Whether Man Be in the Estate of Damnation or Grace

I

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

II

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

III

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

IIII

And by reason of this light of nature, a mere natural man, and a reprobate may be subject to some temptations, for example, he may be tempted of the Devil, and of his own corrupt flesh, to believe that there is no God at all. As Ovid saith of himself, Eleg. 3. 8. Solicitor nullos esse putare deos. I am often tempted to think there is no God.

V

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

VI

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

VII

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

VIII

Thus, when they hear the preaching of the word, God profereth salvation to them and calleth them: yet this calling is not so effectual in them as it is in the elect children of God. For the reprobate, when he is called, he liketh himself in his own blindness, and therefore neither will he; and if he would, yet could he not answer, and be obedient to the calling of God. The elect being called, with speed he answereth, and cometh to the Lord, and his heart being ready, giveth a strong and a loud echo to the voice of the Lord. This echo we see in David's heart: when (saith he) thou saidest, seek ye my face: mine heart answered unto thee, O Lord, I will seek thy face. And God himself speaketh the same of his children, Zacha. 13. 9. They shall call on my name, and I will hear them: I will say, it is my people, (now mark the echo ) and they shall say, the Lord is my God.

IX

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

X

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

XI

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

XII

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

XIII

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

XIIII

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

XV.

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

XVI

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

XVII.

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

XVIII.

The reprobate may yet go further in the • rofession of religion, and may seem for a • ime to be planted in the Church: for he doth believe the promises of God made in Christ Jesus, yet so that he cannot apply them to himself. In this thing the elect and the reprobate differ. The reprobate, generally in a confused manner, believeth that Christ is a savior of some men: and he neither can nor desireth to come to the particular applying of Christ. The Elect believeth, that Christ is a savior of him particularly: The reprobates faith may perish in this life, but the faith of the elect cannot. The reprobate may be persuaded of the mercy and goodness of God towards him for the present time in the which he • eeleth it: the elect is not only persuaded of the mercies he presently enjoyeth, but also he is persuaded of his eternal election before the foundation of the world, & of his everlasting life, which yet he doth not enjoy: Yea, if God would confound him, and he saw nothing but present death, and hell fire: yet such is his nature, that still he would believe: for faith and hope are no • grounded upon sense and feeling; but are the evidence of those things which were never yet seen or felt. The life of the faithful is hid in Christ, as the sap in the root of the tree: their life is not in sense and feeling, but in hoping and believing: which often times, or contrary to man's sense and feeling, is in David: who saith: Create a new heart in me. Psal. 51.

XIX.

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

XX

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

XXI.

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

XXII.

Also, a reprobate hath often a rejoicing • n doing those things which appertain to • he service of God, as preaching & prayer.

Herod heard John the Baptist preach gladly: and the seconde kind of naughty ground receiveth the word preached, with joy.

XXIII.

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

XXIIII.

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

XXV

He may be zealous in the religion which he professeth, and fall from that profession, as the Galatians did, who, after that they had received Paul as an Angel, and would have plucked out their eyes to have done him good: yet they fell from the doctrine which he had taught them to justification by the works of the Law, which flat overthroweth justification by faith alone. The same appeareth in Jehu, who was very zealous for God's cause, and for the defacing of Idolatry, and thereupon God blessed him in his children: yet never • helesse, he was a wicked man, and followed • ha vile sins of Jeroboam his father.

XXVI

After that he hath sinned, he doth in many things in which he is faulty, amende and reform his life, and doth profess great holiness outwardly. Herod, he did many things which John the Baptist in preaching moved him unto. Saul, when he was to be chosen king, professed great humility. Sam. 9. 21. They may repress their vices & corruptions, and so moderate themselves that they break not out: as did Haman; of whom it is written: that when he was full of indignation against Mardocheus, yet he refrained himself. And herein the elect and the reprobate differ: for the elect are somewhat reformed in everyone of their sins. But the reprobate, though he be amended in many faults: yet someone fault or other, he cannot abide to have it reformed, and by that, in a vile manner the devil wholly possesseth him. As Herod, who did many things, yet would not leave his brothers wife. And no doubt, in Judas most of his sins in appearance were mortified: and yet by covetousness the devil possessed him, and held him fast chained in bondage vnd • him. For one sin is sufficient to him, th • by it he may bring a man to damnation.

XXVII

Beside this, he may have the gift of woe • king miracles, of casting▪ forth devils, of he • ling, and such like: And this power of d • ing strange miracles, shall be used as an e • cuse of some of the reprobates, in the day • judgment.

XXVIII

Ofrentimes, unto him is given the gift of the holy Ghost, to discharge the mo • weighty calling that can be in any Common wealth. And this is meant, when Go • is said to give Saul another heart: that is such virtues as were meet for a King.

XXIX

A reprobate may have the word of Go • much in his mouth, and also may be a preacher of the word: for so prophesying in Christ • name, shall be used as an excuse of reprobates: and we know, that among the twelve Apostles, Judas was a reprobate. And this may be well perceived in the resemblance of tasting; which the Author to the Hebrews useth. We know, that Cooks commonly, which are occupied in preparing of banquets, have as much feeling and seeing of the meat, as any other: and yet there is none that eateth less of it, than they: for their stomachs are cloied with the smell and taste of it: So, in like manner it may come to pass, that the Minister, which dresseth and provideth the spiritual food, may eat the least of it himself: and so, laboring to save others, he may be a reprobate.

XXX

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

XXXI

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

XXXII

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

XXXIII

Besides this, reprobates have some prerog • atiues of God: as that he is patiēt towards them: that before he will destroy them, he useth many means to win them: that they commonly spend all the days of their lives in prosperity: insomuch, ▪that it is said of them in the Psalm: that they go in continual prosperity unto their death, and pine not away as the children of God do. But after a certain time God in his just judgment hardeneth their harts, blindeth the eyes of their minds, he maketh their heads giddy with a spiritual drunkenness, and by the strength of their inward lusts, as also by the effectual operation of Satan, they fall to open infidelity, and contempt of God's word, and so run headlong to their own damnation, and perish finally. Julian the Apostate was first a man learned and eloquent, and professed the Religion of Christ, but afterward he fell and wrote a book against the religion of Christ, answered by Cyril: and on a time, in a battle against the Persians, was thrust into • he bowels with a dart, no man then knew • ow, which dart he pulled out with his own • and, and presently blood followed, which • s it gushed out, he took it in his hand, and • loong it into the air, saying, Vicisti Galilaee, • icisti. O thou Galilean (meaning Christ) thou art the conqueror, thou art the conqueror: thus he ended his days in blaspheming Christ whom he had professed.

The reason of this Apostasy is evident. Seed, that is not deeply rooted in the earth, at the beginning of the year, springeth up; it is green and bringeth forth leaves and flowers, and (it may be) some kind of fruit too: when the heat of summer cometh, it parcheth the earth, and the corn wanting deep rooting, and therefore wanting moisture, withereth away. God's word is like seed; which that it may bring forth fruit unto everlasting life, it must be first received of the ground: secondly, it must be rooted: the receiving of it, is when it pierceth to the heart, and the affections take hold of it. This rooting is of two sorts: the first is, when the word rooteth, but not with the residue of the affections. The second, is a deep and a lively kind of rooting of the word, when the word is received into the mind and into the heart. The first kind of rooting of the word, befalleth to a reprobate, who understandeth, and rejoiceth in the promises of salvation, yet he doth not put any confidence in them: he cannot rest in them, he doth not rejoice that his name is written in the book of life, he doth not work out his salvation with fear & trembling. In a word, his heart is in part softened to rejoice at the preaching of the word of God: yet his heart is not opened, as Lydia's was: nor enlarged (as David saith) to embrace the truth: but the elect, he receiveth the word. not only into his mind, least it should be only an imagination, but also it is deeply rooted in his heart. For

• 1 In full confidence he resteth himself on God's promise. Rom. 8. 38. Hebr. 10. 22.
• 2 He hopeth and longeth to see the accomplishment of it. 1. Thess. 1. 10.
• 3 He heartily loveth God, for making such a promise to him in Christ. 1. John. 4. 10.
• 4 He rejoiceth in it, and therefore doth meditate on it continually. Luke 10. 20. Rom. 5. 2.
• 5 He hateth all doctrines which are against it.
• 6 He is grieved when he doth anything that may hinder the accomplishment of it. Math. 26. 75.
• 7 He useth the means to come to salua • ion, but with fear & trembling. Phil. 2. 12.
• 8 He burneth with zeal of the spirit &c. And so the rest of the affections are exercised about the promises of God in Christ, & by this means, is the deep rooting of the word in the heart.

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

By this which hath been said, the professors of Christian religion are admonished of two things. First, that they use most painful diligence in working their salvation, in attaining to faith, in dying to sin, in living to newness of life: and that their harts be never at rest, till such time as they go beyond all reprobates in the profession of Christ Jesus: Seest thou howe far a reprobate may go? press on the strait gate with main and might: with all violence lay hold on the kingdom of heaven. Shall Herod fear and reverence John the Baptist, and hear him gladly? and wilt thou neglect the Ministers, and the preaching of the word? shall Pharaoh confess his sin, nay shall Satan believe and tremble? and wilt not thou bewail and lament thy sins, and thy wicked conversation? it behooveth thee to fear and take heed, least wicked men, and the devil himself rise in judgment and condemn thy life. For if thou shalt come short of the duties of a reprobate, and do not go beyond him in the profession of the Gospel, sure it is, thou must look for the reward of a reprobate. The second thing is, that the professor of the Gospel, diligently try and examine himself, whether he is in the state of damnation, or in the state of grace: whether he yet bear the yoke of Satan, or is the adopted child of God. Thou wilt say, this need not, thou professest the Gospel, and art taken for a Christian: Yet mark and consider, that this often befalleth reprobates to be esteemed Christians: and they are often so like them, that none but Christ can discern the sheep from the Goats, true Christians from apparent Christians. Wherefore it behooveth all men that show themselves to be Christians, to lay aside all pride, and all self-love, and with singleness of heart to put themselves into the balance of God's word, and to make just trial, whether in them repentance, faith, mortification, sanctification, &c. give weight answerable to their outward profession: which if they do, let them praise God: if not, let them with all speed use the means that they may be borne a new to the Lord, and may be inwardly guided by his holy spirit, to give obedience to his will, least in the day of God's trial, they start aside from him like a broken bow, and fall again to their first uncleanness. To conclude, let the most zealous Papist that is, try him and his whole estate with a single heart, as in the presence of God's majesty, and he shall find, that for all his profession, he doth come short of a reprobate, or at the least not go beyond him in these points before named: God open their eyes that they may see it.

I

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

II

Whom God electeth them he calleth in the time appointed for the same purpose. This calling of the Elect is nothing else but a singling and a severing of them out of this vile world, and the customs thereof, to be Citizens of the kingdom of heaven, to be of God's household, to be living stones in the spiritual Temple, which is the Church of God the company of predestinate to eternal life. And this separation must be made before the ende of this life. For this is the order which God taketh, he will have all them to be in his kingdom in this life, that shall be in the kingdom of heaven after this life. And the time of their calling is termed in scriptures, the day of visitation, the day of salvation, the time of grace.

III

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

IIII

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

Here first it is to be considered that the very nature of faith standeth in a certain power of apprehending & applying Christ.

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

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

V.

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

VI.

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

VII

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

1. First the knowledge which the reprobate hath concerning the kingdom of heaven, is only a general & confused knowledge: but the knowledge of the elect, is pure, certain, sure, distinct, and particular: for it is joined with a feeling and inward experience of the thing known: though indeed the mind of man is able to conceive more than any Christian heart can feel: and this is to be seen in Paul, who useth not only to deliver the pointes of God's word in general manner, but also setteth them down specially in his own experience. So that the enlightening of the reprobate may be compared to the sight of the blind man, who saw men walking like unto trees, that is in motion like men, but inform like trees: and the elect are like the same blind man, who afterward saw men a far off clearly.

2. Secondly, the knowledge of the wicked puffeth them up, but the knowledge of the godly humbleth them.

3. Lastly, the Elect, besides the knowledge of God's word, have a free & frank heart to perform it in their lives and conversations, which no reprobate can have: for their illumination is not joined with true and sincere obedience. By this it is easy to discern of the illumination of Anabaptists, or familistes, and many other, which brag of the spirit.

VIII

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

IX.

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

X

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

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

XI

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

XII

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

XIII.

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

XIIII.

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

XV

For the better understanding of this that God worketh, sowing faith in the heart of man after this manner; it must be observed that a sinner is compared to a sick man oft in the scriptures. And therefore that the curing of a disease fitly resembleth the curing of sin. A man that hath a disease or sore in his body before he can be cured of it, he must see it, feel pain of it, and be in a fear lest it bring him into danger of death: after this, he shall see himself to stand in need of Phisick, and he longeth till he be with the Pysician: when he is once come to him, he desireth him of all loves to help him & to show the best skill he can: he will not spare for any cost: then he yields himself into the Physicians hands, persuading himself, that by God's blessing, he both can and will help him: after this he comes to his former health again. On the same manner, every man is wounded with the deadly wound of sin at the very heart: and he that would be saved and escape damnation, must see his sin, be sorrowful for it, and utterly despair of his own strength to attain salvation thereby: furthermore he must see himself to stand in need of Christ, the good Physician of his soul, and long after him, and cry unto him with deep sighs and groans for mercy: after this Christ Jesus will temper him a plaster, of his own heart blood, which being applied, he shall find himself revived, and shall come to the assurance of the forgiveness of all his sins. So it was in David, when he repented of his adultery and murder. First God made him see his sins, for he saith, I know mine iniquities, and my sins are ever before me. Secondly, he felt God's anger for his sins, make me (saith he) to hear joy and gladness, that the bones which thou hast broken may rejoice. Thirdly he utterly dispaired of his own strength, in that he said, stablish me with thy free spirit; signifying thereby, unless the Lord would stay him with his glorious power, he should run headlōg to his own cōfusiō. Fourthly he comes to see himself stand in great need of God's favor: one mercy will not content him: he prayeth for the whole innumerable multitude of his mercies, to be bestowed on him, to do away his iniquities. Fifthly, his desire and his prayer for the forgiveness of his sin, are set down in the whole Psalm. And in his prayer he gathereth some comfort, and assurance of God's mercy towards himself, in that he saith, the sacrifices of God are a contrite spirit: a contrite and broken heart O God, thou wilt not despise.

XVI.

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

XVII.

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

XVIII.

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

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

XIX.

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

XX

The greatest measure of faith is a full persuasion of the mercy of God. For it is the strength and ripeness of faith. Rom. 4. verse 20. 21. Abraham not weak in faith but being strengthened in the faith, was fully persuaded, that he who had promised was able to do it: This full assurance is when a man can say with Paul, I am persuaded that neither life nor death, nor Angels, nor principalities, nor powers, nor things present nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ Jesus our Lord. And lest any should think: this saying is peculiar to Paul, the whole Church, in the canticles, useth the same in effect: saying, Love is strong as death, jealousy is as cruel as the grave, the coals thereof are fiery coals, & a vehement flame. Much water cannot quench love, neither can the floods drown it: if a man should give all the substance of his house for love, they would contemn it.

XXI

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

XXII.

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

XXIII

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

XXIIII

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

XXV.

From true justification, proceed many other benefits, and they are either outward, or inward. Outwarde benefits are three. The first is Reconciliation, by which a man justified is perfectly reconciled to God; because his sin is done away, and he is arrayed with the perfect righteousness of Christ. The second is, that afflictions to the faithful are no punishments for sin, but only fatherly and loving chastisements. For the guilt and punishment of sin was borne of Christ. Now therefore, if a Christian be afflicted, it is no punishment: for then God should punish one fault twice, once in Christ, and the seconde time upon the Christian: which thing doth not agree with his justice: it remaineth therefore that afflictions are only corrections in the faithful. The third benefit is, that the man justified doth deserve and merit at God's hands the kingdom of heaven. For being made perfectly righteous in Christ, he must needs merit eternal life in and by Christ. And therefore Paul called it the justification of life. Rom. 5. 18.

XXVI.

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

XXVII.

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

XXVIII

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

XXIX

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

XXX.

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

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

XXXI

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

XXXII

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

XXXIII

This sanctification is wrought in all Christians after this manner. After that they are joined to Christ, and made misticallie bone of his bone, and flesh of his flesh, Christ worketh in them effectually by his holy spirit, and his works are principally three. First, he causeth his own death to work effectually the death of all sin, and to kill the power of the flesh. For it is as a Corrasiue, which being applied to the part affected, eateth out the venom and corruption: and so the death of Christ by faith applied, fretteth out and consumeth the concupiscence & the corruption of the whole man. Secondly, the burial of Christ is the burial of sin, as it were in a grave. Thirdly, his Resurrectiō sendeth a quickening power into them, & to make them rise out of their sin, in which they were dead and buried, to work righteousness, & to live in holiness of life. Lazarus body lay four days, and stancke in the grave, yet Christ raised it and gave him life again, and made him do the same works that living mē do: so also Christ dealeth with the souls of the faithful: they rotte and stink in their sins, and would perish in them, if they were left alone: but Christ putteth a heavenly life into them, & maketh them active and lively to do the will of God in the works of Christianity, and in the works of their callings. And this sanctification is throughout the whole mā: in the spirit, soul, and mind. 1. Thes. 5. 23. And here the spirit signifieth the mind and memory, the soul, the will and affections.

XXXIIII

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

XXXV.

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

XXXVI

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

XXXVII

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

XXXVIII

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

XXXIX

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

XL

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

XLI.

The fourth is, joy of heart, in consideration of the nearenes or 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, and 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, & a desire to obey 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 to him. God will approve of thee for his own work which he hath wrought in thee, and not reject thee for thine.

XLIIII.

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, & 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 keep God's commandments and applied his heart to fulfill his statutes unto the end. 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 howe 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, and 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, willes, and affections partly regenerate, and partly unregenerate, and therefore their willes will 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 his 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 when 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 betra • e 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 obeie 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 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 primative 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 impedimentes, that like unto runners in a race, they may be swift to hear: these impedimentes 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, their minds are fixed and attentive only to that which is spoken, as Lydia's was. Thirdly, they truly believe the word of God, & carefully apply it to their own souls. Fourthly, they feel the lively power of it in thenselves. It is as salt in them, to draw out their inward corruption; it is to them the sword of the spirit, and as a sacrifising knife in the hand of God's Minister, by which their flesh is killed, and 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 suger 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 thinketh the wine to be sour and tarte, and void of relishe, 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 and in affection, and they remember it, and meditate upon it continually, that they may frame all their doings by it. Worldlie men use to buy books of statutes, and to have them in their houses to read on, that they may know howe to avoid danger of law. And so the faithful do always set before them God's word, and in all their dooinges it is their Counselor, lest 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 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, and hath true fellowship with him in being fully justified before God, and 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-cellar, shall fall into a sound, and not feel any refreshing there. Yet the believer is not to be dismayed, 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 nourish 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 liberallie, not only according to their power, but also straining themselves 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, and 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 groaninges 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 this persuasion is double: First, 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.

Fifthlie, 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 first 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, prove 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 hir 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's 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 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 • endeth up smoke and sparks of fire; and it • ggeth a man forward to evil words and deeeds, according to that of Saint Mark, For, from within, even from the heart of man proceed evil thoughts, adulteries, fornications, murders, theftes, covetousness, wickedness, deceit, uncleanness, a wicked eye, backbiting, pride, folishnes.

2 The flesh hindereth and choketh the good motions & 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 motiō and desire with some corruptions: so that the godly mislike the best thing they do, Isaiah saith of his own & the people's righteousness, that it is but as a menstruous cloute The prayers of the saints must be performed with sweet odors, before they can ascend up sweet & savory into the nostrilles 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 and soundly according to his will and desire: even as a man who hath a journey to go, his mind is to dispatch it in all hast, yet when he is in his travel he goes but slowly, by reason of a lameness in his joints.

3 The spirit, on the contrary, kindles in the heart good motions & desires, & 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.

4 The spirit rebuks a man for his evil intents & desires, and represseth the face of them, and 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 and 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 & the godly: In the godly when they are tempred to sin, there is a fight between the heart & the heart: that is, between the heart & itself: 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, & he feels it stirring in him, as if it were some living thing that crauled in his body, and 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; and when they are tempted to evil by their flesh and Satan, they feel a lust and desire to do that which is good,

LIIII

The second temptation is a quietness 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.

1 Christ let him see his excellency & how he is affected towards him,

2 Then the Christian considering this desireth Christ and his righteousness.

3 He delighteth himself in Christ, and hath some enjoining of his benefits.

4 Then he comes into the assembly of the Church, as into God's wine-cellar, that in the word and sacraments, he may feel a greater measure of the love of Christ.

5 But he falls love sick: that is he becomes troubled in spirit, because he cannot eioy the presence of Christ in the said manner, as he would.

6 In this his spiritual sickness he first 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.

7 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 lattesse.

8 Then 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 thanks-giving, the deceiptfulnesse and malice of false teachers.

9 Then he comes to feel more lively his fellowship with Christ.

10 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 christiā in this tentatiō is this.

• 1 The poor soul lying as a mā desolate in the night without comfort, seeks for Christ by private prayer & meditation, but it will not prevail.
• 2 He useth the help, counsel, & 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, & feels him come again.
• 5 Presently his faith reviveth, and layeth faster hold on Christ.
• 6 And he hath an earnest fellowshipp • with Christ in his heart, as before.
• 7 Then comes again the joy of the holy ghost: & 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 & incense.
• 9 Also he is ravished there with the meditatiō of the glorious estate of the kingdom of heaven.
• 10 He labors to bring others to consisider the glory of Christ & his kingdom.
• 11 After all this Christ reueiles to his servant, what his blessed estate is both in this life, & in the life to come, more clearly thē ever before, & 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 a sleep 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 ease 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 expresseth 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, but discomfort.
• 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, and he somewhat comforts himself in describing Christ's excellency to them.
• 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 and liking towards him.
• 16 Giving further assurance to him that he shall grow up and be made fruitful in every good grace.
• 17 ^m 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 first 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 • nd made secure with sin.
• 2 Yet after a while there ariseth in his heart a godly sorrow: which is when he is grieved for the only cause, that by his sin he hath displeased God, who hath been to him so loving & merciful a father, whose favor he would be content to purchasse, (so he might have it and obtain it, even with the damnation of his own soul.
• 3 Thē he begins to repent himself of his sins renewing a fresh his former repentance.
• 4 ^u This repentance he showeth by 7. signs

1 A care to leave that sin into which he is fall̄. As they which crucified our savior Christ, whē they were pricked in their harts at Peters Sermō, they shown this care in saiing, men & brethren what shall we do to be saved. 2 An Apology, which is whē a man in the heaviness of his heart, shall not excuse or defend his sin, but confess it to the lord & utter lie condemn himself for it: acknowledging withal y ^t there is no way to escape y ^t wrath of god, but by having gods free pardō in christ.

3 Indignation which is an inward anger and fretting against his own self, because he was so careless, in looking to his own ways. Peter whē he had denied his master, he wept & that bitterly which showeth y ^t with sorrow, he had also an anger against himself.

4 A fear rising not so much frō the judgments of God, as frō this lest he should hereafter fall into the same sin again, and by so doing more greeuouslie displease God. 5 A desire ever after more carefully to plese 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 & 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 afflictions is this.

• 1 At the first they are very heuie & bitter.
• 2 He suffereth thē with great lenity and patience, submitting himself under the hand of God. Yet if they be in any great measure, they will drive him to impatience.
• 3 If they continue he shall feel (according to his own judgment) the wrath & displeasure of 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 feling thus gods 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 him, and to bring him frō 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, Whē 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 not be burnt: neither shall the flame kindle vpō thee.

LIX.

Hence ariseth a notable difference, between the godly & 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 & rebellion of sin then he: none is more assalted by Satan then he, & often times 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, & 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 Lion: Or as Job saith, that the arrows of the almighty were in him, & the venom thereof drunk up his spirit, & the terrors of god did fight against him. Yet the true Christian when the world, the flesh, & the devil, & God himself too are against him, doth even then most of all rest in the Lord, & by faith cleue 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 mā, not having so much as one spark of faith: yet then he saith: my God, my God: which words contain a confession proceeding frō true faith: so y ^t in David it appeareth, that the faithful whē they feel thenselves forlorn, & utterly rejected of god, according to y ^e sense & judge meant of y ^e flesh, yet by faith they can apprehend his hid̄ mercy, & 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 & death, never gave over: & whē he was foild, he would not cease before the Lord had blessed him. This his wrestling is a type of the cōflicts which the faithful are to have with y ^e lord himself, who useth to bring his own children (as it were) to the field: & he assaileth thē with the one hand, & with the other he holdeth them up that so he may prove & exercise their faith. And for this cause the Church is called Israel by the name of Jacob. An example may be had in the woman of Canaan. First our savior Christ gave hir faith, & by y ^t faith she was moved to seek to him: But when she • was once come to him, he gave hir three repulses. First by saying nothing. Secondly by denying hir: thirdly by calling hir dog. Thus Christ in appearance made show, as though he would never have granted hir request. But she at every repulse was more instant, crying more earnestly unto him: & she plainly opposed hir self to him, & would take no denial: for such is the nature of true faith. Wherefore, the faithful when they feel thenselves overwhelmed with sin, turmoiled with cōflicts of Satan, whē they feel y ^e anger of god offended with thē, yet they can even thē lift up their eye lids, & give a glimpse at the brasē Serpent Jesus Christ, & can fling thenselves into the arms of gods mercy, & catch hold of the hand of god buffeting thē, & kiss it.

XL.

By these tētatiōs it coms to pas that a Christiā though he cannot fall finally frō Christ, yet he may fall very dangerously frō his former estate. First the graces of god may be by his defalt lessned in him: else Paul would not have given out these exhortations quench not the spirit. Grieue not the holy spirit of God, by whō ye are sealed unto the day of redemptiō. Secondly the graces of God may be buried in him & covered for a time, so that he may be like a man in a traunse, who both by his own sense & by the judgment of the physician is takē 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 & forswore him at the voice of a Damsel. Thirdly he may fall again into the same sin after repentance. Indeed this is a dangerous fall, yet it may befall a true Christian. Otherwise whē as the Israelites gods people had fallen away frō him by their sins, & idolatries, he would not still have offered thē 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 had once before been reconciled to God. Fourthly, he may commit a sin of presumption, which is a fearful sin, being done wittinglie of knowledge and willingly, and with some willfulness. Therefore David prayed keep thy servant presumptuous sin: 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, whē 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, 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 & fear. This befell Frances Spira, who after his Apostasy dispaired. Yet they are much overseen that write of him as of a damned creature. For first who can tell whether he dispaired finally or not. 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 he was not quite bereft of all goodness: though he neither felt it then nor shown it to the beholder.

LXI.

The cause why a Christiā cannot fall away frō grace, is this: after that he is sanctified, he receiveth frō god another special grace, which may be called Corroboratiō. For he hath in him not only the sanctifying, but also the strengthening power of Christ. Therefore Paul prayeth for the Ephesiās, that they may be strengthened in the inner mā: for the Collossiās, 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 strengthen him David saith, that God reneweth thē that fear him, as the Eagle reneweth hir decayed strength. And Job shows worthily that they, which by preaching of the word are reconciled unto God, are restored again and gather new strength, so that their flesh becomes as the flesh of young children. From hence as from a special cause ariseth patience & perseverance unto the end: for when a man is supported by the power of Christ, he may be able to bear many crosses patiētly with a cō • ented mind & persevere in bearing of it how long so ever the cross endureth. Thus much of the estate of a Christian in this life. Now I will ad some reasons in the way of persuasion to all mē but especially to worldlings, & to loose professors of the Gospel, that they would utterly deenie themselves & 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 nor being a true Christian, is far more vile then the basest creature of all, even the Dog, or Toade: For first he is nothing else but a filthy dunghill of all abomination and uncleanness, the stink whereof hath infected heaven and earth, and no perfumes could ever delaie 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 nere a lazar man that is full of botches, blaines & sores; but much more are those men to be abhorred, which have lien many years stark dead in sins and trespasses: & therefore now do nothing else but rot & stink in thē like ugly loathsome carrions.

Secondly, he which is no Christiā is under the power of darkness having Satan for his Prince and God, and giving unto him in token of homage his best partes, even his mind and conscience to be his dwelling place: and his whole conversation is nothing else but a perperuall obedience to Satan. If Atheists, & worldlings & carnal gospelers were persuaded of the truth of this (as it is most true) it would make them howl & 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 & 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 Core, Dathan, and Abyram, 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 the 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 Julian: 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 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 pangs 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 of God's anger, a mā shall feel himself to have even the pangs of hell in his heart. Now therefore all 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 further signifieth the destruction of Jerusalem because she knew not the time of hir 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 Christian, thou goest damned to hell. Wherefore delaie not one minute 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 differ 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, & from everything that causeth misery: according to that of saint John, And God will wipe away all tears from their eyes: & 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 Majesty 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 end of the world, whē 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, 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 and subject, father, mother, child, master, servant, noble, ignoble, rich, poor, living, dead. Some will say, what then shall there 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 & 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 here, 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 itself in that they are eternally occupied in worshipping God by singing of songs of praise and thanks giving unto him. Now thē seeing the kingdom of heaven is so glorious, and none can have it but the true Christian, let all men accompt 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 and art like to die eternally. Thou being in this estate there is no Man on earth, no 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 mankind: and of his own heart blood he tempered for thee 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: then 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 Paul 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 Gaderenes. 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 deer 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 ^o those means, in that order and comeliness, which thou hast appointed, abounding in righteousness, peace of conscience, and joy of the holy Ghost, Amen,

The first Argument.

HE which may in truth be made partaker of the chief pointes of the Popish religion, may be made partaker of all: but a reprobate may be made partaker of the chief points of the Popish religion: therefore a reprobate may be made partaker of all.

The second Argument.

THat religion whose precepts are no directions to attain peace of conscience, leaveth a max • still in a damnable case: but the precepts of the religion of the church of Rome, are no 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 it as any other.

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 fourth Argument.

THat religion which is contrary to it self▪ only a mere invention of man: the religion • the Church of Rome is quite contrary to itself • • herefore it is only an inuenti on of man: which if • t be true, as well a reprobate as any other may perform the things required in it.

The conflicts of Satan with the strong Christian.

The conflicts of Satan with the weak Christian.

I

E Very Christian containeth in himself two natures, flat contrary the 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, & 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 maistering of the rebellious flesh: and the Gospel, containing the bountiful promises of God in Christ, is as oil, to pour into our wounds, and as the water of life, to quench our thirsty souls: & 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 & terrify thee: for (as Solomon saith) blessed is the man that feareth always, but cursed is he that hardeneth his heart.

IIII

In the Law, these are most effectual meditations to humble and bridle the 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 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, 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 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, & that he is an eye witness, that he taketh a note of thy sin, & 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 and 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 • o the promises of mercy contained in the • ld and New Testament. Is thy conscience stung with sin? And doth the law make the • feel it? With all speed run to the brase • 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 conside • these benefits, which thou enioiest by Christ. Through Adam, thou art condemned to hell: by Christ, thou art deliuere • from it. Through Adam, thou hast transgre • sed the whole law: in Christ thou hast fulfilled it. Through Adam, thou art before Go • a vile, & a loathsome sinner, through Chri •• thou doest appear glorious in his eyes. B • Adam, every little cross is the punishmen • of thy sin, and a token of God's wrath: by Christ, the greatest crosses are easy, profitable, and tokens of God's mercy. By Adam thou diddest loose all things: in Christ a • things are restored to thee again. By Adam thou art dead, by Christ, thou art quickne • and made alive again. By Adam, thou art slave of the Devil, and the child of wrat • but by Christ, thou art the child of God. 〈…〉 Adam, thou art worse than a Toade, & mo •… detestable before God: but by Christ, though • art above the Angels. For thou art joined unto him, and made bone of his bone, misticallie. 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, & it is an entrance to hell: by Christ, though death remain, yet it is only a passage unto life. Lastly, in Adam, thou art poor, and blind, and miserable: In Christ, thou art rich and glorious, thou art the King of heaven and 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 forbid̄ him, he hath made us all to rue it, even till 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, & revive thee being dead: thou canst not do Sathā a worse displeasure, thā to feed on the godly fruit of this tree, & to smell on the sweet leaves, which it beareth cōtinuallie, that give such a refreshing savor.

VII

Most men now a days, are secure & cold in the professiō of the Gospel, though they have the plentiful preaching of it. And the reason is, because they feel not in thenselves the virtue and mighty operation of God's word, to renew them: & they cannot feel it, because they do not apply the word aright unto their own souls. Plaisters, except they be applied in order & time, & be laid upon the wound, though they be never so good, yet they cannot heal: & so it is with the word of God, & the parts of it, which except they be used in order & 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, & 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, & maketh no conscience of covetousness, of usury, of deceit in his trade, of lying, of swearing, of fornication, wantonness, int • mperācie in bibbing & quaffing, &c. But he playeth the unskillful Chirurgiō, he useth healing plasters, before his poisoned and cankered nature have felt the power & 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, and also accuse themselves: and 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 Christiā life, they regard not that: but about consubstantiation and vbiquity, about Images and such like trumpery, they infinitely trouble themselves, and all Europe too.

And in England there is a scismaticall and indiscreet 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 & 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.