Heauen opened VVherein the counsaile of God concerning mans saluation is yet more cleerely manifested, so that they that haue eyes may come and se the Christian possessed and crowned in his heauenly kingdome: which is the greatest and last benefit we haue by Christ Iesus our Lord. Come and see. First, written, and now newly amended and enlarged, by Mr. William Cowper, minister of Gods word.

THE whole Scripture is giuen by di∣uine* 1.1 inspiration, and is profitable to teach, improue, correct, and instruct in righteousnesse, that the man of God may be absolute, being made perfect* 1.2 vnto all good workes. It is a banquet of heauenly wisedome, saith Am∣brose, Conuiuium sapientiae, singuit libri, singula sunt fercula. It is com∣pared by Basil to an Apothecaries shop, in which are so many sundry sorts of medicaments; that euery man may haue that which is conuenient for his disease. Nullus enim est hominum morbus, cui scriptura praesens remedium non sup∣peditet:* 1.3 for there is no sicknes of man, whereunto the scrip∣ture furnishes not a present remedy. And yet as among the

works of God, there is a difference, and some of them more* 1.4 clearely then others declares the glorie of God, so it is also among his holy writs, they breathe all out one truth by a most sweet harmonie, diuinae enim lectiones ita sibi connectun∣tur, tanquam vna sit lectio, quia omnes ex vno ore precedunt: yet ye shall ••inde that in some of them the Lord commeth neere vnto vs, as it were, with the face of a man, talking fa∣miliarly vnto vs; in others againe he mounts high aboue vs, as it were with the wings of an Eagle. And the Lord hath le••t it free, to delight our selues most in those places of holy Scripture, wherein for our estate we haue most edification, and to seeke in this Apothecarie shop of that sweet Sam••∣ritan the Lord Iesus, pharmaca morbo nostro conuenientia, such medicines as are meet for our maladie.

Among all the bookes of the olde Testament, most fre∣quent* 1.5 testimonies are brought by our blessed Sauiour and his holy Apostles, out of the booke of the Psalmes▪ Ierome called it a treasurie of all learning: And among all the Epi∣stles of the Apostles, no meruaile this to the Romanes haue the first place, not that it was first written, but because aboue the rest, it contayneth a most perfect compend of our Chri∣stian faith. And this middle Chapter thereof hath in it an Abridgement of all these comforts and instructions, (one excepted) which otherwise are dispersed throughout the whole Epistle, and is (so to call it) a pleasant knot of the gar∣den, and Paradise of God, and therefore shall it not be vn∣profitable for vs, by Gods grace, to delight our selues for a while in it.

As for the connexion of this Chapter with the former,* 1.6 wee are to know that it is a conclusion of the fore-going Treatise of Iustification. Wherein the Apostle summarily collects the excellent state of a Christian, iustified by faith in Christ Iesus▪ declaring it to be such, that there is no con∣demnation to him, that nothing, were it neuer so euill is able to hurt him, yea by the contrary, that all things worke for the best vnto him. And because there are only two euils

which grieue vs in this life, to wit, sinne that remaines in vs: and affliction that followes vs in the following of Christ. Against both these the Apostle furnishes the iustified man with strong consolations. Comforts against the remanents of sinne, we haue from the 1. verse to the 18. Comforts a∣gainst our afflictions, wee haue from the midst of the 18. verse, to the 31.

That this is the very purpose and order of the Apostle, is* 1.7 euident out of his owne conclusion, set downe from the 31. verse, to the end: wherein he drawes all that he hath spoken in this Chapter to a short summe, contayning the glorious triumph of a Christian ouer all his enemies. The triumph is first set downe generally, verse 31. What shall we then say* 1.8 to these things, if God be with vs, who can be against vs? &c. This generall incontinent he parts in two, there is (saith he) but two things may hurt vs, either Sinne, or Affliction. As to Sinne, he triumphs against it, verse 33. and 34. Who shall* 1.9 lay any thing to the charge of God his chosen? it is God that iu∣stifieth, who shall condemne? It is Christ, who is dead, or ra∣ther, who is risen againe, who is also at the right hand of God, and maketh request for vs. As to Affliction, hee triumphs a∣gainst it, from the 35 to the end, Who shall seperate vs from* 1.10 the loue of Christ? shall tribulation, anguish, or persecution? shall famine, nakednesse, or perill? yea, shall death doe it? or that which is much more, shall Angels, principalities, or po∣wers doe it? No, In all these things we are more then Conque∣rours, through him that loued vs. Thus doth the Apostle like a faithfull steward in the house of God, take by the hand the weary sonnes and daughters of the liuing God, that hee may leade vs into the Lords winesellers, there to refresh and stay vs with the slagons of his Wine, to comfort vs with his* 1.11 Apples, to strengthen vs with his hid Manna, and to make vs* 1.12 merrie with that Milke and Honey which our immortall hus∣band Iesus Christ, hath prouided for vs, to sustaine vs, that we saint not through our manifold tentations that compasse vs in this barren wildernesse.

We come then to the first part of the Chapter: wherein* 1.13 the Apostle keepes this order First, he sets downe a generall proposition of comfort, belonging to the iustified man. Se∣condly, he subioynes a confirmation thereof. Thirdly, he explanes his reason of confirmation: and fourthly, applies it; first by commination of them who walke after the flesh: secondly, by consolation of the godly against the rema∣nents of the flesh: thirdly, by exhortation of both not to walke after the flesh. In the proposition againe set downe, Verse 1. first, he points at the comfort; Now then there is no* 1.14 condemnation: secondly, he sets downe a limitation, restray∣ning this comfort; to them who are in Christ: thirdly, hee subioynes a clearer declaration of those persons who are in Christ, to wit, they walk not after the flesh, but after the spirit.

Verse 1. [Now then.] This is a relatiue to his former dis∣course,* 1.15 and is (as I haue said) a Conclusion, inferred vpon that which goeth before. Seeing we are iustified by Faith in Iesus Christ, and are now no more vnder the Law, but vnder Grace; seeing we are buried with Christ by Baptisme into his death, that like as he was raised from the dead by the glory of his Father, so we also should walke in newnesse of life, hauing receiued that spirit of Christ, whereby wee fight against the Law of sinne in our members, which re∣belleth against the Law of our minde: seeing it is so, we may be sure that the remanent power of sinne in vs, shall neuer be able to condemne vs.

We see then that these words containe the Apostles glo¦rying* 1.16 against the remanents of sinne, the sense whereof, in the end of the last Chapter made him burst out into a pit∣tifull lamentation, and cry; O miserable man, who will deliuer me from the body of this death? but now considering the cer∣taintie of his deliuerance by Iesus Christ, he reioyceth and triumpheth. Wherein for our first lesson, we marke the di∣uersitie of dispositions, to which the Children of God are subiect in this life somtime so full of comfort that they can not containe themselues, but must needs breake forth into

glorious reioycings: at other times so far deiected in mind that their ioy is turned into mourning; and this ariseth in them from the variable change of their sight and feeling. The Disciples on mount Tabor, seeing the bright shining glorie of Christ were rauished with ioy, but incontinent* 1.17 when the cloud ouershadowes them, they become afraid. If the Lord let vs feele his mercies, wee are aliue, but if hee hide his face, and set our sinnes in order before vs, wee are* 1.18 sore troubled. As the troubles we haue in this life are not without comforts; Blessed be God the Father of our Lord* 1.19 Iesus, the Father of mercies, and God of all comfort, who com∣forts* 1.20 vs in all our tribulation: so our ioy, saith Saint Peter, is not without heauinesse, the one arising of the knowledge of that vndeserued inheritance reserued for vs in heauen: the other of our manifold tentations, to which wee are sub∣iect here vpon earth; it is these vicissitudes and changes which wrought in Dauid such different dispositions, as ap∣peareth in him, in the Booke of the Psalmes, and which all the godly may by experience finde in themselues. Pascimur* 1.21 hic & patimur: for here we are so nourished with the com∣forts of God, that we are nurtred with his crosses. It is the Lords dispensation, and we are to reuerence it, resting assu∣red that the peace and ioy which once the Lord hath giuen vs may be interrupted, but can neuer vtterly be taken from vs: the Lord who will not suffer the rod of the wicked for euer* 1.22 to lie vpon the back of the righteous, least they put out their hand to wickednesse, will farre lesse suffer his owne terrours conti∣nually to oppresse our consciences, least we faint & dispaire:* 1.23 though he wound vs, he will binde vs vp againe, after two daies he will reuiue vs, and we shall liue in his sight; Weeping may abide in the Euening, but ioy shall come in the Morning. The chosen vessell of God shall not alway lament, and crie woe is me, sometime the Lord will put a song of thanksgiuing into his mouth, & make him to reioyce: thus, de aduersis &* 1.24 prosperis admirabili virtute vitam Sanctorum contexuit Deus. The life of a Christian may be compared to a webbe, so

meruailously mixed and wouen of comfort and trouble, by* 1.25 the hand of God, that the long thread thereof, reaching from the day of our birth to the day of our death, are all of trouble, but the weft interiected with manifold comforts. And this haue we marked vpon the coherence of the begin∣ning of this Chapter, with the end of the former.

Now in these words it is to be obserued, the Apostle saies* 1.26 not, there is no sinne in them who are in Christ; but he saith, there is no condemnation to them: hee hath confessed be∣fore that he did the euill which he would not, and that hee saw a law in his members rebelling against the law of his minde, but now he reioyceth in Christ, that sinne in him is not able to condemne him. It is then a false exposition of these words, which is made by Caietane and Aquinas: Nihil* 1.27 est damnabile in illis qui sunt in Christo, nullus actus quo mere∣amur damnari: that in them who are in Christ there is no∣thing worthy to be damned, no act that merits damnation: for the Apostle condemnes these motions of sinne, which he found in himselfe, as euill and repugnant to the Law of God: and if the holy Apostle was not ashamed to confesse this of himselfe, what blinde presumption is this in them to exempt themselues, or others from such motions, as are worthy to be damned? we shall still confesse our guiltinesse, there remaines in vs of our owne which the Lord might condemne, if he would enter into iudgement with vs, and shall so much the more praise his mercie, who hath deliue∣red vs from condemnation: and further comfort then this the Apostles words do not afford vnto vs, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. There is no iudgement, no sentence to be giuen against them who are in Christ. Surely our righteousnesse in this life, consists rather in the remission of sinnes, then in the perfection of vertue. Ne quis sibi, quasi innocens placeat, cum* 1.28 innocens nemo sit, & se ext••ll••ndo plus percat, instruitur & do∣cetur, peccare se quotidie, dum quotidie pro peccatis iubetur orare: that no man (saith Cyprian) should flatter himselfe as though he wer innocent, when as indeed no man is innocent,

and so by extolling himselfe should perish: so much the more he is instructed and taught that he sinnes daylie, while as euery day he is commaunded to pray for remis∣sion of sinnes; but this errour we shall God willing further improue hereafter.

In the meane time for our comfort let vs consider, that* 1.29 albeit the Lord, when he iustified vs, might haue vtterlie destroyed the life of this sinning sinne in vs, yet for waigh∣ty causes hath he suffered some life thereof to abide in vs for a time: the first is, for the exercise of our faith, Peccata quorum reatum Soluit Deus, ne post hanc vitam obsint, ma∣nere tamen voluit ad certamen fidei; these sinnes (saith Au∣gustine)* 1.30 the guiltinesse whereof God hath loosed, that they should not hurt vs in the life to come, he will haue to re∣maine for the exercise of our faith. No man is crowned, ex∣cept he striue as he ought, and therefore the Lord who hath prepared for vs a Crowne, and hath put vpon vs his com∣pleat armour, hath also suffered some enemies to remaine, against whom we may fight, for the tryall of our faith, pa∣tience and perseuerance, euen as the Cananites were left in the Land, that the Lord by them might proue the Israe∣lits, whether or not, they would keepe the way of the Lord to walke in it.

Secondly, some life of sinne is left in vs for our instru∣ction, that we may know the better how farre we are ob∣lieged* 1.31 to Gods mercy, & how excellent is that deliuerance which we haue by Iesus Christ. Nulla quidem est condem∣natio his qui sunt in Christo, tamen ad humiliandos nos pec∣catū adhuc patitur viuere in nobis, & grauiter nos affligere, vt* 1.32 sentiamus quid gratia nobis praestet, & semper ad illius auxi∣lium recurramus. It is true indeed (saith Bernard) that there is no condemnation to them who are in Christ, yet for our humiliation the Lord suffers sinne to liue in vs, and often∣times afflict vs, that we may know the benefit wee haue by Grace, and make our recourse for helpe vnto it continually. And indeed, except by experience we felt how powerfull

sinne is of it selfe to ouer-rule vs, wee could neuer haue knowne that vile bondage and seruitude of sinne, vnder which we lay by nature, nor that excellent Grace of Christ, by which we haue gotten deliuerance. And therefore so oft as we are troubled with our inhabitant corruption, we are to consider that if the remanents of the old man breed in vs such strong and restlesse tentations, how would it tyrannize ouer vs if it were liuing in the full vigour and strength thereof? that so wee may praise and magnifie that sauing Grace of the Lord Iesus, which hath freed vs from so intol∣lerable a tyrannie.

Thirdly, the Lord hath done this for his owne greater* 1.33 glory, like vnto those Victors in battaile, who albeit they may, yet will not put all their enemies to the edge of the sword: some of them they take Captiues, and reserues for a while aliue against the day of triumph, to be put then to death, to their greater shame, and the greater honor of their* 1.34 Conquerors. When Ioshua had discomfited those fiue Kings who made warre against Gibeon, hee would not slay them in the battaile, but enclosed them in a Caue, that the battell being ended he might put them to death in sight of all his people: and then for their further confirmation, he caused his Captaines and chiefe men of warre, to tread vpon the necks of those Kings, to assure them that after the same man∣ner the Lord should subdue all the rest of their enemies vn∣der them. And so our Captaine and mighty conqueror, the Lord Iesus, hath by himselfe obtained vnto vs victorie ouer all our enemies, those Kings which besieged Gibeon are turned to slight, those inordinate affections, which held vs Captiues before, are now by his power captiued of vs, they are closed vp within vs (as in a Caue) where they remaine with some life, but restrained of their former libertie and power: and we rest assured, that when the battaile shall be finished, our Lord Iesus shall altogether spoyle them of their life: The God of peace shall shortly tread Sathan vnder* 1.35 our feete. Then Goliah being ouercome, his Armie of the

Philistines shall flie, and no inordinate desire shall be left within vs. Thus we see how the Lord permits his enemie to liue and will not (fully) torment him before the time: it is not because he wants power to subdue him, sed vt ••o magis* 1.36 confundatur, but that so much the more he may confound him. When as all the warriours of God, as well those who are to come in the last age of the world, as those who were in the fore-front of the battaile, haue foughten against him, and ouercome him, then shall the Lo••d Iesus put all his* 1.37 enemies vnder his feet. Yea, euen now in the very time of the conflict is Sathan wonderfully confounded in this, that* 1.38 notwithstanding the Serpent keepe his sting, yet there is no deadly power in it. This vncircumcised Goliah hath that same sword in his hand by which he hath slaine many one, the Lord permits him also to strike the Christian man ther∣with, but he sees himselfe, it is in vaine. O how doth he re∣turne ashamed and confounded, when hauing gotten leaue to shoot out his sting, and to strike with his accustomed sword (of sinne) those whom he hateth vnto death, he per∣ceiues that for all he can doe, there remaines in them a seed of life which cannot be destroyed?

But that the greatnesse of this benefite which wee haue* 1.39 by Iesus Christ, may the better appeare, let vs see what a condemnation this is, from which we are deliuered. In the Scriptures there is ascribed to man a iudging, by which he absolueth or condemneth; there is also ascribed to God a iudging, by which hee absolueth or condemneth. As for mans condemnation▪ we are not exempted from it. Daniel condemned for a Rebell: Ioseph condemned for an Adulte∣rer: Io•• condemned of his friends for an Hypocrit: our Sa∣uiour condemned for an Enemie to C••sar: his Disciples condemned and iudged worthy of stripes, stand as so many examples to confirme vs, that we faint not when we are con∣demned of men: yea, with the Apostle we must learne to passe little for mans iudgement, and striue in a good con∣science to be approued of God: for sure the Lord will not

peruert iudgement, it is farre from the Iudge of all the world to doe vnrighteously: he will at the last plead the cause of his Seruants, and bring their righteousnesse to light.

This condemnation then from which wee are deliue∣red,* 1.40 is the sentence of God th righteous Iudge, by which finding man guiltie of sinne, for sinne, he adiudgeth him vnto eternall damnation: from this all they, who are in Christ are deliuered: He that beleeueth in him who sent* 1.41 mee hath euerlasting▪ life, and shall not come into condem∣nation, but hath passed from death to life. In this condem∣nation* 1.42 the Lord proceeds at three sundry dyats against the wicked. First, he condemneth them in the Court of Conscience. Next, in the day of their particular iudge∣ment. Thirdly, in the day of generall Iudgement. First, (I say) the Lord holdeth a Iustice Court against the wicked in his owne Conscience: For the Lord iudgeth the righteous, and him that contemn••th God euery day. After* 1.43 sinne committed by him, there ariseth in his Conscience accusing thoughts, and there is a sentence within him, giuen out against him. The Apostle speakes it of Here∣tikes, one sort of vvicked men; and is it true in them all, they sinne, being damned of their owne selues, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by themselues Iudgement is giuen out against themselues: which sentence albeit euery wicked man doe not marke, the voyce of their disordered affections some∣time being so loud, that they heare not the condemnato∣rie voyce of their Conscience, so clearely as it is pro∣nounced, yet doe they heare as much, as makes them in∣excusable, and breedes in them a certaine feare and ter∣rour, which is but a fore-runner of a more fearefull iudge∣ment to come, which howsoeuer in time of their securi∣tie they labour to smoother, and quench by externall de∣lights, yet at the length affection shall be silenced, and Conscience shall pronounce sentence against them with so shrill a voyce that their deafest care shall heare it. This,

I haue marked, that we may learne not to esteeme lightly the Iudgement of our Conscience, but that so oft as wee are condemned by it, wee may make our refuge to the throne of Grace to seeke mercie; For if Conscience con∣demne* 1.44 vs, God is greater then the Conscience, and will much more condemne vs. Ascendat ita{que} homo tribunal mentis suae,* 1.45 si timet illud, meminerit, quod oportet eum, ante tribunal Christi exhiberi. Let therefore a man (saith Augustine) goe vp to the tribunall of his owne mind (in time) if he feare it, let him remember that he must be presented before a grea∣ter tribunall.

The second time of iudgement, which the Lord keepes* 1.46 against the wicked, is in the houre of death: wherein the Lord doth not onely repeat their former sentence of con∣demnation, and that in a more fearefull and iudiciall man∣ner, but proceeds also to execution; adiudging their bodies (vntill the day of last iudgement) to the prison of the graue, to vnderly that curse pronounced on man for his Aposta∣sie, and condemning their spirits to be banished from the presence of God, and cast into vtter darknesse. Let not ther∣fore the wicked man nourish himselfe in sinne, with a vaine conceit of the delay of iudgement: wherefore wilt thou put farre from thee the euill day? what, suppose the day of generall iudgement were not to come for many yeares, is not the day of thy particular iudgement at hand, vnto which thou shalt be drawne sodainely, and perforce, in the midst of thy deceiuing imaginations thou shalt be taken away in an houre wherein thou thought not to dye, more mise∣rable than that rich glutton, who hauing stored his head with false conclusions, dreaming of many dayes to come, when hee had not one, was that same day taken away to iudgement? And this shall moue vs the more, if we doe re∣member, that such as we are in the day of death, such shall wee be found in the day of iudgement. In quo enim quem{que}* 1.47 inuenerit suus nouissimus dies, in hoc cum comprehendet mun∣dinouissimus dies, quia qualis in die isto quisque moritur, talis

in die illo iudicabitur; and euery man in the last day shall be iudged to be such as he is when he dyeth. It would wa∣ken vs all more carefully to thinke vpon our end, that so we might prepare our selues for this second dyat of iudge∣ment.

But the third dyat of iudgement shall be most fearefull,* 1.48 when all the wicked being gathered together in one shall be condemned in that high and supreame court of iustice, which the Lord shall hold vpon all that euer took▪ life; then shall the full measure of the wrath of God be powred vp∣on all those who are not in Christ Iesus, both in soule and body they shall be punished with euerlasting perditi∣on. This iudgement shall be most equitable: for when that Ancient of dayes, shal sit down vpon his white throne, before whose face heauen and earth shall flee away, and* 1.49 when the Sea, and the Earth, hath rendred vp their dead, then the bookes shall be opened, according to which he shall* 1.50 proceed vnto iudgement. And the bookes are two: the* 1.51 booke of the law, which shewed to a man what he should doe; and the booke of Conscience, which shewed him what hee hath done; by those shall the wicked man be iudged, and he shall not be able to make exception against any of them: against the booke of the law, hee shall be able to speake nothing: for the Commandements of the Lord are* 1.52 pure, and righteous altogether. And as for the booke of con∣science, thou canst not denye it, the Lord shall not iudge thee by another mans conscience, but by thine owne; that booke thou hast had it alway in thine owne keeping, who then could falsifie it? neither is any thing written in it of things thou hast done, but that which thine owne hand hath written, how then canst thou make any exception a∣gainst it?

Thus the bookes being opened, the iudgement shall* 1.53 proceede in this manner. The Law shall pleade for trans∣gression of her precepts, requiring that the wicked may be put to death, for their most vnreasonable disobedience, her

commandements for number being but ten, and so not bur∣denable to the memorie; for vnderstanding, plaine, written in the heart of euery man; ••or equity not contradictable: for the Law craueth nothing of man, but that which by the holinesse of his nature, receiued by Creation, hee was able to performe; neither doth the law command any thing profitable to God, who gaue it, but vnto man who recei∣ued it. And for holinesse, euery precept of the law, when God proclaimed it on mount Sinai, was assisted with a thousand of his Saints, as witnesses of the holinesse thereof: all these circumstances doe aggrauate the waight of that iudgement which the law shall giue out against the trans∣gressors thereof. Then from the Law iudgement shall pro∣ceede* 1.54 to Conscience; and Conscience shall witnesse against them of their transgressions against euery precept of the law; wherein they shall be so cleerely conuinced, that their particular sinnes with the circumstances thereof, time, and place, though now they haue cast them behind their backs, shall then be set in order before them; and so iustly euery manner of way shall iudgement goe out against them. Eliphaz spoke it faslie to Iob, thy owne mouth and not I* 1.55 condemnes thee; but most iustly shall the ruler of the world lay it vpon the wicked, out of thy owne mouth I iudge thee,* 1.56 O thou euill and vnfaithfull seruant, the voyce of thine own conscience, and no other shall condemne thee

And as this condemnation will be most righteous, so* 1.57 shall it be also most fearefull, not onely in regard of the manner of the Lords proceeding in that last iudgement, but chiefly in regard of that irreuocable sentence of dam∣nation,* 1.58 which shall be executed without delay. The Law* 1.59 was giuen with Thunders and Lightnings, and a thicke cloud vpon the mount, with an exceeding loud sound of the Trumpet, so that all the people were afraide; yea so terrible was the sight, that Moses said, I feare and quake. The lawes of mighty Monarches are executed with greater terror▪ then they are proclaymed; what then shall we looke

for, when the God of glory shall appeare, to iudge the world according to his law? the Heauens shall passe away with a* 1.60 noyse, the Elements shall melt with heate, the Earth with the workes which are therein shall be burnt vp, the Arch∣angell shall blow a Trumpet, at the voyce whereof the dead shall rise. If Moses the seruant of the Lord, quaked to heare the first Trumpet, how shall the wicked, condemned in their owne conscience tremble, and quake to heare the second? Then shall the Kings of the Earth, and the great men, and the* 1.61 rich m••n, and the chiefe Captaines, and the mightie men, hide themselues in the Dennes, and among the rockes of the Moun∣taines: (for what strength is there in man, who is but stub∣ble, to stand before a consuming fire?) and or euer their doome be giuen out, they shall crie Mountaines and Rockes fall vpon vs, and hide vs from the presence of him that sitteth on the Throne: but when they shall heare that fearefull sen∣tence, Depart from me yee cursed into euerlasting fire, prepared* 1.62 for the Diuell and his Angels; O how shall the terror there∣of confound their spirits, and presse them downe to the bot∣tome of hell! O fearefull sentence! (depart from me) what shall the creature doe, when the Creator in his wrath com∣mands it to depart, and by his power banishes it from his presence? O man wilt thou consider in time, who shall re∣ceiue* 1.63 thee when God casts thee out from his face? or who shall pittie and be able to comfort thee, when God shall persecute thee with his wrath? assure thy selfe euery crea∣ture shall refuse her comfort to thee, if a drop of cold water might be a reliefe vnto thee thou shalt not get it. Happie therefore are they who in time resolue themselues with Peter, Lord whither away shall we goe from thee, thou hast* 1.64 the words of eternall life? For they who doe now goe a who∣ring from the Lord, wandring after lying vanities, shall in that day receiue this for a recompence of their errour, Goe to the Gods whom ye haue serued. Your whole life was but a* 1.65 turning backe from me, now therefore depart from me, and whither? into fire: and what fire? euerlasting fire: and with

whom? with the Diuell and his Angels: thou hast forsa∣ken me, thou hast followed them, goe thy way with them, a companion of their torment. O fearefull sentence! Quae* 1.66 cum ita sint bene nobis••um ag••r••tur, si i••m nunc sic nos paeni∣teret super malis nostris, q••om••do tunc sine vllo remedio pae∣nitebit. It were good therefore, sayes Augustine, if now all men could so repent of their sinnes, as it is certaine in that day they shall repent without any remedie, for then the wicked will shed teares aboundantly, but they shall be fruit∣lesse.

And if all this cannot waken thee to goe to the Lord* 1.67 Iesus vpon the feete of faith and repentance, that in him thou mayest be deliuered from this fearefull damnation, yet remember that seeing this iudgement is supreame and the last, from which will be no recalling, most foolish art thou, if in time thou doe not foresee and prouide, how thou mayest stand in it. Now if thy conscience condemne thee, thou maist get if thou seeke absolution in Christ, but in that day if the Lord condemne thee, thou shalt neuer be absolued; the day before the Trumpet sound, mercy shall be preached to the penitent and beleeuers by the Gospell, but from the time that once the sentence is giuen out, there shall neuer be more offering of mercie; the doore shall be closed, though the wicked crie for mercie, and with Esau seeke the blessing with many teares, yet shall they neuer finde it.

Of all this now it is euident, what an excellent benefit* 1.68 wee haue by Iesus Christ, in that wee are deliuered from this three-fold condemnation. For first, being iustified by faith, we haue peace with God in our consciences, that holy spirit of adoption testifying vnto vs that our sinnes are for∣giuen vs: whereof arises in our heart an vnspeakable and glorious ioy, which ioy notwithstanding cannot be full nor perfect vntill the former sentence of our absolution be also pronounced, in the other two iudgements, that in the houre of death wee heare that ioyfull sentence, Come to me thou* 1.69

faithfull seruant, &c. This night thou shalt be with mee in pa∣radise.* 1.70 Come, and inherit the kingdome prepared for you. Till then our peace is not alway without perturbation, our ioy* 1.71 not without heauinesse, nor our confidence without feare; yea in our best estate we liue vnder expectation of a better. For the iudgement of conscience, suppose it be diuine, yet it is not supreme nor absolutely perfect, because the light we haue to informe conscience is but in part. If thy con∣science be euill and accuse thee, it cannot accuse thee of all the euill which is in thee, for, if our conscience condemne vs,* 1.72 God is greater then our conscience, and will much more con∣demne. Deus scit in nobis qu••d ipsi nes〈…〉〈…〉s. God knoweth* 1.73 that in vs which we know not our selues. And if thy con∣science be good, and excuse thee, yet can it not beare record of all the good which God by the Spirit of Grace hath wrought in thee. And therefore for our comfort may wee turne that sentence, if our conscience excuse vs, God is grea∣ter then our conscience, and will much more excuse vs. And hereof it commeth, that our conscience can neither haue perfect nor perpetuall rest in this life, because (as is said) it dependeth and looketh alwayes for that supreme and abso∣lutory sentence of the highest Iudicator: yet so much assu∣rance haue wee, and that vpon most certaine grounds, (whereof we will speake God willing hereafter) as makes vs in our greatest tribulations to reioyce, vnder the hope of the glorie of God.

And herein hath the Lord magnified his meruailous mercyes towards vs, in that he hath not onely set vs free* 1.74 from condemnation, but hath also forewarned vs, before we come to iudgement, that we shall not be condemned. Yea, so tender a regard hath the Lord of vs, that in his last and supreame Court, sentence of absolution shall first be pro∣nounced vpon his children, before that sentence of cōdem∣nation be giuen out against the reprobate, that the Godly finding themselues in surety, should not be discouraged to heare the fearfull reiection of the wicked Let vs not there∣fore

be afraid, when so it shall please the Lord to remoue vs out of this earthly Tabernacle, seeing that before euer wee goe, we know our sentence. Pharaoh his Butler was not a∣fraid* 1.75 to goe before his Iudge, because Ioseph foretold him that hee should be restored to his office; and may not we with greater boldnesse goe before our King, seeing we are fore-warned that he will restore vs vnto a more happy e∣state, then that which we lost in Adam?

This we haue spoken of the glorious deliuerance which* 1.76 the iustified man hath in Iesus Christ: our best knowledge is but in a part, and we are not able to speake of these mer∣cies of our God according to their excellencie, The Lord is able to doe vnto vs aboue all that we can aske or thinke: The Christian may looke for much more to be giuen him through Christ, then any thing that euer he heard, or hath conceiued in his owne minde. When Lot was compelled to* 1.77 goe out of Sodome by the Angels (he considered not, how mercifull the Lord was vnto him) and therefore lingred, and prolonged the time, but being thrust out of Sodome by the Angell, and set vpon the mountaine which the Lord had assigned to him for a place of refuge vnto him, then no doubt considering the greatnesse of that iudgement which the Lord had executed vpon Sodome, the smoke whereof we may well thinke he saw with Abraham the next morne, mounting vp like the smoke of a Furnace, then no doubt, hee was moued in his heart to magnifie the Lords mercie toward him: and if in Zoar, where he was still in feare, hee acknowledged that his life had beene precious in their eies who were sent to deliuer him, much more may wee thinke hee was thankfull (at the first) on the mountaine, when he saw their fearefull confusion, and his meruailous preserua∣tion. It is euen so with vs, wee are yet in Sodome, which shortly will be burnt vp with fire, the Lord doth daily send his Angels to vs, warning vs to escape for our life, but alas, we prolong the time, we delay to turne to the Lord, loath we are to goe out of Sodome, and all because wee know not

(with the Apostle) the terrour of that day, but surely when* 1.78 the Lord shall set vs on mount Sion, among those thou∣sands which follow the Lambe, and we shall see the smoake of the damned ascending continually; when we shall stand at the right hand of the Lord Iesus, and shall heare that fearefull sentence pronounced on the wicked, and see the speedie and terrible execution thereof, the earth opening incontinent to swallow them, then shall we perfectly know how greatly the Lord hath magnified his mercies towards vs, in deliuering vs from so fearefull a condemnation.

Last of all, as this is the happy estate of them who are in* 1.79 Christ, that now there is no condemnation for them, so is it the contrary miserable estate of the damned: doe what they will, euery action of their life makes out the processe of their most iust condemnation, for to the vncleane all things are vncleane, yea, euen their consciences are defiled, and* 1.80 their prayer is abhominable and turned into sin, but thanks be to God through Iesus Christ, who hath deliuered vs from this most vnhappy condition.

To them who are in Christ.] Albeit the former mentio∣ned* 1.81 deliuerance from the wrath to come be most comfor∣table, yet this which is subioyned should waken euery man to take heed vnto himselfe, when we heare that this deliue∣rance is limited and restrained onely to them who are in Christ. It is true, that by the offence of one man the fault came on all to condemnation, but by the obedience of one all are not made righteous, only they who receiue the abun∣dance* 1.82 of grace, and gift of righteousnesse shall raigne in life through one Iesus Christ. As therefore we haue receiued with∣in our selues by nature the sentence of death, knowing that we are borne heires of the wrath of God by disobedience, so wisedome craues that we neuer rest nor suffer our eyes to sleepe, nor our eye-lids to slumber▪ but that wee should recount our former sinnes in the bitternes of our heart, and water our couch with teares in the night, and call vpon the Lord without ceasing in the day continually, vntill we find

that we are translated from darknesse to light: taken out of nature and planted in Christ, and that first sentence of ab∣solution be pronounced to our conscience by the spirit of adoption, goe thy way, thy sinnes are for giuen thee. For the* 1.83 Apostle vseth here this limitation of the comfort to cer∣taine persons, thereby to declare that it appertaines not vn∣to the remnant of the world. When the originall world was* 1.84 ouerwhelmed with waters, none were saued but such as were in the Arke: when Sodome was burnt with fire, none were saued but those of the family of Lot: when Iericho was de∣stroyed, none were preserued but such as were in the Fa∣mily of Rahab, all these are figures shadowing vnto vs, that when the Lord shall come to cut downe the wicked with the sword, or hooke of his iustice, to cast them for euer into the wine-presse of his wrath, saluation shall belong onely to those who are of the houshold of faith, euen that whole family whereof God in Iesus Christ is the Father: which number is indeede exceeding small, if they be compared with the remnant and great multitude of the world: there∣fore let not their euill example deceiue vs, but remembring the kingdome of heauen suffers violence, let vs cast away these* 1.85 burdens and impediments, specially this sinne which hang∣eth so fast on, that wee may enter in time into the Arke of GOD, and Familie of Rahab, that so wee may be sa∣ued.

Wee haue here then first to obserue a certaine distincti∣on* 1.86 of mankinde, whereof some are in Christ; these are ves∣sels of honour reserued to mercy; others out of Christ, and these are vessels of dishonour, ordained vnto wrath. This* 1.87 distinction is first made in God his secret counsell, electing some, and leauing others according to the good pleasure of his will, and this is onely knowne vnto himselfe. It begins* 1.88 first to be manifest, when the Lord by effectuall calling se∣perates his Elect from the children of wrath and disobedi∣ence, and then it is knowne but properly and truly of those onely who are effectually called: for that new name, which

the Lord giueth, none knowes but they who haue receiued it By the iudgement of charity confirmed by the seene effects of grace in another, thou maist conclude that hee is called, but by assurance of Faith, thou maist onely be cer∣taine of thine owne particular saluation. But this distincti∣on* 1.89 shall be most clearely manifested in the last day, when the Lord shall gather all the children of his good will to∣gether, at the right hand of Iesus Christ, then shall hee de∣clare vnto all the world, who they are that are his: the wic∣ked shall see the righteous, and be vexed with horrible feare when they shall see that such as they had in derision haue their portion among the Saints. Let it not therefore be suf∣ficient vnto vs, that out of the generall masse of mankind we are gathered to the fellowship of the Church visible, but let vs examine how we are in the barne sloore of the Lord Iesus, whether as chaffe or corne, for a day of winnowing will assuredly come, wherein the Lord shall gather his good corne into his garner, and the chaffe shall be cast out into vnquenchable fire.

It is againe to be marked, that the Apostle hauing found* 1.90 in himselfe matter of death, which he humbly confessed in the end of the last Chapter, doth now goe out of himselfe, and rest in Iesus Christ, before hee can finde any comfort through deliuerance from death, teaching vs, that if wee seeke comfort, wee must goe out of our selues, and seeke it in Christ. Surely a great cause of these manifold doubt∣ings, feares, and vnquietnesse of mind, wherewith the godly are often troubled, is that they seeke in themselues grounds and warrants of their saluation; as though the Lord could not saue them, vnlesse there be in them such a disposition, as in euery point should be. This is one of Sathans subtile stratagems, to draw thee from Christ and make thee to rest vpon thy selfe: if once he obtaine this at thy hands, & thou suffer that Serpent to creepe in between thee and thy surety, and diuert thy heart from reposing stedfastly vpon Christ, that not content to seeke supplement of thy wants in him

thou seeke perfection in thy selfe, it shall be an easie thing vnto thy aduersarie to disquiet thee, and shake thee too and fro, like a reede shaken with the winde, with distrustfull co∣gitations.

I confesse indeede, it is most needfull vnto saluation, that* 1.91 thou finde in thy selfe the infallible signes and tokens of thy effectual calling and ingrafting into Christ, but to think that because thou findest them not in perfection, or findest beside them a remanent sinfull corruption of thy nature, that therefore thou canst not be saued, is as much, as to thinke thou canst not be saued vnlesse thou be thine owne Sauiour. Learne therefore from the holy Apostle, that how euer in thy selfe thou be worthie to dye, yet giue this glory to Iesus Christ, that he is thy Sauiour, be strong in him, keepe thy consideration and confidence vpon him. If Sathan charge thee with thy sinnes, flye thou to Christs merits; if hee obiect to thee thine euill actions, remember thou Christs innocent sufferings; and for euery thing wher∣with he can charge thee, goe thou to Iesus thy aduocate, to be answerable for thee. So did Bernard, who in the houre* 1.92 of his death, being presented (as hee thought) before the Lords tribunall, and sharply accused by his aduersarie for his sinnes, he goes out of himselfe and runnes to Christ. I graunt indeede, sayes he, that (as thou obiectest vnto me) I am vnworthie, and by no deedes of mine can I merit eter∣nall life, yet I know the Lord Iesus hath a double right to the kingdome of heauen, one by heritage, and another by conquest, the first is sufficient for himselfe, the second for me, ex cuius dono iure illud mihi vendicans, non confundor.* 1.93 And indeede except it had beene to giue it to poore peni∣tent and beleeuing sinners, what needed our blessed Sauiour to haue conquered that kingdome, which was his owne be∣fore by heritage? Thus are we onely sure when we cast the anchor of our soules within the vaile vpon that Rocke which is higher then we, Iesus Christ.

To them that are in Christ.] The Apostle you see chan∣ges

the manner of his speech: when he spake of the power* 1.94 of sinne remaining in our nature, hee spake of it in his owne person, but when hee speakes of our deliuerance by Iesus Christ, hee speakes of it in the person of others. Thus the Apostle by an holy wisedome doth order his speech for the comfort of the children of GOD: for least that other weake Christians might be discouraged by reason of their sinnes, hee speakes of remanent sinfull corruption in his owne person, to declare that none, no, not the holy Apo∣stles are exempted from it. Of deliuerance againe he speaks in the person of others, least any should thinke that the* 1.95 grace of Christ were restrayned onely to such singular per∣sons, as holy Apostles, and were not also extended to o∣thers. Commonly these who are of such a tender Consci∣ence, makes exception of themselues; as if the comfort of other Christians belonged not to them: the Apostle ther∣fore includes within the communion of this benefit all whosoeuer, Pastors, people, learned, vnlearned, poore, rich, weake and strong, prouiding that they be in Iesus Christ. Men who are truely godly, in the matter of miserie chiefly condemne themselues: therefore the Apostle calles him∣selfe the chiefe of all sinners; but they neuer exclude others* 1.96 from the same communion of mercie: I know, sayes the Apostle, that there is layd vp for mee a crowne of glory, and* 1.97 not onely for me, but for all them who loue the second appearing of the Lord Iesus.

It is farre otherwise with naturall men, blinded with* 1.98 presumption, they extoll their owne righteousnesse aboue others, & in their conceit with the proud Pharisee, condem∣neth euery other man as a greater sinner than himself; they carrie in their bagge two measures, by the one they take to themselues, making much of the smallest good, which is in them; by the other they giue, setting that by for light, which is most excellent in another. Our Sauiour properly expres∣ses their corrupt iudgement, when hee compares it to the light of the eye, which can see any other thing better than

it selfe, and can espie a moat sooner in another, than a beam in it selfe. After this manner hipocrites looke out, curiosi ad* 1.99 cognoscendum vitam alienam, desidiosi ad corrigendum suam: curious searchers of the life of others, carelesse correcters of their owne. Mens peracute perspiciens alienos errores, tarda* 1.100 est ad proprios cognoscendos defectus: the minde that sharply lookes to the faults of others, doth but slowly consider her owne defects: but let vs learne by the precept of our blessed Sauiour, and practise of this holy Apostle, rather to looke to our selues, searching out our owne sins, then neglecting our selues to p••attle vainely of the sinnes of other men.

That are in Christ.] But now to come to the matter. The* 1.101 spirit of God in holy Scripture expresses our vnion with Christ, by fiue sundry similitudes: first by a marriage, wher∣in Christ is the husband, and we the spouse. Secondly, by a body, whereof Christ is the head, and wee the members. Thirdly, by a building or house, wherein Christ is the foun∣dation or ground stone, and wee the vpper building vpon him. Fourthly, by the similitude of ingrafting, wherein Christ is compared to the Vine, and wee to the branches grafted into him. Lastly, by the similitude of feeding, where∣in Christ is compared to the foode, and wee to the bodie which is nourished.

As for the similitude of Marriage: the strongest bands of* 1.102 coniunction that euer was betweene two creatures, was be∣tweene Adam and Eue, for Eue was his Wife, his Sister, and his Daughter: his Wife being ioyned with him in marriage by God, she became one flesh with him: she was his Sister, made immediately by the hand of that same Father who made Adam, and that without Adams helpe: shee was also his Daughter, for of him shee was made, bone of his bone, and flesh of his flesh. All these wayes are wee alyed vnto Iesus Christ; wee are his spouse in respect of that mu∣tuall contract and couenant which is betweene vs, he hath married vs to himselfe in righteousnesse, iudgement, mercie, and compassion. We are his Sonnes and Daughters in respect

of regeneration, which is our new creation: we are also his brethren and sisters in respect of the spirit of adoption, by whom we acknowledge God the father of our Lord Iesus Christ to be our father also in him, and his sonne Iesus to be our elder brother.

Yet is our allyance with Christ so neere, that all these* 1.103 whereof we haue spoken cannot expresse it, and therefore ye shall sinde, that there is not a way, by which in nature two things are made one, but from it the spirit of God bor∣rowes similitudes, to declare how Christ and we are one in him, as the branch in the tree; we are of him, as Eue was of Adam; we are of him, as the house is built on the foundati∣on; we are one with him and that many manner of wayes; one with him, as brother with brother, as husband and wife, as the body and the head; as meat and that which is nou∣rished: what meruaile then considering all these, that the Apostle with boldnes breakes out in this glorious triumph, there is no condemnation to them who are in Christ? seeing we are in him, as branches in the tree, it is not possible that we can wither or decay for want of the sap of Grace so long as he doth retaine it, and that shall be for euer: seeing we are built on him like an house vpon a sure foundation▪ what storme can ouer blow vs? let the winde rise, and the raine fall, we shall not be ouerthrowne, because wee are the building of God, standing vpon a sure foundation: see∣ing we are his spouse, who can haue action against vs? our debts fall to be payd by our husband, he liueth to make an∣swere for vs: seeing we are his conquered inheritance, who will take vs out of his hand? My sheepe can no man take out of my hand (saith our blessed Sauiour.) Most happy then and* 1.104 sure is the estate of all those who are in Christ Iesus.

But leauing other similitudes, let vs consider that this* 1.105 phrase to be in Christ, is borrowed from planting or ingraf¦ting. Our Sauiour vses this same similitude, Iohn 15. And in it we haue these things to consider. First, who is the stock, or root: secondly, who are the grafts or branches ingrafted:

thirdly, what is the manner of the ingrafting: fourthly, some comforts and instructions arising hereof.

The root or stocke whereinto this ingrafting is made, is Iesus Christ: called by himselfe, the true Vine: by the Apo∣stles,* 1.106 the true Oliue: by the Prophets, the roote of Iesse, and the righteous branch: this roote that great husbandman the eternall God prepared to be as a stocke of life, wherein he ingrafts all of Adams lost posteritie whom he hath con∣cluded to saue, to the praise and glory of his mercie. Af∣ter that in the fulnes of time God had sent him into the world, clad with our nature, and he had done the work for which he came, the Lord laid him in the graue, and as it were set him in the graue, but at once like a liuely roote he sprang vp, and rested not till his branches spred to the vttermost ends of the earth, and till his top mounted vp vnto heauen, for there now he sits and raignes in life, who before was humbled to death.

The branches or graftes ingrafted in him are of two* 1.107 sorts: first, all the members of the Church visible, who by externall Baptisme are entred to a profession of Christ, bap∣tised with water, but not with the holy Ghost: this kinde of ingrafting will suffer a cutting off, if thou continue not in his bountifulnesse, thou shalt also be cut off. For they haue not the sap of grace ministred to them from the stocke of life, but are as dead trees▪ hauing leaues without fruit, they haue* 1.108 a shew of Godlinesse, but haue denied the power thereof. These are no better then Esau, who lay in the same wombe with Iacob, borne and brought vp in the same Family of Isaac, which was the Church of God, marked also with the same sacrament of Circumcision: Nam sicut ille ex legittima ma∣ter natus gratiam superbe spreuit, & reprobatus est, ita qui in* 1.109 vera Ecclesia baptizantur, & gratiam De•• non amplectuntur, cum Esauo reijciuntur. For as hee being borne of a law∣full Mother, proudely despised Grace, and was cast off, so they who are baptised into the true Church of God, and embrace not the grace of God, shall be reiected with Esau;

neyther shall it auaile them, that by an externall kinde of ingrafting, they haue beene adioyned to the fellowship of the visible Church.

The other sort are they who beside the outward ingraf∣ting,* 1.110 whereof we haue spoken, are also inwardly grafted by the holy Ghost in Iesus Christ, in such sort that Christ is in them, and they in Christ, and can say with the Apostle, Now I liue, yet not I any more, but Christ Iesus liueth in me; these haue in them that same minde which was in Iesus, the* 1.111 onely sure argument of our spirituall vnion with him: for if any man haue not the spirit of Christ, the same is not his, and they who are quickned and ruled by his spirit, are assured∣ly his.

As for the manner of the ingrafting, it is spiritual, wrought* 1.112 by the holy Ghost, who creating faith in our heart by hea∣ring of the Gospell makes vs to goe out of our selues, & transire in Christum, & so to relie vpon him▪ that by his light we are illuminated, by his spirit we are quickned, by the continuall furniture of his grace we perseuere, and increase in spirituall strength; in a word, so we liue that in our selues we dye. Euery lampe of the golden candlesticke hath his* 1.113 owne pipe, through which these two oliues, that stand with the ruler of the whole world, emptie themselues into the gold, that is, euery member of the Church of Christ re∣ceiues grace from that fulnesse of Grace which is in him, through the secret conduits of the spirit, whereby he cau∣seth vs to grow, and preserueth our soules in life.

Though he be in heauen and we on earth, no distance* 1.114 of place can stay this vnion: for seeing the members of the body howsoeuer scattered through sundry parts of the world, so farre that many of them haue neuer seene others in the face, are notwithstanding knit together by the band of one spirit, into one holy communion, why should it be denyed, but that the head and members of this mysticall body, are also one by the same Spirit? suppose the head be in heauen, and the members on earth: or what need is there

to enforce for effecting of this vnion, such a corporall pre∣sence of Christ in the Sacrament, as cannot stand with the truth of Gods word?

Now the comforts that ariseth vnto vs of our commu∣nion* 1.115 with Christ are exceeding great: for first we haue with him a communion of natures; he hath taken vpon him ours, and hath communicated his nature vnto vs. Of the first (after a sort) all mankind may glory, forasmuch as Christ tooke not on the nature of Angels, but the nature* 1.116 of man, yet if there be no more the comfort is small, yea the condemnation of man is the greater that the Lord Iesus came vnto man, in mans nature, and man would not receiue him. But as for the godly, let them reioyce in this, that the Lord Iesus hath not onely assumed our nature, but also made vs pertakers of the diuine nature: before he assumed* 1.117 our nature, he sanctified it, and now hauing by his owne spirit ioyned vs to himselfe, we may be out of doubt hee shall not cease till he hath sanctified vs.

It is a notable comfort that the worke of our perfect* 1.118 sanctification is not left vnto vs to doe, the Lord Iesus hath taken it into his owne hand to performe it, what then shall hinder it? I am perswaded that he who hath begunne this good worke in you, will performe it, against the day of Iesus Christ. He who at his pleasure turned water into Wine; he who made the bitter waters to become sweete; he who makes the wildernesse a fruitfull land, and the barren woman to become the mother of many children; in a word, he who calles things which are not, and causeth them to be, is hee notable to make sinners become Saints? or shall hee not perfect that worke of the new creation which he hath be∣gunne in vs? As for man he may beget children but cannot renew their nature; he may marrie a Wife, but cannot change her conditions, no more than Moses, qui Aethiopissam duxit* 1.119 sed non potuit aethiopissae mutare colorem: who married an Aethiopian woman, but could not change her colour. But the Lord Iesus hath so loued his Church, that he shall make

it to himselfe a glorious Church, not hauing spot or wrinkle. He* 1.120 found vs polluted in our owne blood, naked and bare, but hee hath washed vs with the water of regeneration: he hath a∣noynted vs with his oyle; and couered our filthie nakednes with his excellent ornaments, and by his spirit of grace hee changed vs from glory to glory into his owne image.

Let this be vnto thee (O man of God) a fortresse against* 1.121 thine infidelitie, by that part which thou seest already done, learne to beleeue that which yet is vndone. Is God become man? hath the God of glory appeared in the shape of a seruant? hath he beene crucified, dead, and buried in thy nature? be thou strengthned in Faith, giue glory vnto God, thinke it not impossible that the Lord can make thee, who is but the sonne of man, the sonne of God; that of a ser∣uant he can make thee a freeman; that from the graue hee is able to raise thee vnto glory, and cloath thee who art mortall and corruptible, with the garments of incorruptibi∣litie and immortalitie. It is a harder thing (saith Chrisostom) in our iudgement that God should become man, than that man should be made the sonne of God: cum ergo audicris quod filius De•• factus sit filius Adae, & filius Abrahae, dubitare* 1.122 iam define quod & tu quies filius Adae, futurus sis filius Dei: a notable prop for our weake Faith; we see that the sonne of God is become the sonne of Adam, and the sonne of Abraham, why then will we distrust, that we who are the sonnes of Adam shal also be made the sonnes of God?

Secondly, we haue in Iesus Christ a communion of* 1.123 goods: he hath taken vpon him our sins, and the punish∣ment thereof, he was wounded for our transgressions, and the chastisement of our peace was l••yd vpon him, and hath againe communicated to vs his righteousnes and life; he hath not only giuen to vs himself for our Sauiour, but also whatsoeuer is his we may challenge as ours, by his owne free gift. As the body which is sencelesse in it selfe, enioyes the benefit of sences in the head, and reioyces therein as in her owne: so we by our vnion with Christ enioy as ours all that is his,

though in our selues we haue no light, nor life, nor righ∣teousnesse,* 1.124 by which we may stand before God, yet in him we haue all these. In the corporall marriage there is a com∣munion of goods, so long as the one is rich the other can∣not be poore: how much more houlds this true in the spi∣rituall* 1.125 marriage? seeing the Lord is our Shepheard, what then shall we want? the Lord Iesus who is rich vnto all that calles vpon him, is our husband; ipse nobis factus est omnia, he him∣selfe vnto vs is become all things: he is a propitiation for our sinnes; he is the light by whom we are translated from darknesse, he is life to quicken vs that were dead in tres∣passes; he is the way wherein we must walke; he is the doore by which we must enter; he is the garment which we must put on; he is the food whereupon we must liue; all these and many moe names (saith Cyrill) are attributed to Christ, to assure vs though in our selues we be voyde of all good, yet in him we shall be enriched with all spiri∣tuall graces needfull for vs.

And thirdly we haue by our vnion with Christ a com∣munion* 1.126 of estates, hee is touched with a compassion of all our infirmities, in all their troubles hee was troubled: he that touches you touches the apple of mine eye. In our naturall body (saith the Apostle) if one member suffer, all suffers with it, much more is it so in the spirituall: if the foot in the naturall* 1.127 body be trod vpon, the head complaines, why hurt you me?* 1.128 as if the iniury were done vnto it, but this feeling is far more liuely in the misticall body: if Saul persecute the members in Damascus, the head in heauen shall crie Saul, Saul, why* 1.129 persecutest thou me? Oh that on the other part wee were so liuely and feeling members vnder our head, that euery pre∣iudice to the glory of God, done by man, might grieue vs more than if it were done vnto our selues. Such was Da∣uids feeling affection, that he protesteth the rebuke of them who rebuked the Lord fell vpon him. Mine eyes (saith he) gush out riuers of teares, when I see how the wicked will not* 1.130 keepe thy law. But alas, the want of this sympathie with the

head, and remanent members, euedently shewes that this spi∣rituall life is but weake in vs.

Last of all, by our ingrafting in to Christ, wee haue this* 1.131 comfort that we are sure of the benefite of perseuerance, and that because (as the Apostle saith) we beare not the roote, the roote beare vs, our saluation depends not vpon vs (for that were an vnsure foundation) it depends vpon him, be∣cause we are in him, we grow and increase, yea, the older we be in Christ, the more we fasten our roote and flourish, for they who are planted in the Courts of the Lord flourish in* 1.132 their old age and bring forth fruit: & whereas other branches may be pulled away from their stocke, either by violence of winde, or force of the hands of men, or at least consu∣med by length of time, it shall not be so with them who are in Christ, they keepe not him, but are kept by him: because I am not changed, therefore yee are not consumed, O yee sonnes of Iacob: but as to those who are not planted in Iesus, be who they will, they shall be pulled vp, they shall not con∣tinue in honour. The Princes of the earth, their breath shall decay, they shall returne to their earth, and their thoughts shall* 1.133 perish, the Iudges thereof shall be made as vanitie, as though they were not planted, nor sowen, or as if their stroke tooke no roote in the earth. The Lord shall blow vpon them, and they shall wither, the whirle-wind shal take them away like stubble. O silly glory of worldlings! which dieth to them oftentimes before themselues, at least with them: their beauties consumes whē* 1.134 they go from the house to the graue, & their pomp doth not descend after them. Onely happy & sure is the estate of that man who is in Christ: neither life nor death, things present nor things to come shal seperate him from the loue of God.

Now the lessons of instruction are chiefly two: first is* 1.135 a lesson of humilitie; seeing it so that in Christ wee haue life let vs be humble in our selues, forasmuch as that which we haue, we haue of another, so taught the auncient fathers agreable to holy scripture, eleauen hundred yeers before vs: which I mark the rather to point out the agreement in one truth between vs and the Fathers of the primitiue Church.

Ita sunt in vite palmites: vt illi nihil conferant, sed inde acci∣piant,* 1.136 vnde viuant, sic quippe vitis est in palmitibus, vt vitale subministret illis, non sumat ab ijs, ac per hoc & manentem in se habere Christum, & manere in Christo, discipulis prodest, non Christo: the branches are so in the vine that they giue nothing vnto it, but receiues from it that sap of grace wher∣by they liue, but the vine is so in the branches that it mi∣nisters life vnto them, and receiues nothing from them: that therefore Christ abideth in vs, and we in him, is profitable to vs, who are his Disciples, but not vnto himselfe. Thus they learned from our Sauiour, who in his speech to his Disciples denyes that man is able to doe any good thing without him: as the branch can beare no fruit except it abide in the root, no more can ye, except ye abide in me, for with∣out me ye are able to doe nothing. And that which is subioyned doth yet more humble vs, praeciso palmite potest de viua radice* 1.137 alius pullulare, qui autem praecisus est non potest•• sine radice vi∣uere: though a branch be cut off from the root, another may spring out, but the branch which is cut off cannot liue, without the root it withereth, and is meet for nothing but the fire: he that falleth away from Christ shall perish like a withered branch, but the Lord Iesus shall not want ano∣ther who shall grow vp in him; we stand by faith, let vs not* 1.138 be high minded but feare.

The second is a lesson of thankfulnesse, we who pro∣fesse* 1.139 that we are in Christ should be fruitfull in good works, herein) saith our Sauiour) is my Father glorified, that yee beare much fruit. There is such a liuely power in this stocke of life, that they who are planted in him flourish inconti∣nent. Proofe hereof we haue in Lidia, and in the Theefe crucified with Christ, and conuerted by him. Arons rodde was no sooner changed from a withered sticke into a flou∣rishing tree▪ then he is from a barren malefactor into a fruitfull professor; for see what a fruit he beares in an in∣stant, he confesseth his owne sinnes, he rebuketh the sinnes of his companion, he giueth a good testimonie vnto Christ, and earnestly prayes that Christ would remember him,

when he comes into his kingdome. Alas how may this make vs ashamed, who so long haue professed Christ, but hath not bene fruitfull in good workes. The Psalmist com∣pares a godly man to the Palme tree, which (as Plinie wri∣teth) groweth by the waters side, and in moyst places, and is in Summer & winter both flourishing and bearing fruit. But the wicked & carnall professors of this age are become worse than that figge-tree which Christ cursed, for it had leaues albeit no fruit: but they (as Ierome complaynes of the shamelesse sinners in his time) haue cast away the very leaues also; an euident token that they were neuer planted in Christ Iesus, they haue done nothing in their liues to glorifie God, and may looke as little to be comforted by him in their deaths: but of this we shall haue occasion to speake more hereafter.

Who walke not after the flesh, but after the spirit] Albeit* 1.140 the comfort of our deliuerance by Christ be exceeding great, yet least it should be vsurped of those to whom it belongs not, the Apostle as he hath before restrained it to them who are in Christ, so here he giues vs an euident marke whereby we may know them, to wit, that they are such as walke not after the flesh but after the Spirit. Where before we enter into the doctrine, it is necessary we know what the Apostle meanes by the word, flesh. Among many significations which it hath in holy Scripture, it is here vsed to expresse the whole sinfull corruption of our nature, re∣pugnant to the Law of God, not onely carnal actions done in the members of the body, but also sinfull motions and affections. Diabolus enim cum sit spiritus, agit tamen opera carnis: for Sathan notwithstanding he be a spirit, yet doth* 1.141 he the workes of the flesh: and the Apostle reckons out pride, enuie, and such like, among the workes of the flesh.* 1.142 This may serue to beate downe the presumptuous conceits of those who proudly iustifie themselues, and think them∣selues free from sinne, because they are cleere of the carnal action; as if the word of God did condemne sinne in the

branch onely, and not in the roote also.

This corruption of our nature for three causes is exprest* 1.143 by the name of flesh: first, because it is propagated from man to man in the seed of flesh: secondly, because it is exe∣cuted in our earthly and carnall members: thirdly, because it is nourished strengthned and augmented by outward & fleshly obiects, and so by this name our corruption is di∣stinguished from the corrupt nature of apostate Angels, which is not propagated, nor nourished, nor executed as* 1.144 ours is, and therefore called by the Apostle, Spirituall wic∣kednesse.

By the spirit here againe I vnderstand that new and spi∣rituall* 1.145 disposition which the Spirit of God workes in our minde, will, and affections, comformable to the law of God. Whereof it is euident that all our motions, affections and actions before the Spirit of Christ sanctifie and reforme vs, are flesh, and not Spirit: and againe, that euen the Chri∣stian after his ingrafting into Christ, hath remaining in him while he dwelleth in the body, some carnall and sinfull cor∣ruption, which notwithstanding they allow not, cherishes not, followes not, they walke not after it, but rather en∣deauours all that they can to weaken and suppresse it.

Here then, first is reproued that errour of the Papists,* 1.146 who writing on this place, expound these words after this manner, there is no damnation, that is no damnable thing, no act that deserueth to be condemned. The Apostle saith not here, there is no flesh, that is, no sinfull corruption, in them who are in Christ, but he saith, they who are in Christ walke not after the flesh. To maintaine this errour, they vp∣hold* 1.147 another, for Thomas Aquinas writing on this place, saith; Primus motus concupiscentiae adulterij non est peccatum, quia actus est imperfectus, sed si accesserit consensus, tunc est actus perfectus & peccatum, The first motion (sayes he) of the lust of adulterie is not sinne, because it is an vnperfect act, but if consent be giuen vnto it, then it is a perfect act,* 1.148 and is sinne. Coster in his little Enchiridion affirmes that

concupiscence proceeds from sin and tendeth vnto sin, but is not sin, which he labors to expresse by this similitude: he that hears (saith he) another man speaking filthie language, and consents not vnto it, but rather is angry at it, and re∣proues it, sinneth not, but merits a greater reward: euen so, when our concupiscence sends out any sinfull motion, if we consent not vnto it we sinne not. And the Fathers of that counsell of Trent, which haue as many curses as Canons, haue decreed in this manner: this concupiscence which some∣time* 1.149 the Apostle called sinne, the holy Synode declares that the Catholike Church did neuer vnderstand it to be called sinne be∣cause it is truely and properly sinne in the regenerate, but be∣cause it commeth from sinne, and inclineth to sinne.

Now because this is a mother errour which brings forth* 1.150 and strenghthens many other errours, we will shortly dis∣proue it by Scripture, reason and antiquitie. In the end of* 1.151 the last Chapter, the Apostle condemneth the motions of concupiscence for sinne, euen when consent is not giuen vnto them: for he protests of himselfe that he resisted these motions of sin, but was oftentimes sore against his will cap∣tiued by them, he condemnes them as euill, albeit he gaue no consent vnto them: for the Law (as I haue said) doth not onely condemne sinne in the branch, but also in the roote: there shall not be in thee an euill thought against the Lord thy God.

And this is also confirmed by reason. Consent in it owne* 1.152 nature is a thing indifferent, if that whereunto I consent be good my consent is good, but if it be euill my consent is euill: if the first motion of sinne be not an euill thing in it selfe (as they say) then it is not an euill thing to consent vn∣to it: for that which is not euill in it selfe, by my consenting cannot become euill. It is not then the consent following, that makes the preceeding motion to be euill, but it is the preceeding euill motion, that makes the subsequent consent euill. Now as for Coster his similitude, it makes plainely a∣gainst* 1.153 himselfe: for it is true indeed, that hee who heareth

euill spoken and reproues it, is worthy of praise; but it is al∣so true, that he who spake the euill hath sinned: euen so, al∣beit wee doe well when we consent not to the motions of concupiscence in vs, yet concupiscence is not the lesse to be condemned, because it hath sent out into the eare of our soule that voyce of a filthie desire, which is not agreeable to Gods most holy Law.

And of this same iudgement with vs are also the ancient* 1.154 Fathers. Cum concupisco, quamuis concupiscentiae assensum non praebeam, sit tamen in me quod nolo, & quod etiam non vult* 1.155 Lex. When I lust (saith Augustine) albeit I consent not to my lust, yet that is done in me which I will not, and which also the law will not. And againe, desiderium tuam tali debet* 1.156 esse ad Deum, vt omnino non sit ipsa concupiscentia cui resister•• oporteat, resistis enim, & non consentiendo vincis, sed melius est hostem non habere, quam vincere: thy desire should in such sort be vpon God, that there should not be in thee at all, so much as concupiscence which hath need of resistance: for thou resists, and by not consenting thou ouercommest, but it were better not to haue an enemie then to ouercome him. With him agrees also Bernard. Genus illud peccati quod to∣ties* 1.157 nos conturbat, reprimi quidem potest, & debet per gratiam Dei (concupiscentias loquor & praua desideria) vt non regnet in nobis, nec demus membra nostra arma iniquitatis peccato, & sic nulla est damnation his, qui sunt in Christo, sed non eijci∣tur nisi in morte. That kinde of sinne (saith he) which so oft troubles vs, (Concupiscence, and euill desires, I meane) may and should be repressed by the grace of God, so that it raigne not in vs, & that we giue not our members weapons of vnrighteousnesse to sinne; and that way there is no dam∣nation to them who are in Christ, yet it is not cast out but in death. Thus doth Bernard cleerely agree with vs in the exposition of this place. Of all which is euident, that the motions of concupiscence are euill and sinfull; euen when they are repressed, and no consent giuen vnto them.

But now leauing further improbation of this errour, wee

come to obserue such instructions, as are giuen vs in these* 1.158 words▪ And first we see that a godly conuersation is recom∣mended vnto vs as an infallible marke of our spirituall in∣grafting into Christ Iesus: Sicut enim corporis vitam ••x motu dignoscim••s, ita si••••i vitam ••x bonis operibus: for as the life of the body is discerned by mouing, so the life of Faith is knowne by good works. We esteeme that body dead or at least neere vnto death which is not able to moue nor doe any action pertaining to a naturall life, and so may we think that soule dead in sinne, which walketh after the flesh, ha∣uing no delight nor power to execute any spirituall action. It is not then a naked profession of Christianitie which will proue vs to be in Christ; profession without the power of Godlinesse, will helpe thee no m••re then change of gar∣ment* 1.159 helped wicked Achab in the companie of good Iosa∣phat, for through it the arrow of Gods vengeance pearced him, among the thousands of Israel; & all the pretences of men who work iniquity shall not in that last day saue them from that fearful sentence, depart from me I know you not. Let the carnall professors of this age hearken to their doom be∣fore hand, which assuredly they shall heare at the last, if they goe on still in their sins. Let vs not be deceiued; fearefull is that sentence, No vncleane thing, none that workes abhomina∣tion* 1.160 shall enter into that heauenly Citi•••• and such haue we ben all, but blessed are they who are washed, sanctified and iusti∣fied* 1.161 in the name of the Lord Iesus, and by the spirit of our God. The bastard Christians of our time haue learned by the light of the word to put good workes out of the chaire of merit, and iustly, for Iesus Christ onely should sit in that chaire▪ but haue not yet set them down in their owne place; for though they be not meriters of eternall life••, yet must they be thy witnesses to prooue that thou art in Christ; by thy workes, not by thy words, shal thou be iudged in the last day. Of this hath our Sauiour ••orewarned vs, and therefore doth the Apostle counsell vs, Make sure your calling and* 1.162 Election by well doing. If any man be in Iesus let him become a* 1.163

new creature. For if we say that we haue fellowship with God* 1.164 and walke in darknesse, we doe but lye.

Sathan hath two strong armes, whereby he wrestles a∣gainst* 1.165 man, if with the one, which is Desperation, hee can∣not thrust thee downe vnto hell, then shall he prease with the other to mount thee on the chariot of presumption, that so he may send thee away posting to damnation, puft vp with a false conception of mercy, when as in the meane time thou hast no warrant that the mercy of God in Christ doth appertaine to thee. This presumption (saith Bernard)* 1.166 is infidelis f••ducia, it seemes vnto them who are swelled ther∣with a strong Faith: if you talke with them they will tell you they are most sure of saluation, and that they neuer doubted thereof, yet in very deed it is but a faithlesse con∣fidence, whereby Sathan doth miserably deceiue them; for hee careth not suppose all thy dayes thou hould a generall conceit of mercy, so that he finde by thy fruits that thou art not in Christ. Let vs beware of this presumption, let vs not proclaime peace to our selues, when there is no peace, neither blesse our selues in that state of life wherein God will curse vs, but in feare and trembling worke out our owne saluation, making our Faith manifest by good works: for the best argument to prooue that we are in Christ, is this, that we walke not after the flesh.

And that we may yet more be mooued to flye the lusts* 1.167 of the flesh, let vs consider how the Apostle oppones these two as contraries, which cannot consist together, to be in Christ, and to walke after the flesh. It cannot therefore but be a great dishonouring of Christ, when they who pro∣fesse by word, that they are his, doe by their wicked deeds deny him: for the euill life of a professor, in effect giues out this false testimonie against Christ, that there is no power in his death, no vertue in his resurrection, no renu∣ing grace to sanctifie those who are his. Turkes and Pa∣gans who plainely deny him, do not derogate so much from the glory of Christ, as doe profane professors of his name:

tolerabilius enim lingua quā vita mentitur, the lye (saith Au∣gustine)* 1.168 which is made by the tongue, is more tollerable then that which is made by the life: where the tongue professes Christ, and the heart is giuen to impiety, this is not professio, sed abnegatio Christi, a profession, but a denying of Christ.

It is a great sinne to beare false witnesse against our neighbour, but a greater sinne to beare false witnesse against the Lord. Euery creature in their kinde giues a true testi∣monie vnto God, the heauens declare his glory, the earth, and all that therein is sets forth his goodnesse, yea the little Emmet proclaimes his prouidence: he must be a proui∣dent father, that hath put so great prouidence in so small* 1.169 a creature: onely apostate Angels and men are false wit∣nesses against the Lord. Sathan lies sometime against his mercy: as when he sayes to the penitent and beleeuing man, God will not forgiue him: sometime against his iustice, when he beares the wicked in hand that God will not punish him; sometime against his prouidence, when hee would perswade the afflicted that God cannot deliuer them. And as for the Apostate man, he is also a false witnesse a∣gainst God, he calleth himselfe the childe of God, and be∣hold he carrieth the image of Sathan; as if the Lord be∣gat children to another image and not to his owne. Cer∣tainely* 1.170 the sinfull life of one professing Christ, is a publicke testimonie, falsly proclayming to the world (as I haue said) that there is no vertue in Christ, and that he is such a Sa∣uiour as can neither sanctifie nor saue from sinne such as are his; a fearefull blasphemie.

All Christians are not honoured with the second martir∣dome,* 1.171 that is, to be Christs witnesses by suffering of death for his truths sake; yet all are bound by a godly life to be witnesses of his sauing and renuing power, shewing forth his meruailous vertue, who hath translated vs from dark∣nesse into his light. Tota vita martyrium esse debet, hoc est testimonium deo reddere, &c. the whole life of a Christian should be a martirdome, that is, a continuall witnessing of* 1.172

the truth of God: and this is so necessarie that without it the second martirdome, that is, the testimonie which thou bearest to the truth of God by shedding of thy blood, is worth nothing; it auailes not to giue thy body to be burnt in the fire, vnlesse that first thou mortifie thy earthly mem∣bers, and by reasonable seruice offer vp thy body a liuely and* 1.173 an acceptable sacrifice to God. And hereunto also tendeth that which hee subioynes. Efficacius est vitae quam linguae te∣stimonium, habent etiam opera suam linguam, &c. The testi∣monie of the life is more effectuall than the testimonie of the tongue: workes haue also their owne language, yea and their owne eloquence, though the tongue be silent: there∣fore our blessed Sauiour in the Gospell sayeth, the workes which the Father hath giuen me to doe, the same workes* 1.174 that I doe beare witnesse of mee. Like as (Cyprian sayeth) good workes professes that there is a God, so euill workes say in their owne kinde that there is no God, nor knowledge of the most high. Thus it is a most fearefull sinne for them to walke after the flesh, who professes that they are in Iesus Christ.

For no sinne can be committed of them without horri∣ble* 1.175 sacriledge: euery worke of the flesh, though done by a Pagan is a transgression of Gods law, which shall be pu∣nished vnto death: but the same committed by Christians are not onely sinnes, but sacrilegious sinnes, and that of the highest degree: then came the sinnes, of Belshazar to the* 1.176 hight, when to all his former sinnes hee ioyned the abuse of those vessels which were holy: to haue drunke intem∣peratly for the honour of his Idol in any vessell, was a feare∣full sinne, but to doe it in the vessels dedicated to the ho∣nour of the true God was a double sinne: Yet is this sacri∣ledge* 1.177 small, if it shall be compared with thine, who pro∣fessing Christ, liues profanely: hee abused dead vessels of gold & siluer, but thou erects a temple for the liuing God in a temple for Idols: thou defilest the sanctuary of God with all vncleannesse: those vessels which by Baptisme

the marke of God, were seperate and sealed to his holy ser∣uice, thou abusest to the seruice of Sathan: by profession thou art militant vnder the banner of Christ, wearing his badge, but by action art a seruant to his aduersarie: like as Iudas thou doest kisse Christ with thy mouth, and with thy hand thou betrayest him. Let carnall professors looke to him, and they may see that a more fearefull iudgement a∣bides them than the open enemies of Christ Iesus, himselfe became his owne executioner. Neither Caiphas, nor Pilate, nor the false witnesses, nor the people, who cryed, crucifie,* 1.178 were so sodainely iudged as Iudas: let men therefore learne either to make their liues in some measure answerable to their Christian profession, or else if they will walke after the flesh, let them leaue off any more to vsurpe the Christian name.

We haue here further to learne, that it is not an easie* 1.179 worke to lead a Christian life, but most hard, considering that it cannot be led without a continuall battell betweene two parties, the Flesh and the Spirit: of so contrarie a dispo∣sition, that the flesh lusts alway against the spirit, and the spirit against the flesh; it is not possible we can walke after the one (the Spirit) vnlesse continually we resist the other (the flesh.) And this battell is so proper to the Christian,* 1.180 that none in the world can fight it but hee onely. It is true that in men vnregenerate there is a battell betweene Reason and Affection; Reason oftentimes refusing that for some worldly respect which Affection commaunds: and in like manner, a battell betweene a naturall conscience, and natu∣rall affection; an example whereof we haue in Pilate, the light of his conscience forbidding him to condemne Christ, naturall affection, feare of Caesar, compelling him to doe the contrary. But these battels in the vnregenerate are not battels betweene the flesh and the spirit, but betweene flesh and flesh: for in an vnregenerate man there is nothing but flesh; it being true in them all which is spoken of those in the originall world: I will striue no more with man for hee is* 1.181

but flesh. But in the Christian the contrary parties are, the new man and the olde, the flesh and the spirit, nature re∣generate fighting against nature vnregenerate, with such restlesse oppositions, that there shall be no perfect peace, till the one haue extinguished the other, the life of the one being the death of the other. Onely happy are they who in this life are exercised in this battell; these are the good soul∣diers of Iesus, for whom is prepared the Crowne. As for others who fight it not, though they be at quietnesse within themselues, yet their peace is wicked and peruerse; their being in them an agreement of all their powers to rebell against God: Ʋbi enim non est bellum, ibi pax peruersa,* 1.182 where there is not this Christian battell, there is a miserable peace, the end whereof out of doubt, shall be more mi∣serable perturbation: what hope can those vvretches haue, that at length, they shall ouercome, and obtayne the Crowne, who haue neuer done so much as beginne to fight?

But to returne, the difficultie of this Christian battell* 1.183 appeares the more, if wee consider that it is without inter∣mission, that our aduersarie is not externall, neither such as stands alway vpon circumstances of time and place, and ex∣teriour obiects to i〈…〉〈…〉ugne vs, but being internall and do∣mestike inuades vs with restlesse assaults, euen then when the outward occasion serueth not. The flesh (saith Bernard)* 1.184 is an enemie, hostis quem nec fugere possumus, nec fugare, cir∣cumferre illum necesse est, which we can neither flye, nor yet chase away from vs, a necessitie lyes vpon vs to carrie it a∣bout with vs, we cannot flye from it. Non enim post nos, sed* 1.185 in nobis nos sequitur, for it followeth vs (saith Ambrose) not after vs but in vs. A besieged Citie is sooner betrayed by secret enemies within, then suppressed by open enemies without; it is not the plain battel ordered before vs, which we haue so much to feare, as the traines & secret ambushments of our aduersarie; if we ouercome his power, which is with∣in vs, his forces shal be soone enfeebled which is without vs.

O, what neede haue wee therefore in all the actions of our* 1.186 life to walke circumspectly? wee haue neede of eyes within, and without vs, that we may discerne the inward desires of the Spirit, from these of the Flesh; and may looke right∣ly on those outward obiects which may cherish the one, and suppresse the other. In a battaile betweene two, euery man assists that partie, which he would saine haue to be victori∣ous; for the help of the one, (saith Basil) is the ouerthrow* 1.187 of the other: so is it in this combat betweene the Flesh and the Spirit; the Flesh being strengthened by outward allure∣ments and carnall exercises quencheth the Spirit, and brin∣geth it in subiection, but the more the body be subdued by moderate discipline, the stronger waxes the man of God. Happy were wee if our care were continuall to strengthen the one by all spirituall exercises, that wee might daily wea∣ken the other.

For the greatest perfection whereunto we can attaine in* 1.188 this life, is to fight against these lusts of the Flesh, which fight against our soules. Our life, saith Iob, in the earth is a warfare. Bellum est, non triumphus, it is a battaile, not a tri∣umph (saith Augustine:) though after many particular vi∣ctories* 1.189 the Lord put that voyce of triumph many times in our mouthes, thanks be to God, who alway makes vs to tri∣umph* 1.190 in Christ Iesus, yet let vs remember, that incontinent we must fight againe; so long as we are in this mortall body wherein the Flesh lusts against the Spirit, we cannot be free from carnall and euill desires: if thou dissemble not, thou shalt alway finde within thy selfe some thing which hath neede to be resisted: for our sinfull superfluities (saith Ber∣nard,)* 1.191 are such, putata repull••••ant▪ effugata redeunt, & reac∣cenduntur extincta, that being cut off they spring out againe, chased away they returne againe, being quenched they are kindled againe. Velis, nolis, intra sines tuos habitabit Iebusaeus, will thou, nill thou, the Iebusite shall dwell within thy bor∣ders: Subiugari potest, exterminari non potest, he may be sub∣dued, but cannot be rooted out.

And this againe doe we mark for the comfort of weake* 1.192 consciences; it is Sathans subtiltie, whereby commonly hee disquiets many, that because carnall corruption is in them, he would therefore beare them in hand that they are none of Christs. In this he playes the deceiuer, he tries vs by the wrong rule when he tryes vs by the rule of perfect sancti∣fication, this is the square which ought to be laid to Christs members triumphant in heauen, and not to those who are militant here vpon earth: Sinne remayning in me will not proue that therefore I am not in Christ, (otherwise Christ should haue no members vpon earth) but grace working that new disposition which nature could neuer effect, proues vndoubtedly that we are in Christ Iesus.

Let this therefore be our comfort, that albeit there be in* 1.193 vs a fleshly corruption, yet thanks be to God we walke not after it, that is, we follow not willingly the direction & com∣mandement thereof. It is true, and alas we finde it by expe∣rience, the regenerate man may be led captiue (for a time) to the law of sinne: hee may be pulled persorce out of the way of Gods commandements, wherein hee delights to walke, and compelled to doe those things which he would not, yet euen at that same time hee disclaymes the gouern∣ment of the flesh, mourning and lamenting within himselfe that he should be drawne from the obedience of his owne Lord and gouernour, the spirit of Iesus.

And indeede it is worthy to be marked that what euer* 1.194 seruice the regenerate man giues vnto sinne, it is like the ser∣uice that Israel gaue to Pharaoh in Egypt, throwne out by oppression, and therefore compelled them to sigh and crie vnto God: but the seruice which the regenerate man giues to the Lord, is voluntarie, done as vnto his most lawfull su∣periour, with gladnesse, ioy and contentment of minde. Happie is that man who can make this reply to his spiri∣tuall aduersarie, when he is challenged of his sinnes. It is true (O enemie) that I haue done many things by thy en∣tisement, yet herein I reioyce, that whatsoeuer seruice I

haue done to thee, it is now through the grace of God the matter of my griefe, but the weake seruice I haue giuen vnto God, is the matter of my ioy.

Moreouer, in this Metaphor of walking, we are taught,* 1.195 that as the walking of the body is a mouing from one place to another, so the Christian life is a continuall mouing of the heart from one thing to another, that is, from sinne to* 1.196 sanctification: departing from our selues that we may draw neere vnto God: both these are comprised by Esay, Cease to doe euill, learne to doe good. Our progresse in this iourney is not made, pedibus, sed affectibus, by motion of our feete, but of our affections, but the beginning thereof is a depar∣ting from euill. No man can serue two Maisters: hee who will draw neere to the Lord and call vpon his name, must depart from iniquitie. Sicut in gradibus, &c. in the going* 1.197 vp of a staire (saith Basil) the first step raiseth a man from the earth, & then he goes vp by degrees till he come where hee would be; so is it in our owne conuersion, principium perfectionis ad Deum, est discessus a malo, the beginning of our iourney to God, is a departure from euill. This I mark* 1.198 for the wakening of those vpon whom the Lord Iesus hath called, but they haue not yet with Lazarus risen out of the graue; nor with Mathew forsaken their receit of custome; yea, haue not so much as with the man sick of the palsie ri∣sen out of their bed (of securitie) far lesse haue begun with Dauid to runne the way of the Lords Commandements: they haue not learned to forsake euill, much lesse to follow that which is good: the Lord hath called vpon them, but they haue not gone one foote from their olde sinnes: bene ambulant pedibus, sed malc moribus: their feete are straight, but their manners are exceeding crooked: they make no progresse forward toward the Lord of Sion; they delight to abide still in Babell and Egypt, working without rest,* 1.199 but their labour is vnprofitable. Ambulant in circuitu, they walke as in a circle, the centre whereof is Sathan, the cir∣cumference sundry sorts of sinnes, beyond which they walk

not: from one of these the wicked walkes about to another, in such sort, that incontinent they returne to the same; they wearie themselues in the way of iniquity, but are still in the same place at their going out of the world wherein they came into it; that is, as they were borne in sinne, so they die in sinne, their miserable life not being a walking in the way of Godlinesse, but a wallowing in one and the selfe same puddle of sinne.

But leauing them, let vs marke for our instruction in this* 1.200 Metaphor of walking, that we are not yet where we should be; we haue not attained to the end of our iourney: there∣fore euery day should we gird vp our loynes, remembring that warning which the Angell gaue to Eliah, as most perti∣nent vnto vs, Arise, and walke, thou hast yet a great i••urney to goe. Of the Children of God (said Theophilactus) quid un sunt in patriae, quidam in via ad patriam, some are at home in their own Country, some are in the iourney homeward; but woe be to them who are neither in their owne Country, neither in the way vnto it: we are not therefore to settle our selues here, as if we had no further to goe, but must walke* 1.201 forward through this valley of teares, from strength to strength, till at last we appeare before the face of God in Sion. Adhuc in Aegipto detin••mur, promissionis terram n••ndum* 1.202 sortiti sumus, quomodo igitur cantabo canticum dominian terra aliena? we are still detayned in Egypt, we haue not ye•• obtay∣ned the land of promise, how then shall I sing the songs of the Lord in a strange land? we are not yet past the red sea, not the vaste wildernesse, nor the fierie Serpents, what shal we do, but water our couch night and day with teares and with feare and trembling walk on the rest of the way which yet is before vs?* 1.203

Thirdly, seeing wee are in a iourney, let vs take heede that wee keepe the way, otherwise our life shall be a wan∣dring from God, not a walking toward God, the way is Christ; I am the way: if wee abide in it, wee shall walke with God as Enoch did; before God as Abraham did; toward* 1.204

God as Dauid did. O happy turne, wherein Christ is both the end, the way, and the guide. Eamus post Christum, quia* 1.205 veritas, per Christum, quia via, ad Christum, quia vita. Let vs walke after Christ, because he is the truth; let vs walke in Christ, because he is the way; let vs walke toward Christ, be∣cause he is the life. If yee looke to the companies of men in the world, ye shall see some in stead of following Christ, flying from him, Qui enim male facit, odit lucem, for he who doth euill hateth the light: Others where they should fol∣low him, runne before him, not waiting vpon his light and direction in matters of his worship, followes their owne spi∣rit, doing that which is good in their owne eyes, they runne with zeale, but not in the right way.

And we haue so much the more to take heede vnto the* 1.206 way, because euery mans course declareth what kinde of man he is, whether carnall or spirituall, and what will be his end: he that soweth to the flesh, of the flesh will reape cor∣ruption, but hee that soweth to the Spirit, shall of the Spirit reape life euerlasting. I am perswaded there is no man among* 1.207 vs, who will not say hee would be at the best end, which is eternall life; but here is the wonderfull folly of men, the proposed end of their pilgrimage whereat they would be is heauen, but the way wherein they walke, is the way that leadeth close into hell. Who will not esteeme him a foole, who in word saith his iourney is toward the South, and yet for no mans warning will refraine his feete from walking toward the North? but more foolish is he, who professing himselfe a Pilgrime trauailing towards heauenly Ierusalem, keepes notwithstanding a contrarie course, hauing his backe vpon heauen, and his face toward hell; walking not after the Spirit, but after the Flesh. O pittifull blindnesse and folly! how many witnesses of God haue forewarned thee in thy life, all crying to thee with a loud voyce, this way wherein thou walkest (O sinfull man) is the way of death? he who liues after the Flesh, shall dye assuredly; yet wilt thou not returne, nor change the course of thy life,

to walke after the liuing God, that thou mayest be saued?

And hauing once found the right way which may lead* 1.208 vs vnto God, let vs strengthen our selues to walke in it, by those three most notable helps of a godly life, deliuered to vs by Dauid, in three verses of 119. Psal. Vers. 57. O Lord* 1.209 I haue determined to keepe thy word. 58. I haue made my supplication in thy presence with my whole heart. 59. I haue considered my wayes and turned my feete vnto thy testimonies.* 1.210 Determination is the first; it is a good thing by setled reso∣lution* 1.211 to conclude with thy selfe that thou wilt liue godly. Supplication is the second; except by continuall prayer our determination be confirmed, and strengthned by grace from God, our conclusions which we take to day shall va∣nish* 1.212 to morrow. Consideration is the third; and it is profita∣ble to reduce vs againe into the way of God, so often as of weaknesse we wander from it, contrary to our first determi∣nation. These are the three helpes to keepe our heart in the way of God, so necessarie that if without them wee doe any work, it is not possible but we shall be snared. And ther∣fore as in a ship which is ready to sayle, so soone as the sayles are hoysed vp, presently some skilfull Marriner starteth to the rudder: so euery morning, wherein we rise from our rest, and make our selues ready to goe forward in our pil∣grimage; let vs first of all take heed vnto the heart, for it is the rudder of the whole body; let vs knit it vnto God by this threefold cord, whereof I haue spoken: so shall our wayes be ordered aright, and wee shall make a happy pro∣gresse euery day in that way which leades to eternall life. By determination we begin to keepe a good course. By sup∣plication we continue in it. By consideration we see whether we be right or wrong: if we be out of the way, consideration warnes vs to returne againe into it. Happy is that man in whose life one of these three is alwayes an actour.* 1.213

And fourthly, by this Metaphor of walking, that in our Christian conuersation, there should be a continuall pro∣gresse in godlinesse. For as in walking (saith Basil) the steps

of the feete by a mutuall strife among themselues are chan∣ged, in such sort that the foote which now is hindmost is formost next, continuing alway this motion, till we come to the place of our rest: so should there be in the Christian such a continuall promouing of his heart toward God, that the affection which this day is behinde, coldest in the loue of God, slowest to obey him, should the next day be made formost. In hac enim vita non progredi, est regredi, cum nihil* 1.214 adhuc in eodem statu permaneat, for in this life nothing stan∣deth in one state, it is most certaine that hee that goes not forward goes backward: yet I would not so be vnderstood as if the Christian had not his owne fainting and falling in the way of godlinesse; yet blessed be God, who keepes our soules in life: we so ••aint that we reuiue, we so fall that wee rise againe; of our former follies wee learne to be wise; of the experience of our weaknesse wee gather strength, wee walke the more warily, because so oft wee haue stumbled and fallen; of our sinnes we make vantage: verus poenitens semper est in dolore, & timore, he who is truly penitent walkes alway in sorrow and feare; in sorrow, because be hath fallen so oft; in feare, least he should fall againe. And thus much concerning the generall proposition.

Notes

• * 1.1

  2. Tim. 3. 16.
• * 1.2

  A commenda∣tion of holy Scripture. Ambrose. off. lib. 1. cap. 32. Basil in ali∣quot scriptu∣rae locos.
• * 1.3

  Cyp. de dupli∣ci martirio.
• * 1.4

  Some books of holy Scripture meeter for vs, then others are August. de temp. s••r. 4••.
• * 1.5

  Why among the Epistles this to the Ro∣manes is first. Ierom. Epist. ad Paulm.
• * 1.6

  Two parts of this Chapter, the first con∣taines comfort against sinne: The second, comfort a∣gainst the crosse.
• * 1.7

  This order of the Apostle is manifest out of his owne con∣clusion.
• * 1.8

  Rom. 8. 31.
• * 1.9

  vers. 33. 34.
• * 1.10

  ver. 35.
• * 1.11

  Cant. 2. 4.
• * 1.12

  Cant. 5. 1.
• * 1.13

  Subdiuision of the first part.
• * 1.14

  1 Proposition.
• * 1.15

  Coherence of this Chapter with the for∣mer.
• * 1.16

  The Apostles former lamen∣tation turned into a triumph.
• * 1.17

  Math. 17. 2.
• * 1.18

  Psal. 50. 21.
• * 1.19

  2. Cor. 1. 3.
• * 1.20

  1. Pet. 1. 3.
• * 1.21

  Bernard.
• * 1.22

  Psal. 125. 3.
• * 1.23

  Hose. 6. 2.
• * 1.24

  Chrisost. in Mat. ••om.
• * 1.25

  The life of a Christian is a mixed webbe, wrought of trouble and comfort.
• * 1.26

  Papist wrong∣fully collect here, that there is no sinne, or damnable act in them who are in Christ.
• * 1.27

  Aquinas, Caie∣tane, on this place.
• * 1.28

  Cyprian orat. dom.
• * 1.29

  Reasons why the Lord suf∣fers sin to re∣maine in the iustified man. Aug. in Ioan. tract. 41.
• * 1.30

  1 For the exer∣cise of our Faith. 2. Tim. 2. 5.
• * 1.31

  2 For our instru∣ction, that we may know what benefite we haue by Christ.
• * 1.32

  Bernard.
• * 1.33

  3 For the greater glory of God, and Sathans greater confu∣sion.
• * 1.34

  Iosh. 10. 23.
• * 1.35

  Rom. 16. 20.
• * 1.36

  Ciril. Catech. 8.
• * 1.37

  1. Cor. 15. 25.
• * 1.38

  How Sathan is daily confoun∣ded in the god∣ly.
• * 1.39

  Christians are not exempted from the con∣demnatory sen∣tence of men.
• * 1.40

  But from the condemnatory sentence of God.
• * 1.41

  Iohn. 5. 24.
• * 1.42

  Three sundry times the Lord keepes against the wicked in the processe of their condem∣nation. Psal. 50. 5.
• * 1.43

  1 The first is kept against them in the Iustice Court of their owne Conscience.
• * 1.44

  1. Ioh. 3. 20.
• * 1.45

  Aug. hom. 50
• * 1.46

  2 The second is kept against them in the houre of death.
• * 1.47

  Aug. epist. ad Hesych.
• * 1.48

  3 The third dyat shall be kept against them in the day of generall iudge∣ment.
• * 1.49

  Dan. 12. 6.
• * 1.50

  Reuel. 10. 8.
• * 1.51

  This iudgemēt shall proceede, by the bookes of Law, and Conscience.
• * 1.52

  Psal. 19. 9.
• * 1.53

  How the wic∣ked shall be conuicted by the booke of the Law.
• * 1.54

  How they shal be conuicted by the booke of conscience.
• * 1.55

  Iob. 15. 6.
• * 1.56

  Luke. 19. 22.
• * 1.57

  This iudgmēt shall also be most terrible.
• * 1.58

  Exod. 19. 16.
• * 1.59

  Moses trem∣bled for feare at the giuing of the law, what will the wic∣ked doe at the execution ther∣of?
• * 1.60

  Reuel. 6. 14.
• * 1.61

  Reu. 6. 15.
• * 1.62

  Mat. 25. 41.
• * 1.63

  Remembrance of this last iudg∣ment, is a pre∣seruatiue a∣gainst sinne.
• * 1.64

  Math. 10.
• * 1.65

  Iud. 10. 14. Math. 25. 41.
• * 1.66

  Augustine.
• * 1.67

  The day before the last iudge∣ment Mercie shall be offered, but none after it.
• * 1.68

  By Christ wee haue deliue∣rance from this threefold con∣demnation.
• * 1.69

  Mat. 25. 21.
• * 1.70

  Marke. 23. 43. Math. 25. 34.
• * 1.71

  Yet our peace and ioy are not perfect in this life, and why.
• * 1.72

  1. Iohn 3. 20.
• * 1.73

  Aug. in Ioan. tract. 42.
• * 1.74

  A great com∣fort, that the Christian knowes before hand the sen∣tence to be pronounced vpon him.
• * 1.75

  Gen. 40 13.
• * 1.76

  But how glori∣ous this deliue∣rance ••s, wee shall best know when we shall be set on mount Sion.
• * 1.77

  Gen. 14.
• * 1.78

  2, Cor. 5. Reue.. 11.
• * 1.79

  How miserable are they who are not in Christ?
• * 1.80

  Tit. 1.
• * 1.81

  Deliuerance by Christ pertains not vnto all men, onely to them who are of the houshold of Faith.
• * 1.82

  Rom. 5.
• * 1.83

  Math. 9. 2.
• * 1.84

  As none were saued without the Arke, the family of Lot, and house of Rahab. Gen. 7. 33. Gen. 19. 16. Iosh. 2.
• * 1.85

  Mat. 11. 12. Heb. 12. 2.
• * 1.86

  A threefold di∣stinction of mankinde.
• * 1.87

  1 Made in God his eternall counsaile.
• * 1.88

  2 Made in this life by effectual calling, of those who are chosen Reuel. 3. 12.
• * 1.89

  3 Shall be made most manifest in the day of generall iudge∣ment.
• * 1.90

  If wee seeke comfort of de∣liuerance from the wrath to come, we must goe out of our selues and seeke it in Christ.
• * 1.91

  Yet wee must finde in our selues infallible markes of Sal∣uation.
• * 1.92

  A notable cō∣fort arising of Christs two∣fold right to the kingdome.
• * 1.93

  Bernard.
• * 1.94

  The Apostle excludes not himselfe from that naturall miserie where∣vnto others are subiect.
• * 1.95

  Neither ex∣cludes hee o∣thers from that mercy which hee himselfe hath receiued.
• * 1.96

  1. Tim. 2. 15.
• * 1.97

  2. Tim. 4. 8.
• * 1.98

  Naturalists blinded with presumption doe far other∣vvise.
• * 1.99

  Aug. confes. lib. 10.
• * 1.100

  Basil. hexam. hom. 9.
• * 1.101

  Our vnion with Christ expressed by fiue similitudes in holy Scrip∣ture.
• * 1.102

  As Eue was to Adam, his vvife his sister, and his daughter, so are vve vnto Christ.
• * 1.103

  Yet this expres∣seth not our al∣lyance with Christ & ther∣fore other simi∣litudes are vsed.
• * 1.104

  Iohn. 10. 28.
• * 1.105

  In the simili∣tude of ingraf∣ting foure things conside∣red.
• * 1.106

  1 The stocke or roote. Iohn. 15. 1. Rom. 11. 17. Isaiah. 11. 1.
• * 1.107

  2 The branches whereof some are only exter∣nally ingrafted these may be cut off. Rom. 11. 22.
• * 1.108

  2. Tim. 3 5.
• * 1.109

  Aug. de bap. cont. Do∣natist lib. 10. cap. 10.
• * 1.110

  Others inter∣nally ingrafted and to these be∣longs this com∣fort.
• * 1.111

  Gal. 2. 20.
• * 1.112

  3 The manner of the ingraf∣ting, it is made by the word & spirit.
• * 1.113

  Zach. 4.
• * 1.114

  Distance of place staies not our vnion with him.
• * 1.115

  4 Comforts ari∣sing of this our vnion with Christ.
• * 1.116

  1 Communion of Natures.
• * 1.117

  2. Pet. 1 4.
• * 1.118

  A notable com¦fort, the Lord who sanctified our nature that he might as∣sume it, will also sanctifie vs seeing he hath vnited vs to himselfe. Phil. 1. 6.
• * 1.119

  Ber. ser. de mutatione aquae in vinū.
• * 1.120

  Ephes. 5. 27. Ezech. 16. 6.
• * 1.121

  A fortresse a∣gainst infideli∣tie, we haue seene the one, Christ made like vs, let vs be leeue the other we shall be like him.
• * 1.122

  Chrisost. in Mat. hom. 2.
• * 1.123

  2 By our vnion with Christ we haue com∣munion of goods.
• * 1.124

  We who haue no good of our owne enioy all good in our, head.
• * 1.125

  Psal. 23. 1.
• * 1.126

  3 By our vnion with Christ we haue a commu∣nion of estates. Zech. 2. 8.
• * 1.127

  1. Cor. 12. 26.
• * 1.128

  Aug. s••r. 4••.
• * 1.129

  Act. 9. 4.
• * 1.130

  Psal. 119.
• * 1.131

  By our vnion with Christ we are made sure of perse∣uerance.
• * 1.132

  Psal. 146.
• * 1.133

  Esa. 40. 24.
• * 1.134

  Psal. 49. 14.
• * 1.135

  They who are planted in Christ should be humble, the roote beares them, not they the roote.
• * 1.136

  Consil. 2. Arausicanū ex Carranza
• * 1.137

  Ibidem.
• * 1.138

  Rom. 11. 16.
• * 1.139

  They who are planted in Christ beare fruit so soone as they are planted.
• * 1.140

  By flesh is meant our na∣turall corrupti∣on, and how workes of the flesh are done by spirits.
• * 1.141

  Aug. de ciui. dei. lib. 14.
• * 1.142

  Gal. 5. 22.
• * 1.143

  For three cau∣ses is our sinful corruption ex∣prest by flesh.
• * 1.144

  Ephe. 6. 12.
• * 1.145

  By the spirit is meant the new disposition of the whole man wrought by spirit.
• * 1.146

  This place er∣roneously ex∣pounded by Papists.
• * 1.147

  They maintain that concupis∣cence without consenting to it is no sinne. Aquinas.
• * 1.148

  Coster Enchi.
• * 1.149

  Con. trident.
• * 1.150

  Their errour disprooued.
• * 1.151

  1 By Scripture.
• * 1.152

  2 By Reason.
• * 1.153

  Costers simili∣tude makes a∣gainst himselfe.
• * 1.154

  By ancient Fa∣thers.
• * 1.155

  Aug. ser. 5.
• * 1.156

  Aug. ser. de Temp. 45.
• * 1.157

  Bernard.
• * 1.158

  A holy conuer∣sation is an in∣fallible token of our vnion with Christ. Bernard.
• * 1.159

  Profession of Christ in pro∣phane men is like Iosaphats garment on Achab.
• * 1.160

  Reuel. 21. 17.
• * 1.161

  1. Cor. 6. 11.
• * 1.162

  2. Pet. 1. 10.
• * 1.163

  1. Cor. 5. 17.
• * 1.164

  1. Iohn. 1. 6.
• * 1.165

  Sathans two armes, Despe∣ration and Presumption.
• * 1.166

  Commonly Sathan tempts with Presump∣tion.
• * 1.167

  They disho∣nour Christ highly, who say they are in Christ, and walke after the flesh.
• * 1.168

  Aug. contra Pelag. lib. 3. cap. 21.
• * 1.169

  Onely apostate Angels & men beare false wit∣nesse against God.
• * 1.170

  An euill life of a professor sai•••• in effect, there is no vertue in Christ.
• * 1.171

  A godly life is the first martir∣dome, without suffering for Christ which is the second, martirdome is not acceptable to him.
• * 1.172

  Cyp. de dupli∣ci martirio.
• * 1.173

  Col. 3 5. Rom. 12. 1.
• * 1.174

  Iohn 5. 36.
• * 1.175

  Sinnes of men professing Christ are not committed without sacri∣ledge.
• * 1.176

  Dan. 51.
• * 1.177

  More fearefull than Belshazars.
• * 1.178

  Iudas punished sooner than Caiphas.
• * 1.179

  A Christian life cannot be led without a battell.
• * 1.180

  In naturall men there is also a battell, but not be∣tweene the Flesh and the Spirit.
• * 1.181

  Gen. 6. 3.
• * 1.182

  Aug. ser. 12
• * 1.183

  The difficultie of the Christi∣an battel wher∣in it appeares.
• * 1.184

  Bernard.
• * 1.185

  Ambrose de paeniten. lib. 1. cap. 14.
• * 1.186

  Seeing there are in vs two parties, let vs help that which we would haue to preuaile.
• * 1.187

  Basil. serm. 2. de iciunio.
• * 1.188

  Our best estate in this life is sighting.
• * 1.189

  August. de temp. ser. 45.
• * 1.190

  2. Cor. 2. 14.
• * 1.191

  Bernard.
• * 1.192

  Christs mem∣bers militant & triumphant, are not to bee tryed by one rule.
• * 1.193

  There is flesh∣ly corruption in the Christi∣an militant, but he followes it not.
• * 1.194

  Any seruice the Christian giues to sinne, is throwne out by oppression, like that which Israel gaue to Pharaoh.
• * 1.195

  That our life is called a walk∣ing, teaches vs foure things.
• * 1.196

  1 The life of a Christian is a remouing from euill to good. Isai 1. 16. 17. Luke. 16. 13. 2. Tim. 2. 19.
• * 1.197

  Basi. in Psa. 1.
• * 1.198

  Many bastard Christians haue neuer yet risen from euil, farre lesse re∣moued to good.
• * 1.199

  But dieth in the same state wherein they were borne.
• * 1.200

  2 So long as wee are here, we are not at the end of our iourney and therefore should not rest. 1. King. 197. Theoph. in 2. episl. ad Cor.
• * 1.201

  Psal. 84. 7. Basil. tom. 1.
• * 1.202

  cap. vlt.
• * 1.203

  3 Seeing our life is a walking, take heed wee keepe the right way.
• * 1.204

  Iohn. 14. 6.
• * 1.205

  Ber in par∣uis Sermoni∣bus Serm. 23.
• * 1.206

  For hee that walketh after the flesh, shall at length en∣counter with death.
• * 1.207

  Gal. 6.
• * 1.208

  Three profita∣ble helpes of a godly life.
• * 1.209

  Psal. 119.
• * 1.210

  1 Determinatiō.
• * 1.211

  2 Supplication.
• * 1.212

  3 Consideration.
• * 1.213

  4 Our life should be a daily pro∣gresse in god∣linesse.
• * 1.214

  Bern. ser. de ordine, &c.