CHAP. 3. Of the knowledge of redemption and deliuerance from the fore-mentioned bondage and miserie.

THis remedie therefore I will first lay foorth, and then
shew how God will haue him to vnderstand and know it,
that when he is inlightened to know the will of God both
in the miserie of man and in his redemption, he may (as
God hath appointed) haue them both, worke kindly on
him, and so know himselfe the child of God, and heire of
saluation; seeing without some knowledge of both, no
man is either rightly humbled or exalted. And although there be many which
know both points, so as some can teach them to others, and yet haue vse of
neither: yet can none be saued without the knowledge of both. The summe
of all, which is to be knowne of him, is contained in this short sentence: Christ
Iesus preached (as he is reuealed in the Gospel) is saluation vnto all that beleeue:
and more fully in this saying of S. Iohn: God so loued the world that he gaue his
onely begotten sonne, that whosoeuer beleeueth in him should not perish, but haue
euerlasting life. And againe, S. Paul: This is a true saying, and by all meanes
worthie to be receiued, that Christ Iesus came into the world to saue sinners.
Out of these places, as also many other, to the full and plaine declaration
of this remedie, these foure things are to be considered. First, what it is, and
wherein it consisteth. Secondly, by whom it is wrought. Thirdly, how it is
brought to light and reuealed. And fourthly, how it is to be receiued and imbraced.
Now as concerning the first, the onely sufficient remedie for the sauing
of man, is to satisfie Gods iustice, which by sinne is violated: without which
satisfaction, the wrath of God cannot be appeased, nor his fauour obtained, &
so there can be no redemption. For how should the Lord be perfectly iust, if
he should change this righteous sentence of his law, that euery transgressor is
cursed, and onely the perfect keeper of the law blessed? Now then, Gods iustice
is satisfied onely by these two meanes: First, by suffering the punishment
due to sinne, which is the curse of God; and secondly, by the perfect keeping
of the law, without which there can be no deliuerance from sinne and condemnation.
The onely remedie of our miserie consisting heerein, wee may
cleerely see that it is out of our selues, and not in any other creature: for neither
we, nor any other creature for vs, is able either to sustaine the curse, much
lesse to ouercome it: or perfectly to fulfill the law, which is impossible to flesh.
Whereby is quite ouerthrowne the foundation of Poperie, and all opinion of
merite, or of any thing in man to aualie to his iustification.
But to goe forward to the second point, to shew by whom it is purchased:
This remedie, which could be had by no other, is appointed by the Father,
vndertaken and wrought by Christ, and sealed in mens hearts by the holie
Ghost. It is wrought (I say) and found only and wholy in Iesus Christ, God
and man, who being perfect God tooke our humane nature on him; and in

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both became a most mercifull Mediatour betwixt his father and vs, to reconcile
vs to him: and both suffered the full weight of Gods curse due to our
sinne, by the power of his Godhead ouercomming the same, as also fulfilled
the law for vs, whereby he fully satisfied the iustice of God. So that most truly
it is said, that saluation is in no other, but that in him onely is the whole remedie
of the miserie of mankinde to be found: There is giuen no other name
vnder heauen (as the holy Ghost speaketh) whereby we must be saued: So that
whosoeuer hath the Sonne (as S. Iohn saith) for to redeeme him, hath life, and he
that hath not the Sonne, hath no life. And to make vp the whole matter: if any
should aske how Christs redemption is made mans, he is to know, that God
his father if his marueilous loue gaue him freely (euen as he had long before
promised him) with all his whole worke of redemption, as the Apostle saith:
God declared his loue to vs, that when wee were yet his enemies, he sent Christ to
die for vs, that whosoeuer beleeueth in him, should not any longer lie vnder Gods
wrath and perish, but haue euerlasting life; he being giuen vs of his father to be our
wisedome, righteousnes, sanctification and redemption, 1 Cor. 1. 30. Now if by
him alone God hath brought this most soueraigne remedie to mankinde, against
the intolerable woe, which by sinne is come into the world, and is (as
hath beene said) gone ouer all men, the popish practizers may blush and be ashamed,
who part stakes betwixt him and creatures, & so ascribe not the whole
worke of our saluation to Christ alone.
The third thing, namely how this diuine mysterie and secret is brought to light, is (in the peacable & flourishing estate of Christs Church) the glorious
Gospel: which because it containeth the most worthie & acceptable message
of mans full redemption by Iesus Christ, is called of S. Paul, the power of God
to saluation to all that beleeue. The vse of the which Gospel is, to manifest that
righteousnes in Christ, whereby the whole law is fully satisfied and saluation
attained. The which being foundly and plainy published and preached by the
faithfull ministers and messengers of God, and namely this part of it, that mankind
is fully redeemed by the bloud of Christ Iesus, the onely begotten sonne
of God, manifested in the flesh, doth bring great and exceeding ioy: and is imbraced
of them which know the value and price of it, with all possible welcomming
of it. And this, though more darkly, as the times were, the Lord caused
to be taught vnder the law in types and shadowes, prefiguring Christ to come
and to be exhibited; euen as he saith in Ioh. 5. 46. Moses wrote of me: though
indeede now vnder the Gospell fare more cleerely and plainly, that it may
now be verified, if euer; that Christ by the preaching of him, hath beene crucified
in our eyes. So that by this, is this mysterie of saluation (which is purchased
by his death) manifested vnto vs.
Now the fourth point remaines, how this tidings of Christs deliuering
man from the feare of wrath to come, is to be receiued in the world: and
that is, by faith. For there is no way to receiue Christ and all his merits (the
full medicine of mans miserie) but by faith. This true faith therefore is to be
knowne, what it is, and how it is wrought: that so by it, hee may receiue
Christ and be saued. Now this true faith, which for the worthie effect of it,
wee call iustifying faith, is nothing else but a sound beliefe in that promise
of life, that poore sinners comming vnto Christ, hee will ease them, that is,

free them from all woe, and restore them to all happines here and for euer:
and to be short, so to giue credit to Gods word, as he rest thereon that he will
saue him. Which true faith is wrought in him by the ministerie of the word,
reuealing this mercie and truth of God: and by these, the holy Ghost inlightening
him to conceiue, and drawing him to beleeue, and so vniting him to
Christ: which whosoeuer hath thus receiued, is hereby made the childe of
God (so as he himselfe shall see it) and an inheritour by sure hope of eternall
life. This therefore is to be knowne of him who shall be saued, and his iudgement
is to be setled in this truth, before he enioy it as his owne, or can haue
his part in it. He must be able to see cleerely and soundly that God hath made
this Christ Iesus his sonne Lord ouer all creatures, conqueror of the deuils, deliuerer
of the captiues, and comforter of the heauie hearts: so that by him there
is a full pardon of sinne purchased, as euer was by Adam procured guiltines
and condemnation. And now hauing briefely laid out the foure things mentioned
in this chapter, let it suffice to haue said thus much of these two first
points, that hee whom God will effectually call the assurance of saluation,
must haue knowledge in generall of mans miserie and Gods mercie by Christs
redemption.

CHAP. 4. How this knowledge worketh, and that the first worke is this: that God maketh them beleeue their miserie, and to be troubled in minde for it.

THere is yet wanting the true imbracing and applying of
Christ, with all the merits of his death and passion, to this
man that hath the foresaid knowledge, or else he can in no
wise be happie. Let vs see therefore how this knowlegde
worketh in him, on whom God will shew mercie, how
God by the light and helpe of it draweth him forward, vntill
he beleeue for his owne part, and in his owne person,
which the other, who haue onely the generall knowledge before mentioned,
neuer attaine to. And this is the last of the three points, which I purposed to
handle about this matter, namely in shewing who is the child of God. Which
being done, the question in hand shall easily and cleerely be answered. This
onely by the way it shall be fit to admonish the reader of, (as I said before) that
they are in no wise toward the kingdome of heauen, who are yet voide of this
knowledge altogether, of their miserie (I meane) and of the remedie: which
kinde of people, although they are least troubled in their consciences of all other
men, (because they know not that which is the cause of their greatest sorrow)
but are merrie, as though no danger were comming toward them (and
therefore keepe a course in their liues which is after the fashion of the world)
are to be pitied and prayed for, and to be perswaded to heare the word preached,
rather than to be allowed in their madnes and follie. Who verifie most
rightly the saying of the Wiseman: That there is a way that seemeth pleasant to
them, but the issues thereof are the way of death. God suffering them (as hee did
the Gentiles) to walke in their owne waies.

But to leaue them as sufficiently conuinced of a wofull estate, euen by the
testimonie of men, who haue any iudgement, and to goe forward with that
which is in hand, that is, to shew how this doctrine worketh in him, who by
it shall come to true faith and assured hope of saluation, we are to know, that
he remaineth not an idle and vnprofitable hearer, as sometime, and as many
other still doe, but is secretly drawne, he cannot tell how, by the vnspeakable
worke of the spirit of God to be perswaded, that the doctrine taught doth concerne
him; the Lord giuing him with his knowledge, wisedome, which is a gift
of the spirit, whereby he applieth generall things particularly to himselfe: and
that he thereby speaketh vnto him, as well as he doth to any other, in the denouncing
the threats of the law, and euerlasting damnation: and (his eyes being
now opened to beleeue this) he thinketh himselfe the miserablest of all other,
who before nothing at all regarded the welfare of his soule, but thought
himselfe in as good case to Godward, as any other. He now perceiueth (I say)
himselfe not onely a loathsome creature in Gods sight, through the leprosie of
sinne, but withall a most cursed & damned person, subiect to all Gods plagues
in this world, and to condemnation in the world to come. For although the
world lie in darknes, and beleeueth not the law of God, least it should be conuicted
by it, (and therefore cannot beleeue the promises of the Gospell) least
they should be saued, yet God otherwise prouideth for his, that they by seeing
and feeling the desert of their sinnes, may haue an appetite thereby to seeke
mercie and forgiuenes, which without it, is vnsauourie to them: as our Sauiour
Christ saith, The whole haue no neede of the Phisition, but the sicke, Matth. 9.
12. Neither let this deepe impression of the doctrine of the law preached (being
no lesse sensible to the partie that feeles it, than the print of the seale is to
our eye in the soft waxe:) let it not (I say) be counted a meane and common
mercie: In deede it is meanly accounted of, the doctrine of it being so common
and oft taught. For as it is said of faith, Luke. 18. 8. that when the Sonne of
man commeth, he shall finde it rare in the world: so in some sort wee may say
of this, that it is rare, that men, who know that all are vnder the wrath of God,
till the Sonne of God make them free, doe beleeue indeede that it is so with
them, and euen their owne case.
Oh, men shunne this as death (and yet without beleeuing it, there is no
life) for did they beleeue it personally for their owne parts, they could not
but lay it to heart: so as the whole powers thereof should be taken vp with the
cogitation of it (as it is with vs at the suddaine hearing of heauie newes) yea
all the powers of the minde and heart would be affected with it, euen as a
man is by the sting of an Adder, or when hee is pricked with the point of a
sword: so (I say) it is with him that doth vnfainedly beleeue his owne miserie,
without exception casting away all deluding conceites which might hinder
it: such a sudden alteration it shall worke in him, how farre off so euer hee
was before that, from it. And that is liuely set foorth in the example of the
three thousand that were conuerted at Peters sermon: who for their estate
before, had beene of them that crucified Christ, and euen at that present time
were mockers and railers on the Apostles, saying, they were drunken with
new wine: yet when on the sudden the Lord arrested them by his word and
challenge, and with his spirituall sword, by Peters skilfull handling the same,

had wounded and striken them (so as they could not scape nor resist the power
and stroke of it) they were pricked in their harts, as if an arrow had pierced
their liuer, crying out immediatly, that the paine which they felt within
them was intolerable: which they expressed in their words when they made
their moane euen vnto them whom they had so lately railed vpon; now speaking
with new tongues (which is admirable) Men and brethren, what shall wee
doe? Euen thus in some sort doth the Lord worke, when hee maketh them
to giue credit to this his thundring voyce by his law arraigning men for their
sinnes: which is no lesse fearefull to them than the roaring of a Lion, when
yet other men, whose sinnes are as great, and who haue as good cause to
feare, and to faint vnder the burthen of them, are not a whit mooued thereat:
not mooued, I say, through the commonnes of it, any more than the fowles
are afraid of the scarecrow, after they haue been long accustomed to it, who
in time dare sit vpon the head of it, and plucke strawes out of the very nose
thereof.
And this I doe the more stand vpon, to make this point cleere, because I
haue obserued by long experience, how grossely the people of our age doe
suffer themselues to be bewitched about this matter. For to bewaile them
who are soone healed, if they be pricked at all, and them who fall deadly to raging
at the Minister, if their hearts be vexed by hearing their danger. I say, to
bewaile the estate of them, there is yet a third sort (in number an hundred for
one of the other) who were neuer troubled in conscience for their sinne, or the
woe that it hath purchased them; neither doe once dreame that such a thing
is needfull for them: but eate, drinke and sleepe, some play, and some worke;
and, as they did in the daies of Noah, imbrace the present euill world, prophane,
merrie, yea and light-hearted, when (as S. Iames saith) they should
houle and mourne: and as though they feared no more than they would make
men beleeue they doe, are neuer scared, till the very time and houre of death,
or deadly danger. But what doe they then? when they haue called in lustily,
as men at a banquet, I meane, when they haue taken their pleasure and liued
therein? I say, when they see their reckoning, and day of accounts is neere,
then what doe they? where is their mirth become? Oh, they die as Nabal, that
is, as fooles, and are as he was, when he heard hee should die as a stone, and a
blocke: or despaire, as Iudas did, and some of them die as he died, that is, sooner
than they needed (as well as they loued their life.) And the best sort of
them are but as they that are spoken of by the Prophet, that is, they haue no
bands in their death: they die quietly, perhaps with (a Lord haue mercie on
vs:) but they not regarding blessing in their life, it is now farre from them at
their death, and therefore dying without repentance, let other be feared by
them.
And yet while the world is full of such people (as I haue said) behold, as
if they yet wanted something to make them miserable, how this vnsauourie
and dangerous speech is spread farre and neere among such, by many ministers
as well as common persons: who crie out, that it is pitie that some are
suffered to preach the lawe: and that such vrging of mens consciences for
their sinnes, is enough to driue the people to desperation: and such like.
When yet S. Paul commaunds that the word be preached with all authoritie,

which men may not be able to resist, and with conuincing of the conscience.
And S. Luke in the Acts commends the fruite of that doctrine so highly, euen
that they were pricked in their harts for their sinnes, without they had
neither repented, nor obtained pardon of their sinnes. Indeede, if any preach
the law alone without the glad tidings of the Gospell, or vrge repentance without
the incouragement of Gods mercie through Christ and forgiuenes of
sinnes, he were worthie to be sharply reproued, and to be restrained till hee
should amend so dangerous an error and so grieuous a fault. But if any finde
fault with the ioyning of both together, when experience and Scripture doe
shew, that no other kind of preaching can profit and doe good in the Church,
they are earnestly to be desired, if they doe it of ignorance, to be taught; if
of a worse minde, to desist from it. But this shall suffice for answere to this
speech, rashly and vnwisely cast foorth to cause many to stumble at. I returne
to that from which I went aside a little, to perswade those which are teachable,
that God doth vse to make his law to cast downe such as he purposeth to lift vp
againe, as I haue said.
The Scripture yeeldeth many complaints and cryings out of Gods seruants,
who acknowledged as much: Some when they had once escaped the
danger of their former woe; as that of Paul to Timothie doth testifie; I was a
blasphemer, a persecutor, and an oppressor: Some in the time of their distresse,
as by that in Ieremie; I heard Ephraim complaining thus: Conuert me O Lord,
or else I cannot be conuerted: and they in 1. Sam. 12. 20. with many other. And
God be thanked, although they are but a few of so many thousands as haue liued
in former ages, yet hee hath not left this vnwitnessed by many in this our
age, of whom some are fallen asleepe, and others remaine amongst vs vnto
this day, who with bitter complaints, salt teares, and dolefull groanes, no lesse
sensibly than Iacob sorrowed when he thought that a wild beast had deuoured
his sonne Ioseph, Gen. 37. 34. haue confessed the depth of their woe, sighing and
seeking, if by any meanes they might finde ease and deliuerance: although the
most are hardned, and can be brought to no such abasement.
And if that which I haue said before to this purpose perswade not men to
thinke so: but this which I say, is the lesse beleeued and regarded, seeing manie,
and those as great sinners as most others, are as merrie, or at least as farre
from any wound or sting of conscience as any, which a man would thinke
were not like to be, if they were in such depth of miserie: Let them know, they
haue little to take comfort in that; for (as I haue said) this is so with some, because
they neither know nor beleeue that they are in such danger, but they
lie in ignorance & vnbeliefe, and therefore neither suspect, nor feare any such
thing, and so it is with all the world vntill they haue knowledge by the law:
and Paul sheweth that it was so with him, till the law reuealed it to him, for so
he saith, Rom. 7. 8. I once was aliue before the Lawe, that is, I thought my selfe
in most perfect safetie: euen through this ignorance I say, and disbeliefe it is,
that this which I haue said, lieth as dead, and not a man of a thousand dreameth
of, or is feared with any such matter. And this is furthered by the vnskilfulnesse
and carelesnesse of the Ministers, who as the Lords watchmen
should awake their people out of their deepe and deadly sleepe, when they yet
haue oft times healed the hurt of the daughter of Gods people with sweete

words, saying, peace, peace, when there is no peace, Ierem. 6. 14. For with such
as by the loue and labour of their faithfull teachers haue been wisely plied and
followed, it may be seene to be otherwise; and there ye may find many (though
all take not good thereby) which haue knowledge of, and beleeue these things,
which bewrayeth the blindnes & bondage of the rest, almost the whole world,
who would laught out, and mocke at this doctrine, and make all beleeue that
there is no such matter. But I haue beene long in this; I will now proceede to
the next point, and shew further how God worketh in him, whom he will saue,
when he hath brought him thus farre.

The second worke: they consult in this case what to doe.

TO proceede therefore in shewing how God worketh farther in him, whom
he will saue, after that the party seeth by the doctrine which he hath heard,
how the case standeth with him, namely that he is guiltie before God of eternall
punishment and wrath, and seeth not how to escape the same hanging ouer
him; beleeuing it to be so in deede, and being sore pricked with thinking
on it, (as I haue said) the Lord directeth him and guideth his heart to enter
into further consideration with himselfe of and about his present estate, and
consulteth what to doe in that extremitie. Neither doth he this lightly or
howerly (as many) after he hath heard the necessitie of that dutie taught him,
and the same earnestly vrged vnto him: but mindeth it seriously, and goeth about
it as a matter of life and death.
That God thus moueth him to deliberate in so weightie and doubtfull a
case, no man neede to call it into question, when nothing is well done without
it, in earthly matters of any moment, where the wit of man is the chiefe
or only agent and dealer. For wee know that rashnes doth nothing well: how
much more then may we thinke, that God will not suffer him, whom he meaneth
to bring to so great honour as the assured hope of saluation is, to goe about
it without due regard and consideration? especially, he dealing by ordinarie
meanes, where they be had and come by? But that hee entreth into
consultation what to doe, it is euident by that the Prophet Ieremie saith
with a vehement complaint, when the people were called to repentance, and
the Prophet waited to see what fruite should follow, that there was none that
said, What haue I done? that is, none entred into consultation about the matter.
Therefore it is said, that the prodigall sonne, who resembleth the penitent
sinner in turning to God: that he did before that, come to himselfe, and say,
How many hired seruants in my fathers house haue bread enough, and I die for hunger?
Which, what other thing was it, than to consider and deliberate what he
were best to doe? And the Steward questioning with himselfe what to doe,
when he was warned to giue an account of this stewardship, doth plainly teach
this.
Besides all that hath beene said, if the godly who had fallen, could not repent
before they remembred and considered their fall, and from whom they
were fallen, as wee reade of the Church of Ephesus, and Peter before he wept
bitterly remembred the words of Iesus, and how hee had transgressed against

D

them: Vpon all these considerations, let vs not doubt, but that God draweth
his, to consult about their estate what they should doe, being in anguish and
distresse of mind. And that they may looke for little good to come of their casting
downe, and sorrow, which by the law is conceiued and wrought in them,
if they doe not in the most serious manner, as they be able, and as the case requireth,
thinke and deliberate about it. And therefore they whom God watcheth
ouer, if they be not able to counsell themselues, yet the Lord guides
them to aske counsell of others, as the forementioned example in the Acts,
and of the woman of Samaria doth teach: And in what manner he doth this,
and what thoughts he hath about the same, is not hard to coniecture; but euen
as other in the same estate, mentioned in the Scripture doe testifie: namelie
what he is to doe, and whether there be any hope, how hee was bewitched
to come to that estate; what he hath lost, and depriued himselfe of, in this his
estrangement from God, by following and seeking his owne will, and foolish
libertie: he seeth an end is come of the cursed race which he hath runne; and
that little time which he hath yet remaining, will also full soone be gone: His
delights, iests, merrie conceites, dreames, and vaine hope that he had of long
life, or promotion, increase of riches, of good cheere with his companions,
or such like, alas they are gone! hee is ashamed to thinke what deceiuable
pleasures they were. And as for safetie and sound peace, he seeth how farre off
from them hee is. He seeth that his former life will be called to an account,
and is alreadie. And although he thinketh of delaies, excuses, or other vaine
shifts and deceiuing of himselfe: yet hee seeth that these cannot put away the
deadly remembrance of his wofull estate, especially when he considereth, that
God will not be mocked, nor his word be frustrate, which hath bewraied his miserie.
He will therefore neither common nor consult any longer with flesh & bloud
as he hath done, but putteth away all fleshly and carnall shifts & holds; and by
Gods gracious direction taketh counsell by the knowledge that he hath; & considereth
that no man can come to Christ, if the heauenly father draw him not by
his spirit: And therefore although the sorrow of hyporcrites vanisheth away,
and commeth to nothing, yet by Gods mercifull working in him, it beco~meth
an occasion of humbling and breaking of heart vnto him, and of much other
good, as hereafter we shall see. Also he considereth that God is slow to anger,
and readie to forgiue sinners, being gracious and full of mercie: And though that
thought be repelled through the remembrance of the greatnes of his sinne, and
vnacquaintednes with the promise; yet there is no doubt, but that he is secretlie
vpholden by it from dreadfull despaire. Thus while present comfort faileth
hee sorroweth still, and the more deeply, for that hee thinketh verely that hee
hath no part in it: and therefore being cut off that way for the time, he cannot
but returne to thinke of his desolation and wofull condition, which breedeth
deepe sighs and sorrowes afresh: And hee breaking foorth, as one full, which
can hold no longer, it wrings out such strong cryes from him, Oh miserable
man that I am! what shall I doe? how shall I escape this fearefull vengeance?
In this heauines, he accuseth himselfe, and complaineth: but to auoide that
miserie, he seeth it impossible; and to goe vnder it still, he feeles it intolerable.
And although hee knoweth that there is a remedie, and what it is (which yet

many in such heauines and abasement doe dimlie and weakely knowe, and
therefore their sorrow is the more) yet can hee not applie it to himselfe by any
meanes. In this extremitie therefore of his, and being in this streight and distresse,
he crieth out with Paul: O wretched man that I am! who shall deliuer
me? And therefore the Lord guideth him to some instructour, as he did Paul
to Ananias, Act. 9. 17. or stayeth him by the publike ministerie, or by his owne
knowledge bringeth him, as wee reade of the prodigall child, Luk. 15. 17. to
counsell himselfe by that, which he hath heard. And this consultation about
his estate, which is the second worke of Gods spirit in him whom God will
bring to the assurance of his saluation, is well to be marked, for though other
haue cause as well as hee, to enter into deliberation what to doe, when they
feele the sting of sinne smartie, and their feare be to great, yet they loue not to
enter into any cogitation about the matter, it is too harsh and vnwelcome to
them: for why? they haue no desire that their former course should be sifted
and disliked of them, and therefore they haste out of all thought thereof, so that
their sorrowe vanisheth and commeth to no good effect, or else if they cannot
auoid a more deepe thinking on it, then it ouerwhelmeth them, and raiseth
bitternes and hardnes of heart, and leadeth them to desperation. But I will
goe forward.

The third worke: they are broken hearted and humbled.

THe former consultation by Gods working, bringeth this resolution to
him, that he will no more looke backe to his olde Sodom, what hard conditions
soeuer he goe vndert, and so he falleth to relenting, his heart is broken,
and he humbled and abased, and in his spirit of meekenes saith, as Paul did
after hee was cast downe, Act. 9. 6. Lord, what wilt thou haue me to doe? And
now he seeth that the Lord hath him at aduantage (as a man bound in chaines)
readie and attendant to whatsoeuer it pleaseth him, who before, for his stiffenecked
stubbornnes was neither to be entreated, commaunded, nor feared.
This vnfained humbling of himselfe before God, for all his wants, breaches,
and wounds in conscience, is a beginning of all goodnes & grace, which man
feeleth in himselfe, and casteth off pride, and the strength of an high minde:
and what knowledge of religion, or any other good gifts soeuer a man hath
without humilitie, he is but vnreformed and vnmortified. And although this
broken hartednes and abacing of him be not void of some measure of true
faith, and resist doubting and distrust, as shall appeare afterward: yet I must
distinctly speake of the diuers workes of the spirit in the person who now mentioned,
as I haue propounded to doe. And happie discipline and nurture to be
wondred at, that can so soone and suddenly breake the clods of so hard an
heart, and so easily winde him as a twigge or wand, whether it listeth him, who
could not before, any more than the great tree in the least manner, be bowed.
Thus must the Lord worke and shew his wisedome and power vpon this
vnframed and crooked person, before he can be made right and straight. But
what then (perhaps you will say) and what is this man the neerer to Gods

kingdome? and the sight and knowledge of his redemption, out of his forementioned
miserie? I answere, Very much euery manner of way. For being thus
humbled, hee is now easily to be perswaded: and being by the same spirit of
God enlightened, whereby he was cast downe with heauines and feare before,
he is fit to thinke of, and to remember the sweete promises of God, which before
though he had heard, yet saw that he had nothing to doe with them, and
therefore durst not hearken after them: Now hee can thinke of that, which by
preaching hee sometime heard, as one who may be in hope to be the better
for it, that God is of the nature, that hee may be entreated, and reconciled to
him.

The third Treatise of this BOOKE, NAMELY, OF THE MEANES WHEREBY A GODLY LIFE IS holpen and continued.

CHAP. 1. What the meanes are, and the kindes of them, and of the summe and order of this Treatise.

I Haue set down a description of the life of the
beleeuer: by the which all, who desire to be
acquainted with it, after they haue obtained
the gift of faith, may walke godly and safely
through their pilgrimage, euen so many as
haue at any time in truth begun, and gone about
the same. Now seeing this Christian life
is vpholden &continued by meanes, and euery
one which shall set vpon it, will be desirous
to know them, as he hath good cause, &
how to vse them aright, because the hinderances
and discouragements from the same
are many and great; I will therefore (as it is meet I should) shew what I vnderstand
by the helps, &meanes: and which they are; also the kinds of them, their
nature, and how they ought to be vsed, seeing that God hath promised, by the
right &reuerent vse of them, and the same constantly continued, to giue such
grace, euen to weake ones, whereby they shal be able in truth (as hard as it seemeth,)
to leade this godly life, and sensibly to discerne, that they doe so. For
as it was not begun without meanes, so neither can it grow without them.
Now as this doth wonderfully declare the goodnes &kindnes of our God,
in ordaining of them for our exceeding great benefit and comfort: so we must

know, that it is required of vs, and earnestly looked for at our hands, that we vse
them with such care and constancie, as that they may be most profitable vnto
vs, that so we may finde that fruite of them which God promiseth.
These meanes whereby God hath appointed that his people shall continue,
and growe in godly life, are such religious exercises, whereby Christians
may be made fit to practise it, and they are partly ordinarie, that is, such
as are commonly and vsually to be practised, of which sort there are many:
and partly extraordinarie, at some especiall time, as fasting, and some rare
solemnities in feasting and thanksgiuing. And both of these are either publike
or priuate.
The publike, (such as are vsed in our open assemblies ordinarily) are these
three. First, the ministerie of the word read, preached, and heard, as the Lord
prescribeth. Secondly, the administration of the holy Sacraments, and worthie
receiuing of the same. Thirdly, the exercise of prayer with thanksgiuing
and singing of Psalmes. But because the publike cannot be daily had and inioyed,
(and yet we neede daily reliefe and helpe) neither although they could,
were they sufficient to inable vs, to honour God, as it becommeth vs: therefore,
God hath commaunded vs to vse priuate exercises; whereof these seuen
be chiefe. First, watchfulnes, meditation, and the armour of a Christian; vnto
the which, is to be added our owne experience: and these properly belong to
euery one alone by himselfe. The next are the vse of company by conference
and family exercise, and these are properly to be vsed of a mans selfe with others:
the last two, which are prayer and reading, are common to both. The
necessitie of these priuate helps is so great, that if they be not knowne and vsed
rightly and in good sort, the publike will proue but vnprofitable, and the whole
life out of square, as shall be seene when wee come to handle and speake more
particularly of the right vse of them.
And of the helps or meanes to continue a godly life, which they are, and the
kinds of them, thus much be said. Now I will (as I promised in the entrance
into this treatise) more fully shew, what euery one of these, is; and what force
they haue (God working thereby) to vphold the weight of a godly life: That
all who list to consider it wisely, may see it, &so many as will vse these meanes,
may proue, and finde it themselues. And first I will begin with the publike:
and afterwards, speake for the priuate. And I will so handle &speake of euerie
one, (according to the skill which God hath giuen mee) as may make most
for this present purpose, that is, most largely of those meanes which with their
vse, are lesse knowne; and more briefly of those, with which men are most acquainted.
Neither let this trouble the reader, that I haue made mention of some of
them by other occasions in some other places: For whereas it may be obiected,
that these meanes called helpes, are spoken of in other treatises of this
booke, as parts of a Christians dutie. I answere, it is true: for I haue spoken of
vprightnes, one piece of the armour, and of watchfulnes and prayer, in the former
treatise, and so of the rest. And there I speake of them as of common duties
and parts of godlines, as the loue and feare of God be: but heere I speake
of them as of speciall helpes to godlines: for though I denie not, but that all
the duties of a Christian man, are also helps to liue happily; yet who doth not [doth not doth not]

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see, that these here mentioned, as the Word and the Sacraments,
watching and prayer with the other, are more properly so called, as more specially
fitting vs for the right performing of all duties? Besides, in other places,
I speake of them by occasion, and therefore more breifly: but here of purpose;
and therefore more largely. But let it suffice, that I vnderstand these which I
mention in this treatise, to be helpes and meanes especially.
And more particularly of the armour and of the parts thereof, this I say:
because otherwise, I must haue giuen a watch-word about it afterwards, when
I come to speake of it in due place: that though I speake of all the parts of it by
occasion in one treatise or other; yet there I speake of them for the most part,
as particular duties to be done in our seuerall actions: but heere I speake of
them, as of such duties as must alwaies abide, and be lodged in our hearts: and
that we may haue them, as a Larderhouse, alwaies full of good and holesome
victuall, and not as one dish to serue for some occasion; where wee may obserue,
that though the one is not without the other, yet there is a manifest difference
betwixt them. so that the one is not the other. And so I take it, the
Apostle meant in the Epistle to the Ephesians: where when hee had named
diuers duties, as mercie, loue, kindnes, Ephes. chap. 4. &5. which are parts of
the armour; yet he saith after, Stand fast in your armour, when ye haue put it
on: as if he should say, it is not enough to shew kindnes, mercie, to some persons
at some time, and to haue the vse of the other parts of the Christian life,
when occasion shall be offered; but to put and keepe them on, that so we may
euer haue them in a readines to be vsed: Euen as women doe not onely trim
and dresse their houses with flowers, but they haue also their gardens be set and
filled with them, from whence they may haue them alwaies for such vses. This
I thought good to say about the matter in hand, to free the reader from some
doubts. Now I will proceede to the next chapter.

CHAP. 2. Of the publike helpes to increase godlines: and namely, the ministerie of the word.

TO begin therefore with the publike meanes and helpes,
whereby God hath appointed to strengthen the beleeuer,
&settle him in a godly life; know we, that the word is
the first and principall. And there shal neede no great
marueiling at this, which I say, if wee marke the royall
and most excellent commendations, that wee heare, and
reade of the canonicall Scriptures, which are this word
of God. For besides that, they are by good euidence and testimonie both by
the excellencie of the matter contained in them, Psal. 119. 129. and by the
mighty operation of them, Heb. 4. 12. prooued to bee the verie truth and
worde of GOD, (not the phantasies of mans braine) which hee willeth
vs to search, sending vs vnto them, if wee desire to knowe his minde and
will towardes vs: so the authoritie of them is such, that by whomsoeuer it
be gainesaide or called into question, wee neede not be troubled at it, and
so be discomforted: no although it were and Angell from heauen, (if any such

thing were possible) much lesse the man of sin, who yet callengeth authority to
be heard before them.
And that wee may not doubt, but that all Gods will is reuealed in them,
we are taught, that they are all sufficient, that is, containe whatsoeuer is able to
make one either an inheritour of saluation, or a true Christian, in which two
consisteth true felicitie. Now for the plainenes and euidence of the heauenly
matter that is contained in them, by the meanes which God hath vsed, and
the order that hee hath taken, for laying out the sweetnesse and a beautie of
them, they are the most necessarie points, easie to bee vnderstood and conceiued
euen of the simple and ignorant. For besides that, hee hath commanded
them to bee reuerently and distinctly read in the assembly, hee hath giuen vnto
his Church most excellent gifts (I meane pastors and teachers,) to interprete
and teach his whole counsell out of them; and to shew the people how
to profit by the doctrine of them: and to make the right vse thereof, in such
wise applying the same to them, as if they had beene particularly, and onely
appointed for them. And in like manner, hee hath prouided to haue these
his holy Scriptures turned into those tongues and languages, which are vnderstood
of the diuers and sundrie nations of the world, that thereby they
may, as the good people of Thessalonica and Berea did, conferre the Sermons
which they heare, in their owne tongue, with the Scripture; and so finde more
cleere light and comfort by them. All which being considered, it may not
hardly be gathered, what a singular helpe, a found ordinarie ministerie of the
word is, to build vp more strongly a weake Christian in a godly life. For wee
must consider that God hath appointed this preaching of his word, to perfect
the faith of his elect: and therefore S. Peter chargeth the shepheardes to
feede the flocke of Christ which dependeth on them: and our Sauiour (Peters
Schoolemaster) requireth, that as hee loued him, so hee should feede his
lambes and his sheepe. And it being preached with authoritie and power to
perswade, (not as the word of man, which is but weake and frothie, but as it
is indeed the word of the liuing God) it is mightie in operation, and sharper
than any two edged sword, working in the people of God as kind and forcible
medicine vpon a disease, and so becommeth the power of God vnto saluation
to them.
But to say nothing of the benefit, which this ordinance of God bringeth
to the vnregenerate, who as yet walke in darkenes, (for it is not pertinent to
my purpose in this place to speake of that, which yet is a mightie and great
meane to conuert them from their old conuersation, and from the power
and bondage of Sathan vnto God) to omit that, (I say) behold the manifold
vses and daily helpes that the regenerate and people of God haue by it.
First therefore, they are cleered from error and darkenes about religion, and
manners, (wherewith otherwise they are fraught and much incumbred) and
grow more found in the knowledge of the truth, and see more particularly
into the way and whole course of Christianitie: which thing others euen of
Gods children wanting, are so vnsetled, and so holden vnder of ignorance
and blindnesse, in many needfull points, that they must needes finde the lesse
fruite of the Christian life, (as if it were not to bee inioyed at all) and so become
more dimme paterns of holines to others. Wherein this is more, that

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they who vse these meanes diligently and reuerently, doe grow setled and established
in their knowledge from day to day: whereas others, who are destitute
of this gracious helpe, (doe what they can) must want this (although
they may haue some benefit by priuate reading) if they lose not somewhat of
that which before they had.
Againe, this quickeneth them in their drowsines: it cheereth them in their
heauines: it calleth them backe from their wandrings. I speake briefly of ample
and large matters, (wherein I might belong, and that also not without the
readers good liking and desire) it raiseth them vp if they haue fallen: it counselleth
them in their doubtfull cases; and wherein they are to seeke of aduice:
and by experience of Gods dealing with them in all estates (how hee blesseth
them in well doing, and contrarily) by the experience, I say, which they haue,
this preaching of the word of God ordinarily, is a meane whereby they are fast
setled in a godly course, and keepe well when they are well, rather than fickle
and inconstant in the good cariage of themselues, as many are. And what a
benefit is this? How is it sought by many with teares, and yet of few obtained?
yea of sundrie Christians thought to be impossible to be reached vnto,
because they know it not.
And yet to this, (as great as it is) doe euen they who haue had as weake beginnings
in the Church of God, as any other of their brethren, (by the heauenly
direction taught out of Gods word) attaine and grow vnto. For when
in a sound, plaine and orderly manner, Gods will is laid forth in preaching,
this helpe many doe get by it, that they doe gird vp the loines of their mindes,
that is, learne to lay aside, and cast off that which would hinder them; their inward
corruptions especially: they prepare themselues to followe the rules,
which leade and guide them to their dutie: by this they espie their weakenes,
and how they are holden backe when they haue fallen; and which is the right
way of proceeding: and this is the better done, the oftner that they are put in
minde thereof. So that, this is the Sunne which giueth light to them in all
places: and the rule by which they frame all their actions; and therefore a
Christian man though weake, being desirous to learne, doth by this, finde marueilous
furtherance towards the godly life.
Besides this which I haue said, the true Christian by his ordinarie hearing
is taught, to guide some part and time of his life in reading of the Scriptures,
and other good writers, as is said in another place; and that with good fruite,
vnderstanding and comfort: whereas without it, he were like to neglect, and
be wearie of that labour, and in steede thereof, to giue himselfe to idlenes, and
to be vainly occupied; or though he should vse it, yet to doe it with little knowledge,
comfort, or ane other profit. And when a man is framed thus by he ministerie
of the word, he becommeth a light and an example vnto others, in token
that he hath found great helpe by it himselfe.
Therefore if he may by the preaching of the word ordinarily, be led into all
truth necessarie for him to know, and be deliuered from errour in religion and
manners; if hee may be established and confirmed in the knowledge of the will of
God; if he may be reformed in his affections and life daily, more and more
encreasing therein, and ouercomming himselfe better thereby; if hee may
both bee brought to bestow some time of his life (as his calling will permit)

in reading, and so as that he may finde profit thereby; and finally if he may
in time become an example of a godly life vnto others. I may boldly affirme and
conclude, that the ordinarie preaching of the word is a singular meanes wherby
God hath prouided that his people should growe and increase in a godly
life. Now the~, they so vsing it, as they haue else where ben taught, namely in the
handling of the second commandement, that is, coming to heare with meeknes
and hungrie hearts, and being attentiue in hearing, and applying it to themselues,
they reape the fruite, which I haue said.
And if that which I haue said be easily graunted and yeelded vnto, I say no more
but this: I would to God that they, who are in great account for their religion,
&doe oft and commonly heare the word, did finde it so, &did reape this fruite
by it, and were holpen all these waies vnto godlinesse, which (God doth know)
is seldome so. And therefore where this sound and plaine teaching is wanting,
how much more must the people needes bee out of frame? But where
the diligence, skill, loue, and plainenesse in a good order of teaching cannot
bee found fault with in the Minister, it is certaine, that the fault is in the hearers:
That they, though otherwise they may belong to the Lord, yet are not reuerent
and attentiue in hearing, are not prepared before to heare, or els doe
not digest willingly that which they haue heard; but are surfeited of some dangerous
qualities in their liues, or corruptions in their hearts: among which, this
is a speciall one, that as they thinke of the person who teacheth, so doe they of
his doctrine, and nor otherwise.
Now if in this one meanes, so great helpe may be gotten, what may bee
thought, when this and others goe together? But I conclude with this exhortation,
Feede the Lords flocke which dependeth vpon you: and be instant in season
and out of season, O ye Ministers of the Lord. Know the day of your visitation, and
the things which belong to your peace, by preaching, O ye people, who liue vnder
the ministerie of the word: lay vp now in your haruest against the time of your
necessitie: and this be ye perswaded of, that ye shall haue neede of all that you
gather. Seeke to inioy this libertie of the ministerie of the word, ye that want
it: and if ye may inioy it as easily and with as little paine, as you doe your market,
thinke it worth your labour, if ye can no easilier come by it: and buy wisedome
whatsoeuer it cost you, but sell it not, whatsoeuer ye may get for it: pray the
Lord of the haruest to thrust forth labourers plentifully into the haruest, ye that are
white vnto the haruest to be laboured amongst, and desirous to be brought into
the Lords barne.
Lastly, all ye that haue the ouersight of the Lords ministerie, see them teach
soundly, plainly, faithfully and diligently, who are called to it: and goe before
them your selues painfully, as lights and good examples: that many thanks may
be giuen, and prayers made to God by the people for you, when you shall giue them
so good occasion to remember you, and for warming their hearts and comforting
them with such good diet for their soules and liberall prouision, and
that in the day of accounts ye may haue many to witnes the godly care that ye
had ouer them.
And thus much of the first publike helpe for the encreasing and nourishing
of a godly and Christian life, in all such as haue truly entred into it, that is to
say, the word preached.

CHAP. 3. Of the second publike helpe: namely, the Sacraments.

THe next meane or helpe publike, are the Sacraments,
which (of the two) are more darkly seene and found to be
helps to godlines, than the word, among the most part
of those who are partakers of them: both because men
haue seldomer vse of them, than of other doctrine; and
also, for that they be not so fully instructed in the same.
And of the two Sacraments, which God hath left to his
Church, in this latter age to be inioyed, Baptisme is lesse seene and perceiued
to be an helpe, than the Lords supper: In speaking whereof, I purpose only to
stand vpon this which I haue taken in hand, namely, to shew the Christian reader,
how the Sacraments are meanes and helpes to set him forward in a godly
life (as too few doe finde them to be, ) and to leaue him for other knowledge
about the Sacraments (which is exceeding large) to those who haue written of
them at large, as M. P. Martyr, M. Caluin, M. Beza, and to ordinarie teaching.
And this also I will doe with as much breuitie as I can: Therefore first
seeing the Sacraments are helpes necessarily adioyned vnto the preaching of
the word, and doe visiblie confirme and ratifie that, which the word doth
teach: and the couenant betwixt God and the beleeuer made, is most surely
sealed vp, and effectuall on both parts by them, thereby it may appeare, what
helps they are, both to the strengthening of faith, and incouragement to godly
life: which that it may more plainely appeare, let this which I haue said, be
thus vnfolded to the Christian reader. God hath freely graunted to euery
faithfull person, that he will neuer call his sinnes to a reckoning: but will be his
God, and loue him to the end through Christ; for the making good of this promise,
he hath put to his seale, and hath caused the same his promise and will to
be established in the Sacrament, by so euident and infallible a signe as cannot
deceiue. Now therefore doth not this Sacrament alwayes remaine to the
faithfull receiuer, for whom it is made out, and graunted; a cleere witnes, that
whatsoeuer benefit is promised, is his: and as oft as any doubt hereof might
through weakenes arise to the partie, is it not hereby sufficiently remooued?
and therefore they are called of the Apostle, seales of the righteousnes of
faith.
And as GOD hath thus couenanted for his part; so hath euery beleeuer
againe in his owne behalfe couenanted to trust in God alwayes, to indeuour
to walke before him continually in vprightnes of heart, and innocencie of hands:
Now of the truth of his heart the Sacrament is a signe; which hee hauing receiued,
hath openly professed thereby, that hee hath giuen and consecrated
himselfe vnto the Lord, and is now no more his owne, to liue as carnall will
would desire. Is not therefore the Sacrament, though it be not alwayes receiued,
yet is it not alwaies before his eyes, as it were, to tell him what hee hath
done; yea and that not rashly nor by constraint, but with good aduise, as
knowing, that hee shall neuer cause to repent him of so doing? seeing

he beleeueth, that strength in measure shal be giuen him of God, to performe
that which he hath promised and sealed?
Is not then the Sacrament a continuall spurrer forward of him to performe
his couenant? Is he not by the fresh remembrance of it, incouraged against
temptations, werines of doing his dutie, and such other hinderances? Doth
it not cause him to say against them all, how can I that am dead to sinne, liue any
longer in it? So that although to others the Sacraments be a mystery, and
hidden thing, and as a booke written in Hebrew or Greeke, which a simple man
opening findeth nothing profitable for him, but saith I cannot reade it, (and
yet the booke containes most fruitefull matter, if a skilfull reader take it in
hand:) although I say, he who is ignortant, findes no helpe nor benefit by the
Sacraments; yet the true beleeuer hauing been soundly instructed therein, beholdeth
much in them, to incourage and set him forward in the godly life, hauing
as sure hold of Gods fauour, and helpe by them also, as the same God, who
cannot lie, is to be beleeued.
This may for the edifying of the simple, bee seene particularly in the
two Sacraments of our Church at this day, Baptisme and Lords supper.
For euery faithfull Christian which hath beene baptized, may as long as
he liueth, haue this benefit thereby, that as by his ingraffing into Christ, he is
one with him, and therefore seeth that while Christ liueth, hee must and shall
liue also: so hee hauing thereby perpetuall vnion and fellowship with him,
doth drawe strength and grace from him, euen as the branch doth from the
vine, that so hee may liue the life of a Christian. If then hee haue that power of
renewing him, (which is signified and sealed by baptisme) namely the power
of Christs death mortifying sinne, and the vertue of his resurrection in raising
him vp to a new life; it not baptisme throughout his life a forcible means
to helpe him forward in a Christian course, as oft as hee doth duely consider
it?
So in the Lords supper, the faithfull communicant, in the oft receiuing of
it, is not onely by the bread and wine assured that his soule may be comforted
by Christ, and so inioyeth the same; but also is spiritually strengthened to all
good duties; so that he findeth a most soueraigne helpe by it, to growe vp vnto
a perfect age in Christ Iesus. And this shall more appeare, if we consider
how manifoldly the faithfull Christian is furthered, and set forward in the well
framing &amending his life thereby, both in preparing himselfe to it before
he come; in the action and present vse of it, when he doth come thereto; and
after the inioying of, and departing from it. Of which three, seeing they may
serue as well for a perpetuall rule to examine himselfe by, and to direct him in
the right vse alwaies after, as well as to proue the matter which I haue in hand,
(namely, that the Sacraments are great helpes to godlinesse) I will stay a little
while to say some thing.
And for the preparing or making him fit to receiue with profit, this is the
manner how it ought to bee done, namely: First, that he proue and trie himselfe
in these things, whether hee haue the knowledge of mans miserie, of his
redemption, of his renewing, and of the nature and benefit of that Sacrament;
with the knowledge of other principall points; all which it is meete
that he should haue, who looketh for comfort by it. Secondly, that hee hold

Y

fast his faith in the promises of saluation, which God hath wrought in
him before, by the preaching of the Gospell: the which at this time may
not bee wanting, but holden fast, and after, particular falles recouered.
The third is, that hee, keepe his heart diligently to the renouncing, and subduing
of all sinne, and readie to anie dutie that hee shall be called vnto.
Fourthly, and more particularly, that he haue no swelling, nor rising of
heart against anie man or woman, no although they be his vtter enemies:
but be reconciled to them, and at peace with them, as he desireth to be with
the Lord: And fiftly, that he beeing thus qualified, desire (as he shall haue
oportunitie) to bee partaker of this Sacrament, and to receiue the benefit
which God offereth by it. And this is the manner of examining a mans
selfe: vnto the which rules he that is sutable, he is a welcome guest to the
Lords table.
But because much slouth; forgetfulnesse, darknesse, corruption and
weakenesse doo soone gather together, and so grow vp euen in good men,
to the choaking of these forenamed gifts of God, that such as haue sometime
found all these in themselues, yet at the time of receiuing cannot
finde them; therefore at the comming to the Lords supper, God giueth especiall
charge, that if in anie of his people these graces should by their
owne negligence and default, be weakened, dimmed and decaied, that
they doo not rashly put themselues forward to it in that case; but speedily
seeke to recouer themselues againe, by a due examination of their estate
according to the forementioned rules: Which if they do then more hardly
and difficultly obtaine, and going about it, cannot see cleerly that they
are thus furnished, as they were sometimes, they may thanke themselues;
the fault is their owne, for that they did so long neglect the same, and did
not labour, when they were well, to keepe well constantly: Let them not
cease therefore till they recouer; which of them that know how, beeing,
sanctified, shall be obtained.
Now the recouering of themselues is on this manner: Let them goe apart
by themselus, and laying all other things aside, seriously enter into
due consideration, what accuseth them, and troubleth their conscience,
which in no wise may be omitted: then whatsoeuer be found amisse (be it
slouth, carelesnesse, worldlinesse, distrust, vncharitablenesse, or anie other
like sinne) let it be sensibly and heartily bewailed, acknowledged, renounced,
Pro.28.13. &lastly, a recouering of their faith, by apprehending Gods
mercie, Pro.28.13. and their wants therein, and in their repentance, supplied
againe, by renuing their couenant with God. This manner of behauiour
in Christians before they offer themselues to the Lords supper, is necessarie
after they haue fallen (as I haue said before:) and herein standeth
their preparation to receiue the lords supper. Which preparation is one
of the three things necessarily required of the~, who shal with profit come
vnto the Lords supper.
And can this preparation be anie lesse than a great helpe to all, which
shall inioy it? He who was before snared in the world, who had been filled
with strong corruption, as with poyson, fallen into some particular sins,
who had neglected the nourishing of his faith, beene at some bitter variance

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with his neighbour, or had done anie such other like thing: now by
this preparation calling himselfe home, repenting &returning as this examinatio~
teacheth, doth he not find therby a singular helpe (think we) to the
recouering of his strength, and the doing of his former works againe? And
if he hath done none of al these offences (& therefore shall not neede to offer
such violence to himselfe) but hath kept a Christian course in his life, &
followed a good direction to the peace of his conscience (as I doubt not
but manie do) yet as oft as he shall repaire to this Sacrament in this estate,
shal he not be much confirmed and more strongly setled in the duties of
Christianitie, when he shall by examination finde and see, that he (though
fraile) is a meet guest for the Lords table, and therefore welcome; and not
thrust out of the companie, for want of his wedding garment? Shall it not
be a great comfort at manie other times, as oft as he shall remember and
thinke vpon it: and that it hat been thus with him already when he receiued,
and thus may be also, as oft as he shall repaire vnto it againe? So
that euen the preparation to the Lords supper, is a great meane to goe forward
in godlinesse.
Now to come to the action it selfe, when a man rightly prepared, inioyeth
the present benefit of the Sacrament, and there is comforted and made
glad by the words of Christ himselfe, the maker of the banquet, who biddeth
him welcome and to be merrie: saying, his bodie (which is meate indeede)
and his bloud (which is the onely holesome and sauourie drinke)
are prepared for him; how can he but be much hartened and be set forward
in a Christian course, when he shall be thus reuiued and quickned in
his soule with the spirituall duties which by true faith he feedeth vpon,
and that no lesse sensibly, than he eateth the breade and drinketh the
wine?
And yet thus much I will say, that if this merrie making at the Lords
boord, were either in hollownesse on the behalfe of him that biddeth (as
it is with manie men who inuite others to their table) or onely a temporarie
and earthly benefit, on the behalfe of the receiuer, it were not so much
to bee accounted of: but it beeing far otherwise, namely, both in goodnesse
and perpetuitie, a benefit that hath no companion, euen a continuall
feast; it hath therefore great force to stirre vp a partie to honour God.
And from hence it is, that the communicant, as one admiring the goodnes
and kindnesse of God there declared to him, and of him selfe felt and inioyed;
breaketh forth into praises and saith, as is figured in Salomon his
song, O Lord, thou hast made me drunke with the wine of thy seller! how sweete
is thy loue, and thy kindnesse past finding out? What shall I render to the Lord for
all his mercies?
Is it hard now to see, is it hard now to iudge, how this heauenly banquet
doth for the present time, and in the receiuing thereof, or may at leastwise
inlarge the heart of the faithfull seruant of God, and make him fit for dutie,
&fill his heart with comfort, while he communicateth in the supper with
the rest of the faithfull, so welcome to the Lord, who inuited him to it?
For there, he may &ought to meditate on the daintines of the banquet; on
the loue of him that ordained it; on the communion he hath with Christ, and

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and his graces, and on the outward signes, what they assure him of; and
on the word preached, which sheweth him all this: All these things, with
such like, he may thinke on and apply to himselfe. For although The flesh
striueth against the spirit, as well herein, as in other workes and actions, yet
the faithfull communicant in his measure, findeth his heart readie to yeeld
vp to the Lord in this heauenly banquet, no lesse, than I haue said, euen the
sacrifice of praise and thankes, though all doo it not in a like measure.
And euen so to come to the third point, it is of the same force, after he
hath receiued the Sacrament, and inioyed the benefit therein bestowed vpon
him, to hearten him on, and strengthen him to euerie good worke; euen
as a man well refreshed with meate, is made strong to labour: this Sacrament
(I say) doth after the receiuing of it, (where right vse is made of
it, according to Gods appointment) through the remembrance and due
consideration of the kindnesse of God therein offered and reaped, easily
carrie on the seruant of God in a feruent desire of all well doing. In all that
I say of the Sacrament, the wise reader (I doubt not) vnderstandeth me, not
that this alone, without other meanes and helpes doth this; but as the Lord
in great fauour to his Church, hath prouided varietie of them for his children
as their weakenesse doth require, as some publike, some priuate: so
he hath made this amongst the rest to be one, by the which, as by the rest,
a godly life is much furthered.
Which I thought verie meete to ad, because of all other helpes to the
practise of Christianitie, I am perswaded, that the Sacraments are least
thought, or found to be so: and that they are vsed for the most part without
the benefit which God hath ioyned with them, that is, in ceremonie only,
&not to edification. And this holesome or right vsing of them, because it is
little seene or inioyed; therefore is there such negligence in repayring to
them, and vnreuerence, disorder, yea and prophane behauiour in the administring
and receiuing of them, which is the principall matter that is to
be regarded about the Sacrament, and to be looked vnto, both of the minister
and people.
But it is not my purpose to enter into this argument more largely: I
conclude this point therefore, that seeing the Sacraments doo seale vp the
promises of God to be faithful receiuer, vnder a visible and infallible signe,
and againe, binde him (in reuerence be it spoken) to the performing of his
couenant, and seeing particularly the first Sacrament of baptisme doth ingraffe
him into Christ, and that other of the Lords supper doth (by so holy
preparation before he come, with such comfort ministring in and at his
receiuing, and such strengthening of him after,) worke vpon him, as hath
been said; that therefore the Sacraments are singular helpes for all true beleeuers
to grow in a godly life. And consequently, I say of the receiuers of
them, as of them which vse the other helpes, that he who is not made more
able to conquere his lusts, and weaken the strength of sinne, and is not more
hartened to the life of godlines thereby, doth abuse them, and seeth not
Gods purpose in ordaining them. Which sinne how seuerely God will
punish, the Corinthians example doth testifie and proue.

CHAP. 18. Of the declaration of the seuenth duty: Of bearing afflictions rightly euery day they come.

THE next part of our life not yet mentioned, is that which
is vnder the crosse and in affliction. Our dutie here is,
that when and so often as it shall please the Lord to trie
vs therewith, and to change the course of prosperitie or
any part of it; yet that with the same well ordered heart,
which I haue said should accompanie our other actions
and parts of our liues, with the same (I say,) wee be prepared
to receiue it from him: and count it no strange thing to bee exercised
with it, and the rather for this reason (as the Apostle admonished the godly
of his time) that we are predestinate thereunto, euen to be like vnto Christ in
afflictions; and also, seeing through many of them our way lieth to the kingdome
of heauen.
And all may see how needefull it is for vs to hearten on our selues by these
and such like perswasions, to be willing to beare our crosses meekely and with
chearefulnesse, because we doe so soone shrinke backe at the hearing of them;
(as the Apostles themselues did when they heard that ther maister would goe
into Iurie againe, where the Iewes before had sought to stone him) and seeing
they be so vnwelcome to vs by nature, although wee be subiect to many and
sundrie, and that daily. It must not be with vs, as it is with the most; that is,
that we loue not to heare of them when we haue beene a while free from them,
and so hope still for earthly peace, of the which we haue no promise: but rest
perswaded euery day, that our heauenly Father knoweth what is best for vs;
and as he seeth affliction of freedome from it to be meetest, so he will alwaies
bring it to passe.
To this end we are admonished of the Prophet, to accustome our selues to
beare the yoke in our youth, that wee may be the better acquainted with it
when it shall be put vpon vs: and that so wee being tamed and subdued by it,
and our proud and relbellious hearts brought vnder by God, we may beare it
with the more ease and comfort; encouraged hereby, that if wee be able to
beare afflictions contentedly, and with quiet and meeke spirits, (which is the
hardest part of our life) we may easily prouide, to haue our whole life sweete
and ioyfull.
Furthermore, to this end that wee may be readie to waite vpon the Lord
patiently in our chastisements, we must consider that euery day Sathan intendeth
mischiefe against vs, and hee knoweth our weakenesse to be greatest in
bearing the crosse, and therefore will not leaue vs vnassayed as much as in him
lieth: and not so onely, but also will terrifie vs with his perswasion, that they
be greater than they are, and feare vs with the oft and much thinking of them,
that our sorrow may be increased. There is nothing fitter to extinguish and
expell the cleere light of the word of God in vs (which onely is able to guide
vs to beare our afflictions aright,) than the carnall cogitations and reasonings

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against it in our selues, (euen as smoake and vapours doe dimme the light of
the sunne) to crosse Gods purpose (as it were) by giuing place to such thoughts:
why doth God afflict vs thus? can this be for good vnto vs? &c. which fault
Christ reproued in the Apostles, their hearts being troubled with such reasonings,
saying: Why doe reasonings and doubts arise in our hearts to trouble you
both needelesse and hurtfull? Against all which and Sathans cursed vndermining
of vs by them, we hauing so great encouragement from the Lord, ought
to be thus stayed: that as we can, we may auoide them, and the troubles which
we cannot auoid, we may goe vnder contentedly, waiting for a good issue, euen
as in faith we pray for it; seeing our God will haue vs perswaded, that of
very loue & faithfulnesse he correcteth vs whensoeuer we be corrected of him.
But because we faile many times in obseruing these rules, and therefore finde
not grace then, to beare them aright, whiles they are vpon vs; nor afterwards
get any wisedome, experience or comfort thereby; we must diligently & faithfully
marke, how we be affected vnder them: that if wee should be oppressed
with confused & vnprofitable heauinesse, distrust or any other dangerous passions,
we might learne before, that they be no fit companions for vs; and sooner
get out of them, after wee espie them in vs, and so betake our selues to better
gouernment.
And that this labour be thought no more than necessarie, wee must know,
that by Troubles we doe not onely meane great & vnwonted losses, long sicknesses,
persecutions, and such like; but those also which fall out very oft and
commonly, as vnkindnesse and discourtesie in neighbours; vnthriftinesse, vnrulinesse
and disobedience in children; vnfaithfulnesse and negligence in seruants;
discommodities and harmes in familie matters; with such like: all
which to beare, without vnquietnesse, impatience and vnsetling our selues out
of the Christian course, must be though no meane nor small gift of God; nor
without daily and continuall watchfulnesse and wise regard to be attained vnto.
And I doe the rather make mention of these troubles, which for the most
part arise in our families as well as other waies, because many Christians doe
thinke through ignorance, that wee are not to be directed in these common
things, nor to be called to our reckoning and account for offending by impatience,
anger, back-biting and heart burning against any man, and for such like
passions: which declareth, that as it is an hard thing for Christians to walke in
the vprightnes of their hearts, by performing other duties in the midst of their
houses; so it is no lesse hard and rare in this bearing of discommodities and other
troubles, to shew themselues lights & examples to the rest of their family.
But these vnquietnesses, which are counted small, are not to be admitted at anie
time in our liues, seeing they vnsettle and draw vs out of our course. Therefore
that neither one nor other kind of affliction become vnsetlings of vs, this
counsell we must take from the Lord, which I haue now set downe; that euery
day we arme our selues against the feare of such as may come, and aginst impatience
by such as alreadie are come vpon vs.
Let vs thinke it no toile to watch and looke to our selues thus, if wee may
by this meanes be rid of that which is toile and ineede, yea greater toile; and ease
our selues on the contrarie, an hundred fold. For wee shall not onely prouide

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well hereby, against those which are present; but as experiene and proofe of
Gods helpe bringeth hope which maketh not ashamed; so by our experience
we shall finde the like in our troubles to come. What strength got Iosua by
this, that he had oft times beleeued Gods promise, and found that hee neuer
failed him trusting in his word which he had spoken concerning victorie ouer
his enemies, or deliuerance from them? Insomuch that he after some proofe of
Gods keeping promise with him, in bringing him ouer the riuer Iordane, in
giuing Iericho and the Citie Ay into his hands, & in the battell against the fiue
kings of Canaan; he triumpheth in his hope of conquest, (the Lord hauing promised
to him victorie ouer them) and therefore saith to his souldiers and men
of warre before he ouercame them: The Lord hath deliuered them into your
hands, and therefore be of good courage.
And what other thing made the Apostle Paule in great afflictions to stay
himselfe vpon God, and to cast his care on him, but this experience and long
proofe which he had of Gods tender care ouer him? It was (I say) that which
made him expresse the same in these words: God hath deliuered out of great
tribulations, and doth deliuer daily, and I am sure also that hee will deliuer in
all time to come. This experience if we haue (as who may not haue it in manie
afflictions, if hee haue rested vpon God therein?) it shall be a strong weapon
to defend vs from fainting, distrust or dispairing, and to keepe vs from vnsetlednes,
and able to vphold vs in an infallible hope of a good issue, euen before
it come. But to this end we must hold our selues fast to the prop of Gods
promises, and lye close to them, as an anker: and thus wee being armed, wee
shall see the Lords deliuerance for vs, as clearely as we may discerne the arrow
to flie in the ayre.
It is a great point of wisedome, to learne of God, thus to beare our trials
and troubles, that first we commit the ordering and disposing of them to him,
as Hester did, by fasting and prayer of faith: secondly, that wee vse all lawfull
meanes whereby we may haue a good successe and end, as she did in going to
the king for helpe against Hamans diuellish deuises: and then the third will follow,
that God will turne them to the best. These three in one short verse the
Prophet setteth downe together, saying: Commit thy way to God, & be thou
doing good, and verily he will bring it to passe.
But if we will not be directed by the Lord in bearing our afflictions, (as the
rebellious heart will be soone readie to cast off his yoke) but will take counsell
of flesh and blood, as Saul and many such haue done, yea and Dauid at
that one time (though smally to his comfort:) then this shall follow, either
for want of preparing our selues meekely for them before they come, or for
not thankfully receiuing them when they are come, they shall sore flaight
and astonish vs; and raise in our hearts such passions and distemperature, as
will vnsettle our whole course and bring vs out of frame. In which estate as
we shall be vtterly vnfit to any seruice of God; so shall we be also vnmeete for
any Christian societie with men, wee being so confounded in our selues for
our vnwelcome troubles, and so disguised in our speech, countenance and
behauiour, by yeelding and giuing place to the frowardnesse and vnbridlednesse
of our hearts. By all which, who doth not see, that wee doe both add
new troubles vnto the former, and make them which God sendeth vpon vs,

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farre more grieueous thant otherwise they should haue been? For all, who
haue experience, can tell, that the intemperance of our hearts, and the impatience
which is suffered to beare swaie in vs, do raise manie distractions
and vexations in our liues, which we might else haue been voide of: & the
Lords trials and fatherly chastisements are thereby made farre more irkesome
vnto vs.
And of this seuenth dutie thus much: whereby we may see, how necessarie
it is for vs daily, beside the well beginning of the daie and care for
right vsing our prosperitie moderately, that we be also verie watchfull,
that our afflictions breed no disorder in vs, but be quietly borne; that so all
parts of our liues throughout the daie, and the whole course of our waies
may be ordered commendablie and aright: that euen in the daies of health
and peace, we looking for our change, and labouring to bring our hearts
to more humilitie through continuall watching, and oft and earnest praier,
wee may not onelie not count it straunge, when euen sharpe visitations
shall take hold of vs, but in respect of the end thereof (which is to doe
vs much good) we may with willingnesse receiue and goe vnder them;
especiallie, seeing (as hath beene saide) our most louing father hath fullie
certified vs, that he hath no other meaning in sending them. And here
marke, that as poore and rich are both taught their dutie in common together;
so there is some what to be learned of them both seuerally: the one
to be more specially armed with contentatio~ vnder his pouertie; the other
with humilitie and sobernesse, for the right and well vsing of his wealth &
plentie.