A Golden Chain

XLI.

The fourth is, joy of heart in consideratiō of the nearness of presence of the terrible day of judgment. The reprobate either trembleth at the consideration of the day of judgment, or else in the security of his heart he regardeth it not. And when he shall see the signs of the coming of Christ, his heart shall fail him for very fear, & he shall call the hills to fall upon him: but contrariwise, the faithful love the second coming of Christ, and therefore wait and long for it: and when they shall see the signs of it, they shall lift up their heads, because the full accomplishment of their redemption is at hand.

XLII.

The sanctification of the body is when all the members of it are carefully preserved from being means to execute any sin: and are made the instruments of righteousness and holiness. So Paul prayed for the Thessalonians that they might know howe to possess their vessels in holiness, and in honor, and not in the lust of concupiscence, as the Gentiles do which know not God. And Job made a covenant with his eyes not to look on a woman. In whose example it appeareth how every member is to be kept pure and holy.

XLIII.

If any humbled Christian find not this measure of sanctification in himself, yet let him not be discouraged. For if any man have a willingness, and a desire to obey all God's commandments, he hath the spirit, and he who hath the spirit is in Christ, and he who is in Christ shall never see damnation. And though he fail greatly in the action of obedience, yet God will accept his affection to obey, as obedience acceptable unto him. God will approve of thee for his own work which he hath wrought in thee, and not reject thee for thine.

XLIV.

From sanctification ariseth repentance. For a man cannot hate his own sins before he be sanctified: and he cannot truly repent for them before he hate them. Repentance is when a man turns to GOD, and brings forth fruits worthy amendment of life. This turning unto God hath two parts: The first a purpose and resolution of heart never to sin anymore, but to lead a new life. This was in David, who fully purposed to keeps God's commandments, and applied his heart to fulfill his statutes unto the ende. And unto this did Barnabas exhort the brethren at Antioch, that with full purpose of heart, they would cleave unto the Lord. The second part is an holy labor in man's life and conversation to purify and cleanse himself from sin: of this speaketh John, And everyone that hath this hope in him purgeth himself even as he is pure. This did David practice, as may appear in that he said: Certainly, I have cleansed my heart in vain, and washed my hands in innocence. If any marvel how repentance followeth sanctification, considering it is the first thing of all, that the Prophets, Apostles, and Ministers of GOD preach unto the people whom they would win to Christ: I answer, that all other graces are more hidden in the heart, whereas repentance is open, and sooner appeareth to a man's own self, and to the eyes of the world. It is like the bud in the tree, which appeareth before the leaf, the blossom, the fruit: and yet in nature, it is the last; for a man must be renewed, and come to an utter disliking of his own sins, before he will turn from them, and leave them.

XLV.

By this it may appear, that there is one manner of sinning in the godly, & another in the ungodly, though they fall both into one sin. A wicked man when he sinneth in his heart he giveth full consent to the sin: but the godly though they fall into the same sins with the wicked, yet they never give full consent: for they are in their minds, wills, and affections partly regenerate, and partly unregenerate, and therefore their wills do partly will and partly abhor that which is evil: according as Saint Paul saith of himself, I delight in the law of God according to the inner man, but I see another law in my members rebelling against the law of my mind, and leading me captive, &c. And that the godly man never giveth full consent to sin, it is evident by three tokens. First before he cometh to do the sin, he hath no purpose nor desire to do it: but his purpose and desire is to do the will of God contrary to that sin. Secondly in the act or doing of the sin, his heart riseth against it, yet by the strength of temptation, and by the mighty violence of the flesh, he is hailed and pulled on to do wickedness. Paul saith of himself, that he was sold under sin, that is, he was like a slave, who desireth to escape out of his masters hands, and yet is fain in great misery to serve him. Thirdly, after he hath sinned he is sore displeased with himself for it, and truly repenteth. As Peter before the denying of his master, had no purpose to do it, but rather to die in his cause. In the act he had a striving with himself, as appeareth by this that first he answered faintly, I know not what thou sayest : and yet after whē the assault of Satan more prevailed, he fell to swearing, cursing and banning. After his fall he repented himself and wept bitterly for it. All was contrary in Judas, who went to betray his master with full intent and purpose: for the devil long tempting him unto it, entered into him, that is, made him yield, and resolve himself to do it. Afterward when Christ was betrayed and condemned, Judas was not sorrowful for his sin with a godly sorrow, but in despair of mercy hanged himself.

XLVI.

Fruits worthy of amendment of life are such fruits as the trees of righteousness bear, namely, good works: for the doing of a good work there be three things requisite: First, it must proceed from justifying faith. For the work cannot please God except the person please him, and the person cannot please him without this faith. Secondly, it is to be done in obedience unto God's revealed word. To obey is better then sacrifice, and to hearken is better then the fat of Rams. Thirdly, it is to be referred to God's glory, Whether ye eat or drink (saith Paul) or whatsoever ye do, do all to the glory of God. The special all works of Christians, which they and none but they truly perform, are these five which follow.

XLVII.

The first is the good hearing of the word, My sheep (saith Christ) hear my voice and follow me. And again: he which is of God heareth his voice. And this was one note of the faithful in the primitive Church to assemble to hear the word. This good hearing of the word is the saving hearing that bringeth life eternal. In this action, Christians are usually thus disposed. Before they come to hear the word of God they make themselves ready to hear it, as the men of Berea did, who received the word with all readiness. This preparation standeth in two points: First, they disburden themselves of all impediments, that like unto runners in a race, they may be swift to hear: these impediments are sin and troubled affections: and they come with humble hearts as fools, that they may become wise. Secondly, they quicken up themselves, and come unto the assemblies, hungering and thirsting after the word of God, as men do after meat and drink.

When they are in hearing God's word, first, their minds are fixed and attentive only to that which is spoken, as Lydia's was. Secondly, they truly believe the word of God, and carefully apply it to their own souls. Thirdly, they feel the lively power of it in themselves. It is as salt in them, to draw out their inward corruption; it is to them the sword of the spirit, and as a sacrificing knife in the hand of God's minister, by which their flesh is killed, & they are offered up in a living sacrifice to God: it is spirit and life to quicken and revive their souls that are dead in sin: and the reason of this is plain: The word of God preached is as a cup of wine: the true Christian, is the Lord's guest, but he hath sauce of his own: he bringeth his sugar with him, namely, his true faith, which he tempereth and mingleth with God's word, and so it becometh unto him as a cup of sweet wine, and as water of life. Now the hypocrite, because he bringeth no faith with him, drinketh of the same, but he finds the wine to be sour and tart, and void of relish, and in truth it is unto him as a cup of rank poison. Again, they hear the word of God as in God's presence, and therefore their hearts are full of fear and trembling. And they receive the Word, not as from man, but as from Christ Jesus the only Doctor of the Church: And they regard not so much the Ambassador, or his ability, as the Embassage of reconciliation sent from the king of heaven.

After they have heard the word, they are bettered in knowledge & in affection, & they remember it, & meditate upon it continually, that they may frame all their doings by it. Worldly men use to buy books of statutes, & to have thē in their houses to read on, that they may know how to avoid danger of law. And so the faithful do always set before thē God's word, & in all their doings it is their Counselor, least they should come into danger of God's displeasure.

XLVIII.

The second work is, the receiving of the Sacraments, of Baptism once only, when a man is openly and solemnly admitted into the Church: and of the Lord's supper often. The first sealeth up to the heart of a Christian, that he is united unto Christ, & hath true felloship with him in being fully justified before God, & inwardly sanctified. The second serveth to seal up in the heart of a Christian the continual growing and increasing of the same graces. This thing every true believer shall have often experience of, either in or after the receiving of the Sacrament: and yet it shall not be so always, for sometimes the Church being brought into Christ's wine seller, shall fall into a swowne and not feel any refreshing there. Yet the believer is not to be dismayd, if he feel not always comfort presently after the Sacrament. A sick man feels no comfort or nourishment, when he eateth meat, and yet it preserveth his life: So the weak Christian though he feel himself not nourished at the Sacrament by Christ's body and blood, yet he shall see in time that his soul shall be preserved thereby unto everlasting life. Furthermore, when a Christian feeleth no comfort by the Sacrament, let him then humble himself before the Lord more heartily then ever before, confessing his sins and praying for increase of grace, and then he shall feel the fruit of the Sacrament.

XLIX.

The third work is, a relieving of the poor brethren in Christ, proceeding of a brotherly kindness towards them. This is a special work not to be done to all men alike, as Saint Paul saith, Do good to all men, but especially to them of the household of faith. Directions for this matter are the faithful of Jerusalem, Who were all in one place, and had all things common: namely in use. And they sold their possessions and goods, and parted them to all men: as everyone had need. Also the brethren at Corinth in their extreme poverty relieved the churches of Macedonia liberally, not only according to their power, but also straining thenselves beyond their power. Yea this relief must go further, even to the bestowing of a man's life, if need so require, (as Saint John saith) Hereby we have perceived love, that he laid down his life for us: therefore we ought also to lay down our lives for the brethren.

L.

The fourth work, is true prayer: and Saint Luke setteth out the faithful, & the children of God, by this description: That they call on the name of the lord: As on the contrary it is said of the wicked, That they call not upon God. The true Christian calleth on the Lord in truth. For the spirit of adoption, which is the spirit of prayer is his Schoolmaster to teach him to do it.

In prayer he is thus disposed: first, before he prayeth, he is stricken with some fear and reverence in regard of God's majesty, for he considereth that prayer is a familiar talking with God.

Secondly, he is inwardly touched with a lively feeling of his own wants, but especially he is vexed and grieved at his own sin and rebellion: and this sense of his misery is as a spurr to quicken his benumbed heart.

Thirdly, he humbleth himself before his God, and layeth open his heart before the Lord, showing a fervent and longing desire to obtain those things of which he findeth an extreme want in himself, as the Prophet David did, whose desire was like the yawning of the dry ground ; and this proceedeth from the spirit of God which stirreth up groanings in the heart, which a man oftentimes for his life cannot express.

Fourthly, when he maketh his request, he doubteth not, but by faith he believeth that God will grant his requests, which he maketh according to his word. The ground of his persuasion is double: the first is, Christ Jesus, by whose merits as he hath obtained remission of sins, so he looketh to obtain all things else: The other ground is, the comfortable promises of God which he hath made, that he will hear them who truly call upon him.

Fifthly, he prayeth not for a brunt or two, but he continueth in prayer: And although God seem not to hear him at the first, yet he patiently waiteth on the Lord, and still calleth upon him.

LI.

The fifth work is, to walk in some lawful calling with painfulness, and uprightness, so that in performing all the duties of it, a man may keep a good conscience before God and men. Thus David determined to walk in the government of his house and kingdom. I will do wisely (saith he) in the perfect way till thou comest to me, I will walk in the uprightness of mine heart, in the midst of mine house: I will set no wicked thing before mine eyes: I hate the work of them that fall away: it shall not cleave unto me. This sincerity of David's behavior in his calling made him bold to offer himself to be tried not only by men, but much more by the Lord God himself, and to be punished accordingly. Judge me O Lord (saith he) for I have walked in mine innocence: Prooue me, O Lord, and try me, examine my reins and mine heart: So upright and clear was he in all his doings.

LII.

Thus much of faith and the benefits that come by faith: Now followeth the spiritual exercise of a Christian in his manifold temptations, which are in this life inseparable companions of grace. The reason is, because the devil hateth Christ with a deadly hatred, and showeth this hatred in a continual persecution of his members: (as Saint John saith) the dragon was wroth with the woman and went and made war with the remnant of her seed, which kept the commandments of god, and have the testimony of Jesus Christ. Now therefore as soon as Christ Jesus beginneth to show any token of his love to any man, the devil contrariwise showeth forth his enmity, and stirs up his fellow champions the flesh and the world to war against him for his confusion. And furthermore the Lord in great wisdom permits temptations to the last ende of a Christian man life to try his faith, to purge him of sin, to humble him, and to make him depend of his Majesty, to quicken and revive the graces of his spirit, which otherwise would be dead and decay.

LIII.

The temptations of a Christian are specially six. The first is when inwardly in his heart, he is drawn away and enticed by his own concupiscence unto any sin. The Christians exercise in temptation is a fight and battle betwixt the flesh and the spirit. And this fighting standeth in four things: First, the flesh stirs up evil thoughts and desires, as a burning furnace continually sendeth up smoke and sparks of fire; and it eggeth a man forward to evil words and deeds, according to that of S. Mark, For from within, even from the heart of a man proceed evil thou • hts, adulteries, fornications, murders, thef • s, covetousness, wickedness, deceit, vn • leannes, a wicked eye, backbiting, pride, foolishness.

II. The flesh hindereth and choketh the good motions and desires of the heart, as Paul saith. I see another law in my members rebelling against the law of my mind, and leading me captive to the law of sin which is in my members. Again the same flesh mingleth every good motion and desire with some corruptions: so that the godly mislike the best thing they do. Isaiah saith of his own and the people's righteousness, that it is but a menstruous cloute. The prayers of the Saints must be perfumed with sweet odors, before they can assend up sweet and savory into the nostrils of God. And Paul said of himself, he did that which he disliked: not that he was overtaken with gross sins; but because when he was to do his duty the flesh hindered him, that he could not do that which he did exactly & soundly according to his will & desire: even as a man who hath a journey to go, his mind is to dispatch it in all haste, yet when he is in his travel he goes but slowely, by reason of a lameness in his joints.

III. The spirit on the contrary, kindles in the heart good motions and desires, and puts a man forward to good words and deeds, as it was in David. I will praise the Lord (saith he) who hath given me counsel: my reins also teach me in the night season.

IV. The spirit rebukes a man for his evil intents and desires, & represseth the force of thē, & as it were nips them in the head. Thus Isaiah describeth the inward motions of the spirit, And thine ears shall hear a word behind thee saying, this is the way, walk ye in it, when thou turnest to the right hand & when thou turnest to the left. And Saint John saith, The spirit judgeth the world of sin. This was in David, who when he did any evil, his heart smote him. 2. Sam. 24. 10. Out of this doctrine issueth a notable difference betwixt the wicked and the godly: In the godly when they are tempted to sin, there is a fight between the heart and the heart; that is, between the heart and it self: In the wicked also there is a fight, when they are tempted to sin: but this fight is only between the heart and the conscience. The wicked man whatsoever he is hath some knowledge of good and evil: and therefore when he is in doing any evil, his conscience accuseth, checketh, and controuleth him, and he feels it stirring in him, as if it were some living thing that crauled in his body, & gnawed upon his heart, and thereupon he is very often grieved for his sins, yet for all that he liketh his sins very well, and loveth them, and could find in his heart to continue in them forever: so that indeed when he sinneth, he hath in his heart a striving and a conflict, but that is only between himself and his conscience. But the godly have another kind of battle and conflict, for not only their consciences prick them and reprove them for sin, but also their hearts are so renewed, that they rise in hatred and detestation of sin; & when they are tempted to evil by their flesh and Satan, they feel a lust and desire to do that which is good.

LIV.

The second temptation is a disquietness in the heart of a Christian, because he cannot according to his desire, have fellowship with Christ Jesus, he is exercised in this temptation on this manner.

• I. Christ lets him see his excellency and howe he is affected towards him.
• II. Then the Christian considering this • desireth Christ & his righteousness.
• III. He delighteth himself in Christ, and hath some enjoying of his benefits.
• IV. Then he comes into the assembly of the Church as into God's wineseller, that in the word and Sacraments he may feel a greater measure of the love of Christ.
• V. But he falls love-sick: that is, he becomes troubled in spirit, because he cannot enjoy the presence of Christ in the said manner, as he would.
• VI. In this his spiritual sickness he feels the power of Christ supporting him, that the spirit be not quenched, and he hears Christ as it were whispering in his heart, as a man speaks to his friend when he is coming towards him a far off.
• VII. After this Christ comes nearer, but the Christian can no otherwise enjoy him, then a man enjoys the company of his friend, who is on the other side of a wall looking at him through the grate or latteise.
• VIII. Thē his eyes are opened, to see the causes, why Christ so withdraws himself, to be his own security and negligence in seeking to Christ, his slackness in spiritual exercises, as in prayer and thanksgiving, the deceitfulness and malice of false teachers.
• IX. Then he comes to feel more lively his fellowship with Christ.
• X. Lastly, he prayeth that Christ would continue with him to the end.

LV.

The third temptation is, trouble of mind, because there is no feeling of Christ at all, who seemeth to be departed for a time. The exercise of a Christian in this temptation is this.

• 1 The poor soul lying as a man desolate in the night without comfort seeks for Christ by private prayer and meditation, but it will not prevail.
• 2 He useth the help, counsel, and prayer of godly brethren, yet Christ cannot be found.
• 3 Then he seeks to godly ministers, to receive some comfort by them, by their means he can feel none.
• 4 After that all means have been thus used, and none will prevail, then by God's great mercy, when he hath least hope, he finds Christ, and feels him come again.
• 5 Presently his faith reviveth, and layeth fast hold on Christ.
• 6 And he hath as near fellowship with Christ in his heart as before.
• 7 Then comes again the joy of the holy Ghost: and the peace of conscience as a sweet sleep falls upon him.
• 8 Then his heart ariseth up into heaven by holy affections and prayers, which do as pillars of smoke mount upward, sweet as myrrh and incense.
• 6 Also he is ravished there • • ith the meditation of the glorious estate of the kingdom of heaven.
• 10 He labors to bring others to consider the glory of Christ and his kingdom.
• 11 After all this Christ reveals to his servant, what his blessed estate is, both in this life, and in the life to come, more clearly then ever before, and makes him see those graces which he hath bestowed on him.
• 12 Then the Christian prayeth that Christ would breath on him by his holy spirit, that he may bring forth the fruits of those graces which are in him.
• 13 Lastly, Christ granteth him this his request.

LVI.

The fourth temptation is security of heart, rising of overmuch delight in the pleasures of the world. The exercise of a Christian in this temptation is this.

• 1 He slumbers and is half asleep in the pleasures of this world.
• 2 Christ by his word and spirit labors to withdraw him from his pleasures, and to make him more heartily receive his beloved.
• 3 But he delayeth to do it being loath to leave his • ase and sweet delights.
• 4 Then Christ awakes him and stirs up his heart: by making him to see the vanity of his pleasures.
• 5 He then begins to be more earnestly affected towards Christ.
• 6 With sorrow he sets his heart to have fellowship with Christ after his old manner: and this he expressed by bringing forth sweet fruits of righteousness.
• 7 Then he feeleth that Christ hath withdrawn his spirit.
• 8 He almost despairs for this.
• 9 Yet by private prayer seeks for Christ.
• 10 When that will not help, he resorts to the ministers of the word, at whose hands he finds no comfort.
• 11 Not recovering his first estate, through impatience of the love of Christ, he makes his misery known to strangers, to see if they can comfort him, & he somewhat comforts himself in describing Christ's excellency to thē.
• 12 They then are ravished with him to seek Christ, and require then to know where to find him.
• 13 Answer is made, in the assemblies of the Church.
• 14 After this communication the Christians faith and feeling reviveth, Christ returning to him again.
• 15 Thē Christ assureth him in his heart of his love & liking towards him.
• 16 Giving further assurance to him that he shall grow up and be made fruitful in every good grace.
• 17 After this the Christian comes in such a high measure to love Christ, that nothing shall be able to sever him from Christ.

LVII.

The fifth temptation is a fall into some great sin, as Noah into drunkenness, David into Adultery, and murder, Peter into the denial of Christ. The exercise of a Christian in this temptation is this:

• 1 At the first his heart is usually dulled and made secure with sin.
• 2 Yet after a while there by some means ariseth in his heart a godly sorrow: which is when he is g • ieued for this only cause, that by his sin he hath displeased. God, who hath been to him so loving and merciful a father, whose favor he would be content to purchase, (so he might have it and obtain it) even with the damnation of his own soul.
• 3 Then he begins to repent himself of his sins, renewing afresh his former repentance.
• 4 This repentance he showeth by seven signs.
  • 1 A care to leave that sin into which he is fallen. As they which crucified our Savior Christ, whē they were pricked in their hearts at Peters sermon, they shown this care in saying, Men and br • thren, what shall we do to be saved?
  • 2. An Apology, which is when a man in the heaviness of his heart, shall not excuse or defend his sin, but confess it to the Lord, and utterly condemn himself for it: acknowledging withal that there is no way to escape the wrath of God, but by having God's free pardon in Christ.
  • 3 Indignation which is an inward anger and fretting against his ownselfe, because he was so careless in looking to his own ways. Peter when he had denied his master, he wept and that bitterly, which showeth that with sorrow, he had also an anger against himself.
  • 4 A fear rising not so much from the judgments of God, as from this, least he should hereafter fall into the same sin again, and by so doing more grievously displease God.
  • 5 A desire ever after more carefully to please God.
  • 6 Zeal in the service of God.
  • 7 Reuenge upon himself for his former offenses: for example, if a man sin in surfeiting and drunkenness, if he ever repent, he will bring under his corrupt nature by sparing and moderating himself.

LVIII.

The sixth temptation is outward afflictions, which the godly in this life must suffer. If any will go after Christ, he must deny himself, take up his own cross and follow him. And S. Peter saith, that judgment begins at God's house. And Paul, that we must enter into the kingdom of heaven through manifold temptations. The exercise of a Christian in affliction is this:

• 1 At the first they are very heavy and bitter.
• 2 He suffereth them with great lenity and patience, submitting himself under the hand of God. Yet if they be in great measure, they will drive him to impatience.
• 3 If they continue he shall feel (according to his own judgment) the wrath and displeasure of God in his heart.
• 4 His old sins will come a fresh into his remembrance, and trouble him. He is sleepy, and in his sleep he hath visions, and dreams, and anxiety of spirit.
• 5 In this misery God supports his faith, that it fail not, and he then forsake Christ.
• 6 He feeling thus God's power to strengthen him, hath experience of it in himself.
• 7 From experience proceeds hope, that the grace of God shall never be wanting unto him in any afflictions to come: and as he hopeth, so it comes to pass.
• 8 With this hope is joined a serious humiliation before the Lord with the fruit of peace and righteousness.

If the afflictions be for Christ's cause unto death, then he in more special manner is filled with the joy of the holy Ghost, and he is then stablished with the greatest measure of the strength of Christ, that no torment is able to foil, and to bring him from Christ, though the Christian should die a thousand times for it. According to that of Paul, To you it is given for Christ not only to believe in him, but also to suffer for his sake. And this is grounded upon the promise of God, When thou passest through the waters I will be with thee, & through the floods that they do not overflow thee: when thou walkest through the very fire, thou shalt not be burnt: neither shall the flame kindle upon thee.

LIX.

Hence ariseth a notable difference, between the godly and the wicked, in the suffering of afflictions. A Reprobate the more the Lord layeth his hand on him, the more he murmureth & rebelleth against God: it is contrary with the true Christian: none feeleth more the power and rebellion of sin then he: none is more assaulted by Satan then he, and oftentimes it cometh to pass that God withdraweth the signs of his favor from him, & lets him feel his wrath. And this is the greatest temptation of all other, when a man shall see the Lord to be his enemy, and to his thinking to arm himself against him to his destruction. As Hezekiah did, who saith, that the Lord did crash his bones like a Lyon. Or as Job saith, that the arrows of the almighty were in him, and the venom thereof drunk up his spirit, and the terrors of God did fight against him. Yet the true Christian when the world, the flesh, and the devil, and God himself too are against him, doth even then most of all rest in the Lord, and by faith cleave to him. Though God should destroy me, yet would I trust in him (saith Job.) And David saith, My God, my God, why hast thou forsaken me? When he saith that God had forsaken him, it may seem to be the complaint of a desperate man, not having so much as one spark of faith: yet then he saith, My God, my God: which words contain a confession proceeding from true faith: so that in David it appeareth, that the faithful when they feel themselves forlorn, and utterly rejected of God, according to the sense and judgment of the flesh, yet by faith they can apprehend his hidden mercy, and behold it a far off in the glass of his promise. And so they do often show contrary affections in their prayers as David doth. Jacob when he wrestled with the Angel for life and death, never gave over: and when he was foild he would not cease before the Lord had blessed him. This his wrestling is a type of the conflicts which the faithful are to have with the Lord himself, who useth to bring his own children (as it were) to the field: and he assaileth them with the one hand, and with the other he holdeth them up, that so he may prove and exercise their faith. And for this cause the Church is called by the name of Jacob. An example may be had in the woman of Canaan. First, our Savior Christ gave her faith, and by that faith she was moved to seek to him: but when she was once come to him, he gave her three repulses. First, by saying nothing. Secondly, by denying her. Thirdly, by calling her dog. Thus Christ in appearance made show, as though he would never have granted her request. But she at every repulse was more instant, crying more earnestly unto him: and she plainly opposed her self to him, & would take no denial: for such is the nature of true faith. Wherefore, the faithful when they feel themselves overwhelmed with sin, turmoiled with cōflicts of Satan, when they feel the anger of God offended with them, yet they can even then lift up their eye lids, and give a glimpse at the brazen serpent Jesus Christ, and can fling themselves into the arms of God's mercy, and catch hold of the hand of God buffeting them, and kiss it.

LX.

By these temptations it comes to pass, that a Christian though he cannot fall finally from Christ, yet he may fall very dangerously from his former estate. First, the graces of God may be by his default lessened in him: else Paul would not have given out these exhortations, quench not the spirit. Grieue not the holy spirit of God, by whom ye are sealed unto the day of redemption. Secondly, the graces of God may be buried in him, and covered for a time, so that he may be like a man in a trance, who both by his own sense and by the judgment of the Physician is taken for dead. This was the estate of Peter, who though he confessed that Christ was the Son of the living Lord, yet he denied him and forswore him at the voice of a damsel. Thirdly, he may fall again into the same sin after repentance. Indeed this is a dangerous case; yet it may befall a true Christian. Otherwise when as the Israelites (God's people) had fallen away from him by their sins, and idolatries, he would not still have offered them mercy, as he doth by his Prophets. And Paul prayeth the Corinthians in Christ's stead that they would be reconciled to God: who nevertheless were before reconciled to God. Fourthly, he may commit a sin of presumption, which is a fearful sin, being done wittingly of knowledge and willingly, and with some willfulness. Therefore David prayed, Keep thy servant from presumptuous sins: and to show himself to be in danger of it, he prayeth further, let them not have dominion over me. Lastly, he may fall into despair of God's mercy for a time, and this is a dangerous sin. For he which despairs, makes all the promises of God to be false: and this sin of all other is most contrary to true saving faith. In this estate was David, when being in trouble, he said, this is my death. And Paul shows that the incestuous man might have fallen into desperation, when he saith, Comfort him, least he be swallowed up of overmuch heaviness. And it must be remembered that the church of Rome erreth in this, that she teacheth desperation to be a sin against the holy Ghost. This sin against the holy ghost is a blasphemy spoken against the known truth of God's word, or a denial of Christ, of a willful and obstinate malice. But desperation may arise through ignorance of a man's own estate: through horror of conscience for sin: through an often relapse into some sin: through the ouerdeepe consideration of a man's own unworthiness: lastly, by abjuration of the truth, through compulsion and fear. This befell Francis Spira, who after his Apostasy despaired. Yet they are much overseen that write of him as a damned creature. For first, who can tell whether he despaired finally or no. Secondly, in the very midst of his desperation, he complained of the hardness of his heart, which made him that he could not pray: no doubt then he felt his hardness of heart: and the feeling of corruption in the heart, is by some contrary grace; so that we may conveniently think, that he was not quite bereft of all goodness: though he never felt it then, nor shown it to the beholder.

LXI.

The cause why a Christian cannot quite fall away from grace, is this: after that he is sanctified, he receiveth from God another special grace, which may be called Corroboration. For he hath in him not only the sanctifying, but also the strengthening power of Christ. Therefore Paul prayeth for the Ephesians, that they may be strengthened in the inner man: for the Colossians, that they might be strengthened with the glorious power of Christ. And of himself he saith, that he is able to do all things through the power of Christ that strengtheneth him. David saith, that God reneweth them that fear him, as the eagle reneweth her decayed strength. From hence as from a special cause ariseth patience and perseverance unto the ende: for when a man is supported by the power of Christ, he may be able to bear many crosses patiently with a contented mind, and persevere in bearing of it how long soever the cross endureth.

LXII.

Thus much of the estate of a Christian in this life. Now I will add some reasons in the way of persuasion to all men, but especially to worldlings, and to loose professors of the Gospel, that they would utterly deny themselves, and use all means to become true Christians by being made new creatures in Christ, and by leading such a life as may adorn the Gospel of Christ.

My first reason is this; the man that liveth in this world, not being a true Christian, is far more vile then the basest creature of all, even the dog, or toad. For first he is nothing else but a filthy dunghill of all abomination and uncleanness, the stink whereof hath infected heaven & earth, & no perfumes could ever delay it in the nostrils of God, but only the suffering of Christ being a sacrifice of a sweet smelling savor to God. We make it very dainty to come near a lazar man that is full of botches, blaines, and sores; but much more are those men to be abhorred, which have lien many years stark dead in sins and trespasses: and therefore now do nothing else but rot and stink in them like ugly loathsome carrions.

Secondly, he which is no Christian is under the power of darkness, having Satan for his prince and god, and giving unto him in token of homage his best parts, even his mind and conscience to be his dwelling place: and his whole conversation is nothing else but a perpetual obedience to Satan. If Atheists, and worldlings, and carnal gospellers were persuaded of the truth of this (as it is most true) it would make them howl and cry, though now they live at ease without feeling any prick of conscience for sin. And if they had but the least sense of it in the world, it would make their flinty hearts to bleed, and it would make them shed rivers of tears. But how long shall they continue in this vile estate? Truly, until they come to Christ: awake therefore thou that sleepest, and stand up from the dead, and Christ shall give thee light: open thine heart to receive Christ, and then he will come and bind the strong • man Satan, and cast him out, and dwell in thee himself.

Thirdly, he which is no Christian is in danger of all the judgments of God, so that every moment some of them may befall him. He may perish suddenly by water with the old world, he may be consumed with fire and brimstone with Sodom and Gomorrhah, he may be swallowed up of the earth with Dathan, and Abiram, he may hang himself with Judas, he may have his brains dashed against the ground and be eaten up of dogs with Jezebel, he may die in hardness of heart with Pharaoh, he may despair with Cain and Judas, he may be stricken with sudden death with Ananias and Sapphira his wife, he may be eaten of worms with Herod, he may be smitten with trembling that he cannot hear God's word with Felix, he may void his guts at the stool with Arius, he may cry at his death that he is damned with Latomus, he may be left unto himself to mock, blaspheme, and renounce Christ with Iuhan: and he may suffer many more fearful judgments, whereof the Lord hath great store, and all tend to the confounding of them which will not be humbled under his hand. Contrariwise, the true Christian is so far out of the reach of God's judgments that they cannot hurt him: Christ is a covering and a cloud against the heat and tempest of God's judgments, when a man's heart is sprinkled with the blood of this immaculate Lamb, all the the plagues of God pass over him. In the destruction of Jerusalem the righteous bear a mark in their foreheads and are saved. Therefore let him that hath regard to his own safety become a Christian.

Thirdly, the man which is no Christian is in danger of eternal death and damnation in hell fire: and they which fall into this estate it had been ten thousand fold better for them if they had never been borne: for they are quite separated from the presence of God and from his glory: all the company they have is with the devil and his angels. Their bodies and souls are tormented with infinite horror and anguish arising of the feeling of the whole wrath of God, in which as into a bottomless sea, they are plunged. Thus they are always dying, and yet are never dead. Furthermore, the length of this torment must be considered which greatly aggravates the pain. If a man might be delivered from the pains of hell when he had suffered them so many years as there be drops in the sea, or little sands in the whole earth, it were some comfort: but after that those years be expired there shall come no release, but the damned shall continue in shriking, yelling and gnashing of teeth, enduring the consuming heat of God's wrath without any ende forever and ever. Yea to go further, a wicked man carrieth an hell about him in this life, namely, an evil conscience, which if it be never so little touched with any part of God's anger, a man shall feel himself to have even the pangs of hell in his heart. Now therefore they that would escape out of this hellish and damnable estate, while they have time let them pray for the pardon of their sins in Christ, and walk according to the spirit in newness of life; and then they may assure themselves, that there is no condemnation can belong to them. And it must be always remembered that he which would live, when he is dead, must die while he is alive, namely to sin. And again, he which would rise to eternal life in the day of judgment, must rise from sin before he die, unto newness of life.

The fourth reason: God hath appointed unto every man that liveth in the Church a certain time of repentance, and of coming to Christ. And he which mispendeth that time and is not made a Christian then, can never be saved. This made our Savior Christ weep for Jerusalem, and say, O if thou hadst known at the least in this thy day, those things which belong to thy peace, but now are they hidden from thine eyes. And he further signifieth the destruction of Jerusalem, because she knew not the time of her visitation. Again, the neglecting of this time is one cause, why not one or two, but many shall seek to enter into the kingdom of heaven, and yet shall not be able. It is a marvelous thing, that they which seek to be saved should perish, but the fault is theirs which seek when it is too late. Now therefore thou secure worldling, thy conscience telleth thee that thou hast not yet repented, and that thou art not as yet a lively member of Jesus Christ. And thou knowest further, that howsoever thou art alive at this time, yet thou hast no lease of thy life. God may call thee forth of this world the next year, the next week, the next hour: yea he may strike thee with sudden death at this very present. And in very truth, if thou goest forth of this world being no repentant sinner, thou goest damned to hell. Wherefore delay not one minut of an hour longer, but with all speed repent and turn unto God, and bring forth fruits worthy of amendment of life, that all thy sins may be done away, when the day of death, or the day of judgment shall be. And do not think with thyself that it shall be sufficient to defer thy turning unto God till the last ende. For late repentance is seldom true repentance. And he which continueth long in any sin is in a dangerous case. If a man lie long in any disease he will scarce recover his former health; and he which is grown in the custom of any sin, and the sin is become ripe in him, it is a thousand to one, he is never saved; according to that of Saint James, sin being perfected bringeth forth death.

The fifth reason. Eternal life is a thing desired of all men: yet none shall be made partakers of it, but the true Christian, and the glorious estate of this life would move any man to be a Christian. First of all, they which have eternal life are freed from all pains, sicknesses, infirmities, hunger, thirst, cold, weariness; from all sin, as anger, forgetfulness, ignorance; from hell, death, damnation, Satan, and from everything that causeth misery: according to that of Saint John: And God will wipe away all tears from their eyes: and there shall be no more death, neither sorrow, neither crying, neither shall there be anymore pain: for the first things are passed. Secondly, the faithful shall be in the presence of God's maies • ie in heaven there to behold his face, that is, his glory, as our Savior Christ saith, Father, I will that they which thou hast given me, be with me even where I am, that they may behold my glory which thou hast given me. And David saith, In thy presence is fullness of joy, and at thy right hand there are pleasures for evermore. Thirdly, they shall have such an excellent communion with God, that he shall be unto them all in all. For in the ende of the world, when the whole number of the elect is accomplished, Christ shall present them to his father, and as he is Mediator he shall cease to be a King, a Priest, a Prophet: for though the efficacy of his offices be everlasting: yet the execution of them shall cease, as Paul saith, Then shall be the ende, when he hath delivered up the kingdom to God even the father, when he hath put down all rule, all authority and power. Again, among the elect there shall not be king & subject, father, mother, child, master, servant, noble, ignoble, rich, poor, living, dead. Some will say, what then shall be? I answer, one glorious and everlasting God, the Father, the Son, and the holy Ghost shall be in all the elect, all that heart can wish and desire. Men shall not be in darkness, neither shall they need the light of the Sun, Moon, or Stars, God himself immediately shall be their light, as John saith, And the city hath no need of the Sun, neither of the Moon to shine in it, for the glory of God doth light it, and the Lamb is the light of it. Men shall not then need meat, drink, clothing, sleep, recreation, fire, shade, respiration, or any other such like, but God himself immediately shall be their life, and all things concerning life by Christ. Which John signifieth when he saith, that he saw a pure river of water of life, clear as crystal, proceeding out of the throne of God, and of the Lamb: there being by either side of it the tree of life which bare two manner of fruits, and gave fruit every month. And whereas God is continually to be worshipped in heaven: they need no other tabernacle or temple thereunto, but God himself shall be their temple: as John saith, I saw no temple therein: for the Lord God almighty and the Lamb are the temple of it. Fourthly, from this glorious communion which is between God and Christ as he is man, and all the Saints which are his members, there ariseth an unspeakable joy and gladness wherewith they are filled. David saith, that God's children shall be satisfied with the fatness of his house, and that he shall give them drink out of the rivers of his pleasures. This joy undoubtedly is infinite, and the saints are not only replenished with it, but they are also swallowed up of it as with an huge and infinite sea of waters, as may appear in Peter, who at the transfiguration of Christ, was so ravished out of measure with joy at the sight of it, that he quite forgot himself, saying to Christ, Master, it is good being here: let us make three Tabernacles, one for thee, one for Moses, and another for Elias. Lastly, out of this communion ariseth a perfect love of God, whereby the Saints love God with all their hearts, with all their souls, and strength, and this love showeth it self in that they are eternally occupied in worshipping God, by singing of songs of praise & thanksgiving unto him. Now then seeing the kingdom of heaven is so glorious, and none can have it but the true Christian, let all men account the best things in this world as dross and dung, so that they may obtain Christ and his righteousness.

The last reason is the endless love of Jesus Christ shown in his death and passion. Thou art by nature the child of wrath and vengeance. Satan hath wounded thee with many a deadly wound of sin: thou liest bleeding at the heart and art like to die eternally. Thou being in this estate, there is no man on earth, no Saint in heaven, no Angel, no creature at all, is able to help thee; Christ only was able: he therefore came down from heaven and became man, for this cause, to work thy deliverance. Furthermore in the curing of the wound of sin, no herb, no water, no plaster, no physic, can do thee any good: only the body and blood of Christ is sovereign for this matter, being stieped in the wrath of God. He therefore subjected himself to the death, even the death of the cross, upon which he suffered the wrath of God due to the sin of man • ind: & of his own heart blood he tempered for them a sovereign medicine to heal all thy wounds and sores. Now therefore despise not this mercy; seek unto Christ, lay open all thy sores, pray him, that he would vouchsafe thee if it be but one drop of his blood; thē he will come unto thee by his holy spirit, he will wash and supple thy wounds in his blood, and bind them up. He is the tree of life the leaves whereof heal the nations. If thou get but one leaf of him thou art well, it will heal thee and restore thy dead soul, that thou mayest live eternally in the kingdom of heaven. If this reason will not move thee to be a Christian, thy case is desperate. It is the best reason that Peter could use to this purpose. As obedient children (saith he) fashion not yourselves unto the former lusts of your ignorance but as he which hath called you is holy, so be ye holy in all manner of conversation. His reason followeth: Knowing that ye were not redeemed with corruptible things as silver and gold from your vain conversation received by the tradition of the Fathers, but with the precious blood of Christ, as a Lamb undefiled and without spot.

Thus much have I spoken to the worldling, who in his heart makes no more account of Christ then of his old shoes: and who had rather be without Christ, then be without his pigges, with the Gaderens. Now for the true Christians I have nothing to say but this. The Lord increase the number of them. And the Lord fulfill them with the knowledge of his will in all wisdom and spiritual understanding, that they may walk worthy of him, and please him in all things, being fruitful in all good works and increasing in the knowledge of God. And whereas they are at continual war against the flesh, the world, and the devil: Lord Jesus strengthen them with all might through thy glorious power, unto all patience and long suffering with joyfulness. And dear father of all mercy plant that government in thy Church everywhere which thou hast revealed in thy word, that thy Saints may worship thee in those means, in that order and comeliness, which thou hast appointed abounding in righteousness, peace of conscience, and joy of the holy ghost.

The first argument.

HE which may in truth be made partaker of the chief points of the Popish religion, may be made partaker of all: but a Reprobate may be made partaker of the chief poin • s of the Popish religion: therefore a Reprobate may be made partaker of all.

The proof of the Argument.

THe proposition is plain, and every Papist will grant it: all the controversy is of the assumption: wherefore I prove it thus:

The Sacrament of Penance (as they call it) is one of the chief things in the religion of the Church of Rome: for it is such a Sacrament, that by the power & efficacy of it, the blood of Christ is delivered to us to wash away our sins: & they say it hath such virtue that the kingdom of heaven is promised to it in the Scriptures, and that it is not regeneration, but an healing of a man regenerate, and that it pardoneth sin, as baptism. And as touching Contrition, Papists write, it hath power to do away sin, and to obtain pardon at God's hand: the same they speak of Confession, which they say delivereth from death, openeth paradise; and giveth hope of salvation: and hereby it may appear, that penance is one of the greatest points of the popish religion.

But a reprobate may be truly made partaker of the popish sacrament of penance, and indeed perform all in it. There be three parts of penance, Contrition of the heart, Confession of the mouth, Satisfaction in the deed. All these three Judas performed: first, he had Contrition: for when he saw that our Savior was condemned, then he saw his own sin, and was stricken with a grief for his own treachery, and repented, and presently after he confessed his sin openly unto the chief Priests and Elders. Also he made Satisfaction, when he brought again the thirty pieces of silver which he took to betray his master.

Again, Contrition of the heart is the ground of penance: and Papists say, it is not an act of the holy Ghost but an act of man's free will proceeding from it: and therefore a reprobate may have it. And as for Satisfaction, if a reprobate cannot do it by himself, yet he may perform it by another: for so they say that one may satisfy by anoth • r: wherefore for anything I can see, a reprobate may have all that is contained in the popish sacrament of penance.

Faith is another of the chiefest points, that is in the religion of the Church of Rome, for they say, it is the foundation and ground work of Justification. But reprobates may have that faith which they mean. For they say, that it is nothing else, but a gift of God, and a certain light of the mind, wherewith a man being enlightened giu • th sure, and certain assent to the revealed word of God. And the Rhemists say, it is only an act of the understanding: and Andradius saith, that Faith is only in general actions, and cannot come to the particular applying of anything: now all this reprobates may have, for their minds are enlightened to know the truth, and to be persuaded of it, and therefore they have this act of the understanding: & this is a general faith: yea the devil himself can do thus much, who believeth and trembleth. And their implicit faith which saveth the lay man, what reprobate cannot have it? for there is nothing else required, but to believe as the Church believeth, though he know not how the Church believeth. And the Papists themselves say as much: for their Councils hold, that a wicked man and an heretic may have confidence in Christ, and that an heathen man, by the natural knowledge of God, and by the works of creation, might have faith, and in a general manner believe in Christ.

The second argument.

THat religion whose precepts are no directions to attain peace of conscience, leaveth a man still in a damnable case: but the precepts of the religion of the Churc • of Rome, are not directions to attain peace of conscience, therefore it leaveth a man in a damnable case: which if it be true, a reprobate may be as sound a professor of • as any other.

The proof.

THe proposition is certain: because as long as any man hath his conscience to accuse him of sin before God, he is in state of damnation, as Saint John saith: If our heart condemn us, God is greater then our heart, & knoweth all things. And this is peculiar and proper to the elect children of God, to receive these gifts and graces from God, the enjoining of which, bringeth peace of conscience. True it is indeed, that reprobates receive many graces and gifts at God's hand, but they are no other then such as may be joined with the trembling of the conscience, as the devil is said to believe, but withal to tremble.

The assumption (namely, that the religion of the church of Rome cannot pacify the conscience) may be easily proved on this wise.

[unspec I] A man whose conscience must be truly quieted, must first of all be truly humbled: Come unto me (saith our Savior Christ) all ye which are wearied and burdened, and I will ease you. Whereby it appeareth, that they who are to have their consciences refreshed in Christ, must first of all be afflicte • with the sense of God's judgment: yea they must be pressed down to helward with the weight and burden of their sins, that they may see, and from their hearts confess, that in themselves there is no way to escape damnation. The good Pysician Christ Jesus cannot heal us before he hath lanced our wounds to the very bottom: he never can find any of his sheep before they be quite lost: he never poureth into us the living waters of his spirit, before we be barren and dry ground void of all moisture, and that man must condemn himself, that would not have Christ to pronounce sentence of damnation against him.

Now, this true humiliation of a sinner cannot be wrought in any man's heart by the religion of the Church of Rome. True and sound humiliation is wrought by two means: first, by making a man to see the greatness of his sin and wickedness: secondly, by making him to acknowledge, that he is destitute, and quite bereft of all goodness. For if a man either see not the greatness of his sin, or have confidence of anything in himself, he cannot be humbled: but neither of these two things are performed in the church of Rome. As touching the first, the Romish religion is so far from amplifying & enlarging the greatness of men's sins, that it doth extenuate them, and lessen them out of measure: for it maketh some sins to be venial, when as the least sin that can be against God's law deserveth damnation, it teacheth that lesser sins are done away by an humble accusation of a man's self, by saying the Lord's prayer, by knocking upon the breast, and by such like: the greater sins may be done away by alms deeds, and such like satisfactions. But how can any sin be great, that may be done away with such easy and sleight means? Furthermore it teacheth, that evil thoughts and desires, and motions of the heart without consent are no sins: and this opinion cutteth off all true humiliation: for Paul never repented, before he understood the meaning of the last commandment, and perceived thereby, that the desires and lusts of his heart, to which he did not yield his consent, were sins damnable before God, and knowing this, he then saw himself to be most miserable, and renouncing his own righteousness, he sought for righteousness in Christ. Lastly, it teacheth, that original sin is done away in Baptism, and that it is the least sin of all other. What is this but to extenuate man's corruption, for whē the root of corruption is taken away, and it is made so little a sin, actual sins cannot be taken for such heinous matters.

And for the second point, the Church of Rome doth too too much extol the power of man, and his natural strength. It saith, that all actions of men unregenerate are not sins, and that original sin needeth no repentance, that a man hath some freewill to do spiritual things, that a man by mere naturals may love God above all things, fear God, believe in Christ, if we respect the very act of the work, that the Gentiles might gather out of philosophy knowledge sufficient for salvation, that a man without the help of the holy Ghost, may perform things acceptable to God, that the mind of man understandeth of it self many things which be spiritual and heavenly, that a man regenerate may fulfill the whole law of God: that a man may prepare himself to receive grace, and after preparation merit grace at God's hand: that he may do works of supererogation, &c. By this it appeareth that the church of Rome ascribeth too much to man, which in himself is only and altogether evil, dead in sin, chained up in miserable bondage under Satan the prince of darkness: and therefore it is evident, that all the preaching that is used in that church, will not humble a sinner, and make him deny himself, and therefore their preaching may peradventure benumb a corrupt conscience and make it secure, but it cannot pacify the troubled conscience, nor disquiet it by the threatening of the law, that by the promises of the gospel it may be quieted.

Again, this religion teacheth, that a man must doubt of his salvation as [unspec II] long as he is in this life: behold a Racke or gybbet erected by the Church of Rome, for the tormenting of tender consciences: for when a man doubteth of his salvation, he also doubteth of God's love and mercy to him: and he which doubteth of God's love, cannot love God again: for how can any man love him of whose good will he doubteth: and when a man hath not the love of God in him, he hath no grace in him, and therefore his conscience must needs be defiled, and void of true peace, yea he must needs be a wicked man, and that saying of Solomon must needs agree to him: The wicked flieth when no man pursueth (by reason of the guiltiness of his conscience) but the godly is bold as a Lyon. Again, Blessed is the man (saith David) whose sins are pardoned: where he maketh remission of sins to be true felicity: now there is no true felicity but that which is enjoyed, and felicity cannot be enjoyed, unless it be felt, and it cannot be felt unless a man know himself to be in possession of it, and a man cannot know himself to be in possession of it, if he doubt whether he hath it or not: and therefore this doubting of the remission of sins is contrary to true felicity, and is nothing else but a torment of the conscience. For a man cannot doubt whether his sins be pardoned or not, but strait way (if his conscience be not feared with an hot iron) the very thought of his sin will strike a great fear into him: for the fear of eternal death, and the horror of God's judgments will come to his remembrance, the consideration of which is most terrible. Vndoubtedly, this religion must needs be comfortless. Alas poor souls, we are no better then passengers in this world, our way it is in the middle of the sea, where we can have no sure footing at all, and which way soever we cast our eyes, we see nothing but water, even opening it self to devour us quick: the devil and our rebellious flesh raise up against us infinite thousands of tempests & storms to overthrow us: but behold, God of his great & endless mercy hath brought us to Christ, as to a sure anchor-hold: he biddeth us to undo our gables, & fling up our anchors within the veil, and fasten them in Christ: we do it as we are commanded: but a sister of ours (I mean the Church of Rome) passing in the ship with us (as it seemeth) who hath long taken upon her to rule the helm, dealeth too too unkindly with us: she vnlooseth our anchors, and cutteth in pieces our gables, she telleth us that we may not presume to fast̄ our anchor on the rock: she will have us freely to roue in • the middle of the sea in the greatest fogs and the fearefullest tempests that be: if we shall follow her advise, we must needs look for a shipwreck: for the least flaw of wind shall overturn us, and our poor souls shall be plunged in the gulfs of hell.

[unspec III] Lastly, Justification by works causeth trouble and disquietness to the conscience. No man's conscience can be appeased, before God's wrath be appeased, and God's wrath cannot be appeased by any works: for the best works the regenerate can do, are imperfect, and are stained with some blemish of corruption, as may appear both in the prophet Isaiah, & in Paul, both which had a great misliking of that good which they did, because it was mingled with sin. And again, every man is bound by duty to keep the whole law, so that if a man could keep it perfectly, he should do no more then he is by duty enjoined to do: and therefore he which looketh to merit eternal life at God's hand by keeping the law, trusteth but to a broken staff, and is like the bankrout, that will pay one debt by another: for by his sin, every man is indebted to the Lord, and is bound to answer to the Lord the full punishment of all his sins: this debt, the Papist saith, we may discharge by obedience to the law, that is by a new debt, which we are as well bound to pay to our God as the former.

To ende this point, let a man look to be saved by works, and therefore let a man employ himself to do the best works he can, yet he shall never come to know when he hath done sufficient to satisfy God's wrath: and this uncertainty, all his life, but especially in the hour of death, must needs disquiet him. And truly, when a man shall have done many thousand works, yet his heart can never be at quiet, as it appeareth in the young man, who though he had labored all his life to fulfill the law thereby to be saved, yet distrusting all his doings, he asketh further of our Savior Christ, what he might do to be saved.

Furthermore, it is the doctrine of the church of Rome, that there is nothing in the regenerate that God can hate: and that they are inwardly pure and without spot. A doctrine that will make any Christian conscience despair. For if a man shall fall to examine himself, he shall find that he is sold under sin, compassed about of sin, he shall see his particular sins to be as the hairs of his head: at the sight and feeling of which, he shall find that there is much matter in him worthy of hatred and damnation too. He being in this case, will begin to doubt whether he be the child of God or not: and persevering in this doubting, he shall be driven to despair of God's love towards him, considering that he cannot find any such pureness in himself as the doctrine of the church of Rome requireth.

Lastly, experience it self teacheth that the Romish religion can bring no peace to the conscience, in that some for the maintaining of it have despaired. As Francis Spira, who against his own conscience having abjured the truth; and subscribed to the doctrine of the Romish Church, most fearfully despaired of his salvation: which could not have been if that doctrine had been agreeable to God's word which is spirit and life to the receiver. For the same cause Latomus a doctor of Leuven despaired, crying that he was damned, because he had opposed himself to the known truth. This also befell Gardner at his death, as the book of Acts and Monuments declareth.

The third argument.

THat religion which agreeth to the corruption of man's nature, a Reprobate may truly profess it: the religion of the Church of Rome agreeth to the corruption of man's nature: therefore a reprobate may truly profess it.

The proof.

I Neede not stand to prove the proposition, the assumption is rather to be confirmed: which first I will prove by induction of particulars. First, that a man should be justified by works, is an opinion settled in nature, as may appear in them that crucified our Savior Christ: for when they were pricked in their hearts at Peters sermon, they said, Men and brethren, what shall we do to be saved? and this said the young man before named, not what should I believe, but what should I do to be saved. So then in them it appeareth, that it is a natural opinion of all men to think that they must be saved by doing of somewhat. A Papist will say, though this be natural thus to think, yet it may be good: for there is some goodness in nature.

I answer that the wisdom of the flesh is enmity to God's wisdom, Rom. 8.7. and a • l men by nature are nothing but flesh: for naturally they are the children of wrath. Secondly, the worshipping of god in images, is a great matter in the Church of Rome: but this manner of worshipping is nothing but a work of the flesh, which thus I prove: Idolatry is natural, and a work of the flesh; but to worship God in images, is idolatry. The children of Israel when they erected the golden calf • they did commit idolatry, and yet they did not worship the calf it self, b •• God in the calf. For when the calf was made, they proclaimed an holy day, not to the calf, but to the Lord. And Baal, that detestable idol, was nothing but the image of God, as appeareth in Hosea the prophet. At that day, saith the lord, thou shalt calm no more Baal.

It remaineth therefore, that to serve God in an image, is a work of the flesh, and altogether agreeth to the vile corruption of nature. Thirdly, pride, and a desire to be a advanced above other, is a natural corruption: to this agreeth the Popes primacy, his double sword, and triple crown: yet the outrageous pomp of that seat is as a pair of bellows to kindle the concupiscence, and to make the hidden sparks of pride to break out into a great flame. Fourthly, Doubting of God's providence & mercy is a natural corruption in all men: to this agreeth, and from hence issueth that foolish and vain opinion, concerning doubting of our salvation, and of the remission of sins. Fifthly, self-love, and self-liking are natural corruptions: to this agreeth that doctrine of the Papists, not overmuch to abase our selves, but to maintain freewill by nature, and to think that we have so much goodness, that we are able to prepare our selves to receive, and in some sort to merit grace. Sixthly, idleness and riotousnes is a natural corruption, and to it very fitly answereth the great number of feasts, of holy days, of half holy days which the Church of Rome useth. Seventhly, Covetousness is a natural corruption, and to the feeding of this vice serveth Purgatory, a fire of great gain, which in very truth, if it had not burned very hot, the fire in the Popes kitchen had burned very cold: hitherto serve Pilgrimages, saying of Masses, and selling of pardons for money. Eighthly, to be at liberty is the desire of nature: answerable to this is that opinion, that the spiritualty is to be exempted from subjection to Magistrates. Ninthly, to commit adultery is natural: to this agreeth the Stews, and the permission of simple fornication. Tenthly, ignorance is a filthy corruption in nature: this the Church of Rome maketh the mother of devotion, and it is enjoined the lay man as a means of his salvation: for he must believe as the church believeth, he is not bound to know. XI. Infidelity is natural, and to this agreeth that they call upon Saints and Angels, the Lord having commanded them to call upon him in the name of Christ, what argueth this else, but hearts distrusting God's goodness, and guilty consciences? XII. Images in the Church of Rome came from infidelity, because men in reason could not persuade themselves that God was present, unless that were made manifest by some sign and image. Which thing the Israelites declared when they said to Aaron in the wilderness in Moses absence, Make us gods to go before us. XIII. Satisfactions for sin are natural: for wicked men when they have offended God, they have always used some ceremonies to pacify God with, which when they have performed, then they think they have done enough. XIV. The church of Rome saith, that the Scriptures are dark & obscure: the blind man findeth fault with the darkness of the sun: If the Scriptures appear to any to be obscure, the fault is not in the Scriptures, but in the blindness of the mind of him which readeth and heareth them. XV. Lastly, pardons open a gap to all licentiousness: therefore they agree to man's corrupt nature: for who almost will not sin, when he may get a pardon for his sins, for a little piece of money, as twenty shillings or four nobles? And what is it but cosonage to sell pardons which shall be in force many years after the ende of the world as the Pope doth.

It is natural to a man to serve God in certain ceremonies, without the power of godliness: and this service is prescribed by the religion of the Church of Rome, which standeth only in outward and corporal ceremonies, as the outward succession of Bishops, garments, vestures, gestures, colors, choice of meat, difference of days, times, and places, hearing, seeing, saying, touching, tasting, numbering of beads, gilding and worshipping of images, building Monasteries, rising at midnight, silence in cloisters, abstaining from flesh and white meat. Fasting in Lent, keeping Imber days, hearing Mass and divine service, seeing and adoring the body in form of bread, receiving holy water and holy bread, creeping to the cross, carrying Palms, taking ashes, bearing Candles, Pilgrimages going, censing, kneeling, knocking, altars, superaltars, candlesticks, pardons: In orders, crossing, annointing, shaving, forswearing marriage: In baptism, salting, crossing, spatling, exorcising, washing of hands: At Easter, confession, penance, dirge, satisfaction, and in receiving with beards new shaven, to imagine a body where they see none: and though he were there present to be seen, yet the outward seeing and touching of him, of it self without faith conduceth no more then it did the Jews. At Rogation days to carry banners, to follow the Cross, to walk about the fields: After Pentecost to go about with Corpus Christi play. At Hollowmasse to watch in the Church, to say Dirge or commendation, and to ring for all souls, to pay tithes truly, to give to the hie Altar. And if a man will be a priest, to say Mass and Matins, to serve the Saint of that day, and to lift well over the head. In sickness to be anneled, to take his rites, after his death to have funeral and Obites said for him, and to be rung for at his Funeral, months mind, and year mind. This is the sum of the catholic religion, standing in bodily actions, not in any motions or work of the holy Ghost, working in the heart. [unspec II]

The moral law containing perfect righteousness, is flat opposite to man • corrupt nature: therefore whatsoever Religion shall repeal and make of none effect the commandments of the moral law, that same religion must needs join hands with the corruption of nature, and stand for the maintenance of it. This doth the religion of the Church of Rome: it may be it doth not plainly repeal them, yet in effect it doth: & if it shall frustrate but any one point of any one commandment, yea, the whole law thereby is made in vain. 1. The first commandment requireth, that we have the true Jehovah for our only God: Church of Rome maketh other gods beside this true God: it maketh the body of Christ to be god, because they hold it may be in many places, in heaven, in earth at the same time, which thing is only proper to God. It maketh every Saint departed to be God, because it holdeth that Saints do hear us now being upon the earth, & that they know our thoughts when we pray to them, which none but the true God can do. It maketh the Pope to be God, and that in plain words. Pope Nicholas saith, Constat, summum Pontificem à pio principe Constantino Deum appellari: It is well known that the Pope of the godly prince Constantine was called God. Again, in the extra • agants of the same Cannon law it is written, Dominus Deus noster Papa, Our Lord God the Pope. And again, Christopher Marcellus said to the Pope, Tu es alter Deus in terris, Thou art another God upon earth: and the Pope took it to himself. As the Pope in plain words is made God, so the power given to him declareth the same. He can make holy that which is unholy, and justify the wicked and pardon sins: he may dispense contrary to the saying of • n Apostle: he can change the nature of things, and of nothing make somewhat. What is all this, but to place the Pope in God's room, and to rob the Lord of his Majesty?

Again, the Church of Rome maketh Marie the mother of Jesus to be as God. In the Breuiary reformed and published at the commandment of Pius the V. she is called a Goddess, in express words: and she is further termed the Queen of heaven, the Queen of the world, the gate of heaven, the mother of grace and mercy: Yea she is far exalted above Christ, and he in regard of her is made but a poor underling in heaven: for papists in their service unto her pray on this manner, saying: Shew thyself to be a mother: and cause thy son to receive our prayers: set free the captives and give light to the blind. Lastly, the very cross is made as a God. For they salute it by the name of their only hope and pray it to increase justice to the godly, and to give sinners pardon. Wherefore the Church of Rome beside the one true God distinguished into three persons, the father, the son, and the holy ghost, maketh also many other, and so in truth hath repealed his first commandment.

And they have very plainly repealed the second commandment, in that they teach it lawful to make images of the true God, and to worship him in them. For the flat contrary is the very scope of this commandment: namely that no image must be made of the true Jehovah: nor any worship be performed unto him in an image: which appeareth thus. In Deutronomie Moses maketh a large Commentary of this commandment, and this very point he sets down expressly, saying, take heed to yourselves: for ye saw no image in the day that the Lord spake unto you in Horeb, out of the midst of the fire: that ye corrupt not yourselves, and make you a graven image, or representation of any figure, &c. His argument I set down thus. As God appeared in mount Horeb, so he is to be conceived and represented: but he appeared in no image in mount Horeb, only his voice was heard: therefore he is not to be conceived or represented in any image: but men are to be content, if they may hear his voice. Again, that sin to which the people of Israel were specially given, even that doth the Lord specially forbid: but to this were the people of Israel specially given, not so much to make images of false gods, as to make images of the true God, and to worship him in them: which I prove thus.

In the book of Judges it is said, that the children of Israel did wickedly in the sight of the Lord, and served Baalim. Now these Baalims, what are they? Surely Idols resembling the true God: as the Prophet Hosea declareth. And at that day saith the Lord, thou shalt call me Jesse, & shalt call me no more Baali. Here it appeareth that the Israelites meaning was not to worship a false god, but the true God in Baalim. And Aaron when he made the golden calf proclaimed that the next day should be holy day, not of any false god, but of the Lord that brought them out of Egypt. The prophet Isaiah after that he had set forth God's majesty very worthily, he comes in with this conclusion: To whom thē will ye likē God? or what similitude will ye set up of him? which declareth that the Jews after the manner of the Gentiles ran a whoring after Idols, that is, Images not only of false gods, but also of the true God. I conclude therefore as I began, that the Church of Rome, by maintaining images, hath repealed this commandment.

Neither doth it show less favor to the third commandment: which also is repealed. First, in that they teach men to give the glory which is proper to God, to something else: it is proper to God after the day of judgment to be all in all: this they give to Marie, saying that she is all in all.

It is proper to Christ in respect of other creatures to be a light lightening all that come into the world, yet they pray to Marie to give light to the blind. It is proper to Christ to be the redeemer of mankind, & this work of redemption is ascribed to Marie, whom the Papists call their hope, their joy, their med • atresse, a medicine for the diseased, a defense from the enemy, a friend in the hour of death. Again, they make S. Martin a priest according to the order of Melchizedek, which is proper to Christ.

Secondly, they hold that the people is to be barred from the reading of the Scriptures, unless it be in an unknown tongue, and so they maintain ignorance and the profaning of God's name, for the preaching of the word, and therefore also the hearing, learning, reading, searching of it, is the glorifying of the word, and so the glorifying of God's name.

The fourth commandment is repealed in that they require that their feast days should be kept as solemnly as the Lord's sabbath: For they must be kept in all honor and comeliness: and men must rest from their labors, from morning to evening, as on the Sabbath: whereas contrariwise the Lord hath given permission to his servants to labor the six days, so be it, on the seventh they will rest from the works of their callings, and do the works of the spirit.

They repeal the fifth commandment in that they teach that their Clergy hath an immunity, & therefore is not bound to perform obedience to magistrates, for so they have decreed, that Clerks are to be judged only of Bishops: & that they are only to reskue them from injuries. Again, that the Bishop must not be judged of the secular power: and that the Pope himself oweth no subjection to Kings, Princes, Emperors, but hath power to make them, and to put them down at his pleasure. But S. Paul for the maintaining of the fifth commandment, bids every soul be subject to the higher powers: and therefore the pope with his clergy (as Chrysostom hath expounded it) must be subject to civil magistrates, unless they will exclude themselves out of the number of men, for Paul speaks to all.

Against the sixth commandment they have decreed asyles for murderers, plainly permitting them which fear authority, to have safety in the lap of their mother the Church. Thus they annihilate God's commandment, yea & more then this, whither tends all that they teach but to the very murdering of souls? For example, salvation by works of grace, is one of their chief points. But that man that is persuaded that he must be saved by his works, must also put his trust in them, and he which trusteth to his works is accursed before god. For cursed is that man that trusteth in man, whether it be himself or other.

The seventh Commandment is repealed diverse ways. First, in that they maintain the occasions of Adultery and fornication: namely, the vow of single life both in men and women, when as they have not received the gift from God to be continent: which gift when they want, and yet are bound to single life, they must needs break out into much looseness. This sin made Mantuan, Palingenius and Petrarch to cry out against the Church of Rome. Again, some Papists defend the toleration of the stews in Rome, for the avoiding of greater evils. And in the Council of Trent, chastity and Priests marriage are made opposite, so that marriage with them is a filthy thing, although God hath ordained it for the avoiding of fornication in all. Furthermore, that which is most abhominable and proves the Church of Rome to be an Antichristian Church: they maintain marriages within the degrees forbidden both by the law of nature, & of gods word. For in the table of consanguinity they which are placed in the transuerse unequal line cannot marry, because they are as Parents & children: yet if they be distant four degrees on diverse sides from the common stock they may marry together by the Canon law. As for example, the grand uncle may marry his sisters nephews niece, a thing very filthy in nature, considering that a man cannot marry with any honesty his sisters child. To go further, by God's word they which are distant four degrees in the transuerse equal line, are not forbidden to marry together, as cosin germanes. Thus the daughters of Zelophehad were married to their fathers brothers sons: this example (as I take it) may be a warrant of the lawfulness of this marriage: Yet the Canon law utterly condemns this marriage of cosin germans, & the marriage of their children after thē, though they be eight degrees distāt. Thus the Church of Rome doth overthwart the Lord: where he gives liberty, they restrain it; and when he restraineth men, then they give liberty.

They repeal the 8. commandment by their spiritual merchandise in which they sel those things which are not to be sold, as Crosses to dead men, Images, prayers, the sound of bells, remission of sins, and the merits by which men may come to the kingdom of heavē: their shaueling priests will do no duty without they be fed with money; hence comes the proverb, no penny no pater noster.

They teach men to bear false witness, and so to sin against the ninth commandment, in that they hold that Marie is the Queen of heaven: whereas indeed she is no Queen, but doth continually cast down her crown before Christ with the rest of the Saints. And a man may as well bear false witness in speaking too much, as in speaking too little.

In the tenth commandment the first motions that go before consent are forbidden: otherwise there shall be no difference between it and the rest. For they also are spiritual, and forbid inward motions: but the difference is that they forbid only the motions that go with consent. Now the papists say, that these motions are no sin properly unless consent follow: and therefore they in express words repeal this commandment. For if concupiscence & the first motions be no sins properly, then there need no prohibition of them.

The fourth Argument.

THat religion which is contrary to it self, is only a mere invention of man: the religion of the Church of Rome is quite contrary to it self: therefore it is only an invention of man: which if it be true, as well a Reprobate as any other may perform the things required in it.

The Proof.

THe proposition is most true, because it is a privilege of God's word, & so of the true religion gathered forth of it, to be consonant to it self in all points: which properly no doctrines nor writings beside can have. The assumption may be made manifest by an induction of particular examples.

• I. The Church of Rome saith, that men are saved by grace: and again it saith, that men are saved by works. A flat contradiction. For Paul saith, if election be of grace, it is no more of works: or else were grace no more grace: but if it be of works, it is no more grace: for else were work no more work. Answer is made, that in this place Paul speaketh of works of nature, which indeed are contrary to grace, but not of works of regeneration, which are not contrary to grace. This answer is false: for Paul in a like place unto this opposeth grace and works of regeneration. Ye are saved by grace (saith he) through faith, and that not of your • elues: for it is the gift of God, not of works, least any should boast himself: for we are his workmanship created in Christ Jesus unto good works, that we should walk in them. Now let the Church of Rome speak what are the works of which any man may most of all boast? And what are the works for the doing of which we must be fashioned anew in Christ Jesus? Assuredly they must be the works of regeneration, dipped & died in the blood of Christ (as they speak:) wherefore it is evident, that Paul's meaning is to conclude, that if we be saved by grace, we cannot be saved by works of regeneration.
• II. The Church of Rome confuteth and condemneth in Councils, & derideth this doctrine that we teach that men are to be justified by the imputation of the righteousness of Christ: which righteousness is not in us but in Christ. And the Rhemists call it a fantastical justice, a new no-justice. But herein that Church is contrary to it self: for it defendeth works of supererogation, and works of satisfaction of one man for another: and their ground is, because the faithful are all members of one body, and have fellowship one with another, and therefore one may satisfy for another. Hereby it is plain, that the church of Rome most of all defendeth that imputation of righteousness, which most of all it hath oppugned. For when one man satisfieth for another, the work of one man is imputed to another. But what? shall one man satisfy for another, and shall not Christ by his righteousness satisfy for us? shall God accept the work of one man for another, and not accept the righteousness of Christ for us? Truly there is greater fellowship and conjunction between the head and the members, then of the members among themselves: because they are joined together by means of the head.
• III. It holdeth that the guilt and fault of sin may be remitted by Christ: and yet the temporal punishment of sin be vnremitted: but these are quite contrary. Paul saith, there is now no condemnation to them that are in Christ Jesus. Yet if a man were punished for his sin after he were in Christ, and had the fault of sin remitted, some condemnation should now remain him. And David saith, Blessed is the man to whom the Lord imputeth no sin: therefore he to whom the Lord imputeth no sin, hath not only the guilt of sin, but also the punishment of his sin remitted: otherwise he could not be blessed but miserable. and this agreeth not with gods justice, whē the fault is quite pardoned, and a man is guilty of no sin, that then any punishment should be laid on. And S. Austin saith, that Christ by taking upon him the punishment of sin, and not taking upon him the fault, took away both the punishment and the fault. Wherefore this opinion, that Christ hath taken away the guilt of sin, overthroweth all Satisfactions & Purgatory, because the fault & guilt being taken away, all punishment for sin is also taken away.
• IV. Transubstantiation is a monster, standing on manifold contradictions. First, it maketh Christ's body to be in many places: an evident contradiction. For it is of the nature and essence of a body to be in one place only: which I prove thus. A body is a magnitude, a magnitude is a continued quātitle, a continued quantity cannot be but in one place: therefore a body cannot be but in one place. In his argument the doubt is only of the last part: which undoubtedly is most true. For it is called a continued quātitle, because his parts are continued and knit together the one with another in a common term or bond, as a line by a point, a plane and his parts by a line, a solid by a Superficies or plane. Now these points can in no wise be continued, unless everyone of them keep one only special place. For examples sake: suppose the plane, a, b, c, d, to be divided into three
  [illustration]
  parts, I, k, l, by two lines, e, g, and f, h, which do both devide the three parts & continue thē the one with the other. Now I say, that everyone of the partes may be continued with his next fellow, it is necessary that everyone of them should have one special and distinct place. That the first place of the plane, i, may be continued with, k, it must be situated only there where it is, and nowhere else: for if it shall be situate else where, as in the place m, then it cannot be continued with k. Now then, if the partes must of necessity have their own particular place only, then the whole figure, a, b, c, d, must also be only in one place. And this is that which the prince of Philosophers teacheth, that every magnitude hath his parts sited in someone place, one by another, so that a man may say of them, here it is, and there it is not. To conclude therefore, this must needs agree to a body and to the parts of it, to be in one only place alone. So that the Church of Rome when it saith that Christ's body is in many places: in effect they say, that Christ's body is nobody: for if it be a body, it is only in one place: & if it be in many places, it is nobody. They object that God is omnipotent. True indeed, but there be some things, the doing of which agreeth not with God's power, as to make contradicentia, things contradictory to be both true: of which sort these are. For, that Christ's body is a true body, and that it is in many places at once, are flat contrary: beccause (as hath been shown) it is essential to all magnitudes to be in one place, and therefore to a body. And God cannot take away that which is essential to a thing, the essence remaining whole. 2. Again, transubstantiation maketh the Accidents of bread and wine to remain without the substance. Here also is another contradiction as impossible as the former: for it is a common saying in schools, Accident is esse, est inesse. It is of the essence of an Accident to be in the substance. Now therefore, if the Accidents be, there is also the bread and wine: and if there be no substance of bread or wine, neither can there be any accidents. 3. It holdeth that bread is turned into the body of Christ, and therefore it must needs hold, that Christ's body is made of bakers bread, and yet it holdeth and teacheth that Christ's body is only made of the seed of Marie. quite overthrowing the former Transubstantiation.
• V. It teacheth, that a man must always doubt of his salvation: and likewise it teacheth, that in praying we are to cal GOD father, which are things quite contrary. For who can truly call GOD father, unless he have the spirit of adoption, and be assured that he is the child of God? For if a man shall call god father, & yet in his heart doubt whether he be his father or not, he playeth the dissembling hypocrite: wherefore to doubt of salvation, and to say Our father, &c. in truth are contrary.
• VI. The Church of Rome maketh prayer to be one of the chief means to satisfy for sins. But prayer indeed is an asking of pardon for sin: Now asking of pardon & satisfaction for sin are contrary: therefore by the judgment of the Papists, prayer which is a satisfaction is no satisfactiō. And indeed let us consider what madness is contained in this popish divinity: the poor beggar cometh very hungry to the rich man's door to crave his alms: and straightwaies by his begging he will merit and deserve it. The same doeth the papist, he prayeth very poorly for the thing which he wanteth, yet he looketh very proudly to merit no less then the kingdom of heaven by it.
• VII. Doubting of salvation & hope cannot agree together, for hope maketh a man not to be ashamed, that is, it never disappointeth him of the thing which he looketh for. And therefore it is called the anchor of the soul both sure and steadfast, which entereth into that which is within the veil. So that true hope and the certain assurance of salvation go together.
• VIII. True prayer and justification by works cannot stand together. For he which prayeth truly must be touched inwardly with a lively feeling of his own misery, and of the want of that grace, whereof he stands in need. Now this cannot be in the heart of that man that looketh to merit the kingdom of heaven by his works: for he that can do this may justly conceive somewhat of his own excellency.
• IX. Papists teach, that it is great boldness to come immediately unto God without the intercession of Saints: and therefore they use to pray to Marie, that she would pray to Christ to help them: yet on the contrary, when they have so done, they pray to God immediately, that he would receive the intercession of Marie for them. And thus they are become intercessors between Marie and God. Yea when they offer up Christ, praying God to accept their gifts and sacrifices, the humble priest that will not pray to God but by the mediation of Saints, is then a mediator between Christ Jesus & God the father.
• X. It holdeth, that in the mass the Priest offereth up Christ to his father an unbloody sacrifice. This is a thing impossible: for if Christ in the mass be sacrificed for sin, then he must die & his blood must be shed, Heb. 9.22. And in the Scriptures these two sayings (Christ is dead, Christ is offered up in Sacrifice) are all one. So then, the Papist when he supposeth that there may be an unbloody sacrifice, in effect he saith thus much: There is a sacrifice, which is no sacrifice. And it is not possible that a bloody sacrifice should be offered in an unbloody manner.

• XI. In the Canon of the mass, the Church of Rome prayeth on this wise.

  We humbly beseech thee most merciful father, by Jesus Christ thy son and our Lord, that that thou wouldest accept these gifts and oblations and these holy Sacrifices, which thy Church offer to thee, &c.
  where first they offer up Christ to God the father in the name of Christ, and so they make Christ to be his own mediator.

  Again, they desire God to bless and to accept his own son: for they offer up Christ. If they say he needeth now the blessing of his father, they make Christ a weak and imperfect Christ: if he need not the blessing of his father, their prayer is needless. Also they desire God to accept not one gift or one sacrifice, but in the plural number, these gifts and sacrifices: whereas they hold that Christ's body is one only body, and therefore but one sacrifice. And thus they are at variance with themselves.

• XII. Papists, in word they say, that they believe & put thei • trust in God: yet whereas they look to be saved by their works, they set the confidence of their hearts in truth upon their own doings.
• XIII. They put such holiness in matrimony, that they make it one of their 7. Sacraments, which confer grace to the partakers of them: yet they forbid their Clergy to marry, because to live in marriage is to live according to the flesh, and the Council of Trent opposeth marriage and chastity.
• XIV. It teacheth that souls kept in purgatory, may be redeemed by Sacrifices and Suffrages. Against this, is a Canon of their law taken out of Saint Jerome, we know that in this life we may help one another, either by prayers, or by good counsel: but when we shall come before the judgment seat of Christ, neither Job, nor Daniel, nor Noah, may entreat for any: but every mā is to bear his own burden. And according to another Canon going under the name of Gelasius Bishop of Rome. Either there is no Purgatory, or the souls which go thither, shall never return.
• XV. And to conclude, the most points of their religion are contrary to their Canons, as by searching may appear in these examples.
  • 1 The dead cannot hear the prayers of them which call upon him.
  • 2 Peter and Paul were two of the chief Apostles, and it is hard to say, which was above the other.
  • 3 Leo the fourth living in the year • 46. acknowledged Lotharius the Emperor for his prince.
  • 4 No Bishop may be called universal.
  • 5 The Church of Rome hath no more authority over other Churches, then other Churches over it.
  • 6 A Priest and a Bishop were in times past all one.
  • 7 The Pope hath no power to give or sell pardons.
  • 8 There can be no merit by fasting, or abstinence from flesh.
  • 9 The mass is nothing but the form of divine sacrific • .

By this which hath been said, it doth in part appear, that the religion of, the Church of Rome is repugnant to it self, and it could not so be, if it were from the word of God.

A Corollary gathered out of the former assertion.

1. A man being endued with no more grace then that which he may obtain by the religion of the Church of Rome, is still in the state of damnation.

The conflicts of Satan with the strong Christian.

The conflicts of Satan with the weak Christian.

I.

EVery Christian containeth in himself two natures, flat contrary one to the other, the flesh and the spirit: and that he may become a perfect man in Christ Jesus, his earnest endeavor must be, to tame, and subdue the flesh, and to strengthen and confirm the spirit.

II

Answerable to these two natures, are the two parts of God's word. First, the Law, because it is the ministry of death, it fitly serveth for the taming and mastering of the rebellious flesh: and the Gospel containing the bountiful promises of God in Christ, is as oil, to power into our wounds, and as the water of life, to quench our thirsty souls: and it fitly serveth for the strengthening of the spirit.

III

Well then, art thou secure? Art thou prone to evil? Feelest thou that thy rebellious flesh carrieth thee captive unto sin? Look now only upon the law of God, apply it to thyself, examine thy thoughts, thy words, thy deeds by it: pray unto God, that he would give thee the spirit of fear, that the law may in some measure humble and terrify thee: for (as Solomon saith) blessed is the man that feareth always, but cursed is he that hardeneth his heart.

IV.

In the Law, these are most effectual meditations to humble and bridle the [unspec 1] flesh, which follow. First, meditate on the greatness of thy sins, and of their infinite number: and if it may be, gather them into a catalogue, set it before thee: and look unto it, that thou think no sin to be a small sin, no not [unspec 2] the bare thoughts and motions of thy heart. Often with diligence consider the strange judgments of God upon men, for their sins, which thou shalt find, [unspec 3] partly in the Scriptures, partly by daily experience. Doubtless thou must think, that every judgment of God, is a sermon of repentance. Think oft on the fearful curse of the law due unto thee, if thou shouldest sin never [unspec 4] but once in all thy life, and that never so little. Remember, that whensoever thou committest a sin, God is present, and his holy Angels, and that he is an eye-witness, that he taketh a note of thy sin, and registreth it in a book. Think daily of thy ende: and know that God may strike thee with sudden death every moment: and that, if then thou have not repented before that time, there is no hope of salvation. Think on the sudden coming of our Savior Christ to judgment, let it move thee continually to watch & pray. If these will not move thee, think on this, that no creature in heaven or in earth, was able to pacify the wrath of God for thy sins: but his own Son must come down from heaven, out of his Fathers bosom, and must bear the curse of the law, even the full wrath of his Father, for thee.

V.

When by these means thou art feared, and thy mind is disquieted in respect of God's judgment for thy sin: have recourse to the promises of mercy contained in the old and New Testament. Is thy conscience stung with sin? And doth the law make thee feel it? With all speed run to the brazen serpent Christ Jesus, look on him with the eye of faith, and presently thou shalt be healed of thy sting or wound.

VI.

When thou doest meditate on the promises of the Gospel, diligently consider [unspec 1] these benefits, which thou enioyest by Christ. Through Adam, thou art [unspec 2] condemned to hell; by Christ thou art delivered from it. Through Adam, thou [unspec 3] hast transgressed the whole law; in Christ thou hast fulfilled it. Through Adam, thou art before God a vile, and a loathsome sinner: through Christ thou [unspec 4] doest appear glorious in his eyes. By Adam every little cross is the punishment of thy sin, and a token of God's wrath: by Christ, the greatest crosses [unspec 5] are easy, profitable, and tokens of God's mercy. By Adam, thou diddest leese [unspec 6] all things: in Christ all things are restored to thee again. By Adam thou art [unspec 7] dead; by Christ thou art quickened, and made alive again. By Adam thou art a slave of the devil, and the child of wrath: but by Christ, thou art the child of [unspec 8] God. In Adam, thou art worse then a toad, and more detestable before God: but by Christ, thou art above the Angels. For thou art joined unto him, and [unspec 9] made bone of his bone, mystically. Through Adam, sin and Satan have ruled in thee, and led thee captive: by Christ, the spirit of god dwelleth in thee plenteously. By Adam, came death to thee, and it is an entrance to hell: by [unspec 10] Christ, though death remain, yet it is only a passage unto life. Lastly, in Adā, [unspec 11] thou art poor, and blind, and miserable: in Christ thou art rich and glorious, thou art a king of heaven an earth, fellow heir with him, and shalt as sure be partaker of it, as he is even now. Adam, when he must needs taste of the fruit, which God had forbidden him, he hath made us all to rue it, even til this day: but here thou seest the fruits that grow, not in the earthly paradise, but on the tree of life, which is within the heavenly Jerusalem. Fear no danger, be bold in Christ to eat of the fruit, as God hath commanded thee: it will quicken thee, and revive thee being dead: thou canst not do Satan a worse displeasure, then to feed on the godly fruit of this tree, and to smell on the sweet leaves, which it beareth continually, that give such a refreshing savor.

VII.

Most men now a days, are secure and cold in the profession of the gospel, though they have the plentiful preaching of it. And the reason is, because they feel not in themselves the virtue and mighty operation of God's word, to renew them: and they cannot feel it, because they do not apply the word aright unto their own souls. Plaisters, except they be applied in order and time, and be laid upon the wound, though they be never so good, yet they cannot heal: and so it is with the word of God, and the parts of it, which except they be used in order and time convenient, will not humble and revive us, as their virtue is.

VIII.

The common Christian everywhere is faulty in this thing. Whereas he loveth himself, and wisheth all good that may be to himself, he doth usually apply unto his own soul the gospel alone never regarding the law, or searching out his sins by it. Tell him what ye will, his song is this: God is merciful, God is merciful. By this means it cometh to pass, that he leadeth a secure life, and maketh no conscience of covetousness, of usury, of deceit in his trade, of lying, of swearing, of fornication, wantonness, intemperance in bibbing and quaffing, &c. But he playeth the unskillful Chirurgian, he useth healing plasters, before his poisoned and cankered nature have felt the power and pain of a Corasiue. And it will never be well with him, until he take a new course.

IX.

On the contrary part, many good Christians leave to apply the comfort of the gospel to themselves, and only have regard to their own sins, and God's infinite vengeance. And even when Satan accuseth them, they will not stick to give ear to Satan, & also accuse themselves: & so they are brought into fearful terrors, and often draw near to desperation.

X.

There is a third sort called Sectaries, who addict themselves to the opinion of some man. These commonly never apply the law or the Gospel to themselves, but their whole meditation is chiefly in the opinions of him whom they follow. As they that follow Luther, few of them follow his Christian life: they regard not that: but about consubstantiation and vbiquitie, about Images and such like trumpery, they infinitely trouble themselves and all Europe too.

And in England there is a schismatical and vndiscret company, that would seem to cry out for discipline, their whole talk is of it, and yet they neither know it, nor will be reformed by it, and yet they are enemies to it: as for the law of God, and the promises of the Gospel, they little regard: they maintain vile sins in refusing to hear the reading or the preaching of the word: and this is great contempt of God's benefits and unthankfulness to him. They are full of pride, thinking themselves to be full, when they are empty: to have all knowledge when they are ignorant, and had need to be catechized: the poison of Asps is under their lips; they refuse not to speak evil of the blessed servants of God. Well, do they above all things seek the kingdom of GOD? then let them be sincere seekers of it: which they shall do, if in seeking Christ's kingdom they seek the righteousness thereof: unto which they can never come but by the applying of the threatenings of the law, and the comforts of the gospel to their own consciences. But whereas they seek the one and not the other, they give all men to understand with what spirit they speak.