A treatise of the threefolde state of man wherein is handled, 1 His created holinesse in his innocencie. 2 His sinfulnesse since the fall of Adam. 3 His renewed holinesse in his regeneration.

The third part of this trea∣tise, of the chaunges hapen∣ing in the three estates▪ or of the degrees of holinesse and sinfulnesse

CHAPTER. I.

Of the chaunges hapening in the three e∣states of man in generall.

THe mutabilitie of the cre∣ature (whereby the iden∣titie of God is illustrated) appeareth not onely in the generall diuersitie of mans state, which sometimes is

innocent and happie, other times sinfull and miserable, and againe becommeth ho∣ly here on earth and glorious in heauen: but also in the particular chaunges hapening in his seuerall states, whereof none can make him so immutable as that he may say truely of himselfe, I am that I was, and will be that I am and no otherwise. As touch∣ing his created holynesse it coulde not be either so firme and stedfast, but that it might be in some sorte diminished, or so absolutly perfect, but that it ought daily to be encreased. But this vncertaintie and mutabilitie appeareth farre more plainelie in his other estates, the one of naturall sinful∣nes, the other of renewed holines, of both which there are in a māner as many degrees as there are carnall & regenerate men in the world. For although the corruptiō of sin, haue already so possessed all the partes & faculties of body & soule, & be as deeply imprinted into the soule of man, as the spottes are in the skin of a leopard, and therefore may seeme not to admitte any encrease by rea∣son of the greatnesse or any decrease by reason of the naturalnes of it; yet both these chaunges may be seene, the one vsually in most vnregenerate men, who doe daily plunge themselues deeper and deeper in

to the pit of sin, adding one sin to another, and thirst to drunkennesse, as the scripture speak∣eth: the other in diuerse both within and without the church. Likewise in regenera∣tion the faithfull man neuer standeth at one stay, but doth alwaies grow either vp∣warde or downewarde in godlynesse. For as vsually he encreaseth his spiritual strength, chaunging his christian infancie with a ripe and constant age, and adding grace to grace till he become a perfect man in Christ: so sometimes he decreaseth in holi∣nesse as we see the bodies of men doe in old age, and so as it were returning the same way he came, falleth into one sinne after another, and so decreaseth in holinesse, although not totally and finally, yet grei∣uously and fearefully. Thus the spirituall state of man chaunging it selfe from lesse to more and from more to lesse, from good to euill and from euil to good, yea from good to better and from euil to worse, is as variable as is the moone, which con∣tinually decreasing or increasing in light, appeareth euerie night in a newe forme.

These chaunges, differences and degrees are necessarie to be knowen of all christi∣ans, that so they may be either sought af∣ter or auoided, as they are either good or

euill. And therefore we are here to declare the degrees both of the holinesse and also of the sinfulnesse of man: not the conuersi∣on of one estate into another, the which is the argument of the two former partes of this treatise; but the proper chaunges of each state as first, howe Adam continuing in the state of innocencie, might either haue decreased or increased in holinesse. Second∣ly howe a carnall man abiding in his na∣turall sinfullnesse may be more or lesse sin∣full. And Lastly howe a regenerate man may decrease or increase in spirituall gra∣ces. Of these in order, if first we put the reader in minde that these chaunges are made from that measure of created holi∣nesse, of sinfulnesse and of renewed holi∣nesse, which hath bene declared in the two former partes of this booke: wherein al∣though sometimes for illustration a higher degree both of holinesse and of sinne be mentioned, yet we haue indeauoured to sette downe that mediocritie, as it may be called, of holinesse both created and renew∣ed, which is to be seene ordinarily and vsu∣ally in men, in the state of innocencie and of regeneration: and likewise that measure of sinne which is naturall to all men, and may be seene in many vnregenerate men:

not in all, because in some it is diminished, nor in most, because vsually it is encreased, as afterward will appeare.

CHAP. II.

Of the chaunges of created holinesse.

IT may be doubted how man liuing and continuing in his innocent and happy estate, could decrease in holinesse, es∣pecially seeing that (as hath beene said in the first part▪ Chap. 3. Sect. 2.) all the partes of his holinesse were so tyed and linked together, that he could not loose a∣ny particular grace without loosing all, nor commit the least sinne in the state of inno∣cency, because by committing sinne▪ and in the very act, and moment of commit∣ting it, he should fall from his innocency in∣to a sinfull state. Wee answere, that al∣though all this be true, yet there must a dif∣ference be put betwixt the want of a grace and the small measure of it, and so betwixt the committing of sinne, and the decrea∣sing in holinesse, which may be without sinne: and that in this state, if so be it be with these conditions: first that this decrease

be not so great as that any grace or part of holinesse be wholly wanting: for thereof sinne would necessarily follow. Secondly, that it be not continuall or finall, but onely for some short space of time. In this man∣ner we may well thinke that particular gra∣ces, as faith, loue, temperance might be in man in the state of innocency sometimes in great and sometimes in small measure. For as he did cary about with himselfe the in∣firmity of humane nature consisting of flesh and bloud, and was outwardly subiect to the temptations of Sathan, so we cannot doubt but that by these meanes his faith, and withall, all the other partes of holines, might receiue some wounde, although not be cleane ouercome, and mingled with doubting & wauering, although not wholly turned into it. Likewise the loue of God and of his glory, might be abated for some space of time by force of temptation, and he made lesse zealous of Gods glory, and lesse chearefull in seruing him, yea dull and lumpish and without his wonted alacrity The trueth hereof appeareth in the example of Christ, whose humane nature although it were endued with farre more firme and plentifull holinesse, then was man in his in∣nocency, yet in that it was a humane, that is

a created and weake nature, it could not be freed from this mutabilitie whereunto all creatures are subiect. Whereof it came, that the vnspeakable force of his last agony wherein he felt the infinite anger of God due to the sinne of mankinde, did giue his faith a great blow, yea it made an euident decrease of it for a short time: insomuch that he burst foorth into these wordes, My God, my God, why hast thou forsaken me. Where we are not to thinke that his faith did faile, which appeareth plainely in those wordes my God my God. But as the most va∣liant champion receiuing a mighty blow is made to reele and stagger by the force of it; so was the faith of Christ shaken by this temptation, as is a strong house by a greate blast of winde, yet without daunger of be∣ing ouerturned: now to proceede.

As mans holinesse might haue beene di∣minished in regard of the measure of parti∣cular graces; so it might also haue beene encreased in the same respect; not that we suppose it to haue beene imperfect, but for that, that which is already perfect, may be∣come more perfect. As namely that we may make instance in some particular, the knowledge wherewith man was endued in his innocency was exceeding great as hath

beene shewed, yet no man can doubt but that the same would in processe of time haue beene continually encreased, as God did reueale himselfe, his word, counsels and actions daily more and more. This encrease of holinesse in the vnderstanding, all the o∣their faculties do follow: for the more that man knoweth God, the more he trusteth, loueth, feareth, obeyeth, worshippeth and honoreth him: the oftner that man were de∣liuered from danger by the goodnesse and power of God, the greater woulde be his affiance in God: the more blessings that he doth receiue, the greater is his thankfulnes. So that the life both of man and of the An∣gels in their innocency being a continuall exercise of holinesse, cannot but haue a continuall encrease of it. Yea we may well thinke, that both many of the Angels and all mankinde were so easelie drawen from God and brought to a fearefull ruine, be∣cause they were tempted to this Apostasie in the beginning of their liues, immediately after their creation, before they could en∣crease and confirme their holinesse by ob∣seruation and holy experience. By the which meanes we are to thinke that euen the ho∣ly Angels themselues, which doe continu∣ally behold the face of God in heauen, haue

since their first creation continually encrea∣sed their holinesse, and so are a great deale further from falling and sinning against God, then they were in the beginning, being vp∣held in all temptations suggested eyther by their owne thoughtes, or by the wicked Angels, although by the supernaturall grace of God, yet not without the means of this naturall encrease of their created ho∣linesse.

Againe this encrease of holinesse hath place as in particular men, so also generally in the ages of this innocent state: for as in this sinfull estate wherein we liue, the lat∣ter ages are more sinful then the former, be∣cause they partake the sins of all the former ages; so if the state of innocency had conti∣nued, the latter ages being taught by the first would haue exceeded them in knowlege & in all other partes of holinesse. Lastly this is to be noted, that we do not here speake of that increase of holinesse which was in the child∣hood of man in his innocency, during which time he did grow both in stature of body, & in holines of soule, as it is said that Christ did in his innocency & infancy, Luke. 2. 25. But of the progresse in holinesse, after that he was come to ripenes of age, & the ordinary state, measure and degree of holinesse, to wit, that

wherein Adam the first and the last man, of this innocent generation was created.

Chap. 3. Of the naturall decrease of sinfulnes.

IN the next place we are to consi∣der the changes which happen in the sinfull state of man, the which being the worst of all states ought not in constancy to excell all other. First of the decrease, then of the increase of sinne. By the decrease of sinne, we meane the increase of the reliques of Gods image, and so con∣sequently the decrease of the corruption of sinne which is contrary thereunto; as name∣ly, when as the light and knowledge remai∣ning in the minde of man after his fall is by any meanes encreased, and so the contrary blindnesse and ignorance in part expelled. This decrease may happen in al the parts of mans sinfulnesse, for by it the dulnesse and ignorance of the minde, the peruersenesse of the will and affections, the wickednesse of life in outward actions may be dimini∣shed. For the better vnderstanding of this point, it is needfull that we set downe what is the naturall state and degree of sinfulnesse the which is sometimes diminished, and sometimes augmented in men, that by the mediocrity the extreames may be knowen.

It is hard to giue any real example of it, be∣cause the nature of man being in continuall motion, is alwaies either vnder or aboue, this state of sinfulnesse, yet it may be des∣cribed after this manner. Suppose a man of ripe yeares of a soft and simple disposition the which is to be founde in men whose bodies are of some cold complexion (for hote and fierie natures haue strong, quicke, vehement and vnconstant motions, able to change themselues without any out∣ward meanes, and therefore doe alwaies runne into the one or the other extreame) hauing liued in some solitarie place not ac∣quainted with the fashions, corruptions and sinnes of the world, not hauing giuen himselfe either to continuall meditation or beene instructed by others in the knowledge of religion: looke what measure of sinful∣nesse is in this man, the same or there aboute is the naturall sinfulnesse which all men take from Adam, and bring with them out of their mothers wombes into the world. A∣gaine, suppose or rather beholde with your eyes (for the liuing examples of the encrease of sinne are infinite) one brought vp in the companie of lewde and wicked men, and indued with wit, beutie, strength of nature, riches, honour, and all manner of worldly

things, such a one may become a vertuous and holy man, but vsually he is so in euery respect, that a man may see plainly in him a patterne of the encrease of naturall sinful∣nesse. Lastly spie out one of a gentle nature and ingenuous countenance, vertuously brought vp from his first infancie, hauing neuer vsed any euill companie, but being continually giuen of himselfe to get learning and all manner of knowledge, yea care∣fully inured by his parents, tutors and teach∣ers to the dayly practise and exercise of what soeuer thing is honest, good, right, & any way cōmendable, & lastly who hath no tru touch of religion, & is indued with a competent portion & measure of the giftes of nature, & of fortune (as they are ignorantly termed) this man although he may by the peruersnesse of his corrupt nature treade all these things vnder his feete, and become verie vitious, yet vsually he may be an example of the decrease of naturall sinfulnesse.

These three men are all carnall and sin∣full, yet there is greate difference among them, the which that it may the more plain¦ly appeare, we will compare them & their diuers degrees of sinfulnesse together. The first is the right naturall man. The second is on his left hand hauing augmented his

sinfulnesse. The third on his right hand ha∣uing diminished it. The first is altogether ignorant of the true God and of his worship, yet he thinketh that there is a God in hea∣uen, and doth worshipe his God verie dili∣gently one way or other after his fashion. The second is fully resolued in his mind by arguments inuented by him selfe and sug∣gested by the deuill and other Atheists like to himselfe, that there is no GOD, and therefore that it is but follie to worship any. The third man is persuaded by manie rea∣sons that there is a God, yea he knoweth the true God, and performeth some parte of his true worshipe. The first knoweth not what to thinke of God, or to what thing to resemble him, yet he thinketh him to be powerfull, mightie and bountifull, ascribing all his mishapes and his good lucke to his false God. The second giueth all to blinde fortune, wise counsell, & hardie aduentures, yea he defieth God in his hart, thinking that to trust in him is the next way to all mishap. The third knoweth & acknowledgeth that all thinges both good & euill come from that only true GOD, who is euery way infinite and incomprehensible, & yet know∣eth not God in Christ as he ought to doe.

Likewise for the sinfulnesse of the will

the mere naturall man cannot choose and incline himselfe to anie God, religion or worshipe which is not sensible, and there∣fore he cannot choose the true God, and true holinesse, the which are spirituall and contrarie to sense; no not if these were pro∣pounded to his will, either by his owne mind, or by some other, but chooseth for his part, eating, drinking, sleeping, ease, pastime, pleasure, and voluptuousuesse. The second man who is supernaturall in sinfulnesse de∣testeth and abhorreth the name of God and of any thing that is good, but the third may haue an inclination to good. Lastly the first man doth not in his life commit horrible sinnes, such as are murther, in∣cest adulterie, robberie, or periurie being restrained euen by his owne conscience, condemning these hainous sinnes: and al∣though he beare no loue to any but to himself & to his owne, yet he meaneth harme to no man. As for the second he abstaineth from no sinne, tho neuer so hainous wherevnto he is intised by any meanes. Whereas the third man leadeth a life without all spot, shew or suspition of any such matter, yea he is good to euerie one as occasion is offe∣red, being farre from hurting any. So that to be short, the first man may be called a

brute beast which is giuen to al sensualitie, yet without either knowledge or practise of good or euill. The second a deuil incar∣nate, the third a carnall and sinfull saint.

Thus we see both by the naturall state of sinne, as also by the increase of it, what is the decrease of it. Whereof we are to thinke and holde, first that although it may be generall in any, or in all the partes of mans sinfulnesse, yet it can not be totall in any one, much lesse in all, for no part of it can be wholly diminished in an vnre∣generate man. Secondly this decrease doth take away the corruption of sinne, more then it doth put the contrarie grace in the roome of it: being in schoole termes ra∣ther pruatiue then positiue. And therefore the carnall man in this decrease of sinful∣nesse doth not so much knowe, approue, embrace and follow the true God and his worshippe, as he knoweth all false gods to be no goddes, condemning and de∣testing all idolatry. And so in life although he can refraine himselfe from doing euil, yet he is not able to performe the contra∣ry Christian duties. For the light of nature being increased by such meanes as a natu∣rall man may vse, will teach and may en∣able him to abstaine from grosse sinnes.

But the true knowledge and practise of good, commeth onlie from the worke of gods spirite; whereof it commeth that this decrease of sinfulnesse is not to be coun∣ted true holinesse, neither any parte of it, and so it is not effectuall to saluation.

Thus much in generall of the decrease of sinfulnesse, nowe we come to the seue∣rall kindes of it, the which are two in number: naturall and supernaturall. The first kinde (whereof the third of the afore∣saide carnall men may be a shadow) we call naturall: not that it is a naturall thing for a man to decrease in sinfulnesse, in the which he groweth as naturally as the smoke goeth vpwarde, and therefore it is a vio∣lent motion contrarie to his naturall in∣clination, but because it may be attained by a naturall man, in whom there is nei∣ther true regeneration, nor any shadowe of it, and that by naturall meanes without the worke of the holy spirite, and there∣fore it may be seene not onely in carnall men liuing in the Church, but also (and that more plainly) in many heathen and professed infidels, who neuer heard tel of the true religion & worshippe of God, of whom many as it were laying violent handes on themselues, and their naturall dispositions

enclined to all vice and sinfulnesse, haue gotten the habite, that is, the constant and permanent disposition of morall vertues, as namely, of iustice, temperaunce, sobriety and chastitie, in somuch that they haue not onely led a life pure from the spottes of grosse sinnes, but also haue after a sort chaunged their wils, mindes and affecti∣ons from an euil and vitious, to a good and vertuous disposition. This the Apostle witnesseth, Rom. 2. 19. The gentils ha∣uing not the written lawe of God, doe by na∣ture, that is without spirituall grace, the thinges contained in the lawe, and so are a lawe vnto themselues. Of this decrease we haue many and manifold examples e∣uen some of all sortes of men, but especi∣ally it appeareth in those who in old times professed themselues to be philosophers, that is, seekers and practisers of wisedome and vertue as namely Socrates, Plato, with many others, as Aristides, Cato, Seneca, whose vertues we can not thinke to haue bene mere hypocrisie, it being well knowen that they were so affected inwardly in their mindes as they professed outwardly in their liues. Yet we confesse that this decrease of sinfulnesse is not a like in all: for in some it is inwarde and true as hath bene saide,

but in others yea most commonly it is one∣ly in outward life. For many doe leade an honest and irreproueable life, being viti∣ously disposed in their mindes, some for feare of ciuill punishment, or of publike shame, others for vaine glories sake, as did the pharisies. Againe this decrease is more generall in some who abstaine from ma∣ny kindes of vices, then it is in others, who are faulty in many respectes. And Lastly this decrease is more firme and permanent in some continuing the wholle time of their life: but in others it hath place in their young yeares by force of good education, but is afterwardes altogether forgotten and reiected. In the heathen it is more in regarde of the duties of the second table, the which are more easelie knowen then are the dueties belonging to the worship of God. But in hypocriticall Christians, the outwarde decrease of sinfulnesse is greater in the dueties of the first table. For they will be verie deuout, and diligent in the outwarde seruice of God, and yet liue ve∣rie wickedly in regard of their brethren. These and many other degrees and diffe∣rences of this naturall decrease, may ease∣ly be obserued in many both within and without the Church, and also in all histo∣ries

whether diuine or humaine, but are too many to be handled in this short treatise.

CHAP. IIII.

Of the supernaturall decrease of sinfulnesse.

AS the increase of light doth make a decrease of darkenes, it being impossible that two thinges of contrarie natures sholude be together in one subiect, the one not expelling the other, either wholly or in part: so the spirituall gra∣ces of God (which are the matter of mans holinesse) bestowed on vnregenerate men, doe worke in them a decrease of sinful∣nesse, makeing them lesse sinfull then otherwise they woulde be, and then vsu∣ally vnregenerate men are. This decrease we call supernaturall, because it cannot be attained vnto by those naturall meanes of diminishing sinne, mentioned in the for∣mer chapter, and therefore it is not to be found in the most innocent and vertuous pagan that euer liued, but is to be ac∣counted a worke of Gods spirite, brought to passe by the ministrie of his worde soun∣ding in the eares of those who are mem∣bers

of the visible church, without the which, this decrease of sinne is not ordi∣narily to be founde. Nor yet in all the mem∣bers of the church, of whom many doe exceede the heathen in sinne, but onely in those who doe yeelde obedience to the gospell, although not in such manner as the faithfull doe, yet in so greate mea∣sure that this decrease of sinne may very fitly be called a shadowe of true regene∣ration, there being no grace effectually wrought in the faithfull whereof a resem∣blaunce may not be found in this sort of men. For not onely their life is agreea∣ble to the worde of God, but also they are inwardly enlightned to see the trueth, and are well affected towardes it, and endu∣ed with a kinde of faith, hope, loue, pa∣tience and all other graces: and that not in hypocrisie though many doe make an outwarde shew and profession of those gra∣ces whereof there is not any shadowe in their heartes, but in trueth. As we read Heb. 6. 4. 5. It is impossible that they who were once enlightned, and haue tast∣ed of the heauenly gift of the good worde of God, of the ioyes of the worlde to come and (in generall) were made partakers of the holy Ghost, if they fall away &c. If it be

asked why God doth bestow these excellent graces on the reprobate, as it were throw∣ing pearles among swine; we answere that he doth it especially for these three causes: first for the setting forth of his owne glory. For by this worke, his loue, mercy, good∣nesse, wisedome and trueth, appeareth euen to the reprobate: on whom as he letteth the raine to fal, and his sun to shine, as wel as on the faithfull; so he powreth foorth his graces as well on the one as on the other, although not after the same manner: for although the eternall loue of God which bringeth with it eternall saluation, doth belong to the elect onely, yet there is a generall, and as we may terme it, a temporary loue which God beareth to all his creatures and in them towardes all men, both elect and reprobate. Secondly this is done in regard of the elect, for whose sake God blesseth the reprobate with whome they liue, both in temporal and spirituall things, and whose saluation is fur∣thered, and some time wrought by the giftes and ministery of these men. Lastly, God doth by this meanes make them who are indued with these graces, the more inex∣cusable, in that they contemne and treade vnder foote so great mercy.

Nowe we are to declare the difference,

which is betwixt true regeneration and this supernaturall decrease of sinne, which is a shadowe of it. First therefore true regeneration is generall stretching it selfe ouer all the faculties and partes of the soule and body, and working an vniuersall holines as the leauen which being put into a greate lumpe of dow, neuer ceaseth spreading it selfe abroad, till the whole lumpe be seaso∣ned. Luke. 13. 21. But the shadowe faileth for the most part in one point of holinesse or other, yea often many partes of sancti∣fication are wanting, as the minde is often enlightned with the knowledge of the truth whenas the obedience of life and outward actions is wanting, 1. Cor. 8. 1. We haue all knowledge, knowledge puffeth vp, but loue edifieth. Againe there may be seene in them good affections without knowledge. Rom. 6. I beare witnesse (saith the Apostle) that the Iewes haue the zeale of GOD, yet not according to knowledge. Yea often the minde is enlightned in part, and in part remaineth in ignorance, as in those who professing and holding in iudgement the trueth of the gospell, to witte of the fund amental and chiefe doctrines of it, doe together maintaine many errours and heresies. We doe not deny, but tha•• one

truely regenerate, may be in some errors (for we all knowe but in parte, 1. Cor. 13.) yet this is the force and propertie of a re∣generate minde to be able to discerne the trueth from errour when as both are laide before it, howsoeuer it did not see it be∣fore. And therefore when as we see a man, although endued with many giftes yet to be of a corrupt minde, and vnsound iudge∣ment, enclining alwaies to the wrong part in matters of religion, his regeneration may in that respect be suspected to be vn∣effectuall. This the Apostle doth plainely testifie, 1. Cor. 11. 19. There must be he∣resies, that those who are approoued may be made manifest: that is, God doth suf∣fer schismes and diuisions to be among you, that by this meanes it may appeare whose holinesse is sounde, and whose is hypocriticall, or at the least light and in∣effectuall. Secondly men truely regene∣rate, receiue a greater measure of particu∣lar graces as of faith, loue, and patience then the other doe: Yea they doe daily in∣crease in grace, whereas the other doe commonly stand at a stay, neuer attaining to any great measure of godlinesse, but abide in a certaine indifferent kinde of me∣diocrity being neither hotte nor colde.

Besides true graces are fruitfull, but the shadowes are barren, eyther wholly or in part, as the faith of these men doth not worke and shewe foorth it selfe by loue, their loue is without workes of compassion and Christian communion, their good works without alacrity. Lastly the shadowe of re∣generation doth often come to nothing and is turned into meere Atheisme, and want of all religion: but true regeneration can ne∣uer wholly decay, as Math. 3. 20. Some receiue the worde with ioy, and afterwarde fall away: and Heb. 6. 4. 5, we reade of those who being once made partakers of the holy Ghost: doe afterwardes fall away from Christ, yea while they doe retaine this resemblance of true sanctification, they are not constant, but variable in doing good, Iam. 1. 8. A double minded man is vncon∣stant in all his waies: that is, a man halfe car∣nall, and halfe regenerate doth not keepe throughout the course of his whole life a constant tenour of godlinesse, but often changeth his minde, opinions, affections, and practise.

By these and such other notes which may be obserued in the scripture, and by daily experience, this shadowe of holinesse may be discerned from the trueth: yet we ought

not peremptorely to iudge, or rashly to con∣demne any man: for there may be found euen in men truely regenerate many wants, errours, sinnes and alterations, as afterwards will appeare. Therefore we ought to thinke the best, where we see any likelihoode of good: and where there is none, to hope for better in time to come: and so lea∣uing other men to Gods iudgement, to censure our owne profession and regene∣ration by these rules. Yet it is both law∣full and needfull, that we shoulde knowe howe to distinguish trueth from falshoode, right from wrong, good from euill, the shadowe from the bodie in the professi∣ons of our brethren. The which it is the parte of euerie Christian to marke and consider, to trie and thinke of it, according to the trueth of the worde of GOD: but in iudging and speaking to vse greate moderation and wisedome.

CHAP. V.

Of the particulars in this supernaturall de∣crease of sinfulnesse.

THe first and most vsuall part of this supernaturall decrease of sinne, is the illumination of the minde, whereby a carnall man, who before did not beleeue the doctrine, eyther of the law or of the gospell, is brought to see and ac∣knowledge the trueth of the one or of both. To beleeue the law of God to be true, is to haue a sight and a sense of sinne: to see sinne is for a man to know himselfe to be so sinfull in nature, in soule, & body, in life and actions as indeed he is. To feele sinne is to know that for his sinne he is subiect to the wrath of God which is eternall death. This first part of illu∣mination, is far more easely & oftē wrought in a naturall man then is the other: because by the light of nature man hath some know∣ledge of good and euill, and that the righte∣ous are to be rewarded as the wicked are to∣be punished. Hence it is that many make this first step in this shadow of regeneration, and goe no further. Thus Cain and Iudas with many others did see their sin & the punish∣mēt due vnto it, but yet had no beliefe of the doctrine of the gospel▪ for remission of sinne.

The second part of illumination is, to thinke the doctrine of the gospel to be true, namely, that remission of sinnes, and e∣ternall glorie is to be had by faith in Iesus Christ. Heb. 6. 4. This knowledge GOD worketh by his spirit and word in manie reprobates. Act. 8. 13. Simon magus belee∣ued and was baptized: of whose reproba∣tion although we can affirme nothing, be∣cause the Apostle doubteth of it Vers. 22. Yet it is plainely out of the 21. verse, that he was not as then truly regenerated. Yea ma∣ny carnall men attaine to so greate a mea∣sure of knowledge, that there is no point or heade of christian religion which they doe not in some sorte conceiue, vnderstand and beleeue, although not fully, for that is impossible, yet so as that they are able to performe the duty of teachers in the Church, in laying open plainly and euidently to the capacitie of the hearers, the mysteries of the gospel, in resoluing al doubtes, cōtrouersies, questions, obiections and arguments which are moued about anypoint of doctrine. Thus did the teachers at Corinth of whome the Apostle writeth 1. Cor. 13. 2. Though I had the gift of prophecie, and knew all secrets and knowledge, and haue not loue, I were nothing. So Math 7. 22. Prophecie in Christes name

whome he doth not acknowledge as his.

This knowledge is commonly called an historicall faith: a gift common to the elect and the reprobate, yet not so common as it seemeth to be. Yea in truth more rare in respect of the greate multituds of professours and christians, then it is common in respect of the small number of true beleeuers. For to let passe those who know nothing of religion, we are not to thinke that all they who are learned, and as we say great clarkes in diuinitie and profound schoole-men, do in their mindes and iudgments hold these things to bee true. Yea it appeareth plainly in the example of Iudas (who although he did preach the gospell with his tongue, yet he did not beleeue it himselfe: as Christ witnesseth Ioh. 6. 64) that manie doe goe about to perswade others, that to bee true which they them-selues thinke to be false. And no maruaile: for why should it bee thought easie and common for a naturall man to beleeue that which is contrarie to naturall reason? we se Ioh. 3. 12, that Christ could not or rather did not make Nicode∣mus a teacher in Israel beleeue the doctrin of spirituall regeneration. And so we may well thinke that many otherwise learned, thinke that it is no such supernaturall work,

but that it may be attained by natural means. Likewise how many, thinke wee, are per∣swaded in their heartes that this worlde shall neuer haue an ende, or that there shal be a new world, wherein the bodies of men which were consumed to nothing many thousand years before, shalbe raised vp & liue for euer.

But to proceede: of the decrease of ig∣norance commeth the decrease of infide∣litie. For as the minde is enlightned; so of∣ten is the hearte affected: by the which meanes it commeth to passe, that of the aforesaide knowledge doth often spring in vnregenerate men a kinde of fayth, commonly called temporarie, because for the most part it is lost in processe of time. It is to be discerned from effectuall and true faith by the fruites of it. For as we cannot iudge what life and vertue is in the root of a tree which lieth hid in the ground, but by the branches, leaues, and fruit which it sendeth foorth; so faith which is hid in the hearte of man, cannot be tried by any other meanes. The fruites of true faith are al other spirituall graces, all good and holy actions the which it sendeth forth plentifully, and so carrieth with it a greate traine whereby it may be knowen: but this temporarie faith

is naked and destitute of these thinges ei∣ther wholly or in greate part, as hath beene saide of this shadow of regeneration in the former chapter. But that which is doubtful whilst this saith standeth, is in time made manifest: when as the finall and totall de∣cay of it doth shew what manner of faith it was. For true faith abideth for euer, but this temporarie faith may be lost by many meanes as first by heauie crosses and afflicti∣ons, whereby it pleaseth God to trie his ser∣uants, as the pure golde is seuered from the drosse by the fier. 1. Pet. 1. 7. Reioyce in your manifould temptations, that your faith being tryed may be founde to be sound. But of this sort of beleeuers Christ saith▪ Math. 13. 21. That their faith dureth for a season, but hauing no deepe roote, it faileth when tri∣bulation and persecution come. True faith saith, although God should kill me, yet will I trust in him, but this light faith is clean dismaied and euen nipt in the heade in time of any greate miserie. Likewise it is lost by the force of sinne, and of worldly pleasurs, which make men to forget God and all the affiance which they had in him, and so seeke for happinesse in this present world, euen as the naturall life of man being in the heart is sōtimes kept down with extream sorrow, &

sometimes dissolued with excesiue ioy, 1. Tim. 5. 11. 12. Younger widowes will waxe wanton against Christ, hauing damnation, because they haue made voide their first faith. By this meanes it commeth to passe, that many who in their younger yeares haue had notable graces in them, become in pro∣cesse of time key colde in religion, mere worldlings and cleane voyde of all faith. For the longer that a man liueth, the more he feeleth the pleasures of the worlde, and so laying faster holde on them, decrea∣seth in faith till it be vtterly lost, as ap∣peareth in many of the kinges of Iuda who were at the first sincere in the worshippe of God, but in processe of time fell a∣way.

Thus much of the decrease of infide∣litie, from the which there commeth a decrease of the other partes of mans sin∣fulnesse, and a resemblance of all that ho∣linesse which hath bene declared in the first part of this treatise: for the carnall man hauing this knowledge and faith of God, doth serue and worshippe him by hearing the worde and that with gladnesse, by praying vnto God and by all other meanes. Likewise he obeyeth God in the wholle course of his life, he forsaketh his sin and

is humbled with sorrowe in regard of them. He liueth vnblamably in the eies of men, yea and may be indeede iust, vpright, honest in all his dealing, and finally doth in euery respect resemble the true beleeuer, and yet the one is truely renewed vnto e∣ternall life, the other is but lightly affect∣ed and chaunged and that to his greater condemnation.

CHAP. VI.

Of the naturall, and supernaturall encrease of sinfullnesse.

NOw we come to the increase of sinne, the which being as naturall to man as it is for the smoke to fly vpward, may be more commonlie founde, and more euident∣ly seene, then the decrease of it: but the more that it is knowne of it selfe: the lesse explication it needeth, and therefore it shall suffice to declare it breifly after this manner. The encrease of sinne, is the di∣minishing of the reliques of Gods image in man. Or thus, to increase naturall sin∣fulnesse, is to be sinfull, against the lawe

and light of nature. For beside, that man from his first infancie as he groweth vp in strength of body and minde, doth al∣so growe in sinfulnesse, till he come to the state and ripenesse of it, which hath bene declared in the second sections of the first and second partes, there is an other en∣crease of sinne, whereby man goeth yet further, and so exceedeth himselfe and his naturall corruption. This pointe of do∣ctrine is set downe at large, Rom. 1. from the 18. verse to the end of the Chapter. Where the Apostle sheweth first the en∣crease of sinne against the first table of the lawe, in that the gentils did worshippe God in the likenesse of man, or of bruite beastes, whereas man by the light of na∣ture shining in the creation of the world, seeth that God is of a farre more excellent, powerfull and wonderfull nature then is man, or any other creature. Then from the 24. verse to the end, he sheweth the encrease of sinne against the seconde table▪ in that they were giuen to vnnatu∣rall lust, to the violating of all common equitie, trueth and honestie, in lying, brea∣king couenantes, in commiting horrible murthers, in wanting all naturall loue and affection to their parentes and kinsfolkes,

in being cruell, mercilesse and sauage, euen as are bruite beastes: and which is worst of all in being professed inuentors of newe sinnes, and open maintainers of wicked and lewd men. In this catalogue of the encrease of sinne against the second part of the lawe of God, and of nature, the Apostle inserteth one sinne of the first ta∣ble, to wit, that many of the gentils be∣came haters of God. Whereas man na∣turally hath a kinde of deuout loue vnto his God: for so we are to distinguishe the fall of man, from the fall of the wicked angels, as in other respectes so also in this, that they by reason of the great measure of naturall strength and grace which was giuen vnto them, fell from the high∣est degree of holinesse into the contrarie extremitie of sinne, being nowe so farre from louing God as they did before, that they beare a most desperate and extreame hatred vnto him, as to their deadly enimie, desiring and endeuoring by all meanes to hurte and despite him by obscuring his glorie: whereas man naturally and com∣monly hath a blinde affection towardes God, desiring both to worshippe and to honour him. If we desire examples of this increase of sinne, although it hath not place

in all vnregenerate men, of whome some doe diminish their sinfulnesse by meanes either of naturall or of spirituall giftes as hath bene declared, and farre mo doe so restraine it that it cannot encrease, in the which ranke all men outwardly and ciuilly honest may be reckoned, yet there is no age, country or story which doth not a∣ford many examples of men who haue ex∣ceeded in impietie against God, and in in∣iustice towarde men and in all manner of wicked behauiour, the ordinarie and com∣mon sorte of sinfull men by manie de∣grees.

The cause of this encrease of sinne, is the crooked and corrupt diposition of mans wil, which is wholly bent and set vpon sinne, and doth so greedely and insatiably pur∣sue after it, as that vnlesse it be restrained by some meanes, it can not rest, till it come to the highest degree of wickednes. For the which purpose it imployeth all the partes and faculties of the body and soule: yea all inwarde and outwarde blessings what soeuer: it maketh the minde deuise newe wayes of commiting sinne, newe excuses, pretenses, coulours and defences for it, being commited: so that the greater gifts of the minde and of body that a man hath

ceaued, the fitter instrumentes hath his will and his corrupt desires to encrease sinne. Here of it commeth, that not idi∣ots, simple and vnlearned men, not the weakest in body, or the basest in condi∣tion, not the poorest nor the youngest, but the most witty, learned, strong, noble, rich, aged are these notorious wicked ones. The most horrible monsters in all outrage of sinne, which any story doth menti∣on were greate Emperours and mighty men, as Nero, Caligula and such other, and who are so wretched, couetous, worldly, so peruerse and obstinate in ignoraunce, su∣perstition, infidelitie, yea in hatred of all goodnesse, as are they who by yeares haue gotten wisedome, experience, riches, and honour, so that we may easely acknow∣ledge the trueth of that the Apostle wri∣teth 1. Cor. 1. 26 Not many noble, wise, riche or great men are called, to the sincere obe∣dience of the gospell.

Hence it is that sinne doth more abound in this last age of the worlde, then it did in old times, wherein men were more rude, simple and ignoraunt then children are in these daies, who are so soone ripe and ex∣pert in all wickednesse, as if they had bene borne perfect men, not weake infauntes:

and no maruaile, seeing that this last age is as it were a common sinke, wherein all the sinnes, errours, heresies, superstitions, all the shifts, craft, deceipte; yea all the wic∣ked inuentions and practises of all ages are gathered together. And therefore it brin∣geth foorth so great multitudes of expert practitioners in sinne, who besides that which their owne inuention doth afford, are furnished with the examples & tryed experi∣ments of all ages. This the spirit of God hath foretold in the scripture, as we see it is come to passe. Math. 24. 12. Because iniquity shall abound in the latter times, the loue of ma∣ny shall waxe colde. 2. Tim. 3. 1. This knowe that in the last daies shall come perilous times, for men shalbe louers of their owne selues, coue∣teous, proude, cursed speakers, disobedient to parentes, vnthankefull, vnholy, without natu∣rall affection, truce breakers, false accusers, intemperate, fierce, hauing no loue to those who are good, traitours, headie, high minded, louers of pleasures more then of God, hauing a shew of godlinesse, but denying the power thereof. And againe, 2. Pet. 3. 3. This first vnderstand, that in the latter daies shall come mockers walking after their owne lustes, saying where is the promise of his comming. In these and other places of scripture, the spirite of

God hath foretolde, and euen painted out the great corruption and sinfulnesse of these daies, that we might beware, least that we be drawen away by the infidelity and other hainous sinnes which raigne euerywhere, & so saue our selues as out of the fyer, from this froward & godlesse generation, where∣in we liue.

Lastly, as the excellencie of naturall giftes and outward blessings, being abused, is the meanes of the excessiuenesse of sinne, not of it selfe but by the corrupt dis∣position of our nature; so the spirituall gra∣ces of God, bestowed vpon men liuing in the Church, doe often by the iust iudge∣ment of God, worke the same effect, and that in far greater measure. For as it is impos∣sible that among heathen men, they who are of smal wit, capacity, knowledge, strength, and riches, should be wicked in so high a degree as they who excell in the foresaid re∣spectes: so it is not possible that any, who hath not receiued some of the spirituall graces of God, shoulde come to so high a degree of sinne, as they in whome it hath pleased God to worke that shadowe of re∣generation, which hath beene declared in the former chapter. Hence it is that none can fall into that extreame impiety which is

the highest degree of sinne, euen the sinne of the deuill and his Angels, called in scrip∣ture the sinne against the holy Ghost, which can neuer be forgiuen, but they who did sometime before receiue grace from God, to see, loue and obey the trueth, Heb. 6. 5. It is impossible, that they who were once made partakers of the holy Ghost if they fall, namely into this sinne, which is an open, wilfull and desperate hatred of God, of his glory, of his religion, of his feruants and of all good thinges (as many of the hebrewes did to whome this was written) should be renewed by repentance. This excellency of spirituall graces abused▪ was the meanes whereby the wicked Angels fell into that extreamitie of sinne wherein they are: and so it commeth to passe in men, in whom this sinne by rea∣son of the monstrous hugenesse of it, is rare, and happeneth not but in those, who for their cruell, spitefull, desperate and mali∣tious hatred to God and to the godly, are rather to be counted diuels incarnate then reasonable men. For it is harde for a Christi∣an who hath once knowen God, to cast a∣way all feare of God, and shame of men, and for to burst forth into such outrage. Yet (as the scripture hath not for nought taught vs it) so it commeth to passe although seldom,

yet oftner then it is well marked. This encrease of sinne, called supernaturall (be∣cause it cannot happen but in a man after a sorte regenerate) is taught by christ in the parable of the euil spirite, which retourning to the place out of the which he was cast, goeth not alone but taketh with him seuen other wicked spirites euerie one worse then himselfe: and so the ende of that man is worse, that is, farre more sinfull then the beginning. Euen as we see it commeth to passe in naturall thinges, as namely in water which after it hath bene a little war∣med, becommeth more colde then if it had neuer had any heate in it. And so men who haue had some heate of religion kind∣led in their heartes by the spirite of God, if they contemne and abuse the saide graces, become more wicked and irreligious then they who neuer knewe what religion ment.

CHAPTER. VII.

Of the decrease of renewed holinesse.

ALthough the faithfull man being nowe truely regenerate by the spi∣rit of God, may boldely boast and say, the hauen is founde, then farewell all

daunger and hap-hazard, being, although not in full possession of happinesse in heauen, yet past al peraduenture of perishing here on earth, yet it commeth often to passe, that such fearefull tempestes are raised by the malice of sathan, the vnrulinesse of the flesh, and the entismentes of the worlde, that both the faithfull themselues and also o∣thers beholding them doe not without cause feare shipwracke of faith and of good conscience, and so the losse of eternall sal∣uation, the which pretious iewell they ca∣ry in these weake vessels. For as sometime they are by the grace of God, and the powerfull workeing of his spirite, euen lifted vp to heauen in the aboundaunce of spiri∣tuall graces, and the great measure of san∣tification wherewith they are endued: so at other times they are by the frailtie of the fleshe plunged into grieuous sinnes, and so in a manner cast downe into hel as men void of all goodnesse. This commeth to passe first and cheifely by the will and pleasure of God, withdrawing the assistaunce of his spirit from the faithfull man, and so leauing him to the temptations of sathan and his owne flesh, suffereth him to fall not to his destruction, but for the encreasing of his ho∣linesse. For euen as a man by his intempe∣rance

or any other kinde of misgouerning his body falling into some daungerous sickenes, hath after his recouery more perfect helth, & greater strength then he had before his sick∣nesse, because he is now schooled & taught by wofull experience to know his owne strength which he seeth now to be but weak∣nesse, whereof he did presume so much be fore and whatsoeuer thing is of force either to preserue or to impaire his health, and so to be carefull and diligent in vsing the one, & wary in auoiding the other: so fareth it with a christian in regard of the spirituall health of his soule: for he being now by the mer∣cie of God: raised vp from some grieuous fall, receiueth a greate encrease of holines and of spirituall graces. He seeth his own weaknes, how vnable he is of himselfe to resist temptation, or the corrupt motions of his owne flesh, and so he is humbled both in respect of God and of his brethren, which is a grace much esteemed in the eyes of God. Further he becommeth more carefull in auoiding all occasions and pro∣uocations of sinne, and in vsing all holie exercises of hearing the word, of praying and all other means whereby he may be strengthned and encrease in holinesse. Hence is is that this decrease of holinesse is in a

manner cōmon to all the faithful, although not in the same measure. For so it plea¦seth God to leaue thē at one time or other to themselues and to the temptations of sa∣than, that so he may both see what is in them, as he did to Ezechias 2. Chro. 32. 31. and also shewe to them their greate weak∣nesse. The means of this decrease is the craf∣ty malitiousnes of that old serpēt, who goeth about continually seeking which of the faithfull he may most hurt, vsing al that liber∣ty which God graunteth vnto him & imploy¦ing his whol time about no other busines, but in putting euill motions into the mindes and willes of men, and in casting baites before their eyes and other senses wherewith to catch them. Secondly this decrease com∣meth by reason of the reliques of sin which remaine in the faithfull, as long as they remaine in the flesh, and which doe con∣tinually send forth som sinne or other, euen as the roote of a tree being left in the ground will sproute forth although the bodie of the tree be cut downe. Hither we are to referre the manifould occasions of all manner of sinnes, which doe offer them selues in the course of manslife, and therefore it is no maruaile that there happen to a Christian, manifould chaunges, and decreases of god∣linesse,

no more then it is, that a man is wounded being in the midst of ma∣ny malicious enimies, that he is scorched who is forced to cary fier in his bosome, or lastly that he is defiled, who is alwayes among vessels ful of pitch.

But to declare this doctrine more par∣ticularly, as the greate vse and necessitie of it doth require: in that we speake of the decrease of renewed holinesse, we suppose a certaine state and ripenesse, which ought to be in all Christians, and is to be seene in most of those men who are truely regene∣rate, which is a holy and vnblamable life proceeding from a sanctified soule, be∣ing endued in some good measure with all and euerie one of those partes of holynesse which haue beene described in the thirde sections, of the first and second partes of this treatise. This state may be called the ripe age of a Christian, who as he doth from his infancie and childhoode (whereof hereaf∣ter) grow vp till he come to a ripe man in Christ: so when he is come to this state, he doth not there stand at a stay, for there is not any setled estate in this life, either of holinesse or of sin) but somtimes groweth on to a greater measure of perfectiō (wher¦of in the next chapter) or else he decreaseth

in holinesse, and so groweth backward, euen as we see it to come to passe in the bodies of men, which being come to their ripnes do daily decrease in strength and vigour, till at the length they become as weake & impotent as they were in their first infan∣cie. This decrease is now to be considered in the diuerse kindes of it which are two, Par∣ticular and Generall, Particular decrease is when as some one part of holinesse is lost, the other remaining: for although no one part of holinesse can be wanting, but the whole soule of man is the worse in that re∣spect, as we knowe that if any one member of the bodie be brused or maimed all the rest doe suffer with it, yet one part either of bodie or soule may be out of order the whole being in the naturall disposition.

This particular decrease hath many de∣grees. The first is when as the holinesse of a man regenerate doth faile in some out∣ward action, by giuing place vnto some e∣uident and palpable sin. For as for light & small offences commited in thought, inword and in some kindes of deeds, these are not to be accounted any decrease of holines, because they cannot be auoided, but will alwaies, be found euen in thē who are endued with the greatest measure of sanctification

but great sins such as are murther, adulte∣ry, theft, periurie or any other of that sort, are seldome found in men truly regenerate, and being founde they doe impaire the out∣ward holinesse of their liues, For no man doth account that life so holy wherein grosse sinnes are somtimes found, as that which is without spot of grieuous sin. This decrease doth often happen to the faithfull, as we know Peter sinned by denying Christ, Da∣uid by committing adulterie and murther, Noah in drunkennes, Lot in incestand many others in other kinds of sins, being thereto caried by the force of tēptation, as in a great tempest by a mightie gale of winde be∣fore they could be thinke themselues, what they were about to doe, or what would be the issue of it. Whereof it commeth, that this decrease of holinesse, staying it selfe in one or a few actions, doth not necessarily argue any inward want of the contrarie grace, or anie inward decrease of holinesse, either going before or following after: be∣cause a man may fall into it as of a sudden, before he be aware, and immediatly reco∣uer his former station by true and vnfained repentance. As we are not to iudg either Da¦uid voide of continencie for that adulterie committed with Berseba, or Peter to haue

wanted faith, because he did at one time renounce the faith, or Noah to haue beene an intemperate person, because he was once drunke, no more then we are to thinke him a weake man, who stumbleth by chaunce at a blocke lying in his way, and yet doth streight way saue himselfe from falling. Yea sudden sinne may be with greater graces, then they haue who are free from the aforesaide sinnes of Noah, Lot, Dauid, Peter, being farre inferior in holinesse to them. Yet it is the dutie of all who professe themselues the seruāts of God, to labour by all meanes to keepe them∣selues pure and free as from the least and most secret sin, so especially from open & grosse sins: and that for these causes.

First because by them they dishonour God, his religion, worshippe and name, open∣ing the mouthes of Atheistes and infidels to blaspheme his holy name: the which thing ought to be more grieuous and bitter vnto them then a thousand deathes and torments. Secondly they prouoke God to lay some fearefull punishment vppon them: who howsoeuer he suffereth the reprobate ones to goe on all their life time in sinne, yet he neuer suffereth any notorious sinne of his seruantes to goe vnpunished. Thirdly, they

wound their owne consciences by a feare∣ful expectation of Gods heauie iudgmentes, they grieue the holy spirite, against whose will they commite that sinne, they offend their brethren, shewing themselues to be if not wholly destitute of that speciall grace, wherewith they shoulde haue bene restrain∣ed from sinne, yet but weake Christians in that respect, as we may be bold to iudge that the faith of Peter, the continency of Dauid, the temperaunce of Noah, were at the time of their falles but weake, how∣soeuer they were endued with a great mea∣sure of other graces. Lastly one hainous sin is to be auoyded, because vsually it draw∣eth moe after it; for when as a man hath once taken a tast of sinne, and felt the sensuall sweetnes of it, he is farre more easely drawen to it, then he was before, and so he goeth frō the first degree of the decrease of holynes to the second, namely, to an habit of some one sin, or the want of some particular grace▪ the which appeareth by the often committing and iterating of the same sinne, yea after that the faithfull man hath often by repentaunce laboured to purge himselfe from that sinne, and by prayer to obtaine the contrarie grace at the handes of God. This decrease also hath somtimes place in a man truely re∣generate,

especially in that kinde of sinne whereunto he is either by the naturall con∣stitution of his body and minde, or an e∣uill custome gotten before his conuersion, naturally enclined, whether it be pride, an∣ger, couetousnesse, or any other sinne. But as it is farre more grieuous then the first de∣gree; so it is with greater care to be avoyd∣ed, for it doubleth and tripleth the wrath and heauy iudgementes of God, the offence of the godly, the reproach of the gospell, the dishonour of God, and the corsiue of a gnawing conscience: and Lastly it maketh a ready way for higher degrees of decrease to wit the habites of diuers sinnes, the want of many particular graces, and so to the highest and most fearefull degree, which is a generall decrease of holynesse: which is nowe briefly to be declared.

Where first we are to put a difference betwixt a generall, and a totall decrease: A generall decrease is when all the partes of renewed holynesse, and of spirituall graces receaued, are diminished: but a to∣tall decrease is an vtter decay of holinesse, as whereby nothing is left. This can not happen to any one who is truely regene∣rate, who in the greatest extremitie and depth of his fall, retaineth some reliques

of Gods spirite and of grace receaued, yea somelife of faith whereby he liueth to God in christ, howsoeuer he be to the eyes of all men, and euen in his owne coscience a deade rotten stocke. Euen as we know that the trees haue heate and life in their rootes in the middest of the coldest and sharpest winter, yea as many beastes ly all the win∣ter long in holes of the earth, without eat∣ing, drinking, stirring or hauing any iotte of heate, sense or life in any of their outwarde partes, and yet there is a rem∣nant of life and of heat lurking in the hearte which being in sommer stirred vppe doth re∣uine the beast, so that it is able to go or runne vp and downe, and to performe all natu∣rall actions, in the same manner as it did be∣fore. This Christ doth plainely teache Ioh. 4. 14. saying, Whosoeuer drinketh of the water which I shall giue him (that is, whosoeuer beleeueth in me, as it is expounded, Iohn 7. 38) shall neuer be more a thirst, but the water that I will giue him, shall be in him a well of water, springing vp into euer∣lasting life: and 1 Ioh. 3. 9. Whosoeuer is borne of God sinneth not (totally) for the seed of God remaineth in him, and therefore he can not fall cleane away from God, because he is borne of God, yet a man regenerate

may decrease not onely in one, in a fewe, or in many graces, but also generally in all spi∣rituall graces.

This decrease of renewed holynesse, is of two kindes, for as of bodilie disea∣ses, some begin at the hart which is the roote and fountaine of life in the body, and so spreade themselues ouer all the mem∣bers of the body: others haue their be∣ginning in some outwarde and inferiour partes and pierce in till that they come to the hearte: so of these generall decreases of holynesse, which are as grieuous diseases of the soule, some begin at faith which is the roote and fountaine of spirituall life, and so hauing stopt the fountaine, doe easily drie vp the streames issuing from it: others begin at the meaner and baser partes of sanctification, and so first kill the fruite then the braunches and the body of the tree, til at length they take hold of the roote it selfe. Both these waies doth sathan vse to destroy this wounderfull worke of rege∣neration, wrought in the faithfull by the spirite of God. The first way is the near∣est and readiest, for if faith once faile, all holinesse falleth to the grounde: whereas faith may stand in some sorte, although most of the other partes of santification

be wanting as the body may liue although it lacke the armes, legges and other partes: but if the heart be once wounded, death is then hard at hand, and therefore Sathan doth most of all and in the first place, labour to ouerthrow the faith of the faithfull man, desiring to strike through the hart at the first stroke, that so as Abisai sayeth, 1. Sam. 26. 8. he might saue the laboure of stri∣king twise. This Christ telleth Peter, that sa∣than had desired to tempt him, but he had praied for him, that his faith, whereat sathan woulde directly strike, shoulde not faile.

The weapons wherwith he vseth to strike at faith, are many and diuerse; as namely these; First the crosses and miseries of this present life which God layeth on his children for the triall of their faith, 1 Pet. 1. 7. But they feeling them bitter, and after a sorte intol∣lerable to flesh and bloud, labour by earnest and continuall prayer as also by all other meanes to be freede from them. The which thinge when as they cannot bring to passe, being suffered to languishe, yea often to pe∣rishe outwardly in their troubles, they straight way are moued by sathan to thinke that God hath forsaken them, and that there is no helpe or good thing to be looked for at his handes. This pollicie sathan himselfe

doth bewray and confesse, Iob. 1. 11 Doth Iob feare God for nought? thou hast blessed him in all thinges, but lay thy hand vpon him in outward crosses and thou shalt see that he will be so farre off from trusting in thee, that hee will curse thee to thy face.

The temptation is then most force∣able when as the faithfull in their greatest miseries are exasperated, and, as it were, haue their teeth set on edge by the great prospe∣rity of the wicked: insomuch that they of∣ten repent themselues that they haue not chosen that course & manner of life, where∣by they see them to flourish. But it is to be withstood by considering that God doth chastice his children, and purge them in the furnace of afflictions, that so he might make glorious and heauenly vessels of them whereas the wicked are as sheepe fed fat against the day of slaughter: that they are by this meanes made conformable to Christ their head: that the greatest afflictions of this world are not to be compared to the eternall happines of the life to come: & that ••s it is, Luke. 16. 25. as the wicked in this life haue pleasure and the godly paine: so in the world to come the godly shall be com∣forted and the other tormented. And there∣fore

they are to be vndoubtedly perswaded of the trueth of that which we reade, Eccles. 8. 12. Tho the wicked man doe euill an hundred times, and yet prolong his daies, yet I know that in the ende it will be wel with them that feare God, and with no other. Againe the faith of the godly is often tempted by con∣sideration had of the impossibilities of the doctrine of the gospell, as of the resurrecti∣on of dead bodies. For so by measuring the trueth of God by their owne shallowe reason, they stagger at it, and sometimes fall flat downe. 2. Tim. 2. 18. Hymeneus and Philetus taught, that the resurrection men∣tioned in the scripture was already past, and so they did subuert the faith of many: but for this we are to knowe, that nothing is im∣possible to God. The thirde temptati∣on is the obscure, secret and hidden man∣ner of Gods working in these last ages: wherein he hauing reuealed himselfe fullie in his sonne, and in the gospell, doth hide himselfe from the eyes euen of the faithfull, in that he doth not appeare so in visions, re∣uelations, dreames, the giftes of miracles in temporall punishmentes and blessings o•• in any other sensible manner, but suffereth all thinges to goe on and worke after their owne inclinations, as namely, tyrants to rage

and oppresse his Church, to persecute his people, to erect idolatrie, to deface his worship, to blaspheme his name, so as if he had cleane cast off the care of all things here in this world. But this ought not to trouble vs, for sensible apparitions, bles∣sings, and actions were for the infancie of the Church which now is come to her ripe age, and yet the actions of God are no lesse wonderful then before: yea they are as mani∣fest to spirituall eyes, as euer they were to the carnall eyes of men. The last weapon, wher∣with Sathan striketh at faith, is ministred vnto him by the faithfull themselues, to wit, their manifould and grieuous sins, especi∣ally those whereinto they fall againe and a∣gaine hauing often repented them, & wher∣of they cannot by any meanes get the vpper hand. Here Sathan thinketh that he hath as much aduantage against the faithfull, as he himselfe desireth. For in the other temptati∣ons he did feight against the word of God the which now he seemeth to haue on his side, for whereas the scripture doth euerie∣where teach, that all who are iustified are sanctified from a sinfull, life, and haue power giuen them by the spirite of GOD to resist and mortifie sinne, especially great and hainous sins, hereof he inferreth after

this manner: thou hast no such power or grace to resist sinne, thou canst not for thy life abstaine from committing it, but doest adde one fal to another, one sin to another, euen against thine owne conscience & there∣fore thy faith is nothing but eyther meere hy∣pocrisie and vnbeleefe, or at the most, it is but some light shadowe of faith, which may be found in many reprobates. This argument is harde to be answered, and therefore it dri∣ueth many faithfull men to their wittes end, and euen to despaire of themselues, and of the loue and mercy of God, which is a most fearefull thing, killing all holinesse e∣uen at the roote, and therefore to be auoy∣ded by all meanes, especially by learning, if we be as yet ignorant, how to answere this argument thus cunningly compa∣cted by Sathan. The best answere that can be made is, that he who is thus tempted, laboure by fasting, prayer, con∣tinuall reading, meditating, and hearing of the word of God, by auoyding all occa∣sions of sinne and diligent waying the na∣ture and manifolde euils ensuing of it, to purge himselfe of the sinne wherewith Sa∣than doth so buffet him: and so to wring his weapon by force out of his hand. But if this cannot be brought to passe, as of∣ten

the faithfull cannot get the maistery o∣uer their sinnes, and the corrupt desires of the flesh, then we must answere, that a true and sauing faith may be at some time with∣out some fruite, as the trees are in the win∣ter season, as appeareth manifestly by the examples of diuerse faithfull men, as name∣ly in Dauid that notable man, who did not onely commit adultery which is a most grie∣uous sinne, the harme whereof cannot by a∣ny meanes be amended, yea and added murther to it a more horrible sinne; but also as may be probablie gathered, seemeth to haue continued long in these sinnes without repentance. Yet no man denieth but that he was at that time and long before truely regenerate, and endued with true faith. But heere Sathan will reply and say, if it be so, that sauing faith may be ioyned with a sinful life, what difference is there betwixt the elect and the reprobate, who may haue a barren faith, yea a faith which will bring foorth the fruite of an vnblameable life? how knowest thou that the tree hath life, but by the fruit, or that thou art in any better state then a reprobate or then I my selfe, who doe beleeue and tremble? To this he maketh answere in this wise: I know and confesse that no true faith is fruitlesse, nei∣ther

is my faith so: For first I doe remem∣ber the time when as my faith did bring forth plentifull fruites in all respectes, both to∣wardes God and my brethren, my life being free from the least spot of any greate sinne, and I trust to see that time againe ere long. Yea euen at this time wherein it hath pleased God to humble me by giuing thee power to tempt and ouercome me, there is difference betwixt me and any hy∣pocriticall reprobate whatsoeuer: for my life is not defiled with many sinnes, seeing thou canst not charge me with any saue only this or that sin: to the which I doe giue place not alwaies but seldome, not of any obstinate wilfulnesse but of humaine in∣firmitie, not of set purpose, but against my will, & my flat resolution, hauing often fully determined with my selfe neuer to commit it. Yea I will neuer cease frō vsing al meanes possible of being freed from it: neither will I euer thinke my selfe in good case, or that I can stoppe thy mouth, till by the mercie of God that be fully brought to passe. Thus much of the temptations of faith, the which because of the great danger, wherevnto the faithfull are brought by them, are called by the Apostle, Eph. 6. 16, The fierie dartes of Sathan. Now to proceed: from this decrease

of faith whether it be lesse or greater com∣meth the like decrease of euerie part of re∣newed holines, euen as the distēperatures of the heart, and the hurt of the roote of a tree, haue place in all the members of the bodie, and in the whole stocke and euerie seuerall branch of the tree. For as, where there is no faith, there is no holinesse, so where there is litle faith, there is litle holinesse, as hath beene declared more at large in the chapter of faith.

There remaineth the other kinde of ge∣nerall decrease, to wit, that wherein first the inferiour partes of sanctification are dimi∣nished, and afterwardes faith it selfe: the which way although it be not so readie and dangerous as the former, yet it is more v∣sual: for as whē a theife goeth about to spoile any mā of his goods, if he offer to break in at the broadside of his house, he is streghtway espied & receiueth the repulse, but if he vnder mine the house, he may be within it, and on the dweller before he be aware: so when as Sathā cōmeth as it were blūtly to a christi¦an, and doth at the first dash moue him to forsake and renounce God by infidelitie, his malicious purpose is soone espied, & for the most part so carefully resisted, that he hath not any hope euer to preuaile by that means

and to robbe the regenerate man of his renewed holinesse: so that he is driuen to take an other way by the end (for he will ne∣uer giue ouer) & to go more closely to work. First therefore whereas the faithfull man is not only godly, after the vsuall and ordi∣narie manner in abstaining from grosse sins and performing those duties which are lo∣ked for at the handes of euerie Christian, but also is verie forward and zealous in ser∣uing God, in setting forth his glorie, in pro∣curing the good of his Church, and the e∣dification of his brethren, he maketh him to be wearie of this kinde of life, and at length to giue it quite ouer: yet so, as that he yet remaineth as sincere a Christian, as vnbla∣mable in life and as diligent in seruing God as neede to be: only whereas before he was more forward then was needfull, (as Sathan will make him beleeue) and too busie in setting forth the gospell of Christ by all means so farre as his calling did permit, now he imployeth all his time and care in pro∣curing his owne safty, ease, pleasure, wealth and honour, all which he did verie much neglect before: yet not by any euill means, but so far forth as a Christian may do lawful∣lie, and with a good conscience. Afterward the same temptation cōtinuing, the loue of

God and the practise of godlinesse doth daily decrease, till at length he become af∣ter a sort benummed, dead, & euen keycold in matters of religion, giuing himselfe whol∣ly to the seeking and inioying of worldly pleasures, so as if he looked for no other happinesse: whereby it commeth to passe, that his faith and affiance in God doth great∣ly decaye. Thus the Apostle writeth 1. Timo. 5. 11. 12. That many younger wi∣dowes did shew the decrease of their faith, loue, and holinesse, by leauing off to minister to the Church as they had done somtimes. And this he plainly affirmeth of Demas, 2. Timo. 4. 10. That he had forsaken him, and the affaires of the Church, and had embraced this present world. And this may be seene in many Christians, whose faith, loue, godlinesse, and zeale compared at one time with that measure of grace which sometimes appeared in them, will seeme to be nothing at all.

This kind of decrease happeneth especially in the time of prosperitie and of age. For as affliction and miserie doe strike at the fayth of a Christian; so the inioying of worldly pleasures in the time of prosperitie doth diminish the other partes of sanctification by the immoderate and vnlawfull seeking

and vsing of earthly pleasures. Likwise al∣though this decrease may happen in any part of the life, as hath beene declared of the younger widowes, yet most common∣ly it is seene whenas Christians are som∣what growne in yeares, & haue gotten great wisdome and experience in the worlde (the which doth by litle & little steale away the heart of man from God to it selfe, if great watchfulnesse and care be not had) and are more linked and wedded to it then youn∣ger men, although in all reason they should esteeme lesse of it. This appeareth in the examples of the kinges of Iuda, of whom many did in their age loose their first loue of God and of his worshippe. Thus did Salo∣mon, Rehaboam, Asa, Ioas, Achasia and Huzzia. Lastly this kinde of decrease, al∣though it be not so violent, as is that other which beginneth at faith, yet in this one respect it is more daungerous, namely, because it cannot so soone be amended and repaired. For as it vseth to be many yeares in growing before it come to the full, so it gathereth to it selfe the strength of many reason, pretenses, defenses, worldly polices and shifts, by the which a man flattereth himselfe in that palpable decrease, as if he were in as good an estate as euer he was.

So that we may compaire the decrease of faith, to a violent feuer, the which as it may soone kill a man, so it may soone be amended: but this latter kinde is like vn∣to a lingering consumption, wherein as a man pineth away by little and little, not on a suddaine, but liuing in it for the space of many yeares, so he cannot be cured of it but in some longe space, because it is so con∣firmed in all the members of his body. Yet both these kindes of decreases are most fearefull conditions, and those, from the which it standeth euery Christian in hande dayly to desire the Lorde for his mercy sake in Christ to deliuer him, and rather to take him out of this world being in the state of perfect godlinesse, then to suffer him to fall so grieuously: as no doubt he doth to ma∣ny of his deare seruauntes.

Lastly it may here be asked what is the issue of these great falles, which happen to the faithfull, whether they continue in them till death, or else recouer their former e∣state. We aunswer, that God as he doth for a time humble them vnder the tiranny of sinne, Sathan, and their owne corrupt fleshe, so he doth in his good time, shewe forth the powerfull and mighty vertue of his holy spirit, which all this while lyeth lur∣king

in the heartes of the faithfull, being in the first moment of their regeneration giuen vnto them, as an vnseparable guide and ruler, to bring them through the ma∣nifolde temptations of Sathan and the hin∣deraunces of their saluation to the glorious presence of God in heauen. By this meanes it commeth to passe, that the faithful man doth after long struggling with his enimies, yea after that he hath bene a long time in bondage vnder them, yea cleane dead in outward appearaunce, not onely recouer his former degree of holinesse, but also be∣come more strong in all spirituall graces, then he was before, as we reade, Es. 40. 29. God will giue strength to him that is cleane wearied, so that he shal goe from strength to strēgh & renew his age as doth the eagle, he shall bring fourth more fruite in his age, and become more zealous in seruing God, then he was at any time before. Yet some∣time it pleaseth God to make an end of these spirituall conflictes, not by withdrawing the force of the temptation from the faith∣full, but by taking them frō it, & out of this worlde, which is the kingdom of sathan, to that state wherein they shall no more be troubled with any such temptation, as may endaunger their saluation. So that the

faithfull doe sometimes departe this life, as in the middest of temptation, so in the de∣crease of holinesse. Yet we are not to doubt of their saluation: for he that is once en∣grafted and vnited to Christ by a true faith, as all the regenerate are, whether he dy in a holy life, or in some sinne, whether in repentaunce or in impenitency, whether in full assuraunce of faith or in much doubting, yea although he seeme to despaire of him∣selfe, alwaies he dieth in Christ, and there∣fore in the fauour of God and in the state of eternall life. For in the greatest decrease of holinesse which can befall to a faithfull man, there remaineth some sparkes of grace: but especially the loue of God, of his glory and of his children will shewe it selfe, (and also the roote of faith, otherwise perhaps inuisible) in the greatest agonie or tempest of temptation whatsoeuer.

CHAP. VIII.

Of the encrease of renewed holinesse.

AS in the naturall birth of man his body commeth into the worlde not so greate and strong as afterwarde it becommeth, but little, weake and impotent: so in the spiri∣tuall birth of regeneration, the soule of man is not in the first moment indued with perfection, but with a small measure of renewed holinesse, from the which it is to growe and goe on forwarde to a per∣fect estate. For the first act of regeneration, doth put into the faculties of the soule not the actuall habit of spirituall graces, but the seedes and beginning of them, which are continually to be increased by the worde and spirit of God. Hence it is, that the newe man in the faithfull hath his infancie, wherein the graces of gods spirite are as yet in small measure. In the which respect it is compared to a graine of mustard seede, which being at the first the least of all seeds, becommeth verie great: and to leauen, which at the first is in some one parte one∣ly of the dowe but in time spreadeth it selfe

ouer the whole lump. This meannesse of spi∣rituall strength appeareth euen in the Apo∣stles themselues whome being as yet his disciples and schollers, Christ doth often put in minde of the weakenesse of their faith Ioh. 6. 12. I haue many thinges to say vnto you, but ye can not beare them now. And Act. 19.. 2. There were at Ephesus cer∣taine beleeuing disciples, who were so weake in knowledge, that they were ig∣noraunt of the holy Ghost. Likewise the Apostle writeth to the Corinthians 1. Cor. 3. 1. 2. That he coulde not speake vnto them, but as vnto babes in Christ (not in knowledge, but in practise) and there fore coulde not giue vnto them any stronge meate, but onely milke to drinke. Of this weakenesse in capacitie and knowledge, there is mention made, Gal. 4. 19. Rom. 6. 19. Hereof commeth weaknesse in faith. Rom. 14. And also necessarily the weak∣nesse of all the other partes of holinesse: wherein no Christian ought to rest as con∣tenting himselfe with that small measure of grace, but ought rather to be caried for∣warde to perfection. Especially seing that this state of spirituall infancy is easely ouer∣throwne and brought to nothing by the malice of sathan, it being weake, and

not able to resiste the force of temptation. And therefore although some doe abide longe in this weake estate and perhaps end their dayes in it, yet vsually God giueth to those who are truely regenerate, a daily increase & a newe supply of grace: insomuch that in a competente time they become of ripe age and of perfect strength in Christ. Wherevnto a christian is then come, when as he is not destitute of any grace needfull for the performance of any christian du∣ty but leadeth a life in euery respect holie and vnblamable, proceeding from those spirituall graces which haue bene descri∣bed in the third Sections of the first and se∣cond partes of this treatise.

And yet this perfect estate of a christi∣an is not the highest degree of grace, which may be attained in this life: for be∣sides and beyond that measure of grace, which the faithfull doe ordinarely attaine vnto, it pleaseth God to endue some of his seruantes with a more plentifull abun∣daunce of all spirituall graces, as he pro∣miseth, Math. 25. 29. That to him that hath, there shall more be giuen, and hee shall haue abundaunce. And it is said of diuers in the booke of the Acts, that they were full of faith and of the holy ghost. This abundance

in the minde is called Plerophoria, a certaine and vndoubted perswasion, said to be in Abraham Rom. 4. 21. Hereof cometh abun∣daunce of faith, of loue, Rom. 5. 3. and 15. 13. and of all graces, as 1. Thess. 1. 3. the Apostle mentioneth the worke of their faith, their laborious loue, and their pati∣ent hope. And 2 Thess. 1. 3. that their faith su∣peraugescit, that is, encreaseth aboue the common and ordinarie measure, and that their loue did abounde accordingly. This aboundaunce of grace is to be seene in the prophets, Apostles, martyrs, and many other of the seruantes of God, who there∣fore are made types and patterns for vs to imitate and set before our eyes, as lan∣ternes full of light, and as shining and blazing starres, that we might both admire and labour to ouertake them in their ex∣cellent graces, and especially in their par∣ticular vertues. For thus the scripture menti∣oneth the vprightnesse of Enoch, who wal∣ked with God in all his waies, the patience of Iob. Iam. 5. 11, the faith of Abraham, the meeknesse of Moses, the courage of Iosua, the faithfulnesse of Samuel, the absolute perfection of Dauid being a man accor∣ding to Gods owne hearte, the wisdome of Salomon, the zeale of Phinies, Iosias and

many others. Thus Paule mentioneth his owne painefulnesse in preaching the gospel to be farre aboue the labours of the rest of the Apostles. Thus he sayeth, Rom 16. 7. That Andronicus and Iunia were men notable a∣mong the Apostles, and of Timothie, that none was like to him in faithful labour, and care for the good of the church Philip. 2. 20.

The notes and markes, whereby this abun∣daunce may be knowen, are these; a burning zeal of gods glorie, of setting forwarde his worship and gospel, a vehement hatred of idolatrie, and all shadowes of superstition, a tender and bountifull loue toward the god∣ly, a minde vndaunted with any torment, death or miserie, a constant course of god∣linesse in all outward chaunges whatsoeuer, as the Apostle sayeth of him selfe, Philip. 4. 13. That he coulde want and abounde, be full and empty, and that he coulde do all thinges: a life free from any grosse sinne, an extraordi∣nary contempt of all worldly pleasures. Last∣ly a manner of freedom from being either ouercome, or almost tempted by any grosse sinne. For although the corruption of flesh, and the impudencie of Sathan who was not ashamed to tempt Christ to commit sin, be so great that no man be he nener so holy, may lay away his weapons, and be secure

in respect of temptations, yet by the blessing of God and a long practise of all godlinesse, the faithfull come sometimes to such a sur∣passing strength in grace, that as the coura∣gious horse going into the battel, scorneth the feareful sounds & noyse of the trumpets: so this godly man (wherof we speake in this chapter) laugheth at the temptations of Sa∣than, and the entisementes of the world yet not presuming on his owne strength, but re∣lying himselfe wholly on the mighty power of the spirite of God.

The meanes of attaining to this high de∣gree of holinesse, is to seeke it by earnest prayer at the handes of God, from whom onely commeth euery good and perfect gift. But the meanes which God vseth in giuing it, are diuerse: some good, some euil in themselues, and therefore not to be vsed by vs: of the first sort are all holy exercises appointed by God, for the begetting & con∣tinuall encrease of grace: to the carefull, dili∣gent, long and continuall vse whereof, God doth often graunt this happie successe, euen as he blesseth the diligent and painfull hand with greate plenty in temporall thinges. Of the second sort is the abundaunce of sinne before regeneration, the which it pleaseth God, some time to chaunge into this abun∣daunce

of grace, as we see that the highest floudes follow the lowest ebbes. This God doth to make manifest the great power and efficacy of his spirit in renewing the elect: which is able to bringe the greatest measure of holinesse, out of the greatest wickednes, as cleare light out of palpable darkenes. This Christ teacheth vs. Luk. 7. 41. In the para∣ble of the two debters, whereof the greater had greater cause and also a greater measure of loue. And in the example of the woman, verse: 47. Who loued much, because many sinnes were forgiuen vnto her: sowhere sinne doth abound, there grace aboundeth much more. Yea for this purpose God doth some∣times vse the hote fiercenesse of affections, and the violent disposition of nature, the which as of it selfe it carieth a man head∣long into the most outragious sinnes: so be∣ing sanctified by Gods spirite, it becom∣meth the whetstone of holinesse. Thus was the Apostle Paule, both naturally and spi∣ritually affected: and therefore being an in∣fidell, he was a most superstitious pharisie more then mad in persecuting the church, and becomming a faithfull man, passed all others in vnquenchable zeale of Gods spi∣rite. Lastly as touching this abundance of grace, no man can attaine so high a de∣gree

of it, as that he may sitte downe as being at his iorneis end: but as the greater riches that a man hath the greater is his gaine, desire and encrease of riches, so the more holinesse that any man hath, the more carefully ought, and the more fruitfully may he laboure in encreasing it. Phil. 3. 13. Bre∣thren saieth the Apostle, I count not that I haue attained vnto any such perfection: But still I doe forget that which is behinde, and endeuore my selfe to that which is before: That is, I doe not minde that holinesse, which I haue already receaued, but doe continually thinke on that, which I doe want as yet.

CHAP. IX.

Of celestiall holinesse.

ALthough we haue now gone as far in declaring the renew∣ed holinesse of man, as any man can in this worlde, ei∣ther in hauing or in practising it, yet we are not here to rest, as being come to the end of our iorney. For if the a∣foresaid aboundaunce of spirituall graces (which be it neuer so great, cannot pos∣sibly

be voide of sinne) be absolutelie the highest degree, this inconuenience, which is in no wise to be admitted, would of necessitie follow, that man doth not in regeneration recouer as good a state and as great a measure of holinesse by the mercy of God in christ, as he had in his first cre∣ation, and lost by his owne sinne in Adam. And therefore we are to goe on a little fur∣ther in this treatise, and in our desire till we come to such an absolute perfection of re∣newed holinesse, as is free from the least spot of sinne whatsoeuer. This perfection may without all question, yea must necessa∣rely be attained vnto. For man can not be perfectly happie by enioying the presence of God, into the which nothing being sin∣full can enter, as long as he is imperfectly holy. Yet he that seeketh for it in this world, doth no otherwise then if he shoulde la∣bour to finde out in some parte of the earth, a mine of so pure golde, as is not mixed with earth, base mettall, or any manner of drosse. And therefore we are with the Apo∣stle 2 Cor. 12. to thinke that the grace of God is sufficient for our saluation although it be not altogether free from sinne. And as for this angelicall purity, it is to be hoped for not in this worlde, but in heauen where

all the faithfull shall both in happinesse and in holinesse be made like to the angels, yet it being reuealed in the worde of God, may be knowen of vs in this life, yea it being the marke whereat we must ayme in this life, although we are not to hope to hit it, it is needefull to be knowen. And lastly it is to be handled in this place, be∣cause it is nothing else but the absolute perfection and highest degree of renewed holinesse. For as the bodies and the soules of the faithful shallbe the same in the world to come, that they are in this world, so al∣so shall their holinesse. Neither can it be otherwise: For God is the same both in earth and in heauen, to day and to morrow, now and for euer. The subiection of the creature to God, and the image of God in the creature is the same at all times in sub∣stance, although some particulars, haue not so greate vse in the state of perfecte happinesse as they had before, to wit, all those the obiectes whereof, are either fu∣ture or euill, as namely hope, sorrow, pittie, and such other affections: yet these also shall haue both place and vse in the world to com, although not so greate as the other. In the which respect, we may declare this celestiall encrease of renewed holinesse, by

comparing it with the created holinesse of mans innocent estate, the which com∣meth verie neare vnto it, and is as a mean betwixt the greatest abundance of holines which can be had in this life, and this ce∣lestiall holinesse: for as it is greater then the one, so it is lesse then the other. So that if we would know what is the holinesse wherewith the faithfull shallbe endued in the world to come, and shall shine as the glorious Angels in heauen, let vs haue re∣course to all the first Sections of the two former parts of this treatise. For al the parts of the holinesse of mans first estate as well of his subiection as of his conformitie to God belong to his last estate in heauen, wherein man is not exempted from sub∣iection to God, but still remaineth first his subiect, and therefore ought to trust and hope in him, yea to feare him, secondly his sonne, and therefore he ought to reue∣rence, imitate and seeke vnto him, and so in the other kindes of subiection there declared. Where this is to be noted that of the two kindes of faith, legall and euan∣gelicall, handled in the first part of this treatise, not the latter but the former is part of this celestiall holinesse. For in the life to come, the elect shall be restored to

that perfect inherent holinesse, wherein A∣dam was created: by vertue whereof, with∣out any inputed righteousnesse borrowed from anie other, they shall looke for hap∣pinesse, euen as the holie Angels doe. Like∣wise for the other part of holinesse, which we call the conformitie of man to God, we are not to doubt but that the faithfull shall in the world to come, haue the facul∣ties of minde, memorie, will and affecti∣ons so disposed, as hath beene declared. For all these are common to all thinges which are indued with reason. Now as touching the difference, it is this, celesti∣all holinesse is more excellent and excee∣deth the other: for as the bodies of the faith∣full shalbe more glorious, pure, and after a sort spirituall, then was the bodie of A∣dam in his innocenceie, as we reade 1. Cor. 15. 48. So also shall the faculties of the soule and bodie be more able, readie, & quicke in performing their seuerall duties and functions. We shal haue more full and certaine affiance in him as in our King & be more like to him as to a father, more quick in obeying his commaundementes, as seruants ought to be to their maisters; our mindes shalbe more capable of know∣ledge and more enriched with actuall

knowledge 1 Cor. 13. We shall see God face to face, that is, we shall haue familiar cōuer∣sation in the presence of God & as full & per¦fect a knowledge of God, of his will, word, actions, and creatures, yea greater then that which man had by his first creation. Like∣wise the will, although of it selfe it shalbe as it was before, free either to good or e∣uill, yet it shalbe by the grace of God con∣tinually enclined only to good, and preser∣ued from vsing the naturall freedome, in choosing euill. Whereof it commeth, that this celestiall holinesse is not mutable, and vncertaine, as was the cre∣ated holinesse of man, but immutable and the same for euer, and there∣fore much more ex∣cellent.

FINIS

Notes

• Of the chaun∣ges hapening in the three e∣states of man.
• Of the chan∣ges of created holinesse.
• Luke. 2. 25.
• Of the natu∣ral decrease of sinfulnesse.
• Rom. 2. 19.
• Of the natu∣rall decrease of sinfulnesse.
• Of the super∣naturall de∣crease of sin∣fullnesse.
• Heb. 6. 4. 5.
• ••••c. 13. 21.
• •• Cor. 8. 1.
• Rom. 9.
• 1. Cor. 13. 1
• 1 Cor. 11. 19
• Math. 3. 20.
• Heb. 6. 4. 5.
• Iam. 1. 8.
• Of the particu••lar decrease of sinfulnesse.
• Heb. 6. 4.
• Act. 8. 13.
• 1 Cor. 13. 2.
• Math 7. 22.
• 〈◊〉〈◊〉. 6. 64.
• 〈◊〉〈◊〉. 3. 12
• 1 Pet. 1. 7
• Math. 13. 21.
• Tim. 5. 11. 12.
• Of the natura•••• and supernatu∣rall encrease of sinfulnesse▪
• Rom. 1.
• 1. Cor. 1. 26.
• Of the nat••••rall and sup••••••naturall de••crease of sin••fulnesse.
• Math. 24. 12.
• 2. Tim. 3. 1.
• 2. Pet. 3. 3.
• Of the natu••••ll and super∣••aturall en∣••rease of sin∣••••llnesse.
• Heb. 6. 5.
• 〈◊〉〈◊〉 the natu∣••••••l and super••••••urall de∣••••ease of sin∣••••••••nesse.
• Of the de∣crease of r••••newed hol••••nesse.
• 2 Cro. 32. 31.
• Of the de∣crease of re∣newed holi∣nesse.
• Ioh. 4, 14.
• ••oh. 7. 38.
• Ioh. 3. 9.
• •• Sam. 26. 8.
• ••ak 22. 3 2.
• Pet. 1. 7.
• Iob. 1. 11.
• Luk. 16. 25.
• Eccles. 8. 17.
• 2. Tim. 2 18.
• ••phe. 6. 16.
• 1 Tim. 5. 11. 12.
• 2 Tim. 4. 10.
• 〈◊〉〈◊〉. 40. 29.
• Of the en∣crease of re∣newed holi∣nesse.
• Ioh. 16. 12.
• Act. 19. 2.
• 1. Cor. 3. 1. 2.
• Gall. 4. 19.
• Rom. 6. 19.
• Rom. 14.
• Math. 25. 29.
• Rom. 4. 21.
• Rom. 5. 3. & 15. 13.
• 1. These. 1. 3.
• 2. Thes. 1. 3.
• Iam. 5. 11.
• Rom. 16. 7.
• Philip. 2. 20.
• Philip. 4. 13.
• ••uk. 7. 41.
• ••ers. 47.
• Phil. 3. 13.
• Of celestiall ••olinesse.
• 2 Cor. 12.
• 1 Cor▪ 15 48▪
• •• Cor. 13.