A golden chaine: or The description of theologie containing the order of the causes of saluation and damnation, according to Gods word. A view whereof is to be seene in the table annexed. Hereunto is adioyned the order which M. Theodore Beza vsed in comforting afflicted consciences.

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

I

* 1.1THe a 1.2 Elect are they whome God of the good pleasure of his will hath decreed in himselfe to choose to eternall life, for the praise of the glorie of his grace. For this cause the Elect onely are saide to haue their names written in b 1.3 the booke of life.

II

* 1.4Whome God electeth, them he calleth in the time appointed for the same purpose. This calling of the Elect is nothing els but ac 1.5 singling and a seuering of them out of this vile world, and the customes thereof, to be d 1.6 citizens of the

kingdome of glorie after this life. And the time of their calling is tearmed in Scriptures,g 1.7 the day of visitation, the day of saluation, the time of grace.

III.

Thish 1.8 seuering and choosing of the elect out of the worlde, is then perfor∣med, when God by his holy spirit indueth them with true sauing faith: a won∣derfull gift peculiar to the elect. For the better knowing of it, there is to bee considered: First, what faith is: Secondly, how God doth worke it in the hearts of the elect: Thirdly, what degrees there be of faith: Fourthly, what are the fruits and benefits of faith.

IIII.

Faith is a wonderfull grace of God, by which the elect doe apprehend and apply Christ and all his benefits vnto themselues particularly.* 1.9

Here first it is to be cōsidered, that the very nature of faith stādeth in a cer∣taine power of apprehending and applying Christ. This is declared by Paul whe he saith,i 1.10Ye are buried with him through baptisme, by whome ye are also ri∣sen againe with him by the faith of the power of God, who raised him from the dead. Where it appeareth that faith is made a meanes to communicate Christ him∣selfe, his death and buriall, and so all other benefits to the beleeuer. Againe to beleeue in Christ, and to k 1.11 receiue or to lay hold on Christ, are put one for ano∣ther by Saint Iohn: which declareth that there is a speciall applying of Christ; euen as we see, when a man hath any thing giuen him, he reacheth out his hand and pulleth it to himselfe, and so makes it his owne. Moreouer, faith is called l 1.12the putting on of Christ: which cannot be vnles Christs righteousnes be speci∣ally applyed to the heart, as the garment to the backe, when it is put on. Last∣ly, this may appeare, in that faith is called m 1.13 the eating and drinking of Christ: for there is no eating of meat that nourisheth, but first it must be tasted, and chew∣ed in the mouth, then it must be cōueyed into the stomack, & there digested: lastly, it must be applyed to the parts of the bodie that are to be nourished. And Paul praieth for the Eph••sians: that Christ n 1.14 may dwell in their hearts by faith: which plainely importeth, this apprehending and applying of Christ.

I adde further, that faith is a wonderfull grace of God, which may appeare: first, in that Paul calleth it o 1.15 the faith of Gods power, because the power of God is especially seene in the begetting of faith. Secondly, experience sheweth it to be a wonderfull gift of God: when a man neither seeth, nor feeleth his sinnes, then to say hee beleeueth in Gods mercie, it is an easie matter; but when a man shall feele his heart pressed downe with the waight of his sinnes, and the anger of God for them; then to apply Gods free mercie to his own soule, it is a most hard matter: for then it is the propertie of the cursed nature of man, to blas∣pheme God, and to despaire of mercie. Iudas who (no doubt) often preached mercy and redemption by Christ in the securitie of his heart: when Gods hand was vpon him, and the Lord made him see the vilenesse of his treache∣rie; he could not comfort himselfe in Christ, if one would haue giuen him ten thousand worlds, but in an hellish horror of conscience hanged himselfe de∣sperately; which sheweth what a wonderfull hard thing it is at the same instant when a man is touched for his sinnes, then to apply Gods mercie to himselfe.

Yet a true Christian by the power of faith can doe this, as it may appeare in Dauid,o 1.16 In the day of my trouble (saith he) I sought the Lord: my sore ran and cea∣sed not in the night: my soule refused comfort: I did thinke vpon God and was trou∣bled: I praied and my spirit was full of anguish: and hee addeth the word Sebah, a note (very likelie) of some wonderfull thing.p 1.17 Againe, he being almost in the gulfes of hell, euen then cried to the Lord for helpe. Iob saith, q 1.18 If God should destroy him, yet he would for all that beleeue in him still. Vndoubtedly, strange is the band of faith knitting Christ & his members togither, which the anguish of spirit cannot, and the strokes of Gods hand doe not vnloose.

V.

This apprehending of Christ is not done by any corporall touching of him, but spiritually by assurāce, which is, whē the elect are perswaded in their hearts by the holy ghost, of the forgiueuesse of their owne sinnes, and of gods infinit mercie towards them in Iesus Christ. According to that ofr 1.19 Paul. Now we haue receiued, not the spirit of the world, but the spirit which is of God, that wee might know the things which are giuen vs of God. The things which the spirit of God maketh known to the faithfull particularly, are their iustification, adop∣tion, sanctification, eternall life: and thus when any are perswaded of these things concerning themselues, they doe in their hearts distinctly apply and appropriate Christ and his benefits to themselues.

VI.

* 1.20The maner that God vseth in the begetting of faith is this. First, he prepa∣reth the heart that it may be capable of faith. Secondly, he causeth faith by lit∣tle and litle to spring and to breed in the heart. The preparation of the heart is by humbling an softening of it: & to the doing of this there are foure things requisite. The first of them is the knowledge of the word of God, both of the lawe and of the gospel,* 1.21 without the which there can be no faith; according to that saying of Esaiah: s 1.22 By his knowledge shall my righteous seruant iustifie many. And that of Iohn:t 1.23 This is eternall life that they know thee to be the onely very God, and whome thou hast sent Iesus Christ. The u 1.24 onely ordinarie meanes to at∣taine faith by, is the word preached: which must be heard, remembred, practi∣sed, and continually hid in the heart. The least measure of knowledge, without which a man cannot haue faith, is the knowledge of Elements, or the funda∣mentall doctrines of a Christian religion••. A fundamentall doctrine is that, which beeing obstinately denied, all religion, and all obtaining of saluation is ouerthrown. This knowledge hath a generall faith going with it, which is an assent of the heart to the known trueth of Gods word. This faith when it is grown vp to some great measure, it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the * 1.25 full as∣surance of vnderstanding, and it is to bee seene in the martyrs who maintained Gods trueth against the persecutions of the false Church, vnto death.

VII.

Although both elect and reprobate may be enlightned to know the word of God: yet the elect in this thing goe farre beyond all reprobates: for it is spe∣cially said of them, that God is their schoole-master, that he sofeteneth their sto∣ny hearts, and maketh them pliable, that hee draweth them, that hee openeth their senses, hearts, eares, vnderstandings: that the holy ghost is their annointmēt,

and their eie-salue, to cleare the eies of their minde, to conceiue the my∣steries of Gods worde. And the difference of illumination in them is three∣folde.

• I. First, the knowledge which the reprobate hath concerning the kingdōe of heauen, is only a generall and confused knowledge: but the knowledge of the elect is pure, certaine, sure, distinct, and particular: for a 1.26 it is ioyned with a feeling and inward experience of the thing known: though indeed the minde of man is able to conceiue more then any Christian heart can feele: and this is to be seene in b 1.27 Paul, who vseth not only to deliuer the points of Gods word in a generall manner, but also setteth them downe specially in his own experi∣ence. So that the enlightning of the reprobate may be compared to the sight of thec 1.28 blind man, who saw men walking like vnto trees, that is in motion like men, but in forme like trees: and the elect are like the same blind man, who af∣terward saw men a farre off cleerely.
• II. Secondly, the knowledge of the wicked d 1.29 puffeth them vp: but the knoweledge of the godly humbleth them.
• III. Lastly, the elect, besides the knowledge of Gods worde, haue e 1.30 a free and franke heart to performe it in their liues and conuersations, which no re∣probate can haue: for their illumination is not ioyned with true and sincere o∣bedience. By this it is easie to discerne of the illumination of Anabaptistes, or Familists, and many other, which brag of the spirit.

VIII.

The second is the sight of sinne arising of the knowledge of the lawe.2 1.31 To this Ieremie exhorteth the Iewes of his time, saying, f 1.32 Know thine iniquitie, for thou hast rebelled against the Lord thy God, &c. The chiefe cauie of the sight of sinne is Christ by his holy spirit,g 1.33 who detecteth the thoughts of many heartes, & iudgeth the world of sinne. The manner of seeing our sinnes must bee, to knowe them particularlie: for the vilest wretch in the world can generally and confu∣sedly say, he is a sinner: but that the sight of sinne may be effectuall to saluation, it must be more special & distinct euen in particular sinnes, so that a man may say with Dauid,h 1.34 My sinnes haue taken such hold of me that I am not able to look vp: they are more in number then the haires of mine head: therefore my heart hath failed me. Againe, a man must not barely see his particular sinnes, but hee must also see the circumstances of them, as namely the fearefull curses and iudge∣ments of God, which accompanie euerie sinne: for the consciences of many tell of their sinnes in particular, yet they cannot be humbled for them, & leaue them; because they haue not seene that ougly taile of the curse of God, that e∣uery sinne draweth after it.

IX.

The meanes to attaine to the sight of sinne, is by a diligent examination of a mans own selfe: This was the practise of the children of Israel in affliction; i 1.35 Let vs trie (say they) and search our waies, and turne againe to the Lord. And Dauid giueth the same counsell to Sauls Courtiers: k 1.36 Tremble and sin not, exa∣mine your own heart on your bed, & be still. This examination must be made by the commandements of the Law, but specially by the tenth, which ransacketh the heart to the very quick: & was the meanes of Pauls conuersion. For he be∣ing

a proud pharisie,l 1.37 this commandement shewed him some ••innes, which o∣therwise he had not knowne, and it killed him, that is, it humbled him. If so bee it, that after examination a man cannot find out his sinnes (as no man shal find out all his sinnes, for m 1.38 the heart of man is a vast gulfe of sinne, without either bottom or bank, and hath infinit & hidden corruptions in it) then hee must in a godly iealousie, suspect himselfe of his vnknowne sinnes: as Dauid did, say∣ing, n 1.39Who can vnderstand his faults? clense me from my secret faults. And as Paul did,o 1.40 I know nothing by my selfe, yet I am not thereby iustified. And good reason it is why men should suspect themselues of those sinnes which as yet they neuer sawe in themselues, p 1.41 For that which is highly esteemed amongst men, is a∣bomination in the sight of God: and the very q 1.42 Angels are not cleane in his sight.

X.

3 1.43The third is a sorrowe for sinne, which is a paine and pricking in the heart arising of the feeling of the displeasure of god, & of the iust damnation which followeth after sinne. This was in ther 1.44 Iewes after Peters first sermon: and in Habacuck at the hearing of Gods iudgements:s 1.45 When I heard (saith he) my bel∣ly trembled: my lips shooke at thy voice: rottennes entred into my bones: and I trem∣bled in my selfe, that I might rest in the daie of trouble. This sorrow is called the t 1.46spirit of bondage to feare: because when the spirit hath made a man see his sins, he seeth further the curse of the Law; and so he findes himselfe to bee in bon∣dage vnder satan, hell, death, and damnation: at which most terrible sight his heart is smitten with feare and trembling, through the consideration of his hellish and damnable estate.

This sorrow if it continue and increase to some great measure, hath certain Symptomes in the bodie,a 1.47 as burning heate, b 1.48 rowling of the intralls, c 1.49 a pi∣ning and fainting of the solide parts.

XI.

In the feeling of this sorrowe, three things are to bee obserued. The first, all men must looke, that it be seriously and soundly wrought in their hearts: for looke as men vse to breake hard stones into many small peeces and into dust: so must this feeling of Gods anger for sinne bruise the heart of a poore sinner and bring it to nothing. And that this may be so, sorrow is not to bee felt for a brunt, but very often before the end of a mans life. The godly man d 1.50 from his youth suffereth the terrors of god. Iacob wrestling with the Angel gets the victo∣rie of him, e 1.51 but yet he is faine to goe halting to his graue, and traile one of his loynes after him continually. f 1.52The paschall Lamb was neuer eaten without sowre hearbs, to signifie that they which wil be free from the wrath of God by Iesus Christ, must feele continually the smart and bitternesse of their owne sinnes. The second, all men must take heede, least when they are touched for their sinnes, they besnare their owne consciences: for if the sorrowe bee some∣what ouer sharp, they shall see themselues euen brought to the gates of hell, and to feele the pangs of death. And when a man is in this perplexitie, he shall find it a most hard matter to be freed from it, without the marueilous power and strength of Christ Iesus, who only is able to helpe him and comfort him: yea many when they are once plunged in this distresse and anguish of soule,

shall neuer escape it, as may appeare in Cain, Saul, Achitophel, Iudas, & now of late in Iohn Hoffmeister a Monke, and Latomus, who for the space of cer∣taine daies neuer left crying that he was damned, because that he had wilfully persecuted the Gospell of Christ, and so he ended his life. Therefore most worthie is Pauls counsell for the moderating of this sorrow: g 1.53 It is sufficient (saith he) vnto the incestuous man that he was rebuked of many, so that now contra∣riwise ye ought rather to forgiue him and comfort him, least he should be swallowed vp of ouermuch heauines. And further he giueth an other reason, which follow∣eth, least Sathan should circumuent vs: for we are not ignorant of his* 1.54 enterprises. And indeede common experience sheweth the same, that when any man is most weake, then Sathan most of all bestirreth himselfe to worke his confusi∣on. The third is, that all men which are humbled haue not like measure of [unspec 3] sorrowe, but some more, some lesse. Iob felt the hand of God in exceeding great measure, when he cried, h 1.55 O that my griefe were well weyed, and my mise∣ries were laide together in the ballance, for it would he now heauier then the sand of the sea: therefore my wordes are now swallowed vp, for the arrowes of the Al∣mightie are in me, and the venome thereof doth drinke vp my spirit, and the terrours of God fight against me. The same did Ezechias, when on his death-bed he said, i 1.56 He brake all my bones like a Lyon, and like a crane or a swallow, so did I chat∣ter: I did mourne like a doue, &c. Contrariwise, the theefe vpon the crosse, and Lydia in her conuersion neuer felt any such measure of griefe: for it is said of her, that God k 1.57 opened her heart to be attentiue to that which Paul spake, and pre∣sently after shee intertained Paul and Silas chearefully in her house, which shee could not haue done if shee had beene pressed downe with any great measure of sorrowe: neither are any to dislike themselues, because they are not so much humbled as they see some others: for God in great wisdome gi∣ueth to euery one which are to be saued, that which is conuenient for their e∣state. And it is often seene in a festered sore, that the corruption is let out as well with the pricking of a small pinne, as with the wide lance of a raser.

XII.

The fourth thing in true humiliation, is an holy desperation:4 1.58 which is, when a man is wholly out of all hope euer to attaine saluation by any strength or goodnesse of his owne: speaking and thinking more vily of himselfe then any other can doe; and heartily acknowledging himselfe to haue deserued not one onely, but euen tenne thousand damnations in hell fire with the de∣uill and his angels. This was in Paul, when he said of himselfe that he was the l 1.59 chiefe of all sinners. This was in Daniel, when in the name of the people of Israel he praied and said, m 1.60 O Lord, righteousnesse belongeth vnto thee, and to vs open shame, as appeareth this day, &c. The same was in the prodigall childe, n 1.61 who saide, Father, I haue sinned against heauen and against thee, and I am no more worthie to be called thy sonne. Lastly, it was in Ezra, o 1.62 who saide, O my God I am confounded, and ashamed to lift vp mine eyes vnto thee, my God: for our iniquities are increased ouer our head, and our trespasse is growne vp vnto the heauen.

XIII.

Many are of opinion that this sorrow for sinne is nothing else but a melan∣cholike* 1.63

passion: but in trueth the thing is farre otherwise, as may appeare in the example of Dauid: who by all coniectures was least troubled z 1.64 with me∣lancholie, and yet neuer any tasted more deepely of the sorrnw and feeling of Gods anger for sinne then he did, as the booke of Psalmes declareth. And if a∣ny [unspec 1] desire to knowe the difference, they are to be discerned thus. Sorrowe for sinne may be where health, reason, senses, memorie and all are sound: but Me∣lancholike passions are where the bodie is vnsound, and the reason, senses, [unspec 2] memorie, dulled, and troubled. Secondly, sorrow for sinne is not cured by any phisicke, but onely by the sprinkling of the blood of Iesus Christ: Melancho∣like passions are remooued by Phisicke, diet, musicke and such like. Thirdly, [unspec 3] sorrow for sinne riseth of the anger of God, that woundeth and pierceth the conscience: but Melancholike passions rise only of meere imaginations strōg∣ly [unspec 4] conceiued in the braine. Lastly, these passions are long in breeding, and come by litle and little: but the sorrow for sinne vsually commeth on a sudden as lightening into a house. And yet howesoeuer they are differing, it must bee acknowledged that they may both concurre together: so that the same man which is troubled with Melancholie, may feele also the anger of God for sinne.

XIIII.

Thus it appeareth howe God maketh the heart fit to receiue faith, in the next place it is to be considered howe the Lord causeth faith to spring and to breede in the humbled heart. For the effecting of this so blessed a worke, God worketh foure things in the heart. First,1 1.65 when a man is seriously humbled vn∣der the burden of his sinne, the Lord by his spirit makes him lift vp himselfe to consider and to ponder most diligently the great mercie of God offered vnto him in Christ Iesus.2 1.66 After the consideration of gods mercie in Christ: he comes in the second place to see, feele, and from his heart to acknowledge himselfe to stand in neede of Christ, and to stand in neede of euery drop of his most precious blood. Thirdly,3 1.67 the Lord stirreth vp in his heart a vehemēt desire and longing after Christ and his merits: this desire is compared to a 1.68 thirst: which is not onely the feeling of the drinesse of the stomacke, but also a vehement appetite after drinke, and Dauid fitly expresseth it when he saith: b 1.69 I stretched forth my handes vnto thee: my soule desireth after thee as the thirstie land. Lastly••4 1.70 after this desire he beginnes to pray, not for any worldly benefit, but onely for the forgiuenesse of his sinnes, crying with the poore Publican, O God be mercifull to me a sinner. Nowe this praier, it is made, not for one day onely, but continually from day to day: not with the lippes, but with greater sighes & grones of the heart then that they can be expressed with the tongue. Now, after these desires and praiers for Gods mercie, ariseth in the heart a liuely assurance of the forgiuenesse of sinne.* 1.71 For God, who cannot lie, hath made his promise,c 1.72 Knocke, it shall be opened: and againe: Before they call I will answere, and while they speake I will heare. Therefore when an humbled sinner comes crying and knocking at his mercie gate for the forgiuenesse of sinne, either then or shortly after the Lord worketh in his heart a liuely assurance thereof. And d 1.73 whereas he thirsted in his heart, beeing scorched with the heat of Gods displeasure beating vpon his conscience, Christ Iesus giueth him to

drinke of the well of the water of life freely: and hauing drunken thereof, hee shall neuer be more a thirst, but shall haue in him a fountaine of water spring∣ing vp into euerlasting life.

XV.

For the better vnderstanding of this, that God worketh sauing faith in the heart of man after this manner; it must be obserued that a sinner is compared e 1.74 to a sick man oft in the Scriptures. And therefore the curing of a disease fitly resembleth the curing of sinne. A man that hath a disease or sore in his bodie before he can be cured of it, he must see it, feele paine of it, and bee in a feare least it bring him into danger of death: after this he shall see himselfe to stande in neede of phisicke, and he longeth till he be with the phisitian: when hee is once come to him, he desireth him of all loues to helpe him: and to shewe the best skill he can: he will not spare for any cost: then hee yeeldes himselfe into the Phisitians handes, perswading himselfe, that by Gods blessing he both can and wil help him: after this he comes to his former health againe. On the same manner, euery man is wounded with the deadly wounde of sinne at the very heart: and he that would be saued and escape damnation, must see his sinne, be sorrowfull for it, and vtterly despaire of his own strength to attaine saluati∣on thereby: furthermore, he must see himselfe to stand in neede of Christ, the good Phisitian of his soule, and long after him, and crie vnto him with deepe sighes and groanes for mercie: after this, Christ Iesus will temper him a plai∣ster of his owne heart blood; which beeing applied, he shall finde himselfe re∣uiued, and shall come to a liuely assurance of the forgiuenesse of all his sinnes. So it was in Dauid, when he repented of his adulterie and murther. First, God made him see his sinnes: for he saith,f 1.75 I knowe mine iniquities, and my sinnes are e∣uer before me. Secondly, he felt Gods anger for his sinnes,g 1.76 make me (saith he) to heare ioy and gladnesse, that the bones which thou hast broken may reioice. Third∣ly, he vtterly despaired of his owne strength, in that he said, h 1.77 stablish me with thy free spirit; signifying thereby, vnlesse the Lord would stay him with his glorious power, he should runne headlong to his owne confusion. Fourthly, he comes to see himselfe stand in great neede of Gods fauour:i 1.78 one mercy wil not content him: he praieth for the whole innumerable multitude of his mercies, to be bestowed on him, to doe away his iniquities. Fiftly, his desire and his prayer for the forgiuenesse of his sinne, are set downe in the whole Psalme. And in his prayer he gathereth some comfort and assurance of Gods mercie towards himselfe, in that he saith, The sacrifices of God are a contrite spirit:k 1.79 a contrite, and a broken heart O God, thou wilt not despise. Againe, the like appea∣reth in Dauid, Psal. 32.3. When I held my tongue, my bones consumed in my roring all the day. 4. For thy hand was heauie vpon me day and night: my moisture was tur∣ned into the drought of sommer. Sela. 5. I confessed my sinnes vnto thee, neither hid I mine iniquities: I said, I will confesse against my selfe my wickednes vnto the Lord, and thou forgauest the iniquitie of my sinne.

To this purpose is the example of R. Glouer, Martyr, who being somwhat troubled at his entrance into prison, testifieth thus of himselfe. So (saith he) I remained without any further conference of any man by the space of eight daies, and till the bishops comming: in which time I gaue my selfe continually to prayer and

meditation of the mercifull promises of God made to all without exception of persons that call vpon the name of his deare sonne Iesus Christ. I found in my selfe daiely a∣mendment of health of bodie, increase of peace of conscience, and many consolations from God by the helpe of his spirit: and sometimes as it were a tast and glimmering of the life to come: all for his onely sonne Iesus Christs sake.

XVI.

There are diuers degrees and measures of this vnfained faith,* 1.80 according as there be diuers degrees of Christians: some p 1.81 are yet in the wombe, and haue their mother the Church trauelling of them: some q 1.82 are newe borne babes, feeding on the milke of the word: some are r 1.83 perfect men in Christ, come to the measure of the age of the fulnesse of Christ.

XVII.

* 1.84The least measure of faith that any Christian can haue, is compared to the s 1.85 graine of mustard seed, the least of all seeds: and to flaxe t 1.86 that hath fire in it, but so weake that it can neither giue heat nor light, but only maketh a smoke, and is called by the name of a u 1.87little faith: and it may bee thus described,

When a man of an humble heart doth not yet feele the assurance of the forgiuenes of his own sinnes, and yet he is perswaded that they are pardonable, desiring that they might be pardoned: and therefore praieth to God, that he would pardon them, and giue him strength to leaue them.

XVIII.

A little faith may more plainely be knowne by considering of these foure points: first, that it is onely in his heart, who is humbled for sinne:x 1.88 For the Lord dwelleth with him that is of a contrite and humble spirit, to receiue the spirit of the humble, and to giue life to them that are of a contrite heart. Secondly, it is in a man especially at the time of his conuersion, and calling to Christ, after which he is to growe from faith to faith. Thirdly, this faith though it bee in the heart, yet it is not so much felt in the heart: this was in Dauid at some times,y 1.89 My God, my God, why hast thou forsaken me, saith he? The first wordes, my God, my God, are speeches of faith: yet the latter, why hast thou forsaken me? shew that thē he had no feeling of Gods mercie. A little faith then is in the heart of man, as in the spring time the fruite is in the bud, which yet appeareth not, but onely hath his nature and substance in the bud. Lastly, the beginnings and seedes of this faith, or at the least, signes and effects thereof, are three.

1 1.90The first is a perswasion, that a mans own sinnes are pardonable: this per∣swasion though it be not faith, yet it is a good preparation to faith: for the wicked cut themselues off quite from Gods mercie, in that with Cain a 1.91 they say, their sinnes are greater, then that they can be forgiuen.2 1.92 The second is a de∣sire of the fauour and mercie of God in Christ, and of the meanes to attaine to that fauour.b 1.93 This desire is a speciall grace of God, and it hath the promise of blessednes; and it must be distinguished from that desire which wicked men haue: who though they desire life eternal, as Balaam did, yet they cannot sin∣cerely desire the meanes, as faith, repentance, mortification, reconciliation, &c. The third is praier for nothing in this world, but only for the forgiuenesse of their sinnes with great sighes & groanes, from the bottome of the heart, which they are not able to expresse, as they feele them.3 1.94 Now this heartie praying and

desire for the pardon of sinne can neuer come from the flesh, but onely from the spirit, who c 1.95 stirreth vp these heauenly motions of longing, desiring, sigh∣ing after remission of sinne, and all other graces of God, which hee belloweth vpon his children. And where the spirit of Christ dwelleth there must needes be faith: for d 1.96 Christ dwelleth in the hearts of the faithful by faith. Therfore as Rebecca,* 1.97 when she felt the Twins striue in her womb, though it pained her, yet shee knew, both that shee had conceiued, and that the children were quick in her: so they who haue these motions, and holy affections in them before mentioned, may assure themselues that the spirit of god dwelleth in them, and consequently that they haue faith, though a weake faith.

XIX.

Examples of this small faith are euident in the Apostles, who though e 1.98they beleeued that Christ was the Sauiour of the world, yet they f 1.99 were ignorant of his death and resurrection, which are the cheife meanes of saluation. After his resurrection they were ignorant of his ascension, & of his spiritual kingdome, for they dreamedg 1.100 of an earthly kingdome; and at his death they all fled from him, and Peter fearefully denied him. They being in this estate are not said to haue no faith, but to be ofh 1.101 little faith. Another example we haue in Dauid, who hauing continued a long space in his two great sinnes adulterie and mur∣ther, was admonished thereof by Nathan the prophet: beeing admonished he confessed his sinnes, and straightway Nathan declared vnto him frō the Lord the forgiuenes of them. Yet afterward Dauid humbleth himselfe, as it appea∣reth in the 51. Psalme, and praieth most earnestly for the forgiuenes of those and all other his sinnes, euen as though it had not bin true, that they were for∣giuen, as Nathan told him: the reason is: howsoeuer they were remitted before God, yet Dauid at his first repenting of them felt none assurance in his heart of the forgiuenes of them, onely he had a perswasion, that they might be par∣doned. And therefore he vehemently desired and praied to the Lord, to remit them, and to sanctifie him anew. This then being the least measure of faith, it must be remembred, that he who hath not attained to it, hath as yet no sauing faith at all.

XX.

The greatest measure of faith is a full perswasion of the mercie of God.* 1.102 For it is the strength and ripenes of faith, Rom. 4.20.21. Abraham not weake in faith, but being strengthened in the faith, was fully perswaded, that he who had promised was able to doe it: This full assurance is when a man can say with Paul, I i 1.103 am perswaded that neither life nor death, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate vs from the loue of God, which is in Christ Iesus our Lord. And least any should thinke, this saying is peculiar to Paul, he * 1.104 testifieth of him∣selfe that for this cause he was receiued to mercie, that he might be an example to them which after should beleeue in Christ to life eternall: and the whole Church, in the Cant••. vseth the same in effect: saying, k 1.105 Loue is as strong as death, iealousie is as cruel as the graue, the coales thereof are fierie coales, and a vehe∣ment flame. Much water cannot quench loue, neither can the flouds drown it: if a man should giue all the substance of his house for loue, they would contemne it.

XXI.

No Christian attaineth to this full assurance at the first, but in some conti∣nuance of time, after that for a long space he hath kept a good conscience be∣fore God, and before men: and hath had diuers experiences of Gods loue and fauour towards him in Christ. This Paul declareth to the Romanes: l 1.106 in affli∣ctions God sheds abroad his loue in their hearts, by the holy Ghost, which is giuen to them: but how? by degrees: for from afflictions ariseth patience, from patience commeth experience, from experience hope, and hope neuer maketh ashamed, or disappointeth him of eternall life. This is euident in Dauids practise: m 1.107Doubt∣les, saith he, kindnes and mercie shall follow me all the daies of my life, and I shall liue a long season in the house of the Lord. Mark this his resolute perswasion: and consider how he came vnto it: namely, by experience of Gods fauour at sun∣drie times, and after sundrie manners. For before he set downe this resolution, he numbred vp diuerse benefits receiued of the Lord: that n 1.108he fedde him in greene pastures, and led him by the refreshing waters of Gods word: that he resto∣reth him and leadeth him in the paths of righteousnes: that he strengtheneth him in great daungers, euen of death, and preserueth him: that in despight of his enemies, he enriched him with many benefits. By meanes of all these mer∣cies of God bestowed on him, he came to be perswaded of the continuance of the fauour of God towardes him. Againe Dauid saide before King Saul, o 1.109Let no mans heart faile because of Goliah: Thy seruant will goe and fight with the Philistine. And Saul said p 1.110 to Dauid, Thou art not able to goe against this Phili∣stine to fight with him: for thou art but a boy, and he is a man of warre from his youth. Dauid answered, that he was able to fight with, and to slay the vncir∣cumcised Philistine. And the ground of his perswasion was taken from expe∣rience: for thus he saide, q 1.111 Thy seruant kept his fathers sheepe, and there came a Lyon, and likewise a Beare, and tooke a sheepe out of the flocke, and r 1.112 I went out af∣ter him and smote him, and tooke it out of his mouth, and when he arose against me, I caught him by the beard, and smote him and slew him. s 1.113 So thy seruant slew both the Lyon and the Beare: therefore this vncircumcised Philistine shal be as one of thē, seeing he hath rayled on the hoast of the liuing God. The like proceeding must be in matters concerning eternall life. Little Dauid resembleth euery Christian: Goliah and the armie of the Philistines, resembleth Sathan and his power. He therefore that will be resolued, that he shall be able to ouercome the gates of hell, and attaine to life euerlasting, must long keepe watch and ward ouer his owne heart, and he must fight against his owne rebellious flesh, and crucifie it: yea he must haue experiences of Gods power strengthening him in many temptations, before he shall be fully assured of his attaining to the kingdome of heauen.

XXII.

Thus much concerning faith it selfe: now follow the fruits and benefits of faith. By meanes of this speciall faith, the Elect are truly a 1.114 ioyned vnto Christ, and haue an heauenly communion and fellowship with him;* 1.115 and therefore doe b 1.116in some measure inwardly feele his holy spirit moouing and stirring in them, as Rebecca felt the Twins to stirre in her wombe. Christ is as c 1.117 the head in the bodie; euery beleeuer as a member of the same bodie: now as the head giueth

sense and motion to the members,* 1.118 and the members feele themselues to haue sense, and to mooue by meanes of the head: so doth Christ Iesus reuiue and quicken euery true beleeuer, and by his heauenly power maketh him to doe the good which he doth. d 1.119 And as from the stocke, sappe is deriued to the grift, that it may liue and grow, and bring forth fruit in his kind: so doe all the faithfull that are grafted into Christ the true vine. And as the grift loseth his wild nature, and is changed into the nature of the stocke, and bringeth forth good fruit: so in like manner it is with them that are in Christ, who by little and little are wholly renued e 1.120from euill to good.

XXIII.

The Elect beeing thus ioyned vnto Christ, receiue three wonderfull bene∣fits from him, Iustification, Adoption, Sanctification. Iustification is, when the Elect beeing in themselues rebellious sinners, and therefore firebrands of hell fire, and Gods owne enemies, f 1.121yet by Christ they are accepted of the Lord as per∣fectly pure and righteous before him.

XXIIII.

This Iustification is wrought in this manner.* 1.122 Sinne is that which maketh a man vnrighteous, & the child of wrath & vengeance. In sinne, there are three things which are hurtfull to man: the first is condemnation, which commeth of ••inne: the second is, actuall disobedience of the law in sinne: the third is, the root and fountaine of sinne, originall corruption. These are three deadly woundes, and three running sores in the hearts and consciences of all sinners. g 1.123 Now Christ Iesus is perfectly righteous, and in him a sinner may finde three inesti∣mable benefits answerable to the three former euills. First, the sufferings of Christ vpon the crosse, sufficient for all mens sinnes. Secondly, the obedience of Christ in fulfilling the law. Thirdly the perfect holines of the humane nature of Christ: these are three soueraigne medecines to heale all wounded conscien∣ces: and they are as three running streames of liuing water to bathe and to sup∣ple the bruised and contrite heart. h 1.124 Now then commeth faith, and first laieth hold of the sufferings of Christ, and so a sinner is freed from the punishment and guilt of sinne, and from eternall damnation, & thus the first deadly wound is cured. i 1.125 Againe, faith laieth hold on the perfect obedience of Christ, in ful∣filling the law, and thus the second wound is cured. k 1.126 Thirdly, faith applieth the holines of Christs humane nature to the sinner, and then he is accepted of God as perfectly righteous, and so his third deadly wound is cured. Thus a sinner is made righteous by the righteousnes of Christ imputed to him.

XXV.

From true iustification, proceede l 1.127many other benefits, and they are either outward, or inward. Outward benefits are three.1 1.128 The m 1.129first is Reconciliation, by which a man iustified is perfectly reconciled to God; because his sinne is done away, and he is arayed with the perfect righteousnes of Christ. The n 1.130 second is, that afflictions to the faithfull are no punishments for sinne, but onely father∣ly and louing chastisments.2 1.131 For the guilt and punishment of sinne was borne of Christ. Now therefore, if a Christian be afflicted, it is no punishment: for then God should punish one fault twise; once in Christ, and the second time vpon the Christian: which thing doth not agree with his iustice: it remai∣neth

therefore that afflictions are onely corrections in the faithfull. The third benefit is,3 1.132 that the man iustified doth h 1.133 deserue and merit at Gods hands the kingdom of heauen. For being made perfectly righteous in Christ and by his righteousnes, he must needs merit eternall life in and by the merits of Christ. And therefore Paul calleth it the iustification of life. Rom. 5.18.

XXVI.

Inward benefits proceeding from iustification, are those which are inward∣ly ••elt in the heart, and serue for the better assurance of iustification, and they [unspec I] are principally fiue. The ••irst is,* 1.134 Peace and quietnes of conscience. As all men na∣turally in Adam are corrupt, so all men naturally haue corrupt and defiled consciences, accusing them and arraigning them before Gods iudgement for their sinnes: in such wise that euery suspition of death and feare of imminent daunger maketh a naturall man stand agast at his wits end, knowing not what to doe: e 1.135but by faith in Christ, the Christian is perswaded of remission of his sinnes, and so the disquietnes of his conscience is appeased, and he hath an in∣ward peace in all extremities, which can not be taken from him.

XXVII.

* 1.136The slumbering and dead conscience is much like to the good conscience pacified, & many through ignorance take the one for the other. But they may be seuered and discerned thus. First, let the beleeuing Christian examine him∣selfe, whether his conscience was afflicted with the sense of Gods iudgements and pressed downe with the burthen of his sinne before he came to that qui∣etnesse: for then he may be in good hope, that it was the Spirit of God who brought that peace, because God hath promised, f 1.137That he will dwell with the humble and contrite, to reuiue and quicken them. But if he haue alwaies had that peace from the beginning of his daies, he may easily deceiue himselfe, by ta∣king the numnesse and securitie of a defiled conscience, for the true peace of conscience. Secondly, let him search from whence this peace of his conscience proceedeth. g 1.138 For if it come from any thing else but from the certaintie of the remission of sinne, it is no true peace: as many, flattering thēselues in sinne, & dreaming of a pardon, are thereupon quieted, and the deuill is readie enough to put this into their minds: but this can be no true peace. Thirdly, let him ex∣amine himselfe, if he haue a care to keepe a good conscience: which if he haue, he hath also receiued from the Lord a good and a quiet conscience. h 1.139 For if God bestow vpon any man a gift concerning his saluation, he giueth him al∣so a care to keepe it.

XXVIII.

[unspec II] The second inward benefit is, i 1.140An entrance into Gods fauour, and a perseue∣rance in it, which is indeede a wonderfull benefit. When a man commeth into fauour with his Prince, then he is bold to come vnto him, and he may haue free accesse vnto his presence,2 1.141 and he may sue to his Prince for any benefit or preferment whereof he standeth in neede, & may obtaine it before any other: so they which are in Gods fauour, by reason that they are freely pardoned, and iustified in Christ, doe boldly approach into Gods presence, and they are rea∣die [unspec III] to aske, and sure to obtaine any benefit that is for their good. k 1.142 The third is a spirituall ioy in their hearts,* 1.143 euen then when they are afflicted: because they

looke certenly to obtaine the kingdome of heauen.4 1.144 The fourth is l 1.145that the loue [unspec IIII] of God is shed in the hearts of the faithfull by the holy Ghost: that is, that the ho∣ly Ghost doth make the faithfull very euidently to feele the loue of God to∣wards them, and doth as it were, fill their hearts with it.

XXIX.

The second maine benefit is a 1.146 Adoption, whereby they which are iustified, are also accepted of God as his owne children. From Adoption proceede ma∣ny other benefits. First the elect child of God hereby is made a brother to [unspec 1] Christ. Secondly he is a King, and the kingdome of heauen is his inheritance. Thirdly, he is lord ouer all creatures saue Angels.* 1.147 Fourthly, the holy Angels mi∣nister [unspec 2] vnto him for his good: they guard him and watch about him. Fifthly, all [unspec 3] things, yea grieuous afflictions and sinne it selfe, turne to his good; though in [unspec 4] his owne nature it be neuer so hurtfull: * 1.148 and therefore death (which is most terrible) vnto him is no entrance into hell, but a narrow gate to let him into e∣uerlasting life. Lastly, beeing thus adopted, he may looke for comfort at Gods [unspec 5] hand, answerable to the measure of his affliction:* 1.149 as God hath promised.

XXX.

The inward assurance of Adoption is by two witnesses. The first is our spirit, that is, an heart and conscience sanctified,* 1.150 by the sprinkling of the blood of Christ.b 1.151 Now because it commeth to passe that the testimonie of our spirit is often feeble and weake, God of his goodnes hath giuen his owne spirit to be a fellow witnesse with our spirit: for the Elect haue in themselues the spirit of Iesus Christ,* 1.152 testifying vnto them and perswading them that they are the a∣dopted children of God. c 1.153 For this cause the holy Ghost is called the spirit of adoption, because it worketh in vs the assurance of our adoption: d 1.154and it is cal∣led a pawne or earnest. For as in a bargaine, when part of the price is payed in earnest, then assurance is made, that men will pay the whole: so when the childe of God hath receiued thus much from the holy Ghost to be perswaded that he is adopted and chosen in Christ, he may be in good hope, and he is al∣readie put in good assurance, fully to enioy eternall life in the kingdome of heauen.

e 1.155Indeede this testimonie is weake in most men, and can scarce be percei∣ued: because most Christians, though they may be old in respect of yeares, yet generally they are babes in Christ, and not yet come to a perfect growth: and may finde in themselues great strength of sinne, and the graces of God to be in small measure in them. And againe, the children of God beeing most di∣stressed, as in time of triall, and in the houre of death, then the inward working of the holy Ghost is felt most euidently. But a reprobate can not haue this te∣stimonie at all: though indeede a man flattereth himselfe, and the deuill imita∣ting the spirit of God, doth vsually perswade carnall men and hypocrites that they shall be saued. But that deuillish illusion, and the testimonie of the Spirit may be discerned by 2. notes. The I. is heartie & feruent praier to God in the name of Christ.* 1.156 For the same spirit that testifieth to vs that we are the adopted children of God, doth also make vs crie, that is, feruently with grones & sighs filling heauen and earth, pray to God. Now, this heartie, feruent, and loud crying in the eares of God, can the deuill giue to no hypocrite: for it is the

speciall marke of the Spirit of God. The other note is, that they which haue the speciall testimonie from the spirit of God, haue also in their hearts the same affections to God, which children haue to their father: namely, loue, feare, reuerence, obedience, thankfulnes, for they call not vpon God, as vpon a terrible Iudge, but they crie Abba, that is, father. And these affections they haue not, whome Satan illudeth with a phantasticall imagination of their sal∣uation: for it may be, that through hypocrisie, or through custome, they may call God father, but in truth they can not doe it.

XXXI.

The elect being thus assured of their adoption and iustification, are indued with hope:* 1.157 a 1.158by which they looke patiently for the accomplishing of all good things which God hath begun in them. And therefore they can vndergoe all crosses and afflictions with a quiet and contented minde: because they know that the time will come when they shall haue full redemption from all euills. This was b 1.159 the patience of Pauls hope, when he saide, that nothing in the world could seuer him from the loue of God in Christ. And like to this was the pati∣ence of Policarpe, and of Ignatius, who when he was condemned and iudged to be throwne to wild beasts, and now heard the Lyons roring, he boldly and yet patiently said; I am the wheat of Christ, I shall be ground with the teeth of wild beasts, that I may be found good bread. Also the same was the patience of the blessed Martyr S. Laurence, who like a meeke lambe suffered himselfe to be tormented on a fierie gridyron: and when he had bin pressed downe with fire pikes for a great space, in the mightie spirit of God, spake vnto the Emperour that caused him thus to be tormented, on this wise:

This side is now rosted enough, turne vp, O tyrant great: Assay, whether rosted or rawe thou thinkest the better meate.

XXXII.

* 1.160The third maine benefit, is b 1.161 inward sanctification: by which a Christian in his mind, in his will, and in his affections is freed from the bondage and tyrannie of sinne and satan, and is by little and little inabled through the spirit of Christ to desire and approoue that which is good, & to walke in it. And it hath two parts.c 1.162 The first is mortification, when the power of sinne is continually weak∣ned, consumed, and diminished.d 1.163 The second is viuification, by which inherent righteousnes is really put into them, and afterward is continually increased.

XXXIII.

This sanctification is wrought in all Christians after this manner. After that they are ioyned to Christ,* 1.164 and made mystically bone of his bone, and flesh of his flesh, Christ worketh in them effectually by his holy spirit, and his workes are principally three. First, e 1.165 he causeth his own death to worke effectually the death of all sinne, & to kil the power of the flesh. For it is as a corrasiue, which beeing applied to the part affected,* 1.166 eateth out the venome and corruption: and so the death of Christ by faith applied, fretteth out and consumeth the concupiscence & the corruption of the whole man. Secondly, his buriall cau∣seth the buriall of sinne, as it were in a graue. f 1.167 Thirdly, his Resurrection sen∣deth

a quickning power into them, and serueth to make them rise out of their sinne, in which they were dead and buried, to worke righteousnes, and to liue in holines of life. Lazarus bodie lay foure daies, and stanke in the graue, yet Christ raised it and gaue him life again, and made him do the same works that liuing men doe: so also Christ dealeth with the soules of the faithfull; they rot and stinke in their sinns, and would perish in them, if they were left alone: but Christ putteth a heauenly life into them, & maketh them actiue and liu••ly to doe the will of God in the workes of Christianitie, and in their works of their callings. And this sanctification is throughout the whole man in the spirite, soule, and minde, 1. Thess. 5.23. And here the spirit signifieth the minde and memorie; the soule, the will and affections.

XXXIIII.

The sanctification of the mind is the enlightning of it with the true know∣ledge of Gods word. It is of two sorts, either spirituall vnderstanding, or spiritu∣all wisdome. Spirituall vnderstanding is a generall conceiuing of euery thing that is to be done or not to be done, out of Gods word. Spirituall wisdome is a wor∣thie grace of God, by which a man is able to vnderstand out of Gods word, what is to be done or not to be done in any particular thing, or action, accor∣ding to the circumstances of person, time, place, &c. Both these are in euery Christian, otherwise Paul would neuer haue praied for the Colossians, k 1.168That they might be fulfilled with knowledge of Gods will, in all wisdome and spirituall vn∣derstanding. In both these excelled Dauid, who testified of himselfe, that Gods word l 1.169 was a lanterne to his feete, and a light to his paths: and that m 1.170God by his com∣mandements had made him wiser then his enemies: that he had more vnderstanding then all his teachers: because Gods testimonies were his meditations,n 1.171that he vnder∣stood more then the ancient, because he kept Gods precepts. The properties of the mind enlightened are specially two. The first is, that by it a Christian sees his owne blindnes, ignorance, and vanitie, as appeareth in Dauid, who beeing a Prophet of God, yet praied: o 1.172 Open mine eyes (O Lord) that I may see the won∣ders of thy law. And thence it is that the godly so much bewailed the blindnes of their minds. Contrariwise, the wicked p 1.173 man in the middest of his blindnes, thinks himselfe to see. The second is, that the mind runneth and is occupied in a continuall meditation of Gods word. So Dauid saith, the q 1.174righteous mans de∣light is in the law of the Lord, and in his law doth he meditate day and night.

XXXV.

The memory also is sanctified in that it can both keepe and remember that which is good and agreeable to Gods will:* 1.175 whereas naturally it best remem∣breth lewdnes, and wickednes, and vanitie. This holy memorie was in Dauid: r 1.176I haue hid thy promises in mine heart, that I might not sinne against thee. And Ma∣rie s 1.177 kept all the sayings of Christ and pondered them in her heart. And to the ex∣ercise of this memorie, Salomon hath a good lesson, My sonne, hearken vnto my words, incline thine eares vnto my sayings: t 1.178 let them not depart from thine eyes, but keepe them in the middest of thine heart.

XXXVI.

Furthermore, the will of a Christian is renued and purified by Christ,* 1.179 which appeareth in that it is so far forth freed from sin, that it can will & choose that

which is good and acceptable to God, and refuse that which is euil, according to that of Paul, * 1.180 It is God which worketh in you the will and the deede, euen of his good pleasure. Now, if a man be considered as he is naturally, he can neither will, nor performe that which is good, but onely that which is euill: x 1.181 for he is sold vnder sin, as the oxe or the asse, & committeth iniquitie, as the fish draw∣eth in water; yea he is in bondage vnder Satā, who inspireth his mind with vile motions, and boweth his will, affections, and the members of his bodie to his cursed will: so that for his life, he is not able to doe any thing but sinne & rebel against God. And it must be remembred, that although the Christian mans will be freed in part from the bondage of sinne in this life, yet it shall not be free from the power of sinne vntill the life to come: fory 1.182 Paul that worthie Saint saith of himselfe beeing regenerate, that he was carnall and sold vnder sinne.

XXXVII.

* 1.183Sanctified affections are knowne by this that theyz 1.184 are mooued & inclined to that whiah is good, to embrace it: & are not commonly affected and stirred with that which is euill, vnlesse it be to eschew it. Examples hereof are these which follow. a 1.185 To reioyce with them that reioyce. And to weepe with them that weepe. b 1.186 To reioyce because a mans name is written in heauen. * 1.187 To desire Gods pre∣sence and fauour, as the drie land desireth water. d 1.188 To feare and tremble at Gods word. e 1.189To long and to faint after the places where God is worshipped.f 1.190 To be vexed in soule from day to day in seeing and hearing the vnlawfull deedes of men: and to shed riuers of teares because men breake Gods commandements. g 1.191 In feruencie of spirit to serue the Lord. h 1.192To put on the bowels of compassion towards the miseries of men. i 1.193To be angrie and sinne not. k 1.194To sorrow for the displeasing of God. l 1.195To loue the brethren i•• Christ. m 1.196To admire at the word of God. n 1.197To loue Gods commandements aboue gold. o 1.198 To admire the graces of God in others. p 1.199In feare to serue God, and to reioyce in trembling. q 1.200 To walke in the feare of God, and to be filled with the ioy of the holy Ghost. r 1.201 To be heauie through manifold temptations. s 1.202 To reioyce in beeing partaker of the sufferings of Christ. t 1.203To waite on the Lord, to reioyce in him, and to trust in his holy name. u 1.204To waite for the full redemption. x 1.205To sigh, desiring to enioy e∣ternall life. y 1.206To loue the habitation of Gods house, and the place where his honour dwelleth. z 1.207 To esteeme all things as losse and dung in respect of Christ.

XXXVIII.

But among all these sanctified affections, there are foure specially to be mar∣ked. The first is a zeale for Gods glorie: by which a Christian is thus affected, that rather then God should loose his glorie, he could be content to haue his own soule damned. As it was with Moses, who feared least God should loose his glorie, if he did vtterly destroy the Israelites for their idolatrie, whome he had chosen to be his people: & therefore in this respect praied vnto the Lord, a 1.208 Therefore now if thou pardon their sinne, thy mercie shall appeare: but if thou wilt not, I pray thee rase me out of the booke which thou hast written. b 1.209 And Paul could haue wished with all his heart to be cut off from all fellowship with Christ, and to be giuen vp to eternall destruction, for his countrie men the Iewes, and for Gods glorie specially. Some may say, this affection is not common to all, but particular to such as are lead with such an exceeding affection, as these holy men were, and which haue their hearts so pierced and kindled with di∣uine

loue, and so rauished with the same out of themselues, that they forget all other things, yea themselues, hauing nothing before their eies but God, and his glorie. To this I answere, that this affection is common to all, though the measure of it be diuers, in some more, in some lesse: which appeareth in that our Sauiour Christ teacheth euery one in his praier which he made, before he craue any other thing, either concerning God, or himselfe, to pray that Gods name may be sanctified. For by this all Christians are taught that they are to ouerpasse all considerations of themselues, their owne pleasure and profit; their saluation or damnation: and absolutely with an heartie affection, to seek after the glorie of God in all their doings, that as Gods glorie is most deare vnto himselfe, so it may appeare also that it is most deare vnto them. If any thinke it strange that Moses, Paul, or any other should be content to fall into miserie, to loose their liues, and to bee cast into eternall perdition in hell fire, with reprobate and damned spirits, rather then Gods honour should bee tur∣ned into dishonour and blasphemie: let them consider that wonderfull is the power of true loue, c 1.210which makes all things easie: d 1.211which is as strong as the graue, that ouercomes all, and was neuer yet ouercome: which is as a flaming fire, that a whole sea of water cannot quench. And the loue which these men had to God did so rauish them, that they felt no feare of hell fire.

XXXIX.

The second affection is the feare of God,* 1.212 a most excellent and wonderfull grace of God. Salomon e 1.213 matcheth it, yea and preferreth it too, before all things in this world, making it the end of al. Without it a man cannot be wise, it is the first step to wisdome, f 1.214in it is assured strength: also it is a welspring of life to eschew the snares of death. The Churches of Iudea beeing in peace, were edifi∣ed, and walked in the g 1.215 feare of GOD, and were aboundantly filled with the comfort of the holy ghost. In this feare of GOD there be two parts: the first is a perswasion in the heart, that a man is in Gods presence wheresoeuer he is, and when he by infirmitie forgets GOD, a drawing of himselfe into Gods presence. As it was in Dauid, h 1.216 I haue (saith he) set the Lord alwaies before me. For he is at my right hand, therefore I shall not slide. And this his beeing in the presence of God, he setteth down most excellently in the 139 Psalme. i 1.217Enoch walked with God. k 1.218Abraham is commanded to walke before God and to be vpright. The second part of the feare of God is, in Gods presence to stand in awe of him; which is when a man takes heede to his waies least he offend God. This aduise Dauid giues to Sauls Counsellers. l 1.219 Stand in awe and sinne not. Pha∣rao commanded the Midwiues of Egypt to kill all the male children of the Israelites at their birth: they did it not, because m 1.220 they stoode in awe of God, fearing to displease him. And hence it is that the n 1.221godly heare Gods word with feare and trembling.

XL.

The third is, the hatred and detestation of sinne,* 1.222 because it is sinne, and spe∣cially of a mans owne corruptions: wherewith a Christian is so turmoyled, that in regard of them and for no other cause, he most hartely desireth to bee forth of this most miserable world, that he may be dis••urdened of his sinne, & leaue off to displease God. Paul feeles in himselfe a la••ge masse of deadly cor∣ruption,

it makes him deeme himselfe most miserable, and to mourne because he was not deliuered from it, saying o 1.223 Oh miserable man that I am, who shall de∣liuer me from this bodie of death? Againe, it is sinne that makes the Church cō∣plaine that p 1.224 shee is blacke, that the sunne hath looked vpon her, and therefore shee cries, q 1.225 Come Lord Iesus, come quickly.

XLI.

The fourth is, ioy of heart in consideratiō of the neerenes of presence of the terrible day of iudgement. The r 1.226 reprobate either trembleth at the considera∣tion of the day of iudgement, or els in the securitie of his heart hee regardeth it not. And when he shall see the signes of the comming of Christ, s 1.227his heart shal faile him for very feare, & he shall t 1.228 call the hills to fall vpon him: but contrari∣wise, the faithfull loue the second comming of Christ, and therefore wait and long for it: and when they shall see the signes of it, they shall u 1.229 lift vp their heads, because the full accomplishment of their redemption is at hand.

XLII.

* 1.230The sanctification of the bodie is when x 1.231 all the members of it are careful∣ly preserued from beeing meanes to execute any sinne: and are made the in∣struments of righteousnes and holines. So Paul prayed for the Thessalonians y 1.232 that they might know howe to possesse their vessels in holinesse, and in honour, and not in the lust of concupiscence, as the Gentiles doe which know not God. And Iob z 1.233 made a couenant with his eies not to look on a woman. In whose example it appea∣reth how euery member is to be kept pure and holy.

XLIII.

* 1.234If any humbled Christian finde not this measure of sanctification in him∣selfe, yet let him not be discouraged. For if any man haue a a 1.235 willingnesse, and a desire to obey all Gods commandements, he hath the spirit, and he who hath the spirit is in Christ, and he who is in Christ shall neuer see damnation. And though he faile greatly in the action of obedience, yet God will accept his affection to obey, as obedience acceptable vnto him. God will approoue of thee for his owne worke which hee hath wrought in thee, and not reiect thee for thine.

XLIV.

* 1.236From sanctification ariseth repentance. For a man cannot hate his own sins before he be sanctified: and he cannot truely repent for them before hee hate them. Repentance is when a man b 1.237 turnes to GOD, and brings foorth fruits worthy amendment of life. This turning vnto God hath two parts: The first a purpose and resolution of heart neuer to sinne any more, but to lead a newe life. This was in Dauid, who fully purposed to keepes Gods commandements, and c 1.238applied his heart to fulfill his statutes vnto the ende. And vnto this did Bar∣nabas exhort the brethren at Antioch, d 1.239 that with full purpose of heart, they would cleaue vnto the Lord. The second part is an holy labour in mans life and conuersation to purifie and clense himselfe from sinne: of this speaketh Iohn, e 1.240And euery one that hath this hope in him purgeth himselfe euen as he is pure. This did Dauid practise, as may appeare in that he said: f 1.241 Certainely, I haue clensed my heart in vaine, and washed my handes in innocency. If any maruaile how repentance followeth sanctification, considering it is the first thing of all,

that the Prophets, Apostles, and Ministers of GOD preach vnto the peo∣ple whome they would winne to Christ:* 1.242 I answere, that all other graces are more hidden in the heart, wheras repentance is open, and sooner appeareth to a mans owne selfe, and to the eies of the worlde. It is like the budde in the tree, which appeareth before the leafe, the blossome, the fruite: and yet in nature, it is the last; for a man must bee renewed, and come to an vt∣ter disliking of his owne sinnes, before hee will turne from them, and leaue them.

XLV.

By this it may appeare, that there is one manner of sinning in the godly, & another in the vngodly, though they fal both into one sin. A wicked man when he sinneth in his heart he giueth full consent to the sinne: but the godly though they fall into the same sins with the wicked, yet they neuer giue full consent: for they are in their mindes, wills, and affections partly regenerate, and partly vnregenerate, and therefore their wills doe partly will and partly abhorre that which is euil: according as Saint Paul saith of himselfe,g 1.243 I delight in the lawe of God according to the inner man, but I see another law in my members rebelling against the law of my minde, and leading me captiue, &c. And that the godly man neuer giueth full consent to sinne, it is euident by three tokens. First before he commeth to doe the sinne, he hath no purpose nor desire to doe it: but his purpose and desire is to doe the will of God contrarie to that sinne. Secondly in the act or doing of the sinne, his heart riseth against it, yet by the strength of temptation, and by the mightie violence of the flesh, hee is haled and pulled on to doe wickednesse. Paul sayeth of himselfe, that hee was sold vnder sinne, that is, he was like a slaue, who desireth to escape out of his ma∣sters handes, and yet is faine in great miserie to serue him. Thirdly, after hee hath sinned he is sore displeased with himselfe for it, and truely repenteth. As h 1.244Peter before the denying of his master, had no purpose to doe it, but rather to die in his cause. In the act he had a striuing with himselfe, as appeareth by this that first he answered faintly, I knowe not what thou sayest: and yet after whē the assault of Satan more preuailed, he fell to swearing, cursing and banning. After his fall he repented himselfe and wept bitterly for it. All was contrary in Iudas, who went to betray his master with full intent and purpose: for the deuil long tempting him vnto it, entred into him, that is, made him yeelde, and resolue himselfe to doe it.i 1.245 Afterward when Christ was betrayed and condē∣ned, Iudas was not sorrowful for his sinne with a godly sorrow, but in de∣spaire of mercy hanged himselfe.

XLVI.

Fruits worthie of amēdment of life are such fruits as the k 1.246trees of righteous∣nesse beare,* 1.247 namely, good workes: for the doing of a good worke there bee three things requisite: First, it must proceede from iustifying faith. For the worke cannot please God except the person please him, and the person can∣not please him without this faith. Secondly, it is to be done in obedience vnto Gods reuealed word. l 1.248To obey is better then sacrifice, and to harken is better then the fat of Rams. Thirdly, it is to be referred to Gods glorie, m 1.249 Whether ye eate or drinke (saith Paul) or whatsoeuer ye doe, doe all to the glorie of God. The speci∣all

all workes of Christians, which they and none but they truely performe, are these fiue which follow.

XLVII.

* 1.250The first is the good hearing of the word, y 1.251 My sheepe (saith Christ) heare my voice and follow me. And againe: he which is of God heareth his voice. And this was one note of the faithfull in the primitiue Church to assemble to heare the word. This good hearing of the word is the sauing hearing that bringeth life eternall. In this action, Christians are vsually thus disposed. Before they come to heare the word of God they make themselues readie to heare it, as the men of Berea did, a 1.252who receiued the word with all readines. This preparation stan∣deth in two points: First, they disburden themselues of all impediments, that like vnto runners in a race, they may b 1.253 be swift to heare: these impediments are sinne and troubled affections: and they come with humble hearts c 1.254as fooles, that they may become wise. Secondly, they quicken vp themselues, and come vnto the assemblies, hungring and thirsting after the word of God, as men do after meat and drinke.

When they are in hearing Gods word, first, their mindes are fixed and at∣tentiue onely to that which is spoken, asd 1.255 Lydias was. Secondly, they truly be∣leeue the word of God, and carefully apply it to their owne soules. Thirdly, they feele the liuely power of it in themselues. It is as e 1.256salt in them, to draw out their inward corruption; it is to them the f 1.257 sword of the spirit, and as a g 1.258 sacrifi∣cing knife in the hand of Gods minister, by which their flesh is killed, & they are offered vp in a liuing sacrifice to God: it is h 1.259 spirit and life to quicken and re∣uiue their soules that are dead in sin: and the reason of this is plaine: The word of God preached is as a cup of wine: the true Christian, is the Lords guest, but he hath sauce of his own: he bringeth his sugar with him, namely, his true faith, which i 1.260he tempereth and mingleth with Gods word, and so it becommeth vnto him as a cup of sweet wine, and as water of life. Now the hypocrit, because he bringeth no faith with him, drinketh of the same, but he findes the wine to be sowre and tart, and void of rellish, and in trueth it is vnto him as a cup of ranke poyson. Againe,k 1.261 they heare the worde of God as in Gods presence, and there∣fore their hearts are full of feare and trembling. And they receiue the Worde, not l 1.262as from man, but as from Christ Iesus the onely m 1.263 Doctor of the Church: And they regard not so much the Embassadour, or his abilitie, as the Embassage of reconciliation sent from the king of heauen.

After they haue heard the word, they are bettered in knowledge & in affe∣ction, & theyn 1.264 remēber it, & meditate vpon it cōtinually, that they may frame all their doings by it. Worldly men vse to buy books of statutes, & to haue thē in their houses to read on, that they may knowe how to auoid danger of law. And so the faithfull do alwaies set before thē Gods word, & in al their doings it iso 1.265 their Counseller, least they should come into danger of Gods displeasure.

XLVIII.

* 1.266The second worke is, the receiuing of the Sacraments, of Baptisme once onely, when a man is openly and solemnly admitted into the Church: and of the Lords supper often. The first sealeth vp to the heart of a Christian, that he is vnited vnto Christ, & hath true felloship with him in beeing fully iustified

before God, & inwardly sanctified. The second serueth to seale vp in the heart of a Christian the continuall growing and increasing of the same graces. This thing euery true beleeuer shall haue often experience of, either in or after the receiuing of the Sacrament: and yet it shal not be so alwaies, for sometimes the Church beeing p 1.267 brought into Christs wine seller, shall fall into a swowne and not feele any refreshing there. Yet the beleeuer is not to be dismayd, if he feele not alwaies comfort presently after the Sacrament. A sicke man feeles no comfort or nourishment, when he eateth meate, and yet it preserueth his life: So the weake christian though he feele himselfe not nourished at the Sacrament by Christs bodie and blood, yet he shall see in time that his soule shall be preser∣ued thereby vnto euerlasting life. Furthermore, when a christian feeleth no comfort by the Sacrament, let him then humble himselfe before the Lord more heartily then euer before, confessing his sinnes and praying for increase of grace, and then he shall feele the fruit of the Sacrament.

XLIX.

The third worke is, a relieuing of the poore brethren in Christ,* 1.268 proceeding of a brotherly kindnes towards them. This is a speciall worke not to be done to all men alike, as Saint Paul saith, q 1.269Doe good to all men, but especially to them of the houshold of faith. Directions for this matter are the faithfull of Hierusalem, r 1.270Who were all in one place, and had all things common: s 1.271namely in vse. And they sold their possessions and goods, and parted them to all men: as euery one had neede. Also the brethren at Corinth in their extreame pouertie t 1.272relieued the churches of Macedonia liberally, not onely according to their power, but also straining thē∣selues beyond their power. Yea this reliefe must goe further, euen to the bestow∣ing of a mans life, if neede so require, (as Saint Iohn saith) u 1.273 Hereby we haue per∣ceiued loue, that he laid downe his life for vs: therefore we ought also to lay downe our liues for the brethren.

L.

The fourth worke, is true praier: and Saint Luke setteth out the faithfull,* 1.274 & the children of God, by this description: a 1.275That they call on the name of the lord: As on the contrarie it is said of the wicked, b 1.276That they call not vpon God. c 1.277The true Christian calleth on the Lord in truth. For d 1.278 the spirit of adoption, which is the e 1.279spirit of prayer is his Schoolemaster to teach him to doe it.

In praier he is thus disposed: first, before he praieth, f 1.280he is stricken with some feare and reuerence in regard of Gods maiestie, for he considereth that praier is a familiar talking with God.

Secondly, he is inwardly g 1.281touched with a liuely feeling of his owne wants, but especially he is vexed and grieued at his owne sinne and rebellion: and this sense of his miserie is as a spurre to quicken his benummed heart.

Thirdly, he humbleth himselfe before his God, and laieth h 1.282open his heart before the Lord, shewing a feruent and longing desire to obtaine those things of which he findeth an extreame want in himselfe, as the Prophet Dauid did, whosei 1.283 desire was like the yawning of the drie ground; and this proceedeth from k 1.284the spirit of God which stirreth vp groanings in the heart, which a man of∣tentimes for his life cannot expresse.

Fourthly, when he maketh his request, he doubteth not, but by l 1.285faith he

beleeueth that God will grant his requests, which he maketh according to his word. The ground of his perswasion is double: the first is, m 1.286 Christ Iesus, by whose merits as he hath obtained remission of sinnes, so he looketh to obtaine all things else: The n 1.287other ground is, the comfortable promises of God which he hath made, that he will heare them who truely call vpon him.

Fiftly, he praieth not for a brunt or two, but he continueth in praier: And although God seeme not to heare him at the first,o 1.288 yet hee patiently waiteth on the Lord, and still calleth vpon him.

LI.

* 1.289The fift worke is, to walke in some lawefull calling with painefulnesse, and vprightnesse, so that in performing all the duties of it, a p 1.290 man may keepe a good conscience before God and men. Thus Dauid determined to walke in the gouernment of his house and kingdome. q 1.291 I will doe wisely (saith he) in the perfect way till thou commest to me, I will walke in the vprightnesse of mine heart, in the middest of mine house: I will set no wicked thing before mine eies: I hate the work of them that fall away: it shall not cleaue vnto me. This sinceritie of Dauids beha∣uiour in his calling made him bolde to offer himselfe to be tried not onely by men, but much more by the Lord God himselfe, and to bee punished accor∣dingly.r 1.292Iudge me O Lord (saith he) for I haue walked in mine innocencie: Prooue me, O Lord, and trie me, examine my reines and mine heart: So vpright and cleere was he in all his doings.

LII.

Thus much of faith and the benefits that come by faith: Nowe followeth the spirituall exercise of a Christian in his manifold temptations,* 1.293 which are in this life inseparable companions of grace. The reason is, because the deuil ha∣teth Christ with a deadly hatred, and sheweth this hatred in a continual perse∣cution of his members: (as Saint Iohn saith) s 1.294the dragon was wroth with the wo∣man and went and made warre with the remnant of her seede, which kept the com∣mandements of god, and haue the testimonie of Iesus Christ. Now therfore as soone as Christ Iesus beginneth to shewe any token of his loue to any man, the deuil contrariwise sheweth forth his enmitie, and stirs vp his fellow champions the flesh and the world to warre against him for his confusion. And furthermore the Lord in great wisdome permits temptations to the last ende of a Christian man lifet 1.295 to trie his faith, to purge him of sinne, to humble him, and to make him depend of his Maiestie, to quicken and reuiue the graces of his spirit, which otherwise would be dead and decay.

LIII.

* 1.296The temptations of a Christian are specially sixe. The first is when inward∣ly in his heart,u 1.297 he is drawn away and intised by his owne concupiscence vnto a∣ny sinne. The Christians exercise in temptation is x 1.298 a fight and battell betwixt the flesh and the spirit. And this fighting standeth in foure things: First, the flesh stirs vp euil thoughts and desires, as a burning furnace continually sen∣deth vp smoake and sparkes of fire; and it eggeth a man forward to euil words and deeds, according to that of S. Marke,y 1.299 For from within, euen from the heart of a man proceede euill thou••hts, adulteries, fornications, murders, thef••s, couetous∣nesse, wickednesse, deceit, vn••leannes, a wicked eye, backbiting, pride, foolishnesse.

II. The flesh hindereth and choketh the good motions and desires of the heart, as Paul saith. a 1.300I see another law in my members rebelling against the lawe of my minde, and leading me captiue to the lawe of sinne which is in my members. A∣gaine the same flesh mingleth euery good motion and desire with some cor∣ruptions: so that the godly mislike the best thing they doe. Esay saith of his owne and the peoples righteousnesse, that it is but a b 1.301 menstruous cloute.c 1.302 The praiers of the Saints must be perfumed with sweete odours, before they can as∣send vp sweete and sauorie into the nosthrils of God. And Paul said of him∣selfe, he did that which he disliked: not that hee was ouertaken with grosse sinns; but because when he was to do his dutie the flesh hindred him, that he couldd 1.303 not do that which he did exactly & soundly according to his wil & desire: euen as a man who hath a iourney to goe, his mind is to dispatch it in all haste, yet when he is in his trauell he goes but slowely, by reason of a lamenesse in his ioynts.

III. The spirit on the contrary, kindles in the heart good motions and de∣sires, and puts a man forward to good words and deedes, as it was in Dauid. e 1.304I will praise the Lord (saith he) who hath giuen me counsell: my reines also teach me in the night season.

IV. The spirit rebukes a man for his euil intents and desires, & represseth the force of thē, & as it were nips them in the head. Thus Esay describeth the inward motions of the spirit,f 1.305 And thine eares shall heare a word behind thee say∣ing, this is the way, walke ye in it, when thou turnest to the right hand & when thou turnest to the left. And Saint Iohn saith, The spirit g 1.306 iudgeth the worlde of sinne. This was in Dauid, who when he did any euill, his heart smote him. 2. Sam. 24. 10. Out of this doctrine issueth a notable difference betwixt the wicked and the godly: In the godly when they are tempted to sinne, there is a fight be∣tweene the heart and the heart; that is, betweene the heart and it selfe: In the wicked also there is a fight, when they are tempted to sinne:* 1.307 but this fight is onely betweene the heart and the conscience. The wicked man whatsoeuer he is hath some knowledge of good and euil: and therefore when he is in do∣ing any euil, his conscience accuseth, checketh, and controuleth him, and hee feeles it stirring in him, as if it were some liuing thing that crauled in his body, & gnawed vpon his heart, and therupon he is very often grieued for his sins, yet for all that he liketh his sinnes very well, and loueth them,* 1.308 and could finde in his heart to continue in them for euer: so that indeed when he sinneth, hee hath in his heart a striuing and a conflict,* 1.309 but that is onely betweene himselfe and his conscience. But the godly haue an other kind of battel and conflict, for not only their consciences pricke them and reproue them for sinne, but also their hearts are so renewed, that they rise in hatred and detestation of sinne; & when they are tempted to euill by their flesh and Satan, they feele a lust and desire to doe that which is good.

LIV.

The second temptation is a disquietnes in the heart of a Christian,* 1.310 because he cannot according to his desire, haue fellowship with Christ Iesus, he is ex∣ercised in this temptation on this manner.

• I.h 1.311 Christ lets him see his excellency and howe he is affected towards him.

• II.b 1.312 Then the Christian considering this•• desireth Christ & his righteous∣nesse.
• III. He delighteth himselfe in Christ, and hath some enioying of his be∣nefits.
• IV.c 1.313 Then he comes into the assemblie of the Church as into Gods wine∣seller, that in the word and Sacraments he may feele a greater measure of the loue of Christ.
• V. But he d 1.314 falls loue-sicke: that is, hee becomes troubled in spirit, because he cannot enioy the presence of Christ in the sayd manner, as he would.
• VI.e 1.315 In this his spiritual sicknes he feeles the power of Christ supporting him, that the spirit be not quenched, and he heares Christ as it were whispe∣ring in his heart, as a man speakes to his friend when hee is comming towards him a farre off.
• VII.f 1.316 After this Christ comes neerer, but the Christian can no otherwise enioy him, then a man enioyes the company of his friend, who is on the other side of a wall looking at him through the grate or latteise.
• VIII. Thē his eies are opened, to see the causes, why Christ so withdraws himselfe, to be his g 1.317 owne securitie and negligence in seeking to Christ, his slacknes in spirituall exercises, as in prayer and thanksgiuing, the deceitfulnes and malice of false teachers.
• IX.i 1.318 Then he comes to feele more liuely his fellowship with Christ.
• X. Lastly, he prayeth that Christ would continue with him to the end.

LV.

* 1.319The third temptation is, trouble of minde, because there is no feeling of Christ at all, who seemeth to be departed for a time. The exercise of a Christi∣an in this tentation is this.

• 1 k 1.320 The poore soule lying as a man desolate in the night without comfort seekes for Christ by priuate praier and meditation, but it will not preuaile.
• 2 l 1.321 He vseth the helpe, counsell, and prayer of godly brethren, yet Christ cannot be found.
• 3 m 1.322 Then he seekes to godly ministers, to receiue some comfort by them, by their meanes he can feele none.
• 4 n 1.323 After that all meanes haue bin thus vsed, and none will preuaile, then by Gods great mercie, when he hath least hope, he findes Christ, and feeles him come againe.
• 5 Presently his faith reuiueth, and laieth fast hold on Christ.
• 6 And he hath as neere fellowship with Christ in his heart as before.
• 7 o 1.324 Then comes againe the ioy of the holy Ghost: and the peace of con∣science as a sweete sleepe falls vpon him.
• 8 p 1.325 Then his heart ariseth vp into heauen by holy affections and praiers, which do as pillars of smoake mount vpward, sweete as myrrhe and incense.
• 6 q 1.326 Also he is rauished ther•• ••ith the meditation of the glorious estate of the kingdome of heauen.
• 10 r 1.327 Hee labours to bring others to consider the glorie of Christ and his kingdome.
• 11 s 1.328 After all this Christ reueales to his seruant, what his blessed estate is,

• both in this life, and in the life to come, more cleerely then euer before, and makes him see those graces which he hath bestowed on him.
• 12 t 1.329 Then the Christian praieth that Christ would breath on him by his holy spirit, that he may bring forth the fruits of those graces which are in him.
• 13 u 1.330 Lastly, Christ granteth him this his request.

LVI.

The fourth temptation is securitie of heart,4 1.331 rising of ouermuch delight in the pleasures of the worlde. The exercise of a Christian in this temptation is this.

• 1 He slumbers and is halfe asleepe in the pleasures of this world.* 1.332
• 2 Christ by his word and spirit labours to withdrawe him from his plea∣sures, and x 1.333 to make him more hartily receiue his beloued.
• 3 But he y 1.334 delayeth to doe it beeing loath to leaue his ••ase and sweete de∣lights.
• 4 z 1.335 Then Christ awakes him and stirres vp his heart: by making him to see the vanitie of his pleasures.
• 5 He then begins to be more earnestly affected towards Christ.
• 6 a 1.336 With sorrowe he sets his heart to haue fellowship with Christ after his old manner: and this he expressed by bringing forth sweete fruites of righte∣ousnes.
• 7 b 1.337 Then hee feeleth that Christ hath withdrawne his spirit.
• 8 He almost despaires for this.
• 9 Yet by priuate praier seekes for Christ.
• 10 c 1.338 When that will not helpe, he resorts to the ministers of the worde, at whose handes he findes no comfort.
• 11 d 1.339 Not recouering his first estate, through impatience of the loue of Christ, he makes his miserie knowne to strangers, to see if they can comfort him, & he somwhat cōforts himselfe in describing Christs excellencie to thē.
• 12 e 1.340 They then are rauished with him to seeke Christ, and require then to know where to find him.
• 13 f 1.341 Answere is made, in the assemblies of the Church.
• 14 g 1.342 After this communication the Christians faith and feeling reuiueth, Christ returning to him againe.
• 15h 1.343 Thē Christ assureth him in his heart of his loue & liking towards him.
• 16 Giuing further assurance to him that he shall growe vp and bee made fruitfull in euery good grace.
• 17 After this the Christian comes in such a high measure to loue Christ, that nothing shall be able to seuer him from Christ.

LVII.

The fift temptation is a fall into some great sinne,5 1.344 as Noah into drunken∣nes, Dauid into Adulterie, and murder, Peter into the deniall of Christ. The exercise of a Christian in this temptation is this:

• 1 At the first his heart is vsually dulled and made secure with sinne.
• 2 Yet after a while there by some meanes ariseth in his heart a godly sor∣rowe: which is when he is g••ieued for this onely cause, that by his sinne hee hath displeased. God, who hath beene to him so louing and mercifull a father,

• whose fauour he would be content to purchase, (so he might haue it and ob∣taine it) euen with the damnation of his owne soule.
• 3 n 1.345Then he beginnes to repent himselfe of his sinnes, renuing afresh his former repentance.
• 4 This repentance he sheweth by seuen signes.
  • 1 A care to leaue that sinne into which he is fallen. As they which crucifi∣ed our Sauiour Christ, whē they were pricked in their hearts at Peters sermon, they shewed this care in saying, o 1.346 Men and br••thren, what shall we doe to be sa∣ued?
  • 2. An Apologie, which is when a man in the heauines of his heart, shal not excuse or defend his sinne, but confesse it to the Lord, and vtterly condemne himselfe for it: acknowledging withall that there is no way to escape the wrath of God, but by hauing Gods free pardon in Christ.
  • 3 Indignation which is an inward anger and fretting against his ownselfe, because he was so carelesse in looking to his owne waies. Peter when he had denied his master, he wept and that bitterly, which sheweth that with sorrow, he had also an anger against himselfe.
  • 4 p 1.347 A feare rising not so much from the iudgements of God, as from this, least he should hereafter fall into the same sinne againe, and by so doing more grieuously displease God.
  • 5 A desire euer after more carefully to please God.
  • 6 Zeale in the seruice of God.
  • 7 Reuenge vpon himselfe for his former offences: for example, if a man sinne in surfetting and drunkennes, if he euer repent, he will bring vnder his corrupt nature by sparing and moderating himselfe.

LVIII.

* 1.348The sixt temptation is outward afflictions, which the godly in this life must suffer. a 1.349 If any will goe after Christ, he must denie himselfe, take vp his owne crosse and follow him. And S. Peter saith, b 1.350 that iudgement begins at Gods house. c 1.351 And Paul, that we must enter into the kingdom of heauen through manifold temptations. The exercise of a Christian in affliction is this:

• 1 d 1.352 At the first they are very heauie and bitter.
• 2 He suffereth them with great lenitie and patience, submitting himselfe vnder the hand of God. Yet c 1.353 if they be in great measure, they will driue him to impatience.
• 3 If they continue he shall feele (according to his owne iudgement) the f 1.354wrath and displeasure of God in his heart.
• 4 g 1.355 His old sinnes will come a fresh into his remembrance, and trouble him. He is sleepie, h 1.356and in his sleepe he hath visions, and dreames, and anxietie of spirit.
• 5 i 1.357 In this miserie God supports his faith, that it faile not, and he then for∣sake Christ.
• 6 k 1.358 He feeling thus Gods power to strengthen him, hath experience of it in himselfe.
• 7 From experience proceedes hope, that the grace of God shall neuer be wanting vnto him in any afflictions to come: and as he hopeth, so it comes to passe.

• 8 With this hope is ioyned l 1.359 a serious humiliation before the Lord m 1.360 with the fruit of peace and righteousnes.

If the afflictions be for Christs cause vnto death, then he in more speciall maner is filled with the ioy of the holy Ghost, and he is then stablished with the greatest measure of the strength of Christ, that no torment is able to foile, and to bring him from Christ, though the Christian should die a thousand times for it. According to that of Paul, n 1.361To you it is giuen for Christ not onely to beleeue in him, but also to suffer for his sake. And this is grounded vpon the pro∣mise of God, o 1.362When thou passest through the waters I will be with thee, & through the flouds that they doe not ouerflow thee: when thou walkest through the very fire, thou shalt not be burnt: neither shall the flame kindle vpon thee.

LIX.

Hence ariseth a notable difference, betweene the godly and the wicked, in the suffering of afflictions. A Reprobate the more the Lord laieth his hand on him, the more hep 1.363 murmureth & rebelleth against God: it is contrary with the true Christian: none feeleth more the power and rebellion of sinne then he: none is more assaulted by Satan then he, and oftentimes it commeth to passe that God withdraweth the signes of his fauour from him, & lets him feele his wrath. And this is the greatest temptation of all other, when a man shal see the Lord to be his enemie, and to his thinking to arme himselfe against him to his destruction. As q 1.364 Ezechias did, who saith, that the Lord did crash his bones like a Lyon. Or r 1.365 as Iob saith, that the arrowes of the almightie were in him, and the ve∣nime thereof drunke vp his spirit, and the terrours of God did fight against him. Yet the true Christian when the world, the flesh, and the deuill, and God himselfe too are against him, doth euen then most of all rest in the Lord, and by faith cleaue to him. s 1.366Though God should destroy me, yet would I trust in him (saith Iob.) t 1.367And Dauid saith, My God, my God, why hast thou forsaken me? When he saith that God had forsaken him, it may seeme to be the complaint of a desperate man, not hauing so much as one sparke of faith: yet then he saith, My God, my God: which wordes containe a confession proceeding from true faith: so that in Dauid it appeareth, that the faithfull when they feele themselues for∣lorne, and vtterly reiected of God, according to the sense and iudgement of the flesh, yet by faith they can apprehend his hidden mercie, and behold it a farre off in the glasse of his promise. And so they doe often shew contrarie af∣fections in their praiers as Dauid doth. u 1.368 Iacob when he wrastled with the Angel for life and death, neuer gaue ouer: and when he was foild he would not cease before the Lord had blessed him. This his wrastling is a type of the conflicts which the faithfull are to haue with the Lord himselfe, who vseth to bring his owne children (as it were) to the field: and he assaileth them with the one hand, and with the other he holdeth them vp, that so he may prooue and exercise their faith. And for this cause the Church x 1.369 is called by the name of Iacob. An example may be had in the woman of Canaan. y 1.370 First, our Sa∣uiour Christ gaue her faith, and by that faith shee was mooued to seeke to him: but when shee was once come to him, he gaue her three repulses. First, by saying nothing. Secondly, by denying her. Thirdly, by calling her dogge. Thus Christ in appearance made shew, as though he would neuer

haue graunted her request. But shee at euery repulse was more instant, crying more earnestly vnto him: and shee plainly opposed her selfe to him, & would take no deniall: for such is the nature of true faith. Wherefore, the faithfull when they feele themselues ouerwhelmed with sinne, turmoiled with cōflicts of Satan, when they feele the anger of God offended with them, yet they can euen then lift vp their eye lids, and giue a glimps at the brasen serpent Iesus Christ, and can fling themselues into the armes of Gods mercie, and catch hold of the hand of God buffeting them, and kisse it.

LX.

* 1.371By these temptations it comes to passe, that a Christian though he can not fall finally from Christ, yet he may fall very dangerously from his former e∣state. First, the graces of God may be by his default lessened in him: else Paul would not haue giuen out these exhortations, a 1.372 quench not the spirit. * 1.373 Grieue not the holy spirit of God, by whome ye are sealed vnto the day of redemption. Secōd∣ly, the graces of God may be buried in him, and couered for a time, so that he may be like a man in a traunce, who both by his owne sense and by the iudge∣ment of the Physitian is taken for dead. This was the estate of Peter, who though he confessed that Christ was the Sonne of the liuing Lord, c 1.374yet he de∣nied him and forswore him at the voice of a damsell. Thirdly, he may fall a∣gaine into the same sinne after repentance. Indeede this is a daungerous case; yet it may befall a true christian. Otherwise when as the Israelites (Gods peo∣ple) had fallen away from him by their sinnes, and idolatries, he would not stil haue offered them mercie, d 1.375as he doth by his Prophets. And e 1.376 Paul praieth the Corinthians in Christs stead that they would be reconciled to God: who neuer∣thelesse were before reconciled to God. Fourthly, he may commit a sinne of presumption, which is a fearfull sinne, beeing done wittingly of knowledge and willingly, and with some wilfulnesse. Therefore Dauid praied, f 1.377 Keepe thy seruant from presumptuous sinnes: and to shew himselfe to be in daunger of it, he praieth further, let them not haue dominion ouer me. Lastly, he may fall into de∣spaire of Gods mercie for a time, and this is a dangerous sinne. For he which despaires, makes all the promises of God to be false: and this sinne of all other is most contrarie to true sauing faith. In this estate was Dauid, when beeing in trouble, he saide,g 1.378 this is my death. And Paul shewes that the incestuous man might haue fallen into desperation, h 1.379 when he saith, Comfort him, least he be swallowed vp of ouermuch heauines. And it must be remembred that the church of Rome erreth in this, that she teacheth desperation to be a sinne against the holy Ghost. This sinne against the holy ghost is a blasphemie spoken against the knowne truth of Gods word, or a deniall of Christ, of a wilfull and obsti∣nate malice. But desperation may arise through ignorance of a mans owne e∣state: through horrour of conscience for sinne: through an often relapse into some sinne: through the ouerdeepe consideration of a mans owne vnworthi∣nes: lastly, by abiuration of the truth, through compulsion and feare.* 1.380 This befell Francis Spira, who after his Apostasie despaired. Yet they are much o∣uerseene that write of him as a damned creature. For first, who can tell whe∣ther he despaired finally or no. Secondly, in the very midst of his desperation, he complained of the hardnes of his heart, which made him that he could not

pray: no doubt then he felt his hardnes of heart: and the feeling of corruption in the heart, is by some contrarie grace; so that we may conueniently thinke, that he was not quite bereft of all goodnes: though he neuer felt it then, nor shewed it to the beholder.

LXI.

The cause why a Christian cannot quite fall away from grace, is this:* 1.381 after that he is sanctified, he receiueth from God another speciall grace, which may be called Corroboration. For he hath in him not onely the sanctifying, but also the strengthening power of Christ. Therfore Paul praieth for the Ephe∣sians, i 1.382 that they may be strengthened in the inner man: for the Colossians, k 1.383 that they might be strengthened with the glorious power of Christ. And of himselfe he saith, l 1.384 that he is able to doe all things through the power of Christ that strengthe∣neth him.m 1.385 Dauid saith, that God renueth them that feare him, as the eagle renueth her decaied strength.* 1.386 From hence as from a speciall cause ariseth patience and perseuerance vnto the ende:* 1.387 for when a man is supported by the power of Christ, he may be able to beare many crosses patiently with a contented mind, and perseuer in bearing of it how long soeuer the crosse endureth.

LXII.

Thus much of the estate of a Christian in this life. Now I will adde some reasons in the way of perswasion to all men,* 1.388 but especially to worldlings, and to loose professours of the Gospel, that they would vtterly denie themselues, d 1.389and vse all meanes to become true Christians by being made new creatures in Christ, and e 1.390 by leading such a life as may adorne the Gospel of Christ.

My first reason is this; the man that liueth in this world, not beeing a true Christian, is farre more vile then the basest creature of all, euen the dogge, or toade. For first he is nothing els but a filthie dunghill of all abomination and vncleannes, the f 1.391 stink whereof hath infected heauen & earth, & no perfumes could euer delay it in the nostrils of God, but onely the suffering of Christ beeingg 1.392 a sacrifice of a sweet smelling sauour to God. We make it very daintie to come neere a lazar man that is full of botches, blaines, and sores; but much more are those men to be abhorred, which haue lien many yeares starkeh 1.393 dead in sinnes and trespasses: and therefore now doe nothing els but rot and stinke in them like vgly loathsome carrions.

Secondly, he which is no Christian is vnder the power of darknes, hauing Sathan for his prince i 1.394 and god, and giuing vnto him in token of homage his best parts, euen his minde and conscience k 1.395to be his dwelling place: and his whole conuersation is nothing els but a perpetuall obedience to Sathan. If Atheists, and worldlings, and carnall gospellers were perswaded of the truth of this (as it is most true) it would make them howle and crie, though now they liue at ease without feeling any prick of conscience for sinne. And if they had but the least sense of it in the world, it would make their flintie hearts to bleede, and it would make them shed riuers of teares. But how long shall they continue in this vile estate? Truly, vntill they come to Christ: awake therefore thou that sleepest, and stand vp from the dead, and Christ shal giue thee light: open thine heart to receiue Christ, and then he will come and binde the strong•• man Sathan, and cast him out, and dwell in thee himselfe.

Thirdly, he which is no Christian is in daunger of all the iudgements of God, so that euery moment some of them may befall him. He may perish so∣dainly by water with the old world, he may be consumed with fire and brim∣stone with Sodom and Gomorrha, he may be swallowed vp of the earth with Dathan, and Abiram, he may hang himselfe with Iudas, he may haue his braines dashed against the ground and be eaten vp of dogges with Iesabel, he may die in hardnesse of heart with Pharao, he may despaire with Caine and Iudas, he may be stricken with sodaine death with Ananias and Saphira his wife, he may be eaten of wormes with Herod, he may be smitten with tremb∣ling that he cannot heare Gods word with Foelix, he may voide his guttes at the stoole with Arius, he may crie at his death that he is damned with Lato∣mus, he may be left vnto himselfe to mocke, blaspheme, and renounce Christ with Iuhan: and he may suffer many more fearefull iudgements, whereof the Lord hath l 1.396 great store, and all tend to the confounding of them which will not be humbled vnder his hand. Contrariwise, the true christian is so farre out of the reach of Gods iudgements that they cannot hurt him: m 1.397 Christ is a co∣uering and a cloud against the heate and tempest of Gods iudgements, * 1.398when a mans heart is sprinkled with the bloode of this immaculate Lambe, all the the plagues of God passe ouer him. In the destruction of Ierusalem theo 1.399 righ∣teous beare a marke in their foreheads and are saued. Therefore let him that hath regard to his owne safetie become a Christian.

Thirdly, the man which is no Christian is in daunger of eternall death and damnation in hell fire: and they which fall into this estate it had beene tenne thousand fold better for them if they had neuer bin borne: p 1.400for they are quite separated from the presence of God and from his glorie: all the company they haue is with the deuill and his angels. Their bodies and soules are tormented with infinite horror and anguish arising of the feeling of the whole wrath of God, in which as into a bottomlesse sea, they are plunged. Thus they are alwaies dy∣ing, and yet are neuer dead. Furthermore, the length of this torment must be considered which greatly aggrauates the paine. If a man might be deliuered from the paines of hell when he had suffered them so many yeares as there be droppes in the sea, or little sands in the whole earth, it were some comfort: but after that those yeares be expired there shall come no release, but the dam∣ned shall continue in shriking, yelling and gnashing of teeth, enduring the consuming heate of Gods wrath without any ende for euer and euer. Yea to goe further, a wicked man carrieth an hell about him in this life,* 1.401 namely, an e∣uill conscience, which if it be neuer so little touched with any part of Gods anger, a man shall feele himselfe to haue euen the pangs of hell in his heart. Now therefore they that would escape out of this hellish and damnable e∣state, while they haue time let them pray for the pardon of their sins in Christ, and walke according to the spirit in newnes of life; and then they may assure themselues, that there is no condemnation can belong to them. And it must be alwaies remembred that he which would liue, when he is dead, must die while he is aliue, namely to sinne. And againe, he which would rise to eter∣nall life in the day of iudgement, must rise from sinne before he die, vnto new∣nesse of life.

The fourth reason: God hath appointed vnto euery man that liueth in the Church a certaine time of repentance, and of comming to Christ. And hee which mispendeth that time and is not made a christian then, can neuer be saued. This made our Sauiour Christ weepe for Ierusalem, and say,q 1.402 O if thou hadst knowne at the least in this thy day, those things which belong to thy peace, but now are they hidden from thine eyes. And he further signifieth the destruction of Ierusalem, r 1.403 because shee knew not the time of her visitation. Againe, the negle∣cting of this time is one cause, why not one or two, but many s 1.404 shall seeke to enter into the kingdome of heauen, and yet shal not be able. It is a marueilous thing, that they which seeke to be saued should perish, but the fault is theirs which seeke when it is too late. Now therefore thou secure worldling, thy conscience telleth thee that thou hast not yet repented, and that thou art not as yet a liuely member of Iesus Christ. And thou knowest further, that how∣soeuer thou art aliue at this time, yet thou hast no lease of thy life. God may call thee forth of this world the next yeare, the next weeke, the next houre: yea he may strike thee with sudden death at this very present. And in very truth, if thou goest forth of this world being no repentant sinner, thou goest damned to hell. Wherefore delay not one minut of an houre longer, but with all speed repent and turne vnto God, and bring forth fruits worthie of amendment of life, that all thy sinnes may be done away, when the day of death, or the day of iudgement shall be. And doe not thinke with thy selfe that it shall be sufficient to deferre thy turning vnto God till the last ende. For late repentance is sel∣dome true repentance. And he which continueth long in any sinne is in a dangerous case. If a man lie long in any disease he will scarce recouer his for∣mer health; and he which is growne in the custome of any sinne, and the sinne is become ripe in him, it is a thousand to one, he is neuer saued; according to that of Saint Iames, t 1.405sinne beeing perfited bringeth forth death.

The fift reason. Eternall life is a thing desired of all men: yet none shall be made partakers of it, but the true christian, and the glorious estate of this life would mooue any man to be a christian. First of all, they which haue eternall life are freed from all paines, sicknesses, infirmities, hunger, thirst, cold, weari∣nes; from all sinne, as anger, forgetfulnes, ignorance; from hell, death, damna∣tion, Sathan, and from euery thing that causeth miserie: according to that of Saint Iohn: Andu 1.406 God wil wipe away al teares from their eyes: and there shall be no more death, neither sorrow, neither crying, neither shall there be any more paine: for the first things are passed. Secondly, the faithfull shall be in the presence of Gods maies••ie in heauen there to behold his face, that is, his glorie, as our Sa∣uiour Christ saith, Father, x 1.407 I will that they which thou hast giuen me, be with me euen where I am, that they may behold my glorie which thou hast giuen me. And Dauid saith, Iny 1.408 thy presence is fulnesse of ioy, and at thy right hand there are pleasures for euermore. Thirdly, theyz 1.409 shall haue such an excellent commu∣nion with God, that he shall be vnto them all in all. For in the ende of the world, when the whole number of the elect is accomplished, Christ shall pre∣sent them to his father, and as he is Mediatour he shall cease to be a King, a Priest, a Prophet: for though the efficacie of his offices be euerlasting: yet the execution of them shall cease, as Paul saith, a 1.410 Then shall be the ende, when he

hath deliuered vp the kingdome to God euen the father, when he hath put downe all rule, all authoritie and power. Againe, among the elect there shall not be king & subiect, father, mother, child, master, seruāt, noble, ignoble, rich, poore, liuing, dead. Some will say, what then shall be? I answer, one glorious and euerlasting God, the Father, the Sonne, and the holy Ghost shall be in all the elect, all that heart can wish and desire. Men shall not be in darknes, neither shall they need the light of the Sunne, Moone, or Starres, God himselfe immediatly shall be their light, b 1.411 as Iohn saith, And the citie hath no neede of the Sunne, neither of the Moone to shine in it, for the glorie of God doth light it, and the Lambe is the light of it. Men shall not then neede meate, drinke, cloathing, sleepe, recreation, fire, shade, respiration, or any other such like, but God himselfe immediately shall be their life, and all things concerning life by Christ. Which Iohn signifieth when he saith, that hec 1.412 saw a pure riuer of water of life, cleere as chrystall, procee∣ding out of the throne of God, and of the Lambe: there beeing by either side of it the tree of life which bare two manner of fruits, and gaue fruit euery moneth. And whereas God is continually to be worshipped in heauen: they neede no other tabernacle or temple thereunto, but God himselfe shall be their temple: as Iohn saith, d 1.413 I sawe no temple therein: for the Lord God almightie and the Lambe are the temple of it. Fourthly, from this glorious communion which is between God and Christ as he is man, and all the Saints which are his members, there ariseth an vnspeakable ioy and gladnes wherewith they are filled. Dauid saith, e 1.414that Gods children shall be satisfied with the fatnes of his house, and that he shal giue them drinke out of the riuers of his pleasures. This ioy vndoubtedly is infi∣nite, and the saints are not onely replenished with it, but they are also swallow∣ed vp of it as with an huge and infinite sea of waters, as may appeare in Peter, who at the transfiguration of Christ, was so rauished out of measure with ioy at the sight of it, that he quite forgot himselfe, saying f 1.415 to Christ, Master, it is good beeing here: let vs make three Tabernacles, one for thee, one for Moses, and another for Elias. Lastly, out of this communion ariseth a perfect loue of God, whereby the Saints loue God with all their hearts, with all their soules, and strength, and this loue sheweth it selfe in that they are eternally occupied in g 1.416worshipping God, by singing of songs of praise & thanksgiuing vnto him. Now then seeing the kingdome of heauen is so glorious, and none can haue it but the true Christian, let all men account the best things in this world h 1.417 as drosse and dung, so that they may obtaine Christ and his righteousnes.

The last reason is the endlesse loue of Iesus Christ shewed in his death and passion. Thou art by nature the childe of wrath and vengeance. Sathan hath wounded thee with many a deadly wound of sinne: thou liest bleeding at the heart and art like to die eternally. Thou beeing in this estate, there is no man on earth, no Saint in heauen, no Angel, no creature at all, is able to helpe thee; Christ onely was able: he therefore came downe from heauen and became man, for this cause, to work thy deliuerance. Furthermore in the curing of the wound of sinne, no hearb, no water, no plaister, no physicke, can doe thee any good: onely the bodie and blood of Christ is soueraigne for this matter, being stieped in the wrath of God. He therefore subiected himselfe to the death, e∣uen the death of the crosse, vpon which he suffered the wrath of God due to

the sin of man••ind: & of his owne heart blood he tempered for them a soue∣raigne medicine to heale all thy woundes and sores. Nowe therefore despise not this mercie; seeke vnto Christ, lay open all thy sores, pray him, that hee would vouchsafe thee if it be but one drop of his blood; thē he wil come vnto thee by his holy spirit, he will wash and supple thy woundes in his blood, and bind them vp. He is thea 1.418 tree of life the leaues whereof heale the nations. If thou get but one leafe of him thou art well, it will heale thee and restore thy dead soule, that thou maist liue eternally in the kingdome of heauen. If this reason will not mooue thee to be a Christian, thy case is desperate. It is the best rea∣son that Peter could vse to this purpose. As obedient children (saith hee) fashion not your selues vnto the former lusts of your ignorance b 1.419 but as he which hath called you is holy, so be ye holy in all maner of conuersation. His reason followeth:c 1.420 Know∣ing that ye were not redeemed with corruptible things as siluer and gold from your vaine conuersation receiued by the tradition of the Fathers, but with the precious blood of Christ, as a Lambe vndefiled and without spot.

Thus much haue I spoken to the worldling, who in his heart makes no more account of Christ then of his old shooes: and who had rather bee with∣out Christ, then be without his pigges, with the Gaderens.* 1.421 Nowe for the true Christians I haue nothing to say but this. The Lord increase the number of them. And thed 1.422 Lord fullfill them with the knowledge of his will in all wis∣dome and spirituall vnderstanding, that they may walke worthie of him, and please him in all things, being fruitfull in all good works and increasing in the knowledge of God. And wheras they are at continual warre against the flesh, the world, and the deuil: Lord Iesus strengthen them with all might through thy glorious power, vnto all patience and long suffering with ioyfulnes. And deare father of all mercie plant that gouernment in thy Church euery where which thou hast reuealed in thy worde, that thy Saints may worship thee in those means, in that order and comelines, which thou hast appointed aboun∣ding in righteousnesse, peace of conscience, and ioy of the holy ghost.

Amen, Amen.

Notes

• * 1.1

  〈◊〉〈◊〉
• a 1.2

  Eph. 1.4,5, 6,7.
• b 1.3

  Apoc. 20. 12.
• * 1.4

  Vocation.
• c 1.5

  2. Thess. 2. 13,14.
• d 1.6

  Eph. 2. 19.
• g 1.7

  2. Cor. 6.2. Luk. 19.42.
• h 1.8

  Col. 2.7. Ioh. 15.19.
• * 1.9

  What faith i••.
• i 1.10

  Col. 2.12.
• k 1.11

  Ioh. 1. 12. Rom. 5. 17.
• l 1.12

  Gal. 3. 27.
• m 1.13

  Ioh. 6.36.
• n 1.14

  Eph. 3.17.
• o 1.15

  Col. 2. 12.
• o 1.16

  Psal. 77. 2. 3.
• p 1.17

  Psal. 103.1
• q 1.18

  Iob. 13.15.
• r 1.19

  1. Cor. 2.12
• * 1.20

  How God wor∣keth in the heart.
• * 1.21

  Knowledge.
• s 1.22

  Esa 53. 11.
• t 1.23

  Ioh. 17.
• u 1.24

  Iob. 33.23 Rom. 10. 14
• * 1.25

  Col. 2.2. Rom. 14. 14
• a 1.26

  Phil. 1.9.
• b 1.27

  Gal. 5. 17. cum Rom. 7.23. & Rom. 3. cū Ro. 8. 38.
• c 1.28

  Mar. 8.24. 25.
• d 1.29

  1. Cor. 8.2. & 14.23.
• e 1.30

  Psal. 40.6 2. Tim. 3. 5. Tit. 1.16.
• 2 1.31

  Sight of sinne.
• f 1.32

  Ier. 3.13.
• g 1.33

  Luk. 2. 25. Ioh. 16.8.
• h 1.34

  Psal. 40. 12.
• i 1.35

  Lam. 3.40
• k 1.36

  Psal. 4.4.
• l 1.37

  Ro. 7.7. 10
• m 1.38

  Ier. 17.9.
• n 1.39

  Psal. 19.12
• o 1.40

  Cor. 4.4.
• p 1.41

  Luk. 16.15
• q 1.42

  Iob. 4. 18.
• 3 1.43

  Sorrow for sin.
• r 1.44

  Act. 2. 37.
• s 1.45

  Hab. 3. 16.
• t 1.46

  Rom. 8. 15
• a 1.47

  Iob. 30.30
• b 1.48

  Lam. 1. 20. &. 2.11. Osea. 11.8.
• c 1.49

  Psal. 32.4.
• d 1.50

  Psal. 88.15
• e 1.51

  Ge. 32.25.
• f 1.52

  Exod. 12. 8 Zach. 12.10
• g 1.53

  2. Cor. 2. 6,7.
• * 1.54

  Or policies.
• h 1.55

  Iob 6.3.
• i 1.56

  Esa. 38. 13,14.
• k 1.57

  Act. 16. 14
• 4 1.58

  Good despair.
• l 1.59

  1. Tim. 1.15
• m 1.60

  Dan. 7. 9.
• n 1.61

  Luk. 15.19
• o 1.62

  Ezr. 9.6.
• * 1.63

  Sorrow for sinne, melancholy.
• z 1.64

  1. Sam. 16. 12.
• 1 1.65

  Consideration of Gods mercie.
• 2 1.66

  Feeling of the want of Christ.
• 3 1.67

  Desire.
• a 1.68

  Reu. 21.6 Esay. 55.1. Luk. 1.53.
• b 1.69

  Psal. 143. 6.
• 4 1.70

  Praier for the pardon of sinne.
• * 1.71

  A liuely assurāce.
• c 1.72

  Mat. 7. Esay 65.24.
• d 1.73

  Reu. 21.6 Iob. 4.14.
• e 1.74

  Luk. 4. 18. Mat. 9. 11. 12.
• f 1.75

  Psal. 51.3.
• g 1.76

  Vers. 8.
• h 1.77

  Vers. 12.
• i 1.78

  Vers. 1.
• k 1.79

  Vers. 17.
• * 1.80

  Degrees of faith.
• p 1.81

  Reu. 12.2. Gal. 4. 19.
• q 1.82

  1. Cor. 3.2.
• r 1.83

  Eph. 4. 13.
• * 1.84

  The least mesure of faith.
• s 1.85

  Mat. 17. 20.
• t 1.86

  Esa. 43. 2.
• u 1.87

  Mat. 1.25
• x 1.88

  Esa. 51.17
• y 1.89

  Psal. 22.1.
• 1 1.90

  A perswasion that sinne is par∣donable.
• a 1.91

  Gen. 4. 13.
• 2 1.92

  A desire of re∣conciliation to God in Christ for sinne.
• b 1.93

  Mat. 5. 6. Luk. 1.53. Psal. 145.19 Psal. 10. 17. & 38.9. Num. 23. 9.
• 3 1.94

  〈◊〉〈◊〉 for par∣don.
• c 1.95

  Rom. 8. 25
• d 1.96

  Eph. 3. 17.
• * 1.97

  Ge. 25.22.
• e 1.98

  Mat. 16.
• f 1.99

  Mat. 17.23 Luk. 9.45.
• g 1.100

  Act. 1. 6.
• h 1.101

  Mat. 8.25.
• * 1.102

  The greatest me∣sure of faith.
• i 1.103

  Rom. 8.33.
• * 1.104

  1. Tim. 1. 16.
• k 1.105

  Cant. 8.6,7.
• l 1.106

  Ro. 5.45.
• m 1.107

  Ps. 23.6.
• n 1.108

  Psal. 23. 2,3,4.
• o 1.109

  1. Sam. 17. 32.
• p 1.110

  vers. 33.
• q 1.111

  vers. 34.
• r 1.112

  vers. 35.
• s 1.113

  vers. 36.
• a 1.114

  Eph. 3. 17.
• * 1.115

  Vnion with Christ.
• b 1.116

  Eph. 3.20. Eph. 1.19. 1. Cor. 13.16
• c 1.117

  Eph. 1.22, 23.
• * 1.118

  Communion with Christ.
• d 1.119

  Ro. 6.4,••. Ioh. 15.1,2. Eph. 4.13. 16.
• e 1.120

  Act. 15.9.
• f 1.121

  1. Cor. 1.30. 2. Cor. 5.21.
• * 1.122

  Iustification.
• g 1.123

  Luk. 1. 35. Coloss. 2.9. Ioh. 4.14. Mar. 2. 17.
• h 1.124

  Col. 2.14. Gal. 3.13. Eph. 1.7.
• i 1.125

  Rom. 4. 18,19. Math. 3.15. Esa. 53. 11. Phil. 2.8.
• k 1.126

  Rom. 8.1, 2,3. Ioh. 17.19.
• l 1.127

  Rom. 5.1, 2,4,5,6.
• 1 1.128

  Reconciliation.
• m 1.129

  2. Cor. 5. 18.
• n 1.130

  Rom. 5. 10,11. 2. Cor. 6. 9, Heb. 12.6. 2. Sam. 7.14 2. Sam. 12. 13,14.
• 2 1.131

  Afflictions onely chastis∣ments.
• 3 1.132

  Merit in Christ.
• h 1.133

  Matth. 19. 28,29. Apoc. 22.12 and 22. 6.
• * 1.134

  Peace of consci∣ence.
• e 1.135

  Heb. 10.22 Rom. 5. 1. and 16. 15.
• * 1.136

  A difference be∣tweene a deade conscience and a quiet conscience.
• f 1.137

  Ioh. 7.37. Esa. 57.15.
• g 1.138

  Rom. 5.1. Heb. 9.14.
• h 1.139

  Act. 23. and 24. 16.
• i 1.140

  Eph. 3.12. Rom. 5.2.
• 2 1.141

  Entrance with boldnes into Gods presence.
• k 1.142

  Rom. 5.3. and 14.17.
• * 1.143

  Lo••e.
• 4 1.144

  Fe••ling of Gods loue.
• l 1.145

  Rom. 5.5.
• a 1.146

  Ioh. 1.12. Gal. 3.26. Heb. 2.11, 12.
• * 1.147

  1. Pet. 2.9.
• * 1.148

  Heb. 6.7,8.
• * 1.149

  1. Cor. 3. 32. Heb. 1.14, 15.
• * 1.150

  Rom.8. 28. 2. Cor. 12.7.
• b 1.151

  Heb. 2. 15. 1. Cor. 15. 54,56. Rom. 5.5. 1. Cor. 10. 10.
• * 1.152

  Assurance of a∣doption.

  The spirit of a∣doption.
• c 1.153

  Rom. 8. 16. Gal. 4. 6. 1. Pet. 3.21.
• d 1.154

  2. Cor. 1.21
• e 1.155

  Rom. 8.25. 1. Ioh. 3.2. Coloss. 3.3. 1. Cor. 3.1. Eph. 4. 14.
• * 1.156

  Labour in pray∣er: for it is the proper spirit of adoption: and in praier, we shall most of all feele the spirit of a∣doption.
• * 1.157

  Hope.
• a 1.158

  Rom. 8.25. and 5.5. 2. Cor. 5.6.7. Heb. 11.2.
• b 1.159

  1. Th. 1.3. Rom. 8.38.
• * 1.160

  Sanctification
• b 1.161

  Act. 15.9. Ps. 103.5. Eze. 11.19. Psal. 51.12.
• c 1.162

  Gal. 5.24. Col. 3.5.
• d 1.163

  Eph. 1.1. 1. Cor. 15. 45.
• * 1.164

  Mortification.
• e 1.165

  Ro. 6.3,4. Col. 2.12. and 3.2,5.
• * 1.166

  V••uification in the first resurre∣ction.
• f 1.167

  Phil. 3.10. Rom. 6.4.
• k 1.168

  Col. 1.9.
• l 1.169

  Psal. 119. 105.
• m 1.170

  v. 98,99.
• n 1.171

  100.
• o 1.172

  18.
• p 1.173

  Ioh. 9.41.
• q 1.174

  Psal. 1.2.
• * 1.175

  Sanctifcation of the memorie.
• r 1.176

  Ps. 119.11.
• s 1.177

  Luk. 2. 19.
• t 1.178

  Prou. 2.1.
• * 1.179

  Sanctification of the will.
• * 1.180

  Phil. 2. 13.
• x 1.181

  Iob 15.16. Eph. 2.2. Luk. 11. 21.
• y 1.182

  Rom. 7. 14.
• * 1.183

  San••tification of the affections.
• z 1.184

  Rom. 12.9.
• a 1.185

  Rom. 12.15.
• b 1.186

  Luk. 10.20.
• * 1.187

  Ps. 143.6.
• d 1.188

  Esa. 66.2.
• e 1.189

  Psal. 48.2.
• f 1.190

  2. Pet. 2. 8. Ps. 119. 136
• g 1.191

  Ro. 12. 11.
• h 1.192

  Col. 3. 12
• i 1.193

  Eph. 4.26.
• k 1.194

  2. Cor. 7.11
• l 1.195

  1. Ioh. 3. 14.
• m 1.196

  Psal. 119. 128.
• n 1.197

  vers. 127.
• o 1.198

  Mat. 8.10.
• p 1.199

  Psal. 2.11.
• q 1.200

  Act. 9.31.
• r 1.201

  1. Pet. 1.6.
• s 1.202

  1. Pet. 4.13.
• t 1.203

  Psal. 33. 20,21
• u 1.204

  Rom. 8.23.
• x 1.205

  2. Cor. 5.2.
• y 1.206

  Psal. 86. 8.
• z 1.207

  Phil. 3.8. Zeale for Gods glorie.
• a 1.208

  Ex. 32. 12.
• b 1.209

  Rom. 9.3.
• c 1.210

  1. Cor. 13. vers. 7.
• d 1.211

  Cant. 8. vers. 6.7.
• * 1.212

  The feare of god
• e 1.213

  Eccl. 12. 14.
• f 1.214

  Pro. 14.26
• g 1.215

  Act. 9. 31.
• h 1.216

  Psal. 26.8
• i 1.217

  Gen. 5. 22.
• k 1.218

  Gen. 17. 1.
• l 1.219

  Psal. 4.4.
• m 1.220

  Exod. 1.17
• n 1.221

  Esa. 66.3.
• * 1.222

  H••tred of sinne.
• o 1.223

  Ro. 7. 24.
• p 1.224

  Cant. 1. 4.
• q 1.225

  Reu. 22.20.
• r 1.226

  Luk. 21.27
• s 1.227

  2. Tim. 4.8. 2. Cor. 5.6,7
• t 1.228

  Luk. 21.26.
• u 1.229

  Luk. 21.28
• * 1.230

  Sanctification of the bodie.
• x 1.231

  Rom. 6. vers. 19.
• y 1.232

  Thes. 4.4.
• z 1.233

  Iob. 31. vers. 1.
• * 1.234

  A consolation.
• a 1.235

  Rom. 8. 5. vers. 1.
• * 1.236

  Repentance.
• b 1.237

  Act. 26.26
• c 1.238

  Psa. 112.6
• d 1.239

  Act. 11.23.
• e 1.240

  1. Ioh. 3.3.
• f 1.241

  Psal. 73.13
• * 1.242

  Repentance after faith & sanctifi∣cation in nature but first in sense: and appearance.
• g 1.243

  Ro. 7. 22.
• h 1.244

  Mat. 26. 69.70,71, 72.
• i 1.245

  Ioh. 12.2. 27.
• k 1.246

  Esa. 61. 3. 1. Tim. 1.5.
• * 1.247

  Fruits of repen∣tance.
• l 1.248

  1. Sam. 15. 22.
• m 1.249

  1. Cor. 10. 31.
• * 1.250

  Hearing of the word.
• y 1.251

  Ioh. 10.27. Iob. 8.47.
• a 1.252

  Act. 17.11.
• b 1.253

  Iam. 1. 12. Psal. 26.67.
• c 1.254

  1. Cor. 3.18
• d 1.255

  Act. 16.14.
• e 1.256

  Mar. 9.40.
• f 1.257

  Eph. 6.17.
• g 1.258

  Ro. 15.16
• h 1.259

  Ioh. 6. 63.
• i 1.260

  Heb. 4.2.
• k 1.261

  Act. 10.34 Esa 66.3.
• l 1.262

  1. Th. 2.13
• m 1.263

  Mat. 17.5 1. Pet. 5.4.
• n 1.264

  Psal. 119. 11.
• o 1.265

  Psal. 119. 24.
• * 1.266

  Receiuing of the Sacrament••.
• p 1.267

  Cant. 2.5.
• * 1.268

  Reliefe of the poore.
• q 1.269

  Gal. 6. 11.
• r 1.270

  Act. 2.44.
• s 1.271

  Act. 4. 32.
• t 1.272

  2. Cor. 8.23
• u 1.273

  1. Ioh. 3.16
• * 1.274

  Prayer.
• a 1.275

  Act. 9. 14.
• b 1.276

  Psal. 14.4.
• c 1.277

  Ps. 145.18
• d 1.278

  Rom. 8.16.
• e 1.279

  Zac. 12.10
• f 1.280

  Eccl. 5.1. Dan. 9.4.
• g 1.281

  Dan. 9.4.
• h 1.282

  1. Sā. 1.15.
• i 1.283

  Ps. 143. 6. and 42. 1,2.
• k 1.284

  Rom. 8. ••6.
• l 1.285

  Mar. 1••.••8.
• m 1.286

  Rom. 8.32.
• n 1.287

  1. Ioh. 5.14 15.
• o 1.288

  1. Th. 5. 17
• * 1.289

  A lawful calling.
• p 1.290

  Act. 14. 10
• q 1.291

  Psal. 101.2
• r 1.292

  Psa. 26.1.2 Psa. 119.23. Psal. 18.22. 24.
• * 1.293

  Spiritual exercise in temp••ation••.
• s 1.294

  Reu. 12.17.
• t 1.295

  Deu. 8.2, 3 2. Cor. 16. 12.18.
• * 1.296

  Inward motions of the flesh.
• u 1.297

  Iam. 1.14.
• x 1.298

  Gal. 5. 17.
• y 1.299

  Mar. 7.1.2
• a 1.300

  Ro. 7.23.
• b 1.301

  Esay 64. 6.
• c 1.302

  Ro. 8.3.4.
• d 1.303

  Ro. 7. 15.
• e 1.304

  Gal. 9.24. Psal. 16.8.
• f 1.305

  Esa. 30.21
• g 1.306

  Ioh. 16.8.
• * 1.307

  Ro. 2.14.15.
• * 1.308

  1. Pet. 4.3.4
• * 1.309

  Psal. 67.10. Psal. 119. 104.118. Rom. 7. 15.
• * 1.310

  Little feeling.
• h 1.311

  Cant. 6. 2.
• b 1.312

  vers. 3.
• c 1.313

  vers. 4.
• d 1.314

  vers. 5.
• e 1.315

  vers. 6.7. vers. 8.
• f 1.316

  vers. 9.
• g 1.317

  10,11, 12, 13,14,15.
• i 1.318

  vers. 17.
• * 1.319

  No feeling.
• k 1.320

  Cant. c. 3. Vers. 1.
• l 1.321

  vers. 2.
• m 1.322

  vers. 3.
• n 1.323

  vers. 4.
• o 1.324

  vers. 5.
• p 1.325

  vers. 6.
• q 1.326

  vers. 8,9, 10.
• r 1.327

  vers. 11.
• s 1.328

  Cap. 4. vers. 1. to the 15.
• t 1.329

  vers. 16.
• u 1.330

  vers. 1. c. 5.
• 4 1.331

  A spirituall slumber in world∣ly pleasures.
• * 1.332

  Cant. 5. Mat. 25. 5. Cant. 5.
• x 1.333

  vers. 2.
• y 1.334

  ver. 3.
• z 1.335

  vers. 4.
• a 1.336

  vers. 5.
• b 1.337

  vers. 6.
• c 1.338

  vers. ••.
• d 1.339

  vers. •••• 10,11,•••• 13,14,15, 16.
• e 1.340

  vers. 17.
• f 1.341

  Cap. 6. ••.••
• g 1.342

  vers. 2.
• h 1.343

  vers. 3.10. the 7. verse of cap. 7.
• 5 1.344

  A fal into some sinne.
• n 1.345

  2. Cor. 7.11
• o 1.346

  Act. 2.37
• p 1.347

  mat. 29.75
• * 1.348

  Outward affli∣ctions.
• a 1.349

  mat. 16.24
• b 1.350

  1. pet. 4.17
• c 1.351

  Act. 14.22
• d 1.352

  Heb. 12.11
• c 1.353

  Ioh. 3.
• f 1.354

  Ioh. 6.2,3.
• g 1.355

  Iob. 13. 26.
• h 1.356

  1. Reg. 19. 4,5,7.
• i 1.357

  Iob 13. 15.
• k 1.358

  Rom. 5.4.
• l 1.359

  Iob 42.5,6.
• m 1.360

  heb. 12.11
• n 1.361

  Phil. 1.29
• o 1.362

  Esa. 43. 2.
• p 1.363

  Exod. 8.
• q 1.364

  Esa. 38.
• r 1.365

  Iob 6.34.
• s 1.366

  Iob 13. 15.
• t 1.367

  Psal. 22. 1.
• u 1.368

  Gen. 32.28
• x 1.369

  Psal. 130.
• y 1.370

  Mat. 15. 22,23,24, 25,26,27.
• * 1.371

  Dangerous fall•• of a Chri••tian.
• a 1.372

  1. Th. 5.19
• * 1.373

  Eph. 4.30.
• c 1.374

  Matth. 16. 16,26,70.
• d 1.375

  Esa. 14. 18
• e 1.376

  2. Cor. 5. 20.
• f 1.377

  psal. 19.13.
• g 1.378

  psal. 77.11
• h 1.379

  2. Cor. 2.2.
• * 1.380

  What is to be thought of Fr. ••pira.
• * 1.381

  Corroboratio••.
• i 1.382

  Eph. 3. 16.
• k 1.383

  Col. 1.9.
• l 1.384

  Phil. 4. 13.
• m 1.385

  Psal. 103.
• * 1.386

  Patience.
• * 1.387

  Perseuerance.
• * 1.388

  A perswasion to Christianitie.
• d 1.389

  2. cor. 5.17
• e 1.390

  Tit. 2.••0.
• f 1.391

  Rom. 8.20.
• g 1.392

  Eph. 5.2.
• h 1.393

  Eph. 2.1.
• i 1.394

  2. Cor. 4.4.
• k 1.395

  Luk. 11. 24.
• l 1.396

  Deut. 32. 34.
• m 1.397

  Esa. 4.6.
• * 1.398

  Exod. 12. 22.
• o 1.399

  Ezec. 9.4.
• p 1.400

  1. Th. 1.9.
• * 1.401

  A godlesse m••n carieth hell in his bosome.
• q 1.402

  Luk. 19.4••
• r 1.403

  vers. 44.
• s 1.404

  Luk. 13.24.
• t 1.405

  Iam. 1. ••3.
• u 1.406

  Reu. 21.4.
• x 1.407

  Ioh. 17.24.
• y 1.408

  Ps. 16. 11. Reu. 22.4.
• z 1.409

  1. Cor. 15. 28.
• a 1.410

  1. Cor. 1••. 24.
• b 1.411

  Reu. 21.23
• c 1.412

  Reu. 22. 1, 2.
• d 1.413

  Reu. 21.22
• e 1.414

  Psal. 36.
• f 1.415

  Mat. 17.4.
• g 1.416

  Reu. 7.11, 12.
• h 1.417

  Phil. 3.8.
• a 1.418

  Reu. 21.23
• b 1.419

  1. Pet. 1. 14,15.
• c 1.420

  Ver. 18.19
• * 1.421

  Mat. 2.
• d 1.422

  Col. 12. 9,10,11.