A Golden Chain

FRom sanctification, Repentance is derived, because no man can earnestly repent, except he, denying himself, do hate sin, even from his heart, and embrace righteousness. This no man either will, or can perform, but such an one as is in the sight of God regenerated and justified, and endued with true faith. Therefore albeit in such as are converted, repentance doth first manifest it self, yet regarding the order of nature, it followeth both faith and sanctification. Hence also is it evident that this repentance, legal contrition being some occasion, and, as it were, a preparation to true conversion, is begotten by the preaching of the Gospel.

Repentance is, when a sinner turneth unto the Lord. Act. 26.20. He shown first unto them of Damascus, and at Jerusalem, and through all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and to do works worthy amendment of life. 1. John. 3.3. Every man that hath this hope in him, purgeth himself, as he is pure.

This is performed, when as any one, by the instinct of the holy Ghost, doth purpose, will, desire, and endeavor to relinquish his former sins, and to become a new man. Psal. 119.112. I have applied my heart to fulfill thy statutes always, even unto the ende. 1. John. 3.3. Act. 11.23. Who when he was come, and had seen the grace of God, was glad, and exhorted all, that with purpose of heart, they would clean unto the Lord.

The fruit of Repentance is, a Christian conversation, wherein are brought forth fruits worthy amendment of life. Matth. 3.8. Bring ye therefore forth fruits worthy of repentance.

A Christian conversation, is such a course of life, whereby we, following Christ's example, do by him, perform new obedience to God. Math. 11.29. Take my yoke on you, and learn of me, that am meek and lowly in heart: and ye shall find rest unto your souls. 1. Pet. 4.1. For as much as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind, which is, that he which hath suffered in the flesh, hath ceased from sin. 1. Pet. 2.21. For hereunto are ye called, for Christ also suffered for us, leaving us an ensample that we should follow his steps. 1. Pet. 3.10, 11. If any man long after life, and to see good days, let him refrain his tongue from evil, and his lips that they speak no guile. Let him eschew evil and do good, let him seek peace and follow after it.

There are two parts of new obedience: the denial of our selves, and the profession of Christ. Math. 16.24. If any man will follow me, let him forsake himself, take up his cross, and follow me.

The denial of our selves, consisteth partly in Christian warfare, partly in the patient bearing of affliction.

CHAP. 40. Of Christian warfare.

CHristian warfare, is concerning the right way of fighting in the spiritual battle.

The partes thereof, are the preparation to battle, and the combat it self.

To the preparation, we must use the complete armor of God. Eph. 6.13. For this cause, take unto you the whole armor of God, that ye may be able to resist in the evil day, and having finished all things, stand fast.

The parts hereof, are especially six. I. Truth. II. Justice. III. Evangelical obedience. IV. Faith. V. The word of God. VI. Continuall and fervent prayer with watching. Eph. 6.14. Stand therefore, and your loins girded about with verity, and having on the breastplate of righteousness. 15. And your feet shodd with the preparation of the Gospel of peace. 16. Above all, take the shield of faith, wherewith ye may quench all the fiery darts of the wicked. 17. And take the helmet of salvation, and the sword of the spirit, which is the word of God. 18. And pray always with all manner prayer and supplication in the spirit, and watch thereunto with all perseverance and supplication for all Saints. 1. Pet. 5.8. Be sober, and watch: for your adversary the devil, as a roaring lyon, walketh about seeking whom he may devour.

The combat, is a mutual conflict of them that fight spiritually.

The warriors, are the tempter and the Christian soldier. Ephes. 6.12. For we werestle not against flesh and blood, but against principalities, against powers, and against the worldly governors, the princes of the darkness of this world, against spiritual wickednesses, which are in high places.

The Tempter, is the prince, or his helpers. The prince, is Satan and his angels, which are spiritual wickednesses, in high things. His helpers are the flesh and the world.

The conflict of all these, is temptation, whereby man is provoked to commit such wickedness, as is hurtful to the salvation of his soul. 1. Pet. 2.11. Dearly beloved, I beseech you, as strangers and pilgrims abstain from fleshly lusts, which fight against the soul.

In the Soldier, two things are to be considered: his resisting and his fall.

Resistance is an action, whereby the soldier doth withstand temptation, through grace working inwardly in him. 1. John. 2.14. I write unto you babes, because ye have known the father: I have written to you fathers, because ye have known him that is from the beginning: I have written to you young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked. 1. Pet. 5.8. Eph. 6.16. Psal. 91.13. Thou shalt walk upon the lyon and asp: the young lyon and the dragon shalt thou tread under feet.

To confirm this, these preservatives which follow, are very necessary.

• I. When thou art tempted to sin, do not only abstain from it, but earnestly love and follow after the contrary. John. 8.44.
• II. Never yield or consent to Satan's words, whether he speak the truth, accuse falsely, or flatter dissemblingly. John. 8.44. Ye are of your father the devil, and the lusts of your father ye will do: he hath been a murderer from the beginning, and abode not in the truth, because there is no truth in him: when he speaketh a lie, then speaketh he of his own: for he is a liar and the father thereof. Mark. 1.24. And cried with a loud voice, and said, What have I to do with thee, Jesus, the son of the most high God. And Jesus said, Hold thy peace and come out of him. Act. 16.17. She followed Paul and us, and cried, saying, These men are the servants of the most high God, which show unto us the way of salvation, &c. August. Serm. 241.
• III. One temptation is to be looked for after another, and then especially, when our enemy after he hath set his snares, is at rest: for the devil never maketh an ende of his malice. 1. Pet. 5.8.

The fall is, whereby the soldier through infirmity fainteth, being subdued by the power of the enemy. Gal. 6.1. Brethren, if a man be fallen by occasion into any fault, ye which are spiritual, restore such a one with the spirit of meekness, considering thyself, least thou also be tempted.

To this appertaineth the spiritual remedy. A remedy, is a thing having aptness to restore him which is fallen to his former estate. Gal. 6.1.

And here two things must always be thought on.

• I. If there be a willing mind, everyone is accepted for that grace which he hath, not for that which he hath not. 2. Cor. 8.12. For if there be first a willing mind, it is accepted according to that a mā hath, & not according to that he hath not
• II. In all these things, whosoever will lead a godly life in Christ, the power of God is to be made perfect through their infirmity. 2. Cor. 12.9. And he said unto me, My grace is sufficient for thee, for my power is made perfect through weakness: very gladly therefore will I rejoice rather in mine infirmities, that the power of God may dwell in me. 10. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in anguish for Christ's sake, for when I am weak, then am I strong.

CHAP. 41. Of the first Assault.

ASsaults are threefold.

The first is, about the Christian man's effectual calling. The temptation is, the enterprise of the devil to blindfold man's mind, and to harden his heart, least the word of GOD should work in him to salvation. Matth. 13.4. And as he sowed, some fell by the way side, and the fowls came and devoured thē up. 5. And some fell upon stony ground, where they had not much earth, and anon they sprang up, because they had no depth of earth. 6. And when the Sun rose up, they wer parched, and for lack of rooting withered away. 7. And some fell among thorns, and the thorns sprung up and choked them. 19. Whensoever a man heareth the word of the kingdom, and understandeth it not, the evil one cometh, and catcheth away that which was sown in his heart: and this is he which hath received the seed by the way side.

A resistance in those that are called, is wrought by the spirit of God, that causeth men to lend their ears to hear, and doth engraff the word in their hearts, that the immortal seed of regeneration may spring in them. Psal. 40.6. John. 6.44. Act. 16.14. I am. 1. 21. Wherefore lay apart all filthiness, and superfluity of maliciousness, and receive with meekness the word that is graffed in you, which is able to save your souls. 1. Pet. 1.22. Seeing your souls are purified in obeying the truth through the spirit, to love brotherly without feigning, love one another with a pure heart fervently. 1. John. 3.9. Whosoever is borne of god sinneth not: for his seed remaineth in him, neither can he sin, because he is borne of god. A resistance in those that are to be called, is when in a sincere heart they do join the word which they have heard, with faith. Luk. 8.15. But that which fell in good ground, are they which with an honest and good heart, hear the word and keep it, and bring forth fruit with patience. Heb. 4.2.

Here are certain preservatives to be noted.

• I. Premeditation of the power and use of the word. Eccles. 4.17. Take heed to thy feet, when thou enterest into the house of the Lord, and be more near to hear then to give the sacrifice of fools: for they know not that they do evil. Chap. 5.1. Be not rash with thy mouth, nor let thine heart be hasty to utter a thing before god: for God is in the heaven, and thou art on the earth: therefore let thy words be few.
• II. Diligent attention of the mind. Act. 16.14.
• III. An hungering desire of the heart. John. 7.37. Now in the last and great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come to me and drink.
• IV. Integrity of life. Psal. 26.6
• V. The casting away of evil affections. I am. 1.22. And be ye doers of the word, and not hearers only, deceiving your own souls.
• VI. The inward consent and agreement of the heart with the word preached. Act. 2.37.
• VII. An hiding of the word in the heart, least we should sin. Psal. 119.11. I have hid thy word in mine heart, that I might not sin against thee.
• VIII. A trembling at the presence of God in the assembly of the Church. Isaiah 66.2. For all these things hath mine hand made, and all these things have been saith the Lord, and to him will I look, even to him that is poor and of a contrite spirit, and trembleth at my words. Act. 10.33. Then sent I for thee immediately, and thou hast well done to come: now therefore are we all here present before God, to hear all things that are commanded thee of God.

The fall, is either a coldness in receiving the word, and a neglect thereof, or else a falling into errors.

The remedy for this, is subjection, which must be made to the judgment and censure of the brethren and ministers. Revelation. 3.15. I know thy works, that thou art neither cold nor hot: I would thou werest cold or hot. Gal. 6.2.1. Tim. 1.20. Of whom is Hymenaeus and Alexander, whom I have delivered unto Satan, that they might learn not to blaspheme.

CHAP. 42. Of the second Assault.

THe second assault, is concerning faith.

The temptation, is an illusion which the devil casteth into the hearts of godly men: as when he saith, Thou art not of the number of the elect: thou art not justified: thou hast no faith: thou must certainly be condemned for thy sins. Mat. 4.3. Then came to him the tempter, and said, If thou be the Son of God, command that these stones be made bread.

Helps, which the devil abuseth for the strengthening of such illusions, are these:

• I. Adversity: as dangers, losses, persecutions, jealousy, grievous offenses, &c. Psal. 73.12. Loe, these are the wicked, yet prosper they always, and increase in riches. 13. Certainly, I have cleansed mine heart in vain, & washed mine hands in innocence. Job. 13.23. How many are mine iniquities & sins? show me my rebelliō and my sin. 24. Wherefore hidest thou thy face, and takest me for thine enemy? 25. Wilt thou break a leaf driven to and fro, and wilt thou pursue the dry stubble?
• II. The remembrance of sins past. Job. 13.26. For thou writest bitter things against me, and makest me to possess the iniquities of my youth.
• III. A feeling of death even already at hand.

The resistance is made by a true faith, applying Christ with all his merits particularly, after this manner. I assuredly believe that I shall not be condemned, but that I am elected, and justified in Christ, and am out of all doubt that all my sins are pardoned. Isaiah. 53.11. He shall see the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many: for he shall bear their iniquities. Rom. 8.38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, 39. Nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

The preservative, is in temptation, not to behold faith, but the object of faith which is Christ. Philip. 3.12. Not as though I had already attained unto it, either were already perfect: but I follow if that I may comprehend that, for whose sake also I am comprehended of Christ Jesus. 13. One thing I do, I forget that which is behind, & endeavor myself to that which is before. 14. And follow hard toward the mark, for the price of the high calling of God in Christ Jesus. John. 3.14. And as Moses lift up the Serpent in the wilderness, so must the son of man be lift up, that he that believeth in him, &c.

The falling, is doubtfulness, and distrust of our election, and of God's mercy. Psal. 77.6. I called to remembrance my song in the night: I communed with mine own heart, and my spirit searched diligently. 7. Will the Lord absent himself forever? and will he show no more favor? 8. Is his mercy clean gone forever? doth his promise fail for evermore? So David of himself saith, Psal. 22.1. My God, my God, why hast thou forsaken me, and art so far from my health, and from the words of my roaring.

The remedy is double.

First the operatiō of the holy spirit stirring up faith & increasing the same. Phil. 1.6. I am persuaded of this same thing, that he that hath begun this good work in you, will perform it until the day of Jesus Christ. Luk. 17.5. And the Apostles said unto the Lord, Increase our faith.

The second is, an holy meditation, which is manifold.

• I. That it is the commandment of God that we should believe in Christ. 1. John. 3.22. This is then his commandment, that we believe in the name of his Son Jesus Christ, and love one another, as he gave commandment.
• II. That the Evangelical promises are indefinite, and do exclude no man, unless peradventure any man do exclude himself. Isaiah. 55. 1. Ho, everyone that thirsteth, come ye to the waters, and ye that have no silver, come, buy, and eat: come, I say, buy wine and milk without silver and without money. Matth. 11.28. Come unto me, all ye that are weary and laden, and I will ease you. John. 3.15. That whosoever believeth in him should not perish, but have eternal life. Also the Sacraments of Baptism and the Lord's Supper, do to everyone severally apply indefinite promises, and therefore are very effectual to enforce particular assurance or plerophorie of forgiveness of sins.
• III. That doubtfulness and despair are most grievous sins.
• IV. That contrary to hope, men must under hope believe with Abraham. Rom. 4.18. Which Abraham above hope believed under hope, that he should be the father of many nations: according to that which was spoken to him, so shall thy seed be.
• V. That the mercy of God, and the merit of Christ's obedience, being both God and man, are infinite. Isaiah 54.10. For the mountains shall remove, and the hills shall fall down: but my mercy shall not depart from thee, neither shall my covenant of peace fall away, saith the Lord, that hath compassion on thee. Psal. 103.11. For as high as the heaven is above the earth, so great is his mercy toward them that fear him. 1. John. 2.1. My babes, these things write I unto you, that ye sin not: and if any man sin, we have an advocate with the Father, Jesus Christ the just. 2. And he is the reconciliation for our sins: and not for ours only, but also for the sins of the whole world. Psal. 130.7. Let Israel wait on the Lord: for the Lord is mercy, and with him is great redemption.
• VI. That God measureth the obedience due unto him, rather by the affection and desire to obey, then by the act and performance of it. Rom. 8.5. For they that are after the flesh, savor the things of the flesh, but they that are after the spirit, the things of the spirit. 7. Because the wisdom of the flesh, is enmity against God: for it is not subject to the law of God, neither indeed can be. Rom. 7.20. Now if I do that I would not, it is no more I that do it, but the sin that dw • lleth in me. 21. I find then by the law, that when I would do good, evil is present with me. 22. For I delight in the law of God, concerning the inner man. Mal. 3.17. I will spare them, as a man spareth his son, that reverenceth him.
• VII. When one sin is forgiven, all the rest are remitted also, for remission being given once, without any prescriptiō of time, is given forever. Rom. 11.29. For the gifts and calling of God are without repentance. Act. 10.43. To him also give all the Prophets witness, that through his name, all that believe in him, shall receive remission of sins.
• VIII. That grace and faith are not taken away by falls of infirmity, but thereby are declared and made manifest. Rom. 5.20. Moreover, the law entered thereupon, that the offense should abound: nevertheless, when sin abounded, there grace abounded much more. 2. Cor. 12.7. And least I should be exalted out of measure, &c. there was given unto me a prick in the flesh, the messenger of Satan to buffet me. 8. For this thing I besought the Lord thrice, that it might depart from me. 9. He said. May grace is sufficient for thee.
• IX. That all the works of God are by contrary means. 2. Cor. 12.9. My power is made perfect through weakness.

CHAP. 43. Of the third Assault.

THe third Assault is concerning Sanctificatio • .

The temptation, is a provoking to sin, according as the disposition of e •• ry man, and as occasion shall offer it self. 1. Chron. 21.1. And Satan st •• d up against Israel, and provoked David to number Israel. John. 13.2. And when supper was done, the devil had now put into the heart of Judas Iscariot, Simon's son, to betray him.

In this temptation, the devil doth wonderfully diminish and extenuate those sins, which men are about to commit, partly by objecting closely the mercy of god, and partly by covering or hiding the punishment, which is due for the sin.

Then, there are helps to further the devil in this his temptation.

First, the flesh which lusteth against the spirit, sometimes by begetting evil motions and affections, and sometimes by overwhelming and oppressing the good intentents and motions. Gal. 5.17. For the flesh lusteth against the spirit, & the spirit against the flesh: and thes • are contrary one to another, so that ye cannot do the same things that ye would. 19. Moreover, the works of the flesh are manifest, which are adultery, fornication, uncleanness, wantonness. 20. Idolatry, witchcraft, hatred, debate, emulations, wrath, contentions, seditiōs, heresies. 21. Envy, murders, drunkenness, gluttony, and such like, whereof I tell you before, as I also have told you before, that they which do such things shall not inherit the kingdom of god. I am. 1.14. But every man is tempted, when he is drawn away by his own concupiscence, and is enticed.

Secondly, the world, which bringeth men to disobedience, through pleasure, profit, honor, and evil examples. Eph. 2.3. Among whom we also had our conversation in time past, in the lusts of our flesh, in fulfilling the will of the flesh, and of the mind, and were by nature the children of wrath, as well as others. 1. John. 2. 16. For all that is in the world, as the lusts of the flesh, and the lust of the eyes, and the pride of life, is not of the father, but is of the world.

Resistance, is made by the desire of the spirit, which worketh good motions and affections in the faithful, and driveth forth the evil. Gal. 5.22. But the fruit of the spirit is love, joy, peace, long suffering, gentleness, goodness, faith, 23. Meeknes, temperancie: against such there is no law. 24. For they that are Christ's, have crucified the flesh, with the affections and the lusts thereof. 26. Let us not be desirous of vain glory, provoking one another, envying one another.

The preservatives are these, whereby Men are strengthened in resisting.

• I. To account no sin, light or small. Gal. 5.9. A little leaven doth leaven the whole lump. Rom. 6.23. For the wages of sin is death, but the gift of God is eternal life, through Jesus Christ our Lord.
• II. To avoid all occasions of sin. To these rather agreeth the proverb used of the plague: longe, tarde, cito: that is, aloof, slowly, quickly. 1. Thess. 5.22. Abstain from all appearance of evil. Iud. v.23. And other save with fear, pulling them out of the fire, and hate even the garment spotted by the flesh.
• III. To accustom thyself to subdue the lesser sins, that at the last, thou mayest also overcome the greater. Rom. 13.4.
• IV. To apply thyself to thy appointed calling, and always to be busily occupied about something in the same.
• V. To oppose the law, the judgments of god, the last judgment, the glorious presence of God, and such like, against the rebellion and looseness of the flesh. Prov. 28.14. Blessed is the man that feareth always: but he that hardeneth his heart shall fall into evil. Gen. 39.9. There is no man greater in this house then I: neither hath he kept anything from me, but only thee, because thou art his wife: how then can I do this great wickedness, and so sin against God.

Here certain remedies take place.

Against unjust anger, or private desire of revenge. Here meditate, I. Injuries; they happen unto us by the Lord's appointment, for our good. 2. Sam. 16. to II. God of his great goodness forgiveth us far more sins, then it is possible for us to forgive men. III. It is the duty of Christian love to forgive others. IV. We must not desire to destroy them, whom Christ hath redeemed by his precious blood. V. We our selves are in danger of the wrath of God, if we suffer our wrath to burn against our brother. Forgive (saith he) and it shall be forgiven. VI. We know not the circumstances of the facts, what the mind was, and purpose of them against whom we swell.

Bridles, or external remedies, are these: I. In this we shall imitate the clemency of the Lord, who for a very great season doth often tolerate the wicked. Learn of me, for I am humble and meek. II. There must be a pausing and time of delay, betwixt our anger and the execution of the same. Athenodorus counseled Augustus that he, being angry, should repeat all the letters of the Alphabet, or A B C, before he, against another, did either speak or do anything. III. To depart out of those places where those are, with whom we are angry. IV. To avoid contention, both in word and in deed. Do nothing through contention.

Remedies against those bad desires of riches, and honor, I. God doth evē in famine quicken and revive them, which fear him. Psal. 33.18, 19. The eye of the Lord is upon them that fear him, to deliver their souls from death, and to preserve them from famine. II. Godlines is great gain, if the mind of man can be therewith content. 1. Tim. 6.6. III. We do wait & look for the resurrection of the body, and eternal life: therefore we should not take such carking care for this present mortal life. IV. We are servants in our fathers house, therefore look what is convenient for us, that will he lovingly bestow upon us. V. The palpable blindness of an ambitious mind, desireth to be set aloft, that he may have the greater down-fall: and he feareth to be humbled, least he should not be exalted. VI. Adam when he would needs be check-mate with God, did bring both himself and his posterity headlong to destruction. VII. He is a very ambitious rob-God, which desireth to take that commendation to himself, which is appropriate only to the Lord.

Preseruatiues against the desires of the flesh. I. He that will be Christ's disciple, must every day take up his cross. Luk. 9.23. II. They which are according to the spirit, savor of such things as are according to the spirit. Rom. 8.5. III. We ought to behave ourselves as citizens of the kingdom of heaven. Phil. 3.20. IV. We are the temple of god. 1. Cor. 3.6. Our members, they are the members of Christ. 1. Cor. 6.15. And we have dwelling within us the spirit of Christ, which we should not grieve. Eph. 4.30. Concerning this, look more in the explication of the seventh commandment.

In this temptation the fall is, when a man being prevented, falleth into some offense. Gal. 6.1.

Here Satan doth wonderfully aggravate the offense committed, and doth accuse and terrify the offender with the judgments of God. Mat. 27.3. Then when Judas which betrayed him, saw that he was condemned, he repented himself, and brought again the thirty pieces of silver, to the chief priests & elders, 4. saying, I have sinned, betraying the innocent blood: but they said, What is that to us? see thou to it. 5. And when he had cast down the silver pieces in the temple, he departed, and went and hanged himself.

The remedy is, a renewed repentance, the beginning whereof is sorrow in regard of God, for the same sin: the fruits hereof are especially seven. 2. Cor. 7.9. Now I rejoice not that ye were sorry, but that ye sorrowed to repentance: for ye sorrowed godly, so that in nothing ye were hurt by us. 10. For godly sorrow causeth repentance unto salvation, not to be repented of: but worldly sorrow causeth death. 11. For behold, this thing that ye have been godly sorry, what great care hath it wrought in you: yea, what clearing of yourselves: yea, what indignation: yea, what fear: yea, how great desire: yea, what zeal: yea, what punishment: in all things ye have shown yourselves, that ye are pure in this matter.

• I. A desire of doing well.
• II. An Apology, that is, a confession of the sin before God, with a requiring of pardon for the offense. Psal. 32.5. Then I acknowledged my sin unto thee, neither hid I mine iniquity: for I thought, I will confess against myself my wickedness unto the Lord, and thou forgavest the punishment of my sin. 2. Sam. 12. 13. Then David said unto Nathan, I have sinned against the Lord: and Nathan said unto David, The Lord also hath put away thy sin, thou shalt not die.
• III. Indignation against a man's self, for his offense.
• IV. A fear, not so much for the punishment, as for offending the Lord. Psal. 130.3. If thou straightly markest iniquities, O Lord, who shall stand?
• V. A desire to be fully renewed, and to be delivered from sin.
• VI. A fervent zeal to love God, and to embrace and keep all his commandments.
• VII. Reuenge, whereby the flesh may be tamed and subdued, least at any time afterward, such offenses be committed.

CHAP. 44. Of the patient bearing of the cross.

THe patient bearing of the cross, teacheth how Christians should undergo the burden.

The cross, is a certain measure of afflictions, appointed by God, to everyone of the faithful. Matth. 16.24. If any man will follow me, let him forsake himself, take up his cross and follow me. Col. 1.24. Now rejoice I in my sufferings for you, and fulfill the rest of the afflictions of Christ in my flesh, for his body sake, which is the Church.

We ought to take up this cross willingly • even with both hands, whē it shall please God to lay it upon us.

And after we have taken it up, we must bear it with patience and perseverance. Col. 1.11. Strengthned with all might, through his glorious power, unto all patience & long suffering with joyfulness. Luk. 21.19. Possess your souls with patience.

The preservatives of patience, are: I. Strength by the holy ghost. Phil. 4. 13. I am able to do all things through the help of Christ, which strengtheneth me. Phil. 1. 20. It is given to you for Christ, that not only ye should believe in him, but also suffer for his sake. II. An holy meditation, which is manifold.

• I. That the afflictions of the faithful, come not by chance, but by the counsel & providence of God, which disposeth all things in a most excellent sort. Gen. 45.4,5. It was God that sent Joseph into Egypt. 2. Sam. 16. 10. The Lord biddeth Shimei curse David. Psal. 119.71. It was good for me, that I was afflicted, that I might learn thy statutes. Hence it is evident, that afflictions to the godly are inevitable. Act. 14.21. By many afflictions you must enter into the kingdom of god. Mat. 7.14. The gate is straight, and the way narrow that leadeth unto life, and few there be that find it. John. 16.20. In the world ye shall have troubles.

• II. That albeit afflictions are grievous, yet are they good & profitable. For they are helps, whereby men being humbled for their sins before god, obtain peace, and holiness of life. 2. Cor. 1.9. We received sentence of death in our selves, because we should not trust in our selves, but in God, which raiseth the dead. Isaiah 26. 16. Lord, in trouble have they visited thee, they poured out a prayer, when thy chastening was upon them. Hos. 5.15. I will go, and return to my place, til they acknowledge their fault, and seek me: in their affliction they will seek me diligently. Psal. 78.34. When he • lue them they sought him, and they returned, and they sought God early. Ier. 31.18. I have heard Ephraim lamenting thus, Thou hast corrected me, and I was chastised as an untamed calf: convert thou me, and I shall be converted. Heb. 12.11 • No chastisement for the present seemeth joyous, but grievous: but afterward, it bringeth the quiet fruit of righteousness unto them, which are thereby exercised. Psal. 30.5. Weeping may abide at evening, but joy cometh in the morning. John. 15.2. Every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. 1. Pet. 1.6. Wherein ye rejoice, though now for a season (if need require) ye are in heaviness through many temptations. 2. Cor. 1.4. The God of all comfort, which comforteth us in all our tribulations, that we may be able to comfort thē which are in any affliction, by the comfort wherewith we our selves are comforted of God. Rom. 5. 3. We glory in afflictions, knowing that affliction bringeth patience. Heb. 2. 10. He did consecrate the Prince of their salvation through affliction. We permit Chirurgians that they should both bind us lying diseased, in our beds, and sear us with hot irons, yea launch and search our members with rasors: and lastly, we send them away usually with friendly and kind speeches, and often with a golden fee for their thus handling us. Shall we then suffer so many things of a Chirurgian to cure a bodily disease, and will we not give God leave to cure by afflictions the most festered diseases of our sick • oules?

  By this also may we gather, that the afflictions of the godly are signs of their adoption. Hebr. 12.6. Whome the Lord loveth, he chasteneth, and he scourgeth every son that he receiveth. 7. If ye endure chastisement, God offereth himself unto you as unto sons.

  And that they are to them, the Kings high way to heaven. I am. 1.12. Blessed is the man that endureth t • ntation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. 2. Cor. 4. 17. For our • ight affliction which is but for a moment, causeth unto us a far more excellent and an eternal weight of glory.

• III. That God hath promised favor, mitigation of punishment, his presence, and deliverance. Philip. 1. 29. 1. Cor. 10. 13. God is faithful, who will not suffer you to be tempted above measure, but with temptation will give deliverance. 2. Sam. 7.14. Psal. 50.15. Call upon me in time of trouble, and I will deliver thee, and thou shalt glorify me. Psal. 121.4. He that keepeth Israel will neither slumber nor sleep. Esa. 43.2. When thou passest through the waters, I will be with thee, and thorough the floods that they do not overflow thee: when thou walkest through the very fire, thou shalt not be burnt, neither shall the flame kindle upon thee: 3. For I am the Lord thy God, the holy one of Israel thy Savior.
• IV. That in all troubles of the faithful, Christ is a companion. 1. Pet. 4.13. Rejoice, that ye are partakers of the afflictions of Christ. 2. Cor. 4. 10. Every where we bear about in our body the dying of Christ, that the life of Jesus might also be made manifest in our bodies. Col. 1.21.
• V. That the Angels are ready to defend such as fear God. Psal. 34.8.2. King. 6.16. Fear not, there are more with us then against us.

CHAP. 45. Of the calling upon God.

THus much concerning the denial of our selves, now followeth the profession of Christ. In which we consider either Christ himself, or his menb • rs: namely, the faithful. Math. 25.40. Verily, I say unto you, in as much as ye did it to one of the least of my brethren, ye did it unto me.

That profession which directly concerneth Christ, is either continual, or only in the time of danger.

Continuall, is the calling upon the Name of God, and ought ever to be performed of us, in the Name of Christ Jesus our Mediator. 1. Cor. 1.2. To the Church of God which is at Corinthus, to them that are sanctified in Christ Jesus, in every place, both their Lord and ours. Act. 9. 14. He hath authority from the high Priest, to bind all that call upon thy Name. Col. 3. 17. Whatsoever ye shall do in word or in deed, do it in the Name of the Lord Jesus, giving thanks to God, and the Father by him.

The calling upon God's name, is by prayer or thanksgiving. Phil. 4. 6. In all things let your requests be shown unto God, in prayer and supplication, with giving of thanks.

Prayer hath two parts: Petition, and Assent, Mark. 11.24. I say unto you, whatsoever ye desire when ye pray, believe that ye shall have it, and it shall be done unto you.

Petition, is the first part of prayer, whereby we, according to the rule of God's word, ask his help, for the obtaining of such necessaries as we want. 1. John. 5.14. This is the assurance that we have in him, that if we ask anything according to his will, he heareth us.

In every petition, we must express two things: I. A sense of our wants. II. A desire of the grace of God to supply those wants. 1. Sam. 1. 10. She was troubled in her mind, and prayed unto the Lord, and wept sore. Dan. 9. 4. And I prayed to the Lord my God, and made my confession, saying, 5. We have sinned and have committed iniquity, &c. 16. O Lord, according to thy righteousness, I beseech thee, let thine anger and thy wrath be turned from thy city Jerusalem, &c. to the 20. verse. Psal. 130.1. Out of the deep I called to thee, O Lord. 1. Sam. 1.15. Then Hannah answered and said, Nay my lord, but I am a woman troubled in spirit: I have drunken neither wine, nor strong drink, but have poured out my soul before the Lord, &c. to the 16. verse. psal. 143. 6. I stretch forth mine hands unto thee, my soul desireth after thee, as the thirsty land.

Assent, is the second part of prayer, whereby we believe, and profess it before God, that he, in his due time, will grant unto us those our requests, which before we have made unto his majesty. 1. John. 5. 14, 15. This is the assurance that we have in him, that if we ask anything according to his will, he heareth us. And if we know that he heareth us, whatsoever we ask, we k •• w that we have the petitions that we have desired of him. Math. 6.13. Lead us not into temptation, but deliver us from evil. For thine is the kingdom, thine is the power, and thine is the glory, forever and ever, Amen.

As for the faithful, howsoever they in their prayers, bewray many infirmities: yet no doubt they have a notable sense of God's • auour, especially, when they pray zealously, and often unto the Lord. I am. 5. 16. Pray one for another, that ye may be healed: for the prayer of a righteous man availeth much, if it be fervent. Luk. 1.13. The Angel said unto him, Fear not, Zacharias: for thy prayer is heard. Jonah. 4.1. It displeased Jonah exceedingly, and he wa • angry. 2. And Jonah prayed unto the Lord, and said, I pray thee, O Lord, was not this my saying, when I was yet in my country? therefore I prevented it to flee unto Tarshish: for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil. Rom. 8.26. Gen. 19.18. Lot said unto them, Do not so, I pray you, my lords, &c. psal. 6.1. O lord, rebuke me not in thine anger, neither chastise me in thy wrath, &c. v. 2,3,4,5. psal. 8.9. psal. 20.5. psal. 35.9.18.28. psal. 16.7.

Thanksgiuing, is a calling upon God's name, whereby we, with joy and gladness of heart, do praise God for his benefits either received, or promised, psal. 45.1. Mine heart will utter forth a good matter, I will entreat in my words of the King: my tongue is as the pen of a swift writer. Eph. 5.20. Giving thanks always for all things unto God, even the father, in the Name of our Lord Jesus Christ. psal. 36.8,9. How excellent is thy mercy, O God? therefore the children of men trust under the shadow of thy wings. They shall be satisfied with the fatness of thine house, and thou shalt give them drink out of the river of thy pleasures. Coloss. 3.16.

CHAP. 46. Of Christian Apology, and Martyrdom.

THe profession of Christ in dangers, is either in word, or deed.

Profession in word, is Christian Apology, or the confession of Christ. Rom. 10. 10. With the heart, man believeth unto righteousness: and with the mouth, man confesseth to salvation. psal. 22.23. I will declare thy name unto my brethren: in the middes of the congregation will I praise thee.

Christian Apology, is the profession of Christ in word, when as we are ready with fear and meekness, to confess the truth of Christian religion, so often as need requireth, and the glory of God is endangered, even before unbelievers, especially, if they be not past all hope of repentance. 1. Pet. 3. 15. Sanctify the Lord God in your hearts: and be ready always to give an answer to every man t •• t asketh you a reason of the hope that is in you: 16. And that with meekness and reverence, having a good conscience, that when they speak evil of you as of evil doers, they may be ashamed, which blame your good conversation in Christ. Act. 7. the whole chap. Stephen there maketh an Apology for himself. Math. 7.6. Give not that which is holy to dogs, nor cast your pearls before swine, least they tread them under their feet, and turning again, all to rent you.

Profession, which is in deed, is called Martyrdom. Martyrdom is a part of Christian profession, when as a Christian man doth, for the doctrine of faith, for justice, and for the salvation of his brethren, undergo the punishment of death imposed vpō him by the adversaries of Christ Jesus. Mar. 6.18, 27,28. John told Herod, It is not lawful for thee to have thy brothers wife. And immediately the King sent the hangman, and gave him charge that his head should be brought: so he went and beheaded him in the prison. 2. Cor. 12. 15. I will most gladly bestow, and be bestowed for your souls, though the more I love you, the less am I loved.

Notwithstanding, it is lawful for Christians to fly in persecution, if they find themselves not sufficiently resolved and strengthened by God's spirit to stand. Math. 10.23. When they persecute you in one city, flee into another. Verily I say unto you, ye shall not have finished all the cities of Israel, till the Son of man come. John. 10.39. Again they studied to apprehend him, but he escaped out of their hands. Act. 9.30. When the brethren knew it, they brought him to Cesarea, and sent him forth to Tarsus. 1. King. 18.23. Was it not told my lord what I did, when Jezebel slue the Prophets of the Lord, how I hid an hundred men of the Lord's Prophets, by fifties in a cave, and fed them with bread and water? Act. 20.22. Now behold, I go bound in the spirit unto Jerusalem, and know not what things shall come unto me there.

CHAP. 47. Of Edification, and Alms among the faithful.

THat profession of Christ, which concerneth his members, namely, the Saints and faithful ones, is either Edification, or Alms.

Edification, is every particular duty towards our brethren, whereby they are furthered either to grow up in Christ, or else are more surely united to him. Rom. 14. 19. Let us follow those things which concern peace, and wherewith one may edify another.

To Edification, these things which follow appertain.

• I. To give good example. Matth. 5. 16. Let your light so shine before men, that they may see your good works and glorify your Father which is in heaven. 1. Pet. 2.12. Have your conversation honest among the Gentiles, that they which speak evil of you as of evil doers, may by your good works which they shall see, glorify God in the day of thy visitation.
• II. To exhort. Heb. 3. 13. Exhort one another daily, while it is called today, least any of you be hardened through the deceitfulness of sin. Rom. 1.12. That I might be comforted together with you through our mutual faith, both yours & mine.
• III. To comfort. 1. Thess. 5.14. Comfort the feeble minded, bear with the weak: be patient towards all men. I am. 5. 16. Acknowledge your faults one to another, and pray one for another, that ye may be healed. 20. He that converteth a sinner from going astray out of his way, shall save a soul from death, and shall hide a multitude of sins. 1. Thess. 4. 18. Comfort yourselves one another, with these words.
• IV. To admonish. Rom. 15. 14. I myself am persuaded of you, brethren, that ye also are full of goodness, and filled with all knowledge: and are able to admonish one another. 1. Thess. 5. 14. We desire you, brethren, admonish them that are unruly.

They shall observe an holy manner of admonition, who in the spirit of meekness, and as it were, guilty of the like infirmity themselves, do admonish forthwith all their brethren of such faults, as they certainly know by them, and that out of God's word. Gal. 6.1. Brethren, if any man by occasion be fallen into any fault, ye, which are spiritual restore such an one in the spirit of meekness, considering thyself, least thou also be tempted. Matth. 5. 7. Thou hypocrite, cast out first the beam out • of thine own eye, and then shalt thou see to take the mote out of thy brothers eye. 2. Tim. 4.2. Preach the word: be instant in season and out of season: improve, rebuke, exhort, with all long suffering and doctrine. Math. 18. 15. If thy brother trespass against thee, go and tell him his fault between thee and him alone: if he hear thee, thou hast won thy brother. Rom. 15.14.2. Tim. 4.2. Levite. 19.17. Thou shalt not hate thy brother in thine heart, but thou shalt plainly rebuke thy neighbor, and suffer him not to sin.

Reliefe peculiar to the godly among themselves, is a duty, whereby the rich do out of their plenty supply the wants of the poor, both according to their ability, and sometimes beyond their ability. 2. Cor. 8.3. To their power (I bear record) yea, beyond their power they were willing. Act. 2.44,45. All that believed were in one place, and had all things common: and they sold their possessions and goods, and parted them to all men, as everyone had need.

CHAP. 48. Of the fourth degree, of the declaration of God's love: and of the estate of the Elect, after this life.

THe fourth degree of the declaration of God's love, is Glorification. Roman. 8.30.

Glorification, is the perfect transforming of the Saints into the image of the Son of God. Philip. 3.21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. 1. Cor. 15.44. It is sown a natural body, and is raised a spiritual body: there is a natural body, and there is a spiritual body. 45. And it is also written, The first man Adam was made a living soul: the last Adam was made a quickening spirit. 49. And as we have borne the image of the earthly, so shall we bear the image of the heavenly. Psal. 17. 15. I will behold thy face in righteousness, and when I awake, I shall be satisfied with thine image.

The beginning of Glorification, is in death, but it is not accomplished and made perfect before the last day of judgment.

The death of the Elect, is but a sleep in Christ, whereby the body and soul is severed. The body, that after corruption it may rise to greater glory, The soul, that it being fully sanctified, may immediately, after departure frō the body, be transported into the kingdom of heaven.

Against the fear of death, note these preservatives:

• I. Death, it freeth the godly from the tyranny of Satan, sin, the world, the flesh, and eternal damnation, yea, from infinite both perils and losses, and doth place us both safe and happy, under the shadow, as it were, of Christ's wings.
• II. Christ by his death, hath sanctified unto us both death and the grave.
• III. Christ is both in life and death, gain to the godly. Phil. 1.12.
• IV. Those consolations which the spirit of Christ doth suggest to the souls of the faithful, do by many degrees surmount the dolours of death.
• V. The desire of that most bright and glorious beholding of God, and the presence of those Saints which are departed before us.
• VI. Instead of our bodies we shall be clothed with glory. 2. Cor. 5.1.
• VII. The stings of death, namely sin, is then so taken away, as that that serpent can no more hurt us. 1. Cor. 15.55. O death, where is thy sting! O grave, where is thy victory! Heb. 2.15. That he might deliver all them, which for fear of death, were all their life time subject to bondage.
• VIII. We should not so much think of our death, as to take an exact account of our life. For that man cannot die ill, who hath lived well: and he seldom dieth well, that hath lived badly.
• IX. The Angels they stand at our elbows, that so soon as a Saint departeth, they may with all speed, immediately transport his soul into heaven.

Souls being once in heaven, remain there till the last day of judgment, where they partly magnify the Name of God, and partly do wait, and pray for the consummation of the kingdom of glory, and full felicity in body and soul. Revel. 5.8. And when he had taken the book, the four beasts, and the four and twenty Elders fell down before the Lamb, having everyone harps and golden vials full of odors, which are the prayers of the Saints. 9. And they sang a new song, saying, Thou art worthy to take the book, and to open the seals thereof: because thou wast killed, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation. Revel. 14. 2. I heard the voice of harpers harping with their harps. 3. And they sung, as it were, a new song before the throne: and they cried with a loud voice, saying, How long, Lord, holy and true? doest not thou judge and avenge our blood on them that dwell on the earth?

CHAP. 49. Of the estate of the Elect, at the last day of judgment.

THe last day of judgment shall be on this manner.

• I. Immediatly before the coming of Christ, the powers of heaven shall be shaken: the Sun and Moon shall be darkened, and the stars shall seem to fall from heaven: at which sight the Elect then living shall rejoice, but the reprobate shall shake every joint of them.

• II. Then the heavens, being all set on fire, shall with a noise, like to that of chariot wheels, suddenly pass away, and the elements, with the earth, and all therein, shall be dissolved with fire. 2. Pet. 3. 12. L •• king for, and h •• sting unto the coming of the day of God, by which the heavens being 〈◊〉 shall be dissolved, and the elements shall melt with heat. 13. 〈…〉 new heavens, and a new earth, according to his promise, wherein d 〈…〉 ousness.

  At the same time, when as all these things shall come to pass, 〈◊〉 sound of the last trumpet shall be heard, sounded by the Archang ••• And Christ shall come suddenly in the clouds, with power, and glory, and a great train of Angels.

• III. Now at the sound of the trumpet the Elect, which were dead, shall arise with their bodies: and those very bodies which were turned to dust, and one part rent from another, shall by the omnipotent power of God, be restored, and the souls of them shall descend from heaven, and be brought again into those bodies. As for them which then shall be alive, they shall be changed in the twinkling of an eye, and this mutation shall be instead of death. And at that time, the bodies shall receive their full redemption: and all the bodies of the Elect shall be made like the glorious body of Christ Jesus, and therefore shall be spiritual, immortal, glorious, and free from all infirmity.
• IV. Last of all, when they are all convented before the tribunal seat of Christ, he will forthwith place the Elect, severed from the reprobate, and taken up into the air, at his right hand, and to them being written in the book of life, will he pronounce this sentence: Come ye blessed of my father, possess the kingdom prepared for you from the foundations of the world. Matth. 25.33. He shall set the sheep on his right hand, and the goats on the left. 1. Thess. 4. 17. Reu. 20. 12. whosoever was not found written in the book of life, was cast into the lake of fire.

CHAP. 50. Of the estate of the Elect after judgment.

THe last judgment being once finished, the Elect shall enjoy immediately blessedness in the kingdom of heaven.

Blessedness is that, whereby God himself is all in all his Elect. 1. Cor. 15. 28. When all things shall be subdued to him, then shall the Son also himself be subject unto him, that did subdue all things under him, that God may be all in all. And it is the reward of good works, not because works can merit, but by reason of God's favor, who thus accepteth works, and that in respect of the merit of Christ's righteousness imputed to the Elect. Rom. 6.23. The wages of sin is death, but eternal life is the gift of God, through Jesus Christ our Lord. 2. Tim. 4. 8. Reu. 22. 12. Behold, I come shortly, and my reward is with me, to give every man according as his work shall be.

Blessedness hath two parts: Eternal life, and perfect glory.

Eternal life is that fellowship with God, whereby God himself is, thorough the Lamb Christ, life unto the Elect. For in the kingdom of heaven, the Elect shall not need meat, drink, sleep, air, heat, cold, physic, apparel, or the light of the Sun and moon: ^b but in place of all these, shall they have in them God's spirit, by which immediately they shall be quickened forever.

Perfect glory, is that wonderful excellency of the Elect, whereby they shall be in a far better estate then any heart can wish. This glory consisteth in three points. I. In that they shall still behold the face of God, which is his glory and majesty. Revel. 22.4. And they shall see his face, and his name shall be in their forheads. Psal. 17.15. I will behold thy face in righteousness, and when I awake I shall be satisfied with thine anger. II. In that they shall be most like to Christ, namely, just, holy, incorruptible, glorious, honorable, excellent, beautiful, strong, mighty, and nimble. 1. John. 3.2. Dearely beloved, now are we the sons of God, but yet it doth not appear what we shall be: and we know that when he shall appear, we shall be like him: for we shall see him as he is. Phil. 3.21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things to himself. III. They shall inherit the kingdom of heaven, yea, the new heavens and new earth shall be their inheritance. 1. Pet. 1.4. God hath begotten you to an inheritance immortal & undefiled, and that fadeth not away, reserved in heaven for you. Mat. 25.34. Then shall the king say to them on his right hand, Come ye blessed of my Father, possess a kingdom prepared for you before the foundations of the world were laid. Reu. 5.10. Thou hast made us unto our God kings and priests, and we shall reign on the earth. Revel. 21.7. He that overcometh, shall inherit all things, and I will be his God & he shall be my son.

The fruit that cometh from both these parts of blessedness, is of two sorts: Eternal joy, and the perfect service of God. Psal. 16.11. Thou wilt show me the path of life, in thy presence is the fullness of joy: and at thy right hand there are pleasures for evermore. Psal. 36.8. They shall be satisfied with the fatness of thine house, and thou shalt give them drink out of the river of thy pleasures. 9. For with thee is the well of life, and in thy light shall we see light.

The parts of God's service, are Praise, and Thanksgiuing. Revel. 21.3. And I heard a great voice out of heaven, saying, behold, the Tabernacle of God is with men, and he will dwell with them: and they shall be his people, and God himself shall be their God with them. Chap. 5.12. Saying with a loud voice, Worthy is the Lamb that was killed, to receive power, and riches, and wisdom, and strength, and honor, and glory, and praise, &c. 13. Chap. 11.17. The four and twenty Elders which sat before God on their seats, fell upon their faces and worshipped God, saying, We give thee thanks, Lord God Almighty, which art, and Which wast, and Which art to come: for thou hast received thy great might, and hast obtained thy kingdom.

The manner of performing this service, is to worship God by God himself immediately. In heaven there shall neither be temple, ceremony, nor Sacrament, but all these wants shall God himself supply together with the Lābe, that is, Christ. Revel. 21.22. I saw no temple therein, for the Lord God Almighty, and the Lamb are the Temple of it.

This service shall be daily, and without intermission. Revel. 7.15. They are in the presence of the throne of God, and serve him day and night in his temple.

CHAP. 50. Concerning the order of the causes of salvation according to the doctrine of the Church of Rome.

THere are two things requisite to obtained salvation: Predestination, and the Execution thereof.

Predestination, is a foreordaining of the reasonable creature to grace in this life, & glory in the life to come. Sebast. Cattaneus. Enchirid. tract. 1. chap. last.

This in regard of the first effects thereof, which are vocation, election, and ordination to eternal life, hath the cause of it in God, namely his will: but in regard of the last effect, which is, the execution of such an ordinance, and the obtaining of eternal life, it hath the cause of it from man, because according to the common opinion, God's predestination is by reason of works foreseen in men, that is, God doth therefore predestinate or reject some man, because he foreseeth that he will well or badly use his grace. But for the more evident declaration of this, these seven conclusions must be set down.

• I. The Predestination, and Reprobation of God, do not contstrain or enforce any necessity upon the will of man.
• II. God hath predestinated all men, that is, he hath appointed and disposed all men, so as they might obtain eternal salvation.
• III. Man is neither by necessity nor chance saved or condemned, but voluntarily.
• IV. God hath predestinated some, other hath he rejected.
• V. Those whom God hath predestinated by his absolute predestination, which cannot be lost they shall infallibly die in grace: but they which are predestinate, by that predestination which being according to pre • ent justice, may be lost by some mortal sin which followeth, are not infallibly saved, but oftentimes such are condemned, and loose their crown and glory. Hence ariseth that position of theirs, that he which is justified may be a reprobate, & perish eternally. Torrensis Aug. Confess. 2. book. 4. chap. 20. Sect. Therefore predestination is not certain, seeing it may be lost.
• VI. God alone doth know the certain and set number of them which are predestinate.
• VII. There is one set number of them which are predestinate, or reproved, and that can neither be increased nor diminished.

The execution of Predestination, is either in infants, or those of years of discretion.

Concerning infants, the merit of Christ is appliyed unto them, by baptism rightly administered: so that whatsoever in original corruption may truly and properly be accounted for sin, it is not only, as I may say, not pared away, or not imputed, but utterly taken away. For there is nothing that God can hate in such as are renewed. Council. Trid. 5. sect. 5. Can.

Neuertheles they are urged to confess, that there remaineth yet in such as are baptized concupiscence, or the relics of sin. The which seeing it is left in men for them to wrestle withal, it hath not power to hurt such as yield not unto it.

The execution of predestination in such as are of riper years, hath six degrees.

The first is vocation, whereby men, not for their own merits, but by God's preventing grace through Christ, are called to turn unto God.

The second is, a preparation to righteousness, whereby men, through the inherent power of free-will, do apply themselves to justification, after that the same power is stirred up by the holy Ghost. For free-will is only somewhat diminished, and not extinguished: and therefore so soon as the holy Ghost toucheth and enlighteneth the heart, it worketh together with the same spirit, freely assenting unto the same. This preparation hath seven degrees • Biel. 4. book. 14. dist. 2. quest.

The first is faith, which is a knowledge and an assent, whereby men agree that those things are true which are delivered concerning God, and his will, revealed in the word of God.

This is the foundation of justification, and prepareth the heart: because it stirreth up free-will that it may affect the heart, with those motions by which it is prepared to justification.

• I. The act of faith is, to apprehend the ouglines of sin & the wages thereof.
• II. After this, followeth a fear of God's anger, and of hell fire.

• III. Then begin men to dislike, and in some sort to detest sin.

  From these ariseth a certain disposition, which hath annexed unto it, the merit of congruity, yet not immediate nor sufficient, but imperfect.

• IV. At the length, faith returneth to the contemplation of God's mercies, & believeth that God is ready to forgive sins by the infusion of charity into those, which are before sufficiently prepared and disposed.
• V. Out of this contemplation proceedeth the act of hope, whereby faith beginneth to desire and to wait on God, as the chiefest good.
• VI. Out of this act of hope ariseth love, whereby God is loved above all things in the world.
• VII. After this love followeth a new dislike, and detestation of sin, not so much in regard of fear of the punishment in hell fire, as in regard of the offense of God who is simply loved more then all other things.
• VIII. After all these, followeth a purpose of amendment of life: and here comes in the merit of congruity, that is, sufficient: or else, the immediate, sufficient, and last disposition before the infusion of grace.

The third degree of Predestination, is the first justification whereby men of unjust, are made just, not only through the remission of their sins, but also by a sanctificatiō of the inward mā, by his voluntary receiving of grace & gifts.

The efficient cause of this justification, is the mercy of God, and the meritorious passion of our Savior Christ, whereby he purchased justification for men. The instrumental cause is baptism. The formal cause is not that justice which was inherent in Christ, but which he infuseth into man: and that is especially hope, and charity.

The fourth degree, is the second justification whereby men are of just, made more just: the cause hereof is faith, joined with good works.

It is possible for such as are renewed, to keep the commandments: And therefore it is false that a just man committeth so much as a venial sin in his best actions, much less, that he deserveth eternal death for the same.

The fifth degree, is the reparation of a sinner by the sacrament of Penance. The which is, as it were, the second board after a shipwreck. The cause why this reparation is necessary, is, because men loose the grace of justification by every mortal sin.

The last degree is the fruit of justification, namely, the glory of eternal life, the which works done in grace, do ex condigno, condignly merit, of sufficient worthiness.

Condigne merit is, when as the reward is after such sort due, as that if it be not given, injustice will be committed. This by the rigor of justice is due.

Two conditions are requisite to make a merit. I. That a reward should by some compact or bargain be due: And this condition is in works, in regard of God. For God in the Scriptures hath promised a reward to such as work well. II. That besides this compact whereby the debtor is bound, there should be also some worthiness in the work, or some proportion of the work to the reward.

The worthiness or dignity of the work, dependeth I. on Christ, because Christ did not only merit that his own proper actions should be meritorious, but the actions also of his members. II. On the holy Ghost. For the holy Ghost doth inspire, excite, and move men to do. III. On an Habitual grace, which is a certain participation of the divine essence.

Thus much concerning the degrees of executing Predestination. Now followeth the applying of Predestination particularly to the persons of men.

No man, so long as he liveth in this mortal life, ought so much to presume on the secret mystery of God's predestination, as to determine undoubtedly that he is in the number of them whom God hath ordained to eternal happiness. For no man, without especial revelation can know, whom God hath chosen to be his heirs. Sess. 6. c. 12.

The sum of all these, is this. God by a certain grace given freely, or rather a grace preventing, or coming before, the which is termed an especial aid, doth move a man, that he may dispose himself unto his justifying grace, namely, that he may believe, fear, repent, love, & propound to himself newness of life, &c.

Furthermore, if a sinner do by his free-will yield his assent unto this divine 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 motion, and doth consequently and accordingly rightly dispose himself, God doth incontinently forgive him his sin, and withal doth infuse into him justifying grace, by which he may do good works, and so by them merit eternal life. Bellarmine.

CHAP. 52. Concerning the decree of Reprobation.

THus much shall suffice for the decree of Election, now followeth the decree of Reprobation.

The decree of Reprobation, is that part of predestination, whereby God, according to the most free and just purpose of his will, hath determined to reject certain men unto eternal destruction, and misery, and that to the praise of his justice. Rom. 9.21. Hath not the potter power over the clay, to make of the same lump one vessel to honor, and another to dishonor? 1. Pet. 2.8. To thē which stūble at the word, being disobedient, unto which thing ( 〈 in non-Latin alphabet 〉 ) they were even ordained. Iud. v. 4. There are certain men crept in, which were before of old ( 〈 in non-Latin alphabet 〉 ) ordained to this condemnation. 1. Thess. 5.9. God hath not appointed us unto wrath but to salvation. In the Scriptures Cain and Abel, Ishmael and Isaac, Esau and Jacob, are propounded unto us as types of mankind partly elected, and partly rejected.

Neither do we here set down any absolute decree of Damnation, as though we should think that any were condemned by the mere and alone will of God, without any causes inherent in such as are to be condemned. For unto the decree of God it self, there are certain means for the execution thereof annexed, and subordinate. And therefore, though we never do, or can separate God's decree, and the means to execute the same, yet do we distinguish them, and do consider the purpose of God, sometimes by it self alone, and sometimes again not by it self, but with middle causes subordinate thereto. And in this second respect, Christ is said to be predestinate: but in the former, namely, as the decree is considered by it self, he is not predestinated, but together with God the Father, a Predestinator.

Again, the decree of God is secret. I. Because it ariseth only from the good pleasure of God, unsearchable, & adored of the very angels themselves. II. Because it is not known but by that which is after it, namely, by the effects thereof.

CHAP. 53. Concerning the execution of the decree of Reprobation.

IN the executing of this decree, there is to be considered, the foundation or beginning, and the degrees or proceeding thereof.

The foundation of executing the decree of Reprobation, is the fall of Adam, by which fall he was subject both to sin and damnation. Rom. 11.32. For God hath shut up all in unbelief, that he might have mercy on all. 1. Pet. 2.8. Here we must note, that God hath so decreed to condemn some, as that notwithstanding; all the fault and guilt of condemnation remaineth in the men only.

Further, whom God rejecteth to condemnation, those he hateth: this hatred of God is, whereby he detesteth and abhorreth the reprobate when he is fallen into sin, for the same sin. And this hatred which God hath to man, comes by the fall of Adam: and it is neither an antecedent nor a cause of God's decree, but only a consequent and followeth the decree.

Reprob • tes are either Infants or men of riper age.

In reprobate infants, the execution of God's decree is this: as soon as they are borne, for the guilt of original and natural sin, being left in God's secret judgment unto themselves, they dying are rejected of God forever. Rom. chap. 5. ver. 14. But death reigned from Adam to Moses, even over them also that sinned not after the like manner of the transgression of Adam, which was the figure of him that was to come. Rom. 9.11. For ere the children were borne, and when they had neither done good nor evil, that the purpose of God might remain according to election not by works, but by him that calleth.

Reprobates of riper age, are of two sorts, they that are called (namely, by an ineffectual calling) and they that are not called.

In the Reprobates which are called, the execution of the decree of Reprobation hath three degrees, to wit, an acknowledgement of God's calling, a falling away again, and condemnation.

The acknowledgement of God's calling is, whereby the Reprobates for a time, do subject themselves to the calling of God, which calling is wrought by the preaching of the word. Mat. 22.14. For many are called, but few are chosen. And of this calling there are five other degrees.

The first is, an enlightening of their minds, whereby they are instructed of the holy Ghost to the understanding and knowledge of the word. Heb. 6.4. For it is impossible that they which were once lightened, &c. 2. Pet. 2.20. For if they, after they have escaped from the filthiness of the world, through the knowledge of the Lord, and of the Savior Jesus Christ, are yet tangled again therein, and overcome, the latter end is worse with them then the beginning.

The second, is a certain penitency, whereby the Reprobate, I. doth acknowledge his sin. II. Is pricked with the feeling of God's wrath for sin. III. Is grieved for the punishment of sin. IV. Doth confess his sin. V. Acknowledgeth God to be just in punishing sin. VI. Desireth to be saved. VII. Promiseth repentance in his misery or affliction, in these words, I will sin no more. Math. 27.3. Then when Judas which betrayed him, saw that he was condemned, he repented himself, and brought again the thirty pieces of silver, to the chief Priests and Elders. Heb. 12.17. For ye know how that afterward also when h • would have inherited the blessing, he was rejected: for he found no place to repentance, though he sought the blessing with tears. 1. King. 21.27. Now when Ahab heard those words, he rent his clothes, and put sackcloth upon him, and fasted, and lay in sackcloth, and went softly. Numb. 23.10. Let me die the death of the righteous, and let my last ende be like his. Psal. 78.32. For all this, they sinned still, and believed not his wondrous works. 33. Therefore their days did he consume in vanity, and their years hastily. 34. And when he slue them, they sought him, and they returned, and sought God early. 35. They remembered that God was their strength, and the most high God their redeemer.

The third degree is, a temporary faith, whereby the reprobate doth confusedly believe the promises of God, made in Christ, I say confusedly, because he believeth that some shall be saved, but he believeth not that he himself particularly shall be saved, because he being content with a general faith, doth never apply the promises of God to himself, neither doth he so much as conceive any purpose, desire, or endeavor to apply the same, or any wrestling or striving against security or carelessness and distrust. I am. 2. 19. Thou believest that there is one God, thou doest well: the devils also believe it, and tremble. Math. 13.20. And he that received seed in the stony ground, is he which heareth the word, and incontinently with joy receiveth it. 21. Yet hath he no root in himself, and dureth but a season. John. 2.23. Now when he was at Jerusalem at the Passover in the feast, many believed in his Name when they saw his miracles which he did. 24. But Jesus did not commit himself unto them, because he knew them all.

The fourth is, a tasting of heavenly gifts: as of Justification, and of Sanctification, and of the virtues of the world to come. This tasting is verily a sense in the hearts of the Reprobates, whereby they do perceive and feel the excellency of God's benefits, notwithstanding they do not enjoy the same. For it is one thing to taste of dainties at a banquet, and another thing to feed and to be nourished thereby. Heb. 6.4. For it is impossible, that they which were once lightened, and have tasted of the heavenly gifts, and were made partakers of the holy Ghost.

The fifth degree is, the outward holiness of life for a time, under which, is comprehended a zeal in the profession of religion, a reverence and fear towards God's ministers, and amendment of life in many things. Mark. 6.20. For Herod feared John, knowing that he was a just man, and an holy, and reverenced him, and when he heard him • he did many things, and heard him gladly. Act. 18.13. Then Simon himself believed also, and was baptized, and continued with Philip, and wondered when he saw the signs and great miracles which were done. Hos. 6.4. O Ephraim, what shall I do unto thee? O Judah, how shall I entreat thee? for your goodness is as a morning cloud, and as the morning dew it goeth away.

The second degree of the execution of God's counsel of reprobation, in mē of ripe age which are called, is a falling away again, which for the most part is effected and wrought after this manner. First, the reprobate is deceived by some sin. Secondly, his heart is hardened by the same sin. Thirdly, his heart being hardened, it becometh wicked and perverse. Fourthly, then followeth his incredulity and unbelief, whereby he consenteth not to God's word, when he hath heard and known it. Fifthly, an Apostasy, or falling away from faith in Christ, doth immediately follow this unbelief. Hebr. 3.12,13. Take • eed, brethren, least at any time there be in any of you an evil heart, and unfaithful, to depart away from the living God. 1. Tim. 1.19.

This Apostasy, is sometimes sin against the holy Ghost. In the sin against the holy Ghost, we have have these several points to be considered: I. The Name; it is called a sin against the holy ghost, not because it is done against the person, or deity of the holy Ghost (for in this respect he that sinneth against the holy Ghost, sinneth in like sort against both the father, & the Son) but it is so called, because it is done contrary to the immediate action, namely, the illumination of the holy Ghost. For albeit this be an action common to the whole Trinity, yet the Father and the son do effect the same by the holy Ghost. II. The efficient cause of it; which is a set & obstinate malice against God, and against his Christ. Therefore when a man doth in the time of persecution, either for fear, or rashly deny Christ, he doth not commit this sin against the holy Ghost, as may appear by the example of Peter who denied Christ. Mat. 26.73.74.75. Neither doth he which persecuteth Christ and his Church upon ignorance fall into this sin. Paul persecuted the Church of Christ, and yet God had mercy on him, because he did it ignorantly. 1. Tim. 1.13. Many of the Jews crucified our Savior Christ, who afterward, because they committed that grievous fact upon ignorance, repenting at Peters sermon, they did obtain remission of their sins. Act. 3.17. 37. III. The Object, namely God himself, and the Mediator Christ Jesus. For the malice of this sin is directed against the very majesty of God himself, and against Christ. Hebr. 10.29. Of how much sorer punishment suppose ye shall he be worthy, which treadeth underfoot the Son of God, and counteth the blood of the Testament as an unholy thing, wherewith he was sanctified, and doth despise the spirit of grace? Therefore this sin doth directly respect the first table of the moral law, and is not some particular slipping aside from the observation of those commandments which are contained in this first table, such as are some doubtings concerning God, or of the truth of the scriptures, or of Christ, &c. but it is a general defection & apo • tasie from God, and that totally. IV. The subject in which it is. This sin is found in none at all, but such as have been enlightened by the holy Ghost, and have tasted of the good gift of God. Heb. 6.5,6. Neither is it in him a bare cogitation alone, but an external action, or rather such a blasphemy against God as proceedeth from a malicious, and obstinate heart. Matth. 12. 31. V. The Elect cannot commit this sin: and therefore they who feel in themselves a sure testimony of their election, need never to despair: nay, this sin is not in every reprobate: for many of them die before they have this illumination by God's spirit. VI. This sin cannot be forgiven, not because it is greater then that Christ's merit can satisfy for it, but because after a man hath once committed this sin, it is impossible for him to repent. For the gift of repentance proceedeth from the holy Ghost, and the holy ghost remaineth in us through Christ apprehended by faith: now no man doth apprehend Christ, that doth malitiouslie despise and contemn him. VII. It is very hard to know when a man committeth this sin, because the root thereof, namely, set malice, lurketh inwardly in the heart, and is not so easily discerned.

Out of all this which hath been spoken, we may thus define this sin. The sin against the holy Ghost is a voluntary, and obstinate denial of, and blasphemy against the Son of God, or that truth which was before acknoweledged concerning him, & so consequently an universal defection from God and his true church. We have an example of this sin partly in the devil, who albeit he knew well enough that Jesus was that Christ, yet he never ceased both wittingly and willingly with all his power, to oppugn the sacred Majesty of GOD, together with the kingdom of Jesus Christ, and, as far forth as he could, utterly to supplant the same, partly in the Pharisees, Matth. 12.32. John. 3.2.

After Apostasy followeth pollution, which is the very fullness of all iniquity, altogether contrary to sanctification. Gen. 15.16. And in the fourth generation they shall come hither again, for the wickedness of the Amorites is not yet full.

The third degree is damnation, whereby the Reprobates are delivered up to eternal punishment. The execution of damnation beginneth in death, and is finished in the last judgment. Luk. 16.22. And it was so that the beggar died, and was carried by the Angel into Abraham's bosom; the rich man also died and was buried. 23. And being in hell torments, he lift up his eyes and saw Abraham a far off, and Lazarus in his bosom.

The execution of the decree of reprobation in Infidels, which are not called, is this. First, they have by nature ignorance and vanity of mind. After that followeth hardness of heart, whereby they become void of all sorrow for their sins. Then cometh a reprobate sense, which is, when the natural light of reason, and of the judgment of good and evil, is extinguished. Afterward when the heart ceaseth to sorrow, then ariseth a committing of sin with greediness. Then cometh pollution, which is the fullness of sin. Lastly, a just reward is given to all these, to wit, fearful condemnation. Eph. 4. 18. Having their cogitations darkened, and being strangers from the life of God through the ignorance that is in them, because of the hardness of their hearts. Rom. 1.28. For as they regarded not to know God, even so God delivered them up to a reprobate mind, to do those things which are not convenient.

CHAP. 54. Concerning a new devised doctrine of Predestination, taught by some new and late Divines.

CErtaine new Divines of our age, have of late erected up a new doctrine of Predestination, in which, fearing belike, least they should make God both unjust, and unmerciful, they do in the distribution of the causes of salvation and damnation, turn them upside down; as may appear by their description in this table.

But this their doctrine hath some foul errors and defects, the which I, according as I shall be able, will briefly touch.

CHAP. 55. Of the state and condition of the Reprobates when they are dead.

THe death of the Reprobate, is a separation of the body and the soul: of the body, that for a time it may lie dead in the earth: of the soul, that it may feel the torments of hell, even until the time of the last judgment: at which time the whole man shall be cast into the most terrible and fearful fire of hell. 1. Pet. 3.19. By the which he also went and preached unto the spirits that are in prison. Luk. 8. 2. Pet. 2.4. For if God spared not the Angels that sinned, but cast them down into hell, and delivered them into chains of darkness to be kept unto damnation, &c.

The reprobate when they die, do become without sense and astonished, like unto a stone: or else they are overwhelmed with a terrible horror of conscience, and despairing of their salvation, as it were, with a gulf of the sea over turning them. 1. Sam. 25.37. Then in the morning when the wine was gone out of Nabal, his wife told him those words, and his heart died within him, and he was like a stone. 38. And about ten days after the Lord smote Nabal that he died. Mat. 27.5. And when he had cast down the silver pieces in the temple, he departed, and went and hanged himself.

CHAP. 56. Of the condemnation of the Reprobates at the last judgment.

IN the last judgment, at the sound of the trumpet, the living being stricken with horror and fear, shall be changed in a moment, the dead shall rise again to condemnation: both the living and the dead shall then have immortal bodies, but without glory: and they standing upon the earth at the left hand of Christ the Judge, shall hear the sentence of condemnation: Depart from me ye cursed into everlasting fire, which is prepared for the devil and his angels. John. 5.29. And they shall come forth that have done good, unto the resurrection of life: but they that have done evil, unto the resurrection of condemnation. Matth. 25. 41. 1. Thess. 4. 16. For the Lord himself shall descend from heaven with a shout, and with the voice of the Archangel, and with the trumpet of God, and the dead in Christ shall rise first. 17. Then shall we, which live and remain, be caught up with thē also in the clouds, to meet the Lord in the air and so shall we be ever with the lord,

CHAP. 57. Of the estate of the Reprobates in hell.

AFter that the sentence of condemna •• on is pronounced, then followeth everlasting death: whereof this is the estate.

• I. The Reprobates are separated from the presence and glory of God.
• II. They are punished with eternal confusion, & most bitter reproaches: because all their secret wickednesses and sins are revealed. 2. Thess. 1.9. Which shall be punished with everlasting perdition, from the presence of the Lord, and from the glory of his power. Math. 5.8. Blessed are the pure in heart, for they shall see God. 1. John. 2.28. And now little children, abide in him, that when he shall appear, we may be bold, and not be ashamed before him at his coming.
• III. They have fellowship with the devil and his angels, Math. 25.41.
• IV. They are wholly in body and soul tormented with an incredible horror, and exceeding great anguish, through the sense and feeling of God's wrath, poured out upon them forever. Isaiah 66. 24. And they shall go forth, and look upon the carcases of men, that have transgressed against me: for their worm shall not die, neither shall their fire be quenched: and they shall be an abhorring unto all flesh.

Hereupon is the punishment of those that are condemned, called Hell fire, a worm, weeping, and gnashing of teeth, utter darkness, &c. Rev. 21.8. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone, which is the second death. Math. 13.42. And shall cast them into a furnace of fire, there • shall be weeping and gnashing of teeth. Isaiah 66. 24.

CHAP. 58. Of the application of Predestination.

THe right applying of Predestination to the persons of men, is very necessary: and it hath two parts. The first is, the judgment of particular predestination, and the second is, the use of it.

The judgment and discerning of a man's own predestination, is to be performed by means of these rules which follow.

• I. The Elect alone, and all they that are elect, not only may be, but also in God's good time, are sure of election in Christ to eternal life. 1. Corinth. 2.12. 2. Cor. 13.5.
• II. They have not this knowledge from the first causes of Election, but rather from the last effects thereof: and they are especially two: The testimony of God's spirit, and the works of Sanctification. 2. Pet. 1. 10. Romans 8.16.
• III. If any doubt of this testimony, it will appear unto them, whether it come from the Spirit of God, or their own carnal presumption: First, by a full persuasion which they shall have; for the holy Ghost will not barely say it, but persuadeth such, that they are the children of God, the which the flesh cannot in any wise do. Secondly, by the manner of persuasion: for the holy Ghost draweth not reasons • rom the works, or worthiness of man, but from God's favor and love: and this kind of persuasion is far different from that which Satan useth. Thirdly, by the effects of that testimony. For if the persuasion arise from presumption, it is a dead persuasion: but contrarily, it is most lively and stirring, if it come from the holy Ghost. For such as are persuaded that they are elected, and adopted children of GOD, they will love god, they will trust in him, and they will call upon him with their whole heart.
• IV. If the testimony of God's spirit be not so powerful in the elect, then may they judge of their election, by that other effect of the holy ghost; namely, Sanctification: like as we use to judge by heat that there is fire, when we cannot see the flame it self.
• V. And of all the effects of sanctification, these are most notable. I. To feel our wants, and in the bitterness of heart to bewail the offense of GOD in every sin. II. To strive against the flesh, that is, to resist, and to hate the ungodly motions thereof, and with grief to think them burthenous & troublesome. III. To desire earnestly and vehemently the grace of God, and merit of Christ to obtain eternal life. IV. When it is obtained, to account it a most precious jewel. Phil. 3.8. V. To love the minister of God's word, in that he is a minister, and a Christian, in that he is a Christian: and for that cause, if need require, to be ready to spend our blood with them. Mat. 10.42. 1. John. 3.16. VI. To call upon God earnestly, and with tears. VII. To desire and love Christ's coming, and the day of judgment, that an ende may be made of the days of sin. VIII. To fly all occasions of sin, and seriously to endeavor to come to newness of life. IX. To persevere in these things to the last gasp of life. Luther hath a good sentence for this purpose. He that will serve God, must, saith he, believe that which cannot be seen, hope for that which is deferred, and love God, when he showeth himself an enemy, and thus remain to the ende.
• VI. Now, if so be all the effects of the spirit are very feeble in the godly, they must know this, that God trieth them, yet so, as they must not therewith be dismayed, because it is most sure, that if they have faith, but as much as a grain of mustard seed, and be as weak as a young infant is, it is sufficient to engraff thē into Christ, & therefore they must not doubt of their election, because they see their faith feeble, and the effects of the holy Ghost faint within them.
• VII. Neither must he, that as yet hath not felt in his heart any of these effects, presently conclude, that he is a Reprobate: but let him rather use the word of God, and the Sacraments, that he may have an inward sense of the power of Christ, drawing him unto him, and an assurance of his redemption by Christ's death and passion.
• VIII. No man may peremptorily set down, that himself, or any other is a reprobate. For God doth oftentimes prefer those which did seem to be most of all estranged from his favor, to be in his kingdom above those, who in man's judgment were the children of the kingdom. Hence is it that Christ saith: The Publican's and harlots go before you: and, many an one is called at the eleventh hour, as appeareth by that notable example of the thief upon the cross.

The uses, which may be made of this doctrine of predestination, are very many. First, for our instruction, we are taught these things.

• I. That there is neither any justification by works, nor any works of ours that are meritorious. For election is by the free grace of God: and therefore in like sort is justification. For, as I said before, the cause of the cause, is the cause of the thing caused. And for this reason, in the work of salvation, grace doth wholly challenge all to it self. Rom. 11.5. At this time there is a remnant through the election of grace. 2. Tim. 1.9. Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose & grace, which was given to us, through Christ Jesus before the world was. Phil. 1. 29. Unto you i • is given for Christ, that not only ye should believe in him, but also suffer for his sake. Rom. 3.24. We are justified freely by grace. Tit. 3.5. Not by the works of righteousness, which we had done, but according to his mercy he saved us. Ezech. 36. 27. I will cause you to walk in my statutes. Rom. 6.23. The gift of God is eternal life.
• II. That Astrology, teaching, by the casting of Natiuities, what men will be, is ridiculous, and impious: because it determineth, that such shall be very like in life, and conversation, whom God in his predestination hath made unlike. Jacob and Esau, borne of the same parents, and almost in the same moment of time, (for Jacob held Esau by the heel as he was borne) were of most unlike dispositions, and had diverse events. The like may we see in all twins, and others, which are borne at the same time.
• III. That God is most wise, omnipotent, just, and merciful. O the wonderful riches, both of the wisdom and knowledge of God! howe unsearchable are his judgments, and his ways past finding ont ! Eph. 1.5. Who hath predestinate us, to be adopted through Jesus Christ unto himself, according to the good pleasure of his will.

Secondly, being the servants of Christ we are admonished:

• I. To fight against all doubting and diffidence of our salvation, because it neither depēdeath upon works, nor faith, but upon God's decree which is immutable. Math. 24.24. Luk. 10.20. Rejoice that your names are written in the book of life. Rom. 8.33. Who shall anything to the charge of God's chosen? it is God that justifieth, who shall condemn? 2. Tim. 2.19. This teacheth, that the anker of hope must be fixed in the truth, and stability of the immutable good pleasure of God: so that albeit our faith be so tossed, as that it is in danger of shipwreck, nevertheless it must never sink to the bottom, but even in the midst of danger, take hold upon repentance, as on a board & so recover it self.
• II. To humble our souls under the mighty hand of God: for we are as clay in the hand of the potter. Rom. 9.21. They through infidelity are broken off, but thou standest through faith. Be not high minded, but fear.
• III. To give all glory to God. 2. Thess. 2.13. We ought to give thanks always to God for you brethren, beloved of the Lord, because that God hath from the beginning chosen you to salvation.
• IV. To bear crosses patiently. Rom. 8.29. Those which he knew before, he hath also pre • estinate, to be made like to the image of his son. This likeness to Christ, is in bearing afflictions. Phil. 3.10. That I may know him, and the virtue of his resurrection, and the fellowship of his afflictions, to be made conformable to his death.
• V. To do good works. Eph. 2. 10. We are his workmanship created in Christ Jesus to do good works, which God hath ordained, that we should walk in them.

Thus much concerning Theology.

AN EXCELLENT TREATISE of comforting such, as are troubled about their Predestination, Taken out of the second answer of M. Beza, to D. Andreas, in the act of their Colloquie at Mompelgart, &c.

VNlesse (saith D. Andreas) regeneratiō be always united to baptism, and remaineth in such as are baptized, howe should the troubled consciences of those be eased and comforted, who because they feel not in themselves any good motions of gods holy spirit, find none other refuge, but the Word and Sacraments, especially the Sacrament of Baptism? Now this remedy would be of small force, except it be opposed against those imaginations, which the devil casteth into a troubled heart; yea, except it taught such, that God is greater then our heart, who in Baptism hath not only offered us the adoption of sons, but hath indeed bestowed the same upon us: as it is said by Christ, He that believeth, and is baptized, shall be saved. And by Paul, Ye which are baptized, have put on Christ. David being armed with the like comfort from his circumcision, feared not to join battle with that great giant Goliath: and if this were not so, it must needs follow, that Baptism were nothing else but an idle ceremony, and also the persons of the Trinity would be thought liars. Wherefore those afflicted men, when Satan assaulteth them, must resist him with these words: Depart from me Satan, thou hast neither part nor portion in the inheritance of my soul, because I am baptized in the Name of the holy Trinity, and so am truly made the son of God by adoption. And are these the strong weapons, which so many times, and in so many words, have been objected against me by D. Andreas? and whereby he hath gotten the victory? But because this his reason is somewhat intricate, I will explain it after this sort. First, for the place of Scripture which he allegeth, namely, that God is greater then our hearts: It is so far from comforting an afflicted conscience, that it will rather drive him to de • pair. Neither doth John 1. epist. 3.20. make mention of it, to ease such as are in despair, showing unto them by that sentence, the greatness of God's mercies; but rather that he might thereby, even bruise in pieces the hearts of proud persons, when they consider the greatness of God's majesty. And for the other place, when as a man doubteth of his salvation, and feeleth no testimonies of faith in himself, (for such an one we here speak of) what comfort, think you, can he have in these words: He that believeth, and is baptized, shall be saved? For he would rather reason contrarily thus: I indeed am baptized, yet for all that I believe not, and therefore my Baptism is not available, I must needs be condemned. For the saying of August. in his treatise upon John. 6. is very true, who speaking of Simon Magus, saith, What good did it to him to be baptized? brag not therefore, saith he, that thou art baptized, as though that were sufficient for thee, to inherit the kingdom of heaven. As for the place of Paul, Gal. 3. I shown plainly before, how D. Andreas did violently wrest it to his purpose.

Neither are his reasons taken from the absurdity that would follow, of more force then the former, albeit he maketh them especial pillars to vnderproppe the truth of his cause. For, I pray you, is God of less truth, because his truth is neglected, and derided of them that contemn it? Is the ceremony of Baptism therefore in vain, because some refuse the grace offered in Baptism: others (if we may believe D. Andreas) reject that grace when they have received it? What? Is not the Gospel therefore the power of God to salvation, because it is to such as believe not, the savor of death to eternal death? May not the Supper of the Lord, be a pledge of God's covenant, because so may abuse these holy signs, or, (as D. Andreas is of opinion) the very body and blood of our Savior Christ? And, that I may reason from that which is true in the experience of every child, can the Sun be said to be without light, because they which are blind, and asleep, have no benefit by the light thereof, neither such as shut their eyes so close, that they will not enjoy the comfort of the light? But amongst all, this one is most childish, that D • Andreas will make this his principal argument, namely, that in vain did men, thus tempted, fly at all unto Baptism, unless we conclude with him, that all such as are baptized, are in Baptism adopted the sons of God. For first, if this were a good consequent from baptism, it were in vain, for such an afflicted conscience, to gather unto himself a testimony from the word of God, and the other Sacrament of the Lord's Supper, unless we make all those to be in like sort regenerate and adopted, unto whom the word of God is preached, and the Lord's supper administered, either of which, for D. Andreas to affirm, is a bold untruth.

But to omit this, what if we grant this which D. Andreas requireth concerning Baptism? may not for all that, any that is so tempted, by Satan's policy, refell this great comforter, by his own argument? after this sort: I will grant D. Andreas your question: suppose I have been baptized and adopted the son of God, yet seeing you teach, that the grace of God is not so sure but that I may fall frō the same, as indeed I feel that I have grievously fallen, what do you now else but lift me up with one hand to heaven, and with the other cast me down into hell? What mean you therefore to teach me those things which are so far from easing me, as that contrarily, they do more and more lay out unto me mine abominable and ungrateful heart? See now what sure consolation, consciences grievously afflicted may reap by this doctrine of their comforter D. Andreas.

Now if any be desirous to know, what spiritual comfort is most meet to be ministered unto consciences so troubled, I will show them that which is grounded upon a sure foundation, and which I myself have often found to be true in mine own experience: the which also I purpose to handle more largely, for the benefit of the Christian reader. First therefore we teach, contrarily to that which D. Andreas doth most falsely object against us, that the eternal decree, or as Paul speaketh, the purpose of God, must not be sought in the bottomless counsel of God, but rather in the manifestation of it, namely, in his vocation, by the Word and Sacraments. This I speak of such as are of years of discretion, as they must needs be, whom we seek to comfort in this place.

Now because that external vocation, is not proper only to the elect ( for many are called, but few are chosen ) but such a vocation as is effectual, that is, whereby the understanding is not only enlightened with the saving knowledge of God, but in the will also there is created a true, though not a perfect hatred of sin, from whence ariseth an abhorring of sin, and love of that which is good, or rather a desire to will, and do that which is right. Therefore when we see one thus dangerously tempted, we apply unto his afflicted conscience, that true Nepenthes, and comfortable and restorative medicine, which is taken from God's effectual vocation, as it were out of an Apothecaries box.

If therefore I have to do with such an one, who either was never called by the preaching of the Gospel, or if he were called, yet seemeth both to himself and others, never to have regarded him that called: and hence concludeth that he is not in the number of them, whom God hath purposed to take pity upon: I forthwith tell him, that Satan playeth the Sophister, in teaching him thus to conclude: for this his reason is as untrue, as if a man looking at midnight, & seeing that the Sun is not then risen, should therefore affirm that it would never rise. And this is that which when I objected to D. Andreas, pag. 482. he very boldly corrupting my meaning printed this as mine assertion, Say unto a man that is asflicted, the sun is risen, although as yet it be not risen. But I teach not lies, howsoever this depravation of my words came from D. Andreas printers, or himself. And whereas D. Andreas excepted, that this consolation were to no purpose, because he that was afflicted might doubt whether this sun would ever rise or not: I answered to him, that which the printers have quite left out, and which I will now therefore more fully repeat. I was wont therefore to tell the party thus troubled, after he had forsaken his false and diueli • h position: that although an external vocation were not of force enough to appease an a • flicted conscience, yet it was of sufficient force and efficacy against the devil. For I tell him that they which never had external nor internal calling, they (if we regard an ordinary calling) must needs perish: but whosoever is once called, he hath set as it were • his foot in the first entry into the kingdom of heaven: and unless it be by his own default, he shall come afterwards into the courts of God, & so by degrees into his Majesty's palace. And for the confirmation of this, I use diverse ways. For why, say I, doubtest thou of his good will towards thee, who in mercy hath sent me a minister to cal thee unto him? thou hast no cause, unless thou allege the number of thy sins. If this be all, why, oppose the infinite greatness of God's mercy against thy sins, who hath sent me to bring thee unto him. The Lord vouchsafeth to bring thee into the way of the elect, why art thou a stumbling block unto thyself? & refusest to • ollow him? If thou feelest not as yet inwardly thyself to be stirred forward, pray that thou mayest be-know this for a most sure truth, that this desire in thee is a pledge of God • fatherly good will towards thee. He neither can, nor will be wanting to this which he hath stirred up in thee. After these exhortations, I show him, howe some are called at the eleventh hour, how the Gentiles after many thousand years were called to be God's people, how the thief was saved upon the cross: these and other remedies I used, whereof, I never remember, that it repented me.

But if I deal with such as have before obeyed the Lord's calling, and either by reason of some grieuons sin into which they have fallen, or because they have absented themselves from the Church of GOD, or in that they, refusing public and private admonitions, have been offensive to the Church, or which in mine experience, hath befallen many very good and godly persons, whilst they satisfy not th • mselues they are so altogether busily conversant in reprehending and judging themselves that they for a while forget the mercy of God: with these, to omit such as for some natural infirmities, are, if they procure not speedy help of some expert Minister, most dangerously tempted, with these I say, I use this order.

First, I desire that they intimate unto me, that which especially grieveth thē, and as I understand both, the thing, and measure thereof by them: I take especial care of this, that they being already overmuch cast down, that I then, by the severe denunciation of the Law, do not quite overturn them: yet so as that I do not altogether withdraw them either from condemning their former sins, or the meditation of God's judgment: And so, as much as I can, I temper the words of consolation, as that I nothing cloak God's anger against them for their sins.

After I have thus prepared them, I then demand, whether they have been ever in this case or no? Nay, (say they, for the most part) the time was, when I was in great joy and peace of conscience I served the Lord, then was I an happy person, full of faith, full of hope: But now wretch that I am, I have lost my first love, and there is nothing vexeth me more, then to remember those times past. But say I, whether consideration is more grievous unto thee, the apprehension of God's judgments, or the dislike of thyself that thou shouldest offend so gracious and so loving a father? Both, say they, but especially the latter. Therefore, say I, sin also displeaseth thee in that it is sin, namely, because it is evil, and God who is goodness it self, is offended with it? It is even as you told us, say they, and I am now ashamed that so vile and wicked a wretch as myself, should come before so gracious and merciful a father. Then I tell them, that no man is offended, but rather is glad, when he can injury one whom he hateth: this they grant, and withal say, God forbid, that albeit the Lord hate me, I in like sort should hate him, unto whom, if it were possible, I would be reconciled again. Then I add this: Be of good comfort, my dear brother, you are in good case. For who can love God, especially when he is wounded by him? who can bewail the loss of his friendship? who can desire to come again into his favor, but he, whom God still loveth although for a time he be angry with him? except peradventure you have not learned thus much, that the knowledge of our salvation cometh not from flesh and blood, but from God himself, who first vouchsafed to instruct us, and from Christ Jesus, manifesting the Father unto us: And that it is God's blessing, that we do love God, who loved us first, when we were his enemies. You have therefore, my good brother, just cause, why you should be greatly displeased with many things past, but there is no cause why you should despair. Briefly, you have inwardly, and, as it were, dwelling with you, evident testimonies of you future reconciliation with God: especially if you cease not to pray unto him earnestly, who hath laid the foundation of repentance in you, to wit, a dislike of sin, and a desire to be reconciled unto him. The sheep which wandered out of the fold ceased not to be a sheep, albeit it went astray for a time: you now are that sheep, to whom that faithful shepherd of all those sheep, which the father hath committed to him, leaving those ninety and nine, doth not so much by my ministry, declare that he seek • th you, as having already sought you, though you not seeking him, hath indeed found you. Knocke (saith he) and it shall be opened unto you. And have you now forgotten those promises, which were so often made to them that repent? and also which they had experience of, who in the sight of the world were in a desperate case. But I, saith he, again feel no motions of the Comforter, I have now no sense of faith, or hope: but I feel all the contrary. Nay say I, you deceive yourself, as I told you before. For it is the Comforter alone, which teacheth you to hate sin, not so much for the punishment, as because it is evil and disliketh God, albeit he show not himself so fully at the first: because you had so many ways grievously offended him, as that he seemeth for a while quite to forsake you. And, that you have not quite lost him, but that he is yet in some secret corner of your soul, from whence at your instant prayers he will show himself unto you, this will plainly declare unto you, which I now admonish you of the second time. But let us grant as much as you can say: yet, sure it is, that your faith was not dead, but only possessed with a spiritual lethargy. You lived in the womb of your mother, and there were ignorant of your life. A drunken man, although he loose for a time the use of reason, and also of his limbs, yet he never looseth reason it self. You would think that in winter the trees were dead, but they spring again in the summer season. At night the Sun setteth, but in the next morning it riseth again. And howe often see we by experience, that he which at one time took the foil in a combat, at another did win the price? And know this, that in the spiritual combat of the flesh with the spirit, the like we may see in many, partly by reason of the weakness of our nature, partly through sloth to resist, and partly for default to beware. To these he replieth for such temptations are very hardly removed, I would to God, saith he, I could persuade myself that these promises belonged to me. For my present estate constraineth me to doubt, whether I am the child of God, or not.

Laus Christo nescia finis.

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A brief table directing the Reader of this book to the principal things in the same.

• ABsence in a Pastor when allowed. 77
• external Abstinence. 48
• Abstraction. 21
• Abuse of God's name & creatures. 55
• Accusations on malice. 97
• unjust Accusations. 98
• Accusing conscience. 18
• to Acknowledge God, what. 39
• Acknowledge others good gifts. 98
• Actual sin. 20
• Adam representing all men. 16
• his estate in innocence. 12
• his fall. 15
• private Admonition. 141
• Adoption. 124
• Adultery what. 82
• lightly punished. 85
• Affections corrupted. 19
• Afflictions. 124,137
• Affiance in God. 39
• All, how said to be saved. 169
• Allowance of others sins. 21
• Ambition how healed. 135
• our Ancestors how saved. 104
• Andreas opinion confuted. 180
• Angels with their nature & office. 11
• their fall. 13
• it was more grievous then man's. 15
• they serve the elect. 142
• rash Anger. 73
• preservatives against Anger • 135
• slow to Anger. 78
• snappish Answers. 75
• courteous Answers. 78
• Antichrist Satan's subject. 35
• his sin. 72
• when first at Rome. 36
• Apology. 136,139
• Apostates Satan's subjects. 35
• Apostasy. 166
• Iasciuious Aparrell. 84
• decent Apparel. 86
• Approbatiō of idolatry condemned. 45
• Approching to God how. 52
• to his throne. 119
• Application of God's promises necessary. 119
• Armor complete with parts. 129
• Arius condemned. 41
• Astrology. 56,57
• Arts which are unlawful. 91
• Assaults of a Christian about his calling. 130
• his faith. 131
• sanctification. 134
• assent. 139
• Asseueration. 59
• Assurance of knowledge. 118
• Atheism. 40
• Atheists Satan's subjects. 35
• Authority over creatures lost. 23
• Authority must be obeyed. 68

The Contents of the book.

The Creed.

pag. 185

Faith.

187

God.

198

The three persons.

202

The Father.

205

God's omnipotency.

212

The Creation.

217,221

God's counsel.

218

The creation of heaven.

228

The creation of Angels.

231

The creation of man.

236

God's providence.

242

Adams fall, and original sin.

252

The covenant of grace.

259

The title, Jesus.

262

The title, Christ.

266

The title, Son.

271

The title, Lord.

278

The Incarnation of Christ.

279

Christ's humiliation.

295

Christ's passion.

297

Christ's arraignment.

300

Christ's execution.

328

Christ's sacrifice.

350

Christ's triumph.

356

Christ's burial.

367

The descension of Christ.

372

Christ's exaltation.

378

Christ's Resurrection.

380

Christ's ascension.

396

Christ's sitting at, &c.

407

Christ's intercession.

409

Christ's kingdom.

417

The last judgment.

420

Of the holy Ghost.

436

The Church.

451,488

Predestination.

453

The mystical union.

483

The communion of Saints.

500

The forgiveness of sins.

506

The resurrection of the body.

509

Life everlasting.

516

In handling of the foresaid points for orders sake, is considered,

• 1. The meaning, or such points of doctrine as are necessary to be known thereof.
• 2. The duties to be learned thereby.
• 3. The comforts that God's pleople may gather thence.

AN EXPOSITION OF THE CREED. I believe in God. &c.

NO man justly can be offended at this, that I begin to treat of the doctrine of faith without a text; though some be of mind, that in Catechising the minister is to proceed as in the ordinary course of preaching, only by handling a set portion of scripture: & therefore that the handling of the Creed being no scripture, is not convenient. Indeed I grant, that other course to be commendable: yet I doubt not, but in Catechising the minister hath his liberty to follow or not to follow a certain text of scripture, as we do in the usual course of preaching. My reason is taken from the practice of the Primitive Church;