depende, and relie himselfe for a hap­pie estate. This subiection is in holy scrip­ture called faith, because the obiect of it, is the faithfulnesse of God, and the trueth of his worde, and promises. For as in the la­tin phrase, habere fidem is to giue credence to another, so in diuinitie, to haue faith is to attribute faithfulnesse to God, or to acknow­ledge him to be faithfull in all his promises, both by beleeuing them as also by depending on them. Thus Sara is saide Hebr. 11. 11, To haue had faith in that she iudged God to be faithfull in his promises. Heb. 11. 11

This faith is of two kindes, the faith wherewith Adam was endued in his first creation, and the faith which God giueth in regeneration: the first is called vsually legall, the other Euangelicall. The which two kindes, although they doe differ the one from the other, yet they agree in substance, being of the same nature in generall, and therefore we wil first declare the gene­rall doctrine which is common to both the kindes of faith, and then see what is proper to each kind, and wherein the one dif­fereth from the other. Fayth in generall is thus defined: Affiance in Gods promises propounding eternall happinesse, to [Page 61] the perfect holinesse of the reasonable creature, or to man being perfectly holy. Or thus; Faith is the trust and confidence of a mans heart, relying himselfe wholly on God for eternall happinesse to be had by perfect holynesse. Or thus; Faith is the af­fiance of the hearte, arising of an effectuall perswasion of the trueth of Gods worde, which promiseth happinesse to man being perfectly holy,Iam. 1. 19. and threatneth eternall misery to him being polluted with sinne. Iames. 1. 19. The diuels beleeue and tremble.

These definitions being in substance all one, offer diuerse poyntes to be considered: and first what part or facultie of mans soule is the Subiect and Seate of faith, whether the minde, the will, or the affections, whe­ther one, some, or all of them. For answere hereof, in that we say that faith is affiance, trust, or confidence, we doe plainly put it among the affections. For so it seemeth to be of the same kinde with hope, loue, feare, and the rest of the spirituall graces: al which, and especiallie faith, although they spring from a former knowledge, and are alwaies ioyned with it, yet they are in nature to be distinguished from it. As in this instance, faith hath the originall and beginning in the minde, for a man can neuer relie himselfe [Page 62] wholly on God for happinesse, vnlesse he be perswaded, that God both can and will make him happie. Yet not the bare contemplation and perswasion of the mind, but the affiance and affection of the heart is faith; and yet, for somuch as it is im­possible, that a man shoulde be fullie perswaded in his minde, of the trueth of Gods promises, and not together set his whole affiaunce and fayth on him, or that he shoulde be by faith rightly affected to­warde GOD, vnlesse first he haue the knowledge of GOD and of his pro­mises, hence it is, that fayth is often placed in the minde, knowledge being put for affiaunce, as the cause is often put for the effect.Coll. 2. 2. Thus Coll. 2. 2. Faith is called [...] the full as­surance and certaine preswasion of the vn­derstanding, and so throughout the wholle scripture, faith is made nothing else but beleefe, and to haue faith, nothing but to beleeue that the worde, promises and threatnings of GOD are true. But in trueth to make vp the full nature of fayth, there must be added to this action of the minde, an action of the heart and [Page 63] will, to wit, affiaunce. We confesse that there is a kinde of faith which is a meere perswasion of the minde, as namelie that which is called the fayth of mira­cles, whereby a man being perswaded of the power and will of GOD, for the effecting of strange thinges, doth by vertue of that knowledge, worke mi­racles: but this fayth doth not concerne the saluation of man, and therefore doth not belong to our purpose.

In the second place the definition giueth vs to vnderstand, that the ob­iect, or thing whereat fayth aimeth, and where about it is conuersant, is not a­nie particular blessing or good whatso­euer, but full and perfect happinesse, which containeth in it all graces, bles­sings, pleasures▪ and ioyes whatsoeuer doe anie waie make for the good and ex­cellent estate of man.

Likewise the promises of GOD, where­on faith relieth, are those which are made concerning happinesse. Yet some­times it pleaseth GOD, to make some one particular and temporarie blessing a [Page 64] signe and pledge of eternall and vniuersall happinesse; and then the faith of the belee­uer, relieth it selfe first and immediatly vppon the saide particular promise, and on the blessing therein contained, but it doth not rest there, but through that particular ob­iect doth see and take holde of eternall hap­pinesse. Thus GOD promised to Abra­ham, being nowe stricken in yeares a sonne: this promise Abraham did fully apprehende by faith, and by this meanes became hap­pie, and was accounted iust before GOD. Rom. 4. 22.Rom. 4. 22. Abraham beleeued God promising a sonne vnto him, & this his particular faith, was accounted to him for righteousnesse: for that, in that one blessing, he saw the in­finite treasures of Gods mercy, loue, and bountie propounded vnto him. Although we might answere another way, saying, that the obiect of Abrahams faith, was not onely Isaac, but also Christ the sauiour of the worlde, who was to come of Isaac and to make all the nations of the earth, happie.Mat. 9. Likewise Math. 9. The man sicke of a palsey, vnder his bodily and tempora­rie health, looked for eternall saluation, as Christ the searcher of the harte, doth wit­nesse, saying to him, thy fayth hath saued and purchased to thee thy former health, & with­all, [Page 65] pardon of sinnes, vvhich is euerlasting happinesse.

Heereof ariseth a third point to be conside­red, to vvit, that this faith doth after a speci­all manner, both tie man to God, and so bring forth all the rest of the partes of holi­nesse, for as this is ingrafted into the nature of all liuing creatures to preserue themselues in a good estate so especially those vvhich are in­dued vvith reason, namely Angels and men as soone as the exist, they do in the first place bend all the force of their mindes, to seeke out some meanes of continuing and increa­sing their ovvne happinesse. The meanes vvhich doe in this consideration offer them­selues, are of tvvo sorts, the first is, the onely true meanes, euen God the fountaine of all happines, on whose word & promises made touching their happy estate, they by faith de­pend, and rely themselues, and so they are ioyned to God for euer. The other means is the creature it selfe, trusting not in God, but in it selfe, vvhereof hereafter. Thus faith in that it ioyneth vs to God, it conuey­eth from God to vs, as all happinesse, so also all spirituall graces, and holinesse the meanes of happinesse, in the vvhich respect it may be called the fountaine of all the holi­nesse follovving: euen as vvhen vvater is [Page 66] brought from a fountaine or spring, to any place somewhat distant by pipes of wood, lead, or clay, the first pipe which ioyneth all the rest to the fountaine, may be said to giue the water to the rest, so doth faith conuey the graces following to vs, and that both by the immediate & extraordinary blessing of God, who multiplieth his graces vpon the creature cleauing vnto him in ful affiance, as men vsu­ally giue howses, land, and all thinges need­ful, to those that rely themselues vpon them, as also by meanes inherent in the reasona­ble creature: the which loueth, honoureth, and serueth God, not for nought, but as the giuer of all happinesse, and so doe all the rest of the affections, and faculties of mans soule follow both that light of the minde which faith bringeth with it, or rather which bringeth forth faith, commonly called be­liefe, and also faith it selfe. The last words of the definition which mentiō the perfect holi­nes of man, giue vs to vnderstād, that the only means of being happy, is to be first perfectly holy, as hath been heretofore often declared.

Thus much of the generall doctrine of faith,Of legall faith. now we come to the kinds of faith, the which are two in number, the first is, the faith of the first estate, to wit, that wherewith A­dam was indued in his creation, the second is the faith of the third estate, to wit, that wher­of [Page 67] all the regenerate are made partakers, so that the first is a created, the second a recre­ated faith. The which two kindes as they do agree in all those pointes which haue beene declared in the former section, so they differ in that which followeth. The difference ari­seth of the diuers kinds of that perfect holines which is mentioned in the generall definiti­on of faith. For the faith of the first estate, looketh for happinesse by righteousnes inhe­rent in the person of the beleeuer, and by his own natural holines, but the faith of the third estate maketh men happy by imputed righ­teousnes & supernatural holines. The cause of this difference is this God created man per­fectly holy, & therefore he might wel looke that he should retaine that holines which was bestowed vpō him, but man by his fal lost his holines, & therefore being now sinful & vn­righteous, must in this third state cloth himself with the righteousnes of some other. So that in both states, perfit holines is the means of attaining happines, but in the first state this holines is inherent in Adams person, in the se­cond it is had from another. And therefore the first kind of faith is to be defined, affiance in Gods promises propounding happines to the natural, proper, or inherent holines of the rea­sonable creature whether man or Angell.

This faith is vsually called legall faith, [Page 68] although not properly, seing that this name a­greeth also to the euangelical faith, the which doth require perfect obediēce, & the absolute fulfilling of the morall lawe: for whosoeuer beleeueth in Christ, fulfilleth the lawe, and hath legall iustice, by the death of Christ, and legall holinesse; although not perfect in this life by his spirit. Yet because the morall law was giuen for this end, to shew man his vnrighteousnesse, by commaunding inherent righteousnesse, hence it is that by legall righteousnesse is vsually meant proper or in­herent righteousnesse, and so by legall faith, is meant that faith which looketh for hapi­nesse by inherent righteousnesse, the which may more fitlie be called naturall faith, be­cause it was ingrauen in the nature of man, as the other kinde is supernaturall; yet we call it legall faith, because perfect inhe­rent righteousnesse, is nothing but the per­fect keeping of the lawes and commaunde­mentes of God, as sinne is defined. 1. Ioh. 3. [...], [...] Iohn. 3. sinne is the breaking of the law, whether it be the morall lawe, written, Exod. 20. (the which was ingrauen in the heart of Adam in his first creation) or any o­ther law, [...]xod. [...] yea euen of things in nature indif­ferent inioyned to man by God: the trans­gression wherof is a transgression of the mo­rall [Page 69] lawe; for the creature sinneth, whensoe­uer he disobeyeth the voyce, word, lawe, and commaundement of God, whether in a thing in nature indifferēt, or simply vnlawful. Thus did Adam sinne, and fall away from God by eating the fruite of a certaine tree, which he was forbidden to touch.

So that by this legall faith, none can trust in God for eternall happines, but onely he who in his owne person fulfilleth the whole law of God, and that in deed, in word, in thought, in will, and in affection, yea in the vniuersall puritie of this nature, being free from all curruption of sin. The which thing forsomuch as it cannot possibly be performed by any of the sons of Adam, all being stained with that originall impurity, which cannot by any meanes in the world be shaken off. Hence it followeth that this naturall faith cannot haue place in any of them, onely the holy Angels which continue in their naturall purity & ho­linesse are endued with it, for they trust for happinesse, by the meanes of their owne per­fect righteousnesse. Yet this their happinesse is not so to be attributed to their proper obe­dience, as that it be wholly denied to the grace of God,Rom. [...]. [...]. for where the Apostle saith, Rom. 4. 4 If saluation bee by works, it is not of grace, he meaneth, the meere fauour of God remit­ting [Page 70] sinne, the which hath place i [...] the other kind of faith, yet euen the holy Angels al­though they be saued by works, that is, by their owne perfect holines, yet their holines cōmeth from the grace of God, without the which supporting them in all temptations suggested by their own free minds and wils, or by the reprobate Angels▪ they coulde not stand.

Sect. 2. Of infidelitie.

THus much of faith. Nowe we come to the first kinde of rebellion, wherby man falleth away from God, called infi­delitie, for that it is both in name and nature cleane contrarie to faith. For by it, man ceaseth to trust and depend vppon GOD, renouncing his patro­nage and protection, as being altogether vnable to bestow any good thing, much lesse perfect happinesse vpon his clients: and therefore he seeketh for another Lorde and king in whom to trust. So that as faith is affi­ance on Gods promises, so this kinde of re­bellion, may not vnfitlie be called & defined defiance, or distrust in Gods promises pro­pounding happinesse to the holinesse of the creature, and eternall miserie to his disobe­dience. [Page 71] The first example of infidelitie,Of infidel [...] is the diuell with his wicked Angels, who, not acknowledging God to be the giuer of happinesse, did beginne to seeke for it else where: in the which consultation, he saw that as there was no creature more excel­lent then himselfe, so there was no meanes of attaining happinesse so like, as for to relie himselfe vpon himselfe, vpon his owne strength, power, wit, policies, and inuenti­ons: by the which he did perswade himselfe, that he should become far more happy, then he could be by continuing in that obedience and alleagance, which he did owe to God. The second example of infidelitie was A­dam, who was by the deceit and perswasi­on of Sathan, drawen away from trusting in God and on his worde, to trust in the [...]euill, and in that meanes of attaining hap­pinesse which he did shew vnto him. In A­dam all mankind fell from faith to infidelitie, wherein it remaineth, all men being bred, [...]orne, & brought vp, without any affiance in God, relying themselues for their happinesse onely on themselues, their owne wit, lear­ [...]ing, beauty, strength, friendes, riches, nobi­l [...]tie, yea on sinne, Sathan, and this present world, and no more depending vpon God, t [...]en if there were no God. For victorie [Page 72] they trust in chariots, and horsemen; for health, in the phisition; for life, in meate and drinke; for riches, in their owne industrie, or in their parents; for glory & honor, in vvorld­ly preferments and dignities, not once vpon any occasion acknovvledging God, or loo­king vp to heauen.

This infidelitie or defiance of God, com­meth of vnbeliefe, which is the blindnesse of the minde, or the ignorance of man, not seeing the euident trueth of Gods promises; but beeing perswaded that his worde is al­together voyde of trueth, and that his pro­mises are nothing, but faire pretences, his feareful threatnings, nothing but vaine skar­crowes, terrifying and fraying none, but religious fooles: and that the whole course of the worlde is not ordered by his de­crees, will, and prouidence, but by na­ture, chaunce, fortune▪ and the counsell o [...] man. So we reade Ephe. 4. 18. The Gen­tiles haue their vnderstanding darkned, Ephes. 4. 18. and so are alienated or estraunged from God b [...] the ignoraunce which is in their mindes and 2. Tim. 3. 8. Men of corrupt mindes an [...] reprobate as touching faith. [...] Tim. 3. 8. Lastly this blindnesse of minde, the companion and cause of infidelitie commeth by our naturall cor­ruption, from the fall of Adam, for wheras [Page 73] once the light of his minde was dark­ned by the delusion of the Diuell, inso­much that he thought euill to be good, and the way leading to extreame misery, to be the onely meanes of the greatest happi­nesse, it could not be, but that his will, af­fections, actions, and all the faculties both of bodie and soule, shoulde be cor­rupted, for that one of them doth followe the disposition of an other, so that a cor­rupt mind bringeth a peruerse will, and a sinfull will and inordinate affections doe darken the minde as hath bene alreadie shewed.

Hereof it followeth that infidelitie doth both separate a man form God, and also depriue him of all the partes of holynesse, yea insteed thereof filleth all the parts and faculties of a mans soule and body, with the corruption of sinne. For man renoun­cing God, is wholly separated frome him, neither can any longer receiue any bles­sing from him: for euen as a subiect or ten­nant, discliaming his king and Lorde, and relying himselfe, vpon a newe master, e­uen one who is a deadlie and professed enimy to his first maister, doth inconti­nently depriue himselfe of all those farmes, landes, houses, prefermentes, and com­modities [Page 74] whatsoeuer, the which he did en­ioy whilst he liued in alleagance to his lorde; so the case standeth with man, when as by infidelitie he falleth from God. For then he looseth all manner of blessings, be­longing either to his happinesse, or to his holynesse, yea it is impossible, that a man shoulde either loue, feare, honor, or obey God, from whome he looketh for neither good nor euil, and therefore infidelitie is to be accounted the roote of all euill.Heb. 3. 12. Heb. 3. 12. Take heed brethren least that there be in any of you an euill heart of vnbeleefe to depart away from the liuing God. Thus much in generall of infidelity, the which (as hath bene said of faith) is of two sorts: Legall, and Euangelicall; legall infidelitie, is to distrust Gods promises, propounding hap­pinesse to the inherent holinesse of the cre­ature, as did the wicked Angels who were perswaded that they coulde not become happy by continuing in holynesse: Likewise Euangelicall infidelitie is to distrust Gods promises, propounding happinesse to man re­lying himselfe on the mercie of God in Christ, as most of all the men in the worlde haue alwaies done, do at this day, and will do as long as the world endureth.

Sect. 3. Of the faith of the gospell, vsually called iustifying fayth.

IT hath been declared, that the renewed holynesse of a man re­generate hath two parts, Sub­iection, and Conformity. The first kinde of renewed Subiecti­on being opposed to infidelity, is called, as in the first state, by the name of faith. The nature and force whereof, is to repaire that breach which infidelity hath made be­twixt God and man, and to ioyne man to God, in due subiection, as he was in his first creatiō, so that it is as it were the hād, where­by man being before separated from God, doth lay holde on him, by beleeuing his pro­mises, and by putting all his trust and affi­aunce therein. But what bond can be ima­gined so strong, as to be able to knitte God and man (being nowe polluted with origi­nall and actuall sinne) together in any manner of coniunction, being far more con­ [...]ary & repugnant, the one to the other, then [...] fire to water, or light to darknesse, or any o­ [...]her thing in the world? All which doe only in [Page 76] qualitie fight one against another,Of iustifying faith. but sinne is contrary to the very nature and essence of God, and therefore although that affiance in God which was in Adam, were renu­ed in vs, yet it woulde not serue to ioyne vs to God, because we want that perfect ho­lynesse, without the which, no faith can ioyne any creature to him. So that before that faith can either ioyne vs to God, or be any thing auailable for our saluation, it is needefull that we shoulde haue perfect ho­lynesse: the which whosoeuer goeth about to effect in himselfe, will finde it a thing al­together impossible, and that in these re­spects. First, because man in the very mo­ment of sinning doth make himselfe guil­ty of eternall death, and so he being once deade, cannot raise himselfe vp againe, or make himselfe capable of holynesse, much­lesse worke it, fully and perfectly in him­selfe. Secondly, if that this be attributed, to the patience, and longe suffering of God, that man is not straight way, as soone as he sinneth, vtterly destroyed, and so consu­med to nought, by the anger of God, but that he doth still exist in nature, and so consequently is not altogether vncapable o [...] holynesse. Yet it is impossible for him, ei­ther to shake off that originall sinne, which [Page 77] cleaueth inseperably to his nature, or yet to fulfill the lawe of God, by actuall obe­dience, both which are needfull for perfect holynesse. Lastly if man coulde not onely doe away his sinne already committed, but also restore himselfe to his first integritie, yet this woulde not serue for his eternall salua­tion, because he were as like to fall away againe, from GOD, as he was be­fore.

So that before man can be ioyned againe to God in hapinesse, he must do foure things, whereof euery one is altogether impossible to be performed, either by man himselfe, or by any other creature. First he must by sustayning eternall death, satisfie the iu­stice of God for his sinne already commit­ted, the which if he doe (as he must doe if God be iust, that is, if he be God) howe can he euer liue, who must dy for euer? Se­condly he must wholly change his own na­ture, create in himselfe a newe minde, harte, will, and euen a new man, the which thing belongeth to God onely. Thirdly he must performe, absolute and perfect obedience, to the lawe of God. And lastly he must continew in the saide obedience for euer. Howe then? is there no meanes of saluation left for man? can there no way of per­forming [Page 78] these impossibilities be inuented? Let all the men in the worlde lay their heades together, and consult of this weigh­tie matter: let them haue the wisdome of Salomon, the counsell of Achitophel, the naturall wit of Aristotle, the learning of the greatest Philosophers, the diuining spi­rits of the southsayres: what can they all say to the first question? howe will they make man to liue, who must dy for euer? they will confesse that death and life cannot be to­gether, and therefore they must come to this last refuge, that man shall not die in his owne person, but get some other to dy for him, and so satisfie Gods iustice. Well? this is good paiment, if he who dyeth for man be in nature and dignitie equiualent to him: but where shall this mediatour be founde? As touching man, euerie one desireth to liue, and abhorreth death, yea no man will dy for a iust man, much lesse for a sinner. But yet perhaps some one wil find such a friend, as will not refuse to dy eternally for him. Will this serue the turne? no truely, ex­cept he haue moe liues then one, because he must first dy for his owne sinne, and what then is left to discharge other mens debts?

But we may fly to some saint or holyman, to S. Peter, S. Paule, S. Mary: whose righteous­nesse is so great, as that it wilbe a ransom both [Page 79] to doe a way their owne sinne, and the sinne of others also. But there is no merite or righteousnesse, which can proceede from any of the sons of Adam, no more then sweet water can flowe from a corrupt fountaine, yea no righteousnesse of any saint whosoeuer, will serue for himselfe, or satisfie Gods iustice for his owne sinne, but when he hath done all that he can, he is an vnprofitable seruant, and (for any helpe he can haue by his own holynesse) in the same state of eternall death, wherein others are: his greatest righteousnes, comming in the name of merite, being in the sight of God no better then a filthy and defiled clout. So then there is no meanes of mans saluation in man. Neither can the oblation of brute beastes serue the turn, or stand in the place of a reasonable cre­ature, for sinne is not purged by the bloud of bulles and gotes. Heb. 10. 4.Heb. 10. 4 neither will God accept a thousand rams as a sufficient ransome for the sinne of mans soule. Mich. 6. 7. Mich. 6. 7. so that we finding no succor in this worlde, are constrained to fly to the holy Angels, and to craue their helpe in this behalfe. But what can be hoped for at their hands, whose righ­teousnes be it neuer so greate, is no more, then they doe owe to God for them­selues, being bounde to serue him with their whole mind, hearte and the whole [Page 79] strength and power of their nature. If it be imagined that their death might deliuer vs from death; we answere, first, that no man can finde such fauour, in their sight, as that they will suffer themselues to be accursed for him, from the happy and glorious pre­sence of God, which they haue enioyed in heauen, euer since the first creation thereof. Secondly if that we shoulde suppose such an impossible and inordinate loue in them, yet the death of many angels, coulde not satisfie Gods iustice for the sinne of man­kinde, but onely for the sins of some num­ber, much lesse performe all those things which are needfull for the effecting of our saluation and therefore euery one may say of him selfe, O miserable man that I am, whom no creature either in heauen or earth can deliuer from sinne, and from the pu­nishment of eternall death due vnto it.

Seing therfore that no creature can satisfie Gods iustice for the sin of man, it remaineth that God shoulde either saue man without takeing any satisfaction for his sinne, or else himselfe be this mediator (for it hath al­ready bene declared, that God hath certain­ly decreed the saluation of man) but both these are impossible: for God can no more saue man, without satisfaction made to his [Page 81] iustice, then he can cease to be iust, or to be God. Againe it is no lesse impossible for God himselfe to make this satisfaction: for first, sinne cannot be imputed to the godhead, but onely to some nature which is capable of sinne; but the diuine nature cannot any way be made, or imagined the subiect of sin, no more then the fire can be made the subiect of extreame cold: secondly if this impossibili­tie were supposed, that God could some way take the sinne of man vpon himselfe, yet he could suffer no punishment for it; for his na­ture is such that it can no way suffer, much lesse sustain the punishment of eternall death due vnto our sinne. What then can all the wit, wisedome, pollicie, and inuention of man say to this case, but onely acknowledge that mankind is in a most wretched & miserable case, quem ipsa salus seruare non potest: whom God himselfe cannot saue?

But when man is brought to a bay and euen at his wits ende, there the wisedome of God doth most appeare, and that which see­meth impossible to man, is possible with God, who as he hath decreed mans saluation, so he is able to bring it to passe, and that, not by taking away his owne iustice and essence, but by satisfying and establishing it: not by polluting the Godhead with the sin of man, [Page 82] but by purging man from sin, by the infinite power of the Godhead, not by translating sinne from man to God, but by making the nature of man able to beare the own burden by ioyning it to the nature of God: not im­pairing his owne iustice, but punishing the sinne of man more then it deserued, and yet not consuming man in his wrath, but decla­ring the endlesse riches of his mercy in sa­uing him from death: that so all the praise, glorie and thankesgiuing of our saluation might redound to God, who is the beginner, worker, and finis [...]r, yea the very meanes of it, and who as he did in the beginning, with­out the helpe or meanes of any creature, cre­ate man in perfect holinesse and happinesse; so againe he himselfe, and that by himselfe, doth restore him to perfect righteousnesse, holinesse and eternall glory.

But it is needfull that we make a more plaine declaration of this mysticall and won­derfull doctrine, especially it being the most happy and ioyfull doctrine, which euer soun­ded in the eares, or was at any time vttered by the tongue of man, the summe of it is this. The onely meanes whereby God coulde re­store man to his first estate, was, that he him­selfe should take vnto his diuine nature the nature of man, so that he might in that nature [Page 83] take vpon him both the guilt, & also the pu­nishmēt of our sin. For this cause, the sonne of God, euen God himself, did take vpon him our nature, consisting of a body & a soule, in­dued with al the naturall powers & faculties, which are in man, yea subiect to all humane infirmities, yet without sinne. This humane nature, was begotten not by mā, but by God, it being formed & fashioned, not by the seed of mā, but by the power of the godhead, in the wombe of the virgin Mary, (who was of the linage of Dauid) of part of her substance, it being first sanctified by the holy Ghost, from the inherent corruption of sinne, & so this na­ture being from the first moment of the con­ception, vnited to the godhead, in one person called Iesus the Sauiour of the worlde, the promised Messias, or the annointed, or holy one of God, and consisting of the diuine, and a humane nature, was brought foorth in­to the world, in Bethlem in the land of Iury, according as the prophets had foretold, in the raigne of Augustus Caesar, and so liued about 33. yeares, till that in the daies of Tiberius Caesar it suffered a shamefull and vi­olent death; the which death of this hu­mane nature, was more then a sufficient ran­some, for the sinnes of the whole worlde, because it was the death of God (tho not [Page 84] of the Godhead) and therefore it was of infinite merite and dignity; yea it was more then the eternall death of all the men in the world, although it had lasted but one mo­ment of time, as it continued but three daies. For it is, and that in the iudgement of any reasonable man; a farre lesse matter, that all the creatures in the world should die for euer, then that God himselfe the crea­tor of all things, the Lord of glory and giuer of life, yea who is glory and life it selfe, should suffer death one minute of an houer. So that the humanity of Christ, gaue the possibility of suffering death, as the diuinitie gaue the suffi­ciency, excellency, & merite of this ransome or paiment made to God, for the debt of man.

This incomprehensible mysterie of Gods wisedome, and eternall counsell, may be de­clared after this manner. Suppose that there is in this, or that countrey, an absolute, ma­iesticall and glorious monarch or king, against whome many thousands of his sub­iectes rebell, refusing to performe loyall obe­dience to his lawes. The King seeing this rebellion, purposeth so to deale in re­uenging it, as that not onely his iustice, but also, and especially his mercy and loue to­wards his naturall subiectes, may appeare: and therefore he meaneth to punishe their [Page 85] offence in himselfe, by putting to death his owne onely sonne, who is of his owne nature and essence, euen bone of his bone, flesh of his flesh, and bloud of his bloud, who is a liuely picture, yea a liuing image of his owne person, representing after a most plaine manner his stature, forme, beauty, strength, complexion, behauiour and con­ditions, yea who doth raigne ioyntly and e­qually with him, being partaker of his riches treasures, glory, maiesty, power, office and authority. This death of this prince being decreed by the king his father, it is needfull, that for the suffering of the course of the law, together with the sentence and punishment of death, he should debase him to the con­dition of a subiect, yet retaining the aforesaid prerogatiues. So that there is in one person the condition, and as it were the nature both of a king & of a subiect, the one maketh that he may be put to death, the other maketh, that this death (tho it be the death, but of one person) is more then a sufficient ransom, for the offence of ten thousand of his sub­iectes, as the people of Israell doe confesse, 2. Sam. 21. 17.2. Sam. 21. [...] That it were much better that ten thousand of themselues should perish, then that King Dauid whome they call the light, that is, all the glory of Israell, shoulde [Page 86] be in danger of death.

In like manner there was no way, where­by God the glorious monarch of heauen and earth, could preserue both his owne iustice and man, but that he should giue his owne onely naturall and eternall sonne, the brightnesse of his glory, the expresse forme and charecter of his Godhead, beeing par­taker of his owne essence, glory, maiestie, power, authority, wisedome, iustice, mercy, and in breife of his whole diuine nature, to be a ransome for the sinne of man. For the which purpose it was needful, that he should to his kingly and diuine estate, take vnto him­selfe the base condition of a subiect, and cre­ature▪ and in that condition submit himselfe to the law of God▪ and to the sentence of death pronounced by God the father, as by a most iust, seuere and righteous iudge. By faith in this death of the sonne of God, sal­uation is brought to mankind. For it freeth the beleeuer from all manner of guilt of sin, whether original or actual, whether past, pre­sent, or to come. And further as this media­tor doth redeeme vs from death, and indue vs with perfect righteousnesse by his death, so by the vertue of the holy spirit, proceeding from his diuine nature; the beleeuer is endu­ed (although not at the first) with perfect [Page 87] holinesse and preserued for euer from fal­ling from this estate. Thus wee haue summarily declared the doctrine of fayth, as it hath beene published to the worlde, by the ministery of the Apostles, whose doctrine we doe hartely embrace, and openly confesse, professing that there is no other name, meanes, nor mediatour in heauen or earth, which can giue saluation, then Iesus the sonne of Mary.

Now that we see what is the obiect of this iustifying fayth, we are in the next place to gather out of this doctrine the difference be­twixt legall and euangelicall fayth, betwixt that fayth wherewith Adam was indued, in the state of innocencie, & that which hath place in this state of regeneration. Both kindes are affiance in god for happinesse to be had by the meanes of perfect holynesse, but the first kynde looketh directly on the godheade, without any mediation; the se­cond beholdeth the godheade, through the humanitie of Christ, as through a vaile or couering: for man being now polluted with sinne, dare not looke on god without a me­diatour, as he did before the fall. Secondly euangelicall fayth cōteineth in it forgiuenes of sin, which was not in the first estate. Third­ly the righteousnesse whereby legall fayth [Page 88] trusteth for happinesse is naturall to man, in­herent in the person of man, and his owne; but the righteousnesse of the other kynde is borrowed from an other. The first kinde maketh man trust in himselfe, but the secōd maketh him to renounce him selfe and to fly to Christ for righteousnesse. The first kinde relyeth it selfe on the equity and iustice of god, the which rewardeth the righteousnesse of the creature with life. But the other fly­eth to his loue and mercy in Christ, the which pardoneth and saueth a sinner. [...]. 4. 5. Rom. 4. 5. Le­gall fayth cannot of it selfe iustify a man, it being but one part of mans holynesse, called by the diuines Sanctitas Fiduciae, that is, the holynesse of the affectiō of trust, or cōfidēce, or a holy confidence, besides the which there is required for perfect holynesse, the holynesse of hope, of loue, of feare, of re­uerence, and of all the affections, yea the holynesse of the will, and of the mynde, and to be shorte, the holynesse of the wholle na­ture, and of all the actions of man: so that if we should suppose, that Adam did euen in the very moment of sinning, and also after he had transgressed gods commaundement still retaine this part of his holinesse, to wit, affiance in god, yet we coulde not thinke that he did continue in the state of life, which [Page 89] is lost by one sinne; but not kept by one part of holynesse. But it is farre otherwise with this euangelical fayth, the which, although in the owne nature it be but the holynesse of one affection, namelie of confidence or affiance, as legall fayth is, yet it bring­eth with it perfect righteousnesse or iustice▪ making the righteousnes of Christes death to belong to the beleeuer. In the which respect it is called iustifying fayth, not that [...]his fayth can be without some measure of [...]he other parts of holynesse, or giue the possession of eternall glory without perfect [...]olynesse, but that in the matter of our iu­ [...]ification onely faith hath force, in so much [...]hat he who beleeueth in the last moment [...]f his life, as the theefe on the crosse did, Luc. [...]3. 42.Luc. 23. 42. hauing neither time to doe any one [...]ood worke, nor yet strength to speake one [...]ood worde, or yet almost to thinke a good [...]ought, is as surely and as fully purged [...]om all his sinnes, as he who hath liued a [...]ousand yeares in the greatest measure fayth, godlynesse, zeale, loue, patience, so­ [...]ietie, chastitie, humilitie, and of all other [...]rituall graces whereunto any man can at­ [...]ne in this life. For inherent holynesse (com­ [...]only called sanctification) be it neuer so [...]at, is imperfect, and therefore as little a­uailable [Page 90] for our iustification, as if it were none at all. For imperfect holines doth no more iu­stify, then no holinesse doth, neither is there any other account made of it before the iudgment seat of God, in the matter of our iustification, howsoeuer there be necessa­ry vse of sanctification for saluation, as we are hereafter to consider. And yet although this one part of mans holynesse doe serue for our iustification, we are not thereof to gather that we are saued by it, as a parte of inherent holynesse, for faith doth not iusti­fie vs, as it is a parte of holynesse, but be­cause this affection hath (by the goodnesse of God, decreeing mans saluation by this meanes) this naturall propertie or qualitie, to appropriate to a man Christ with his righteousnesse. Lastly the first kind is easie to be had, and attained vnto by suppositi­on of perfect inherent holynesse, it being a­greeable to naturall reason, yea there being some reliques of it in the gentils themselues who know good & euil, and also that the pu­nishmēt of death, is due to the one, & the re [...]ward of happines appointed for the other. B [...] Euangelicall fayth is supernaturall, yea it contrarie to our naturall disposition, and c [...] not be attained vnto without the mighty [...]peration of the spirite of God, whereof her [...]after.

[Page 91] This wholle doctrine may be gathered into one summe or definition in this man­ner: Euangelicall fayth is affiaunce in Gods promises propounding eternall saluation to all those who rely themselues wholly on the mercy of God in Christ. Or more brief­ly thus; It is affiaunce in Christ for happines. Or thus; It is trust or confidence in Christ, whereby his death and the righteousnesse arising thereof are appropriated to the be­leeuer. Nowe we are out of the seuerall parts of these definitions to search out more particularly the true nature of faith, to what kynd or head it is to be referred, whether it be a part of regeneration and sanctification, or something diuerse from both these. Se­condlie what is the place and subiect of it, whether the minde, the wil, or the affections. Thirdly by what meanes it may be wrought and attained. Fourthly by what signes and markes it may be knowen. Fiftly whether it may be lost or no. Lastly howe it hath this force, that it is of it selfe able to iustifie and to saue a man.

For the first; Regeneration▪ and sancti­fication, or the newe creature or recreated holynesse: or thus; The newe man and holy­nesse, signifie all one thing, to wit, regene­rate [Page 92] sanctitie, or in plaine English, renew­ed holynesse, so that faith, if it be a part of the newe man, it is a part of regeneration, and of holynesse; and contrariwise, if it be a part of mans holinesse, it is a part of regenera­tion, of the newe man and of the newe cre­ature. That it is a part of mans holynesse we cannot doubt, seeing it is a holy affection, euen the affiaunce and confidence of the heart, relying it selfe on God: the which affection was also in Adam, and therefore it is a part of regeneration, and of the newe man. For although there be great difference betwixt legal and euangelical faith as touch­ing the meanes of saluation, the which is in the one the iustice of God, in the other his mercy, yet both of them are to be referred to the same heade of mans holynesse. Le­gall faith being a part of the created holy­nesse of man, as Euangelicall faith is a part of his regenerated, or recreated holynesse. The truth hereof may easely be gathered, out of the section written of faith in generall: for Legall and Euangelicall faith agree in a common definition, and in all those points which are there mentioned. The which doth also shew vs what to thinke of the sub­iect of faith, to wit, that it is in the will of man▪ being nothing but a holy affection of confi­dence, [Page 93] trust or affiaunce.

If it be obiected that faith is vsually in the scripture called beleefe, as infidelity is vn­beleife, the which is an action not of the will but of the minde, giuing assent or dissent to the worde of God: we answere, that be­leife is put for faith or affiaunce, because it doth alwayes not onely accompany it, but also after a sorte beget it, and is the cause of it. For when as a man doth without doubt­ing beleeue Gods promises being fully per­swaded of the trueth of them, he cannot choose, but rely himselfe vpon them; so that beleife although it cannot be separated from faith, yet it may and ought to be distingui­shed from it. If it be obiected that Euan­gelicall fayth, cannot be made a parte of mans holynesse, seeing it is not commaunded in the morall law; we answere that it is com­maunded in the morall law, as the other kind is, in that it is all one in substance with na­turall faith, both kindes being affiaunce in God for happinesse to be attained by the meanes of perfect holynesse: and therefore both kindes are commanded in the first cō ­maundement. Iehoua, shall be thy God: the which law doth enioyne, that all the affecti­ons of man, to wit, his loue, feare, hope, re­uerence and with the rest, his whole affi­aunce [Page 94] or confidence be set whollie o [...] God, as well after his fall to be saued by the mercy of God in Christ, as in the state of innocencie to be saued by his owne righte­ousnesse. Yea this first precept commaund­eth al men to beleeue God in his word, as wel in his Gospell as in his lawe: and therefore whosoeuer doth not knowe, beleeue and im­brace the Gospell, he doth transgresse this first commandement.

In the third place we are to cōsider that the meanes of attaining faith, is to get the know­ledge of the worde of God, first of the lawe, which shewing sinne, death and damnation, doth bruse and wound the harte: and se­condly of the gospell, which teaching faith, righteousnesse & saluation, healeth the afore­saide woundes, and comforteth the sinner, with pardon of his sinne, and hope of eter­nall life. This knowledge must of necessitie goe before faith: for the minde of a man must be inlightned to see the trueth, before the hart and affections can loue and em­brace it. The meanes which God doth or­dinarilie vse in bringing men to knowe his wil, is the publick ministery of the word, per­formed by men indued with spirituall gifts fit for this purpose, yet as hath bene said of regeneration, so we are to thinke of faith, & [Page 95] all other spirituall graces, that they come not by vertue of the meanes, but by the power and worke of Gods spirit, without the which it is impossible that any man shoulde vnderstand, beleeue and imbrace the doctrine of the Gospell. But howe commeth it to passe that man being a reasonable creature, indued with an vnder­standing soule, whereby he is able not onely to conceiue any thing that is taught, but also him selfe to inuent new things not heard of before, shoulde be so brutishe and blockish in learning the worde of God? We answere that this commeth of the nature of the do­ctrine of the gospell, the which being con­trary to mans reason, cannot be conceaued by it. Yea as soone as it is hard, it is straight way reiected as absurde,1 Cor. 2. 14▪ ridiculous and foolishe, so we reade 1. Cor. 2. 14. The na­turall man perceiueth not the things of GOD, for they seeme foolishnesse vnto him, neither can he perceiue them, because they are spiri­tually discerned.

Thus (to make instance in one point of this doctrine, to wit, in the resurrection from death) we see, Act. 17. 32. that when the wise philosophers and men of Athens harde Paul mention it,Act. 17. 32▪ they mocked him. And so we are to thinke of the cheife pointes of [Page 96] [...] religion. For who seeing or hear­ing of Iesus the sonne of Mary. liuing in so miserable a condition, and dying so shame­full a death as he did, would either beleeue him to be the eternall, and omnipotent God of heauen and earth, or to be able to saue others, who did not saue himselfe from death? or what man, especially if he were indued with naturall witte, and humane wisdom, would forsake all the commodities, profites, pleasures, and ioyes of this present world, and indure the sorrowes, reproches, troubles, losses, dangers, and manyfolde cros­ses whereunto the godly are subiect in this life, in hope of an other life, which is to all rea­son not onely vncertaine, but also incredible? Hence it is, that the number of beleeuers is as nothing, in respect of the infinite multi­tudes of vnbeleeuers, who are almost as ma­ny as there are men in the world, and that the more a naturall man, doth excell in wit and wisdome, the more vncapable of faith he is. [...] 1. 27. 1. Cor. 1. 27. Brethren (saith the A­postle) beholde your calling, that not many wise men after the fleshe, not many noble, mightie or riche, are called to fayth, but God hath chosen foolish and weake things to con­founde the wise.

Yea this difficultie of beleeuing is greater [Page 97] in these last dayes, then euer it was before, as Christ himselfe teacheth vs, Luc. 18. 8. saying,Luke. 18, 8▪ Thinke ye that the sonne of man when he commeth, Mat. 24. 12. [...] shall finde fayth on the earth? And to the same effect, Mat. 24. 12. 22. Be­cause iniquitie shall abound, the loue of many shall wax colde, insomuch that vnlesse those dayes were shortned, no fleshe should be saued. The cause of this defect of fayth, is first the aboundance of sinne before mentioned, in that the sinnes of all ages, doe euen flow together into the last, as into a common sinke. Secondly the state of the Church, vnto the which God doth not reueale him­selfe so manifestly and sensibly as he did in the first ages of the world, in apparitions of Angels in visions and dreames, invisible formes, and sensible voyces, speaking fami­liarly with his seruants as one man doth with another, in holy oracles giuing answere to euery question propounded, in temporall blessings bestowed on the faithfull, and in corporall punishments laid on the wicked▪ in the extraordinary giftes of prophecy, and immediate reuelation, of speaking straunge languages, and working miraculous things. By these and diuerse other meanes, God did so plainely reueale himselfe to the old world, that they who did not beleeue his word, may [Page 98] be said to haue bene such, as would giue no credence to their own senses. But in these last ages, God hauing once reuealed himselfe in his sonne & in the gospell, sufficiently for the saluation of the elect, (yea in trueth farre more clearely then euer he did before) doth not any longer reueale himself by any of the aforesaid meanes, but as it were hideth him­selfe in secrete, insomuch that he seemeth to most men, eyther not to exist at all, or else to haue wholly cast off the care and go­uernment of the world: and therefore men cast off all faith, beleife and feare of God.

In regard of the which difficulties, it stan­deth euery one in hand who tendereth his owne saluation, to be both watchfull in pre­seruing faith, and also diligent and carefull in seeking for it. For howsoeuer no careful­nesse can without the blessing of God, work faith in the hartes of men, yet it is in the power of man to vse the outward meanes of attaining it; the which whosoeuer doth as he ought to doe, he neede not doubt of suc­cesse, for so much as God is neere at hand to al those who seeke him. Yea further, when­as we suppose, that we are indued with a true sauing faith, we are to take heede least we be deceaued with that common errour of men, who when they are ignorant of [Page 99] God, and of his word, and haue in their harts scarse any shadowe of true faith, yet they are not ashamed to professe that they doe, and alwaies did trust in Christ, whereof if anie man doe doubt, and beginne to examine their faith whether it be true or counterfait, then they are grieuously offended, & thinke they haue great iniury offred. But we are to thinke farre otherwise, and knowing that true faith is a very rare thing, not easelie to flatter our selues in a false opinion of it, but rather to take a straite examination of our faith, the which that we may the better doe, we will now come to the fourth point, namely to the signes whereby true faith may be dis­cerned.

The signes are [...], euen so many as there are in a regenerate man spiritual graces and seuerall partes of holinesse, all which come from faith as from a fountaine or roote, and therefore will certainely declare the sin­cerity of it, as good fruite and sweete wa­ter shewe the goodnesse of the tree and fountaine: and therefore he that would know [...]ow vnfained his faith is, must looke at the sincerity of his knowledge, loue, feare, re­ [...]erence, and obedience which he oweth to God: if these graces be plentifull in his life, his heart is truely replenished with faith, but [Page 100] if this fruit doe not appeare, his faith is not a liuing tree planted by the riuers of Gods blessings, but a dead stocke hauing nothing but the outward forme of a tree But we shall haue better occasion to entreate of the signes of true faith, when we compare it, with that temporary faith, which often hath place in the reprobate.

The fift question, is, whether this faith may be lost, or no; whereunto we answere, as hath beene said before of regeneration in generall, that where it is once truely imprin­ted in the heart, by the finger of God, there it remaineth for euer: and although it be sub­iect to many alteratiōs in regard of the great­nesse or meannesse of it, yea although it seem somtimes to be cleane dead at the root, bringing foorth little or no fruit, yet there re­maineth life hidden in the heart, as there doth life and sap in trees in the middest of winter, when they seeme to be dead and withered. For the conuersion of a mā from infidelity to faith, worketh such a total & strange change in him, that it is impossible, that one should become of a faithfull man an vnbeleeuer.

The last question is, how it commeth to passe, that of all the spirituall graces, which are in the mind, will, and affections of man and of all the partes of mans holinesse, this [Page 101] onely should haue in it this wonderful vertue and force to apprehend Christ, and to make a man perfectly iust before the iudgement seat of Christ: and why not the true knowledge of God, vnfained loue, the feare of God, or a generall holinesse of life and conuersation, should not as well iustify a man, as this one affection of confidence or affiance? Where­unto we answere, that this meanes of iusti­fying men by faith onely, doth most of all make for the glory of God (the which is the last end of al the decrees & actions of God) for if man were accounted righteous for his holinesse or loue, he might impute his saluation to his owne desert: for perfect loue deserueth loue, and holinesse will cha­lenge life, as of due debt. But affiance impli­eth a humble, loyall, and duetifull subiecti­on, acknowledging the vnworthines, base­nesse, insufficiency, and weakenesse of man, and together the mercy, goodnesse, loue, fa­uour, bounty, trueth, and power of God. This reason is vsed for this purpose,Rom. 3. 27. Ro. 3. 27. what law, or meanes of saluation doth take away all boasting from man, and so giueth all the glory of our saluation to God? not the law of workes, or inherent holinesse, but the law of faith: yea of all the graces which are in man, faith onely hath in it this naturall [Page 102] property to make a man partaker of Christes death and righteousnes, and so of saluation. For euen as a tennant inioyeth his house and landes, not for that he loueth or feareth his lord, or for any vertue wherwith he is indued, but only because he doth depēd on his Lord, and so doth purchase vnto him worship and honour by relying himselfe wholly vpon his loue, fauor, liberality, constancy, ability, & ri­ches: so standeth the case with man in re­spect of his saluation. For no grace saue onely this affiance on God, and on his mer­cy in Christ, can conuey vnto vs remission of sinnes and eternall life. In the which re­spect it is commonly said in holy scripture that faith doth iustifie, not as it is a parte of mans holinesse, whereof no one part, no not all the partes of it if any one be wanting, will serue to make a man righteous before God, but as it hath in it this proper vertue, to make the death of Christ, the death of the belee­uer, & so the righteousnes arising of the said death the righteousnes of the beleuer:Rom. 6. 7. For he that hath suffered death is iustisied from sin.

Thus much of the obiect, nature, & attri­butes of euangelical faith. It remaineth that before we proceed to the rest of the partes of mans holines, we should declare the relatiō which is betwixt faith & them. It hath bene [Page 103] said of faith in general, that it is as it were the root frō the which other graces do spring, in that it tieth vs to God the fountain of al gra­ces, as to the only giuer of all happines: the which thing is true of this euangelicall faith after a special manner. For in that it ioineth vs to Christ, it maketh vs partakers of the spirit of Christ: or rather causeth an increase of all spirituall graces. For regeneratiō is, although not in time, yet in nature before faith. There­fore this faith is made the subiect of the spiri­tuall life of the new man,Gal. 2. 20. euen as the hart is in the body the fountaine of heat. Gal. 2. 20. I liue, yet not I but Christ liueth in me, & in that I now liue in the flesh, I liue by the faith of the sonne of God, who hath loued me, and giuen his life for me. And Act. 15. 9. Peter saith that God did purifie the hartes of the gentils, Act. 15. 9. that is, as it is expounded. verse 8. worke sanctification in them by faith. In the which respect, it is compared to the foundation of a house, where vpon the whole buyld­ing standeth: and to the roote of a tree, which giueth heate, sappe, and life to all the partes of it,Col. 1. 2 [...] ▪ Coll. 1. 23. If ye continue founded and established in fayth: and to a fountaine of liuing water.Iob. 7. 38. Ioh. 7. 38. He that beleeueth in me, out of his bellie shall flow riuers of the water of life. And therfore it is put [Page 104] before all other graces 2. Pet. 1. 5. Ioyne to your fayth vertue, and to your vertue knowledge, temperance, Pet. 1. 5. patience, godlynes, brotherly loue and kyndnes. Hence it is that it is vsually di­stinguished from the rest of the partes of sanctification they being called by the name of loue,Thess. 3. 6. or of the holy ghost. 1 T [...]ess. 3. 6. Tymothie hath brought vs tydinges of your fayth and loue. Act 6. 5 So it is saide, Act. 6. 5. That Stephen was a man full of fayth and of the holy spirit; not that faith it selfe is not a worke of the holy spirite, and a parte of the spiri­tuall holynesse of man, but because it is the first worke of Gods spirite, and the foundation of mans holinesse and saluation, who must be by fayth freed from sinne and death, before he can be endued with posi­tiue holynesse and life. Thus the Apostle doth often exhorte vs to fanctification and holynesse of life, by an argument drawen from iustification which is the proper effect of faith,Rom. 6. 14. as we may see. Ro. 6. 14. sinne shall not haue dominion ouer you, because you are not vnder the lawe but vnder grace.

But it may be asked, how iustification doth bring foorth sanctification, especially seing that to mans reason, it is rather a mo­tiue to a wicked and dissolute life, that by the multitude and hainousnesse of our sinnes [Page 105] the mercy of God, whereby they are pardo­ned, might the more appeare.Rom. 3. 7. and 6▪ 1. Rom. 3. 7. and 6. 1. We answere that iustification doth of necessitie bring foorth sanctification, and that diuers wayes. For first, the sense of the vnspeakeable loue of God, whereby we are deliuered from eternall damnation, doth inflame the hart of the beleeuers with a greate loue of God: the which cannot be shewed any other way, then by keepeing his commaundementes, and by laboring to glorifie his holy name, by a holy life. Se­condly God doth saue the faythfull, not as stockes or stones, without requiring anie worke, action, or duety at their handes, but so as that he maketh them to be his fel­low workers: not that man can do any thing of him selfe without the grace of God, but that man being endued and renewed by grace, doth after a sort worke his owne saluation, not by any naturall vertue, but by the power of Gods spirite: and there­fore, as Christ taketh away the guilte of sinne being committed, so the faythful ought to endeuor that sin be not cōmited. Other­wise if they shoulde still of set purpose committe sin they should crosse Christ in the worke of their owne redemption, defiling thē selues with sin, whom he hath clensed with his [Page 106] bloud, yea they should crucifie him againe, & treade vnder foote his bloude as a vile thing. Thirdly the faithfull doe labour for sanctification, as for the onely testimony of the soundnesse of their fayth, and of the truthe of their iustification. For fayth with­out the other partes of holynesse, is but a­deade and vnprofitable fayth. Lastly the faythfull man knoweth that fayth is not of it selfe without the rest of sanctification, sufficient for the attaining of saluation. For although it alone dothfully iustify, that is, bring perfect remission of all manner of sinne whatsoeuer; yet before that a man can enter into the kingdome of heauen. he must be endued with perfect positiue holinesse, the which cannot be made per­fect in the worlde to come, vnlesse it be begun and carefullie sought after in this lyfe.

Sect. 1. Of the hope of mans first state.

THe second head of mans holinesse, and subiection which he is to performe to God, as to his king, is called hope, the which floweth from fayth after [Page 107] a speciall manner,Of the hope of mans first state. yea in truth it is nothing else but a particular fayth, or an affiaunce on God for some particular good. For when as the happines whereof faith taketh hold, is not present but to come either in part or in whole, there commeth out hope, which is an expectatiō of the accomplishmēt of Gods promises already apprehended by fayth.Rom. 8. 24. So that hope can haue no place there, where ful & perfect happines is present. Rom. 8. 24. Hope that is seene is no hope: For howe can a man hope for that which he seeth? That is, if the thing hoped, or which we desire, be present, then the nature of hope is cleane taken away and ouerthrowen: for it is im­possible that a man shoulde hope for that, as being to come hereafter which he present­ly enioyeth. Whereby it appeareth that man in his first estate of happinesse, had either none or little vse of this grace, because his happinesse was present. For howsoeuer the happinesse of Adam in his innocency, were not so great and excellent, as that whereof the faithfull shalbe made partakers in the world to come, yet he then enioyed both perfect and present happinesse. Neither doth it appeare in the scripture that God did pro­mise any other happinesse vnto him, then that which he presently enioyed; and there­fore [Page 108] it had not bene holynesse, but presum­ption and sinne for him to haue hoped or looked for any other. Howe then can we make hope a part of that holynesse wherein man was created. We answere that although Adam in his innocency looked for no other happinesse, then that which he did present­lie enioy, yet he did hope that God would both continue that happinesse, and also re­ueale himselfe and his glory to him, after some other manner, then he did at the first, and so encrease his present happinesse.

Sect. 2. Of desperation or the want of Hope.

MAn falling from faith to infide­litie, fell from hope to despe­ration (for so we call that want of the hope of saluation which is in all carnall men) neither could he otherwise doe. For as he who ta­keth away the roote and the foundation, ta­keth away the tree and the house, yea all that groweth on the one, and is built on the o­ther: So when fayth falleth, the whole holynesse of man falleth to the ground; but especially hope, the which hath a nearer coniunction with faith, then other graces, [Page 109] haue,Of desperati­on. and is more naturallie grounded v­pon it: as it is saide, Heb. 11. 1.Heb. 11. 1. Faith is the groundeworke, or foundation and subsistence of things hoped for. For happinesse must first be beleeued in the minde, and apprehended by the will, before it can be hoped for. So that seeing man since the fall, doth not by faith depend on God, he can not hope to receiue any good thing at his handes: nei­ther doth he once thinke of any other happi­nes, then is the enioying of the carnall & sen­suall pleasures of this present worlde. The which being ended by death, all the ioy, pleasure, and happynesse of one vnregene­rate, seemeth to him to be at an end, as it is indeed. For either he thinketh (as most carnall men do) that he shall die like a beast, and that neither he himselfe nor any other, shalbe raised vp againe to life, to receaue either good or euill, or if he haue some know­ledge and beliefe of the word of God, wher­by he thinketh that there shalbe another worlde, wherein some shall haue happines, others miserie and sorrow, yet he being de­stitute of fayth, whereby his sinnes shoulde be remitted, and his person indued with per­fect holynesse and righteousnesse, can looke for nothing, but the eternall anger of God. Thus the Apostle describeth an infidell, that [Page 101] he is one without hope. Ephe. 2. 12. 1.Eph. 2. 12. Thess. 4. 13.Thess. 4. 13.

The signes whereby this desperation may be knowen, are these. First the generall signe of the want of any one grace, to wit, the want of other graces, which are in a man truly regenerate. For such is the nature of this renewed holynesse, that where one parte is present, there is no parte wholly wanting: & therfore we may know ourselues to be without hope, if that we feele that we are destitute of the true knowledge of God, of a liuely faith which is the mother of hope. Secondly a proper signe of this desperation is, when as a man is not affected with an vn­speakable ioy in regard of the life to come but heareth it mentioned as an ordinarie, common, and light matter: whereas if he had any true hope of eternall glorie, he would be replenished and euen rauished with ioy; and that in the middest of all trou­bles and miseries by the consideration of it. But because a man may more surely iudge, by that which he feeleth to be in himselfe, then by that which is wanting, therefore men are to gather this desperation by these notes, to wit: By an immoderate care for the preseruing, and prolonging of this pre­sent life, together with an excessiue feare [Page 111] of death in our selues, or sorrow for the death of others, 1 Thess. 4. 13.1 Thess. 4. 13. I would not haue you sorrow for the dead, as other doe which haue no hope. And such other notes plentifully mentioned in the scripture.

Sect. 3. Of renued hope.

THe vse of this hope is not so little in the state of innocency, but it is as great in the state of regenerati­on, in the which although man be resto­red to his former happinesse, yea to more excellent happinesse then he had before, yet it is not present in this world as Adams was, but for the greater part to come in the world to come, and therefore it can not be here enioyed, but onely hoped for. If it be asked why God doth not grant to his elect children the present fruition of that happinesse, especially seing that the deferring of so great a good, cannot but be very grieuous vnto them: for as the de­sire when it commeth is a tree of life, so the deferring of the thing hoped for, is the dry­ing of the bones. Prou. 13. 12.Prou. 13▪ 12. To this we an­swere, confessing that this deferring of the happinesse appointed for the faithfull is, and ought to be very grieuous vnto them. [Page 112] For as he who is poore,Of renewed hope. sicke, weake, in prison, exile, and in all kindes of miserie hath good cause to desire riches, honour, health, strength, liberty, & to see his own natiue coū ­trie, his parentes, kinred, and friends, and in breife to be happie: no lesse cause haue the faithfull to desire to be dissolued, and to be with Christ. But God hauing regard, rather to their good then to their desire, hath in wisdome appointed that it should be otherwise, & that their happinesse shoulde be hoped for, for some space of time, before it be enioyned. Yea this delay is needful for the good of the faithfull for that otherwise they could not be prepared and made fit for the enioying of eternall glory. And that in these respects.

First in that the faithfull are left for a while in crosses, troubles, sorrow, sinne, and all manner of misery, they haue time giuen vnto them to consider, both their owne naturall estate howe wretched they are of themselues; and also the excellencie of that glory, which is prepared for them in hea­uen, and so see and acknowledge the vn­speakable goodnesse of God, who hath freed them from the one, and will at the appointed time, bring them to the other. The which thing cannot be so duelie waied [Page 113] and considered by man, when he is in the state eyther of extreeme misery, or of abso­lute glory, as it is by the faithfull in this pre­sent life, the which is a mixt state consisting partly of sinne and misery, and partly of ho­linesse and happinesse, partly of life, and partly of death: so that as a man cannot at any time so well di [...]cerne a thing to be black or crooked, as when he layeth it beside that which is white or straight; so the faithfull doe more easely and truely conceiue their owne misery and Gods mercy in this life, wherein they doe sensibly feele them both, then eyther they did before regeneration, in which time they knew neither themselues nor God, or then they shall doe in the world to come, wherein their naturall misery is not felt in their owne bodies and soules, as it is in this life, but onely remembred and be­held in the reprobate. Wherein God dea­leth with sinfull man, as earthly kings deale sometimes with rebels & malefactors, whom although they purpose not onely to pardon their offence, but also to receiue into fauour and loue, and so doe restore them from death to life, from shame to honour, yet they doe not at the first admit them into the highest degree of their fauour, to their secret coun­sell, or to their personall presence. Thus [Page 114] did King Dauid deale with Absolon, 2. Sam. 14. 22. [...] Sam. 14. 22. who after that he was pardoned, and receiued into fauour, was two yeares in Ie­rusalē before that he saw the kings face. And thus doe the faithfull, after that they are fully iustifyed from the guilt of their sinne, they doe not forthwith rush into heauen, but re­maine heere on earth, in the outward court of Gods palace, waiting till they may be ad­mitted into the glorious presence of God in heauen. For we are not to thinke, that there ought to be the same manner of the first cre­ation of man, & of his regeneration: & that as in the first, so also in the second birth man ought incontinently as soone as he doth ex­iste, to be made perfectly happy, as if happi­nesse were a small and light matter, which might be lost in one moment of an houre, & recouered in another. And therefore we are to put a difference betwixt the first and the second happinesse of man: the first beeing giuen immediately by God, where­as the other is gotten, although not by the helpe, yet by the meanes of man; who is in some sort to worke his owne saluation, and must be endued in this life with some measure of grace, whereby hee may be prepared for the fulnesse of it in the worlde to come: the which thing cannot [Page 115] be done, vnlesse his saluation be deferred: for otherwise there woulde be no triall of his faith and loue, yea no vse of hope, pa­tience, praier and such other spirituall gra­ces, for the working whereof God doth defer the happinesse of his elect. This the Apostle doth plainely teach vs, Rom. 8. 24. 25. 26.Rom. 8. 24. 25 26. saying, If the thing hoped for be seene, hope is no hope, for how can a man hope for that he seeth? but if we hope for that we see not, then we doe with patience abide for it. Likewise (our hope being thus deferred) the spirit helpeth our infirmities in praying for vs, with sighes which cannot be expressed. Thus we see how it commeth to passe, that hope hath so necessary and great vse in this third estate.

Now we are to declare the nature of it more particularly, by shewing first what it is: secondly what relation it hath to faith: thirdly what are the vses and commodi­ties which it bringeth: lastly what are the signes, by the which it may be knowen. For the first: Renewed hope is an expectation of celestiall glory or of eternall glory in hea­uen. This definition giueth vs to vnderstand that the obiect whereat this holy affection aimeth and looketh, is not present but to come, and yet not any future thing, but [Page 116] that which is good, for not onely hope, but all other affections, and the whole will of man, yea euen when they are sanctified, and in their purest and holiest estate, doe abhorre and eschew all euill, whether pre­sent or future, and doe cleaue onely to that which is good for man. And yet not any future good is the obiect of this hope, but the chiefest good, which indeed is all man­ner of good, and euen happinesse it selfe. For so we are to thinke that as faith tru­steth in God for happinesse, so hope wai­teth for it. And although both faith and hope sometimes take hold of a particular good, as Abraham both trusted and hoped in God for Isaac: and as the man sicke of the pal­sey did for bodily health, yet neyther faith nor hope rest in a particular good, but onely through it looke at the generall good, vsing it as a meanes, way, token or pledge of the generall good and happinesse. Yea fur­ther there is this difference, that faith and hope doe for the most part apprehende a particular good, whether it be a temporall blessing, or a spirituall grace doubtingly, vnlesse there be a special promise of it, as was that which God made to Abraham of Isaac, as not being absolutely needfull for their happinesse, and therefore not needfull to [Page 117] be graunted by God: but they lay holde on happinesse, which is the vniuersall good without doubting or any exception whatso­euer. So that by hope we meane hope of eternall glory; in the which sense this word is vsed throughout the writings of the Apo­stles. Lastly, the obiect of hope is not any terrestriall good or happinesse, as was that wherein Adam was created, but a celestiall happinesse, as it hath beene in parte descri­bed heretofore.

In the second place we are to declare the nature of hope, by comparing it with faith, with the which it agreeth in these respectes: First faith is the cause, and as it were the mo­ther of hope, for a man cannot hope to come to heauen, vnlesse he be first taught by faith the right way, and true meanes of saluation. Yea he is more then madde who thinketh once to enter into the glorious presence of God in heauen, being not first clean­sed by faith from the filthinesse of his sinne, but whome faith iustifyeth, him hope glori­fyeth. Againe as faith bringeth foorth hope, so hope like a louing and gracious childe cherisheth and vpholdeth faith: for how coulde any man rely himselfe whol­ly on God for happinesse, if, as there is nothing but misery to be seene in this world, [Page 118] so there were no good to be hoped for here­after. Where this question may be mooued, whether that faith cannot possibly be with­out hope, as if a man should trust in God without regarde had to any rewarde, yea tho he knewe neyther of heauen or hell. To this we answere, that seeing God hath so plainely reuealed his will as touching eter­nall glory prepared for the faithfull, we are not to thinke that he hath faith who is desti­tute of hope,1. Cor. 15. 1. 2. as appeareth, 1. Cor. 15. 1. 2. yet if we doe generally consider the nature of these graces, we shall finde that if God had reuealed nothing of the life to come, a man might haue beleeued not onely with­out hope, but euen against hope, seeing no likelihood of obtayning any good, & as it is saide of Abraham, Rom. 4. 18. Rom. 4. 18. Against all hope to beleeue in hope. In the which wordes we see that Abraham beleeued with hope, and against hope: That is, that he had a generall and confused hope, whereby he certainely looked for the ac­complishmente of Gods promise, al­though he sawe no particular meanes or manner howe it should be accomplished. In like manner faith beeing affiance in GOD for happinesse, doth necessarilie imply happinesse eyther present or to [Page 119] come,Of renued hope. and therefore when it seeth no pre­sent happinesse▪ it incontinently bringeth foorth hope to waite for it in time to come: yet it is not needefull that this happinesse should be particularly determined and defi­ned, what, when, where, and how it is to be hoped for. For if it had pleased God to haue appointed it so, it had bene sufficient for man liuing in this miserable state, to hope that God woulde make him happie, although no particular circumstances of his happines had bene set downe. But now our hope is not confused, for we know when, where, and in what manner we shall be hap­py, as hath bene heretofore declared. So that here we see, how fayth and hope doe dif­fer, fayth looking at happinesse in generall, without minding the particulars of it. But our hope teacheth vs to looke for one cer­taine happinesse, which is the inioying of the glorious presence of God, of Christ, and of the holy Angels in heauen, where, before many ages passe ouer, all the electe shall meete.

Now we come to the commodities, which the faythfull reape by hope, and that especially in these respectes. First it strengtheneth them against all crosses, mi­series and euils whatsoeuer may befall [Page 120] them in this life,Of renewed [...]ope. whereby their fayth might be shaken, and they ouercome, and euen swallowed vp of griefe, sorrow, shame, impatiencie and distrust: against all which they are comforted and vpheld by calling to minde that vnspeakable happinesse which abydeth them in heauen: euen as the Husbandman indureth all manner of toile in hope of haruest, and as the Ma­riner is not dismayed with any tempest, when he seeth his harbour and hauen to be neare at hand. In regard whereof the Apostle calleth hope the helmet of a Chri­stian, whereby his heade, euen his fayth is armed against all assaultes. Secondlie▪ hope serueth to preserue and increase in vs all the other partes of sanctification, it maketh the faithfull man contemne all the vaine delightes and pleasures of this world, all which are not a shadow of that ioy, whereof he shall be made partaker. It maketh him clense himselfe from all sin, that he may enter into Gods presence, & sit at the heauenly banket in his wedding garment. Thus we reade, Ioh. 3. 2. 3. When Christ appeareth, Ioh. 3. 2. 3▪ we know that we shalbe made like to him in glorie: and therefore e­very one who hath this hope purifieth him­selfe, that he maie be holy, euen as he is [Page 121] holy.

Lastly these vses of hope may be vnto vs true and infallible signes, whereby we may try and examine our selues, whe­ther this grace be effectually wrought in our hartes or no. For if we be (as most men are) dismaied vtterlie, and euen cleane out of hart when as any worldly euill, as po­uertie, contempt, shame, slander, reproch, sicknesse, losse of goodes, of friendes, or any other such crosse doth befall vs, it is euident that we haue not this helmet of hope, by vertue whereof the godlie doe not onely not despaire, but so much the more reioyce in their greatest miseries; whereas the vnbeleeuers are stricken dead with the least crosse that doth befall them. Againe, if we finde in due examination that our minde, affections and desires, are set wholly or chiefly vpon the pleasures and profites, the riches and dignities of this world, and that we haue small careof our estate in the worlde to come, little or no delighte in spirituall exercises, in reading, meditating and heareing Gods word, in praying to God, and in performing the actions which tend to godlynesse, let vs not deceaue our selues, for we are as yet without hope of eternall saluation: yea who­soeuer [Page 122] he be that being thus affected, sai­eth with himselfe or to others, that he ho­peth to be saued as well as others, the which is the common opinion and saying of carnall men, his hope is nothing but a vaine presumption, the which will not be anie way profitable vnto him.

Sect. 1. Of the feare of God.

NOw we are to proceed in declaring the subiecti­on, which man being in the state of innocencie did owe to God as to his king and liege-Lord, who may of right re­quire at the hands of his subiect and seruant as trust and hope,Ios. 4. 14 so also feare. Ios. 4. 14. 2. Kings 8. 40. But it may seeme that fayth & feare cannot agree together.2. Kings. 8. 40. For how can man both feare to receiue euill at the handes of God, and also by faith trust for happines, which is all manner of good. For answere hereof, we are to consider, that the feare of mans first estate, was not such a slauish feare, as rebels and malefactors beare to­ward seuere and righteous magistrates; or [Page 123] slothfull and carelesse seruantes to their masters,Of the fear [...] of God but that feare wherewith loyal sub­iectes are affected toward their naturall kings, and dutifull children toward their louing parents, whome they feare, not in regard of any deserued punishment, for there is no offence commited, but because, First of the power and authority which they haue ouer them. Secondly in regard of their ma­iestie compared with their owne meane con­dition. Thirdly in regard of the infirmity of their owne nature, whereby they may fall into some offence, and so displease and dishonor them, and shewe themselues vn­thankfull for so many benefits receaued. For the first it is agreeable both to the word of God, and euen to reason it selfe, and to the nature of man, to feare all those who haue authoritie ouer them. Thus the sub­iect ought to feare the magistrate, Rom. 13. 7. the seruant the master,Rom. 13. 7. Eph. 6. 5. the sonne his father,Eph. 6. 5. the wife her husband; and thus man is commaunded to feare God,Leu. 19. 4 Leu. 19 4. the which cōmaundement is a part of the morall lawe, and therefore it belonged to man in the state of innocencie. This the hea­then oratour witnesseth, saying, All they who are in the handes and iurisdiction of any other doe feare. For although they be per­swaded [Page 124] of their loue and mercy, yea of their owne innocency, yet they doe con­sider not onely what they will doe, but also what they may doe.

The second cause of this feare, was the surpassing and incomprehensible glorie and maiestie of God, the which being ful­ly reuealed hath force, not onely to asto­nishe and amase, but also to confound and consume any creature whatsoeuer, yea al­though the saide creature be not stained with sinne, and so not subiect to the anger of God. For euen as a brittle glasse being filled with some extreame strong liquor, can­not but burst in sunder, not because of any antipathie which is betwixt them, but be­cause the glasse is not of sufficient strength to containe the liquor: So is it with the cre­ature when God doth appeare in perfect glory, in regard whereof the Angels them­selues are said to couer their faces least they shoulde behold it; [...]. 6. 2▪ howe much more then hath man, who is but dust and ashes, and whose life is in his nosethrilles, iust cause of feare. Yea the brute beastes, and senslesse creatures themselues, who neither doe nor can sinne, are sayd to be affected with this feare of the glorious maiestie of God. [...]alm. 29. Thus we read, Psal. 29. The voyce of the Lord shew­ing [Page 125] it selfe foorth in power and glory, doth breake the cedars of Libanus. It maketh them skip like young calues, yea it maketh the de­sert to quake; the hindes to calue, the moun­taines to smoke, and in breife, all creatures what soeuer to melte away before his face. And thus did man feare God in the state of innocencie, for although he had daily con­uersation with God, yet he knewe that as a vessel of glasse, clay, or any brittle mat­ter, often meeting with vessels of brasse or yron, may easely get a knock, and so be broken to shiuers; so might he be confoun­ded by the glory of God, if God did at a­ny time reueale the same fully vnto him. Thirdly man being in his first state had iust cause to feare God, in regard of the weak­nes and mutability of his owne nature, which might easely be ouercome with some temptation, and that in regard of the free­dome of his will, which might easely for­sake God and imbrace euill: by the which meanes, he should not onely be subiect to the anger of God, and to eternall death, but also displease and dishonor God, who had shewed him selfe so louing and bounti­full a father and creator vnto him.

Thus we see the causes of this feare, nowe we are to consider the vses of it. First it ser­ued [Page 126] as a bridle to restraine man from falling from God by disobedience. For although man in this holy estate did obey God more for loue, then for feare of punishment, yet it pleased God to vse all meanes possible to keepe him from sinne, and therefore he pro­pounded not onely the rewarde of life to his obedience, but also the punishment of e­ternall death to his disobedience whensoeuer it should happen, as we read, Gen. 2. 17. [...]en. 2. 17. In the day wherein thou shalt eate of the tree of knowledge of good and euill, thou shalt in­continently die. Secondly this feare ser­ued to keepe man as frō sin, so from all pre­sumptuous, bold, & vndecent behauiour in re­spect of God. For we know, as it is common­ly saide, Familiar conuersation will ease­lie breede contempt. Lastly man was by this feare put in minde, and made to ac­knowledge as the basenesse, infirmity & mutability of his owne nature; so also the in­finite power, authority and maiesty of God.

Sect. 2. Of the want of feare.

THe third heade of mans re­bellion, is the want of the a­foresaide feare of God: for since the fall man hath no regard, either of the power, [Page 127] might and maiesty of God,Of the want of feare. or yet of the weakenesse of his owne nature as he had before, but conceiueth amisse both of God and of himselfe. But what maruaile is it that man doth not feare, in consideration of the weakenesse and mutabilitie of his na­ture which may fall into sinne, when as he feareth not the iustice of God, and his eter­nall anger due vnto him selfe for sinne al­ready committed? For if man in his innocen­cie had iust cause of feare, as hath bene declared, howe much more ought he be­ing sinfull? For if he being righteous is scarslie saued, howe shall he nowe appeare before the iudgment seate of God, being guiltie of sinne? And yet man in this sinfull state hath although greater cause of feare, [...]et lesse feare then he had before, yea in truth [...]one at all, but is benummed with a sense­lesse securitie, hauing no remorse of consci­ence, nor feare of punishment for sinnes [...]ommitted, neither standeth in awe of the glorious presence of God. This appeareth [...]oth by the testimony of scripture in many [...]laces, as namely Rom. 3. 18.Rom. 3. 18. where a carnall [...]an is described by this note, That he hath [...] feare of God before his eyes: as also by [...]ayly experience which sheweth vs, that [...]ery few in the worlde doe in their acti­ons [Page 128] regarde, whether they be good or bad, whether pleasing or displeasing to God, and so whether they be such which will bring vppon the doers some heauie iudge­ment or no: whereas if mens hartes were possessed with the feare of God, they would thinke him to be alwaies present with them, and to beholde their doings, and so they woulde be both restrained from euill, and pricked forwarde to doe good, but we see it to be farre otherwise: for in committing sinne, men thinke that they are safe, and all is well, if they can doe it so secretlie, as that they may auoyd the shame, slaun­der, reproch and anger of men, together with the punishment prescribed by humane lawes. But we need not stand in the in­larging of this point, which is so manifest.

Sect. 3. Of renewed feare.

THe third head of renewed subiecti­on is the feare of God, the which is a singular grace and hath great vse in regeneration, howsoeuer it may seeme to fight with fayth and hope mor [...] then it did in the state of innocency, see­ing that the faithfull can not loose that ho­ly and happy state wherein they are placed [Page 129] and therefore need not feare any euill,Of renewed feare. being not only happy, but also sure to cōtinue so for euer. To this we answere, that although the feare of eternall death and misery cannot stand with perfect faith and hope, whereby life and happinesse is certainely expected, yea although the faithfull neede not feare the mutability and freedome of will, beeing certaine of their finall perseuerance in faith, yet there are many causes by the which they ought to be moued to feare God. Hither we are to referre the causes of feare in the state of innocency: whereof the most ought to be of more force to moue the faithfull to feare God, then they were to man in his pure estate. For shall man being in happy innocency, the holy Angels being in per­fect glory, yea the brute and senselesse crea­tures, feare in regard of the glorious maie­sty of God, and shall the faithfull, being sin­ful and miserable, not be affected therewith? But we know that the seruants of God haue alwaies feared his glorious presence. Thus the people of Israell make it an impossible thing, that a man shoulde see the glorie of God and liue. And Manach Sampsons fa­father saith, Iudg. 13. 22.Iudg. 13. 22. We shall die because we haue seene God. Further the faithfull are not freed from the feare which the commit­ting [Page 130] of sinne bringeth with it, for although they know that no sin, tho neuer so hainous can depriue them of the eternal loue of God in Christ, or of eternall saluation, yet they ought so much the more to feare to displease or dishonour God, then Adam did in his innocency, because God hath shewed him­selfe more louing, gratious and bountifull to them in their regeneration, then he did to Adam in his first creation, for God shew­eth his loue farre more in bringing some fewe from the common death of mankind to eternall saluation, then he did in creating all in a common state of life. Neyther are we to thinke that the faithfull liuing in this worlde, are so exempted from sustaining the punishment of sinne, as that they doe not in this regard also feare God: for although (if we speake properly) it cannot stand with the iustice and equity of God to punish the faithfull for their sinnes, the which he hath already punished to the full in the death of Christ, yet the fatherly chastisements which he layeth vpon them for their great & pre­sumptuous sinnes, to keepe them and others from committing the like, are often so sharpe as that they doe not without cause seeme to be grieuous and fearefull punishmentes. Hence it is, that this sentence is annexed to [Page 131] those grieuous iudgementes which befell a­ny of the people, That all Israell may heare and feare the Lord. Deut. 19. 2▪

The vses of this grace are as before, to re­straine the faithfull from sinne, for although that be true which the heathen poet saith. Od [...]runt peccare boni virtutis amore: oderunt peccare mali formidine poenae, yet two mo­tiues are more effectuall then one, especially in this corrupt state, wherein the faithfull re­taining some reliques of their corrupt na­ture, are often frayed from sinne by feare, when as the loue of God is not able to restraine them. Pro. 16. 6. and 3. 7. and 14. 16.Prou. 16. 6. [...] 3. 7. & 14. 1 [...] ▪ A wise man feareth and escheweth euil. In this respect, The feare of God is called the beginning of wisedome, that is, of an holy and vnblameable life, Psal. 10. 10. Pro. 11. 7.Psal. 10. 10: Pro. 11. 7. because the godly man doth alwaies behaue himselfe, as in the presence of the great and fearefull God of heauen. Hitherto the rest of the vses mentioned in the first section of this chapter are to be referred, which it is not needfull to repeate. Yet there is one speciall commodity which the faithfull reape by this grace, to wit, immunity from tem­porall plagues: for euen as it is said of a fierce and roring Lion, that in the heate of his rage he spareth those beastes which yeelding [Page 132] themselues to his power, doe by feare and trembling aske mercy at his handes, so when as God is so prouoked to anger by the sinnes of his seruantes, that no praiers or vowes can pacify him, yet this submisse feare of his wrath doth quench the burning heat of it: by the which meanes it commeth to passe, that this feare of God doth not breed any trouble or disquietnes in the minds of the godly, but ra­ther freeth them from the feare of all euill whatsoeuer: and therefore to conclude this chapter, euery faithfull man ought to labour with all care, both to haue in his heart, and to expresse in his whole life and behauiour, this singular grace of the feare of God, that so he may call God his feare, as he is called the feare of Isaac, Gen. 31. 42. 53. [...]en. 31: 42: 53 where Ia­cob doth sweare to Laban, by the feare of his father Isaac, that is, by God, whom onely and no other thing in the world Isaac feared. Thus we are exhorted, Heb. 12. 28. [...]eb. 12. 28. Let vs labour to please God with reuerence and feare. For euen our God is a consuming fire.

Sect. 1. Of the subiection which man in his in­nocency did owe to God, as to his father.

THus we see the first part of mans subiection with the particular dueties thereof; the second kind of subiection, is that which the sonne oweth to the fa­ther: for God was to man in the state of inno­cency, not onely a liege Lord and soue­raigne King, but also a gracious and louing father: and that by vertue of the first creation the which is a kinde of generation. For the creator giueth being and existence to the creature, as the father doth to the sonne. Yet not all the creatures are in this respect to be accounted or called the sonnes of God: no more then men doe account those senselesse things which they fashion and make of clay, woode, or any such matter, to be their children although they be their worke­manship, and therefore there is somewhat else in man which maketh him the sonne of God, to wit, the likenesse or similitude of man to God: for man doth resemble God, so as we see the sonne doth his father, not in [Page 134] the outward shape of his body,Of filiall sub­iection. for God hath no shape, neyther can be resembled to any thing that either is, or can be ima­gined, but in the inward holines of his soule, the which is called in scripture, The image of God, whereof more hereafter. Yet this is here to be noted, that although man be by his originall and naturall state, the sonne of God, yet he is not so his sonne, as is the second person of the Godhead: who parta­keth the very essence of the father, whereas man hath not in him any part of gods essence, but onely a shadow, or light resemblance of it. So that the second person is the sonne of God, as is the natural sonne begotten by any man; and therefore is of the substance of his father not differing from him in any respect, saue only that the one is the father, the other the sonne: but man is the sonne of God, so as he who is a son by some accidentall meanes; as by law, by adoption by tuition, by suscep­tion, or by any other way beside natural pro­creation. For these sonnes do not participate the nature & essence of their fathers, but on­ly do resemble them perhaps in countenāce, conditions, name, or in some such outward respect; whereas in nature, kinde, and sub­stance they are far differing from them. But to proceed: Man being not a senselesse, or [Page 135] brutish, but a reasonable creature, is the son of God, & not he onely, but also all the holy Angels, who being likewise indued with the image of God, are called the sonnes of God, Iob. 1. 6.Iob. 1. 6. The sonnes of God came on a day, and stood before the Lord: and thus Adam is cal­led, Luke. 3. 38,Luc. 3. 38. The sonne of Seth, the sonne of Adam, the sonne of GOD. This fatherhoode is the cheife, and as we may say: the father of all other kinds of fatherhoode. Hence it is that Christ for­biddeth vs, Math. 23. 9,Math. 23. 9. To call any our father here on earth, because we haue one father in heauen, whome we must all acknowledge to be our first, cheifest, highest, and best father.

And therefore looke what dueties anie sonne oweth to any terrestriall father, the same ought man to performe much more to God his heauenly father, as namely; First that he reuerence him: secondly that he imitate him: and thirdly that he seeke vnto him for those thinges, whereof he stand­eth in neede. For the first, to reuerence is, In an ingenuous kynde of awe to giue ho­nour as to one who is euerie way our better and superiour, as the father doth excell the son in wisdome, strength of bodie, in age, au­thoritie, and in all other respectes. This du­tie [Page 136] God requireth, Mal. 1. 6. saying by the prophet, [...]al▪ 1. 6. The sonne doth vse to honour his father, and therefore if I be a father, where is my honour? Yea in truth we may well thinke, that this affection of reuerence is too meane to be giuen to God, whose autho­ritie ouer man is so greate, that it requi­reth rather a iust feare, then this modest awe, as his incomparable excellencie doth deserue rather glorie then honour. The second duty due to God in regarde of this fatherhoode, is Imitation, the which fathers doe, and that iustly require of their chil­dren, whome they doe not suffer to vse the fashions and behauiour of straungers, but rather do conforme them to their owne conditions, manners, and gestures. Yea children for the most part doe performe this duty of their owne accord: for they being of the same constitution of bodie and disposition of minde, whereof their fathers are, and hauing beene continually brought vp in beholding their manner of life, can­not so degenerate but that they will, more or lesse tread in the steppes of their fathers.Ioh. 8. 39. Ioh. 8. 39. If ye were Abrahams children, ye would doe the workes of Abraham. In like manner man in this his first state, did wholly fix his eyes on God, as on the only [Page 137] perfect patterne of holynesse, making his actions presidents and examples for imitati­on, so farre forth as they might be follow­ed by him; the which caution is necessa­riy to be added: for it were not holinesse, but presumption & greate impiety, either for man or Angell to take vpon him to imitate God in the actions of omnipotencie, and in such other respectes which are not agreeable to the condition of any creature: otherwise man may & ought to imitate God, as Christ teacheth vs,Math. 5. 45. Math. 5. 45. saying, Do good to them who do euill to you, that so you may be, or may appeare to be the sonnes of your father in heauen, who suffereth the sunne to shine and the raine to fall vpon the iust and vniust: be ye therefore perfect as your heauenly father is perfect.

The third and last dutie belonging to this heade is supplication for thinges needfull: for as children in all their wantes and ne­cessities, haue straightway recourse to their parents in assured confidence of hauing their wants supplied by meanes of that tender affection, which parents beare to their chil­dren; so ought man vpon euerie occasion to seeke by humble praier for helpe at the handes of his heauenly father, whose loue farre exceedeth the affection of any earthly [Page 138] father or mother to their children. This Christ himselfe (who in all his doctrines which he deliuereth, hath recourse to the first creation of man) teacheth vs, Math. 7. 9.Math. 7. 9. What man is there among you, which if his sonne aske him bread will giue him a stone? If ye then which are euill can giue to your chil­dren good giftes, how much more shall your heauenly father giue good things to them that aske? To this agreeth the practise of Christ, who in that forme of prayer which he pro­pounded to his disciples, taught them to pray to GOD not as to their master, Lord or King, but as to a louing father. Math. 6. 9.Math. 6. 9. Praie after this manner; Our father which art in heauen. Lastly if it be here obiected that there could not be any vse of this duety in the state of perfect hap­pinesse, wherein nothing was wanting, and therefore nothing could be asked: we an­swere, that mans happinesse although it were perfect. Yet it might haue bene greater, & that he had not so many blessings, but that he might by praier haue obtained moe at the hands of God.

Sect. 2. Of the want of filiall subiection.

It hath bene declared that of all earthly creatures, man onely was created the sonne of God, because he onely was endued with the image and likenesse of God the heauenly father, in per­fect holinesse and happinesse: the which whenas he did loose by his disobedience, he did together loose the name, title and prerogatiue of being the sonne of God. Yea withall he lost all abilitie of performing any dutie to God, which the sonne oweth to his father, being nowe affected to God not as a dutifull sonne, but as an vngratious, stubborne and lewd runnagate, who hath openly forsaken, and disclaimed his father. For (that we may insist in those duties which are named in the former section) he is so far from yeelding due honour and reuerence to him, that he doth euery way dishonor him, he standeth in no awe, nei­ther maketh he any reuerent account of the presence of God, yea farre lesse then of the presence of any sinfull man like to him­selfe, in whose sight he woulde be asha­med to commit any hainous sinne, or to [Page 140] speake any filthie worde without vsing some preface of reuerence vnto him:Of the want of filiall sub­iection. where­as the consideration of Gods presence and of the reuerence due therevnto, cannot either restraine him from sinne, or anie thing abash him in committing it. Further whereas the sonne shoulde honour his fa­ther by yeelding humble attention, and carefull obedience to his sayings and com­maundements; man doth in this respect so notoriously dishonor God, that it is a shame to speake, howe base and vile account he maketh of Gods word, how he doth con­tinually without any remorse of conscience or shame of face, breake euerie one of his commaundementes. But we will not stand in amplifying the irreuerent behaui­our of man towards God.

As touching the second duty which is imitation of God, we knowe that the hea­uens are not so farre distant from the earth, or the east from the west, as the waies of man are from the waies of God. Yea as Christ telleth the Iewes plainely, [...]. 8. 41. Ioh. 8. 41. man hath chaunged his father and therefore he doth the workes of his newe father the deuill, his lustes raigne in man, he is a liar and the father of liars. He fell away from [Page 141] God, and this his damnable rebellion man did imitate, and so continueth following his example, motions, and entisements in all things. Lastly as touching suppli­cation which we make the third filial duty, man is so wholly alienated from God, that what necessitie soeuer do pinche him, he hath not either the minde or the will▪ and as we vse to speake, neither the heart nor the face once to go to God by hum­ble prayer for helpe. He flyeth to world­ly meanes, as to his own wisdome, strength, riches and friendes: and if all faile, yet he will rather seeke for helpe by sorcery and witchcraft, at the hands of his newe father the diuell, then he will by prayer call vpon the name of God. Thus are all vnregene­rate men affected, howsoeuer in a shew of religion, or as a common prouerbe they will somtimes say, God helpe me, or God be mercifull to me: whereas in trueth, they being destitute of faith, haue no confidence in God, neither any hope of obtaining a­ny thing at his hand. Neither is there a­ny cause why they shoulde thinke other­wise: for God doth not heare and helpe, but detest and plague vnbeleeuers.

Sect. 3. Of filiall subiection renewed.

THus we see how man is al­together spoiled by the ma­lice of Sathan of this excel­lent dignitie of being the sonne of God, but by the mercie of God he recoue­reth it in the state of regeneration in as am­ple manner as he had it in his first creati­on. For as all naturall men are in Adam vn­gratious bastardes; so they become the sonnes of God in Christ, not by partaking his eternall and essentiall filiation (whereof no creature is capable) but by being renewed, and made conformable to the holinesse of his humaine nature. For as man lost this dignitie by loosing the image of God, to wit, his perfect holinesse, by vertue where­of he onely of all earthly creatures was the sonne of God; so being nowe by the spi­rite of God restored to the saide image of God, he is together restored to the dignitie of being the sonne of God.Ioh. 1. 12. Ioh. 1. 12. As many as beleeued in him to those he gaue power to be the sonnes of God. [...]. Pet. 1. 4. For as we read, 2. Pet. 1. 4. We are made par­takers of his diuine nature, (that is, of the [Page 143] image or resemblaunce of the diuine na­ture) in that we fly the corruption of lust which is in the world. Of filiall su­iection rene [...]ed. From this pre­rogatiue of being the sonnes of God, the scripture, (speaking to men according to the manner of men, whose sonnes do in time enioy their fathers possessions) stirreth vp the faithfull to an vndoubted expectation of eternall glory. Gal. 4. 7. We are no more seruantes but sonnes and the heires of God through Christ: Gall. 4. 7. & Rom. 8. 17.Rom. 8. 17. If we be sonnes, then are we heires: 1. Iohn. 3. 2 the heires truly of God, and the fellow heires of Christ: and 1. Iohn 3. 2. We are nowe the sonnes of God, although our inheritaunce doth not appeare till Christ ap­peare.

Nowe to proceed: As the faithfull are restored to this dignitie; so they are in­dued by the spirite of God with the dispo­sition belonging to it, being so affected to God as children ought to be to their na­turall fathers. They reuerence him aboue al thinges in the worlde, in worde and deed, in minde, harte, and in all their behaui­our. The great securitie and certainty which they haue of their owne good estate, doth not make them any way presumptuous nei­ther doth the familiarity which God vouch­safeth to haue with them as with freindes [Page 144] Ioh. 15 15. Breed in them any contempt of God, but they stand continually in awe of him, [...]oh. 15. 15. and of his glorious presence, yeel­ding to him his due honour both in word, deed and affection, whensoeuer they haue any occasion to deale with him. This we may obserue as in the other seruants of God, so especially in Abraham, who al­though he was the friend of God, as he is called Iam. 2. 23. [...]am. 2. 23. And had familiar con­uersation and talke with God, [...]. Chro. 20. 7▪ as one friende vseth to haue with another, [...]sa. 4. 8. yet he durst not speake the second time to God in the behalfe of the Sodomites with­out vsing some preface of reuerence, say­ing, Gen. 18. 27.Gen. 18. 27. 30. Behold I haue taken vpon me to speake to God who am but dust and ashes, And againe, Vers. 30 let not my lord be angrie if I speake for them. This affecti­on of the faithfull is described,Psal. 123. Psal. 123▪ As the eyes of the seruant are vpon his lord, and as the handmaid doth modestly waite in pre­sence of her mistris; so are we affected to God. Likewise for the second duty which is Imi­tation, the faithfull man endeuoureth by all meanes to conforme himselfe to the abso­lute puritie and holinesse of God. Where­of the Apostle hauing wise consideration, vseth the examples of Christes death and [Page 145] resurrection as most forcible argumentes to enforce the mortification of sinne, and the viuification of all holynesse in vs,Rom. 6. Rom. 6. and Eph. 5. 1.Ephe. 5. 1 Be ye followers of God as beloued children.

Lastly, As a sonne being pinched with a­ny griefe or want, doth straight way run to his father for reliefe; so doe the faithfull in the manifolde miseries and crosses of this present life seeke for helpe at the handes of their heauenly father. For the which purpose they are indued with a notable gift of God, called the spirit of prayer, that is, the grace, ability or faculty of praying wrought in them by the holy spirite. This grace of God is diligently to be declared and conside­red, for that of all the partes of mans holi­nesse, none is a more vnfallible signe of true regeneration, then is this gift of prayer, whereby a man is made able, willing and ready, to pray aright vnto God as the pre­sent occasion doth require. For this gifte consisteth of many particular graces of Gods spirit, the which are needfull for the right performance of this duety, and cannot be founde in any carnall man. First there is required the true knowledge of those things which belong vnto the good & happy state of man, which is not attained but by the [Page 146] worke of the holy spirite, Rom. 8. 26.Rom. 8. 26. We know not for what to pray, as we ought, but the spirit helpeth our infirmity. For all men generally and naturally feele their tempo­rall wants, as pouerty, sicknesse, shame, and whatsoeuer belongeth to the maintenance of this present life: but as for spirituall gra­ces, as the knowledge and feare of God, faith, loue, patience, and the rest which concerne their eternall saluation, they ne­uer trouble themselues in seeking them, or are greeued for the want of them, nay (for the most part) they neuer thinke of any such mat­ter or knowe what these thinges meane.

Besides, none can pray aright, yea al­though he be enlightned with some know­ledge of the spirituall state of man, and haue a glimmering of the thinges belonging vnto it (as a carnal man may haue) vnlesse he haue true faith, wherby he may be assured that god both loueth him, and wil graunt his requests, Rom. 10. 14.Rom. 10. 14. The Apostle maketh it impos­sible for him who doth not beleeue in God to call vpon him. But the beleeuer hath receiued not the spirit of bondage to feare, to dread and fly from God, as from a iust iudge, as the carnall man doth, but of adoption, whereby he crieth Abba Father. These and many other graces are neede­full [Page 147] for the performance of this duety of prayer. Whereof it followeth, that who­soeuer hath receiued this spirite of pray­er, is vndoubtedly one renewed by the spirite of GOD, and that where this grace is wanting, there is no regenera­tion or sanctification. And least that any man deceiue himselfe by thinking that he hath this grace of praying to GOD, when he hath it not, wee will heere set downe a fewe notes or markes wherein the praying of a faithfull man differeth from that kinde of praying which a car­nall man may vse.

First therefore a faithfull man concei­ueth his prayer himselfe, in his owne minde, hauing considered what thinges are most needfull to be prayed for at that time, and in that company, if he be with others, and so he doth, as it were poure out his prayer from the bottome of his heart: Whereas the carnall man, although he be in worldly matters a iolly wise man, yea and can tell his tale be­fore whome soeuer, as readely as the best, yet he hath neither the witte to conceiue, nor the tongue to vtter two sentences of prayer before God, or if he must needes haue prayers eyther by himselfe for a shew of [Page 148] religion, or in some blinde deuotion, or in his family, least he shoulde seeme wanting in his duety, then he is forced to get some prayer booke into his hand, and so reading so many as he thinketh good, therein resteth. The which thing although it may be done at some times, and is to be commended in respect of their atheisme, who neuer pray eyther for them­selues or any other, yet it is not suffici­ent, because the prayers of particular men ought to be framed according to their owne particular state, and the present state of those in whose behalfe they pray.

The second difference is this, if a car­nall man pray without booke, it is but in two or three wordes, as, Lorde haue mercy vpon vs: God fende vs the light of heauen, God send vs this or that thing: the which are not to be called prayers, but wishes: whereas the prayer which com­meth from a faithfull heart, is vttered in a competent number of wordes, as it is meete and needfull. We doe not denie but that one may offende in vsing too ma­my wordes, the which fault Christ fore­warneth vs of, Math. 6. 7. 8.Math. 6. 7. 8. and it is at this day to be seene in those dotrels who [Page 149] thinke that they serue God in mumbling ouer so many doozen of Creeds, Pater no­sters, and Aue Maries: yea further we confesse, that the force of prayer is not in the wordes of the mouth, but in the faith of the heart, the which alone will make the prayer to be heard, although wordes be altogether wanting, as we reade, 1. Sam. 1. 13.1. Sam. 1. 13. of Hanna Samuels mother, who prayed so effectually that her request was graunted, and yet she vtte­red no wordes, but onely moued her lippes and prayed in her heart. And yet for all this, faithfull prayers are and ought to be, if there be no hinderance, plentifull in wordes: for although thou pray alone to God, who vnderstandeth thy thoughtes as well as thy wordes, yet God must be ser­ued not onely inwardly in thy minde, but also with the members of thy body, especi­ally with the tongue which is giuen to thee for this ende. Yea the wordes of thy mouth doe stirre vp thy affections, and make thee more feruent in prayer. But if thou pray in the company of others, it is needefull for their edification that thou vt­ter wordes, not onely in a generall and confused manner, but so as that the se­uerall petitions conceiued in thy minde [Page 150] may be plainly declared, and distingui­shed one from another. For sinnes must be confessed, graces wanting desired, plagues and iudgementes remooued, benefits remembred, the brethren com­mended to God, not in grosse (vnlesse it cannot well otherwise be) but in particular, that so the hearers may be the more edified.

If it be heere obiected, that this dexteri­tie and facultie of vttering prayers in the aforesaid manner, is not to be looked for at the handes of ignorant and vnlearned men, who cannot so much as helpe them­selues by reading the holy scriptures, and the writinges of godly men: Wee an­swere; That as Sathan hath in former ages defaced the true worshippe of God, and aduaunced superstition by no meanes more, then by bringing into the Church a generall barbarisme and decay of lear­ning; so ought Christians in this time of grace, to furnish themselues with all things, which may further their edification; and although all cannot attaine to learning for diuers hinderances, yet all may and ought to be able to reade: by the which meanes, being diligently vsed, they may soone come to haue their senses exercised in spirituall matters, and acquainted with [Page 151] the language and words belonging therevnto, farre aboue their owne hope and expectati­on. Yea euen those who being of ripe years, cannot reade, ought to be ashamed ra­ther of this barbarous and brutish rudenesse, then of learning that which will make greatly for their profite, comfort and eternall saluation. Againe, he who is endued with inward graces needfull for prayer will finde words whereby to vtter his minde be he neuer so vnlearned: for the spirite of God giueth vtterance, openeth the lippes, & vntieth the strings of the tongue to all those whome he sanctifieth. Neither neede this seeme strange, for as one saith, all mē are elo­quent enough in that which they know and like. Put case the vnlearned man, who thus ex­cuseth his Atheisme and want of religion (for where there is no prayer, there is no iot of true religion) by his rudenesse, were put in minde by some friend that such a nobleman had a rich farme in his handes, the which he might easely obtaine, if so be he could tell his tale well before the said noble man. I warrant you he would not loose it for asking, neither woulde he come bluntly to him and say, Sir I pray you giue me this farme, but he would and that without any teacher finde store both of reasons, and [Page 152] of wordes fit for his purpose. He would say, may it please your Lordship, to be my good Lord and maister: I am a poore wretch­ed man, hauing sustained so many losses, ha­ning so many maimes, wounds, & infirmities; hauing a greate charge of children, of whom so many are not able to put on their owne clothes: and therefore I am bold to trouble your Lordship in such a matter; the which if I may obtaine, I shall pray for you as long as I liue, and will by Gods grace be as faithful and dutifull a seruant, as euer your Lordship had. I haue no friendes to helpe forward my sute, but doe wholly rely my selfe on your goodnesse, and pittifull disposition. These and many moe like, and more effectuall perswasions and fit phrases, prouerbes, tearmes and sayings the sim­plest man in the world could vse for a tem­porall commoditie: how much more able would he be to call vpon God by prayer, wherein there is farre more matter offred, whether we regard the wretchednesse of the suter, or the mercie and goodnesse of God?

But to returne to the matter in hande, the third difference is, that the carnall man prayeth very seldom, yea for the most neuer but vpon some vrgent cause, as when he is [Page 153] pinched with some grieuous crosse, as sick­nes or pouertie, or when he is in some great danger as being in battaile on Land, or in a tempeston the sea;Ionas 1. 5. as we reade, Ionas. 1. 5. The Infidels in extream danger fell to praier. These extremities will wring out of the most irreligious atheist some kinde of prai­er, but not till he see that all other meanes do faile: For till then he neuer thinketh on God. But it is farre otherwise with the faithfull man: for he praieth daylie & hour­ly to the Lord he neuer wanteth matter of praying, but taketh euerie occasion to pray, if not openly and in wordes, yet secretlie in his heart. Yea the faithfull in all their dangers, troubles, miseries, and affaires whatsoeuer, do not put the means in the first and cheife place, reposing their confidence therein; but first they seeke for helpe at the handes of God, and then trusting that he will giue a happie successe, vse the meanes with all care and diligence. Fourthly the carnall man doth not in praying vse either perseuerance in continuing his sute till it please God to heare him, or yet patience in suffering with a quiet minde the delay of that which he desireth: But if he be not heard at the first, he straightway giueth ouer: yea most commonly he waxeth so [Page 154] prophane and godlesse that he will neuer afterward pray to God, tho he haue neuer so greate need: and not resting herein he murmureth against God, and in greate rage curseth all things that come in his sight or minde: but the godly man is neuer wearied with calling vpon God, but is con­tent to tary the Lords leasure, considering that God knoweth what is good for him better then he himselfe.

Fiftly, the carnall man prayeth onely for temporall blessings, as health, peace, ri­ches, honour, and such other. And if so be that he haue some knowledge of the life to come, he will indeed desire that he may after this life be in heauen; but you shall neuer heare him desiring to go in that way in this life which leadeth to heauen. He desireth to be happy in the worlde to come, but not to be holy and righteous in this worlde. He would gladly be partaker of the ioyes of heauen, but yet not with the condition of forsaking his earthly pleasures. He thinketh it no wisdom to forgoe a certaine and present happinesse, for that which will perhaps come, but he knoweth not when, neither can any man make him, as he thinketh, any good assu­rance of it: but the faithfull man counteth [Page 155] all worldly pleasures to be, as they are in deed, but as drosse and dung in compa­rison of spirituall graces: and therefore his prayers are cheifly of those things which concerne his eternal saluation. Sixtly the car­nall man prayeth onely for him selfe, for his children and friendes, by whom he may haue some temporall comfort or pro­fit: neuer remembring the affliction of Ioseph, that is, hauing no fellowe-feeling of the mi­series of the church of God, and of the particular members thereof: whereas the faithfull desire the good of their brethren, yea euen with their owne hurt, if so it stand with the good pleasure of God. Lastly (which is the maine difference of all) the carnall man prayeth without faith, and therefore he cannot pray aright, Rom. 10. 14.Rom. 10. 14 doubting (as he hath good cause) whether God will heare him or no: where­as the faithfull man is vndoubtedly per­swaded, that God will graunt his desire, if it be needfull for his saluation: other­wise if it be some temporall blessing, or some particular grace without the which he may be saued, he knoweth that God will either graunt his request, or make him plainely see and confesse that it is more for his good, that his minde be not fulfil­led [Page 156] in that behalfe.

Nowe for a conclusion, we see howe greatly it behoueth euery one, who would be accounted in the sight of God and man a true Christian, to giue himselfe carefully to the attaining of this gift of prayer, and to the performing of this dutie both by himselfe alone, and also with his family, especially if we do duely consider the ma­nifolde commodities both temporall and spirituall, which may be reaped by this meanes. For as touching this present life, hearty and feruent prayer comming from a faithfull man, is health in sickenesse, riches in pouertie, safetie in daunger, comforte in all aduersity, yea it is all in all. But farre more notable are the vses of it in regard of the spirituall life of our soules: for prayer is the exercise of a mans soule, as the worde of God is the foode and nourishment of it. So that as a man cannot keepe▪ his body for any long time in health & strength, vnlesse he vse some exercise, yea although he doe fil it with meate, and feede it most carefully: euen so although a man doe heare the worde of God euery day preached vn­to him, yet vnlesse he do by this spirituall exercise of prayer, drawe the sayd heauen­ly foode into the seuerall partes of his [Page 157] soule, he shall sensibly feele his faith, loue, patience, and all other partes of holinesse to decrease by little and little vntill at length they come to nothing; yea as the exercising of the body doth not one­ly preserue it in the naturall vigour, but al­so encreaseth the strength of it, and keep­eth it from sicknesse; so by the dayly vse of prayer, we shall finde that the Lord will encrease in vs all spirituall graces, farre a­boue our owne expectation, or the opi­nion of any other. And therefore let vs giue eare to the Apostles exhortation, Eph. 6. 18.Eph. 6. 18. Take to you the helmet of your saluation which is the word of God, and with­all pray alwaies with all manner of prayers and supplications in the spirit, and watch there­vnto withall perseueraunce, not onely for your selues, but also for all saints.

Thus much of the duties of renewed filiall subiectiō which man oweth to God his heauenly father. To the which one other duty of filiall subiectiō must be added, to wit, pati­ence in regard of those manifold and grie­uous afflictions wherewith God doth cha­stise,Prou. 3. 11. 1 [...] ▪ trie, and nurture his children. For as the goldsmith intending to make pretious and excellent vessels fit for the vse of great kinges, doth cast his gold into the fyre, [Page 158] that so it may be come pure from all drosse, so before that the faithfull can be vessels of honour, fitte for the seruice of God in the kingdome of heauen, they must be cast into the furnace of affliction, and there be weaned from the vaine delightes and plea­sures of sinne, yea tried to be sound in the profession of the faith, and corrected for their former misdemeanour. Nowe these afflictions are of their owne nature as bitter as galle vnto vs, and therefore it is impossible that flesh and bloude, being not strengthened with some speciall grace of God shoulde receaue this loathsome potion, without repining, murmuring, distruste, despaire and many such inconue­niences. For the auoiding whereof it hath pleased God to giue vnto his faithfull ser­uantes this gift of patience whereby they do quietly, constantly, yea chearefully and ioyfully suffer any affliction, as com­ming from God, who is not to them a cru­ell enimie, but a louing and tender hear­ted father, remembring mercie in the midst of anger, euen as a father, spareth his owne naturall sonne making his mone vnto him.

This doctrine is declared at large. Heb. 12. 5. 6. 7. &c. Heb. 12. 5. 6. 7. 8. 9. 10. 11. 12. 13. the [Page 159] wordes are many, but being very fit for this purpose it shall not be irkesome to sette them downe. Forgette not the exhortation which speaketh to you,Prou. 3. 12. Prou. 3. 12. as vnto children; My sonne despise not the correction of the Lord, neither faint when thou art rebuked of him. For whome the Lorde loueth, him he chasteneth, and scourgeth euerie sonne whom he receaueth. If you endure chastening, God offereth himselfe to you, or declareth himselfe to be your father: for what sonne is there whom his father doth not correct? But if ye be without this chastening, then truly ye are not right sonnes but bastards. Moreouer, we haue had our carnall fathers our correctours, and haue stoode in awe of them: shall we not then much more obey our spirituall father and so liue? for they chastised vs for a few daies according to their pleasure, but God chaste­neth vs for our profit, that so we might be made partakers of his holynesse. Nowe all chastisement bringeth with it for the present time sorrowe, not ioy; but afterwarde it giueth the fruite of peace and righteousnesse, to those who are exercised with it. And therefore let vs lift vp our faint handes and our weake knees. &c.

Lastly as touching this dutie of filiall subiection, it had not so greate vse in the [Page 160] state of innocencie, in the which man was not subiect to crosses, afflictions, and mi­series so as the faithfull are in the state of regeneration. Yet man in his innocencie was not altogether destitute of this grace, or without some vse of it: For it was his du­ty to take in good parte whatsoeuer it pleased God to do vnto him, if not in lay­ing any euil vpon him, whereof his hap­py estate was not capable, yet in withhol­ding or withdrawing from him some par­ticular blessing whereof he had great de­sire, and which woulde be very pleasant vnto him.

Sect. 1. Of seruile subiection.

BEsides the aforesaid kinds of sub­iection, man oweth to God all such duties as the seruant is bound to performe to his lord or maister, as namely, to obey, to serue or minister vnto him, and lastly to profit him; for man according to his first creation is Gods seruant: the which is not to be ac­counted a base condition, derogating from the dignitie of this his glorious estate, see­ing [Page 161] that the holy Angels,Of seruile subiection. which doe farre excell man in glory, are not ashamed to weare Gods liuery, and to be called his ser­uantes.

The first duety is obedience, the which is to be performed of all inferiours, to those who haue any authority ouer them, whe­ther kinges, magistrates, fathers, or teach­ers, but especially it is to be performed by seruantes to their masters,Ephe. 6. 5. Ephe. 6. 5. Ser­uantes be obedient to your maisters in sim­plicity of heart as vnto Christ. So was man affected to God in his innocent state as doth euidently appeare in that his innocencie is nothing else but perfect obedience to God, to his word, lawes and commaundements. Whereof it followeth that he did performe vnto God the second duety, to wit, faithfull seruice, in performing with all care and di­ligence, whatsoeuer worke it pleased God to imploy him in. Thus did Adam before his fall serue God in doing those thinges which were enioyned him: and thus do the Angels in heauen continually waiting and attending in the presence of God, ready to goe whither he sendeth,Heb. 1. 14. and to come, when he calleth, as we reade, Heb. 1. 14. They are ministring spirits sent out for the electes sake: and more plainely, Psal. 103. 20. [Page 162] Blesse the Lord ye his Angels which excelling in strength doe his commaundement and obey his voice: [...]hl. 103. 20. blesse the Lord all ye his hoastes, his seruants which doe his will.

But there may some doubt be made as touching the last duety, how man should profit God: we answere that Gods riches consist in his glory, the which the more that it is encreased and enlarged, the more is Gods aduantage procured. This we may see in the parable of the talents,Mat. 25. 14. Mat. 25. 14. the meaning whereof is this, that God giueth his graces to men to this ende, that they should vse and encrease them for his aduantage. Yea God there compareth himselfe to a couetous vsurer that is so gree­die of gaine, that he reapeth where he did not sowe, and gathereth, where he did not scatter, that is, he laboureth by all meanes to gaine glory to himselfe. But what shall we say to Elephaz, Iob. 22. 1. 2. Iob. 22. 1. 2. who see­meth to deny this, saying, shall man profit God? is it any gaine to the almighty, that thou art iust, and walkest in a perfect way? The mea­ning of those wordes is this, that God is not so tyed to man, but that he can set forth his glory without him, or his righteousnesse; yea he can glorifie himselfe in the vnrighteous­nesse, and destruction of man, but mans [Page 163] goodnesse it doth profit himselfe and o­ther men like to himselfe,Psal. 16. 1. as we read, Psal. 16. 1. My goodnesse doth not extend it selfe to thee O Lorde, but to the saintes heere on earth. And yet it pleaseth God in mercy (that so he might stirre man vp to all holi­nesse) to count only that glory gained which is gotten by the obedience and saluation of his seruantes.

Sect. 2. Of the want of the afore­said subiection.

MAN by falling from the obe­dience of God, became a fugitiue (and as it is saide of Cain the first of this sinfull ge­neration, Gen. 4. 14.Gen. 4. 14.) being cast forth from the presence of God, for his sinne, is now a vagabond on the earth. And as is this his miserable and vi [...]e condition, so is his disposition. For he hath cleane lost all the properties of a good seruant, and all a­bilitie of performing any acceptable duety to God. In steede of obedience, he doth continually breake all Gods commaunde­mentes, in all his thoughtes, wordes, deeds, and in the whole course of his life.

Neither doth he waite on God to doe ser­uice [Page 164] vnto him,Of seruile rebellion. for he serueth Sathan, sinne, and his owne corrupt desires, Iohn. 8. 34. Verely I say to you (saith Christ) that euery one who committeth sinne, Iohn. 8. 34. is the seruant of sinne, in that he doth not obey the voyce of God commanding a holy life, but the vnlaw­full motions of his sinfull flesh:Rom. 6. 16. & Rom. 6. 16. Know ye not that to whomesoeuer you giue your selues to obey, his seruantes you are, whether of sinne to death, or of holinesse to life? Yea a carnall man is a bondslaue solde into the iurisdiction of sinne, Rom. 7. 14. that looke as a slaue,Rom. 7. 14. whome they vsed in old times, (as they doe still in some countries) to buy with money, as horse, sheepe and oxen, was no more his owne man (as we say) then were the aforesaid brute beastes, but was compelled to fulfill his masters will in all thinges, whether good or euill; so it fareth with man, who of the seruant of God, is become a most vile slaue of Sathan, al­waies attending his will and pleasure, and performing the same with all his might and strength, yea with all the faculties of his minde, and the members of his body. The particular functions whereof, are by the A­postle cited,Rom: 3. 13. Rom. 3. 13. Out of the olde Testament, His throte is an open sepulchre, his tongue speaketh nothing but deceipt: his lips, [Page 165] whereby he pretēdeth frindship, haue vnder thē the poyson of Aspes: his mouth full of cur­sing, his feet swift to shed blood: & so all the rest of the members of a mans body, haue their taske allotted vnto them, the which they do not grudgingly and vnwillingly as vsually bondslaues do, but most readely, greedely, & ioyfully, delighting in nothing but in that which they know pleaseth the humour of their master. So that all men naturally are in a greater bondage vnder sinne, then any of them is vnder their temporall maisters or owners. For there is no slaue of so base a minde (the which cannot be found among the brute beastes) but that tho his body be oppressed, and kept vnder chaines, yet he desireth freedome, and so he being detained against his will, keepeth a free minde and will: but man being in this most filthy and wretched thraldome, thinketh himselfe to be in the most happy state that may be, and therefore neither doth nor can desire to be freed from it.

Lastly as touching the third duety of a seruāt, man doth not bring any aduantage of glory to God, but doth dishonour him by all meanes, leading his life so as if there were no God, or as if he neyther could punish sinners for their wickednes, nor yet doe any good to [Page 166] the righteous mā, & yet wil he nil he, he shal one day glorify God in being an open spe­ctakle of his wrath and iustice: when as he shal heare that sentence pronounced againe by Christ, Take this slouthfull and vnprofita­ble seruant, and cast him into vtter darke­nesse, where shall be weeping and gnashing of teeth.

Sect. 3. Of seruile subiection renewed.

THus we see the wretched e­state of man beeing the vassall and slaue of sinne, with whome it fareth, as it did with Pharaohs ser­uantes, which had sinned against their Lord,Gen. 40. Gen. 40. For some as they liue, so they die in that slauery: and therfore they die eternally, others, to wit the faithful are pardoned, & restored to their for­mer dignity: insomuch that being by Christ reconciled to God, they doe boldly enter againe into his presence in the which they doe alwaies stande, attending his pleasure, obeying his commaundements, performing whatsoeuer seruice is enioyned them, and so procuring Gods aduantage as good [Page 167] and faithfull seruants do to their earthly mai­sters.Of seruile s [...]iection rene [...]ed. Yet not al after the same manner & in like measure: For as among earthly ser­uantes, so also in the house of God (which is his church) there are diuers functions and degrees of ministrations, and as some ser­uing immediately & directly about the per­son of their maister, are in higher estima­tion with him; so some of the faithfull do serue God in publicke functions, and do in greater measure glorifie him, then others do. In this order are to be accounted the faithfull patriarches, preistes, prophets, Kings, magistrates, Apostles and ministers: whose seruice commeth neare to God, and doth directly and properly enlarge his glory: and therefore in lue of their long and faithfull seruice God doth rewarde them with this most honorable title, calling them his ser­uantes. Thus God calleth Abraham, Gen. 2. 6. 24▪ Gen. 26. 24. I will blesse thee for Abraham my seruants sake. Iosu. 1. 7. And Moses Iosu. 1▪ 7. On whome this epitaphe is written▪ Deut. 34. 5. There died Moses the seruant of the Lord. Deut. 34. 5. Thus God calleth Dauid, often sparing Ierusalem in the midest of his anger, For his seruant Dauids sake, and thus are Iosua, Da­niell, and others called. And all they whose godlinesse, faith and loue was greate and [Page 168] notable as Iob & others, Iob. 1. 8. Yea of late daies the church imitating God herein, hath most thankfully and worthily giuen this glorious title to those, [...]. 1. 8. who haue bene zea­lous in beating downe superstition, and in aduancing the gospell, kingdome and glo­ry of Christ.

These are gods cheife seruants and as it were the golden vessels of his house, be­sides the which he hath other vessels of honour, wherewith he is serued: euen all true beleeuers, & true harted christians, who also are Gods faithfull seruants, yea although they spende all the daies of their liues in such callings, as may seeme to appertaine nothing to God, neither any way to set forth his glo­ry. For example, in the first ages of the gos­pell manie Christians were bond seruants to infidels, whereby it came to passe that they were continually imployed in their maisters affaires, the which had no more to do with the seruice of God, then darknesse hath with light: yet these Christians were accounted Gods faithfull seruants, in that they perfor­med faithfull seruice to those infidels. Thus we read Col. 3. 22. [...]oll. 3. 22. Seruants obey your maisters in all things, not with eye seruice, but in sim­plicitie of heart as those that feare the Lord: Yea he addeth; and what soeuer ye do, do it not [Page 169] as to men but as to God: knowing that ye shall receiue a reward for it of the Lord, so that a godly and vpright life in what kinde soeuer it be,Rom. 6▪ 17. is the true seruice of God. Rom. 6. 17. Thankes be vnto God, that although ye were once the seruants of sinne, yet now ye are made the seruants of righteousnesse, and therefore as you did before present your bodies be­fore vncleannesse and all manner of sin rea­die to commit sin: so now present your bo­dies before righteousnesse, as being readie to all holynesse of life.

This exhortation is carefully to be follow­ed of all that desire to be accounted the ser­uants of God, that as whilst they were in the seruice of sinne, they did no manner of seruice to God; so now being the seruants of God, they labour to shake cleane from their neckes the yoke of sinne. For as Christ saith, Math. 6. 24.Math. 6. 24. We cannot serue two mai­sters, both God and Mammon, but must of ne­cessitie cleaue to the one and forsake the other. The which we cannot but do, if that we con­sider that this new seruice is not like to the old, It is not a painfull, dolefull and ignomini­ous cōdition, but an easie, pleasant & glorious state. For the yoke of Christ is easie, and the burdens which he laieth on the shoulders of his seruants, are light, at the least no hea­uier [Page 170] then they are able by his grace to beare. Yea this is such a seruice as that the faith­full may more truely and fitly be called Christes friendes, then seruants.

So then to conclude this chapter, we may, and that not vnfitly compare the spirituall state of all the faithfull, to the outward state of one of them named Onesimus, of whome we reade in the epistle written to Philemon: Philem. 1. who hauing fled from his maister, was by the Apostle Paul conuerted to the faith, and afterward reconciled to his maister, as all the beleeuers are to God the father, by the intercession not of anie Saint or An­gell; but of Iesus Christ the sonne of God who speaketh to his father in this manner: I beseech thee for thy elect children who are begotten to the faith by the ministery of my gospel, and who in time past were vnpro­fitable, but now are profitable both to thee & to their brethren, although (such is their desire to aduance thy glorie) when they haue done all that they can, they thinke it nothing, and count themselues vnprofitable seruants. They departed from thee for a season, that thou mightest receaue them for euer, into an immutable state of grace and hap­pinesse, from the which it is impossible that they shoulde fall. Receaue them [Page 171] therefore not as seruantes, but aboue ser­uantes, euen as friendes, and as my be­loued brethren. For maisters doe not vse to make their seruants of their coun­sell, but I haue reuealed thy wholle will vnto them. If they doe owe thee anie thing, as they haue sinned griuously against thee, that put on my accountes: score it vpon my crosse, I will pay it: nay I haue al­ready paide it to the full. Thus we haue for the greater euidence of this matter al­legorized the Apostles wordes, although contrarie to our vse, yet not without the warrant of the practise of the Apostle in di­uers places.

Sect. 1. Of mans subiection to God as to his teacher,

THe fourth kinde of subiection, which man being in the state of innocencie did owe to God, is the subiection of the scholler, or disciple to his teacher or maister. For man be­fore his fal had no other schoolmaister then God himselfe, no other teacher, prea­cher or instructer: for then God was to [Page 172] man all in all:Of mans sub­ection to God as to his tea­cher. he did instruct him imme­diatly by his owne voice without the mi­nisterie of man. For as a man need not light a candle wherewith to see, whenas the sonne shineth clearely in his eyes; no more nee­ded man in his innocencie to be taught by man, seeing that he enioying the bright sunne-shine of Gods presence, did therein as in a most cleare cristall glasse see all thinges which were needfull to be knowen. So that as in the fourth estate of man, which is the second state of glorie, tongues shall cease, yea prophecies with all ecclesiasticall functions shall be abolished and haue an end, [...] Cor. 13. 8▪ as we read, 1. Cor. 13. 8. so in this perfect and happy state, which was the first state of glorie, they had not as yet any beginning.

For we are not to thinke that in the state of innocencie of men some were wise, learned, and endued with vnder­standing, and others foolish, rude & igno­rant, as they are nowe in the world: seing that the naturall knowledge of all men was perfect, although it might haue bene in­creased either by the holy Angels, who excell man in all giftes and therefore in knowledge, or by the immediate reue­lation of God himselfe. Yet the Angels [Page 173] were not the teachers of man (vnlesse that it pleased God to vse their ministery at some times) for they had not any such function commited vnto them, neither did they knowe all thinges which concerne mans estate: for the reuealed will of God was knowen to man (so farre foorth as it did concerne him) as well as to the An­gles. And as for that which was not as yet reuealed, it was vnknowen to the Angels, as well as to man. Yet we doe not meane, that man in his innocency, had no need of teachers in the time of his childhood, or that being nowe come to ripe age, he might not receaue encrease of knowledge by the meanes of some other man, as we are to declare in the third part of this treatise: but that he being of perfect age, was able of him­selfe without the teaching of any other, to attaine to the true and perfect knowledge of God. But here it may be asked, what this is that man being endued with per­fect knowledge, coulde learne of God. We answere, that although man wanted no knowledge which was any way needfull for his present state, or which might be required in perfect happinesse, yet it was ordained by God that his knowledge shoulde conti­nually encrease, as God shoulde from time [Page 174] to time reueale himselfe more and more vnto him. For the euent of thinges in the continuall administration of the worlde, woulde haue laide open many of Gods counsells, decrees, and actions which coulde not be foreseene by man in the beginning, neither were reuealed to him by God.

Thus we see the subiection it selfe: the duties belonging vnto it, are these two; The first, that man be ready to learne of God, whatsoeuer it pleaseth him to teach. The second followeth or rather goeth before the first, to wit, that he beleeue whatsoeuer God sayeth vnto him. For discentem oportet credere, nothing can be learned vnlesse the teacher be be­leeued. These duties are such, as that man might easely performe them vnto God. For howe is it possible, that he shoulde not learne, hauing such a teacher, as is able to put knowledge and wisdome euen into stockes and stones? And howe shall he not be beleeued, who is truth it selfe? For euerie thinge that is true, is therefore true because it commeth from God. He is the fountaine of trueth: for there is no trueth in the creature, but that which it receaued from God. And there­fore [Page 175] as a man may boldly drinke of the fountaine it selfe, because the water of it can­not as yet be corrupted, but if he let the said water runne some distaunce of place from the fountaine, so that he be constrained to take it at the second hand, it hauing runne by many weedes, ditches, and what­soeuer thing it might meete withall, he may easely be deceaued, and drinke fil­thy and noysome water, for that which is pure and holsome: so if man learne of God, he neede not feare any false or corrupt do­ctrine with the which he may perhappes meete, if he be instructed by any creature, whether man or Angel.

Sect. 2. Of mans rebellion to God his teacher.

ANd yet for all this, such is the graceles vntowardnesse of sinfull man in this his corrupt estate, that like a trewantly boy, he forsaketh God his heauenly teacher, altogether refusing to be taught and nur­tured by him. This Salomon teacheth vs in the booke of the prouerbes, wherein he doth at large describe the foole refu­sing to heare the voyce of wisdome, cri­ing [Page 176] openly in the streetes: that is, the car­nall man reiecting the knowledge of God, and all godlinesse (which onely is true wisedome) Pro. 1. 20. [...]ou. 1. 20

But man will alleadge in his owne defence that there is good cause, why he shoulde refuse to haue God to be his tea­cher: seing that if he, being nowe defiled with sinne, shoulde come into the presence of God, it coulde not be but that he should be consumed, euen as pouder, flax, straw or any such matter when it meeteth with fire. To this we answere, that this feare of man is iust and not without cause, it be­ing impossible that he should come before God, being as he is polluted with sinne, and not be incontinentlie destroyed: yet that this is no sufficient defence of this re­bellion, for so much as God (that he might make the wicked more in excusable, and more fitly saue his elect) hath in greate mercie appointed that man, being now sinfull, shoulde be instructed in the know­ledge of God by the ministerie of sinful men, like vnto himselfe in all respectes, of whose presence he need not be affraid:Iob. 33. 6. 7▪ and yet such men as are furnished by God with sufficient giftes for the performance of this worke. For although there be in the [Page 177] men themselues much ignorance, many infirmities: yea oftentimes great corruption of sinne, yet their ministery is by the bles­sing and worke of God straungly powreful and mighty, in bringing men from igno­rance and sinne, to the knowledge and obe­dience of God: that which they teach, be­ing the true and certaine word of the eter­nall God, the heauenly Manna and foode of mans soules, howsoeuer it be set before men in base and earthen vessels, to wit, in weake men consisting of flesh and bloud as the hearers themselues doe.

But how doe men receiue this ministery of man? are they not so thankefull to God for this mercy, that howsoeuer, they did be­fore altogether abhorre from learning the worde of God, for feare of being destroy­ed by him, yet they are now so desirous of knowledge, so carefull to prouide them­selues of able and sufficient teachers, so di­ligent in resorting to the places of Gods worship, so attentiue in hearing the worde preached, and so carefull to practise it in their liues, as that nothing more can be re­quired of them? nay are they not as vnto­ward & vngratious as they were before? Yes truely: yea they are further off from lear­ning then they were: they did before feare [Page 178] to be taught by God himselfe, now they disdaine to be taught by men, whome they thinke no better then themselues: if God were their teacher, they could take no exception against him, but onely of their owne sinne. But now they finde a hundred faultes with their teachers, sometimes they say that they haue no learning, no know­ledge in the artes, or in the tongues, they are not cunning in the antient fathers, they want eloquence, vtterance, fit wordes to expresse their meaning: sometimes they finde faultes in their liues: for if they see them eate and drinke, mary wiues, pro­uide for their children, build houses, or purchase liuing, and keepe company, they call them epicures, drunkardes and worldlings, if they abstain from these things, they say they haue no good nature, & want manners.

This naturall state of man we haue most liuelely pictured out vnto vs in the people of the Iewes, who hauing God not onely for their king, father and master, but also for their doctor or teacher, did desire that God would not speake immediately to them, appearing in his glory and maiesty, as he had done: because that it was impossible for any man to heare the voyce of God and liue, but ra­ther [Page 179] would vse the ministery and mediation of Moses for the declaration of his will to them. But when they had this their re­quest graunted,Deut. 5. 25. how they did submit them­selues to this ministery of man, Stephen tel­leth them to their faces,Act. 7. 15. Act. 7. 15. say­ing, Ye stifnecked and of vncircumcised harts and eares, ye haue alwaies rebelled against the holy Ghost: as your fathers did so do you: which of the Prophets, haue not your fathers per­secuted and slaine? whereunto Christ giueth witnesse,Mat. 21. 33. Mat. 21. 33. with all the Pro­phets, of whome there is not one from Moses, who was their first Prophet, to Christ, who was the last (for in him all prophecies were fulfilled) who doth not complaine, that they doe continually stretch out their handes and voyces to a rebellious and gainsaying people,Rom. 10. 22▪ Rom. 10. 22.

Yea they reiected the ministery both of Iohn Baptist and of Christ himselfe, saying of Iohn, who liued an austere life, that he was possessed of a diuell; and of Christ, who (to make them inexcusable) vsed their owne fashions, as farre as might be done without sinne, that he was a glutton, a drin­ker of wine and a companion of publicans and sinners. Thus are all vnregenerate men [Page 180] disposed. For howsoeuer for a shew of re­ligion, and to auoyde the reproach of men, and the punishment of lawes, they doe goe to the Church to heare sermons: yet they take no delight in hearing (vnlesse it be in the eloquence of the preacher) and tho their bodies be present, yet their mindes are about some worldly pleasure or profit. Yea it goeth in at one eare and out at another. For when they come home they neuer take account of themselues, their wiues, children or seruantes, what they haue learned, but falling to their ordina­rie talke of worldly matters, or going a­bout some buisinesse, which they haue in hande, neuer once thinke on the worde of God, but forget it for euer, as if they neuer heard of any such matter, and so they are alwaies in learning, and yet they doe ne­uer learne or come to the knowledge of the trueth, 2. Tim. 3. 7. 2. Tim. 3. 7. They doe not de­light in reading the scriptures, and other bookes, which might helpe them for­ward in learning religion, but if they can get a booke of stories, or of some plea­sant conceites finely penned, there is their delight.

By what maruaile is it, that men do not learne Gods word when as they doe not be­leeue [Page 181] it? for although they be content to say as other men say, and to beleeue as the Church beleeueth, Yet they say in their heartes there is no God, Psal. 14. 1. Psal. 14, no hea­uen or hell: let vs eate and drinke, for af­ter death there is no pleasure. Neyther is it any great marueile, that the vnregene­rate man doth not beleeue the worde of God, seeing he is so dull & blockish, that he cannot conceiue it,1. Cor. 2. 14. 1. Cor. 2. 14. The naturall man perceiueth not the thinges of God, neither can he, because they are spiritu­ally discerned, whereof more heereafter. Hence it commeth that it is so harde a matter to bring men to any true know­ledge of GOD,Heb. 5. 11. Heb. 5. 11. These spi­rituall mysteries are hard to be vttered, be­cause ye are dull of hearing. And there­fore men muste be taught religion as children are taught to reade, learning one letter to daie and another to morrowe, one poynte nowe, and the rest hereaf­ter, as the prophet complaineth of the dulnesse of the Iewes. Esay. 28. 13.Esay. 28. 23.

But it may be heere obiected that if na­turall men be so dull and vnable to vn­derstande Gods worde, they are not to be blamed for not learning, and for not doing that which they cannot doe. [Page 182] Whereunto we answere that this dulnes of men commeth through their owne defaulte, in that they cannot by any meanes be brought to bestowe their na­turall giftes, their time, and labour in learning. The which thing if they would once carefully and heartely doe, and so continue without being wearie in seeking to knowe GOD, and in vsing the meanes of their saluation, ioyning with their en­deuours heartie prayer to God for his bles­sing, they woulde soone see that it is an easie matter to learne these thinges, the which are of that nature, that one poynt of them being well learned, all the reste will followe of their owne accorde: so that all the hardnesse is in beginning to learne. Yea GOD is harde at hande, and easie to be founde of all that seeke him, howsoeuer it be impossible for man by his owne wit or industry, without the grace of God, to attaine the true and sa­uing knowledge of God.

Sect. 3. Of the renewed subiection of man to God his teacher.

In the third place we are to con­sider the contrary disposition of those, who being renewed by the spirit of God, giue thēselues vnto his discipline to be instru­cted by him in all things. For although they attaine to their knowledge by the means and ministerie of man, whereby it hath pleased God rather then by his owne voice, or by immediate reuelation that the saluati­on of his elect should be wrought: yet not man, but God himselfe is the author and worker of this knowledge, who as he did in the state of mans innocencie; so doth he in his regeneration reueale himselfe and his will vnto them by his holy spirit,Iob. 32. 8. Iob. 32. 8. There is indeede a spirit iu man, but it is the spiration of the almightie that giueth vnder­standing. Math. 13. 8. 10. Callnot any man Rabbi maister or doctor,Math. 13. 8. [...] For you haue one doctor, euen Christ, and all ye are brethren: That is, you are not to thinke that because you heare men preach vnto you, that there­fore your mindes are enlightned by them; for they are your brethren, that is, men like [Page 184] to your selues,Of mans rebel­lion to God his teacher. who cannot without the spe­ciall worke of my spirit learne any thing themselues, much lesse teach others: so that Christ is the heade maister in the schoole of his Church; who although he be absent from it according to his humaine nature, yet he is present in it by his spirit, by the which he teacheth the faithfull all things neede­full, and that without any errour or shaddow of any. For as hath bene declared, it is im­possible that God should deceiue or be de­ceiued, and therefore the holy ghost is cal­led, The spirit of truth. Ioh. 14. 16. and 15. 26. [...]h. 14. 16. and [...]. 26. Christ promiseth that, When he com­meth he shall leade them into all truth. [...]h. 17. 13. Ioh. 17. 13.

And as God is the teacher, so the faith­full are his scholers, as all those who did beleeue the gospell, [...] Thess. 4. 9. are vsually in the booke of the actes called Disciples, & 1 Thess. 4. 9. Men taught by God. Ineede not (saith the Apostle) to write to you of brotherly loue, for you are taught of God to loue one another. That is, the spirit of God hath alreadie en­grauen the doctrine of loue in your mindes and heartes, and ther fore ye haue not so greate neede and vse of my ministery in this behalfe, as they whome God hath not taught after this manner. Thus the prophet [Page 185] Dauid often praieth to God that it would please him to instruct him in his commaun­dements, as we may reade often. Psal. 119.Psal. 119.

Lastly they performe to God the second dutie of this subiection, which is to beleeue his word in all things: reiecting whatsoeuer is contrarie thereunto. Yea tho an Angel did preach it frō heauen: all antiquitie, Church­es, councels, all the wise and learned men in the world do maintaine & affirme it, yea tho their owne wittes and senses do witnesse the truth of it: so that the faithfull may in this res­pect be cōpared to the scholers of a certaine philosopher named Pythagoras, who if they once hearde any thing vttered by their mai­ster, they held that as a most certain truth, without inquiring any further into it. And so among the true disciples of Christ his holy word is of so absolute authoritie, as that no doubt is made of anie thing, therein con­tained.

Sect. 1. Of mans subiection to his creator.

THe last, and greatest kind of mans subiection is that, which he oweth to God, as to the creator of all things [Page 186] whereof there is no question to be made;Of mans sub­iection to his creator. and therefore we neede not stand to proue it. The duties of this subiection are three; The first is to glorifie God: the second to be wholly moued in him or by him: the third to rest contented in his will. For the first as the chiefe and last ende of the creation of the world, and of al things therein con­tained, is the glorie of God; so it is meete and needefull, that all creatures iointly & seuerally do performe this dutie of glorifying him. Yea there is no creature either so base, or so excellent that it should be exempted from this dutie. The greatest and mighti­est creature must stoupe to the performance of it, as the weakest and seelyest thing in the world is able to set forth the glorie of God,Psal. 145. 9. 10. Psal. 145. 9. 10. The Lord is good to all, and his mercie is ouer all his workes. All thy workes O Lord shall praise thee. They shall shew the glorie and beautie of thy king­dome.

Thus we see that it belongeth to all creatures to praise GOD, as they are exhorted particularlie.Psal. 148. Psalme 148. and as we reade. Reuel. 5. 13. And all the cre­atures which are in heauen, Reelu. 5. 13. on the earth, vn­der the earth, and in the sea, all thinges that are in them, I hard saying praise, ho­nour, [Page 187] glory and power be vnto him that sitteth on the throne, and vnto the Lambe for euermore. Yet they do not all per­forme this duety after the same man­ner: for those creatures which are void of reason, do it onely by giuing to men and Angels matter of the actuall setting foorth of Gods glory. For the reaso­nable creatures are as it were, the trum­peters of Gods glory, which they do en­large and publishe, as by all other their actions, so cheifly by those which tende directly to God himselfe, & are vsually called the worship of God. For although al the actions of man in his pure estate, euen the common actions of life, as eating and drink­ing, did make for the glory of God: yet these do not make the worship of God, because they do not directly tend to his glory. But the worshippe of God in this state of innocencie consisteth especially in cenfession, which is an open acknow­ledging and declaring of Gods glory in regard of his infinite and vnspeakable power, iustice, wisdome, trueth, loue and bountie, shining in the creation and admi­nistration of the worlde, and especially in them selues the most excellent and happy creatures.

[Page 188] Thus do the angels in heauen wor­ship God.Of mans sub­iection to God [...]s to his cre­ator. Reue. 7. 11. 12. And all the Angels stood round about the throne, and the elders and the foure beastes, Reu. 7. 11. 22 and they fell before the throne on their faces and worship­ped God, saying, Amen: praise, glorie, wisdome, thankes, honour, power and might be vnto our God for euermore, Amen. Thus shall the faithfull worshippe God in the state of glory, and therefore this was Gods worshippe in the state of innocen­cie, wherein we are not to thinke that A­dam offred sacrifices of beastes and other thinges to God,Gen. 4. 3. 4. as we reade that his two sonnes Cain and Abel did, Gen. 4. 3. 4. for there were no types in this state, because the mediatour was neither promised nor prefigured: yea there was no sinne in it, and therefore no effusion of bloud in sacri­fices: the which two, namely sinne and death goe together. But the sacrifices in this state were the calues of mans lippes, euen his continuall giuing of prayse and thankes to God. Yet there was vse also of prayer or inuocation as hath bene de­clared Chap. 7. Sect. 1.

Secondly it is the duety of the creature to moue in the creator, that is, to feele, perceaue, knowe and acknowledge, that [Page 189] all the motions of it selfe,Reu. 7. 11. 22 all the muta­tions which may any way happen to it, as the first comming of it into the worlde, the encreases which it hath, yea all the fa­culties of performing any action come from God.Act. 17. 28. Act. 17. 28. In God we liue, moue and haue our being. The last due­ty of the creature is to rest contented, howsoeuer it pleaseth God to dispose of it, without murmuring or repining, no not at the vtter distruction of it selfe. This the Apostle teacheth vs, not to be so presumptuous as to aske of God, for what cause he hath elected some men to life, and reiected the rest,Rom. 10 saying, Who art thou ô man that pleadest with God, shall the thing formed say to him that made it, why hast thou made me thus? hath not the potter power ouer his clay, to make some ves­sels to honour, some to dishonour?

Sect. 2. Of mans rebellion against his creator.

THe last kinde of mans re­bellion is that, whereby he is wanting in that duety, for the performing whereof, he and all other thinges in the [Page 190] worlde were created.Of mans rebellion against his creator. The duety is, the ad­uancing and setting foorth of the glory of God, the which man in his corrupt e­state, doth not onely, not enlarge, as he shoulde doe, but also in all his acti­ons, and in the whole course of his life, greatly hinder and obscure: for although he do in his eternall confusion glorifie God, by manifesting his power and iu­stice: yet this glory is not giuen by man, but taken and extorted by God: and therefore it is no holy duety; wherein this is especially required, that it be performed voluntarely without compulsion.

As touching the worshippe of God, whereby he is chiefly glorified, the A­postle teacheth vs,Rom. 1. 21 Rom. 1. 21. that al­though man haue some little knowledge of God by nature, yet he doth not glo­rifie him as God, neither is thankefull vn­to him, but becommeth extreamely foo­lish, in turning the glory of the incorrup­tible God, into the similitude of the i­mage of corruptible thinges, and as of beasts▪ birds; yea of creeping things, the basest of all other. And so doth dishonour God, more then can be spoken. Thus do all carnall men worshippe God, for although they be not all so mad as to cast them selues [Page 191] downe before stocks and stones, yet they are all Idolatours making either their mo­nie, their belly, their honour, or some o­ther worldly thing their God, whom onely they serue in deed, and heart.

Likewise as touching the other duety, whereas they shoulde be wholly moued and ordered by God as by the fountaine and beginning of all thinges, and directed by his spirite in euerie thing, that they do, they are moued by the spirite of Sathan, by his suggestions, and by the corrupt lustes and desires of their owne flesh to all euill. Likewise for the last dutie, namely conten­tation: men are contente that God should do good to them, but they take it in snuffe, that he shoulde dispose of them otherwise, then they thinke is for their good: where­of to let other instances passe, it com­meth, that the doctrine of Gods eternall reprobation is so curiously scanned, so hard­ly receaued; yea oppugned and reiected by many.

Sect. 3. Of the renewed subiection of man to his creator.

BVt it is farre otherwise with the faithfull, who as soone as they are renewed by Gods spi­rite, and so made newe crea­tures, doe foorthwith make the glorie of God, the square and rule of all their acti­ons, alwaies doing that whereby it may be most aduaunced: yea they make it the last marke and end whereat the whole course of their liues shall wholly aime: inso­much that they make this account with themselues, that if they can hit this marke by procuring Gods glorie in any good measure (yea tho it be with the losse of their owne liues) they thinke that they gaine much by the bargaine. They glorifie God first, in the common actions of their life, for they meet with nothing so meane and base, which will not afforde them some matter to acknowledge the wisdome and goodnesse of God. Secondly in giuing to God his due worshippe: by praying vnto him as to the onely giuer of all good thinges, by giuing thankes vnto him from whom they haue receaued all those blessings, whether [Page 193] temporall or spirituall,Of the renew­ed subiection of man to his creator. which they enioy: and lastly by praising God, as in all other re­spectes, so especially for that great and vn­speakable mercy which it hath pleased him to bestowe vpon his elect seruants.

In the state of innocency man praised God for his wisedome, power and good­nesse shewed in the creation of the worlde: for his iustice, in rewarding the holinesse of his reasonable creatures with life and hap­pinesse: but now God hath put a new song of thankesgiuing into our mouthes, where­in the faithfull sounde out the praises of that most louing, gracious, mercifull, and pit­tifull God, who hath forgiuen them all their sinnes,Psal. 103. 3. 4. and pardoned their iniquitie, who hath redeemed their soules from the pit of euerla­sting confusion, and hath crowned them with mercy and compassions. Psal. 103. 3. 4. And therefore this was an vsuall forme of thankesgiuing vsed in the Church from time to time,Psal. 136. Confesse vnto the Lorde, or praise him, 2. Chro. 5. 13. & 7. 3. 6. & 20. 21. and why? because he is good, because his mercy endureth for euer and e­uer. As we may see, Psal. 136. in euerie verse,1. Esd. 3. 11. 2. Chro. 5. 13. and 7. 3. 6. and 20. 21. 1. Esd. 3. 11.

This celebrating of the praises of God the godly count the greatest pleasure and [Page 194] happinesse in the worlde: Psal. 62. 6. My mouth is filled euen as it were with marrowe and fatnesse (that is, with the most sweete and pleasant thinges) when as I prayse the Lorde, Psal. 62. 6. saith the prophet:Psal. 84. 5 and againe, Psal. 84. 5. Blessed are they, that stande in thy courtes ô God, for why? they shall euermore be prai­sing thee. For although the faithfull might praise God, though they liued out of the Church in a wildernesse: yet for the grea­ter aduancement of Gods glory, they de­sire and labour that they may praise God, not among wilde beastes and trees, but in the assembly of Gods people, as it were before many witnesses.

Nowe as touching the second duety of the creature which is to moue onely in the creator, and by vertue receiued from him, we knowe, that as the bodies of the faithfull doe not moue themselues, but are moued by the power of the soule, within their bodies; so neyther their bodies nor soules are moued by any other power, but by the holy spirite of God: for they doe not thinke their owne thoughtes, de­sire their owne pleasures, speake their owne wordes, or doe their owne workes, but are wholly moued and ordered by the spi­rite of God. Lastly this property of a [Page 195] faithfull man is worthy to be noted that he is not onely patient, in regard of the grea­test euils, which can be laid vpon him, in in this worlde (as hath beene declared in the chapter of Filiall subiection) but also woulde be content if that it shoulde please God to destroy him vtterly,Iob. [...] and eternally. Iob. 13. 15. If God kill me, 2. Sa [...] shall I not trust in him? so Dauid saith, 2. Sam. 15. 26. If I haue found fauour in the eies of God, hee wil bring me backe againe to see the place of his worship, [...]. 5. but if he say, I haue no pleasure in him (what then?) beholde here I am, let him doe to me, whatsoeuer seemeth good in his owne eyes.

Sect. 1. Of the image of God in man in his pure estate.

IT hath bene declared, that the good estate of the reasonable creature whether man or An­gel, consisteth in this, that he be ioyned to God, the fountaine of all goodnesse, both personally or locally in happinesse, and also spiritually in perfect holinesse. The which holinesse hath two partes: Subiection and Conformitie. For so it hath pleased God in greate wisdome to ioyne these two together in his reasonable creatures, least that they should be too much either debased by the one, or lifted vp by the other. For if they had beene made like to God without subiection, they woulde easely haue bene brought to thinke thēselues [Page 203] [...]quall to God,Of the image of God in man in his pure estate. and if they had bene subiect to [...]od without any likenes or resēblance to him, [...]ey should haue lacked that wherein their [...]hole excellencie and dignitie doth consist, [...] haue bene in the same condition with the [...]ute beastes. Thus God hath created the [...]ule of man, in an equal temperament [...]f contrarie qualities, that so the one might [...]ualifie and preserue the other. The sub­ [...]ection of man is already declared: nowe [...]olloweth his conformitie, which is that [...]arte of mans holinesse, wherein he resem­bleth God, or is like vnto God, vsuallie [...]alled in scripture the image of God: for as there is a likenesse and similitude betwixt [...]n image, and that whereof it is the image, so there is in respect of this parte of mans holinesse a likenesse betwixt God and man.

For the better vnderstanding of this matter, and the easier resoluing of those manifolde doubtes, which are moued a­bout it, it is needfull that we declare what God is, to whom we make man to be like. The essence of God is so infinite, secrete, and hidden that it cannot be conceaued in our mindes, much lesse expressed in words to the capacitie of others. For whereas it is saide,Ioh 4. 24. Iohn. 4. 24. That God is a spirite, the [Page 204] meaning is, that the nature of God is not visible and sensible, but mysticall and won­derfull as are spirites. For otherwise the name of spirite as it is giuen to Angels, is too grosse to expresse the essence of God. Yet it hath pleased God in mercie to make him­selfe knowen vnto vs by his properties, v­sually called by the diuines, the attributes of God, as his knowledge, wisdome, iustice, mercy, loue, power, eternitie, and such other. For as we in common speache go­ing about to describe any man, doe menti­on his vertues, qualities and conditions, say­ing that he is honest, gentle, faithfull, libe­rall, iust, and learned: so we haue reuea­led vnto vs in scripture no other essence or nature of God, but the aforesaide attributes, and therefore if we woulde describe God, we must say that he is a certaine essence, most simple without any manner of com­position, existing of it selfe, and from whom all creatures and actions doe exist, being eternall without beginning or ending, in­finite in knowledge, wisdome, iustice, mercie, loue, strength, power, and in all goodnesse, holinesse, and puritie.

Thus we see in part what God is: now the image of God in the creature is, when­as it is like to God in some of the aforesaid [Page 205] [...]espectes: as when the creature is endued with knowledge, wisdome, iustice, power, [...]oue, mercie, or any other of the attributes of God. But it may be here obiected, that [...]f the attributes of God, which are his essence may be giuen to any creature, then [...]t shoulde be partaker of gods nature, and so be a God. We answere, that the attri­butes of God may be in the creature, al­though not so as they are in God: for ex­ample; God hath strength and the creature hath strength, euery one more or lesse. Yet there is this difference, that the strength of God is essentiall vnto him, and a part of his nature: but the strength of the cre­ature is a qualitie or accidental thing, which may be spared: as when we see two sunnes, the one is a true substance, but the other is onely the reflexion of the beames of the true sunne. In God it is primarelie as in the fountaine, but the creature hath his strength from God: in God it is infinite, in the cre­ature it is finite; God hath all strength, the creature hath but some, yea the strength of the mightiest creature, is great weakenesse in comparison of the power of God.

Againe, some man may obiect, if all thinges be infinite in God, and finite in the creature, there can be no proportion [Page 206] or similitude betwixt them.Of the image of God in man is his pure estate. We answer [...] that there may be tho no proportion, ye [...] similitude betwixt an infinite and a finit [...] thing: as for example, one drop of water i [...] like to the great Ocean: both being of th [...] same matter, and of the same forme, both being water and rounde. Againe, to take our first similitude, the body of the sunne may be said to be of an infinite greatnesse (although no creature be simplie infinite) for philosophers doe teach that it is far grea­ter then the whole earth, and yet a man may see the likenesse & image of it in a lit­tle dishfull of water: Lastlie not all the at­tributes of God, but onely some of them can be giuen to the creature, for no creature is eternall, infinite, or existing of it selfe▪ In the which respect, we call this resem­blance which the creature hath to God, ra­ther a likenesse, then an image; for we know that an image is like to the thing it selfe in euery respect, as the image of a man seem­eth to be a man, the image of the sunne or moone in the water, seemeth to be the sunne or moone it selfe. But no creature seemeth to be God, because it is vnlike to God in moe respects, then it is like, for a beast may be like a man in many respects, as is an Ape: yet we doe not say that it is [Page 207] the image of man, because the vnlikenesse and difference is greater then the like­nesse.

But to applie these thinges to the mat­ter in hand. It will be here said, why then doth the scripture say, that man was crea­ted according to the image of God? we answere, that the holy Ghost in enditing the scripture, hath more regard to our ca­pacitie, then to the exact proprietie of speache and therefore calleth the likenesse of man to God, by the name of Gods i­mage, that he might distinguish it, (as being farre greater) from the likenesse, which other creatures haue to God. For as a man speaking of beastes, may say that a horse or any other beast is like to a man, because it hath a heade, eyes, mouth, breast and bellie as a man hath: but when he commeth to the Ape, or to the Satyre, there he findeth so great likenesse, that he sticketh not to call it, though vnproperly, the verie image and picture of a man. So the scripture sayeth that euerie thinge hath some likenesse to God. For the starres are glorious, the heauens are simple, the fire is pure, the ayer is subtill, the thunder is fearefull, the winde is mighty, the raine is good, the rockes and many other things [Page 208] in a manner eternall, the birdes of the aire and the beastes of the field are carefull to preserue those which they bring into the worlde, and are louing and pittifull towards them, as God is affected towardes all his creatures; and therefore euerie creature hath alikenes to God. Whereof it commeth that God doth often in the scripture com­pare himselfe, euen to his senslesse and bru­tish creatures,Esa. 5. 29. as may be seene Esa. 5. 29. Hosea. 5. 14.Hosea. 5. 14. yea we read, Gen. 1. 31. That God looking on his creatures, Gen. 1. 31. saide, That they were all good. Whereof it followeth that they are all like to God, who is good­nesse it selfe, and is saide to be onely good, Math. 19. 17.Math. 19. 17. But when as the holie ghost in the scripture commeth to speake of a man being endued with reason, vn­derstanding, knowledge, wisdome, and me­mory, with iustice, equitie, courage, tem­perance, chastity, loue, pitty and all man­ner of holynesse, with a beautifull pro­portion of body and excellent giftes of the minde, yea with lordshippe and domi­nion ouer all these earthly creatures, he sayeth of him, that he is the very image of God, as if he were a finite and a created God. And yet he doth not meane that man is either a God, or the image of God: for [Page 209] there can be no image of God, eyther found in any creature, or imagined by the minde of any man or Angell; onely Christ the eternall and essentiall sonne of God is the expresse character and engrauen forme of the father, being so much more his i­mage then any man or Angell is: as a natu­rall sonne begotten of the body of his fa­ther, being of the same substance, flesh, bloud, bone, stature, colour and conditi­ons with his father, is more his image, then is an ape, horse, or any other beast.

Thus we see that the image of God in man, is, that greate similitude, which he hath to God, whome he doth resemble not onely in one, or in a fewe respectes as other creatures doe, but in many, yet not in all. In this sense God after that he had made all other creatures,Gen. 1. 26. saith, Gen. 1. 26. Let vs make man in our owne image, according to our owne similitude. Where we see that the image and similitude of God are all one, both signifying the difference of excellen­cie, which is betwixt man and other crea­tures there named. In like manner, if we compare man with the Angels, we shall finde that as he doth farre exceede the o­ther creatures; so the Angels doe farre exceede him, in bearing the image of [Page 210] God.Of the image of God in mā in his pure e­state. For they are indued with a greater measure of vnderstanding, knowledge, wisedome, strength, purity, holinesse, and of all goodnesse, then any man is capable of, and so they approach nearer to the na­ture of God, and are liker to God then man is. Againe, of men, they who haue a grea­ter measure of the aforesaid attributes, haue more of the image of God; as the magi­strate who hath greater power and authori­tie then priuate men, & therefore are in the scripture called Gods: the man who hath greater strength then the woman, and there­fore is said to be the image of God, where­as the woman is made the image of the man,1. Cor. 11. 7. 1. Cor. 11. 7. and so the rich, noble, learned, wise, aged man, in respect of him who hath a smaller measure of these giftes, may be called the image of God. So that if we goe from the basest worme creeping on the earth, to the most glorious Angell in heauen, as each one is more excellent then other, so it is liker to God: yet the scripture vouchsafeth this title of Gods i­mage, to none saue onely to man and An­gels. This is the generall acception, and in this sense the image of God is also vsual­ly taken by diuines writing of mans ho­linesse.

[Page 211] Thirdly it may be vsed yet more speci­ally, to signifie not all the holinesse of man, but onely that part of it, whereby he resem­bleth God more notably then in the other: for as touching all those partes of mans ho­linesse, which haue beene declared in the first part of this treatise, they cannot be pro­perly said to be any part of the image of God, because there is no such thing in God, he being ouer all and therefore ac­kngwledging no manner of subiection to any, neither any duety of subiection, as affiance, hope, feare, reuerence, imita­tion, inuocation, seruice, worship, thankes, or any other of that kinde. But if we speake of mans vnderstanding, knowledge, wise­dome, loue, hatred, or any other of the faculties of his minde or will, we may call these very fitly the image of God, because man doth in these pointes resemble God, in whome the like thinges are founde. Yet the scripture, & those learned men which follow the phrase of the scripture, doe not speake improperly in calling the whole holinesse of man by this name: seeing that holinesse in generall is gods image, who is perfectly holy; and therefore he that looseth the first part of his holinesse, namely the due subie­ction of man to God, or is wanting in the [Page 212] performance of any duety belonging vnto it, as the wicked Angels rebelling against God, and yet keeping a great part of their conformitie to God in knowledge and wise­dome, strength, and many other respectes haue done, he is vnlike to God, who is not perfectly holy, & hath lost the image of god. So that to conclude, we are in this seconde parte to entreate of the image of God in this third sense, it signifying the second part of mans holinesse, wherein he doth more specially resemble God, and which for the excellency of it hath the name of the whole giuen vnto it. But because the image of God is vsually taken more generally, therefore we will call this second part of mans holinesse the likenesse, similitude, or conformitie of man to God, the which is the right and or­derly disposition of those faculties of mans soule, wherein he doth resemble God, to wit, of his minde and will: whereof hereafter in particular.

Sect. 2.
Of mans deformity or vnlike­nesse to God.

AS God created man so like vnto himselfe in perfect hap­pinesse and holinesse, that he might in some sorte be said to beare about with him the image of the great and glorious God of heauen; so man by his fall lost that pretious iewell which was vn­to him as a chaine of golde about his necke, yea as it is called,Psal. 8. 6. Psal. 8. 6. A crowne of honour and glory: And so became miserable and vnholie as vnlike to God, as darknesse to light, and hell to heauen. And yet the image of God, is not so cleane abolished, but that there are some reliques of it to be seene in man: for looke in how many respectes eyther of happinesse or holinesse, man since his fall doth excell the rest of the creatures; so much of the image of God doth remaine in him. As for example, one part of mans happinesse was the outward dignity of his bodie, the vse of Gods creatures, in the which respectes man hath, euen in this his corrupt estate, euident reliques of Gods image. Likewise for the other part of Gods [Page 214] image,Of mans de­formity or vnlikenesse to God. there remaineth in the minde of man, some small knowledge of God, of good & euill, the which if it were perfect, were the holinesse of the minde.

Yet these reliques doe not make, that any one part of Gods image doth remaine: the which is wholly defaced, although not vtterly abolished. It may now be compared to a fayre picture of some beautifull mā, where­of euery part is blemished, stained, and mangled. Yet not so, but that the proporti­on of it may be discerned, and each part di­stinguished from other: or (as it is common­ly) to the ruines of some stately pallace: or lastly, to a dead childe, wherein although we may discerne the likenesse and image of the Father, yet it is but a vile, lothsom & rot­ten carcasse. Therefore these reliques do not make man to be eyther happie or holy in part: only they serue for these vses: First to be monuments of the great bounty and good­nes of God, shewed to man in creating him after his owne likenesse. Secondly to be as meanes whereby God might worke the sal­uation of his elect, and suffer the reprobate (who by this meanes become inexcusable) to work their own eternal damnation. Thus we see the general deformity of man, consisting in wretchednes and sinfulnes, the particulars [Page 215] whereof we are not here to declare:Of mans de­formitie or vnliknesse to God. because the former part hath shewed both the wret­chednesse of man, and the first part of his sinfulnesse: onlie we are here to entreate of that speciall deformitie of man, wherby some partes of his holinesse are defaced, namely, those wherein he did so resēble God, as that he might haue bene said to haue thē in cōmon with God, as are the minde, memorie, will, & manie of the affections, and in briefe the chiefe faculties of the soule of man, all which are strangelie corrupted & whollie peruerted from that good, holie and orderly disposi­tion wherein they were created.

Sect. 3.
Of the renewed Image of God in man.

AS the fall of man defaced the I­mage of God in man; so the grace of God doth wholly restore the same, both in happinesse and also in holinesse, as hath beene declared in parte alreadie: onlie there remaineth that part of renewed holinesse to be handled, which may most properlie be called the image of God; consisting in the renouation of the rea­sonable minde and will, euen the faculties of mans soule: not that God hath a soule, or any such faculties of a soule as man hath, but only it hath pleased him to resemble [Page 216] his incomprehensible essence to our nature for our capacitie: [...] the renew­ [...]d Image of God in man. for the faculties of a reaso­nable soule, being in due order, doe greatly resemble the nature of God, which is reaso­nable, or rather reason it selfe. And there­fore although in truth not like to any created nature, yet liker to reasonable creatures, then to any other. Yet we haue rather chosen to call it the conformitie of man to God: because the image of God is vsually taken more generally: sometimes for the wholle coniunction of man with God, both out­ward in happinesse, and spirituall in holi­nesse; And sometime only for one part of it, namely for renewed holynesse. Col. 3. 10 and for renewed happinesse.Coll. 3▪ 10. 2. Cor 3. 18.2 Cor. 3. 18. But the image of God is taken more speci­ally, for the speciall coniunction of man to God in holinesse, especially in the writings of the Apostles, who doe not speake so much of the renouation of mans happinesse (because that is not present, but to come in the world to come) as of his holinesse, the renouation whereof the faithfull are to la­bour for in this life, leauing their happinesse to the time appointed by God.

Sect. 1.
Of the created holinesse of the minde.

Among the faculties of mās soule, the first and chiefe place is gi­uen to the mind, or vnderstan­ding parte it being the first both in nature and also in dignity: for it is the beginning and fountaine from the which the other faculties, yea all the mo­tions and actions of the whole man do flow: and is of so greate dignitie, that by reason of it, man doth not only farre excell all other visible creatures without comparison, but also approacheth very near to the excellencie of the Angels, and doth in some sort resem­ble the all-knowing essence of God. This did Sathan know verie well, that man was like to God in nothing so much as in his vn­derstanding, & therefore he perswaded Eua to eate of the forbidden fruite, by promising that by that meanes shee should attaine to a greater measure of knowledge, and so con­sequentlie greater likenesse to God then she had. For so he saith, Gen. 3. 5. God kno­weth that when ye shall eate of this fruite, your eyes shalbe opened, Gen. 3. 5. and ye shalbe as gods, knowing good and euil.

[Page 218] But to leaue the dignitie of the minde to them who take in hand the naturall de­scription of man:Of the crea­ted holinesse of the minde. we are here to consider the spirituall state of it in respect of God, to wit, the holinesse of it. That the minde was created holy, no man can denie, but he who sticketh not to reproch his maker, as hauing erred in the most excellent part of his worke: and therefore it is more need­full that we declare the particulars of this holinesse. First, what it is, or wherein it con­sisteth, secondly the seuerall partes of it: for the first.

The holinesse of the minde consisteth in the perfect knowledge of God, and so it may be briefely defined. Where we saye perfect, we meane that perfection & mea­sure of knowledge, whereof the nature of man is capable, for there is a more perfect and excellent knowledge in the Angels, then can be in any man. Againe there is more perfect knowledge of God in God then in any Angell. For God is knowen perfectly and essentially to himselfe only. These tran­scendent kindes of knowledge, which are without the compasse of humaine nature, are not required at the handes of man; and there­fore he wanteth them without sinne. A­gaine, we doe not meane by perfection [Page 219] the highest degree, or the greatest mea­sure of knowledge which may be attained vnto by man: for in this innocent estate, one man may want that great measure of knowledge which an other man hath, and yet want no part or iot of the holinesse of his minde; onely by perfection we meane that knowledge wherein there is no parte wanting, which is any way needfull for the holy and happie estate of man: that is, when­as a man knoweth all those duties which he oweth to God, and whatsoeuer thing be­longeth necessarilie to his owne good e­state.

The second worde of the definition is knowledge, whereby we meane both actu­all and potentiall knowledge; Actuall know­ledge is that which is already really in the minde: Potentiall knowledge is that ver­tue or facultie which conceaueth thinges offered to the minde by any meanes. The first is to haue knowledge, or the habite of knowledge: the second is to be able to gette that knowledge which as yet is wan­ting: of these two heereafter in particular. Lastly by the knowledge of God, we meane all manner of knowledge, where­of, although there be diuerse kindes, (as there are many thinges in the worlde be­sides [Page 220] God to be knowen) yet the holines of the minde consisteth in this, that it know­eth all thinges in God, and nothing any otherwise then as it commeth from God, and hath relation to him. For God is all things in all, and all thinges do exist in God: and therefore euerie thing may be knowen in God, and God knowen, yea seene and felte in euerie thing, euen in the least and basest creature. The wicked Angels are in this their corrupt estate endued with a great measure of knowledge, but this their knowledge is voide of all holynesse, because it hath no relation to God and his glory: for this onely is to be accoun­ted the holinesse of the minde: not bare­ly to knowe the natures, properties and differences of thinges, but to see and ac­knowledge the wisdome, power good­nesse and glorie of God in them. For ho­linesse hath relation to God onely, it se­eth God through the meanest thinges, and doth not rest in any thing, till it come to God.

Yet we are not to thinke that the minde of man is in this his innocencie a confused cha­os, or heape of knowledge: for God the maker of man is not the author of confu­sion: And therefore we are to distinguish [Page 221] this knowledge into the seuerall kindes and partes of it, whereof the first and cheife is the knowledge of God, that is, of the proper nature, attributes and actions of God: the second is, the knowledge of the crea­tures. The first kind may be called diuine, be cause it tendeth directly and immediate­lie to God himselfe. Where we doe not meane that man could possiblie compre­hend, within the narrow compasse of his shallow braine, the infinite and vnsearch­able essence of God, the which thing the Angels cannot doe. Yet we are not to doubt, but that he did thinke aright without any errour of the nature of God. And no maruaill seing he did see God face to face as the scripture speaketh, that is, was daily con­uersant in the presence and company of God, as the Angels in heauen are, although not in the same measure: from this know­ledge as from a fountaine, springeth the knowledge of the creatures (commonlie called humaine knowledge) because all the creatures belonging to man, and seruing for his vse, are knowen for his good onely. For as a man may easely see all thinges, be­ing there where the sunne shineth clearely; so man liuing in Gods presence, coulde not haue the nature of any creature hid from [Page 222] his sight. From both these kindes of know­ledge, came the knowledge of euill: for, Re­ctum est index sui et obliqui, a streight rule or line sheweth the crokednesse of any thing; and so all trueth, good and right shi­ning in God and in his creatures, did shewe to man what was false, wrong, hurtfull, vn­lawfull, or any way euill: for although Sathan did promise to man a greater measure of the knowledge of good and euill then he had,Gen. 3. 5. Gen. 3. 5. as if his knowledge had bene imperfect in that behalfe; yet he knewe what was euill, better before his fall then afterwarde, although by his fall he gott [...] the sense and experience of euill which he wanted before.

Thus much in general of mans knowledge, the which is nowe to be considered more particularlie in the two kindes of it, Poten­tiall and Actuall. Potentiall knowledge is the aptnesse and abilitie of the minde, to conceaue and comprehende whatsoeuer it shoulde please God to reueale. Here i [...] may be asked, by what meanes man in his innocent estate did attaine to knowledge▪ We answere, that Adam the first man was created in perfection as of body and soule so also of actuall knowledge, not gotten by sense, experience, obseruation, and by [Page 223] his owne industrie, (and yet it was after­warde to be encreased by these meanes) but engrauen in his minde by the finger of God, and inspired by God together with his mind. But his children were not to come so light­ly to knowledge, to whom he could not propagate his actuall knowledge, but one­ly his potentiall: for they were to be borne as in weakenesse of bodie; so with mindes voide of all actuall knowledge, not hauing the formes, similitudes and vniuersall no­tions of thinges (called Ideae or species) engrauen in them by nature, but being ap­pointed by God to seeke for knowledge by some outward meanes, and so to reple­nish these emptie roomes with all varietie of knowledge. The which thing was done in this state farre more easely, certainlie, and sooner then any man can get knowledge in the sinfull state of man.

First for humaine knowledge, it was to be gotten by the aforesaide meanes of sense, experience, obseruation, and collection. For the which purpose man had great sub­tilitie, and quicknesse of outwarde senses, arising of the exact temperament of his bodie, and being able to receaue aright without errour the impression of any ob­iect. And accordingly were the faculties [Page 224] of the minde disposed, the which as it is commonly saide, followe the temperature of the body, and by the which man was able with great quicknesse, facilitie, cer­tainety and trueth to conceaue and vn­derstand, to imagine and inuent, to com­pounde and deuide, to collect and inferre, to reason and discourse, to iudge and de­termine, and in summe to performe all the duties, actions, and motions in any natu­rall and finite obiect without failing or er­ring in his worke. Thus we see that man was to come to the knowledge of the cre­atures, called humain knowledge, not by immediate inspiration, or any supernatu­rall reuelation from God, but by the meanes of the naturall faculties of his body and minde: for as it is in the corrupt estate; so in the state of innocencie, the outward senses of the body did let knowledge into the minde, as light commeth into a house by the windowes of it. Yet man did not gette knowledge onely by opening his eyes, but by diligent vsing and imploying all the faculties of his minde in this worke.

Hereof we may inferre these things; First that man knewe not any thing which might not be knowen by the aforesaid meanes of his naturall faculties. As for example, he [Page 225] could not giue any certaine iudgement of the effect, where the causes were contin­gent, as in his owne actions, he coulde not foresee his owne fall, whether he shoulde resist or giue place to temptation, because the trueth hereof did depend on the extem­porall motion of his freewill, which might encline it selfe to eyther part: Secondly that he knew not any particular thing, which had not at any time beene apprehended by his outward senses, and therefore he could not know the secret thoughtes of another man, nor define the number of thinges infinite, as to tell how many stones, or fishes were in the sea: these thinges he did not know, nei­ther was it needfull for him to know them. Againe, hereof it followeth, that man in his innocency had not any perfection of knowledge till he were come to ripenesse of age: for that during the time of his infan­cie and childehood, the faculties of his bo­die and minde were weake, and therefore not able to performe their seuerall functions in any perfect manner: Yea further that in his youth he was to be trained vp in learning and in vsing all the meanes of attaining knowledge. Wherein we are not to thinke that he was so slow, dull, and vntoward as are the wittiest and most forward ones in [Page 226] this corrupt estate, but that he did profite in knowledge farre more easely then any can doe in this sinfull time. Lastly in that man was to get knowledge by the aforesaid meanes, it appeareth that all men were not endued with the like measure of actual knowledge; for howsoeuer the naturall faculties of the minde, seruing for the getting of know­ledge were much alike in all without any great differēce, (for it could not be but that there should be some difference as in the tē ­perament of the bodies, so also in the minds or greater, their actual knowledge was lesse of men,) yet as men did giue thēselues more or lesse to the vse of the meanes, and to the searching out of the trueth of thinges.

Thus we see what was the meanes of mans humane knowledge: but how shal we think that he came to the knowledge of god, who is not subiect to sense, & therfore to be knowē by some other meanes? For the answere hereof, we are to distinguish the knowledge of God in to two parts: The one is the know­ledge of gods nature; the other is the know­ledge of his actions, counsels, decrees, and will: this latter part was altogether vn­knowen to man, but so farre foorth, as it was extraordinarily reuealed to him by God, otherwise, no man, yea no An­gell [Page 227] in heauen knoweth the minde of God, or is admitted into his secrete counsell, as no Angell knoweth when the worlde shall haue an end, Math. 24. 36.Math. 24. 36. Thus man in his innocency was ignorant of his owne fall, and of the whole worke of our re­demption by Christ: for these thinges were not reuealed vnto him, neither had he any neede of this knowledge. Yet God did from time to time reueale his counsels vnto man so (farre foorth as was need­full) and that by visions, apparitions, dreames, [...] ectasies, inspirations, & by the ministerie of Angels, but most common­ly by a created voyce, as he spake to Adam in the garden. This parte of diuine know­ledge, being reuealed by God, might easely be attained to by man, who was able to conceiue, vnderstand and remem­ber that God had decreed and would doe this or that thing. But for the knowledge of Gods essence and nature, which is euery way infinite, howe shall we thinke it possible to be comprehended by man, although the same were reuealed by God: seeing that it is impossible for God himself to make a finite thing cōprehend that which is infinite.

Againe whatsoeuer man knoweth or conceaueth in his minde, he conceiueth [Page 228] it by a similitude, or image of the saide thing abstracted from it by his outwarde sense: but whereunto shall man resem­ble or compare God, who is not like to any thing eyther truely existing or which can be imagined? We answere confessing all this to be true, and agreeable to the worde of God, for it is impossible for a man to knowe GOD fully, as a man may knowe the whole nature, forme, force, matter, vertue and abilitie of a tree, beast, or any other creature. But howe much soeuer we doe giue to God in our mindes, yet there is more due vnto him. And yet man may in some sort compre­hend the nature of God, euen by know­ing it to be incomprehensible, and get a likenesse or forme of it, by knowing it to be incomparable to any thing, and vnlike to all thinges. Whereof ariseth this know­ledge of God in the minde of man, God is a certaine thing or nature incomprehensi­ble and incomparable.

But this is nothing to the purpose: for it is not sufficient for man in regarde eyther of his happinesse, or of his holinesse to haue a generall and confused knowledge of God, that he is a certaine thing or na­ture, there being innumerable natures be­side [Page 229] his in the worlde: or to haue a pri­uatiue knowledge that God cannot be com­prehended of any creature, or resembled to any thing, for this knowledge, is no­thing but a confession of ignorance: and therefore it is needfull to search out not on­ly what God is not, but also what he is: but this cannot be done by any creature, and therefore let vs aske counsell of the scrip­ture, and learne the nature God, of God himselfe to whome onely it is fully knowen. This may be done, Iohn. 4. 24.Iohn. 4. 24. where it is said, That God is a spirite. But so are the Angels also, Heb. 1. 7.Heb. 1. 7. howe then? shall we thinke, that God and the Angels, which are creatures, are of the same nature? God forbid: for that thought were no holy know­ledge but a blasphemous errour; yea the scripture meaneth no such thing, as that God is a spirite, but onely that he is of an inuisible, subtile, and pure nature, as are the Angels, and as is the winde and ayre (from the which the name of spirits is taken) or as is the flame of fire, which is made the synonymum, that is, of the same signification with the name of spirite: Heb. 1. 7.Heb. 1. 7. He maketh his An­gels spirites, and his ministers, flames of fire.

[Page 230] If this be true, as it is most true, then we are but where we were, for here­by we learne onely that GOD is not a visible or sensible thing. And there­fore we must haue recourse againe to the mouth of GOD, and with Moses aske boldlie what he is, [...]xod. 3. 13. 14. and desire to haue his true name and nature reuealed vnto vs. The answere which GOD giueth is this, I am that I am, or I will be that I will be, that is, I am no chaungling but the same for euer. But neyther these pla­ces, nor any other in the scripture, doe flatly define what the essence of GOD is, what then is to be done in this case? shall wee thinke that GOD, who made man so happy, and was so boun­tifull vnto him, did enuie to him the knowledge of his owne nature? that cannot bee: Wee are rather to gather by the silence of GOD in this behalfe, that this is too high a pointe of know­ledge for man to reach vnto; yea such an one whereof the minde of man is not capable: And therefore man in his inno­cencie was not to busie his heade in soun­ding the bottomelesse depth of Gods essence, or to thinke that the tongues of all the Angels in heauen were able to vtter [Page 231] so significant a word as shoulde containe in it the forme and substance of Gods nature.

How then may man knowe God, or at the least come neare to some manner of knowledge of him? We answere that nei­ther God nor anie other thing can possiblie be conceiued by man, but by some resem­blance or Image, and therefore the only way to attaine to this light and imperfect know­ledge is to imagine of God, by that which is of al other things most excellent in nature, and so approacheth nearest to the nature of God, and which all men know to be the most excellent of all others. In this contem­plation the nature of the reasonable crea­tures doth first offer it selfe, as farre excel­ling all other natures, and therefore man must be faine to gather out of himselfe, or else from the Angels, if they were so well knowen vnto him, an Idea, Image or noti­on of God, not by thinking him like to anie creature (for that were idolatry) but by appyl­ing the best, highest, greatest & most excel­lent things which he findeth in himself to the nature of God. This meanes of attaining to the knowledge of God, is so naturall to man, that it remaineth euen in his corrupt estate, wherein nothing is more cōmon then [Page 232] to thinke and speake of God as of a man for ignorant men knowing nothing more ex­cellent then themselues, doe thinke their owne nature to be likest to the nature of God.

Well, then let vs vse this meanes seeing we haue no other, and see if we can conceiue of the greate ocean by a droppe of water. What then is counted most excellent in the na­ture of man? what but his vnderstanding, knowledge, wisdome, counsell, his reaso­nable wit and orderlie affections, his loue, fauour, mercy, pittie, his iustice, purity, & such other vertues, his strength and power, his Lordshippe ouer the creatures, and his, glorie arising thereof? In these things doth the excellencie of man consist, and there­fore man, as it were, putting his owne coate on God, is to conceiue of him in his minde as of a nature surpassing, yea infinite in knowledge, wisdome, counsell, in will, loue, hatred, fauour, and reuenge, in mercie and compassion, in puritie and iustice, in might, power, dominion and glorie, and no mar­uaile that man doth thus conceiue of God, seeing GOD in regarde of the weak­nesse of mans capacitie, hath reuealed him selfe to man in this, and in no other manner, euen in the person, like­nesse, [Page 233] and nature of man, and yet this is the onelie nature of GOD which is reuealed.

Now as touching the meanes whereby man in this his innocencie attaineth to the knowledge of this nature of God (which being after a sort his owne nature, is familiar vnto him and may easilie be conceaued) they are two. The first are the naturall facul­ties of his soule and bodie, to wit, his sen­ses outward and inward, by the which he did plainly and certainly gather out of the creatures, the actuall knowledge of gods attributes, wherein as hath bene saide, his na­ture being otherwise incomprehensible is re­uealed, as namely, of his infinitenes, eternity, wisdome, iustice, power, & loue, all which do shine so clearelie in the creatures, that man e­uen since his fall doth by this meanes attaine to some knowledge of God: as we read. Rom. 1. 20.Rom. 1. 20. The inuisible things of God, to wit, his eter­nitie, power & godheade are plainele seene since the creation of the world, being considered or vnderstoode in the creatures. If by man being sinfull, how much more by him being in his pure estate? For what maruaile is it that one who hath both his eyes, and is cleare sighted, doth see the light of the sunne shi­ning in his eies, which is so cleare of it selfe, that a blinde man maye per­ceiue [Page 234] it?

The second way or meanes of know­ledge, was immediate reuelation: for as it shalbe in the seconde, so in the first state of innocencie, GOD did reueale himselfe and the glorie of his power, wisdome, loue, and of the rest of his attributes immedi­atlie by himselfe, and that diuers wayes as it seemed best vnto him, vouchsafing to haue familiar conuersatiō with his reasonable creatures, and to speake with them face to face as one friende vseth to doe with ano­ther. This second meanes did make per­fect the actuall knowledge gotten by man himselfe out of the creatures, encreasing it to a farre greater measure then can be attained in the state of regeneration.

Thus much of the meanes whereby the potentiall knowledge of man is made actu­all: whereby it appeareth that there was no ordinarie ministerie appointed by GOD in the handes either of Angell or of man as it is in the state of regeneration as hath bene declared in the first part Chap. 8. Sect. 1. For if we shoulde suppose that some one man in this state of innocency did liue soli­tarelie by himselfe, not hauing the companie or helpe of any other; yet we are not to thinke that he woulde haue bene ignorant of God, [Page 235] but rather to be perswaded that howsoeuer he might want the knowledge of some parti­culars (the which doth not make an imper­fect knowledge) & also be inferiour to others in measure of knowledge, yet he shoulde haue bene endued with the perfect know­ledge of God. For as hath bene said, this state of happinesse is of the same kinde with the happinesse of the Angels in heauen, al­though in degree of knowledge and all other graces it be farre inferiour to it. For this is a certaine and generall rule, that in all states of innocency, whether they be in hea­uen or on earth, whether in this world or in the worlde to come, God doth reueale him­selfe to his reasonable creatures face to face, that is, immediatlie without the mediation of any creature, as God saieth, Numb. 12. 8.Numb. 12. 8. That he spake to Moses face to face, mouth to mouth. But he spake to the people by the mediation of Moses. Thus, 1. Cor. 13. 12.1. Cor. 13. 12 To see God face to face, (as the Godly shall in the worlde to come) is opposed to the knowing of God by the ministerie of man, as the faithfull doe in this life, where­in God doth reueale himselfe to them by his ministers, as one man speaketh to an o­ther by an interpreter or messenger, not in personall presence. Yet this immediate [Page 236] teaching doth not hinder, but that in this state of innocencie one man might haue his knowledge encreased by an other, as God did reueale some particulars to one more then to another, or that the weakenesse of mans infancie and childehood shoulde not be supported by teachers, as hath bene declared.

Thus much of the potentiall know­ledge, called by philosophers, the suffer­ing vnderstanding, or facultie of the minde the which in conceauing any thing doth suffer the impression of knowledge, as waxe doth suffer when as any forme is imprinted in it. Nowe we come to actuall knowledge, called the agent facultie, because knowledge being once gotten is not idle, but wor­king in the minde, and doth not onely moue it selfe, but also is the beginning of moti­on to all the other faculties of the bodie and soule.

As touching the measure of mans actuall knowledge in his innocencie (the which poynt onely resteth to be considered) it is to be defined by his happinesse, and by comparison made with the knowledge of the faithfull in their regeneration. For first man knewe whatsoeuer might any way make for his good and happie estate, as [Page 237] namely, he had the perfect knowledge of God (which is a great parte of happinesse) beholding him daily and continually, al­though not in his essentiall forme, which is incomprehensible, yet in the cleare eui­dence of his glory. Besides he had the knowledge of all the creatures, whose formes, kindes, natures, properties, vertues, qualities and commodities, he did per­fectly comprehend: as appeareth in that Adam gaue to euery beast a name agreeable to his nature. He knew howe to gouerne fa­milies and common-wealthes, with meete orders and lawes, and in generall, whatso­euer thing did any way belong to the ne­cessitie, vse, pleasure or commoditie of hu­maine life.

Secondly we may gather the measure of the created knowledge by comparing it with renewed knowledge. For if we should put together in one man, the knowledge of the best & most learned diuines, politicians, physitions, logicians, mathematicians, phi­losophers, and of all that are most excellent in any kinde, yet it is not so great, sound, pure, subtil & perfect as the knowledge of mā in the state of innocencie. And no maruel se­ing he had far more excellēt meanes of knowledge whether we regard his own nature, & [Page 238] therein the puritie and integritie of all his senses and faculties, both outward and in­warde, or yet his scholemaister and teacher who was Godhimselfe.

Sect. 2,
Of the sinfulnesse of the mind or of the ignoraunce of man in his corrupt estate.

THus much of mans knowledge in his pure estate, from the which we come to his cor­rupt state as out of the cleare sunne-shine into a darke dun­geon: for as before the fall of man his minde was enlightned with the perfect knowledg of God & of al things in the world; so since the fal, it is ouercast & euen wholly possessed with palpable darknesse, being destitute not one­ly of all actuall knowledge, but also of all abilitie of attaining the true knowledge of God by any facultie, vertue, industrie or any meanes inherent in himselfe, the which in the former section we call po­tentiall knowledge: for the first kinde of knowledge, namelie actuall, reall or that which is already gotten, it is euident to the eyes of all that list to consider it, that the naturall knowledge of man is mere darknesse and ignorance. By naturall know­ledge we meane that knowledge which is [...] [Page 239] and may be seene in all vnregenerate men,Of the sinful­nesse of the minde. who are come to yeares of discretion, and haue neither encreased nor decreased that knowledge which they haue of themselues. Both which accidentes may happen to car­nall men, as we are to declare in the third part of this treatise. Chap. 6.

In this sorte of men we are to account all ignorant people, who hauing beene brought vp in rudenesse and ignorance, not vsing the meanes of getting knowledge, as the heareing, reading and learning of the worde of God, haue no other opinion of God and of religion, then those rudi­mentes and beginnings, which they brought from their mothers wombes, and which they haue gotten (or rather which haue crept into their mindes by little and little they not seeking or looking after any know­ledge) not out of the bookes of the scrip­ture, but out of the creatures: The which being dayly, beheld, felt and enioyed, can not but leaue some impression of the know­ledge of God in the mindes of those who haue any sparke of reason remaining in them. Hence it is, that man euen in this his corrupt estate, thinketh that there is a God, that this God is of great power and therefore to be feared: that he is the gi­uer [Page 240] of all good thinges: and therefore to be worshipped & honored in way of thank­fulnesse, that he is iust, and there fore will punishe sinners, and rewarde good and in­nocent men. Likewise he hath some know­ledge of the second table, yea more then of the first, whereby he can decerne right from wrong, honest thinges from vnho­nest, so that he condemneth theft, oppres­sion, incest, adulterie, murther and such like grosse sinnes. For although many doe diminishe this light of nature and become such detestable atheistes, as to fay in their heartes, that there is no God, yet man na­turally thinketh otherwise, as appeareth plainely both by the word of God, and by common experience.

For the first we haue this doctrine, Rom. 1. 19. 20.Rom. 1. 19. 20. that which is knowen of God (that is so much as God hath made knowen to all men generally not onely to his Church, but also to the heathen and infidels) is ma­nifest euen to the gentils. For God hath made it knowen vnto them: for the inui­sible things of God, as namelie, his eter­nall power and Godheade, are seene since the creation of the worlde, being by rea­son or the vnderstanding gathered out of the creatures. This appeareth also in al ages [Page 241] and nations which haue beene since the be­ginning of the world: for although fewe of them haue had the knowledge of the true god, and of his true worship, yet all gene­rally haue had and worshipped some God: yea almost euery particular country, citie, towne, village, and familie hath had their proper gods, whereby it is plaine, that there was in their mindes the aforesaid knowledge, to wit that there is a God.

Neyther could it be otherwise, for when­as man seeth the creatures, to wit, the hea­uen, the earth, the sea, he must needes thinke with himselfe, that these dead and senselesse creatures coulde not make them­selues: yea that no man, nor any other creature coulde make eyther them or yet it selfe: for how shoulde any thing worke or doe any thing before it doe exist it selfe. Thus we see what is the naturall knowledge of naturall men: but what is this incompari­son of that knowledge which man had in the state of innocency, but mere & grosse ig­norance? For man in his pure estate had more perfect knowledge of God (although not the same particular knowledge) then all the [...]earned diuines in the world haue had, haue, or shall haue heereafter. But since the fall he hath not by nature the knowledge of the true [Page 242] God: for we cannot say that he that think­eth his idoll to be a God, knoweth the true God. Besides, this naturall knowledge, of God is not a setled and grounded perswasi­on, but a light and wauering opinion, a meane betwixt knowledge and ignorance, and therefore little regarded or followed in life, and easely lost out of the minde: where­of it commeth that those reliques of the knowledge of God, are so soone lost, and by the least perswasion or occasion turned into senselesse idolatrie, wherein GOD is thought to be like to man and other baser creatures.

But to proceed, although the actuall ig­norance of the naturall man be so palpable, as that it cannot be denied, yet he will not yeeld to potentiall ignorance, that is, he will not confesse himselfe to be so blockish, dull, & vncapable of the true knowledge of God, but that he might easely attaine vnto it by his owne strength, and by the naturall faculties of his body and minde, if so be he listed to go about it. For the proofe wherof, he will al­ledge the examples of many natural and vn­regenerate men, who although they neuer knewe indeed what spirituall regenerationment, but did alwaies laugh at it, and se­cretly scorne the professours of it, being in [Page 243] their whole liues carnall, worldly and disso­lute: yet for knowledge in all pointes of diuinity they were counted the most profound men of all others. To this we answere, as we are taught by the Apostle, 1. Cor. 2. 14. That the naturall man doth not conceiue or cō ­prehend the thinges of God, 1. Cor. 2. 14. for they are foolishnes vnto him, neyther can he know them, because they are spiritually discerned, that is, the carnall man is not onely actually igno­rant of God, but also vnable to conceiue and vnderstand heauenly things. For al­though he labour most earnestly in a pre­sumptuous opinion of his owne wit and lear­ning to know God, yet it is a thing altoge­ther impossible for him to attaine to the true knowledge of him. To this agreeth dailie experience, for who seeth not that the word of God is preached diligently, plainely, and painefully in many places, in the which most of the hearers remain as ignorant of religion, as if they had neuer heard tell of such a mat­ter? whereas if a man did tell them a tale of any worldly matter, belonging to their pro­fite or pleasure, they would vnderstand it at the first, and cary it away so well, that they would be able to instruct others very reade­ly in it.

As touching the great measure of know­ledge [Page 244] which may be seene in diuerse vnre­generate men; We answere, First, that God doth bestow his spirituall giftes not onely on the elect, but also on the reprobate (as we are to declare at large in the next part) and therefore they are not meere carnall men, because they haue a shadowe of rege­neration: Secondly, the knowledge of these men, howsoeuer it cary a glorious shew, yet in strait examination will be found to be nothing but ignorance. For it beeing not wrought effectually in their mindes and heartes by the spirite of God, but onely bor­rowed out of the bookes and sermons of other men, hath no steedfast ground in them, but in mingled with much doubting, vnbe­leef, error & ignorāce. For who knoweth not, that it is an easie & common matter for men to talke, and reason at large of matters which they doe not vnderstand? 1. Tim. 1. 7. They would be doctors of the lawe, 1. Tim. 1. 7. & yet they know not what they speake, nor whereof they affirme. So many did prophecy in the name of christ, who neither knew Christ nor shalbe acknowled­ged of him:Iohn. 3. 10. so we read, Iohn. 3. 10. of Nicode­mus who although he were a teacher in Israel, yet he was ignorant of the doctrine of rege­neration, that is, of al religiō. So many preach of God, Christ, faith, the resurrection frō the [Page 245] dead, and dispute very cunningly and subtil­lie of these things: who thinke in their hearts that they are but vaine & false doctrines, in­uented perhaps for a good end, to make men liue an honest and orderly life, but such as haue no trueth in them, neither shall euer be seene to come to passe.

If any do maruel how men of singular wits, of great capacity, learning, reading, iudg­ment and wisedome should be so dull, or rather dead and senselesse, as not to vnder­stand the doctrine of God, of his nature and actions, which is so plainely taught, and so often iterated in the scripture, the rea­son heereof is giuen in the place before ci­ted. 1. Cor. 3. 14. Because the thinges of God are spiritually to be discerned. 1. Cor. 3. 14. That is be­cause there is a repugnancy and contrariety betwixt the reason of a naturall man, and the thinges of God. For the naturall man trieth the trueth of all things by his owne senses, e­steeming that impossible and false, which cā ­not be effected by ordinary and natural cau­ses: but the word of God, especially the doctrine of the gospel, hath in it many things which are impossible in nature, & therefore incredible in all reason: as namely, the incar­nation of God, the miraculous conception of Christ, the spirituall regeneration of the [Page 246] faithfull, the resurrection of the body, eter­nall glory, and many other: the full know­ledge and vndoubted perswasion whereof, is farre more hardly attained by those who ex­cell in naturall wit, worldly wisedome, pro­found learning, then by those who are sim­ple and vnlearned. [...]. Cor. 1. 26. 1. Cor. 1. 26. Brethren you see your calling that not many wise men are cho­sen: the reason heereof is euident: for it is needful that he who would beleeue the word of God, should renounce his own knowledge so farre as it is contrary to the other. But the more wit and learning a man hath, the more he attributeth to it, to himselfe & to his own strength. Whereas they who haue a small measure of these giftes, doe not trust so much vnto them: as the wise man witnesseth, say­ing, That there is more hope to win a foole to wisedome, then one who thinketh or know­eth himselfe to be wise, and so is wise in his owne eyes.

Thus we see the great ignorance of God, which is in all vnregenerate men: nowe for the knowledge which man hath of the cre­atures, we may say with the prophet, Ier. 2. 13.Ier. 2. 13. Man hath forsaken God the fountaine of wisedome, and then what wisedome can be in him? For as he is ignorant of God, so is he of the creatures of God, being natural­lie [Page 247] so void of all manner of knowledge, as that he seemeth not to differ from a bruite beast, but onely in the outward proportion of his body, and the faculty of speaking. Nay he is more ignorant then are the brute beasts, whereof there are almost none, which knoweth not and that without any teacher, euen by the secrete instinct of na­ture, what is good and euill for it selfe, yea the secret vertue of some hearbes or of other things which may stande them in stede: but man being anie way distressed, know­eth not how to goe either to God or anie na­turall thing for helpe: being so farre from knowing other things that he knoweth not the partes, temperamentes, frame, dispositi­on, infirmities and diseases of his owne bo­die, or anie thing belonging to it, or the pre­seruing or healing of it, saue only the out­ward members and fashion of it. Neither is there any cause why man should bragge of that greate knowledge, which he is able to attaine vnto, whenas he giueth himselfe to search it out. We do not denie but that God graunteth thus much to the labour of indus­trious men, that they attaine to knowledge, some more, others lesse: but the learnedest philosopher in the world cannot denie, but that he is not only actually ignorant of ma­ny [Page 248] things, but also naturally vnable to pearce into the depth of the wisdome of God in the creatures, & that by reason of the dulnesse & shallownesse of his wit, which cannot finde out the true causes, formes, reasons and ver­tues of naturall things: as why the load-stone draweth iron to it, of the which kinde infinite instances might be brought. And if they chance to finde out the vertue and qualitie of anie thing, it is done not by considering the causes, but by marking the effectes; and so not by knowledge or anie good cunning, as we say, but by chance and by experience the schoole-maister of fooles.

Sect. 3. Of renewed knowledge.

IT remaineth that we consider how God of his greate mercie and goodnesse, doth renewe in all his faithfull seruants, this first and chiefe parte of his glorious image. We call it the first and chiefe part, because that in the worke of regeneration, the illumination of the minde, with the true knowledge of God, both hath the first place, and also is the cause of all the rest of mans holinesse.Math. 6. 23. For as Christ doth teach, Math. 6. 23. If the eye haue light in it, it doth enlighten [Page 249] the wholle bodie, but if it be darke, there is no­thing but darknesse in the bodie. That is, if the minde of man which is the eye of the soule, be trulie sanctified and renewed with know­ledge, there followeth holinesse in all the faculties of the soule, and in the whole man. But if there be darknesse and ignorance in the minde, there is nothing but sin in all the par­tes of man. Neither can it be otherwise: for as it is impossible that a man should either trust or hope in God, or loue, feare & obey him, or performe any dutie of holinesse vnto God, whome he doth not know in his mercie, loue, goodnesse, promises, power, iustice and the rest of his attributes: so is it no lesse impossi­ble, that any man should know, and be ful­ly perswaded that God is true in his promi­ses, mercifull, bountifull, and iust, and not be affected to him accordingly. And therfore the first action of the holy spirit, framing the new man in the elect, is to take out of their mindes their naturall dulnes, vnbeleefe and ignorance, and to make them able to conceiue, vnderstand, beleeue and know God.Rom▪ 12. 2. Thus the Apostle teacheth. Rom. 12. 2. Be ye transformed by the renewing of your mindes, that ye may approoue the good and ac­ceptable will of God: so,Eph. 4. 13. Eph. 4. 13. Be renew­ed in the spirit of your mindes and (so) put on [Page 250] the new man. Of renewed knowledge, Thus he praieth for the Co­lossians, Col. 1. 9. That they might be filled with the knowledge of the will of God, in Col. 1. 9. all wis­dome and spiritual vnderstanding. And thus it is saide.Act. 16. 14. Act. 16. 14. That whilst Paul preached the gospel, although the reprobate did not conceiue or vnderstand it, Yet God opened the hart (that is the minde) of Lidia to beleeue his word.

This illumination of the minde, is the most sensible and euident thing in regeneration, and that whereby they that denie the work of the holy spirit in renewing the faithful, may most plainly be conuinced, for what is more wonderful, then that men, who be­fore were dull, rude, simple and vnlearned, yea vncapable of any kinde of knowledge, should on a sudden become able to compre­hend in their minds most stedfastly, & to expres in words very sēsibly the hiddē mysteries of christiā religiō? Yet this experience teach­eth to be true, & the Apostle witnesseth the same. [...] Cor. 2. 15. The spirituall man discerneth all things. This commeth not by anie naturall strength, but by the worke of God: yet he doth not in­spire this knowledge immediatly, but by the meanes of the ministerie of his holy word. And therefore it behooueth euerie one, who would feele in himselfe this wonderfull [Page 251] worke of God in changing his minde, to giue himselfe diligently and continually to the hearing, reading and meditating of the word of God.

Lastly this renewed knowledge is not either so greate, or yet so generall as was the know­ledge of man in his pure estate, wherein he knewe God, and all other things perfectlie: but the faithful know God, his word, will & actions, so farre forth only as is needful for their saluation. As for the knowledge of the creatures, that is to be hoped for in the life to come wherin we hope for our ful adoptiō e­uen the redētiō of our bodies: the senses & faculties wherof are, whilst we remaine in this life, as dul and weake in the faithfull, as in the vnbeleeuers. And therefore they remaine as ignorant as touching this secundarie knowledge of the sensible creatures, as doe the other. Yea the knowledge of God, as all other partes of their holinesse, is im­perfect, 1. Cor. 13. 14. While I am a child (that is,1. Cor. 13. 14 while the faithfull liue in this worlde) I vnderstand like a childe, I thinke and speake as a childe: nowe I knowe in part, but then I shall knowe euen as I am knowen.

Sect. 1. Of the conscience of man in his pure estate.

BEside the generall knowledge (whereof we haue spoken in the former chapter) there is in the mind of man a particular know­ledge, the which for the great vse which it hath in the spirituall state of man, hath a proper name giuen vnto it (being called Conscience) as if it were a distinct facultie of the soule, whereas if we speake proper­lie, it is nothing els but an action of the minde, and the knowledge of one parti­lar thing, to witte, of mans estate before God, whether he be righteous or sinfull, and so consequently whether he be in the state of life or of death, as the worde doth plainly signifie. For conscience is sui scientia, or scientia cum vel coram deo; that is conscience is a mans knowledge of himselfe; or a knowledg with God, before God, or in the presence of God. And there­fore we may define it thus: Conscience is the opinion or perswasion of a mans minde concerning his estate before God. Or thus: [Page 253] It is the testimony or iudgmēt that the mind giueth of innocency or guiltines,Of the consc [...]cence of man in his pure estate. of righte­ousnes or sinfulnes of life or death. So it is de, fined Rom. 2. 15.Rom. 2. 15. To be the accusing or excusing of a mans thoughts or of his minde. So that we may call the conscience the witnesse, which before the tribunall seate of God, being in the iudgment hall of a mans minde, doth either excuse and iustifie his seuerall actions, and whole life and person and so pro­nounce the sentence of life vnto him; or else doth accuse & condemne him in regard of sin committed, and so adiudge him to eternall death.

Thus much of conscience ingenerall: now as touching the conscience of man in his pure estate, we cannot doubt but that it did wholly iustifie him, being as then with­out any spot of sinne: from this true excusing conscience, commeth confidence, where­by man is imboldened to conuerse in the presence of God, to heare him speake, to see his glory, and so to haue a kinde of fami­liaritie with him, as man had in his innocen­cie: where as an accusing conscience bree­deth feare & shame, as we see plainlie in A­dam, who so soone as he had sinned, was compelled by this accusing witnesse (for there was no other to accuse him) to runne [Page 254] into a hole and hide himselfe among the trees, when he perceaued God to be pre­sent: but hereof more in the next section. Lastly if it be asked, how conscience can be made a part of mans conformitie to God, seing as it may seeme there is no such thing in God; we anwere, that conscience, to wit▪ this clearing conscience hath place in God, who in him selfe and before himselfe doth see and knowe himselfe to be puritie, and holinesse it selfe and so free from all shadow of sinne.

Sect. 2. Of a corrupt conscience.

AS touching mans conscience in his corrupt estate, this must of necessitie be gran­ted, that where the whole is corrupted, there euerie seuerall part is corrupted: and therfore seing the whole knowledge of mans minde is darkned with blindnesse, this par­ticular knowledge must needs be in the same case: so that nowe the conscience is a false witnes, and doth iudge of right and wrong, of life and death so as a blind man iudgeth colours, saying that blacke is white, and white is blacke, that euill is good, and good, [Page 255] euill:Of a corrup [...] conscience. and yet as the minde is not so wholly blinded, but that there remaine in it some reliques of knowledge, trueth and light: So the conscience hath his part as well of this light, as of the aforesaide darknesse, and by vertue thereof, doth sometimes speake the trueth, euen as the greatest liers vse to doe.

First of the false witnesse of the consci­ence because this is more common, then of the true testimony of it. The false testimo­nie of the minde or conscience is of two kindes; the first and most vsual kinde, is when as it doth falsly excuse: the second is, when it doth falsly accuse. The first hath place in all those who thinke that to be no sinne which is a sinne in the sight of God. And it is of two kindes, for either it doth not ac­cuse a man where it shoulde accuse him, or else it doth iustifie and absolute him for that for the which it shoulde condemne him. The first may be seene in all those in whose opinon and iudgment that is no sinne which is accounted sinne in the sight of God: as namely in them, who being therefore cal­led libertines (but as it is saide of them, are too shamefully licentious) thinke that there is no sinne, and that they may doe what they list. And so are not checked by their con­sciences, [Page 256] no not when they commit most hainous sinnes. This kinde of a false excu­sing conscience is in those also who thinke originall sinne to be no sinne, or not to de­serue eternal death: or who doe any way ex­tenuate the hainousnesse of sinne, think­ing some sins to be veniall in their owne na­ture. And also in them who thinke wick­ed thoughtes, or vaine wordes to be no sinnes.

Lastly this conscience is in a manner in all vnregenerate men, especially in those who liuing a ciuill and honest life, free from grosse sinnes, as adulterie, mur­ther, theft, periurie and such other, thinke themselues iust before the iudgment seate of god. This presumptuous opinion was in the pharisies, who had a great conceite, and made no smal bragges of their owne righ­teousnesse, as we may see, Luc. 18. 20. [...]uc. 18. 20. And also Mar. 10. 20.Marc. 10. 20. in one of their schollers, who was not ashamed to affirme, and that before the face and visible presence of God, that he had kept all the commaundements of the morall lawe, and that not onely in some part of his life, but continually euen from his youth vp. Yea this is the fond o­pinion of most men, who thinke them­selues to be no sinners, because they are [Page 257] not notorious malefactors: to fulfill the law of God, because they doe keepe the lawes of men: to be innocent and iust before God, because they liue irreproouably (as very fewe doe) in the eyes of men. But this is a very fearefull and dangerous estate, and that which is the cause of most mens destruction: for they neuer seeke to know the gospel, and to haue remission of their sinnes in Christ, because this their flattering and lying con­science, doth beare them in hande that they are righteous enough of themselues, and therefore neede not to be clothed with the righteousnesse of Christ, as we read, Reuel. 3. 17.Reuel. 3. 17. They say with themselues euery one in his owne minde, I am rich & want nothing, where as indeed, they are wretched, poore, blind, naked, altogether sinfull and in the state of eternall damnation.

The second kinde of a false excusing con­science, is that, which doth not onely ex­cuse, but also iustifie a man, for that for the which it should condemne him, such is the senselesse blockishnesse of a corrupt minde. This conscience is in those who serue God after a false & deuised manner, and so thinke that their will-worship doth make them acceptable to God, which in [...]rueth is most abhominable in his sight. [Page 258] They thinke that they aduance his glorie, when as they set vp idolatrie, and that when they persecute the true ministers, Apostles, and seruantes of God, They doe God good seruice, Iohn. 16. 2. as we read, Iohn. 16. 2. They thinke that they shalbe heard of God for their much babling sake. Mat. 6. 7. Math. 6. 7. for saying ouer and ouer so many creedes and pater nosters. And lastly that they shall be saued for those acti­ons, the which howsoeuer they cary a shew of religion and deuotion, yet they are grie­uous sinnes before God, and those for the which the doers should be condemned, al­though they had not sinned in any other kinde.

Thus much of a false excusing conscience. Now followeth a false accusing minde and conscience. This is contrary to the former kinde, for it accuseth where it shoulde ex­cuse, and iudgeth that to be vnlawfull which is lawfull. This false testimony of the con­science commeth of the ignorance of christian liberty, accounting things in na­ture indifferent, as altogether vnlawfull, whereof it commeth that men thinke it a sinne to eate this or that meate, on this or that day, to mary, to be in this or that com­pany, to weare this or that apparrell, to vse this or that kinde of recreation and so of [Page 259] many other thinges, which are neither com­maunded nor forbidden in the word, but left indifferent, and in the which a brother or sister is not in bondage, but God hath cal­led them in peace: the which although it be not so euill and dangerous as is the other kinde, for that it is safer and better for a man to feare in doing that which he might boldly doe, then to be bolde in doing that which he ought not doe, yet it is an euil and sinfull conscience, displeasing in the eyes of God, who as he hath in great mercy gi­uen vs great liberty in Christ, so it is his will that we should, although be sparing in the vse of it, whenas it doth not further our e­dification and saluation, yet not babes in knowledge and vnthankfully ignorant of the great benefits bestowed on vs.

If it be heere obiected, that this false ac­cusing conscience cannot be truly said to be in the vnregenerate man, because whatsoe­uer is done by him, being destitute of faith, it is a sinne, although it be in the vse of things indifferent, and might be lawfully done by a faithfull man: We answere, that the con­ [...]cience of an vnregenerate man shoulde not accuse, because he doth vse any indif­ferent thing, as because he eateth or drin­keth (as it vseth to doe, and therefore it [Page 260] is a false accuser) but because he doth it without faith, whereby both his person, and all his actions should be made acceptable to God: Thus we see what is the false or ly­ing conscience.

Nowe let vs see how it is a true witnesse, for according as the light or knowledge of the mind is more or lesse, so is this true testimony of the conscience,Rom. 1. 15. sometimes excusing truly, and sometime accusing truely. Rom. 1. 15. For although it be impossible, that the con­science of an vnregenerate man should tru­ly cleare him of sinne, and the punishment thereof, because his whole life, yea euery particular action of his life, and euery part of his body, and faculty of his soule is pol­luted with sinne, yet as a carnall man may be free from some particular sinne; so his conscience may truely excuse him in that behalfe. But the chiefe vse of the consci­ence is to accuse truely for sinne committed, in the doing whereof it is very forcible, and as it is commonly said, in steede of a thousand witnesses: therefore hath God in greate wisedome left some light in the minde of sinfull man, that he might be conuicted by himselfe, and so left inex­cusable: Yea sometimes it commeth to passe, that this conscience is not onely [Page 261] the witnesse, but also the executioner, stirring vp such fearefull stormes of an­guish, feare, sorrowe, shame, and des­peration, as are most intollerable, and may be truely said to be the very flames of hell fire. This is verified by the tragi­call ende of the traitour Iudas, at whose horrible treacherie, whenas all men held their peace, this witnesse, euen his owne conscience stept foorth, and did not one­ly accuse and conuince him by his owne mouth, which saide vnto him, thou hast sinned in betraying innocent bloode, but also did execute him with his owne hands, which brought him to a fearefull and shame­full ende.

Yet this witnesse is not alway thus dili­gent in doing his duety, but onely eyther after some hainous sinne be committed, as in the aforesaid example, and chiefly when­as it is stirred vp & awaked by some iudge­ment powred out vpon the sinner. Thus did the conscience of Iosephs brethren sleepe till their trouble and danger which befell them in Aegypt, Gen. 42. 21. did awake it. Gen. 42. 21. or at the least, til the iudgmēt be denounced against him,Act. 2. 37. thus we read, Act. 2. 37. That many of the Iewes were pricked in their harts, that is, were troubled in their consciences [Page 262] and mindes, by hearing of their horrible sin committed in crucifying Christ. Otherwise the conscience is idle for the most part, and lulleth men a sleepe in sinne, deferring the doing of his duety til the day of iudgement, wherein the volumes of all mens conscien­ces shall be laid open: this is called a seared, benummed or senselesse conscience: and surely it is the most fearefull estate that any man can be in, and yet it is a common thing, for who seeth not how most men goe on from day to day, euery man in his owne sinfull waies, hauing no remorse of consci­ence, but put farre from themselues the euill day, as if there were neither heauen nor hell, and that God would neither doe good nor euill? Lastly it may heere be asked, whether this true testimony of an accusing conscience, be a sinfull, or a lawfull action of the minde. Whereunto we answere, that whatsoeuer thing is holy, that is lawfull; for this light of nature which is in the mind and conscience, is a relique of the image of God and of the same nature with it: and that the sinne which the conscience doth truely ac­cuse, doth no more make it impure, then the guiltinesse of a fellon or traitour doth a­ny way touch him who giueth true testimo­nie of it.

Sect. 3. Of a renewed conscience and of the certaintie of saluation.

THis particular knowledge and motion of the minde, which we call conscience, hath place and force in the faithfull, both in accusing and also in excusing. For the first, we know that the faithfull haue both the true knowledge of sin, by the gene­rall renouation of their mindes, and also sin it selfe by the infirmitie of the flesh. And therefore they haue an accusing conscience, which is nothing else but the sight or know­ledge of sinne in themselues. Hereof follow diuers effectes in them, as namely feare in re­spect of those temporall punishments, wher­vnto they by their sins haue layde themselues open. Secondly an encrease of humiliation in regard thereof. And lastly this accusing conscience is as a bit to restraine the faithful from sinne, checking them as it were in the teeth with the iudgments of God, which they doe by committing sin pull vppon thē ­selues. Thus we see what is the accusing conscience of the faithfull: which then wor­keth when they fall by force of temptation [Page 264] into some greate sinne:Of a renewed conscience. otherwise it doth not greatly vex and trouble them. Yet as sinne is neuer wanting, so it is neuer alto­gether idle.

Now let vs consider the contrarie worke of the conscience, excusing the faithfull be­fore God: the which it doth first in regard both of their owne inherent righteousnesse, and also of the imputed righteousnesse of Christ. In the first respect their conscience excuseth them, not as being perfectly iust, but as those who are Gods faithfull seruants, performing vnto him, tho imperfect, yet true, vnfained and heartie obedience. Thus doth the Prophet Dauid often in the psalmes of­fer his innocencie and integritie to the triall of God.

This excusing conscience dare not shewe his face before the iudgment seate of God, where it would be found as a filthie and de­filed clout: but it commeth into the court of Gods mercie and loue, who rewardeth the Godlinesse of his seruants with temporall blessinges, and security from temporall iudg­ments. But the true excusing conscience loketh on the perfect righteousnes of Christ, by vertue whereof it doth iustifie, and ab­solue the faithfull, as being fully and perfect­ly iust, and free from all guilt of sinne. This [Page 265] excuser is he who only can abide the triall of Gods iustice,Of a renewed conscience. and of the cer [...]tainty of salua [...]tion. who maketh the faithfull re­ioyce in all miseries; yea secure in regard of danger. It maketh them triumph ouer sinne, Sathan, hell, death and damnation, and re­plenisheth their heartes with such a perfect peace, whereby they feele the ioyes of hea­uen, euen whilst they liue vpon earth, wherof whosoeuer hath once tasted, may counte himselfe thrise happie. This kinde of excu­sing conscience commeth of a true faith, as doth the former kinde of the other partes of sanctification and of holinesse of life: the one freeth the faithfull from the feare of temporarie euils, as the other doth from the feare of eternall death.

Of both of them ariseth the assurance of saluation, which is the vndoubted perswasiō, and certaine knowledge of a faithfull man, that he is one of those who shalbe made partakers of eternall glorie. But against this doctrine many do obiect & say, that it is im­possible for any man to attaine to any such knowledge, seing that the eternall counsels and decrees of God are so secret, that no man hath at any time knowen the minde of God, or beene of his counsell in that behalf. Againe that this knowledge is to be gotten, if by any meanes, then either by immediate [Page 266] reuelation or by arguments drawen from a mans owne estate, as from some fayth or holinesse which he fyndeth in himselfe. The first meanes is generallie reiected. The other being vncertaine cānot be a sure foun­datiō whereon to build this certaine perswa­sions. Lastly that by this meanes there would a dore be set open to all licentiousnesse & Godlesse securitie. For what neede he who knoweth certainly that he shal be saued, take paines, and sustaine trouble & griefe in work­ing his owne saluatiō by a Godly & holy life? To this we answer, confessing that the num­ber of the reprobate or elect cānot be know­en, and also that this knowledge is not gotten by any immediate reuelation, yet affirming that euery faithfull man may be, and ought to be assured of his owne saluation and that by that wounderfull worke of regeneration wrought in him by the holy spirite: the which doth euen leade the faithfull man as it were by the hande into the secrete counsell of GODS eternall election, and doth there let him see (not the state of o­ther men) but his owne name written in heauen. For they who are truelie rege­nerate are truely called, they who are truely called are iustified they who are iustified are (that is they shalbe as cer­tainly [Page 267] certainely as if they were already) glorified,Of a renewed conscience, & of the certain [...]ty of saluatiō. Rom. 8. 29. 30. And therefore the scripure speaketh of the faithfull as of those who haue already attained eternall saluation.Rom. 8. 29. 30 Ioh. 3. 8.Ioh. 3. 8. Yea this is done not without good cause. For the regeneration of this life and the eternall glorie of the life to come, are not two diuerse states or conditions, but onely diuerse degrees of the same condition: eternall saluation being nothing else, but the perfection of holinesse and happinesse, whereof the faithfull haue in this life re­ceaued some parte, as a pledge and ear­nest-pennie of the whole. So that they hauing alreadie as we say, one foote in heauen, and gotten possession of it, neede not doubt of their saluation: but may con­fidently say as it is, 1. Ioh. 3. 14. We knowe, (not we hope or gresse) that we are tran­slated already (not that we shalbe hereafter) from death to life (not by any immediate re­uelation) but because we loue the brethren: 1. Ioh. 3. 14 that is, because we feele our selues endued with renewed holinesse, whereof the loue of the Godly is a notable part. And with the Apostle,Rom. 8. 38. Rom. 8. 38. I am perswaded that neither death nor life, neither Angels nor principalities, neither thinges present nor thinges to come can separate me from the loue [Page 268] of God in Christ.

But it may be further obiected, that although true regeneration be a certaine signe and forerunner of saluation, yet it is hard for a man to knowe whether his rege­neration be true, or onely a shadow and re­semblance which is often in the reprobate; and although he haue true faith and holi­nesse at one time, yet he may loose and lack them at an other, and so dispossesse himselfe of that estate of saluation where­in he was. In both which respectes, He that thinketh that he standeth, ought to feare least he fall, rather then to boast of the certain­tie of his saluation. We answere that true regeneration is not so small a matter, neither maketh so light a chaunge in a man, but that it may be plainely discerned where it is present. Neither is it any vncertaine thing which may be lost, but wheresoeuer it is, there it doth euidently appeare at one time or at an other: and where it once appeareth there it alwaies abideth. For regenerati­on being a totall and a supernaturall change of the minde, will, affections, thoughtes, wordes and dedes of a man, cannot be hid or doubtfull for any long time, but will shewe it selfe both to the eyes of other men, and much more to the conscience of the be­leeuer [Page 269] himselfe.Of a renewed conscience & of the certain­ty of saluation. For all though it com­meth often to passe, that the infirmities and sinnes appeareing in the life of a faithfull man, make the sinceritie of his religion doubtfull to others; yet he himselfe feel­ing the inwarde worke and motions of Gods spirite, is vndoubtedly perswaded that he is the childe of God. We confesse that a man truly regenerate may haue his faith sore shaken, and the holinesse of his life greatly blemished by the force of temp­tation: and so may for a time want in part or wholly this assurance of saluation. Yet this doth not hinder him from hauing it at an other time, yea all the daies of his life, as may be seene in most of the faithfull.

Lastly we are not to thinke that this assu­rance of saluation is, or can be to a faithfull man a motiue to sinne, and dissolutenesse of life, with the which it cannot stand. For as it is gotten by holynesse, whereby a man seeth that he is endued with the spirite of God, and effectuallie called to beleeue the Gospell, so it is lost by a sinfull and wicked life, the which sheweth plainlie that a man is destitute of true faith and of Gods spirite, for by the fruite the tree is knowen: nay there is nothing of greater froce in restraining the faithfull from sinne [Page 270] then this that they knowe that the com­mitting of any one wilfull sinne doth wound their owne consciences, and dimi­nish this notable treasure of assurance of sal­uation. For as he that taketh one or a fewestones out of a wall, although he doe not ouerthrow the building, yet he maketh it the weaker; so a fewe sinfull actions in the life of a faithfull man, although they can not depriue him of this assuraunce, it ha­uing bene gathered, and as it were builded vp with the holinesse of many yeares, yet they doe diminishe it, and can not but trouble his conscience.

Sect. 1.
Of the created holinesse of mans memorie.

IT had bene little auailable, for the holy and happie estate of man, that he was endu­ed with those notable facul­ties of conceauing, vnder­standing and knowing Gods will and word when God did reueale himselfe vnto him, if he had not bene made able to retaine the saide knowledge for the time follow­ing. [Page 271] For otherwise God shoulde haue pow­red his graces into a bottomlesse or broken vessell,Of the crea­ted holinesse of mans me­morie. which coulde not keepe, or con­taine any thing, and man shoulde haue reaped little profit by that which woulde be as soone lost as gotten. For this cause God in great wisdome did endue the soule of man, with a speciall facultie vsually cal­led memory, by vertue whereof man in this state of innocencie doth safelie keepe, whatsoeuer the minde doth truely con­ceaue, and so when occasion serueth, doth giue the saide knowledge backe againe to the minde, to be thought vpon, medita­ted, vttered in worde, and followed in peed so that the memory is the storehouse of the soule, wherin thinges both newe and old are carefully laide vp, and faithfullie pre­serued, and as it were, the register of the minde, taking a note of euery thing which commeth into it. This facultie as all the other of mans soule, was in the state of in­nocencie so perfect and of such strength, as that by it man might at any time call to minde, not euerie trifling thing which he had heard and seene a thousand yeares past, (for so his memorie shoulde haue bene con­founded and in a manner infinite) but what­soeuer thing had at any time bene reuea­led [Page 272] vnto him by God, or was conceaued by his naturall faculties, if so be it were a matter of any importance, the knowing and remembring whereof, might serue to some notable vse and profite vnto him. As for other common matters of life, which it was more gaine to loose then to keepe, in these, humaine infirmitie preuailed to for­getfulnesse.

For we are not to thinke, that man was in this respect or any other as God is, whose nature being euerie way infinite, doth in one moment, and with one motion of mind, remember or rather knowe all particulars that haue bene done at any time. For God doth thinke of all thinges together with­out confusion, but the minde of man being not onely finite, but also hauing in it a kinde of weaknesse (if we compare him with the Angels) can not thinke of many, much lesse of infinite thinges at once, but of one thing after an other: and so doth the me­morie remember those particulars, which were committed to the custody of it, let­ting goe matters of no vse, that there may be place for thinges of importance, as are the actions, comaundementes, appa­ritions, reuelations and worde of God. In the knoweing and remembring whereof, [Page 273] the happinesse and holinesse of man did con­sist:Of the create [...] holinesse of mans memo­ry. and therefore it stood him in hande to commit these thinges to sure custodie, the which we are not to doubt but that he did so, as that after many thousand yeares he was able to remember that, which might a­ny way serue for his good. Neyther [...]ede we maruaile thereat, considering the frail­tie of our owne memories, which are ne­uer good when they are at the best, and are soone cleane lost by sicknesse, age or any such meanes. For as is the strength of the bodie, whereby as by an instrument the soule worketh; so are the faculties of the minde: and therefore as the body of man did continue in perfect vigour for many thousand yeares, yea for euer, so did his minde or memorie retaine the first vigour without being diminished. Whereby we see that man in this facultie of memorie, whereby his knowledge was made eternall, did notablie resemble God, whose nature is eternall.

Sect. 2. Of the sinfulnesse of mans memory.

AS in all other respectes, so al­so in regard of this faculty man since the fall is so chan­ged from his first estate, that he scarse seemeth to be the same creature that he was, hauing as whol­ly lost this faculty of a reasonable soule, as if he had neuer beene endued with it. For howsoeuer in regard of earthly, worldlie and sensible things, this faculty is after a sort remaining in man, yet it hath no man­ner of force or power to retaine heauenlie and spirituall matters, and the true know­ledge of God: and no maruaile; for how shal the memory keepe when as the mind can­not conceiue it? But mans corruption can­not so be cloaked in this behalf, as if it it were wholly in the minde, and not in this and o­ther faculties. For although the fountaine of it be in the minde, which is the moouer and gouernour of the other faculties, yet each faculty hath his peculiar fault, the which may plainely be seene in the memo­ry. For suppose that, which doth daily come to passe, that a carnall man doth not onely heare the word of God for fashions sake, [Page 275] but also marke and in some measure vnder­stand it;Of the sinful [...]nesse of mans memory. a man would thinke that all were safe and brought to a good passe: the minde hath done his duety in conceiuing the trueth of the word, as the body hath done in hea­ring; so that now the word of God is come to the memory, and desireth to be laide vp there and preserued. But doth the vnrege­nerate man lay vp in the treasure of his me­mory that which he hath heard and vnder­stood of the word of God? surely nothing lesse: but as we may plainely see in most men, doth straight waies forget, and as the prouerbe is he letteth it come in at the one eare, and so passing through the minde, out at the other without troubling himselfe a­ny more about it. Whereby it commeth to passe, that many hauing beene continuall hearers of Gods word for the space of many yeares, doe not remember any part or iot of it, no more then if they had neuer heard of any such matter.

The reason why the memory is thus wan­ting in her duety, where the minde doth that which belongeth to her part, is, because diligence, care and affection, (all which are wanting in carnal men in respect of God and his word) are needfull for the safe preseruing of things in the memory. For as it is truely [Page 276] said by one, Senes quae curant meminerunt, the oldest man that is, doth remember where he laid his golde: and no man forgetteth that which he thinketh any way to concerne his good. But men thinke that there is no good to begotten by the word of God, and there­fore as soone as they come from the place where the worde was preached, they giue themselues wholly to thinke and talke of worldly matters, whereas they should call their memories to account for that which was committed vnto them, and so by repea­ting it, and conferring with others about it, imprint it firmely in their mindes and me­mories.

Sect. 3. Of a renewed memory.

BVt it is otherwise in the faithfull, to whome God giueth, as an vn­derstanding minde to conceiue, so also a firme memory to keepe that knowledge, which he doth by any meanes reueale vnto them. Hence it is that they are vsually in the scripture distinguished from hypocriticall hearers, by this note of laying vp in their heartes, that is, in their me­mories. For the hypocrite he heareth the worde, vnderstandeth it, and receiueth it [Page 277] with ioy,Of a renewed memory. but goeth no further: whereas the faithfull man taketh better holde of it, and putteth it into his memory in safe custody, as it were vnder locke and key, and so ma­keth it his owne for euer. Thus did Dauid remember that God had somtime deliuered him from a Beare and a Lion, and hath this ready at hande for his vse,1. Sam. 17. 34. 1. Sam. 17. 34. Thus did Mary the mother of Christ lay vp in her heart, all the sayings and actions of Christ.Luc. 2. 51. Luke. 2. 51. And thus ought euery Christian to keepe carefully in his memory whatsoeuer thing he hath seene, hearde or red, which is of any moment for the in­crease of holinesse.

As first and chiefly the whole scripture: not the wordes or syllables of it, (as do the Iewes, who greatly brag of their cunning in this behalfe, as knowing how oft euerie worde is in the olde testament) for that is and endlesse labour and impossible, but the chiefe precepts and examples contained in it, the which may easely be brought to passe by the daily reading, hearing, and remem­bring of some part of it. Secondly he ought to keepe in memory all the actions of God which he himselfe or any other hath obser­ued from time to time, as namely, his fear­full iudgements vpon sinners, his prouidence [Page 278] watching ouer the godly & preseruing them from euill, yea his fatherly chasticements & afflictions laid vpon them: & in brief whatso­euer thing may any way further him in the way of godlines. For the which purpose he ought to vse all those helpes, which are of force for the deep imprinting of these things in his mind: as namely the daily remembring of them, the applying of them to his pre­sent vse, the rehearsing of them to others: for so they will be made familiar vnto him, and his owne foreuer. Yea he ought to goe yet further, and suspecting the frailty of his memory (which being very narrowe and shallow, cannot containe many things to­gether, and therefore being full it is con­strained to let one thing goe as it receiueth another,) to haue his note booke, and there­in as in a sure storehouse to register those things which he would remēber. For if men be so carefull in worldly matters, that they wil not trust their memories with their rec­konings and matters of moment, but wil be sure to note them downe, and so make sure worke▪ what a shame is it, that we should be so negligent or slothfull in spirituall mat­ters, as not to vse this, and all other helpes?

Sect. 1. Of the created holinesse of the will.

BEsides these faculties of the soule which haue alreadie beene declared, and which may be called speculatiue, there is an other kinde cō ­monly called practicall; be­cause they are exercised in action, as the o­ther are in contemplation. This latter kinde is necessarilie in regard of the perfection of mans soule added to the former, that as by the one he seeth & knoweth what ought to be done, so by the other he might moue himselfe to the doing & performing of it. For howsoeuer they be ioyned to the other, not as superiours in authoritie, for they are blinde of themselues, and therefore must not leade the way, or sit at the helme: nor as equals, for so there might discorde and con­tention be raised in the soule of man; but as inferiours to be guided and gouerned by the light of the minde: yet if we speake pro­perly, we must confesse that all the outward actions come directly from them, and not from the other. Whereby it may be easelie gathered that these practicall faculties, ha­uing [Page 280] the greatest stroke in our actions,Of the created holinesse of the will. do con­teine in them a greate part of mans holinesse, and that whereon all the rest doth depend. For the will, which is the chiefe of these practicall faculties, compelleth the mem­bers of the bodie to any action, but cannot be compelled by the minde. For a man doth this or that thing, not because he thinketh that it ought to be done, but because he will do it; so that the will is the absolute monarch in aman, and the minde is his wise counseller, to whome, although this monarch ought to yeelde, and in some fort to obey, yet he neede not except he list; For he hauing the whole authoritie in his owne handes can­not be compelled by any.

The holinesse of these practicall faculties, which is vsuallie in the scripture called loue, is their due subiection to the faculties of the mind, whereby they are moued to the doinge of those things only, which the minde com­mandeth or rather counselleth. For although in the corrupt state of man, the holinesse of these faculties cannot be defined by their conformitie to the minde, which being it selfe sinfull and out of order, cannot be a rule of holinesse to any other part, yet in this state of innocenc [...]e, the minde pro­poundeth nothing as good to these facul­ties, [Page 281] but that which is indeede good, and to be imbraced by them.

These practicall faculties are of two sorts, to wit, the will and the affections. First of the will, then of the affection. As touch­ing this facultie of mans soule called the will, although it be proper to reasonable things (for a reasonable will cannot be seue­red from a reasonable minde) yet there is a resemblāce of it in all those creatures, which being indued with sense, haue by it a naturall appetite choosing one thing and refusing an other, the which may fitly be called a brutish will. And therefore that we may the more plainlie see what force this facultie hath in mā, we will consider & define it in generall, as it agreeth both to reasonable and to vnreaso­nable things, & that in this manner: Will is the free inclination of any thing (which hath in it selfe the whole fountaine of naturall moti­on) to that which is apparently good & agre­able to the owne nature. Frst we say that will is an inclination: for the proper action of it, is to bende the thing wherein it is to that thing which it liketh: wherein is contained or rather insinuated vnto vs, the contrarie action of the will, which is to withdraw the thing where­in it is, from that thing which it dislik­eth. Secondly this inclination is free, that [Page 282] is, it commeth of the thing it selfe, and is not extorted by any outward force: for although the will be stirred vp, and set for­ward by motiues both inward and outward: yet it cannot be compelled, compulsion and willingnesse being contrarie each to o­ther. If any man do here obiect, that ma­nie are constrained by force to doe that which is sore against their willes: We answere, that the outward action may be constraned, but not the will: for violence may make one do that which he is vnwilling to doe, but it cannot make him willing to do that which he is vnwilling to do.

Thirdly we are to consider what thinges maybe said to haue wil, not stocks or stones, but onely those which haue in them life and motion: neither all such thinges, but onely those which hauing in themselues the wholle fountaine of motion doe per­fectly liue and moue. For trees haue life and motion, but not will; because their life & motion is imperfect not comming whol­ly of any facultie and vertue inherent in themselues, but depending of some other outward force: Whereof it commeth that their motion is not free but forced: for the motion or action of a tree in bringing forth fruite, commeth not wholly from it [Page 283] selfe, but chiefely from the Sunne, the heat whereof forceth the tree to turne the moisture of the earth into leaues, flowers, and fruite. But it is farre otherwise with beastes, birdes, and all thinges which haue sense in them. For these haue perfect life, and motion, hauing within themselues the whole fountaine, beginning, abilitie and facultie of motion, not depending on any other outwarde thinge, but being en­tire in themselues, do moue and performe all naturall actions of themselues. And therefore being free from all outward force, may either doe or not doe, moue or rest, go or stand, eate or drinke, goe hither or thither when themselues list. As when a birde flyeth toward the east, rather then towarde the west, it is not blowen that way by force of the winde, but caried by the proper and free inclination of it selfe. But when it being taken is caried vp and downe in a mans hand, this motion com­meth not from it selfe, but from an o­ther, not of inherent will, but of outward violence and compulsion. Againe man hath will, because he is of perfect life and motion, hauing in himselfe the whole foun­taine of action and power of mouing him­selfe, without the helpe of any other thing, [Page 284] and therefore he also can sitte downe or rise vp, speake, laugh, go about this or that businesse or worke, thinke of this or that thing, as he himselfe listeth and is dis­posed. Thirdly the Angels both good and euill haue will, for they are natures of per­fect life and motion, in that they haue in themselues the wholle fountaine of motion and therefore they are free in all their natur­all actions.

Thus we see what creatures haue free­will: where we are to thinke that this free­dome of will, is as great in the least and weakest of these creatures, as in the grea­test; in a sely flie, as in a man or Angel. If any man do heare obiect that all creatures moue in God, and without him are not able to doe any thing: We answere that God hath put into euerie creature a natu­rall vertue and power of doing all thinges belonging to it selfe, by the which, being not withdrawen or hindered by God, the creature: is able to performe all naturall a­ctions, without any extraordinarie helpe from God: as when any creature doth this or that thing, the action commeth of it selfe, in that the facultie of performing it is inherent in it selfe, and yet the same action commeth from God. But ro retourne [Page 285] to the matter. Lastly, God hath will be­cause he is such a nature, as hath in it selfe the whole fountaine of perfect motion, yea that which is the fountaine of all fountains, and therefore he doth al things of his own free will, the which differeth from the will of the creatures, as in other respectes, so also in that it cannot be hindred by any force, but can hinder the will of any cre­ature, as we knowe that God brideleth the will, euen of the deuill and his Angels, the which otherwise are mightie creatures.

Thus we see the subiect of will: now we come to the obiect of it, or that where­vnto the will of any thinge inclineth. First therefore the will of any thing inclineth it selfe to that which is good, and in any respect conuenient, pleasant, and profita­ble, as we knowe that euerie thinge doth abhor and decline from that which is any way euill, hurtfull, daungerous, grieuous, inconuenient, and vnprofitable. Yet the will doth not incline it selfe to any good, but onelie to that which is apparantly good: for although the will of God inclineth alwaies to that onely, which is good in­deed and in trueth, because he cannot be deceaued in any thing, yet the creature doth often thinke euill to be good, and good [Page 286] euill, and so abhorreth that which is good, and inclineth to that which is in trueth e­uill, yet good in shewe and appearance. Lastly not any apparant good is the ob­iect of the will, but that which euery thing thinketh to be good for it selfe: for a man doth not incline himselfe to that, which he thinketh to be good for a beast, vnlesse he thinke it good for himselfe also. Yea eue­ry thing followeth the naturall disposition of it selfe, desiring those thinges onely which are agreeable to the owne nature.

Thus much ingenerall of will: the which is of two kindes, brutishe, and reasonable, the which hath place in all those natures, which are inducd with reason, as namely in God, in Angels, and in man. But to let passe the will of God, and of Angels, as being no part of the matter in hand, we are to consider the created holinesse of mans will, which is the inclination of man onely to that which is truely good: Or thus, The due subiection or obedience of the will to a holy and cleare minde, shewing without any errour good and euill: or more breifly, The conformitie of mans inclination to his knowledge, or of mans will to Gods will. For then this facultie is perfectly holy, when­as it chooseth for action those thinges [Page 287] which the minde iudgeth good, right, lawfull, and agreeable to the will of God: and contrarily reiecteth and refuseth what­soeuer it saieth to be euill, vnlawfull and forbidden: and lastly when as touching those thinges, which are not as yet fully determi­ned by the minde, to be either good or bad, conuenient or inconuenient, to be done or to be left vndone, it staieth it selfe in the middest, not inclining to the one or to the other.

Thus we see what was the actuall will of man, euen his full inclination to good. But there was another will in him, which we may call potentiall, as hath beene said that man hath both an actuall and a potenti­all vnderstanding: this potentiall will com­monly called Freewill, is the power which man had of inclining his will, eyther to good or to euill: Or more briefly, The pos­sibility of willing eyther of good or euill. It may be made plaine in this manner. Suppose a man to beare good will to his friend, and a loyall and duetifull affection to his prince, as many do, this is his actual wil: But againe, that man may change his will, and become altogether disloyall to his prince, and a ha­ter of his friend: this is his possible and po­tentiall will. So man inclineth really and in­deed [Page 288] onely to good, but in possibility eyther to good or euill. Yet not equally, but more to good then to euill, as he that nowe lo­ueth his friend, although heereafter he may loue or hate him, yet it is liker that he will loue then hate him. That this potenti­all will was in man, we neede not prooue by argumentes, being sufficiently prooued alreadie by the euent it selfe, and the woe­full experience of man-kind, the which by the meanes of his potential wil, hath lost that holy, and happie estate, wherein it was crea­ted. For man being enabled by God to will either good or euil, & being cōmaunded by God to wil good only, did chose rather to sa­tisfie his own peruerse & sinfull desire in wil­ling euil, then to obey the will of God in wil­ling good. If any man doe aske why God did put into man this potential, doubtful and vn­certaine will, seing that if he had bene crea­ted without it, he had beene sure from fal­ling, being actually and immutably disposed to good. To this we answere, [...], we ought to rest contented in the will of God, think­ing well of all his doings, although we can­not see, or giue any reason of the same. Se­condly, that man could not haue beene cre­ated without his potentiall▪ will? for so his nature should haue beene vncapable of sin. [Page 289] For if his will had beene inclined to good actually and immutably, it coulde neuer haue bene inclined to euil, & so he could not possibly haue committed sin, because of the want of the free and potentiall will. But he by whome this doubt was propounded, will maruaile to heare that brought against his opinion▪ which he did alledge as the onely reason and strength of it: and that any man should thinke freewill to haue beene need­full in the state of innocency, because with­out it man could not haue sinned, when as he thinketh that it might very well haue beene spared for that cause: seeing that as sinne it selfe, whereby Gods glory is ob­scured, and mans happinesse vtterly lost, so all the meanes, occasions, and induce­mentes of it ought by al meanes to be auoi­ded: To this reply we make this answere, that Gods glory is impaired much by the cō ­mitting of sinne, but much more by this sup­posed impossibility of committing sinne: for immutability, and vncapablenesse of sinne, are a great part of his glory, and in­separable attributes of his diuine essence, and therefore they cannot without the great dis­honor of God be cōmunicated to any earth­ly creature▪ Now as touching man himselfe, (whose patrone although he yeeld to this, [Page 290] yet he thinketh it impossible to be proued, that this impossibility of sinning is not good and profitable for man) what reason is it, that his good shoulde not giue place to Gods glory, for the which he was created, seeing that the wanting of potentiall wil, and the impossibility of sinning arising thereof, doe directly obscure the glory of God, but not necessarily hinder the happinesse of man? who cannot thinke that GOD doth eyther compell, or any way cause him to sinne, in that he hath made it possi­ble for him to sinne? But what will be saide for this impossibility of sinning, if so be it be found hurtful to man himselfe, as it is indeed, as will easely appeare to him who conside­reth that it depriueth man, not onely of all praise and commendation (which being receiued at the handes of God, is not light­ly to be esteemed by man, who thinketh it a great matter, Laudari a laudato, to be prai­sed by a worthy man) but also of holinesse it selfe. For what is more ridiculous, then that man should looke for any commenda­tion for not sinning, when as he coulde not so much as be willing to sinne, seeing that the brute beastes, yea stockes and stones in the which there is no sinne, nor shaddow of any, may as iustly looke for praise in that [Page 291] respect, or for performing positiue dueties of holinesse, comming not of a willing and ready minde which God regardeth▪ but of necessity and constraint, and as the due praise of holinesse, so also holinesse it selfe is taken away by this impossible possibillity of sinning, for nothing can properly be said to be the subiect of holinesse, which naturally may not become sinfull; as nothing is saide to haue life, or sight, which may not become dead or blind. And therefore we doe not say that stones and brute beastes, haue in them any holinesse, because they cannot haue sinfulnesse which is the priuation of it.

How then will this curious questionarie say, can the holy Angels fall from God, and doe ye make the nature of God a fit harbour of sinfulnesse? not so neither, but we say that God is not properly the subiect of holi­nesse, (although it hath pleased him to set foorth his incomprehensible nature to our capacity, by taking to himselfe this and o­ther attributes of the creature) for God is the rule of holinesse, and any thing is then truely holy, whenas it obeyeth the will and commaundements of God: but we cannot in proper speech say, that God eyther com­maundeth or obeyeth himselfe, as for the holy Angels, they retaine as all the rest of [Page 292] their natural faculties wherewith they were indued in their first creation, so also this free and potentiall will: & if it be possible that any of those which doe now keep their stan­ding in holines & happines, should fall from God; yet this is to be ascribed, not to any na­tural impossibility of sinning, which is not to be admitted or supposed in any creature, no not in the humane nature of Christ, to the which the sinne of mankind could not haue beene imputed, if it had beene naturally vn­capable of sin) but to the loue and grace of God, who doth continue & vphold them in their holy state, not by mangling their nature and detracting any natural faculty, as poten­tiall will, or any other: but by cōfirming their actuall will in the natural inclination of it to good onelie. Lastlie this natural impossibili­tie of sinning, would make man either a God, as hath beene said: or which is liker, a senselesse stocke, not hauing in himselfe per­fect life, & the full power of mouing himself. For how can we suppose that Adam shoulde haue been created a liuing and a reasonable creature, & not to haue beene able to will, & to eate the forbidden fruit, or to do any other thing incident into his nature? If it be saide, that God might haue confirmed him with his grace; We answere, that that is true, but [Page 293] he neither was bound to doe it, neither did, or could thinke man worthy of more grace, who did abuse so many and so excellent graces as he had by nature.

Sect. 2.
Of the sinfulnesse of the will.

AS there is nothing but horrible confusion in that cōmonwealth wherein neither the prince can rule, nor the people obey, the one wanting wisedome and counsell where­by he should make righteous lawes, com­maunding good and forbidding euill: the o­ther due moderation, whereby they might be restrained from euill: and so the raynes of licentiousnesse being let loose to the furious multitude, all is filled with thefts, murthers, adulteries, and all manner of hainous enor­mities: & (that we may come nearer home, making the sēsible misery of the body a type of the spirituall misery of the soule) as when one blinde man leadeth another, it cannot be but that both of them should fall into the ditch: So the case standeth with the sinfull & disorderly soule of man, wherein the mind being voyd of knowledge, is not able to di­rect the practicall faculties from euil to good. And if happily there be some good motion suggested by the minde, wherein there is a [Page 794] little light remaining since the first creation, [...]f the sinful­ [...]esse of the [...]ill. yet it is not followed and obeyed, but fro­wardly reiected by the practicall faculties, and so the vnderstanding faculties which are darkened & blinded by the fall of man, lea­ding the practicall faculties, which by their owne nature are blind, and by sinfulnes per­uerse, cannot but lead man into the pit of sinne, and of eternall destruction.

But let vs consider these practicall facul­ties in particular, first the will, then the af­fections. As all the other faculties of man, so also the will hath lost the created holines, and what maruaile is it, that the will it selfe is sinfull, seeing by it all the other faculties of mans soule and body were made sinfull? Yea it is more sinfull then the former faculties, and so is iustly punished, for being the cause of mans sinfulnesse: for it doth more, (if more can be) abhorre and refuse good, then the minde is ignorant of it. The meanes whereby the will became sinfull, was the owne default: for it being created by God, actually onely good, and potentially more good then euill, did by refusing good and choosing euill, make it selfe for euer vnable eyther to choose good, or to refuse euill: and that by continuing in that wrong way, wherein it had made one step in choosing [Page 295] forbidden fruit, and by adding one degree of peruersnesse to another, till at length it be­came habituall and naturall to it.

The sinfulnesse of mans will in this his corrupt state, is the actuall and potentiall inclination of it only to euill. This definiti­on needeth some explication and proofe, it being greatly controuerted and oppugned by many, who as if they were not of the pro­genie of Adam, thinke that his fall doth not belong vnto them: neither hath taken from them the created holinesse of will, and there­fore they affirme and defend, that the will of man euen in this corrupt estate, is, if not actually inclined to good, yet so free that it may of it selfe incline it selfe and the whole man either to euill, whereof no man doubt­eth, or yet to good, wherein the whole con­trouersie standeth. But this opinion is not to be receiued, for it is an enimie both to gods glorie, in that it taketh a way the superna­turall worke of his spirite in regenerating the faithfull, and ascribeth the saluation of man, not to the loue, mercie and power of God, but to the naturall faculties and inhe­rent strength of man: and also to the salua­tion of mē whome it deceaueth with a vaine shew of conuersion, faith and holinesse. And therefore that the truth of this matter may [Page 296] appeare. We will first set downe the state of it, by shewing what is good and euill, and what it is to haue freewill in regard of both (or rather) either of good or euill.

Good therefore is to be defined by God: who only is good & therfore the only rule of good­nes: for whatsoeuer in the creature is agreeable to the goodnesse of God, that is straigth & good; as whatsoeuer is disagreeing frō it, is crooked & euill. Yet this goodnesse of God is not that which is essentiall to his nature, and cannot be comprehended by anie creature, but a finite, created, and accidentall good­nesse, which God hath put into euerie one of his creaturs, as a shadow of his infinite good­nesse. Now in man this goodnesse is his ho­linesse and happinesse not deuised by him­selfe, but appointed by God, and reuealed in his word. Contrarilie, euill is the sinfull­nesse and wretchednesse of man: yea al­though it haue neuer so greate an appea­rance of goodnes, holines & happinesse, yet if it be not that holinesse and happinesse which is agreeable to the will of God, it is euil, sin & misery: This goodnes is the obiect of mās wil or the thing wherevnto he enclineth himselfe who in the state of innocencie had power to will & choose true goodnes; yea he did actu­allie choose it, being in all his thoughtes, [Page 297] wordes, deedes, faculties, and in his whole nature and state, made by his owne free­will conformable to the will of God.

But as touching the will or proper in­clinatiō of man in this his corrupt state, we do vtterly denie that he is able by any naturall facultie in himselfe, by anie imagining, inuenting, or discoursing; by anie wit, wis­dome, learning, reading, or knowledge; by any good education, instruction and ex­ercise: or ingenerall by anie meanes that a naturall man can vse, or that all the men or Angels in the world can vse in his behalfe (without the supernaturall worke of Gods spirit changing his nature) to incline him­selfe to that which is good, that is, to that holinesse▪ and happinesse which is agreeable to the will of God. Or more plainly, he cannot say thus with himselfe and doe accor­dingly. This is the true and only happinesse appointed by God for man: This holinesse is the only way which God hath appointed, that man should walke in, as in the way lead­ing to that happinesse: This is the onlie happi­nesse which I do of my selfe propound to my selfe, & that in this way of true holines I will walk all the daies of my life: I will by cōtinuall studying and hearing the word, by re­straining my owne desires, and auoiding all [Page 298] occasions of sinne, and by such meanes as I can vse, get the true and sound knowledge of God, true faith, and hope of eternall glorie, and of the resurrection of the deade, true repentance, mortification of sin, and of all my corrupt affections, yea an vnfained loue of God and of all goodnesse, and in summe all the spirituall graces which are the partes of mans holinesse, and the means of saluation. This I haue resolued with my selfe to doe, not that I thinke that I am able to attaine the perfection of these things, but yet my whole will, inclination, affection, desire, care, studie, indeauour and labour shalbe set on these things. This is to haue free will to good, not for a man to say, I desire to be a holy man, and to be in heauen after this life, but to incline and bende his wholle bodie, soule, and all the faculties of them both to holy and heauenly things. The which thing is as impossible for a na­turall man to doe, as it is for him to flie vppe to heauen. But how can this be proued?

First the scripture saieth: Gen. 9 5. Gen. 6. 5. All the motions of the thought of man are onlie to euill. [...] Cor. 3. 5. 2. Cor. 3. 5. Not that we are able to think any thing as of our selues, but our sufficiencie is of God. [...]oh. 6. 44. Ioh 6. 44. No man can come vnto me vnlesse he that sent me, doe draw him. [Page 299] For the which doctrine of the impossibility of naturall inclination to good, it is said. Vers. 4. 66. Ver. 4. 66. of the saide Chapter, that many left Christ, as dispairing to attaine to that which he affirmed to be impossible in respect of the strength of man. Ioh. 8. 43. And Ioh. 8. 43. Ye do not know my doctrine, because ye cannot heare it. That is, because ye cānot of your selues vnderstand & beleeue. Rom. 8. 7. Rom. 8. 7. The cogitations of the flesh neither are subiect to the lawe of God, neither can be, they that are in the flesh can­not please God.Rom. 9. 16. And Rom. 9. 16. It is not in him that willeth, nor in him that runneth, but in God that sheweth mercie 1. Cor. 2. 14.1▪ Cor. 2. 14. The naturall man doth not perceaue spiri­tuall things, for they are folishnesse to him, neither can he perceaue them, because they are spiritually discerned.Gal. 2. 8. Gall. 2. 8. Ye are saued by grace in faith, and that not of your selues, it is the gift of God.

Besides this euident voice of the scrip­ture (the authoritie whereof ought to be suf­ficient without any other proofe) we see this error of freewill to be plainly confuted by the experience of all times and places. For if man were by nature free to choose either good or euill, why shoulde not the choyse of good, of holinesse, and of the way which leadeth to saluation, be, if not as common [Page 300] as the other yet a very common and ordinary matter. But we see, that of the naturall men which haue liued, and doe liue in the worlde, not one of a thousand haue once set foote in the right way of regeneration and saluation. And no maruaile, for howe shoulde a man choose that as the onely good, which he did neuer knowe, and whereof he neuer dreamed or hearde? in the which state all men are by nature, being altoge­ther ignorant of the true God, his worde, worshippe, and religion, and so hauing no meanes of knowledge, but their owne senses, which doe reiect that God, wor­shippe and religion, which is not agreea­ble to the iudgement thereof, the which doth plainely shewe the impossibilitie of this freedome of will. For nothing hath freewill to that which is against the nature of it, as God hath not freewill to euil, a man to flie, a horse to speake.

If it be obiected that a man may haue a desire, inclination, and will, to that which is impossible for him to doe and accomplishe: We aunswere that this is nothing to the pur­pose. For when we deny that there is in man any freedome of will to good, we doe not deny that a carnall man may wish that he were holy and happie, but that he can­not [Page 301] accomplishe or begin the worke of his regeneration and saluation. The which be­ginning and working of grace, commeth from the will, which is the fountaine of a­ction, enclining men with all the faculties of soule and body to any thinge. Now rege­neration is a thing contrary to the corrupt nature of man, for that faith and humaine rea­son do fight together, no lesse then doe wis­dome and foolishnes.1. Cor. 1. 18. 1. Cor. 1. 18. And so in all the other partes of holinesse.

This is confirmed also by continuall and daily experience. For if regeneration were agreeable to mans nature, it woulde be common and ordinarie, whereas it is and alwaies hath bene a rare miracle, not to be founde among many thousandes of men. Nay which is more, men doe neither of themselues and their owne inclination seeke after it▪ nor can by any meanes which they can vse be brought vnto it. In other studies, faculties, and exercises men doe daily pro­fite and go forwarde; none being so dull and blockish, but that he may with paines in continuaunce of time be brought to knowledge. But no paines, no time, no ex­cellency of giftes in the minister can make men religious, or to be endued with the true knowledge and obedience of [Page 302] God. Yea for the most part the more that men are taught religion, the more bloc­kish and backwarde they become, and so continue all their life time. We confesse, that God doth sometime bestow on car­nall and reprobate men spirituall graces, yea a shadowe of regeneration, whereby both the mindes of men are inlightned to see the trueth, and also their wils and affecti­ons lightly enclined to loue and embrace it. As we are to declare in the last part of this treatise. But this chaunge commeth not of man but from God: neither is it an ef­fectuall and totall inclination to good, and therefore not that which is ment in this question of freewill.

But the maintainers of freewill will per­haps yeeld to this, that no man can choose the right way before he doe deliberate of it, and that nothing is deliberated of which is not first knowen. And therefore that freewill is not actually in an ignorant man, but being as it were fettered and chained by ignoraunce, is stirred vp and set loose by the knowledge of the worde of God, with the which whosoeuer is endued, hauing the right and the wrong way propounded vnto him by the preaching of the gospell, the same man hath freedome of will, either [Page 303] to choose or to refuse eternall saluation with the meanes of it, yea although he haue not as yet any supernaturall grace bestowed on him. To this we answere, confessing that the true illumination of the minde can not be seuered from freedome of will, but yet that neither the one nor the other can be attained vnto by the naturall inclinati­on of the will: who although he may by naturall meanes get a superficiall, and as it is vsually called, an historicall knowledge of all the pointes of religion, yet is it im­possible for him to gette any such true knowledge, as will be effectuall to moue his will in the choyse of good. For how­soeuer many carnall men seeme to haue a great measure of diuine knowledge, yet they are farre from being firmly grounded in the trueth, but doe make a faire shew of religion, faith and holinesse, whenas their heartes are full of Atheisme, vnbeleife and all sinfulnesse, in the which (for the most part) they are more wilfull, stubborne and desperate, then they who are altogether voide of knowledge. Neither indeede is it any maruaile, that a naturall man should be vnable to resist and offer violence to his nature, to denie himselfe and all world­ly pleasures, to forsake his sinnes which [Page 304] are more pleasant to him then life it selfe, and all for hope of eternall saluation, whereof he neither seeth any probability for the time present, nor can haue any certainty, and assuraunce for the time to come.

If it be here asked what shoulde be the hinderaunce, why man being now sinfull cannot as well enclin [...] himselfe to good, as he being innocent did choose euill, and so returne to his first state by the same way, whereby he fell from it? We answere, that as a man hauing his sight and life, hath in his owne power either to keepe them, or to spoile himselfe of them, by putting out his eyes, and by killing himselfe: yet after that he is blinde and deade, he is not a­ble to take againe vnto himselfe his sight and life: so man being in his innocency en­dued with spirituall life, and a ready incli­nation to all good, had power to conti­nue in that estate, if he had so thought good: but after that he had once by freedome of will, lost the goodnesse of his will, and wholly depriued himselfe of the spirituall life of holinesse, he coulde not being nowe deade in sinne restore himselfe to the state of life. And therefore he hath no more power of choosing good, then a dead man wanting the fountaine of motion, is [Page 305] able to mooue himselfe about any busi­nesse.

If it be further asked, why the word of God biddeth men beleeue, forsake their sinnes, turne themselues to God, repent, be holy, refuse euill and choose the good, if so be they are by nature altogether vnable to do any of these things, or how that men can be iustly blamed, or condemned for not doing that which is not incident into their nature, neither possible to be performed by any naturall man: and lastly why men shoulde trouble themselues in vsing the meanes of attaining to regeneration & sal­uation, seeing that all their labour is in vaine without the supernaturall worke of God, and not rather sit still and expect the time where­in the Lord wil change their natures, & make them capable of holinesse. We answere in one word to all these doubtes: that the scrip­ture bidding men to choose good and be­come holy, doth commaund nothing but that which is in their power to do; and there­fore doth not meane that men should goe a­bout to change their owne corrupt natures, and indue themselues with spirituall graces: but onely that they should be carefull in v­sing the meanes of holinesse, as namely, the abstaining from those sinnes whereunto they [Page 306] are giuen, the auoyding of the occasions of them, the hearing of the word of God, & the doing of whatsoeuer is effectuall for this pur­pose, and may be done by an vnregenerate man: but whenas men are altogether care­lesse of their owne saluation, contemning the word of God and all other meanes of it, yea adding one measure of sinfulnesse to an other, who can deny, but that they make themselues subiect to the iust sentence of e­ternall damnation? And therefore this natu­rall impotency of will, which is in man, ought not to make any man cease from vsing the meanes of saluation: for howsoeuer it be impossible for him or any other creature to change his owne heart and nature, yet he shall finde God to be ready and neare at hand to all those that call vpon him, and neuer to be wanting for his part.

It remaineth that we doe briefly shewe, what liberty and ability of will is remaining in man in this corrupt state, wherein if he haue no will, he hath not in him the whole fountaine of life & motion, and so he is no man, yea in truth worse then any brute beast: & if he haue a will, it is eyther a free will or else no will, yet this freedome of will is not indefinite, neyther doth it make him omni­potent, & therefore we are to see how farre [Page 307] it reacheth. For the knowledge whereof, we are to distinguish betwixt the natures of thinges indifferent, and of those which are simplie good or euill. In the first kinde we are to recken all common actions, as to eat, to drinke, to mary, to sleepe, to build, to plough, to learne, to teach, to study, to speake, to thinke, and all other thinges of the same kind, which are neither comman­ded nor forbidden in the word of God. In all these man hath freewill, being able of himselfe to incline himselfe, to the doing or not doing of any of them, as daily experience doth plainely prooue. But it is not so with him in the other kinde of thinges, eyther in choosing good or in reiecting euill, yet he hath some freedome in these thinges also: first of good, then of euill.

In the good thinges we are to consider the outward action and the inward grace, in the outward action, a carnall man hath free­will, being able to encline himselfe to the doing or not doing of it. For example a car­nall man may heare the word of God, or not heare, worship God, or not worshippe him, relieue the necessities of the Church, or not doe it, suffer martyrdome for the pro­fession of the gospell, or performe the out­ward action of any christian duety: but [Page 308] as touching the inward grace, it is not in his power to get it, but only to leaue it. As he cannot indue his owne mind with the true knowledge of God, with the feare of God, with the loue of the godly: and therefore his outward action is but a painted sheath or sepulcher, not effectuall to his owne salua­tion, yea in trueth not to be esteemed good. Againe, an vnregenerate man may of him­selfe seeke and get inward graces, as some knowledge of God, iustice, temperance, cha­stity, patience, and such other: Yet this doth not make him to haue freewil to good: for first in the question of freewill, this word Good signifieth not any one, or a fewe par­ticular graces or actions, but a generall holi­nesse effectuall for happinesse. Secondlie, these giftes although they be partes of re­newed holinesse in the beleeuer, in whome they spring from the roote of a true faith: yet in an vnbeleeuing & vnregenerate man they are not spirituall graces, but naturall giftes, vnable eyther to sanctifie or to saue him that hath them. Thus much of doing good.

Likewise in the committing of euil, a natu­rall man hath freewill not onely to doe it, but also to leaue it vndone; for he may sinne if he will, and he neede not except he list. [Page 209] Of the first no man euer doubted, but the se­cond needeth to be explaned in this man­ner. As good, so also euill is of two kindes, inward, and outward: the inward corrup­tion of sin cannot be auoyded by any means: for beside the originall sinne which is com­mon to the regenerate, and to the carnall man, it is impossible that the inward faculties of a carnall man should be free from actu­all sinfulnesse, dulnesse, ignorance, obliuion, and peruersenesse, and therefore in regarde of this inward corruption of the faculties of the soule man hath no freewill, but sinneth of necessity. Againe his outward sinnes are of two sortes, the one is of those which are sinnes not in their owne nature, but as they come from the inward roote of infidelity, as namely, all the indifferent actions of a carnall man, his eating, drinking, speaking, wor­king, buying, selling, and all other of that kinde. Yea his good actions, as namely, his hearing Gods word, his praying, his giuing of almes, his temperate, honest and iust actions; all these are sinnes in the sight of God. And therefore the carnall man hath not freewill in this kind of outward actions. For whatsoeuer he doth it is a sinne, and if he doe nothing, yet that his doing nothing is sinfull, yet in particulars he hath freewill, [Page 310] or liberty of not sinning, for although he cannot but sin in euery thing that he doth, yet it is in his freewill whether he will doe that indifferent thing or no, and so whether he will sinne in that particular or no, as namely, a carnall man purposeth to builde a house: if he doe it, he cannot choose but sinne, because he cannot purge himselfe from infidelity, yet he neede not sinne in that particular except he list, be­cause he neede not build the house except he list.

The second kinde of outward sinnes, is of those which are sinnes in their owne nature, as being directy forbidden in the moral law, as idolatry, periury, murther, adultery, theft, & such other: in the committing whereof, a carnall man hath freewill, it being not need­full that he should commit them, as we see in many vnregenerate men, whose outward liues are irreprouable: for the inward force of originall corruption, & of corrupt desires enclining the will to sinne, doth not make any necessitie of any particular sinne, be­cause they may be repressed by naturall strength and hindred, although not from breaking foorth into any sinne, yet from bringing forth this or that particular sin. For whenas a man cōmitteth adultery, or mur­ther, [Page 311] he doth it of a free, although a cor­rupt will, and not of any force or necessitie. Thus we see in how manie respects the free­dome of will remaineth, the which being not distinguished from a true and generall good, consisting in holinesse and hap­pinesse, haue beene the occasion of manie errors in this point of doctrine, whilst many haue thought that either a man hath freewil by nature, or els he is able by learning and knowledge to get an artificiall freedome of will, and that in the worke of regeneration, the will worketh together which grace, if not strongly, yet weakly and faintly, as we see a sicke man goeth about his businesse, but the word of God teacheth vs to thinke the will of man not only weake, but cleane dead in respect of true holines, as hath beene declared, and that an vnregenerate man is no more able of himselfe to enter and goe on in the way of godlynesse, then a deade man is able to goe about the affaires of this temporall life.

Sect. 3.
Of the renewed will of man.

WHen as that happie hower commeth wherein it pleaseth God of his infi­nite loue and mercie, to call anie [Page 312] of his elect children out of the bondage and slauerie of Sathan,Of the renew­ [...] will of man. into the glorious libertie of the kingdome of Christ, he then sendeth downe his spirit into the heart of that man, whome he purposeth to call, and by the mightie operation thereof, doth change him into a new creature, taking from him the dulnesse and ignorance of his minde, the vntowardnesse of his wil and affections, and enduing him with the contrarie graces. This change is wholly to be ascribed to this supernaturall working of the spirite, and not in anie respect to the naturall force of mans will: who howsoeuer perhappes he before his conuersion, vsing the outward meanes of regeneration and saluation, may after a so [...] desire holinesse, and e­ternall life: yet he is no more able to work it by himselfe, then he was in his creation able to take to himselfe created holinesse, before the same were inspired into him by God. For the will of man, as also all the rest of his faculties, is not an agent or worker in this action, but only doth suffer the worke of the holie spirit, to whome it is as easie to sanctifie the will of that man, who abhor­reth and detesteth all the outward meanes of holinesse, as of him that is so carefull and diligent in vsing them, that he might seeme [Page 313] to haue chaunged his owne will from euill to good. This we see in the conuersion of the Apostle Paul, whose will being most spitefully bent against the Gospell, was in one moment chaunged to the true loue of it.

But how is the will after this worke of re­generation? Is it as idle and vnable to doe a­ny thing as before? Or is it now able of it selfe without the immediate worke of Gods spirite, to choose and doe good? We answere, that although the holy spirite of God doth neuer forsake him, whome he hath once re­newed, but doth to the ende of his life, yea for euer accompanie and assist him, yet there is a greate difference to be put betwixt the first act of regeneration, and the continual course of renewed holynesse arising there­of. For a carnall man is renewed by the sole worke of the spirite of God, without any helpe, action or motion of his owne will (vn­lesse we will say that it moueth, in that it is moued) but a faithfull man being alrea­dy regenerated doth choose, imbrace, fol­low and do good, and performe all the du­ties of renewed holinesse by the proper and inherent facultie and motion of his owne freewill. That the renewed holinesse of the will, and of all the other faculties of a faith­full [Page 314] man, are proper and inherent in him no man can doubt: for his knowledge of God, and his inclination to good, although it were wrought in them by the holy spirit, yet it is not the proper holinesse of the holy spirite, whose holinesse is perfect, infinite, vncre­ated and essentiall, but this holinesse of the faithfull man, is vnperfect, finite, and acci­dentall: not inherent in the nature of the holy spirite, which is not capable of it, but in the naturall faculties of the faithfull man. Yea this holinesse is now made naturall vn­to him, for although it be contrarie to his corrupt nature, yet it is agreeable to his cre­ated and renewed nature. So that the first renewing of holinesse is a supernaturall, miraculous, vnknowen and diuine worke: But the continuall vsing of it is an ordinary euident, and a humaine action. For as in the first creation of man, it was a maruaile to see a sensible lumpe of red earth turned into a liuing and reasonable man, hauing free will to doe either good or euill, but after that man was once created, it was noe maruaile to see him vse those faculties which he had re­ceiued from God: So in his second creation, it is as greate wonder to see a blockishe, ig­norant, froward, corrupt, sinfull, and earth­ly man to become pure, holy, and heauenly [Page 315] in al the faculties of soul & body, but after that he is renewed & sanctified, it is no maruaile to see him choose and doe newe and holy actions. And therefore we are not to thinke, that the holy spirite worketh the continu­al course of holines in the faithful, as in stocks or trees, although he beginne it in them in that manner, but that first he giueth to them holy faculties, by the which they worke the residue of their owne holinesse, he created in them a holy will; then by meanes and inherent power of that will, they themselues choose and doe good.

Thus much ingenerall of the renewed holinesse of the will, the which differeth from the created holinesse, which it had in the state of innocencie in two respects. First whereas the created will of man, did for the present act incline it selfe whollie, onely, and perfectly to good, this renew­ed will, (although it also doth actually encline itselfe to that which is truely and onely good) yet it doth this imperfectlie and impurely. For by reason of the reli­ques of sinfulnesse which are in it, it doth in part encline it selfe to some particular e­uils, as to this or that sinne: we say to par­ticular euill, because it is impossible that this renewed will shoulde reiect in generall the [Page 316] true good,Of the renew­ [...]d will of man. consisting in true holinesse and happinesse, the which maketh the second difference betwixt the created and the recreated will of man. For the created wil of man might (as it did indeede) refuse good and choose euill in generall: the which thinge cannot happen to the recreated will: for it is impossible that one truely renew­ed, shoulde euer make a generall declina­tion from good, which is a totall apostasie from God, yet he may chuse and accom­plishe many particular sinnes.

So that to conclude, the will in this state of regeneration hath freedome and ability of choosing good and reiecting euill: yet this libertie is not so perfect that it can wholly incline it selfe from euill to good, but may be compared to one who hath bene a captiue or prisoner all his life time, and is nowe set at liberty, so that he may goe whither he list, and doe what he think­eth good: Yet hauing his fetters hang­ing on his heeles is so shakled and hindred with them, that he cannot runne vp and downe so readely and freely as otherwise he woulde, yea they make him to stum­ble often, and sometimes to fall on the grounde: so the faithfull are freed from the bondage of sinne, and set at liberty by Christ, [Page 317] yet they are so shakled with the naturall corruption of sinne remaining in them, that they cannot so perfectly choose good & re­fuse euill, but that they do often stumble, yea fall into great sinnes. Yet as this renewed ho­linesse of the will is during the time of this short life, inferiour to the created holinesse of it in the perfection of actuall freedome to good, so it is to be preferred vnto it in res­pect of perpetuitie and immutabilitie. For this imperfect freedome of will is so conti­nually vpheld by the secrete and mightie grace of God, that it cānot possibly be whol­ly lost: whereas the perfect freedome of the created wil, was soone brought to an end. Yet this difference is not to be put in the na­ture of the renewed will: for as the will of all creatures, so also the will of regenerate men is mutable, and for any inherent and naturall facultie which either is, or can be in it, may loose the goodnesse and liberty of it, but to be ascribed to the immutable and supernaturall grace of God, assisting the renewed willes of the faithfull, whereas he left the created will of man to destroy it selfe, that so by the weakenesse of the cre­ature, the glorie of his power might the more plainely appeare.

Sect. 1. Of the created holinesse of the affections, and especially of loue and hatred.

THe last head of mans holi­nesse, is the holinesse of his affections, which are the diuers dispositiōs of man, stir­red vp in him by the diuersitie of obiects, and may be called so many parti­cular wils or motions of the will, for so much as they are nothinge but diuerse inclinati­ons to apparant good, or declinations from apparant euils. To make the nature of them plaine by familiar examples: a man going in the streete meeteth with his owne fa­ther, sonne, or some friende whom he lo­ueth dearely, straight way he feeleth a change of his disposition, which before was quiet and setled, his will enclining it selfe towards that obiect, whereof commeth the affecti­on of loue: annon he meeteth with his deadlie enimie, at the sight of whom his stomacke riseth, he abhorreth from him as from an euill, there is a contrarie dispo­sition called the affection of hatred. Af­terward he espieth a poore, impotent, sicke, [Page 319] lame,Of created loue and ha­tred. and naked man, whose extreame miserie he cannot beholde for griefe, and therefore he turneth away himselfe and sigheth: there is pitty, mercy or compas­sion. Not farre off there appeareth a great rich man, him he enuieth, although he ought not either to hate or enuie. Straight way he spieth a pleasant picture, or heareth some good newes: there he is made glade and reioyceth: but going a little further, he seeth his friendes house on fire, then his ioy is turned into sorrow or greife. If he meete a man whom he knoweth to be wise and iust, and seeth to be aged, him he reuerenceth: but he contemneth a base, vile, and lewd person: an offence com­mitted kindleth anger, as a lawfull action worketh contentation. Lastly if he see any thing, that he standeth in neede of, and is greatly for his vse, that he desireth: but if he chaunce to see a rotten carion or any lothsome thing, that he abhorreth.

Thus much of the nature of the affecti­ons, nowe we come to the holinesse of them. For although they be so suddainly stirred vp in a man, that they may seeme to come rather of foolishe rashnesse then of reason and due regard, and make so great a chaunge in him, as if the obiect did lay [Page 320] violent handes vpon his minde (in the which respect they are called passions of the mind, and therefore were disclamed by those phi­losophers which professed constancie and exact vertue) yet they containe in them a part of mans holinesse and of the image of God who cannot suffer, and in whom there is no shadow of chaunge. But thus it hath pleased him to shadowe out his owne incomprehensible nature, by the likenesse of our nature, resembling it, as to the other faculties of the soule of man, so also to these affections, yea so that a greate parte of his glorie reuealed to his church consisteth in them. For although he hath manifested himselfe to the heathen in his wisdome and power shining in the creatures: yet in his church he is most glo­rious and renowned in respect of his mer­cy, compassion and loue in Christ. The which affections, as also anger, hatred, and all the rest, are euery where in the scripture attributed to God. In man they are then holy whenas they are agreeable to the nature of the obiect; as, when a man lo­ueth that onely which ought to be loued, and hateth that which by the will and word of God ought to be hated: and that with due measure and moderation. Thus [Page 321] they being ordered by reason and the word of God, are not contrary to holinesse, but a part of it. Yea they are as bellowes blow­ing vp and encreasing spirituall graces, and doe cary man forward to a high degree of holinesse.

Nowe we are to declare these affections in particular, but because the former part of this treatise (wherin those affections which imply subiection, as faith, hope, feare, and reuerence, are already handled) is growen in length farre aboue our purpose, as also that there may be some place left for the third part of this treatise, which in no case may wholly be omitted, we will omit the seuerall explication, and onely choose out some fewe of them, which are the chiefe and of most notable vse. In the which ranke the first place is to be giuen to loue, being taken not generally for that pleasure which is taken in the fruition of some good thing, in the which sense a man is said to loue this or that thing, this or that kinde of meate, as it is said of Isaac, Gen. 27. 9. Gen. 27. 9. But as the obiect of it is some reasonable thing, to wit God, Angels, or man, in the which sense it is v­sually called charity, and may be described, A hearty and vehement desire of the good of an other, arising of an inward pleasure [Page 322] taken in some good which we see in him. This affection is first and chiefly to be set on God who onely is good, in the fruition of whome there are infinite pleasures. And therefore man ought to desire his good (in the aduancement of his glory) aboue all the thinges in the world. For he that lo­ueth father or mother, sonne or brother, or any creature whatsoeuer more then God, is not worthy to enioy those fountaines of pleasures, which the fruition of God doth yeelde to the hearty and vehement louer, Math. 10. 7. From this loue of God pro­ceedeth the loue of the reasonable creatures, [...]ath. 10. 7. which being endued with the image of God are for his sake to be loued. Euen as we knowe that he that beareth hearty and ve­hement loue to his friend, cannot but loue his friends sonne, being a resemblance of his father. Hence it followeth that all the reasonable creatures are not to be loued a­like, but more or lesse as they are more or lesse endued with the image of God. And there­fore greater loue was due to Angels then to men: and among men to those who did ex­cell others in measure of holinesse and of spirituall graces.

This is the first streame of loue flowing from the loue of God as from a fountaine: [Page 323] beside the which there is an other fountaine of loue, namely, the naturall affection which euery liuing thing in the world beareth to it selfe, whereby it taketh more pleasure in it selfe, and doth more desire the good estate of it selfe, then of any other thing. This na­turall loue hath place in man who, euen in this his innocent estate, doth beare a grea­ter measure of loue to himselfe then to any other creature. The which selfeloue is not to be reprehended, it being not onely in all liuing creatures, but also in God himselfe, who (as good reason is) doth delight more in himselfe, then in any other thing, and doth more desire his owne glory then the good of any creature. From this fountaine of selfeloue flow many streames of speci­all loue, whereby a man is more affected to those who doe anie waie come nearer vnto himselfe, then to the common sort of men. In this respect he beareth a greater, and as it were a partiall loue to his naturall parentes, children and kinsfolkes, being of the same substance, flesh, bloud, and bone with him­self: to his wife who by the institution of God is vnited into one person with him, Gen. 2. 24Gen. 2. 24. to his speciall friend who is ioyned with him in a perpetuall couenant of loue, Iohn. 20. [...].Iohn. 20. 2. The disciple whome Christ loued and is to himDeut. 11. 6. [Page 324] as his owne soule. Deut. 11. 6. To his ac­quaintance, alliance, companions & neigh­bours, & to all those to whome he is bound by any speciall meanes; [...]ut. 11. 6. this loue is to be ex­ercised and declared in the performance of all Christian dueties to our brethren, in communicating vnto them al those blessings both temporal and spirituall, which we haue receaued from God, so farre foorth as their necessity shall any way require. If these du­ties be wanting, our loue is eyther verie weake, or rather hypocriticall and preten­ded. Thus the Apostle saith, that he exhor­ting the Corinthians to contribute to the Church of Ierusalem, did thereby trie the naturalnesse and syncerity of their loue, [...] Cor 8. 8. 2. Cor. 8. 8. likewise, [...] Iohn. 3. 17. 18 1. Iohn. 3. 17. 18. He that hath thinges pertaining to the maintenance of this naturall life, and seeth his brother want, how is the loue of God in him? therefore let vs not loue in word and tongue, but indeede and trueth.

Thus much of loue, whereunto hatred is contrary, the which also hath place, and some vse in this state of innocency, although not so great as loue hath, because there were more good obiectes then euill. This affecti­on being contrary to loue is in generall an abhorring from any euill, but as it is refer­red [Page 325] to those thinges which are endued with reason, it is a desire of euill to happen to that person which is hated, arising of some inward griefe conceiued by meanes of him. But what vse could there be of this affecti­on in the state of innocency, or who was the obiect of it? not God, for he is pleasure and good it selfe, and therefore doth neither deserue to be abhorred, being in no respect euill; nor yet giueth any occasion of hatred to man by grieuing him: not the Angels, nor man himselfe who also are good both in themselues and towards man, and there­fore there remaine the wicked spirites only, the deuill with his helhoundes, on whome this affection is to be exercised. The which thing man might lawfully do, requiting their accursed and spightfull hatred of God, of his glory, creatures, and specially of man and his saluation, with a vehement hatred desi­ring their eternall confusion, not simply be­cause they are sinfull and miserable; for they are in that respect rather to be pittied, but because of the nature of their sinne, which being a desperate hatred of God, hath be­longing vnto it the imprecation of the Church of God. Yet the deuill himselfe the Captaine of this wicked crewe is not so ve­hemently to be hated, as God is to be loued: [Page 326] because he is not so euill, as God is good: for God is simply, infinitely, and essentially good: but the deuill is not infinitely euill, because he is a creature: nor absolutely, for he hath some good in him, as is the created might and power of his nature: nor essenti­ally, for the substance of his nature remai­neth vncorrupt, as in the holy Angels.

Sect. 2. Of corrupt loue and hatred.

OF all the faculties of mans soule none are so much stained with the corruption of sin, as are the affe­ctiōs: for as the wil is more froward frō good then the minde is ignorant of it, so the affe­ctions are farre more outragious then the will is froward: and no maruaile, for they being of so violent a nature, as cannot with­out much a doe be kept in due order, by the force eyther of created or renewed holines, how great shall we thinke their disorder & sinfulnesse to be in this corrupt state, wher­in they may runne at random as farre as they list, being not restrained by any superiour power? Whereof it cōmeth that as they be­ing sanctified and set on good, doe procure a great encrease of holinesse, as hath bene said, so they being in a carnall and sinfull man (es­specially [Page 324] where they are strong by natur) do encrease his sinfulnesse vnto the highest degree:Of corrup [...] loue and h [...]tred. the which as it is strong in the other faculties of the soule, so in the affectiōs it may well be compared to a mad man set on hors­backe, yea on a wild horse which cannot ey­ther stay himselfe, or be staied by any other means, till he haue run himselfe out of breath and life in all outrage of sinne. The sin­fulnesse of the affections consisteth in this, that they are moued by contrarie obiectes: for those which shoulde be stirred vp by the euilnesse of the obiect to abhorre it, doe in that respect embrace it and moue toward it: and contrarilie those which shoulde be moued by the goodnesse of the obiect to embrace it, doe in that respect abhorre and auoid it, as will appeare more plainly in the particulars; as namely, in loue and hatred, the which affections are both common and strong in carnall men, yet not holely & right­ly disposed in them: for they doe rather loue that which they should hate, and hate that which they shonld loue, then loue and hate that which ought to be loued and hated.

First as touching God on whome man ought to set his whole loue, a carnall man doth not know God, much lesse loue him, [Page 328] it being impossible that one should loue that which he doth not know, as it is com­monly saide Ignoti nulla cupido. Yea if a na­turall man doe by anie means attaine to some knowledge of God, yet he is as farre of from louing him as he was before: and which is more▪ although God doe bestow neuer so many blessinges and pleasures vpon him, as what hath he that he hath not receiued from God: yet he cannot by them nor by any other meanes purchase his loue, so great­ly is the affection of man alienated from God. Yet we cannot say that man doth by nature hate God (for then his fall were as greate as the fall of the deuill, and the rest of the wicked spirites, which is not to be thought) especially seing that we knowe, that all men by the instinct of nature delight to haue a God, according to their owne I­magination, and him they will loue and honour. Yet this may be truly-saide, that it is naturall for man to encrease, as in all other partes of his naturall sinfulnesse, so also and especiallie in the want of the loue of God, in so much that although not all, yet many become haters of God, as appeareth, Rom, 1. 30. [...]m. 1. 30. For although men, especially liuing in the church, be restrained by the shame of the world and the feare of punishment from [Page 329] professing them-selues to be haters of God, yet in that they doe hate the ministers and seruants of God, which do zealously preach and professe his gospel behauing themselues spightfully, contumeliously, and malitiously towardes them, it is euident that in their harts they doe hate God himselfe. As Christ wit­nesseth, Ioh. 7. 7. The world cannot hate you but me it hateth, because I testifie of it that the workes of it are euil. Ioh. 7. 7.

From this fountaine of the want of the loue of God, commeth the want of loue to­wardes men. For if the carnall man doe not loue God himselfe, surelie it is not like that he loueth man for Gods sake, & because he is created or recreated after the likenesse of God. What then doth sinfull man loue? For we haue saide that this affection hath a strong and common vse in this corrupt estate surely he loueth himselfe (if that may be called loue and not rather hatred which bringeth to euerlasting destruction) and all manner of worldly and fleshly pleasures: soft apparrell, and to goe brauely, sweete meates, and to fare daintily, faire buildings for outward pompe and vaine-glorie; riche coffers without anie scarsitie, new pastimes & mery cōpanie, sleepe, ease, idlenes, warm­nes & whatsoeuer may please the minde, or [Page 330] tickle the outward senses,Of renewed loue and ha­tred. that is the thing which man loueth. But what say ye to the streames which come from this self [...] loue? Doth not man in this sinful estat loue his pa­rentes, children, wife, friends and acquain­tance? We answere that he loueth all these by the instinct of nature, and yet by the en­crease of his naturall corruption it doth v­sually come to passe, as experience doth teach, that most naturall men loue neither father nor mother, sonne nor daughter, sister nor brother, wife nor friend, kinsman nor neighbour, nor any other saue only them­selues. So that man maketh himselfe an Idol, loueing hinselfe wholly and only as he should doe God, and bearing no heartie affection either to the godlie for gods sake, or to his owne for his owne sake.

Sect. 3, Of the renewed holinesse of the affections and specially of loue and hatred.

AS the created, so much more the recreated holinesse of man admitteth all the kindes of af­fections: by the violence whe­reof as it is somtimes hindred and impaired, so vsually it is set forward and augmented: for euen as a shippe houlding her right course and hauing her sailes filled [Page 331] with a greate gale of wind, maketh a speidie, gainfull and happie voiage, howsoeuer if that she chaunce to meete with a rocke, or to runne vpon some sand she is in greater dan­ger then if she had made lesse hast, and borne a lower saile: So where the strength and force of these affections is wanting, there is as lesse danger in respect of sudden falles, so lesse abi­litie of aspiring to any high degree of holines, for that the graces of the holy spirit wanting their sailes, or being be calmed for want of winde, often lie floting vp and dowen, and doe not make so euident or notable progresse in their course.

Of these renewed affections the most notable is called loue, an affections so of­ten commended vnto vs, and so highly extolled in the scriripture, as if it contain­ed not one part onely, but euen the wholle substance of created holinesse: in the which respect it is saide to be The fulfilling of the lawe, Math. 22. 14. Math. 22, 40.Rom. 13. 8. Rom. 13. 8. and the one halfe of renewed holinesse, the which is vsually cōprised in these two words,1. Cor. 13. 13. Faith and Loue, which is sayde, 1. Cor. 13. 13. To be greater then faith.

But that we giue neither more nor lesse to this affection then is due vnto it this is to be held, that holinesse whether created [Page 332] or recreated doth not consist either in a­ny one or in a fewe, but in many graces; a­mongest the which loue hath the first place assigned vnto it, yea often the denomination either of the wholle holinesse of man, or more commonly of the holinesse of all the practicall faculties. Not as if it were the on­ly grace, for there are many distinct gra­ces, euen as many as there are distinct fa­culties of mans soule required in perfect holinesse; or yet as if it were the chiefe grace, for faith hath the first place, although in nature it be not so excellent as loue which is an heroicall grace, being the foundati­on, and as it were the subiect and ground-worke not onely of loue, but also of all other graces, and of all holinesse whe­ther created or renewed. Why then is loue more spoken of, and inculcated in the scripture then faith or any other grace? We answere that the spirit of God, hauing continually in enditing the scripture respect to the capacitie of men, propoundeth and commendeth vnto them holinesse, not so much in grosse and in generall, as in some particulars, which are more easely, surely and certainly conceaued then the ge­nerall: in the which respect loue is pre­ferred before faith, as being more euident, [Page 333] apparant and sensible, and therefore a more sure and infallible marke and note of generall holinesse. The great appearance of loue ariseth of these two causes. First be­cause, whereas faith hath relation to God onely, loue extendeth it selfe both to God and men. Secondly where as faith lieth hid­den in the heart and minde, loue is out­ward practical, and therefore more ap­parant and sensible. Againe loue is prefer­red before all other practicall graces, be­cause holinesse consisteth as partly in du­ties to be performed in respect of our selues, so cheifely in duties to be perfourmed to others, namely to God and to men: the which a man cannot performe as he ought, vnlesse he beare a loue and a harty desire of the good both of God and of man.

Thus much of loue in generall. The par­ticulars of it are these. First the regenerate man loueth God aboue all the thinges in the worlde, desiring his good in the ad­uancement of his glory much more then his owne saluation. From the which foun­taine of the loue of God, springeth the loue of all men, but especially of the Godly, who are renewed according to the image of God in holinesse and iustice,Psalm. 16. 3. Psal. 16. 3. All my delite is in the holy ones which are here [Page 334] on earth and cheiflie in those which excell in vertue. This loue of the saintes is an infal­lible signe of true regeneration and of the true loue of God, namely, whenas a man loueth an other, hartelie and vehemently, euen as it were his owne naturall sonne or brother, for this cause onely (he being o­therwise astraunger vnto him) for that he se­eth in him manifest signes and argumentes of true and vnfained godlinesse, 1. Ioh. 3. 14.1. Iohn. 3. 14 We knowe that we are translated from death to life, Ioh. 13. 35. because we loue the brethren. And Ioh. 13. 35. By this shall all men knowe that ye are my disciples if ye loue one another.

Nowe we come to the other fountaine of loue, namely, selfe-loue, the which also hath place in the regenerate, although in an other manner then in carnall men. For they loue themselues, yet so as that they loue God more by infinite degrees, and their brethren as themselues. Againe, they doe not shewe or vse this selfe-loue in pro­uiding earthly and sensuall pleasures for their bodies, but in procuring the eternall saluation of their soules, and yet they doe and ought to loue themselues more then they doe any other, yea to be more care­full for the good estate of their owne bo­dies and soules, then of the bodies and [Page 335] soules of their brethren. Yet this must be vnderstood in equall comparison: for a faithfull man ought not to loue his owne bodie and to desire the safetie thereof more then the eternall saluation of his brother: the which ought to be procured, yea with the losse of our owne temporall liues Ioh. 3. 16.Iohn 3. 16. As Christ laide downe his life for vs, so we ought to lay downe our liues for our bre­thren. Yet a man neede not depriue him­selfe of life for the safetie of the tempo­rall life of his brother being a priuate man, nor of eternall life for the procuring of his e­ternall saluation.

If any man doe here obiect the examples of Moses & Paul, of whom the one desired to haue his name blotted out of the booke of life: and the other to be accursed from Christ for the good of the Iewes. We āswere that the Iewes were then to be cōsidered not simplie as mē, but as the whol visible church of God, the confusion whereof coulde not but be a great hinderaunce to Gods glory, the which ought to be procured, euen with the eternall confusion of our owne soules, if the case doe so require. For so Moses al­ledgeth that if God did destroy his owne people, the Egiptians who were spitefull enimies to God and his worshippe, would [Page 336] laugh at their distruction and blaspheme God himselfe. And so we cannot doubte but that the glory of God shall be won­derfully enlarged by the conuersion of the Iewes, and therefore it may be more desi­red then our owne saluation.

From this fountaine of selfe loue flow the afore saide streames of speciall loue, whereby the faithfull man is affected more to those who doe any way come neare himselfe, then to those who are estraun­ged from him. This partial loue is good and lawefull, for why shoulde not man encline and cleaue more to those whom God hath ioyned more nearely vnto him? Hence com­meth the speciall loue due to parentes, which cannot be wanting but in him who is notoriously vnnaturall, vnthankfull, and vnholy. For if a man loue the houses and places wherein he hath beene and liued sometime, shall he not much more loue his parentes from whose bodies he came. Secondly the loue of children, with the loue of whom he that is not touched and enflamed, may be accounted lesse af­fectionated then God himselfe, and more senslesse then are the brute beastes. An exam­ple of this fatherly affection we haue in Ia­cob, of whom it is saide that he did loue [Page 337] his son Beniamin so dearly that his soule was so tied to the soule of Beniamin, that he could not liue but would incōtinently dy for sorrow if so be he were taken from him,Gen. 44. 36. Ge. 44. 36.

This fatherly affection is so strong by na­ture, that if it be not wel looked vnto, it wil as a great riuer or streame rise aboue the bankes and due limites of it, and cary a godly man beyond all due regard eyther of reason or of religion, as appeareth plainely in that notable man of God king Dauid, 1. King. 1. 6. of whom it is said. 1. King. 1. 6. That he did cockour his sonne Adonia, and could not finde in his heart to grieue him, no not with a sharpe word. And we know how he loued his vngratious sonne Absalon, being more sorrowfull for his death (who for his monstrous vnnatu­ralnes was not worthy to liue on the earth,) then he was glad for the victory which he himselfe had gotten, and for his owne safe­ty. And therefore he did so bitterly lament his death, saying, O Absalon, Absalon, O my son Absalon, would to God I had died for the.

Thirdly from this fountaine commeth the speciall loue of those who are tied with the faithfull man in any outward bonde, as in mariage or speciall friendship: for the first, [...]o the mutuall loue which ought to be be­ [...]wixt the husband and the wife, the scrip­ture [Page 338] doth often exhort by arguments draw­en from the institution of God, who hath made them one person and one flesh. Thus Ephe. 5. 29.Ephe. 5. 29. No man euer hated his owne flesh, but doth nourish and cherish it. And therefore a man ought to loue his wife, euen as his owne bodie, and as Christ hath loued his Church. Yea there is great reason and ne­cessity of a great measure of mutuall loue betwixt man and wife. For seeing they doe forsake their fathers, mothers and kindred, not dwelling any longer with them, but be­taking themselues to their owne house, and to each other as to a perpetuall companion and partner in good and euill, in ioy and misery, how should not their loue be ex­ceeding great?

The seconde outward bond of loue is friendship, whereby we doe not meane a­ny common good will and acquaintance, but a speciall contract of perpetuall loue [...] such an one as was betwixt Ionathan an [...] Dauid, 1. Sam. 18. 1. whereof it is saide, 1. Sam. 18. 1 [...] That the soule of Ionathan was tied to th [...] soule of Dauid. And Dauid himselfe wh [...] had best experience of it, witnesseth th [...] greatnesse of Ionathaens loue,2. Sam. 1. 26. 2. Sam. 1 [...] 26. Saying, how am I grieued for thee [...] brother Ionathan, thou was sweete & pleasa [...] [Page 339] vnto me, thy loue was wonderfull to me passing the loue of women. Lastly from this fountain of selfeloue, commeth the loue of kinsfolks, alliance, acquaintance, companions, neigh­bours, and of all whome God hath ioyned more nearely to vs then he hath done o­thers.

Sect. 1. Of ioy, sorrow, and pittie in the state of innocency.

BEside the foresaid affections of loue and hatred, there were ma­ny other created in man, as namely, to let the rest passe ioy, and sorrow, which is contrary to it. The first is a delight or pleasure conceiued by the present enioiing of some good thing, where­by a man is mooued to seeke and embrace the said good, as sorrow is the abhorring of some present euill as being bitter and vn­pleasant. Both these affections had place and vse in this first estate, yet not equally: for a great part of happinesse consisteth in ioy: yea happinesse may be said to be no­thing else but the ioyfull fruition of good and pleasant thinges, whereas sorrowe is [Page 340] contrary to happinesse,Of ioy, sorrow [...]nd pitty in [...]he state of in­nocency. howe great cause and continuall vse of ioy man had in his innocency, we may easely gather by those infinite blessings wherewith he was euen compassed about, liuing not onely free from all troubles, crosses, afflictions, daungers, wants, incumbrances, and whatsoeuer thing might any way grieue or hurt him, but also in abundance and superfluity of al plea­sures belonging both to his body and soule, in perfect strength and health, in wealth, peace and liberty, in honour and glory, and which is all in all, and in trueth the fountaine of all true ioy, in the fauour and loue of God.

The holinesse of this affection, consisteth in this, that it be correspondent, and propor­tionable to the goodnesse and excellency of the obiect, and that the ioy which man conceiueth by the fruition of any thing be greater or lesse, as the thing it selfe is more or lesse excellent, a greater or a lesse good, and therefore man was chiefly to delight himselfe and to reioyce in God who is the chiefe and first, yea the onely infinite good [...] in the fruition of the presence and fauour of God, in seruing & praising God & in medi­tating on the creatures, workes, wisedom▪ power, mercy and goodnesse of God▪ [Page 341] Secondly as God hath put into euery one of his creatures,Of ioy, soro [...] and pittie in the state of i [...] ­nocency. a finite and proper goodnes; so it was lawfull for man to be affected accor­dingly with the pleasure flowing from the said thing. For example, God created for the vse of man great variety of trees bearing sweete and pleasant fruite, all which man might lawfully vse with ioy and pleasure. Yea this ioyfull vse of the creatures was not onely permitted to man, but also comaun­ded by God:Deut. 26. 11. for so we read, Deut. 26. 11. Thou shalt bowe thy selfe, before the Lord thy God, and thou shalt reioyce before him in all the good thinges which he hath giuen vnto thee, thou and thy whole family. For why? he that reioiceth aright in the fruition of the creatures, reioyceth in God, the maker and giuer of them, and by them is stirred vp to greater alacrity in seruing and praising God.

Now as touching sorrow, it had also place in the pure nature of man which was subiect to this passion, howsoeuer he being in per­fect felicitie, had not any great vse of it, yet we may suppose some causes of sorrow, e­uen in this happie estate, both in man him­selfe, who might be moderately grieued for the want of some particular good, and in some other respects, as also in other crea­tures, [Page 342] for the miserable estate of the wic­ked Angels hauing beene so glorious and happie, especially the dishonour which they did many waies procure to the name of God, could not but worke sorrow in the heart of man. So that the sorrow of man in this first state, being rather in regarde of others then of himselfe, ought to be called pitty rather then sorrow. The holinesse of this affection consisteth in this, that it be in greatnesse correspondent to the greatnesse of the euill, diligently waied with the seue­rall circumstances of it, and also modera­ted and qualified with contentation in re­spect of the will of God, by the which the said euill came to passe.

Sect. 2. Of corrupt ioy and sorrow.

THese affections ioy and sorrow doe remaine in the corrupt state of man; yet after a farre diuerse manner: for whereas before the ioy of man was chiefly in God & in spirituall things, now it is whol­ly in carnall, sensuall and earthly pleasures: before man neuer thought himselfe well but when he was praising & seruing God, & me­ditating on his loue, & the manifold blessings receiued from him, now man neuer thinketh on God: & if he by some outward meanes, as [Page 343] the lawes of mē,Of corrupt ioy & sorrow▪ or the auoiding of the sham of the world, be drawen to some spiritual ex­ercise, as is the hearing of the word, praier, or any other, he taketh no manner of pleasure in it: Yea it is irkesome & tedious vnto him, his minde and affections being set vpon worldly pleasures, as namely in the abundance, va­netie, goodnesse and sweetnesse of meates and drinkes, in sleepe and idlenesse, in car­nal and filthy lustes, in pastime and merie companie, in gorgeous apparrell, statelie buildings, large reuenewes, in health, strēgth, riches, honour, and preferment, in children, friends and prophane knowledge, or in some other of the same kind.

Not as if there might not a lawfull plea­sure be taken in corporall and outward bles­sings, as hath beene declared, but man pas­sing by God the giuer of all these blessinges placeth his whole ioy and felicitie in the fru­ition of them, and so maketh them his Gods. As the Apostle doth plainlie witnesse that the coueteous man is an idolatour. He is not stir­red vp by the sweetenesse which he feeleth in the vse of the creaturs to reioyce & delight himselfe in God the giuer of them, but is by them more alienated from God, and be­ing euen drunke with sensualitie forgetteth and contemneth God, much more in prospe­ritie [Page 344] then in aduersitie; and therefore God doth so often forewarne the people of Isra­el of forgetting him, whenas they come in­to that pleasant land flowing with milke & honny whither they went.

Hence it commeth that the ioy of a car­nall man is vnconstant, vncertaine and momentany, euen as is the matter of his ioy. For as no worldly thing is constant, so the ioy which ariseth of worldly things must needes be vnconstant. Yea while it doth continue it is not pure and sincere ioy, but mingled with much sorrow and vexation of minde, it being impossible that any man should haue such perfect ioy in this world in respect of worldly blessings, as is voide of all manner of crosses and griefe. And there­fore Salomon saith, [...]roue. 14. 13. Prou. 14. 13. That the hart of the wicked man is heauie euen while he laugheth and that sorrow is the end of his ioy.

Thus we see the sinfullnesse of mans ioy in this corrupt state.

Likewise his sorrow is not such as it ought to be: he is indeede often grieued, but not for the want of the fauour, presence and grace of God, not for his sins by the which he doth displease & dishonour God, not for the mise­rable estate of his soule rotting in ignorance, atheisme & infidelitie. These things neuer [Page 345] trouble him,Of corrupt Ioy & sorrow▪ but if he be in anie worldly mi­serie, if in pouertie, sicknesse, danger, pri­son, in the displeasure of any greate and mightie man, then he is ouerwhelmed, and euen stricken deade with sorrow. As for the miseries wherein he seeth other men to be, the scripture doth often teach vs, and daily experience doth testifie the same, that a carnall man is cruell, mercilesse, voide of all pittie and compassion.

Sect. 3. Of holy ioy and sorrow.

IT now remaineth that we de­clare the holines of these affecti­ons in the state of regenerati­on, wherein both ioy and sor­row haue so greate and conti­nuall vse as that they may seeme to striue for the preheminence whether of them should beare the greater sway in the faithful. Renewed ioy ariseth of the inward sense and feeling of the loue and mercie of God in Christ, whereby a faithfull man knowing assuredlie that he hath attained remission of all his sinnes, safetie and freedome from the anger and iudgements of God, eternall happinesse with all spirituall and temporall blessings tending therevnto, is (and that not [Page 346] without good cause) replenished in his soule with an exceeding and vnspeakable ioy in regard of this his happie state:Of holy ioy & sorrow. the greatnes whereof no man either knoweth or can ex­presse, but he in whome it hath pleased God to worke it by his holie spirite. Yea if we shall compare this renewed ioy with the ioy which man had in his first estate, we shall see that the faithfull haue both greater cause of reioycing, and greater ioy then man had in his perfect happinesse: in that he hath not only attained to a more perfect, absolute, and certaine happinesse, but also hath escaped the contrarie miserie, euen the eternall wrath of God due vnto him for his sinnes, whereof man had no taste in his first estate. This ioy differeth from the ioy of the carnall man in many respectes: the one reioyceth in God, the other in the cre­atures: the one in temporal, vaine and mo­mentanie, the other in spirituall, heauenlie, and eternall things, the one in the good estate of his bodie the other in the good estate of his soule: The one sheweth his ioy in the vse of carnall pleasures: the other, in spirituall exercises Eph. 5. 18. Be not drunke with wine wherein is excesse, Eph. 5. 18. but be ye filled with the spirit, speaking to your selues in psalmes and spirituall songs, making melodie to the Lord [Page 347] in your heartes. Of holy ioy, and sorrow. And lastly the one is continu­all & constant abiding, yea florishing so much the more in the middest of the greatest afflic­tions, Rom. 5. 3.Rom. 5. 3. Act 16. 15. The other is short and vncertaine,Act. 16. 25. being cleane dashed with the least crosse that doth happen.

This renewed ioy, although it be so excee­ding great as hath beene saide, yet it is mixed and indeede tempered with much sorrow: so it hath pleased God in great wis­dome and mercy to giue to his children in this life, not the absolute perfection of that ioy and happinesse which he hath pre­pared for them; but rather to temper the ex­ceeding sweetnesse of it with sorrow and afflictions, that so the bitternesse of the one might make the other the more welcome and acceptable vnto them. The causes of this sorrow are diuerse, some in the faithfull themselues, some in others: in themselues first and cheifly their sinnes whereby they doe displease and dishonour God, who hath shewed himselfe to them so gratious, bountifull and mercifull. Secondly the manifolde temptations, crosses and afflicti­ons which doe daily befal them: these how­soeuer by the gratious assistaunce of Gods spirit, they doe often encrease this spiritu­all ioy, yet being bitter and oftentimes [Page 348] intollerable to flesh and bloude they doe preuaile against this spirituall ioy, by rea­son of the infirmitie of the flesh: and although they cannot cleane extinguishe it, yet they coole and diminishe it; yea and so driue it into a corner, as that it doth not any way appeare. Yea euen the ordinarie misery and vanitie of this life, being compared with the happinesse of the life to come, doth worke in the faithfull sorrow, sighes, and grones, as we read, Rom. 8. 13.

Beside this matter of sorrow which they haue in themselues,Rom. 8. 13. they are continually sore grieued, and euen tormented in them­selues, when as they beholde the vaine and wretched estate of the creatures, being moued to pittie, euen by the miseries of the brute beastes, the horrible sinnes which abounde euery where, and the ge­nerall atheisme which raigneth in the worlde, to the greate dishonour of the name of God. And much more whenas they consider the calamities, miseries, abu­ses, corruptions and defections of the chur­ches, professing the name of Christ. These thinges doe, and that iustly worke continu­all greife in the heartes of the Godly, yet this greife is moderated with patience, and contentation in the will of God, and so [Page 349] it be commeth a godly sorrow, which doth not bringe them to desperation and death as carnall sorrow doth; but is at length the cause of greater ioy. And thus omitting for breuities sake the rest of the affections, which haue not so common and notable vse in the life of man, we conclude this se­cond part of mans holinesse, to wit, his con­formity to God.