Seuen treatises containing such direction as is gathered out of the Holie Scriptures, leading and guiding to true happines, both in this life, and in the life to come: and may be called the practise of Christianitie. Profitable for all such as heartily desire the same: in the which, more particularly true Christians may learne how to leade a godly and comfortable life euery day. Penned by Richard Rogers, preacher of the word of God at Wethersfield in Essex.

[ A]

THE SIXTH TREA∣TISE SHEWETH WHAT [ B] PRIVILEDGES BELONG TO euery true Christian: and how he may haue his part in them. (Book 6)

CHAP. 1. Of the summe of this Treatise: the reasons why it is set out: the order of it: and of the diuers kindes of priuiledges.

[ C]

THe next thing which commeth in place to be spoken of, is concerning the priuiledges and liberties, which God hath bequeathed vnto and freely bestowed vpon his peo∣ple and beloued seruants. I do not meane any of his be∣nefits which he suffereth the vngodly to enioy, (which yet are farre more sweet and sauoury to his children than to them) but I meane those which are peculiar to the faithfull, whereof the other haue no part nor portion. The which,* 1.1 although all the faithfull enioy not, and therefore feele not so great contentation in [ D] their liues as they might doe, yet they haue free grant and liberty of the Lord so to doe, if they knew the will of God in that behalfe; or if knowing it, they be not holden backe through vnbeliefe, as being strongly perswaded that they doe not belong vnto them.* 1.2 I know that of those many and great blessings which the children of God partake, some are peculiar and proper to some in respect of their callings, offices and places, which are not common to all: but I intend to make mention onely of those, which one may possesse (al∣though not in a like measure) aswell as an other.

And this I do for sundry and diuers causes: partly,* 1.3 that the godly may see their riches in some sort aswell as other men know theirs; and knowing them, [ E] may enioy them to their great contentation, which few of them doe as they might: and that if by any occasion they should be,* 1.4 either by the baits of this world, by their owne forgetfulnesse, faint-heartednesse, distrust or other weak∣nesse of their owne, or by Sathans malice, put out of the possession of them, or any of them; yet by considering and remembring these or some of them, they might be able to returne home againe from whence they straied, and that more easily and willingly than many do, or thinke it possible for them to doe

by any meanes; especially when they shall see that wheresoeuer they cast [ F] their delight, yet they shall be driuen with wearinesse to say, that they finde no where so good liking and safetie, as at home, I meane in Gods house, that is, vnder his nourture and gouernment.

* 1.5Another cause why I set downe these priuiledges of Gods seruants, is, that the wicked which wander from God, and are not in his fauour, may see, what they goe without, and what great good things they depriue themselues of, by their sinnes. By forgoing of the which, (to say nothing of the deceiuea∣ble and miserable estate wherein they liue) if they should but weigh and con∣sider what they lose and forgoe, which others enioy, and they likewise might, [ G] it would deeply vexe their hearts as oft as they should thinke of it: euen as in hell the reprobate shall finde this not the least part of their torment, to see o∣thers in so happy condition, which they are vtterly cut off from all hope of at∣taining to.

* 1.6Lastly, that I may hereby (if possibly) helpe to bring the Christian life in∣to some better credit & account, both with the one and with the other: which to my no lesse griefe than admiration, I see to lie as dead wares little asked af∣ter, in the world. For many, euen of the godly, do not esteeme of the Chri∣stian life, and of the wisdome which should governe vs, as they ought to doe, that is to say,* 1.7 as of a treasure more to be desired than any earthly thing, be it [ H] honour, wealth, pleasure, and that at all times. And as for the vngodly they haue no liking of it, but the most of them scorne, deface, abhorre, and dis∣swade from it, counting it precisme and puritanisme, truly and conscionably to go about to practise it, and thorowout their liues to set themselues to bring foorth the fruits of it, when yet there is no happinesse in any other estate; for into it alone, (as hath beene said) do all the heauenly and excellent priuiled∣ges fall.

If any, on whom this rebuke doth iustly take holde, shall contrarily answer, that they doe honour the Christian life and delight in it, although they doe mislike indeed (they say) that men should be to precise in vrging others to du∣ty, [ I] and in framing themselues to a certeine kinde of excellency and singulari∣ty aboue others: I say, let such cleare themselues from fault by this, that they acknowledge that God hath bequeathed to his deare children better things than the world hath; and therefore that such as beleeue this, and haue a part in it, cannot content themselues to honour God so sleightly as they doe which haue them not, but acknowledge that they owe much more than they can per∣forme, when they haue done all that they can: also let them indeuour to haue in common these priuiledges with the rest of Gods seruants, and let them thus prooue, that they delight in godlinesse indeed: so shall they cease from their speeches, and agree with vs, and haue good warrant of their safetie and [ K] welfare; and otherwise, I meane vntill they doe so, they shall but bite at them who are in better case than themselues. This shall suffice in generall, to haue spoken of the priuiledges of the faithfull, and of the reasons why I make this Treatise of them.

Now particularly I will set downe some of the chiefe (for who can menti∣on all?) of the which though some haue beene made mention of by occasion

[ A] in other places of this booke: yet seeing they haue not beene handled of pur∣pose, and that euery Reader can not gather them together, nor know them to be so, nor haue them before him in view at once, except they be spoken of to this end, to shew the beauty and price of them; therefore they being so ne∣cessary to be knowne and inioied, I count it no lost labour to doe it. And for more ease and lesse tediousnesse in reading of them, because they are many, I will bring them all to these two heads.

The first kinde of our priuiledges and prerogatiues,* 1.8 which true Christians haue allowed and allotted to them of God, are such as be inioied in this pre∣sent [ B] world, wherein they haue many things to incourage them to a chearefull honoring of God. The second sort, is of those liberties and peculiar blessings, which God hath in store for them in the life to come: which with the former being daily weighed and duly considered, doe in marueilous maner set before them and commend to them the singular loue of God, and make them see themselues so beholding to him, that they are set forward with exceeding cheerefulnesse in their christian course and warfare.

[ C] CHAP. 2. Of the first priuiledge: That the beleeuers may know in this world, that they haue eternall life.

OF the first sort, this is one (which the rich men of the world, who want it, cannot purchase with all their substance:) I meane, that they may know and bee perswaded that they are beloued of God, and that their names are written in hea∣uen, and therefore although they be strangers heere for a while, yet that they shall vndoubtedly be saued; whiles in the meane season, [ D] others who are farre from it, doe please themselues with laughing at their fol∣ly, saucinesse and madnesse (as they count it) for that they fancie such things to themselues. Whereby they declare (in thinking there are no such to whom this is reueiled) what a priuiledge it is,* 1.9 to know so much of Gods will and minde, to be partakers of so great a treasure, as the mightie ones doe confesse is vtterly hidden from them. Now for proofe of it, that God al∣loweth them to know it, what is more manifest than this which is written by Saint Iohn? Behold, what loue the father hath giuen to vs,* 1.10 that we should be called the sonnes of God. And againe: As many as receiued him, to them he gaue preroga∣tiue to be the sonnes of God, euen to them that beleeue in his name. Also: These [ E] things haue I written vnto you that beleeue in the name of the sonne of God, that yee may know, that yee haue eternall life, &c. But this matter hauing beene largely handled in the first chapter, may with fewer proofes satisfie such as de∣sire to heare more of it.

Therefore as this is not to be doubted of, that true Christians know them∣selues, or may by some euidences, (euen the weakest) to be beloued of God, and that they shall be saued: so how great a priuiledge this is, let them learne

(who set little by it) of Christ himselfe, who hath valued it at a greater price [ F] then all the world:* 1.11 What shall it profit a man though he should winne the whole world, if he loose his owne soule? or what shall a man giue for recompence of his soule? Now if the knowing of this secret, that God loueth vs, be a priuiledge of so great account, yea though a man should know it but dimly, and if he should know it but once in all his life: what a manner of priuiledge then is this to be accounted,* 1.12 that we may grow from faith to faith, and from a darker knowledge of it to a clearer from day to day,* 1.13 and that, with better assurance then we hold any thing in this life by seale, writing, witnesse, or any other way that law can deuise? For indeed the benefit of knowing this so great a [ G] treasure to be fallen vs, were by many degrees lesse, if it were, when it is once knowne to vs, afterward to be doubted of and called into question againe, and that our assurance might not both grow greater, and daily continuance of the same be obteined.

* 1.14But thanks be to God for his vnspeakable mercy, who hath prouided, that the longer we liue, the better we may know it. For the longer that we haue be∣leeued Gods promise, and beene acquainted with it, who doubteth, but that we may much more cleerely be perswaded of it, then in former times when we first beleeued, and when we had not as yet so often considered it, nor so deepely weighed what might hinder and weaken our faith, or come against it? [ H] For at the first enlightning of our hearts with this sunne-shine of faith, we haue many mistes and cloudes cast before our eies, to dim & darken it: many doubts arising from our owne weaknesse, vnworthinesse & feeling of our sins when we haue had as yet little experience of Gods tender compassion & care ouer vs, or at least when little marked of vs; much feare troubleth vs then, be∣cause we see many things to accuse vs, and for that we doe not many duties which we heare taught vnto vs; but when we are better acquainted with him, we more easily beleeue, that he will forgiue them all vnto vs. And as the yoong childe is not able to stand and go alone, till time hath brought more strength: euen so it fareth with vs. But when we haue after longer time seene the will and [ I] minde of God to be constant & vnchangeable,* 1.15 our own care to please God to be vnfeigned though vnperfect (more then which nothing is required of vs) and that the best of Gods seruants haue had the same infirmities as well as we, & that we haue liberty, when we see our weaknesse to seeke pardon of the same at the hands of our good God; these and such like considerations after longer time, when we haue oft weighed, God hath giuen vs greater strength of faith, and strengthned vs to waxe more confident, euen as we haue withall become more humble and obedient. So farre is it off, that this assurance the longer time we haue inioied it, should be further off from vs.

* 1.16And as for that many obiect, that sundry of Gods children, after they haue [ K] knowen it, doe fall to doubt of it after, this gainsaieth not that which I af∣firme. For that it may be and is thus, I deny not; the deuils subtilty and ma∣lice being stronger then men haue faith to resist it. But the trueth is, that as the godly are renewed but in part: so through corruption they may waxe wea∣rie oftentimes of that care which should procure their welfare, and may (as no doubt but many doe) neglect to nourish their faith daily, and slake their

[ A] delight in vsing reuerently the best meanes for the conforming of the same: and therefore, such doe the oftner taste of the hard dyet of other men, be∣cause they will sometimes choose to follow their waies.

Besides, there are others which though they offend not that way,* 1.17 yet they giue too much place to distrust, hauing no iust cause, by an euill conscience, which is the greatest enemie to faith: and heereby they depriue themselues of the benefit of this faith and confidence.* 1.18 Which kind of people must labor to stay themselues by the perswasion of such Scripture as is written of pur∣pose for their comfort, as: Take my yoke vpon you, and yee shall finde rest to your [ B] soules. also: A contrite heart God will not despise, &c. Mat. 11.29. Psal. 51.17. Mat. 12.20. Psa. 43.5. But to returne, seeing they may hold & abide in Gods loue, and hold fast this knowledge of it, the longer they liue, they see this must be granted them also:* 1.19 That none shall take them out of the Lords hands or custodie, but that he will care for them vnto the resurrection day.

Wherein this is a further degree flowing from the former, that this loue of God being shed into their hearts plentifully by the holy Ghost,* 1.20 it maketh them more quiet, ioyfull and better satisfied, then all that can be desired of them besides, according to that which Saint Peter saith: Though we see him not, yet we beleeue in him, and we reioice with ioy vnspeakable and glorious. [ C] For what is there in the world, that can raise the like ioy in our hearts, as this, that we know that we shall see the good pleasures of the Lord in the land of the liuing (that is,* 1.21 in his militant church heere) and haue an house not made with hands, but eternall, in his triumphant heereafter? who doeth not see, as the former ages haue found and felt, and they who yet remaine on earth shall finde, that to all other things, euen the best, there is an appointed end? And therefore the ioy that men conceiue for them, is but flitting and momenta∣nie, not vnspeakable and euerlasting. So that the peace and ioy which arise from the certeinty of our saluation, is woorthely rekoned as a singular pri∣uiledge, in as much, as it doeth not onely exceed all worldly treasures; but [ D] also, because it is proper to the children of God,* 1.22 and the other haue no part in it.

And further, this should better appeare,* 1.23 how great a priuiledge it is to be beloued of God, if we could possibly conceiue the dreadfull feare of the re∣probate in desperation, and how little comfort such an one taketh in all his wealth and delights which he hath in this world (in whatsoeuer price and ac∣count they are with fooles:) but would giue them all for one quarter of an houres feeling of Gods louing kindnesse and sweet countenance towards him, if it could be inioied, and the sound peace and comfort that commeth with it. And therefore if any will know the benefit and greatnesse of this pri∣uiledge, [ E] let him aske of them, who hauing hardned their hearts through vn∣beliefe, are growne into despaire: who with wearisome sighes and groanes, that cannot be expressed, doe thinke with themselues and speake many times: Oh how happy are those which are saued? yea, and what would they giue, if they had it, how many thousand worlds, for a part in Gods kingdome? Or if the damned soules in hell could speake, they would tell you, whether this be a prerogatiue, to be kept so safely from the torments thereof, and honoured

with the assurance of heauen and happinesse; as partly may be gathered by [ F] that which Saint Luke writeth of the Epicure in the Gospel,* 1.24 saying: Oh that the tippe of a finger were dipped in water to coole my tongue; for I am tor∣mented in this flame.* 1.25 And without it, (I meane, where this is not inioied) I doe maruell, that vaine, deceiueable and transitorie, yea loathsome and filthy pleasures are so hunted after, as they be: euen till they iustle out all re∣membrance and regard of heauenly things altogether. And this sweet liberty peculiar to Gods children, which I now speake of, is so much the greater by this, that we may inioy it all the day long, and so throughout our life, and are not stinted nor tied to one houre or time wherein we may possesse it: and also [ G] because the longer time we be partakers of it, the sweeter it is vnto vs, seeing we doe the better know the benefit of it, and that none hath power to depriue vs of it. And thus much of the first priuiledge; namely, The certeintie of our saluation, whiles we are in this life: which, if we weigh throughly what we haue beene and what we haue deserued, will (I thinke) be thought no small nor meane gift, but great and woonderfull, and yet proper to the beleeuers: so that all people which shall vnderstand it, may woorthily and for good cause com∣mend the Christians life, to the which it properly perteineth, and wish and trauell to imbrace and be partakers of it most willingly; euen as we read, that in ages past it was said by the Lord, that ten men out of all languages of the [ H] nations, shall take hold of the skirt of him that is a Iew, and say: We will goe with you, for we haue heard that God is with you, Zach. 8.23. And if there were no other priuiledge, but this one to be inioied, whiles we liue heere; yet were our porcion exceeding great, seeing so many thousands who heare of it would thinke their estate right happy and good, if after many yeeres paine and heauinesse in seeking it, they might inioy it.

But, glory be to God on high, these are not all the precious benefits and prerogatiues, which God hath willingly bequeathed his seruants, besides all other outward blessings which they haue in common with the vnbeleeuers. Of these therefore, or some of them, which either they doe, or may enioy [ I] daily in the seuerall actions and parts of their liues, to make the same well pleasing to God, acceptable to men, and more easie and sweet to themselues then the most doe finde them; of these (I say) it followeth next to say some thing.

CHAP. 3. Of the second Priuiledge: namely, That God is with his alwaies after he hath assured them of his fauour. [ K]

BVt to passe to the second: if they might onely know, that they shall be saued after they depart out of this world, and should in the meane while be neglected and left as orphans, desolate and exposed to all iniuries and discomforts, the priuiledge, which I haue spoken of, should be the lesse (although nothing is to be

[ A] compared vnto it:) but God hath promised ouer and beside that,* 1.26 to haue a fa∣therly care ouer them, euen in this life also, and to testifie his loue plentifully vnto them many other waies: which special care he hath not of other, though he suffereth them to liue. 1. Tim. 4.10. Also he is their shelter from tempests and stormes of troubles; and keepeth them safe vnder his protection, as the hen doth the chickens vnder her wing: yea, he keepeth them as the apple of his eie; and counteth them his friends, communicating with them his se∣crets,* 1.27 and declaring and making knowen to them the hidden treasures of his kingdome, and in euery estate will saue and vpholde them by his prouidence: [ B] so that they may prosper and be well liking in respect of other, though they haue all outward abundance. And if God who is rich in all good things and hath all power in his hands, be their shepheard, what can they want?* 1.28 if he be with them (as he is) who can be against them? if he honour them,* 1.29 whose dis∣gracing of them can hurt them? yea, if he make them blessed, who can de∣priue them of it?

But when I haue said what I can of their estate, I must confesse I haue said little, so great and precious are the particular prerogatiues which they haue bequeathed vnto them. And yet beholde,* 1.30 in this high account they are with God alwaies, when his anger is kindled against other which are his enemies. [ C] And what comfort may be conceiued by the beleeuing, considering and ap∣plying of all these unto the faithfull heart? And that I may the easilier per∣swade the weake Christian, that these things are not little, consider if any one of these commodities, which I haue said, doe, by Gods free grant, pertaine to the beleeuers, that by some one they may value and esteeme the rest: consider therefore, first the honor that they haue in being called The seruants of God (than the which title and name the angels haue no greater) to declare the ho∣nour that goeth with it: which partly may appeare by another comparison, and that also more familiar to vs. For looke, how high and honourable the office and place is, that is inioyed vnder a Prince (whither it be L. Chancellor, [ D] Treasurer, or the like) more than the same is vnder an inferior person:* 1.31 euen so by many degrees, the honour of being seruant vnto the most high, is farre greater than all other which here may be attained.

And yet as though this were not enough to be called The seruants of the Almighty, Christ himselfe setteth out their estate to be yet more glorious, when he saith: I haue not called you seruants but friends, to whom I haue communi∣cated my secrets and minde, vnto the which a seruant is not commonly admit∣ted. And yet euen this is not so admirable, if it be laied with that which in an∣other place is written: That God hath adopted vs to be his sonnes and heires, yea fellow-heires with Christ himselfe. Not much vnlike hereunto, is that which is [ E] written in another place: If ye will keepe my commandements, ye shall be to me the most precious of all the earth, though all the earth be mine. If the godly be his precious treasure, how can they but be delighted in of him, safely kept al∣so, and preserued from all that might annoy them? and being so deare vnto him, how will he suffer them to want any thing that is good? And therefore Kings for their honour they are called, though not earthly, inferior to the an∣gels indeed; but yet, through hope, the most precious people among all nati∣ons,

though all the earth be his:* 1.32 whereby they rule ouer Sathan the prince of [ F] this world, by faith, and tread vnder their feet the kingdome of darknesse and sinne, and so become conquerors ouer him and the world. For the Scripture teacheth them this wisdome, the spirit giueth them this grace, and witnesseth this to be true,* 1.33 that he which hath faith, ouercommeth the world: that is, ma∣keth that, which is in it, as the lust of the flesh, the lust of the eye, and the pride of life, to be subiect to him. An honour which Kings and Princes, for the most part, attaine not vnto: for many of them aswell as of others, worship the beast, and offer to him their crowne, and willingly submit themselues to his slauery. And this honour which he bequeatheth to his faithfull ones, is one [ G] commodity and fruite of his provident care and fatherly regard that he hath over them.

And yet in that there is no end of this, but that he will continue it towards them throughout their life,* 1.34 and that in more certainty and assurance, it is so much the more to be had in admiration: whereas in the meane while, they who are none of his, nor nourtered in his family, which is his church, cannot inioy the least part of this liberty, they cannot beleeue nor be perswaded of any such thing at any time, neither dare they promise to themselues, that he will be with them, and be a shelter vnto them; but for want thereof they smart, being hardened in their hearts, and let loose after their owne desire, to com∣mit [ H] any sinne that their heart lusteth after, euen with greedinesse; and that, be∣cause the lord hath not that especiall care ouer them, that he hath ouer his owne beloued ones to keepe them from it.

This prerogatiue (I say) the wicked men of the world, and vnregenerate, not onely haue not while they remaine in that estate,* 1.35 neither doe so much as fervently and constantly desire it, nor cannot; being no more able, then the blind man is to see, or the new borne child to walke: and therefore in stead of these liberties they are still in bondage, and for the most sweet dainties of gods children, they are fedde with draffe, euen with fancies, dreames and deceiuable pleasures. But contrariwise, that which was spoken to Mary the mother of [ I] Iesus,* 1.36 thou being freely beloued of the lord, he is euer with thee afterwards, to preserue thee whom he hath loued: the same may be verified of all gods chil∣dren; after he hath once receiued them into fauour, forgiuing them all their sinns,* 1.37 he is with them euer after, to watch ouer and care for them; that so they may be presented safe before him, when he shall appeare for their euerlasting deliuerance.

By which it may be seene, how excellent and how much to be desired, the estate of the poorest of Gods children is,* 1.38 aboue the flourishing youth that liueth at hearts case, or the mightiest monarch or prince that is vnreformed. It might seeme therefore, that euen this honour that God giveth to his ser∣vants, [ K] which I have already spoken of, were enough. And I confesse, that if I might haue had my choise, when I was in the depth of hellish anguish and mi∣sery, I should not haue asked the tenth part of it: the lord hath therefore giuen more, then we could haue asked or thought: yet these are not all the priui∣ledges, which God hath bestowed vpon his beloued ones, as shall be seene. For heereby they walke in greater safety, then if they were guarded with an ar∣my

[ A] of men: yea, if whole armies of enimies came against them, as against Elisha, yet have they more with them, then against them.* 1.39 For the angels of God doe pitch their tents about them to keepe them.* 1.40 And how great a pre∣rogatiue this is, they can best tell who beleeue it, although they must needs commend it who doe but heare the report of it. For they know and haue ex∣perience of it, who receive these promises into their hearts by faith, and be∣leeue that God will performe the same vnto them, who are not at any time de∣priued of them but onely through their vnbeliefe.

I graunt, that all gods children inioy not this, neither say I any such thing: [ B] but this I say and affirme freely, that to every age in Christ, both the weake,* 1.41 the strong and the middle age, there is more granted by God, then is inioied of them: not that God doth in words seeme to offer that,* 1.42 which he meaneth not to performe, but because men either know not, or beleeue not through sa∣thans malice, what their liberties are: or if they doe,* 1.43 yet it is so faintly belee∣ued, that they are holden backe by euery occasion almost, to forgoe and be dispossessed of them. Which all must grant to be through their owne fault, which may easily appeare to him who is willing to see it, thus: whereas the spirituall riches, which beautifie the soule, are the greatest riches, and therefore should most be sought after, esteemed and delighted in: many euen of good [ C] hope, which will grant this with vs, will not yet bestow any more trauell for the same (be they neuer so great priuiledges which god offereth them) then they did in times past; that is, with lesse delight and feruency, then they shew in fol∣lowing and looking after their earthly commodities. They cannot (I say) be brought to set an higher price vpon the graces of God, and the heauenly li∣berties, which belong to Christians, then vpon transitory things, which soone passe away.

And this in few words is the chiefe cause, why not only earthly minded men attaine to nothing, but euen some such as haue receiued the first fruites of the spirit, grow not to any great experience what the excellent estate of a christi∣an [ D] is, and how great priuiledges God granteth many of them to inioy. Alas,* 1.44 if men tast but a little of beliefe that their sinnes shall be forgiuen them, they hardly goe any further to daily proceedings in their faith (though they are taught that they should grow from faith to faith) and so to liue by it,* 1.45 but stand at a stay for the most part, euer ready to call into question, whether they haue it or no. What are such the better for the infinit good things, which God hath in store for his, which also diuers of their brethren inioy already, in respect of that which they may attaine to? but rather as though they were no such, they walke either heauily, nothing able to beare off the discouragements which they meet with, by spirituall helpes and incouragements which they haue not; [ E] or rather in worse case, that is, not seeing, when they are hindred at all. I deny not, that the diuill doth subtilely and vigilantly seeke to blindefold them, wea∣ken their faith, and set manifold stoppes in their way: but wherefore haue they beene taught this, that the scripture giueth greater grace,* 1.46 but that the eie should beleeue it, and finde it so then? And againe the greater is he which is in them, namely the spirit of god, then he that is in the world, that is the diuill?

And yet al these & other such excellent priuiledges which appertaine unto

them,* 1.47 are no more then God did see they should stand in need of to helpe [ F] them beare the burden of tribulation, reproch and other discouragements which heere of necessity must meet with them: which would shake them so, as they would make them to faint vtterly, if they were not vpholden with props and staies most mighty. Consider this yee that forget God and aske not af∣ter him: but especially, yee seruants of his who desire to doe his will. For these things doth God indeed: I meane, he bequeatheth many goodly and sweet liberties to his, and many of his beloued ones find them and feele them; and you that doe not so, behold what yee loose and goe without. Claime therefore with reuerence that which is your due, I meane which god hath be∣stowed [ G] vpon you; and beware, lest through your default, the priuiledges of Christians should not be thought as great as the Lorde in his word affirmeth them to be, whiles you inioy them not, as though they were no such.

* 1.48The Lord hath done great things for vs, as it is written: Honorable things are reported of thee, O thou citty of God. And if it were not so, and if the loue of God were not sweetly shed in our hearts through the holy ghost; yea, if we were not perswaded that the Lord is a plentifull rewarder of them that seeke him,* 1.49 and that all the afflictions of this life are not worthy the glory which shall be shewed vpon us, we might soone be caused to cast downe our counte∣nance and be discouraged:* 1.50 who are not onely strangers heere and therefore [ H] not knowen nor regarded, but we are among professed enimies, who, the more we differ from them, the more we are hated of them, and therefore in feare of continuall and infinite dangers by reason of them and their captaine; and, but for that the Lord hath promised to be with vs and guide vs, we should vtterly faint and be discouraged.

CHAP. 4. Of the third priuiledge: How God giueth grace to his children to [ I] liue godly: and of the first branch.

BVt that it may better appeare how great this priuiledge is, (and so I may proceed vnto the rest) let vs further heare, what wor∣thy and singular fruits doe flow from this fatherly eare and most louing prouidence of God ouer his, and accompany the same thorowout their liues; which though they arise and pro∣ceed from the former, yet I will set them downe as particular priuiledges distinctly by themselues. And because it is not so easily seene and conceiued of many, much lesse beleeued, I will more particularly lay forth the same: and [ K] first this third; the summe whereof is this, that who so are thus cared for of God, he bestoweth this grace vpon them, that they learne of him that which none can learne elsewhere, nor any but his chosen ones can learne, that is how to liue, and goe through their whole pilgrimage according to his will; and how to die, and goe from this vale of misesy, that they may afterwards be taken vp into glory: euen this prerogatiue he granteth them. And it hath these

[ A] two branches: the one, that they may be fruitfull in good life; the other, that they may be kept from foule offences.* 1.51

Now concerning the first; namely, the holy life which God teacheth them to lead, this is not the least,* 1.52 I might rightly say there is no greater treasure here to be inioied: that they need not count the Christian life combersome, vnsa∣uory, and an heauy and tedious burden as the most doe, but an easie yoke, an estate wherein they need neither be idle nor vnprofitable, but readily prepared vnto euery good worke. Now that they may be able to doe this, to be setled constantly in a godly course, and wise to preuent and auoide the hinderances [ B] that lie in their way, and to aime at the commandements of God as at a marke, that they may keepe them: is not this a benefit,* 1.53 yea a singular priui∣ledge, when the prophet calleth him an happy man that is inabled of God thereto? and Christ himselfe teacheth, that it is the chiefe happinesse which can be inioied in this life, to keepe the word of God which we heare,* 1.54 that it may direct & guide vs? yea, that one day in his house,* 1.55 that is spent and passed in the militant church and as his seruants doe, is better then a thousand in any estate besides?

And although it be an estate full of happinesse, yet let no man maruel that I say Gods beloued ones may haue this liberty and prerogatiue to walke and [ C] liue in it:* 1.56 for the Lord inableth them thereunto by whose power they can doe all things; he giueth them an heart not defiled and vncleane,* 1.57 as it was some∣time, but purged and clensed in good sort, and therefore now it is able to like and loue his will which sometime it loathed: and they who beleeue and are perswaded, that God will bestow and doth daily offer this grace of sanctificati∣on vnto them, they receiue it, and thereby are strengthened to doe that good in their life, which they can loue with their heart, and which they approoue of and allow in their iudgement.

Now if this liberty of Gods seruants be not either knowen of some good Christians, or not beleeued,* 1.58 I deny not but euen they (as yet) may goe with∣out [ D] this priuiledge in great part, accordingly as we may see in many. But this need not be, if they knew and were perswaded of Gods liberality and bounty towards them, as some others are, who is so farre from denying grace hereto, that he hath pleasure to see them vse it well to whome he granteth it. And vn∣till this be, that they draw by faith daily strength from Iesus Christ to subdue their lusts, they cannot obtaine to finde the Christian life easie to them, as some others doe, but goe to worke by their owne strength in all their duties, and by the vertue of their praiers hoping to preuaile against their sinnes; which indeed are not conquered by any such meanes, but remaine in their old strength still: the which they seeing, that for all their labouring and striuing [ E] against them, yet they doe not finde that they are weakened or abated in them, but that although they toile themselues much, yet they profit little; they be∣gin to be discouraged and faint, euen in vsing the meanes which they did, be∣holding how they sticke fast still in the mire wherein before they lay: and so they being discouraged, fall into some great sorow, or which is little differing, breake out into security and loosenesse. And this slauery they are brought vnto, through the malice and subtilty of the diuil, who seeing their vnablenesse

to beleeue the promise of God, (which is, that he will strengthen them against [ F] their speciall infirmities) doth play the Lion, holding them vnder with vnbe∣liefe.

Against the which their remedy must be this, that they resist stedfast in faith:* 1.59 that is, that they yeeld not to this distrust, which long hath oppressed them, but by little and little suffer themselues to be perswaded that their case is farre better then they conceiue (which shall neuer be hard to perswade them:* 1.60 who found true deliuerance from the spirit of bondage) and that the Lord hath not taken them into his fauour to leaue them at six and seuen (as they say) in the world, and to make them shift for themselues as orphans, and [ G] to trust to their owne wisdome and strength to preserue them from sathan and sinne: but that he as a father caring for them, hath sufficient power in his hand to strengthen them, and requireth this of them, that they should beleeue it: which they cannot doe but thereby they are mightily staied and vpholden,* 1.61 and by the same faith shall more and more be vpholden daily; vntill they see themselues set at great liberty, and that it was the diuill who before held them in feare and bondage.

* 1.62The common obiection will heere be put foorth vnto me: that they would (if they durst be so bolde) beleeue with all their hearts, that God will subdue and slea their sinne and lead them forward to liue godly, if they could first o∣uercome [ H] some particular sinnes which doe most trouble them: but as long as they preuaile in them they dare not thinke (they say) that God will giue them that grace,* 1.63 which he doth vnto others. But to answere them, I haue said be∣fore, that they haue no power in them of their owne whereby they may wea∣ken any sinne in them, but this they must obtaine by faith, as well as grace to liue: and that commands them to doe, so that they may know, it pleaseth them that they should doe so.* 1.64 And till that: they are holden from their owne right through the deuils craft, who hideth from them (as their euidence) this confidence in God; euen as, if a subtile man should keepe backe from his neighbour, any part of his lande or liuing. I conclude therefore, that Gods [ I] children (who pardoneth their infirmities through Christ,* 1.65 and will not looke streightly vpon them) haue this prerogatiue, that they may lead their liues ac∣ceptable to him:* 1.66 and if they be carefull to know, what liberty he hath giuen them whereby they may obtaine ablenesse thereto, they may walke woorthy the Gospell indeauouring to please him in all things, and so to be vnrebuke∣able in the middest of a wicked and froward generation; although (as I haue said) through the deuils tirannie and the vnbeliefe of their owne hearts, many euen of them, are farre from inioying this priuiledge.

The which, as it is accompanied with happinesse it selfe, so that it may be seene to be a priuiledge indeed peculiar to them, know we, that as for other it [ K] shall not neither can be so with them; they haue no part in this treasure, no not euen they,* 1.67 which at sometimes will seeme more holy then the rest. The wicked (I say) haue no fitnesse nor aptnesse to receiue this grace [To liue godly] no more then a dead man is fit to rise againe and walke, or the blacke Moore by washing to change his blacke skin. And therfore although they like well enough of the name of it, yet that they are such as deny the power of it,

[ A] heereby it may appeere, that as the worst sort of them like dogges and swine tread it vnder feete and scoffe at it; the common sort count it and tearme it precisenesse, and loue to be conuersant with those that are of their owne mindes: so the best sort of them are such as finde in themselues and know, that they haue no pleasure in it. No better is the patched life of the best sort of pa∣pists, who liue not by faith, but please themselues in this, that their works are good if they doe the outward works which God and their church commend. All of them remaine and continue in the damnable estate they were in at the beginning.

[ B] Neither doe I maruell at this, which the Scripture affirmeth so plainly,* 1.68 that the vngodly are not obedient to the will of God, neither possibly can be.* 1.69 For I my selfe (saith Paule) when I was in darkenesse and liued after the lustes of mine ignorance, was greedily set to commit sin. Therefore if it be impossible for a man vnrenued to forsake some particular sinne, but by infinite degrees much more impossible to clense his heart, from whence onely good life can come; it is most certaine and cleare, that all wicked men, while they abide so, are far off from this priuiledge, To be able to lead a godly life: and therefore that is peculiar onely to Gods children to doe so.

[ C]

CHAP. 5. Of a second branch of the third priuiledge.

ANother branch of this priuiledge or honour, that Christians haue aboue other men, (which though it necessarily accompa∣nie the former, yet because it best appeareth, when it is parti∣cularly laide open, and helpeth much to strengthen the weake, and to comfort the best) is this:* 1.70 that they may be kept and pre∣serued [ D] from great and reprochfull euils, that seldome or not at all (if it be ex∣pedient) they shall be ouercome of them: which the Apostle would neuer so often and earnestly haue exhorted the godly vnto, saying: See that yee walke vnblameable and without rebuke; and in another place: Walke not offensiuely towards them that are without; except he had seene, how they might haue at∣tained thereunto. Therefore the prophet saith:* 1.71 I haue hid thy word in my heart that I might not sinne against thee; and againe: Let me not wander from thy com∣mandements; and againe: I swarued not from thy precepts:* 1.72 they are the ioy of my heart. And the same spirit guiding Gods people, they are like minded to him; and would not wander nor swarue from his will. And the cause of this [ E] must be considered, which is this: they count preciously of gods worde, and therefore lay it vp in their heart; and are perswaded, that it is the greatest gaine to folow the doctrine of it: and therefore they count it not tedious to ab∣steine from the sinnes which other cannot be drawne from; but willingly for∣sake them, which other men with tooth and naile hold fast, and continue in.

Enoch, Abraham, Moses, Iosua after Moses death, Samuell, Daniell, Iob,* 1.73 with others many in the former ages of the world, how doe stories report of

them? After they had any neere acquaintance with God, they committed not [ F] any such heinous trespasses as were common staines and blots in the liues of others,* 1.74 (I speake not now of their vertues) but they departed and withdrew thēselues from euil, euen as God had chosen them out of the world; to verifie that which is written:* 1.75 All these liued and died in faith? The Apostles after they had receiued more fulnesse and greater measure of the spirit, were farre from the scandals and offences, which before were vsuall, and daily rebuked in them, and committed of them. Yet to shew what need the best haue to be kept by God continually, sometime the deuill preuailed, as to make breaches amongst them; though we seldome finde any of them to haue beene thus [ G] deceiued.

* 1.76So, some of the churches haue beene commended to vs to haue beene so farre off from shamefull falles (as the Thessalonians, the churches of Smirna and Pergamus) that they were good examples and lights to others. So, sundry persons in the new Testament, as Timothy, Demetrius, Priscilla and Aquila, who were well reported of. All which with others, as they are set foorth for vs to follow: so who doubteth, but that they found in their liues more sweetnesse and delight then others,* 1.77 who were also Gods children as well as they, but not so free from manifest crimes and open sinnes as they? Now when they are thus kept from grieuous and shamefull falles, it followeth most necessarily, [ H] that euen thereby they be kept also from sore and great punishments, as Psal. 91.11. forasmuch as these alwaies follow them.

By this that hath beene said, it may without any difficultie be gathered, what great liberties the true Christian hath giuen him of God. But seeing such as haue not experience of that which I say, do hardly thinke it to be true, it shall be necessarie for such to know another thing; and that is this: That God hath made such a way to the performing of all this that I haue spoken of,* 1.78 that he sheweth vs, how this may be done with delight (which, we know, put∣teth away tediousnesse:) both the practising of the Christian life which I spake of before, and the renouncing of the contrary sinnes which I now speake of. [ I] And this maketh both the braunches of this priuiledge to be of exceeding va∣lue and excellencie:* 1.79 that whereas godlinesse is so vnsauorie, yea wearisome to the most, yea euen vnto many such as will talke much of it, and preach it also; in the meane while, this should be inioied of any by the grace and good∣nesse of God: That they may turne from their old sinnes; and contrarily, serue him with delight. And that the true Christian may reioice in the doing of the will of God:* 1.80 our Sauiour Christ, who in all obedience to the comman∣dements was willing to be an example to vs, professing to his disciples that it was his meat and drinke to doe his fathers will, taught vs also who are his members and one with him, that we should endeuour after the same, and may [ K] obteine to make it our meat and drinke to doe that which is pleasing to God. And although I am not ignorant, that we cannot haue the fulnesse of reioice∣ing in doing good duties: yet if there were not much graunted vnto vs in that behalfe,* 1.81 (for all our strength of sinne that remaineth in vs) the Lord would not haue saide, that he hath made his yoke, that is, obedience to his worde, easie for vs, and his burthen (as the flesh counteth it) to be gentle and light to vs.

[ A] Which Saint Iohn interpreting sheweth how; saying:* 1.82 All gain-saying power of the deuill himselfe is resisted by faith; that is, while we beleeue, that God will giue vs strength and victory against the same.

Againe, if we might not be able to finde sweetnesse and pleasure in this walking with God, why would the Lord himselfe say in Deuteronomy:* 1.83 Re∣ioice before the Lord in all that thou shalt set thy hand vnto, that is, goe about throughout the day? and in another place: why would he reprooue Israell for not seruing him in ioyfulnesse and gladnesse?* 1.84 whereby God teacheth that this grace should be laboured after in our particular callings: that the hus∣bandman, [ B] artificer, magistrate, and preacher should and may walke in their vocation with chearefulnesse; who yet, if they doe their duties as it behoueth them, shall most hardly doe it of all the rest: and the same I say of the poore man, and the seruant and of all that walke in a lawfull calling, seeing they serue in Gods worke. Which would not a little repaire their liues and increase their comfort, ouer it is now with the most of them who goe to their worke as slaues, and as the horse and oxe onely for their bellies sake, and not seruing God in doing their worke to men. So that we knowing this,* 1.85 that we may be mery, and euen finde delight in the heauenly life, and in flying the corrupt be∣hauiour and bad example that is in the world (and that, with much more con∣tentation [ C] and freedome from feare, then the carnall gospeller in all that his eie coueteth, or his soule longeth after) what would we desire more? Euen as the psalmist saith, what greater pleasure would we wish, or better thing desire?* 1.86 All the pleasures of the earth are not to be compared with this wisdome,* 1.87 to be perswaded, that Gods seruice is perfect freedome, and that it is sound pleasure to walke with him. And to say the trueth, our life must needs be mopish and tedious, if it were not thus: and all that we doe should goe vntowardly for∣ward, as the froward seruant which is sent against his will, goeth awkely about his businesse. But God making it delight and pleasure to vs, we may set our hearts thereupon, not by fits, but minde it wholly for the most part, and princi∣pally [ D] aboue all other matters, which yet (when we knew no better) did wholly take vs vp and affect vs: for where the treasure is, there is the heart;* 1.88 and looke what a man delighteth in, that will oft and euery while come to remembrance and be thought vpon: and by that meanes it is no more tedious and weari∣some, as sometime it was, but the cheefest matter of al other that possesseth vs. Therefore the prophet of God when he would in a certaine place speake of the delight that he had in the statutes of God, he addeth this as a fruit thereof:* 1.89 That he had them continually in remembrance, and did not forget them.

And thus it commeth to passe, that many of Gods servants may be seene to be drawen vp vnto God, and in their speech, behauiour and whole course [ E] to bend this way more then other, to minde heauenly things,* 1.90 in such wise as other maruell thereat; the cause is this: They be resolutely perswaded, that their labour is not lost that way, yea rather that it is the pleasantest estate, and they finde delight therein. And therefore they need not be as others, whose hearts are strongly carried after strange desires, but through Gods guiding of them they may be set on things heauenly, seeing they haue made them their delight and ioy.

Oh weigh what an exceeding priuiledge this is, that both praier and pra∣ctise [ F] of duty whereto we were sometime not vntoward onely but euen rebelli∣ous against it, should willingly be taken in hand now, and become pleasure in stead of deadly toile? yea, what a freedome and liberty is it, that we should make it our trade to aime at the seruing of God in all things, so farre as our knowledge serueth vs? And as the godly way is become easie to them and daily regarded of them, after that it once waxeth pleasant to them: euen so their old delights, I meane the lusts of their ignorance, grow loathsome, which they once thought impossible. And yet concerning rebellion and contra∣diction,* 1.91 they are not void of them for all their liberty and inlargement; but [ G] are holden captiues thereof in great part against their will, as shall be said af∣terwards (for else they should haue their heauen heere, which may not be:) but as they espy it, they giue it no rest, but with hearty mislike, they oppose them∣selues and fight against it: and because they haue sweetnesse and pleasure in in the Christian life, therefore the gainesaying lusts, which rebell against that course, and striue to hold them from it, are neither so forceable as they haue beene; neither doe so long time, as they were wont, hold them vnder.

But this which I haue said of the remainder of sinne and of rebellion of nature abiding still in the best of Gods seruants, I would haue well to be mar∣ked, for that many will be ready to take occasion otherwise to cauill and quar∣rel [ H] against that which I haue said, namely, that God hath giuen this priuiledge and liberty to serue him with delight.* 1.92 For thus they reason: If you can goe forward thus easily in a Christian life that you can take pleasure in it, which to so many Godly people is toile, it seemeth that you are not hindered, nor clogged with the rebellion of the old man, which is our corrupt nature, but that his force and strength is extinguished and killed: whereas the scriptures tell vs farre otherwise;* 1.93 and the best men that euer were borne after the maner of men, felt it, smarted by it, and complained of it. Therefore (say they) you set before vs such a Christian as is no where to be found.

* 1.94But to all this I answere somewhat more fully than I did before: that if it [ I] were not for the stirring and rebellion of the old man, and the corruption and naughtinesse that cleaueth fast vnto vs, we should by many degrees farre ex∣ceed the greatest measure of holinesse, which we can now possibly reach vnto; although we denie not, but that through the grace of God we haue attained to somwhat already. For as we serue God with delight now, and may (God be glorified) do so for the most part: so we should (but for the sinne that sticketh fast in vs) doe so, perfectly and continually without intermission and contra∣diction,* 1.95 as the heauenly spirits do. And as our Sauior Christ, seeing he could neuer be conuicted of any sinne when he was heere vpon earth (as his words prooue, Which of you can accuse me of sinne?) therefore when the Prince of this [ K] world (namely, the Deuill) came, he found nothing in him which he looked for, namely, sinne: euen so should it likewise be with vs but for this fountaine of spirituall leprosie, whereas now we finde through the vncleannesse of our hearts, that there is imperfection and weaknesse euen in our best actions, that I say nothing of those which are common.

And although with delight we goe forward in duty both to God and men;

[ A] yet through weake knowledge, faith, memorie, &c. through subiection to sinne and Sathan, euen the best estate that we can attaine to, is with much in∣firmitie, and with iust cause of crying out as the Apostle by his example taught the perfectest in this world to doe, saying: O wretched man that I am,* 1.96 who shall deliuer me from the body of this death? So that the olde man is not killed, nor his strength extinguished: we say no such thing, but abated indeed and weakned much, aswell as pardoned, through the grace and power which wee receiue dailie from our Lord Iesus Christ by faith. And this for an∣swere vnto the former obiection: whereby it may clearely be seene, what I [ B] meane, when I say, that God hath giuen power to vs, if we acknowledge and beleeue it, to leade a Christian life with delighting in it: which though it be not without change, full and absolute; yet, in that it is so great libertie as it is, it ceaseth not to be worthily accounted a most great priuiledge, as I haue said before. For is it a small thing to finde pleasure and the greatest reioycing, in the subduing of our euill hearts, and in the forgoing of our vnlawfull liberties, which other men fight for with tooth and naile, and would count their life worse than any death except they might inioy them?

Nay, is it not an high degree of honour, that we may from day to day be admitted to reioyce before the Lord in the duties which we doe, euen all that [ C] we shall set our hand vnto: when yet others are so farre off from it,* 1.97 that they would chuse to lie in prison all the daies of their life, rather than they would be thus yoked, as they account of it? O therefore, praise the Lord, all ye ser∣uants; the Lord I say, who doth so wonderfull things for his: for in this is that Scripture fulfilled, which saith: Honourable things are reported of thee, that is,* 1.98 which thy God hath done for thee, O thou citie, or people, of God. And if it were not so, that the Lord hath done so great good things for his people, how could that be true which is said in another place, of their happie estate; that it is better to be a doore-keeper in Gods house,* 1.99 because we are there in his ser∣uice and vnder his gouernment, than to dwell in the tents of the vngodlie [ D] wheresoeuer, yea though it were in the palace of Princes?

If it be further demanded: Where are such as inioy this prerogatiue in their liues? I say, I know no cause, why Gods people, which haue an acquittance and discharge against the day of iudgement and the wrath to come, and haue sound knowledge and assurance of their saluation, and of Gods fatherly care ouer them while they liue here; I say, I know no cause why all they should not haue some good and liuely resemblance of such persons. For did they holde fast this perswasion, that God hath giuen this libertie vnto them, the Deuill (who it is, which iniuriously deteineth it from them) should deceiue and de∣feat them no longer in the grosse sort and maner that he doth. But this I must [ E] adde (because it is a common bait whereby they are snared:* 1.100) earthly pleasures and profits (yea, though lawfull) must be in meaner reckoning with them. They are too eager and greedy in their dealings, and their hearts especially must be pruned of much drosse & rubbish: as, vnwillingnesse, vntowardnesse in the vsing of those helps by the which men may wait vpon God with ease from time to time.

Also men must thinke it the greatest libertie, to haue their hearts readilie

framed and disposed to their seuerall duties; and be perswaded, that nothing [ F] is better for them then thus to bridle the vnruly affections,* 1.101 which are euery while ready to breake off the best course that can be entred into of them. And if we thinke it much to be inioined thus to curbe vp the old man which most hindreth from going forward with delight and readinesse, consider what iniu∣ry we offer to the Almighty,* 1.102 that whereas nothing goeth forward well that is vnwillingly gone about: so neither should this worke of the Lord doe in vs, except we should prouide so, that much vntowardnesse and awkenesse in Gods seruice (which is wont either to breake it off, or to be the greatest hinde∣rance therein) be remoued or at least resisted. Which shall not be hard to doe, [ G] if we daily consider, that he hath promised to make vs fitte for that which he sets vs about; and that we beleeuing his said promise, shall finde the trueth of it in vs, our hearts incouraged, our backewardnesse and slougth repelled or much abated, as Iosua and other his faithfull seruants haue done: which grace if it may be obtained of vs (and who doth not see cleerely that it may?) I meane, that all true Christians may obtaine willingnesse and cheerefulnesse in their daily duties doing, and to be much freed from the contrary vntowardnesse and vnfitnesse, which is the greatest let that can stand in their way: if (I saie) God haue prouided so mercifully for his, that they may with delight walke in his waies, set themselues to watch against their infirmities, and so in their [ H] common dealings and actions practise a godly and innocent life, and that they may doe earthly businesse with heauenly minds,* 1.103 (which the vnreformed cannot in the least manner attaine vnto) I conclude this priuiledge as the former, that the Lord hath in giuing this gift vnto his children, bestowed an vnualuable blessing and prerogatiue vpon them: and let vs waite for and in∣ioy it; and when we faile most, acknowledge such weaknesse, that we may find release of it from God: and if any of his finde it not, neither see it to be so, it is their vnbeleefe which depriueth them of such a treasure; but when they en∣ter into Gods sanctuary, they shall see it farre otherwise.

This were worthy to be harkened after (some perhaps will say) if we might [ I] indeed attaine heereto. But what triumph call ye this ouer sathan and sinne, when the best of vs are priuy to this, that we are carried by them both, to doe that which we know to be displeasing vnto God? For besides this that some perticular sinnes doe draw vs through the deceitfull inticements thereof, (the diuill changing himselfe into an angell of light to winde vs in the more sub∣tilely) there are also strong corruptions which breake out in vs, preuailing dangerously to the hindring of vs from many good duties, and that often times: as in the examples of Iob, Dauid and Peter it may appeare. These two obiections (of great waight doubtlesse) I must first answere, before I goe fur∣ther. And first of the formost: though they, I meane the Godly, be not voide [ K] of the sinnes which I haue spoken of, yet that hindreth not the honour, which God hath set them in and giuen vnto them.* 1.104 For there is left in the most ho∣ly a strife betwixt the spirit and the flesh, and that for this purpose, by the lord himselfe euen in his elect, (as the Apostle teacheth by his owne example) not [ 1] that they should perish; but partly, lest they should looke to triumph before [ 2] the victory (which sathan would most of all wish;) partly, that the best men

[ A] being priuy to their owne weaknes (and that throughout their life) might not rest vpon their owne strength, but alwaies depend vpon God: yea and further [ 3] also, for this cause he doth it, that the more hard the combat is and their strife with sathan & sinne the more vehement, the more glorious might the victory appeare. And therefore as it is in warre and battels fought amongst men, we doe not measure the victory by any thing done one either side whiles they are contending or skirmishing, for the vhemency of the one or the remisse∣nesse of the other; neither will we count him a coward, who shall be grie∣uously wounded, no although he sometime giue backe like one which is ouer∣come, [ B] so as he doe afterwards take heart and courage to himselfe againe: euen so in this spirituall fight & conflict,* 1.105 when we shal see the good Christian to be ouer-matched, as it were, & for the time driuen to hard distresse by sustaining the shame and reproch of some euill action committed, or ranke rebellion nourished, which is no lesse then if a man should in war loose some member of his body; yet must we not thinke that the spirit hath yeelded it selfe vnto the flesh, neither hath beene ouercome of it, though sore and greuiously woun∣ded, if it shall by the feeling of the smart which it tooke by the sinne commit∣ted, gather againe greater heart of detestation against it, and strength and cou∣rage by spirituall armour to repell sathans poisoned dartes for heereafter.

[ C] Now of the examples: and first of Iob, yee will say:* 1.106 How could he cry out as he doeth in the third chapter against the day of his birth; crie out I say, yea howle, and charge God, but he must needs shew himselfe to be ouercome of the flesh? There is no doubt (I graunt) but that his aduersary the deuill did now make full reckoning, that he should fall into very loathsome blasphemy, and vtter desperation: and it cannot be denied, but that he was caried verie farre out of the way. But yet, as he is not to be freed from all fault; so he is not to be further charged then he gaue iust cause, forasmuch as the Lord him∣selfe doeth so determine the controuersie in the end (whose sentence no man doubteth, but that it was most righteous:) that although he reprooue him, yet [ D] of his singular goodnesse he doth not make his fault so heinous, but chargeth his three friends as the chiefe prouokers of him to that euill which he did, and crowneth him as it were, for that in so great a combat by his valiant wrestling he had preuailed: yet for our further edification, let vs see somewhat more particularly into this action, directing our selues by that which the Lord hath said of him. I say therefore, that Iob sinned many waies, but yet through hu∣mane frailty.* 1.107 For his intemperate speech proceeded not from a setled and constant purpose of the mide, but was wrung from the exceeding greatnesse of his griefe and paine, which hindred for the time all sense and light of faith & iudgement in him. For in that he thought, he could by no other meanes be [ E] deliuered from those so great euils which he suffered, but by death; it shewed that he did not throughly nor sufficiently weigh the power and might of God. In that he wished either that he had neuer beene borne, or together with his birth to haue died, it must needs be granted, that it was a speech of a man little considering what he said; but which had forgotten what great mercies he had receiued, yea what he himselfe had sometime vttered (.i. If we haue receiued prosperitie from the Lord, why should we not suffer aduersitie?) in that he

earnestly wished deliuerance from his suffrings, but asked it not of God, it be∣wraied [ F] a minde in him sore troubled. And lastly, in that he had regard onely to his owne quiet and ease, and thought at that time, death to be the finisher of his sorrowes; it might haue seemed to giue him place among the Epicures (who take their pleasure whiles they liue, looking for nothing after death) but that he declared himselfe at other times, to be of a contrary minde. But all these (as I haue said) proceeded from mans frailty, as we may afterwards heare Iob himselfe to confesse. For who doth not maruell, in that so great trouble and anguish of his, that he vttered not one word either against his wife, or against his friends dealing so vnwisely with him, and so sore prouoking him, [ G] as furious and raging men are wont to doe in such a case? So that we should not so much maruell,* 1.108 that he could be moued to any impatience at all, being stricken downe with so many and weighty blowes of sorrow; as that he could keepe any measure therein, that he neither brake out into rage against them which so vexed him, nor into blasphemie against God (which sathan labou∣red most especially to haue brought him vnto.) Neither is he to be counted an impatient man, who doth not by and by resist and ouercome all vexations of body and torments of minde, with such strength and constancie as were to be wished; but he, who so goeth to worke, that the hellish spirit in the end preuaileth ouer him and hath the vpper hand. Therefore, most wisely and fit∣ly [ H] to this purpose,* 1.109 doth the apostle Iames admonish: that in iudging about Iobs conflict, we consider not so much, what came to passe in the combat and fight, as we marke the end of the battell, that is to say, that God did inwardly vphold his seruant, and pronounced him an happie man: and though he suf∣fered him to be very grieuously tempted, yet neuer beyond his strength, which he in most fit time and season did support him with. And what one a∣mong all the Saints of God hath not prooued and found this true, if we marke and consider their words and their liues? Let thus much be granted therefore, that the flesh raged in Iob, and so, that he offended grieuously; and no maruell, for he was a man: but yet (God himselfe being iudge of this matter) he ne∣uer [ I] wholly gaue place to the flesh: but (although it was not without manie wounds receiued in the battell) yet the spirit preuailed, and had the vpper hand in him.

Of Peter likewise this is to be said: As the Lord Iesus had done much for him, and giuen him many priuiledges, euen as to other of the Apostles he had done; yet in that dangerous plunge of his, being the greatest downefall (a man would think) that euer any good man might susteine, he neither sinned against the Holy Ghost, neither was wholly drawen from his holde, and subdued by Sathan.* 1.110 For although he denied in word, that he knew Christ, yea and that with a curse called for vpon himselfe, if he knew him; I say more, though his [ K] conscience did burne within him at the same time, yet did not his minde goe with his mouth, neither did he change his iudgement with his speech: but he was brought vnto it, partly by that rashnesse of his, which was too readie at hand with him in many of his actions; and partly, by the feare of that danger which was at hand, if he had confessed Christ. But in the meane season, that spirit which had taught him that Christ was the sonne of the liuing God; and

[ A] so taught it him, that he loued nothing more dearely than his master: that spi∣rit (I say) dwelling still in him, was not caried to such outrage, but either was silent in him not consulted withall (as in heady and boisterous affections it cōmeth to passe;) or els, it secretly rebuked the tongue, though no such thing appeared. And so likewise the faith,* 1.111 for which Christ praied that it might not faile nor be ouercome, was not extinct in him, nor vtterly lost. For if it had beene so, he would haue ioyned himselfe in familiarity with the Iewes, and haue complained, that he had all that while beene deceiued of his master: whereas on the other side, he went forth and wept bitterly, and declared many [ B] waies how deeply he was displeased with himselfe for that his offence. Nei∣ther yet doe I speake this of Peter, as though I went about to make his sinne small and light; which (surely) I am perswaded, did deserue eternall death a thousand waies: but that if any haue sinned of infirmity or in any such maner, as Peter did, (and yet, besides the vnpardonable sinne, one would thinke that none could be greater) yet that they should not cast away all hope, and so de∣spaire; but that they should be perswaded, that the way is open to saluation, if they haue the faith and repentance which Peter had.

Of Dauid and others, the like may be said; but I haue staied too long in these examples. I will returne now to the priuiledges and liberties which the [ C] seruants of God haue proper vnto themselues from other men, that they may not coldly and vnwillingly despise the world, and cleaue to the Lord without fainting. I trust, now the hardest obiection is answered which can be brought against their welfare and prosperitie, and that it cannot be taken from them by any subtiltie or malice of the adversarie; as it is written:* 1.112 The gates of hell shall not preuaile against them: and therefore I may be bold to affirme,* 1.113 that they hauing their names written in heauen already, and this being testified of them by the Lord himselfe, That they shalbe kept safe vnto the resurrection day, & that none shall take them out of his hands; that they are in great account with him, and highly esteemed of him, as was said before. And howsoeuer the [ D] world thinke and speake of them, because they know them not:* 1.114 yet is their e∣state most honourable, because they are honoured of the Almighty, and from the greatest feare of danger they are deliuered. Is a valiant and noble gentle∣man in disgrace, because (whiles he goeth vnder great perils for his countrey, & hazardeth his life for his Prince, and goeth thorow many hard aduentures) he is reported of to be confederate with the enemie: when yet he is beloued and renowmed (and that for iust cause) of Prince and Peeres? No more is the seruant of God to be reputed vile, and his estate contemptible, for that (whiles he goeth about to honour his God, and in his life to expresse his exceeding kindnesse) he is both then and therefore set against by the deuill and his mini∣sters, [ E] and by their malice and subtiltie drawen into some action, which might cause ill report and breed a doubt of his godlinesse, when yet his faithfulnesse is approoued of the Lord his God. Was Paul, because he was buffited by the messenger of Sathan, that is, after great exaltation and glory a little before, now immediatly not only depriued of the feeling of it, but brought to so con∣trarie an estate, that he was deeply ashamed to thinke he had beene so high; was he therefore depriued of that which yet he was made to hope for? Nay,

therefore the Scripture putteth it out of all doubt, saying after: That he trium∣phed [ F] ouer sathan in token that he had found nothing in him to ouerthrow him,* 1.115 as he saith himselfe: I haue fought a good fight, I haue finished my course, I haue kept the faith: from henceforth is laid vp for me a crowne of righteousnesse. Therefore we see, how God keepeth his from shamefull euils, while they be∣leeue that he will do so, and maketh an holy and Christian life their comfort. And yet all these and other such excellent priuiledges which appertaine vn∣to them,* 1.116 are no more then God did see they should stand in need of (as I said in the former priuiledge) to helpe them beare the burden of tribulation, re∣proch and other discouragements which heere meet with them: which would [ G] shake them so, as they would make them to faint vtterly if they were not vp∣holden with props and staies most mighty.

CHAP. 6. Of the fourth priuiledge: How the godly may rise againe when they are fallen.

* 1.117THe fourth priuiledge doth most fitly goe and agree with these [ H] three former, although much differing from them: and therefore I doe adioine it, as the next in order thereto. And it is this: that if at any time his beloued ones doe by any occasion fall from their setled course into any offence, whereby their consciences are wounded and accuse them, or be by strong delusion perswaded that God is highly displeased with them;* 1.118 yet this liberty they haue giuen them of God, to returne to him, with certaine perswasion that he wil neuer cast them off, but will receiue them into fauour againe, from which it seemed to them that they were debarred: whereas they, who were neuer conuerted vnto God, can haue no such warrant, neither desire it vnlesse it be in their feare. And yet I speake [ I] not this, as though I went about to debar such from imbracing Gods mercy offered them: who I exhort earnestly, to seeke it speedily. But as for the other, there is no iust cause why they should cast away their confidence, and doubt or feare that the Lord hath forsaken them, as the most of them through igno∣rance and vnbeleefe doe too readily conceiue and perswade themselues. For if any of them sinne, they haue an Aduocate with the father, Iesus Christ the righteous,* 1.119 who is a propitiation for their sinnes, to the end they may be in∣couraged to rise vp out of their falles againe.

And if it were not thus, that they might be receiued againe after some grie∣uous offence, what incouragement were there to any Christian, to striue a∣gainst [ K] sinne and seeke to liue godly, seeing one time or other, the frowardest may be ledde into that sinne which he neuer thought he should haue beene deceiued by? So that God would haue vs know, not onely that we may rise vp from our falles,* 1.120 and returne to him againe as to our father; but also, he com∣mandeth vs so to do, and looketh for it at our hands, and is offended if we doe it not; as may plainely appeare by his owne wordes in the prophet Ieremy:

[ A] Doe men fall and not rise againe? or goe out of the way and not returne?* 1.121 I waited and looked, and there was no man that said: What haue I done?* 1.122 If God wait and looke for it, that such as haue peruersly offended, should returne;* 1.123 and taketh it ill at their hands that they doe not: is it to be doubted, whether they may or no? Yet more may be said to this purpose. Me thinks that which our sauiour Christ speaketh to Peter, is admirable:* 1.124 who was not content to teach him this doctrine among other, Of the returne of a straying sheepe; but because he would strongly arme him against dispaire, at the time when he should fall into that deepe gulfe of denying him, he saith vnto him,; Simon, Simon,* 1.125 Sa∣than [ B] hath desired you to sift you as it were wheat; but I haue praied for thee, that thy faith faile not: and when thou shalt be conuerted, strengthen thy brethren. Wherein most louingly and wisely, although couertly, hee forewarneth him, that though Sathan should driue him farre from his standing, and almost gleane him out from the rest of his fellows, as an Apostate: yet for all that, he should not remaine separate from him, & through vnbeleefe afraide to come home to him againe, but in any wise thinke that he must returne: and for more sure token thereof, he should afterward cōuert others; seeing by his experience he should be best able to perswade them, as hauing most deeply fallen himself and therefore might hardliest of others haue beene raised vp againe and par∣doned. [ C] And to a singular end did the Lord Iesus speake thus to him, and in fit season, lest Peter after his fall should haue beene affraid to arise: for which cause also, he did incourage him; when sending to his disciples to meet him in Galily, he expressely named Peter among the rest, saying: Go tell the dis∣ciples and Peter that I goe before them into Galily, lest Peter should else haue thought that he had not bin worthy to be counted a disciple. Mar. 16.7.

And if it were not so, that all weake ones falling by any occasion, might be raised vp againe, and the poore wandring soules brought home, but must vt∣terly perish and be lost, to what end should these and many other like Scrip∣tures serue: Brethren, if any be fallen by infirmitie, thou that art spirituall, that is,* 1.126 [ D] hast more strength of the spirit then they, helpe to hold them vp in the spirit of meekenesse; that so they may be fast setled in their former faith and hope a∣gaine? And also, the parable of the straying sheepe vpon the mountaines,* 1.127 which with all diligence was sought vp againe till it were found, and not let goe and lost for euer? Besides, who knoweth not, that it is one vse of the mi∣nistery of the word, as we reade in the prophet Ezekiel, to strengthen,* 1.128 con∣firme and stablish those, who hauing had a taste of the life to come, yet are haled and caried from their staied course by the deceitfulnesse of sinne and the world? also, to heale the sicke and to binde vp the broken, &c? For the which cause, the Apostle desired to come to the Thessalonians often,* 1.129 to sup∣plie [ E] that which might be wanting in any of them: and if a man must oft and in great iniuries remit his brother, will not God who teacheth others to be mer∣cifull, doe much more? Therefore this ought to be out of all question, and controuersie, that the brother who hath forsaken the good way which leadeth to life, and is intangled in the world, or snared in the false and deceiueable pleasures of it, or any other way is turned aside after sathan; yet is not cast off from being cared for of the Lord, but hath large liberty and great incourage∣ment

to returne, contrary to that cursed opinion of the Nouatian heretikes. [ F]

* 1.130Which if it be so, who doeth not see, what and how great a benefit and priuiledge it is to all that haue fallen into any grieuous crime, (at least as they count it) and so haue their faith weakened, and their comfort appalled? For to a man in that case nothing is more comfortable, as by the words of Elihu in the booke of Iob,* 1.131 most liuely appeareth, saying: When a man shall be so wrought vpon by the word of God, that for feare and inward anguish he turne away from his owne worke, that is, his old sinfull life, and refuse his meat which was wont to be most pleasant vnto him, and sorrow take hold on him vpon his bed, &c: if then there be a messenger of God, one that can tell him [ G] Gods minde, (who shall be as one of a thousand vnto him) who can certifie him of the fauour of God that he shall not be forsaken of him; behold that man is reuiued, and he is comforted as in the daies of his youth, &c. And eue∣ry godly preacher hath experience of the same: both how many heauie hear∣ted Christians are raised out of their falles with much comfort; and how in∣tolerable an estate it were for them to beare, if they had not good assurance from God about that matter.

[ 4] But this which I say is wisely and warily to be heard & receiued, I confesse: that is to say,* 1.132 that euen as it is with all thankfulnesse to be hearkned vnto of the afflicted in minde, and such as mourne in Sion: so likewise, that in no wise it [ H] be vsed as an occasion to imbolden any to sinne, or to gather hardnesse of heart in them, that either they dare goe forward more readily to that sinne which they delight in, because they heare there is hope of forgiuenesse to such as haue runne from God;* 1.133 or seeke pardon the more sleightly and houer∣ly, because God receiueth such sinners to mercy.

Both which respects because they are woorthy to be regarded alwaies in this case, and for that an example very fit for this purpose commeth to my remembrance, I will in as few words as I can, lay foorth the same. In the booke of Ezra the priest,* 1.134 we read, that he and many of the people of the captiuitie after their returne home, cast themselues downe before the house of the [ I] Lord, praying and confessing their sinnes with teares in aboundance, and chiefly this sinne, in that they had taken to themselues wiues of strangers; which was a grieuous breach of the Lords commandement. Zechania the sonne of Iehiel a godly man, answered and said vnto Ezra: It is true; we haue committed a most heinous and wilfull offence, in ioining our selues to strangers, and marying wiues out of them: but yet, that we cast not our selues into deadly de∣spaire,* 1.135 (as such a transgression of Gods law might easily carie vs vnto) let vs know, that there is hope in Israel concerning this thing. Wherein, these two points I obserue principally among many others:* 1.136 that as neither Ezra who had great knowledge in the law of God, nor Zechania, nor the people which [ K] feared God, durst in such an offence lightly and in a loose manner, heale vp their breach of Gods commandement,* 1.137 although they knew that there was hope to be conceiued of pardon; but saw cause to humble themselues before God in the confession of their sinne, and praied for the remission of it with teares, and made a firme couenant to put away their strange wiues: so yet, when they sought vnto God after this holy and hearty manner, then did they

[ A] incourage one another to looke for mercy and forgiuenesse, saying: There is hope?

And so it ought to be with all gods children: that when they haue beene supplanted by the deuill (for all their care and watchfulnesse,) then ought they to imbrace this sweet remedy, and flie vnto it as to an anchor; That God will be intreated of them: and so with more thankfulnesse and humblenesse to walke forward. If any therefore abuse this liberty to licentiousnesse and bold∣nesse in sinning, they shall beare their punishment; and let them be sure, that their sinne will finde them out. Thus we hauing seene cleerely and plainly [ B] the minde and will of God about this matter, let vs now consider the greatnes of this libertie and benefit: that the poore seruants of God who haue beene much distressed for want of the certeine knowledge of it, may be helped and relieued.

I remember the daies and times (as I stil see oft the experience of it) where∣in this glad tidings would of heauie and afflicted consciences haue beene e∣steemed aboue gold, if it could haue beene fitly applied to their disease,* 1.138 and if they standing in need of it, might haue beene assured from God of such wel∣fare: I remember (I say) such times, and the desire of many therein; who yet for want of that, haue lien languishing, and beene filled with heauinesse for [ C] that they could not be raised vp and comforted: some, whole weeks and mo∣neths: some others for not receiuing this message in due time, haue bene cast for many yeeres into such distrust of Gods fauour, that it hath beene a matter of great difficultie to recouer them at the length. And who doubteth, but that it was the estate of the people of Israel, and of many generations of them?* 1.139 and namely at Bochim, when they repented by the message of the angell? and also an other generation after them, whom Samuel,* 1.140 after long straying from God, brought home? and of some of the Churches in the Reuelation;* 1.141 as namely, the church of Ephesus? that they stood in need of this incourage∣ment, who hauing left their olde first loue, although good things were still [ D] found in them, were tolde by the Apostle Iohn from the Lord, that they were so farre gone, that it was time for them to consider with themselues from whence they were fallen, and to renounce their sinnes, and repent of them, and do their former works; that so they might againe receiue sound comfort? whose sore, when it should haue come to be felt, would haue turned to ano∣ther maner of vexation, both longer continuing and more deeply pinching them, if by this counsell from God it had not beene preuented.

And such as in this age are subiect to the same weaknesse,* 1.142 as hauing some∣time laied holde on Gods fauour and mercie, yet haue afterward fallen into some sinne against their conscience, must holde this for a singular priuiledge: [ E] that the Lord is willing to receiue them againe, to passe by their sinne, and that they by the way that he hath taught them should rise vp to comfort.

This doctrine where it is receiued, honoureth God highly,* 1.143 and causeth [ 6] many thanks to be giuen to him, for that poore sinners see him so ready to forgiue them, and that, so often and so many and great offences as they them∣selues durst not looke for, or thinke that he would: and in that many who bare shew that they are troubled for their sinnes sometime, doe not magnifie God

for this trueth and doctrine with all their might, it is because they are not they [ F] whom they would be taken to be, that is, sound-hearted. But then could it not be a priuiledge properly belonging to the children of God,* 1.144 if hard-hearted or double-minded persons might be partakers of it. But they labouring to shake off godly sorrow for their sinne, and checke of conscience, all that they can, and as long as they are able, by mirth and pastime or in continuance of time to forget it; if for all their shifting & fencing it off, the Lord sometime strike them with terrour, and holde them vnder by strong hand, and cause them to quake: yet they doe not seeke his face, but either bow themselues onely for a day like a bul-rush, as Ahab; or els they are swallowed vp into vtter despaire, as [ G] Iudas. Neither can such haue any release at all. So much the greater fauour let others (I meane, Gods seruants) count it, that they may in their repentance for their sinne, hope stedfastly for pardon; yea, and ought to say euery one vn∣to their soules:* 1.145 Turne vnto thy rest, O my soule: for the Lord hath heard thy grones, and reiecteth not thy prayers. Why art thou cast downe and disquieted within me? wait on God, he is my present helpe: for he is more ready to grant, than we to aske. For if the sonne of God make them free,* 1.146 then are they free indeed. An excee∣ding priuiledge is this to them: and therefore who seeth not, that they resting thus perswaded, may be of good comfort?

* 1.147For indeed, this priuiledge is giuen of God as a remedie; and therefore [ H] may and ought of all that haue need of it, to be receiued, and by all meanes to be imbraced; which if it be, forthwith the wound and sore is healed, which yet without such a medicine and helpe had beene desperate and vncurable: a re∣medy farre vnlike to popish contrition, confession auricular to a priest, and their blasphemous satisfaction. Oh therefore, that this might enter deeply and were thorowly setled in the hearts of such, as mourne and pine away for that they haue prouoked God to anger.* 1.148 Oh that they knew, that their teares are put into the bottle of gods remembrance, and how ready he is to receiue them into fauour, and to blot out all their offences; who hath therefore said: See that yee despise not one of these little ones: and againe, Reioice and be [ I] glad, yee that mourne in Sion, &c. for I will dwell in the middest of you: and to his prophets and ministers; Comfort my people, comfort them at the heart.

* 1.149And further I say: Oh that such had beene rightly grounded in faith at the first; which hath beene as much, or rather more, the fault of the vnskilfull buil∣der and teacher of them, then their owne. For this may most truely be affir∣med, that for want of well grounding them, they haue vpon euery light and small occasion beene shaken and vnsetled in their faith; as, in the least accusa∣tion of their conscience, in any affliction, or in the feare of death. But if they could see the bountifulnesse of gods loue towards them, how vnwoorthy so∣euer [ K] they seeme in their owne eies, they should not goe so long heauy and disquieted, suffering the enemie to oppresse them, and as though there were no hope for them in their God. But yet I say this on the other side: Oh that some did not looke too hastily to be receiued into fauour, and vse meanes too slightly for the same; yea, I say againe: Oh that some did not too prophanely, or blockishly and ceremoniously seeke to God, and returne to him in holow∣nesse

[ A] of heart: which maner of abasing themselues, doeth hold them in a woorse case then the other.

And thus (to drawe to an end of this matter) I trust it doth appeare what a singular priuiledge this is, that the Lord graunteth free accesse to those, who after their conuersion haue sinned any way against their conscience, to be∣waile their sinne before him, and to be perswaded of forgiuenesse of the same: which being knowen of them, they need not hold backe from him, as manie of his deare children for a long time haue done; but come home againe, and that earely, seeing God who hath smitten them, will heale them; and he,* 1.150 who [ B] hath called himselfe a God of great compassion and mercy, would haue his poore people to feele and inioy it. The same I say likewise of dulnesse, idle∣nesse, vnprofitable barrennesse of the heart, and such other corruptions which are wont to quench the worke of gods spirit in his children, and to be the seed of many cursed euils: the Lords will is, that they should beleeue that he will giue them strength to weaken them, as well as forgiue them; and that they should thereby be incouraged to shake them off, and breake out of them: which if they were perswaded that they might doe, would incourage them more heartily to resist and stop them.

[ C]

CHAP. 7. Of the fifth priuiledge: namely, The gracious helpes by which he hath graunted them to grow in faith and godlinesse.

ALl this that hath beene said of these foure priuiledges last men∣tioned, will be graunted in generall to be true I doubt not, for all professors are literall and speculatiue Christians: they say, and doe not. But when this doctrine should be brought to vse [ D] of them in particulars, and when they are to be pressed with the practise of it, then many will answer: They hope that it doeth not apper∣taine to them, neither are they able (they say) thus to hold stedfastly the cer∣taintie of gods fauour by faith, and to subdue and ouercome their sinnes, to lead a godly life, nor to rise vp againe when they haue fallen dangerously: (thereby shewing, that they doe not looke to be ledde by the word in their actions:) but I go not about to perswade such, that they haue any part in these priuiledges. And they might speake with good reason, obiecting thus of all other as well as of themselues, if God had not appointed and taught them by what helpes and meanes, they may doe this. But therefore we are to know [ E] that God hath bestowed this priuiledge vpon his children, ouer and beside the former, that by such meanes and helpes as he hath acquainted them with,* 1.151 and taught them to vse, they may be able to inioy the foresaid liberties (which without them, and by their owne strength they can not so much as go about) and to preuaile so farre by inioying them, that they may finde their liues more sweet and comfortable, then other can in what estate or condition so∣euer, if they haue not their part in them.

And that it may be seene that these helpes are priuiledges, (as I haue said) [ F] behold it briefely in the particular helpes, and especially such are to be vsed daily;* 1.152 as for example: What a benefit is it, that by praier we may come vnto our God for whatsoeuer we haue need of that is good for vs, and may obtaine it? that we may come to him, (I say) breake our minde, lay open our griefe and commune familiarly with him as with a friend, when we will: he neuer being wearie of vs,* 1.153 nor taking scorne of vs or reiecting vs? when yet, to haue this ac∣cesse to an earthly prince but at some time & for some one pleasure or other, is few mens cases to obtaine, and hardly inioied. But this is yet more, that we know how to come before the Lord with confidence and reuerence,* 1.154 so as we [ G] need not doubt but he will heare and regard vs, and so to come with delight; when yet praier is counted a cold helpe to men of the world to be vphol∣den by.

Of watchfulnesse to say a little also: what a treasure is this, that whereas the diuill deceiueth thousands,* 1.155 they being not wise & wary to escape his sleights; yet he teacheth his, farre greater wisdome and care to take heed to themselues? for he draweth some to whoredome and vncleanesse: some to vaine and dan∣gerous expence of the precious time in play and folly: some to hunt after the wealth of this world, with pined and hunger starued souls: and vndoeth others after sundry other waies; when yet we may by watchfulnesse shift and shunne [ H] them, and not be taken in the snare, as others are; and the oftener that we haue preuailed, we may be the better able to preuaile still for heereafter: and that we thus resisting and ouercomming in the greatest danger, we may much more auoide the smaller. But neither our gaine by it, nor their losse who are not ac∣quainted with it, is greatly considered of them till they haue throughly smar∣ted for the neglect of it.

And so I may say of the viewing of, & looking backe vnto our whole course of life in the day,* 1.156 when we are ready to lie downe at night: What a sweet liber∣ty is this, that whereas the most are either stung or wounded at night with the remembrance of their euill spending of the day or a great part of it, or some [ I] euill that they haue done in it; or else, thinke not of it at al, but digest it merily and forget it (which, of the two, is farre more dangerous, as that which surfi∣teth them:) yet we may by this priuiledge of looking backe to our bestowing of the day, auoid both the one and the other of these daily sicknesses; or if we remember any thing to haue escaped vs amisse, we are ready to bewaile and acknowledge it to our God, and to pray for pardon in faith, and renounce our sinne: and yet who seeth not, that for the most part, we may be sure to finde little to accuse vs then at our lying downe, or to hinder our sleepe, because we were watchfull against it through the day, while we were awake? The same I may say of the rest. [ K]

For as he hath promised to blesse the vsing of these helpes, so he draweth our hearts to beleeue it that he will doe so indeed,* 1.157 and thereby to looke for the accomplishing of his promise euen as certainly, as if it were already perfor∣med; as Iosua did in all the Lords battels which he fought for the people of Is∣raell, when God had said of the whole land of Canaan: I haue, or (which is all one in God) I will giue it into thy hand; he beleeuing that he would doe so

[ A] indeed, was incouraged thereby to fight for it, and to goe against their eni∣mies and make warre with them, in an other maner of proceeding, either in cheerefulnesse or confidence, then they which came against him. And so (to say the same of the particulars) when the Lord said: I haue giuen Iericho and Ai into thy hands, the king of Ierusalem with his band of other kings and their men of warre, the king of Haser with all the kings and people that came with him,* 1.158 whose multitude was as the sande of the sea shore; what was his munition or ar∣mour, but his faith? wherein lay his strength but in this, that he beleeued, that the God of heauen and earth was stronger then all they; and that he which [ B] had promised, would also doe the same although he was inuisible? For the which cause, it is written in the scriptures,* 1.159 that by faith the walles of Iericho (a thing in reason most absurd) yet by faith, and not by battery or strength or pollicy, they fell downe. The same I might (but for auoiding tediousnesse) say of many other; who beleeuing, that God would blesse the same meanes, which he commanded them to vse, haue with great courage interprised them:* 1.160 as Noah in making the arke, Abraham in offering to kill his sonne; who if they had not beleeued, that God would blesse their indeuours and turne them to their great good, would neuer haue attempted the same.

And thus hauing made this matter plaine by examples, I will now proceed [ C] in applying them to the present occasion. Therefore, as Iosua hauing promi∣ses giuen him of God, beleeued them and thereby preuailed against difficul∣ties and discouragements: so Gods seruants hauing the like promises, are strengthened by God to beleeue them, as he was, and by beleeuing them ob∣taine that which is promised. For God promiseth,* 1.161 that by the helpes which he hath giuen, he will inable his people to get victory ouer their sinnes, to leade a godly life: and when they fall by any infirmity,* 1.162 not to suffer them ei∣ther to faint and dispaire of forgiuenesse, on the one side; or to make light of their sinne and to be carelesse about it, one the other side.* 1.163 These promises therefore whosoeuer beleeue, they by the helpes which they vse, obtaine the [ D] blessing, namely the thing that is promised. So that it is not the bare vsing of these helpes which effecteth, much lesse meriteth any such fruit or blessing; but that they are vsed in faith, and the parties who vse them, looke constantly for blessing vpon the same, and power and strength from God to helpe their weakenesse.

This was necessary for me to say, how and in what case the meanes and helpes, which we vse to the constant practising of a godly life, become effectu∣all vnto vs; namely, when we beleeue God that he will blesse them to vs.* 1.164 And indeed otherwise, let not men looke to receiue any thing thereby; which the apostle Iames affirming of one especial helpe, namely of praier, is as truly said [ E] of all the rest: that he which doubteth and wauereth (when he should beleeue) whether by those helpes he shall be furthered and bettered or not; let not that man looke to receiue any thing. Therefore we must learne to be acquainted with faith, euen as we desire to be acquainted with God (for by no other meanes can we know him, or haue accesse vnto him:) and thereby we receiue power and strength through the helpes which we vse, to liue well and godly. These helpes what they are, and which ought to be vsed euery day, and which

by other occasions, I haue before set downe in the third and fourth part of [ F] this treatise.

[ 5] Now, forasmuch as God hath giuen this liberty, as a singular priuiledge to his people, to vse these helpes constantly and continually, it is our part to see, whether we doe so or not;* 1.165 or whether we suffer our selues to be plucked away with the errour of the wicked, and so fall from our stedfastnesse. For if we finde not our liues, and our whole course in all dealings and affaires through the day, to be so passed as that we haue peace to God-ward throughout, and with peace lie downe at euen, it is our owne sinne; God hath taught vs, and al∣so prouided how it might haue beene otherwise with vs, if we had beene but [ G] as carefull to finde it, as we were carefull about our liuing and maintenance, or to seeke vp a straied beast which we had lost, and to bring it into the pasture againe.

And to speake more plainely, if we doe not so begin the day with thanks∣giuing,* 1.166 confession of sinne, and praier when we may doe it conueniently, and so arme our selues with the whole armour of a Christian, so watch and pray after, so vse Christian exercise in family, and remember Gods bounty towards vs; and lastly so looke backe to our passing of the day, that we may see by all these that we haue beene guided by God, and that we haue beene holden in our course without any iust cause to wound our conscience: then it is the di∣uill, [ H] who hath detained and kept our right from vs, and depriued vs of so good a portion as our God hath bequeathed vs, when he shewed himselfe willing to haue had it otherwise.

And whither through ignorance, we know not how to be safely led through the day; or that which is little better, although we know, yet for slougth, or for that we loue darkenesse more then light,* 1.167 we let passe many knowen duties, or suffer sundry offences to passe from vs in the day: it is all one, as if we would suffer our selues to be depriued of our owne proper inheritance by some cousener, who shall tell vs that it belongeth not vnto vs, when yet we are able to shew cleare and sufficient euidence for it. For when the Lord shall [ I] say:* 1.168 Let no man take away your crowne; then the diuell sheweth himselfe manifestly in detaining it from vs. And therefore we must remember that to vse these helpes rightly,* 1.169 is no bondage nor seruitude, as men of the world count them, who straine themselues and striue mightily to be deliuered from the holy and spirituall vse of them, and not to be tied thereto: we must rather be perswaded, that they are most precious liberties, peculiar to gods deerest seruants; and a singular benefit of God, that in such a dead world, and frozen age as we liue in, we may be counted meet, and made able to honour our God, (which to most men is tedious) and to haue peace with him through∣out the day; and that we may be taught of him to vse the helpes thereto, which [ K] others are well content not to be acquainted with.

And if we be throughly perswaded of this, that it is a libertie, a benefit, and honour to vs, to hold our mindes willing from day to day to the reuerent vse of them; and be resolued, that we haue no worke more needfull to be done of vs any day then this: we shall not need to doubt of such fruit heereof, as is not to be repented of; euen such, as will cause vs to confesse that the meanes and

[ A] helps to grow in godlinesse, and a minde to vse them daily against the discou∣ragements and hinderances of the day, are a singular prerogatiue to a Christi∣an. And otherwise, how precious soeuer they be in themselues, yet if we thinke not so of them, but shall be well content,* 1.170 by euerie light occasion to o∣mit and neglect them, or sleightly and houerly to passe them ouer, I testifie,* 1.171 that we shall get no good by them, no more than the common sort do: but as they haue lost their beautie with vs; so we shall lose our fruit of them. Con∣sider what I say, and the Lord giue thee vnderstanding.

For be this knowen to the profanest and proudest contemner of God,* 1.172 which [ B] seldome, and onely for fashion doth pray or heare a sermon, that these helps, whereby we grow constant in a Christian life, are not of little account because they are so with him; but that they are so glorious that he is not woorthy of them, nor to reape the profit that commeth by them: his light esteeming of them causeth me to set the more by them: his vnsauourinesse that he findeth in them and wearinesse of them, causeth me to commend them the more highly, and the more to admire the Lords kindnesse to me, who maketh them so sweet and gainfull to me, which are to him very gall and wormewood.* 1.173 For otherwise, how could they properly be called priuiledges, if they were a like precious to good and to bad? or were in as good reckoning with the one,* 1.174 as [ C] with the other? For, the euill sort are not perswaded thus of them, therefore they finde nothing. They either know not these helps, (which may truely be said of the most of them) or if they doe, yet they know not how to vse them in faith, especially (I may say) not constantly, one day as another, or one of them aswel as another, (that it may go better with their soules thereby:) but thinke, that though they vse them not at all, it is no great matter; and if they doe vse them, though it be but in ceremonie and neuer so houerly, then they thinke, that euen for that very cause they highly please God. Which maner of vsing them, is neuer able to proue to them, what fruit and benefit may be reaped by them.

[ D] But we who beleeue in him, may know them, and rightly practise them,* 1.175 (though full weakly at some time we do it) and looke for fruit by them, and in∣ioy it: and when we see what blessing he giueth vs therof, (as he doth, and that very great, to the end that we may haue the better experience how manie waies he keepeth promise with vs, and how he inricheth vs) then we waxe more constant therein, and are the more hardly withdrawen by any occasions from holding out in the same. This (I say) we may do, although with griefe it may be spoken, that many euen of vs, are too farre off from inioying this li∣bertie as we might do. But let all such know, that it is their owne sinne, who cannot therefore praise God for this sweet helpe, while they be not the better [ E] for it. Therefore to shut vp this point, let this be perswaded to all Gods faith∣full seruants, that he hath of singular fauour giuen the helps which settle them in a Christian life, as a great prerogatiue and priuiledge: and therefore, when vnder colour of weaknesse we yeeld to the waiwardnesse of our hearts, which are soone vntoward to these gracious helps, and wearie of them, we must re∣pent of such vnthankfulnesse, and of the nourishing of such fleshly libertie as shaketh off so needfull dueties. So shall we shew our selues wise, though the

world count vs fooles; and be in good saftie, when their danger shall be great. [ F]

Now I would haue proceeded to lay foorth before the Christian Reader an other priuiledge, which in this place would very fitly come in; and that is, that God hath surely prouided, that they who are thus farre beautified and blessed of him, shall thus continue vnto the end: but seeing it is the last that is inioy∣ed in this life, it shall haue the last place among the temporall priuiledges. But yet I thought not amisse to mention such a thing here, both to stay them which after the hearing of so blessed beginnings and proceedings, would be glad to heare of the end answerable to them both: and also that they may looke for it in the place assigned. [ G]

CHAP. 8. Of the sixth priuiledge: namely, of the right vsing of prosperitie.

NOw the next priuiledge that I thinke may most fitly be ioyned with the former, is: how the Lord hath taught his the right vse of prosperitie and aduersity, and how they may cary themselues in peace, and be vpright in both estates: two of the most princi∣pall [ H] parts of our life, seeing the greatest part of it doth goe tho∣row them: for the most of it is accompanied with blessings or chasticements. The right vse of both, although in some sort and in generall may be gathered out of the former discourses, and namely, of the third priuiledge: yet because they are distinct points, and it is hard to vse them aright, and as precious as it is hard; I know it is very necessarie to make a particular Treatise thereof. And first, more clearely to speake of the one, I say: God hath exceedingly decla∣red his mercie and kindnesse this way to his people, that although prosperitie be a slipperie path,* 1.176 and riches and honour, health and friends, with all the o∣ther lawfull pleasures, profits and liberties of this life doe deceiue and vndoe [ I] the greatest part of the world which inioy and possesse them; yet the beloued of the Lord may be free from this danger,* 1.177 and so directed that they need not be taken in these snares, nor make them their bane which are giuen them as blessings: this grace therefore if any shall be found to inioy, they may be wor∣thely said to be priuiledged aboue other men. Now to proue this, that Gods children may vse the world rightly (which is impossible for any other to doe:* 1.178) I doe not meane, that because they haue right vnto earthly things through Christ, and are heires with him of the blessings of the world, that therefore they doe soberly and as they ought vse the same; for many euen of them, are (I confesse) farre from it, and therefore that which they want I labour to helpe [ K] them to: but as they are the persons which may be perswaded and brought to the right vse of these outward liberties (and not the wicked;) so God draweth their hearts thereunto by his mighty power, whereby he is able to doe all things.

* 1.179For when he causeth this doctrine to be taught them: Of the contempt of the world, of contentation in their estate, of moderation and sobriety in law∣full

[ A] pleasures and profits &c. he imprinteth it in their hearts by the holy ghost: he maketh them able to beleeue that it is spoken to them,* 1.180 and therefore to apply it to themselues: he maketh them prooue how this doctrine worketh in them, and try themselues by it, that where they see themselues to haue gone beyond their bounds, they may returne and bring their feet backe into the way of his testimonies: he, through the same doctrine, seasoneth their hearts, and wholly possesseth them with the loue of it, that so their wants may be sup∣plied, and they thereby may grow better practised in this sobriety. And al∣though the inioying of earthly commodities be an alluring baite,* 1.181 and easy to [ B] make a man forget his mortality; as we see in Nabucadnezzar, Herode, and o∣thers: yet the scripture giueth greater grace, as to Daniell, Iob, and others who determined not to set their hearts on them.

But besides this, through further benefit of the scripture, God causeth his,* 1.182 to set oft before their eies, the daily changes of all things vnder the sunne: Ps. 102.26. the death of noble personages, friends and acquaintance; the most flourishing flowers to fade, and loose their bewty, and nothing to continue in one estate: and by the oft and deepe considering of these, their harts are much apalled, & the pride of life greatly abated in them. And as they grow daily to see more cleerely their gaine heereby,* 1.183 and that without these meditations vp∣on [ C] examples and doctrine of death and mortality, &c. they cannot keepe their heartes freed from infection by the world and earthly dealings: so doe they more resolue with themselues daily, to thinke of them still; and to purge out their old and accustomed delightings in worldly things, their dreames of long life, desire of ease, and increase of earthly commodities: with all which the diuill stuffeth and filleth their braines, that while they begin to giue them∣selues ouer to these, they may be perswaded strongly that there is no other happinesse to be attained vnto; and so therby, destruction may suddenly come vpon them.

Thus (I say) the Lord frameth his, to the contempt of the world,* 1.184 and to [ D] temperance and contentation, to desire no more then their most wise & pro∣uident father thinketh meet for them, nor no longer to inioy any of their tem∣porall liberties, then he shall see it to be expedient. Thus he teacheth them both in wanting, to thinke themselues (yet) neuerthelesse beloued of God; and in the inioying of aboundance, not to thinke themselues the better for it nor to be proud of it: I say, he teacheth them; for neither bring they this grace with them from their cradle, but learne it; and study how to learne it so, as they may practise it: and yet they learne it not by their owne wisdome, but by God, who is onely able to teach it them: who by the meanes that I haue shewed, doth bring to passe, that they so buy, as if they possessed not; and so vse [ E] the world, as that they abuse it not; so vse mariage, as they are not hurt nor hin∣dered from godly life by it, more then if they were vnmaried, but much fur∣thered and helped by it, neither neglect they thereby the caring for the things of the lord: but as two are better then one, so finde they (as God hath appoin∣ted) much helpe thereby vnto euery good worke. Neither, though they haue much in the world, do they therfore loue it much; but are glad to follow holy Iob in that, when he said: If I haue made gold my hope,* 1.185 or haue said to the wedge of

gold, Thou art my confidence: If I reioiced because my substance was great, or be∣cause [ F] my hand had gotten much: this had beene an iniquitie to be condemned, for I had denied the God aboue. Therefore if these be great riches, liberties and pri∣uiledges to inioy; I meane, to haue contentation in our estate, yea to be thankfull to God in all things, not puffed vp with prosperitie, to acknowledge the vncertainty of our commodities, and therefore not to rest nor put confi∣dence in them, nor to desire the increasing of them simply, much lesse by any indirect means, but to let them serue for the necessities of our brethren as wel as for our owne vses: now therefore, if these are the precious gifts of God, and yet that God frameth his seruants to indeuour, and in some sort to do all these [ G] and such like; I hope it may truely be said, that he doth honour them highly, and priuiledge them greatly in working thus graciously in them.

But when all this is said, me thinkes I heare diuers to obiect thus: We doubt nothing of the trueth of all this, but that there haue beene such mentioned in the Scriptures: but what is that to vs? where are they in this our age who may be brought foorth for such examples? I say, if the men could not easilie be found, yet that hindreth not the doctrine to be true: but further I say as the trueth saith, Ios. 1.5. As God hath done to others, so he will doe to vs; and his goodnesse is not abated towards vs, more then it was in the ages past: yea ra∣ther,* 1.186 we haue more neere acquaintance with the will and minde of God, then [ H] many of them who are highly commended in the Scriptures; and in this latter age,* 1.187 God hath visited his people in a most gracious maner, bestowing his gifts and powring out the graces of his spirit vpon them aboundantly. All which laid together, what can be gathered lesse then this, that when his chil∣dren heare by the preaching of his word,* 1.188 all things vnder the sunne to be tran∣sitorie, vaine and soone flitting away, and themselues also with them daily drawing vnto an end, riches vncertaine, beautie deceitfull, health euer chang∣ing, friends alwaies dying, &c. but that he causeth them to beleeue it, and therefore not to rest vpon them?* 1.189 So when they heare, that they may not vse them as they list, (no not the lawfullest of their liberties, as possessions, re∣creations, [ I] friends, time, &c.) that is, to pride, wantonnesse, idlenesse, excesse, the wronging and hurting of others, but as helpes to themselues and many others vnto godlinesse; they are glad to heare their shepheards voice, and they know it and beleeue it and follow it, vsing these lawfull benefits of God accordingly: I say, when they know by Gods word, how they may vse them which sometime they did not know, and that God giueth such grace to his, (and causeth the same to be published and preached) whereby they may be able to vse all these outward blessings of God to their right ends, and so, as they become not baits and snares vnto them; they reioice and beleeue the same with thankfull hearts, and so are made able to doe the same, vsing their [ K] praiers and watch with their other helpes, to practise this point of godlinesse (namely, moderation and the true vse of their lawfull liberties) as they inde∣uour after all the rest.

* 1.190For when they once be resolued, that it is the worke which God setteth them about, and that he will strengthen and fit them for it, it doth mightily incourage them to take in hand and goe about it: euen as on the contrarie,

[ A] there is no stronger dismaier of them, then when they set vpon either this, or any other part of Gods seruice by their owne strength; that is, not knowing whether they may be bolde to beleeue and be perswaded, that the Lord will giue them power and harten them vnto the right performance of it, (for of that point the most of Gods poore children are ignorant or not setled in faith about it) and therefore they doubt and feare, that they shall neuer come neere or attaine to that which they seeke: by occasion of which weaknesse, the diuell holdeth them in great discomfort; that although they would doe the will of God in that which they goe about, yet they stande at a stay, and are [ B] holden vnder many heauy discouragements for a long time. And yet are these farre more faithfull and simple hearted, howsoeuer they are feared by their owne weaknesse, then they who thinke they please God highly, if they doe any thing in their owne opinion more then others, how little warrant soeuer they haue for it.

But to returne to that which I said,* 1.191 that the Lord inableth his to gouerne themselues in the vse of their goods and lawfull liberties (which is a great pri∣uiledge:) that I be not vnderstood amisse, I thinke good to expresse my mind more cleerely. If any should gather or thinke, that I meane all Gods people do inioy this libertie and prerogatiue: I answere, that I am farre from that [ C] iudgement. But as may be well seene by that which I haue said,* 1.192 they who be∣leeue it, that God will make them fit for it how vnfit soeuer they are of them∣selues, they shall inioy it. I haue propounded to proue no other thing. For by this it may appeare, that seeing Gods children may be made partakers of such a treasure, which but few of them do inioy (and of the vnregenerate not one can:) therefore they beholding what he hath bequeathed them,* 1.193 they shall shew, that they prouide ill for themselues, if they attaine not to that, being so great a benefit which God hath so freely bestowed vpon them. There should need no more vnto such, but this: that they may know, that he hath granted it out vnto them freelie, and calleth them euery where, to the [ D] partaking of it: which being so, what should holde them backe from inioying it? that whereas the most are as bruit beasts, seruants to their lusts, yet these (of whom I speake) may captiuate and subdue them: especially, seeing it is greater honour to them, to ouercome their vnruely passions,* 1.194 than to winne a citie.

As for those who count this honour, precisenesse; and this imbondaging [ 7] of their vnruly affections to be more than Christians need to be vrged vnto: what haue I to do with them? They are the enemies of the crosse of Christ,* 1.195 they turne the grace of God into wantonnesse, they make lawfull liberties to be∣come vnlawfull through their ill vsing of them. Of whom this I say,* 1.196 which I [ E] will only say: that they will bring vnto them the swifter damnation. To which kind of people, & to their like obiecting thus & demanding: What? do these whom you commend so highlie for their good gouernment and temperance in the vse of lawfull things, alwaies keepe one and the same course? I say, they most of all indeauour after that; and how full of sadnesse soeuer it be and tedi∣ous to others, yet to them it is sweet and pleasant: insomuch, that although they be sometime deceiued by the deuill, and driuen from their holde, yet as

soone as they perceiue that they haue gone too farre, and haue passed their [ F] bounds in their lawfull liberties, eating, drinking, recreation, vse of mariage, pleasuring in goods, trusting in friends, and making flesh their arme; they re∣turne speedily as out of open and manifest sinnes, and thereby become more carefull another time: and when they see how many buffets light vpon others, who haue small regard of sobrietie or measure keeping; they see their portion to be great in restreining themselues from that excesse in lawfull things, which they keepe no measure in. And thus much be said of the first part or branch of this priuiledge. Wherein may be seene, that the Lord hath offered great fauour to his children, (to so many as esteeme of it) that the glorie of [ G] present things and prosperitie in this world (which vndoe many) shal (yet) not bewitch nor deceiue them; but they shal be able to escape these snares by the spirituall wings that he hath giuen them for that purpose, to mount aboue them, as godly Ioseph, Moses & many of Gods deare seruants did before them.

But if it be asked: Why hath he giuen them to one and not to another? I answere: Seeing one setteth more store by it than another. I speake it to the shame of those who giue occasion, though they be otherwise well to be hoped of. For the custome and boldnesse in this sinne of intemperancie and world∣lines which we see in the most men, doth draw after them and their example, some euen of those which are religious; causing them to haue their teeth set [ H] on edge, so eagerlie to follow them in their prophane course: and the abun∣dance of iniquitie doth coole their feruencie in seeking to weane their hearts from such poisoned and deceitfull baits and dainties as they see them so gree∣dily to deuoure. For otherwise, though they are fraile, yet hauing receiued a taste of the heauenly doctrine, which is the onely mother and nourisher of true sobrietie, they should not so easily forget themselues and be ouercome of their vaine desires. For if popish dreames and fantasies without all ground of Gods word, haue so inchanted princes and other persons of great possessi∣ons, that they haue drawen them from their pompe and many solemnities, in∣to Monasteries and Nunries for the deceiuable hope of saluation: should not [ I] the word of trueth much more preuaile with them who haue had a right taste of it, to renounce dangerous and vnlawfull liberties? And although they were led from one errour to another; yet if errour might doe so much with them, should not the trueth doe much more with the children of the trueth, to abide in it and be gouerned by it? It is pitie, that any of the Lords beloued should offer such dishonour to the glorious word of God, as to refuse the gouern∣ment of it, and giue occasion to the vnbeleeuers to say: That God dieteth his people so meanly in his owne house, that they be driuen to eat with the in∣temperate at their table (as it were) their poisoned dainties. But let this re∣proofe make any such of Gods seruants ashamed, as haue giuen occasion of [ K] it: and let them not follow the excesse of such as know no better. And when they shall finde this doctrine hard to be practised, that is, to vse their prospe∣ritie rightly and soberly; if then such matter as this is, were read and well weighed of them, and the examples of those which are contrarilie minded, what bondage they are in, I doubt not, but that the hardnesse which they com∣plaine of, should in good measure be asswaged.

[ A]

CHAP. 9. Of the seuenth priuiledge: Concerning the afflictions of the godly; and namely, of the first branch of the same; that is, How they may be free from many of those troubles, which do light on and meet with the vnreformed.

NOw followeth the prerogatiue that they haue about afflictions. Of the which although they are not void: yet if we diligently [ B] marke Gods dealing with them heerein, we must needs con∣fesse, that he sheweth exceeding fauor vnto them. Which see∣ing it is not one way but many and sundry, declared vnto them: I will in some order (as I can) lay them forth particularly. And they may all be referred to three kinds. For first, he holdeth many tribulations from them altogether in that they be his children, which others by their sinnes do plucke vpon themselues, Ps. 32.10.11. Secondly, he deliuereth them out of manie, which otherwise would sore oppresse them, when yet he leaueth others in them still. And thirdly, he teacheth them, aright and well to beare them, when he thinketh it not meet to deliuer them. And of these three, I will handle [ C] the first in this chapter.

Concerning the which point, it may easily be gathered by that which hath beene said of the former priuiledges, how true this is:* 1.197 that many troubles ne∣uer take hold of such as walke after those rules which I haue spoken of, and which inioy the said priuiledges: and seeing all Gods children be such as may doe so, therefore euen they may be deliuered from many troubles and afflicti∣ons (one as well as another) which yet the vngodly and vnregenerate cannot escape. For they whose hearts are cleansed and sanctified, so that they truely hate all maner of sinne, and more specially renounce in their liues the sinne which they know; who indeauour to haue a good conscience in all things, [ D] and doe all this with delight; and with delight also doe daily vse the meanes to grow forward in this course: how can the plagues and calamities take hold on them, which doe on other men who are strangers to such a course? For the greatest and sorest punishments and troubles that fall vpon any, are brought vpon them by their sinne (contrary to the erronious opinion of them, who thinke that religion is the chiefe cause of troubles) & they are nothing els but the fruite thereof; and the greater sinners that men are, the sharper and heaui∣er iudgements outward or inward doe meet with and take hold of them,* 1.198 and the deepelier doth God drawe his bowe against them: and wherein is the scripture more plentifull, then in this argument and matter? For sinne, [ E] came the first punishment into the world, namely, death and Gods curse,* 1.199 which without sinne had neuer beene knowen in all the world, with the ca∣sting off our first parents and their posteritie out of the fauour of God. Through sinne, came all kindes of plagues and punishments vpon men;* 1.200 as hunger, nakednesse, diseases, the pestilence, bondage to enemies and inuasion of them, imprisonment, losse of goods, losse of life, and such like. For sinne, both person and place, whole cities and villages haue beene destroied:* 1.201 from

the king to the begger, both Pharao and the raskall souldiers that peirced [ F] Christ through and platted a crowne of thornes vpon his head, and Iudas the pursebearer who was also the traytour; euen all these did by sinne purchase to themselues the reward of iniquity. All which plagues, they which were voide of those sinnes and the like which they committed, were freed from.

But I shall not need to say much of this matter which is cleere in all mens eies: and yet I must say that which I doe in this place, because it is the ground of this discourse. For if this be true, that troubles and punishments are the fruite of sinne, and that they who decline and goe aside from the way of sin∣ners,* 1.202 shall not tast of them; it followeth that the children of God who doe so, [ G] haue a singular prerogatiue aboue others, & may be free from many sore vex∣ations. Neither should this seeme strange or admirable, forasmuch as they forsake many vnlawfull liberties and vaine pleasures which others hunt after.

[ 3] But as I haue said in handling the former priuiledges, so I must say in this: that the seruants of God may inioy this liberty; but not, that all doe so. For experience prooueth the contrary:* 1.203 namely, that sundry of Gods people doe draw vpon themselues many troubles through their owne default, which they might haue beene voide of, and doe trouble themselues when God doth not trouble them: and it is one cause why I did enter into this worke, to teach such how they may liue more at ease and in safety and without many incumbran∣ces [ H] in this world, then they doe or many thinke they may possibly doe. For a great number,* 1.204 euen of Gods children, do perswade themselues through igno∣rance of the scriptures (Math. 22.29) that forasmuch as they heare, that we must goe through many tribulations to the kingdome of heauen,* 1.205 therefore it can be no otherwise with vs, but that we must of necessity smart and be af∣flicted as oft and as many waies as we are; which is nothing so: for many trou∣bles and dangers we might shun and avoide by taking heed to our selues, as Gods word teacheth vs, yea and as his spirit inableth vs also to doe; which yet through our folly, security, slougth and such other faults of ours, too often doe vexe and disquiet vs, and make our liues vtterly vnsavory and vnpleasant [ I] vnto vs. For who can deny this, that many honest Christians as well as worse persons,* 1.206 doe cause a great part of their liues to be filled with vnquietnesse, an∣guish and irkesomnesse, (then the which what can be reckoned greater trou∣bles) and that, through impatience, anger, fretting, rashly medling in other mens matters, and intemperately folowing and dealing in their owne; which vnbridled affections others of their brethren wisely and carefully seeking and labouring to resist, preuent and gouerne, are not molested nor troubled with?

Or who seeth not this: that, euen men who deserue to be well thought of for many causes,* 1.207 yet in some particular things refusing to be directed aright, and following their owne will, and caried by their euill affections, take libertie [ K] to themselues to misspende the time in foolish iesting, idle and harmefull talking, in lightnesse, in wantonnesse of the eie, euill companionship, &c. for the which sweet meat they haue afterwards soure sauce: and by those meanes onely, raise vp in their hearts secret accusations, checks of conscience, hor∣rour and feare of death and the iudgement day, quenching of the spirit of God, and such like; and the better men they be, the sooner and certainlier

[ A] they are thus rewarded. Are not these troubles? which if they had beene care∣full to auoide, they might haue liued merily and with good contentation, as other good seruants of God haue done, and doe, who haue set more by true peace and quietnesse with holinesse, (without which no man shall see the Lord) then to loose it for a little peece of their will,* 1.208 and for the inioying of the pleasures of sinne for a season.

But these troubles because they are inward, are not of so many nor so ea∣sily seene and discerned as were to be wished, although too many, both god∣ly and wicked, doe oft both finde and feele them.* 1.209 I will therefore shew this in [ B] outward troubles; how many Christians doe as well through their sinne trou∣ble and incomber their liues with them, as with the other kinde. For by their sinne (as wilfull blindnesse, carelesnesse and vnbrideled affections) euen they as well as men vtterly vnreformed, doe bring vpon themselues shame, sutes in law, pouerty, debt, diseases, imprisonment, losses, ill report, wicked poste∣ritie, &c. These & such like (I am sure) the ignorantest and worst sort of people doe count troubles and miseries, and crie out of them, till they doe ofttimes depriue themselues of life to the end they may be ridde of them.* 1.210 But to prooue that they trouble themselues with all these by their sinnes, is it not a shame to them, when they be found to haue beene deceiuers, liers, boasters, [ C] slaunderers, and in such other behauiour offensiue and scandalous? and doth not the same bring ill report with them also? doth not rashnesse, hot and hasty speeches, prouoking one another cause sutes and controuersies which need neuer haue beene, and rendering like hard measure againe, as hath beene offered? doe not debt and pouertie arise of needlesse and excessiue spendings, going aboue our abilitie in diet, apparell, purchasing and building; and doth not he which loueth pastime, prooue a poore man?* 1.211 So by surfeiting come diseases; and ill posterity by ill education, with too much conniuencie and li∣bertie giuing; and by rash and vnequall marriages as hastie repentings for their conceiued griefes, if not departings one from the other; and an haughty [ D] minde causeth him that nourisheth it, oft times to take vp his abode within the prison walles. These are a few of a great many which might as well be rec∣koned vp, but that I would say no more then I must needs.

And what are the troubles of the world, if these be not? and yet who seeth not, that all these and their like are drawne vpon many Christians by their sin, as sore corrections from God, seeing they do, & may easily, through want of care and watchfulnesse, oft offend thus. And true it is, that they might be well auoided, if sinne were taken heed of and resisted, and by labour and watch∣fulnesse the vnruly heart subdued. Neither let any answer me, that this can∣not be attained: for I affirme,* 1.212 that God giueth such grace vnto fraile men [ E] whereby it may be atteined to, and teacheth how; and many there are (God haue the glory thereof) which comfortably finde it, who because they hate to be seruants to any sinne (although they cannot walke without sinne) receiue no such wages of sinne and iniquitie as others doe.* 1.213

And by this which I say, let it be considered, what ease and peace and free∣dome from many troubles this sort of men inioy in their liues, which others goe without; and what sorrow and calamities some fill their daies with, which

both they themselues, and many others might be voide of. So that it is not as [ F] many haue ignorantly thought, that their troubles cannot be auoided; but (as I haue said) many of them might be shunned,* 1.214 and their liues might be many waies and in sundry respects more pleasant and quiet then they be: which causeth some that see it to be thus with diuers Christians, (and yet that these their troubles are not for well doing, but by their owne folly and procuring) causeth them (I say) to be so farre from the loue of true religion as they be: for whose sake,* 1.215 if we will not doe it to make our owne liues more comfortable, we should abstaine from offences; seeing the woe that is pronounced, will o∣therwise,* 1.216 certainly come vpon vpon vs: Woe to him that causeth another [ G] to fall.

* 1.217But such men are ready to excuse and answere for themselues, saying, that all cannot be alike, nor all cannot doe as some may: which obiection vnlesse it be of pure simplicity, is a signe rather that they will goe forward, then seeke to recouer.* 1.218 But whatsouer, or whose soeuer it be, I answer, Let the weake indea∣uour [ 5] to follow the stronger: and if any haue attained to more then other, in knowledge and experience of the minde and will of God, of them let others learne and take such for their example: but let none please themselues in that which they doe, as though they could not attaine to any better, but aime at further ripenesse and measure of perfection, deadly disliking their smallest [ H] sinnes, rather then excusing and defending those which are great: and then it shall be verified that is written, to their no small comfort: To him that hath, it shall be giuen,* 1.219 and he shall haue aboundance: and he that seeketh in humility, shall finde and inioy plentiously: and he that reuerenceth the gifts and gra∣ces of other, shall haue a part in them himselfe, and not enuy other for them.

And as for the troubles which we speake of, let no man thinke that we may reioice in them,* 1.220 seeing we are dehorted frō them by the Apostle Peter, saying: Let no man suffer as an euil doer; seeing they are for iust cause vpon vs to vexe & disquiet vs, rather then that they can be any matter of ioy and gladnes to vs, except by godly sorrow they bring vs to repentance, which (alas) is the least [ I] part of their thought who commit them. The Lord taketh no pleasure in seeing vs to trouble our selues, and by our sinnes to bring vexation into our liues; but sheweth vs in his worde how much it displeaseth him, that we should be so much our owne foes, and vnwise for our owne good, and that we should by our sinnes hold so many good things from vs.* 1.221 For so doth the pro∣phet tell vs, that our sinnes keepe many blessings from vs. And if they be our sinnes, that is, our knowen sinnes, our wilfull sinnes, and those which are com∣mitted through our owne default and folly, then let vs thanke our selues, and let vs charge our sinnes, and not the Lord; in that, while we suffer so great and many troubles by them, we haue reaped thereby the iust fruite of our owne [ K] labours. And seeing the sinne might and ought to haue bene auoided; there∣fore such troubles as they haue caused, might also haue beene preuented.

And this is that which I haue gone about to prooue, for the comfort of my bretheren: that many of vs who belong to the Lord, doe finde more troubles and afflictions then we neede to doe, and that through our owne sinne. And therfore I conclude, seeing it is so: that the Lord who guideth his seruants in a

[ A] more holy course then many of the other sort are content to be guided in, doth thereby grant them this priuiledge and liberty: that they doe escape and are deliuered from infinite troubles and calamities, which others who count godlinesse to strict and precise a course for them, doe oft rush and runne into.

Oh that this might enter into them deepely and doe them good,* 1.222 for whose cause chiefely I haue spoken it; I meane, many of Gods people: who al∣though they haue some loue to their brethren, and imbrace the gospell hear∣tely and reuerently, and haue many other good things in them, (it behooueth [ B] me so to iudge of them) yea generally they propound to themselues a good course, namely to liue after the gospell: yet particularly, are such in their liues as bring small glory to the gospell, but passe ouer many parts of their liues with very sleight examination, as they doe also the gouernment of their hearts. Which faults notwithstanding they be conuinced of, yet will they not yeeld, but goe forward in them still: and as for those things which they may lawfully doe, although they offend neuer so manifoldly in and about the same in maner of doing them,* 1.223 yet will they by no meanes be counselled to redresse that which is amisse: in whom it is no hard thing to see, how deare they pay for their liberties, which they will haue whatsoeuer they cost them. They [ C] would hold peace with God, and sometimes finde comfort in good things; but when that faileth (as it doth very oft) their liues would become very irke∣some and tedious vnto them, if they made not themselues mery in some earthly and transitory thing: and so they make flesh their arme, which is to de∣ny the Almighty.

Their defence,* 1.224 for that they doe not more particularly direct their waies a∣right, is; that Iesus Christ hath giuen them liberty and set them free; and that they haue no discretion, who vrge their bretheren so strictly; and such like: which all are but figge leaues to couer their nakednesse. For they see (though they would not) oftentimes, that thus liuing they please not God: neither (if [ D] they aduisedly marke it) doe they please themselues. Their disquietnesses, checks of conscience and secret accusations they cannot but feele, and many outward troubles do meet with them, as hath beene said: and while they seeke the cause afarre off, beholde, it is neere vnto them; yea at hand, euen within them: their will, their vntamed affections, the sturdinesse and vnrulinesse of their hearts and this their sinne hath found them out.

These therefore I exhort to consider with no worse minds than I haue writ∣ten it, what hath beene said: and the Lord giue them grace so to doe: yea, and let such godly Christians whose teeth yet do sometime water at the dainties of those, though they see what sorrow and reproch they susteine for them, [ E] thanke God heartily that they taste not of such poisoned dainties with them.

But now that I haue shewed, how the Lord doth preserue them from sun∣drie, yea infinite troubles,* 1.225 who set their hearts to walke with him in one thing as in another, (beholde, such honour and prerogatiues his seruants may haue) I cannot passe by the deuillish (and yet foolish) policie of some who do shun to be religious of purpose, because they would be void of sorrow and trouble. They sing the song of the rich man in S. Luke, that in their life time they will

haue their pleasure whatsoeuer it cost them when their reckoning commeth [ F] in:* 1.226 and of the Epuicure; Let vs eat and drinke, &c. and say with the yoong man in Ecclesiastes:* 1.227 They will reioyce in their youth, and inioy the delights of sinne, though it be but for a season. But they marke not that answere to him in the Gospell: Thou in thy life time receiuedst thy pleasure, therefore now thou art tor∣mented; nor to the yong man, by the Preacher, what was said: Know, that for all these things, God will bring thee to iudgement. No such thing (I say) they do consider; but all that they obserue, is this: How the better that men are for the most part, the lesse they are set by, as it is said: I haue seene the iust to perish in his iustice: and the lesse men fashion themselues after this present world, the [ G] lesse they may (they see) depart from a good conscience, and be merrie after the common maner; which these obiecters count an irkesome and tedious thing.

Againe, they see that as the most part of men among whō the godlie liue, haue them in some indignation and vile acount; so that they doe by meanes thereof,* 1.228 sustaine mocks, taunts, checks and complaints before their betters, with cruell threatnings, and in persecution times that they are conuented, im∣prisoned, railed on, yea and oft times put to death. These things (I say) they only looke at with carnall eyes, and therefore are easily brought to beware, that they come not neere their course: but they neither consider, that they suf∣fer [ H] for righteousnesse sake,* 1.229 and therefore that they are blessed; neither, that they themselues and such as they are, liue in darkenesse and after the lust of their eie and heart,* 1.230 and that their pleasures wanze away as the cracking of thornes vnder a pot, and afterward they must come to their heauie and vnwel∣come account. Besides this, though they haue sorrow and vexation dailie in their liues, by meanes of their sinne, vnlesse they breake it off through foolish mirth and vanitie for a while: yet partly they see it not, neither count it any; as to be cast into fretting, frowardnesse, strife, debate, &c. And if they doe pur∣chase any trouble by their deserts & ill doings, as shame, charge by the purse, and other punishment; yet they will chuse to suffer much this way, rather than [ I] they will be driuen from their will, and the inioying of their fond liberties.

And now let all wise men iudge, what these kinds of men haue gained by following their sinfull course: let (I say) the vttermost of their gaine and plea∣sure be considered, and what troubles they haue shunned in shunning to liue godly.* 1.231 But when they haue done, seeing the Lord hath sufficiently confirmed this:* 1.232 that plagues abide the vngodly, & (that they may be sure of it) that their sin shall finde them out; let none looke to prouide well for himselfe that way, namely, to shunne and be farre from the sincere practise of a religious and godly life, to the end he may be free from troubles: for he can no other way more certainly and speedily multiplie them. And whereas it is obiected, that [ K] the best of Gods seruants are not free from troubles, but suffer much for their profession and a good conscience: it is granted. But their troubles for those causes, are of another kinde, namely, fatherly chastisements to holde them in from perishing with the world; or trials of their patience, faith and other gra∣ces of God in them;* 1.233 or such as they suffer for good causes; and so weepe and lament, when the world is iocund and mery: and therefore they turne euer

[ A] to their profit,* 1.234 as I shall haue occasion to shew more plentifullie in another place more fit for that purpose. And to conclude, let all know this, that though a sinner doe euill an hundred times, and God prolongeth his daies; yet that it shall be well with them that feare the Lord, and doe reuerence before them. And thus much of the first point in this second branch of this priuiledge, that the godly may liue void of manie and great troubles: and therefore, that such as doe not, may thanke themselues for it, whether we vnderstand inward di∣strust and feare, or outward punishments that are fruits of sinne.

[ B]

CHAP. 10. Of the second branch of this priuiledge, concerning the afflictions of the faithfull: namely, That God deliuereth them out of manie, when the wicked still re∣maine in theirs.

THe second point is, that they may also assure themselues, that the Lord will deliuer them (and that of very fauour) out of ma∣ny troubles, though they see not how: euen as I haue shewed, [ C] that some shall not touch them at all. For although they them∣selues see not how, nor any other likelihood but that they shall long oppresse them, yea vtterly consume them; yet euen then doth the Lord know how to deliuer them, and hath many waies, which we could not see, to rid them out of so great calamities: and so he doeth,* 1.235 either before they haue long lien vpon them, or at least, before they haue beene driuen to any extre∣mitie by them, and before they haue had their course; as in the deliuerances of Dauid, mentioned 1. Sam. 19.20.23.24. & 26. chapters thorowout, is to be seene. And this he doth as oft as it is expedient:* 1.236 when in the meane season he dealeth not so with the vnbeleeuers, but when the other escape, they come [ D] many times in their roome, as the wise man saith: The godly escape out of trou∣ble by the Lords deliuering of them, and the wicked are come in their stead. Now for proofe of that which I said [that God deliuereth them out of many] what is more plaine then that which the prophet saith:* 1.237 If the Lord had not beene on our side, (may Israell now say) if the Lord had not been on our side when men rose vp against vs, they had then swallowed vs vp quicke, when their wrath was kindled against vs, &c. But praised be the Lord, who hath not giuen vs a prey vn∣to their teeth. Our soule is escaped as a bird out of the snare of the fouler, the snare is broken, and we are escaped. The Apostle prooueth it also in his words:* 1.238 We would not haue you ignorant (brethren) of our affliction which came vnto vs in [ E] Asia, how we were pressed out of measure, passing strength, so that we altogither doubted euen of life: but God deliuered vs from so great a death, and doth deliuer vs; in whom we trust also that he will deliuer vs.

The dangers of Gods people vnder the gouernment of king Ahashuerosh, who knoweth not? How had that wicked Haman by malice and subtiltie obtai∣ned of the king, commission to take their goods and put them to death?* 1.239 The day was set, and all preparation made for the bringing of it to passe: and yet

before it could be effected, how did the Lord at the humble sute of Mardo∣cheus [ F] and the Queene Hester in prayer and fasting, seeking vnto him, turne away the plague from them, and deliuering them, bring their enemies and Haman the first of all the rest (as he was the chiefest) into their roome? euen as Daniel was deliuered out of the lions denne (the Lord shutting their mouthes that they should not hurt him:* 1.240) but his accusers being throwne in after that he was deliuered, the lyons had the mastery ouer them, and brake their bones or euer they came at the ground of the denne. The whole story of the Bible is full of such examples: wherein this is most cleerely to be seene, how God hath deliuered his, trusting in him, from and out of many and great dangers and [ G] calamities. So that if God doe this for his, then his seruants may assuredly looke for it.

And yet I would all should know, that I doe not bring these, as I might ma∣ny others to this end, onely that I might prooue that God hath deliuered his children out of troubles:* 1.241 for so hath he done the wicked also (as Ishmael in the wildernesse, and the Philistims from Saule:) neither is that the thing which ei∣ther I intend; or if I did, were that any priuiledge or peculiar blessing to the godly, forasmuch as the wicked may haue their part in it as well as they: But I bring these examples to prooue,* 1.242 that Gods people may be sure that he will of fatherly loue deliuer them from many, namely, when they haue sought [ H] vnto God in their troubles (to God, I say, and not to creatures;) assuring themselues,* 1.243 that as it is he that hath smitten them, so he shall heale them. And in that they haue vsed those meanes for their deliuerance,* 1.244 which God hath taught them to vse, namely, fasting and praier with confidence, as Mar∣docheus, Iehosaphat, &c; and in that they haue rested vpon God, as they did in the Psalme 124.* 1.245 8. & 20.7, and not on a brused reede, as oft-times Israell did; and in that when they doe looke for deliuerance certainly, they haue first a promise thereof from God,* 1.246 as Iosua had against the king of Hazor and his company; and Gedeon against the Amalekites and the Midianites: when they doe (I say) obtaine deliuerance thus, and after this maner, this is a singular [ I] priuiledge vnto them: for then they know that it commeth from God, and therefore they may haue great comfort therein, and receiue such deliuerances as pledges of his fauour.

* 1.247And thus are Gods seruants onely deliuered out of their troubles: the vn∣godly haue no part with them in this fellowship. And yet I doe not say, that euen they are alwaies thus affected and furnished with this grace, alwaies to beleeue and looke for it,* 1.248 as oft as God deliuereth them out of any daungers and troubles (that is it indeed which they should daily aime at:) and yet they can haue no sound comfort to their hearts more then other men haue, vn∣lesse they doe thus waite vpon God by sound hope, and seeke to him in their [ K] necessities and distresses after this maner; but haue onely outward helpe and succour, or an end of their troubles, as the wicked may haue; little conside∣ring from whence they come, or whether they haue them in Gods fauour or displeasure.

[ 3] But before I goe any further, I must heere answer an obiection. For it wil be demaunded of me:* 1.249 What profit may we reape by the examples before

[ A] alleadged? (whereby I prooued,* 1.250 that deliuerances out of aduersities & dangers are not priuiledges, except they haue a promise thereof from God before,* 1.251 and beleeue the same:) What is that to vs will these men say, forasmuch as God doth not at any time speake vnto vs, as he did in ages past vnto our fa∣thers? Iehosaphat indeed, they say, might well and easily be perswaded,* 1.252 that God would giue the Moabites (his enimies) into his hand, when he by his pro∣phet had said to him: To morrow goe out against them,* 1.253 and the Lord will be with thee. So Iosua, and in like maner Gedeon: but where hath God thus spo∣ken to any of his faithfullest seruants in this last age of the world, parsonally or [ B] particularly in trouble (say they) that he will deliuer him and remoue his af∣flictions from him? Therefore none of them can be certaine thereof, and therefore not so well ordered in their troubles as they were.

I answere:* 1.254 That God doth not indeed speake to vs after that maner that he did to our fathers, as we are certified in the epistle to the Ebrewes;* 1.255 but hath left his whole minde to vs in his word, wherein he hath so fully declared his will in all things as is sufficient, and in the weightiest matters he hath spo∣ken as plainely to vs as to them. And concerning this one thing, namely,* 1.256 of deliuering vs out of distresses and afflictions: if they be inward (as sinnes and corruptions) he hath promised (if we beleeue the same) that he will giue [ C] vs grace to mortifie our sinne; and if we doe not ouercome and subdue the same as we would, yet that his grace shall be sufficient for vs: and the best of our forfathers had no more. If they be outward visitations, and crosses, as sicknesses, pouerty. &c. he hath promised also, that if it be expedient and for the best to vs he will pull vs out of them;* 1.257 and howsoeuer he doe in our suffe∣rings, that which he doth, shall be the best for vs. And there was no other thing said to the body of the church in the former ••g••s, but generall promises which were made to all the faithfull (excepting that for some especiall causes some particular promise of deliuerence was made to some certaine persons, and for waighty causes; and yet those were not made for all times,* 1.258 nor in all [ D] troubles:) as may be seene by the answere of Dauid, who being driuen out of Ie∣rusalem by his sonne Absolon rising vp against him most traiterously & vnna∣turally, said vnto Zadok the priest, Carry the arke of God againe into the city: If I shall finde fauour in the eies of the Lord, he will bring me againe, and shew me both it, and the tabernacle thereof: but if he thus say, I haue no delight in thee; be∣hold heere am I, let him doe to me as seemeth good in his eies.

It it cleare by this, that Dauid in his trouble did not know whether God would deliuer him or no; neither did he know what the end should be; nor had any promise from God, that he should returne againe to Ierusalem in peace, and behold the arke and tabernacle any more: yet Dauid sought to the Lord, [ E] and humbled himselfe, and was not so amased with the affliction (as strange as it was) but that he remembred the Lord, and praied to him, and worshipped in token that he had made God his stay and defence, whatsoeuer the issue of his sore triall should be. The like is to be seene in the example of Sidrach, Misach and Abednego: who when they heard the straight charge of king Nabucadnezar, That whosoeuer should not at the sound of the instruments of musicke fall downe and worship the image which he had set vp, should be cast

into the midst of an hot fiery furnace immediately, answered the king and said: [ F] O Nabuchadnezar,* 1.259 we are not carefull to answere thee in this matter. Behold, our God whom we serue, is able to deliuer vs from the hot fiery furnace, and he will deli∣uer vs out of thy hand, ô king; but if he do not, be it knowen vnto thee (ô king) that we wil not serue thy gods, nor worship the golden image which thou hast set vp. We see they knew not whether God would deliuer them or no: but this they were perswaded of, that he had a most tender & fatherly care ouer them, and would shew the same in the time of their need; and if it were for his glory he would deliuer them. &c.

And now (to returne to our selues) if we in our tribulations be thus vphol∣den [ G] by the generall promises of God, if we sue and seeke to him with this con∣dition to be deliuered [If it be expedient in his eies] indeauouring to be con∣tented with that which shall fall out on either side,* 1.260 we haue behaued our selues as it became vs, we haue sought to him aright as his word teacheth vs: and if we after this obtaine deliuerance, God hath heard vs, he hath kept pro∣mise with vs, and we haue receiued good proofe of our faith. And who can deny, but that it is a great priuiledge when we obtaine deliuerance thus? and thus doing, although we be not deliuered, yet we rest perswaded (howsoeuer our weake nature hold backe) that the Lord hath done iustly and well; hoping with such confidence, as of fraile flesh may be obtained, for answerable [ H] strength and consolation vnto the measure of our afflictions in our greatest neede. And if men see no great matter in this, let them wade a little deeper, and weigh how they are vpholden by their faith that they fall not to shifts and vnlawfull meanes (when otherwise they see no way to escape) as the vnbelee∣uers doe;* 1.261 and namely, Saule with other, who waiting vpon lying vanities, for∣sooke Gods goodnesse: neither are striken with deadnesse, as Nabal when he heard heauy tidings; nor with distrust and dispaire, as Iudas; neither with complaining and murmuring at God, as his owne children sometime when they are not vpholden by faith, are forced to doe. And yet if we haue deliue∣rance any other way, as by carnall pollicie, subtill shifts, or the like, (as I doe [ I] not deny, but by such meanes it may come) it is so farre off that we should count that a priuiledge or any matter of reioicing, that it maketh our afflicti∣on double, yea ten-fold thereby, which was in a maner none at all before.

And thus I conclude this other point, affirming, that as it is a singular pre∣rogatiue to vs, that we may be kept frō many troubles altogether, which other cannot be freed from: so it is no lesse honour, priuiledge and fauour, that we may be deliuered out of many (which others shall not be deliuered from) as I haue shewed and prooued in this present point; but yet then onely it is a pri∣uiledge (as I haue said) that we may be deliuered, not when we vse vnlawfull meanes for it, but when we looke for it thus: [If God will: if he see it good and [ K] expedient] and therefore doe waite patiently vntill he send an issue: which grace the vnbeleeuers neuer haue, neither can haue: onely Gods children are capable of it; but for all that, few euen of them inioy it, as either neuer ha∣uing learned it soundly and cleerely, or not beleeuing that they may possiblie attaine to it: which causeth so much vnchearefulnesse, discontent, &c. in our troubles, as grudging against God, yea & indirect shifts to auoid them; and

[ A] much hollownesse, coldnesse and negligence in the seruice of God and Christian cariage of our selues before trouble commeth,* 1.262 for feare that when it commeth we shall be inconstant: whereas, if it were otherwise, much hea∣uenly comfort might be reaped in our liues, which now is not.

CHAP. 11. Of the third branch of this priuiledge: That we may haue [ B] much good by our afflictions.

THe third point of this second branch now followeth, which is no lesse then a great priuiledge it selfe beside the two former, and that is: that the Lord teacheth his children aright and well to beare those afflictions, which he thinketh meet to try them with and to hold them vnder. So that they may not onely in∣dure and goe vnder them patiently and contentedly,* 1.263 but also receiue much good by them, as they themselues be constrained to confesse. And as the Lord teacheth his people to make this vse of their afflictions:* 1.264 so euery one of [ C] his, may also learne the same, if they be wise enough to thinke so; that is, to be resolued that for their exceeding benefite and profit he sendeth them. For then and neuer till then, they frame and addresse themselues to receiue them from God thankefully and meekely, when his word hath throughly setled this thought and perswasion in them: which wisdome few haue or attaine vnto, thus to thinke, but their owne foolish reason; which (while they seeke nothing but ease and freedome from trouble) leadeth them a cleane contrary way, that is, to be vtterly vnwilling to beare them, euen discouraged and heauy hearted as oft as they thinke on them. This wisdome therefore must be sought for, euen of the good seruants of God:* 1.265 that they looke for them [ D] daily, and be ready to receiue them from God. This it is, that must suppresse and checke all contrary power of carnall reason, which will be otherwise in the way at all times to annoy them.

It followeth therefore next and most consequently to declare, how the poore people of God may come by this wisdome: & then to shew, how it gui∣deth them to make such profitable and good vse of their crosses and chastise∣ments, as no other but they are able to doe the same. Saint Iames going a∣bout to perswade the Christians which were dispersed by reason of persecuti∣on, to receiue their afflictions meekely and ioyfully, (fearing that there were not many which could doe so) shewed them; that it was for want of this wis∣dome [ E] in them, whosoeuer rebelled vnder the hand of God; and that they ought to be throughly perswaded that God sent them for their benefit and good. And then he goeth forward to teach them, how they might come by it; and that he teacheth them thus:* 1.266 If any man want wisdome let him aske it of God, who giueth to euery one plentifully, and casteth no man in the teeth: but this watchword he giueth: That they must see, they aske in faith, and they shal ob∣taine it. Then for our instruction and edifying let vs know, that, if we desire

to be partakers of this priuiledge,* 1.267 to welcome our afflictions, to beare them [ F] chearefully, and to haue them turne to our great benefit (which the most doe thinke will turne to their vndoing:) then as we hold this principle of the Apo∣stle to be a trueth:* 1.268 that All things worke for the best to them which loue God; so we must be wise to thinke the same of our owne afflictions: and if we cannot easily be so perswaded (as no man is for the most part) we must be earnest with God,* 1.269 and that oft and from time to time, that our will may yeeld to Gods will, and we may thinke that good for vs which he thinketh good.

And to the end we may bring our hearts to this, let vs weigh to and fro, what we can obiect against it why we need not submit our selues vnto God: [ G] that when all our carnall reasons shall be answered, as being to weake to pre∣uaile with vs, we may referre the whole course of our liues to be gouerned by him: and what corrections soeuer he shall thinke meet for vs, and to try vs with and for our benefit,* 1.270 and to keepe vs from further hurt, (for he hath no worse end in chastising of vs) that then we may remember, in all things to be thankefull, and take vp our crosse readily and welcome it, seeing we know the end of it. And let it not be thought much that I say, He hath no worse end in afflicting vs: for we ought to be perswaded throughly of this, that the Lord our God louing vs, he cannot intend our hurt in the least maner, howsoeuer it shall please him to exercise vs.* 1.271 For we may be sure, that he afflicteth not wil∣lingly, [ H] nor at any time but when it is meet and expedient for vs: and as our Sauiour said to his beloued Apostles of his bodily departing from them, (which was the greatest outward crosse that could befall them:* 1.272) It is expedient that I goe away from you, for otherwise the comforter cannot come vnto you: so would he haue vs to thinke, that if it were not for our troubles we should neuer haue such comfort as we haue,* 1.273 which doth certainely follow the patient bea∣ring of them.

And heere consider the causes why God sendeth them to his beloued ones: which being knowen & rightly weighed,* 1.274 are of sufficient force to worke their great benefit & comfort. First, that they may haue experience frō how many [ I] troubles he deliuereth thē; and know after, how to look for the like helpe in the like trouble: secondly, that they may haue proofe of their faith and patience, which worketh vnspeakeable comfort: thirdly, that they may not be condem∣ned with the world: fourthly, that by them, as the body by physicke, they may be purged from their sinfull drosse and feare him: and fiftly, that the Lord may thereby weane them from the world (to the which they are so glued) as a child is from the brest (by bitter things) which would not otherwise leaue it. So that if we be thus taught of God & learne this wisdome of him, to beleeue, that to these ends and of very loue and faithfulnesse he afflicteth vs whensoe∣uer he doth it,* 1.275 we shall be sure to finde it so, to our exceeding comfort. [ K]

And although for a while we be tried, and therein may seeme to be neglec∣ted and forgotten of him; when others shake off the Lords yoke, and shunne the troubles by an euill conscience, which he laieth vpon them: yet when they shall after be plunged into dangers without recouery, then shall ours be at an end, and our reioicing neuer cease nor be taken from vs. Through this faith Dauid comforted himselfe in his God, when wicked men consulted to take

[ A] way his life. Through this wisdome which I haue spoken of, (an inseparable companion of faith) he said when his troubles were sore and great: I haue held my peace, because thou (ô Lord) haddest done it:* 1.276 and that God was most louing vnto him for all that. And so when by this wisdome and faith he had waited patiently on God, he reaped experience and gladnesse as the fruite thereof, which he himselfe expresseth in these words, saying:* 1.277 It is good for me (ô Lord) that I haue beene afflicted. And the like speeches he vttered at sundry times in many of his psalmes, which for breuity sake I omit: whereby it may be gather∣ed, that from time to time he was thus vpholden in his troubles; and therefore [ B] that he inioied this liberty and priuiledge in his life, to finde his very crosses profitable and good vnto him.

The same may be said of Abraham, both at many other times, and namely when he left his owne countrey and his fathers house, to goe to a place which God should shew him: where he being a stranger & had not a foot of ground to possesse, yet hauing leasure to returne, would not;* 1.278 but waited vpon God to know his pleasu••••••: which he would neuer haue done, if he had not beene per∣swaded, that the affliction was best for him, which God did trie him with.* 1.279 Io∣seph had no other thing to vpholde him when he was solde, put in prison, and his feet pinned in the stocks.

[ C] And to be short, if this trouble vs: that, although these woorthy seruants of God, and many other, had this wisedome to take their troubles aright, and in such meeke maner that they seemed not greatly to trouble them; yet we may not looke to do so: to this end, let the Apostles words direct and counsell vs; he saith: If any man want this wisdome, let him aske it of God, and it shall be gi∣uen. Loe, he excepteth none (which doe not except themselues) of such as know what faith is, and who are able to aske in faith (as all the Lords may be bolde to do;) for he addeth: But let him aske in faith. And:* 1.280 Whosoeuer shall call on the name of the Lord, shall be saued: for, how can we call vpon him,* 1.281 on whom we haue not beleeued? So that if any such be destitute of this wisdome, they may [ D] thanke themselues, it is their owne fault.

But to satisfie some, (who, I know, are many) which looking to the Apo∣stles words [that all turneth to the best to such as loue God] and looke no further: whereupon they conclude, if God will haue our troubles turne to our good, what need we take any further thought about the matter? I answere:* 1.282 They which beleeue that, will not be carelesse in their afflictions, how they be affe∣cted vnder them; whether they lie downe blockishly and senselesly vnder them, or whether they storme and be impatient in them: but will do as Dauid did in all his troubles, (who laied them to heart, and praied for grace to beare them and for deliuerance out of them, though he was sure God would giue a [ E] good end of them: euen as Daniel also did.* 1.283) And if they behaue themselues wilfully, carelesly or foolishly in them, they shall see them turne to their ex∣ceeding hurt and vexation: so farre is it off,* 1.284 that they should reape good there∣by, they know not how. For the Scripture, which teacheth that afflictions are sent them for their good, doth not profit them, if it be not mixed with faith in them that heare it, Heb. 4.2.

But if they beleeue that Scripture to be written for them, and applie it; then

they receiue their crosses from God as sent to them in his loue, they murmure [ F] not against him,* 1.285 neither refuse to be chastised of him, but are thankfull, and therefore labour for patience, that it may haue her perfect worke: yea and fur∣ther, if they can finde any sinne in themselues which might draw these corre∣ctions of the Lord vpon them, they heartily turne from it with all possible speed, that so they may more confidently intreat the Lord to turne away all the tartnesse of their affliction frō them. And they which after this maner be∣haue themselues vnder the crosse, although they performe these duties but in weaknesse, shall finde their troubles, howsoeuer for the time irkesome vnto the flesh,* 1.286 yet to be gainfull manie waies and in manie respects vnto their soules. [ G]

* 1.287For they shall giue them a proofe of that grace, as meeknesse, trust and con∣fidence, [ 1] which otherwise they could not know to be in them. They shall [ 2] teach them also experience of greater acknowledging Gods fatherly kind∣nesse, which worketh and bringeth forth these sweet graces in them, by as vn∣likely occasions, as the soft waters gush out of the hard and stonie rocke: for in others, what doe afflictions cause for the most part that haue them, but rage [ 3] and fretting and such like? Besides, in those who are rightly exercised in the bearing of them, they hold them from many sinnes which others runne into: [ 4.5.] they make them more humble and thankfull: they hearten them by custome [ 6] therein to beare greater,* 1.288 yea greater than they thought possible that euer [ H] they should haue gone vnder: and with all these commeth most sound and exceeding comfort,* 1.289 in the end at least, with hope in the middest of them, which shall not make them ashamed.

Therefore if the seruants of God may inioy these with many other such commodities by their afflictions, and haue so good liking of the Christian life that they will not forsake it for the greatest of them, I conclude this third branch as the two former: That the Lord hath not left their afflictions vpon them to vexe them, and make their liues wearisome and vnpleasant to them; but that they should receiue much good and benefit by them. And although they be not without sharpnesse, yet the Christian life hath so many sweet [ I] fruits of them therewith, that as men are not wearie of the pleasant spring time though it be anoied with the flea: so we do not loath our afflicted estate being so many waies gainfull, for some bitternesse that accompanieth the same: for holy securitie through the favour of God, a good conscience, and confidence of our cause that it is good,* 1.290 maketh euen a hard state easie, or at least tolerable. And these priuiledges which I haue now spoken of, who can sufficientlie mar∣uell that our glorious God doth communicate to mortall men, yea vile sin∣ners, which were once without God in the world? I confesse in setting them downe, that I am much astonished to thinke of his vnspeakable kindnesse; e∣specially because I haue mentioned no vaine speculations or dreames of mans [ K] braine which vanish in the aire, but vndoubted truethes out of the word of God, and found true by experience of many good Christians: so that we may worthily be prouoked to seeke a part therein amongst them. And yet so much the greater they are, and better to be accounted of, inasmuch as the longer they be inioyed, the more fruit and comfort they bring to him that hath his part in them. And when we finde not this doctrine sauourie and sweet to vs,

[ A] nor the vse of it in our afflictions, let vs not charge and challenge the Lord for it, but consider what we haue lost through vnbeliefe.

CHAP. 12. Of the eighth priuiledge: Of growing in grace.

NOw as it cannot be denied but that these forementioned graces are singular priuiledges: so (to passe the next) we are not to be [ B] ignorant of this, that whatsoeuer good things Gods people already haue and inioy; yet God hath more in store for them,* 1.291 and will giue more grace and greater measure of his heauen∣ly gifts, then they before they had them, could either aske or thinke. And this is woorthy to be considered with the former, as a further increase and higher degree of the fruits of his loue, that he doth so largely and bountifully reach out his hand vnto them, that thereby they may be inriched as farre beyond the beginnings of their true happines, as their beginnings were beyond their first condition before it in the iudgement of all men.

For cleerer proofe heereof, we are to know,* 1.292 that he maketh them to grow [ C] in sounder vnderstanding of his wil, in more assurance of faith and strength of hope, in more patience vnder the crosse, more moderation in the vse of their lawfull liberties and benefits of this life, he giueth them better rule ouer their hearts and affections, and that in more things then at the first,* 1.293 and ofter & ea∣silier; and so ouer their liues and actions, their tongues, their hands, their eies, their eares. The Lord giueth them farre more inlargement in praier, then in times past, and constantly to bestow more time in all the helpes to godlinesse, and to scoure off much rust and rubbish of the rebellious old man and their euill qualities, as they haue and see greater reason why they should doe so: yea, he worketh more sound comfort by the holy Ghost, and more constant [ D] continuance thereof in them, then they were wont to be acquainted with. And (to comprehend much in few words) the whole course of their life is much better gouerned then it was wont to be, and the image of God more liuely and cleerely restored. And are not these (thinke we) priuiledges farre aboue their expectation, and greater then they could looke for?

All which the Apostle, knowing that they were dainties prepared for the Lords beloued ones, and a great treasure, (although hidden from the world) did daily wish and pray for, that they might be giuen to the church of Co∣lossa, as he sheweth in these words: After that I heard of your faith in Christ Iesus, and loue towards all the Saints, I ceased not to pray for you,* 1.294 that you might [ E] be filled with all knowledge of his will in all wisdome and spirituall vnder standing; that you might walke worthy the Lord and please him in all things, bringing foorth fruit in euery good worke, & increasing in the acknowledging of God, strengthened with all might (according to his glorious power) vnto all long suffering, and lenity of mind with ioy. What haue I said concerning this priuilege, which the Apostle hath not fully conteined in these words? And yet what people are there (be∣ing but lately turned to God as the Colossians were) which might not thinke,

that the graces which he put them in hope of,* 1.295 and incouraged them to looke [ F] for, were not more and farre greater then they might possibly be partakers of?

* 1.296Which thing may liuely be seene in Moses example, if we compare the time wherein God did first call him to goe to Pharao to bring away his people from the bondage and slauerie in the which he held them in Egypt, with the daies which came after, when he brought them from thence. For when he should first goe, he shewed great weaknesse to be in him; himselfe an vnmeet person to go before a king;* 1.297 and the burthen too great for him to go vnder; as by his owne words may appere when he saith: Who am I, that thou shouldest send me vnto Pharao, and that I should bring the children of Israell out of Egypt? But [ G] afterwards, how boldly did he his message vnto the king, neither fearing his threats nor countenance:* 1.298 but rather (as it plainly appeareth) Pharao was sore afraid of him; as in that he confessed to him (in great anguish of heart) his sin, and desired that he would sue vnto the Lord for him (acknowledging that he could much preuaile with him) that his plagues might cease. Behold heerein one of the greatest matters (as is the feare and face of princes:) he which was afraid to looke Pharao in the face at the first; was afterward, through strength of faith by cleauing to the Lords commandement and promise, able to do his message to him with exceeding courage & boldnesse. And if in this one grace and gift of God he so increased, (which of all other seemeth the hardest) there∣by [ H] ouercomming that timorousnesse and faint heartednesse which would (if it had not beene by spirituall manhood and courage expelled) haue made him vtterly vnfit for the discharging of so weighty a duty; what doubt is there, but that in other graces of God he increased also proporcionably? Which doth further confirme that which I haue taken in hand to shew: that is, that the Lord giueth that grace vnto his beloued, from which they were most far off both in their owne sight and in the iudgement of others, and therefore (as I haue said) more then they sometime could aske or looke for.

And no other thing did our Sauiour Christ meane, when Nathaniell ac∣knowledging him to be very God for that he saw a token thereof in him, [ I] he said: Nathaniell, because I said: [I saw thee vnder a figge tree] beleeuest thou? Behold,* 1.299 thou shalt see greater things then these. For thou shalt see the Angels of God ascending and descending vpon the sonne of man: that is to say, thou shalt see farre more cleere signes of my Godhead; thou shalt see my father from hea∣uen, vpon earth to witnesse and testifie the same in most familiar manner: so that the light which now thou hast thereof, and the faith by meanes of it, and thy loue to me, and the comfort which thy soule hath thereby with other gra∣ces, are in comparison nothing to that they shall be; euen as a graine of must∣ard seed is vnto a tree that hath boughes and branches.* 1.300 And what other thing would the Lord haue vs to learne but this, by these speeches, that the prodi∣gall [ K] sonne desiring but to be receiued of his father into his house as one of his hired seruants,* 1.301 was taken againe as his naturall sonne? and the woman of Ca∣naan, which desired but with the whelps to be refreshed with the crums which fell from their masters table, had graunted her, for her great faith, all that she would, euen the childrens dainties? Euen so hath the Lord prouided wonder∣full things for them that feare him; as it is said in the Psalme: Very glorious

[ A] things are reported of thee, ô thou citty of God. And as it is written: Who would haue said, that Sarah should giue sucke? and that the barren should be fruitfull? so who would say, that they which had in a manner nothing,* 1.302 should abound in many graces? What was Iosua before he was chosen in the roome of Moses his master, to be gouernor of such a mighty people? but after he beleeued him which said, Euen as I haue beene with Moses, so will I be with thee; he found that [ 6] faith, courage, wisdome, experience and neare acquaintance with God,* 1.303 which he in no sort was like before to haue beene partaker of. What was there in Sa∣lomon to discharge so great a prouince as he entred vpon in his father Dauids [ B] stead? but after that the Lord had granted him his wish and choise,* 1.304 he obtai∣ned the gracious wisdome which was maruelled at throughout the world.

The Apostles themselues the first three yeeres after they were called to follow Christ, had no great matter in them aboue other Christians: but after that our Sauiour had sent them greater measure of heauenly grace from a∣boue, who doth not see by the history of their actes, how vnlike they were vn∣to such as they had beene? I doe not meane, in the visible gifts of the holy Ghost which were extraordinary; but in faith, in ioy, in duties of their cal∣lings: as he told all the eleuen at his departure from them:* 1.305 I haue many things to say to you, but you cannot receiue them now; yea rather, you hardly vnderstand [ C] me: but the day is at hand, when yee shall not need to aske any questions.* 1.306 And Pe∣ter, after he feared God, yet was dismaied at the words of a seely damsell:* 1.307 but after greater grace receiued, was not afraid of the mighty, no not the high priest. So were sundry of the churches: as that of Thessalonica,* 1.308 who for all that their beginnings were famous (as appeareth in the first epistle of Saint Paule, which he wrote to them) yet did they increase mightily,* 1.309 as may be seene in the second: for thus he writeth to them:* 1.310 We ought to giue thankes to God al∣waies for you (brethren) forasmuch as your faith increaseth exceedingly, and the loue of euery one of you each to other, aboundeth: so that we reioice yea we boast of you to other churches, because of your patience and faith in all your persecutions and tribu∣lations [ D] that yee suffer.

And therefore from so many testimonies (which in this matter so hardly beleeued, haue beene alledged) I thinke I may boldly affirme: that this is ano∣ther, yea and that a most worthie priuiledge, which the Lord granteth out vn∣to his children (and he that is wise wil regard it:) That they may grow and mul∣tiplie daily in the graces of his spirit; yea, that they may excell themselues by manie degrees: except we will say,* 1.311 that Gods hand is shortened in these latter daies more than in former times; or his promise vntrue.

But I confesse I am glad to know this priuiledge for mine owne comfort,* 1.312 and to speake of it to the stirring vp of many my good brethren in this colde [ E] and frozen age: that we may take some triall of our selues, what part we haue in this so great a prerogatiue, which we may inioy aswell as any other. And as well for their iust rebuke I speake it, who thinke it madnesse for men to con∣tend and striue to goe before others in godlinesse, faith and the fruits thereof, (though we are commanded to excell one another:* 1.313) as also to awaken them who hauing made good and commendable beginnings long agone, yet haue taken discouragement from making answerable proceedings, although it be

written:* 1.314 Let thy profiting be seene of all. And I denie not, but that the deuill [ F] raiseth occasions enough of fainting, slouth, deadnesse of spirit, of earthlie mindednesse, neglecting of meanes, &c. in such as haue well begun in a Chri∣stian life:* 1.315 but (God be thanked) they are not least vnfurnished, nor vnproui∣ded of all helps against the same, if they were acquainted with the will of God but as they might be. Such therefore as see themselues faultie and weake this way, let them learne of them which haue better experience in the waies of God than themselues, and which doe more chearefully go before them: that they by their example may more soundly and constantly goe forward. For why should it not be with the Lords plants in his orchard, as it is in an hus∣bandmans? [ G] that as grafts and plants being set in good ground doe spread their branches and shoot foorth their boughes apparently in a few yeeres: so might the Lords plants doe?

Moreouer, we see in all societies one commeth awke and vntoward to an occupation, learning or any trade; yet in few yeeres is able to guide others: which plainly sheweth how he hath profited himselfe. And can any thing be truly said, why he which is but a yong Christian only, such an one as is a liuely member of Christ, though as yet he be to be thorowly grounded in the prin∣ciples of religion; yet can any thing (I say) be truly alledged, why he should not in a few yeeres be well growen and increased himselfe, and able also in those [ H] matters to instruct and guide others?* 1.316 that as he was inexpert in the word of righteousnesse when he was a babe: so after experience he may be stablished?

For to what end are all those goodly things reuealed in the Scriptures: How we may grow from faith to faith,* 1.317 and from grace to grace; and that such as are aged and well growen, should haue their inward senses of their minds exerci∣sed to discerne good and euill; and that we should, whatsoeuer we haue attai∣ned vnto more than others,* 1.318 yet seeke to increase daily more and more? To what end (I say) are such Scriptures and many other of like sort? Are they not written for our instruction and edifying?* 1.319 Or els, do we thinke that they should lie by vs vnknowen, and we not to meddle with them? Which if we will not [ I] affirme, (as indeed no wise or well aduised person will) why should we not looke to thriue and prosper in our spirituall husbandrie, and that with much more assurance than in the earthly (wherein yet many thousands doe excee∣dingly increase;* 1.320) and the rather, for that our gaine and the blessing of God is farre more certeine in that, than in the other? Why (I say) should not we of the ministerie first and principally; and then the seuerall congregations and people which are taught and guided by vs,* 1.321 not only shine as lights in the darke world, but daily more and more, as the morning light doth vnto the perfect day? And to be so farre beyond our first beginnings in louing and obeying that which we know, that as we were then readie and forward in a little (when [ K] we knew no more:) so we may now giue occasion to many to praise God for vs, whiles they see the same readinesse and forwardnesse to continue in vs, as our knowledge is increased? And as we were then carefull ouer other for the good of their soules: so why should we not be still of the same minde, exhor∣ting one another daily with comfort, & prouoking to loue & to good works, and not neglect that dutie for the care of our bodies and wealth? The which I

[ A] heartily wish were done but with that alacritie and cheerefulnesse, which I my selfe haue seene many yeeres agone.

But alas, how rare a thing is this to finde either in the one or in the other? which causeth this and such other worthie prerogatiues of the faithfull, as are spoken of in the Scripture to be in small account, seeing few examples are found of this practise. And by this it may be seene what is to be vnderstood by growing, and what this priuiledge is, in the laying forth of the which I am now occupied: namely, that a true Christian may be able to see and in trueth to affirme, that he inioieth farre better liking, greater freedome, much more [ B] ease and sweetnesse in seruing God, and in the Christian course, then some∣time he was able to doe or euer looked for. That he seeth farre greater light in the will and word of God, and bewty in the Godly life; and hath much more conquest ouer his rebellious heart in subduing the affections thereof, then euer he thought had beene possible for him; which who so inioieth not, is vniustly depriued of so great a commodity, as beside the saluation of his soule, hath none like it vpon the earth: and yet cannot be separated from that neither.

And yet as great as it is,* 1.322 I haue shewed that the Lord thinketh it neither too great nor too good for his children, but hath bequeathed it vnto them, and gi∣uen [ C] them free graunt of it; and so they may haue their part in it, although the greater the benefit is, the more strongly the diuill keepeth men backe from possessing it, yea euen many of Gods deare children themselues, whom he holdeth in the cordes of sinne and baites of vanity: so that thereby they lose and forgoe a great part in this heauenly priuiledge and liberty. But how he and they doe stop their proceedings in grace and Godlinesse, may be seene in the former treatise of the lets. Yet I cannot omit here to put them in remem∣brance of this one let againe, that without great heed taking they shall weaken their loue to their brethren through conceites and taking of pritches one a∣gainst an other, and that oft times without any iust cause: so that they shall be [ D] much feebled therby from duties of loue, which (if it were well considered) had little need to be so, being sufficient to hinder euery good enterprise, then the which their need be no greater.

But if these and such like be not their stops and staies, let not any obiect and say: that they desire with their hearts to be partakers of this priuiledge and benefit, if they knew how: for if they were willing to be perswaded, to vse those meanes with that free and ready heart, constantly and daily, which they some∣times are willing to doe, their desire should quickely be accomplished, and they made partakers of that which they wish; and that is, alwaies to make rec∣koning of that to be their chiefest treasure, To grow in grace and in the know∣ledge [ E] of Christ: and therefore without ceasing to keepe their hearts vnto it,* 1.323 and to thinke there is nothing more to be regarded, nor of greater weight and necessity, then to bestow the day and the seuerall parts of it as they are dire∣cted, and as many of them also haue done sometime, that they may see them∣selues to goe forward.

I appoint to them no new or strange way; but faithfulnesse and constancy in keeping of that which already hath beene shewed them; and the same or

like direction for the daily gouerning of themselues, which hath already bene [ F] set downe to them; assuring themselues, that God will not be wanting from time to time in blessing the same, vnto them. Then as the corne rooted in good ground, through the blessing of God by seasonable weather, becom∣meth farre vnlike that in few moneths, which it was at the new comming vp and appearing aboue the ground: so shall they by the same meanes daily con∣tinued reuerently and in faith, become farre vnlike themselues, which they were at their first beginning; and they shall finde (as I haue said) through the same shine and dew of Gods blessing, that increase, which before they neuer looked for. [ G]

But seeing there are many of Gods deere seruants, who being by the ma∣lice of the diuill either altogether depriued of teaching, or seldome taught, or not so taught that they may grow; heere I am inforced to bewaile their estate, and mourne with them, exorting all such, that as they see any further light and liberty then in times past:* 1.324 so they indeauour to goe forward, though they cannot attaine to that which others may. And withall I say vnto the other which may profit better, as hauing greater helpes, that they forslow not the time, nor neglect to reape the benefit daily which thereby is offered them. For as in the glory of the kingdome of heauen the highest degree of happines shall be inioied, because men shall then be wholly subiect vnto God, and obey [ H] him willingly in all things: so the next is, to be more subiect to his will, and in more things and vpon better ground; and to be better acquainted with the minde of God and his secrets, then in times past: which may make them more forward, then when they first beleeued.

As for them, which thinke there is no nearer fellowship to be inioied with God, while they are heere on earth, then they themselues haue attained vnto; nor any greater measure of grace then they are partakers of: let them inioy their opinion alone, till they be ashamed of it: let vs rather hope (to the fur∣ther glorifying of God) to see that to be our ordinary diet,* 1.325 which hath beene sometimes our banquetting cheere; I meane, to be able better and better [ I] to reioice in all things that we goe about through the day, whereas sometime we could scarsely doe it at any time in the day; and in nothing be discouraged whiles we haue the Lord both in precept and promise to goe before vs. Little perswasion should need heereunto, if mens hearts were set vpon this Christi∣an course, as they are vpon deceitfull vanities. It is not seene with bodily eie, and therefore slender credit is giuen to it. It is almost vnknowen, what bewty and contentation the beleeuing soule findeth in it, and therefore in small re∣quest, no not with many of the better sort: and therefore few grow vp to that which they might. But ô earthly peace and prosperity! (an espe∣ciall occasion of this through the deceitfulnesse of the heart) [ K] how hast thou wounded many with thy outward and flatte∣ring looke, by meanes whereof they cannot loue that which should be their greatest glory? And of this priuiledge thus much.

[ A]

CHAP. 13. Of the ninth priuiledge: That the beleeuers shall perseuere vnto the end.

NOw out of this proceedeth another as necessarily, as it selfe ari∣seth out of the former; and that is, Perseuerance vnto the end, and continuance in faith and repentance. For as he which gro∣weth [ B] to excell himselfe in all goodnesse, must first of necessitie make a beginning, & be rooted & wel setled therein▪ so he which increaseth daily more and more, shall at length make a good end, proportio∣nable at least vnto his course of life. For the faithfull Christian hauing obtai∣ned of the Lord a delight in his seruice,* 1.326 and by the same a proceeding from grace to grace; he maketh an easie way for him to perseuerance, graunting this vnto him as another priuiledge: That he shall not reuolt and turne aside with the workers of iniquitie, but shall holde out in this holy course vnto his end. This appeareth to be true by the Scripture which saith:* 1.327 Hee which hath begun this good worke in his, will also finish and make an end of the same. [ C] Agreeable heerunto is that saying of our Sauior:* 1.328 This is the Fathers wil which hath sent me, that of all which he hath giuen me, I should lose nothing, but should raise it vp againe at the last day. And againe: None shall take them out of my hands. Therefore if God will finish the worke that he hath begun in his chil∣dren, if he will keepe them safe vntill all danger be past; that is, to the day of the resurrection; and if none shall take them out of his hands: it is manifest that all such as are grafted into Christ by faith, and who haue beene effectu∣ally called into the number of Gods children through the preaching of the Gospell vnto the sure and certaine hope of eternall life, setting their faces dai∣ly toward the same; shall be safely conducted home, and abide in the same [ D] estate vnto the end.

But as great a benefit as it is, That they shall continue to the end;* 1.329 yet if the Lord would hide it from them, and keepe them from the knowledge of it, it should be much lesser: and therfore this is further to be added, that they which know themselues to be the Lords; may also know, that they shall be preserued and kept safe against all aduersarie power of the deuill and his instruments, and so perseuere vnto the end. For although it seeme to be a mysterie and a secret, that the determinate will and counsell of God concerning this matter should be knowen;* 1.330 yet it is a secret vnto such only as lie in darkenesse & in the shadow of death, which through vnbeleefe are not able to see into it because it [ E] is a mystery: but the secret of the Lord is not hidden from his owne seruants, but shall in time be reuealed vnto them; whom because he calleth his friends, therefore he sheweth them his will and minde in the most precious secrets which it is expedient for them to know. For by often hearing the doctrine of perseuerance plainly preached vnto them, God draweth their hearts to be∣leeue it: that as they heare the Lord will perfect the good worke which he hath begunne in his people, and withall doe know themselues to be his people; so

they hold this in persuasion, though they see not how by any thing in them∣selues,* 1.331 [ F] that he will continue his fauour towards them vnto their end. For they which know that they shall haue eternall life, must needs also know that they shall be kept by God in this present world from all power of the diuell which might hinder them from it. But all beleeuers may and ought to know, that they shall haue eternall life,* 1.332 as Saint Iohn teacheth: I write vnto you that be∣leeue, that ye may know that ye haue eternall life: therefore they may know, that they shall be kept to the end that they may also inioy the same.

* 1.333Furthermore to perswade this point more strongly to Gods children, (of whom many are long held in doubting of the same) and for that it is by the [ G] church of Rome flatly denied: we ought not to doubt of this, but that as God hath been with other of his seruants in all ages;* 1.334 so he will be with vs which are his in this age, or which shall be his heerafter. And therefore as he hath giuen them a good end of their pilgrimage, although not without many combats and conflicts: so will he do also vnto vs which remaine, after we haue suffered a little,* 1.335 as the Apostle speaketh. Euen as Moses, Caleb, and Iosua with others, suffered many things after they first became faithfull vnto the Lord; yet be∣cause he had chosen them, and had promised to be with them, therefore he also did gather them vp to their fathers, and they finished their course in peace. [ H]

* 1.336Besides this, all such as in whom the Lord maketh his worde to take roote, framing their hearts to be good and honest to receiue the same into them, and so to be fit to all Christian duties;* 1.337 they through patience continue and holde the confidence and reioicing of their hope vnto the end, (euen as the good ground yeeldeth her haruest in due season:) when in the meane while, sundry giue ouer, recoile and faint, who seemed for a time to be as forward as the best. And to conclude these reasons: what is he amongst the people of God, who for any long time hath had proofe of Gods fatherly kindnesse, in granting him increase of knowledge, faith, peace of conscience, and the like, but in his first entrance into the Christian course he thought it wonder∣fully [ I] vnlike, that he should euer attaine to any such measure of the gifts of God as he now inioyeth? nay, it seemed vnto him vtterly impossible. And yet being nourished vp by the Lord vnder a good diet,* 1.338 and once learning to know by what helps and meanes he doth cause his to goe forward, he hath growen vp to setlednesse and constancie, he hath found much libertie and ease (as I may say) in the true worshipping of God: euen so, it seemeth not a small matter (doubtlesse) to any of Gods faithfull seruants when they deeplie consider of it, to thinke that they shall passe safely thorow all temptations and tribulations, especially seeing they finde within themselues many wants and weaknesses, many feares and likelihoods of fainting and giuing ouer; and doe [ K] see without them, sundrie discouragements, allurements, perswasions, threat∣nings, and both by the deuill and world, many hinderances from going still forward: I say, it seemeth not an easie and small matter to them, to thinke, that they shall see a good end of their conflicting daies; yea surely it may be truly affirmed, that they who are not troubled about this or haue not beene, neuer made any good beginning. But yet when Gods children set a deepe and due

[ A] consideration of the mightie power of God against their owne timorousnes and frailtie, and against the strength of the deuill and world; againe,* 1.339 when they weigh the force of Gods promise, who hath warranted a good end vnto them, and the many helps by which God hath prouided to bring them well home; they rest quietlie, cast their care vpon him, and trust that he which hath said it, will also do the same.

The which perswasion when they haue once fastened vpon,* 1.340 (and the ofter they thinke on it, the more surely they shall hold it) it is hard to say, how it re∣uiueth and gladdeth their hearts: it is a treasure inualuable, when they once [ B] soundly know it (as they can best tell the price and value of it, who haue some∣times doubted of it and haue felt extreame anguish thereby:) who, if they might haue been assured of it in some former feares and distresse, would haue preferred it before the greatest commodities.

These therefore, when they once know and beleeue it, receiuing it with such ioy as I haue said, doe not (as carnall men imagine they will) abuse this precious libertie to loosenesse and licentiousnesse, as not caring what they do, or how carelesly they looke to themselues, seeing they haue a promise from God, that they shall perseuere in his fauour and in a godly life vnto their end. They doe not (I say) by this occasion waxe slouthfull, worldly, idle, vaine,* 1.341 or [ C] any other way seeke to shake off the Lords yoke, as weary of the same: (and yet I denie not, but that this doctrine is thus abused of many:) but as they know that perseuerance commeth not but by daily good proceeding, so they ga∣ther strength and incouragement from thence to goe forward more cheere∣fully; yea, they goe about all duties which they know to perteine to them, and the meanes also which helpe thereto much more willingly and readily, be∣cause they are persuaded they shall not lose their labour, being assured that God hath ordeined the varietie of helps that they should grow thereby. And indeed so they do: for the same meanes being daily continued with reuerence, by which they haue attained to any measure of Gods grace alreadie, they be∣come [ D] faster setled in the Christian life, and waxe more sound and constant; as also more fruitfull in faith, loue, patience, obedience, &c. and withstand all hinderances on the contrarie: and thus make an end of their life accordingly.

It must needs the lesse appeare (I grant) how glorious the death of manie good Christians is,* 1.342 because they do not liue vnder the ordinarie preaching of the Gospel; who, except God doe worke in them the more extraordinarilie, must needs die with lesse signification of faith, patience and comfort: neither doth he grant to all a like ending of their daies, nor to shew the like tokens of an happie departure; neither ought we to iudge of men thereby. But this is more certaine and sufficient to vphold vs; that of a good life commeth a good [ E] death, according to the saying of the Psalmist: Marke the end of the righteous,* 1.343 and ye shall see that the end of them is peace. And so it shall goe well with the people of God, howsoeuer any of them may as a fatherly correction, and for the example of others, receiue such a maner of death, as might breed question and doubt of the fauour of God and of an happie end: as the Prophet of God which came from Iuda to Bethel to rebuke the idolatrie of king Ieroboam, for that he was not obedient to the commandement of the Lord, but did eat bread

in that place which was forbidden him; and therefore was slaine by a Lion in [ F] the way.* 1.344 And Iosia the good king of Iuda, who for his rash going out to fight with Pharaoh Nechoh king of Egypt,* 1.345 was slaine of him. So it may please God for causes best knowen to him (but yet alwaies iust and most certainely for his owne glory) to take away some of his good seruants suddenly: and to visit some other of them with losse of their inward senses, vnderstanding, of the vse of reason, memory, &c. for such effects some kinde of deaseases doth worke; so that, in that estate they shall speake they wot not what. In the which condi∣tion it may be,* 1.346 that sathan may (euen as he doth in the time of sleepe occupy their braine, and delude them sometime with fearefull dreames, sometime [ G] with filthy and deceitfull:) so (I say) he may when they are waking and whiles they walke about, draw them to that, which in good aduisednesse they would not for the worlds good be brought vnto; namely, to lay violent hands vpon themselues, by drowning, by knife, or any such like way.

Which I doe not speake, as minding in the least manner to mooue men to thinke, that it is but a light and small matter to cut off vnnaturally the naturall life,* 1.347 which God as a most singular earthly benefit hath giuen: for as it is feare∣full so much as to heare it named; so all they that doe it, being in perfect re∣membrance and knowing what they doe, shall be sure to smart for it, as for committing the highest degree of murther. [ H]

But as no man blameth a yong infant, nor rateth it for casting the hat or coat into the fire, as he would a childe of fiue or sixe yeeres of age; the one hauing sufficient discretion to know it doth euill, the other not: so it is with the two kindes of people, which may possibly depriue themselues of life: the one knoweth what he doth, and therefore shall be sure to pay deare for it; the other doth not: and hauing before that pange and distraction in times past witnessed an holy and christian heart by an vnrebukeable conuersation, he is not to be iudged according to that one action, the which he alwaies abhorred when he had perfect and sound remembrance; and when he did it, did he knew not what. [ I]

And if we doe what we can to comfort him, which against his will and through the malice and tyranny of the diuill, was suddenly forced to vtter some blasphemous word against the maiesty of God; and thinke that by good right we ought to doe so: how much more ought we to haue a charitable iudgement of him, who hauing euer since he first gaue profession to the gos∣pell, beene well reported of the brethren and of the trueth it selfe; hath at one time when he wanted his right and sound iudgement, fallen into this hainous trespasse?

And thus I hauing answered that which might seeme to breed greatest question of the perseuerance of the godly in the fauour of God, (which case [ K] through Gods goodnesse doth not fall out very oft:) I may much more boldly affirme of any other of Gods children, that he will neuer forsake any of his: no, although he load them with some hard burden of sorrow and paine, yet will he not forget them (they being deare vnto him;) neither doth he forget himselfe in bringing a more sore death vpon any of them, but theereafter he maketh their consolations to increase also.* 1.348 And whereas persecution a∣mongst

[ A] all kindes of death is counted most grieuous, yet it is our weake faith that driueth vs to that opinion. For neither is any death more happy,* 1.349 then to suffer for righteousnesse sake: and the paine of body vpon the death bed hath beene found farre to exceed it.

But if corrupt and slougthfull flesh should thinke it great gaine to accept of life in that danger through denying Christ and renouncing the trueth,* 1.350 we should consider, what anguish we should liue in and what a hell, when we haue depriued our selues of all comfort from God, as hauing renounced him; and when we could not liue but with those, who suppressing and persecuting god∣linesse, [ B] must needs make our life more tedious and vncomfortable then any death: which being considered, what ioy (thinke we) is this to a godly soule, to see that day when an end of all miseries is come? when he seeing that his departure is at hand, may say: This day is that,* 1.351 which is better to me then all that are past, seeing I am now going into euerlasting glory?

Lastly it ought to be considered, that as the three children said: We haue a God that can deliuer vs: but if he doe not, yet we will fall into his hands, and com∣mit our selues vnto him, as vnto a faithfull keeper, not being vnmindefull of his promise, which is: Call vpon me in the time of need, and I will deliuer thee:* 1.352 And againe: When they shall draw you before rulers, for my sake,* 1.353 beyce not [ C] carefull what yee shall say; for it shall be giuen you in that moment, what ye shall speake: And this which the Lord saith of his present helpe in our necessity, he will most certainly performe, we beleeuing his promise, and waiting for the accomplishing and fulfilling of the same.

So that in the partaking and inioying of all our priuiledges, we see, that this faith is required to be as the hand by which we should receiue them, and whereby we hold and possesse them and all the comfort that commeth with them: and without it, we haue no part nor portion in any of them; neither those which more especially concerne the life to come, as the saluation of our soules; neither this present life, as the other fruites of the spirit, which I [ D] haue already spoken of; seeing the word which propoundeth these from God vnto vs, must be mixed with faith: for we haue not more vse of the aire,* 1.354 fire nor water, then we haue of it.

Heere therefore I thinke very meet to admonish the reader of this one thing: that seeing the diuill hath no greater aduantage against vs in our weake∣nesse, disgrace and feare, then by setting before our eies the terrible conceit and cogitation of persecution and cruell death thereby:* 1.355 therefore store and stuffe thy selfe with strong munition, I mean, variety of those scriptures which may animate thee, and which haue inabled the worthy and holy Martyrs of God to set light by the fearefullest torments; particularly these:* 1.356 Feare not [ E] them which kill the body, but are not able to kill the soule; but rather feare him which is able to destroy both body & soule in hell: And againe:* 1.357 we haue more with vs then against vs: And: Greater is he that is in vs, then he that is in the world: And that in the epistle to the Corinthians: There hath no temptation taken you,* 1.358 but such as appertaineth to man: and God is faithfull, which will not suffer you to be tempted aboue that yee be able, but will euen giue the issue with the temptation, that yee may be able to beare it. These laid together doe mightily preuaile (we be∣leeuing

withall,* 1.359 that he is faithfull who hath promised, and calleth vs heereto, [ F] who will also doe the same) to quicken vs to the bearing of the burden, though otherwise heauy and in it selfe intollerable.

* 1.360Also in another sort these: The afflictions of this present life, are not worthy of the glory which shall be shewed vnto vs: And againe: Our light affliction which is but for a moment, causeth vnto vs a farre more excellent and eternall weight of glory, while we looke not on the things temporall which are seene, but on things not seene,* 1.361 which are eternall: Also: If we suffer with Christ, we shall also be glorified with him. All which duely considered, with the like, are able to make vs bow to the bearing of such difficulties, as our mercifull father shall see meet to try [ G] vs with.

The examples of our Sauiour, his Apostles, and other holy martirs, whom we count blessed which haue suffered for a good conscience, haue no small force to perswade vs. Of our Sauiour it is said, when the holy Ghost wisheth Christians to run with patience the race that is set before them:* 1.362 Looke to Ie∣sus the author and finisher of your faith: who for the ioy that was set before him, in∣dured the crosse, and despised the shame, and is set at the right hand of the throne of God. Consider therefore him that indured such speaking against of sinners, lest yee should be wearied and faint in your mindes. Of the Apostles, Paule writeth this: We are afflicted on euery side,* 1.363 yet are we not in distresse; we are persecuted, but not [ H] forsaken; cast downe, but we perish not; alwaies deliuered to death for Iesus sake, that the life of Iesus may be made manifest in our mortall flesh:* 1.364 And againe: Chaste∣ned, but not killed; sorrowing yet alwaies reioicing; as poore, yet making many rich; as hauing nothing yet possessing all things.* 1.365 Of the Martyrs this is said: They were tried with mockings and scourgings yea moreouer by bonds and imprisonment; they were stoned, they were hewen asunder, they were slaine with the sword, they wan∣dred vp and downe in sheepe skinnes and in goat skinnes, being destitute, afflicted and tormented: whom the world was not woorthy of; they wandred in wilder∣nesses, and mountaines, and dennes and caues of the earth. Oh how should [ I] these glorious examples, with those who suffred death ioifully in our remem∣brance for the gospell: I say, how should they draw our hearts, and incourage vs to set light by our liues, when the Lord will require them at our hands!

[ 4] And to adde the fourth and last kind of perswasions, to set vs forward in this worke of the Lord, which is hindred in vs not a little, by thinking what we for∣goe and leaue behinde vs, (if we should be ready to suffer persecution for Christs sake) as our pleasures, profits, preferments, friends: to this I answere: Besides that our Sauiour saith (Whosoeuer forsaketh house, or brethren, or sisters, or father,* 1.366 or mother, or wife, or children, or lands for my sake and the gospels, shall re∣ceiue an hundredfold now at this present, and in the world to come life euerlasting:) I say, beside this, alas what a poore life is this that we lead heere? where few [ K] haue any great store of pleasures and commodities if they be religoius: yet, if they haue, they haue them with much sorrow, feare and vnquietnesse, though they haue lawfully come by them. And yet, besides the vncertainty of them and of life it selfe, with reproch, vnkindnesses, malice, ill will and disdaine of our betters, the lewd tongues of our inferiors, and the repining and emulation of our equals, and the wearyings of vs by all sorts, vnto the which we are sub∣iect;

[ A] why should there be such shrinking and going backe at the hearing of persecution and death? I confesse, if it were not for the communion of Saints which we haue in this world with God and his church, there is nothing of any weight to mooue a Christian to desire to liue heere, especially when the Lord calleth him hence: and yet the forgoing of Gods presence in this world, is re∣compenced largely with the inioying of it in the life to come, which is alwaies to be preferred before the best estate that may be heere inioied. Oh, it is not the least peece of our misery, that we seeing what little good may be done of vs heere, but contrarily, how great cause of complaining we haue, for that we [ B] are led by the law of our members so many waies to euill; that we be not for all this, able to say euery day, Come lord Iesus, come quickely:* 1.367 we desire to be dis∣solued and to be with Christ.

But to end this discourse, seeing God hath taught his children to prouide for the hardest, and how they may perseuer in a good course vnto the end, euen through great tribulations and persecutions, and much more, when they haue an easier passage without them; let this be holden as the greatest of all the rest, that they haue this as a singular prerogatiue granted them of God,* 1.368 and that thereby they may say in reuerence and confidence: Nothing shall separate vs from God, neither life nor death, neither things present nor things to come. [ C] And let not this honor and liberty be lost, which all the goods of the world cannot redeeme nor buy againe. And therefore let vs nourish daily the hope of this perseuerance: First by keeping in vs a willingnesse to die, as sometimes we doe, and so shall we be fit to liue.

Secondly, that we vse oft to meditate of the vanity of all things, and of the contempt of the world, and set our mindes on things heauenly;* 1.369 that so we may preserue and continue that liberty.

Thirdly, that we hold fast our reioicing in Christ daily.* 1.370

Fourthly, that we mortifie all sinne, and keepe it out of loue with vs:* 1.371 which is a plucking out of the sting of sinne.

[ D] Fiftly, that we inure our selues to beare smaller afflictions,* 1.372 which is a part of denying our selues: so we shall welcome and goe vnder greater when they come, yea euen death it selfe. And let vs know, that he who indeauours not to hold fast these, is like to finde any other estate harder and full of wearinesse.

And thus much be said of this priuiledge, Of the perseuerance of the godly vnto their end: and so of all the other which are inioied in this life. All which although they be of so singular price as I haue declared, yet if they had not other adioined vnto them which are immortall and perpetuall, and should then be inioied, when these tem∣porary prerogatiues shall be at an end; our liues [ E] should be but miserable, as the Apostle spea∣keth, when he saith:* 1.373 If in this life onely we haue hope of Christ, we are of all men the most miserable; and yet both together, vnmatchable.

[ F]

CHAP. 14. Of the tenth and last priuiledge, inioied perfectly in the life to come, but begunne heere.

SO that when we haue had our part in all these, then commeth the greatest, and that which maketh all these great: and that is, the pleasures at Gods right hand for euermore,* 1.374 and the glory, [ G] the vnspeakeable glory, which was prepared and laid vp for vs before the beginning of the world. And amongst all the other although this be by many degrees the chiefest, yet I confesse, that for the ex∣cellency thereof, and for that I cannot see into the bewty of it, as I doe some∣what into the other,* 1.375 whereof I haue some experience: I confesse (I say) that I cannot expresse to my contentation, my minde about the same; and do feare that in speaking of it, I shall rather make it seeme lesse, then if I said nothing: yet somewhat, seeing this place doth so require.

This estate therefore of the faithfull after this life, the scripture setteth out by earthly comparisons and similitudes, to our capacity, for that we are not [ H] able to conceiue the same,* 1.376 if in it owne nature, it were described vnto vs: and especially, by the resemblances of those things which we doe most affect and delight in, as honour, treasure, riches, bewty, friends, pleasure, ioy, inheritance and possession of our owne.* 1.377 Behold therefore heere prepared for thee (ô happy Christian) an habitation, not made with hands, but euerlasting in hea∣uen: an inheritance immortall, vndefiled, &c. not purchased with gold and siluer, but with a farre more excellent price; for what is more desired then to liue with our friends? But lift vp thine eies, and see how God hath pre∣pared for thee the company of the celestiall spirits,* 1.378 namely, his holy angels, and elect people, to eat and drinke with at his table for euermore: I meane [ I] to haue fellowship with them, and to dwell with Iesus Christ and his bles∣sed Apostles, Prophets, Martyrs, friends, kinred and acquaintance: which is the highest degree of the communion of Saints.* 1.379 Pleasure and ioy how is it sought after? yea, what is welcome without them? And that thou maist know, that the Lord hath liberally prouided for thee this way: know and vnderstand, that the ioy which there is possessed, is such, as it causeth a continuall singing and thanksgiuing.

* 1.380And what honour can be greater, then to be the kings sonnes and daugh∣ters; yea to raigne triumphantly after we haue ouercome death, sinne, hell & the deuill, the greatest enemies that euer were conquered? The like I might [ K] say of the rest.* 1.381 And all these priuiledges are so much the greater, because as their habitation it selfe is permanent and euerlasting: so are all the treasures which are inioied therein, euerlasting also. And therefore the precious things of the kingdome of heauen are said to be such, as no eie hath seene, no eare hath heard, neither is the heart of man able to conceiue. The happinesse of princes hath beene inioied, and therefore is knowen what and how great it is;

[ A] which prooueth, that it is in no sort to be compared to this. Neither is it any maruell, seeing one day in the courts of the Lord, euen in this life, is better then a thousand else-where, euen in a princes palace: therefore, in the estate of glory after this life how much more? And yet further, this is not to be neg∣lected, that when the wicked shall be at their wits end, and smitten with hor∣ror, weeping, wailing and gnashing of teeth; euen then shall the faithfull inioy this infinite varietie of heauenly blessings, which (if it were possible for them to haue) a dreadfull feare and perswasion of losing and forgoing, would be an exceding and intolerable torment vnto them.

[ B] Besides, we that liue now in this corrupt estate of the world (for it was not [ 4] so in the beginning) and behold the varietie of Gods creatures replenishing the world, the beasts of the field, the fishes of the sea, the fowles of the aire, the Sunne, Moone and starres furnishing the vpper parts aboue vs; the trees, corne and grasse, beautifying these inferiour parts of the earth beneath vs:* 1.382 if we might haue seene all these in their perfection with him which was made Lord of them, euen man when he was yet without sinne in the world, what a glorious habitation should it haue beene? And yet, but as a court-yard or en∣trie into a kings palace should it haue beene, in respect of the heauenly man∣sion, which is the celestiall Ierusalem: for this is called but his footstoole, [ C] but heauen is his throne.

And therfore if the Lord did so adorne this earth, as that it is yet full of ad∣miration to see but the prints of his glory, his power and wisedome therein; and yet it is but for a season, euen a while to be a place of refreshing for vs: who can thinke how magnificent the kingdome of heauen is, which with all the infinite commodities he hath made to be a perpetuall habitation and dwelling place for all his beloued ones? And so likewise it is an high degree [ 5] of prosperitie, to be inlightned to see by faith but in this world the sweet life of a Christian; yet is this but a taste of heauen, and a day there,* 1.383 is better then a thousand elsewhere: and the prerogatiues of a Christian are admirable. [ D] When Paule was wrapt into the third heauen, & had heard things that were not to be vttered; it is said, that he was lift vp with the aboundance of reuelation:* 1.384 and, When Christ was but transformed, that his garments did shine as the sunne, Peter was astonished: how much more then with this glory? which in the for∣mer are but dimly represented?

As for the further describing of it by the particular kindes of pleasures [ 6] and delights to the body and euery part of it and euery sense partaining to it; and to the soule likewise: (which some haue taken vpon them to affirme and set out, the Lord hauing said no such thing himselfe of the kinds of pleasures which are to be inioied there:) I leaue it as a bold coniecture of mans braine:* 1.385 [ E] and fitter for the popish cleargy to teach to their superstious company: who as their whole forme of their worshipping of God is outward, grosse and car∣nall, with Sonnets and sounds to please the eare, and praier-like sights to de∣light the eie; but that worship which is in spirit and truth, is not in vse with them: so they imagine as grosly of the delights which are in heauen; that part of them are in the exceeding sweetnesse to the sense of smelling, mar∣uellous pleasure to the sense of tasting, and so of handling they speake an∣swerably.

I will not (I say) wade further then I may wade safely; what the [ F] kindes and varietie of pleasures are particularly which the righteous are parta∣kers of, the Lord hath not reuealed vnto me, and therefore I am not ashamed to say,* 1.386 I know not: It is enough, that I am sure they are so great and many, that they cannot be once thought of according to their woorthinesse, no not of the wisest, who can see furthest and enter most deepely into matters.

Onely this I will say, and with this I will end: That the Lord shall there wipe away euery teare from the eies of his children; and they which sowed in teares before heere on earth, shall there reape in ioy; death shall no more raigne, neither shall there be any more lamentation, nor crying, nor sorrow: [ G] and for the glory, beautie, pleasure and eternitie which shall be found there, it is compared vnto a goodly citie; whose shining is like vnto a stone, most precious as a Iasper stone,* 1.387 cleere as chrystall, &c. And after the soule in pa∣radise shall in her kinde haue inioied the pleasures there, then shall the bodie (for inioying the fulnesse thereof) be adioined to it,* 1.388 and made like to the glori∣ous body of Iesus Christ: and be glorious it selfe also. The vse is comfort, and such a waiting for the comming of the sonne of God for our last and full de∣liuerance, that we may well testifie, that in these our houses of clay we are but strangers. So that if we lay this priuiledge with the rest which I haue mentio∣ned in this treatise, (all which are, and properly belong to the true beleeuers) [ H] who can deny but that their part and porcion is great? But oh, that it were so accounted of, euen among such; and yet when I, or any haue said what we can, we haue said but a little: for it is farre greater then we can set it out to be. For as the Queene of Sheba said to Salomon when she had heard his wisdome:* 1.389 It was a true word that I heard in mine owne land of thine estate and wisdome; howbeit I beleeued not this report, till I came and had seene it with mine eies: but loe, the one halfe was not tolde me; for thou hast more wisdome and and prosperity, then I haue heard by report: So it may be said by Gods peo∣ple (who haue already in heauen a taste of the glory of the kingdome:) It was a true report which we heard by the mouth of his preachers, concerning the [ I] tidings of saluation & their other prerogatiues; yet the one halfe of our pros∣peritie & happinesse was not declared and made knowen: for we haue grea∣ter then was reported in their message. And if they find it so great in heauen, can the taste thereof choose but be sweet and great which we haue heere on earth?* 1.390 euen as Balaam by the spirit of God, prophecied of his people the Is∣raelites, when he looked vpon them dwelling according to their tribes: How goodly are thy tents, ô Iacob; and thy habitations, ô Israel? as the valleies are they stretched foorth, and as gardens by the riuers side, &c.

And as all these priuiledges are great, and we haue good proofe that God hath giuen his deare children liberty to inioy them: so this further commends [ K] their happy condition, that they may know that all these belong to them, and they haue the word of God among them, and they may also approoue of, im∣brace, and delight in the same; and be able to see thereby, how they are made partakers of them all by faith, and how thereby they haue most sweet commu∣nion with him and with Christ by his spirit,* 1.391 (which the world cannot haue) and most heauenly comfort and peace thereby; and hauing learned experience

[ A] for the time to come, may get wisdome to carry themselues in euery estate and condition after the best maner of Christians: all this (I say) they haue gi∣uen them of God.

And concerning the effectuall knowing of the will of God out of his word, to beleeue all the forementioned priuiledges, that it is a peculiar gift of God to his elect, and that no other (no, not the greatest and most iudiciall clarkes & diuines) haue it; that saying of our Sauiour, is a plaine and cleere proofe to his disciples: To you it is giuen to know the mysteries of the kingdome,* 1.392 but vnto others not; that the prophecy of Esay may be fulfilled, In hearing they shall [ B] heare and not vnderstand, and seeing they shall see and not perceiue; lest they should turne & I should saue them. Whereby we may vnderstand, that it is a sin∣gular prerogatiue to Gods children to haue the effectuall knowledge of the word of God, whereby they may see their liberties: which others cannot haue.

And therefore the Lord saith in Ezekiell, that he will take away from his children their old hearts and giue them new; and write his law in them, that they may see the excellent things and wonderful which are contained therein: which others do not. So that, although the vnbeleeuers and vnregenerate may haue knowledge in the letter;* 1.393 yet are they not led after it by the spirit which is [ C] the life of it. For what will not hope of promotion, liuing and credite doe, euen with naturall men, in drawing them to take paines to seeke for know∣ledge; as experience in all ages hath and doth teach? when yet, for any great matter of sound practise & comfort that many of them haue by the scriptures besides, it is not worth the speaking of. For when by study and learning they haue gotten the wealth and glory of this world, they haue that which they sought: and as for the scriptures and the power of godlinesse,* 1.394 though they haue a shew of it, their hearts tell them, that they are not the matters which take them vp in the delight of them, for they hate to be reformed by them; neither are they so precious in their eies, as that which they haue gotten by [ D] them, though it be but base and temporary.

Whereas the word of God that reuealeth his will about all these,* 1.395 is more [ 2] sweet to his seruants, then the hony combe; yea, all the pleasures of the world are not in their account to be compared to the wisdome thereof:* 1.396 but that which is said of the man of God, That he had more pleasure in the word of god then in al maner of riches, and that they were the ioy of his hart, his matter of song and his companions to talke & solace himselfe with; it is far from them.* 1.397 Therefore when the blessed of the Lord are set forth in the scriptures, to de∣light in the law of God: the wicked on the contrary, are described to speake thus: Depart from vs (ô Lord); we desire not, nor are delighted in the knowledge [ E] of thy waies.

And is not this a roiall gift then, that whereas mens hearts naturally can take no pleasure in the heauenly Manna of Gods word, but soone loath and waxe weary of it; that Gods people who know the price of it,* 1.398 may make the same their song, their ioy and their delight: that so they may draw out of it all good things as they haue opportunity? Which seeing others cannot doe, therefore they seeke vaine delights to pleasure in, and that which ministreth

found delight indeed, they can in their greatest need and heauinesse haue no [ F] benefit by it.

And through this knowledge and delight that they haue in the scriptures, which certify them of all these heauenly prerogatiues, they get experience in themselues of the things which they leame therein, what is the happiest e∣state of life that heere can be inioied,* 1.399 euen that, which hath the promises of this life and of that which is to come.* 1.400 They grow wise in obseruing, that God verifieth indeed all that he hath spoken in his word, and not a iotte thereof doth faile; and therefore they become more resolute euery day against all e∣uill and sinne,* 1.401 because they see that God will be reuenged vpon euery euill [ G] way; and that it is certaine, if they sinne as others doe, he smiteth: and they grow to see,* 1.402 that he keepeth promise towards his, who rest on him, euen in [ 4] their greatest streights. Which how great a benefite it is, may be gathered by this, that it bringeth most neare communion with God by his spirit, which worketh in them (and which the world cannot receiue) as our Sauiour saith: He that loueth me,* 1.403 shall be loued of my father, and I will loue him, and will shew my selfe vnto him:* 1.404 He that keepeth my word, as he shall be loued of my father, so we will come to him, and abide with him: whereby he meaneth, that he will make knowen his minde and will to them as familiarly, as they which vse to con∣uerse one with another, and eate and drinke together: for the which cause also [ H] he calleth them his friends, which doe the things which he commandeth them, as to whom he will open euen his secret, as men vse to doe to their friends,* 1.405 and not to seruants. For he loueth Zion (his militant church which he hath chosen, and will dwell there and delight in her) more then all the habi∣tations of Iacob, that is, then all other beside it.

And what fruite this neare communion with God doth bring, which his faithfull seruants haue offered them, it may easily be coniectured; because, as Salomon saith:* 1.406 The heart of a friend resteth in his friend; and a friend is nee∣rer than a brother: and if the perfection of loue be ioy, there must needs be great ioy to Gods faithfull people, when they are so deare to the Lord and he [ I] beloued of them so intirely. Therefore, as God giueth to his, many comforts, and that also he doth many waies,* 1.407 and in many respects, through the hope of eternall life, through true praier, and by a good conscience (as hath beene said:) so, in that they know his will and haue proofe of his familiarity with them, (as it pleaseth him to call it) their ioy is yet more increased, especially after a longer continued acquaintance with the Lord in his word. And what is happinesse (such I meane as in this present life may be inioied) if this be not; namely, to partake all these with him? thus to goe in and out before the Lord, and to haue him thus the staffe of our comfort in al estates? Which ma∣keth ready to die and fit to liue, and giueth greater gaine in both, then in any [ K] other condition or course can be found and inioied: yea this maketh the in∣ioiers of it happy heere, and certaine, that afterwards they shall be happy for euer; and though sathan doth much quaile this by occasion of troubles and our frailties, yet it is certaine, that it shall be recouered againe.

This in few words is that which I wish the true Christian reader to meditate on and consider, which all Gods people haue so great need to inioy and par∣take

[ A] by faith, as it must needs grieue all that doe vnderstand and loue the ex∣cellency of it, to see so many to be void thereof, to whom yet the Lord hath graciously and freely bequeathed it. And I pray God in most feruent maner, to inlarge the hearts of all his good seruants, that seeing many mourne in Sion, and are holden downe with sundry and sore afflictions till they faint a∣gaine, (as though there were no comfort to be found for them, to the easing of their heauy hearts) that they may consider what the Lord hath prouided for the easing of them, euen this: to beleeue, that all the forementioned priui¦ledges belong vnto them: that though their sorrowes be many and great, yet [ B] they may not driue them from hope in God, but send them more earnestly to grone to him by praier, that they may receiue and take these things to their comfort, which he for that very cause hath committed to writing; that those his children which are brought low, and into distresse, and almost to vtter despaire, may lift vp their heads, and reioice for so great hope of redemption and deliuerance at hand comming towards them.

And this will recompence, aboundantly all the labour that hath beene taken, and need no more be lost when it is once inioied. And therefore if the belee∣uers may know by Gods word, that they haue a part in all the forementioned prerogatiues, and therefore delight in his word which bringeth such tidings [ C] to them; if they may thereby be made acquainted with that maner of con∣uersation which pleaseth God best, and maketh most for their owne comfort, and by his spirit may haue communion with him (which the world cannot haue:) I cōclude (I say) that the beleeuers haue great prerogatiues bequeathed them, and that the priuiledges which God hath granted out vnto his beloued, are most precious, and worthy all labour and trauell to be come by.

And that I say no more of this, it is no hard matter to conceiue, what sweet consolation a beleeuing heart inioyeth which hath experience of this: for he beleeuing the promises of these things, from day to day, and hauing most sweet peace of conscience with confidence, as a fruite of beleeuing them al∣ready, [ D] how great must his comfort needs be, which ariseth from both, and especially for the hope which he hath of that which is yet to come?

Oh that all who feare God did beleeue this, as they may boldly and ought confidently to doe, that they might inrich themselues by hauing their part in it from time to time.* 1.408 So that nothing is more to be lamented in the world then this: that God hauing called men to be partakers of so excellent priui∣ledges, and appointed for them such varietie of blessings, (whereof I haue mentioned but some part) that they should be so ignorant, as not to desire to know them; so carelesse as to reiect them; so obstinate as to tread them vnder foote: and so to lead a life (I may truely say) full of misery for want of them.

[ E] But whiles I set downe this, me thinkes I heare some obiecting thus:* 1.409 How can we be perswaded that God hath prouided this liberty for his in this world,* 1.410 when both Scripture calleth our life heere (when we be in greatest prosperity) a wandring vp and downe heauily, as in a pilgrimage or wildernesse? and a sowing in teares, that is to say, full of griefe? and Christ telleth his, that in the world they shall finde tribulation, and that by many afflictions and persecuti∣ons we must enter into his kingdom? And experience also teacheth, that these

things are euen so?* 1.411 To the which I answer, affirming all that is said to be most [ F] true: and therefore seeing our troubles and sorrowes are many and great, through the deuils malice, whiles we seeke to keepe our selues vnstained in this wretched world, we haue the more need of the greater comfort: neither were it possible for any godly man to goe through them, if he were not fully resolued, that God is with him to helpe him, and comfort his soule many waies,* 1.412 and namely in this, wherein he feeleth his need greatest. And therefore these afflictions which our gracious God hath appointed and promised to bring vs through, are a most sure proofe of this which I say: namely, that he hath giuen most precious promises and prerogatiues to vs, by the which on∣ly [ G] we can be able to goe vnder them. For all of vs must needs faint, if we did not confidently beleeue, that he setleth our hearts in most sound ioy and glad∣nesse; partly by the testimony of a good conscience, which is a continuall feast, and an experience of his fatherly loue towards vs; and partly through the daily successe and blessing which we looke for from him, the hope where∣of maketh vs not ashamed.

Therefore seeing God of his vnspeakable loue hath bequeathed to his chil∣dren so large a portion, euen a taste of the heauenly ioies in this life, which maketh his chastisements sweet, and the yoke of his commandements easie vnto them, and all difficulties to be ouercome of them, and poureth such [ H] great peace and comfort into their hearts that loue him, and this from day to day, restrayning them of it at no time (except it be more expedient for them to want it:) what shall I say more, but bewaile that so few finde it; and pray God to inlarge their hearts, that they may be able to comprehend, and so in∣ioy it, and to giue all praise to his maiestie, who hath thought no heauenly comfort too good for his, euen in this world, which is a vale of misery?

* 1.413And as for such as thinke, that it is weake reioicing, that is and may be ac∣companied with so many afflictions, as our life is subiect to: they must know, that such corrections are seene by our heauenly father to be meete for vs, and to keepe vs from vaine and deceitfull reioicings; and that these fatherly cha∣stisements [ I] doe not take away this heauenly comfort from vs, but they rather cause it to be seene a greater benefit, then without them we could easily be able to perceiue.

Others obiect thus: Are there so many commodities in the christian life? How commeth it to passe then,* 1.414 that they shew it not foorth, and that the god∣ly of all sorts, poore and rich, one and other, doe not let their light so shine a∣mong men, that they may cause them by seeing such admirable things in them as are not to be found commonly in the world beside, to aske & haste af∣ter them? For where are they (say these Obiecters) which haue so much grace appearing in them aboue other men? In their dealings we finde it not: in their [ K] liues we see it not: neither are any parts that we behold in them such, as deserue so great cōmendation.* 1.415 To whom I answer, that al these things are true, which haue beene said of the great priuiledges and prerogatiues of the people of God,* 1.416 and much more according to that which is written in the Psalme: Won∣derfull things are spoken of thee, ô thou city of God: but yet not so easily descri∣ed nor perceiued in the persons who inioy them; and that for these causes:

[ A] First,* 1.417 seeing their most precious gifts are spirituall and inward (according to that which is written; The kings daughter is all glorious within) and there∣fore not easily seene and beheld of such as haue but outward and bodily eies: their comelinesse and beauty is like the curtaines of the tabernacle, the out∣ward and vpper couerings whereof were of goats haire, rammes skinnes,* 1.418 and badgers; but the inward were of fine twined linnen, blew silke, purple and scarlet, with the most exquisite imbroidering of the Cherubins vpon them: So is the outward estate of Gods seruants in this world, ill fauoured and defor∣med in the eies of men; but inwardly, beautifull as the lilie,* 1.419 and sweet and [ B] pleasant as the rose. Their graces therefore which God hath giuen them,* 1.420 as faith, hope, confidence, a pure heart, a good conscience, a well gouerning of themselues; and with these, meekenesse, patience, mercifulnesse, loue, &c. being not perceiued of them who neither know them, nor haue them, nor loue them: what maruell is it, though they aske for that in them, which yet is before their eies,* 1.421 (as the souldiers that sought Christ euen when they spake to him) & though they say, They behold no such grace in them; which they can not discerne? The same may be said of the inward comfort and ioy in the holy Ghost, which is more worth than the world.

The second cause why these Obiecters see nothing worthy the following in [ C] a maner, or commendable in them, is:* 1.422 because the gifts of God which appeare outwardly in their liues, do the more prouoke them to wrath and rage, because they see their course is not like their owne, but contrary vnto it: for they thinke themselues disgraced by them, seeing they walke not after the same ex∣cesse of riot that they themselues do; and therefore speake they euill of them.* 1.423 Their innocency and harmelesse liuing in the world, and that they will haue no fellowship with the vnfruitfull works of darknesse, but rebuke them rather, and their Christian carrying of themselues in their waies with moderation, wisdome and constancie; is charged to be hypocrisie, precisenesse, and new-fangled singularitie.

[ D] Furthermore, the comfort which they haue in their liues,* 1.424 being rather felt in their owne hearts than seene of strangers, and their reproch in the world great, and their condition counted vnfortunate: how can the happinesse of them be knowen, as I haue said, although it be no lesse, yea rather farre grea∣ter, than I haue set it downe to be? No, no, they must haue eyes as cleere as chrystall, who can see and beholde this.

And that I may leaue no doubt in any mans minde about this matter,* 1.425 I must desire them to thinke, that my meaning is not, that Gods children, for all the priuiledges wherewith God honoureth them, both heere, and especi∣ally will do in the life to come, are therefore without their seuerall infirmities [ E] and blots also, (some of them) vnto the which the rest (through their owne corruption yet remaining in them, and the deuils malice) are subiect: which (though they debarre them not of the forenamed prerogatiues, seeing they are willingly brought to repent of them) is one great cause, why these obie∣cters see so little in the godly life, as either to commend it, or to be themselues incouraged to imbrace it. But yet while these marke not these things, but on∣ly beholde the slips and blemishes in the men themselues, though in some

more than other, and do not beleeue nor regard the doctrine of the Scripture, [ F] which teacheth the trueth more soundly than it can be seene in the holiest persons and perfectest patternes; therefore they grow to these absurdities. And yet when their infirmities appeare, and afflictions take holde of them, God seeing it expedient that it be so for a season;* 1.426 euen then is their estate more to be desired, than the other in their greatest flourishing. For they are beloued of the Lord* 1.427 yet still for all that, and most deare vnto him, as it is written: I am blacke, ye daughters of Ierusalem, yet comly, &c. And of their falles and infirmities, I say, that therefore they departed from the good and perfect way for a moment, that they might thereby see and bewaile their vilenesse, [ G] and so returne againe to stand more constantly after. Yet this watch-word I would giue to many which are of good hope, that diuers grosse and ranke corruptions do so broadly appeare and so mightily preuaile in sundry (as fro∣wardnesse, vncharitablenesse, conceitednesse, rash iudgements, breach of pro∣mise,* 1.428 and other heat and intemperancy of heart, &c.) to the offence of many, that they do exceedingly abate the beautie & glorie of their profession. And it must needs be confessed and granted, that few Christians are as they might and ought to be: but goodnesse is too sparing, and grace is too sore dimmed and darkened in most, euen of the best and forwardest: and few carie them∣selues as they might and ought to doe in their course, by giuing good exam∣ple. [ H] And this maketh the Gospell to be lesse honoured and imbraced of ma∣ny:* 1.429 whereas if it were a more common thing, that the well-willers of the Go∣spell were more faithfull, wise, watchfull, louing, harmelesse, fruitfull, &c. it would cut and wound the hearts and consciences of the bad, and also incou∣rage many of the weaker sort vnto their duties. But yet shall the liues of them be glorious before God, and shining lights to such as can see and discerne; whiles they that carpe at them, and seeke to disgrace them, shall be as the mists and clouds, that shine not but hinder the light rather. And whereas it may be said, that some of them haue excellent gifts of God in them: yet the trueth is, where sanctification, euen the salt of grace, is not [ I] to season them, they are but as a pleasant and beautifull flower growing on a dunghill; and (as Salomon saith) like a ring in a swines snout. And thus much of the priuiledges of the true beleeuers.

The end of the sixth Treatise.

[ K]

Notes

• * 1.1

  The wicked haue no part in the priuiledges of the faith∣full.
• * 1.2

  Some of them proper to some of the faithfull in respect of their calling.
• * 1.3

  Three reasons why this do∣ctrine is hand∣led.
• * 1.4

  The first rea∣son.
• * 1.5

  The second reason.
• * 1.6

  The third reason.
• * 1.7

  Prou. 8.11.
• * 1.8

  The kindes of the priuiledges.
• * 1.9

  Luc. 12.32. Luc. 10.20.
• * 1.10

  1. Ioh. 3.1. Ioh. 1.12. 1. Ioh. 5.13.
• * 1.11

  Mat. 16.24.
• * 1.12

  Rom. 1.17.
• * 1.13

  A Christian may haue better assurance of his saluation, then any man can haue of the things he hol∣deth in this life.
• * 1.14

  This priuiledge is the greater, seeing the lon∣ger we enioy it, the better we know it.
• * 1.15

  1. Chron. 28.7. God requireth nothing more, then an vnfeig∣ned care to please him.
• * 1.16

  Obiection a∣gainst the sure holding of this priuiledge, an∣swered.

  On cause of doubtfulnesse is, the neglect or carelesse vsing of the meanes whereby faith is confirmed.
• * 1.17

  A second cause is, distrust.
• * 1.18

  Ps. 77.9.10.
• * 1.19

  Ioh. 10.28.
• * 1.20

  Rom. 5.5. This priuiledge is the greater for the ioy it bringeth.
• * 1.21

  2. Cor. 5.1.
• * 1.22

  Reu. 14.3.
• * 1.23

  This priuiledge is the greater by considering the woe of the re∣probate, who want this.
• * 1.24

  Luc. 16.24.
• * 1.25

  For want of the ioy of this pri∣uiledge, the vaine delights of the world are hunted after. This priuiledge is yet greater, seeing it may be inioyed dayly and to our end.
• * 1.26

  God hath a spe∣ciall care of his, euen in this world. Rom. 5.5. Ps. 30.6.7. Luc. 13.34. Deut. 32.10.
• * 1.27

  1. Tim. 4.10. & Mat. 10.30. Ps. 1.3.
• * 1.28

  Ps. 23.1.
• * 1.29

  Rom. 8.31. 1. Sam. 2.30. Ps. 1.1.
• * 1.30

  And in this safety they are, when his anger is kindled a∣gainst others.

  Ps. 2.12. Beholde the greatnesse of this priuiledge in one part of it:

  Hebr. 1.14. Namely, the honour that they are in thereby.
• * 1.31

  The greatnesse of this priuilege is set forth also by this title that Christ giueth them, of being called not ser∣uants but friends.

  Ioh. 15.15. Also in that we are sonnes, heires & fellow heires with Christ. Rom 8.17. Exod. 19.5. Furthermore, the godly are the treasure of the Lord, and therefore the delight of his heart.
• * 1.32

  The godly are also called kings for their honor. Exod. 19.5.
• * 1.33

  1. Ioh. 5.4.
• * 1.34

  God will conti∣nue this honour to them.
• * 1.35

  The wicked haue no part in it.
• * 1.36

  Luc. 1.28.
• * 1.37

  Whom God once loueth, he loueth vnto the end.
• * 1.38

  The estate of the poorest child of God, is farre better that the best of the vn∣godly.

  Experience tea∣cheth the trueth of these things. Eph. 3.19.
• * 1.39

  2. King. 6.16.
• * 1.40

  Psal. 34.7.
• * 1.41

  Why they inioy not this con∣stantly.
• * 1.42

  Note.
• * 1.43

  Men not know∣ing, or but faintly belee∣uing the liber∣ties of the chil∣dren of God, depriue them∣selues of much comfort that they might con∣stantly enioy.
• * 1.44

  Note.
• * 1.45

  Rom. 1.16.
• * 1.46

  Iam. 4.6. 1. Ioh. 4.4.
• * 1.47

  All the priui∣ledges of the godly are no more then God saw needfull for them. 1. Pet. 1.6.
• * 1.48

  Psal. 87.3. Rom. 5.5.
• * 1.49

  Heb. 11.6.
• * 1.50

  1. Ioh. 3.3. Reuel. 2.13.
• * 1.51

  The first branch of it.
• * 1.52

  They haue grac to liue well. Mat. 11.29. 2 Pet 1.8. 1. Tim. 5.10.
• * 1.53

  Ps. 119.1▪ 2. Ps. 1.2.
• * 1.54

  Luc. 11.28.
• * 1.55

  Ps. 84.2.
• * 1.56

  Phil. 4.13.
• * 1.57

  Ezek. 36.27. The reason.
• * 1.58

  Why some good people inioy not this. Ps. 77.7.
• * 1.59

  1. Pet. 5.7.
• * 1.60

  God hath not taken care of his, to leaue them in the midway. Ioh. 14.18.
• * 1.61

  The beleeuer shall be set at libertie from his speciallest sinnes.
• * 1.62

  Obiection.
• * 1.63

  Answer.
• * 1.64

  1. Ioh. 3.23.
• * 1.65

  Ps. 130.3.4.
• * 1.66

  What the liber∣tie of a Christi∣an is that he may and ought to attaine vnto.
• * 1.67

  No wicked man can liue godly.
• * 1.68

  Rom. 8.7.
• * 1.69

  Rom. 7.9.
• * 1.70

  They may be kept from great fals. Pro. 19.23.
• * 1.71

  Ps. 119.10.11.
• * 1.72

  Psal. 119.110.
• * 1.73

  Examples thereof in the old Testa∣ment.
• * 1.74

  Iob. 1.2.
• * 1.75

  Heb. 11.13.
• * 1.76

  Examples in the new. Act. 16.1.
• * 1.77

  The freer from sinne, the freer from punish∣ment.
• * 1.78

  They may serue God with ioy and delight.
• * 1.79

  The want of delight makes godlinesse wea∣risome.
• * 1.80

  Iohn 4.34.
• * 1.81

  Mat. 11.29.
• * 1.82

  1. Ioh. 4.5.
• * 1.83

  Deut. 12.18.
• * 1.84

  Deu. 28.47.48. In all kindes of particular cal∣lings.
• * 1.85

  Col. 3.23.
• * 1.86

  Ps. 119.14.
• * 1.87

  Luc. 1.75.
• * 1.88

  Mat. 6.21.
• * 1.89

  Ps. 119.16.
• * 1.90

  Hebr. 11.6.
• * 1.91

  The Godly much troubled with rebellion, though they serue God with ioy.
• * 1.92

  Obiection.
• * 1.93

  Ps. 51.5. Rom. 7.23.24.
• * 1.94

  Answere.
• * 1.95

  Ioh. 8.
• * 1.96

  Rom. 7.24.
• * 1.97

  Note.
• * 1.98

  Ps. 87.3.
• * 1.99

  Ps. 84.11.
• * 1.100

  Note.
• * 1.101

  Vnruly affecti∣ons interrupt e∣uery good course entred into.
• * 1.102

  By not curbing the old man we offer wrong not to our selues onely, but also to the Maiestie of God.
• * 1.103

  An vnualuable priuiledge, to forme earthly businesse with: heauenly minds.
• * 1.104

  The godly finde a strife between the flesh and the spirit for three causes.
• * 1.105

  No Christian while he figh∣teth with sinne and satan, though he re∣ceiue many and great wounds, yet not giuing ouer, can be said to be van∣quished.
• * 1.106

  Examples.
• * 1.107

  Iob sinned of frailtie, not of set purpose.
• * 1.108

  The weighti∣nesse of Iobs affliction consi∣dered, argueth his patience to be greater then his impatience.
• * 1.109

  Iam. 5.
• * 1.110

  Peters deniall of Christ was onely in word, his heart not consenting. The causes of it were two: Rashnesse and feare of dan∣ger.
• * 1.111

  Peters faith neuer lost.
• * 1.112

  Matt. 16.
• * 1.113

  Luc. 10.
• * 1.114

  They that are honored of God are most ho∣nourable.
• * 1.115

  2. Tim. 4.7.8.
• * 1.116

  This and all o∣ther priuiledges are no more, then euery Christian hath need of to passe through this vale of teares.
• * 1.117

  The 1. point.
• * 1.118

  If any beleeuer be turned out of a good course, he may boldely re∣turne.
• * 1.119

  1. Ioh. 2.2.
• * 1.120

  We offend him highly, if we doe not.
• * 1.121

  Ier. 8.4.6.
• * 1.122

  Proofes of it.
• * 1.123

  The first.
• * 1.124

  The second.
• * 1.125

  Luc. 22.31.32.
• * 1.126

  Gal. 6.1.
• * 1.127

  Mat. 18.22.
• * 1.128

  Ezech. 34.3.
• * 1.129

  1. Thes. 3.13
• * 1.130

  What a benefit this is.
• * 1.131

  Iob. 33 23.
• * 1.132

  This doctrine must wisely be receiued. We may not be imboldned to sinne by it,
• * 1.133

  Nor sleightly repent on it.
• * 1.134

  Ezra. 10.1.2. &c.
• * 1.135

  Two points are principally to be obserued.
• * 1.136

  First, Gods mercies are not sleightly to be sought for.
• * 1.137

  Secondly, when God is rightly sought vnto, there ought to be no doubt of obteining mercy.
• * 1.138

  Experience tea∣cheth, how such haue languish∣ed who haue wanted this benefit.
• * 1.139

  Iudg. 2.4.
• * 1.140

  1. Sam. 7.4.6.
• * 1.141

  Reu. 2.4.
• * 1.142

  No greater com∣fort than this to a poore sinner.
• * 1.143

  God is highly honoured by this doctrine.
• * 1.144

  The hard-hear∣ted haue no be∣nefit by it.
• * 1.145

  Ps. 43.5.
• * 1.146

  Iohn. 8.36.
• * 1.147

  It is to be la∣mented, that the poore Chri∣stians should loose this be∣nefit.
• * 1.148

  Math. 18.10. Zach. 2.10.
• * 1.149

  The teacher is many times more in fault then the lear∣ner.

  The want of seeing the boun∣tifulnesse of God, is the cause of great and continued heauinesse. It is pittie that any doe arro∣gate it to them∣selues vniust∣ly, that which belongs not to them.
• * 1.150

  Exod. 34.7.
• * 1.151

  It is a great priuiledge, to vse the helpes which God hath giuen to his.
• * 1.152

  And namely praier:
• * 1.153

  Ioh 15.15. Mat. 7 7.
• * 1.154

  If we know how to pray.
• * 1.155

  Also it is a goodly priui∣ledge to be watchfull.
• * 1.156

  An other is, to view the day at our lying downe.
• * 1.157

  For we beleeue that which God hath promised. Ios. 1.3.
• * 1.158

  Ios. 11.6.
• * 1.159

  Hebr. 11.30.
• * 1.160

  Gen. 6.22. Hebr. 11.17.
• * 1.161

  1. Ioh. 5.4.
• * 1.162

  Mich. 7.8.
• * 1.163

  Dan. 9.5. 1. Sam. 12.19.
• * 1.164

  No fruit of the best helps, if we vse them not in faith. Iam. 1.6.
• * 1.165

  2. Pet. 3.17.
• * 1.166

  How the day is to be begun and continued.
• * 1.167

  What it is to neglect duty, or to commit offences.
• * 1.168

  Reuel. 3.11.
• * 1.169

  The sweetest liberties of a Christian are wretched bon∣dage to a man of the world.
• * 1.170

  Note.
• * 1.171

  A sleight and formall vsing of the meanes will not profit.
• * 1.172

  The beautie of the worship of God is too glo∣rious for the armeyes of pro∣phane persons to beholde.
• * 1.173

  That which is common to all, is no priuilege.
• * 1.174

  Note.
• * 1.175

  Who they are, that are con∣stant in the seruice of God.
• * 1.176

  Prosperitie a slipperie estate.
• * 1.177

  God teacheth his to stand in this slipperie way.
• * 1.178

  The wicked cannot.
• * 1.179

  How he teach∣eth his to do it.
• * 1.180

  First by the scriptures:
• * 1.181

  Luc. 14.18.19. Dan. 4.27. Act. 12.22.
• * 1.182

  Also by experi∣ence and obser∣uatiō of things: Dan. 1.8. Iob. 1 21.
• * 1.183

  By meditation also of their gaine heereby.
• * 1.184

  The effect heereof.
• * 1.185

  Iob. 31.24.
• * 1.186

  Esa. 59.1.
• * 1.187

  Heb. 8.11. Act. 2.17.18.
• * 1.188

  Note.
• * 1.189

  It is most false that some say: My goods are mine owne, and therefore I may do with them as I lift.
• * 1.190

  The Christian must be per∣swaded that it is Gods worke which he goeth about: and also, that God will strengthen him thereto.
• * 1.191

  How the godly doe rightly vse their lawfull liberties.
• * 1.192

  Who shall enioy this foresaid priuiledge.
• * 1.193

  They that at∣taine not to this benefit, prouide ill for themselues.
• * 1.194

  Pro. 16.32.
• * 1.195

  Phil. 3.18.19.
• * 1.196

  The cauillers at this doctrine are vnder heauie and speedy con∣demnation.
• * 1.197

  The godly es∣cape many troubles altoge∣ther.
• * 1.198

  The greatest sinnes bring the greatest pu∣nishments.
• * 1.199

  Gen. 3.17.24.
• * 1.200

  Deut. 28.44.
• * 1.201

  Gen. 19.
• * 1.202

  The freer from sinne, the freer from trouble.
• * 1.203

  All the godly doe not avoid the sorrowes which they might doe here.
• * 1.204

  Note.
• * 1.205

  2. Tim. 3.12.
• * 1.206

  Many trouble themselues greatly by their corrupt affections:
• * 1.207

  And many o∣ther, with those which ouerrule them another way.
• * 1.208

  Heb. 12.
• * 1.209

  They bring also vpon themselues outward trou∣bles by their sinnes.
• * 1.210

  It is prooued by many particu∣lars.
• * 1.211

  Prou. 21.17.
• * 1.212

  God giueth grace to ouer∣come these sinnes.
• * 1.213

  Note.
• * 1.214

  What quiet some finde in their liues more then o∣ther: and how.
• * 1.215

  Note.
• * 1.216

  Math. 18.7
• * 1.217

  Obiection.
• * 1.218

  Answere.
• * 1.219

  Luc. 8.18.
• * 1.220

  Iam. 1.2. 1. Pet. 4.15.
• * 1.221

  Ier. 5.25.
• * 1.222

  To whom chief∣ly the comfort of this doctrine doth apper∣taine.
• * 1.223

  1. Sam. 8.19. compared with 12.19.
• * 1.224

  Excuses for mens sinnes.
• * 1.225

  Many shun to be truely reli∣gious, because they would a∣uoid trouble. Luc. 16.25.
• * 1.226

  1. Cor. 15.
• * 1.227

  Eccles. 11.9.
• * 1.228

  The foolishnesse of them that do so.
• * 1.229

  Mat. 5.12.
• * 1.230

  Eccles. 7.8. Iob. 21.13.
• * 1.231

  Ps. 32.10.
• * 1.232

  Num. 32.23.
• * 1.233

  1. Cor. 11.32. 1. Pet 1.7. Iohn 16.20.
• * 1.234

  Rom. 8.28. Eccles. 8.12.
• * 1.235

  God oft deliue∣reth his altoge∣ther:
• * 1.236

  Ioh. 16.7. 2. Cor. 12.9. Prou. 11.8. And the wicked come in their roome.
• * 1.237

  Psal. 124.1.
• * 1.238

  2. Cor. 1.10.
• * 1.239

  Esther. 3.13. &c. &. 7.10.
• * 1.240

  Dan. 6.23.
• * 1.241

  Gen. 21.15. 1. Sam. 31.8.1.
• * 1.242

  The godly are deliuered in gods fauour.
• * 1.243

  Hos. 6.1.
• * 1.244

  Ester. 4.16. 2. Chro. 20.3.
• * 1.245

  Hose 14.4.
• * 1.246

  Iosua 11.6. Iudg. 7.9.15.
• * 1.247

  The wicked not so.
• * 1.248

  Yet the godly doe not al∣waies beleeue this.
• * 1.249

  Obiection.
• * 1.250

  Obiection.
• * 1.251

  The fathers had particular pro∣mises, but so haue not we.
• * 1.252

  2. Chron. 20.17.
• * 1.253

  Ios. 11.6. Iudg. 6.14.
• * 1.254

  Answer.
• * 1.255

  2. Tim. 4.8. Hebr. 1.1.
• * 1.256

  God in the chiefest mat∣ters hath spo∣ken as plain∣ly to vs as to them. Rom. 7.25. Iam. 4.6.
• * 1.257

  Iohn 14.13. & 15.16. Rom. 8.28.
• * 1.258

  2. Sam. 15.25.
• * 1.259

  Dan. 3.17.
• * 1.260

  Note.
• * 1.261

  1. Sam. 28.7. Iona. 2.8. 1. Sam. 25.37. Math. 27.5. Ps. 73.13.14. Iona. 4.4.
• * 1.262

  Note.
• * 1.263

  Ps. 119.71.
• * 1.264

  Iohn 16.6.7. 1. Pet. 1.5.6.
• * 1.265

  Luc. 9.23.
• * 1.266

  Ia. 1.5.6.
• * 1.267

  How we may take good by our afflictions:
• * 1.268

  Rom. 8.28.
• * 1.269

  Petit. 3.
• * 1.270

  For God sen∣deth them to that end.
• * 1.271

  Lam. 3.33. 1. Pet. 1.6
• * 1.272

  Iohn. 16.7.
• * 1.273

  Heb. 12.11.
• * 1.274

  Reasons why God afflicteth his. Ps. 34.17.19. & 2. Cor. 1.10. Rom. 5.4.5. Iam. 1.3. 1. Cor. 11.32. Ps. 119.67.
• * 1.275

  2. Cor. 4.9. & 6.9. Gods children are neuer for∣gotten, though they may seeme for a time to be neglected. Ps. 20.8. Ioh. 16.22. 1. Sam. 30.6.
• * 1.276

  Ps. 73.1.
• * 1.277

  Ps. 119.71.
• * 1.278

  Heb. 11.8.
• * 1.279

  Ps. 105.19. Ps. 105.18.
• * 1.280

  Act. 2.21.
• * 1.281

  Rom. 10.14.
• * 1.282

  Though God promise to turne our troubles to good, yet we must not be carelesse vnder them.
• * 1.283

  Dan. 9.5.
• * 1.284

  Ps. 18.26.
• * 1.285

  How they may profit by affli∣ctions.
• * 1.286

  Heb. 12.11.
• * 1.287

  Vses of afflicti∣ons.
• * 1.288

  Lam. 3.27.
• * 1.289

  Iam. 1.2. Col. 1.11. Rom. 5.4.
• * 1.290

  Animi securi∣tas, conscientia bona, causae fi∣ducia, plurimùm valent ad susti∣nendas afflicti∣ones.
• * 1.291

  Eph. 3.19. The 1 point. God giueth to his, greater grace then they could aske:
• * 1.292

  As in particu∣lar may be seene.
• * 1.293

  Note.
• * 1.294

  Col. 1.9. &c.
• * 1.295

  Ioh. 16.13.
• * 1.296

  Examples.
• * 1.297

  Exod. 4.11.
• * 1.298

  Exod. 10.17.
• * 1.299

  Iohn. 1.52.
• * 1.300

  Math. 13.31.
• * 1.301

  Luc. 15.17. Mat. 15.27.
• * 1.302

  Numb. 11.28.
• * 1.303

  Ios. 1.5. Ios. 24.15. &c.
• * 1.304

  1. King. 3.12.
• * 1.305

  Iohn 16.12.
• * 1.306

  ver. 23.24.25.
• * 1.307

  Luc. 22.57.
• * 1.308

  Act. 5.29.
• * 1.309

  1. Thess. 3.7.
• * 1.310

  2. Thess. 1.3.4.
• * 1.311

  Esay 59.1.
• * 1.312

  This priuiledge causeth much comfort, if it be duely con∣sidered.
• * 1.313

  Ephes. 4.1.
• * 1.314

  1. Tim. 4.15.
• * 1.315

  Though there be many things to hinder it, yet there is al∣so much to helpe to greater grace.
• * 1.316

  Heb. 5.12.14.
• * 1.317

  Rom. 1.17. Ps. 103.5.
• * 1.318

  Ps. 119.11.12. Rom. 15.4.
• * 1.319

  The Scriptures are plentifull in prouing this.
• * 1.320

  Note.
• * 1.321

  Prou. 4.1••.
• * 1.322

  The Lord thinketh it not to great for his.
• * 1.323

  Note.
• * 1.324

  All must be ready to grow to that grace which they may attaine to.
• * 1.325

  Note.
• * 1.326

  The godly shall continue to the end in a good course. Ps. 37.37.
• * 1.327

  Phil. 1.6.
• * 1.328

  Ioh. 6.39. & 10.28.
• * 1.329

  God letteth them know it that they shall:
• * 1.330

  Though it be a secret to the world. 2. Cor. 4.3. Ps. 25.14. Ioh. 15.15.
• * 1.331

  Reasons why they shall know it: The first. 1. Pet. 1.4.5.
• * 1.332

  1. Iohn 5.13. 1. Thess. 5.9.
• * 1.333

  The second.
• * 1.334

  Ios. 1.5.
• * 1.335

  1. Pet. 5.9.
• * 1.336

  The third reason.
• * 1.337

  Luc. 8.15. Heb. 3.6.
• * 1.338

  Note.
• * 1.339

  How they per∣swade them∣selues of a good end.
• * 1.340

  4 The fruit of the knowledge of perseuerance.
• * 1.341

  The second fruit of it.
• * 1.342

  5 We must not al∣waies iudge of men by the ma∣ner of their death.
• * 1.343

  Ps. 37.37.
• * 1.344

  1. King. 13.24.
• * 1.345

  2. King. 23.29.
• * 1.346

  A good Christi∣an may possibly offer violence to himselfe, not knowing what he doth.
• * 1.347

  He that doth so aduisedly, is a murtherer in the highest de∣gree.
• * 1.348

  2. Cor. 6.1. &c
• * 1.349

  Mat. 5.10.
• * 1.350

  No cause to de∣sire to liue, when we must needs dishonor God.
• * 1.351

  Eccles. 7.1.
• * 1.352

  Ps. 50.15.
• * 1.353

  Mat. 10.19.
• * 1.354

  Heb. 4.2.
• * 1.355

  Reason 1.
• * 1.356

  Mat. 10.28.
• * 1.357

  2. King. 6.
• * 1.358

  1. Cor. 10.13.
• * 1.359

  1. Thess. 5.25.
• * 1.360

  2. Reason. Rom. 8.18. 2. Cor. 4.13.
• * 1.361

  Rom. 8.17.
• * 1.362

  Heb. 12.2. &. 3
• * 1.363

  2. Cor. 4.8.9.10.
• * 1.364

  2 Cor. 6.9. &. 10
• * 1.365

  Heb. 11.36.37 38.
• * 1.366

  Marc. 10.29.
• * 1.367

  Reu. 22.20.
• * 1.368

  Ro. 8.38.
• * 1.369

  Col. 3.1. &. 2.
• * 1.370

  1. Cor. 5.31.
• * 1.371

  Col. 3.5.
• * 1.372

  Lam. 3.
• * 1.373

  1. Cor. 15.19.
• * 1.374

  What this pri∣uiledge is. Ps. 16.11. Math. 25.
• * 1.375

  It cannot be conceiued how great.
• * 1.376

  It is shadowed out by earthly comparisons.
• * 1.377

  Hebr. 13.14. 1. Pet. 1.18.
• * 1.378

  With whom their fellow∣ship shall be.
• * 1.379

  What ioy they shall haue in heauen.
• * 1.380

  Their honour.
• * 1.381

  An amplifying of these prero∣gatiues.

  A further com∣mending of thē. 1. Cor. 2.9. Farre greater then princes.
• * 1.382

  The pure estate and vncorrupt of things in A∣dams innocency, but a shadow of heauen.
• * 1.383

  Ps. 84.10. & 87.3.
• * 1.384

  2. Cor. 12.5. Mat. 17.2.
• * 1.385

  Of things vn∣certaine we may not speake boldly.
• * 1.386

  The ioyes of heauen cannot be conceiued.
• * 1.387

  Reu. 21.11. &c.
• * 1.388

  Phil. 3.20. 1. Cor. 15.43. 1. Thess. 4.18. 2. Thess. 3.5.
• * 1.389

  It may be said of the priui∣ledges, as the Queene of Sheba said of Salomon.
• * 1.390

  Numb. 23.5.
• * 1.391

  Ioh. 14.17.
• * 1.392

  Mat. 13.11. & 11 25. 1. Cor 1.26. Esai. 6.9.
• * 1.393

  Rom. 2.28.
• * 1.394

  Ps. 50.16. 2. Tim. 3.5.
• * 1.395

  Ps. 19.10. Ps. 119.35.
• * 1.396

  Ps. 119. part 2.
• * 1.397

  Ps. 1.2. Rom. 7.22. Iob. 21.14.
• * 1.398

  Ps. 119 54. Ps. 119.77. & Ps. 16.3.
• * 1.399

  1. Tim. 6.8.
• * 1.400

  Mat. 5.18.
• * 1.401

  Ps. 119.101.
• * 1.402

  Ps. 89.31.
• * 1.403

  Iohn. 14.21.
• * 1.404

  Vers. 23.
• * 1.405

  Ps. 87.2.
• * 1.406

  Prou. 18.24.
• * 1.407

  Luc. 10.20. Iohn. 16.24. 2. Cor. 1.12.
• * 1.408

  All these excel∣lent priuiledges as they may, so they should be knowen by ex∣perience.
• * 1.409

  Obiection.
• * 1.410

  Ps. 126.5.
• * 1.411

  Answer.
• * 1.412

  Ps. 34.19. Ps. 130.7. Afflictions vn∣to the children of God, prooue the trueth of his promises when they are made to goe vnder them.
• * 1.413

  Afflictions ac∣company the deare children of God, not that they can or doe extinguish this ioy, but to keepe them from all vaine and de∣ceitfull reioi∣cing.
• * 1.414

  Obiection.
• * 1.415

  Answer.
• * 1.416

  Ps. 87.3.
• * 1.417

  Spirituall things are not easily discerned. Ps. 45.14.
• * 1.418

  The beautie and happinesse of Gods children is specially in∣ward.
• * 1.419

  Note.
• * 1.420

  What the in∣ward beauty of a Christi∣an is.
• * 1.421

  Ioh. 18.5.
• * 1.422

  The children of light contrarie to the children of darknesse, can not seeme louely in their eyes.
• * 1.423

  1. Pet. 4.4.
• * 1.424

  A third cause why the hap∣pinesse of Chri∣stians is not knowen. Pro. 14.9.
• * 1.425

  A fourth cause why the godly seeme not beau∣tifull in the eies of the wicked, is because of some infirmities which they e∣spie in them.
• * 1.426

  1. Pet. 1.6.
• * 1.427

  Read I say 63.9. Cant. 1.4. Why the Lord suffereth the godly to fall.
• * 1.428

  The fruit of the infirmities of professors, what it is.
• * 1.429

  The fruit of the godly conuer∣sation of pro∣fessors, what it is.