Whether Man Be in the Estate of Damnation or Grace, Treatise 1

Whether Man Be in the Estate of Damnation or Grace · Treatise 1

The estate of a Christian man in this life, which also sheweth how far the Elect may goe beyond the Reprobate, in Christi-anity, & that by many degrees.

I

THe aaEph. 1. verse 4. 5. 6 7.Eph 1:4Eph 1:5Eph 1:6Elect are they whomeElection. 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 said to hauehave their names written in bbApoc. 20 verse 12.Rev 20:12the booke of life.

II

Whom God electeth them hee callethVocation. in the time appointed for the same purpose. This calling of the Elect is nothing else but cc2. Thess. 2 verse 13. 142 Thess 2:132 Thess 2:14a singling and a seuering of them out of this vile worlde, and the customes thereof, to ddEph. 2. 19Eph 2:19be Citizens of the kingdome of heauen, to bee of Gods housholde, to ee1 Pet. 2. verse 5.1 Pet 2:5bee liuing stones in the spirituall Temple, which is the p. 29Church of God ffGal. 4. verse 26.Gal 4:26the companie of predestinate to eternall life. And this separation must bee made before the ende of this life. For this is the order which God taketh, hee will hauehave all them to be in his kingdome in this life, that shall bee in the kingdome of heauen after this life. And the time of their calling is termed in scriptures, gg2 Cor. 6. verse 2. Luke 19. verse 42.2 Cor 6:2Luke 19:42the day of visitation, the day of saluation, the time of grace.

III

This hhColloss. 2. verse 7. Iohn 15. verse 19.John 15:19seuering and choosing of the elect out of the worlde, is then performed, when God by his holy spirite indueth them with true sauing faith: a wonderfull gift peculiar to the elect. For the better knowing of it, there is to be considered: First, what faith is: Secondly, howe God doth worke it in the hearts of the Elect: Thirdly, what degrees there bee of faith: Fourthly, what are the fruits and benefites of faith.

IIII

Faith is a wonderfull grace of God, byWhat faith is. which the Elect doe apprehende and apply Christ and all his benefites vntounto themselues particularly.

Here first it is to bee considered that the verie nature of faith standeth in a certaine power of apprehending & applying Christ.

p. 30This is declared by Paule when hee saith iiColoss. 2. verse 12.Col 2:12ye 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 deade. Where it appeareth that faith is made a meanes to communicate Christ himselfe, his death and buriall, and so all other benefites to the beleeuer. Againe to beleeue in Christ and to kkIohn 1. verse 12. Rom. 5. verse 17.John 1:12Rom 5:17receiue or to laie holde on Christ are put one for an other by S. Iohn: which declareth that there is a speciall applying of Christ. euen as we see, when a man hath any thing giuen him, hee reacheth out his hand, and pulleth it to himself and so makes it his owne. Moreouer faith is called llGal. 3. verse 27.Gal 3:27the putting on of Christ, Which cannot bee vnlesse Christs righteousnes bee 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 mmIohn 6. verse 35.John 6:35the eating and drinking of Christ, for there is no eating of meate, that nourisheth, but first it must bee tasted, and chawed in the mouth, then it must be conueyed into the stomack: and there digested Lastly it is to be applied to the partes of th… body that are to bee nourished. And Paul praieth for the Ephesians: that Christ nnEph. 3. verse 17.Eph 3:17ma… dwell in their hearts by faith, which plainly importeth, p. 31this apprehending and applying of Christ.

I adde further that faith is a wonderfull grace of God, which may appear: First, in that Paule calleth it **Col. 2. 1….Col 2:1the faith of Gods power, because the power of God is especially seene in the begetting of faith. Secondly, experience sheweth it to bee a wonderfull gift of God: when a man neither seeth, nor feeleth his sinnes, then to say he beleeueth in Gods merciemercy, it is an easie matter; but when a man shall feele his heart pressed downe with the weight of his sinnes, and the anger of God for them: then to applie Gods free merciemercy to his owne soule, it is a most hard matter, for then it is the propertie of the cursed nature of man, to blaspheme God, and to dispaire of merciemercy. Iudas who (no doubt) often preached mercy and redemption by Christ in the security of his hart, when Gods hand was vponupon him, and the Lorde made him see the vilenes of his treachery: hee coulde not comfort himselfe in Christ, if one woulde hauehave giuen him ten thousand worlds, but in an hellish horror of conscience hanged him selfe desperately; which sheweth what a wonderfull harde thing it is at the same instant when a man is touched for his sinnes, p. 32then to apply Gods merciemercy to himselfe. Yet a true Christian by the power of faith can doe this, as it may appeare in Dauid, ooPsal. 77. verse 2. 3.Ps 77:2Ps 77:3In the daie of my trouble (saith he) I sought the Lorde: my sore ranne and ceased not, in the night: my soule refused comfort: I did thinke vponupon God and was troubled: I praied and my spirite was full of anguish, and hee addeth the worde Selah, a note of some wonderfull thing. ppPsal. 103 verse 1.Ps 103:1Againe he being almost in the gulfes of hell, euen then cried to the Lord for help. Iob saith, qqIob. 13. verse 15.Job 13:15If God should destroy him, yet he would for all that beleeue in him still. Vndoubtedly, strang is the bād of faith knitting Christ and his members together, that the anguish of spirite cannot, and the strokes of Gods hand doe not vnloose.

V.

This apprehending of Christ is not done by anie corporall touching of him, but spirituallie by assurance, which is, when the Elect are perswaded in their harts by the holie ghost, of the forgiuenesse of their owne sinnes, and of Gods infinite merciemercy towards them in Iesus Christ. According to that of rr1. Cor. 2. verse 12.1 Cor 2:12Paul, Nowe we hauehave receiued, not the spirit of the word, 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 p. 33knowen to the faithfull particularlie, are their iustification, adoption, sanctification, eternall life: And thus when anie are perswaded of these things concerning themselues, they doe in their heartes distinctlie applie, and appropriate Christ, and his benefites to them selues.

VI.

The manner that God vseth in the begettingHow God worketh in the hart. of faith is this. First he prepareth the heart that it maie be capable of faith. Secondlie he causeth faith by little and little to spring and to breed in the heart. The preparation of the heart is by humbling and softening of it: and to the doing of this there are foure things requisite. The first of themKnowledg is the knowledge of the word of God, both of the lawe and of the Gospell, without the which there can bee no faith; according to that saying of Esaiah. ssEsai. 53. vers. 11.Isa 53:11By his knowledge shall my righteous seruant iustifie manie. And that of Iohn, ttIoh. 17. 3.John 17:3This is eternall life that they knowe thee to bee the onelyonly verie God, and whome thou haste sent Iesus Christ. The uuIob. 33. 23 Ro. 10. 14.Job 33:23Rom 10:14onelie ordinarie meanes to attaine faith by, is the word preached: which must bee heard, remembred, practised, and continuallie hid in the heart. The least measure of knowledge, without p. 34which a man cannot hauehave faith, is the knowledge of Elements or the fundamentall doctrines of a Christian religion. A fundamentall doctrine is that, which being once denied, all religion, and all obtaining of saluation is ouerthrowen. This knowledge hath a generall faith going with it, which is an assent of the heart to the knowne truth of Gods word: This faith when it is growen vp to some great measure, it is called foreign the yyColoss. 2. ver. 2. Rom. 14. 14Col 2:2Rom 14:14full assurance of vnderstanding, and it is to be seene in the Martyrs who maintained Gods truth against the persecutions of the false Church, vntounto death.

VII

Although both elect and reprobate may be enlightened to know the word of God: yet the elect in this thing goe farre beyond all reprobates: for it is speciallie said of thē, aaIoh 6. 25 Eze. 11. 19. Esay. 50. 5. Psal. 40. 6. Psa. 119. 18 Apo. 3. 18. …, Ioh. 2. 27.John 6:25Ezek 11:19Isa 50:5Ps 40:6Ps 119:18John 2:27that God is their schole-master, that he softeneth their stonie heartes, & maketh them pliable, that hee draweth them, that he openeth their senses, heartes, eares, vnderstandinges: that the holie Ghost is their anoyntment, and their eye-salue, to cleare the eies of their minde, to conteine the misteries of Gods word. And the difference of illumination in them is threefolde.

p. 351. First the knowledge which the reprobate hath concerning the kingdom of heauen, is onelie a generall & confused knowledge: but the knowledge of the elect, is pure, certaine, sure, distinct, and particular: for bbPhil. 1. 9.Phil 1:9it is ioined with a feeling and inwarde experience of the thing knowne: though indeede the minde of man is able to conceiue more than anie Christian heart can feele: and this is to bee seene in ccGal. …. 17 cum Rom. 7. 23. & Ro. 3. cum Ro. 8. 38.Rom 7:23Rom 3Rom 8:38Paul, who vseth not onelie to deliuer the pointes of Gods word in generall manner, but also setteth them downe speciallie in his owne experience. So that the enlightning of the reprobate may be compared to the sight ofMar. 8. 24. 25.Mark 8:24Mark 8:25 the blind man, who sawe men walking like vntounto trees, that is in motion like men, but informe like trees: and the elect are like the same blind man, who afterward sawe men a far off cleerely.

2. Secondlie, the knowledge of the wicked dd1. Cor. 8. 2. & 14. 23.1 Cor 8:21 Cor 14:23puffeth them vp, but the knowledge of the godlie humbleth them.

3. Lastlie, the Elect, besides the knowledge of Gods word, hauehave eePsa. 4. 2. Tim. … Tit. 1. 1….Ps 4Titus 1:1a free & franke heart to performe it in their liues and conuersations, which no reprobate can hauehave: for their illumination is not ioyned with p. 36true and sincere obedience. By this it is easie to discerne of the illumination of Anabaptistes, or familistes, and manie other, which brag of the spirit.

VIII

The second is the sight of sinne arising of the knowledge of the lawe. To this Ieremie2 Sight of sinne. exhorteth the Iewes of his time, saying ffIer. 3. 13.Jer 3:13know thine iniquitie, for thou hast rebelled against the Lord thy God. &c. The chiefe cause of the sight of sinne is Christ by his holie spirit, ggLuk. 2. 25 Ioh. 16. 8.Luke 2:25John 16:8who detecteth the thoughts of manie harts and iudgeth the world of sinne. The manner of seeing our sinnes, must be to knowe them particularlie: for the vilest wretch in the world can generallie and confusedlie saie, he is a sinner: but that the sight of sin may be effectuall to saluation, it must bee more speciall and distinct euen in particular sins: so that a man may saie with Dauid hhPs. 40. 12.Ps 40:12my sins hauehave taken such holde of me that I am not able to looke vp: they are more in number, then the haires of mine heade: therefore my heart hath failed me. Againe a man must not barely see his particular sins, but hee must also see the circumstances of them, as namely the feareful curses and iudgements of God, which accompanie euerie sinne: for the consciences of p. 37many tell them of their sinnes in particular, yet they cannot bee humbled for them, and leaue them: because they hauehave not seene that vgly taile of the curse of God, that euerie sinne draweth after it.

IX.

The meanes to attaine to the sight of sin, is by a diligent examination of a mans owne self; This was the practise of the children of Israell in affliction. iiIames 3. verse 40.Jas 3:40Let vsus trie (saie they) and search our waies, and turne again to the Lord. And Dauid giueth the same counsell to Saules Courtiers. kkPsal. 4. verse 4.Ps 4:4Tremble and sinne not, examine your owne heart on your bed, and bee still. This examination must bee made by the commandements of the lawe, but specially by the tenth, which ransacketh the heart to the verie quicke: and was the meanes of Paules conuersion. For he beeing a proude Pharisee, llRom. 7. verse 7. 10.Rom 7:7Rom 7:10this commaundement shewed him some sinnes, which otherwise hee had not knowen, and it killed him, that is, it humbled him. If so be it that after examination a man cannot finde out his sinnes (as no man shall finde out all his sinnes, for mmIere. 17. verse 9.Jer 17:9the heart of man is a vast gulf of sinne, without either bottome or banke, and hath infinite hidden corruptions in it) then hee must in a godly p. 38iealousie, suspect himselfe of his vnknowen sinnes. As Dauid did saying, nnPsal. 19. verse 12.Ps 19:12Who can vnderstande his faultes? cleanse mee from my secrete faults. And as Paule did oo1. Cor. 4. verse 4.1 Cor 4:4I know nothing by my selfe, yet am I not thereby iustified. And good reason it is why men should suspect themselues of those sinnes which as yet they neuer saw in themselues ppLuke 16. verse 15.Luke 16:15for that which is highlie esteemed amongst men, is abhomination in the sight of God: and the verie qqIob 4. verse 18.Job 4:18Angels are not clean in his sight.

X

The third is a sorrow for sinne, which is3 Sorrow for sinne. a paine and pricking in the heart arising of the feeling of the displeasure of God, and of the iust damnation which followeth after sinne. This was in the rrAct. 2. 37.Acts 2:37Iewes after Peters first sermon: and in ssHabba. 3. verse 16.Habacucke at the hearing of Gods iudgments: When I heard (saith he) my bellie trembled: my lips shooke at the 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 ttRom 8. verse 15.Rom 8:15spirite of bondage to feare: because whē the spirit hath made a mā see his sins, he seeth further the curse of the law, & so he finds himselfe to be in bondage vnderunder Satan, hel, death, damnatiō: at which most terrible sight his heart is smitten with p. 39feare and trembling, through the consideration of his hellish and damnable estate.

This sorrowe if it continue and increase to some great measure, hath certain Symptomes in the bodie aaIob. 30. verse 30.Job 30:30as burning heat bbLame. 1. 20. & 2. 11. Osea. 11. 8.rowling of the intrals, ccPsal. 32. verse 4.Ps 32:4a pining and fainting of the solide partes.

XI

In the feeling of this sorrow, three things are to be obserued. The first: all men must look that it be seriously & soundly wrought in their hearts: for looke as men vse to break hard stones into many small pieces and into dust: so must this feeling of Gods anger for sinne bruse the heart of a poore sinner and bring it to nothing. And that this may so be, sorrow is not to be felt for a brunt, but very often before the ende of a mans life. The Godly man ddPsal. 88 verse 15.Ps 88:15from his youth suffereth the terrors of God. Iacob wrestling with the Angel gets the victory of him, eeGen. 32 verse 25.Gen 32:25but yet hee is faine to goe halting to his graue, and trale one of his loines after him continually. **Exo. 12. 8 Zach. 12. 10Exod 12:8Zech 12:10The paschal Lamb was neuer eaten without sowre hearbes, to signifie that they which will bee free from the wrath of God by Iesus Christ, must feele continually the smart of their owne sinnes. The second: all p. 40men must take heede, least when they are touched for their sinnes, they besnare their own consciences, for if the sorrow be somewhat ouer sharpe, they shall see themselues euen brought to the gates of hell, and to feele the pangues of death. And when a man is in this perplexitie, he shall finde it a most hard matter to be freed from it, without the maruelous power and strength of Christ Iesus, who onelyonly 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 appear in Caine, Saul, Achitophel, Iudas, and now of late in Iohn Hoffmeister a monke, & Latomus, who for the space of certaine daies neuer left crying that hee was damned, because that hee had wilfully persecuted the Gospell of Christ, and so he ended his life. Therefore most worthie is Paules counsell for the moderating of this sorrow: ff2 Cor. 2. verse 6. 7.2 Cor 2:62 Cor 2:7It is sufficient (saith he) vntounto the incestuous man that hee was rebuked of manie, so that now contrariwise ye ought rather to forgiue him and comfort him, lest he shoulde be swallowed vp of ouermuch heauines. And further hee giueth another reason, which followeth, lest Sathan should circumuent vsus: for we are not ignorant of his enterprises. And p. 41indeed cōmō experiēce sheweth the same, that whē any man is most weak, then Sathā most of all bestirreth himselfe to worke his cōfusion. The third is, that all mē which are3 hūbled hauehave not like measure of sorrow, but some more, some lesse. Iob felt the hand of God in exceding great measure, whē he cried, ggIob. 6. verse 3.Job 6:3O that my grief were well weied, & my miseries were laid together in the ballance, for it would be now heauier then the sand of the sea, therefore my words are now swallowed vp, for the arrowes of the Almightie are in me, and the venome thereof doth drinke vp my spirite, and the terrors of God fight against me. The same did Ezechia, when on his death bed he said, hhEsai. 38. verse 13. 14.Isa 38:13Isa 38:14he brake al my bones like a Lion, and like a Crane or a swallow, so did I chatter, I did mourne like a doue &c. Contrariwise the thiefe vponupon the crosse, and Lydia in her conuersion neuer felt any such measure of grief, for it is said of her, that God iiAct. 16. verse 14.Acts 16:14opened hir heart to be attentiue to that which Paule spake, & presently after she intertained Paul and Silas cheerefully in hir house, which she coulde 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 p. 42great wisedome giueth to eueryevery one which are to bee saued, that which is conuenient for their estate. And it is often seene in a festred sore that the corruption is let out as well with the pricking of a small pin, as with the wide lance of a Raser.

XII

The fourth thing in true humiliation is4 Holy dispaire. an holy desperation: which is when a man is wholly out of all hope euer to attaine saluation by any strength or goodnes of his owne: speaking and thinking more vilely 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 diuell and all his Angels. This was in Paule, when hee said of himselfe that he was the 1. Tim. 1. verse 15.1 Tim 1:15chiefe of all sinners. This was in Daniell, when in the name of the people of Israell he praied and said, xxDan. 9. verse 7.Dan 9:7O Lorde, righteousnes belongeth vntounto thee and to vsus open shame, as appeareth this daie &c. Lastly the same was in the prodigall childe: who saide, yyLuke 15. cerse 19.Luke 15Father, I hauehave sinned against heauen and against thee, and I am no more worthie to bee called thy sonne.

XIII.

Many are of opinion that this sorrow for p. 43sin is nothing else but a Melancholike passion:Sorrow for sinne Melancholie. but in trueth the thing is farre otherwise: as may appeare in the example of Dauid: who by all coniectures was least troubled zz1. Sam. 16. ver. 12.1 Sam 16:12with Melancholie, and yet neuer any tasted more deepelie of the sorrow and feeling of Gods anger for sinne then hee did, as the booke of Psalmes declareth. And if anie desire to knowe the difference, they are to bee discerned thus. Sorrow for sinne1. maie be where health, reason, senses, memorie and all are sound: but Melancholike passions are where the body is vnsound and the reason, senses, memorie, dulled & troubled. Secondlie, sorrow for sinne is not cured2. by any Phisicke, but onelie by the sprinkling of the bloud of Iesus Christ: Melancholike passions are remoued by Physicke, diet, musicke and such like. Thirdlie, Sorrowe3. for sinne riseth of the anger of God, that woundeth & pearceth the conscience: but Melancholike passions rise onelie of meere imaginations stronglie conceiued in the braine. Lastlie these passions are4. long in breeding and come by little and little: but the sorrow for sinne vsuallie commeth on a sudden as lightning into a house. And yet howsoeuer they are differing, it duplicate page p. 42duplicate page p. 43p. 44must be acknowledged that they may both concurre together: so that the same man which is troubled with Melancholie, maie feele also the anger of God for sinne.

XIIII.

Thus it appeareth how God maketh the hart fit to receiue faith: in the next place it is to be considered howe the Lord causeth faith to spring and to breed in the humbled hart. For the effecting of this so blessed a1 Consideration of gods merciemercy. worke, God worketh foure things in the hart. First when a man is seriously humbled vnderunder the burden of his sinne, the Lord by his spirit makes him lift vp himselfe to consider & to ponder most diligentlie the great merciemercy of God offered vntounto him in Christ Iesus. After the consideration of Gods2 Feeling of the wāt of Christ. merciemercy in Christ: he commes in the second place, to see, feele, and from his heart to acknowledge himselfe to stande in neede of Christ and to stand in neede of euerie drop of his most pretious bloude. Thirdlie the3 Desire. Lorde stirreth vp in his heart a vehement desire and longing after Christ and his merites: this desire is compared to aaReu. 21. verse 6. Isay 55. 1. Luk. 1. 53.Rev 21:6Isa 55:1Luke 1:53thirst: which is not onelie the feeling of the drines of the stomacke, but also a vehement appetite after drinke, and Dauid fitlie expresseth p. 45it when he saith, I stretched foorth my bbPsa. 143. ver. 6. 4 Prayer for the pardon of sinne.Ps 143:6Ps 143:4handes vntounto thee: my soule desireth after thee as the thirstie land. Lastlie, after this desire he beginnes to praie, not for anie worldly benefite, but onelie for the forgiuenesse of his sinnes, crying with the poore publican, O God be merciful to me a sinner. Now this praier, it is made, not for one day onelie, but continuallie from daie to daie: not with the lippes, but with greater sighes & groanes of the heart then that they can be expressed with the tongue. Nowe, after these desires and prayers for Gods merciemercy, ariseth in theA liuelie assurance. heart a liuelie assurance of the forgiuenesse of sinne. For GOD, who cannot lie, hath made his promise ccMath. 7 Esay. 65. 24.Matt 7Isa 65:24Knocke it shall bee opened: and againe: Before they call I will aunswere, and while they speake I will heare. Therefore when an humbled sinner commes crying & knocking at his merciemercy gate for the forgiuenesse of sinne, either then or shortlie after the Lord worketh in his hart a liuelie assurance thereof. And ddRe. 21. 6. …oh. 4. 14.whereas hee thirsted in his hart, being scorched with the heate of gods displeasure beating vponupon his conscience, Christ Iesus giueth him to drink of the well of the water of life freelie: & hauing dronken thereof, he shall neuer be more a thirst, p. 46but shall hauehave in him a fountaine of water springing vp into euerlasting life.

XV

For the better vnderstanding of this that God worketh, sowing faith in the hart of man after this manner; it must bee obserued that a sinner is compared **Luk. 4. 18 Math. 9. 11 12.Luke 4:18Matt 9:11to a sicke man oft in the scriptures. And therefore that the curing of a disease fitly resembleth the curing of sinne. A man that hath a disease or sore in his bodie before hee can bee cured of it, hee must see it, feele paine of it, and be in a feare lest it bring him into danger of death: after this, he shall see himselfe to stande in neede of Phisick, and he longeth till he be with the Phisitian: when he is once come to him, he desireth him of all loues to helpe him & to shew the best skill he can: he will not spare for any cost: then he yeeldes himselfe into the Phisitians handes, perswading himselfe, that by Gods blessing, he both can and will helpe him: after this he comes to his former health againe. On the same manner, euerie man is wounded with the deadly wound of sinne at the very heart: and he that woulde bee saued and escape damnation, must see his sinne, bee sorrowfull for it, and vtterlie dispaire of his owne strength to attaine p. 47saluation thereby: furthermore he must see himselfe to stande in neede of Christ, the good Phisition of his soule, and long after him, and crie vntounto him with deepe sighes and grones for merciemercy: after this Christ Iesus will temper him a plaister, of his owne heart bloud, which beeing applied, he shall finde himselfe reuiued, and shall come to the assurance of the forgiuenes 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, eePsal. 51. verse 3.Ps 51:3I know mine iniquities, and my sinnes are euer before me. Secondly, he felt Gods anger for his sinnes, ffverse 8.make me (saith he) to heare ioy and gladnes, that the bones which thou hast broken may reioice. Thirdly hee vtterly dispaired of his owne strength, in that he said, ggverse 12.stablish me with thy free spirit; signifying therby, vnlesse the Lord woulde staie him with his glorious power, he should run headlōg to his own cōfusiō. Fourthly he comes to see himselfe stand in great neede of Gods fauour: hhverse 1.one merciemercy will not content him: hee praieth for the whole innumerable multitude of his mercies, to bee bestowed on him, to doe away his iniquities. Fiftly, his desire and his praier for the forgiuenes of his sin, are set down p. 48in the whole Psalme. And in his praier hee gathereth some comfort, and assurance of Gods merciemercy towardes himselfe, in that he saith, the sacrifices of God are a contrite spirit: iiverse 17.a contrite and broken heart O God, thou wilt not despise.

XVI.

There are diuers degrees and measuresDegrees of faith. of this vnfained faith, according as there be diuers degrees of Christians: some ppReuel. 12 verse 2. Gal. 4. verse 19.Rev 12:2Gal 4:19are yet in the wombe, and hauehave their mother the church traueling of them: some qq1. Cor. 3. verse 2.1 Cor 3:2are new borne babes feeding on the milk of the word: some are rrEph. 4. verse 13.Eph 4:13perfect men in Christ, come to the measure of the age of the fulnes of Christ.

XVII.

The least measure of faith that any ChristianThe least measure of faith. can hauehave, is compared to the ssMath. 17. 20.Matt 17:20graine of mustard seede, the least of all seedes: and to flaxe ttEsai. 43. 2Isa 43:2that hath fire in it, but so weake that it can neither giuegive heate, nor light, but onelyonly maketh a smoake, and is called by the name of a uuMath. 8. 25.Matt 8:25litle faith: and it may be thus described, when a man of an humble heart doth not yet feele the assurance of the forgiuenes of his owne sinnes, and yet hee is perswaded they are pardonable, desiring that they might be pardoned. And therfore praieth to God, p. 49that he woulde pardon them, and giuegive him strength to leaue them.

XVIII.

A litle faith may more plainly be known by considering these foure points: first that it is onelyonly in his heart, who is humbled for sinne: xxEsai. 51. verse 17.Isa 51:17for the Lord dwelleth with him, that is of a contrite and humble spirite, to receiue the spirite 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 hee is to growe from faith to faith. Thirdly, this faith though it be in the hart, yet it is not so much felt in the heart: this was in Dauid at some times, yyPsal. 2…. verse 1.Ps 2:1my 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, shewe that then he had no feeling of Gods merciemercy. A little faith then is in the heart of a man, as in the spring time the fruit is in the bud, which yet appeareth not, but only hath his nature and substance in the bud. Lastly, the beginnings and seeds of this faith are three.

The first is a persuasion, that a mans own1 A perswasion that sinne is pardonable. sins are pardonable: this perswasion though it bee not faith, yet it is a good preparation p. 50to faith: For the wicked cut themselues of quite from Gods merciemercy, in that with Cain aa4. Gen. 3 2 A desire of grace.Gen 3:2they say, their sinnes are greater, then that they can be forgiuen. The second is a desire of the fauor & mercy of God in Christ, & of the meanes to attaine to that fauour. bbMath. 56 Luk. 1. 53. Psal. 145. 19. Psal. 10. 17. & 38. 9. Num. 23. 9.Luke 1:53Ps 145:19Ps 10:17Ps 38:9Num 23:9This 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 Balam did, yet they cannot desire the meanes, as faith, repentance, mortification, &c. The third is, praier for nothing in this3 Praier for pardon world, but onelyonly for the forgiuenes of their sins: with great sighes and grones, from the bottome of the heart, which they are not able to expresse, as they feele them. Nowe this hearty praying and desire for the pardon of sinne can neuer come from the flesh but onelyonly from the spirite, who ccRo. 8. 25.Rom 8:25stirreth vp these heauenly motions of longing, desiring, sighing after remission of sinne, and all other graces of God, which hee bestoweth vponupon his children. And where the spirit of Christ dwelleth there must needs be faith, for Eph. 3. 17Eph 3:17Christ dwelleth in the harts of the faith full by faith. Therfore as Rebecca, Ge. 25. 22whē she felt the Twins striue in hir wombe, though p. 51it pained hir, yet shee knewe, both that she had conceaued, and that the children were quicke in hir: so they who hauehave these motions, & holy affections in them before mentioned may assure themselues, that the spirit of God dwelleth in them, & cōsequently that they hauehave faith though a weake faith.

XIX.

Examples of this small faith are euident in the Apostles, who though eeMath. 16Matt 16they beleeued that Christ was the sauior of the world, yet they ffMath. 17. 23. Luke 9. 45.Matt 17:23Luke 9:45were ignorant of his death and resurrection, which are the chiefe meanes of saluation. After his resurrection they were ignorant of his ascention, & of his spiritual kingdome, for they dreamed ggAct. 1. 6.Acts 1:6of an earthly kingdome; & at his death they all fled from him, and Peter fearefully denied him. They being in this estate are not saide to hauehave no faith, but to be of hhMat. 8. 29Matt 8:29litle faith. Another example we hauehave in Dauid, who hauing continued a lōg space in his two great sins, adultery & murther, was admonished therof by Nathan the Prophet: being admonished he cō fessed his sins, and strait way Nathan declared vntounto him from the Lord the forgiuenes of thē. Yet afterward Dauid humbleth himselfe, as it appeareth in the 51. Psalme, and p. 52praieth most earnestly for the forgiuenes of those and all other his sins▪ euen as though it had not beene true, that they were forgiuen, as Nathan tolde 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 persuasion, that they might be pardoned. And therefore hee vehemently desired and praied to the Lorde, to remitte them, and to sanctifie him anewe. This then beeing 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 The greatest measure ofof the merciemercy of God. For it is the strength and ripenes of faith. Rom. 4. verse 20. 21. Abraham not weake in faith but beeing strengthned in the faith, was fullie perswaded, that he who had promised was able to doe it: This full assurance is when a man can saie with Paul, I iiRom. 8. 38Rom 8:38am perswaded that neither life nor death, nor Angels, nor principalities, nor powers, nor thinges present nor thinges to come, nor height, nor depth, nor anie other creature shall bee able to separate vsus from the louelove of God, which is in Christ Iesus our p. 53Lord. And lest any should think: this saying is peculiar to Paule, the whole Church, in the cāticles, vseth the same in effect: saying, kkCant. 8. verse 6. 7.Song 8:6Song 8:7LoueLove is strong as death, iealousie is as cruell as the graue, the coals thereof are fierie coals, & 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 hee hath kept a good conscience before God and before men: and hath had diuers experiences of Gods louelove and fauour towardes him in Christ. This Paul declareth to the Romans: llRom. 5. verse 45.Rom 5:45in afflictions God sheds abroad his louelove in their hearts, by the holie Ghost, which is giuen to them: hence 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: mmPsal. 23. verse 6.Ps 23:6Doubtlesse, saith he, kindnes and merciemercy shall followe mee all the daies of my life, and I shall liue a long season in the house of the Lord. Marke this his resolute perswasion: and consider howe hee came vntounto it: namely by p. 54experience of Gods fauour at sundry times, and after sundrie manners. For before he set down this resolution, he numbred vp diuers benefites receaued of the Lord: that nnPsal. 23. 2. 3. 4.Ps 23:2Ps 23:3Ps 23:4he fed him in greene pastures, & led him by the refreshing waters of Gods word. That he restoreth him & leadeth him in the pathes of righteousnes. That he strengthneth him in great dangers, euen of death, and preserueth him, that in despight of his enemies, hee enriched him with many benefites. By meanes of all these mercies of God bestowed on him he came to be perswaded of the continuance of the fauour of God towards him. Againe Dauid said before king Saul, oo1, Sam. 17. 32.let no mans heart faile him because of Goliah: Thy seruant wil go and fight with the Philistine. And Saul saide ppVer. 33.to Dauid: Thou art not able to goe against this Philistine to fight with him: for thou art but a boy, & he is a man of war from his youth. Dauid answered, he was able to fight with, & to slaie the vncircumcised Philistine. And the ground of his perswasion was taken from experience: for thus he said: qqVer. 34.Thy seruant kept his fathers sheep, and there came a Lyon, and likewise a beare and tooke a sheepe out of the flocke. And Ver. 35.I went out after him and smote him, & took it out of his mouth, and when he arose against me, I caught him by the p. 55beard, and smote him and slewe him. ssVer. 36.So thy seruant slew both the Lion and the Beare: Therefore this vncircumcised Philistine shalbe as one of thē, seeing he hath railed on the host of the liuing God. The like proceeding must bee in matters concerning eternall life. Litle Dauid resembleth eueryevery Christian: Goliah and the army of the Philistines resembleth Sathan and his power. Hee therefore that will be resolued, that he shall be able to ouercome the gates of hell, and attaine to life euerlasting, must long keep watch & ward ouer his own hart, & he must fight against his own rebellious flesh, and crucifie it: yea he must hauehave experiēces of Gods power strēgthning him in many tēptatiōs, before he shal be assured of his attaining to the kingdome of heauen.

XXII.

Thus much concerning faith it self: now followe the fruits and benefites of faith. By meanes of this speciall faith, the elect are truely aaEph. 3. 17 Vniō with Christ.Eph 3:17ioined vntounto Christ, and hauehave an heauenly communion and fellowshippe with him, and therfore doe bbEph. 3. 20 Eph. 1. 19. 1. Cor. 13. 16.Eph 3:20Eph 1:191 Cor 13:16in some measure inwardly feele his holie spirite moouing and stirring in them, as Rebecca felt the Twins to stirre in hir wombe. Christ is as ccEph. 1. 22 23.Eph 1:22the heade in the bodie: euerie beleeuer as a p. 56member of the same body: now as the headCommunion with Christ. giueth sense and motion to the members, and the members feele themselues to hauehave sense, and to moue by meanes of the head, so doth Christ Iesus receiue and quicken euerie true beleeuer, and by his heauenly power maketh him to doe the good which he doth. ddRom. 6. 4. 5. Ioh. 15. 1. 2. Ephe. 4. 13. 16.Rom 6:4Rom 6:5John 15:1John 15:2Eph 4:13Eph 4:16And as from the stocke sappe is deriued to the graft, that it may liue and grow, and bring foorth fruite in his kinde: so doe all the faithfull that are grafted into Christ the true Vine. And as the graft loseth his wilde nature, and is chaunged 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 whollie renewed eeAct. 15. 9.Acts 15:9from euill to good.

XXIII

The elect being thus ioyned vntounto Christ, receiue three wonderfull benefites from him, Iustification, Adoption, Sanctification. Iustification is, when the elect being in themselues rebellious sinners, and therefore firebrandes of hell fire, and Gods owne enemies, ff1. Cor. 1. 30. 2 Cor. 5. 211 Cor 1:302 Cor 5:21yet by Christ they are accepted of the Lord as perfectlie pure and righteous before him.

p. 57XXIIII

This Iustification is wrought in this maner.Iustification. Sinne is that which maketh a man vnrighteous, and the childe of wrath and vengeance. In sinne, there are three things which are hurtfull to man: the first is Condemnation, which commeth of sinne: the seconde is, the 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. aaLuk. 1. 35 Coloss. 2. 9. Ioh. 4. 14. Mar. 2. 17.Luke 1:35Col 2:9John 4:14Mark 2:17Now Christ Iesus is perfectly righteous, and in him a sinner may find three inestimable benefits answerable to the three former euils. First, the suffringes 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 medicins 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. ccColoss. 2. 14. Gal. 3. 13. Ephe. 1. 7.Col 2:14Gal 3:13Eph 1:7Now commeth faith, and first laieth hold of the sufferinges of Christ, and so a sinner is freed from the punishment and guilt of sinne, and from eternall damnation, and thus the first deadly wounde is cured p. 58ddRom. 4. 18. 19. Mat. 3. 15. Phil. 2. 8. Esa. 53. 11.Rom 4:18Rom 4:19Matt 3:15Phil 2:8Isa 53:11Againe, faith laieth hold of the perfect obedience of Christ, in fulfilling the lawe, & thus the second wound is cured. eeRom. 8. 1. 2. 3. Ioh. 27. 19.Rom 8:1Rom 8:2Thirdly, faith applieth the holines of Christs humane nature to the sinner, & then his nature is accepted of God as perfectly sanctified, and so his third deadly wound is cured. Thus a sinner is made righteous by the righteousnes of Christ imputed to him.

XXV.

From true iustification, proceede aaRom. 5. 1. 2. 3. 4. 5. 6 1 Reconsiliation.Rom 5:1Rom 5:2Rom 5:3Rom 5:4Rom 5:5Rom 5:6manie other benefits, and they are either outward, or inward. Outwarde benefites are three. The bb2. Cor. 5. 18.2 Cor 5:18first is Reconciliation, by which a man iustified is perfectly reconciled to God; because his sinne is done awaie, and he is arrayed with the perfect righteousnes of Christ. The cc2. Cor. 6. 9. Heb. 12. 6. 2. Sa. 7. 14. 2. Sam. 12. 13. 14. 2 Afflictions onelie chastisments.2 Cor 6:9Heb 12:62 Sam 7:142 Sam 12:132 Sam 12:142 Sam 12:2second is, that afflictionsRom. 5. 10. 11.Rom 5:10Rom 5:11 to the faithfull are no punishments for sin, but only fatherly and louing chastisements. For the guilt and punishment of sinne was borne of Christ. Now therefore, if a Christian bee afflicted, it is no punishment: for then God shoulde punish one fault twise, once in Christ, and the seconde time vponupon the Christian: which thing doth not agree with his iustice: it remaineth therefore that afflictions are only corrections in the faithfull. p. 59The third benefite is, that the man iustified3 Merite in Christ. doth ddMat. 19. 28. 29. Apoc. 22. 12. & 21. 6.Matt 19:28Matt 19:29Rev 22:12Rev 21:6deserue and merite at Gods hands the kingdome of heauen. For being made perfectly righteous in Christ, he must needs merite eternall life in and by Christ. And therefore Paul called it the iustification of life. Rom. 5. 18.

XXVI.

Inward benefites proceeding from iustification, are those which are inwardlie felt in the hart, and serue for the better assurance of iustification, and they are principalliePeace of cōscience. fiue. The first is, Peace and quietnes of conscience. As al men naturallie in Adam are corrupt, so all men naturallie hauehave corrupt and defiled consciences, accusing them & arraigning them before Gods iudgement for their sinnes: in such wise that euerie suspition of death and feare of imminent danger maketh a naturall man stand agast at his wits end, knowing not what to doe: eeHeb. 10. 22. Rom. 5. 1. Ro. 15. 16.Heb 10:22Rom 5:1Rom 15:16but by faith in Christ, the Christian is perswaded of remission of his sins, and so the disquietnes of his conscience is appeased, and hee hath an inwarde peace in all extremities, which cannot be taken from him.

XXVII.

The slumbring & dead conscience is much p. 60like to the good conscience pacified, & manieA difference betweene a dead conscience & a quiet cō science. through ignorance take the one for the other. But they maie 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 burden of his sinne before hee came to that quietnes: for then he may be in good hope, that it was the Spirit of God who brought that peace, because God hath promised ffIoh 7. 37. Esay. 57. 15John 7:37Isa 57:15That he will dwell with the humble and contrite, to reuiue and quicken them. But if hee hauehave alwayes had that peace from the beginning of his dayes, he maie easilie deceiue himselfe, by taking the numnesse and securitie of a defiled conscience for true peace of cōscience. Secondly, let him search from whence this2 peace of his conscience proceedeth. ggRom. 5. 1 Heb. 9. 14.Rom 5:1Heb 9:14For if it come from anie thing else but from the certaintie of the remission of sinne, it is no true peace: as manie, flattering themselues in sinne, and dreaming of a pardon, are therevpon quieted, and the Deuill is readie enough to put this into their mindes: but this can bee no true peace. Thirdlie, let him examine himselfe, if he hauehave a care to keepe a good conscience: which if hee hauehave, he p. 61hath also reciued from the Lord a good and a quiet conscience. hhAct. 23. 1. & 24. 16.Acts 23:1Acts 24:16For if God bestowe vponupon anie man a gift concerning his saluation, he giueth him also a care to keepe it.

XXVIII

The seconde inwarde benefite is iiEph. 3. 12. Rom. 5. 2. 2 Entrance with boldnes into God presence.Eph 3:12Rom 5:2An entrance 2into Gods fauour, and a perseuerance in it, which is indeede a wonderfull benefite. When a man commeth into fauour with his Prince, then hee is bolde to come vntounto his Prince, and hee maie hauehave free accesse vntounto his presence, and he may sue to his Prince for anie benefite or preferment whereof he standeth in neede, and may obteine it before anie other: so they which are in Gods fauour, by reason that they are freely pardoned, and iustified in Christ, do boldlie approach into Gods presence, and they are readie to aske, and sure to obteine anie benefite that is for their good. kkRom. 5. 3 & 14. 17. 3 Ioye.Rom 5:3Rom 14:17Rom 14:3The3 third is a spirituall ioy in their harts, euen then when they are afflicted: because they looke certainely to obtaine the kingdome of heauen. The fourth is llRom. 5. 5.Rom 5:5that the louelove of GOD is 4…hed in the hartes of the faithfull by the holie4 Feeling of Gods louelove. Ghost: that is, that the holie Ghost doth make the faithfull verie euidentlie to feele …he louelove of God towards them, and doth as p. 62it were, fill their harts with it.

XXIX

The second maine benefite is aaIoh. 1. 12 Gal. 3. 26.John 1:12Gal 3:26Adoption, whereby they which are iustified, are also accepted of God as his owne children. Frō Adoption proceed many other benefits. First1 Heb. 2. 11. 12.Heb 2:11Heb 2:12the elect child of God hereby is made a brother to Christ. Secondly, he is a King, and the2 kingdom of heauen is his inheritāce. Thirdly,1. Pet. 2. 9.1 Pet 2:9 3he is Lord ouer all creatures, saue Angels.Heb. 6. 7. 8.Heb 6:7Heb 6:8 Fourthly, the holie Angels minister vntounto him4 for his good: they garde him and watch about1 Cor. 3. 22 Heb. 1. 14.1 Cor 3:22Heb 1:14 him. Fiftlie, all things, yea greeuous5 afflictions and sin it selfe, turne to his good;Rom. 8. 28. 2. Cor. 12. 7Rom 8:282 Cor 12:7 though in his owne nature it bee neuer so hurtfull: bbHeb. 2. 15 1. Cor. 15. 54.Heb 2:151 Cor 15:54& threfore death (which is most terrible) vntounto him is no entrance into hell, but a narow gate to let him into euerlasting life. Lastly, being thus adopted, he may look6 for comfort at Gods hand answerable to theRom. 5. 5. 1. Cor. 10. 10.Rom 5:51 Cor 10:10 measure of his afflictiō: as God hath promised.

XXX.

The inward assurance of Adoption is byAssurance of adoptiō two witnesses. The first is our spirit, that is, an heart and conscience sanctified, by the sprinckling of the bloud of Christ. Now, because it commeth to passe that the testimonie of our spirit is feeble and weake, God of p. 63his goodnes hath giuen his owne spirite to bee a fellow witnes with our spirit: for the elect hauehave in themselues the spirit of IesusThe spirit of Adoption. Christ, testifying vntounto them & perswading them that they are the adopted children of God. ccRo. 8. 16. Gal. 4. 6. 1. Pet. 3. 21.Rom 8:16Gal 4:61 Pet 3:21For this cause the holie Ghost is called the spirit of adoption, because it worketh in vsus the assurance of our adoption: dd2. Cor. 1. 21.2 Cor 1:21and it is called a pawne or earnest. For as in a bargaine, when part of the price is paied in earnest, then assurance is made, that men will pay the whole: so whē the child of God hath receiued thus much frō the holy ghost to be perswaded that he is adopted & chosen in Christ, he maie be in good hope, and he is alreadie put in good assurance, fullie to inioy eternall life in the kingdom of heauē.

eeRo. 8. 23 1. Ioh. 3. 2. Coloss. 3. 3. 1. Cor. 3. 1. Ephe. 4. 14.Rom 8:231 John 3:2Col 3:31 Cor 3:1Eph 4:14Indeed this testimonie is weake in most men, & can scarce bee perceiued: because most Christians, though they may be old in respect of yers, yet they are babes in Christ, & not yet come to a perfect grouth: & may find in themselues great strength of sin, and the graces of God to be in small measure in thē. And again, the children of God being most distressed, as in time of triall, & in the houre of death, then the inward working of the holy ghost is felt most euidently. But a p. 64reprobate cannot hauehave this testimonie at al: though in deede a man flattereth himselfe, and the Deuill imitating the Spirit of God, doth vsuallie perswade carnall men and hypocrites that they shall bee saued. But that deuilish illusion, and the testimonie of the Spirite may bee discerned by two notes. The first is heartie and feruent prayer to God in the name of Christ. For the same spirite that testifieth to vsus that wee are the adopted children of God, doth also make vsus crie, that is, feruentlie with grones and sighes filling heauen & earth, pray to God.Labour in prayer: for it is the proper marke of the spirite of adoption: and in praier wee shall most of all feele the spirite of adoptiō 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 Spirite of God. The other note is, that they which hauehave the speciall testimonie frō the Spirite of God, hauehave also in their harts the same affections to God which children hauehave to their father: namelie, louelove, feare, reuerence, obedience, thankefulnes, for they call not vponupon God, as vponupon a terrible Iudge, but they cry Father, Father. And these affections they hauehave not, whome Sathan illudeth with a phantasticall imagination of their saluation, for it may bee, that through hypocrisie, or through custome, p. 65they may call God Father, but in truth they cannot doe it.

XXXI

The elect beeing thus assured of their adoptiō Hope.& iustificatiō, are indued with hope: aaRom. 8. 25. & 5. 5. 2. Cor. 5. 6. 7. Hebr. 11. 1.Rom 8:25Rom 5:52 Cor 5:62 Cor 5:7Heb 11:1by which they looke patiently for the accomplishing of all good things which God hath begunne in them. And therefore they can vndergoe all Crosses and afflictions with a quiet and contented minde: because they knowe that the time will come when they shall hauehave full redemption from all euils. This was bb1. Thess. 1 3. Rom. 8. 38.1 Thess 1:3Rom 8:38the pat…ence of Paules hope, whē he said, that nothing in the world could seuer him from the louelove of God in Christ. And like to this was the patience of Policarpe, & of Ignatius, who when he was cō demned and iudged to be throwne to wilde beasts, and now heard the Lyons roring, he boldly & yet patiently said; I am the wheate of Christ, I shalbe ground with the teeth of wild beasts, that I may be founde good breade. Also the same was the patience of the blessed Martir saint Laurence, who like a meeke Lambe suffred himself to be tormented on a fiery gridiron: and when he had beene pressed downe with fire pikes for a great space, in the mightie spirit of God, spake vntounto the Emperor that p. 66caused him thus to be tormēted, on this wise

This side is now rosted enough,

turne vp O tyrant great.

Assay, whether rosted or rawe

thou thinkest the better meat.

XXXII

The third maine benefit, is aaAct. 15. 9 Psal 103. 5. Eze. 11. 19. Psa. 51. 12.Acts 15:9Ps 103:5Ezek 11:19Ps 51:12inward Sanctification: by which a Christian in his mind,Sanctification. in his will, and in his affections is freed from the bondage and tyrannie of sin & sathan, and is by litle and litle inabled through the spirit of Christ to desire & approue that which is good, & to walke in it. And it hath two parts. bbGal. 5, 24 Col. 3. 5.Gal 5:24Col 3:5The first is Mortification, when the power of sin is continually weakned, consumed, & diminished. ccEph. 1. 1. 1, Cor. 15. 45.Eph 1:1The second is Vi…ificatiō by which inherent righteousnes is really put into thē, & afterward is cōtinually increased.

XXXIII

This sanctification is wrought in al Christians after this manner. After that they areMortification. ioined to Christ, and made misticallie bone of his bone, and flesh of his flesh, Christ worketh in them effectually by his holy spirite, and his workes are principallie three. First, ddRo. 6. 3. 4. Col. 2. 12. & 3. 3. 5.Rom 6:3Rom 6:4Col 2:12Col 3:3Col 3:5he causeth his owne death to worke effectuallie the death of all sinne, and to kill the power of the flesh. For it is as a Corrasiue, p. 67which being applied to the part affected, eateth out the venime and corruption: and so the death of Christ by faith applyed, fretteth out and consumeth the concupiscence & the corruption of the whole man. **Viuificatiō in the first resurrection.Secondly, the buriall of Christ is the buriall of sinne, as it were in a graue. eePhi. 3. 10. Rom. 6. 4.Rom 6:4Thirdly, his Resurrectiō sendeth a quickning power into them, & to make them rise out of their sinne, in which they were dead and buried, to worke righteousnes, & to liue in holines of life. Lazarus bodie lay foure daies, and stancke in the graue, yet Christ raised it and gaue him life againe, and made him do the same works that liuing mē do: so also Christ dealeth with the soules of the faithfull: they rotte and stincke in their sinnes, and would perish in them, if they were left alone: but Christ putteth a heauenlie life into them, & maketh them actiue and liuely to doe the will of God in the workes of Christianitie, and in the works of their callings. And this sanctification is throughout the whole mā: in the spirit, soule, and mind. 1. Thes. 5. 23. And here the spirit signifieth the mind and memorie, the soule, the will and affections.

XXXIIII

The sanctification of the minde is the enlightning p. 68of it with the true knowledge of Gods word. It is of two sortes either sprituall vnderstanding or spirituall wisedome. Spirituall vnderstanding is a generall conceiuing of euerie thing that is to be done, or not to bee done, out of Gods word. Spiritual 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 kkCol. 1. 9.Col 1:9That they might bee fulfilled with knowledge of Gods will, in all wisedome & spirituall vnderstanding. In both these excelled Dauid, who testified of himself that Gods llPsal. 119. 105.Ps 119:105word was a lanterne to his feete, and a light to his path: and that mmVers. 98. 99.God by his commandements had made him wiser then his enimies: that he had more vnderstanding then all his teachers: because Gods testimonies were his meditations, nn100.that hee vnderstoode more then the auncient, because he kept Gods precepts. The properties of the mind enlightened are speciallie two. The first is, that by it a Christian sees his owne blindnes, ignorance, vanitie, as appeareth in Dauid who being a prophet of God, yet prayed: oo18,open mine eyes (O Lord) p. 69that I may see the wonders of thy law. And hence it is that the godly so much bewailes the blindnes of the minds. Cōtrariwise the wicked ppIoh. 9. 41.John 9:41man in the middest of his blindnesse, thinkes himselfe to see. The second is that it runneth and is occupied in a continual meditation of Gods word. So Dauid saith the qqPsal. 1. 2.Ps 1:2righteous mās delight is in the law of the Lord, & in his law doth he meditate day and night.

XXXV.

The memorie also is sanctified in that itSanctification of the memorie. can both keepe and remember that which is good and agreeable to Gods will: whereas naturallie it best remembreth lewdnes, & wickednes, & vanitie. This holie memorie was in Dauid: rrPsal. 119. ver. 11.Ps 119:11I hauehave hid thy promises in mine hart, that I might not sinne against thee. And Marie ssLuk. 2. 19.Luke 2:19Kept all the sayings of Christ & pondered thē in hir hart. And to the exercise of this memorie, Salomon hath a good lesson: My son hearken vntounto my words, incline thine eares vntounto my sayings: ttPro. 2. 1.Prov 2:1let them not depart from thine eyes, but keepe them in the midst of thine hart.

XXXVI

Furthermore the will of a Christian is renewedSanctification of the will. & purified by Christ: which appeareth in that it is so far foorth freed from sin, that it can wil & choose that which is good p. 70and acceptable to God, & refuse that which is euill, according to that of Paul, uuPhi. 2. 13It is God, which worketh in you the will & the deede euen of his good pleasure. Now if a man be considered naturally, he can neither will, nor performe that which is good, but onelyonly that which is euill, xxIob. 15. 16 Ephe. 2. 2. Luk. 11. 21.Job 15:16Eph 2:2Luke 11:21for he is sold vnderunder sinne, as the Oxe or the Asse, & committeth iniquitie, as the fish draweth in water, yea he is in bondage vnderunder sathan, who inspireth his minde with vile motions, & boweth his will, affections, and the members of his bodie to his cursed will: so that for his life, he is not able to do anie thing, but sinne & rebell against God. And it must be remembred, that although the christian mans will be freed from the bondage of sinne in this life, yet it shall not be free frō the power of sin vntil the life to come, fory Ro. 7. 14.Rom 7:14 Paul that worthie saint saith of himselfe being regenerat, that he was carnall and sold vnderunder sin.

XXXVII

Sanctified affections are knowen by thisSanctifications of the affections. that they zzRo. 12. 9.Rom 12:9are moued and inclined to that which is good, to imbrace it: & are not cō monlie affected and stirred with that which is euill, vnlesse it be to eschew it. Examples hereof are these which follow aaRo. 12. 15Rom 12:15To reioyce with thē that reioice. And to weepe with thē that weepe: p. 71bbLuk. 10. 20.Luke 10:20To reioice, because a mans name is writtē in heauen ccPs. 143. 6.Ps 143:6To desire Gods presence & fauour, as the drie land desireth water ddEsa. 66. 2.Isa 66:2To feare and tremble at Gods word eePsa. 48. 2.Ps 48:2To long and to faint after the places where God is worshipped: ff2. Pet. 2. 8 Ps. 119. 1362 Pet 2:8Ps 119:136To be vexed in soule from daie to daie in seeing & hearing the vnlawfull deedes of men: & to shed riuers of teares because men breake Gods commandements. ggRo. 12. 11Rom 12:11In feruencie of spirite to serue the Lord. hhColoss. 3. 12.Col 3:12To put on the bowels of compassion towards the miseries of men. iiEph. 4. 26Eph 4:26To be angrie and sinne not. kk2. Cor. 7. 11.2 Cor 7:11To sorrow for the displeasing of God. ll1. Ioh. 3. 141 John 3:14To louelove the brethren in Christ. mmPsal. 119. 128.Ps 119:128To admire at the word of God. nnvers. 127.To louelove Gods commandments aboue gold. ooMat. 8. 10Matt 8:10To admire at the graces of God in others. ppPsa. 2. 11.Ps 2:11In feare to serue God, and to reioice in trembling. qqAct. 9. 31.Acts 9:31To walke in the feare of God, and to be filled with the ioie of the holie ghost. rr1. Pet. 1. 61 Pet 1:6To bee heauie through manifold temptations. ss1. Pe. 4. 13To reioice in being partaker of the sufferings of Christ. ttPsal. 33. 20. 21.Ps 33:20Ps 33:21To waite on the Lord, to reioice in him, & to trust in his holie name. uuRo. 8. 23.Rom 8:23To waite for the full redemption. xx2. Cor. 5. ver. 2.2 Cor 5:2To sigh desiring to enioie eternall life. yyPsal. 86. 8Ps 86:8To louelove the habitation of gods house & the place, where his honor dwelleth. zzPhil. 3. 8.Phil 3:8To esteeme al things as losse & dong in respect of Christ.

XXXVIII

But among al these sanctified affections,Zeale for Gods glorie. there are foure speciallie to be marked. The first is a zeale for Gods glorie: by which a p. 72Christian is thus affected, that rather then God shall loose his glorie, he is content to hauehave his own soule damned, As it was with Moses, who feared, least God should loose his glorie, if he did vtterlie destroy the Israelits for their Idolatrie: whom he had chosen to be his people, & therefore in this respect praied vntounto the Lord. aaExo. 32. …2.Exod 32:2Therefore nowe 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. bbRom. 9. 3Rom 9:3And Paul could hauehave wished with all his hart to bee cut off from all fellowship with Christ, and to bee giuen vp to eternal destructiō, for his countrie men the Iewes, & for Gods glory speciallie. Some may say this affection is not cō mon to all, but particular to such as are led with such an affection, as these holie men were led, & which hauehave their harts so pearced & kindled with diuine louelove, and so rauished with the same, out of themselues, that they forget al other things, yea themselues, hauing nothing before their eyes but God, and his glorie. To this I answere that this affectiō is cōmon to al, 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 hee p. 73made 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 with an heartie affection, to seeke after the glorie of God in all their doinges, that as Gods glorie is most deare vntounto himselfe, so it may appeare also that it is most deare vntounto them. If any think it strange that Moses, Paule, or any other shoulde bee content to fall into miserie, to loose their liues, and to be cast into eternall perdition, in hell fire, with reprobate and damned spirites, rather then Gods honor shoulde bee turned into dishonor and blasphemie: let them consider that wonderful is the power of true louelove, cc1. Cor. 13 ver. 7.1 Cor 13:7which makes all things easie: ddCant 8. ver. 6. 7.Song 8:6Song 8:7which 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 waters 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 p. 74God. Salomon eeEccle. 12 14.Eccl 12:14matcheth it, yea and preferreth it too, before al things in this world, making it the end of all. Without it a man cannot be wise, it is the first steppe to wisedome, ffProu. 14. 26.Prov 14:26in it is assured strength: also it is a welspring of life to eschewe the snares of death. The Churches of Iudaea being in peace, were edified, and walked in the ggAct. 9. 31Acts 9:31feare of God, and were aboundantly filled with the comfort of the holy Ghost. In this feare of God there be two partes: The first is a perswasion in the heart, that a man is in Gods presence, and when any by infirmitie forgets God, a drawing of himselfe into Gods presence. As it was in Dauid, hhPsal. 26. 8Ps 26:8I hauehave (saith he) set the Lorde alwaies before mee. For he is at my right hande, therefore I shall not slide. And this his beeing in the presence of God, hee setteth downe most excellently in the 139. Psalme. iiGen. 5. 22.Gen 5:22Enoch walked with God. kkGe. 17. 1.Abraham is commaunded to walke before God, and to bee 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 lest hee offende God. This aduise Dauid giues to Saule Counsellers. llPsal. 4. 4.Ps 4:4Stande in awe and sinne not. Pharao commanded the Midwiues of Egypt to kill all the male children p. 75of the Israelites at the birth: they did it not, because mmExo. 1. 17Exod 1:17they stoode in awe of God, fearing to displease him. And hence it is that the nnEsay 66. 3Isa 66:3godly heare Gods word with feare and trembling.

XL

The third is, the hatred and detestationHatred of sinne. of sinne, specially of a mans owne corruptions: wherewith a Christian is so turmoiled, that in regarde of them and for no other cause, he most heartily desireth to be foorth of this most miserable worlde, that hee may be disburdened of his sinne, and leaue off to displease God. Paule feeles in himselfe a huge masse of deadlie corruption, it makes him deeme himselfe most miserable, and to mourn because he was not deliuered frō it, saying, ooRo. 7. 24.Rom 7:24Oh miserable man that I am, who shall deliuer me from this bodie of Death. Againe it is sin that makes the Church cōplain that ppCant. 1. 4Song 1:4she is black, that the sun hath looked vpō hir, & therfore she cries, qqReuel. 22. 20.Rev 22:20Come Lord Iesus, come quickly.

XLI.

The fourth is, ioy of heart, in consideration of the nearenes or presence of the terrible day of iudgement. The aaLuke 21. 27.Luke 21:27reprobate either trembleth at the consideration of the daie of iudgement, or else in the p. 76securitie of his heart hee regardeth it not. And when hee shall see the signes of the comming of Christ bb2. Tim. 4. 8. 2. Cor. 5. 6 7.2 Tim 4:82 Cor 5:6his heart shall faile him for verie feare, and he shall ccLuke 21. 26.Luke 21:26call the hilles 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 Luke 21. 28.Luke 21:28lift vp their heads, because the ful accomplishment of their redemption is at hand.

XLII.

The sanctification of the bodie is whenSanctification of the bodie. Rom. 6. ver. 19.Rom 6:19all the members of it are carefully preserued from being meanes to execute any sin: and are made the instruments of righteousnes and holines. So Paule praied for the Thessalonians Thess. 4. ver. 4.that they might knowe howe to possesse their vessels in holines, and in honour, and not in the lust of concupiscence, as the Gentiles doe which know not God. And Iob ffIob. 31. ver. 1.Job 31:1made a couenant with his eies not to looke on a woman. In whose example it appeareth how eueryevery member is to be kept pure and holie.

XLIII.

If any humbled Christian finde not thisA consolation. measure of sanctification in himselfe, yet let him not bee discouraged. For if any man hauehave a iiRom. 8. 5. ver. 1.Rom 8:5willingnes, & a desire to obey Gods p. 77commandements, 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 to him. God will approue of thee for his owne worke which he hath wrought in thee, and not reiect thee for thine.

XLIIII.

From sanctification ariseth repentance.Repentance. For a man cannot hate his owne sinnes before he be sanctified: and he cannot truely repent for them before hee hate them. Repentance is when a man kkAct 26. 20.Acts 26:20turnes to God, & brings forth fruites worthie 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 leade a new life. This was in Dauid, llPsal. 119. 57.Ps 119:57who fully purposed to keepe Gods commandements and mmPsal. 112 6.Ps 112:6applied his heart to fulfill his statutes vntounto the end. And vntounto this did Barnabas exhort the brethren at Antioch nnAct. 11. 23.Acts 11:23that 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 cleanse himselfe from sin: of this speaketh Iohn oo1 Ioh. 3. ver. 3.1 John 3:3And euerie one that p. 78hath this hope in him, purgeth himselfe euen as hee is pure. This did Dauid practise, as may appeare in that hee saide: ppPsal. 73. 13.Ps 73:13Certainely, I hauehave cleansed my heart in vaine, and washed my handes in innocencie. If anie maruaile howe 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 woulde winne to Christ: I answere, that all other graces are more hidden in the heart, whereas 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 sins, before hee will turne from them, and leaue them.

XLV

By this it may appeare, that there is one maner of sinning in the godly, and another in the vngodly, though they fall both into one sinne. A wicked man, when he sinneth in his heart he giueth ful consent to the sin: but the godly though they fall into the same sinnes with the wicked, yet they neuer p. 79giuegive full consent, for they are in their minds, willes, and affections partly regenerate, and partly vnregenerate, and therefore their willes will partly abhorre that which is euill: according as saint Paule saith of himselfe qqRo. 7. 22.Rom 7:22I delight in the lawe of God according to the inner man, but I see an other lawe in my members rebelling against the lawe of my minde, and leading mee captiue, &c. And that the godlie man neuer giueth full consent to sinne: it is euident by three tokens. First, before hee commeth to doe the sinne, hee 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 his flesh, hee is haled and pulled on to doe wickednesse. Paule saith of himselfe, that hee was solde vnderunder sinne, that is, hee was like a slaue, who desireth to escape out of his Maisters handes, and yet is faine in great miserie to serue him. Thirdly, after hee hath sinned hee is sore displeased with himselfe for it, and truelie repenteth. As rrMath. 26. 69. 70. 71. 72.Matt 26:69Matt 26:70Matt 26:71Matt 26:72Peter before the denying of his Maister, had no purpose to doe it, p. 80but rather to die in his cause. In the act hee had a striuing with himselfe, as appeareth by this that first hee answered faintly, I knowe not what thou saist: and yet after when the assault of Sathan more preuailed, he fell to swearing, cursing and banning. After his fall he repented himselfe and wept bitterly for it. All was contrarie in Iudas, who went to betra…e his maister with full intent and purpose: for the diuell long tempting him vntounto it, entred into him, that is, made him, yeelde, and resolue himselfe to doe it. ffIohn 12. 2. 27.John 12:2John 12:27Afterward when Christ was betraied and condemned, Iudas was not sorrowfull for his sinne with a godly sorrow, but in dispaire of merciemercy hanged himselfe.

XLVI

Fruites worthy of amendment of life areFruits of repentance. such fruites as the Esai. 61. 3Isa 61:3trees of righteousnes beare, namely, good workes: for the doing of a good worke there be 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 bee done in obedience vntounto Gods reuealed word. 1. Sam. 15. 22.1 Sam 15:22to obeie is better then sacrifice, and to hearken is better then the fatte of Rams. p. 81Thirdly, it is to be referred to Gods glorie. xx1. Cor. 10 31.1 Cor 10:31Whether ye eate or drinke saith Paule, or whatsoeuer ye doe, doe all to the glorie of God. The speciall workes of Christians, which they and none but they truly performe, are these fiue which follow.

XLVII.

The first is the good hearing of theHearing of the word. worde, yyIohn. 10. 27. Iohn 8. 47.John 10:27John 8:47my sheepe (saith Christ) heare my voice and followe me. And againe: he which is of God heareth his voice. And this was one note of the faithfull in the primatiue Church to assemble to heare the worde. This good hearing of the worde is the sauing hearing that bringeth life eternall. In this action, Christians are vsually thus disposed. Before they come to heare the worde of God they make themselues readie to heare it, as the men of Berea did, aaAct. 17. 11Acts 17:11who receaued the worde with all readines. This preparation standeth in two points: First, they disburden themselues of all impedimentes, that like vntounto runners in a race, they may bbIam. 1. 18 Psal. 26. 67Jas 1:18Ps 26:67be swift to heare: these impedimentes are sinne and troubled affections, and they come with humble heartes cc1. Cor. 3. 18.1 Cor 3:18as fooles, that they may become wise. Secondly, they quicken vp themselues, and come vntounto the assemblies, hungring p. 82and thirsting after the worde of God, as men doe after meate and drinke. When they are in hearing Gods worde, their minds are fixed and attentiue onelyonly to that which is spoken, as ddAct. 16. 14.Acts 16:14Lydias was. Thirdly, they truly beleue the word of God, & carefully applie it to their owne souls. Fourthly, they feel the liuely power of it in thēselues. It is as eeMarke 9. 4….Mark 9:4salt in them, to drawe out their inward corruption; it is to them the ffEph. 6. 17.Eph 6:17sworde of the spirite, and as a ggRom. 15. 16.Rom 15:16sacrifising knife in the hande of Gods Minister, by which their flesh is killed, and they are offered vp in a liuing sacrifice to God: it is hhIoh. 6. 63.John 6:63spirite 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 cuppe of wine: the true Christian, is the Lords guest, but he hath sauce of his owne: He bringeth his suger with him, namely, his true faith, which Hebr. 4. 2Heb 4:2he tempereth and mingleth with Gods worde, and so it becommeth vntounto him as a cuppe of sweete wine, and as water of life. Nowe the hypocrite, because hee bringeth no faith with him, drinketh of the same, but thinketh the wine to bee sowre and tarte, and voyde of relishe, and in truth it is vntounto him as a cuppe of ranke poyson. p. 83Againe, kkAct. 10. 33 Esay. 66. 3.Acts 10:33Isa 66:3they 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 llThess. 2. 13.as from man, but as from Christ Iesus the onelyonly mmMath. 17 5. 1. Pet. 5. 4.Matt 17:51 Pet 5:4Doctor of the Church: And they regarde not so much the Embassadour, or his abilitie, as the Embassage of reconciliation sent from the king of Heauen. After they hauehave hearde the worde, they are bettered in knowledge and in affection, and they nnPsal. 119. 11.Ps 119:11remember it, and meditate vponupon it continuallie, that they may frame all their doinges by it. Worldlie men vse to buie bookes of statutes, and to hauehave them in their houses to reade on, that they may knowe howe to auoide daunger of lawe. And so the faithfull doe alwaies sette before them Gods worde, and in all their dooinges it is their ooPsal. 119. 24.Ps 119:24Counseller, lest they shoulde come into daunger of Gods displeasure.

XLVIII.

The second worke is, the receauing ofReceiuing of the Saecrament. the Sacraments; of Baptisme once onelyonly, when a man is admitted into the Church: and of the Lords Supper often. The first, p. 84sealeth vp to the heart of a Christian, that he is vnited vntounto Christ, and hath true fellowshippe with him in being fullie iustified before God, and 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 euerie true beleeuer shall hauehave often experience of, either in or after the receauing of the Sacrament: and yet it shall not bee so alwaies, for sometimes the Church being ppCant. 2. 5Song 2:5brought into Christes wine-celler, shall fall into a sounde, and not feele any refreshing there. Yet the beleeuer is not to bee dismaied, if he feele not alwaies comfort presentlie after the Sacrament. A sicke man feeles no comfort or nourishment, when hee eateth meate, and yet it preserueth his life: So the weake Christian though hee feele himselfe not nourishe at the Sacrament by Christes bodie and bloud, yet hee shall see in time that his soule shall be preserued thereby vntounto euerlasting life. Furthermore when a Christian feeleth no comforte by the Sacrament, let him then humble himselfe before the Lorde more heartily then euer before, confessing his sinnes and praying for increase of grace, and p. 85then hee shall feele the fruite of the Sacrament.

XLIX

The third worke is, a relieuing of theReliefe of the poore. poore bretheren in Christ, proceeding of a brotherly kindenesse towardes them. This is a speciall woorke not to bee done to all men alike, as saint Paule saith, qqGal. 6. 11Gal 6:11Doe good to all men, but especiallie to them of the housholde of faith. Directions for this matter are the faithfull of Hierusalem, rrAct. 2. 44.Acts 2:44who were all in one place, and had all thinges common: ssAct. 4. 32.Acts 4:32namely in vse. And they solde their possessions and goods and parted them to all men: as euerie one had neede. Also the bretheren at Corinth in their extreame pouertie tt2. Cor. 8. 23.2 Cor 8:23relieued the Churches of Macedonia liberallie, not onelie according to their power, but also straining themselues beyonde their power. Yea this reliefe must goe further, euen to the bestowing of a mans life, if neede so require. (As saint Iohn saith) uu1 Iohn 3. 16.1 John 3:16Hereby wee hauehave perceaued LoueLove, that hee laide downe his life for vsus: therefore wee ought also to laie downe our liues for the bretheren.

L

The fourth worke is, true praier: andPraier. p. 86saint Luke setteth out the faithfull, and the children of God, by this description: aaAct. 9. 14Acts 9:14That they call on the name of the Lorde. As on the contrarie it is saide of the wicked: bbPsal. 14. 4Ps 14:4That they call not vponupon GOD. ccPsal. 145 18.Ps 145:18The true Christian calleth on the Lorde in truth. For the ddRom. 8. 16.Rom 8:16spirite of adoption, which is the eeZach. 2.Zech 2spirite of Praier is his Schoolemaister to teach him to doe it.

In Praier hee is thus disposed: First, before hee praieth, ffEccle. 5. 1 Dan. 9. 4.Eccl 5:1Dan 9:4hee is stricken with some feare and reuerence in regarde of GODS Maiestie, for hee considereth that praier is a familiar talking with God.

Secondlie, hee is inwardlie Dan. 9. 4. 16.Dan 9:4Dan 9:16touched with a liuelie feeling of his owne wants, but especially hee 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 hee humbleth himselfe before his God, and laieth hh1. Sam 1. 15.1 Sam 1:15open his heart before the Lorde, shewing a feruent and longing desire to obtaine those thinges of which he findeth an extreame want in himselfe, as the Prophet Dauid did whose iiPsal. 143. 6. & 42. 12.Ps 143:6Ps 42:12desire was like the yawning of the drie ground; and p. 87this proceedeth from kkRom. 8. 26.Rom 8:26the spirite of God, which stirreth vp groaninges in the heart, which a man oftentimes for his life cannot expresse.

Fourthlie, when hee maketh his request,llMark 11. 24.Mark 11:24 hee doubteth not, but by faith hee beleeueth that God will graunt his requestes, which hee maketh according to his worde. The ground of this perswasion is double: First, mmRo. 8. 32.Rom 8:32Christ Iesus, by whose merites as hee hath obtained remission of sinnes, so he looketh to obtaine all things else: The nn1. Iohn 5. 14. 15.1 John 5:141 John 5:15other ground is, the comfortable promises of God, which he hath made, that he will heare them who truely call vponupon him.

Fifthlie, hee praieth not for a brunt or two, but hee continueth in praier: And although God seeme not to heare him at the first, oo1. Thess. 5. 17.1 Thess 5:17yet hee patiently waiteth on the Lord, and still calleth vponupon him.

LI

The first worke is, to walke in someA lawfull calling. lawfull calling with painefulnesse, and vprightnesse, so that in performing all the dueties of it, a 24 Act. 16Acts 16man may keepe a good conscience before God and men. Thus Dauid determined to walke in the gouernement p. 88of his house and kingdome. ggPsa. 101. 2.Ps 101:2I will doe wiselie (saith hee) in the perfect waie till thou commest to mee, I will walke in the vprightnesse of mine heart, in the middest of mine house: I will sette no wicked thing before mine eies: I hate the worke of them that fall awaie: it shall not cleaue vntounto me. This sinceritie of Dauids behauiour in his calling made him bold to offer himselfe to be tried not onelyonly by men, but much more by the Lord God himselfe, and to bee punished accordingly. hhPsal. 26 1. 2. Psal. 119. 23. Psal. 18. 22. 24.Ps 26:1Ps 26:2Ps 119:23Ps 18:22Ps 18:24Iudge mee O Lorde (saith hee) for I hauehave walked in mine innocencie, prooue mee, O Lorde, and trie mee, examine my reines and mine heart: So vpright and cleare was hee in all his doings.

LII.

Thus much of faith and the benefitesSpirituall exercise in temptations. that come by faith: Nowe followeth the spirituall exercise of a Christian in his manifolde temptations, which are in this life inseparable companions of grace. The reason is, because the diuell hateth Christ with a deadly hatred, and sheweth this hatred in a continuall persecution of his members: (as saint Iohn saith) jjReuel. 12 17.Rev 12:17the Dragon was wroth with the Woman p. 89and went and made warre with the remnant of hir seed, which kept the commandementes of God, and hauehave the testimonie of Iesus Christ. Now therefore as soone as Christ Iesus beginneth to shewe anie token of his louelove to anie man, the Deuill contrariwise sheweth foorth his enmitie, and stirres vp his fellow champions the flesh and the worlde to war against him for his confusion. And furthermore the Lord in great wisedome permits temptations to the last ende of a Christian mans life, kkDeut. 8. 2. 3. 2. Cor. 16. 12. 18.Deut 8:2Deut 8:3to trie his faith, to purge him of sinne, to humble him, and to make him depende of his maiestie, to quicken and reuiue the graces of his spirit, which otherwise would be dead and decay.

LIII

The temptations of a Christian are speciallyInwarde motiōs of the flesh. sixe. The first is when inwardly in his hart. llIam. 1. 14Jas 1:14he is drawen away and entised by his owne concupiscence vntounto anie sinne. The Christians exercise in temptation is mmGal. 5. 17Gal 5:17fight and battell betwixt the flesh and the spirit. And this fighting standeth in foure things: First the flesh stirres vp euill thoughtes and desires, as a burning furnace continually …endeth vp smoke and sparkes of fire; and it …ggeth a man forward to euill wordes and p. 90deeeds, according to that of Saint Marke, ooMar. 7. 21Mark 7:21For, from within, euen from the hart of man proceed euill thoughts, adulteries, fornications, murders, theftes, couetousnes, wickednes, deceite, vncleannesse, a wicked eye, backbiting, pride, folishnes.

2 The flesh hindreth and choketh the good motions & desires of the hart, as Paul saith. ppRo. 7. 23.Rom 7:23I see an other law in my members rebelling against the law of my mind, and leading me captiue to the law of sinne which is in my members. Again the same flesh mingleth euerie good motiō and desire with some corruptions: so that the godlie mislike the best thing they doe, Esay saith of his owne & the peoples righteousnes, that it is but as a qqEsa. 64. 6Isa 64:6menstruous cloute rrReu. 8. 3. 4.Rev 8:3Rev 8:4The prayers of the saintes must be performed with swete odours, before they can ascend vp sweete & sauorie into the nostrilles of God. And Paul said of himself, he did that which he disliked: not that he was ouertaken with grosse sins: but because when hee was to do his dutie the flesh hindred him, that he could ssRom. 7. 15Rom 7:15not do that which he did exactly and soundly according to his wil and desire: euen as a man who hath a iorney to go, his mind is to dispatch it in all hast, yet when he is in his trauel he goes but slowly, by reason of a lamenesse in his ioints.

p. 913 The spirit, on the contrarie, kindles in the hart good motions & desires, & puts a man forward to good words and deeds, as it was in Dauid. ttGal. 5. 24 Psal 16. 8.Gal 5:24Ps 16:8I will praise the Lord (saith he) who hath giuen me counsell: my reines also teach me in the night season.

4 The spirit rebuks a man for his euil intents & desires, and represseth the face of them, and as it were nips them in the head. Thus Esay describeth the inward motions of the spirit, uuEsa. 30. 21Isa 30:21And thine eares shal heare a word behind thee, saying this is the way walke yee in it, when thou turnest to the right hand and when thou turnest to the left. And Saint Iohn saith: The spirit xxIoh. 36. 8.iudgeth the world of sinne. This was in Dauid who when he did any euill, his hart smote him. 2. Sam. 24. 10. Out of this doctrine issueth a notable difference betwixt the wicked & the godly: In the godly when they are tempred to sin, there is a fight between the hart & the hart: that is, betwene the hart & it self: In the wicked also there is a fight, when they are tempted to sinne: butRom. 2. 14. 15.Rom 2:14Rom 2:15 this fight is onelyonly betweene the heart and the conscience. The wicked man whatsoeuer hee is, hath some knowledge of good and euill: and therefore when hee is in doing anie euill, his conscience p. 92accuseth, checketh and controuleth him, & he feeles it stirring in him, as if it were some liuing thing that crauled in his body, and gnawed vponupon his hart, and therevpon he is verie often greeued for his sinnes, yet for all that hee liketh his sinnes verie well, and loueth them, and coulde finde in his1. Pet. 4. 3. 41 Pet 4:31 Pet 4:4 hart to continue in them for euer: so that indeede, when hee sinneth, hee hath in his hart a striuing and a conflict, but that is onlie betweene himselfe and his conscience; But the godlie hauehave an other kinde of battell and conflict, for not onelie their consciences pricke them and reproue them for sinne, but also their hartes are so renewed,Psal. 97. 10 Psal. 119. 104. 118. Rom. 7. 15.Ps 97:10Ps 119:104Ps 119:118Rom 7:15 that they rise in hatred and detestation of sinne; and when they are tempted to euill by their flesh and Sathan, they feele a luste and desire to doe that which is good,

LIIII

The second temptation is a quietnesse inLittle feeling. the hart of a Christian, because hee cannot according to his desire, hauehave fellowshippe with Christ Iesus, hee is exercised in this temptation on this manner.

1 aaCant 62.Christ let him see his excellencie & how he is affected towards him,22.

2 bbvers. 3.Then the Christian considering this p. 93desireth Christ and his righteousnes.

3 He delighteth himselfe in Christ, and hath some inioying of his benefits.

4 ccvers. 4.Then he comes into the assemblie of the Church, as into Gods wine-celler, that in the word and sacraments, he may feele a greater measure of the louelove of Christ.

5 But he **ver. 5.falles louelove sicke: that is hee becomes troubled in spirit, because he cannot eioy the presence of Christ in the saide manner, as he would.

6 ddver. 6. 7.In this his spirituall sicknes hee first feeles the power of Christ supporting him, that the spirite bee not quenched; and hee eever. 8.heares Christ as it were whispering in his heart, as a man speakes to his friende when hee is comming towardes him a farre off.

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

8 Then his eyes are opened, to see the causes, why Christ so withdrawes himselfe, to be his gg10. 11. 12. 13. 14, 15.owne securitie and negligence in seeking to Christ, his slacknes in spirituall exercises, as in prayer and thankes-giuing, p. 94the deceiptfulnesse and malice of false teachers.

9 ver. 17.Then he comes to feele more liuelie his fellowship with Christ.

10 Lastlie, he prayeth that Christ would continue with him to the end.

LV

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

1 The poore soule lying as a mā desolateaaCant. c. 3. ver. 1.Song 3:1 in the night without comfort, seekes for Christ by priuate prayer & meditation, but it will not preuaile.

2 bbver. 2.He vseth the helpe, counsel, & praier of godlie brethren yet Christ cannot bee found.

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

4 ddver. 4.After that all meanes hauehave bene thus vsed, and none will preuaile, then by Gods great merciemercy, when he hath least hope, hee finds Christ, & feeles him come againe.

5 Presently his faith reuiueth, and layeth faster hold on Christ.

6 And he hath an earnest fellowshipp… p. 95with Christ in his hart, as before.

7 eever. 5.Then comes againe the ioye of the holie ghost: & the peace of conscience as a sweete sleepe falles vponupon him.

8 ffver. 9.Then his hart ariseth vp into heauen by holie affections and prayers, which doe as pillers of smoke mount vpward, sweet as myrrhe & incense.

9 ggver. 8. 9. 10.Also hee is rauished there with the meditatiō of the glorious estate of the kingdome of heauen.

10 hhvers. 11.He labours to bring others to consisider the glorie of Christ & his kingdome.

11 iicap. 4. ver. 1. to the 15.After all this Christ reueiles to his seruāt, what his blessed estate is both in this life, & in the life to come, more cleerely thē euer before, & makes him see those graces which he hath bestowed on him.

12 kkver. 16.Then the Christian prayeth that Christ would breath on him by his holy spirite, that hee may bring forth the fruites of those graces which are in him.

13 Lastlie, Christ graunteth him thisllver. 1. c. 5. his request.

LVI.

The fourth temptation is securitie of hart,4 A spirituall slumber in worldly pleasures. Cant. 5.Song 5 rising of ouermuch delight in the pleasures of the world. The exercise of a Christian in p. 96this temptation is this.

1 He slumbers and is halfe a sleepe in the pleasures of this world.

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

3 But he bbver. 3.delayeth to doe it beeing loth to leaue his ease and sweet delights.

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

5 He then beginnes to be more earnestlie affected towards Christ.

6 ddver. 5.With sorrowe hee settes his heart to hauehave fellowship with Christ after his olde manner: and this he expresseth by bringing foorth sweete fruites of righteousnes.

7 eever. 6.Then hee feeleth that Christ hath withdrawen his spirit.

8 He almost dispaires for this.

9 Yet by priuate praier seeks for Christ.

10 ffver. 7.When that will not helpe, he resorts to the ministers of the word, at whose hands hee finds no comfort, but discomfort.

11 ggver. 8. 9. 10. 11. 12. 13 14. 15. 16.Not recouering his first estate, through impatience of the louelove of Christ, hee makes his miserie knowen to strangers, p. 97to see if they can comforte him, and hee somewhat comforts himselfe in describing Christes excellencie to them.

12 hhver. 17.They then are rauished with him to seeke Christ, and require then to knowe where to finde him.

13 iiCap. 6. ver. 1.Answere is made in the assemblies of the Church.

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

15 llver. 3. to the 7. ver. of cap. 7.Thē Christ assureth him in his hart, of his louelove and liking towards him.

16 Giuing further assurance to him that he shall grow vp and be made fruitfull in euerie good grace.

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

LVII5 A fal into some sinne.

The first temptation is a fall into some great sin, 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 …nd made secure with sinne.

2 Yet after a while there ariseth in his p. 98hart a godlie sorrow: which is when hee is greued for the only cause, that by his sin he hath displeased God, who hath bene to him so louing & mercifull a father, whose fauor he would be content to purchasse, (so hee might hauehave it and obtaine it, euen with the damnation of his owne soule.

3 nn2. Cor. 7. 11.2 Cor 7:11Thē he begins to repent himself of his sins renewing a fresh his former repentāce.

4 ^u This repentāce he sheweth by 7. signes

1 A care to leaue that sin into which he is fallē. As they which crucified our sauior Christ, whē they were pricked in their harts at Peters Sermō, they shewed this care in saiing, ooAct. 2. 37Acts 2:37men & brethren what shal we do to be saued. 2 An Apologie, which is whē a man in the heauines of his hart, shall not excuse or defend his sin, but cōfesse it to the lord & vtter ly condēne himselfe for it: acknowledging withal y^t there is no way to escape y^t wrath of god, but by hauing gods fre pardō in christ.

3 Indignation which is an inward anger and fretting against his owne selfe, because he was so carelesse, in looking to his owne waies. Peter whē he had denied his maister, he wept & that bitterly which sheweth y^t with sorow, he had also an anger against himself.p Math. 26. 75.Matt 26:75

4 A feare rising not so much frō the iudgments p. 99of God, as frō this lest he shold hereafter fall into the same sin againe, and by so doing more greeuouslie displease God. 5 A desire euer after more carefully to plese god. 6 Zeale in the seruice of God.

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

LVIII

The sixt temptation is outward afflictiōs.6 Outward affections. which the godly in this life must suffer. aaMath. 16 24.Matt 16:24If any will go after Christ, he must denie himself, take vp his owne crosse & follow him. bb1. Pet. 4. 17.1 Pet 4:17And S. Peter saith, that iudgment begins at Gods house: ccAct. 14. 22.Acts 14:22And Paul that we must enter into the kingdome of heauen through manifold temptations. The exercise of a Christian in afflictions is this.

1 ddHeb. 12. 11.Heb 12:11At the first they are very heuie & bitter.

2 He suffereth thē with great lenitie and patience, submitting himselfe vnderunder the hand of God. Yet eeIob. 3.Job 3if they bee in any greatffIob. 6. 2. 3.Job 6:2Job 6:3 measure, they will driue him to impatience.

3 If they continue he shall feele (according to his owne iudgement) the wrath & displeasure of his hart.

4 ggIob. 13. 26.Job 13:26His old sinnes wil come a fresh into p. 100his remembrance, and trouble him. Hee is sleepie, hh1. Reg. 19. 4. 5. 7. Iob. 7. 14.1 Kgs 19:41 Kgs 19:51 Kgs 19:7Job 7:14and in his sleepe hee hath visions, and dreames and anxietie of spirit.

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

6 kkRom. 5. 4Rom 5:4He feling thus gods power to strengthen him, hath experience of it in himselfe.

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

8 With this hope is ioyned llIob. 42. 5. 6.Job 42:5Job 42:6a serious humiliation before the Lord mmHeb. 12. 11.Heb 12:11with the fruit of peace and righteousnes.

If the afflictions bee for Christes cause vntounto death then he in more speciall maner is filled with the ioy of the holie ghost, and he is then stablished with the greatest measure of the strength of Christ, that no torment is able to foyle him, and to bring him frō Christ, though the Christian should die a thousand times for it. According to that of Paul, nnPhil. 1. 29Phil 1:29To you it is giuen for Christ, not onelie to beleue in him, but also to suffer for his sake. And this is grounded vponupon the promise of God, ooEsa. 43. 2Isa 43:2Whē thou passest through the waters I wil be with thee, & through the flouds that they do not ouerflow thee: when thou walkest through the very fire, thou p. 101not be burnt: neither shall the flame kindle vpō thee.

LIX.

Hence ariseth a notable differēce, betwen the godly & the wicked, in the suffering of afflictions. A reprobate the more the Lord laieth his hand on him, the more hee ppExod. 8.Exod 8murmureth & rebelleth against God: it is contrary with the true christian: None feeleth more the power & rebellion of sin then he: none is more assalted by sathan then he, & often times it cometh to passe that God withdraweth the signes of his fauor from him, & lets him feele his wrath. And this is the greatest temptation of all other, when a man shall see the Lord to be his enimie, & to his thinking to arme himself against him to his destruction. As qqEsa. 38.Isa 38Ezechias did, whorrIob. 6. 34.Job 6:34 saith that the Lord did crash his bones like a Lion: Or as Iob saith, that the arrowes of the almightie were in him, & the venime thereof drunke vp his spirit, & the terrors of god did fight against him. Yet the true Christian when the world, the flesh, & the deuill, & God himself too are against him, doth euen then most of al rest in the Lord, & by faith cleue to him **Iob. 13. 1.Job 13:1Though God should destroy me, yet would I trust in him (saith Iob. ss15 Psal. 22.Ps 22And Dauid saith, my God, my God why hast thou forsaken me. When he saith p. 102that God had forsaken him, it may seeme to be the complaint of a desperate mā, not hauing so much as one spark of faith: yet then he saith: my God, my God: which words contain a confession proceeding frō true faith: so y^t in Dauid it appeareth, that the faithful whē they feele thēselues forlorne, & vtterly reiected of god, according to y^e sense & iudg ment of y^e flesh, yet by faith they can apprehend his hiddē mercy, & behold it a far off in the glasse of his promise. And so they do often shew contrary affectiōs in their praiers as Dauid doth. ttGen. 32. 28.Gen 32:28Iacob when he wrastled with the Angel for life & death, neuer gaue ouer: & whē he was foild, he wold not cease before the Lord had blessed him. This his wrastling is a type of the cōflicts which the faithful are to hauehave with y^e lord himself, who vseth to bring his own children (as it were) to the field: & he assaileth thē with the one hand, & with the other he holdeth them vp that so he may proue & exercise their faith. And for this cause the Church uuPsa. 130.Ps 130is called Israel by the name of Iacob. An exāple may be had in the woman of Canaan. xxMath. 15. 22. 25. 24. 25. 26. 27.Matt 15:22Matt 15:25Matt 15:24Matt 15:26Matt 15:27First our sauior Christ gaue hir faith, & by y^t faith she was moued to seeke to him: But when she… was once come to him, he gaue hir three repulses. p. 103First by saying nothing. Secondly by denying hir: thirdly by calling hir dog. Thus Christ in apperance made shew, as though he wold neuer hauehave granted hir request. But she at eueryevery repulse was more instāt, crying more earnestly vntounto him: & she plainly opposed hir self to him, & wold take no denial: for such is the nature of true faith. Wherefore, the faithfull when they feele thēselues ouerwhelmed with sin, turmoiled with cō flicts of satan, whē they feele y^e anger of god offended with thē, yet they can euen thē lift vp their eie lids, & giuegive a glimps at the brasē Serpent Iesus Christ, & can fling thēselues into the armes of gods mercy, & catch hold of the hand of god buffetting thē, & kisse it.

XL.

By these tētatiōs it coms to pas that a Christiā Dangerous fals of a Christian.though he cannot fall finally frō Christ, yet he may fall very dangerously frō his former estate. First the graces of god may be by his defalt lessned in him: else Paul wold not hauehave giuen out these exhortatiōs aa1. Thess. 5 19.1 Thess 5:19quench not the spirit. bbEph. 4. 30▪Eph 4:30Grieue not the holy spirit of God, by whō ye are sealed vntounto the day of redemptiō. Secondly the graces of God may be buried in him & couered for a time, so that he may bee like a man in a traunse, who both by his own sense p. 107& by the iudgement of the phisition is takē for dead. This was the estate of Peter, who though he cōfessed that Christ was the son of the liuing Lord ccMat. 16. 16. 26. 70.Matt 16:16Matt 16:26Matt 16:70yet he denied him & forswore him at the voice of a Damsel. Thirdly he may fal againe into the same sin after repentance. Indeed this is a dangerous fal, yet it may befal a true christian. Otherwise whē as the Israelits gods people had fallen away frō him by their sins, & idolatries, he wold not stil hauehave offered thē merciemercy ddEsa. 14. 18.Isa 14:18as he doth by his prophets: And ee2. Cor. 5. 20.2 Cor 5:20Paul praieth the Corinthians in Christs stead that they would be recō ciled to God: who neuertheles had once before bene reconciled to God. Fourthly, he may commit a sinne of presumption, which is a fearefull sinne, being done wittinglie of knowledge and willinglie, and with some wilfulnesse. Therefore Dauid prayed ffPs. 19. 13.Ps 19:13keepe thy seruant presumptuous sinne: and to shewe himselfe to be in danger of it, hee prayeth further, let them not hauehave dominion ouer mee. Lastly, hee may fall into dispaire of Gods merciemercy for a time, and this is a dangerous sinne. For he which dispaires, makes all the promises of God to bee false: and this sinne of all other is most contrarie to true sauing faith. In this estate was Dauid, whē p. 105being in trouble, hee said, ggPsal. 77. 11.Ps 77:11this is my death. And Paul shewes that the incestuous man might hauehave fallen into desperation, hh2. Cor. 2. 2.2 Cor 2:2when hee sayth: Comfort him, least hee bee swallowed vp of ouermuch heauinesse. And it must bee remembred that the Church of Rome erreth in this, that she teacheth desperation to bee a sinne against the holie Ghost; This sinne against the holie Ghost is a blasphemie spoken against the knowen truth of Gods worde, of a wilfull and obstinate malice. But desperation may arise through ignorance of a mans owne estate: through horror 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 & feare. This befell Frances Spira, who after his Apostasie dispaired. Yet they are much ouerseene that write of him as of a damned creature. For first who can tell whether hee dispaired finally or not. Secondly in the verie middest of his desperation, he complained of the hardnes of his heart, which made him that he could not praie: no doubt then he felt his hardnes of heart: and the feeling of corruption in the heart is by some contrarie p. 106grace, so that he was not quite bereft of al goodnes: though he neither felt it then nor shewed it to the beholder.

LXI.

The cause why a Christiā cānot fall awayCorroboration. frō grace, is this: after that he is sanctified, he receiueth frō god another special grace, which may be called Corroboratiō. For he hath in him not only the sanctifying, but also the strengthning power of Christ. Therfore Paul praieth for the Ephesiās, iiEph. 3. 16.Eph 3:16that they may be strengthned in the inner mā: for the Collossiās, kkColloss. 1. 9.that they might be strengthned with the glorious power of Christ. And of himself he saith llPhil. 4. 13Phil 4:13that he is able to do al things through the power of Christ that strēgthen him mmPsal. 105 5.Ps 105:5Dauid saith, that God renueth thē that fear him, as the Eagle renueth hir decaied strength. nnIob. 33. 25.Job 33:25And Iob shewes worthily that they, which by preaching of the word are reconciled vntounto God, are restored againe and gather new strength, so that their flesh becomes as the flesh of yong children. From hence as from a special cause ariseth patience & perseuerance vntounto the end: for when a man is supported by the power of Christ, hee may be able to beare many crosses patiētly with a cō …ented mindPatience. Perseue. rance. & perseuer in bearing of it how long so euer the crosse endureth. Thus much of the estate p. 107of a Christian in this life. Now I wil adA perswasion to Christianitie. some reasons in the way of perswasion to all mē but especially to worldlings, & to loose professors of the Gospell, that they woulde vtterly deenie themselues dd2 Cor. 5. 17.2 Cor 5:17& vse all meanes to become true Christiās by being made new creatures in Christ, and eeTit. 2. 10.Titus 2:10by leading such a life as may adorne the Gospell of Christ.

My first reason is this, the man that liueth in this world nor 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 filthy dunghill of all abhomination and vncleannes, the ffRo. 8. 20.Rom 8:20stinke whereof hath infected heauen and earth, and no perfumes coulde euer delaie it in the nostrils of God, but onelyonly the suffering of Christ beeing ggEph. 5. 2.Eph 5:2a sacrifice of a sweet smelling sauour to God. Wee make it very daintie to come nere a lazar man that is full of botches, blaines & sores; but much more are those men to bee abhorred, which hauehave lien many yeares starke hhEph. 2. 1.Eph 2:1dead in sins and trespasses: & therfore now do nothing els but rot & stinke in thē like vgly lothsome carrions.

Secōdly, he which is no Christiā is vnderunder the power of darknes hauing Sathan for his Prince ii2. Cor. 4.2 Cor 4and God, and giuing vntounto him in p. 108token of homage his best partes, euen his minde and conscience kkLuke 11. 24.Luke 11:24to bee his dwelling place: and his whole conuersation is nothing else but a perperuall obedience to Sathan. If Atheists, & worldlings & carnal gospelers were perswaded of the truth of this (as it is most true) it would make them howle & cry, 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 worlde, it woulde make their flintie hearts to bleede, and it woulde make them shedde riuers of teares. But how long shall they continue in this vile estate? Truely, vntill they come to Christ: awake therefore thou that sleepest, and stand vp from the dead and Christ shall giuegive thee light: Open thine heart to receiue Christ, and then hee will come & binde the strong man Sathan, and cast him out, and dwell in thee himselfe.

Thirdly, hee which is no Christian is in danger of al the iudgements of God, so that eueryevery moment some of them may befall him. He may perish sodainly by water with the olde world, he may bee consumed with fire and brimstone with Sodome and Gomorrha, hee may bee swallowed vp of the p. 109earth with Core, Dathan, and Abyram, hee may hang himself with Iudas, he may hauehave his braines dashed against the grounde and bee eaten vp of dogs with Iesabell, he may die in the hardnes of heart with Pharao, he may dispaire with Caine and Iudas, he may be stricken with sodaine death with Ananias and Saphira his wife, he may be eaten of wormes with Herode, hee may bee smitten with trembling that he cannot heare Gods worde with Foelix, hee may voide his guts at the stoole with Arius, he may crie at his death that he is damned with Latomus, he may bee left vntounto himselfe to mocke, blaspheme, and renounce Christ with Iulian: and hee may suffer manie more fearefull iudgements, whereof the Lord hath llDeut. 32. 34.Deut 32:34great store and all tende 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: mmEsal. 4. 6.Christ is a couering and a cloude against the heat and tempest of Gods iudgementes nnExo. 12. 22.Exod 12:22when a mans heart is sprinkled with the bloud of this immaculate Lambe, all the plagues of God passe ouer him.

In the destruction of Ierusalem the p. 110ooEzec. 9. 4Ezek 9:4righteous 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 danger of eternall death and damnation in hell fire. and they which fall into this estate it had beene ten thousand folde better for them if they had neuer beene borne, pp1. Thess. 1. 9.1 Thess 1:9for they are quite separated from the presence of God and from his glorie: al the company they hauehave is with the Diuell and his Angels. Their bodies and soules are tormented with infinite horrour 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 deade: Furthermore the length of this torment must bee considered which greatly aggrauates the paine. If a man might be deliuered from the panges 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 p. 111of 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, namely, an euill conscience, which if it bee neuer so litle touched with any of Gods anger, a mā shall feele himselfe to hauehave euen the panges of hell in his heart. Nowe therefore all they that woulde escape out of this hellish and damnable estate, while they hauehave time let them pray for the pardon of their sinnes in Christ, and walke according to the spirite 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 daie of iudgement, must rise from sin before he die, vntounto newnes of life.

The fourth reason: God hath appointed vntounto euerie man that liueth in the Church a certaine time of repentaunce, and of comming to Christ. And hee which mispendeth that time and is not made a Christian then, can neuer bee saued. This made our Sauiour Christ weepe for p. 112Hierusalem and say. qqLuke 19. 42Luke 19:42O if thou hadst knowne at the least in this thy daie, those things which belong to thy peace, but now are they hidden from thine eies. And further signifieth the destruction of Hierusalem rrver. 44.because she knew not the time of hir visitation. Againe, the neglecting of this time is one cause, why not one or two, but manie ssLuke 13. ver. 24.Luke 13:24shall seek to enter into the kingdome of heauen, and yet shall not be able. It is a maruailous thing, that they which seek to be saued should perish, but the fault is theirs which seeke when it is too late. Nowe 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 foorth of this worlde the next yeare, the next weeke, the next howre: Yea he may strike thee with sodaine death at this very present. And in very truth, if thou goest foorth of this world beeing no Christian, thou goest damned to hell. Wherefore delaie not one minute of an hower longer, but with all speede repent and turne vntounto God, and bring forth fruites worthie of amendment of life, that all thy p. 113sinnes may be done away, when the day of death, or the day of iudgement shal be. And doe not thinke with thy selfe that it shall be sufficient to differre 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 hee which is growen in the custome of any sin, and the sinne is become ripe in him, it is a thousand to one, he is neuer saued; according to that of saint Iames, ttIam. 1. 13Jas 1:13sinne being perfected 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 woulde mooue any man to be a Christian. First of all, they which hauehave eternall life are freed from all pains, sickenesses, infirmities, hunger, thirst, cold, wearines; from all sin, as anger, forgetfulnes, ignorance; from hell, death, damnation, Sathan, & from eueryevery thing that causeth miserie: according to that of saint Iohn, And uuReue… ▪ 21. 4.God will wipe away all teares from their eies: & there shall be no more death, neither sorrow, neither crying, neither shall there be anie more paine▪ p. 114for the first things are passed. Secōdly the faithful shall be in the presence of Gods Maiesty in heauen there to behold his face, that is, his glorie, as our Sauiour Christ saith, Father xxIoh. 17. 24.John 17:24I will that they which thou hast giuen me, be with me euen where I am, that they may beholde my glorie which thou hast giuen me. And Dauid saith. In yyPsal. 16. 11. Reuel. 22. 4.Ps 16:11Rev 22:4thy presence is fulnes of ioy, and at thy right hand there are pleasures for euermore. Thirdly, they zz1. Cor. 15 28.1 Cor 15:28shall hauehave such an excellent communion with God, that he shalbe vntounto them all in all. For in the end of the world, whē the whole number of the elect is accomplished Christ shall present them to his father, and as he is mediator he shal cease to be a King, a Priest, a Prophet, as Paule saith aa1. Cor. 15 24.1 Cor 15:24then shall be the ende, when he hath deliuered vp the kingdome to God: euen the Father, when he hath put downe all rule, al… authoritie and power. Againe, among the elect there shall not bee king and subiect, father, mother, child, maister, seruant, noble, ignoble, rich, poore, liuing, dead. Some will say, what then shall there be? I answere, one glorious and euerlasting God, the Father, the Sonne, and the holie Ghost, shall be in all the elect, all that heart can wish and desire. Men shall not be in darkenesse, neither shall they neede the light of the Sunne, Moone, p. 115or Starres, God himselfe immediately shall be their light bbReuel. 2… 23.Rev 2:23as 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, clothing, sleepe, recreation, fire, shade, respiration, or any other such like, but God himselfe immediately shal be their life and all things concerning life by Christ. Which Iohn signifieth, when he saith that he ccReuel. 22. 1. 2.Rev 22:1Rev 22:2saw a pure riuer of water of life, cleere as Christal proceding out of the throne of God & of the Lamb; there being by either side of it the tree of life which bare two manner of fruites, and gaue fruit euerie 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, ddReuel. 21. 22.Rev 21:22I saw no temple therein: for the Lorde God almightie and the Lambe are the temple of it. Fourthly, from this glorious communion which is betweene God and Christ as he is man, and all the saints which are his members, there ariseth an vnspeakeable ioy and gladnes wherewith they are filled. Dauid saith, eePsal. 36.Ps 36that Gods children shall be satisfied with the fatnes of his house, and that he shall giuegive them drinke out of the riuers of his pleasures. This p. 116ioye vndoubtedlie is infinite, and the Saintes are not onelie 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 himself, saying ffMat. 17. 4Matt 17:4to Christ, Maister it is good being here: let vsus make three tabernacles here, one for thee, one for Moses, and an other 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 self in that they are eternally occupied in ggReuel. 8. ver. 11. 12.Rev 8:11Rev 8:12worshipping God by singing of songes of praise and thankes giuing vntounto him. Now thē seeing the kingdome of heauen is so glorious, and none can hauehave it but the true Christian, let all men accompt the best thinges in this worlde hhPhil. 3. 8.Phil 3:8as 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 manie a deadlie wounde of p. 117sinne: thou liest bleeding at the heart and and art like to die eternally. Thou being in this estate there is no Man on earth, no no Saint in heauen, no Angell, no creature at all is able to helpe thee; Christ onelyonly was able; hee therefore came downe from heauen and became man, for this cause, to worke thy deliuerance. Furthermore in the curing of the wounde of sin, no hearbe, no water, no plaister, no Phisicke, can doe thee any good: onelyonly the bodie and bloude of Christ is soueraigne for this matter, being stieped in the wrath of GOD. Hee therefore subiected himselfe to the death, euen the death of the Crosse vponupon which hee suffered the wrath of God due to the sinne of mankinde: and of his owne heart bloude hee tempered for thee 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 woulde vouchsafe thee if it bee but one droppe of his bloude: then he will come vntounto thee by his holy spirite, he will wash and supple thy wounds in his bloud and binde them vp. He is the hhReuel. 22. 3.Rev 22:3tree of life the leaues whereof heale the nations. p. 118If thou get but one leafe of him thou art well, it will heale thee and restore thy dead soule that thou maiest liue eternallie 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 Paule could vse to this purpose. As obedient children (saith he) fashion not your selues vntounto the former lustes of your ignorance, ii1. Pet. 1. ver. 14. 15.1 Pet 1:141 Pet 1:15but as hee which hath called you is holie, so bee yee holie in all manner of conuersation. His reason followeth. kkver. 18. 19.Knowing that yee were not redeemed with corruptible thinges as siluer and golde from your vaine conuersation receaued by the tradition of the Fathers, but with the precious bloud of Christ, as a Lamb vndefiled and without spotte.

Thus much hauehave I spoken to the worldling who in his heart makes no more account of Christ then of his olde shooes: and who had rather bee without Christ,**Math. 8.Matt 8 then be without his pigges, with the Gaderenes. Nowe for the true Christians I hauehave nothing to saie but this. The Lorde increase the number of them. And llColloss. 1 ver. 9. 10. 11.the Lorde fulfill them with the knowledge of his will in all wisedome, and spiritual vnderstanding, that they may walke worthie of p. 119him, and please him in all thinges, beeing fruitfull in all good workes and increasing in the knowledge of God. And whereas they are at continuall warre against the flesh, the world, and the Diuel: Lord Jesus strengthen them with all might through thy glorious power, vntounto all patience and long suffering with ioyfulnes. And deere father of all merciemercy plant that gouernement in thy Church euerie where which thou hast reuealed in thy worde. That thy Saintes may worshippe thee in ^o those meanes, in that order and comelines, which thou hast appointed, abounding in righteousnes, peace of conscience, and ioy of the holy Ghost, Amen,

Amen.