A Golden Chain

Which art in heaven]

Hallowed be thy Name.]

Name]

Name in this place signifieth,

• 1 God himself, 1. King. 5.5. He shall build an house to my Name.
• 2 His attributes, as his justice, mercy, &c.
• 3 His works, creatures, and judgments.
• 4 His word.
• 5 His honor and praise arising from all these.

For God is known to us by all these, as men are known by their names; and as all a man's praise and glory lies in his name, so all the glory of God is in these.

Hallowed]

TO hallow is to sever or set apart anything from the common use, to some proper and peculiar end: as the Temple was hallowed, that is, set apart to an holy use; and the Priests were sanctified, that is, set apart to the service of God. And all that believe in Christ are sanctified, that is, set apart from sin to serve God. In like manner God's name is hallowed, when it is put apart frō oblivion, contempt, profanation, pollution, blasphemy, and all abuses to an holy, reverent, and honorable use, whether we think, speak of it, or use it any manner of way. Levite. 10.3. Ezech. 38.23.

Quest. How can a sinful man hallow God's name which is pure and holy in it self? Ans. We do not here pray that we might make God's name holy, as though we could add something unto it to make it holy: but that we might be means to declare and make manifest to the world by the right usage of it, that it is holy, pure and honorable. The like phrase is used, Luke 7. 9. Wisdom is justified by her children: that is, acknowledged and declared to be just. Ezech. 38.23.

The scope therefore of the first petition, is an earnest desire that we might set forth God's glory, whatsoever become of us: and it may be expressed thus. O Lord open our eyes that we may aright know thee, and acknowledge the greatness of thy power, wisdom, justice, and mercy, which appears, in thy titles, words, creatures, & judgments: and grant that when we use any of these, we may therein honor thee, and use them reverently to thy glory.

Thy kingdom come.]

Thy will be done.]

In earth as it is in heaven.

Give us this day our daily bread.]

Forgive us our debts.]

As we forgive our debts.

Lead us not into temptation, but deliver us from evil.

For thine is the kingdom, the power and glory, forever.

Amen.

Of the use of the Lord's prayer.

THe principal use of the Lord's prayer, is to direct gods Church in making their prayers in all places, at all times, and upon all occasions, though their prayers should be innumerable: and unless they be framed after this prayer, they cannot be acceptable unto God. In the using of it for direction there be three things required. 1. The first is the knowledge of the Lord's prayer, and all the parts thereof. He that would pray by it, must understand the meaning thereof, the wants therein to be bewailed, & the graces to be desired, for which ende it hath been expounded. 2. Knowing this, there is in the second place required thus much skill, that he be able to refer every want and grace to one of the six petitions: for example, feeling in himself pride of heart, he must be able to say, this is a want in the first petition: and feeling a rebellion and slowness in doing God's commandments, he must be able to say, this is a sin to be prayed against in the third petition. Thus every want he must refer to his proper head: again, he must refer every grace to be desired to one of the six petitions: as strength in temptation to the sixth: affiance in God's providence to the fourth: knowledge of God to the first, &c. and so in the rest. 3. In the third place, he must before he pray, consider what be his wants and imperfections which most trouble him, as also the graces which he would obtain: then for the helping of his memory, he must go to the petitions, & he must set those things first in his mind, which concern the first petition: and those which concern the second petition, must have the second place in his mind, and so he must proceed in order as he shall have occasion. Thus a man keeping in mind the order of the petitions as they stand, shall be able by referring every grace and want to his proper head, to make distinct prayer: and to vary it as time, place, and other occasions shall move him.

Quest. Must we of necessity follow all the petitions in conceiving a prayer? Ans. No, but only those which do principally belong to the time, place, and occasion, as Paul maketh a prayer, Coloss. 1.9,10. And all the points of it may be referred to the third and last petitions.

Again, a Christian man may make an excellent confession of his sins by this prayer: if he shall, keeping the order of the petitions, confess and bewail the sins which every petition requires us to pray against. And it serves to make a thanksgiving to God, thus: let a man remember all the graces which he hath received from God, let him then refer them to the petitions, & give thanks to God after the order of them, turning every petition into a thanksgiving.

Of the circumstances of prayer.

Quest. 1. WHether a man is to use a voice in prayer? Answ. In public prayer it is requisite that there be a voice: for the minister i • the mouth of the people, and to the prayer which he conceives, they give assent. For private prayer, using of a voice is convenient; yet so as it may be don • in silence. I. The Lord gave us the voice, as well as the heart to bless him withal. I am. 3.9. II. God created the tongue as well as the heart; and so will be praised by both. III. The voice often stirs up the heart: and again, the vehemency of affection doth often draw out a voice: the voice then in private prayer is requisite, yet in some cases may be omitted, for it is not absolutely necessary. Moses and Anna prayed in silence.

Quest. 2. What gesture is to be used in prayer? Ans. The word doeth not afford any particular direction. Our Savior and his disciples prayed in diverse gestures: kneeling, standing, groveling, looking to heaven, looking down to the earth, sitting, lying, &c. Luk. 11.41. Act. 7. god respects not the gesture, but the affection of the heart: yet two things must always be in gesture: first, that it be comely: secondly, that it do fitly express the affection of the heart: as when we ask mercy, to look to heaven: when we bewail our sins to look downward, and to humble our bodies &c.

Question. 3. What place must we pray in? Ans. The place is set down, 1. Tim. 2.8. We may pray in all places: of which there is no difference. Some will say, that in the time of the law, the tabernacle and temple were places of divine prayer. Ans. The temple and tabernacle were types of Christ and his Church, and the unity of it: but now, we having the thing it self signified thereby, may pray in all places. Our Savior prayed in the wilderness, on the Mount, Peter on the house top, Paul by the sea shore: yet so, that public prayer must be used in public places, as Churches, Chapels, &c. not because in them is more holiness, but for order sake.

Quest. 4. What is the time appointed for prayer? Ans. Pray continually, 1,5,7. that is, upon all occasions: or when a man begins any business, whether it be in word or deed, Coloss. 3. 17. or as Daniel, who prayed thrice every day, Dan. 6.11. or as David, who prayed at evening and morning, and noon-tide. Psal. 55. 18. and seven times a • aie: that is, many. Psal. 119.140. Thus we shall pray continually. Every day affoards three special occasions. 1. The entrance to our callings in the morning. 2. The receiving of God's creatures at noon-tide. 3. The going to rest at night. Again, beside set & solemn prayers, there be certain kinds of short prayers which the fathers call Eiaculationes, that is, the liftings up of the heart into heaven secretly and suddenly: and this kind of praying may be used as occasion is offered enery hour in the day.

Quest. 5. Whether may we pray for all men or no? Ans. We may and we may not. We may, if all men, or mankind be taken distributiuely, or severally. For there is no particular country, kingdom, town, person, but we may make prayers for it. And though men be Atheists, Infidels, Heretics, yea devils incarnate, yet for anything we know, they may belong to the election of God: except they sin against the holy ghost, which sin is very seldom & hardly discerned of men. And in this sense must the commandment of Paul be understood: I exhort therefore that first of all supplications, prayers, &c. be made for all men. 1. Tim. 2.1. We may not pray for all men, if all men or mankind be taken collectiuely, that is, if all men be considered wholly together as they make one body or company, and be taken as we say, in gross. For in this body or mass of mankind there be some, though they be unknown to us, yet I say, there be some whom God in his just judgment hath refused, whose salvation by prayer shall never be obtained.

Quest. 6. Whether is it possible for a man to pray in reading of a prayer? Answer. It pleaseth some to move this question; but there is no doubt of it. For prayer is a part of God's worship, and therefore a spiritual action of the heart of man standing specially in a desire of that which we want, and faith whereby we believe, that our desire shall be granted. Now the voice or utterance, whether it be in reading or otherwise, is no part of the prayer, but an outward means whereby prayer is uttered and expressed. Therefore there is no reason why a form of prayer being read, should cease to be a prayer, because it is read; so be it the spirit of grace and prayer be not wanting in the party reading and the hearers. Object. To read a sermon is not to preach: and therefore to read a prayer is not to pray. Ans. The reason is not like in both. For the gift of preaching or prophecy cannot be shown or practiced in the reading of a sermon: and for this cause the reading of a sermon is not preaching or prophesy: but the grace and gift of prayer may be shown in reading of a prayer: otherwise it would go very hard with them that want convenient utterance, by reason of some defect in the tongue, or by reason of bashfulness in the presence of others.

Of God's hearing our prayers.

HItherto we have spoken of the making of prayer to god, a word or twain of God's hearing our prayers.

Quest. How many ways doth God hear men's prayers? Ans. Two ways. The first in his mercy, when he grants the requests of such as call upon him in the fear of his name. Secondly, he hears men's prayers in his wrath. Thus he gave the Israelites Quails according to their desire. Psal. 78.29.30.31. Thus often men curse themselves, and wish that they were hanged or dead: and accordingly they have their wish.

Quest. 2. Why doth God defer to hear the prayers of his servants? Ans. First, to prove them by delay. Secondly, to exercise their faith. Thirdly, to make them acknowledge that the things which they receive are God's gifts, & not frō thenselves. Fourthly, that graces quickly given might not be lightly esteemed. Fifthly, that an hungering after grace might be sharpened & increased.

Question. 3. After what manner doth God hear his servants prayers? Answer. Two ways. First, by granting the thing which was asked according to his will. Secondly, by denying the thing desired, and by giving something proportional to it. Thus God denies temporary blessings, and in the room thereof gives eternal in heaven. Thus he refuseth to remove the cross from his servants, and gives instead thereof strength and patience. Christ prayed that the cup might be removed. It was not removed, yet he in his manhood was enabled to bear the wrath of God. When Paul prayed three times that the prick in the flesh might be removed, it was answered, My strength is sufficient for thee.

Quest. 4. Why doth not God always hear men's prayers? Ans. There be many causes of this. The first, because oftentimes we know not to ask as we ought, Math. 20.22. The second, because we ask amiss, I am. 4.3. The third, because otherwhiles the things which we ask, though they be good in themselves, yet they are not good unto us, and for that cause are withheld. 2. Cor. 12.7. The last, because God will for some long time defer the granting of that which we ask, that he may stir up our faith and hope, and our diligence in prayer: and that we might the better esteem of the gifts of God when we have them, and show our selves more thankful.

To the Reader.

PAul in his Epistles, hath set down the sum of many of his prayers: they are very gracious and heavenly, and I have here set them down, that thou mightest know them, and in thy prayers follow them.

16. I cease not to give thanks for you, making mention of you in my prayers,

17. That the God of our Lord Jesus Christ, the father of glory, might give unto you the spirit of wisdom, and of revelation, in the acknowledgement of him.

18. The eyes of your mind being enlightened, that ye may know what the hope is of his calling, and what the riches are of his glorious inheritance in the Saints.

19. And what is the exceeding greatness of his power in us that believe; according to the working of his mighty power.

20. Which he wrought in Christ, when he raised him from the dead, and set him at his right hand in heavenly places.

Ephes. 3.

14. FOr this cause I bow my knees unto the Father of our Lord Jesus Christ.

15. Of whom is named the whole family in heaven and earth.

16. That he would grant you according to the riches of his glory, that ye • may be strengthened by his spirit in the inner man.

17. That Christ may dwell in your hearts by faith:

18. That ye being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth and length, and depth and height:

19. And know the love of Christ, which passeth knowledge, that ye may be filled with all fullness of God.

20. Unto him therefore that is able to do • exceeding abundantly, above all that we ask or think, according to the power that worketh in us,

21. Be praise in the Church by Christ Jesus, throughout all generations forever, Amen.

Philip. 1.

9. ANd this I pray, that your love may abound yet more and more, in knowledge and all sense.

10. That ye may discern things that differ: to the ende, ye may be pure and without offense, to the day of Christ.

11. Filled with fruits of righteousness, which are by Jesus Christ, unto the praise and glory of God.

Coloss. 1.

9. I Cease not to pray for you, & to desire that ye might be filled with knowledge of his will, in all wisdom and spiritual understanding.

10. That ye might walk worthy of the Lord, and please him in all things, fructifying in all good works, and increasing in the acknowledgement of God.

11. Strengthened with all might through his glorious power, unto all patience and long suffering with joyfulness.

12. Giving thanks to the father which hath made us • it to be partakers of the inheritance of the Saints in light.

13. Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his own son.

1. Thess. 3.

12. THe Lord increase you, and make you abound in love one towards another, and towards all men: even as we do towards you.

13. To make your hearts stable and unblameable in holiness before God, even our father at the coming of our Lord Jesus Christ with all his Saints.

2. Thess. 2.

16. IEsus Christ our Lord, and our God, even the father which hath loved us, and hath given us everlasting consolation and good hope through grace,

17. Comfort your hearts, and stablish you in every word and good work.

1. Thess. 5.

23. NOw the very God of peace, sanctify you throughout: and I pray God that you whole spirit and soul and body may be kept blameless unto the coming of our Lord Jesus Christ.

A Song gathered out of the Psalms, containing the sobbes and sighs of all repentant sinners.

I.

A Reprobate hath in his mind a certain knowledge of God, of common equity among men, of the difference of good from bad: and this is partly from nature, partly from the contemplation of God's creatures, in which the wisdom, the power, the love, the mercy, the majesty of God is perceived.

II.

This knowledge is only general and imperfect, much like the ruins of a Princes palace: it is not sufficient to direct him in doing of a good work. For example, he knoweth that there is a God, and that this God must be worshipped: come to particulars, who God is? what a one he is? how he must be worshipped? Here his knowledge faileth him, and he is altogether uncertain what to do to please God.

III.

By reason of this knowledge, the Reprobate doeth give consent, and in his heart subscribeth to the equity of God's law; as may appear by the saying of Medea: Video meliora probóque; deteriora sequor. That is, I know what is best to be done, and like it; yet I do the worst. This approbation in the Reprobate cometh from constraint; and is joined with a disliking of the law: in the elect being called, the approbation of the law, proceedeth from a willing and ready mind, and is joined with love and liking.

IV.

And by reason of this light of nature, a mere natural man, and a reprobate may be subject to some temptations: for example, he may be tempted of the devil, and of his own corrupt flesh, to believe that there is no God at all. As Ovid saith of himself, Eleg. 3. Solicitor nullos esse putare deos: I am often tempted to think there is no God.

V.

The reprobate for all this knowledge, in his heart may be an Atheist, as David saith: The fool hath said in his heart there is no God. And a man may now a days find houses and towns full of such fools: Nay, this glimmering light of nature, except it be preserved with good bringing up, with diligent instruction, and with good company, it will be so darkened, that a man shall know very little, and lead a life like a very beast: as experience telleth, and David knew very well: who saith, Man is in honor, and understandeth not; he is like to beasts that perish.

VI.

Wherefore, this knowledge which the reprobate receiveth from nature, and from the creatures, albeit it is not sufficient to make him do that which shall please God: yet before God's judgment seat, it cutteth off all excuse, which he might allege, why he should not be condemned.

VII.

Beside this natural knowledge, the reprobate may be made partaker of the preaching of the word, & be illuminated by the holy ghost, and so may come to the knowledge of the revealed will of God in his word.

VIII.

Thus when they hear the preaching of the word, god profereth salvation to them, and calleth them, yet this calling is not so effectual in them as it is in the elect children of God. For the reprobate when he is called, he liketh himself in his own blindness, and therefore neither will he; and if he would, yet could he not answer, and be obedient to the calling of God. The elect being called, with speed he answereth, and cometh to the Lord, and his heart being ready, giveth a strong and loud echo to the voice of the Lord. This echo we see in David's heart: Whē (saith he) thou saidst, Seek ye my face: mine heart answered unto thee; O Lord, I will seek thy face. And god himself speaketh the same of his children. Zach. 13.9, They shall call on my name, and I will hear them: I will say, it is my people (now mark the echo ) and they shall say, the Lord is my God.

IX.

After that he hath an understanding of God's word, he may acknowledge the truth of it, and confess it: and if need require, be a defender of it: As Judas was, and Julian the Apostate.

X.

The reprobate may have a feeling of his sins, and so acknowledge them, and the punishment due unto them: as Saul did; who said, I have sinned: come again my son David: for I will do thee no harm, because my soul was precious in thine eyes this day: Behold I have done foolishly, and have erred exceedingly. Thus did Cain, when he said; My punishment is greater then I can bear. Galerius Maximinus, a vile persecutor of Christians, had his bowels rotting within him: so that an infinite number of worms continually crawled forth of his body, and such a poisoning stink came from him, that no man could abide him: being thus plagued with the hand of God, he began to perceive his wickedness in persecuting Christians, and he confessed his sins to the true God: and assembling the chief rulers about him, he commanded that all within his dominions should cease to trouble Christians, and in all haste he made a law for the peace and liberty, and the public meetings of Christians.

XI.

The reprobate hath oftentimes fear and terror of conscience: but this is only, because he considereth the wrath and vengeance of God, which is most terrible. When Paul preached before Felix, and by the majesty of God's spirit, did (as it were) thunder from heaven against his sins • doubtless he made his heart to ache, and every joint of him to tremble. Ecebolius a Philosopher of Constantinople, in the days of Constantius, professed Christian religion, & went beyond all other in zeal for the same religion: yet afterward under Julian, he fell from that religion unto Gentilism. But after Julian's death making means to be received into the Church again, overwhelmed with the horror of his own conscience for his wicked revolting, he cast himself down on the ground before the doors of the church crying aloud, Calcate me salē insipidum: Trample on me unsavory salt. And the devil believeth the word of God and at his own damnation he trembleth. These servile fears, though they harden the heart of the reprobate, as heat doth the iron, after it hath been in the furnace: yet these fears in the children of God are very good preparations, to make them fit to receive grace: like as we see the needle which soweth not the clothe, yet it maketh a passage and entrance for the thread, which serveth for this use, to sow clothe together.

XII.

A reprobate before he commit a sin, is often vexed within himself, & feareth to commit it: not because he hateth and disliketh the sin for it self, but because he cannot abide the punishment due unto the sin. When the daughter of Herodias danced before Herod, and pleased him: that he might do her a pleasure, he bad her ask what she would: she asked John Baptists head in a platter: Herod did grant her request, but yet he had a grudging in heart, & he was sore grieved at it. In like manner, Pilate was very much troubled inwardly before he condemned our Savior Christ.

XIII.

After he hath committed a sin, he sorroweth and repenteth: yet this repentance hath two wants in it. First, he doth not detest his sin, and his former conversation when he repenteth: he doth bewail the loss of many things which he once enjoyed: he crieth out through very anguish, & through the perplexities which God in his judgment layeth on him: yet for his life, he is not able to leave his filthy sin: & if he might be delivered, he would sin as before: Esau wept before his father with great yelling and crying, but after he was gone from his fathers presence he hated his brother, who had got his blessing, and in contempt of his father, chose him a wife against his liking. Pharaoh, as oft as the Lord laid any calamity on him, he evermore desired to be delivered from it, yet afterward always he returned to his old by as again. Felix trembled before Paul: for all that, he could not leave his covetousness, but even then he sought for a bribe. Secondly, the reprobate • when he repenteth, he cannot come unto God, & seek unto him: he hath no power, no not so much as once to desire to give one little sob for the remissiō of his sins: if he would give all the world he cannot so much as give one rap at gods mercy gate, that he may open to him. He is very like a man upon a rack, who crieth & roreth out for very pain, yet cannot desire his tormentor to ease him of his pain. Cain would have been void of his trembling, but he could not ask pardon of his sin from his heart: neither could Saul, or Judas, or now can the devil.

XIV.

The reprobate may humble himself for some sins which he hath committed, and may declare this by fasting and tears. When Elijah reproved Ahab for his Idolatry, and threatened him from the Lord, it is said, that when he had heard these words, he rent his clothes, and put sackcloth upon him, and fasted, and went softly in token of mourning: and this humiliation stayed God's wrath for a time.

XV.

He may confess his sins, even his particular sins before men: but this is only then, when his soul is tormented for them, and can find no ease. For then he sticketh not to utter his secret filthiness to the hearing of all men; & to the open shaming of himself. When God smote all that was in the fields of Egypt with hail, then Pharaoh sent, and called for Moses and Aaron, and said unto them, I have now sinned, the Lord is righteous, but I and my people are wicked: pray ye unto the Lord (for it is enough) that there be no more mighty thunders, &c. So Judas, when he saw that Christ was condemned, and felt an hell in his conscience, brake out, and said, I have sinned in betraying the innocent blood. And the experience of these days giveth fearful examples for the proof of this point.

XVI.

He hath often a desire to be like the children of God in happiness, and to be saved: not because he hath any love to the kingdom of God, but because he is afraid of hell. As Balaam ouerpressed with the fear of God's judgment, prayed thus: Oh that my soul might die the death of the righteous, and that my last end might be like his.

XVII.

The wicked in their distress may pray to God, and God may hear their prayers, and grant them their request, as the Israelites wickedly murmuring against God, desired flesh in the wilderness: God heard their cry, and rained Quails among them. But god heareth the wicked after one sort, & them that fear him after another: them that fear him, he granteth their requests of love and mercy: to the other of indignation and anger. As may appear in the Israelites, who when they were in eating of their Quails, and the meat was within their teeth, God in his anger stroke thē with a sore plague. And (which is more strange then this) God hath performed that which he hath promised to the unbelievers, though they refused to ask it at his hands, even then whē they were particularly commanded: of this thing we have a worthy example in King Ahaz, who utterly refused to have a sign of his deliverance, and the confusion of his enemies, when God offered it to him, and yet the Lord delivered him.

XVIII.

The reprobate may go further in the profession of religion • and may seem for a time to be planted in the Church: for he doth believe the promises of God made in Christ Jesus, yet so that he cannot apply them to himself. In [unspec 1] this thing the elect and the reprobate differ. The reprobate generally in a confused manner believeth that Christ is a Savior of some men: & he neither can nor desireth to come to the particular applying of Christ. The elect believeth, that Christ is a Savior of him particularly. The reprobates faith may perish in this life, but the faith of the elect cannot. The reprobate may be persuaded [unspec 2] of the mercy and goodness of God towards him for the present time in [unspec 3] the which he feeleth it: the elect is not only persuaded of the mercies he presently enjoyeth, but also he is persuaded of his eternal election before the foundation of the world, and of his everlasting life, which yet he doth not enjoy: Yea if God would confound him, and he saw nothing but present death, and hell fire: yet such is his nature that still he would believe; for faith and hope are not grounded upon sense and feeling; but are the evidence of those thing • which were never yet seen or felt. The life of the faithful is hid in Christ, as the sap in the root of the tree: their life is not in sense & feeling, but in hoping and believing: which oftentimes are contrary to man's sense and feeling.

XIX.

After that he hath received a general, and a temporary faith in God's heavenly word, & his most merciful promises of everlasting life contained therein, by the power of the spirit of God, he cometh to have a taste in his heart of the sweetness of God's mercies, and a rejoicing in consideration of the election, adoption, justification, and sanctification of God's children. But what is this taste? I express it thus, after the meaning of God's word. Suppose a banquet prepared, in which are many sweet, and pleasant, and dainty meats. At this banquet, such as are the bidden guests, they must be set down, they see the meats, they taste them, they chaw them in their mouths, they digest them, they are nourished, fed, and strengthened by them: they which are not bidden to this feast, may see the meats, handle them, and taste of them, to feel how good they are • but they must not eat and feed of them. The first resemble the elect, which truly eat, digest, & are nourished by Christ unto everlasting life, because they have great abundance of the vital heat of God's holy spirit in them, and do feel sensibly his grace & virtue in them, to strengthen them & guide them. The second sort truly resemble the reprobates; which never in truth enjoy Christ, or any of his benefits appertaining to salvation: but only see them, and have in their hearts a vanishing, but no certain or sound feeling of them; so that they may be changed, and strengthened, and guided thereby. To use another similitude. The reprobates have no more feeling, and enjoying of Christ and his benefits, then those men have of the sun, which see only a glimmering of his light at the dawning of the day, before it riseth. Contrariwise, the elect, they have the day-star, even the Sun of righteousness, Jesus Christ, rising in their hearts ; the day spring from an high doth visit them, the glory of God doth rise upon them: they have their eyes anointed with the ointment of the Spirit, which is the true eye salve, and do plainly behold the son of righteousness; they enjoy his presence, they effectually feel his comfortable heat to quicken and revive them.

XX.

From this sense and taste of God's grace proceed many fruits: as first, generally, he may do outwardly all things which true Christians do, and he may lead such a life here in this world, that although he cannot attain to salvation, yet his pains in hell shall be less: which appeareth, in that our Savior Christ saith, it shall be easier for Tyrus and Sidon, for Sodom and Gomor • ha, then for Capernaum, and other cities unto which he came, in the day of judgment.

XXI.

Also the reprobate may have a love of God: but this love can be no sincere love, for it is only because God bestoweth benefits and prosperity upon him: as appeareth in Saul, who loved God for his advancement to the kingdom: & here is a difference between the Elect and reprobate: the Elect love God, as children their fathers: but reprobates, as hirelings their masters, whom they affect not so much for themselves, as for their wages.

XXII.

Also a reprobate hath often a rejoicing in doing those things which appertain to the service of God, as preaching and prayer. Herod heard John the Baptist preach gladly: and the second kind of naughty ground receiveth the word preached with joy.

XXIII.

A Reprobate often desireth them, whom he thinketh to be the children of God, to pray for him. As Pharaoh desired Aaron and Moses to pray to God for him. So did Simon Magus desire Peter to pray that none of the things which he had spoken against him, should come to pass. But yet they cannot pray themselves, because they want the spirit of Christ.

XXIIII.

He may show liking to God's Ministers, he may reverence them, and fear to displease them. Thus did Simon Magus, who at Philip's preaching believed, wondered at his miracles, & kept company with him. And Herod is said to fear John, knowing that he was a just man and holy: also he gave reverence to him. Antonius the Emperor, called Pius, though he was no Christian, yet in a general parliament held at Ephesus, he made an act in the behalf of Christians: that if any man should trouble or accuse a Christian, for being a Christian; the party accused should go free though he were found to be a Christian, and the accuser should be punished. And Plinius secundus, governor of Spain under Trajanus the Emperor, when he saw an innumerable company of Christians to be executed; being moved with compassion, he wrote in their behalf, being no Christian, unto Trajanus to spare them that could be charged with no crime: and his letter is yet extant.

XXV.

He may be zealous in the religion which he professeth, and fall from that profession, as the Galatians did, who, after that they had received Paul as an Angel, and would have plucked out their eyes to have done him good: yet they fell from the doctrine which he had taught them to justification by the works of the Law, which flat overthroweth justification by faith alone. The same appeareth in Jehu, who was very zealous for God's cause, & for the defacing of idolatry, and thereupon God blessed him in his children: yet nevertheless he was a wicked man, and followed the vile sins of Jeroboam his father.

XXVI.

After that he hath sinned, he doth in many things in which he is faulty, amend and reform his life, and doth profess great holiness outwardly. Herod, he did many things which John the Baptist in preaching moved him unto: Saul, when he was to be chosen king, professed great humility. They may repress their vices and corruptions, and so moderate themselves that they break not out as did Haman; of whom it is written: that when he was full of indignation against Mordecai, yet he refrain himself. And herein the Elect and the Reprobate differ: for the elect are somewhat reformed in everyone of their sins. But the reprobate, though he be amend in many faults: yet someone fault or other, he cannot abide to have it reformed; and by that, in a vile manner the devil wholly possesseth him. As Herod, who did many things, yet would not leave his brothers wife. And no doubt, in Judas most of his sins in appearance were mortified: and yet by covetousness the devil possessed him, and held him fast chained in bondage under him. For one sin is sufficient to him, that by it he may bring a man to damnation. Secondly, in infidels living honestly, the spirit of God bridleth the force of sin, & the corrupt nature that it break not out, as it doth in many other. But in Christians that are indeed godly, the same spirit not only represseth the corruptiō of nature outwardly; but also mortifieth it within at the root, & regenerateth the whole mā into a new creature. Thus then neither the faithful nor infidels do effect anything that is laudable but by the spirit of god: the faithful by the spirit of regeneration: infidels by the same spirit, only suppressing the outward act of sin.

XXVII.

Beside this, he may have the gift of working miracles, of casting forth devils, of healing, and such like: and this power of doing strange miracles, shall be used as an excuse of some of the reprobates in the day of judgment.

XXVIII.

Oftentimes, unto him is given the gifts of the holy Ghost, to discharge the most weighty calling that can be in any common wealth. And this is meant, when God is said, to give Saul another heart ; that is, such virtues as were meet for a King.

XXIX.

A reprobate may have the word of God much in his mouth, and also may be a preacher of the word: for so prophesying in Christ's name, shall be used as an excuse of reprobates: and we know that among the twelve Apostles, Judas was a reprobate. And this may be well perceived in the resemblance of tasting which the author to the Hebrews useth. We know, that cookes commonly which are occupied in preparing of banquets, have as much feeling and seeing of the meat, as any other: and yet there is none that eateth less of it then they: for their stomachs are cloyed with the smell and taste of it: so, in like manner it may come to pass, that the minister which dresseth & provideth the spiritual food, may eat the least of it himself; and so, laboring to save others, he may be a reprobate. And it is thought, that some of them which built the Ark, were not saved in the Ark, but perished in the flood.

XXX.

When as a reprobate professeth thus much of the Gospel, though in deed he be a goat, yet he is taken for one of God's sheep: he is kept in the same pastures, and is folded in the same fold with them. He is counted a Christian of the children of God, and so he taketh himself to be; no doubt because through the dullness of his heart, he cannot try and examine himself, & therefore truly cannot discern of his estate, whether he be in Christ or not: and it may be thought, that Satan is ready with some false persuasion to deceive him. For this is his property, that upon whom God threateneth death, there Satan is bold to pronounce life and salvation: as on the contrary, to those, to whom God pronounceth love and mercy, to those (I say) he threateneth displeasure and damnation: such malice hath he against God's children.

XXXI.

And hereby it cometh to pass, that an hypocrite may be in the visible Church, and obey it in the word and discipline, & so be taken for a true member of Christ: when as a man indeed regenerate may be excommunicate, and end his life before he be received again: for this is the end of excommunication, that the flesh, that is, the part unregenerate, may be destroyed: and the spirit, that is, the part regenerate, may be kept alive in the day of the Lord. Now the man in whom is spirit and flesh, must needs be the child of God, because this argueth that he hath the sanctifying spirit of Christ. Again, Paul when he biddeth the Corinthians to comfort the incestious man, least through the sleight of Satan he should be overwhelmed of over much heaviness, giveth men to understand, that he might have ended his life in great extremity of sorrow, before he had been visibly received into the Church again.

XXXII.

Though God will never adopt any reprobate: yet by the adoption of the elect they may receive profit. For they find the blessing of God to be on them by reason that they dwell together, & have society with the children of God. For Noah's sake everyone in his family is saved in the flood. For lots cause the men of Zoar are preserved frō the fire. And God would have spared Sodom, if there had been but ten good men in it. For Rahab's cause, her family and kindred are at liberty in Jericho. When Joseph was in Putiphars house, all things prospered well. For Samuel's cause the Israelites were delivered from the Philistines: And for Paul's cause they which were with him in the ship were preserved. And again, a reprobate by means of the faith of either of his parents may be within God's covenant, and so may be made partaker of Baptism, one of the seals of the covenant. For so God made his covenant with Abraham, that he would be not only his God, but also the God of his seed after him: which Paul expoundeth not of a few, but of all nations. Also he saith manifestly that those children, either of whose parents are believers, are holy: which holiness is not inherent in their persons, but only outward: and it is a spiritual prerogative granted them of God, in that he vouchsafeth them to be in his covenant: whereby they are distinguished from the wicked and profane men of the world.

XXXIII.

Besides this, reprobates have some perogatives of God: as that lie is patient towards them: that before he will destroy them, he useth many means to win them, that they commonly spend all the days of their lives in prosperity: insomuch, that it is said of them in the Psalm: that they go in continual prosperity unto their death, and pine not away as the children of God do. But after a certain time God in his just judgment hardeneth their hearts, blindeth the eyes of their minds, he maketh their heads giddy with a spiritual drunkenness, & by the strength of their inward lusts, as also by the effectual op • ration of Satan, they fall to open infidelity, & contempt of God's word, and so run headlong to their own damnation, and perish finally. And in this they are like to hauks, which so long as they live are carried on the hands of noble men: but when they are dead, they are cast on the dunghill. Julian the Apostate was first a man learned and eloquent, and professed the religion of Christ; but afterward, he fell and wrote a book against the religion of Christ, answered by Cyril: & on a time, in a battle against the Persians, was thrust into the bowels with a dart, no man then knew how, which dart he pulled out with his own hand, & presently blood followed, which as it gushed out, he took it in his hand, and flung it into the air, saying, Vicisti Galil • e, vicisti. O thou Galilean (meaning Christ) thou art the conqueror: thou art the conqueror: thus he ended his days in blaspheming Christ whom he had professed. The reason of this apostasy is evident. Seed, that is not deeply rooted in the earth, at the beginning of the year, springeth up; it is green, and bringeth forth leaves & flowers, and (it may be) some kind of fruit too: when the heat of summer cometh, it parcheth the earth, and the corn wanting deep rooting, and therefore wanting moisture, withereth away. God's word is like seed; which that it may bring forth fruit unto everlasting life, it must be first received of the ground: secondly, it must be rooted: the receiving of it, is when the mind understandeth it, and remembereth it: he rooting of it, is when being believed, it pierceth to the heart, and taketh hold of the affections. This rooting is of two sorts: the first is, when the word rooteth, but not deep enough, as when the word is received into the mind, and into the heart, by the joy of the heart, but not with the residue of the affections. The second, is a deep and lively rooting of the word, when the word is received into the mind and into the heart by the will and all the affections of the heart. The first kind of rooting of the word, befalleth to a reprobate, who understandeth and rejoiceth in the promises of salvation, yet he doth not put any confidence in them: he cannot rest in them, he doth not rejoice that his name is written in the book of life, he doth not work out his salvation with fear and trembling. In a word, his heart is in pa • t softened to rejoice at the preaching of the word of God: yet his heart is not opened as Lydia's was; nor enlarged (as David saith) to embrace the truth: but the Elect, he receiveth the word, not only into his mind, least it should be only an imagination, but also it is deeply rooted in his heart. For,

• 1 In sure confidence he resteth himself on God's promise. Rom. 8.38. Heb. 10.22.
• 2 He hopeth and longeth to see the accomplishment of it. 1. Thess. 1.10.
• 3 He heartily loveth God, for making such a promise to him in Christ. 1. John. 4.10.
• 4 He rejoiceth in it, and therefore doth meditate on it continually. Luk. 10.20. Rom. 5.2.
• 5 He hateth all doctrines which are against it.
• 6 He is grieved when he doth anything that may hinder the accomplishment of it. Math. 26.75.
• 7 He useth the means to come to salvation, but with fear and trembling. Phil. 2.12.
• 8 He burneth with zeal of the spirit, &c. And so the rest of the affections are exercised about the promises of God in Christ, and by this means, is the deep rooting of the word in the heart.

Thus it cometh to pass, that the Reprobate falleth away from faith in the day of trial and temptation, but the Elect cannot be changed.

XXXIIII.

Thus it appeareth, how far a reprobate may proceed in religion: the consideration of this point I direct unto two sorts of men. Carnal gospellers, and Papists. Carnal gospellers are such among us, as know the word, but obey it not; or such, as bearing a profession neither know it, nor obey it. And the best of these come short of reprobates in two points. 1. In faith, they come short of the devil most of them. The devil believeth and trembleth: but they contrariwise living in their sins, believe and hope. How comes this to pass? The devil knoweth the Gospel, and the points of it: and withal he believeth the terrible threatenings of the law, and therefore trembleth. Drowsie Protestants believe the Gospel as the devil doth; though he conceives the points of it better then they do: as for the law and the threatenings thereof, they do not believe them: and that makes them even when they live in their sins to hope and presume of mercy. Therefore the devil believes more of God's word then they do. Secondly, they come short of wicked men in outward obedience. The young man not yet converted to Christ, when he was bidden to keep the commandments of the second Table, answered, that he had kept them from his youth: and therefore our Savior Christ looked upon him, and loved him: although this external obedience was not sufficient: for Christ telleth him that one thing is wanting unto him. And in another place he saith, except your righteousness exceed the righteousness of the Scribes and Pharisees, you cannot enter into the kingdom of heaven. Now the careless Gospeller is far from performing this; in so much that commonly he makes an open practice of sin one way or other.

The causes of their carelessness are, first a persuasion that a man may repent when he will: because the Scripture saith, At what time soever a sinner doth repent him of his sin from the bottom of his heart, God will put all their wickedness out of his remembrance. But indeed late repentance is seldom true repentance; and it may be justly feared, least that repentance, which men when they are dying frame to themselves, die also with them. Secondly, they flatter themselves, imagining that the best man that is, hath seven falls every day into gross sins: whereas the place which they abuse out of the Proverbs, The righteous man falleth seven times in a day and riseth again: it is rather to be understood of falls into affliction, then falls into actual sins. Thirdly, they deceive themselves, most falsely thinking, small sins, or hidden sins to be no sins: and grossest sins in which they live and lie most dangerously, to be but sins of infirmity.

XXXV.

By this which hath been said, the professors of Christian religion are admonished of two things. First, that they use most painful diligence in working their salvation, in attaining to faith, in dying to sin, in living to newness of life: and that their hearts be never at rest, till such time as they go beyond all reprobates in the profession of Christ Jesus. Seest thou how far a reprobate may go? press on to the straight gate with main and might, with all violence lay hold on the kingdom of heaven Slial. Herod fear and reverence John the Baptist, and hear him gladly? and wilt thou neglect the Ministers, and the preaching of the word? shall Pharaoh confess his sin, nay shall Satan believe and tremble? And wilt not thou bewail and lament thy sins, and thy wicked conversation? It behooveth thee to fear and take heed, least wicked men, and the devil himself rise in judgment and condemn thee. For if thou shalt come short of the duties of a reprobate, and do not go beyond him in the profession of the Gospel, sure it is, thou must look for the reward of a reprobate.

The second thing is, that the professor of the Gospel, diligently try and examine himself, whether he is in the state of damnation, or in the state of grace: whether he yet bear the yoke of Satan, or is the adopted child of God. Thou wilt say, this need not, thou professest the Gospel, and art taken for a Christian: yet mark and consider, that this often befalleth reprobates to be esteemed Christians: and they are often so like them, that none but Christ can discern the sheep from the goats, true Christians from apparent Christians. Wherefore it behooveth all men that show themselves to be Christians, to lay aside all pride, and all self-love, and with singleness of heart to put themselves into the balance of God's word, and to make just trial, whether in thē, repentance, faith, mortification, sanctification, &c. give weight answerable to their outward profession: which if they do, let them praise God: if not, let them with all speed use the means that they may be borne anew to the lord, and may be inwardly guided by his holy spirit, to give obedience to his will, least in the day of God's trial, they start aside from him like a broken bow, and fall again to their first uncleanness.

XXXVI.

To come to the second sort of men and to conclude; let the most zealous Papist that is, try himself and his whole estate with a single heart as in the presence of God's majesty, and he shall find that by his whole religion and profession he doth come short of a reprobate, or at the least not go beyond him in these points before named. The Lord open their eyes that they may see it.

I

THe Elect are they whom God of the good pleasure of his will hath decreed in himself to choose to eternal life, for the praise of the glory of his grace. For this cause the Elect only are said to have their names written in the book of life.

II

Whome God electeth, them he calleth in the time appointed for the same purpose. This calling of the Elect is nothing else but a singling and a severing of them out of this vile world, and the customs thereof, to be citizens of the kingdom of glory after this life. And the time of their calling is termed in Scriptures, the day of visitation, the day of salvation, the time of grace.

III.

This severing and choosing of the elect out of the world, is then performed, when God by his holy spirit indueth them with true saving faith: a wonderful gift peculiar to the elect. For the better knowing of it, there is to be considered: First, what faith is: Secondly, how God doth work it in the hearts of the elect: Thirdly, what degrees there be of faith: Fourthly, what are the fruits and benefits of faith.

IIII.

Faith is a wonderful grace of God, by which the elect do apprehend and apply Christ and all his benefits unto themselves particularly.

Here first it is to be considered, that the very nature of faith standeth in a certain power of apprehending and applying Christ. This is declared by Paul whe he saith, Ye are buried with him through baptism, by whom ye are also risen again with him by the faith of the power of God, who raised him from the dead. Where it appeareth that faith is made a means to communicate Christ himself, his death and burial, and so all other benefits to the believer. Again to believe in Christ, and to receive or to lay hold on Christ, are put one for another by Saint John: which declareth that there is a special applying of Christ; even as we see, when a man hath anything given him, he reacheth out his hand and pulleth it to himself, and so makes it his own. Moreover, faith is called the putting on of Christ: which cannot be unless Christ's righteousness be specially applied to the heart, as the garment to the back, when it is put on. Lastly, this may appear, in that faith is called the eating and drinking of Christ: for there is no eating of meat that nourisheth, but first it must be tasted, and chewed in the mouth, then it must be conveyed into the stomach, & there digested: lastly, it must be applied to the parts of the body that are to be nourished. And Paul prayeth for the Eph • sians: that Christ may dwell in their hearts by faith: which plainly importeth, this apprehending and applying of Christ.

I add further, that faith is a wonderful grace of God, which may appear: first, in that Paul calleth it the faith of God's power, because the power of God is especially seen in the begetting of faith. Secondly, experience showeth it to be a wonderful gift of God: when a man neither seeth, nor feeleth his sins, then to say he believeth in God's mercy, it is an easy matter; but when a man shall feel his heart pressed down with the weight of his sins, and the anger of God for them; then to apply God's free mercy to his own soul, it is a most hard matter: for then it is the property of the cursed nature of man, to blaspheme God, and to despair of mercy. Judas who (no doubt) often preached mercy and redemption by Christ in the security of his heart: when God's hand was upon him, and the Lord made him see the vileness of his treachery; he could not comfort himself in Christ, if one would have given him ten thousand worlds, but in an hellish horror of conscience hanged himself desperately; which showeth what a wonderful hard thing it is at the same instant when a man is touched for his sins, then to apply God's mercy to himself. Yet a true Christian by the power of faith can do this, as it may appear in David, In the day of my trouble (saith he) I sought the Lord: my sore ran and ceased not in the night: my soul refused comfort: I did think upon God and was troubled: I prayed and my spirit was full of anguish: and he addeth the word Sebah, a note (very likely) of some wonderful thing. Again, he being almost in the gulfs of hell, even then cried to the Lord for help. Job saith, If God should destroy him, yet he would for all that believe in him still. Vndoubtedly, strange is the band of faith knitting Christ & his members together, which the anguish of spirit cannot, and the strokes of God's hand do not unloose.

V.

This apprehending of Christ is not done by any corporal touching of him, but spiritually by assurance, which is, whē the elect are persuaded in their hearts by the holy ghost, of the forgiueuesse of their own sins, and of gods infinite mercy towards them in Jesus Christ. According to that of Paul. Now we have received, not the spirit of the world, but the spirit which is of God, that we might know the things which are given us of God. The things which the spirit of God maketh known to the faithful particularly, are their justification, adoption, sanctification, eternal life: and thus when any are persuaded of these things concerning themselves, they do in their hearts distinctly apply and appropriate Christ and his benefits to themselves.

VI.

The manner that God useth in the begetting of faith is this. First, he prepareth the heart that it may be capable of faith. Secondly, he causeth faith by little and little to spring and to breed in the heart. The preparation of the heart is by humbling an softening of it: & to the doing of this there are four things requisite. The first of them is the knowledge of the word of God, both of the law and of the gospel, without the which there can be no faith; according to that saying of Isaiah: By his knowledge shall my righteous servant justify many. And that of John: This is eternal life that they know thee to be the only very God, and whom thou hast sent Jesus Christ. The only ordinary means to attain faith by, is the word preached: which must be heard, remembered, practiced, and continually hid in the heart. The least measure of knowledge, without which a man cannot have faith, is the knowledge of Elements, or the fundamental doctrines of a Christian religion • . A fundamental doctrine is that, which being obstinately denied, all religion, and all obtaining of salvation is overthrown. This knowledge hath a general faith going with it, which is an assent of the heart to the known truth of God's word. This faith when it is grown up to some great measure, it is called 〈 in non-Latin alphabet 〉 , the full assurance of understanding, and it is to be seen in the martyrs who maintained God's truth against the persecutions of the false Church, unto death.

VII.

Although both elect and reprobate may be enlightened to know the word of God: yet the elect in this thing go far beyond all reprobates: for it is specially said of them, that God is their school-master, that he sofeteneth their stony hearts, and maketh them pliable, that he draweth them, that he openeth their senses, hearts, ears, understandings: that the holy ghost is their annointmēt, and their eye-salve, to clear the eyes of their mind, to conceive the mysteries of God's word. And the difference of illumination in them is threefold.

• I. First, the knowledge which the reprobate hath concerning the kingdome of heaven, is only a general and confused knowledge: but the knowledge of the elect is pure, certain, sure, distinct, and particular: for it is joined with a feeling and inward experience of the thing known: though indeed the mind of man is able to conceive more then any Christian heart can feel: and this is to be seen in Paul, who useth not only to deliver the points of God's word in a general manner, but also setteth them down specially in his own experience. So that the enlightening of the reprobate may be compared to the sight of the blind man, who saw men walking like unto trees, that is in motion like men, but in form like trees: and the elect are like the same blind man, who afterward saw men a far off clearly.
• II. Secondly, the knowledge of the wicked puffeth them up: but the knowledge of the godly humbleth them.
• III. Lastly, the elect, besides the knowledge of God's word, have a free and frank heart to perform it in their lives and conversations, which no reprobate can have: for their illumination is not joined with true and sincere obedience. By this it is easy to discern of the illumination of Anabaptists, or Familists, and many other, which brag of the spirit.

VIII.

The second is the sight of sin arising of the knowledge of the law. To this Jeremiah exhorteth the Jews of his time, saying, Know thine iniquity, for thou hast rebelled against the Lord thy God, &c. The chief cauie of the sight of sin is Christ by his holy spirit, who detecteth the thoughts of many hearts, & judgeth the world of sin. The manner of seeing our sins must be, to know them particularly: for the vilest wretch in the world can generally and confusedly say, he is a sinner: but that the sight of sin may be effectual to salvation, it must be more special & distinct even in particular sins, so that a man may say with David, My sins have taken such hold of me that I am not able to look up: they are more in number then the hairs of mine head: therefore my heart hath failed me. Again, a man must not barely see his particular sins, but he must also see the circumstances of them, as namely the fearful curses and judgments of God, which accompany every sin: for the consciences of many tell of their sins in particular, yet they cannot be humbled for them, & leave them; because they have not seen that ugly tail of the curse of God, that every sin draweth after it.

IX.

The means to attain to the sight of sin, is by a diligent examination of a man's own self: This was the practice of the children of Israel in affliction; Let us try (say they) and search our ways, and turn again to the Lord. And David giveth the same counsel to Saul's Courtiers: Tremble and sin not, examine your own heart on your bed, & be still. This examination must be made by the commandments of the Law, but specially by the tenth, which ransacketh the heart to the very quick: & was the means of Paul's conversion. For he being a proud pharisie, this commandment shown him some • inns, which otherwise he had not known, and it killed him, that is, it humbled him. If so be it, that after examination a man cannot find out his sins (as no man shall find out all his sins, for the heart of man is a vast gulf of sin, without either bottom or bank, and hath infinite & hidden corruptions in it) then he must in a godly jealousy, suspect himself of his unknown sins: as David did, saying, Who can understand his faults? cleanse me from my secret faults. And as Paul did, I know nothing by myself, yet I am not thereby justified. And good reason it is why men should suspect themselves of those sins which as yet they never saw in themselves, For that which is highly esteemed amongst men, is abomination in the sight of God: and the very Angels are not clean in his sight.

X.

The third is a sorrow for sin, which is a pain and pricking in the heart arising of the feeling of the displeasure of god, & of the just damnation which followeth after sin. This was in the Jews after Peters first sermon: and in Habacuck at the hearing of God's judgments: When I heard (saith he) my belly trembled: my lips shook at thy voice: rottenness entered into my bones: and I trembled in myself, that I might rest in the day of trouble. This sorrow is called the spirit of bondage to fear: because when the spirit hath made a man see his sins, he seeth further the curse of the Law; and so he finds himself to be in bondage under Satan, hell, death, and damnation: at which most terrible sight his heart is smitten with fear and trembling, through the consideration of his hellish and damnable estate.

This sorrow if it continue and increase to some great measure, hath certain Symptoms in the body, as burning heat, rolling of the intralls, a pining and fainting of the solid parts.

XI.

In the feeling of this sorrow, three things are to be observed. The first, all men must look, that it be seriously and soundly wrought in their hearts: for look as men use to break hard stones into many small pieces and into dust: so must this feeling of God's anger for sin bruise the heart of a poor sinner and bring it to nothing. And that this may be so, sorrow is not to be felt for a brunt, but very often before the end of a man's life. The godly man from his youth suffereth the terrors of god. Jacob wrestling with the Angel gets the victory of him, but yet he is fain to go halting to his grave, and traile one of his loins after him continually. The pascal Lamb was never eaten without sour herbs, to signify that they which will be free from the wrath of God by Jesus Christ, must feel continually the smart and bitterness of their own sins. The second, all men must take heed, least when they are touched for their sins, they besnare their own consciences: for if the sorrow be somewhat over sharp, they shall see themselves even brought to the gates of hell, and to feel the pangs of death. And when a man is in this perplexity, he shall find it a most hard matter to be freed from it, without the marvelous power and strength of Christ Jesus, who only is able to help him and comfort him: yea many when they are once plunged in this distress and anguish of soul, shall never escape it, as may appear in Cain, Saul, Achitophel, Judas, & now of late in John Hoffmeister a Monk, and Latomus, who for the space of certain days never left crying that he was damned, because that he had willfully persecuted the Gospel of Christ, and so he ended his life. Therefore most worthy is Paul's counsel for the moderating of this sorrow: It is sufficient (saith he) unto the incestuous man that he was rebuked of many, so that now contrariwise ye ought rather to forgive him and comfort him, least he should be swallowed up of overmuch heaviness. And further he giveth another reason, which followeth, least Satan should circumvent us: for we are not ignorant of his enterprises. And indeed common experience showeth the same, that when any man is most weak, then Satan most of all bestirreth himself to work his confusion. The third is, that all men which are humbled have not like measure of [unspec 3] sorrow, but some more, some less. Job felt the hand of God in exceeding great measure, when he cried, O that my grief were well weighed, and my miseries were laid together in the balance, for it would he now heavier then the sand of the sea: therefore my words are now swallowed up, for the arrows of the Almighty are in me, and the venom thereof doth drink up my spirit, and the terrors of God fight against me. The same did Hezekiah, when on his death-bed he said, He brake all my bones like a Lyon, and like a crane or a swallow, so did I chatter: I did mourn like a dove, &c. Contrariwise, the thief upon the cross, and Lydia in her conversion never felt any such measure of grief: for it is said of her, that God opened her heart to be attentive to that which Paul spake, and presently after she entertained Paul and Silas cheerfully in her house, which she could not have done if she had been pressed down with any great measure of sorrow: neither are any to dislike themselves, because they are not so much humbled as they see some others: for God in great wisdom giveth to everyone which are to be saved, that which is convenient for their estate. And it is often seen in a festered sore, that the corruption is let out as well with the pricking of a small pin, as with the wide lance of a raser.

XII.

The fourth thing in true humiliation, is an holy desperation: which is, when a man is wholly out of all hope ever to attain salvation by any strength or goodness of his own: speaking and thinking more vily of himself then any other can do; and heartily acknowledging himself to have deserved not one only, but even ten thousand damnations in hell fire with the devil and his angels. This was in Paul, when he said of himself that he was the chief of all sinners. This was in Daniel, when in the name of the people of Israel he prayed and said, O Lord, righteousness belongeth unto thee, and to us open shame, as appeareth this day, &c. The same was in the prodigal child, who said, Father, I have sinned against heaven and against thee, and I am no more worthy to be called thy son. Lastly, it was in Ezra, who said, O my God I am confounded, and ashamed to lift up mine eyes unto thee, my God: for our iniquities are increased over our head, and our trespass is grown up unto the heaven.

XIII.

Many are of opinion that this sorrow for sin is nothing else but a melancholic passion: but in truth the thing is far otherwise, as may appear in the example of David: who by all conjectures was least troubled with melancholy, and yet never any tasted more deeply of the sorrnw and feeling of God's anger for sin then he did, as the book of Psalms declareth. And if any [unspec 1] desire to know the difference, they are to be discerned thus. Sorrowe for sin may be where health, reason, senses, memory and all are sound: but Melancholike passions are where the body is unsound, and the reason, senses, [unspec 2] memory, dulled, and troubled. Secondly, sorrow for sin is not cured by any physic, but only by the sprinkling of the blood of Jesus Christ: Melancholike passions are removed by Physic, diet, music and such like. Thirdly, [unspec 3] sorrow for sin riseth of the anger of God, that woundeth and pierceth the conscience: but Melancholike passions rise only of mere imaginations strongly [unspec 4] conceived in the brain. Lastly, these passions are long in breeding, and come by little and little: but the sorrow for sin usually cometh on a sudden as lightening into a house. And yet howsoever they are differing, it must be acknowledged that they may both concur together: so that the same man which is troubled with Melancholie, may feel also the anger of God for sin.

XIIII.

Thus it appeareth howe God maketh the heart fit to receive faith, in the next place it is to be considered howe the Lord causeth faith to spring and to breed in the humbled heart. For the effecting of this so blessed a work, God worketh four things in the heart. First, when a man is seriously humbled under the burden of his sin, the Lord by his spirit makes him lift up himself to consider and to ponder most diligently the great mercy of God offered unto him in Christ Jesus. After the consideration of gods mercy in Christ: he comes in the second place to see, feel, and from his heart to acknowledge himself to stand in need of Christ, and to stand in need of every drop of his most precious blood. Thirdly, the Lord stirreth up in his heart a vehement desire and longing after Christ and his merits: this desire is compared to thirst: which is not only the feeling of the dryness of the stomach, but also a vehement appetite after drink, and David fitly expresseth it when he saith: I stretched forth my hands unto thee: my soul desireth after thee as the thirsty land. Lastly • after this desire he begins to pray, not for any worldly benefit, but only for the forgiveness of his sins, crying with the poor Publican, O God be merciful to me a sinner. Now this prayer, it is made, not for one day only, but continually from day today: not with the lips, but with greater sighs & groans of the heart then that they can be expressed with the tongue. Now, after these desires and prayers for God's mercy, ariseth in the heart a lively assurance of the forgiveness of sin. For God, who cannot lie, hath made his promise, Knocke, it shall be opened: and again: Before they call I will answer, and while they speak I will hear. Therefore when an humbled sinner comes crying and knocking at his mercy gate for the forgiveness of sin, either then or shortly after the Lord worketh in his heart a lively assurance thereof. And whereas he thirsted in his heart, being scorched with the heat of God's displeasure beating upon his conscience, Christ Jesus giveth him to drink of the well of the water of life freely: and having drunken thereof, he shall never be more a thirst, but shall have in him a fountain of water springing up into everlasting life.

XV.

For the better understanding of this, that God worketh saving faith in the heart of man after this manner; it must be observed that a sinner is compared to a sick man oft in the Scriptures. And therefore the curing of a disease fitly resembleth the curing of sin. A man that hath a disease or sore in his body before he can be cured of it, he must see it, feel pain of it, and be in a fear least it bring him into danger of death: after this he shall see himself to stand in need of physic, and he longeth till he be with the phisitian: when he is once come to him, he desireth him of all loves to help him: and to show the best skill he can: he will not spare for any cost: then he yields himself into the Physicians hands, persuading himself, that by God's blessing he both can and will help him: after this he comes to his former health again. On the same manner, every man is wounded with the deadly wound of sin at the very heart: and he that would be saved and escape damnation, must see his sin, be sorrowful for it, and utterly despair of his own strength to attain salvation thereby: furthermore, he must see himself to stand in need of Christ, the good Pysician of his soul, and long after him, and cry unto him with deep sighs and groans for mercy: after this, Christ Jesus will temper him a plaster of his own heart blood; which being applied, he shall find himself revived, and shall come to a lively assurance of the forgiveness of all his sins. So it was in David, when he repented of his adultery and murder. First, God made him see his sins: for he saith, I know mine iniquities, and my sins are ever before me. Secondly, he felt God's anger for his sins, make me (saith he) to hear joy and gladness, that the bones which thou hast broken may rejoice. Thirdly, he utterly despaired of his own strength, in that he said, stablish me with thy free spirit ; signifying thereby, unless the Lord would stay him with his glorious power, he should run headlong to his own confusion. Fourthly, he comes to see himself stand in great need of God's favor: one mercy will not content him: he prayeth for the whole innumerable multitude of his mercies, to be bestowed on him, to do away his iniquities. Fifthly, his desire and his prayer for the forgiveness of his sin, are set down in the whole Psalm. And in his prayer he gathereth some comfort and assurance of God's mercy towards himself, in that he saith, The sacrifices of God are a contrite spirit: a contrite, and a broken heart O God, thou wilt not despise. Again, the like appeareth in David, Psal. 32.3. When I held my tongue, my bones consumed in my roaring all the day. 4. For thy hand was heavy upon me day and night: my moisture was turned into the drought of summer. Sela. 5. I confessed my sins unto thee, neither hid I mine iniquities: I said, I will confess against myself my wickedness unto the Lord, and thou forgavest the iniquity of my sin.

To this purpose is the example of R. Glover, Martyr, who being somewhat troubled at his entrance into prison, testifieth thus of himself. So (saith he) I remained without any further conference of any man by the space of eight days, and till the bishops coming: in which time I gave myself continually to prayer and meditation of the merciful promises of God made to all without exception of persons that call upon the name of his dear son Jesus Christ. I found in myself daily amendment of health of body, increase of peace of conscience, and many consolations from God by the help of his spirit: and sometimes as it were a taste and glimmering of the life to come: all for his only son Jesus Christ's sake.

XVI.

There are diverse degrees and measures of this unfeigned faith, according as there be diverse degrees of Christians: some are yet in the womb, and have their mother the Church traveling of them: some are new borne babes, feeding on the milk of the word: some are perfect men in Christ, come to the measure of the age of the fullness of Christ.

XVII.

The least measure of faith that any Christian can have, is compared to the grain of mustard seed, the least of all seeds: and to flax that hath fire in it, but so weak that it can neither give heat nor light, but only maketh a smoke, and is called by the name of a little faith: and it may be thus described,

XVIII.

A little faith may more plainly be known by considering of these four points: first, that it is only in his heart, who is humbled for sin: For the Lord dwelleth with him that is of a contrite and humble spirit, to receive the spirit of the humble, and to give life to them that are of a contrite heart. Secondly, it is in a man especially at the time of his conversion, and calling to Christ, after which he is to grow from faith to faith. Thirdly, this faith though it be in the heart, yet it is not so much felt in the heart: this was in David at sometimes, My God, my God, why hast thou forsaken me, saith he? The first words, my God, my God, are speeches of faith: yet the latter, why hast thou forsaken me? show that thē he had no feeling of God's mercy. A little faith then is in the heart of man, as in the spring time the fruit is in the bud, which yet appeareth not, but only hath his nature and substance in the bud. Lastly, the beginnings and seeds of this faith, or at the least, signs and effects thereof, are three.

The first is a persuasion, that a man's own sins are pardonable: this persuasion though it be not faith, yet it is a good preparation to faith: for the wicked cut themselves off quite from God's mercy, in that with Cain they say, their sins are greater, then that they can be forgiven. The second is a desire of the favor and mercy of God in Christ, and of the means to attain to that favor. This desire is a special grace of God, and it hath the promise of blessedness; and it must be distinguished from that desire which wicked men have: who though they desire life eternal, as Balaam did, yet they cannot sincerely desire the means, as faith, repentance, mortification, reconciliation, &c. The third is prayer for nothing in this world, but only for the forgiveness of their sins with great sighs & groans, from the bottom of the heart, which they are not able to express, as they feel them. Now this hearty praying and desire for the pardon of sin can never come from the flesh, but only from the spirit, who stirreth up these heavenly motions of longing, desiring, sighing after remission of sin, and all other graces of God, which he belloweth upon his children. And where the spirit of Christ dwelleth there must needs be faith: for Christ dwelleth in the hearts of the faithful by faith. Therefore as Rebecca, when she felt the Twins strive in her womb, though it pained her, yet she knew, both that she had conceived, and that the children were quick in her: so they who have these motions, and holy affections in them before mentioned, may assure themselves that the spirit of god dwelleth in them, and consequently that they have faith, though a weak faith.

XIX.

Examples of this small faith are evident in the Apostles, who though they believed that Christ was the Savior of the world, yet they were ignorant of his death and resurrection, which are the chief means of salvation. After his resurrection they were ignorant of his ascension, & of his spiritual kingdom, for they dreamed of an earthly kingdom; and at his death they all fled from him, and Peter fearfully denied him. They being in this estate are not said to have no faith, but to be of little faith. Another example we have in David, who having continued a long space in his two great sins adultery and murder, was admonished thereof by Nathan the prophet: being admonished he confessed his sins, and straightway Nathan declared unto him frō the Lord the forgiveness of them. Yet afterward David humbleth himself, as it appeareth in the 51. Psalm, and prayeth most earnestly for the forgiveness of those and all other his sins, even as though it had not been true, that they were forgiven, as Nathan told him: the reason is: howsoever they were remitted before God, yet David at his first repenting of them felt none assurance in his heart of the forgiveness of them, only he had a persuasion, that they might be pardoned. And therefore he vehemently desired and prayed to the Lord, to remit them, and to sanctify him anew. This then being the least measure of faith, it must be remembered, that he who hath not attained to it, hath as yet no saving faith at all.

XX.

The greatest measure of faith is a full persuasion of the mercy of God. For it is the strength and ripeness of faith, Rom. 4.20.21. Abraham not weak in faith, but being strengthened in the faith, was fully persuaded, that he who had promised was able to do it: This full assurance is when a man can say with Paul, I am persuaded that neither life nor death, nor Angels, nor principalities, nor powers, nor things present, nor things to come, 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. And least any should think, this saying is peculiar to Paul, he testifieth of himself that for this cause he was received to mercy, that he might be an example to them which after should believe in Christ to life eternal: and the whole Church, in the Cant • . useth the same in effect: saying, Love is as strong as death, jealousy is as cruel as the grave, the coals thereof are fiery coals, and a vehement flame. Much water cannot quench love, neither can the floods drown it: if a man should give all the substance of his house for love, they would contemn it.

XXI.

No Christian attaineth to this full assurance at the first, but in some continuance of time, after that for a long space he hath kept a good conscience before God, and before men: and hath had diverse experiences of God's love and favor towards him in Christ. This Paul declareth to the Romans: in afflictions God sheds abroad his love in their hearts, by the holy Ghost, which is given to them: but how? by degrees: for from afflictions ariseth patience, from patience cometh experience, from experience hope, and hope never maketh ashamed, or disappointeth him of eternal life. This is evident in David's practice: Doubtless, saith he, kindness and mercy shall follow me all the days of my life, and I shall live a long season in the house of the Lord. Mark this his resolute persuasion: and consider how he came unto it: namely, by experience of God's favor at sundry times, and after sundry manners. For before he set down this resolution, he numbered up diverse benefits received of the Lord: that he fed him in green pastures, and led him by the refreshing waters of God's word: that he restoreth him and leadeth him in the paths of righteousness: that he strengtheneth him in great dangers, even of death, and preserveth him: that in despite of his enemies, he enriched him with many benefits. By means of all these mercies of God bestowed on him, he came to be persuaded of the continuance of the favor of God towards him. Again David said before King Saul, Let no man's heart fail because of Goliath: Thy servant will go and fight with the Philistine. And Saul said to David, Thou art not able to go against this Philistine to fight with him: for thou art but a boy, and he is a man of war from his youth. David answered, that he was able to fight with, and to slay the uncircumcised Philistine. And the ground of his persuasion was taken from experience: for thus he said, Thy servant kept his fathers sheep, and there came a Lyon, and likewise a Bear, and took a sheep out of the flock, and I went out after him and smote him, and took it out of his mouth, and when he arose against me, I caught him by the beard, and smote him and slew him. So thy servant slew both the Lyon and the Bear: therefore this uncircumcised Philistine shall be as one of thē, seeing he hath railed on the host of the living God. The like proceeding must be in matters concerning eternal life. Little David resembleth every Christian: Goliath and the army of the Philistines, resembleth Satan and his power. He therefore that will be resolved, that he shall be able to overcome the gates of hell, and attain to life everlasting, must long keep watch and ward over his own heart, and he must fight against his own rebellious flesh, and crucify it: yea he must have experiences of God's power strengthening him in many temptations, before he shall be fully assured of his attaining to the kingdom of heaven.

XXII.

Thus much concerning faith it self: now follow the fruits and benefits of faith. By means of this special faith, the Elect are truly joined unto Christ, and have an heavenly communion and fellowship with him; and therefore do in some measure inwardly feel his holy spirit moving and stirring in them, as Rebecca felt the Twins to stir in her womb. Christ is as the head in the body ; every believer as a member of the same body: now as the head giveth sense and motion to the members, and the members feel themselves to have sense, and to move by means of the head: so doth Christ Jesus revive and quicken every true believer, and by his heavenly power maketh him to do the good which he doth. And as from the stock, sap is derived to the grift, that it may live and grow, and bring forth fruit in his kind: so do all the faithful that are grafted into Christ the true vine. And as the grift loseth his wild nature, and is changed into the nature of the stock, and bringeth forth good fruit: so in like manner it is with them that are in Christ, who by little and little are wholly renewed from evil to good.

XXIII.

The Elect being thus joined unto Christ, receive three wonderful benefits from him, Justification, Adoption, Sanctification. Justification is, when the Elect being in themselves rebellious sinners, and therefore firebrands of hell fire, and God's own enemies, yet by Christ they are accepted of the Lord as perfectly pure and righteous before him.

XXIIII.

This Justification is wrought in this manner. Sin is that which maketh a man unrighteous, & the child of wrath & vengeance. In sin, there are three things which are hurtful to man: the first is condemnation, which cometh of • inne: the second is, actual disobedience of the law in sin: the third is, the root and fountain of sin, original corruption. These are three deadly wounds, and three running sores in the hearts and consciences of all sinners. Now Christ Jesus is perfectly righteous, and in him a sinner may find three inestimable benefits answerable to the three former evils. First, the sufferings of Christ upon the cross, sufficient for all men's sins. Secondly, the obedience of Christ in fulfilling the law. Thirdly the perfect holiness of the human nature of Christ: these are three sovereign medecines to heal all wounded consciences: and they are as three running streams of living water to bathe and to supple the bruised and contrite heart. Now then cometh faith, and first layeth hold of the sufferings of Christ, and so a sinner is freed from the punishment and guilt of sin, and from eternal damnation, & thus the first deadly wound is cured. Again, faith layeth hold on the perfect obedience of Christ, in fulfilling the law, and thus the second wound is cured. Thirdly, faith applieth the holiness of Christ's human nature to the sinner, and then he is accepted of God as perfectly righteous, and so his third deadly wound is cured. Thus a sinner is made righteous by the righteousness of Christ imputed to him.

XXV.

From true justification, proceed many other benefits, and they are either outward, or inward. Outward benefits are three. The first is Reconciliation, by which a man justified is perfectly reconciled to God; because his sin is done away, and he is arrayed with the perfect righteousness of Christ. The second is, that afflictions to the faithful are no punishments for sin, but only fatherly and loving chastisments. For the guilt and punishment of sin was borne of Christ. Now therefore, if a Christian be afflicted, it is no punishment: for then God should punish one fault twice; once in Christ, and the second time upon the Christian: which thing doth not agree with his justice: it remaineth therefore that afflictions are only corrections in the faithful. The third benefit is, that the man justified doth deserve and merit at God's hands the kingdom of heaven. For being made perfectly righteous in Christ and by his righteousness, he must needs merit eternal life in and by the merits of Christ. And therefore Paul calleth it the justification of life. Rom. 5.18.

XXVI.

Inward benefits proceeding from justification, are those which are inwardly • elt in the heart, and serve for the better assurance of justification, and they [unspec I] are principally five. The • irst is, Peace and quietness of conscience. As all men naturally in Adam are corrupt, so all men naturally have corrupt and defiled consciences, accusing them and arraigning them before God's judgment for their sins: in such wise that every suspicion of death and fear of imminent danger maketh a natural man stand agast at his wits end, knowing not what to do: but by faith in Christ, the Christian is persuaded of remission of his sins, and so the disquietness of his conscience is appeased, and he hath an inward peace in all extremities, which cannot be taken from him.

XXVII.

The slumbering and dead conscience is much like to the good conscience pacified, & many through ignorance take the one for the other. But they may be severed and discerned thus. First, let the believing Christian examine himself, whether his conscience was afflicted with the sense of God's judgments and pressed down with the burden of his sin before he came to that quietness: for then he may be in good hope, that it was the Spirit of God who brought that peace, because God hath promised, That he will dwell with the humble and contrite, to revive and quicken them. But if he have always had that peace from the beginning of his days, he may easily deceive himself, by taking the numbness and security of a defiled conscience, for the true peace of conscience. Secondly, let him search from whence this peace of his conscience proceedeth. For if it come from anything else but from the certainty of the remission of sin, it is no true peace: as many, flattering thenselves in sin, & dreaming of a pardon, are thereupon quieted, and the devil is ready enough to put this into their minds: but this can be no true peace. Thirdly, let him examine himself, if he have a care to keep a good conscience: which if he have, he hath also received from the Lord a good and a quiet conscience. For if God bestow upon any man a gift concerning his salvation, he giveth him also a care to keep it.

XXVIII.

[unspec II] The second inward benefit is, An entrance into God's favor, and a perseverance in it, which is indeed a wonderful benefit. When a man cometh into favor with his Prince, then he is bold to come unto him, and he may have free access unto his presence, and he may sue to his Prince for any benefit or preferment whereof he standeth in need, & may obtain it before any other: so they which are in God's favor, by reason that they are freely pardoned, and justified in Christ, do boldly approach into God's presence, and they are ready [unspec III] to ask, and sure to obtain any benefit that is for their good. The third is a spiritual joy in their hearts, even then when they are afflicted: because they look certainly to obtain the kingdom of heaven. The fourth is that the love [unspec IIII] of God is shed in the hearts of the faithful by the holy Ghost: that is, that the holy Ghost doth make the faithful very evidently to feel the love of God towards them, and doth as it were, fill their hearts with it.

XXIX.

The second main benefit is Adoption, whereby they which are justified, are also accepted of God as his own children. From Adoption proceed many other benefits. First the elect child of God hereby is made a brother to [unspec 1] Christ. Secondly he is a King, and the kingdom of heaven is his inheritance. Thirdly, he is lord over all creatures save Angels. Fourthly, the holy Angels minister [unspec 2] unto him for his good: they guard him and watch about him. Fifthly, all [unspec 3] things, yea grievous afflictions and sin it self, turn to his good; though in [unspec 4] his own nature it be never so hurtful: and therefore death (which is most terrible) unto him is no entrance into hell, but a narrow gate to let him into everlasting life. Lastly, being thus adopted, he may look for comfort at God's [unspec 5] hand, answerable to the measure of his affliction: as God hath promised.

XXX.

The inward assurance of Adoption is by two witnesses. The first is our spirit, that is, an heart and conscience sanctified, by the sprinkling of the blood of Christ. Now because it cometh to pass that the testimony of our spirit is often feeble and weak, God of his goodness hath given his own spirit to be a fellow witness with our spirit: for the Elect have in themselves the spirit of Jesus Christ, testifying unto them and persuading them that they are the adopted children of God. For this cause the holy Ghost is called the spirit of adoption, because it worketh in us the assurance of our adoption: and it is called a pawn or earnest. For as in a bargain, when part of the price is paid in earnest, then assurance is made, that men will pay the whole: so when the child of God hath received thus much from the holy Ghost to be persuaded that he is adopted and chosen in Christ, he may be in good hope, and he is already put in good assurance, fully to enjoy eternal life in the kingdom of heaven.

Indeed this testimony is weak in most men, and can scarce be perceived: because most Christians, though they may be old in respect of years, yet generally they are babes in Christ, and not yet come to a perfect growth: and may find in themselves great strength of sin, and the graces of God to be in small measure in them. And again, the children of God being most distressed, as in time of trial, and in the hour of death, then the inward working of the holy Ghost is felt most evidently. But a reprobate cannot have this testimony at all: though indeed a man flattereth himself, and the devil imitating the spirit of God, doth usually persuade carnal men and hypocrites that they shall be saved. But that devilish illusion, and the testimony of the Spirit may be discerned by 2. notes. The I. is hearty & fervent prayer to God in the name of Christ. For the same spirit that testifieth to us that we are the adopted children of God, doth also make us cry, that is, fervently with groans & sighs filling heaven and earth, pray to God. Now, this hearty, fervent, and loud crying in the ears of God, can the devil give to no hypocrite: for it is the special mark of the Spirit of God. The other note is, that they which have the special testimony from the spirit of God, have also in their hearts the same affections to God, which children have to their father: namely, love, fear, reverence, obedience, thankfulness, for they call not upon God, as upon a terrible Judge, but they cry Abba, that is, father. And these affections they have not, whom Satan illudeth with a fantastical imagination of their salvation: for it may be, that through hypocrisy, or through custom, they may call God father, but in truth they cannot do it.

XXXI.

The elect being thus assured of their adoption and justification, are endued with hope: by which they look patiently for the accomplishing of all good things which God hath begun in them. And therefore they can undergo all crosses and afflictions with a quiet and contented mind: because they know that the time will come when they shall have full redemption from all evils. This was the patience of Paul's hope, when he said, that nothing in the world could sever him from the love of God in Christ. And like to this was the patience of Policarpe, and of Ignatius, who when he was condemned and judged to be thrown to wild beasts, and now heard the Lions roaring, he boldly and yet patiently said; I am the wheat of Christ, I shall be ground with the teeth of wild beasts, that I may be found good bread. Also the same was the patience of the blessed Martyr S. Laurence, who like a meek lamb suffered himself to be tormented on a fiery gridyron: and when he had been pressed down with fire pikes for a great space, in the mighty spirit of God, spake unto the Emperor that caused him thus to be tormented, on this wise:

XXXII.

The third main benefit, is inward sanctification: by which a Christian in his mind, in his will, and in his affections is freed from the bondage and tyranny of sin and Satan, and is by little and little enabled through the spirit of Christ to desire and approve that which is good, & to walk in it. And it hath two parts. The first is mortification, when the power of sin is continually weakened, consumed, and diminished. The second is vivification, by which inherent righteousness is really put into them, and afterward is continually increased.

XXXIII.

This sanctification is wrought in all Christians after this manner. After that they are joined to Christ, and made mystically bone of his bone, and flesh of his flesh, Christ worketh in them effectually by his holy spirit, and his works are principally three. First, he causeth his own death to work effectually the death of all sin, & to kill the power of the flesh. For it is as a corrasiue, which being applied to the part affected, eateth out the venom and corruption: and so the death of Christ by faith applied, fretteth out and consumeth the concupiscence & the corruption of the whole man. Secondly, his burial causeth the burial of sin, as it were in a grave. Thirdly, his Resurrection sendeth a quickening power into them, and serveth to make them rise out of their sin, in which they were dead and buried, to work righteousness, and to live in holiness of life. Lazarus body lay four days, and stank in the grave, yet Christ raised it and gave him life again, and made him do the same works that living men do: so also Christ dealeth with the souls of the faithful; they rot and stink in their sins, and would perish in them, if they were left alone: but Christ putteth a heavenly life into them, & maketh them active and liu • lie to do the will of God in the works of Christianity, and in their works of their callings. And this sanctification is throughout the whole man in the spirit, soul, and mind, 1. Thess. 5.23. And here the spirit signifieth the mind and memory; the soul, the will and affections.

XXXIIII.

The sanctification of the mind is the enlightening of it with the true knowledge of God's word. It is of two sorts, either spiritual understanding, or spiritual wisdom. Spiritual understanding is a general conceiving of everything that is to be done or not to be done, out of God's word. Spiritual wisdom is a worthy grace of God, by which a man is able to understand out of God's word, what is to be done or not to be done in any particular thing, or action, according to the circumstances of person, time, place, &c. Both these are in every Christian, otherwise Paul would never have prayed for the Colossians, That they might be fulfilled with knowledge of God's will, in all wisdom and spiritual understanding. In both these excelled David, who testified of himself, that God's word was a lantern to his feet, and a light to his paths: and that God by his commandments had made him wiser then his enemies: that he had more understanding then all his teachers: because God's testimonies were his meditations, that he understood more then the ancient, because he kept God's precepts. The properties of the mind enlightened are specially two. The first is, that by it a Christian sees his own blindness, ignorance, and vanity, as appeareth in David, who being a Prophet of God, yet prayed: Open mine eyes (O Lord) that I may see the wonders of thy law. And thence it is that the godly so much bewailed the blindness of their minds. Contrariwise, the wicked man in the midst of his blindness, thinks himself to see. The second is, that the mind runneth and is occupied in a continual meditation of God's word. So David saith, the righteous man's delight is in the law of the Lord, and in his law doth he meditate day and night.

XXXV.

The memory also is sanctified in that it can both keep and remember that which is good and agreeable to God's will: whereas naturally it best remembereth lewdness, and wickedness, and vanity. This holy memory was in David: I have hid thy promises in mine heart, that I might not sin against thee. And Marie kept all the sayings of Christ and pondered them in her heart. And to the exercise of this memory, Solomon hath a good lesson, My son, hearken unto my words, incline thine ears unto my sayings: let them not depart from thine eyes, but keep them in the midst of thine heart.

XXXVI.

Furthermore, the will of a Christian is renewed and purified by Christ, which appeareth in that it is so far forth freed from sin, that it can will & choose that which is good and acceptable to God, and refuse that which is evil, according to that of Paul, It is God which worketh in you the will and the deed, even of his good pleasure. Now, if a man be considered as he is naturally, he can neither will, nor perform that which is good, but only that which is evil: for he is sold under sin, as the ox or the asse, & committeth iniquity, as the fish draweth in water; yea he is in bondage under Satā, who inspireth his mind with vile motions, and boweth his will, affections, and the members of his body to his cursed will: so that for his life, he is not able to do anything but sin & rebel against God. And it must be remembered, that although the Christian man's will be freed in part from the bondage of sin in this life, yet it shall not be free from the power of sin until the life to come: for Paul that worthy Saint saith of himself being regenerate, that he was carnal and sold under sin.

XXXVII.

Sanctified affections are known by this that they are moved & inclined to that whiah is good, to embrace it: & are not commonly affected and stirred with that which is evil, unless it be to eschew it. Examples hereof are these which follow. To rejoice with them that rejoice. And to weep with them that weep. To rejoice because a man's name is written in heaven. To desire God's presence and favor, as the dry land desireth water. To fear and tremble at God's word. To long and to faint after the places where God is worshipped. To be vexed in soul from day today in seeing and hearing the unlawful deeds of men: and to shed rivers of tears because men break God's commandments. In fervency of spirit to serve the Lord. To put on the bowels of compassion towards the miseries of men. To be angry and sin not. To sorrow for the displeasing of God. To love the brethren i • Christ. To admire at the word of God. To love God's commandments above gold. To admire the graces of God in others. In fear to serve God, and to rejoice in trembling. To walk in the fear of God, and to be filled with the joy of the holy Ghost. To be heavy through manifold temptations. To rejoice in being partaker of the sufferings of Christ. To wait on the Lord, to rejoice in him, and to trust in his holy name. To wait for the full redemption. To sigh, desiring to enjoy eternal life. To love the habitation of God's house, and the place where his honor dwelleth. To esteem all things as loss and dung in respect of Christ.

XXXVIII.

But among all these sanctified affections, there are four specially to be marked. The first is a zeal for God's glory: by which a Christian is thus affected, that rather then God should loose his glory, he could be content to have his own soul damned. As it was with Moses, who feared least God should loose his glory, if he did utterly destroy the Israelites for their idolatry, whom he had chosen to be his people: & therefore in this respect prayed unto the Lord, Therefore now if thou pardon their sin, thy mercy shall appear: but if thou wilt not, I pray thee rase me out of the book which thou hast written. And Paul could have wished with all his heart to be cut off from all fellowship with Christ, and to be given up to eternal destruction, for his countrymen the Jews, and for God's glory specially. Some may say, this affection is not common to all, but particular to such as are lead with such an exceeding affection, as these holy men were, and which have their hearts so pierced and kindled with divine love, and so ravished with the same out of themselves, that they forget all other things, yea themselves, having nothing before their eyes but God, and his glory. To this I answer, that this affection is common to all, though the measure of it be diverse, in some more, in some less: which appeareth in that our Savior Christ teacheth everyone in his prayer which he made, before he crave any other thing, either concerning God, or himself, to pray that God's name may be sanctified. For by this all Christians are taught that they are to overpass all considerations of themselves, their own pleasure and profit; their salvation or damnation: and absolutely with an hearty affection, to seek after the glory of God in all their doings, that as God's glory is most dear unto himself, so it may appear also that it is most dear unto them. If any think it strange that Moses, Paul, or any other should be content to fall into misery, to loose their lives, and to be cast into eternal perdition in hell fire, with reprobate and damned spirits, rather then God's honor should be turned into dishonor and blasphemy: let them consider that wonderful is the power of true love, which makes all things easy: which is as strong as the grave, that overcomes all, and was never yet overcome: which is as a flaming fire, that a whole sea of water cannot quench. And the love which these men had to God did so ravish them, that they felt no fear of hell fire.

XXXIX.

The second affection is the fear of God, a most excellent and wonderful grace of God. Solomon matcheth it, yea and preferreth it too, before all things in this world, making it the end of all. Without it a man cannot be wise, it is the first step to wisdom, in it is assured strength: also it is a wellspring of life to eschew the snares of death. The Churches of Judea being in peace, were edified, and walked in the fear of GOD, and were abundantly filled with the comfort of the holy ghost. In this fear of GOD there be two parts: the first is a persuasion in the heart, that a man is in God's presence wheresoever he is, and when he by infirmity forgets GOD, a drawing of himself into God's presence. As it was in David, I have (saith he) set the Lord always before me. For he is at my right hand, therefore I shall not slide. And this his being in the presence of God, he setteth down most excellently in the 139 Psalm. Enoch walked with God. Abraham is commanded to walk before God and to be upright. The second part of the fear of God is, in God's presence to stand in awe of him; which is when a man takes heed to his ways least he offend God. This advise David gives to Saul's Counsellers. Stand in awe and sin not. Pharaoh commanded the Midwiues of Egypt to kill all the male children of the Israelites at their birth: they did it not, because they stood in awe of God, fearing to displease him. And hence it is that the godly hear God's word with fear and trembling.

XL.

The third is, the hatred and detestation of sin, because it is sin, and specially of a man's own corruptions: wherewith a Christian is so turmoiled, that in regard of them and for no other cause, he most heartily desireth to be forth of this most miserable world, that he may be dis • urdened of his sin, & leave off to displease God. Paul feels in himself a la • ge mass of deadly corruption, it makes him deem himself most miserable, and to mourn because he was not delivered from it, saying Oh miserable man that I am, who shall deliver me from this body of death? Again, it is sin that makes the Church cōplain that she is black, that the sun hath looked upon her, and therefore she cries, Come Lord Jesus, come quickly.