The Estate of a Christian Man in This Life

Amen.

1

The elect are they whom God of the good pleasure of his will has decreed in himself to choose to eternal life, for the praise of the glory of his grace. For this cause the elect only are said to have their names written in the book of life (Revelation 20:12).

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Whom God elects, them he calls in the time appointed for the same purpose. This calling of the elect is nothing else but a singling and a severing of them out of this vile world, and the customs thereof, to be citizens of the kingdom of heaven, to be of God's household, to be living stones in the spiritual temple, which is the Church of God, the company of the predestinated to eternal life. And this separation must be made before the end of this life. For this is the order which God takes: he will have all them to be in his kingdom in this life, that shall be in the kingdom of heaven after this life. And the time of their calling is termed in Scripture the day of visitation, the day of salvation, the time of grace.

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This severing and choosing of the elect out of the world is then performed, when God by his Holy Spirit endows them with true saving faith — a wonderful gift peculiar to the elect. For the better knowing of it, there is to be considered: first, what faith is; secondly, how God does work it in the hearts of the elect; thirdly, what degrees there are of faith; fourthly, what are the fruits and benefits of faith.

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Faith is a wonderful grace of God, by which the elect do apprehend and apply Christ and all his benefits to themselves particularly.

Here first it is to be considered that the very nature of faith stands in a certain power of apprehending and applying Christ.

This is declared by Paul when he says you are buried with him through baptism, by whom you are also risen again with him by the faith of the power of God, who raised him from the dead. Where it appears that faith is made a means to communicate Christ himself, his death and burial, and so all other benefits to the believer. Again, to believe in Christ and to receive or to lay hold on Christ are put one for another by Saint John, which declares that there is a special applying of Christ — even as we see, when a man has anything given him, he reaches out his hand and pulls it to himself and so makes it his own. Moreover, faith is called the putting on of Christ, which cannot be unless Christ's righteousness is specially applied to the heart, as the garment to the back when it is put on. Lastly, this may appear in that faith is called the eating and drinking of Christ, for there is no eating of food that nourishes, but first it must be tasted and chewed in the mouth, then it must be conveyed into the stomach and there digested. Lastly, it is to be applied to the parts of the body that are to be nourished. And Paul prays for the Ephesians that Christ may dwell in their hearts by faith, which plainly implies this apprehending and applying of Christ.

I add further that faith is a wonderful grace of God, which may appear: first, in that Paul calls it the faith of God's power, because the power of God is especially seen in the begetting of faith. Secondly, experience shows it to be a wonderful gift of God: when a man neither sees nor feels his sins, then to say he believes in God's mercy is an easy matter; but when a man shall feel his heart pressed down with the weight of his sins, and the anger of God for them, then to apply God's free mercy to his own soul is a most hard matter, for then it is the property of the cursed nature of man to blaspheme God and to despair of mercy. Judas who (no doubt) often preached mercy and redemption by Christ in the security of his heart — when God's hand was upon him, and the Lord made him see the vileness of his treachery — he could not comfort himself in Christ, if one would have given him ten thousand worlds, but in a hellish horror of conscience hanged himself desperately; which shows what a wonderful hard thing it is at the same instant when a man is touched for his sins, then to apply God's mercy to himself. Yet a true Christian by the power of faith can do this, as it may appear in David: in the day of my trouble, says he, I sought the Lord; my sore ran and ceased not in the night; my soul refused comfort; I did think upon God and was troubled; I prayed and my spirit was full of anguish — and he adds the word Selah, a note of some wonderful thing. Again, he being almost in the gulfs of hell, even then cried to the Lord for help. Job says, if God should destroy him, yet he would for all that believe in him still. Undoubtedly, strange is the band of faith knitting Christ and his members together, that the anguish of spirit cannot, and the strokes of God's hand do not, unloose.

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This apprehending of Christ is not done by any corporeal touching of him, but spiritually by assurance, which is, when the elect are persuaded in their hearts by the Holy Spirit of the forgiveness of their own sins, and of God's infinite mercy toward them in Jesus Christ. According to that of Paul: now we have received, not the spirit of the world, but the Spirit which is of God, that we might know the things which are given us of God. The things which the Spirit of God makes known to the faithful particularly are their justification, adoption, sanctification, and eternal life. And thus when any are persuaded of these things concerning themselves, they do in their hearts distinctly apply and appropriate Christ and his benefits to themselves.

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The manner that God uses in the begetting of faith is this. First he prepares the heart that it may be capable of faith. Secondly he causes faith by little and little to spring and to breed in the heart. The preparation of the heart is by humbling and softening of it: and to the doing of this there are four things requisite. The first of them is the knowledge of the word of God, both of the law and of the Gospel, without which there can be no faith; according to that saying of Isaiah. By his knowledge shall my righteous servant justify many. And that of John: This is eternal life that they know you to be the only very God, and whom you have sent Jesus Christ. The only ordinary means to attain faith by, is the word preached: which must be heard, remembered, practiced, and continually hidden in the heart. The least measure of knowledge, without which a man cannot have faith, is the knowledge of elements or the fundamental doctrines of a Christian religion. A fundamental doctrine is that, which being once denied, all religion, and all obtaining of salvation is overthrown. This knowledge has a general faith going with it, which is an assent of the heart to the known truth of God's word. This faith when it is grown up to some great measure, it is called [illegible] the full assurance of understanding, and it is to be seen in the martyrs who maintained God's truth against the persecutions of the false Church, to death.

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Although both elect and reprobate may be enlightened to know the word of God, yet the elect in this thing go far beyond all reprobates. For it is specially said of them, that God is their schoolmaster, that he softens their stony hearts, and makes them pliable, that he draws them, that he opens their senses, hearts, ears, and understandings; that the holy Ghost is their anointing, and their eye-salve, to clear the eyes of their mind, to contain the mysteries of God's word. And the difference of illumination in them is threefold.

First, the knowledge which the reprobate has concerning the kingdom of heaven, is only a general and confused knowledge; but the knowledge of the elect, is pure, certain, sure, distinct, and particular. For it is joined with a feeling and inward experience of the thing known, though indeed the mind of man is able to conceive more than any Christian heart can feel. And this is to be seen in Paul, who uses not only to deliver the points of God's word in a general manner, but also sets them down specially in his own experience. So that the enlightening of the reprobate may be compared to the sight of the blind man, who saw men walking like trees, that is in motion like men, but formless like trees; and the elect are like the same blind man, who afterward saw men far off clearly.

Secondly, the knowledge of the wicked puffs them up, but the knowledge of the godly humbles them.

Lastly, the elect, besides the knowledge of God's word, have a free and frank heart to perform it in their lives and conversations, which no reprobate can have: for their illumination is not joined with true and sincere obedience. By this it is easy to discern of the illumination of Anabaptists, or Familists, and many others, which brag of the spirit.

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The second is the sight of sin arising of the knowledge of the law. To this Jeremiah exhorts the Jews of his time, saying: Know your iniquity, for you have rebelled against the Lord your God, etc. The chief cause of the sight of sin is Christ by his holy Spirit, who detects the thoughts of many hearts and judges the world of sin. The manner of seeing our sins, must be to know them particularly; for the vilest wretch in the world can generally and confusedly say he is a sinner. But that the sight of sin may be effectual to salvation, it must be more special and distinct, even in particular sins: so that a man may say with David: My sins have taken such hold of me that I am not able to look up; they are more in number than the hairs of my head; therefore my heart has failed me. Again, a man must not barely see his particular sins, but he must also see the circumstances of them, as namely the fearful curses and judgments of God, which accompany every sin. For the consciences of many tell them of their sins in particular, yet they cannot be humbled for them, and leave them; because they have not seen that ugly tail of the curse of God, that every sin draws after it.

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The means to attain the sight of sin, is by a diligent examination of a man's own self. This was the practice of the children of Israel in affliction. Let us try (say they) and search our ways, and turn again to the Lord. And David gives the same counsel to Saul's courtiers: Tremble and sin not, examine your own heart on your bed, and be still. This examination must be made by the commandments of the law, but specially by the tenth, which ransacks the heart to the very quick; and was the means of Paul's conversion. For he being a proud Pharisee, this commandment showed him some sins, which otherwise he had not known, and it killed him, that is, it humbled him. If so be it that after examination a man cannot find out his sins (as no man shall find out all his sins, for the heart of man is a vast gulf of sin, without either bottom or bank, and has infinite hidden corruptions in it) then he must in a godly jealousy, suspect himself of his unknown sins. As David did, saying: Who can understand his faults? Cleanse me from my secret faults. And as Paul did: I know nothing by myself, yet am I not thereby justified. And good reason it is why men should suspect themselves of those sins which as yet they never saw in themselves; for that which is highly esteemed among men, is abomination in the sight of God; and the very angels are not clean in his sight.

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The third is a sorrow for sin, which is a pain and pricking in the heart arising of the feeling of the displeasure of God, and of the just damnation which follows after sin. This was in the Jews after Peter's first sermon (Acts 2:37), and in Habakkuk at the hearing of God's judgments (Habakkuk 3:16): When I heard, says he, my belly trembled; my lips shook at the voice; rottenness entered into my bones; and I trembled in myself, that I might rest in the day of trouble. This sorrow is called the spirit of bondage to fear (Romans 8:15), because when the spirit has made a man see his sins, he sees further the curse of the law, and so he finds himself to be in bondage under Satan, hell, death, damnation; at which most terrible sight his heart is smitten with fear and trembling, through the consideration of his hellish and damnable estate.

This sorrow, if it continue and increase to some great measure, has certain symptoms in the body, as burning heat, rolling of the intestines, a pining and fainting of the solid parts.

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In the feeling of this sorrow, three things are to be observed. The first: all men must look that it be seriously and soundly wrought in their hearts; for look as men use to break hard stones into many small pieces and into dust, so must this feeling of God's anger for sin bruise the heart of a poor sinner and bring it to nothing. And that this may so be, sorrow is not to be felt for a moment, but very often before the end of a man's life. The godly man from his youth suffers the terrors of God. Jacob wrestling with the angel gets the victory of him, but yet he is fain to go halting to his grave, and trail one of his loins after him continually (Psalm 88:15; Genesis 32:25). The paschal lamb was never eaten without sour herbs, to signify that they which will be free from the wrath of God by Jesus Christ, must feel continually the smart of their own sins (Exodus 12:8; Zechariah 12:10). The second: all men must take heed, lest when they are touched for their sins, they ensnare their own consciences, for if the sorrow be somewhat over sharp, they shall see themselves even brought to the gates of hell, and to feel the pangs of death. And when a man is in this perplexity, he shall find it a most hard matter to be freed from it, without the marvelous power and strength of Christ Jesus, who only is able to help him and comfort him. Indeed, many when they are once plunged in this distress and anguish of soul shall never escape it, as may appear in Cain, Saul, Ahithophel, Judas, and now of late in John Hoffmeister, a monk, and Latomus, who for the space of certain days never left crying that he was damned, because he had willfully persecuted the Gospel of Christ, and so he ended his life. Therefore most worthy is Paul's counsel for the moderating of this sorrow: It is sufficient, says he, to the incestuous man that he was rebuked of many, so that now contrariwise you ought rather to forgive him and comfort him, lest he should be swallowed up of overmuch heaviness (2 Corinthians 2:6-7). And further he gives another reason, which follows: lest Satan should circumvent us, for we are not ignorant of his enterprises. And indeed common experience shows the same, that when any man is most weak, then Satan most of all bestirs himself to work his confusion. The third is, that all men which are humbled have not like measure of sorrow, but some more, some less. Job felt the hand of God in exceeding great measure, when he cried, O that my grief were well weighed, and my miseries were laid together in the balance, for it would be now heavier than the sand of the sea; therefore my words are now swallowed up, for the arrows of the Almighty are in me, and the venom thereof does drink up my spirit, and the terrors of God fight against me (Job 6:3). The same did Hezekiah, when on his death bed he said, he broke all my bones like a lion, and like a crane or a swallow, so did I chatter; I did mourn like a dove (Isaiah 38:13-14). Contrariwise, the thief upon the cross and Lydia in her conversion never felt any such measure of grief, for it is said of her that God opened her heart to be attentive to that which Paul spoke, and presently after she entertained Paul and Silas cheerfully in her house (Acts 16:14), which she could not have done if she had been pressed down with any great measure of sorrow. Neither are any to dislike themselves because they are not so much humbled as they see some others, for God in great wisdom gives to everyone which are to be saved that which is convenient for their estate. And it is often seen in a festered sore that the corruption is let out as well with the pricking of a small pin as with the wide lance of a razor.

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The fourth thing in true humiliation is a holy desperation, which is when a man is wholly out of all hope ever to attain salvation by any strength or goodness of his own, speaking and thinking more vilely of himself than any other can do, and heartily acknowledging himself to have deserved not one only but even ten thousand damnations in hell fire with the devil and all his angels. This was in Paul, when he said of himself that he was the chief of all sinners (1 Timothy 1:15). This was in Daniel, when in the name of the people of Israel he prayed and said, O Lord, righteousness belongs to you and to us open shame, as appears this day (Daniel 9:7). Lastly, the same was in the prodigal child, who said, Father, I have sinned against heaven and against you, and I am no more worthy to be called your son (Luke 15:19).

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Many are of opinion that this sorrow for sin is nothing else but a melancholic passion. But in truth the thing is far otherwise, as may appear in the example of David, who by all conjectures was least troubled with melancholy, and yet never any tasted more deeply of the sorrow and feeling of God's anger for sin than he did, as the book of Psalms declares. And if any desire to know the difference, they are to be discerned thus. Sorrow for sin may be where health, reason, senses, memory and all are sound. But melancholic passions are where the body is unsound and the reason, senses, and memory are dulled and troubled. Secondly, sorrow for sin is not cured by any medicine, but only by the sprinkling of the blood of Jesus Christ. Melancholic passions are removed by medicine, diet, music and such like. Thirdly, sorrow for sin rises of the anger of God, that wounds and pierces the conscience. But melancholic passions rise only of mere imaginations strongly conceived in the brain. Lastly, these passions are long in breeding and come by little and little. But the sorrow for sin usually comes on a sudden as lightning into a house. And yet however they are differing, it must be acknowledged that they may both concur together: so that the same man which is troubled with melancholy, may feel also the anger of God for sin.

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Thus it appears how God makes the heart fit to receive faith: in the next place it is to be considered how the Lord causes faith to spring and to breed in the humbled heart. For the effecting of this so blessed a work, God works four things in the heart. First, when a man is seriously humbled under the burden of his sin, the Lord by his Spirit makes him lift up himself to consider and to ponder most diligently the great mercy of God offered to him in Christ Jesus. After the consideration of God's mercy in Christ, he comes in the second place to see, feel, and from his heart to acknowledge himself to stand in need of Christ and to stand in need of every drop of his most precious blood. Thirdly, the Lord stirs up in his heart a vehement desire and longing after Christ and his merits. This desire is compared to thirst, which is not only the feeling of the dryness of the stomach, but also a vehement appetite after drink. David fittingly expresses it when he says, "I stretched forth my hands to you: my soul desires after you as the thirsty land." Lastly, after this desire he begins to pray, not for any worldly benefit, but only for the forgiveness of his sins, crying with the poor publican, "O God be merciful to me a sinner." Now this prayer, it is made not for one day only, but continually from day to day: not with the lips, but with greater sighs and groans of the heart than that they can be expressed with the tongue. Now, after these desires and prayers for God's mercy, arises in the heart a lively assurance of the forgiveness of sin. For God, who cannot lie, has made his promise, "Knock, it shall be opened" — and again: "Before they call I will answer, and while they speak I will hear." Therefore when a humbled sinner comes crying and knocking at his mercy gate for the forgiveness of sin, either then or shortly after the Lord works in his heart a lively assurance thereof. And whereas he thirsted in his heart, being scorched with the heat of God's displeasure beating upon his conscience, Christ Jesus gives him to drink of the well of the water of life freely. And having drunk thereof, he shall never be more thirsty, but shall have in him a fountain of water springing up into everlasting life.

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For the better understanding of this that God works, sowing faith in the heart of man after this manner, it must be observed that a sinner is compared to a sick man often in the Scriptures. And therefore that the curing of a disease fittingly resembles the curing of sin. A man that has a disease or sore in his body, before he can be cured of it, he must see it, feel pain of it, and be in a fear lest it bring him into danger of death. After this, he shall see himself to stand in need of medicine, and he longs until he be with the physician. When he is once come to him, he desires him of all love to help him and to show the best skill he can, and he will not spare for any cost. Then he yields himself into the physician's hands, persuading himself, that by God's blessing, he both can and will help him. After this he comes to his former health again. On the same manner, every man is wounded with the deadly wound of sin at the very heart. And he that would be saved and escape damnation must see his sin, be sorrowful for it, and utterly despair of his own strength to attain salvation thereby. Furthermore he must see himself to stand in need of Christ, the good physician of his soul, and long after him, and cry to him with deep sighs and groans for mercy. After this Christ Jesus will prepare him a plaster of his own heart's blood, which being applied, he shall find himself revived, and shall come to the assurance of the forgiveness of all his sins. So it was in David, when he repented of his adultery and murder. First, God made him see his sins, for he says, "I know my iniquities, and my sins are ever before me." Secondly, he felt God's anger for his sins; "make me," says he, "to hear joy and gladness, that the bones which you have broken may rejoice." Thirdly, he utterly despaired of his own strength, in that he said, "establish me with your free spirit" — signifying thereby, unless the Lord would stay him with his glorious power, he should run headlong to his own confusion. Fourthly, he comes to see himself stand in great need of God's favor: one mercy will not content him — he prays for the whole innumerable multitude of his mercies, to be bestowed on him, to do away his iniquities. Fifthly, his desire and his prayer for the forgiveness of his sin are set down in the whole Psalm. And in his prayer he gathers some comfort, and assurance of God's mercy toward himself, in that he says, "the sacrifices of God are a contrite spirit: a contrite and broken heart O God, you will not despise."

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There are diverse degrees and measures of this unfeigned faith, according as there be diverse degrees of Christians. Some are yet in the womb, and have their mother the church travailing of them. Some are newborn babes feeding on the milk of the word. Some are perfect men in Christ, come to the measure of the age of the fullness of Christ.

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The least measure of faith that any Christian can have, is compared to the grain of mustard seed, the least of all seeds: and to flax that has fire in it, but so weak that it can neither give heat, nor light, but only makes a smoke, and is called by the name of a little faith: and it may be thus described, when a man of a humble heart does not yet feel the assurance of the forgiveness of his own sins, and yet he is persuaded they are pardonable, desiring that they might be pardoned. And therefore prays to God, that he would pardon them, and give him strength to leave them.

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A little faith may more plainly be known by considering these four points: first that it is only in his heart, who is humbled for sin: for the Lord dwells with him, that is of a contrite and humble spirit, to receive the spirit of the humble and to give life to them that are of a contrite heart. Secondly, it is in a man especially at the time of his conversion, and calling to Christ, after which he is to grow from faith to faith. Thirdly, this faith though it be in the heart, yet it is not so much felt in the heart: this was in David at some times, my God, my God, why have you forsaken me, says he. The first words my God, my God, are speeches of faith: yet the latter, why have you forsaken me, show that then he had no feeling of God's mercy. A little faith then is in the heart of a man, as in the springtime the fruit is in the bud, which yet appears not, but only has its nature and substance in the bud. Lastly, the beginnings and seeds of this faith are three.

The first is a persuasion, that a man's own sins are pardonable: this persuasion though it be not faith, yet it is a good preparation to faith: for the wicked cut themselves off quite from God's mercy, in that with Cain they say, their sins are greater, than that they can be forgiven. The second is a desire of the favor and mercy of God in Christ, and of the means to attain to that favor. This desire is a special grace of God, and it has the promise of blessedness; and it must be distinguished from that desire which wicked men have: who though they desire life eternal, as Balaam did, yet they cannot desire the means, as faith, repentance, mortification, etc. The third is, prayer for nothing in this world, but only for the forgiveness of their sins: with great sighs and groans, from the bottom of the heart, which they are not able to express, as they feel them. Now this heartfelt praying and desire for the pardon of sin can never come from the flesh but only from the Spirit, who stirs up these heavenly motions of longing, desiring, sighing after remission of sin, and all other graces of God, which he bestows upon his children. And where the Spirit of Christ dwells there must needs be faith, for Christ dwells in the hearts of the faithful by faith. Therefore as Rebecca, when she felt the twins strive in her womb, though it pained her, yet she knew, both that she had conceived, and that the children were quick in her: so they who have these motions, and holy affections in them before mentioned may assure themselves, that the Spirit of God dwells in them, and consequently that they have faith though a weak faith.

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Examples of this small faith are evident in the Apostles, who though they believed that Christ was the Savior of the world, yet they were ignorant of his death and resurrection, which are the chief means of salvation. After his resurrection they were ignorant of his ascension, and of his spiritual kingdom, for they dreamed of an earthly kingdom; and at his death they all fled from him, and Peter fearfully denied him. They being in this estate are not said to have no faith, but to be of little faith. Another example we have in David, who having continued a long space in his two great sins, adultery and murder, was admonished of it by Nathan the Prophet: being admonished he confessed his sins, and straightway Nathan declared to him from the Lord the forgiveness of them. Yet afterward David humbled himself, as it appears in the 51st Psalm, and prayed most earnestly for the forgiveness of those and all other his sins, even as though it had not been true, that they were forgiven, as Nathan told him. The reason is: however they were remitted before God, yet David at his first repenting of them, felt no assurance in his heart of the forgiveness of them, only he had a persuasion, that they might be pardoned. And therefore he vehemently desired and prayed to the Lord, to remit them, and to sanctify him anew. This then being the least measure of faith, it must be remembered, that he who has not attained to it, has as yet no saving faith at all.

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The greatest measure of faith is a full persuasion of the mercy of God. For it is the strength and ripeness of faith. Romans 4:20-21: Abraham not weak in faith but being strengthened in the faith, was fully persuaded, that he who had promised was able to do it. This full assurance is when a man can say with Paul, I am persuaded that neither life nor death, nor angels, nor principalities, nor powers, nor things present nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ Jesus our Lord. And lest any should think: this saying is peculiar to Paul, the whole Church, in the Song of Songs, uses the same in effect: saying, Love is strong as death, jealousy is as cruel as the grave, the coals thereof are fiery coals, and a vehement flame. Much water cannot quench love, neither can the floods drown it: if a man should give all the substance of his house for love, they would scorn it.

21.

No Christian attains to this full assurance at the first, but in some continuance of time, after that for a long space he has kept a good conscience before God and before men: and has had diverse experiences of God's love and favor toward him in Christ. This Paul declares to the Romans: in afflictions God sheds abroad his love in their hearts, by the Holy Spirit, which is given to them: hence arises patience, from patience comes experience, from experience hope, and hope never makes ashamed, or disappoints him of eternal life. This is evident in David's practice: Doubtless, says he, kindness and mercy shall follow me all the days of my life, and I shall live a long season in the house of the Lord. Mark this his resolute persuasion: and consider how he came to it: namely by experience of God's favor at sundry times, and after sundry manners. For before he set down this resolution, he numbered up diverse benefits received of the Lord: that he fed him in green pastures, and led him by the refreshing waters of God's word. That he restores him and leads him in the paths of righteousness. That he strengthens him in great dangers, even of death, and preserves him, that in despite of his enemies, he enriched him with many benefits. By means of all these mercies of God bestowed on him he came to be persuaded of the continuance of the favor of God toward him. Again David said before king Saul, let no man's heart fail him because of Goliath: Your servant will go and fight with the Philistine. And Saul said to David: You are not able to go against this Philistine to fight with him: for you are but a boy, and he is a man of war from his youth. David answered, he was able to fight with, and to slay the uncircumcised Philistine. And the ground of his persuasion was taken from experience: for thus he said: Your servant kept his father's sheep, and there came a lion, and likewise a bear and took a sheep out of the flock. And I went out after him and struck him, and took it out of his mouth, and when he arose against me, I caught him by the beard, and struck him and slew him. So your servant slew both the lion and the bear: therefore this uncircumcised Philistine shall be as one of them, seeing he has railed on the host of the living God. The like proceeding must be in matters concerning eternal life. Little David resembles every Christian. Goliath and the army of the Philistines resembles Satan and his power. He therefore that will be resolved, that he shall be able to overcome the gates of hell, and attain to life everlasting, must long keep watch and ward over his own heart, and he must fight against his own rebellious flesh, and crucify it. Indeed, he must have experiences of God's power strengthening him in many temptations, before he shall be assured of his attaining to the kingdom of heaven.

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Thus much concerning faith itself: now follow the fruits and benefits of faith. By means of this special faith, the elect are truly joined to Christ, and have a heavenly communion and fellowship with him, and therefore do in some measure inwardly feel his Holy Spirit moving and stirring in them, as Rebecca felt the twins to stir in her womb. Christ is as the head in the body: every believer as a member of the same body: now as the head gives sense and motion to the members, and the members feel themselves to have sense, and to move by means of the head, so does Christ Jesus receive and quicken every true believer, and by his heavenly power makes him to do the good which he does. And as from the stock sap is derived to the graft, that it may live and grow, and bring forth fruit in his kind: so do all the faithful that are grafted into Christ the true Vine. And as the graft loses its wild nature, and is changed into the nature of the stock, and brings forth good fruit, so in like manner it is with them that are in Christ, who by little and little are wholly renewed from evil to good.

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The elect being thus joined to Christ, receive three wonderful benefits from him, Justification, Adoption, Sanctification. Justification is, when the elect being in themselves rebellious sinners, and therefore firebrands of hell fire, and God's own enemies, yet by Christ they are accepted of the Lord as perfectly pure and righteous before him.

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This Justification is wrought in this manner. Sin is that which makes a man unrighteous, and the child of wrath and vengeance. In sin, there are three things which are hurtful to man: the first is condemnation, which comes of sin: the second is, the disobedience of the law in sin: the third is, the root and fountain of sin, original corruption. These are three deadly wounds, and three running sores in the hearts and consciences of all sinners. Now Christ Jesus is perfectly righteous, and in him a sinner may find three inestimable benefits answerable to the three former evils. First, the sufferings of Christ upon the Cross, sufficient for all men's sins. Secondly, the obedience of Christ in fulfilling the law. Thirdly, the perfect holiness of the human nature of Christ: these are three sovereign medicines to heal all wounded consciences: and they are as three running streams of living water to bathe and to soften the bruised and contrite heart. Now comes faith, and first lays hold of the sufferings of Christ, and so a sinner is freed from the punishment and guilt of sin, and from eternal damnation, and thus the first deadly wound is cured. Again, faith lays hold of the perfect obedience of Christ, in fulfilling the law, and thus the second wound is cured. Thirdly, faith applies the holiness of Christ's human nature to the sinner, and then his nature is accepted of God as perfectly sanctified, and so his third deadly wound is cured. Thus a sinner is made righteous by the righteousness of Christ imputed to him.

25.

From true justification, proceed many other benefits, and they are either outward, or inward. Outward benefits are three. The first is Reconciliation, by which a man justified is perfectly reconciled to God; because his sin is done away, and he is arrayed with the perfect righteousness of Christ. The second is, that afflictions to the faithful are no punishments for sin, but only fatherly and loving chastisements. For the guilt and punishment of sin was borne of Christ. Now therefore, if a Christian be afflicted, it is no punishment: for then God should punish one fault twice, once in Christ, and the second time upon the Christian: which thing does not agree with his justice: it remains therefore that afflictions are only corrections in the faithful. The third benefit is, that the man justified does deserve and merit at God's hands the kingdom of heaven. For being made perfectly righteous in Christ, he must needs merit eternal life in and by Christ. And therefore Paul called it the justification of life (Romans 5:18).

26.

Inward benefits proceeding from justification, are those which are inwardly felt in the heart, and serve for the better assurance of justification, and they are principally five. The first is, Peace and quietness of conscience. As all men naturally in Adam are corrupt, so all men naturally have corrupt and defiled consciences, accusing them and arraigning them before God's judgment for their sins: in such wise that every suspicion of death and fear of imminent danger makes a natural man stand aghast at his wits end, knowing not what to do. But by faith in Christ, the Christian is persuaded of remission of his sins, and so the disquietness of his conscience is appeased, and he has an inward peace in all extremities, which cannot be taken from him.

27.

The slumbering and dead conscience is much like to the good conscience pacified, and many through ignorance take the one for the other. But they may be severed and discerned thus. First, let the believing Christian examine himself, whether his conscience was afflicted with the sense of God's judgments, and pressed down with the burden of his sin before he came to that quietness. For then he may be in good hope, that it was the Spirit of God who brought that peace, because God has promised that he will dwell with the humble and contrite, to revive and quicken them. But if he have always had that peace from the beginning of his days, he may easily deceive himself, by taking the numbness and security of a defiled conscience for true peace of conscience. Secondly, let him search from where this peace of his conscience proceeds. For if it come from anything else but from the certainty of the remission of sin, it is no true peace: as many, flattering themselves in sin, and dreaming of a pardon, are thereupon quieted, and the Devil is ready enough to put this into their minds. But this can be no true peace. Thirdly, let him examine himself, if he have a care to keep a good conscience: which if he have, he has also received from the Lord a good and a quiet conscience. For if God bestow upon any man a gift concerning his salvation, he gives him also a care to keep it.

28

The second inward benefit is an entrance into God's favor, and a perseverance in it, which is indeed a wonderful benefit. When a man comes into favor with his Prince, then he is bold to come to his Prince, and he may have free access to his presence, and he may sue to his Prince for any benefit or preferment for which he stands in need, and may obtain it before any other. So they which are in God's favor, by reason that they are freely pardoned, and justified in Christ, do boldly approach into God's presence, and they are ready to ask, and sure to obtain any benefit that is for their good. The third is a spiritual joy in their hearts, even then when they are afflicted: because they look certainly to obtain the kingdom of heaven. The fourth is that the love of God is shed in the hearts of the faithful by the Holy Spirit: that is, that the Holy Spirit does make the faithful very evidently to feel the love of God towards them, and does as it were, fill their hearts with it.

29

The second main benefit is Adoption, whereby they which are justified, are also accepted of God as his own children. From Adoption proceed many other benefits. First the elect child of God hereby is made a brother to Christ. Secondly, he is a King, and the kingdom of heaven is his inheritance. Thirdly, he is Lord over all creatures, except Angels. Fourthly, the holy Angels minister to him for his good: they guard him and watch about him. Fifthly, all things, indeed grievous afflictions and sin itself, turn to his good; though in his own nature it be never so hurtful: and therefore death (which is most terrible) to him is no entrance into hell, but a narrow gate to let him into everlasting life. Lastly, being thus adopted, he may look for comfort at God's hand answerable to the measure of his affliction: as God has promised.

30.

The inward assurance of Adoption is by two witnesses. The first is our spirit, that is, an heart and conscience sanctified, by the sprinkling of the blood of Christ. Now, because it comes to pass that the testimony of our spirit is feeble and weak, God of his goodness has given his own spirit to be a fellow witness with our spirit. For the elect have in themselves the spirit of Jesus Christ, testifying to them and persuading them that they are the adopted children of God. For this cause the Holy Spirit is called the spirit of adoption, because it works in us the assurance of our adoption: and it is called a pawn or earnest. For as in a bargain, when part of the price is paid in earnest, then assurance is made, that men will pay the whole. So when the child of God has received thus much from the Holy Spirit to be persuaded that he is adopted and chosen in Christ, he may be in good hope, and he is already put in good assurance, fully to enjoy eternal life in the kingdom of heaven.

Indeed this testimony is weak in most men, and can scarcely be perceived: because most Christians, though they may be old in respect of years, yet they are babes in Christ, and not yet come to a perfect growth: and may find in themselves great strength of sin, and the graces of God to be in small measure in them. And again, the children of God being most distressed, as in time of trial, and in the hour of death, then the inward working of the Holy Spirit is felt most evidently. But a reprobate cannot have this testimony at all: though indeed a man flatters himself, and the Devil imitating the Spirit of God, does usually persuade carnal men and hypocrites that they shall be saved. But that devilish delusion, and the testimony of the Spirit may be discerned by two notes. The first is hearty and fervent prayer to God in the name of Christ. For the same Spirit that testifies to us that we are the adopted children of God, does also make us cry, that is, fervently with groans and sighs filling heaven and earth, pray to God. Now, this hearty, fervent and loud crying in the ears of God, the Devil can give to no hypocrite: for it is the special mark of the Spirit of God. The other note is, that they which have the special testimony from the Spirit of God, have also in their hearts the same affections to God which children have to their father: namely, love, fear, reverence, obedience, thankfulness. For they call not upon God as upon a terrible judge, but they cry Father, Father. And these affections they have not, whom Satan deludes with a fantastical imagination of their salvation, for it may be, that through hypocrisy, or through custom, they may call God Father, but in truth they cannot do it.

31

The elect, being thus assured of their adoption and justification, are endowed with hope: by which they look patiently for the accomplishing of all good things which God has begun in them. And therefore they can undergo all crosses and afflictions with a quiet and contented mind: because they know that the time will come when they shall have full redemption from all evils. This was the patience of Paul's hope, when he said, that nothing in the world could sever him from the love of God in Christ. And like to this was the patience of Polycarp, and of Ignatius, who when he was condemned and judged to be thrown to wild beasts, and now heard the lions roaring, he boldly and yet patiently said: I am the wheat of Christ, I shall be ground with the teeth of wild beasts, that I may be found good bread. Also the same was the patience of the blessed martyr Saint Lawrence, who like a meek lamb suffered himself to be tormented on a fiery gridiron: and when he had been pressed down with fire pikes for a great space, in the mighty spirit of God, spoke to the Emperor that caused him thus to be tormented, in this manner

This side is now roasted enough, turn up O tyrant great. Try, whether roasted or raw, you think the better meat.

32

The third main benefit is inward sanctification: by which a Christian in his mind, in his will, and in his affections is freed from the bondage and tyranny of sin and Satan, and is by little and little enabled through the Spirit of Christ to desire and approve that which is good, and to walk in it. And it has two parts. The first is Mortification, when the power of sin is continually weakened, consumed, and diminished. The second is Vivification, by which inherent righteousness is really put into them, and afterward is continually increased.

33

This sanctification is wrought in all Christians after this manner. After that they are joined to Christ, and made mystically bone of his bone, and flesh of his flesh, Christ works in them effectually by his Holy Spirit, and his works are principally three. First, he causes his own death to work effectually the death of all sin, and to kill the power of the flesh. For it is as a corrosive, which being applied to the part affected, eats out the venom and corruption: and so the death of Christ by faith applied, frets out and consumes the concupiscence and the corruption of the whole man. Secondly, the burial of Christ is the burial of sin, as it were in a grave. Thirdly, his Resurrection sends a quickening power into them, and to make them rise out of their sin, in which they were dead and buried, to work righteousness, and to live in holiness of life. Lazarus's body lay four days, and stank in the grave, yet Christ raised it and gave him life again, and made him do the same works that living men do. So also Christ deals with the souls of the faithful: they rot and stink in their sins, and would perish in them, if they were left alone. But Christ puts a heavenly life into them, and makes them active and lively to do the will of God in the works of Christianity, and in the works of their callings. And this sanctification is throughout the whole man: in the spirit, soul, and mind (1 Thessalonians 5:23). And here the spirit signifies the mind and memory, the soul, the will and affections.

34

The sanctification of the mind is the enlightening of it with the true knowledge of God's word. It is of two sorts: either spiritual understanding or spiritual wisdom. Spiritual understanding is a general conceiving of every thing that is to be done, or not to be done, out of God's word. Spiritual wisdom is a worthy grace of God, by which a man is able to understand out of God's word, what is to be done, or not to be done in any particular thing, or action, according to the circumstances of person, time, place, etc. Both these are in every Christian, otherwise Paul would never have prayed for the Colossians that they might be fulfilled with knowledge of God's will, in all wisdom and spiritual understanding (Colossians 1:9). In both these excelled David, who testified of himself that God's word was a lantern to his feet, and a light to his path (Psalm 119:105); and that God by his commandments had made him wiser than his enemies; that he had more understanding than all his teachers, because God's testimonies were his meditations; that he understood more than the ancient, because he kept God's precepts. The properties of the mind enlightened are specially two. The first is, that by it a Christian sees his own blindness, ignorance, and vanity, as appears in David who, being a prophet of God, yet prayed: open my eyes, O Lord, that I may see the wonders of your law. And hence it is that the godly so much bewail the blindness of the mind. Contrariwise the wicked man in the midst of his blindness, thinks himself to see. The second is that it runs and is occupied in a continual meditation of God's word. So David says the righteous man's delight is in the law of the Lord, and in his law he meditates day and night (Psalm 1:2).

35.

The memory also is sanctified in that it can both keep and remember that which is good and agreeable to God's will; whereas naturally it best remembers lewdness, and wickedness, and vanity. This holy memory was in David: I have hidden your promises in my heart, that I might not sin against you (Psalm 119:11). And Mary kept all the sayings of Christ and pondered them in her heart (Luke 2:19). And to the exercise of this memory, Solomon has a good lesson: My son, hearken to my words, incline your ears to my sayings; let them not depart from your eyes, but keep them in the midst of your heart (Proverbs 2:1).

36.

Furthermore the will of a Christian is renewed and purified by Christ; which appears in that it is so far freed from sin, that it can will and choose that which is good and acceptable to God, and refuse that which is evil, according to that of Paul, It is God, which works in you the will and the deed even of his good pleasure (Philippians 2:13). Now if a man be considered naturally, he can neither will, nor perform that which is good, but only that which is evil, for he is sold under sin, as the ox or the ass, and commits iniquity, as the fish draws in water; indeed he is in bondage under Satan, who inspires his mind with vile motions, and bows his will, affections, and the members of his body to his cursed will; so that for his life, he is not able to do any thing, but sin and rebel against God (Job 15:16; Ephesians 2:2; Luke 11:21). And it must be remembered, that although the Christian man's will be freed from the bondage of sin in this life, yet it shall not be free from the power of sin until the life to come, for Paul that worthy saint says of himself being regenerate, that he was carnal and sold under sin (Romans 7:14).

37.

Sanctified affections are known by this that they are moved and inclined to that which is good, to embrace it; and are not commonly affected and stirred with that which is evil, unless it be to shun it. Examples hereof are these which follow. To rejoice with them that rejoice, and to weep with them that weep (Romans 12:9, 15). To rejoice, because a man's name is written in heaven (Luke 10:20). To desire God's presence and favor, as the dry land desires water (Psalm 143:6). To fear and tremble at God's word (Isaiah 66:2). To long and to faint after the places where God is worshipped (Psalm 48:2). To be vexed in soul from day to day in seeing and hearing the unlawful deeds of men, and to shed rivers of tears because men break God's commandments (2 Peter 2:8; Psalm 119:136). In fervency of spirit to serve the Lord (Romans 12:11). To put on the bowels of compassion towards the miseries of men (Colossians 3:12). To be angry and sin not (Ephesians 4:26). To sorrow for the displeasing of God (2 Corinthians 7:11). To love the brethren in Christ (1 John 3:14). To admire at the word of God. To love God's commandments above gold (Psalm 119:127-128). To admire at the graces of God in others (Matthew 8:10). In fear to serve God, and to rejoice in trembling (Psalm 2:11). To walk in the fear of God, and to be filled with the joy of the Holy Spirit (Acts 9:31). To be heavy through manifold temptations (1 Peter 1:6). To rejoice in being partaker of the sufferings of Christ (1 Peter 4:13). To wait on the Lord, to rejoice in him, and to trust in his holy name (Psalm 33:20-21). To wait for the full redemption (Romans 8:23). To sigh desiring to enjoy eternal life (2 Corinthians 5:2). To love the habitation of God's house and the place where his honor dwells (Psalm 86:8). To esteem all things as loss and dung in respect of Christ (Philippians 3:8).

38.

But among all these sanctified affections, there are four specially to be marked. The first is a zeal for God's glory, by which a Christian is thus affected, that rather than God shall lose his glory, he is content to have his own soul damned. As it was with Moses, who feared lest God should lose his glory, if he did utterly destroy the Israelites for their idolatry, whom he had chosen to be his people, and therefore in this respect prayed to the Lord. Therefore now if you pardon their sin, your mercy shall appear, but if you will not, I pray you, erase me out of the book which you have written. And Paul could have wished with all his heart to be cut off from all fellowship with Christ, and to be given up to eternal destruction, for his countrymen the Jews, and for God's glory specially. Some may say this affection is not common to all, but particular to such as are led with such an affection, as these holy men were led, and which have their hearts so pierced and kindled with divine love, and so ravished with the same, out of themselves, that they forget all other things, indeed themselves, having nothing before their eyes but God, and his glory. To this I answer that this affection is common to all, though the measure of it be different, in some more, in some less. Which appears in that our Savior Christ teaches every one in his prayer which he made before he craved any other thing, either concerning God, or himself, to pray that God's name may be sanctified. For by this all Christians are taught that they are to pass over all considerations of themselves, their own pleasure and profit, their salvation or damnation, and with a hearty affection, to seek after the glory of God in all their doings, that as God's glory is most dear to himself, so it may appear also that it is most dear to them. If any think it strange that Moses, Paul, or any other should be content to fall into misery, to lose their lives, and to be cast into eternal perdition, in hell fire, with reprobate and damned spirits, rather than God's honor should be turned into dishonor and blasphemy, let them consider that wonderful is the power of true love. Which makes all things easy, which is as strong as the grave, that overcomes all, and was never yet overcome, which is as a flaming fire, that a whole sea of waters cannot quench. And the love which these men had to God did so ravish them, that they felt no fear of hell fire.

39

The second affection is the fear of God, a most excellent and wonderful grace of God. Solomon matches it, indeed and prefers it too, before all things in this world, making it the end of all. Without it a man cannot be wise, it is the first step to wisdom, in it is assured strength: also it is a wellspring of life to avoid the snares of death. The churches of Judea being in peace, were edified, and walked in the fear of God, and were abundantly filled with the comfort of the Holy Ghost. In this fear of God there are two parts: the first is a persuasion in the heart, that a man is in God's presence, and when any by infirmity forgets God, a drawing of himself into God's presence. As it was in David, I have (says he) set the Lord always before me. For he is at my right hand, therefore I shall not slide. And this his being in the presence of God, he sets down most excellently in Psalm 139. Enoch walked with God. Abraham is commanded to walk before God, and to be upright. The second part of the fear of God is, in God's presence to stand in awe of him; which is when a man takes heed to his ways lest he offend God. This advice David gives to Saul's counselors. Stand in awe and sin not. Pharaoh commanded the Midwives of Egypt to kill all the male children of the Israelites at the birth: they did it not, because they stood in awe of God, fearing to displease him. And hence it is that the godly hear God's word with fear and trembling.

40

The third is, the hatred and detestation of sin, specially of a man's own corruptions: by which a Christian is so tormented, that in regard of them and for no other cause, he most heartily desires to be forth of this most miserable world, that he may be disburdened of his sin, and leave off to displease God. Paul feels in himself a huge mass of deadly corruption, it makes him deem himself most miserable, and to mourn because he was not delivered from it, saying, Oh miserable man that I am, who shall deliver me from this body of death. Again it is sin that makes the church complain that she is black, that the sun has looked upon her, and therefore she cries, Come Lord Jesus, come quickly.

41

The fourth is, joy of heart, in consideration of the nearness or presence of the terrible day of judgment. The reprobate either trembles at the consideration of the day of judgment, or else in the security of his heart he regards it not. And when he shall see the signs of the coming of Christ his heart shall fail him for very fear, and he shall call the hills to fall upon him. But on the contrary, the faithful love the second coming of Christ, and therefore wait and long for it: and when they shall see the signs of it, they shall lift up their heads, because the full accomplishment of their redemption is at hand.

42

The sanctification of the body is when all the members of it are carefully preserved from being means to execute any sin, and are made the instruments of righteousness and holiness. So Paul prayed for the Thessalonians that they might know how to possess their vessels in holiness, and in honor, and not in the lust of concupiscence, as the Gentiles do which know not God. And Job made a covenant with his eyes not to look on a woman. In whose example it appears how every member is to be kept pure and holy.

43

If any humbled Christian finds not this measure of sanctification in himself, yet let him not be discouraged. For if any man have a willingness, and a desire to obey God's commandments, he has the spirit, and he who has the spirit is in Christ, and he who is in Christ shall never see damnation. And though he fails greatly in the action of obedience, yet God will accept his affection to obey, as obedience acceptable to him. God will approve of you for his own work which he has wrought in you, and not reject you for your.

44

From sanctification arises repentance. For a man cannot hate his own sins before he is sanctified: and he cannot truly repent for them before he hates them. Repentance is when a man turns to God, and brings forth fruits worthy of amendment of life. This turning to God has two parts: the first a purpose and resolution of heart never to sin any more, but to lead a new life. This was in David, who fully purposed to keep God's commandments and applied his heart to fulfill his statutes to the end. And to this did Barnabas exhort the brethren at Antioch that with full purpose of heart, they would cleave to the Lord. The second part is a holy labor in man's life and conversation to purify and cleanse himself from sin: of this speaks John, 'And every one that has this hope in him, purges himself even as he is pure.' This did David practice, as may appear in that he said: 'Certainly, I have cleansed my heart in vain, and washed my hands in innocence.' If any marvel how repentance follows sanctification, considering it is the first thing of all that the Prophets, Apostles, and Ministers of God preach to the people whom they would win to Christ, I answer that all other graces are more hidden in the heart, whereas repentance is open, and sooner appears to a man's own self, and to the eyes of the world. It is like the bud in the tree, which appears before the leaf, the blossom, the fruit: and yet in nature, it is the last, for a man must be renewed, and come to an utter disliking of his own sins, before he will turn from them, and leave them.

45

By this it may appear, that there is one manner of sinning in the godly, and another in the ungodly, though they fall both into one sin. A wicked man, when he sins in his heart, gives full consent to the sin. But the godly, though they fall into the same sins with the wicked, yet they never give full consent, for they are in their minds, wills, and affections partly regenerate, and partly unregenerate, and therefore their wills will partly abhor that which is evil. According as Saint Paul says of himself, 'I delight in the law of God according to the inner man, but I see another law in my members rebelling against the law of my mind, and leading me captive,' etc. And that the godly man never gives full consent to sin: it is evident by three tokens. First, before he comes to do the sin, he has no purpose nor desire to do it. But his purpose and desire is to do the will of God contrary to that sin. Secondly, in the act or doing of the sin, his heart rises against it, yet by the strength of temptation, and by the mighty violence of his flesh, he is hauled and pulled on to do wickedness. Paul says of himself, that he was sold under sin, that is, he was like a slave, who desires to escape out of his Master's hands, and yet is forced in great misery to serve him. Thirdly, after he has sinned he is sorely displeased with himself for it, and truly repents. As Peter before the denying of his Master, had no purpose to do it, but rather to die in his cause. In the act he had a striving with himself, as appears by this that first he answered faintly, 'I know not what you say': and yet after when the assault of Satan more prevailed, he fell to swearing, cursing and banning. After his fall he repented himself and wept bitterly for it. All was contrary in Judas, who went to betray his master with full intent and purpose: for the devil long tempting him to it, entered into him, that is, made him yield, and resolve himself to do it. Afterward when Christ was betrayed and condemned, Judas was not sorrowful for his sin with a godly sorrow, but in despair of mercy hanged himself.

46

Fruits worthy of amendment of life are such fruits as the trees of righteousness bear, namely, good works. For the doing of a good work there are three things requisite. First, it must proceed from justifying faith. For the work cannot please God except the person please him, and the person cannot please him without this faith. Secondly, it is to be done in obedience to God's revealed word. To obey is better than sacrifice, and to listen is better than the fat of rams. Thirdly, it is to be referred to God's glory. Whether you eat or drink, says Paul, or whatever you do, do all to the glory of God. The special works of Christians, which they and none but they truly perform, are these five which follow.

47

The first is the good hearing of the word, my sheep (says Christ) hear my voice and follow me. And again: he which is of God hears his voice. And this was one note of the faithful in the primitive Church to assemble to hear the word. This good hearing of the word is the saving hearing that brings life eternal. In this action, Christians are usually thus disposed. Before they come to hear the word of God they make themselves ready to hear it, as the men of Berea did, who received the word with all readiness. This preparation stands in two points: First, they disburden themselves of all impediments, that like runners in a race, they may be swift to hear: these impediments are sin and troubled affections, and they come with humble hearts as fools, that they may become wise. Secondly, they quicken up themselves, and come to the assemblies, hungering and thirsting after the word of God, as men do after meat and drink. When they are in hearing God's word, their minds are fixed and attentive only to that which is spoken, as Lydia's was. Thirdly, they truly believe the word of God, and carefully apply it to their own souls. Fourthly, they feel the lively power of it in themselves. It is as salt in them, to draw out their inward corruption; it is to them the sword of the spirit, and as a sacrificing knife in the hand of God's Minister, by which their flesh is killed, and they are offered up in a living sacrifice to God: it is spirit and life to quicken and revive their souls that are dead in sin. And the reason of this is plain: The word of God preached is as a cup of wine: the true Christian, is the Lord's guest, but he has sauce of his own: He brings his sugar with him, namely, his true faith, which he tempers and mingles with God's word, and so it becomes to him as a cup of sweet wine, and as water of life. Now the hypocrite, because he brings no faith with him, drinks of the same, but thinks the wine to be sour and tart, and void of relish, and in truth it is to him as a cup of rank poison. Again, they hear the word of God as in God's presence, and therefore their hearts are full of fear and trembling. And they receive the word, not as from man, but as from Christ Jesus the only Doctor of the Church: And they regard not so much the Ambassador, or his ability, as the message of reconciliation sent from the King of Heaven. After they have heard the word, they are bettered in knowledge and in affection, and they remember it, and meditate upon it continually, that they may frame all their doings by it. Worldly men use to buy books of statutes, and to have them in their houses to read on, that they may know how to avoid danger of law. And so the faithful do always set before them God's word, and in all their doings it is their Counselor, lest they should come into danger of God's displeasure.

48.

The second work is, the receiving of the Sacraments; of Baptism once only, when a man is admitted into the Church: and of the Lord's Supper often. The first, seals up to the heart of a Christian, that he is united to Christ, and has true fellowship with him in being fully justified before God, and inwardly sanctified. The second serves to seal up in the heart of a Christian the continual growing and increasing of the same graces. This thing every true believer shall have often experience of, either in or after the receiving of the Sacrament: and yet it shall not be so always, for sometimes the Church being brought into Christ's wine-cellar, shall fall into a swoon, and not feel any refreshing there. Yet the believer is not to be dismayed, if he feels not always comfort presently after the Sacrament. A sick man feels no comfort or nourishment, when he eats meat, and yet it preserves his life: So the weak Christian though he feels himself not nourished at the Sacrament by Christ's body and blood, yet he shall see in time that his soul shall be preserved thereby to everlasting life. Furthermore when a Christian feels no comfort by the Sacrament, let him then humble himself before the Lord more heartily than ever before, confessing his sins and praying for increase of grace, and then he shall feel the fruit of the Sacrament.

49.

The third work is, a relieving of the poor brethren in Christ, proceeding of a brotherly kindness towards them. This is a special work not to be done to all men alike, as saint Paul says, Do good to all men, but especially to them of the household of faith. Directions for this matter are the faithful of Jerusalem, who were all in one place, and had all things common: namely in use. And they sold their possessions and goods and parted them to all men: as every one had need. Also the brethren at Corinth in their extreme poverty relieved the Churches of Macedonia liberally, not only according to their power, but also straining themselves beyond their power. Indeed this relief must go further, even to the bestowing of a man's life, if need so require. (As saint John says) Hereby we have perceived love, that he laid down his life for us: therefore we ought also to lay down our lives for the brethren.

50.

The fourth work is, true prayer: and saint Luke sets out the faithful, and the children of God, by this description: That they call on the name of the Lord. As on the contrary it is said of the wicked: That they call not upon God. The true Christian calls on the Lord in truth. For the spirit of adoption, which is the spirit of Prayer is his Schoolmaster to teach him to do it.

In Prayer he is thus disposed: First, before he prays, he is stricken with some fear and reverence in regard of God's Majesty, for he considers that prayer is a familiar talking with God.

Secondly, he is inwardly touched with a lively feeling of his own wants, but especially he is vexed and grieved at his own sin and rebellion: and this sense of his misery is as a spur to quicken his benumbed heart.

Thirdly he humbles himself before his God, and lays open his heart before the Lord, showing a fervent and longing desire to obtain those things of which he finds an extreme want in himself, as the Prophet David did whose desire was like the yawning of the dry ground. And this proceeds from the spirit of God, which stirs up groanings in the heart, which a man oftentimes cannot express.

Fourthly, when he makes his request, he doubts not, but by faith he believes that God will grant his requests, which he makes according to his word (Mark 11:24). The ground of this persuasion is double: first, Christ Jesus, by whose merits as he has obtained remission of sins, so he looks to obtain all things else (Romans 8:32). The other ground is the comfortable promises of God, which he has made, that he will hear them who truly call upon him (1 John 5:14-15).

Fifthly, he does not pray for a bout or two, but he continues in prayer (1 Thessalonians 5:17). And although God seems not to hear him at the first, yet he patiently waits on the Lord, and still calls upon him.

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The first work is to walk in some lawful calling with diligence and uprightness, so that in performing all the duties of it, a man may keep a good conscience before God and men. Thus David determined to walk in the government of his house and kingdom. "I will do wisely," says he, "in the perfect way till you come to me; I will walk in the uprightness of my heart, in the midst of my house: I will set no wicked thing before my eyes: I hate the work of them that fall away: it shall not cleave to me." This sincerity of David's behavior in his calling made him bold to offer himself to be tried not only by men, but much more by the Lord God himself, and to be punished accordingly. "Judge me, O Lord," says he, "for I have walked in my innocence; prove me, O Lord, and try me; examine my reins and my heart." So upright and clear was he in all his doings (Psalm 101:2; Psalm 26:1-2; Psalm 119:23; Psalm 18:22-24).

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Thus much of faith and the benefits that come by faith. Now follows the spiritual exercise of a Christian in his manifold temptations, which are in this life inseparable companions of grace. The reason is, because the devil hates Christ with a deadly hatred, and shows this hatred in a continual persecution of his members. As Saint John says, the Dragon was angry with the Woman and went and made war with the remnant of her seed, which kept the commandments of God, and have the testimony of Jesus Christ (Revelation 12:17). Now therefore as soon as Christ Jesus begins to show any token of his love to any man, the Devil on the contrary shows forth his enmity, and stirs up his fellow champions the flesh and the world to war against him for his confusion. And furthermore the Lord in great wisdom permits temptations to the last end of a Christian man's life, to try his faith, to purge him of sin, to humble him, and to make him depend on his majesty, to quicken and revive the graces of his spirit, which otherwise would be dead and decay.

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The temptations of a Christian are specially six. The first is when inwardly in his heart he is drawn away and enticed by his own concupiscence to any sin. The Christian's exercise in temptation is fight and battle between the flesh and the spirit. And this fighting stands in four things: first, the flesh stirs up evil thoughts and desires, as a burning furnace continually sends up smoke and sparks of fire; and it drags a man forward to evil words and deeds, according to that of Saint Mark: "For from within, even from the heart of man, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, uncleanness, a wicked eye, backbiting, pride, foolishness" (Mark 7:21; James 1:14; Galatians 5:17).

Second, the flesh hinders and chokes the good motions and desires of the heart, as Paul says: "I see another law in my members rebelling against the law of my mind, and leading me captive to the law of sin which is in my members" (Romans 7:23). Again, the same flesh mingles every good motion and desire with some corruptions, so that the godly dislike the best thing they do. Isaiah says of his own and the people's righteousness, that it is but as a menstruous cloth (Isaiah 64:6). The prayers of the saints must be performed with sweet odors, before they can ascend up sweet and savory into the nostrils of God (Revelation 8:3-4). And Paul said of himself, he did that which he disliked — not that he was overtaken with gross sins — but because when he was to do his duty the flesh hindered him, that he could not do that which he did exactly and soundly according to his will and desire (Romans 7:15). Even as a man who has a journey to go — his mind is to dispatch it in all haste — yet when he is in his travel he goes but slowly, by reason of a lameness in his joints.

Third, the spirit, on the contrary, kindles in the heart good motions and desires, and puts a man forward to good words and deeds, as it was in David. "I will praise the Lord," says he, "who has given me counsel: my reins also teach me in the night season" (Galatians 5:24; Psalm 16:8).

Fourth, the spirit rebukes a man for his evil intents and desires, and represses the force of them, and as it were nips them in the head. Thus Isaiah describes the inward motions of the spirit: "And your ears shall hear a word behind you, saying, this is the way, walk in it, when you turn to the right hand and when you turn to the left" (Isaiah 30:21). And Saint John says: "The Spirit judges the world of sin." This was in David, who when he did any evil, his heart smote him (2 Samuel 24:10). Out of this doctrine issues a notable difference between the wicked and the godly. In the godly, when they are tempted to sin, there is a fight between the heart and the heart — that is, between the heart and itself. In the wicked also there is a fight when they are tempted to sin, but this fight is only between the heart and the conscience. The wicked man, whatever he is, has some knowledge of good and evil, and therefore when he is in doing any evil, his conscience accuses, checks, and controls him, and he feels it stirring in him, as if it were some living thing that crawled in his body and gnawed upon his heart. And thereupon he is very often grieved for his sins, yet for all that he likes his sins very well, and loves them, and could find in his heart to continue in them forever. So that indeed, when he sins, he has in his heart a striving and a conflict, but that is only between himself and his conscience. But the godly have another kind of battle and conflict, for not only their consciences prick them and reprove them for sin, but also their hearts are so renewed that they rise in hatred and detestation of sin. And when they are tempted to evil by their flesh and Satan, they feel a desire to do that which is good (Romans 2:14-15; 1 Peter 4:3-4; Psalm 97:10; Psalm 119:104, 118; Romans 7:15).

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The second temptation is a quietness in the heart of a Christian, because he cannot according to his desire, have fellowship with Christ Jesus, he is exercised in this temptation on this manner.

1 Christ let him see his excellency and how he is affected towards him.

2 Then the Christian considering this desires Christ and his righteousness.

3 He delights himself in Christ, and has some enjoying of his benefits.

4 Then he comes into the assembly of the Church, as into God's wine-cellar, that in the word and sacraments, he may feel a greater measure of the love of Christ.

5 But he falls love sick: that is he becomes troubled in spirit, because he cannot enjoy the presence of Christ in the said manner, as he would.

6 In this his spiritual sickness he first feels the power of Christ supporting him, that the spirit be not quenched. And he hears Christ as it were whispering in his heart, as a man speaks to his friend when he is coming toward him afar off.

7 After this Christ comes nearer, but the Christian can no otherwise enjoy him, than a man enjoys the company of his friend, who is on the other side of a wall, looking at him through the grate or lattice.

8 Then his eyes are opened, to see the causes, why Christ so withdraws himself, to be his own security and negligence in seeking to Christ, his slackness in spiritual exercises, as in prayer and thanksgiving, the deceitfulness and malice of false teachers.

9 Then he comes to feel more lively his fellowship with Christ.

10 Lastly, he prays that Christ would continue with him to the end.

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The third temptation is, trouble of mind, because there is no feeling of Christ at all, who seems to be departed for a time. The exercise of a Christian in this temptation is this.

- 1 The poor soul lying as a man desolate in the night without comfort, seeks for Christ by private prayer and meditation, but it will not prevail. - 2 He uses the help, counsel, and prayer of godly brethren yet Christ cannot be found. - 3 Then he seeks to godly ministers, to receive some comfort by them, by their means he can feel none. - 4 After that all means have been thus used, and none will prevail, then by God's great mercy, when he has least hope, he finds Christ, and feels him come again. - 5 Presently his faith revives, and lays faster hold on Christ. - 6 And he has an earnest fellowship with Christ in his heart, as before. - 7 Then comes again the joy of the Holy Ghost: and the peace of conscience as a sweet sleep falls upon him. - 8 Then his heart arises up into heaven by holy affections and prayers, which do as pillars of smoke mount upward, sweet as myrrh and incense. - 9 Also he is ravished there with the meditation of the glorious estate of the kingdom of heaven. - 10 He labors to bring others to consider the glory of Christ and his kingdom. - 11 After all this Christ reveals to his servant, what his blessed estate is both in this life, and in the life to come, more clearly than ever before, and makes him see those graces which he has bestowed on him. - 12 Then the Christian prays that Christ would breathe on him by his holy spirit, that he may bring forth the fruits of those graces which are in him. - 13 Lastly, Christ grants him this his request.

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The fourth temptation is security of heart, rising of overmuch delight in the pleasures of the world. The exercise of a Christian in this temptation is this.

- 1 He slumbers and is half asleep in the pleasures of this world. - 2 Christ by his word and spirit labors to withdraw him from his pleasures, and to make him more heartily receive his beloved. - 3 But he delays to do it being loath to leave his ease and sweet delights. - 4 Then Christ awakes him and stirs up his heart: by making him to see the vanity of his pleasures. - 5 He then begins to be more earnestly affected towards Christ. - 6 With sorrow he sets his heart to have fellowship with Christ after his old manner: and this he expresses by bringing forth sweet fruits of righteousness. - 7 Then he feels that Christ has withdrawn his spirit. - 8 He almost despairs for this. - 9 Yet by private prayer seeks for Christ. - 10 When that will not help, he resorts to the ministers of the word, at whose hands he finds no comfort, but discomfort. - 11 Not recovering his first estate, through impatience of the love of Christ, he makes his misery known to strangers, to see if they can comfort him, and he somewhat comforts himself in describing Christ's excellency to them. - 12 They then are ravished with him to seek Christ, and require then to know where to find him. - 13 Answer is made in the assemblies of the Church. - 14 After this communication the Christian's faith and feeling revives, Christ returning to him again. - 15 Then Christ assures him in his heart, of his love and liking towards him. - 16 Giving further assurance to him that he shall grow up and be made fruitful in every good grace. - 17 After this the Christian comes in such a high measure to love Christ, that nothing shall be able to sever him from Christ.

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The first temptation is a fall into some great sin, as Noah into drunkenness, David into adultery and murder, Peter into the denial of Christ. The exercise of a Christian in this temptation is this:

- 1 At the first his heart is usually dulled and made secure with sin. - 2 Yet after a while there arises in his heart a godly sorrow: which is when he is grieved for the only cause, that by his sin he has displeased God, who has been to him so loving and merciful a father, whose favor he would be content to purchase, so he might have it and obtain it, even with the damnation of his own soul. - 3 Then he begins to repent himself of his sins renewing afresh his former repentance. - 4 This repentance he shows by 7 signs.

1 A care to leave that sin into which he has fallen. As they which crucified our Savior Christ, when they were pricked in their hearts at Peter's Sermon, they showed this care in saying, "Men and brethren, what shall we do to be saved?" 2 An Apology, which is when a man in the heaviness of his heart, shall not excuse or defend his sin, but confess it to the Lord and utterly condemn himself for it: acknowledging withal that there is no way to escape the wrath of God, but by having God's free pardon in Christ (Acts 2:37).

3 Indignation which is an inward anger and fretting against his own self, because he was so careless, in looking to his own ways. Peter when he had denied his master, he wept and that bitterly, which shows that with sorrow, he had also an anger against himself (Matthew 26:75).

4 A fear rising not so much from the judgments of God, as from this lest he should hereafter fall into the same sin again, and by so doing more grievously displease God. 5 A desire ever after more carefully to please God. 6 Zeal in the service of God.

7 Revenge upon himself for his former offences: for example if a man sin in surfeiting and drunkenness, if he ever repent, he will bring under his corrupt nature by sparing and moderating himself.

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The sixth temptation is outward afflictions, which the godly in this life must suffer. If any will go after Christ, he must deny himself, take up his own cross and follow him (Matthew 16:24). And Saint Peter says, that judgment begins at God's house (1 Peter 4:17). And Paul that we must enter into the kingdom of heaven through manifold temptations (Acts 14:22). The exercise of a Christian in afflictions is this.

1 At the first they are very heavy and bitter. 2 He suffers them with great leniency and patience, submitting himself under the hand of God. Yet if they are in any great measure, they will drive him to impatience. 3 If they continue he shall feel (according to his own judgment) the wrath and displeasure of his heart (Hebrews 12:11). 4 His old sins will come fresh into his remembrance, and trouble him. He is sleepy, and in his sleep he has visions, and dreams and anxiety of spirit (Job 7:14). 5 In this misery God supports his faith, that it fail not, and he then not forsake Christ (Job 13:15). 6 He feeling thus God's power to strengthen him, has experience of it in himself (Job 42:5-6). 7 From experience proceeds hope, that the grace of God shall never be wanting to him in any afflictions to come: and as he hopes, so it comes to pass (Romans 5:4). 8 With this hope is joined a serious humiliation before the Lord with the fruit of peace and righteousness (Hebrews 12:11).

If the afflictions are for Christ's cause to death then he in more special manner is filled with the joy of the Holy Spirit, and he is then established with the greatest measure of the strength of Christ, that no torment is able to foil him, and to bring him from Christ, though the Christian should die a thousand times for it. According to that of Paul, "To you it is given for Christ, not only to believe in him, but also to suffer for his sake" (Philippians 1:29). And this is grounded upon the promise of God, "When you pass through the waters I will be with you, and through the floods that they do not overflow you: when you walk through the very fire, you shall not be burned: neither shall the flame kindle upon you" (Isaiah 43:2).

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Hence arises a notable difference, between the godly and the wicked, in the suffering of afflictions. A reprobate, the more the Lord lays his hand on him, the more he murmurs and rebels against God. It is contrary with the true Christian. None feels more the power and rebellion of sin than he. None is more assaulted by Satan than he, and often times it comes to pass that God withdraws the signs of his favor from him, and lets him feel his wrath. And this is the greatest temptation of all other, when a man shall see the Lord to be his enemy, and to his thinking to arm himself against him to his destruction. As Hezekiah did, who says that the Lord did crush his bones like a lion. Or as Job says, that the arrows of the Almighty were in him, and the venom thereof drunk up his spirit, and the terrors of God did fight against him. Yet the true Christian, when the world, the flesh, and the devil, and God himself too are against him, does even then most of all rest in the Lord, and by faith cleave to him. Though God should destroy me, yet would I trust in him, says Job. And David says, my God, my God, why have you forsaken me. When he says that God had forsaken him, it may seem to be the complaint of a desperate man, not having so much as one spark of faith. Yet then he says: my God, my God, which words contain a confession proceeding from true faith. So that in David it appears, that the faithful, when they feel themselves forlorn, and utterly rejected of God, according to the sense and judgment of the flesh, yet by faith they can apprehend his hidden mercy, and behold it afar off in the glass of his promise. And so they do often show contrary affections in their prayers as David does. Jacob, when he wrestled with the Angel for life and death, never gave over. And when he was foiled, he would not cease before the Lord had blessed him. This his wrestling is a type of the conflicts which the faithful are to have with the Lord himself, who uses to bring his own children, as it were, to the field. And he assails them with the one hand, and with the other he holds them up, that so he may prove and exercise their faith. And for this cause the Church is called Israel by the name of Jacob. An example may be had in the woman of Canaan. First our Savior Christ gave her faith, and by that faith she was moved to seek to him. But when she was once come to him, he gave her three repulses. First by saying nothing, secondly by denying her, thirdly by calling her dog. Thus Christ in appearance made show, as though he would never have granted her request. But she at every repulse was more instant, crying more earnestly to him. And she plainly opposed herself to him, and would take no denial, for such is the nature of true faith. Therefore, the faithful when they feel themselves overwhelmed with sin, troubled with conflicts of Satan, when they feel the anger of God offended with them, yet they can even then lift up their eyelids, and give a glimpse at the brazen Serpent Jesus Christ, and can fling themselves into the arms of God's mercy, and catch hold of the hand of God buffeting them, and kiss it.

60.

By these temptations it comes to pass that a Christian, though he cannot fall finally from Christ, yet he may fall very dangerously from his former estate. First, the graces of God may be by his default lessened in him, else Paul would not have given out these exhortations: quench not the Spirit. Grieve not the Holy Spirit of God, by whom you are sealed to the day of redemption. Secondly, the graces of God may be buried in him and covered for a time, so that he may be like a man in a trance, who both by his own sense and by the judgment of the physician is taken for dead. This was the estate of Peter, who, though he confessed that Christ was the Son of the living Lord, yet he denied him and forswore him at the voice of a damsel. Thirdly, he may fall again into the same sin after repentance. Indeed this is a dangerous fall, yet it may befall a true Christian. Otherwise, when the Israelites, God's people, had fallen away from him by their sins and idolatries, he would not still have offered them mercy as he does by his prophets. And Paul prays the Corinthians in Christ's stead that they would be reconciled to God, who nevertheless had once before been reconciled to God. Fourthly, he may commit a sin of presumption, which is a fearful sin, being done wittingly, of knowledge, and willingly, and with some willfulness. Therefore David prayed, keep your servant from presumptuous sin. And to show himself to be in danger of it, he prays further, let them not have dominion over me. Lastly, he may fall into despair of God's mercy for a time, and this is a dangerous sin. For he who despairs makes all the promises of God to be false, and this sin of all other is most contrary to true saving faith. In this estate was David, when being in trouble, he said, this is my death. And Paul shows that the incestuous man might have fallen into desperation, when he says: comfort him, lest he be swallowed up of excessive heaviness. And it must be remembered that the Church of Rome errs in this, that she teaches desperation to be a sin against the Holy Spirit. This sin against the Holy Spirit is a blasphemy spoken against the known truth of God's word, of a willful and obstinate malice. But desperation may arise through ignorance of a man's own estate, through horror of conscience for sin, through an often relapse into some sin, through the too deep consideration of a man's own unworthiness, and lastly by abjuration of the truth through compulsion and fear. This befell Frances Spira, who after his apostasy despaired. Yet they are much mistaken that write of him as of a damned creature. For first, who can tell whether he despaired finally or not. Secondly, in the very midst of his desperation, he complained of the hardness of his heart, which made him that he could not pray. No doubt then he felt his hardness of heart, and the feeling of corruption in the heart is by some contrary grace, so that he was not quite bereft of all goodness, though he neither felt it then nor showed it to the beholder.

61.

The cause why a Christian cannot fall away from grace is this: after he is sanctified, he receives from God another special grace, which may be called Corroboration. For he has in him not only the sanctifying, but also the strengthening power of Christ. Therefore Paul prays for the Ephesians, that they may be strengthened in the inner man (Ephesians 3:16); for the Colossians, that they might be strengthened with the glorious power of Christ (Colossians 1:9). And of himself he says that he is able to do all things through the power of Christ that strengthens him (Philippians 4:13). David says that God renews those that fear him, as the eagle renews her decayed strength (Psalm 105:5). And Job shows worthily that they which by the preaching of the word are reconciled to God are restored again and gather new strength, so that their flesh becomes as the flesh of young children (Job 33:25). From this, as from a special cause, arises patience and perseverance to the end: for when a man is supported by the power of Christ, he may be able to bear many crosses patiently with a contented mind and persevere in bearing it however long the cross endures. Thus much of the estate of a Christian in this life. Now I will add some reasons by way of persuasion to all men, but especially to worldlings and to loose professors of the Gospel, that they would utterly deny themselves and use all means to become true Christians by being made new creatures in Christ (2 Corinthians 5:17), and by leading such a life as may adorn the Gospel of Christ (Titus 2:10).

My first reason is this: the man that lives in this world not being a true Christian is far more vile than the basest creature of all, even the dog or toad. For first he is nothing else but a filthy dunghill of all abomination and uncleanness, the stink of which has infected heaven and earth, and no perfumes could ever delay it in the nostrils of God, but only the suffering of Christ, being a sacrifice of a sweet-smelling savor to God (Ephesians 5:2). We make it very dainty to come near a lazar man that is full of botches, blains, and sores; but much more are those men to be abhorred who have lain many years stark dead in sins and trespasses (Ephesians 2:1), and therefore now do nothing else but rot and stink in them like ugly loathsome carrions.

Secondly, he which is no Christian is under the power of darkness, having Satan for his prince and God, and giving to him in token of homage his best parts — even his mind and conscience to be his dwelling place — and his whole conversation is nothing else but a perpetual obedience to Satan. If atheists and worldlings and carnal gospelers were persuaded of the truth of this (as it is most true), it would make them howl and cry, though now they live at ease without feeling any prick of conscience for sin. And if they had but the least sense of it in the world, it would make their flinty hearts to bleed, and it would make them shed rivers of tears. But how long shall they continue in this vile estate? Truly, until they come to Christ: awake therefore, you that sleep, and stand up from the dead, and Christ shall give you light. Open your heart to receive Christ, and then he will come and bind the strong man Satan, and cast him out, and dwell in you himself (Luke 11:24).

Thirdly, he which is no Christian is in danger of all the judgments of God, so that every moment some of them may befall him. He may perish suddenly by water with the old world; he may be consumed with fire and brimstone with Sodom and Gomorrah; he may be swallowed up of the earth with Korah, Dathan, and Abiram; he may hang himself with Judas. He may have his brains dashed against the ground and be eaten up of dogs with Jezebel; he may die in the hardness of heart with Pharaoh; he may despair with Cain and Judas; he may be stricken with sudden death with Ananias and Sapphira his wife. He may be eaten of worms with Herod; he may be smitten with trembling that he cannot hear God's word with Felix; he may void his guts at the stool with Arius; he may cry at his death that he is damned with Latomus; he may be left to himself to mock, blaspheme, and renounce Christ with Julian. And he may suffer many more fearful judgments, of which the Lord has great store, and all tend to the confounding of those which will not be humbled under his hand. Contrariwise, the true Christian is so far out of the reach of God's judgments that they cannot hurt him: Christ is a covering and a cloud against the heat and tempest of God's judgments, and when a man's heart is sprinkled with the blood of this immaculate Lamb, all the plagues of God pass over him (Exodus 12:22).

In the destruction of Jerusalem the righteous bore a mark in their foreheads and were saved (Ezekiel 9:4). Therefore let him that has regard to his own safety become a Christian.

Fourthly, the man which is no Christian is in danger of eternal death and damnation in hell fire. And they which fall into this estate — it had been ten thousand fold better for them if they had never been born — for they are quite separated from the presence of God and from his glory. All the company they have is with the Devil and his angels. Their bodies and souls are tormented with infinite horror and anguish arising from the feeling of the whole wrath of God, into which, as into a bottomless sea, they are plunged (1 Thessalonians 1:9).

Thus they are always dying, and yet are never dead. Furthermore the length of this torment must be considered which greatly aggravates the pain. If a man might be delivered from the pangs of hell when he had suffered them so many years as there be drops in the sea or little sands in the whole earth, it were some comfort. But after that those years be expired there shall come no release, but the damned shall continue in shrieking, yelling and gnashing of teeth, enduring the consuming heat of God's wrath without any end for ever and ever. Indeed to go further, a wicked man carries a hell about him in this life, namely, an evil conscience, which if it be never so little touched with any of God's anger, a man shall feel himself to have even the pangs of hell in his heart. Now therefore all they that would escape out of this hellish and damnable estate, while they have time let them pray for the pardon of their sins in Christ, and walk according to the spirit in newness of life, and then they may assure themselves, that there is no condemnation can belong to them. And it must be always remembered that he which would live, when he is dead, must die while he is alive, namely to sin. And again he which would rise to eternal life in the day of judgment, must rise from sin before he dies, to newness of life.

The fourth reason: God has appointed to every man that lives in the Church a certain time of repentance, and of coming to Christ. And he who misspends that time and is not made a Christian then, can never be saved. This made our Savior Christ weep for Jerusalem and say: O if you had known at the least in this your day, those things which belong to your peace, but now are they hidden from your eyes. And further signifies the destruction of Jerusalem because she knew not the time of her visitation. Again, the neglecting of this time is one cause, why not one or two, but many shall seek to enter into the kingdom of heaven, and yet shall not be able. It is a marvelous thing, that they which seek to be saved should perish, but the fault is theirs which seek when it is too late. Now therefore you secure worldling, your conscience tells you that you have not yet repented and that you are not as yet a lively member of Jesus Christ. And you know further, that however you are alive at this time, yet you have no lease of your life. God may call you forth of this world the next year, the next week, the next hour. Indeed he may strike you with sudden death at this very present. And in very truth, if you go forth of this world being no Christian, you go damned to hell. Therefore delay not one minute of an hour longer, but with all speed repent and turn to God, and bring forth fruits worthy of amendment of life, that all your sins may be done away, when the day of death, or the day of judgment shall be. And do not think with yourself that it shall be sufficient to defer your turning to God till the last end. For late repentance is seldom true repentance. And he which continues long in any sin is in a dangerous case. If a man lie long in any disease he will scarce recover his former health. And he which is grown in the custom of any sin, and the sin is become ripe in him, it is a thousand to one, he is never saved. According to that of Saint James, sin being perfected brings forth death.

The fifth reason. Eternal life is a thing desired of all men: yet none shall be made partakers of it but the true Christian, and the glorious estate of this life would move any man to be a Christian. First of all, they which have eternal life are freed from all pains, sicknesses, infirmities, hunger, thirst, cold, weariness; from all sin, as anger, forgetfulness, ignorance; from hell, death, damnation, Satan, and from everything that causes misery: according to that of Saint John, "And God will wipe away all tears from their eyes: and there shall be no more death, neither sorrow, neither crying, neither shall there be any more pain, for the first things are passed" (Revelation 21:4). Secondly, the faithful shall be in the presence of God's Majesty in heaven, there to behold his face, that is, his glory, as our Savior Christ says, "Father, I will that they which you have given me be with me even where I am, that they may behold my glory which you have given me" (John 17:24). And David says, "In your presence is fullness of joy, and at your right hand there are pleasures for evermore" (Psalm 16:11; Revelation 22:4). Thirdly, they shall have such an excellent communion with God, that he shall be to them all in all. For in the end of the world, when the whole number of the elect is accomplished, Christ shall present them to his Father, and as he is mediator he shall cease to be a King, a Priest, a Prophet, as Paul says, "Then shall be the end, when he has delivered up the kingdom to God, even the Father, when he has put down all rule, all authority and power" (1 Corinthians 15:24, 28). Again, among the elect there shall not be king and subject, father, mother, child, master, servant, noble, ignoble, rich, poor, living, dead. Some will say, what then shall there be? I answer: one glorious and everlasting God, the Father, the Son, and the Holy Ghost, shall be in all the elect, all that heart can wish and desire. Men shall not be in darkness, neither shall they need the light of the sun, moon, or stars; God himself immediately shall be their light, as John says, "And the city has no need of the sun, neither of the moon to shine in it, for the glory of God does light it, and the Lamb is the light of it" (Revelation 21:23). Men shall not then need meat, drink, clothing, sleep, recreation, fire, shade, respiration, or any other such like, but God himself immediately shall be their life and all things concerning life by Christ. Which John signifies when he says that he saw a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb; there being by either side of it the tree of life which bore two manner of fruits, and gave fruit every month (Revelation 22:1-2). And whereas God is continually to be worshipped in heaven, they need no other tabernacle or temple for that, but God himself shall be their temple: as John says, "I saw no temple therein, for the Lord God Almighty and the Lamb are the temple of it" (Revelation 21:22). Fourthly, from this glorious communion which is between God and Christ as he is man, and all the saints which are his members, there arises an unspeakable joy and gladness with which they are filled. David says that God's children shall be satisfied with the fatness of his house, and that he shall give them drink out of the rivers of his pleasures (Psalm 36). This joy undoubtedly is infinite, and the saints are not only replenished with it but they are also swallowed up of it as with a huge and infinite sea of waters, as may appear in Peter, who at the transfiguration of Christ was so ravished out of measure with joy at the sight of it that he quite forgot himself, saying to Christ, "Master, it is good being here: let us make three tabernacles here, one for you, one for Moses, and another for Elias" (Matthew 17:4). Lastly, out of this communion arises a perfect love of God whereby the saints love God with all their hearts, with all their souls and strength, and this love shows itself in that they are eternally occupied in worshipping God by singing of songs of praise and thanksgiving to him. Now then, seeing the kingdom of heaven is so glorious, and none can have it but the true Christian, let all men account the best things in this world as dross and dung, so that they may obtain Christ and his righteousness (Philippians 3:8).

The last reason is the endless love of Jesus Christ showed in his death and passion. You are by nature the child of wrath and vengeance. Satan has wounded you with many a deadly wound of sin: you lie bleeding at the heart and are like to die eternally. You being in this estate, there is no man on earth, no saint in heaven, no angel, no creature at all is able to help you; Christ only was able. He therefore came down from heaven and became man, for this cause, to work your deliverance. Furthermore, in the curing of the wound of sin, no herb, no water, no plaster, no medicine, can do you any good: only the body and blood of Christ is sovereign for this matter, being steeped in the wrath of God. He therefore subjected himself to the death, even the death of the Cross, upon which he suffered the wrath of God due to the sin of mankind: and of his own heart's blood he prepared for you a sovereign medicine to heal all your wounds and sores.

Now therefore despise not this mercy; seek to Christ, lay open all your sores, pray to him that he would vouchsafe you, if it be but one drop of his blood. Then he will come to you by his Holy Spirit, he will wash and soften your wounds in his blood and bind them up. He is the tree of life, the leaves of which heal the nations (Revelation 22:3). If you get but one leaf of him you are well, it will heal you and restore your dead soul that you may live eternally in the kingdom of heaven. If this reason will not move you to be a Christian, your case is desperate. It is the best reason that Paul could use to this purpose. As obedient children, says he, fashion not yourselves to the former lusts of your ignorance, but as he which has called you is holy, so be you holy in all manner of conversation (1 Peter 1:14-15). His reason follows: knowing that you were not redeemed with corruptible things as silver and gold from your vain conversation received by the tradition of the Fathers, but with the precious blood of Christ, as a Lamb undefiled and without spot (1 Peter 1:18-19).

Thus much have I spoken to the worldling who in his heart makes no more account of Christ than of his old shoes: and who had rather be without Christ, than be without his pigs, with the Gadarenes. Now for the true Christians I have nothing to say but this. The Lord increase the number of them. And the Lord fulfill them with the knowledge of his will in all wisdom, and spiritual understanding, that they may walk worthy of him, and please him in all things, being fruitful in all good works and increasing in the knowledge of God. And whereas they are at continual war against the flesh, the world, and the Devil: Lord Jesus strengthen them with all might through your glorious power, to all patience and long-suffering with joyfulness. And dear father of all mercy plant that government in your Church everywhere which you have revealed in your word. That your saints may worship you in those means, in that order and comeliness, which you have appointed, abounding in righteousness, peace of conscience, and joy of the Holy Spirit, Amen.