A Golden Chain — William Perkins

A Golden Chain · William Perkins

THE ESTATE OF A CHRISTIAN MAN IN this life, which also sheweth how farre the Elect may goe beyond the Reprobate in Christianitie, and that by many degrees.

I

…THe aEph. 1.4,5, 6,7.Elect are they whome God of the good pleasure of his will hath decreed in himselfe to choose to eternall life, for the praise of the glorie of his grace. For this cause the Elect onelyonly are saide to hauehave their names written in bApoc. 20. 12.the booke of life.

II

Vocation.Whome God electeth, them he calleth in the time appointed for the same purpose. This calling of the Elect is nothing els but ac2. Thess. 2. 13,14. singling and a seuering of them out of this vile world, and the customes thereof, to be dEph. 2. 19.citizens of the kingdome of glorie after this life. And the time of their calling is tearmed in Scriptures,g2. Cor. 6.2. Luk. 19.42. the day of visitation, the day of saluation, the time of grace.

III.

ThishCol. 2.7. Ioh. 15.19. seuering and choosing of the elect out of the worlde, is then performed, when God by his holy spirit indueth them with true sauing faith: a wonderfull gift peculiar to the elect. For the better knowing of it, there is to bee considered: First, what faith is: Secondly, how God doth worke 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 wonderfull grace of God, by which the elect doe apprehend and apply Christ and all his benefits vntounto themselues particularly.What faith i….

Here first it is to be cōsidered, that the very nature of faith stādeth in a certaine power of apprehending and applying Christ. This is declared by Paul whe he saith,iCol. 2.12. Ye are buried with him through baptisme, by whome ye are also risen againe with him by the faith of the power of God, who raised him from the dead. Where it appeareth that faith is made a meanes to communicate Christ himselfe, his death and buriall, and so all other benefits to the beleeuer. Againe to beleeue in Christ, and to kIoh. 1. 12. Rom. 5. 17.receiue or to lay hold on Christ, are put one for another by Saint Iohn: which declareth that there is a speciall applying of Christ; euen as we see, when a man hath any thing giuen him, he reacheth out his hand and pulleth it to himselfe, and so makes it his owne. Moreouer, faith is called lGal. 3. 27.the putting on of Christ: which cannot be vnles Christs righteousnes be specially applyed to the heart, as the garment to the backe, when it is put on. Lastly, this may appeare, in that faith is called mIoh. 6.36.the eating and drinking of Christ: for there is no eating of meat that nourisheth, but first it must be tasted, and chewed in the mouth, then it must be cōueyed into the stomack, & there digested: lastly, it must be applyed to the parts of the bodie that are to be nourished. And Paul praieth for the Eph…sians: that Christ nEph. 3.17.may dwell in their hearts by faith: which plainely importeth, this apprehending and applying of Christ.

I adde further, that faith is a wonderfull grace of God, which may appeare: first, in that Paul calleth it oCol. 2. 12.the faith of Gods power, because the power of God is especially seene in the begetting of faith. Secondly, experience sheweth it to be a wonderfull gift of God: when a man neither seeth, nor feeleth his sinnes, then to say hee beleeueth in Gods merciemercy, it is an easie matter; but when a man shall feele his heart pressed downe with the waight of his sinnes, and the anger of God for them; then to apply Gods free merciemercy to his own soule, it is a most hard matter: for then it is the propertie of the cursed nature of man, to blaspheme God, and to despaire of merciemercy. Iudas who (no doubt) often preached mercy and redemption by Christ in the securitie of his heart: when Gods hand was vponupon him, and the Lord made him see the vilenesse of his treacherie; he could not comfort himselfe in Christ, if one would hauehave giuen him ten thousand worlds, but in an hellish horror of conscience hanged himselfe desperately; which sheweth what a wonderfull hard thing it is at the same instant when a man is touched for his sinnes, then to apply Gods merciemercy to himselfe. Yet a true Christian by the power of faith can doe this, as it may appeare in Dauid,oPsal. 77. 2. 3. In the day of my trouble (saith he) I sought the Lord: my sore ran and ceased not in the night: my soule refused comfort: I did thinke vponupon God and was troubled: I praied and my spirit was full of anguish: and hee addeth the word Sebah, a note (very likelie) of some wonderfull thing.pPsal. 103.1 Againe, he being almost in the gulfes of hell, euen then cried to the Lord for helpe. Iob saith, qIob. 13.15.If God should destroy him, yet he would for all that beleeue in him still. Vndoubtedly, strange is the band of faith knitting Christ & his members togither, which the anguish of spirit cannot, and the strokes of Gods hand doe not vnloose.

V.

This apprehending of Christ is not done by any corporall touching of him, but spiritually by assurāce, which is, whē the elect are perswaded in their hearts by the holy ghost, of the forgiueuesse of their owne sinnes, and of gods infinit merciemercy towards them in Iesus Christ. According to that ofr1. Cor. 2.12 Paul. Now we hauehave receiued, not the spirit of the world, but the spirit which is of God, that wee might know the things which are giuen vsus of God. The things which the spirit of God maketh known to the faithfull particularly, are their iustification, adoption, sanctification, eternall life: and thus when any are perswaded of these things concerning themselues, they doe in their hearts distinctly apply and appropriate Christ and his benefits to themselues.

VI.

How God worketh in the heart.The maner that God vseth 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 litle to spring and to breed in the heart. The preparation of the heart is by humbling an softening of it: & to the doing of this there are foure things requisite. The first of them is the knowledge of the word of God, both of the lawe and of the gospel,Knowledge. without the which there can be no faith; according to that saying of Esaiah: sEsa 53. 11.By his knowledge shall my righteous seruant iustifie many. And that of Iohn:tIoh. 17. This is eternall life that they know thee to be the onelyonly very God, and whome thou hast sent Iesus Christ. The uIob. 33.23 Rom. 10. 14onelyonly ordinarie meanes to attaine faith by, is the word preached: which must be heard, remembred, practised, and continually hid in the heart. The least measure of knowledge, without which a man cannot hauehave faith, is the knowledge of Elements, or the fundamentall doctrines of a Christian religion…. A fundamentall doctrine is that, which beeing obstinately denied, all religion, and all obtaining of saluation is ouerthrown. This knowledge hath a generall faith going with it, which is an assent of the heart to the known trueth of Gods word. This faith when it is grown vp to some great measure, it is called foreign, the Col. 2.2. Rom. 14. 14full assurance of vnderstanding, and it is to bee seene in the martyrs who maintained Gods trueth against the persecutions of the false Church, vntounto death.

VII.

Although both elect and reprobate may be enlightned to know the word of God: yet the elect in this thing goe farre beyond all reprobates: for it is specially said of them, that God is their schoole-master, that he sofeteneth their stony hearts, and maketh them pliable, that hee draweth them, that hee openeth their senses, hearts, eares, vnderstandings: that the holy ghost is their annointmēt, and their eie-salue, to cleare the eies of their minde, to conceiue the mysteries of Gods worde. And the difference of illumination in them is threefolde.

I. First, the knowledge which the reprobate hath concerning the kingdōe of heauen, is only a generall and confused knowledge: but the knowledge of the elect is pure, certaine, sure, distinct, and particular: for aPhil. 1.9.it is ioyned with a feeling and inward experience of the thing known: though indeed the minde of man is able to conceiue more then any Christian heart can feele: and this is to be seene in bGal. 5. 17. cum Rom. 7.23. & Rom. 3. cū Ro. 8. 38.Paul, who vseth not only to deliuer the points of Gods word in a generall manner, but also setteth them downe specially in his own experience. So that the enlightning of the reprobate may be compared to the sight of thecMar. 8.24. 25. blind man, who saw men walking like vntounto trees, that is in motion like men, but in forme like trees: and the elect are like the same blind man, who afterward saw men a farre off cleerely.

II. Secondly, the knowledge of the wicked d1. Cor. 8.2. & 14.23.puffeth them vp: but the knoweledge of the godly humbleth them.

III. Lastly, the elect, besides the knowledge of Gods worde, hauehave ePsal. 40.6 2. Tim. 3. 5. Tit. 1.16.a free and franke heart to performe it in their liues and conuersations, which no reprobate can hauehave: for their illumination is not ioyned with true and sincere obedience. By this it is easie to discerne of the illumination of Anabaptistes, or Familists, and many other, which brag of the spirit.

VIII.

The second is the sight of sinne arising of the knowledge of the lawe.2Sight of sinne. To this Ieremie exhorteth the Iewes of his time, saying, fIer. 3.13.Know thine iniquitie, for thou hast rebelled against the Lord thy God, &c. The chiefe cauie of the sight of sinne is Christ by his holy spirit,gLuk. 2. 25. Ioh. 16.8. who detecteth the thoughts of many heartes, & iudgeth the world of sinne. The manner of seeing our sinnes must bee, to knowe them particularlie: for the vilest wretch in the world can generally and confusedly say, he is a sinner: but that the sight of sinne may be effectuall to saluation, it must be more special & distinct euen in particular sinnes, so that a man may say with Dauid,hPsal. 40. 12. My sinnes hauehave taken such hold of me that I am not able to look vp: they are more in number then the haires of mine head: therefore my heart hath failed me. Againe, a man must not barely see his particular sinnes, but hee must also see the circumstances of them, as namely the fearefull curses and iudgements of God, which accompanie euerie sinne: for the consciences of many tell of their sinnes in particular, yet they cannot be humbled for them, & leaue them; because they hauehave not seene that ougly taile of the curse of God, that eueryevery sinne draweth after it.

IX.

The meanes to attaine to the sight of sinne, is by a diligent examination of a mans own selfe: This was the practise of the children of Israel in affliction; iLam. 3.40Let vsus trie (say they) and search our waies, and turne againe to the Lord. And Dauid giueth the same counsell to Sauls Courtiers: kPsal. 4.4.Tremble and sin not, examine your own heart on your bed, & be still. This examination must be made by the commandements of the Law, but specially by the tenth, which ransacketh the heart to the very quick: & was the meanes of Pauls conuersion. For he being a proud pharisie,lRo. 7.7. 10 this commandement shewed him some …innes, which otherwise he had not knowne, and it killed him, that is, it humbled him. If so bee it, that after examination a man cannot find out his sinnes (as no man shal find out all his sinnes, for mIer. 17.9.the heart of man is a vast gulfe of sinne, without either bottom or bank, and hath infinit & hidden corruptions in it) then hee must in a godly iealousie, suspect himselfe of his vnknowne sinnes: as Dauid did, saying, nPsal. 19.12Who can vnderstand his faults? clense me from my secret faults. And as Paul did,oCor. 4.4. I know nothing by my selfe, yet I am not thereby iustified. And good reason it is why men should suspect themselues of those sinnes which as yet they neuer sawe in themselues, pLuk. 16.15For that which is highly esteemed amongst men, is abomination in the sight of God: and the very qIob. 4. 18.Angels are not cleane in his sight.

X.

3Sorrow for sin.The third is a sorrowe for sinne, which is a paine and pricking in the heart arising of the feeling of the displeasure of god, & of the iust damnation which followeth after sinne. This was in therAct. 2. 37. Iewes after Peters first sermon: and in Habacuck at the hearing of Gods iudgements:sHab. 3. 16. When I heard (saith he) my belly trembled: my lips shooke at thy voice: rottennes entred into my bones: and I trembled in my selfe, that I might rest in the daie of trouble. This sorrow is called the tRom. 8. 15spirit of bondage to feare: because when the spirit hath made a man see his sins, he seeth further the curse of the Law; and so he findes himselfe to bee in bondage vnderunder satan, hell, death, and damnation: at which most terrible sight his heart is smitten with feare and trembling, through the consideration of his hellish and damnable estate.

This sorrow if it continue and increase to some great measure, hath certain Symptomes in the bodie,aIob. 30.30 as burning heate, bLam. 1. 20. &. 2.11. Osea. 11.8.rowling of the intralls, cPsal. 32.4.a pining and fainting of the solide parts.

XI.

In the feeling of this sorrowe, three things are to bee obserued. The first, all men must looke, that it be seriously and soundly wrought in their hearts: for looke as men vse to breake hard stones into many small peeces and into dust: so must this feeling of Gods anger for sinne bruise the heart of a poore sinner and bring it to nothing. And that this may be so, sorrow is not to bee felt for a brunt, but very often before the end of a mans life. The godly man dPsal. 88.15from his youth suffereth the terrors of god. Iacob wrestling with the Angel gets the victorie of him, eGe. 32.25.but yet he is faine to goe halting to his graue, and traile one of his loynes after him continually. fExod. 12. 8 Zach. 12.10The paschall Lamb was neuer eaten without sowre hearbs, to signifie that they which wil be free from the wrath of God by Iesus Christ, must feele continually the smart and bitternesse of their owne sinnes. The second, all men must take heede, least when they are touched for their sinnes, they besnare their owne consciences: for if the sorrowe bee somewhat ouer sharp, they shall see themselues euen brought to the gates of hell, and to feele the pangs of death. And when a man is in this perplexitie, he shall find it a most hard matter to be freed from it, without the marueilous power and strength of Christ Iesus, who only is able to helpe him and comfort him: yea many when they are once plunged in this distresse and anguish of soule, shall neuer escape it, as may appeare in Cain, Saul, Achitophel, Iudas, & now of late in Iohn Hoffmeister a Monke, and Latomus, who for the space of certaine daies neuer left crying that he was damned, because that he had wilfully persecuted the Gospell of Christ, and so he ended his life. Therefore most worthie is Pauls counsell for the moderating of this sorrow: g2. Cor. 2. 6,7.It is sufficient (saith he) vntounto the incestuous man that he was rebuked of many, so that now contrariwise ye ought rather to forgiue him and comfort him, least he should be swallowed vp of ouermuch heauines. And further he giueth an other reason, which followeth, least Sathan should circumuent vsus: for we are not ignorant of his *Or policies.enterprises. And indeede common experience sheweth the same, that when any man is most weake, then Sathan most of all bestirreth himselfe to worke his confusion. The third is, that all men which are humbled hauehave not like measure of sorrowe, but some more, some lesse. Iob felt the hand of God in exceeding great measure, when he cried, hIob 6.3.O that my griefe were well weyed, and my miseries were laide together in the ballance, for it would he now heauier then the sand of the sea: therefore my wordes are now swallowed vp, for the arrowes of the Almightie are in me, and the venome thereof doth drinke vp my spirit, and the terrours of God fight against me. The same did Ezechias, when on his death-bed he said, iEsa. 38. 13,14.He brake all my bones like a Lyon, and like a crane or a swallow, so did I chatter: I did mourne like a doue, &c. Contrariwise, the theefe vponupon the crosse, and Lydia in her conuersion neuer felt any such measure of griefe: for it is said of her, that God kAct. 16. 14opened her heart to be attentiue to that which Paul spake, and presently after shee intertained Paul and Silas chearefully in her house, which shee could not hauehave done if shee had beene pressed downe with any great measure of sorrowe: neither are any to dislike themselues, because they are not so much humbled as they see some others: for God in great wisdome giueth to eueryevery one which are to be saued, that which is conuenient for their estate. And it is often seene in a festered sore, that the corruption is let out as well with the pricking of a small pinne, as with the wide lance of a raser.

XII.

The fourth thing in true humiliation, is an holy desperation:4Good despair. which is, when a man is wholly out of all hope euer to attaine saluation by any strength or goodnesse of his owne: speaking and thinking more vily of himselfe then any other can doe; and heartily acknowledging himselfe to hauehave deserued not one onelyonly, but euen tenne thousand damnations in hell fire with the deuill and his angels. This was in Paul, when he said of himselfe that he was the l1. Tim. 1.15chiefe of all sinners. This was in Daniel, when in the name of the people of Israel he praied and said, mDan. 7. 9.O Lord, righteousnesse belongeth vntounto thee, and to vsus open shame, as appeareth this day, &c. The same was in the prodigall childe, nLuk. 15.19who saide, Father, I hauehave sinned against heauen and against thee, and I am no more worthie to be called thy sonne. Lastly, it was in Ezra, oEzr. 9.6.who saide, O my God I am confounded, and ashamed to lift vp mine eyes vntounto thee, my God: for our iniquities are increased ouer our head, and our trespasse is growne vp vntounto the heauen.

XIII.

Many are of opinion that this sorrow for sinne is nothing else but a melancholikeSorrow for sinne, melancholy. passion: but in trueth the thing is farre otherwise, as may appeare in the example of Dauid: who by all coniectures was least troubled z1. Sam. 16. 12.with melancholie, and yet neuer any tasted more deepely of the sorrnw and feeling of Gods anger for sinne then he did, as the booke of Psalmes declareth. And if any desire to knowe the difference, they are to be discerned thus. Sorrowe for sinne may be where health, reason, senses, memorie and all are sound: but Melancholike passions are where the bodie is vnsound, and the reason, senses, memorie, dulled, and troubled. Secondly, sorrow for sinne is not cured by any phisicke, but onelyonly by the sprinkling of the blood of Iesus Christ: Melancholike passions are remooued by Phisicke, diet, musicke and such like. Thirdly, sorrow for sinne riseth of the anger of God, that woundeth and pierceth the conscience: but Melancholike passions rise only of meere imaginations strōgly conceiued in the braine. Lastly, these passions are long in breeding, and come by litle and little: but the sorrow for sinne vsually commeth on a sudden as lightening into a house. And yet howesoeuer they are differing, it must bee acknowledged that they may both concurre together: so that the same man which is troubled with Melancholie, may feele also the anger of God for sinne.

XIIII.

Thus it appeareth howe God maketh the heart fit to receiue faith, in the next place it is to be considered howe the Lord causeth faith to spring and to breede in the humbled heart. For the effecting of this so blessed a worke, God worketh foure things in the heart. First,1Consideration of Gods merciemercy. when a man is seriously humbled vnderunder the burden of his sinne, the Lord by his spirit makes him lift vp himselfe to consider and to ponder most diligently the great merciemercy of God offered vntounto him in Christ Iesus.2Feeling of the want of Christ. After the consideration of gods merciemercy in Christ: he comes in the second place to see, feele, and from his heart to acknowledge himselfe to stand in neede of Christ, and to stand in neede of eueryevery drop of his most precious blood. Thirdly,3Desire. the Lord stirreth vp in his heart a vehemēt desire and longing after Christ and his merits: this desire is compared to aReu. 21.6 Esay. 55.1. Luk. 1.53.thirst: which is not onelyonly the feeling of the drinesse of the stomacke, but also a vehement appetite after drinke, and Dauid fitly expresseth it when he saith: bPsal. 143. 6.I stretched forth my handes vntounto thee: my soule desireth after thee as the thirstie land. Lastly… 4Praier for the pardon of sinne.after this desire he beginnes to pray, not for any worldly benefit, but onelyonly for the forgiuenesse of his sinnes, crying with the poore Publican, O God be mercifull to me a sinner. Nowe this praier, it is made, not for one day onelyonly, but continually from day to day: not with the lippes, but with greater sighes & grones of the heart then that they can be expressed with the tongue. Now, after these desires and praiers for Gods merciemercy, ariseth in the heart a liuely assurance of the forgiuenesse of sinne.A liuely assurāce. For God, who cannot lie, hath made his promise,cMat. 7. Esay 65.24. Knocke, it shall be opened: and againe: Before they call I will answere, and while they speake I will heare. Therefore when an humbled sinner comes crying and knocking at his merciemercy gate for the forgiuenesse of sinne, either then or shortly after the Lord worketh in his heart a liuely assurance thereof. And dReu. 21.6 Iob. 4.14.whereas he thirsted in his heart, beeing scorched with the heat of Gods displeasure beating vponupon his conscience, Christ Iesus giueth him to drinke of the well of the water of life freely: and hauing drunken thereof, hee shall neuer be more a thirst, but shall hauehave in him a fountaine of water springing vp into euerlasting life.

XV.

For the better vnderstanding of this, that God worketh sauing faith in the heart of man after this manner; it must be obserued that a sinner is compared eLuk. 4. 18. Mat. 9. 11. 12.to a sick man oft in the Scriptures. And therefore the curing of a disease fitly resembleth the curing of sinne. A man that hath a disease or sore in his bodie before he can be cured of it, he must see it, feele paine of it, and bee in a feare least it bring him into danger of death: after this he shall see himselfe to stande in neede of phisicke, and he longeth till he be with the phisitian: when hee is once come to him, he desireth him of all loues to helpe him: and to shewe the best skill he can: he will not spare for any cost: then hee yeeldes himselfe into the Phisitians handes, perswading himselfe, that by Gods blessing he both can and wil help him: after this he comes to his former health againe. On the same manner, eueryevery man is wounded with the deadly wounde of sinne at the very heart: and he that would be saued and escape damnation, must see his sinne, be sorrowfull for it, and vtterly despaire of his own strength to attaine saluation thereby: furthermore, he must see himselfe to stand in neede of Christ, the good Phisitian of his soule, and long after him, and crie vntounto him with deepe sighes and groanes for merciemercy: after this, Christ Iesus will temper him a plaister of his owne heart blood; which beeing applied, he shall finde himselfe reuiued, and shall come to a liuely assurance of the forgiuenesse of all his sinnes. So it was in Dauid, when he repented of his adulterie and murther. First, God made him see his sinnes: for he saith,fPsal. 51.3. I knowe mine iniquities, and my sinnes are euer before me. Secondly, he felt Gods anger for his sinnes,gVers. 8. make me (saith he) to heare ioy and gladnesse, that the bones which thou hast broken may reioice. Thirdly, he vtterly despaired of his owne strength, in that he said, hVers. 12.stablish me with thy free spirit; signifying thereby, vnlesse the Lord would stay him with his glorious power, he should runne headlong to his owne confusion. Fourthly, he comes to see himselfe stand in great neede of Gods fauour:iVers. 1. one mercy wil not content him: he praieth for the whole innumerable multitude of his mercies, to be bestowed on him, to doe away his iniquities. Fiftly, his desire and his prayer for the forgiuenesse of his sinne, are set downe in the whole Psalme. And in his prayer he gathereth some comfort and assurance of Gods merciemercy towards himselfe, in that he saith, The sacrifices of God are a contrite spirit: kVers. 17.a contrite, and a broken heart O God, thou wilt not despise. Againe, the like appeareth in Dauid, Psal. 32.3. When I held my tongue, my bones consumed in my roring all the day. 4. For thy hand was heauie vponupon me day and night: my moisture was turned into the drought of sommer. Sela. 5. I confessed my sinnes vntounto thee, neither hid I mine iniquities: I said, I will confesse against my selfe my wickednes vntounto the Lord, and thou forgauest the iniquitie of my sinne.

To this purpose is the example of R. Glouer, Martyr, who being somwhat troubled at his entrance into prison, testifieth thus of himselfe. So (saith he) I remained without any further conference of any man by the space of eight daies, and till the bishops comming: in which time I gaue my selfe continually to prayer and meditation of the mercifull promises of God made to all without exception of persons that call vponupon the name of his deare sonne Iesus Christ. I found in my selfe daiely amendment of health of bodie, increase of peace of conscience, and many consolations from God by the helpe of his spirit: and sometimes as it were a tast and glimmering of the life to come: all for his onelyonly sonne Iesus Christs sake.

XVI.

There are diuers degrees and measures of this vnfained faith,Degrees of faith. according as there be diuers degrees of Christians: some pReu. 12.2. Gal. 4. 19.are yet in the wombe, and hauehave their mother the Church trauelling of them: some q1. Cor. 3.2.are newe borne babes, feeding on the milke of the word: some are rEph. 4. 13.perfect men in Christ, come to the measure of the age of the fulnesse of Christ.

XVII.

The least mesure of faith.The least measure of faith that any Christian can hauehave, is compared to the sMat. 17. 20.graine of mustard seed, the least of all seeds: and to flaxe tEsa. 43. 2.that hath fire in it, but so weake that it can neither giuegive heat nor light, but only maketh a smoke, and is called by the name of a uMat. 1.25little faith: and it may bee thus described, When a man of an humble heart doth not yet feele the assurance of the forgiuenes of his own sinnes, and yet he is perswaded that they are pardonable, desiring that they might be pardoned: and therefore praieth to God, that he would pardon them, and giuegive him strength to leaue them.

XVIII.

A little faith may more plainely be knowne by considering of these foure points: first, that it is onelyonly in his heart, who is humbled for sinne:xEsa. 51.17 For the Lord dwelleth with him that is of a contrite and humble spirit, to receiue the spirit of the humble, and to giuegive life to them that are of a contrite heart. Secondly, it is in a man especially at the time of his conuersion, and calling to Christ, after which he is to growe from faith to faith. Thirdly, this faith though it bee in the heart, yet it is not so much felt in the heart: this was in Dauid at some times,yPsal. 22.1. My God, my God, why hast thou forsaken me, saith he? The first wordes, my God, my God, are speeches of faith: yet the latter, why hast thou forsaken me? shew that thē he had no feeling of Gods merciemercy. A little faith then is in the heart of man, as in the spring time the fruite is in the bud, which yet appeareth not, but onelyonly hath his nature and substance in the bud. Lastly, the beginnings and seedes of this faith, or at the least, signes and effects thereof, are three.

1A perswasion that sinne is pardonable.The first is a perswasion, that a mans own sinnes are pardonable: this perswasion though it be not faith, yet it is a good preparation to faith: for the wicked cut themselues off quite from Gods merciemercy, in that with Cain aGen. 4. 13.they say, their sinnes are greater, then that they can be forgiuen.2A desire of reconciliation to God in Christ for sinne. The second is a desire of the fauour and merciemercy of God in Christ, and of the meanes to attaine to that fauour.bMat. 5. 6. Luk. 1.53. Psal. 145.19 Psal. 10. 17. & 38.9. Num. 23. 9. This desire is a speciall grace of God, and it hath the promise of blessednes; and it must be distinguished from that desire which wicked men hauehave: who though they desire life eternal, as Balaam did, yet they cannot sincerely desire the meanes, as faith, repentance, mortification, reconciliation, &c. The third is praier for nothing in this world, but only for the forgiuenesse of their sinnes with great sighes & groanes, from the bottome of the heart, which they are not able to expresse, as they feele them.3… for pardon. Now this heartie praying and desire for the pardon of sinne can neuer come from the flesh, but onelyonly from the spirit, who cRom. 8. 25stirreth vp these heauenly motions of longing, desiring, sighing after remission of sinne, and all other graces of God, which hee belloweth vponupon his children. And where the spirit of Christ dwelleth there must needes be faith: for dEph. 3. 17.Christ dwelleth in the hearts of the faithful by faith. Therfore as Rebecca,*Ge. 25.22. when she felt the Twins striue in her womb, though it pained her, yet shee knew, both that shee had conceiued, and that the children were quick in her: so they who hauehave these motions, and holy affections in them before mentioned, may assure themselues that the spirit of god dwelleth in them, and consequently that they hauehave faith, though a weake faith.

XIX.

Examples of this small faith are euident in the Apostles, who though eMat. 16.they beleeued that Christ was the Sauiour of the world, yet they fMat. 17.23 Luk. 9.45.were ignorant of his death and resurrection, which are the cheife meanes of saluation. After his resurrection they were ignorant of his ascension, & of his spiritual kingdome, for they dreamedgAct. 1. 6. of an earthly kingdome; and at his death they all fled from him, and Peter fearefully denied him. They being in this estate are not said to hauehave no faith, but to be ofhMat. 8.25. little faith. Another example we hauehave in Dauid, who hauing continued a long space in his two great sinnes adulterie and murther, was admonished thereof by Nathan the prophet: beeing admonished he confessed his sinnes, and straightway Nathan declared vntounto him frō the Lord the forgiuenes of them. Yet afterward Dauid humbleth himselfe, as it appeareth in the 51. Psalme, and praieth most earnestly for the forgiuenes of those and all other his sinnes, euen as though it had not bin true, that they were forgiuen, as Nathan told him: the reason is: howsoeuer they were remitted before God, yet Dauid at his first repenting of them felt none assurance in his heart of the forgiuenes of them, onelyonly he had a perswasion, that they might be pardoned. And therefore he vehemently desired and praied to the Lord, to remit them, and to sanctifie him anew. This then being the least measure of faith, it must be remembred, that he who hath not attained to it, hath as yet no sauing faith at all.

XX.

The greatest measure of faith is a full perswasion of the merciemercy of God. The greatest mesure of faith.For it is the strength and ripenes of faith, Rom. 4.20.21. Abraham not weake in faith, but being strengthened in the faith, was fully perswaded, that he who had promised was able to doe it: This full assurance is when a man can say with Paul, I iRom. 8.33.am perswaded 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 vsus from the louelove of God, which is in Christ Iesus our Lord. And least any should thinke, this saying is peculiar to Paul, he *1. Tim. 1. 16.testifieth of himselfe that for this cause he was receiued to merciemercy, that he might be an example to them which after should beleeue in Christ to life eternall: and the whole Church, in the Cant…. vseth the same in effect: saying, kCant. 8.6,7.LoueLove is as strong as death, iealousie is as cruel as the graue, the coales thereof are fierie coales, and a vehement flame. Much water cannot quench louelove, neither can the flouds drown it: if a man should giuegive all the substance of his house for louelove, they would contemne 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 diuers experiences of Gods louelove and fauour towards him in Christ. This Paul declareth to the Romanes: lRo. 5.45.in afflictions God sheds abroad his louelove in their hearts, by the holy Ghost, which is giuen to them: but how? by degrees: for from afflictions ariseth patience, from patience commeth experience, from experience hope, and hope neuer maketh ashamed, or disappointeth him of eternall life. This is euident in Dauids practise: mPs. 23.6.Doubtles, saith he, kindnes and merciemercy shall follow me all the daies of my life, and I shall liue a long season in the house of the Lord. Mark this his resolute perswasion: and consider how he came vntounto it: namely, by experience of Gods fauour at sundrie times, and after sundrie manners. For before he set downe this resolution, he numbred vp diuerse benefits receiued of the Lord: that nPsal. 23. 2,3,4.he fedde him in greene pastures, and led him by the refreshing waters of Gods word: that he restoreth him and leadeth him in the paths of righteousnes: that he strengtheneth him in great daungers, euen of death, and preserueth him: that in despight of his enemies, he enriched him with many benefits. By meanes of all these mercies of God bestowed on him, he came to be perswaded of the continuance of the fauour of God towardes him. Againe Dauid saide before King Saul, o1. Sam. 17. 32.Let no mans heart faile because of Goliah: Thy seruant will goe and fight with the Philistine. And Saul said pvers. 33.to Dauid, Thou art not able to goe against this Philistine to fight with him: for thou art but a boy, and he is a man of warre from his youth. Dauid answered, that he was able to fight with, and to slay the vncircumcised Philistine. And the ground of his perswasion was taken from experience: for thus he saide, qvers. 34.Thy seruant kept his fathers sheepe, and there came a Lyon, and likewise a Beare, and tooke a sheepe out of the flocke, and rvers. 35.I went out after him and smote him, and tooke it out of his mouth, and when he arose against me, I caught him by the beard, and smote him and slew him. svers. 36.So thy seruant slew both the Lyon and the Beare: therefore this vncircumcised Philistine shal be as one of thē, seeing he hath rayled on the hoast of the liuing God. The like proceeding must be in matters concerning eternall life. Little Dauid resembleth eueryevery Christian: Goliah and the armie of the Philistines, resembleth Sathan and his power. He therefore that will be resolued, that he shall be able to ouercome the gates of hell, and attaine to life euerlasting, must long keepe watch and ward ouer his owne heart, and he must fight against his owne rebellious flesh, and crucifie it: yea he must hauehave experiences of Gods power strengthening him in many temptations, before he shall be fully assured of his attaining to the kingdome of heauen.

XXII.

Thus much concerning faith it selfe: now follow the fruits and benefits of faith. By meanes of this speciall faith, the Elect are truly aEph. 3. 17.ioyned vntounto Christ, and hauehave an heauenly communion and fellowship with him;Vnion with Christ. and therefore doe bEph. 3.20. Eph. 1.19. 1. Cor. 13.16in some measure inwardly feele his holy spirit moouing and stirring in them, as Rebecca felt the Twins to stirre in her wombe. Christ is as cEph. 1.22, 23.the head in the bodie; eueryevery beleeuer as a member of the same bodie: now as the head giueth sense and motion to the members,Communion with Christ. and the members feele themselues to hauehave sense, and to mooue by meanes of the head: so doth Christ Iesus reuiue and quicken eueryevery true beleeuer, and by his heauenly power maketh him to doe the good which he doth. dRo. 6.4,…. Ioh. 15.1,2. Eph. 4.13. 16.And as from the stocke, sappe is deriued to the grift, that it may liue and grow, and bring forth fruit in his kind: so doe all the faithfull that are grafted into Christ the true vine. And as the grift loseth his wild nature, and is changed into the nature of the stocke, and bringeth forth good fruit: so in like manner it is with them that are in Christ, who by little and little are wholly renued eAct. 15.9.from euill to good.

XXIII.

The Elect beeing thus ioyned vntounto Christ, receiue three wonderfull benefits from him, Iustification, Adoption, Sanctification. Iustification is, when the Elect beeing in themselues rebellious sinners, and therefore firebrands of hell fire, and Gods owne enemies, f1. Cor. 1.30. 2. Cor. 5.21.yet by Christ they are accepted of the Lord as perfectly pure and righteous before him.

XXIIII.

This Iustification is wrought in this manner.Iustification. Sinne is that which maketh a man vnrighteous, & the child of wrath & vengeance. In sinne, there are three things which are hurtfull to man: the first is condemnation, which commeth of …inne: the second is, actuall disobedience of the law in sinne: the third is, the root and fountaine of sinne, originall corruption. These are three deadly woundes, and three running sores in the hearts and consciences of all sinners. gLuk. 1. 35. Coloss. 2.9. Ioh. 4.14. Mar. 2. 17.Now Christ Iesus is perfectly righteous, and in him a sinner may finde three inestimable benefits answerable to the three former euills. First, the sufferings of Christ vponupon the crosse, sufficient for all mens sinnes. Secondly, the obedience of Christ in fulfilling the law. Thirdly the perfect holines of the humane nature of Christ: these are three soueraigne medecines to heale all wounded consciences: and they are as three running streames of liuing water to bathe and to supple the bruised and contrite heart. hCol. 2.14. Gal. 3.13. Eph. 1.7.Now then commeth faith, and first laieth hold of the sufferings of Christ, and so a sinner is freed from the punishment and guilt of sinne, and from eternall damnation, & thus the first deadly wound is cured. iRom. 4. 18,19. Math. 3.15. Esa. 53. 11. Phil. 2.8.Againe, faith laieth hold on the perfect obedience of Christ, in fulfilling the law, and thus the second wound is cured. kRom. 8.1, 2,3. Ioh. 17.19.Thirdly, faith applieth the holines of Christs humane nature to the sinner, and then he is accepted of God as perfectly righteous, and so his third deadly wound is cured. Thus a sinner is made righteous by the righteousnes of Christ imputed to him.

XXV.

From true iustification, proceede lRom. 5.1, 2,4,5,6.many other benefits, and they are either outward, or inward. Outward benefits are three.1Reconciliation. The m2. Cor. 5. 18.first is Reconciliation, by which a man iustified is perfectly reconciled to God; because his sinne is done away, and he is arayed with the perfect righteousnes of Christ. The nRom. 5. 10,11. 2. Cor. 6. 9, Heb. 12.6. 2. Sam. 7.14 2. Sam. 12. 13,14.second is, that afflictions to the faithfull are no punishments for sinne, but onelyonly fatherly and louing chastisments. 2Afflictions onelyonly chastisments.For the guilt and punishment of sinne was borne of Christ. Now therefore, if a Christian be afflicted, it is no punishment: for then God should punish one fault twise; once in Christ, and the second time vponupon the Christian: which thing doth not agree with his iustice: it remaineth therefore that afflictions are onelyonly corrections in the faithfull. The third benefit is,3Merit in Christ. that the man iustified doth hMatth. 19. 28,29. Apoc. 22.12 and 22. 6.deserue and merit at Gods hands the kingdom of heauen. For being made perfectly righteous in Christ and by his righteousnes, he must needs merit eternall life in and by the merits of Christ. And therefore Paul calleth it the iustification of life. Rom. 5.18.

XXVI.

Inward benefits proceeding from iustification, are those which are inwardly …elt in the heart, and serue for the better assurance of iustification, and they are principally fiue. The …irst is,Peace of conscience. Peace and quietnes of conscience. As all men naturally in Adam are corrupt, so all men naturally hauehave corrupt and defiled consciences, accusing them and arraigning them before Gods iudgement for their sinnes: in such wise that eueryevery suspition of death and feare of imminent daunger maketh a naturall man stand agast at his wits end, knowing not what to doe: eHeb. 10.22 Rom. 5. 1. and 16. 15.but by faith in Christ, the Christian is perswaded of remission of his sinnes, and so the disquietnes of his conscience is appeased, and he hath an inward peace in all extremities, which can not be taken from him.

XXVII.

A difference betweene a deade conscience and a quiet conscience.The slumbering and dead conscience is much like to the good conscience pacified, & many through ignorance take the one for the other. But they may be seuered and discerned thus. First, let the beleeuing Christian examine himselfe, whether his conscience was afflicted with the sense of Gods iudgements and pressed downe with the burthen of his sinne before he came to that quietnesse: for then he may be in good hope, that it was the Spirit of God who brought that peace, because God hath promised, fIoh. 7.37. Esa. 57.15.That he will dwell with the humble and contrite, to reuiue and quicken them. But if he hauehave alwaies had that peace from the beginning of his daies, he may easily deceiue himselfe, by taking the numnesse and securitie of a defiled conscience, for the true peace of conscience. Secondly, let him search from whence this peace of his conscience proceedeth. gRom. 5.1. Heb. 9.14.For if it come from any thing else but from the certaintie of the remission of sinne, it is no true peace: as many, flattering thēselues in sinne, & dreaming of a pardon, are thereupon quieted, and the deuill is readie enough to put this into their minds: but this can be no true peace. Thirdly, let him examine himselfe, if he hauehave a care to keepe a good conscience: which if he hauehave, he hath also receiued from the Lord a good and a quiet conscience. hAct. 23. and 24. 16.For if God bestow vponupon any man a gift concerning his saluation, he giueth him also a care to keepe it.

XXVIII.

The second inward benefit is, iEph. 3.12. Rom. 5.2.An entrance into Gods fauour, and a perseuerance in it, which is indeede a wonderfull benefit. When a man commeth into fauour with his Prince, then he is bold to come vntounto him, and he may hauehave free accesse vntounto his presence,2Entrance with boldnes into Gods presence. and he may sue to his Prince for any benefit or preferment whereof he standeth in neede, & may obtaine it before any other: so they which are in Gods fauour, by reason that they are freely pardoned, and iustified in Christ, doe boldly approach into Gods presence, and they are readie to aske, and sure to obtaine any benefit that is for their good. kRom. 5.3. and 14.17.The third is a spirituall ioy in their hearts, Lo…e.euen then when they are afflicted: because they looke certenly to obtaine the kingdome of heauen.4Fe…ling of Gods louelove. The fourth is lRom. 5.5.that the louelove of God is shed in the hearts of the faithfull by the holy Ghost: that is, that the holy Ghost doth make the faithfull very euidently to feele the louelove of God towards them, and doth as it were, fill their hearts with it.

XXIX.

The second maine benefit is aIoh. 1.12. Gal. 3.26. Heb. 2.11, 12.Adoption, whereby they which are iustified, are also accepted of God as his owne children. From Adoption proceede many other benefits. First the elect child of God hereby is made a brother to Christ. Secondly he is a King, and the kingdome of heauen is his inheritance. Thirdly, he is lord ouer all creatures saue Angels.1. Pet. 2.9. Fourthly, the holy Angels minister vntounto him for his good: they guard him and watch about him. Fifthly, all things, yea grieuous afflictions and sinne it selfe, turne to his good; though in his owne nature it be neuer so hurtfull: Heb. 6.7,8.and therefore death (which is most terrible) vntounto him is no entrance into hell, but a narrow gate to let him into euerlasting life. Lastly, beeing thus adopted, he may looke for comfort at Gods hand, answerable to the measure of his affliction:1. Cor. 3. 32. Heb. 1.14, 15. 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,Rom.8. 28. 2. Cor. 12.7. by the sprinkling of the blood of Christ.bHeb. 2. 15. 1. Cor. 15. 54,56. Rom. 5.5. 1. Cor. 10. 10. Now because it commeth to passe that the testimonie of our spirit is often feeble and weake, God of his goodnes hath giuen his owne spirit to be a fellow witnesse with our spirit: for the Elect hauehave in themselues the spirit of Iesus Christ,Assurance of adoption. The spirit of adoption. testifying vntounto them and perswading them that they are the adopted children of God. cRom. 8. 16. Gal. 4. 6. 1. Pet. 3.21.For this cause the holy Ghost is called the spirit of adoption, because it worketh in vsus the assurance of our adoption: d2. Cor. 1.21and it is called a pawne or earnest. For as in a bargaine, when part of the price is payed in earnest, then assurance is made, that men will pay the whole: so when the childe of God hath receiued thus much from the holy Ghost to be perswaded that he is adopted and chosen in Christ, he may be in good hope, and he is alreadie put in good assurance, fully to enioy eternall life in the kingdome of heauen.

eRom. 8.25. 1. Ioh. 3.2. Coloss. 3.3. 1. Cor. 3.1. Eph. 4. 14.Indeede this testimonie is weake in most men, and can scarce be perceiued: because most Christians, though they may be old in respect of yeares, yet generally they are babes in Christ, and not yet come to a perfect growth: and may finde in themselues great strength of sinne, and the graces of God to be in small measure in them. And againe, the children of God beeing most distressed, as in time of triall, and in the houre of death, then the inward working of the holy Ghost is felt most euidently. But a reprobate can not hauehave this testimonie at all: though indeede a man flattereth himselfe, and the deuill imitating the spirit of God, doth vsually perswade carnall men and hypocrites that they shall be saued. But that deuillish illusion, and the testimonie of the Spirit may be discerned by 2. notes. The I. is heartie & feruent praier to God in the name of Christ.Labour in prayer: for it is the proper spirit of adoption: and in praier, we shall most of all feele the spirit of adoption. For the same spirit that testifieth to vsus that we are the adopted children of God, doth also make vsus crie, that is, feruently with grones & sighs filling heauen and earth, pray to God. Now, this heartie, feruent, and loud crying in the eares of God, can the deuill giuegive to no hypocrite: for it is the speciall marke of the Spirit of God. The other note is, that they which hauehave the speciall testimonie from the spirit of God, hauehave also in their hearts the same affections to God, which children hauehave to their father: namely, louelove, feare, reuerence, obedience, thankfulnes, for they call not vponupon God, as vponupon a terrible Iudge, but they crie Abba, that is, father. And these affections they hauehave not, whome Satan illudeth with a phantasticall imagination of their saluation: for it may be, that through hypocrisie, or through custome, they may call God father, but in truth they can not doe it.

XXXI.

The elect being thus assured of their adoption and iustification, are indued with hope:Hope. aRom. 8.25. and 5.5. 2. Cor. 5.6.7. Heb. 11.2.by which they looke patiently for the accomplishing of all good things which God hath begun in them. And therefore they can vndergoe all crosses and afflictions with a quiet and contented minde: because they know that the time will come when they shall hauehave full redemption from all euills. This was b1. Th. 1.3. Rom. 8.38.the patience of Pauls hope, when he saide, that nothing in the world could seuer him from the louelove of God in Christ. And like to this was the patience of Policarpe, and of Ignatius, who when he was condemned and iudged to be throwne to wild beasts, and now heard the Lyons roring, he boldly and yet patiently said; I am the wheat of Christ, I shall be ground with the teeth of wild beasts, that I may be found good bread. Also the same was the patience of the blessed Martyr S. Laurence, who like a meeke lambe suffered himselfe to be tormented on a fierie gridyron: and when he had bin pressed downe with fire pikes for a great space, in the mightie spirit of God, spake vntounto the Emperour that caused him thus to be tormented, on this wise:

This side is now rosted enough,

turne vp, O tyrant great:

Assay, whether rosted or rawe

thou thinkest the better meate.

XXXII.

SanctificationThe third maine benefit, is bAct. 15.9. Ps. 103.5. Eze. 11.19. Psal. 51.12.inward sanctification: by which a Christian in his mind, in his will, and in his affections is freed from the bondage and tyrannie of sinne and satan, and is by little and little inabled through the spirit of Christ to desire and approoue that which is good, & to walke in it. And it hath two parts.cGal. 5.24. Col. 3.5. The first is mortification, when the power of sinne is continually weakned, consumed, and diminished.dEph. 1.1. 1. Cor. 15. 45. The second is viuification, by which inherent righteousnes is really put into them, and afterward is continually increased.

XXXIII.

This sanctification is wrought in all Christians after this manner. After that they are ioyned to Christ,Mortification. and made mystically bone of his bone, and flesh of his flesh, Christ worketh in them effectually by his holy spirit, and his workes are principally three. First, eRo. 6.3,4. Col. 2.12. and 3.2,5.he causeth his own death to worke effectually the death of all sinne, & to kil the power of the flesh. For it is as a corrasiue, which beeing applied to the part affected,V…uification in the first resurrection. eateth out the venome and corruption: and so the death of Christ by faith applied, fretteth out and consumeth the concupiscence & the corruption of the whole man. Secondly, his buriall causeth the buriall of sinne, as it were in a graue. fPhil. 3.10. Rom. 6.4.Thirdly, his Resurrection sendeth a quickning power into them, and serueth to make them rise out of their sinne, in which they were dead and buried, to worke righteousnes, and to liue in holines of life. Lazarus bodie lay foure daies, and stanke in the graue, yet Christ raised it and gaue him life again, and made him do the same works that liuing men doe: so also Christ dealeth with the soules of the faithfull; they rot and stinke in their sinns, and would perish in them, if they were left alone: but Christ putteth a heauenly life into them, & maketh them actiue and liu…ly to doe the will of God in the workes of Christianitie, and in their works of their callings. And this sanctification is throughout the whole man in the spirite, soule, and minde, 1. Thess. 5.23. And here the spirit signifieth the minde and memorie; the soule, the will and affections.

XXXIIII.

The sanctification of the mind is the enlightning of it with the true knowledge of Gods word. It is of two sorts, either spirituall vnderstanding, or spirituall wisdome. Spirituall vnderstanding is a generall conceiuing of eueryevery thing that is to be done or not to be done, out of Gods word. Spirituall wisdome is a worthie grace of God, by which a man is able to vnderstand out of Gods 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 eueryevery Christian, otherwise Paul would neuer hauehave praied for the Colossians, kCol. 1.9.That they might be fulfilled with knowledge of Gods will, in all wisdome and spirituall vnderstanding. In both these excelled Dauid, who testified of himselfe, that Gods word lPsal. 119. 105.was a lanterne to his feete, and a light to his paths: and that mv. 98,99.God by his commandements had made him wiser then his enemies: that he had more vnderstanding then all his teachers: because Gods testimonies were his meditations, n100.that he vnderstood more then the ancient, because he kept Gods precepts. The properties of the mind enlightened are specially two. The first is, that by it a Christian sees his owne blindnes, ignorance, and vanitie, as appeareth in Dauid, who beeing a Prophet of God, yet praied: o18.Open mine eyes (O Lord) that I may see the wonders of thy law. And thence it is that the godly so much bewailed the blindnes of their minds. Contrariwise, the wicked pIoh. 9.41.man in the middest of his blindnes, thinks himselfe to see. The second is, that the mind runneth and is occupied in a continuall meditation of Gods word. So Dauid saith, the qPsal. 1.2.righteous mans delight is in the law of the Lord, and in his law doth he meditate day and night.

XXXV.

The memory also is sanctified in that it can both keepe and remember that which is good and agreeable to Gods will:Sanctifcation of the memorie. whereas naturally it best remembreth lewdnes, and wickednes, and vanitie. This holy memorie was in Dauid: rPs. 119.11.I hauehave hid thy promises in mine heart, that I might not sinne against thee. And Marie sLuk. 2. 19.kept all the sayings of Christ and pondered them in her heart. And to the exercise of this memorie, Salomon hath a good lesson, My sonne, hearken vntounto my words, incline thine eares vntounto my sayings: tProu. 2.1.let them not depart from thine eyes, but keepe them in the middest of thine heart.

XXXVI.

Furthermore, the will of a Christian is renued and purified by Christ,Sanctification of the will. which appeareth in that it is so far forth freed from sin, that it can will & choose that which is good and acceptable to God, and refuse that which is euil, according to that of Paul, Phil. 2. 13.It is God which worketh in you the will and the deede, euen of his good pleasure. Now, if a man be considered as he is naturally, he can neither will, nor performe that which is good, but onelyonly that which is euill: xIob 15.16. Eph. 2.2. Luk. 11. 21.for he is sold vnderunder sin, as the oxe or the asse, & committeth iniquitie, as the fish draweth in water; yea he is in bondage vnderunder Satā, who inspireth his mind with vile motions, and boweth his will, affections, and the members of his bodie to his cursed will: so that for his life, he is not able to doe any thing but sinne & rebel against God. And it must be remembred, that although the Christian mans will be freed in part from the bondage of sinne in this life, yet it shall not be free from the power of sinne vntill the life to come: foryRom. 7. 14. Paul that worthie Saint saith of himselfe beeing regenerate, that he was carnall and sold vnderunder sinne.

XXXVII.

San…tification of the affections.Sanctified affections are knowne by this that theyzRom. 12.9. are mooued & inclined to that whiah is good, to embrace it: & are not commonly affected and stirred with that which is euill, vnlesse it be to eschew it. Examples hereof are these which follow. aRom. 12.15.To reioyce with them that reioyce. And to weepe with them that weepe. bLuk. 10.20.To reioyce because a mans name is written in heauen. Ps. 143.6.To desire Gods presence and fauour, as the drie land desireth water. dEsa. 66.2.To feare and tremble at Gods word. ePsal. 48.2.To long and to faint after the places where God is worshipped. f2. Pet. 2. 8. Ps. 119. 136To be vexed in soule from day to day in seeing and hearing the vnlawfull deedes of men: and to shed riuers of teares because men breake Gods commandements. gRo. 12. 11.In feruencie of spirit to serue the Lord. hCol. 3. 12To put on the bowels of compassion towards the miseries of men. iEph. 4.26.To be angrie and sinne not. k2. Cor. 7.11To sorrow for the displeasing of God. l1. Ioh. 3. 14.To louelove the brethren i… Christ. mPsal. 119. 128.To admire at the word of God. nvers. 127.To louelove Gods commandements aboue gold. oMat. 8.10.To admire the graces of God in others. pPsal. 2.11.In feare to serue God, and to reioyce in trembling. qAct. 9.31.To walke in the feare of God, and to be filled with the ioy of the holy Ghost. r1. Pet. 1.6.To be heauie through manifold temptations. s1. Pet. 4.13.To reioyce in beeing partaker of the sufferings of Christ. tPsal. 33. 20,21To waite on the Lord, to reioyce in him, and to trust in his holy name. uRom. 8.23.To waite for the full redemption. x2. Cor. 5.2.To sigh, desiring to enioy eternall life. yPsal. 86. 8.To louelove the habitation of Gods house, and the place where his honour dwelleth. zPhil. 3.8. Zeale for Gods glorie.To esteeme all things as losse and dung in respect of Christ.

XXXVIII.

But among all these sanctified affections, there are foure specially to be marked. The first is a zeale for Gods glorie: by which a Christian is thus affected, that rather then God should loose his glorie, he could be content to hauehave his own soule damned. As it was with Moses, who feared least God should loose his glorie, if he did vtterly destroy the Israelites for their idolatrie, whome he had chosen to be his people: & therefore in this respect praied vntounto the Lord, aEx. 32. 12.Therefore now if thou pardon their sinne, thy merciemercy shall appeare: but if thou wilt not, I pray thee rase me out of the booke which thou hast written. bRom. 9.3.And Paul could hauehave wished with all his heart to be cut off from all fellowship with Christ, and to be giuen vp to eternall destruction, for his countrie men the Iewes, and for Gods glorie specially. Some may say, this affection is not common to all, but particular to such as are lead with such an exceeding affection, as these holy men were, and which hauehave their hearts so pierced and kindled with diuine louelove, and so rauished with the same out of themselues, that they forget all other things, yea themselues, hauing nothing before their eies but God, and his glorie. To this I answere, that this affection is common to all, though the measure of it be diuers, in some more, in some lesse: which appeareth in that our Sauiour Christ teacheth eueryevery one in his praier which he made, before he craue any other thing, either concerning God, or himselfe, to pray that Gods name may be sanctified. For by this all Christians are taught that they are to ouerpasse all considerations of themselues, their owne pleasure and profit; their saluation or damnation: and absolutely with an heartie affection, to seek after the glorie of God in all their doings, that as Gods glorie is most deare vntounto himselfe, so it may appeare also that it is most deare vntounto them. If any thinke it strange that Moses, Paul, or any other should be content to fall into miserie, to loose their liues, and to bee cast into eternall perdition in hell fire, with reprobate and damned spirits, rather then Gods honour should bee turned into dishonour and blasphemie: let them consider that wonderfull is the power of true louelove, c1. Cor. 13. vers. 7.which makes all things easie: dCant. 8. vers. 6.7.which is as strong as the graue, that ouercomes all, and was neuer yet ouercome: which is as a flaming fire, that a whole sea of water cannot quench. And the louelove which these men had to God did so rauish them, that they felt no feare of hell fire.

XXXIX.

The second affection is the feare of God,The feare of god a most excellent and wonderfull grace of God. Salomon eEccl. 12. 14.matcheth it, yea and preferreth it too, before all things in this world, making it the end of al. Without it a man cannot be wise, it is the first step to wisdome, fPro. 14.26in it is assured strength: also it is a welspring of life to eschew the snares of death. The Churches of Iudea beeing in peace, were edified, and walked in the gAct. 9. 31.feare of GOD, and were aboundantly filled with the comfort of the holy ghost. In this feare of GOD there be two parts: the first is a perswasion in the heart, that a man is in Gods presence wheresoeuer he is, and when he by infirmitie forgets GOD, a drawing of himselfe into Gods presence. As it was in Dauid, hPsal. 26.8I hauehave (saith he) set the Lord alwaies before me. For he is at my right hand, therefore I shall not slide. And this his beeing in the presence of God, he setteth down most excellently in the 139 Psalme. iGen. 5. 22.Enoch walked with God. kGen. 17. 1.Abraham is commanded to walke before God and to be vpright. The second part of the feare of God is, in Gods presence to stand in awe of him; which is when a man takes heede to his waies least he offend God. This aduise Dauid giues to Sauls Counsellers. lPsal. 4.4.Stand in awe and sinne not. Pharao commanded the Midwiues of Egypt to kill all the male children of the Israelites at their birth: they did it not, because mExod. 1.17they stoode in awe of God, fearing to displease him. And hence it is that the nEsa. 66.3.godly heare Gods word with feare and trembling.

XL.

The third is, the hatred and detestation of sinne,H…tred of sinne. because it is sinne, and specially of a mans owne corruptions: wherewith a Christian is so turmoyled, that in regard of them and for no other cause, he most hartely desireth to bee forth of this most miserable world, that he may be dis…urdened of his sinne, & leaue off to displease God. Paul feeles in himselfe a la…ge masse of deadly corruption, it makes him deeme himselfe most miserable, and to mourne because he was not deliuered from it, saying oRo. 7. 24.Oh miserable man that I am, who shall deliuer me from this bodie of death? Againe, it is sinne that makes the Church cō plaine that pCant. 1. 4.shee is blacke, that the sunne hath looked vponupon her, and therefore shee cries, qReu. 22.20.Come Lord Iesus, come quickly.

XLI.

The fourth is, ioy of heart in consideratiō of the neerenes of presence of the terrible day of iudgement. The rLuk. 21.27reprobate either trembleth at the consideration of the day of iudgement, or els in the securitie of his heart hee regardeth it not. And when he shall see the signes of the comming of Christ, s2. Tim. 4.8. 2. Cor. 5.6,7his heart shal faile him for very feare, & he shall tLuk. 21.26.call the hills to fall vponupon him: but contrariwise, the faithfull louelove the second comming of Christ, and therefore wait and long for it: and when they shall see the signes of it, they shall uLuk. 21.28lift vp their heads, because the full accomplishment of their redemption is at hand.

XLII.

Sanctification of the bodie.The sanctification of the bodie is when xRom. 6. vers. 19.all the members of it are carefully preserued from beeing meanes to execute any sinne: and are made the instruments of righteousnes and holines. So Paul prayed for the Thessalonians yThes. 4.4.that they might know howe to possesse their vessels in holinesse, and in honour, and not in the lust of concupiscence, as the Gentiles doe which know not God. And Iob zIob. 31. vers. 1.made a couenant with his eies not to look on a woman. In whose example it appeareth how eueryevery member is to be kept pure and holy.

XLIII.

A consolation.If any humbled Christian finde not this measure of sanctification in himselfe, yet let him not be discouraged. For if any man hauehave a aRom. 8. 5. vers. 1.willingnesse, and a desire to obey all Gods commandements, he hath the spirit, and he who hath the spirit is in Christ, and he who is in Christ shall neuer see damnation. And though he faile greatly in the action of obedience, yet God will accept his affection to obey, as obedience acceptable vntounto him. God will approoue of thee for his owne worke which hee hath wrought in thee, and not reiect thee for thine.

XLIV.

Repentance.From sanctification ariseth repentance. For a man cannot hate his own sins before he be sanctified: and he cannot truely repent for them before hee hate them. Repentance is when a man bAct. 26.26turnes to GOD, and brings foorth fruits worthy amendment of life. This turning vntounto God hath two parts: The first a purpose and resolution of heart neuer to sinne any more, but to lead a newe life. This was in Dauid, who fully purposed to keepes Gods commandements, and cPsa. 112.6applied his heart to fulfill his statutes vntounto the ende. And vntounto this did Barnabas exhort the brethren at Antioch, dAct. 11.23.that with full purpose of heart, they would cleaue vntounto the Lord. The second part is an holy labour in mans life and conuersation to purifie and clense himselfe from sinne: of this speaketh Iohn, e1. Ioh. 3.3.And eueryevery one that hath this hope in him purgeth himselfe euen as he is pure. This did Dauid practise, as may appeare in that he said: fPsal. 73.13Certainely, I hauehave clensed my heart in vaine, and washed my handes in innocency. If any maruaile how repentance followeth sanctification, considering it is the first thing of all, that the Prophets, Apostles, and Ministers of GOD preach vntounto the people whome they would winne to Christ:Repentance after faith & sanctification in nature but first in sense: and appearance. I answere, that all other graces are more hidden in the heart, wheras repentance is open, and sooner appeareth to a mans owne selfe, and to the eies of the worlde. It is like the budde in the tree, which appeareth before the leafe, the blossome, the fruite: and yet in nature, it is the last; for a man must bee renewed, and come to an vtter disliking of his owne sinnes, before hee will turne from them, and leaue them.

XLV.

By this it may appeare, that there is one manner of sinning in the godly, & another in the vngodly, though they fal both into one sin. A wicked man when he sinneth in his heart he giueth full consent to the sinne: but the godly though they fall into the same sins with the wicked, yet they neuer giuegive full consent: for they are in their mindes, wills, and affections partly regenerate, and partly vnregenerate, and therefore their wills doe partly will and partly abhorre that which is euil: according as Saint Paul saith of himselfe,gRo. 7. 22. I delight in the lawe of God according to the inner man, but I see another law in my members rebelling against the law of my minde, and leading me captiue, &c. And that the godly man neuer giueth full consent to sinne, it is euident by three tokens. First before he commeth to doe the sinne, he hath no purpose nor desire to doe it: but his purpose and desire is to doe the will of God contrarie to that sinne. Secondly in the act or doing of the sinne, his heart riseth against it, yet by the strength of temptation, and by the mightie violence of the flesh, hee is haled and pulled on to doe wickednesse. Paul sayeth of himselfe, that hee was sold vnderunder sinne, that is, he was like a slaue, who desireth to escape out of his masters handes, and yet is faine in great miserie to serue him. Thirdly, after hee hath sinned he is sore displeased with himselfe for it, and truely repenteth. As hMat. 26. 69.70,71, 72.Peter before the denying of his master, had no purpose to doe it, but rather to die in his cause. In the act he had a striuing with himselfe, as appeareth by this that first he answered faintly, I knowe not what thou sayest: and yet after whē the assault of Satan more preuailed, he fell to swearing, cursing and banning. After his fall he repented himselfe and wept bitterly for it. All was contrary in Iudas, who went to betray his master with full intent and purpose: for the deuil long tempting him vntounto it, entred into him, that is, made him yeelde, and resolue himselfe to doe it.iIoh. 12.2. 27. Afterward when Christ was betrayed and condē ned, Iudas was not sorrowful for his sinne with a godly sorrow, but in despaire of mercy hanged himselfe.

XLVI.

Fruits worthie of amēdment of life are such fruits as the kEsa. 61. 3. 1. Tim. 1.5.trees of righteousnesse beare, Fruits of repentance.namely, good workes: for the doing of a good worke there bee three things requisite: First, it must proceede from iustifying faith. For the worke 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 vntounto Gods reuealed word. l1. Sam. 15. 22.To obey is better then sacrifice, and to harken is better then the fat of Rams. Thirdly, it is to be referred to Gods glorie, m1. Cor. 10. 31.Whether ye eate or drinke (saith Paul) or whatsoeuer ye doe, doe all to the glorie of God. The speciall all workes of Christians, which they and none but they truely performe, are these fiue which follow.

XLVII.

Hearing of the word.The first is the good hearing of the word, yIoh. 10.27. Iob. 8.47.My sheepe (saith Christ) heare my voice and follow me. And againe: he which is of God heareth his voice. And this was one note of the faithfull in the primitiue Church to assemble to heare the word. This good hearing of the word is the sauing hearing that bringeth life eternall. In this action, Christians are vsually thus disposed. Before they come to heare the word of God they make themselues readie to heare it, as the men of Berea did, aAct. 17.11.who receiued the word with all readines. This preparation standeth in two points: First, they disburden themselues of all impediments, that like vntounto runners in a race, they may bIam. 1. 12. Psal. 26.67.be swift to heare: these impediments are sinne and troubled affections: and they come with humble hearts c1. Cor. 3.18as fooles, that they may become wise. Secondly, they quicken vp themselues, and come vntounto the assemblies, hungring and thirsting after the word of God, as men do after meat and drinke.

When they are in hearing Gods word, first, their mindes are fixed and attentiue onelyonly to that which is spoken, asdAct. 16.14. Lydias was. Secondly, they truly beleeue the word of God, and carefully apply it to their owne soules. Thirdly, they feele the liuely power of it in themselues. It is as eMar. 9.40.salt in them, to draw out their inward corruption; it is to them the fEph. 6.17.sword of the spirit, and as a gRo. 15.16sacrificing knife in the hand of Gods minister, by which their flesh is killed, & they are offered vp in a liuing sacrifice to God: it is hIoh. 6. 63.spirit and life to quicken and reuiue their soules that are dead in sin: and the reason of this is plaine: The word of God preached is as a cup of wine: the true Christian, is the Lords guest, but he hath sauce of his own: he bringeth his sugar with him, namely, his true faith, which iHeb. 4.2.he tempereth and mingleth with Gods word, and so it becommeth vntounto him as a cup of sweet wine, and as water of life. Now the hypocrit, because he bringeth no faith with him, drinketh of the same, but he findes the wine to be sowre and tart, and void of rellish, and in trueth it is vntounto him as a cup of ranke poyson. Againe,kAct. 10.34 Esa 66.3. they heare the worde of God as in Gods presence, and therefore their hearts are full of feare and trembling. And they receiue the Worde, not l1. Th. 2.13as from man, but as from Christ Iesus the onelyonly mMat. 17.5 1. Pet. 5.4.Doctor of the Church: And they regard not so much the Embassadour, or his abilitie, as the Embassage of reconciliation sent from the king of heauen.

After they hauehave heard the word, they are bettered in knowledge & in affection, & theynPsal. 119. 11. remēber it, & meditate vponupon it cōtinually, that they may frame all their doings by it. Worldly men vse to buy books of statutes, & to hauehave thē in their houses to read on, that they may knowe how to auoid danger of law. And so the faithfull do alwaies set before thē Gods word, & in al their doings it is oPsal. 119. 24.their Counseller, least they should come into danger of Gods displeasure.

XLVIII.

Receiuing of the Sacrament….The second worke is, the receiuing of the Sacraments, of Baptisme once onelyonly, when a man is openly and solemnly admitted into the Church: and of the Lords supper often. The first sealeth vp to the heart of a Christian, that he is vnited vntounto Christ, & hath true felloship with him in beeing fully iustified before God, & inwardly sanctified. The second serueth to seale vp in the heart of a Christian the continuall growing and increasing of the same graces. This thing eueryevery true beleeuer shall hauehave often experience of, either in or after the receiuing of the Sacrament: and yet it shal not be so alwaies, for sometimes the Church beeing pCant. 2.5.brought into Christs wine seller, shall fall into a swowne and not feele any refreshing there. Yet the beleeuer is not to be dismayd, if he feele not alwaies comfort presently after the Sacrament. A sicke man feeles no comfort or nourishment, when he eateth meate, and yet it preserueth his life: So the weake christian though he feele himselfe not nourished at the Sacrament by Christs bodie and blood, yet he shall see in time that his soule shall be preserued thereby vntounto euerlasting life. Furthermore, when a christian feeleth no comfort by the Sacrament, let him then humble himselfe before the Lord more heartily then euer before, confessing his sinnes and praying for increase of grace, and then he shall feele the fruit of the Sacrament.

XLIX.

The third worke is, a relieuing of the poore brethren in Christ,Reliefe of the poore. proceeding of a brotherly kindnes towards them. This is a speciall worke not to be done to all men alike, as Saint Paul saith, qGal. 6. 11.Doe good to all men, but especially to them of the houshold of faith. Directions for this matter are the faithfull of Hierusalem, rAct. 2.44.Who were all in one place, and had all things common: sAct. 4. 32.namely in vse. And they sold their possessions and goods, and parted them to all men: as eueryevery one had neede. Also the brethren at Corinth in their extreame pouertie t2. Cor. 8.23relieued the churches of Macedonia liberally, not onelyonly according to their power, but also straining thē selues beyond their power. Yea this reliefe must goe further, euen to the bestowing of a mans life, if neede so require, (as Saint Iohn saith) u1. Ioh. 3.16Hereby we hauehave perceiued louelove, that he laid downe his life for vsus: therefore we ought also to lay downe our liues for the brethren.

L.

The fourth worke, is true praier: and Saint Luke setteth out the faithfull,Prayer. & the children of God, by this description: aAct. 9. 14.That they call on the name of the lord: As on the contrarie it is said of the wicked, bPsal. 14.4.That they call not vponupon God. cPs. 145.18The true Christian calleth on the Lord in truth. For dRom. 8.16.the spirit of adoption, which is the eZac. 12.10spirit of prayer is his Schoolemaster to teach him to doe it.

In praier he is thus disposed: first, before he praieth, fEccl. 5.1. Dan. 9.4.he is stricken with some feare and reuerence in regard of Gods maiestie, for he considereth that praier is a familiar talking with God.

Secondly, he is inwardly gDan. 9.4.touched with a liuely feeling of his owne wants, but especially he is vexed and grieued at his owne sinne and rebellion: and this sense of his miserie is as a spurre to quicken his benummed heart.

Thirdly, he humbleth himselfe before his God, and laieth h1. Sā. 1.15.open his heart before the Lord, shewing a feruent and longing desire to obtaine those things of which he findeth an extreame want in himselfe, as the Prophet Dauid did, whoseiPs. 143. 6. and 42. 1,2. desire was like the yawning of the drie ground; and this proceedeth from kRom. 8. …6.the spirit of God which stirreth vp groanings in the heart, which a man oftentimes for his life cannot expresse.

Fourthly, when he maketh his request, he doubteth not, but by lMar. 1….…8.faith he beleeueth that God will grant his requests, which he maketh according to his word. The ground of his perswasion is double: the first is, mRom. 8.32.Christ Iesus, by whose merits as he hath obtained remission of sinnes, so he looketh to obtaine all things else: The n1. Ioh. 5.14 15.other ground is, the comfortable promises of God which he hath made, that he will heare them who truely call vponupon him.

Fiftly, he praieth not for a brunt or two, but he continueth in praier: And although God seeme not to heare him at the first,o1. Th. 5. 17 yet hee patiently waiteth on the Lord, and still calleth vponupon him.

LI.

A lawful calling.The fift worke is, to walke in some lawefull calling with painefulnesse, and vprightnesse, so that in performing all the duties of it, a pAct. 14. 10man may keepe a good conscience before God and men. Thus Dauid determined to walke in the gouernment of his house and kingdome. qPsal. 101.2I will doe wisely (saith he) in the perfect way till thou commest to me, I will walke in the vprightnesse of mine heart, in the middest of mine house: I will set no wicked thing before mine eies: I hate the work of them that fall away: it shall not cleaue vntounto me. This sinceritie of Dauids behauiour in his calling made him bolde to offer himselfe to be tried not onelyonly by men, but much more by the Lord God himselfe, and to bee punished accordingly.rPsa. 26.1.2 Psa. 119.23. Psal. 18.22. 24. Iudge me O Lord (saith he) for I hauehave walked in mine innocencie: Prooue me, O Lord, and trie me, examine my reines and mine heart: So vpright and cleere was he in all his doings.

LII.

Thus much of faith and the benefits that come by faith: Nowe followeth the spirituall exercise of a Christian in his manifold temptations,Spiritual exercise in temp…ation…. which are in this life inseparable companions of grace. The reason is, because the deuil hateth Christ with a deadly hatred, and sheweth this hatred in a continual persecution of his members: (as Saint Iohn saith) sReu. 12.17.the dragon was wroth with the woman and went and made warre with the remnant of her seede, which kept the commandements of god, and hauehave the testimonie of Iesus Christ. Now therfore as soone as Christ Iesus beginneth to shewe any token of his louelove to any man, the deuil contrariwise sheweth forth his enmitie, and stirs vp his fellow champions the flesh and the world to warre against him for his confusion. And furthermore the Lord in great wisdome permits temptations to the last ende of a Christian man lifetDeu. 8.2, 3 2. Cor. 16. 12.18. to trie his faith, to purge him of sinne, to humble him, and to make him depend of his Maiestie, to quicken and reuiue the graces of his spirit, which otherwise would be dead and decay.

LIII.

Inward motions of the flesh.The temptations of a Christian are specially sixe. The first is when inwardly in his heart,uIam. 1.14. he is drawn away and intised by his owne concupiscence vntounto any sinne. The Christians exercise in temptation is xGal. 5. 17.a fight and battell betwixt the flesh and the spirit. And this fighting standeth in foure things: First, the flesh stirs vp euil thoughts and desires, as a burning furnace continually sendeth vp smoake and sparkes of fire; and it eggeth a man forward to euil words and deeds, according to that of S. Marke,yMar. 7.1.2 For from within, euen from the heart of a man proceede euill thou…hts, adulteries, fornications, murders, thef…s, couetousnesse, wickednesse, deceit, vn…leannes, a wicked eye, backbiting, pride, foolishnesse.

II. The flesh hindereth and choketh the good motions and desires of the heart, as Paul saith. aRo. 7.23.I see another law in my members rebelling against the lawe of my minde, and leading me captiue to the lawe of sinne which is in my members. Againe the same flesh mingleth eueryevery good motion and desire with some corruptions: so that the godly mislike the best thing they doe. Esay saith of his owne and the peoples righteousnesse, that it is but a bEsay 64. 6.menstruous cloute. cRo. 8.3.4.The praiers of the Saints must be perfumed with sweete odours, before they can assend vp sweete and sauorie into the nosthrils of God. And Paul said of himselfe, he did that which he disliked: not that hee was ouertaken with grosse sinns; but because when he was to do his dutie the flesh hindred him, that he coulddRo. 7. 15. not do that which he did exactly & soundly according to his wil & desire: euen as a man who hath a iourney to goe, his mind is to dispatch it in all haste, yet when he is in his trauell he goes but slowely, by reason of a lamenesse in his ioynts.

III. The spirit on the contrary, kindles in the heart good motions and desires, and puts a man forward to good words and deedes, as it was in Dauid. eGal. 9.24. Psal. 16.8.I will praise the Lord (saith he) who hath giuen me counsell: my reines also teach me in the night season.

IV. The spirit rebukes a man for his euil intents and desires, & represseth the force of thē, & as it were nips them in the head. Thus Esay describeth the inward motions of the spirit,fEsa. 30.21 And thine eares shall heare a word behind thee saying, this is the way, walke ye in it, when thou turnest to the right hand & when thou turnest to the left. And Saint Iohn saith, The spirit gIoh. 16.8.iudgeth the worlde of sinne. This was in Dauid, who when he did any euill, his heart smote him. 2. Sam. 24. 10. Out of this doctrine issueth a notable difference betwixt the wicked and the godly: In the godly when they are tempted to sinne, there is a fight betweene the heart and the heart; that is, betweene the heart and it selfe: In the wicked also there is a fight, when they are tempted to sinne:Ro. 2.14.15. but this fight is onelyonly betweene the heart and the conscience. The wicked man whatsoeuer he is hath some knowledge of good and euil: and therefore when he is in doing any euil, his conscience accuseth, checketh, and controuleth him, and hee feeles it stirring in him, as if it were some liuing thing that crauled in his body, & gnawed vponupon his heart, and therupon he is very often grieued for his sins, yet for all that he liketh his sinnes very well, and loueth them,1. Pet. 4.3.4 and could finde in his heart to continue in them for euer: so that indeed when he sinneth, hee hath in his heart a striuing and a conflict,Psal. 67.10. Psal. 119. 104.118. Rom. 7. 15. but that is onelyonly betweene himselfe and his conscience. But the godly hauehave an other kind of battel and conflict, for not only their consciences pricke them and reproue them for sinne, but also their hearts are so renewed, that they rise in hatred and detestation of sinne; & when they are tempted to euill by their flesh and Satan, they feele a lust and desire to doe that which is good.

LIV.

The second temptation is a disquietnes in the heart of a Christian,Little feeling. because he cannot according to his desire, hauehave fellowship with Christ Iesus, he is exercised in this temptation on this manner.

I.hCant. 6. 2. Christ lets him see his excellency and howe he is affected towards him.

II.bvers. 3. Then the Christian considering this… desireth Christ & his righteousnesse.

III. He delighteth himselfe in Christ, and hath some enioying of his benefits.

IV.cvers. 4. Then he comes into the assemblie of the Church as into Gods wineseller, that in the word and Sacraments he may feele a greater measure of the louelove of Christ.

V. But he dvers. 5.falls louelove-sicke: that is, hee becomes troubled in spirit, because he cannot enioy the presence of Christ in the sayd manner, as he would.

VI.evers. 6.7. vers. 8. In this his spiritual sicknes he feeles the power of Christ supporting him, that the spirit be not quenched, and he heares Christ as it were whispering in his heart, as a man speakes to his friend when hee is comming towards him a farre off.

VII.fvers. 9. After this Christ comes neerer, but the Christian can no otherwise enioy him, then a man enioyes the company of his friend, who is on the other side of a wall looking at him through the grate or latteise.

VIII. Thē his eies are opened, to see the causes, why Christ so withdraws himselfe, to be his g10,11, 12, 13,14,15.owne securitie and negligence in seeking to Christ, his slacknes in spirituall exercises, as in prayer and thanksgiuing, the deceitfulnes and malice of false teachers.

IX.ivers. 17. Then he comes to feele more liuely his fellowship with Christ.

X. Lastly, he prayeth that Christ would continue with him to the end.

LV.

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

1 kCant. c. 3. Vers. 1.The poore soule lying as a man desolate in the night without comfort seekes for Christ by priuate praier and meditation, but it will not preuaile.

2 lvers. 2.He vseth the helpe, counsell, and prayer of godly brethren, yet Christ cannot be found.

3 mvers. 3.Then he seekes to godly ministers, to receiue some comfort by them, by their meanes he can feele none.

4 nvers. 4.After that all meanes hauehave bin thus vsed, and none will preuaile, then by Gods great merciemercy, when he hath least hope, he findes Christ, and feeles him come againe.

5 Presently his faith reuiueth, and laieth fast hold on Christ.

6 And he hath as neere fellowship with Christ in his heart as before.

7 overs. 5.Then comes againe the ioy of the holy Ghost: and the peace of conscience as a sweete sleepe falls vponupon him.

8 pvers. 6.Then his heart ariseth vp into heauen by holy affections and praiers, which do as pillars of smoake mount vpward, sweete as myrrhe and incense.

6 qvers. 8,9, 10.Also he is rauished ther… …ith the meditation of the glorious estate of the kingdome of heauen.

10 rvers. 11.Hee labours to bring others to consider the glorie of Christ and his kingdome.

11 sCap. 4. vers. 1. to the 15.After all this Christ reueales to his seruant, what his blessed estate is, both in this life, and in the life to come, more cleerely then euer before, and makes him see those graces which he hath bestowed on him.

12 tvers. 16.Then the Christian praieth 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 uvers. 1. c. 5.Lastly, Christ granteth him this his request.

LVI.

The fourth temptation is securitie of heart,4A spirituall slumber in worldly pleasures. rising of ouermuch delight in the pleasures of the worlde. The exercise of a Christian in this temptation is this.

1 He slumbers and is halfe asleepe in the pleasures of this world.Cant. 5. Mat. 25. 5. Cant. 5.

2 Christ by his word and spirit labours to withdrawe him from his pleasures, and xvers. 2.to make him more hartily receiue his beloued.

3 But he yver. 3.delayeth to doe it beeing loath to leaue his …ase and sweete delights.

4 zvers. 4.Then Christ awakes him and stirres vp his heart: by making him to see the vanitie of his pleasures.

5 He then begins to be more earnestly affected towards Christ.

6 avers. 5.With sorrowe he sets his heart to hauehave fellowship with Christ after his old manner: and this he expressed by bringing forth sweete fruites of righteousnes.

7 bvers. 6.Then hee feeleth that Christ hath withdrawne his spirit.

8 He almost despaires for this.

9 Yet by priuate praier seekes for Christ.

10 cvers. ….When that will not helpe, he resorts to the ministers of the worde, at whose handes he findes no comfort.

11 dvers. … 10,11,… 13,14,15, 16.Not recouering his first estate, through impatience of the louelove of Christ, he makes his miserie knowne to strangers, to see if they can comfort him, & he somwhat cōforts himselfe in describing Christs excellencie to thē.

12 evers. 17.They then are rauished with him to seeke Christ, and require then to know where to find him.

13 fCap. 6. ….…Answere is made, in the assemblies of the Church.

14 gvers. 2.After this communication the Christians faith and feeling reuiueth, Christ returning to him againe.

15hvers. 3.10. the 7. verse of cap. 7. Thē Christ assureth him in his heart of his louelove & liking towards him.

16 Giuing further assurance to him that he shall growe vp and bee made fruitfull in eueryevery good grace.

17 After this the Christian comes in such a high measure to louelove Christ, that nothing shall be able to seuer him from Christ.

LVII.

The fift temptation is a fall into some great sinne,5A fal into some sinne. as Noah into drunkennes, Dauid into Adulterie, and murder, Peter into the deniall of Christ. The exercise of a Christian in this temptation is this:

1 At the first his heart is vsually dulled and made secure with sinne.

2 Yet after a while there by some meanes ariseth in his heart a godly sorrowe: which is when he is g…ieued for this onelyonly cause, that by his sinne hee hath displeased. God, who hath beene to him so louing and mercifull a father, whose fauour he would be content to purchase, (so he might hauehave it and obtaine it) euen with the damnation of his owne soule.

3 n2. Cor. 7.11Then he beginnes to repent himselfe of his sinnes, renuing afresh his former repentance.

4 This repentance he sheweth by seuen signes.

1 A care to leaue that sinne into which he is fallen. As they which crucified our Sauiour Christ, whē they were pricked in their hearts at Peters sermon, they shewed this care in saying, oAct. 2.37Men and br…thren, what shall we doe to be saued?

2. An Apologie, which is when a man in the heauines of his heart, shal not excuse or defend his sinne, but confesse it to the Lord, and vtterly condemne himselfe for it: acknowledging withall that there is no way to escape the wrath of God, but by hauing Gods free pardon in Christ.

3 Indignation which is an inward anger and fretting against his ownselfe, because he was so carelesse in looking to his owne waies. Peter when he had denied his master, he wept and that bitterly, which sheweth that with sorrow, he had also an anger against himselfe.

4 pmat. 29.75A feare rising not so much from the iudgements of God, as from this, least he should hereafter fall into the same sinne againe, and by so doing more grieuously displease God.

5 A desire euer after more carefully to please God.

6 Zeale in the seruice of God.

7 Reuenge vponupon himselfe for his former offences: for example, if a man sinne in surfetting and drunkennes, if he euer repent, he will bring vnderunder his corrupt nature by sparing and moderating himselfe.

LVIII.

Outward afflictions.The sixt temptation is outward afflictions, which the godly in this life must suffer. amat. 16.24If any will goe after Christ, he must denie himselfe, take vp his owne crosse and follow him. And S. Peter saith, b1. pet. 4.17that iudgement begins at Gods house. cAct. 14.22And Paul, that we must enter into the kingdom of heauen through manifold temptations. The exercise of a Christian in affliction is this:

1 dHeb. 12.11At the first they are very heauie and bitter.

2 He suffereth them with great lenitie and patience, submitting himselfe vnderunder the hand of God. Yet cIoh. 3.if they be in great measure, they will driue him to impatience.

3 If they continue he shall feele (according to his owne iudgement) the fIoh. 6.2,3.wrath and displeasure of God in his heart.

4 gIob. 13. 26.His old sinnes will come a fresh into his remembrance, and trouble him. He is sleepie, h1. Reg. 19. 4,5,7.and in his sleepe he hath visions, and dreames, and anxietie of spirit.

5 iIob 13. 15.In this miserie God supports his faith, that it faile not, and he then forsake Christ.

6 kRom. 5.4.He feeling thus Gods power to strengthen him, hath experience of it in himselfe.

7 From experience proceedes hope, that the grace of God shall neuer be wanting vntounto him in any afflictions to come: and as he hopeth, so it comes to passe.

8 With this hope is ioyned lIob 42.5,6.a serious humiliation before the Lord mheb. 12.11with the fruit of peace and righteousnes.

If the afflictions be for Christs cause vntounto death, then he in more speciall maner is filled with the ioy of the holy Ghost, and he is then stablished with the greatest measure of the strength of Christ, that no torment is able to foile, and to bring him from Christ, though the Christian should die a thousand times for it. According to that of Paul, nPhil. 1.29To you it is giuen for Christ not onelyonly to beleeue in him, but also to suffer for his sake. And this is grounded vponupon the promise of God, oEsa. 43. 2.When thou passest through the waters I will be with thee, & through the flouds that they doe not ouerflow thee: when thou walkest through the very fire, thou shalt not be burnt: neither shall the flame kindle vponupon thee.

LIX.

Hence ariseth a notable difference, betweene the godly and the wicked, in the suffering of afflictions. A Reprobate the more the Lord laieth his hand on him, the more hepExod. 8. murmureth & rebelleth against God: it is contrary with the true Christian: none feeleth more the power and rebellion of sinne then he: none is more assaulted by Satan then he, and oftentimes it commeth to passe that God withdraweth the signes of his fauour from him, & lets him feele his wrath. And this is the greatest temptation of all other, when a man shal see the Lord to be his enemie, and to his thinking to arme himselfe against him to his destruction. As qEsa. 38.Ezechias did, who saith, that the Lord did crash his bones like a Lyon. Or rIob 6.34.as Iob saith, that the arrowes of the almightie were in him, and the venime thereof drunke vp his spirit, and the terrours of God did fight against him. Yet the true Christian when the world, the flesh, and the deuill, and God himselfe too are against him, doth euen then most of all rest in the Lord, and by faith cleaue to him. sIob 13. 15.Though God should destroy me, yet would I trust in him (saith Iob.) tPsal. 22. 1.And Dauid saith, My God, my God, why hast thou forsaken me? When he saith that God had forsaken him, it may seeme to be the complaint of a desperate man, not hauing so much as one sparke of faith: yet then he saith, My God, my God: which wordes containe a confession proceeding from true faith: so that in Dauid it appeareth, that the faithfull when they feele themselues forlorne, and vtterly reiected of God, according to the sense and iudgement of the flesh, yet by faith they can apprehend his hidden merciemercy, and behold it a farre off in the glasse of his promise. And so they doe often shew contrarie affections in their praiers as Dauid doth. uGen. 32.28Iacob when he wrastled with the Angel for life and death, neuer gaue ouer: and when he was foild he would not cease before the Lord had blessed him. This his wrastling is a type of the conflicts which the faithfull are to hauehave with the Lord himselfe, who vseth to bring his owne children (as it were) to the field: and he assaileth them with the one hand, and with the other he holdeth them vp, that so he may prooue and exercise their faith. And for this cause the Church xPsal. 130.is called by the name of Iacob. An example may be had in the woman of Canaan. yMat. 15. 22,23,24, 25,26,27.First, our Sauiour Christ gaue her faith, and by that faith shee was mooued to seeke to him: but when shee was once come to him, he gaue her three repulses. First, by saying nothing. Secondly, by denying her. Thirdly, by calling her dogge. Thus Christ in appearance made shew, as though he would neuer hauehave graunted her request. But shee at eueryevery repulse was more instant, crying more earnestly vntounto him: and shee plainly opposed her selfe to him, & would take no deniall: for such is the nature of true faith. Wherefore, the faithfull when they feele themselues ouerwhelmed with sinne, turmoiled with cōflicts of Satan, when they feele the anger of God offended with them, yet they can euen then lift vp their eye lids, and giuegive a glimps at the brasen serpent Iesus Christ, and can fling themselues into the armes of Gods merciemercy, and catch hold of the hand of God buffeting them, and kisse it.

LX.

Dangerous fall… of a Chri…tian.By these temptations it comes to passe, that a Christian though he can not fall finally from Christ, yet he may fall very dangerously from his former estate. First, the graces of God may be by his default lessened in him: else Paul would not hauehave giuen out these exhortations, a1. Th. 5.19quench not the spirit. Eph. 4.30.Grieue not the holy spirit of God, by whome ye are sealed vntounto the day of redemption. Secōdly, the graces of God may be buried in him, and couered for a time, so that he may be like a man in a traunce, who both by his owne sense and by the iudgement of the Physitian is taken for dead. This was the estate of Peter, who though he confessed that Christ was the Sonne of the liuing Lord, cMatth. 16. 16,26,70.yet he denied him and forswore him at the voice of a damsell. Thirdly, he may fall againe into the same sinne after repentance. Indeede this is a daungerous case; yet it may befall a true christian. Otherwise when as the Israelites (Gods people) had fallen away from him by their sinnes, and idolatries, he would not stil hauehave offered them merciemercy, dEsa. 14. 18as he doth by his Prophets. And e2. Cor. 5. 20.Paul praieth the Corinthians in Christs stead that they would be reconciled to God: who neuerthelesse were before reconciled to God. Fourthly, he may commit a sinne of presumption, which is a fearfull sinne, beeing done wittingly of knowledge and willingly, and with some wilfulnesse. Therefore Dauid praied, fpsal. 19.13.Keepe thy seruant from presumptuous sinnes: and to shew himselfe to be in daunger of it, he praieth further, let them not hauehave dominion ouer me. Lastly, he may fall into despaire of Gods merciemercy for a time, and this is a dangerous sinne. For he which despaires, makes all the promises of God to be false: and this sinne of all other is most contrarie to true sauing faith. In this estate was Dauid, when beeing in trouble, he saide,gpsal. 77.11 this is my death. And Paul shewes that the incestuous man might hauehave fallen into desperation, h2. Cor. 2.2.when he saith, Comfort him, least he be swallowed vp of ouermuch heauines. And it must be remembred that the church of Rome erreth in this, that she teacheth desperation to be a sinne against the holy Ghost. This sinne against the holy ghost is a blasphemie spoken against the knowne truth of Gods word, or a deniall of Christ, of a wilfull and obstinate malice. But desperation may arise through ignorance of a mans owne estate: through horrour of conscience for sinne: through an often relapse into some sinne: through the ouerdeepe consideration of a mans owne vnworthines: lastly, by abiuration of the truth, through compulsion and feare.*What is to be thought of Fr. …pira. This befell Francis Spira, who after his Apostasie despaired. Yet they are much ouerseene that write of him as a damned creature. For first, who can tell whether he despaired finally or no. Secondly, in the very midst of his desperation, he complained of the hardnes of his heart, which made him that he could not pray: no doubt then he felt his hardnes of heart: and the feeling of corruption in the heart, is by some contrarie grace; so that we may conueniently thinke, that he was not quite bereft of all goodnes: though he neuer felt it then, nor shewed it to the beholder.

LXI.

The cause why a Christian cannot quite fall away from grace, is this:Corroboratio…. after that he is sanctified, he receiueth from God another speciall grace, which may be called Corroboration. For he hath in him not onelyonly the sanctifying, but also the strengthening power of Christ. Therfore Paul praieth for the Ephesians, iEph. 3. 16.that they may be strengthened in the inner man: for the Colossians, kCol. 1.9.that they might be strengthened with the glorious power of Christ. And of himselfe he saith, lPhil. 4. 13.that he is able to doe all things through the power of Christ that strengtheneth him. mPsal. 103.Dauid saith, that God renueth them that feare him, as the eagle renueth her decaied strength. Patience.From hence as from a speciall cause ariseth patience and perseuerance vntounto the ende:Perseuerance. for when a man is supported by the power of Christ, he may be able to beare many crosses patiently with a contented mind, and perseuer in bearing of it how long soeuer the crosse endureth.

LXII.

Thus much of the estate of a Christian in this life. Now I will adde some reasons in the way of perswasion to all men,A perswasion to Christianitie. but especially to worldlings, and to loose professours of the Gospel, that they would vtterly denie themselues, d2. cor. 5.17and vse all meanes to become true Christians by being made new creatures in Christ, and eTit. 2.…0.by leading such a life as may adorne the Gospel of Christ.

My first reason is this; the man that liueth in this world, not beeing a true Christian, is farre more vile then the basest creature of all, euen the dogge, or toade. For first he is nothing els but a filthie dunghill of all abomination and vncleannes, the fRom. 8.20.stink whereof hath infected heauen & earth, & no perfumes could euer delay it in the nostrils of God, but onelyonly the suffering of Christ beeinggEph. 5.2. a sacrifice of a sweet smelling sauour to God. We make it very daintie to come neere a lazar man that is full of botches, blaines, and sores; but much more are those men to be abhorred, which hauehave lien many yeares starkehEph. 2.1. dead in sinnes and trespasses: and therefore now doe nothing els but rot and stinke in them like vgly loathsome carrions.

Secondly, he which is no Christian is vnderunder the power of darknes, hauing Sathan for his prince i2. Cor. 4.4.and god, and giuing vntounto him in token of homage his best parts, euen his minde and conscience kLuk. 11. 24.to be his dwelling place: and his whole conuersation is nothing els but a perpetuall obedience to Sathan. If Atheists, and worldlings, and carnall gospellers were perswaded of the truth of this (as it is most true) it would make them howle and crie, though now they liue at ease without feeling any prick of conscience for sinne. And if they had but the least sense of it in the world, it would make their flintie hearts to bleede, and it would make them shed riuers of teares. But how long shall they continue in this vile estate? Truly, vntill they come to Christ: awake therefore thou that sleepest, and stand vp from the dead, and Christ shal giuegive thee light: open thine heart to receiue Christ, and then he will come and binde the strong… man Sathan, and cast him out, and dwell in thee himselfe.

Thirdly, he which is no Christian is in daunger of all the iudgements of God, so that eueryevery moment some of them may befall him. He may perish sodainly by water with the old world, he may be consumed with fire and brimstone with Sodom and Gomorrha, he may be swallowed vp of the earth with Dathan, and Abiram, he may hang himselfe with Iudas, he may hauehave his braines dashed against the ground and be eaten vp of dogges with Iesabel, he may die in hardnesse of heart with Pharao, he may despaire with Caine and Iudas, he may be stricken with sodaine death with Ananias and Saphira his wife, he may be eaten of wormes with Herod, he may be smitten with trembling that he cannot heare Gods word with Foelix, he may voide his guttes at the stoole with Arius, he may crie at his death that he is damned with Latomus, he may be left vntounto himselfe to mocke, blaspheme, and renounce Christ with Iuhan: and he may suffer many more fearefull iudgements, whereof the Lord hath lDeut. 32. 34.great store, and all tend to the confounding of them which will not be humbled vnderunder his hand. Contrariwise, the true christian is so farre out of the reach of Gods iudgements that they cannot hurt him: mEsa. 4.6.Christ is a couering and a cloud against the heate and tempest of Gods iudgements, Exod. 12. 22.when a mans heart is sprinkled with the bloode of this immaculate Lambe, all the the plagues of God passe ouer him. In the destruction of Ierusalem theoEzec. 9.4. righteous beare a marke in their foreheads and are saued. Therefore let him that hath regard to his owne safetie become a Christian.

Thirdly, the man which is no Christian is in daunger of eternall death and damnation in hell fire: and they which fall into this estate it had beene tenne thousand fold better for them if they had neuer bin borne: p1. Th. 1.9.for they are quite separated from the presence of God and from his glorie: all the company they hauehave is with the deuill and his angels. Their bodies and soules are tormented with infinite horror and anguish arising of the feeling of the whole wrath of God, in which as into a bottomlesse sea, they are plunged. Thus they are alwaies dying, and yet are neuer dead. Furthermore, the length of this torment must be considered which greatly aggrauates the paine. If a man might be deliuered from the paines of hell when he had suffered them so many yeares as there be droppes in the sea, or little sands in the whole earth, it were some comfort: but after that those yeares be expired there shall come no release, but the damned shall continue in shriking, yelling and gnashing of teeth, enduring the consuming heate of Gods wrath without any ende for euer and euer. Yea to goe further, a wicked man carrieth an hell about him in this life,A godlesse m…n carieth hell in his bosome. namely, an euill conscience, which if it be neuer so little touched with any part of Gods anger, a man shall feele himselfe to hauehave euen the pangs of hell in his heart. Now therefore they that would escape out of this hellish and damnable estate, while they hauehave time let them pray for the pardon of their sins in Christ, and walke according to the spirit in newnes of life; and then they may assure themselues, that there is no condemnation can belong to them. And it must be alwaies remembred that he which would liue, when he is dead, must die while he is aliue, namely to sinne. And againe, he which would rise to eternall life in the day of iudgement, must rise from sinne before he die, vntounto newnesse of life.

The fourth reason: God hath appointed vntounto eueryevery man that liueth in the Church a certaine time of repentance, and of comming to Christ. And hee which mispendeth that time and is not made a christian then, can neuer be saued. This made our Sauiour Christ weepe for Ierusalem, and say,qLuk. 19.4… O if thou hadst knowne at the least in this thy day, those things which belong to thy peace, but now are they hidden from thine eyes. And he further signifieth the destruction of Ierusalem, rvers. 44.because shee knew not the time of her visitation. Againe, the neglecting of this time is one cause, why not one or two, but many sLuk. 13.24.shall seeke to enter into the kingdome of heauen, and yet shal not be able. It is a marueilous thing, that they which seeke to be saued should perish, but the fault is theirs which seeke 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 liuely member of Iesus Christ. And thou knowest further, that howsoeuer thou art aliue at this time, yet thou hast no lease of thy life. God may call thee forth of this world the next yeare, the next weeke, the next houre: yea he may strike thee with sudden death at this very present. And in very truth, if thou goest forth of this world being no repentant sinner, thou goest damned to hell. Wherefore delay not one minut of an houre longer, but with all speed repent and turne vntounto God, and bring forth fruits worthie of amendment of life, that all thy sinnes may be done away, when the day of death, or the day of iudgement shall be. And doe not thinke with thy selfe that it shall be sufficient to deferre thy turning vntounto God till the last ende. For late repentance is seldome true repentance. And he which continueth long in any sinne is in a dangerous case. If a man lie long in any disease he will scarce recouer his former health; and he which is growne in the custome of any sinne, and the sinne is become ripe in him, it is a thousand to one, he is neuer saued; according to that of Saint Iames, tIam. 1. …3.sinne beeing perfited bringeth forth death.

The fift reason. Eternall 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 mooue any man to be a christian. First of all, they which hauehave eternall life are freed from all paines, sicknesses, infirmities, hunger, thirst, cold, wearines; from all sinne, as anger, forgetfulnes, ignorance; from hell, death, damnation, Sathan, and from eueryevery thing that causeth miserie: according to that of Saint Iohn: And uReu. 21.4.God wil wipe away al teares from their eyes: and there shall be no more death, neither sorrow, neither crying, neither shall there be any more paine: for the first things are passed. Secondly, the faithfull shall be in the presence of Gods maies…ie in heauen there to behold his face, that is, his glorie, as our Sauiour Christ saith, Father, xIoh. 17.24.I will that they which thou hast giuen me, be with me euen where I am, that they may behold my glorie which thou hast giuen me. And Dauid saith, In yPs. 16. 11. Reu. 22.4.thy presence is fulnesse of ioy, and at thy right hand there are pleasures for euermore. Thirdly, theyz1. Cor. 15. 28. shall hauehave such an excellent communion with God, that he shall be vntounto them all in all. For in the ende of the world, when the whole number of the elect is accomplished, Christ shall present them to his father, and as he is Mediatour he shall cease to be a King, a Priest, a Prophet: for though the efficacie of his offices be euerlasting: yet the execution of them shall cease, as Paul saith, a1. Cor. 1…. 24.Then shall be the ende, when he hath deliuered vp the kingdome to God euen the father, when he hath put downe all rule, all authoritie and power. Againe, among the elect there shall not be king & subiect, father, mother, child, master, seruāt, noble, ignoble, rich, poore, liuing, dead. Some will say, what then shall be? I answer, one glorious and euerlasting God, the Father, the Sonne, and the holy Ghost shall be in all the elect, all that heart can wish and desire. Men shall not be in darknes, neither shall they need the light of the Sunne, Moone, or Starres, God himselfe immediatly shall be their light, bReu. 21.23as Iohn saith, And the citie hath no neede of the Sunne, neither of the Moone to shine in it, for the glorie of God doth light it, and the Lambe is the light of it. Men shall not then neede meate, drinke, cloathing, sleepe, recreation, fire, shade, respiration, or any other such like, but God himselfe immediately shall be their life, and all things concerning life by Christ. Which Iohn signifieth when he saith, that hecReu. 22. 1, 2. saw a pure riuer of water of life, cleere as chrystall, proceeding out of the throne of God, and of the Lambe: there beeing by either side of it the tree of life which bare two manner of fruits, and gaue fruit eueryevery monethmonth. And whereas God is continually to be worshipped in heauen: they neede no other tabernacle or temple thereunto, but God himselfe shall be their temple: as Iohn saith, dReu. 21.22I sawe no temple therein: for the Lord God almightie and the Lambe 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 vnspeakable ioy and gladnes wherewith they are filled. Dauid saith, ePsal. 36.that Gods children shall be satisfied with the fatnes of his house, and that he shal giuegive them drinke out of the riuers of his pleasures. This ioy vndoubtedly is infinite, and the saints are not onelyonly replenished with it, but they are also swallowed vp of it as with an huge and infinite sea of waters, as may appeare in Peter, who at the transfiguration of Christ, was so rauished out of measure with ioy at the sight of it, that he quite forgot himselfe, saying fMat. 17.4.to Christ, Master, it is good beeing here: let vsus make three Tabernacles, one for thee, one for Moses, and another for Elias. Lastly, out of this communion ariseth a perfect louelove of God, whereby the Saints louelove God with all their hearts, with all their soules, and strength, and this louelove sheweth it selfe in that they are eternally occupied in gReu. 7.11, 12.worshipping God, by singing of songs of praise & thanksgiuing vntounto him. Now then seeing the kingdome of heauen is so glorious, and none can hauehave it but the true Christian, let all men account the best things in this world hPhil. 3.8.as drosse and dung, so that they may obtaine Christ and his righteousnes.

The last reason is the endlesse louelove of Iesus Christ shewed in his death and passion. Thou art by nature the childe of wrath and vengeance. Sathan hath wounded thee with many a deadly wound of sinne: thou liest bleeding at the heart and art like to die eternally. Thou beeing in this estate, there is no man on earth, no Saint in heauen, no Angel, no creature at all, is able to helpe thee; Christ onelyonly was able: he therefore came downe from heauen and became man, for this cause, to work thy deliuerance. Furthermore in the curing of the wound of sinne, no hearb, no water, no plaister, no physicke, can doe thee any good: onelyonly the bodie and blood of Christ is soueraigne for this matter, being stieped in the wrath of God. He therefore subiected himselfe to the death, euen the death of the crosse, vponupon which he suffered the wrath of God due to the sin of man…ind: & of his owne heart blood he tempered for them a soueraigne medicine to heale all thy woundes and sores. Nowe therefore despise not this merciemercy; seeke vntounto Christ, lay open all thy sores, pray him, that hee would vouchsafe thee if it be but one drop of his blood; thē he wil come vntounto thee by his holy spirit, he will wash and supple thy woundes in his blood, and bind them vp. He is theaReu. 21.23 tree of life the leaues whereof heale the nations. If thou get but one leafe of him thou art well, it will heale thee and restore thy dead soule, that thou maist liue eternally in the kingdome of heauen. If this reason will not mooue thee to be a Christian, thy case is desperate. It is the best reason that Peter could vse to this purpose. As obedient children (saith hee) fashion not your selues vntounto the former lusts of your ignorance b1. Pet. 1. 14,15.but as he which hath called you is holy, so be ye holy in all maner of conuersation. His reason followeth:cVer. 18.19 Knowing that ye were not redeemed with corruptible things as siluer and gold from your vaine conuersation receiued by the tradition of the Fathers, but with the precious blood of Christ, as a Lambe vndefiled and without spot.

Thus much hauehave I spoken to the worldling, who in his heart makes no more account of Christ then of his old shooes: and who had rather bee without Christ, then be without his pigges, with the Gaderens.Mat. 2. Nowe for the true Christians I hauehave nothing to say but this. The Lord increase the number of them. And thedCol. 12. 9,10,11. Lord fullfill them with the knowledge of his will in all wisdome and spirituall vnderstanding, that they may walke worthie of him, and please him in all things, being fruitfull in all good works and increasing in the knowledge of God. And wheras they are at continual warre against the flesh, the world, and the deuil: Lord Iesus strengthen them with all might through thy glorious power, vntounto all patience and long suffering with ioyfulnes. And deare father of all merciemercy plant that gouernment in thy Church eueryevery where which thou hast reuealed in thy worde, that thy Saints may worship thee in those means, in that order and comelines, which thou hast appointed abounding in righteousnesse, peace of conscience, and ioy of the holy ghost.

Amen, Amen.

A Golden Chain, Essay 2

p. 584THE ESTATE OF A CHRISTIAN MAN IN this life, which also sheweth how farre the Elect may goe beyond the Reprobate in Christianitie, and that by many degrees.

I

II