SAint Paul hath ve­rie aptlie set forth vnto vs the incom­prehensible excel­lencie of the feli­citie of the childrē of GOD, saying, That the eye hath not seene, 1. Cor. 2.9. the eare hath not heard, neither hath it entred into the heart of man, what things God hath pre­pared for those that loue him. According to this sentence, Saint Augustine, ten­ding to the same butt, saith of the [Page]goodnes of grace: Aug. Enar­rat. 2. Psal. 26. Tom. 8. Let your hearts goe beyond all that you are able to compre­hend, and stay not your selues at the great­nes and excellencie of it which you ima­gine: but say, yet this is not it; for if it were it, it could not enter into thy thought and heart. This happines then cannot bee comprehended by vs according to the greatnes and excellencie of it, so long as wee dwell in these earthlie mansions, 2. Cor. 5.1. 1. Cor. 13.9 where we knowe God but in part and darkly. Notwithstanding, seeing the same Apostle addeth, that the holie Ghost who searcheth the most deep things of God, 1. Cor. 13.12. hath giuen vs some reuelation: 1. Cor 2.10. Seeing also he praied to God for the Ephesians; That he would open the eyes of their vn­derstanding, Ephe. 1.18. that they might knowe, what is the hope of their vocation, and what are the riches of the glorie of his inheritance among the Saints: we should be too vnthankful to God, and enemies of our owne comfort, if wee should make curtesie or refuse to vnderstād that, which it pleaseth him to reueale vnto vs by his word. Now, [Page 2]in it this felicitie is oftentimes signi­fied by the promise of life euerlasting, and not without reason. For in our felicitie, Life euerla­sting com­prehendeth the felicitie of the chil­drē of God. two poynts may and ought speciallie to bee considered: first, the greatnes and excellencie of the good thing: secondlie, the long continu­ance and surenes of it. Now, both the one and the other is noted by these words, life euerlasting: For by life is signified the greatnes of the felicitie, and by euerlasting, the infinite length of it. As touching life, wee may consi­der three degrees as wel in the bodie, Three de­grees of life to the body and to the soule. as speciallie in the soule. The first de­gree of life as touching the soule, The first degree of life. is ment by this peace of conscience, and ioy of the holie Ghost which wee re­ceiue and feele, being reconciled to God in Iesus Christ. Rom. 5.1. And this peace and beginning of life, surmounteth al vnderstanding, Philip. 4.7. as Saint Paule doth witnes, & God his children doo feele. And indeed it is a thing rauishing our soules with ioye vnspeakable, when GOD maketh the brightnes of his face to shine vpon vs: As also Dauid [Page]sheweth, Psalm. 80. whē he asketh so oft of God this grace, for a full measure of all fe­licitie. As touching the bodie, the first degree of life lieth in this, that the af­flictions of it be not onlie mitigated, & made light by this life of the soule reconciled to God, and feeling ioye through the brightnes of his counte­nance, Rom. 8.27. Heb. 12.6. but also are conuerted (being the fruits of the loue of God towards vs) into saluation and glorie. The se­cond degree of life may bee conside­red in the seperation of the soule and the bodie, The second degree of life. the which improperlie (as touching the faithful) is called death. For euen as touching our bodies, al­though they goe to rot in the earth, yet being then deliuered, and free from all sicknes, from hunger, thirst, heate, cold, and from a thousand o­ther torments, which of their nature are a kind of death, they goe to rest in their beds, Esay. 57.1. as Esai saith; and being de­liuered from their labours and tra­uailes, Apoca. 14.13. they are blessed, as Saint Iohn saith. And this rest proceeding from the fauour of God, cannot properlie [Page 3]be called death, but is to them a kind of life. But speciallie the soule thē en­treth into the possession of the se­cond degree of life. For being deliue­red from the bodie, she is carried vp by the Angels into the bosome of A­braham, Luk. 16.22 Luk. 23.43 and into Paradise with Iesus Christ, exempted then from igno­rance, from incredulitie, frō mistrust, from couetousnes, ambition, enuie, hatred, feare, terrour, lustes, and from all other passions, vices and corrup­tions which are deadlie in thē, which also bring forth the fruites of death. And contrariwise, is then fully sancti­fied, victorious, and assured against Satan, Hell, sinne and all other ene­mies: waiting after that, with great ioye, for the accomplishment of her glorie in the resurrection of her bo­die. The third degre, The third degree of life. shall bee at the glorious comming of Iesus Christ, when our bodies being awaked out of their sleepe, they shall rise againe all renued, bodies incorruptible, 1. Cor. 15.42. spi­rituall and immortall, Philip. 3.21 yea fashioned like to the image of the glorious bo­die [Page]of Iesus Christ: And so being ioy­ned together againe to their soules, 1. Thess. 4.17. they shall be together caught vp into the clowdes before our Lord Iesus Christ in the ayre, Ephe. 4.10. Ioh. 14.2. Ioh. 17.24. and exalted aboue all the heauens, into the house of God our father. 1. Thess. 4.17. Then also shall be the ac­complishmēt of the life of our soules reunited to their bodies, being toge­ther where Iesus Christ is, and with him, as members of his bodie, his brethren, and his spouse, vnited to him, & by him, to God the fountaine of life. And by this vnion inioying a communitie in all his goods, and of this incorruptible inheritance, 1. Pet. 1.4. which can neither faile nor fade away, refer­ued for vs in heauen. Then shall God wipe all teares from our eyes, Reue. 21.4. & death shall be no more, neither shal there be any sorrow, crie or trauaile any more. All these old things shall be gone a­way: God shall make all things new. Then shall we be before the throne of God, Reue. 7.14. and shall serue him night and day in his Temple, and shall be led by the Lambe to the liuing fountaines [Page 4]of waters. Reue. 19.7. Then shall be the day of our mariage with the Lambe, when being clothed with pure & bright raiments, wee shall sit at his mariage banquet. Then shal we be like vnto the Angels. If our bodies shall shine then as the Sunne, Matth. 22.30. what shall the brightnes of our soules be? Matth. 13.43. Then our pilgrimage being finished, we shall be indeed the citizens of this heauenlie and holie Ierusalem, Bern. me­ditation. 9. which shall bee all of pure gold like vnto the cleere glasse: Reue 21.18. ha­uing the foundations of the wall gar­nished with pretious stones: where­of also the twelue gates, are twelue pearles: which hath no need of the Sunne, nor of the Moone to shine in it, because the brightnes of God shall be the light of it, and the Lambe him selfe shall be the candle of it. O how happie shall the citizens be, that shall liue in such a Citie? See then what good things are signified by life euer­lasting, and the three degrees of it. But Saint Paul lifteth vs vp yet higher into the contemplation of this life which wee shall inioy after the resur­rection. [Page]Then, 1. Cor. 15.24. saith Saint Paule, Iesus Christ shall giue vp his kingdome vn­to God his father, as if he should say: Father, behold those whom thou hast giuen to me before the foundation of the world: they were lost, & thou diddest send me to saue them: I haue redeemed them with my bloud; thou hast appoynted me King ouer them: they are my kingdome which I haue gotten, and which I haue so guided and gouerned, that hauing sanctified and deliuered them from all their e­nemies, I haue brought, giuen and presented thē vnto thee, that hauing as touching my selfe, accomplished the worke & charge which thou had­dest enioyned me, frō this time forth, thou maiest be king raigning imme­diatlie in them, and filling them with all happines and glorie. Then shall there be no creature either in heauen or in earth, that shall haue any domi­nation or Lordship. There shall bee neither King nor Prince, 1. Cor. 15.28. neither Ma­ster nor Lord. There shall bee neither father, mother, husband nor wife. [Page 5]There shall be neither Prophet, Doc­tor, Minister nor Pastour. There shall be neither riches, nor estates. All the enemies also of Iesus Christ shall bee destroyed for euermore, death being swallowed vp into victorie, and Satan with his angels, and all the reprobate being cast into the bottomlesse pit. Contrariwise, the Elect being fullie sanctified, shall bee lifted vp both in bodie & soule aboue all the heauens. The worke of Christ shall be finished. And all being done. Reue. 21.6. The verie same offices which Christ hath receiued, & shall exercise for the accomplishment of our saluation, to be a King, a Priest, and a Prophet, and to sit at the right hand of God, shall cease, but so, as the fruites and the incomprehensible be­nefits gotten by thē vnto the church, shal euer abide to his euerlasting glo­rie. But what shall that be then? God the Father, the Sonne, and the Holie ghost, one onlie God shall be imme­diatlie all thinges, both in this man Christ, and in all vs the members of his bodie. The Godhead (I say) shall [Page]be in the man Iesus Christ and in vs, King, Prince, father, riches, life and glorie. To be short, all things, & such a heape of happines and felicitie, that as sundrie vessels cast into the sea are full of water, so as they can neither want, nor haue more: So this sea of Diuinitie being all things in vs al, we shall be filled and satisfied with life & glorie, so as we can neither want, nor receiue more. Then shall we not onlie tast how sweete our God shall be, Psal. 34.9. but we shall be filled and throughlie sa­tisfied with his sweetnes most won­derfull. Cipri. de ascē. Christi 1. Cor. 15.18. Then shall the sonne himselfe be subiect to the father, to wit, as tou­ching his humanitie: but that shall be for the increase of his glorie, and our felicitie. For the sonne of man a­biding still vnited to the sonne of God, August. lib. 80. quaest. 69. & lib. de trinit. 1. cap. 8. and then ceasing the gouerne­ment which he shall haue vntill the resurrection, God shall in such sort be in this sonne of man, and in vs, that the maiestie and brightnes of the di­uinitie then raigning immediatlie, shall cause the difference between the [Page 6]diuinitie of Christ, Ihe. 17.22. and his humane nature subiect vnto it to appeare. But as the principall glorie of the sonne of man, Phil. 2.7. is to be vnited vnto the sonne of God in one person, and that this his diuinitie shall be for the most part as it were, hid vntil that day, and that then it shall bee fullie reuealed: how much more the diuine maiestie of the sonne of God, shall cause the sub­iection of the sonne of man to ap­peare, so much the greater shall ap­peare the glorie of this sonne of man vnited in one person to the Godhead then raigning in his full maiestie and glorie. As (if a mā may find any thing neuer so little to represent this high mysterie) wee may consider, that the felicitie and glorie of the brethren of Ioseph was so much the greater, Gen. 47. that by the greatnes of Ioseph, exalted to the gouernment of Aegypt, they were subiect vnto him, and there appeared a great difference between Joseph and his brethren, not by the diminishing of them, but by the increasing of Io­seph, his brethren hauing this happi­nes [Page]and honor, to be the brethren of Ioseph, so much more great and hono­rable, by how much, the greatnes of the maiestie & glorie of Ioseph, made their subiection more to appeare. And this is it that may in some sort be noted in the church. For although that now, her subiection and the dif­ference appeare betweene her, gathe­red and composed of sinfull men, ha­uing their sanctification and their life of their head Iesus Christ: and be­tweene him verie GOD, and perfect man sitting at the right hand of God the father almightie: yet as then, the more great the glorie of Christ shall appeare, shewing himselfe immediat­lie with his diuine maiestie in his brightnes: so much the more cleare­lie shall the subiection and difference of the Church appeare, not by dimi­nishing the happines and glorie of it, but by the increase of the glory of her head, brother and bridegrome: The Church hauing this happines & ho­nor, to be, and stil to abide vnited vn­to Christ, making with her this new [Page 7]man, whereof Saint Paule speaketh, Ephe. 2.15. yea so much the more happie & glo­rious, by how much the excellencie of the maiestie and glorie of Christ, the sonne of man with vs, shall exceed in greatnes, being vnited to the sonne of God, shining then with the Father and the Holie ghost, one onlie GOD in his diuine maiestie. Hereof also it followeth, that our chiefe felicitie shalbe to behold this glorie of Christ. And indeed this is that benefite and happines which he asked for vs of God his father, saying: Father, Ioh. 17.24. my desire for those whome thou hast gi­uen me, is, that they bee where I am, and that they may see my glorie. And what glorie? That we should see him, 1. Ioh. 3.2. as he shall bee in maiestie incompre­hensible as touching his Godhead, and consequentlie in soueraigne glo­rie as touching his humanitie vnited to this diuine maiestie. Behold also how this shall be accomplished which is written, 1. Cor. 13.12. that wee shall see God face to face for the accomplishmēt of our felicitie. Which that we may the bet­ter [Page]comprehend, Ioh. 15.11. Ioh. 16.24. Matth. 25.21. we must finallie con­clude, that the fruit thereof, shall bee this, ioy full and perfect, which Christ hath promised vs, promising further, to make vs enter into the ioye of our Lord. Aug. in ma­nuel. cap. 35. Saint Augustine in a certaine meditation (which is inded both ho­lie and heauenlie) sheweth verie ex­cellentlie, how great this our ioy shall be, and that ioy of our Lord which we shall enter into. Hauing discoursed of the euerlasting felicitie of the chil­dren of God, thus he saith. O heart humane, poore & needy, O hart exer­cised with miseries, & almost cōsumed of thē, what should thy ioy be, if thou haddest the full inioying of the aboū ­dāce of these good things? Aske of thy soule if thou were capable of the ioy, which thou shouldest feele of one such felicitie. But if besides, any other whō thou louest as thy selfe, should inioye the same happines with thee, surelie this superabounding ioy which thou shouldest feele of thine own happines, should it not be twise doubled, for the glorie & the ioy of him whō thou lo­uest [Page 8]as thy self, & for whose happines, thou shouldest bee as ioyfull as for thine owne happines? Now, if there were two, three, yea a great nūber in­ioying the same happines with thee, whom also thou louedst as thy selfe, thou shouldest feele as much ioy for the happines of each of them, as for thine owne happines. What then shall be in this perfect charitie, when wee shall loue all the blessed angels, and all the elect, louing euerie each one of them euen as our selues, and being no lesse ioyfull of the felicitie of each of them, than of our owne? Surelie if ne­uer a one of the elect shall be capable of his owne ioy for the greatnes of it, how shall he bee capable of so manie ioyes for the happines of so manie of the elect, for whom he shall feele as much ioy, as for his owne? Loe what it is Saint Augustine saith. But yet how much shall this ioy be augmented for the happines, felicitie and glorie of this elect of God, in whome wee our selues haue been elected, who hauing died for the elect, shall sanctifie, pre­serue [Page]and lift them vp into heauen to the inioying of this felicitie? who is not onlie man holie and iust, but also true God, especiallie beholding him in his glorie, to bee vnited in one per­son to the Godhead then shining in his Maiestie. Surelie if wee, louing o­ther elect as our selues, should haue as much ioy of the happines of each of them, as of our own, what shall be the ioy that we shall receiue of the happi­nes and glorie of this soueraigne E­lect Iesus Christ, whom by good right we should loue more than our selues? See then more than a sea of ioy pro­ceeding from the happines of the ser­uants of God. Let vs now vnderstand the great deapth of ioy which we shall feele, entering into the ioye of our Lord. The cause why wee should loue God (saith Saint Bernard) is God him selfe. Bernard in tract. de di­ligendo deo. And the measure which wee ought to keepe in this loue, is to loue him without measure, and so, infinit­lie. But according to that wee knowe him, 1. Cor. 13.12. we loue him. But now we knowe him, but in part, and as it were in [Page 9]darknes; euen so very little and ob­scure is the loue which we beare him. But when wee shall knowe him as he is, wee shall loue him according as he is. What shall our loue bee towards him then, 1. Cor. 15.24. when Iesus Christ hauing giuen ouer his kingdome to God his Father, God the Father, the Sonne, and the Holie ghost one onlie God, 1. Cor. 15.28. shall bee all things, in this man Iesus Christ, and in vs? and when wee shall knowe him as hee is, beholding the brightnes of his face, and his God­head then raigning immediatly in vs, & filling vs with all happines? With­out doubt this contemplation of the glory of the diuine maiestie shal bring forth in vs an infinite loue towards God. Now (to returne to the medita­tion of Saint Augustine) if according to that we loue each one, wee should reioyce of his happines. Then as in this blessed felicitie each one of vs shall loue God without comparison, more than himselfe, and more than all the Angels and elect with vs: so shall we feele more ioy without com­parison [Page]of the blessednes and glorie of God, than of our owne, or of al the Angels and the elect with vs. And if then wee shall loue God with all our heart, with all our soule, with all our vnderstanding: yet so as al our hart, al our vnderstanding, and all our soule shall not be capable of the excellencie of this loue: Surelie wee shall so feele ioy with all our heart, with all our vn­derstanding, and with all our soule, as yet all our heart, al our vnderstanding and all our soule shall not bee able to comprehend the fulnes of this ioye. Howsoeuer it bee then, that this full ioy, yea more than full, through the greatnes of it (whereof all our heart, all our vnderstanding, & all our soule shall not be capable) cannot enter in­to vs: It shall remaine that we, (filled with the sea of ioye of the felicitie of the Angels, and of all the elect) shall enter into this great deapth of ioye proceeding from the contemplation of the glorie of our God. And this shalbe the ioy of the Lord, Matth. 25.21. into which all his faithfull seruants shall enter. [Page 10]Now, when this felicitie so great, and ioy incomprehensible, shall indure so manie yeares as there bee drops of water in the sea, Of the eter­nitie of the life to come or graines of sand in the whole earth, yet should not this be a perfect happines. For how­soeuer the continuance shall seeme to vs infinite, yet the end will once come. And indeed the drops of wa­ter, and the graines of the sand are numbred before God. But this our felicitie and ioy shal last without end. Such shall bee the life euerlasting: As also Saint John saith, Apoc. 22.5. 1. Tim. 1.17. we shall raigne in heauen world without end. We shall bee the kingdome of that immortall king whom Esai calleth the father of eternitie, Esai. 9.6. who hath promised life and immortalitie to those that shall be­leeue the Gospell. 2. Tim. 1.10. Also death shall then bee swallowed vp into victorie. The author and prince of life, 1. Cor. 15.45. hauing vanquished the diuell, Act. 3.15. who had the rule ouer death, shall make vs parta­kers of the life that is euerlasting. And as we shall be vnited to the fountaine of life, Heb. 2.14. Apoc. 21.6 so shall it run in vs eternallie. [Page]For as the fountain of this life which we shall inioy, hath no beginning, so the life that procedeth from it, shall haue no end. The mercie of GOD (saith S. Bernard) is from eternitie to eternitie vppon those that feare him; from eternitie, because of the prede­stination; to eternitie, because of the glorification: The one hath no begin­ning, the other hath no ending. This therefore shall be a happines incom­prehensible for the greatnes, and in­finite for the eternitie of it. Behold also how we shall then inioy a ful and perfectioy, Ioh. 16.22. which shal neuer be taken away from vs. Now, this life is promi­sed and assured to all the children of God, in as much as they are heires of God the fountaine of life, Rom. 8.17. Psal. 36.10. Ioh. 14.6. Ioh. 3.15. & coheires and members of Iesus Christ, who is the way, the trueth, and the life: who also hath so oftē protested, that who­soeuer beleeueth in him, he hath life euerlasting. Ioh. 6. Let vs conclude then, that the children of God are truelie and onlie blessed, being assured to inioye this great and incomprehēsible hap­pines [Page 11]of life euerlasting, which is pur­chased, promised, and kept for them in Iesus Christ our Lord.

OF this conclusion it fol­loweth, that there is no greater ioy or content­mēt in this present life, or any thing more sure or more necessarie for the happie o­uercomming the difficulties of it, thā to knowe and feele that wee are the children of God. For this foundation being laid, wee ought to bee assured that whatsoeuer shall happen vnto vs, can bee none other than the blessing of a father, and so consequentlie a meane, aide, and way disposed by his prouidence, either to leade vs vnto life euerlasting, or to increase our glo­rie in it. True it is, that GOD onelie knoweth his owne, 2. Tim. 2.19. whom hee hath [Page]chosen before the foundation of the world to bee his children. 2. markes of our a­doption. Yet there are two principall meanes by which he giueth vs to vnderstand who are his children: the one is outward, by markes visible vnto men: the other is inward by testimonies, which he that is the child of GOD feeleth in himselfe. The outward marke lieth in this, Of the out­ward mark that we be mēbers of the church of Christ. Now, wee call that the church of Christ, in which the word of God is trulie preached, the Sacramēts are purelie ministred, and one onelie God is called vpon in the name of his onelie sonne Iesus Christ. Matth. 13. First, this Church is often called the kingdome of heauen, because that by it, wee en­ter in thether; so that it is (as it were) the suburbs or the gate of it. Where­of it followeth, that being the true members of the Church, we are in the way and forwardnes to enter, & make our abode in heauen. Mat. 21.13. It is also called the house of God, to giue vs to vnder­stand, Ephe. 2.19. that those that abide there, are by good right accompted the childrē [Page 12]and household of God. Furthermore, when after wee haue protested in our Creede, that wee beleeue the holie Church vniuersall, we adde the com­munion of Saints, the forgiuenes of sinnes, the rising againe of the bodie, and the life euerlasting: is not this to assure vs that those that are the mem­bers of the Church, haue a communi­tie in all these treasures and goods of it, and consequently that they are the children of God, and inheritours of euerlasting life? According vnto this S. Luke also saith resolutlie, Act. 2.47. that God ioyned vnto the Church those that should be saued. The which is confir­med by the Prophet Ioel saying, Ioel. 2.32. that there shall be saluation in Sion. And S. Paule himselfe sticketh not at all, 1. Thes. 1.4 to call those that are the members of the Church, the elect of God. But yet so much the more to resolue vs, let vs consider the marks of the true church touched here before. The first is, the pure preaching of the word of God. Now, Iesus Christ saith, my sheepe heare my voyce, and they follow me: Ioh. 10.27. [Page]shewing thereby very manifestly, that this is one marke to bee the child of God, Ioh. 8.47. to heare the voyce of his sonne Iesus Christ: As also he saith in ano­ther place, 2. Cor. 5.18 Ephe. 6.15. Act. 14.3. Act. 20.32. Act. 13.26. Act 5.20. Phil. 2.15. that is of God, hea­reth the voyce of God. And indeed, seeing that the preaching of the Go­spell is called the ministerie of recon­ciliation, the Gospell of peace, the word of grace, of saluation and of life, (as without doubt, God by the mini­sterie of his word, presenteth Recon­ciliation, peace, grace, saluation and life): So they that are the members of the Church, heare and receiue the word, shew therein, that they are par­takers of all these benefites, and con­sequentlie, the children of God. The second mark of the Church consisteth in the Sacraments of Baptisme and of the Lords supper. As touching Bap­tisme, it is a seale & sure warrant that the sinnes of those that receiue it are washed away by the bloud of Christ: Act. 22.5. Rom. 6.4. Tit. 3.5. Gal. 3.27. that they are ingrafted and incorpo­rate into his death and resurrection: that they are regenerate, & that they [Page 13]haue put on Iesus Christ. Whereof it followeth, as S. Paule affirmeth, Gal. 3.26. that they are the children of God. The like assurance of our adoption is gi­uen vs in the Lords supper. For if the bread and the cup, 1. Cor. 10.16. which are giuen to the members of the Church, are the communion of the bodie and of the bloud of Iesus Christ: it follow­eth that in this communiō of Christ, they haue the foode and life of their soules. And that consequentlie, as the children of GOD, they shall obtaine life euerlasting, according to the pro­testation of Christ. He that eateth my flesh, and drinketh my bloud, Ioh. 6.54. he hath euerlasting life. The third marke of the Church of God, is the inuoca­tion of the name of God, in the name of that onlie one lesus Christ. Now, Psal. 14 4. Gen. 12.7. Act. 2.21. Act. 9.14. as all the seruice of God is oftentimes signified by this inuocation: So Saint Luke noteth the faithful and children of God by this description, that they call vpon the name of the Lord. As on the contrarie side, Psal. 14.4. it is said of the reprobate, that they do not call vpon [Page]the name of God. And indeede when the members of the Church ioyne together and lift vp their praiers vnto God, Matth. 6.9. saying: Our Father which art in heauen: and so calling him father, by the commandement of Christ, they may well assure themselues that God doth acknowledge them for his chil­dren, and that he wil make them feele the fruit of their praiers, according to the promise of Christ, Mat. 18.19. that whatsoe­uer they shall with one consent aske of GOD, it shall bee giuen them. By this that is aboue said, it manifestlie appeareth, how euerie member of the Church may and ought to assure him selfe to be the child of God, and to ac­knowledge all other members of the Church with him in like manner to be the children of God. If any alledge that we may thus accompt such a one for the child of God, who possiblie is an hypocrite, and may after shewe himselfe a reprobate, we answere, that such discourses are contrarie to cha­ritie, so much recommended vnto vs by Saint Paule, 1. Cor. 13. noting amongst other [Page 14]properties of charitie, that she thin­keth not euill, or is not suspitious, but that she beleeueth all things, and ho­peth all things. Wee ought then to hold the members of the Church, for the children of GOD. vntill that de­parting from it, or discouering their hypocrisie, they shewe themselues re­probates. Furthermore, as GOD would that al those to whō he vouch­safeth to bee father, should acknow­ledge the Church for their mother: so let vs not doubt, but being borne againe, and nourished in the Church our mother, we may call God our fa­ther, and abiding vnited to the fami­lie of the mother, let vs not doubt but that wee bee the heires of the father. Thus much for the outward markes.

Now let vs come to the inwarde markes. As to the blind and deaffe the opening of their eyes and eares is needfull, clearelie to see and heare the voyce of him that speaketh: Of the in­ward marks of our a­doption. So being of our owne nature both blind and deaffe as touching vnderstanding, the holie spirit is hee, that openeth our [Page]eyes and eares, to comprehend there­uelation of our adoption, and to feele in our harts the assurance of it, ingen­dring in vs faith, which is as it were the hand, by which wee apprehend this great benefite: whereof also the fruites and effects as well of the holie ghost dwelling in vs, as of the faith that is in vs, are the principall & most assured markes, to giue vs knowledge of our adoption. A ccording where­vnto, Rom. 8.16. Saint Paule saith, that the Holie ghost giueth testimonie to our spirits that we are the children of God, so as hauing receiued this spirit of adop­tion, wee crie with all assurance, Abba father. 1. Ioh. 3.24 This is it also which S. John tea­cheth vs, saying: we know that he abi­deth in vs, by the spirit which he hath giuen vs. 1. Ioh. 4.13 Also, By this we knowe that we dwell in him, and he in vs, because he hath giuen of his spirit vnto vs. In like manner the Apostle S. Paule af­firmeth, Rom. 5.1. that by the peace and quiet­nes which we feele in our consciences before GOD in the free forgiuenes of our sinnes by the bloud of Iesus [Page 15]Christ, we shewe and prooue that wee are iustified by faith, and so the chil­dren of God. Wherein to confirme vs, he saith in another place, that after wee haue beleeued, wee are sealed by the holie spirit of promise, which is the earnest penie of our inheritance, Ephe. 1.13. vntill the redemption of the posses­sion purchased to the praise of his glorie. First he sheweth there, that faith is as it were the seale whereby the Holie ghost imprinteth in our hearts for our assurance, that wee are the children of God. Furthermore, as in a thing that is bought there is som­times giuen an earnest penie, to wit, some part of the monie agreed on, as well for the beginning of the paimēt, as by consequent, for the assurance that the bargaine shall be held firme: so the holie ghost, who by faith ingē ­dreth peace and ioye in the hearts of the faithfull, is the earnest penie, assu­ring vs, by this beginning, of the spiri­tuall blessings which God promiseth to his children, that he holdeth vs for his possession, purchased to the praise [Page]of his glorie, and that at the length he will gather vs into the full inioying of the inheritāce of heauen. Hereunto it is also, that goodly gradatiō lea­deth vs, which is proposed of the same Apostle, Rom. 8.28. saying: Those whō God hath before knowne, those hee hath also predestinate to be made like vnto the image of Iesus Christ: and those whō he hath predestinate, he hath also cal­led, and those whom he hath called, he hath also iustified: and those whō he hath iustified, those he hath also glorified. For all will confesse, that those that are elected and predesti­nated to be made like vnto the image of Iesus Christ, are the children of God, as also they, who in his eternall counsel and decree are glorified. Now they, who being lightened with the knowledge of the Gospell, beleeue that their sinnes are washed away by the bloud of Iesus Christ through his satisfaction, and so are called and iu­stified, are elected and glorified before God, as S. Paule teacheth here: it fol­loweth then, that they are the chil­dren [Page 16]of God. And this is so certaine, that the Apostle, opposing the will & power of GOD, against all impedi­ments, addeth: If GOD bee on our side, who shall bee against vs? Rom 8.30. Bern. ser. 5. in dedica. templi. S Ber­nard teacheth the selfe same thing ve­rie aptlie, saying: we are certain of the power of God to saue vs: but what shall we say of his will? who is he that knoweth whether he bee worthie of hate or of loue? who is he that hath knowne the will of the Lord? or who hath bin his counseller? It behoueth that herein faith helpe vs, and that trueth succour vs. That that, which is hid concerning vs in the heart of the father, may bee reuealed vnto vs by the spirit, and his spirit testifying vn­to vs, may perswade vs that wee are the childrē of God; that he perswade it vs, I say, in calling and iustifying vs freelie by faith, which is as it were a meane or passage from the predesti­nation of GOD to the glorie of the life euerlasting. The same thing is it which S Augustine meaneth, saying: Aug Hom. in Ioan. 35. Wee are come into the way of faith, [Page]let vs hold it constantlie, it shall leade vs from degree to degree euen vnto the chamber of the heauenlie King, where all the treasures of knowledge and wisedome beeing hid, wee may learne and behold the reuelation of our election. From hence proceedeth yet another fruite seruing vs for a marke to assure vs more & more that we are the children of God, when we loue God, and our neighbours for his sake: whereof also followeth the ha­tred of euill, and an earnest desite to render obedience to God. For if it be so as Saint Iohn saith, 1. Ioh. 4.19 that our loue to God commeth of this, that he hath first loued vs: The loue that we beare vnto him, is a testimonie that he lo­ueth vs. As also Iesus Christ maintai­neth and sheweth, that by the signes of loue, Luk. 7.47. which the sinful woman gaue him, God loued her greatly, and had forgiuen her manie sinnes. So the brightnes of the Moone is a certaine argument that the Sunne ministreth whollie to her, for otherwise she hath no brightnes at all. And in sommer, [Page 17]the heate that is felt in the stones set against the Sunne, is a signe that the Sunne shineth vppon them. Of our owne nature and first generation we are vnprofitable to all goodnes, and inclined to al euill, Rom. 3.10. as Saint Paule very largelie setteth forth vnto vs writing to the Romanes. If then on the con­trarie wee walke in the feare God, gi­uing our selues to his seruice, and oc­cupying our selues in all good works: is not such a chaunge a testimonie of our regeneration, and consequentlie of our adoption? The tree is knowne by his fruit, saith Iesus Christ: Matt 7.17. If then wee beare the fruit of iustice, holines and of charitie, wee are trees planted in the garden of God by his holie spi­rit, and so consequentlie the childen of God. Charitie, saith Saint Iohn, 1. Ioh. 4.7. is of God, and he that loueth, is borne of God, and knoweth God. As then the heate and light of a coale is a signe that it hath fire: and as the moouing and actions of the bodie are certaine signes, that it liueth, & that the soule is within it: so the testimonie of the [Page]holie ghost in our hearts, the peace & quietnes of our consciences before GOD, feeling our selues iustified by faith; this loue towards God and our neighbour, this chaunge of our life, and desire to walke in the feare and obedience of God, are assured tokens of our adoption: as also this, that we are members of the Church of Christ hearing his word, participating with the holie Sacraments, and calling vp­pon God in the name of Iesus Christ, are testimonies that wee are the chil­dren and houshold seruants of God, and heires of eternall life.

NOw, although the tokens be­fore mentioned are certaine to assure vs that wee are the children of God: yet there are two [Page 18]sorts of temptations, which aboue all other tend to shake vs. The one pro­ceedeth of our selues, either for lacke of applying to our selues the testimo­nies, which God giueth to the mem­bers of his Church to assure them of their saluation: or through the fee­ling of a want (as wee thinke) but ra­ther, of the smalnes or weaknes of those tokens of adoption here aboue alledged. The other temptation com­meth vnto vs frō some other where, and cōsisteth speciallie in two points. To wit, in the reuolt of some hauing made profession of the true religion: and in the grieuous and long afflicti­ons which are ordinarie to those that followe the doctrine of the Gospell. Now, as there is nothing of greater importance than the saluation of the soule: so there is nothing that doth more grieuouslie afflict and trouble the tender consciences desirous of e­ternall life, than the doubts & feares not to be the child of God, getting to themselues hereby such sorowes and anguishes, as none are able to com­prehend, [Page]but those that haue them­selues felt and tried them. To helpe then, to the consolation of the soules so daungerouslie, and so mightelie af­flicted: first it is to be noted, that this disease cōmeth to many of this, that they pretend to resolue themselues of their saluation, examining them­selues whether they be worthie to be the children of God or no. And as there is none that is, or can bee wor­thie, so this is at the last to turne doubts into despaire. Other dis­course, whether they bee of the num­ber of the elect, and whether their names bee written in the booke of life, to wit, if God loue them, and hold them for his children. But it is not so high, that we must mount, but in the doctrine of the Gospell it is, where we should search the reuelation here­of, and resolue our selues if God hath loued vs, if he doo loue vs, and will hold vs for his childrē in Iesus Christ. For as a man if he be of credite, ma­keth the hid thoughts of his heart to bee knowne by speaking: euen so [Page 19]God, who is the trueth it selfe, reuea­leth vnto vs, by the preaching of the Gospell, his counsell, and his will tou­ching our adoption & saluation: and confirmeth this reuelation by the vse of the holie Sacraments. But we must note, that this reuelation of the will of God in the Gospel comprehēdeth first two poynts: to wit, that there is perfect & entire saluation in one only Iesus Christ, and that the meane to obtaine it, is to beleeue in him. More­ouer, when this Gospell is preached vnto vs, GOD reuealeth vnto vs yet two poynts more: first, that he will make vs partakers of this saluation in Christ. Secondlie, that he will haue vs to beleeue the testimonie that he hath giuen vs of this his will, to the end that we might bee saued. Now, the difficultie of beleeuing lieth in the perswasiō of these two last points, which notwithstanding are certaine and true. Behold, saith S. Iohn, 1. Ioh. 5.11 the te­stimonie of God, which he hath giuen vs of euerlasting life, and this life is in his sonne, he saith not onelie that [Page]the life is in his sonne, but saith fur­ther, that he giueth vs this life, & that the Gospell is the witnes. And ha­uing protested a little before, that he which beleeueth not this testimonie of God, 1. Ioh. 5.10 maketh him a lier: he shew­eth sufficientlie that he will that wee should beleeue it. The Apostle to the Hebrues passeth further, & saith; that God, Heb. 6.17. willing to shew the immutable stablenes of his counsell to the heires of the promise, interposeth himselfe by an oth, that by two things immu­table in which it is impossible that God should lie, wee might haue firme consolation, wee, I say, who haue our refuge to the hope that is set before vs, the which we hold as the ancker of the soule sure & stable, pearcing euen into the sanctuarie of heauen, where Iesus Christ our forerunner is ente­red for vs. By this he teacheth vs first, that when we heare the Gospell, wee ought to hold for certaine, that the counsell of God which was hid in his heart, touching his will to saue vs, and to take vs for his children, is there [Page 20]made manifest vnto vs. Secondly, that he will that wee beleeue it, seeing he confirmeth it by two things immu­table, in which he cannot lie, to wit, his word and his oth, to the end that wee might haue firme consolation, which cannot bee in vs, if we beleeue not. Moreouer, he calleth the reuela­tion of his counsell, the hope set be­fore vs. Speaking then to vs, he would that we should haue hope: yea and he will that this reuealing of his counsell should be vnto vs a sure anchor of the soule, to shewe, that as a ship is held fast by the anchor, that it might not be carried away of the wind: so God would that this reuealing of his coū ­sell by the doctrine of the Gospell should hold vs fast, & assure vs against all doubts of our adoption, yea and to pearce euen into the verie heauens with assurance, whereof our forerun­ner Iesus Christ hath taken possession both for himselfe, and for vs. See then one place shewing very expreslie, that when thou hearest the Gospell, God declareth and reuealeth vnto thee, [Page]that it is his will to saue thee by his sonne Iesus Christ. And to this end he will further, that thou beleeue it. And indeed when S. Paule saith, Ro. 10.17. that faith commeth by hearing the Gospell, he sheweth that thou canst not beleeue, except that thou heare. Now, faith is a knowledge and certaintie, that it is the will of God to saue thee, & to take thee for his welbeloued child in Iesus Christ. Then it followeth, that the Gospell which is preached vnto thee, and which thou hearest, conteineth the reuealing and testimonie: first, that it is the will of God to saue thee by Christ: secondlie, that thou shoul­dest beleeue this testimonie which he giueth thee, that thou maiest haue e­uerlasting life. Who now is he, that ought or can doubt? Seeing also he is not content to say in generall, Ioh. 3.36. he that beleeueth hath euerlasting life: but he commandeth thee to beleeue. Beleeue (saith he) the Gospell. Mar. 1.15. Also, This is his commandement, saith S. Iohn, 1. Ioh. 3.23 that wee beleeue in the name of his sonne Iesus Christ. Now, to be­leeue [Page 21]the Gospell, or in the name of Iesus Christ, is not onelie to beleeue that there is saluation in Christ, and that he that beleeueth in him hath life euerlasting. For the diuell himselfe beleeueth that, and yet he beleeueth not the Gospell, neither in the name of Iesus Christ. But this is to beleeue, that he hath saluation in Christ for thee, as Esai saith: A child is borne to vs, a sonne is giuen to vs. Esay. 9.5. And so speaketh the Angell to the shepheards. This day is borne vnto you a sauiour. Also, Luk. 2.11. that it is the will of God that thou shouldest be his child, and thou shouldest beleeue it so. The which thing the diuell cānot beleeue for himselfe: neither is the Gospell offered vnto him. Now, when GOD reuealeth vnto thee his good will and loue towards thee, wherefore doub­test thou? He is true, he neither will, nor can either lie or deceiue. And whē he commaundeth thee to beleeue it, must thou examine thy selfe whether thou bee worthie or no? Thou art bound to obey, & so to beleeue, that [Page]he doth loue thee, and that thou art his child by Christ. Call to mind that which is writtē, Ioh. 3.16. whosoeuer beleeueth (what manner a one, or whosoeuer it be) he hath life euerlasting. Neither is it presumption so to beleeue, and that constantly, but it is to him obedience most acceptable. And indeed it is an honour that he requireth of thee to beleeue his word, and so to put to thy seale that he is true. It is verie true that in preaching the Gospell, hee saith, Ioh. 3.39. not, I am come to saue Simon Peter, Cornelius the Centurion, Ma­rie Magdalen, and so of others. He nameth no man by his name that was giuen him by men, either at their cir­cumcision, or at their baptisme, or o­therwise: for so might we yet doubt of our saluatiō, thinking that it might be spokē not of vs, but of some other that should haue the same name. But when thou hearest that Iesus Christ is come to saue sinners: either renounce the name of a sinner, Matt. 9.13. 1. Timo. 1.15. or confesse that hee speaketh to thee, and that hee is come to saue thee. Make then boldly [Page 22]this conclusion: Iesus Christ is come to saue sinners, I acknowledge my owne name, for I am a sinner: there­fore he is come to saue me. And also when he saith: Come vnto men all ye that trauaile & are heauilie laden, Math. 11.28. and I will refresh you: Thou must marke well these words, all ye; for seeing he saith, all ye, he speaketh to all those that trauaile and feele the heauy bur­then of their sinnes. Wherfore shoul­dest thou doubt then, whether hee speake to thee? Conclude rather on this manner, seeing he saith, all ye, he speaketh then also to me, promising to comfort me. And to this purpose saith S. Paule, that there is no differēce of men before GOD, Rom. 10.12. but the same who is Lord ouer all, is rich towards all those that call vppon him: Haue thou then recourse vnto him, and be­leeue in him, & thou art assured that he will also be rich in mercie euen vn­to thee. If there were two or three hundred inhabitants of some towne banished for some offence, and after a generall pardon should be published, [Page]that all the banished of such a towne should haue free libertie to returne thether, with all assurance to enter a­gaine vppon all their goods and ho­nors: suppose that thou wert one of those banished, and that he that hath giuen the pardon were a faithfull and true Prince: wouldest not thou be­leeue, that thou wert comprehended in the pardon, although thy name were no more expressed, than the names of the other banished, and that returning to the towne thou shoul­dest againe bee placed in thy goods? Now, Gen. 3.24. we haue bin banished from the kingdome of heauen by the trans­gression of Adam. Iesus Christ dying for these banished persons, causeth a generall pardon to bee published by the preaching of the Gospell, with permission, yea with commandement to returne into heauen. He is a true King, yea the trueth it selfe: and the abolishing of this banishment, & the reentrie into heauē hath cost him ve­rie deere, 1. Pet. 1.19. euen the shedding of his most precious bloud. What occasion [Page 23]then hast thou to doubt of thy par­don, & returne into heauen? For, al­though thy Christian name bee not expressed; yet if thou be of the num­ber of the banished, he speaketh to thee, behold thy name, thou art there comprehended. Beleeue that he spea­keth in trueth, and that his wil is such towards thee, as he declareth to thee by his word. But let vs passe further to the Sacraments, which serue great­lie to resolue vs to beleeue that wee are the children of God. The Sacra­ments are (as it were) a visible word, August. in Ioan. hom. 19. representing the grace of the Gospel. But more then that, they are commu­nicated to thee, and thou receiuest thē. Is not this to put thee, as it were, into reall possession of thine adop­tion, and to giue thee assurance of e­uerlasting life? The Pastour preacheth vnto all, the grace of the Gospell in the name of Christ. But in thy Bap­tisme he directeth his speach to thee by name, to assure thee of the for­giuenes of thy sinnes, and of thine a­doption, as S. Paule saith, that those [Page]that are baptised haue put on Christ, and that so they are the children of God. Gal. 3.27.26. And it is as if a Prince hauing called backe againe all the banished, amongst whō thou shouldest be one, calling vnto thee by name, amongst the other banished, by a letter sealed of thy pardon, and of reestablishing thee in thy goods. Should not this be to assure thee? As touching the holy supper, Iesus Christ, hauing published by his Minister, that his flesh is meate indeed and his bloud drinke, addeth, that whosoeuer eateth his flesh and drinketh his bloud, Ioh. 6.55.56. he hath life euer­lasting: He calleth thee among others to his table, and giueth thee of the bread and wine, namelie, to assure thy person, that he died for thee, and that he giueth thee his bodie & his bloud, yea himselfe all whole, and all his be­nefites, that thou shouldest bee with him, the child of God, and an inheri­tour of life euerlasting. If the diuell or thy conscience trouble thee, to doubt of thine adoption, assure thy soule a­gainst such a temptation, by the com­munication [Page 24]of the holie supper. Say boldlie, Satan, canst thou denie that I haue been at the holie supper, & that I haue receiued bread and wine? I haue seen, touched and tasted it, thou canst not denie it. Further, canst thou denie that this bread and wine were giuen me for seales and sure pledges of my communicating with the body and bloud of Christ? 1. Cor. 10.16. Saint Paule saith plainlie, that the bread which I haue receiued, is the communiō of the bo­die of lesus Christ. Seeing then thou canst not denie, but that I haue recei­ued the bread and wine: and that the bread and wine are the communion of the body & of the bloud of Christ, I haue then communion with the bo­die and bloud of Iesus Christ, & thou canst not denie it. True it is that there are some, who being outward mem­bers of the church, baptised in it, hea­ring the word, and communicating at the holie supper, shewe themselues af­ter hypocrites, declaring that they were neuer indeede the children of God. But wee cannot say therefore, [Page]that the reuelation and testimonie of the will of God cōtained in his word, and sealed by the Sacraments, are doubtfull or vncertaine. For GOD, who offereth his grace in his word, and hath sealed it by the Sacraments, is faithful and speaketh truelie, reuea­ling vnto vs and assuring vs that he will take vs for his welbeloued chil­dren in Iesus Christ. And he can nei­ther lie nor deceaue, as is alreadie said. But these are vnfaithfull men, who reiecting the testimonies of the will of GOD towards them, depriue themselues by their incredulitie of the grace which was offered vnto thē, doing this dishonor to Christ, to cōpt him a lier. 1. Ioh. 5.10 As the Sunne then ceaseth not to giue light and brightnes, al­though some man shutteth his eyes that he may not see it, nor bee lighte­ned: and as meate ceaseth not to bee good and nourishing, although it be receiued without profite of a stomack euill disposed: So, if manie vnwilling to beleeue that the will of GOD is such, as he hath declared by his word, [Page 25]reiecting (by their incredulitie) the grace which GOD offereth them; should their incredulitie make thee call in doubt the trueth of God, and the testimonie of his good will to­wards thee? If some few among these banished, not trusting the pardon pu­blished by a true and faithfull Prince, doo him this dishonor to compt him as a deceiuer or lier: acknowledge thou that iustlie and by good right they remaine banished. But thou, see­ing that faithfull Prince Iesus Christ hath sent to pronounce vnto thee a generall pardon, and namelie, hath giuen thee his letters sealed by the Sacraments, commaunding thee to beleeue, and promising thee, that it shall bee vnto thee according to thy faith: Assure thy selfe, Matt. 9.29. that his will is that thou shouldest be his child, and heire of euerlasting life. See how eue­rie one should assure himselfe, by the preaching of the Gospell, and the vse of the Sacraments, the true markes of the Church: that (being a member of it) he is the child of God: and con­sequentlie, [Page]an inheritour of his euer­lasting kingdome. True it is, that faith is the gift of GOD, yea proceeding from the operation of the mightie power of his strength, Phili. 1.29. Ephe. 1.19. as S. Paule spea­keth. And this is it which he maketh vs to feele in this difficultie of appre­hēding (by an assured faith) so manie, so cleare and so certaine testimonies of his good will towards vs, touching our adoption. It is therefore needfull that he worke farther with vs by his holie spirit, which (without ceasing) asking of him in the name of Iesus Christ, we are assured by his promise, that he will giue vs, and that, so ioy­ning with the power and efficacie of his spirit, the preaching of his Gos­pell, and the vse of the Sacraments, he will giue vs grace to applie vnto our selues (by a true and liuelie faith) the testimonies which he hath giuen vs of our adoption, to our saluation and euerlasting life.

I See well (will some say) that I haue iust matter to beleeue it: & there­fore am I the more so­ry that I feele not faith in my self, to assure me without doubt that I am the child of GOD, which thing troubleth mee greatly, so as I feare least by this mine incredulitie, I reiect the grace of God. But vnderstand I pray thee for thy comfort, that there is great difference betweene vnfaithfulnes and weaknes of faith. The vnfaithfull man or infi­dell careth not for his saluation: or, The first temptation proceeding of the small feeling of our faith. reiecting the saluation which is in Ie­sus Christ alone, seeketh saluation o­ther where. Contrariwise, the faith­ful desire saluation: he knoweth that [Page]his saluation is in Iesus Christ alone: he seeketh it in him, and feeleth a de­sire to increase in assurance, that he hath saluatiō in Iesus Christ, though he doo not yet feele this peace & ioy in the holie Ghost so manifestlie as faith bringeth it forth at the last. Also it is not written, he that feeleth, but hee that beleeueth hath euerlasting life. Iho. 3.36. Heb. 11.1. Rom. 8.23. And indeed, as faith is of things that are not seene, so the vnderstan­ding of it consisteth more in certain­tie, than in apprehensiō. In this com­plaint of Dauid, yea and of Christ himselfe: My God my God, why hast thou forsakē me. Psal. 22.1. Mat. 27.46. We heare the testi­monie of faith by these wordes: my God my God, but without apprehē ­sion or feeling of fauour or ioy, as this complaint, why hast thou forsakē me, sheweth. Also our faith may bee so small and weake, as it doth not yet bring forth fruites that may be liue­lie felt of vs. But if such as feele them­selues in such estate, desire to haue these feelings: if they aske them of God by praier. This desire and praier [Page 27]are testimonies that the spirit of God is in them, and that they haue faith al­readie. For, is such a desire a fruite of the flesh, or of the spirit? It is of the holie spirit, who bringeth it forth on­lie in such, as he dwelleth in. He dwel­leth then in them. In like manner, is not this praier the worke of the holy ghost in thē? For it is the holy ghost (saith S. Paule) which praieth for vs, Rom. 8.25. and in vs, with grones that cannot be expressed. Againe, none can come to God by praiers, if he haue no trust in him. Then these holie desires and praiers, being the motions of the ho­lie ghost in vs, are testimonies of our faith, although they seeme to vs small and weake. As the woman that fee­leth the mooning of a child in her wombe, though verie weake, belee­ueth and assureth her selfe that she is with child, and that she goeth with a liue child: so if we haue these motiōs, these holie affections and desires be­fore mentioned, let vs not doubt, but that wee haue the holie ghost (who is the author of them) dwelling in vs, [Page]and consequentlie that wee haue also faith. And we must vnderstand, that the faith of the children of God cea­seth not to bee a true faith, although they feele doubts, feares, & mistrusts. For if they delight not in such infir­mities, Rom. 7. to nourish them; but are sor­rowfull and resist them, with desire to feele their saluation in Iesus Christ, behold a battaile in them: and be­tweene whom? Betweene the spirit and the flesh: betweene faith and mi­strust. There is then in them faith as­sailed with doubts, and the spirit figh­ting against mistrust, and labouring to ouercome it. These doubts, mi­strustings, and incredulities are the fierie darts which Satan throweth a­gainst our faith, the which bearing the blowes, as a buckler, as S. Paule saith: thrusteth them back and quen­cheth them, so as they pearce not to the heart. Eph. 6.16. What deuises or assaults soeuer the diuel make against vs, faith S. Augustine, so he occupie not the place of the heart where faith dwel­leth, he is driuen backe. Incredulitie [Page 28]then assaulteth vs without, but woun­deth vs not deadlie: It troubleth on­lie, or so woundeth, as the stroake is yet curable. And such temptations and assaults are common to the most faithfull & excellent seruants of God. If wee consider the continuall course of the life of Dauid, there is no mir­rour of faith better to bee noted than in him. And yet was not he assaulted with great feares and doubts? What cōplaint maketh he in the 77. Psalm? Hath the Lord forsaken for euer? Psal. 77.8, 9 10, 11, vers. will he no more shewe me fauour? Is his mercie cleane gone for euer? Is his promise come to an ende for euer­more? Hath God forgotten to bee gracious? Hath he shut vp his louing kindnes in displeasure? And to con­clude, he holdeth such a course, as a man desperate, saying: This is my death. Where was then in Dauid, the feeling of his faith? For al this he had not lost it. And indeed all these words were but representations of feare and dispaire assailing the faith that was in him, and fighting against it: As hee [Page]sheweth in other places verie plainly, saying: My soule, why art thou cast downe, Psal 42.12. Psal. 43.5. why art thou so heauie with­in me? Put thy trust in God, for I will yet giue him thanks, for as much as he is my manifest deliuerance (as it were before my face) and my God. If these testimonies of faith before mentio­ned seeme small: how small and dark was the faith of the Apostles before the resurrection of Iesus Christ? They beleeue that Christ is the sonne of God, Mat 16.16 Iohn 6.69. Mat. 17.23 Luke 9.45. Luk 24.11 Act. 1.6. the sauiour of the world: but yet they vnderstand not that he must die, and rise againe: wherein notwith­stāding lieth the principall rest of our faith. Yea, and after his resurrection they (acknowledge him for a King) imagined rather a carnall, than a spi­rituall kingdome. If their faith was darke in their vnderstanding: it was also small in their hearts, when they were offended at Christ, and all for­sooke him: & Peter himselfe renoun­ced him. Mat. 26 31 Mar. 14.27. Mar. 14.50. Mat. 26.70 Mar. 14.68 And yet we cannot say, that they were without faith, though it were then verie weake and small. And [Page 29]also when the ship being couered with flouds they cried to Iesus Christ: Luk. 22.32 Matt. 8.25. say­ing, saue vs, we perish: he calleth them not infidels, but men of little faith, & fearefull: shewing that they had some faith in them, though verie small, and assailed with feare, wherein notwith­standing hauing recourse vnto him, they were heard, and deliuered out of daunger. For he came not to breake the brused reede, nor to quench the smoaking flax: As Esay foretold, Esa. 42 3. Matt. 12.18 shew­ing therby, that there are some of the children of God, weake as a brused reede, and hauing as little strength of faith, as in steed of flaming, it smoa­keth onlie. This smalnes and begin­ning of faith is verie aptlie noted by S. Paule, saying: Rom. 1.17. that the righteousnes of GOD is reuealed by the Gospell from faith to faith. He sheweth that there are degrees in faith, and that it happeneth to vs in the reuealing of the righteousnes of GOD, by which we are iustified, as when we see one so farre off, as with much a do wee know him: but the neerer we approach, the [Page]more cleerelie we discerne him. Ma­nie of the children of God are like to that blind man, whose eyes Christ o­pened, Mar. 8.29. but so at the beginning, as he sawe men like trees, forthwith he re­couered his sight, but yet troubled at the beginning, but afterward cleared. To bee short, he who in the person of his Apostles hath taught vs to pray vnto God to increase our faith, shew­eth that he hath children in whom it is weake, Luk. 17.5. and hath neede of increase. Also the chiefe wisedome of the most perfect is to profite. And to this pur­pose wee must remember, that in all spirituall graces, there is nothing but beginnings and imperfections, in the most perfect, and most highlie exal­ted in this life. But that the perfection (to the which notwithstanding wee must alwaies tend) and the accom­plishment shall be in heauen. To con­clude, there are two effects or fruits of faith, to wete, the rest & peace of the conscience before God: and sanctifi­cation, which consisteth in the mor­tification of the workes of the flesh, [Page 30]and newnes of life. Now, as the rest and peace of conscience proceeding frō faith, is a testimonie that it is in vs, so is also sanctification, and the desire to walke in the feare and obedience of God. And indeed, faith is the foun­taine of good workes. If then, one of these fruites be languishing, the other sufficeth to assure vs that wee haue faith. As it is knowne that there is true and naturall fire, by the flame & the heate, which are two effects and operations of fire: but if the flame shall become weake, the heate shall suffice to assure vs, that it is naturall, and not a painted fire. In like man­ner, if this fruit of thy faith be weake, to feele peace and rest in thy consci­ence, and yet thou feelest the other effect of faith, to wete, a desire to the workes of the spirit, loue towards God, and desire to walke in his obe­dience: This fruit of thy faith is to thee a sure testimonie that it is in thee, though but smal and weake. But thou wilt say: what comfort or assu­rance of saluation can a faith so weak [Page]and little giue me: I answere; It can assure thee of thine adoption. For so thou haue but one spark of true faith, thou art the child of God. Faith is of such a force, Mat. 17.20 that (following the pro­mise of God) one onelie graine of it, though neuer so little, laieth hold on Iesus Christ to saluation. Againe, it is properlie Iesus Christ which saueth vs, & not our faith: sauing in so much as it is the instrument, and as it were the hand by which wee take hold on Iesus Christ. Now, faith how little so­euer it bee taketh hold on Christ and receiueth him, not by halfes, but all whole: as an infant taketh and hol­deth with his little hand a whole ap­ple, though he doth it not so strong­lie or surelie as a man. By the apple of our eye, though merueilous little, we see verie great mountaines, and the verie bodie of the Sunne, much grea­ter than the whole earth: so our faith, though verie little, taketh and recei­ueth all whole Iesus Christ the sunne of righteousnes. He who (being in a darke tower) seeth not the light of [Page 31]the Sunne, but by a verie little hole, may notwithstanding assure himselfe, that the Sunne shineth vppon the to­wer, as well as he that seeth it by an o­pen windowe, knoweth that it shineth vpon his house. Euen so although we are hindered by the cloudes of mi­strust, that we cannot see the Sunne of righteousnes to shine vpon our soules in his brightnes: yet so that wee see but a little beame, wee know that the sunne of life shineth vppon vs, which assureth vs that we are the children of God. Also whosoeuer in this life shall haue the least faith among all the e­lect, shall yet inioye Iesus Christ all whole, and not a little or halfe salua­tion, but the full accomplished salua­tion of eternall life. For whosoeuer beleeueth in Iesus Christ, saith Saint Iohn, shall not perish, Iho. 3.16 but haue life e­uerlasting. Now, as this ought great­lie to comfort vs in the weakenes of our faith, so ought it to bee a sharpe spurre to inforce vs to growe in faith, that feeling so much the more cleare­lie and liuelie the peace and ioye of [Page]our consciences, by the assurance that we are the children of God, wee may the more stronglie resist all tempta­tions, and glorifie our God. There are others, who call their faith and a­doption in doubt, 2. Tempta­tion throgh the smalnes of our sanc­tification. Ia. 2.17.20. saying: That true faith cannot be without good works. Now, I feele my selfe so miserable a sinner, that it maketh me to doubt of mine adoption. Indeed this is a thing greatlie to be lamented, that we ren­der no better obedience vnto God, that there is in vs no greater zeale of his glorie, nor more feruent charitie towards our neighbours: and to be short, no better amendement of life. But if thou hast begun to hate & flee sinne, if thou feelest that thou art dis­pleased at thy infirmities and corrup­tions: If hauing offended God, thou feele a sorrowe and griefe for it: if thou desire to abstaine: if thou auoi­dest the occasions: if thou trauailest to doo thine indeuour: if thou praiest to God to giue thee grace: All these holie affections proceeding from no other than from the Holie ghost, [Page 32]ought to be vnto thee so manie pled­ges and testimonies, that he is in thee: Rom. 8.5 As also Saint Paule teacheth vs, say­ing: that as those that delight in the workes of the flesh, are of the flesh. So on the other side, those that delight in the workes of the spirit, are of the spirit. These holie desires then to the workes of the spirit, are testimonies of the spirit dwelling in thee. So as be­ing thus led by the spirit of God, thou art the child of God, saith Saint Paul: Rom. 3.14 Rom. 3.10 And indeed seeing the children of A­dam are naturallie inclined to all vi­ces and corruptions, it is a marke of regeneration, & so of being the child of God, when contrarie to nature we are displeased with our infirmities, and fighting against them, wee desire and indeuour to fashion our selues according to the will of our GOD. Mat. 22.37. God hath commaunded vs to loue him with all our heart, with all our vnderstanding, and with al our soule. Now, as we cannot know God in this life, but in part, and darklie, so we can [Page]not loue him but in part, 1. Cor. 13.9.12. Aug. ad Bo­nif. lib. 3. ca. 7. yea verie little. The perfection is reserued for heauen as also S. Augustine saith: All the faithfull ought earnestlie to aspire to this, that they may once appeare before God pure and without spot. But for as much as the best and most perfect estate that we can attaine vnto in this present life, is no other thing, than to profite from day to day: then shall we come to this marke, when, af­ter putting off this sinfull flesh, wee shall cleaue fullie to our God. There­fore also, as the same author saith, when men speake of the perfection of the children of God in this life: to this perfection is required the ac­knowledging of their imperfection. It is as well in trueth, as in humilitie that the Saincts acknowledge how imperfect they are. God deferreth the accomplishment of our holines and charitie vntill the life to come, to the end that this pride (which taketh force through the increase of vertue) should not ouerthrowe vs, but that walking in humilitie, God might ac­complish [Page 33]his mercie in pardoning vs, 2. Cor. 12.9 his power in sustaining vs, and his truth in sauing vs. And in deede there is no­thing more weake, saith S. Augustine, than the proude, nor more strong than the humble: For as the proude, trusting in himselfe, who is nothing but vanitie, hath God his aduersarie, who resisteth the proude; 1. Pet. 5.5. Iam. 4.6. so the humble mistrusting himselfe, hath God for his strength and saluation. God indeede in his lawe re­quireth a perfect obedience. But that which he looketh for of vs his children in this life, consisteth more in the desire to obey, than in the obedience it selfe. Rom. 8.5 According whereunto hee saieth by his Prophet Malachi, I will spare them, Mal. 3 17. as a father dooth his owne sonne that ser­ueth him. If a child take paine to write well, or to do as he should do anie other seruice that his father hath commaun­ded him, although there be great want both in the writing, and in the other seruice; yet in bearing with him hee praiseth him, and saieth that hee hath written well, hee had doone his duetie. Godlines, the loue towardes God, and [Page]the obedience that we owe vnto him, is often signified by the feare of God, the which also Dauid calleth the beginning of Wisedome. Psa. 111.10 And those that haue this feare of God, are acknowledged & cal­led the children of God. Then if thou feel such loue & reuerēce toward God, that thou feare to offend him, thou art the child of God. Psa. 112.1 But then thou fearest to offend God, when thou shunnest the occasions and inticements to sinne, and when hauing offended, thorough igno­rāce, ouersight, or other infirmitie, thou feelest sorrow and displeasure, to raise thee vp againe, being resolued to sin no more, and praying to God that he will cōduct thee by his holy spirit, that thou maist walke constantly according to his worde. 1. Iohn 3.9 S. Ihon saith, that the children of God sinne not: not that they offend not God euery day, or that they commit not sometimes most greeuous offences, as Dauid and Saint Peter: 2. Sam. 11 Mat. 26.74 And as dai­lie experience dooth too much conuict euerie one of vs. But he saith, that they sinne not, because they loue God, and are afraideto offend him, and doe not [Page 34]willingly giue themselues to doo euill: but haue sinne in such detestation, that they feele in themselues that conflict, which Saint Paule setteth foorth vnto vs in his owne person, Rom. 7 in as much as they woulde doo the good which they cannot doo, and doo vnwillingly the e­uil which displeaseth them: whereof it followeth, as the Apostle concludeth, that if they doo that which they would not doo, it is no more they which do it, but sinne which dwelleth in them: which on the one side ought to giue thē occasion to mourne and to crie wyth the Apostle, Alas wretch that I am, who snall deliuer mee from the bodie of this death? But on the other side they ought to feele the comforte which hee addeth, saying, I thanke my God through Iesu Christ. And wherefore? Rom. 8.1 Because there is no condemnation to those, who thus fighting against the flesh, walke after the spirit, and conse­quently are in Iesus Christ. For therest, when thou feelest a doubt of thine a­doption through the want of rendering to God such obedience as thou oughtst, [Page]knowe, that Satan is at hand with thee falsifying the gospel in persuading thee, that thou shouldest bee saued by thy workes; or willing to make thee blas­pheme Iesus Christ, in making thee be­leeue, that thou mayest and oughtest to be (at the least) in some part, a Sauiour of thy selfe, and so a companion of Ie­sus Christ. Answere to this temptatiō, that thou arte a poore sinner, 1. Tim. 1.15 Matt. 9.13. Rom. 8.5. Rom. 8.1. Rom. 7.22 but that Christ came to saue sinners, and that there is saluation in none but in hym. Furthermore, if thou feel a desire to the works of the Spirit, thou art of the Spi­rit, and there is no condēnation to thee, as is saide. If thou delight, as touching the inward man, in the obedience of the commaundements of GOD, hee ac­cepteth thee for holie and iust, recei­uing this desire to obey him, for an obe­dience acceptable vnto him. He accep­teth his owne worke in thee, and pardo­neth thee thine. Continue in this holie desire, fighting against the flesh and the world, strengthening thy self by feruent praier to the Lord. And behold the cer­taine testimonies of thine adoption.

[Page 35]But thou wilt say, 3. Temp­tation, be­cause the seeling of the fruit of our prayers is so long deferred, & because of the weake­nesse of them. I haue of long time asked of God, and do daylie aske his holie Spirite, the encrease of faith and grace to be obedient vnto him; yet I feele no manner of fruite of my pray­ers. If GOD loued me, and accoun­ted mee for his childe, woulde hee not heare mee? It is the same complaint, that in old time past Dauid made, say­ing: I am wearie of crying, my throat is hoarse, mine eies are failed, Psa 6 [...].4. while I wait on my God. And in another place, My God, I crie by day, Psa, 22 2 and thou answerest not, and by night, and I haue no rest. Now in saying he had no rest, he shew­eth that he did continue in prayer. Also Iesus Christ exhorteth vs to this dili­gence, by the example or similitude of the importunate widdow, Luke. 18.1 crying still vpon the wicked Iudge to do hir right, and at the last obtaining by her impor­tunacie. And besides that, hee waketh vs vp, saying: Heare what the wicked Iudge saieth: Because shee troubleth mee, I will doe her iustice. And God which is your Father and Sauiour, who is iust and loueth righteousnesse, Psal. 11.7 shall [Page]not hee heare the crie of his children crying vnto him night and day? Verely I saie vnto you, Luke 11.5. that hee will doe it, and that quickely. Hee that went by night to his neighbor to borow bread, continuing still his request, though the other alleadged many excuses, yet at the length he obtained what he would. Continue then in praying to GOD, without discouragement. This perse­uerance in prayer, is an euident and ve­hement testimonie of thy faith. For that is not founde but in the children of God, guided by his Spirite: especially seeing thou askest the holie Ghost, Luk. 11.13 whom Iesus Christ promised thee, thou askest that, which by his promise is due vnto thee, without doubt he will giue it thee. And seeing thou askest the in­crease of faith, and grace to obey him, thou askest that which he commandeth thee to haue, and so that which he liketh and is pleased withall, Be then assu­red that thou shalt be heard. Beholde, sayth Saint John, Iohn 5.14. the confidence that wee haue with GOD, that if wee aske anie thing according vnto his wil, [Page 36]he heareth vs. And if wee know that he heareth vs, whatsoeuer we aske, wee knowe wee shall obtaine the requests that we haue asked. His promises can not faile nor deceiue. Yea, bee thou certaine, that before thou hast ended thy prayer, hee hath heard thee, as Esay saith, Esa, 65.24 For our God is a God that hear­eth prayers, sayth Dauid. But thou o­west him this honour to submit thy selfe to his wisedome as touching the time of feeling or receiuing the fruite of thy prayers. If Iesus Christ had healed the daughter of the Cananite at the first petition, Mat. 15.22. her Faith had not beene so kindled in her, nor so com­mended in the Church vnto the ende of the worlde. The fruites of all trees are not ripe in one daie. In some they doe ripen sooner, and men waite pa­tiently for the other, which ripen in the latter season: Luke 1.13 Zacharie and Elizabeth thought that they had prayed in vaine, asking of GOD posteritie in their youth. And when they were olde, and without all hope for to obtaine it, the Angell of the Lorde saide vnto Za­charie, [Page]Thy prayer is heard: not that prayer which hee made then, for he thought not nowe to haue issue, but the prayer which hee made long time before. That which is more, doe wee not aske of GOD manie graces, the which wee knowe well that wee ob­taine, either in part, or in hope onelie? the enioying or full accompliss ment whereof is deferred either vntill death, or euen vntill the day of the resurrec­tion. In the Prayer of all Prayers taught by Iesus Christ, wee do aske of GOD that his name may be sanctifi­ed, Matth. 6.9 his Kingdome may come, his will may bee doone in Earth, as it is in Heauen. And when shall wee see the full accomplished effect of this prayer, but in Heauen, when Christ hauing gruen vp his kingdome to GOD his father, wee shall loue him perfectlie, and praise him euerlastinglie? Further­more, he oftentimes heareth vs, so as Saint Augustine saith: not according vnto our will, but as is most for our profite, giuing vs better thinges than those that wee expresselie aske. The [Page 37] Iewes desired the comming of the Messias, and asked it of God. He defer­red it of long time: at the last hee sent him, but not such a one, as al (as it were) and the Apostles themselues looked for: Act. 4.6. to wete, victorious in battaile as Dauid, to deliuer them from the yoake of the Romans, triumphing in riches & world­lie glorie, as Salomon; but such a Messi­as, as obtaining victorie against the di­uell, death, and sinne, hath established a spirituall kingdome in euerlasting life and glorie. Iesus Christ feeling and ap­prehending the terrible gulphes of the fearful wrath of God vpon him for our sinnes, Mat. 26.39 prayed with strong cries & teares to God his Father that he might not en­ter into the deepe pit of death. The A­postle to the Hebrewes saith, Heb. 5 7. that he was heard: and yet notwithstanding he en­tred, and dranke the Cup of the wrath, and of death which the Father had giuē him. But he was heard, saith the same A­postle, as touching that which (in mak­ing his praier) he fered: to wit, frō being swallowed of death. In like manner, S. Paul praieth to God oftentimes that he 2. Cor. 12. [Page]would deliuer him from the Angell of Sathan that buffeted him, but GOD much better (as he himselfe confesseth) gaue him to vnderstand, that the pow­er of God was made perfect in his infir­mity: so as he protesteth, as it were en­ioying the frute of his praiers, thogh o­therwise than he thoght, that from that time forth he would reioice in his infir­mities, & woulde take delight in them, forasmuch as being weake in himselfe, he was strong in God. So wee will de­maund manie times commodities con­cerning this life, as health, goods, pa­rents, friends, or our country: and God depriuing vs of them, giueth vs spiri­tuall graces, patience, faith, content­ment in God, and other like: yea, and our prayer tending onely vnto the pre­seruation, and enioying such commo­dities appertaining vnto this life alone: GOD contrariwise depriueth vs of them, to keepe them for vs in heauen, and to giue vs euerlasting enioying of them, as when wee are depriued of them, being persecuted for his name. And that which more is, when wee [Page 38]feele weakenes in faith, negligence to heare the worde of GOD, coldnesse in charitie, impatience in our afflictions, and we hauing asked of God graces cō ­trarie vnto these, feele no amendment: his wil is to make vs feele that these gra­ces are the gifts of God, seeing we haue them not when we will, and that he wil keepe vs in humilitie by the feeling of our infirmities, and trie our patience & faith, in waighting patiently vntill hee make vs feele the fruite of our praiers. I thinke well (wilt thou say) that those that pray vnto God feruentlie and con­tinue constantlie in such praiers, haue therin testimonies that they are the chil­dren of God, & are assured to be heard. But what comfort may I take therein, seeing my praiers are so colde, and with so litle feeling of zeale & faith required in them? But is it not in the name of Ie­sus Christ that thou prayest? And it is for the loue of his welbeloued Sonne, Ioh. 16.23. our aduocate and mediatour, that God heareth vs, and not for the excellencie of our praiers. It is, as it were, Exo. 28.38. by the mouth of Iesus Christ that we present [Page]our praiers to God, to be sanctified by him, and acceptable to God for his sake, in whom he hath delight. Mat. 17.5. Satan, the e­nemie of our praiers, by the feeling of this infirmitie, would make thee leaue praying to thy God. Resist thē this tēp­tation. Thinke that it is not a thing in­different, or left in thy liberty, to pray to God or not. Mat. 6.9. God hath cōmāded thee to pray; 1. Th. 5.17. thou owest him obedience; it is an honour he requireth of thee; thou canst not denie it him. Mat. 22.37 God cōmandeth thee to loue him with al thy hart. Wilt thou say, I will not loue God at all, because I loue him so coldly: I will help the poore no more, because I cannot doo it with a feruent charitie. To conclude, what in­firmitie or coldnes soeuer thou feelest, thou art bound to pray, and to continue in thy dutie. Ro. 12.12. In the mean time, acknow­ledge thy infirmitie, and in thy prayers aske double pardon, first of thy sinnes which thou hast committed before, se­condly for this sinne, that thou prayest to God so negligently. See how GOD (supporting the infirmitie of thy pray­ers) will smell a sweete sauour of them, [Page 39]as incense offered by our high Priest Ie­sus Christ, Psal. 141.2. and shall make thee at last feele the fruite of thy praiers. Manie cō ­plaine of another infirmitie, that hardly they begin their praiers, but in stead of thinking of God, & of that which they aske of him, their minde is wandring o­ther where. And for this they are vexed and troubled: and in truth it is a great infirmitie, for the which we ought gret­ly to be displeased with our selues. Not­withstanding it is common to all the children of God in general. Chrisostome reproouing those of his time for this in­firmitie, sheweth quickly the first origi­nall, and after the remedie. Chrisost. Homil. of the Canaa­nit. Mat. 13 Whence commeth this (saith he) that if we talke of warre, of merchandize, or of other things of the world, wee can discourse a great while without thinking of anie other thing, and so soone as wee set our selues to praye vnto God, our mindes wander? It is because the Diuel know­eth well, that in speaking of things of this world, thou deost him no hurt, & therefore he suffereth thee to talk at thy pleasure: but when he seeth, that thou [Page]settest thy selfe vpon thy knees to pray to God, he knoweth that thou goest to procure that, which is against his heart, & to the ruine of his kingdōe. Therfore he thrusts himself in by & by, trobling & drawing thy thoughts hither & thi­ther, to hinder the fruite of thy praiers. Say then to satan, who is hard by thee, and fighteth against thee; go behind me satan, for I must pray to my God. And if hee bee importunate, yet must thou pray to god to driue him away frō thee. So thinking to whom thou speakest, to wete, to the Maiestie of God; and how great things thou askest of him: be dis­pleased with thy infirmity, fight against it, & lifting vp thy hands to heauen cō ­tinue in praier; and doo it so much the more couragiouslie and constantlie, for that satan feareth nothing more thā the praiers of the children of God; & sho­weth sufficiently in going about to tro­ble and turn away their mindes to other things, that he feeleth himselfe hindred by their praiers, and that hee feareth the fruite of them. On the other side, if it happen that by affliction either of body [Page 40]or of spirite, thou art so cast downe, that thou cast not make a framed praier vn­to God; bee not discouraged for that, for at the least thou canst desire thine owne health & saluation. There is nei­ther sicknes nor yet tyrant that can let thee to desire: now, desire is praier be­fore God, saith Saint Augustine; accor­ding whereunto Dauid saith, that God heareth the desire of the humble. Psal. 10.17. Say thou then with Dauid; Lord all my de­sire is before thee, Psa. 38, 10. and the sighs of my thoughts are not hid from thee. Ezechi­as King o Iuda in his affliction, Esai. 38.14. could not distinctly pray vnto God, but chat­tered as a Crane or a Swallowe, and mourned as the Doue; yet so lifting vp his eyes on high, hee was heard. What prayer maketh the little In­fant to his mother? Hee weepeth and cryeth, not beeing able to expresse what hee lacketh. The Mother of­fereth him the breast, or giueth him some other thing, such as shee thin­keth his necessitie requireth. Much more then the heauenly father heedeth the sighes, the groanes, the desires and [Page]teares of his children: and dooing the office of a Father, he heareth them, and prouideth for them. The 4. tem­tation, be­cause of the little increas of grace by the exercises of religion. Mat. 13.19. There are some also that doubt of their adoption & sal­uation, because they feele not anie com­fort or increase of the graces of GOD, neither by reading or hearing the word, neither by communicating at the holie Supper of the Lord. Now, if thou feele thy selfe afflicted and troubled in this respect; vnderstand, that when thou go­est to employ thy selfe in these spirituall excrcises, satan followeth thee, to make it vnsauerie to thee, yea and to take out of thy minde the word of GOD that thou hast heard. Pray then to GOD, that he driue him away from thee. Se­condlie this commeth, forasmuch as thou art not yet much accustomed to the language of the holie Ghost, so as it is to thee as if thou didst heare an excel­lent sermon, but of one whose language thou didst scarce vnderstand, whereby thou canst neither feele taste nor plea­sure, and so thou canst receiue but small pro sit. Then thou must cōtinue, & also accustome thy selfe to read & heare the [Page 41]word of God, thinking alwaies that God speaketh to thee for the salua­tion of thy soule, praying him that he will giue thee grace by his holie spirit to profite to his glorie and thy salua­tion. And thou shalt feele at the last that which is said to sicke men that haue lost their tast, that thy appetite will come to thee by eating: And that the word of God, and the participa­ting of the bread and wine in the ho­lie supper shall be to thee more sweet, Psalm. 119.103. than honie to the mouth, Psal. 19.11. as Dauid saith. Manie sicke persons hauing neither taste nor appetite, eate not­withstanding and receiue noriture. So, though in reading and hearing the word of God, and communica­ting at the Lords supper, thou feelest not any tast or appetite: yet in con­tinuing, thou shalt receiue some nori­ture for thy soule. And if it seemeth to thee that thou forgettest by & by, that which thou hast read or heard, practise for thy soule that which thou dooest for thy bodie: because the meates digest & abide not in the bo­die, [Page]thou returnest to eate meat again euerie day: So be thou so much more diligent to heare and reade the word, and to communicate at the holie sup­per without leesing anie one meale for thy soule, when GOD offereth it thee. And as the corporall meate though it passe away: yet there remai­neth alwaies some noriture for the bodie: so shall this spiritual meate be to thy soule. Yea it may be that at one sermon thou shalt heare and remem­ber one sentence, which shall serue thee, as it were, for a passeport, a lad­der or wings at thy neede to conduct thee by, and by comforting & streng­thening thee, to lift thee vp into hea­uen. If then, when thou goest to reade or heare the word of God, or to com­municate at the Lords supper, thou praiest to God (as thou oughtest day­lie to do) that he will giue thee his spi­rit, that thou maiest profite: and so doest continue cōstantlie in these spi­rituall exercises. This disposition, this holy affection & obedience shal serue thee for sure testimonies of thine a­doption, [Page 42]& thou shalt without doubt, feele increase of the graces of God.

Finally, there are some, who hauing had liuely feelings of their faith with cōfort & ioy in their cōsciences, The fift temptation by the in­terruption of the gra­ces of God. wal­king besides in the feare of God, are afterwards greatlie troubled, when these graces seem to be dead in them, falling into doubt & mistrust of their saluation, or into crimes & sinnes too vnworthie the childrē of God. For sa­tan hereby indeuoureth to perswade them, either that they neuer had the true faith, or that God hath cast them off, taking from them the gifts and graces of his holie spirit: but both the one and the other conclusion is as false, as the author of them is a great lier. And indeede, if the trees which haue flourished & borne their fruite in sommer, are in winter with­out fruite, without leaues, yea and without apparance of life: dooth it followe therefore either that they had not life in sommer, or that they are dead in the winter. When men go to bed, they rake vp the fire which did [Page]burne: if thou marke it verie neere, there is no apparance either of heate, nor of brightnes: dooth it followe therfore, that there had been no fire, or that it is then quenched or dead. Contrariwise, hauing been couered ouer night, men kindle againe in the morning the same fire that was hid & couered: and the trees that seemed to be dead in the winter, flourish and beare fruite a while after. If thou seest a drunken man, not hauing for a time the vse of reason, nor anie feeling of it, wilt thou say therefore, that he ne­uer had a reasonable soule, or that ha­uing had it, it is now dead? A bide a fewe houres and thou shalt be conuict of the contrarie. And so of that, that thou hast not presentlie the feeling or effects and fruites of faith, can it fol­lowe that thou neuer hast had them, or that hauing had them, thou hast lost them? Matt. 26.74 When S. Peter renounced Iesus Christ three times, cursing him­selfe, was his faith quenched? On the contrarie, Iesus Christ hauing praied to God that his faith should not faile, Luk. 22.31 [Page 43]and being without doubt heard, faith remained in him, but verie weake and sore beaten, but not destroyed nor quenched. Dauid hauing committed adulterie & murther, Psal. 51. acknowledged his sinnes and offences, praying to God that he would not take his holie spirit from him. Then he had not lost it, rather it abode in him but as a fire couered with ashes so as it is said; without hauing anie feeling of it to keepe him from such a headlong fall. Faith then may bee in a man without kindling: and being kindled, it is not out, although it be not perceiued for a time. Yea, but (wilt thou say) the A­postle to the Hebrues sheweth that there be some, Heb. 6 4, 5, 6. who hauing been ligh­tened, hauing tasted the heauenlie gift, hauing been partakers of the ho­lie ghost, and tasted the good word of God, and the power of the world to come, fall backe and leese these gra­ces, yea without hope euer to reco­uer them againe. What assurance then can I haue that faith abideth in me, and that GOD will yet make me to [Page]feele it hereafter? For as he hath she­wed mercie vnto Dauid, and to Saint Peter; so dooth hee exercise his iust iudgemēts vpon other, as vpon those of whome the Apostle spake before. Wee denie not but that there bee re­probates that are greatlie lightened in the knowledge of the mysteries of saluation (which the Apostle termeth here to bee partakers of the holie ghost) and yet that such apprehensi­ons, tastings and feelings as he pro­poseth followe not thereof. For, rea­ding or hearing the testimonies and representatiōs of the mercies of God toward his Church, of the loue of Ie­sus Christ towards his elect, and of the excellencie and felicitie of eternall life, they conceaue these things in their vnderstanding, & for the great­nes of them, they are after a sort mo­ued: and when they talke of them, they seeme to be partakers of them. But the difference that there is be­tweene them & the children of God, lieth chieflie in this, that the appre­hensions and feelings of the reprobat [Page 44]are such, as a mā may haue in the rea­ding or telling of an historie, which toucheth vs nothing at all: but the feelings of the children of God are as of a matter that toucheth them­selues.

Let vs consider for example the historie of Ioseph. Who is hee that reading attentiuelie, how Ioseph was sold of his brethren, Gen. 37. carried into Ae­gypt, put in prison: and the sorrowe that Iacob had, Gen. 39. vnderstanding that he was deuoured of a wilde beast, that would not bee mooued with com­passion towardes Ioseph and Iacob? Who is hee that reading how Ioseph beeing able to containe himselfe no longer, Gen. 45. made himselfe knowne to his brethren, and how weeping and cry­ing out hee saide vnto them: I am Joseph, is my father yet aliue, and cau­sing thē to come neere vnto him, said, I am Ioseph your brother whō ye sold, but be not sorie. Shew to my father al my glorie: Then throwing himselfe vpō the neck of Beniamin his brother, he wept, and in like manner Beniamin [Page]wept vpon his necke: after kissing all his brethren hee wept vppon them. Who is he, I say, which is not touched and weepeth not with them? But be­cause this is a historie of the fact of an other, these motions & feelings soon passe away, so as hauing turned the lease or talked of another matter, all these feelings are vanished and gone. So is the feeling of the reprobate, hea­ring or reading the testimonies of so great a mercie of God towards men, and of the greatnes of the happines of the kingdome of heauen: The vn­derstanding & apprehension of these things, causeth some motions or fee­lings in them, as the Apostle saith. But for as much as these good things appertaine not vnto them, neither do the feelings that they haue, take anie seate or roote in their hearts, but are easilie quenched and vanish away. On the contrary, the feeling that the chil­dren of God haue, is, as of the good things that appertaine vnto them, & therefore it may well bee colde and drowsie, but not die. As also the fee­lings [Page 45]that Ioseph and his brethren had were such, as although they had thē not when they slept, yet when they a­waked they returned againe. And al­though that by the death of their fa­ther, they were (as it were) interrup­ted: yet the benefite and the com­fort abode by them still. Following this that is aboue said, we say boldlie, that what feelings, what illuminati­ons or apprehensions so euer the re­probate haue: so it is that they neuer feele the holie ghost in them, giuing thē testimonie that they are the chil­dren of God. For according to this testimonie, they should be, and should abide the children of God: seeing the holie ghost can neither deceiue nor lie. As also after that God hath made vs once feele by the testimonie of his holie spirit that wee are his children, wee are certaine that wee cannot pe­rish, but that wee are indeed, and shall continue the children of God. For it is the testimonie and reuelation of the spirit of trueth. Also he that gi­ueth faith, Mal. 3.6. doth not change: & there­fore [Page]his gifts are without repentance. Ro. 11.29. The second difference may bee taken from this word, Heb. 6.4. tast, which the Apo­stle vseth: To wete, that the reprobate are like to him who hauing tasted a good peece of wine, making shewe as if he would buy it, vnderstanding the price, & not willing to giue so much, leaueth it there, without buying or drinking of it any more. So the re­probate hauing tasted the heauenlie good things, finding them good, and praising them exceedingly, after they vnderstād the price, that is, that they must renounce themselues, and beare the crosse of Christ, to goe to take possession of the kingdome of hea­uen, which he hath purchased for thē with his precious bloud. They will none of it at this price, & so renounce these good things without drinking or imoying them. But the children of God on the other side, hauing ne­uer so little a taste of these heauenlie treasures, desire in such sort to haue the enioying of them, that they make resolution to forsake all, to inioye it. [Page 46]We will adde this third reason: That as those that haue their stomackes charged with euill humours, cease not to eate sometimes for all that, yea and to find tast in some good meates, but are constrained after (through the e­uill disposition of their stomacke) to cast it vp againe & to vomit: So some reprobates hauing within them an euill conscience, may well taste the good heauenlie gifts, but this euil cō ­science, not being able to agree with the true & sure faith of the hart, stop­peth, that these gifts take no root to fructifie to saluation, so that finallie they cast it off, or let it wither & come to nothing. And this reasō with those before, are the principall causes, for the which many, that seemed to bee the children of God, do reuolt, as we will shew hereafter more at large. On the cōtrarie, those who haue faith, are assured, that though the graces of the holy ghost are oftē weak in thē, & like fire couered with ashes, & trees in the winter, yet it cā neuer come to nought or die: rather they recouer strength [Page]at the last, whereby they are certaine to be, and to continue the children of GOD, and heires of euerlasting life. Furthermore, let vs remember that these foule and grosse faults of Dauid and of S. Peter, & of others are set be­fore vs, first that they should bee to vs as a mirrour of the fragilitie of man, to acknowledge, that if we be exemp­ted, it is by the grace of our God. Se­condlie, that wee should so much the more stand vppon our garde. As if in walking thou shouldest see him fall that goeth before thee, thou goest not to fall with him, but thou art to be so much the more circumspect that thou fall not, as he did. Thirdlie, that vnderstanding that faith abideth in them (although very weake & feeble) thou maiest take courage, beleeuing certainlie that faith which was once giuen thee, cannot bee quenched nor die. And therefore continue in assu­rance that thou art the child of God, raising vp thy selfe by their example, and resoluing with thy selfe to walke constantlie as the child of God in true [Page 47]holines and righteousnes before him all the daies of thy life. Luke 1.75. See how wee ought to bee resolued, that although the markes, feelings and testimonies of our adoption set forth here aboue, be in vs but small and weake, and ac­companied with great infirmities & conflicts: yet wee may and ought to assure our selues that these marks are truelie in vs, and that therefore wee are certainlie the children of God, & inheritours of euerlasting life.

WE haue vnderstood here be­fore how we may and ought to resist the doubts of our a­doption, proceeding from our selues. Now, we must shewe how wee may o­uercome the temptatiōs which come from others. There are two things [Page]principallie, which trouble the con­sciēces of many, to make them doubt whether they be the children of God, and in the way of saluation & of eter­nall life, or no. First, the horrible of­fence or stumbling blocke of those which abandon this church, renoun­cing the doctrine of it, and returning to the puddle of idolatrie: and speci­allie when any persons hauing some­times held any honorable place in the Church do reuolt, and become perse­cutors of the doctrine which they haue before taught and maintained. For thereof the diuell gathereth two consequences, no lesse daungerous than false: either that our Church is not the true Church, & so that we are not the children of God: or that there is no assurance of perseuerance in the faith, & consequently no certaintie of being the childrē of God, which haue had & borne in aparance the markes of adoption. The other offence consi­steth in the grieuous & long afflictiōs which we indure: for the prosperitie of the wicked, deriding our miseries, & the apprehension of our own trou­bles, [Page 48]giue occasion to doubt whether God care for vs, or whither he loue vs or no. And this ordinarie condition to those that make profession of our religiō, causeth many to condēne it, & haue it in detestatiō, as the mother & nurse of al calamities. As touching the 1. point, cōcerning those that reuolt, Of the cer­taintie of the doctrine notwith­standing the reuolts. it is a small stūbling block to trouble vs: for this was foretold vs, and it is a disease wherwith the church hath al­waies bin afflicted. Many shall be cal­led, saith Iesus Christ, but few chosen. And the parable of the seed falling in diuers sorts of earth sheweth, Matt. 20.16 that with much a doo the 4. part of those that shal heare & professe the Gospel, Matth. 13. shall cōtinue to the end. S. Paule hath fore­told expreslie, 1. Tim. 4.1. that in the latter times many shal fall from the faith. Act. 20.30. And he aduertiseth the Ephe. that euen frō a­mong themselues there should rise vp mē that should teach peruerse things. And the Cor. that there shall be in the church not only diuisiōs, 1. Cor. 11.19. but also he­resies. 2. Pet. 2.1. Saint Peter speaketh yet more largelie: As there hath been (saith he) false prophets among the people [Page]of Israel, so shal there be false teachers amongst you, which shall secretlie bring in damnable errours, and ma­nie shal follow their damnable waies, by whom the way of trueth shall bee blasphemed. Now, we must thinke the accomplishing of such prophecies so much the lesse strange, because such hath bin the condition of the church of God at all times. Gen. 6. What reuolt was there in the house of God before the flood, eight persons onlie being foūd saued in the Arke, and yet amongst them one hypocrite, who after was cast off and accursed. Gen. 9.25. Now, the church of God being inlarged in the poste­ritie of Sem, againe there was seene such a reuolt, Gen. 12. that the church of God was onlie found in the familie of A­braham, himselfe being pulled out of idolatrie. In the time of Elias the re­uolt was so great in Israel, 1. Reg. 19.10. that hee thought he had bin left alone. At the comming of our Lord Iesus Christ, the Apostacie was so generall, that al­most all the Church, at the least the principal members of it, lift vp them­selues [Page 49]against the Sonne of GOD, and crucified him. When Iesus Christ had gathered manie Disciples, he was forsa­ken of the most part of them: yea, Iohn. 6.66 Iu­das also the Apostle fellfrom him, sold him, and betraied him. Mat. 26.14 Mat. 26.65 Mat. 26.69 2. Tim. 1.15 Iesus Christ being taken prisoner by his enemies, all his A postles fled away and forsooke him. Saint Peter himselfe denied him thrice. Saint Paule complaineth, that all they of Asia had reuolted, 2. Tim. 4.16 And saieth in an other place, that all had forsaken him. He noteth Alexander the Cop­per Smith, Hymenaeus and others, 2. Tim 4.14 who hauing beenethe chiefe members of the Church, were become heretikes, and e­nemies of the truth, Now it is the same Church, and we must no more be asto­nished at such reuolts, than at a man hauing rheums all his life (whereby hee casteth out of his bodie aboundance of humours) that shoulde continue in the same disease still euen in his olde age: Herein rather we ought to acknowlege the holines of God, wherewith also he would his Church should be adorned. For he purgeth his Church, not being [Page]able to indure that hipocrits should any l̄og time keepe the place and title of his childrē aproching to his Maiestie. And hereunto we may aplie that which Mo­ses saith, Leuit. 10.3 whē he saw the fire had deuou­red Nadab and Abihu the sonnes of Aaron, for offering before the Lorde strange fire: This is it which the Lorde hath spoken, saying; I will be sanctified in those that approch vnto me, & will bee glorified in the presence of all the people: shewing therby, that the nearer mē approch vnto him by honorable of­fices in his church, and profession of his worde, so much the lesse will hee suffer their corruptions, but punisheth them more sharply, to the end, that as the nea­rer the peece of wax approcheth to the fire, so much the more the heat of it ap­peareth in melting it. In like maner the holines of God may better be knowne in the reuolt of hypocrites approching vnto him, & so he may be the more glo rified of the people in such iudgements. This is also the cause why manie, who before they had the knowledge of the gospell, seemed in outward apparance [Page 50]very good people. Asterward being ioi­ned to the church, become wicked and dissolute in their liues, & very persecu­tors. It is the vengeāce of god that pur­sueth thē, punishing their ingratitude, their loue of the world and of the flesh, which they brought & nourished in the church, and the contempt of the honor that God did them, when he made thē aproch vnto him, receiuing thē into his house, speaking to them by the preach­ing of his word, & presenting vnto thē vpon his holy Table, his own Sonne Ie­sus Christ for the foode of their soules. So farre off is it then, that we should be troubled for such reuolts, that on the contrary, seeing that they are the ven­geances of GOD, wee ought so much the more to feare, and to continue the more constantly & holily in the church of GOD. Psal. 101. And indeede if wee did at this day see Dauid execute that prote­station which hee did make of purg­ing his house from vicious and wicked persons, would we (thinke you) depart from it, doubting of the holinesse of it? Shall we not rather be confirmed to [Page]tarrie there stil, desiring to liue holilie? But more, what damage receiueth the Church in such reuolts? The glorie of it before God consisteth not properlie in the greatnesse of the number, but in the holinesse of them. The health of a man consistethnot in the abundance of humors, which will cause some deadlie disease at the last: for euen they that areladen with them, take medicines to purge them, that they might bee the more whole. Esay. 1.22 This is it which God, ha­uing spoken of his Church of Israel, that her siluer was turned into drosse, & her wine mingled with water, added for a great benefit, that he would take cleane away al her scomme, and remoue al her lead from her: and that hauing restored the Iudges and Counsellers, so as they had bene at the beginning, it shoulde be called the righteous and faithful Citie. Experience sheweth, that in the prospe­ritie & peace of the church many thrust in themselues, sul of auarice, ambition, pride, and of other corruptions and va­nities; to be short it hapneth euen as in a sweet & rainie season, that many weeds [Page 51]come vp amongest the good hearbes, which should bee choaked of them, if the Gardeiner pulled thē not out. Thē, when such people departe from the Church, returning to their vomit, it is as if God gaue a purgatiō to it, to make it more holy, & more acceptable to her bridegrome. Let vs further consider the causes of reuoltes. If this hapned then when the Church was in peace & pros­peritie, it shold seeme there were more occasion to call into dout our doctrine: But it is in the time of persecution, that these reuolts are seen; & so, it is feare to leese their goods, their dignities, their parents, their country, their liues, that causeth them to reuolt. It is then the flesh, it is the world, it is the mistrust of God, and not the allowing of the Pa­pisticall doctrine, that maketh them to change their religion. 2. Tim. 4.10 As also S. Paule saith, that Demas had forsaken him, ha­uing loued this present worlde. And in­deed did this miserable Iohn Haren re­uolt during the prosperous estate of the towne of Bruges, wherein he was mini­ster? By no meanes. But perceiuing the [Page]danger, although he might yet haue ex­ercised his ministerie, he began to seeke the meanes as a hireling, to forsake his flocke. He knoweth what letters I writ vnto him, reprouing his slothfulnes, his crafts and euill conscience in the reasons which he put forth, to haue some colour to withdraw himself. He knoweth also what reproofes he had receyued by the letters of others, that he should not de­file his ministerie in intermedling so ernestly in the matters of war & of po­licie. After the Towne of Bruges was rēdred to the enemy, he withdrew him selfinto Zeland & Holand. Where per­ceiuing that hee began (as good reason was) for many considerations to bee sus­pected in our churches, and in no repu­tation, he gote him out of the countrie. So feeling in his conscience small appa­rance to be established in his Ministery againe, hauing no hope of preferment in any other vocation, and being pursu­ed by the iust iudgement of God falling vpon euil consciences; he reuolted, thin­king happilie that hee should receiue some recompence for the offence that [Page 52]he had offered against the holie Mini­sterie, and at the least to enter againe into the possession of his goods. This then is not the chaunging of doctrine, which mooued him, but (as wee haue saide) it is the flesh, and the world: it is enuie that maketh the Monke. It is ambition the mother of heresie, as saint Augustine sayth: It is an euill consci­ence, the rocke that maketh the shippe­wracke of Faith, as Saint Paule sayth, 1. Tim. 1.19 which hath made him to chaunge his profession. To be short, GOD could no longer suffer such an hypocrite in his church, nor such a filth in his holie tem­ple: hee woulde bee sanctified in ta­king vengeance vpon him, who so in­ordinately approched vnto him. Hee hath set him foorth for an example of his iudgements, that those that make profession of Religion, and chieflie the Ministers of the worde, may study more and more to walke with a good conscience to keepe themselues in their vocation, to renounce the passions of the flesh, & the illusions of the world, and so with feruent praiers to continue [Page]constantly in the grace of the Lorde. Furthermore, let him make as manie shewes as he wil, let him sweare, let him lift vp his hands, and his eies to heauen, let him weare a great paire of beads, let him goe oft and deuoutlie to the masse; yet shall hee not easily make the Iesuites (who are cunninger than he) to beleue, that hee dooth it indeede and from his heart. For those who among them haue any little more wit than the common sort, vnderstand well enough if they wold confesse it, that the change of the holy Supper into the Masse, the wor­shipping of bread in it, the fiery purga­tory after death, the opinion of meri­ting paradise by workes, specially those of supererogation; the setting foorth of God the father, who is an inuisible and eternal spirit, vnder the figure of an old man: the worshipping of images, the inuocation of Saints departed, candles lighted at noone dayes, & borne in pro­cession, the great beads hanging at their neckes, and other such idolatries & su­perstitions, are either so abhominable or so manifestly contrary to the word of [Page 53]God, yea, or so absurd, that he that hath once knowne them by the light of the gospell can neuer allow thē in his heart. But be it, that by the inchantment of sa­tan, and iudgement of God, he were in­deed become a Papist, and that S. Paule himself shuld reuolt, preaching another gospell; we ought, as he himselfe prote­steth, to holde him accursed, Gal. 1. and not to be mooued to doubt of our faith. For our religion & saith is not founded vpō the constancie or stedfastnesse of men, but vpon the truth o our God, and vp­pon the testimonie of the holy Ghost in our hearts. If men be vnfaithfull, saith S. Paule, 2. Ti. 2.13. he remaineth notwithstanding faithfull, and can not denie himselfe. When Iesus Christ forsaken of his Dis­ciples, should aske vs, if wee also would leaue him: we are taught to answer with the Apostles; Lord, Ioh. 6.67. whether shall wee goe, thou hast the words of eternall life. The faithfull Pastormust (without be­ing astonished at the reuolt of manie) say with Esai, Esai. 8.18. Behold I & my children which god hath giuen me, are for signes and wonders. The horrible and fearfull [Page]vengeance, which waighteth on, and fol­loweth these cursed apostates at the ve­rie heeles, should make vs to tremble, & to resolue to renounce all that is vppon the earth, that we may get and hold fast all that is in heauen: & so leauing these poore reuolters to the iudgement of God, to cast our eyes vppon those, who euen in our time haue indured so con­stantlie the losse of their goods, reproa­ches, prisons: to be short, who chearful­lie haue entered into the flaming fire, & by eruell death mounted into the king­dome of heauen; to the ende that such autentique seales of the heauenlie doc­trine, may confirme our hearts to conti­nue constantlie, & chearfullie to follow their steps, and so be their companions in glorie. Of the assu rāce of our adopti­on, not­withstand­ing the re­uolts. We ought not to be troubled at these reuoltes, as if we were not assu­red to continue in the faith, whereby al­so it shall come to passe, that wee shall be in doubt whether we are, or shal con­tinue the Children of GOD. For as the markes of our adoption set foorth here before are of two sorts: the one inward before God, and the other outward be­fore [Page 54]men: they which haue the inward markes, which consist in the testimonie of the holy Ghost in our hearts, in the peace of our consciences, and in the ho­ly desire of our soules, feele these gra­ces, which assureth them that they are the children of GOD, chosen to eter­nal life: yea more certainly than we are assured by the light of the Sunne that we see, & by the heat that we feele, that the Sun shineth. And in deed they haue the white stone, whereof mention is made in the reuelation, Reue. 2.17. & in that stone a new name of the childe of god writtē, which none can know but he that recei­ueth it. The world, saith Christ, cānot re­ceiue the spirit of truth, because it hath not seen him, neither hath known him: Ioh. 14.17. but ye know him, saith hee to his Apostles, for hee abideth with you, and shall be in you. As touching the outwarde marke of beeing a member of the visible Church, it is also verie certaine in respect of God, inasmuch as speaking to vs, and sealing his words by the sacraments, he neither wil, nor can deceiue or lie. But if mē hearing his word, & cōmunicating [Page]at the Sacraments, reiect in their hearts the spirituall graces which are offered vnto them, and so abide vnfaithfull, and wicked within (when notwithstanding they are helde for faithfull and the chil­drē of god, because of the outward pro­fession:) it is no meruaile if God at the last do discouer them, & cast them off: shewing therin, that they wer neuer his. And this is it that S. Iohn saith of such; 1. Ioh. 2.19 They went out frō amongst vs, but they were not of vs; for if they had bin of vs, they would haue tarried with vs. But this is, that it might appeare that all are not of vs. They that are once grafted in Christ, can not perish: for the giftes of God are without repentance. Ro. 11.29. But eue­rie plant, Matt. 15.13 saith Iesus Christ, which my father hath not planted, shall bee pulled vp. Matt. 13. The parable of the seede falling into diuers sortes of earth, teacheth vs two points to this purpose. First, that manie shal heare the gospel, but without frute. Secondlie, that it shall be their own falt. For if entring into the Church, they bring their cares and loue to the world, without hauing will to forsake them, so [Page 55]as it like thornes, choake the good seede of the word. 2. Tim. 2.19. And so hauing no moisture of the grace of God, they wither at the first sunne of persecution; a man may see the cause of their reuolte, to wete, because they were not the children of God. Saint Paule hauing said, that God knoweth who are his, addeth: and who­soeuer calleth vpon the name of Christ, let him depart from all iniquitie: shew­ing thereby, that if there bee anie which ioyne themselues to the Church, calling vpon the name of Christ, and doo not depart frō iniquity; they discouer there­by that God neuer tooke them for his. Which thing is good to be noted. For manie thinke, that to be of our Church nedeth nothing, but to chāge the masse to the preaching, and to the communi­cating at the Lords supper. And when they vnderstand, that to be the childe of God, is required to renoūce themselues to leaue couetousnes, ambition, drun­kennesse, the world, and all pompes: to be short, that they must put off the olde man, and be a new creature: not beeing disposed to do this, they leaue the prea­ching, [Page]and returne to the Masse. Now be these the children of God that reuolt, that they should make those that are in deed and continue to doubt? Nay, ra­ther they are the children of the world, who hauing brought the world in with them, haue also carried the world away with them. They therefore that haue once beleeued, who also beleeuing, feele a desire to liue according vnto god, are assured that they cannot perish. He that beginneth this good work in them, Phil. 1.6. wil accōplish it, euen vnto the day of christ. And to this purpose saith S. Augustine verie wel, Aug. de cor rect. & gra. ca. 12. to. 7. He which made vs good, ma­keth vs also to perseuer in goodnes: but they that fal and perish, were not of the number of the predestinate. It remain­eth, that considering in the fall of hipo­crites, the double mercie of god toward vs. First, that he hath receiued vs into the number of his children. Secondly, that he will continue this grace towards vs e­uen to the ende: there remaineth, I say, that we feele our selues double bound to practise the exhortation of S. Paule, be­seeching vs by the mercies of God, to [Page 56]offer our selues a liuing sacrifice, holy & pleasing to God, Rom. 12.1. & not to be fashioned like this wicked world: but rather en­deuouring to this, that being tranfform­ed by the renuing of our vnderstanding, we may approoue and follow, the good and perfect will of God. And let vs re­member that which S. John saith, 1. Iohn 3.3. That they that haue hope to liue with Iesus Christ, and to see him as hee is, do puri­fie themselues as he is pure.

LET vs now come to that stū ­bling blocke and trouble, that proceedeth from our afflicti­ons. What apparaunce is there (saieth the flesh) that wee are the Children of GOD? Our goods are violently ta­ken from vs, our possessions are con­fiscate, and our Offices and Estates are taken away. [Page]We are driuen out of our Countrey, yea from Countrey to Countrey like vaga­bonds: wee are hated of father and mo­ther, and of our other kinsfolk & frends: we are drawen and kept in prison: wee are derided and brought into extreame calamities & miscries: we are as sheepe of the shambles, apointed to the sword, to the gallowes and to the fire: To bee short, wee see nothing but the signes of the wrath and the curse of God vpon vs. And that which more is, the Church which wee haue said was the kingdome of Christ, and the house of God, how is it assailed by the mightie men of this world? whome also we see to come to the end of their enterprises, to oppresse, tread vnder foote, rent and scatter this Church, exercising al crueltie against it, as hūgrie wolues vpon a flock of sheep, forsaken of their shepheard. They tri­umph in their victories, and wee hang down the head & weep, bowing down our necks vnder the yoke of afflictions. They increase in riches, & we consume in pouertie: they are aduaunced to ho­nours and dignities, and we are despised [Page 57]as rebels, & wicked and seditious peo­ple. See what the flesh saith: and yet these are but discourses and complaints of great ignoraunce or infirmitie. For what is that which troubleth and of­fendeth vs in this condition and estate. Euen that whereby wee ought rather to be confirmed, in the assuraunce that wee are the children of GOD, and in­deede happie. First, if GOD had promised to entreate his Children in this worlde delicatelie, and to set them vp in riches and high estate, wee might haue some occasion to doubt whether wee were the Children of GOD, all calamities and afflicti­ons quite contrarie falling vpon vs. But seeing it is so, that the Holie Ghost hath foretolde vs both often and ma­nifestlie, that the children of GOD shoulde bee afflicted, and that those that woulde liue faithfullie in the feare of GOD in Christ, shall suffer perse­cution; 2. Tim. 3 12 this persecution and afflicti­on ought rather to serue vs for a signe that wee are the children of GOD.

Moreouer, if the most excellent ser­uants [Page]and children of GOD haue alwayes beene most afflicted. Affli­ctions ought not to make vs doubt of our adoption and saluation, except wee will call in doubt the saluation and felicitie of those, whom wee con­fesse to bee the verie blessed children of GOD: Especiallie, if afflictions do serue greatlie to pull our hearts from the Earth, and to lift them vp into Heauen, to purifie our faith as golde in the fire, and to fashion vs into a true obedience of God. Then the vtility and profite which commeth vnto vs there­by, ought to serue vs for a sufficient proofe, that in afflictions GOD she­weth himselfe to be our father, hauing care of our welfare and saluation. And yet more, seeing the taking awaie of our goods temporall, shall bring vs foorth an eternall treasure in Heauen, the mockeries and reproches shall bee turned vnto glorie before GOD, the teares into ioy, our sufferings into com­fortes: Who is hee that will not con­fesse, that such afflictions proceede from the verie loue of GOD towards [Page 58]vs? To be short, seeing that GOD, strengthening vs in the middest of the fires of tribulations, sheweth in our infirmitie his might and bountie, and seeing (when wee suffer for his name) hee maketh vs witnesses of his trueth: our afflictions are (as it were) stages from whence he maketh his own glory to shine, and giueth increase vnto ours. So farre off is it then, that beeing af­flicted, wee shoulde bee troubled or offended, that contrariwise those trou­bles ought to serue vs for an assurance, that we are the children of GOD: whereof that wee may bee the better resolued, we wil treate of these points more at large.

THE holie Ghost hath at all times foretold and te­stified by sundry and ma­nifest sentences, that the children of God shoulde be persecuted and afflicted in this life, yea, in such sort, as the first afflictions shoulde bee but the beginnings of grea­ter; and that passing one euill, they shoulde prepare themselues to indure others that should followe as the waues in the Sea. Gen. 3.15 Prophecies of the olde testament. GOD from the begin­ning of the worlde, hauing pronoun­ced, that hee woulde put enmitie be­tweene the seede of the woman and the seede of the Serpent, hath aduertised vs, that as long as there shalbe deuils in the world, and children of God, they must vnderstand, that such enemies will im­ploy [Page 59]all their strength & means to per­secute thē: As this also is represented in the Reuelatiō in that which is said by S. Iohn, Reue. 12 that the olde serpent not being a­ble to deuoure the Sonne of GOD, nor the body of the church, was very angry, and went to make war with the rest of her seede which kept the commaunde­ments of God, and which had the testi­monie of Iesus Christ. Likewise God hauing promised seede vnto Abraham, and added, that it shoulde bee as the Starres of the Heauen. Gen. 15.13 He tolde him by and by, that it shoulde bee afflicted, saying: Knowe thou for a certayne, that thy seede shall dwell and serue in a Land that is not their owne, and shal be afflicted foure hundred yeeres. And that which is more, hee confirmeth this aduertisement by a vision or nota­ble signe, commaunding him to di­uide in peeces an heifar, a ramme, a hee goate, a turtle, and a pigeon; and sen­ding a flight of Birdes vpon the dead carcases cut in peeces: he shewed him, that his seede (by the greatnesse of af­flictions) should be like vnto dead car­cases [Page]cut in peeces, and exposed for a pray vnto the Birdes. Dauid in a few wordes sheweth this condition to be common to all the children of GOD, saying, Psal. 34.20 that the afflictions of the righ­teous are manie. And in howe manie sortes, and in how many places haue the Prophetes foretolde of the afflicti­ons that came vpon the tenne tribes of Israel carried after captiues into Assy­ria? In like manner of the kingdome of Iuda, the destruction of the Tem­ple, the sacking of the Citie, the mas­sacre of a great part of the people, and the captiuitie of the rest, Prophecies of the newe testament. Mat. 10.16 by the space of seauentie yeares in Babylon. Aboue all, Iesus Christ, who is the wisedome of GOD, how often hath hee fore­tolde the afflictions of his faithfull ser­uants and members of his body? Be­holde (saith he) to his A postles, I send you as Sheepe amongest Wolues. Yee shall bee deliuered vnto the Consisto­ries, and whipped in the Synagogues. Yee shall bee hated of all men for my names sake. If they haue called the Master of the house Beelzebub, how [Page 60]much more his seruauntes. I am not come to bring peace vpon the Earth, but a Sworde. Mat. 16.24 If anse will followe mee, let him renounce him selfe, and take vp his Crosse and followe mee. They shall deliuer you to bee punished, and shall slay you. Mat. 24.9 If they haue Per­secuted mee, they will also persecute you. Againe, Ihon 16.2 Verelie, verelie I saie vnto you, that yee shall weepe and la­ment, and the worlde shall reioyce. Yea, hee compareth the faithfull vnto a Woman which trauaileth of childe. Iho. 16.21 True it is, that the wicked are also tormented in their course. But Iudgement sayeth Saint Peter, 1. Pet. 4.17 must beginne at the house of GOD. And of this iudgement it is that Saint Paule dooth speake, 2. Thes. 3.7 saying: That wee are ordayned to bee afflicted, which hee dooth confirme by a Sen­tence full of comforte, Act. 14 22 faying: That by manie tribulations wee must en­ter into the Kingdome of Heauen. Agayne, 2. Tim. 3.12 all they that will liue godlie in Christ, must suffer persecution. But aboue al, that is to be noted that hee [Page]saide in an other place: Col. 1.24. I reioyce, and fill vp in my selfe that which wanted of the sufferings of Christ: meaning by Christ, all the faithfull, with their head, and shewing, that GOD hath ordained a certain measure of passions for this Christ, and consequently to euery one of his members his portion, which hee must suffer, to accomplish the passions of Christ. Now this is not without great reason, that the Holie Ghost hath so carefully, and in so ma­ny sortes and manners foretolde, that the children of GOD shoulde bee af­flicted. It is to this ende, as Iesus Christ him selfe teacheth his Apostles, Ihon 16.1. that we shold not be troubled or offen­ded, when we see the faithful to be spoi­led, chased away, imprisoned, mocked, & murthered, that then we should re­member that it was told vs before. And that it commeth not to passe by fortune or chaunce, nor by the absolute will of mē that we are afflicted. But by the ap­pointment of God the father, and that this is the entertainment which he hath ordained for his seruants and children. [Page 61]But our flesh doth Iudaize too much in this behalfe. For as the Ievves in olde time, looking for a Messias triumphing in the world, were offended at his hu­militie & base estate, & so at the crosse of Iesus Christ, and therefore reiected both him and his doctrine: euen so our flesh at this day doth still imagine a go­spel of veluet agreeable to their desires, and a kingdome of Christ that were of this world. See now why it is troubled and offended, deriding a Christ crow­ned with thornes, bearing his crosse vp­pon his shoulders, and laying it vpon all those that will be the children of God with him. But if the Iewes had wel wei­ed that which Esai foretold of the Mes­sias, Esai. 53. That he should grow vp as a roote out of a drie groūd, That he shuld haue in him neither fashion nor beautie to be desired, That he should be despised and reiected of men; a man so afflicted and accustomed to sorowes, that men shuld hide their faces frō him, so much should he be contemned; That hee should bee oppressed with iniurie, afflicted, & led to the slaughter as a Lambe. To bee [Page]short, that he shuld be numbred among the transgressors. Also that which Za­charie saith; Behold thy king commeth to thee humble, Zach. 9.9 riding vpon an Asse. And that which Daniel saieth, That the Christ should be cut off, Dan. 9.26 and should not be. If, I say, the Iewes had well weigh­ed these Prophecies, and manie other like these, touching the abasement and afflictions of Christ: so far off is it, that they would haue reiected him, that on the contrarie, they would haue knowen by the accomplishment of those thinges that were foretolde of him, that he was in deede the Messias promised. In like manner, if we would carefully meditate on that which the holie Ghost hath fore spoken of our condition, and that wee must be conformable vnto the image of Christ, Rom. 8.17 suffer and die with him: the tri­bulations which accompanie the pro­fession of the Gospell, shoulde bee vnto vs signes and testimonies,, that wee are Christians, and the Children of God. Luk 2

When the Angell shewed vnto the Shepards the natiuitie of Iesus Christ, [Page 62]saying, I shewe vnto you greatioy, that this day is borne to you a Sauiour in the Citie of Dauid, which is Christ the Lord: Hee addetth, you shall haue these signes, yee shall finde the childe wrapped in swaddeling cloathes, and laid in a maunger. Now, if these shep­heards (beeing come to Bethlehem,) had found the holie Virgine in an ho­nourable pallaice, and the Childe in a magnificall and royall cradle, had they not had iust occasion to doubt of the tidings of the Angell, this e­state not agreeing with the signe that hee had giuen? But hauing found the Childe in poore estate in a maunger, as the Angell had foretolde, they were confirmed to beleeue, that it was the Messias.

Euen so, GOD hauing reuealed vnto vs by his Woord, that hee hath chosen vs to be his Children, hauing sealed it in vs by the testimonie and ef­fects of the vnction of the holie Ghost: and hauing also giuen vs the markes in this, that he hath made vs the members [Page]of his Church: hee hath foretolde, and hath also giuen one signe more of our a­doption, that we shall be reproached & persecuted. If then the world did make much of vs, loued and honoured vs, we might after some sort dout of the word of God, and of our election and adopti­on. But seeing the accomplishment of that, that was foretolde vs, we ought to bee so much the more confirmed in this assurance, that we are not of the world, but appertaine to our God. And this is it that Iesus Christ tolde his Apostles, saying; Ioh. 15.19. If yee were of the world, the world would loue his owne: but nowe because I haue chosen you out of the world, the world hateth you. If we aske the way to goe to anie place, & that one tell vs (for a signe of the right way) that it is at the beginning durty & afterward full of hils, we wil leaue the other waies which seeme straight, drie, faire and ea­sie: and finding in that way which wee take, durte and hills foretold and giuen vs for a signe, wee will bee so much the more confirmed, that wee are in the right way. [Page 63]So the holie Ghost hauing foretolde, Act. 14. [...]. that thorough manie tribulations wee must enter into the Kingdome of hea­uen, Matt. 7.13. and that the waye leading to eter­nall life is narrow and difficult: If wee finde the way of the Gospell narrow & full of troubles, let vs acknowledge that we are in the right way to the kingdom of heauen, & that we ought therfore to bee so much the more confirmed in as­suraunce that wee are the Children of God.

THis that the Holie Ghost hath fore spoken, that the condition of the Children of GOD is to bee afflicted, hath by experience been found to bee true in all ages, whether we consider the people and Church of GOD in the whole bodie, or speake of it parti­cularly [Page]in the members of it. Examples of the af­flictions of the Church during the time of the olde testa­ment. How long and greeuously was the people of Isra­el afflicted in Aegipt? Moses reciteth, that their life was vexed bitterly, tho­rough grieuous seruitude, and that all the seruice wherein they serued was ty­rannous, Pharaoh intending to destroy them, Exo. 1.14. and to roote them out by trauaile and excessiue labour. And not so being able to come to his purpose, neither yet by the commaundement made to the midwiues, Exo. 1.18 to slay secretly all the male children which should be borne: at the last he appointed certeine of the Aegip­tians his subiects to bee their hangmen openly. Exo. 1.22. Whereby also when Moses was borne, his parents hauing hid him some time with great feare, they were at the last constrained (for the auoiding of the furie of these hangmen) to put him out into the brinke of the riuer, as abando­ning him vnto death. Could there be a­nie more barbarous crueltie vsed to a­nie people? And yet, did they still con­tinue to bee grieuouslie afflicted foure score yeares after the birth of Moses. So that it is not without a cause that the [Page 64]Lord called Aegipt the house of bond­age, Exo. 20.2. Deut. 4.20. and an iron fornace. The which al­so he confirmeth, appearing to Moses in the middest of a burning bush, saying, Exo. 3.2. I haue seene the affliction of my people. They were not so soone in the way to depart out of Aegipt, but they wer pur­sued by the Armie of Pharaoh, Exod. 14.9. hauing the sea before them, & the mountaines on their sides, and so seeing present death before their eyes. Did they es­cape the hands of Pharaoh in passing o­uer the sea on drie foote? Then they en­tred into the horrible and fearefull De­ferts, and going three dayes through the Desertes, they found no water, the first that they founde was so bitter, Exo. 15.22. that they coulde not drinke it; They were assayled of enemies, vexed with fie­rie Serpents, and inflammations vnac­customed, and wandred vp and downe fortie yeares in those Deserts, liuing by Manna and water. Num. 21.6.

In the time of the Iudges, how ofte was the people of god broght vnder the cruell tyranie of diuers enemies? Vnder [Page]the raigne of Manasses King of Iuda, there was such persecution against the faithfull, 2. King. 21.16. that Ierusalem was filled with bloud from the one ende to the other. But aboue all, it was vnkindlie handled both before and during the Captiuitie of Babylon. 2. King. 25 Ier. 39. and 52. The Citie of Ierusalem was taken and sacked, the Temple of God spoyled, burnt and destroyed. Hee that escaped the pestilence, famine, and the sword, was transported into Babylon among the Idolatours their Enemies, and plunged into all miseries and cala­mities, and that by the space of three-score and tenne yeares, Ier. 25.12. as it was fore­tolde. The Prophet Esai doth suffici­entlie set before vs their miserable e­state, calling the Iewes persons despi­sed, Esa. 46.7. an abhominable people, seruaunts to Lordes, wormes of Iacob, the dead men of Israel, Esa. 41.14. people afflicted, ouer­whelmed with tempests, Esa. 54.11. without anie comfort. Are they returned out of this captiuitie into Iudea? There they were vext of their enemies: & aboue al, how many horrible cruelties did thei indure by Antiochus, Herod, and other tyrants.

[Page 65]Let vs also see what complaints the people of God make of the calamities that befell them by the Assirians, or (as other thinke) by this Antiochus, saying: O God the heathen haue en­tred into thine inheritance, Psalm. 79. they haue polluted thy holie temple, and haue brought Ierusalē to a heape of stones. They haue giuē the dead bodies of thy seruants for meat to the foules of the ayre, and the flesh of thy Saints to the beastes of the earth: they haue shed their bloud like water on euerie side of Ierusalem, and there was none to burie them. We haue been a reproach to our neighbours, and a mockerie, and a derision to those that are about vs. Againe, Psalm. 44. Thou hast put vs (O Lord) farre from thee as sheepe to be eaten, and thou hast scattered vs among the heathen. Thou hast sold thy people without gaine, and doest not increase their price. Thou hast smittē vs downe into the place of dragons, & hast co­uered vs with the shadowe of death. Also comparing the church to a vine: Psalm. 80. wherefore (saith he) hast thou broken [Page]downe her hedges, that all they that go by pluck of her grapes? The boare out of the wood hath destroyed it, & the wild beasts of the field haue eaten it vp. It is burnt with fire & cut down. To be short, we may behold the estate of the Church in these words: Let Is­rael now say, Psal. 129. They haue often times afflicted me from my youth, they haue often times vexed me. The plowers haue plowed vpon my backe, & made long furrowes. In like manner, after the ascension of Iesus Christ into hea­uen, Examples of the af­flictions of the Church since the time of the newe testa­ment. hath not the Church been, and that continuallie, persecuted, and ex­treamelie afflicted: as may appeare by the booke of the Acts of the A­postles, and by the Ecclesiasticall hi­stories, in the verie which, a man may note ten general persecutions, which were kindled in al the quarters of the earth, by the publike decrees of the Emperours, besides those that were particular, which were made in diuers places by the Gouernors, or seditious of the people. It is a horrible thing to thinke, and almost incredible, of the [Page 66]bloud which was then shed, & of the desolations of Cities, yea and of some whole Prouinces. For as the Church was then spred ouer all the world, so in all the kingdomes of the earth this furie of persecution was kindled. It was enough for any to confesse that they were Christians, and they should be slaine by thousands. Among other persecutions made by Hadrian Em­perour of Rome in the 9. yeare of his Empire, he caused ten thousand Chri­stians to be crucified in Armenia. Henrie of Erford. Dio­clesian and Maximinian hauing enter­prised to constraine the Christians, by al manner of torments and cruelties, Oros lib. 7. chap. 25. Vrsperg. to renounce their religion, and to sa­crifice to the Idols, they forced them after a fashion so furious, that in the space of 17. daies there were 30000. put to death, and as manie or more chained and carried to the mettalls, a torment resembling after a sort, the punishment of the gallies at this day. Vincent in his mirrour lib. 12. chap. In those daies such crueltie was ex­ercised at Trenios vppon the riuer Mosel, that the riuer was red with [Page]the bloud of the Christians beeing slaine. The booke intituled Fasciculus temporum, witnesseth that the Chri­stians that were in England, were all put to death. Euse. lib. 8. chap. 11. To bee short, whole townes were burned with their inha­bitants, for the hatred of Christian religion. As touching the varietie of the sorts of tormens and cruelties, the diuell surmounted himselfe in de­uising them: Some were cut in pee­ces: Some were tormēted with stripes of rods euen to the bones: Some were cast to the Lions, to the Beares, and to the Tygers to bee deuoured: Some were couered with beasts skins to be torne in peeces of wolues and doggs: Some were burned quicke: Some were broyled vpon gridirons: Some were crucified: Some had their bo­dies dropped on with burning pitch and boyling lead: Some were drawne vpon the pauement of the streetes: Some were dashed against the stones: Some were tumbled downe headlong from high places, & into riuers: Some they smothered with smoake procee­ding [Page 67]from a small fire: Some had their intrailes pearced with sharpe stakes: Some were throwne into the Lime kils: Some were slaine with the stripes of staues and lead: Some had sharpe reedes thrust betweene their nailes and their flesh: Some had red bur­ning plates put vnder their armepits: Some were scorched quicke, and then sprinckled with vineger, or powdred with salt: Some were set vp quicke vp­pon forks, and suffered to die of hun­ger or thirst. And those that could e­scape into the deserts & mountaines, either they died of hunger, or of thirst or of cold: or they were deuoured of wild beasts, or slaine of theeues, or ca­ried away slaues to the Barbarians. Now, although these examples ought to suffice to make vs vnderstand what the condition of the Church hath al­waies been, and so consequentlie of the children of God: we will yet not­withstanding, set forth some particu­lar examples of those that haue been the most excellent seruants and chil­dren of God. Abel hauing offered [Page]vnto GOD a more excellent sacrifice than Cain, Examples of particu­lar mem­bers of the Church af­flicted in the time of the old te­stament. Gen. 4. Mal. 1.2. Gen. 28. and so receiuing the testi­monie that he was iust, was mischie­uouslie & traiterouslie murthered by his brother. Among the Patriarches, let vs consider the afflictions of Iacob beloued of GOD: After he had been long time in feare of the threat­nings of his brother Esau, at the last he was constrained to forsake his fa­thers house: Being with Laban his vnckle, Gen. 31. he serued him the space of 20. yeares, feeding his flockes, induring the cold of the night, and the heate of the day: In the meane time he recei­ued so manie iniuries at the hands of his vnckle, that he resolued with his wiues the daughters of Laban, to steale away from him, and to depart without bidding him farewell. He be­ing thus (as it were) fled, he was pur­sued of Laban prouoked to anger, & determining to vse him violentlie, if God (as himselfe confesseth) had not forbidden him. Hauing escaped his hand, he fell into a newe and horrible feare, Gen. 32. for the comming and meeting [Page 68]of his brother Esau, fearing (as he she­weth by the praier which he made to GOD) least he would slay both him, with his wiues and children. Gen. 35.22. His el­dest sonne committed adulterie, and that not with a straunge woman, but with his fathers owne concubine. His daughter is rauished and defiled. Gen. 34. His children prophane circumcision the sacred seale of the couenant of God, making it to serue to murther, as they did, al the inhabitants of Sichem, Gen. 35. who asked nothing of thē but friendship. By this crueltie more than barba­rous, they exposed their father, them­selues, and all their house, to manifest daunger of vtter rooting out by their neighbours, if GOD had not held them backe. His owne children ha­uing sold their brother Ioseph, they made their father beleeue that he was deuoured of wild beasts. Gen. 37. Being pres­sed with famine, he sent his sonnes in­to Aegypt to get corne: Gen. 42. whereby Si­meon being kept prisoner, he vnder­stood that there was no hope of his deliuerie, but in sending his yongest [Page]sonne Beniamin: which was, as it were, to take away his soule. What manner of life then is this of the good Patri­arch, but continuall anguishes and af­flictions, as himselfe confesseth, say­ing vnto Pharao, Gen. 47.9. that the daies of his pilgrimage were fewe and euill? A­mong the Prophets let vs take Mo­ses, to whome GOD shewed himselfe more familiarlie. When he was yet a little infant, he was put foorth and a­bandoned vnto death: Exod. 2. beeing after come to the age of fortie yeares, and feeling that God had ordained him to deliuer his people Israel, Act. 7.25. Exod. 2. he began to exercise his vocation in slaying the Aegyptian: wherevpon he was con­strained to forsake the Court of Pha­rao, and to flie. And withdrawing him selfe into the land of Madian, he ser­ued Iethro, feeding his sheepe the space of fortie yeares: He, I say, that was ta­ken for the sonne of Pharaos daugh­ter, that might haue enioyed the ri­ches and pleasures of Aegypt. Being after returned into Aegypt by the cō ­mandement of GOD, to deliuer the [Page 69]people of Jsrael, incontinently so soon as he began to exercise his charge in speaking to Pharao, the Jsraelites be­ing more afflicted than before, tooke occasion to murmur against him. Ha­uing conducted the people to the red sea, Exod. 14.1 againe they rose against him with dangerous complaints. And sinallie, hauing retired themselues into the desert, he was in continuall trouble, anguish and torment, for the plaints and murmuring of the people, for the enuie of his owne brother and sister: but aboue all, Num. 12.1. for the vengeances that God executed vpon his people, and speciallie for their sinnes, as whē they made the golden Calfe: Exo. 32 19. And this ha­uing continued the space of 40. yeres, Deut. 34. at the last he died in the desert with­out entring into the land of promise. Wee may to this purpose set downe many other notable examples, as of Iob, Dauid, and others. But as euerie one may note their great and sundrie afflictions by the reading of the sa­cred Histories, so it shall suffice to set foorth this which the Apostle writeth [Page]to the Hebrues, Heb. 11.35. speaking of diuers of the faithfull, and seruants of GOD: Some (saith he) were racked, & would not be deliuered, to the end that they might obtaine a better resurrection. Other were tried with mockings and stripes: yea and by bands and impri­sonment. They were stoned, they were hewen asunder, they were tempted, they were slaine with the sword, they wandered vp and downe in sheepe skinnes and in goates skinnes, being destitute, afflicted and tormented, of whome the world was not worthie, wandering in deserts and in moun­taines, and in deepe pits and caues of the earth. As touching the examples of the children and seruants of God, Examples of the chil­dren & ser­uants of God afflic­ted vnder the newe Testamēt. which haue been since the comming of Christ in the flesh, he alone maie and ought to suffice, for as much as wee must bee fashioned like to his i­mage, and followe his steps. Now, this Prince of glorie making his en­trance into this world, created and maintained by him, found no place in the Inne, it pleased him to bee borne [Page 70]in a stable, and to be laid in a manger in stead of a cradle. Luk. 2. By and by after Herode sought to slay him: Matth. 2. for the which cause he was carried into Ae­gypt by Ioseph and Marie. And what pouertie (trow ye) indured he there? Is he returned into Iudea? Mark. 6.3. there he passed his life vntill he was 30. yeares old, in the abiect and base estate of a Carpenter: Did he begin his charge? Matth. 4. after hee had fasted fortie daies and fortie nights, he was hungrie, and had not whereof to eate in the desert. During these fortie daies and fortie nights, he was assailed of Satan and tempted, and sinallie indured those three mightie assaults recited of the Euangelists. Hee suffered pouertie, Luk. 9.58. not hauing one pillowe to rest his head on, and liued by almes.

Hee was violently pressed with in­iuries, Luk. 8.3. being called glutton, drun­kard, deceiuer, and one possessed with diuells. Mat. 11.19 He was carried violent­lie to the top of a mountain to throw him downe headlong. Mat. 27.63. Hee was be­traied of one of his owne Apostles: [Page]He was taken prisoner, Ioh. 7.20. Luk. 4.29. Matth. 26. &. 27. spet on, buffe­ted, beaten, mocked, scourged, crow­ned with thornes. He was condem­ned to die, and hanged vpon a crosse betweene two theeues. And besides these persecutions and outward tor­ments, what anguishes did he feele, when he swet bloud and water for di­stresse and feare? When hee cast his face vpon the earth, & when he cried on the crosse, My God, my God why hast thou forsaken me? let vs adde to this example, Act. 9.16. that of S. Paule, that ves­sell of election. When he was conuer­ted, Iesus Christ said vnto him, that he would shewe him what he should suf­fer for his name. And so it came to passe, as he himselfe doth brieflie re­cite, making comparison of his owne person, with some of the false Apo­stles: 2 Cor. 11.23. Are they the ministers of Christ? I am aboue them, in trauailes more aboundant, in stripes more than they, in prisons more, in deaths often. Of the Iewes I haue receiued (saith he) fiue times fortie stripes sauing one. I haue been three times beaten with [Page 71]rods, once I was stoned, three times I suffered shipwracke: night and day haue I bin in the deepe sea, in iornies often, in perills of floods, in perills of theeues, in perills of mine owne na­tion, in perills of the Gentiles, in pe­rills in the Citie, in perills in the de­serts, in perills in the sea, in perills a­mong false brethren, in labour & tra­uaile, in watching often, in hunger & in thirst, in fasting often, in cold and in nakednes: besides the things that happen to me without, there is that which combereth me euerie day, euen the care that I haue of all the Chur­ches. Now, The vse of the affli­ctions of the church, and of the members thereof. let vs applie these exāples to our purpose. When the Church is persecuted, and the members thereof afflicted, the flesh calleth in doubt, whether we bee the true Church and children of God, or no. But what af­flictions indure we, that the most ex­cellent seruants and children of God haue not suffered before vs, as it ap­peareth by the examples here before alledged. And where is it that we find, that troubles & the crosse are markes [Page]of the false Church, and of the chil­dren of the world, and not rather the contrarie, as it hath been shewed a­boue? The people of Israel beeing so grieuouslie afflicted in the captiuitie of Babilon, and that for their sinnes, God by Esay calleth them, his welbe­loued one, Esay. 41.8. & 4 [...]. [...]3. and his elect: and prote­steth that hee can lesse forget them, than the mother her child. And that he had them grauen in his hands, ha­uing them alwaies before his eyes. And speaking of them to Ezechiel, he saith: Ezec. 11.15 Thy brethren, thy brethren, the men of thy kindred. He conten­teth not himselfe to call them once his brethren, but doubleth the word, saying: Thy brethren, thy brethren, and addeth, men of thy kindred, that he should not thinke, because they were in this miserable condition, that they were cast off of GOD, but that he should acknowledge them for his brethren. In like manner, the Holie ghost speaking of those that were murthered and cast to wild beastes, Psalm. 79.2 calleth them the seruants of God and [Page 72]his faithfull ones. The Apostle to the Hebrues speaking of the faithfull which were tormented and afflicted after sundrie manners, and cruellie put to death, saith: Heb. 11.3 [...]. That the world was not worthie of them. It is as if he should say, that they being the welbe­loued children of God, and brethren of Iesus Christ, the world full of abo­minable people, was not worthie that they should be conuersant and be any more among them. And so farre off was it that S. Paule entred into doubt of himselfe for his troubles, that con­trariwise he alledged them to prooue that he was a more excellēt seruant of Christ thā the others, 2. Cor. 11.23. hauing indured more than they al. And if this sentēce pronounced by the father touching Iesus Christ: Mat. 17.5. This is my welbeloued sonne in whom I am well pleased, bee true, euen then when he swet bloud & water for distresse, and then when he thought he was forsaken of GOD, Luk. 9.31. so as being in this hell, he continued still the dearelie beloued sonne of GOD: what occasion haue we then, when wee are afflicted with our head, [Page]to doubt of our adoption? Let vs set before vs the great number of faith­full which were before the throne & in the presence of the Lambe, clothed with lōg white robes, holding palmes of victorie in their hands: and let vs vnderstand by the testimonie of the holie Ghost, Reue. 7.9. who they be. These are they (saith he) which are come from great tribulation, and haue washed their long robes, & haue made them white in the bloud of the Lambe. Therfore are they before the throne of God, and serue him day and night in his temple. And he which sitteth vppon the throne will ouer shadowe them: they shall neither haue thirst nor hunger, and the Sunne shall beate vpon thē no more, neither any heate: for the Lambe which is in the midst of the throne shall gouerne them, and leade them to the fountains of liuing waters, and God shall wipe away all teares from their eyes. When S. Peter exhorted his disciples to constancie, saying: 1. Pet. 5.9. That they knew well, that the same afflictions were accomplished in [Page 73]the companie of their brethren which were in the worlde. And when Iesus Christ said to his Apostles: Mat. 5.12 ye are hap­pie when you suffer iniuries and repro­ches, for so haue they persecuted the Prophets which were before you. The intention neither of Christ nor of Saint Peter was to set before them the com­fort of miserable persons, as it is saide, to haue companions in their miseries, but rather to shew them, that the affli­ctions which they indured were proper to the seruants and children of GOD, and that therefore they ought to com­fort themselues, beeing honoured with the liuerie of their other brethren and members of Christ, yea, the most ex­cellent seruaunts of God, as the Pro­phets were. Rom. 8.28 And indeede seeing those whom God had foreknowne, those hee hath predestinate to be fashioned like vnto the Image of Christ. Let vs not doubt (for so Saint Paule saith) that it is a true saying, that if we die with him, 2. Tim. 2. 11 we shall liue also with him, and if wee suffer with him, wee shall also raigne with him. Let vs remember the say­ing [Page]of Christ to his Apostles: Iho. 15.20 The ser­uant is not aboue his Master, If they haue persecuted mee, they will also per­secute you, if the world hate you, know that they haue hated mee before you. And this should be a thing monstrous to see, Iho. 15.18 vnder a head crowned with thornes, members handied delicatelie. Shall wee doubt then of our adoption, beeing called vnto the same condition which the welbeloued Sonne of GOD tooke vpon him going to the inioying of his glorie? Will wee refuse to follow him, ascending vp by the crosse into his Kingdome? Hee hath suffered (sayth Saint Peter). 1. Pet. 2.21. Leauing vs an example that wee should followe his steps. Let vs not then thinke it strange, as he faith in an other place, 1. Pet. 4.12. when wee are as in a fornace, for our triall, as if an vnwonted thing had come vnto vs. Butrather in as much as wee communicate with the afflictions of Christ; Let vs reioyce, that when his glorie shall appeare wee also may reioyce wath gladnes. Now let vs vnderstand how he addeth, that suffe­ring iniurie for Christes sake, wee are [Page 74]happy, forasmuch as the spirit of God, which is the spirit of glory resteth in vs, and the feeling which we haue, causeth vs to glorifie him, though of the blinde worlde he is euill spoken of. Seeing then the heauenly father hath vouchsafed vs such loue, 1. Ihon. 3.1 that wee are called the sons of God, although the world persecute vs, because it knoweth neither the Fa­ther, nor vs: Let vs saie boldlie with S. Ihon, We are now the children of God: And although it dooth not yet appeare what we shal be, yet we knowe (as hee also addeth) that when Christ shall ap­peare we shall be like vnto him, for we shall see him as hee is. Col. 3.3. Let vs be con­tented to be dead in this worlde, and to haue our life hid with Christ in God, beeing assured, that when Christ our life shall appeare, we shall also appeare in glorie. If the Diuell will gather of our afflictions, that we are not the chil­dren of GOD; let vs say boldlie that he is a lyar, or let him first plucke out of the ranke of God his children, the Martyres, the Apostles, the Prophets, and other of the best and most approo­ued [Page]children and seruants of GOD, which haue beene afflicted as well as wee, and more than wee: Euen the holie Virgine and Christ himselfe. But rather seeing that wee beare their liue­rie, let vs acknowledge our selues the children of GOD with them, and let vs say (with a holie resolution) with Saint Paule, Rom. 8.38. that there is neyther death, nor life, nor Angells, nor prin­cipalities, nor powers, nor thinges present, nor thinges to come, nor heighth, nor depth, nor anie other crea­ture which can separate vs from the loue of GOD, which he beareth vs in Iesus Christ our Lorde.

TO bee yet better confir­med in this trueth, let vs now consider how the af­flictions themselues, euen those that are common to the childrē of Adam serue for our pro­fite and saluation. First, 1. Fruit to awake vs out of our sinnes. for as much as the reliques of sinne abide still, euen in the most perfect in this life, which ma­keth them hardened in their faults, and inclined to offend God: We haue neede of helpes, to be waked, to be humbled, and drawen from our sinnes, to keep vs in the time to come, and so to dispose vs to a perfect obedience, holie, and ac­ceptable vnto God. And to this ende tend the afflictions of the children of God, which for this cause are called cha­stisements, [Page]corrections, and medicines of our soules. The children of Jacob hauing committed a detestable crime in selling then brother Joseph, Gen. 42.21 but they neuer thought of it, vntill that beeing in Aegypt pressed with reproches and im­prisonment, they called to minde their sinne, saying one to the other, surely we haue sinued against our brother: for we saw the anguish of his soule, when hee besought vs, and wee woulde not heare him, and therefore is this trouble hap­ned vnto vs. Manasses. King of Iuda hauing set vp Idolatrie againe, perse­cuted those that woulde purelie serue the Lorde, 2. Chro. 33 so as Ierusalem was full of blood, and hauing shut his eares to the admonitions of the Lorde, at the last was taken by the army of the king of the Assyrians bound with manacles, fette­red in chaines, and carried prisoner into Babylon. Then, being in affliction, he was exceedingly humbled before God, hee prayed to the Lord, and was heard; and caried backe vnto Jerusalem. Then hee pulled downe all Idolatrie, refor­med the seruice of God, and comman­ded [Page 76] Iuda to serue the Lorde the God of Israell. Yea, the poore pagane marri­ners, of whom the historie of Ionas ma­keth mention, seeing the continuaunce of the tempest, concluded to cast lots to know who was the cause of that affli­ction; and God making it to appeare that it was the sinne of Ionas; Ion. 1.7 thereof is come a common Prouerb in a daunge­rous tempest; that there is some fonas in the ship. And this proceedeth of a feeling and apprehension of the proui­dence and iustice of GOD: this little sparke yet still remaining in man of the image of God, whereby we thinke, that it is hee that afflicteth, that he is iust, & doth nothing but iustlie, and so, that af­flictions are corrections of our sinnes. Therefore Jeremie iustly reproueth the blockishnesse of the people of Israel in this, that being afflicted, Ierem. 8.6 no man saide what haue I done? See now why God, to make vs more liuelie feele his iudge­ments, & to the intent to wake vs vp, & to conuert vs vnto him, sendeth vs oftē ­times afflictions, which after a sort an­swere, & haue some conformitie to our [Page]sins. As for example, EZechias king of Iuda sinned by ambition or vain confi­dence, in shewing all his treasures to the Embassadors of the king of Babel: and GOD tolde him by the Prophet Esay, that all his treasures should be transpor­ted into Babel. Esa. 39 Dauid offended God in committing adultery, 2. Sam. 11 and in putting to death Vriah, and GOD chastised him in this, 2. Sam. 13 that Amnon his sonne de­filed his sister Thamar; and that Am­non was slaine by his brother Absolom, that Absolom laie publikely with his fathers Concubines, 2. Sam. 16. 22 according to that which God had saide vnto him: 2. Sam. 12 11 Thou hast done it in secrete, and I will doo it in the sight of all the people. The child borne in adultry died, 2. Sam. 12 10 & he was threat­ned, that the Sword should not depart from his house. Now as the afflictions bring vs to the feeling of our sinnes, 2. Fruit, a­mendment of life, and first in workes. to wake vs vp, and to humble vs; so ther­of riseth the resolutions and protestati­ons to fall into them no more, but to a­mend them. And this is it that is seene in those that by tempest of sea, or some grieuous disease, are in manifest danger [Page 77]of death. They examine their cōsciēce, their sinnes & infirmities then come be­fore them: they aske pardon, and make protestations to liue better in time to come. The same also we see in children that are beaten of their fathers. This is it which the Apostle to the Hebrewes teacheth vs saying, That no chastise­ment for the time seemeth pleasant, Heb. 12.11. but grieuous: but after it bringeth the pea­ceable fruites of righteousnes. And be­fore he had said, That God chastiseth vs for our profite, that we might be parta­kers of his holinesse. Prosper in son. ex. Aug. [...]. The goodnesse of God (saith S. Augustine) is angrie with his children in this world, that hee may not bee angrie with them in the life to come: and by his mercie he vseth some temporal seueritie, to exempt thē from euerlasting vengeance. According vnto this, S. Bernard made this praier vnto God; Lord burne and cut in this tem­porall life, that thou maist be mercifull to me in the life that is euerlasting. And it is the same that S. Paule teacheth say­ing; When we are iudged and afflicted, 1. Cor. 12.32. we are nurtured of the Lord, that wee [Page]might not be condēned with the world. And to this purpose Dauid protesteth, that before hee was afflicted bee went wrong: Psa. 119.67 but now (saith he) I keepe thy commandements. A game, It was good for me that I was afflicted, Psa. 119 71 that I might keepe thy statutes. Medicines are giuen either to heale diseases, or to preuēt thē, and therefore are verie requisite for the health and life of man. Nowe what bee these afflictions, but medicines of our soules? as also S. Augustine saith, This which thou so lamentest, is thy medi­cine, and not thy punishment, As in a house where there are manie children, the rod is necessarie: & as in a Citie sub­iect to diuers diseases, & where there is an euill aire, Phisitions are needfull: so in the house of god, where ther are ma­nie children inclined to euill, the rod is many times more necessarie than bread: and in such an hospitall full of diseases and sores, as the Church is (for out of it they are dead) it is a great fault if there be not Phisitions and Surgeons to heale the corruptions of our soules, & to keep vs from offending God, & from falling into death. Many accustomd to delicate [Page 78]meats, haue their mouths out of tast, & after falling sick, they take bitter drinks to recouer againe the health of their bo­dies: let vs chearfully doo the same for the health of our soules. And indeede, behold the difference betweene a madd man, and one that is sicke of a corporall disease; The mad man is angry with the Phisition, chaseth him away, and throw­eth awaye the medicine: but the other sendeth for a Phisition, taketh drinke at his hand, thanketh him, yea and giueth him a reward: So when God the soue­raigne Phisition of our soules, visiteth vs and giueth vs wholsome medicines, let vs not be like mad men reiecting the hand of God, but receiuing the medi­cine, let vs giue him thankes and blesse him, after the example of Iob; 2. In words & afflictiō of heart. Further­more, howsoeuer the goods and other commodities of this life ought to bee helpes to lift vp our hearts to the spring from whence they come, that is to the goodnesse and power of God, to prayse him: our corruption and affection to the world dooth turne them quite con­trarie to thornes and hinderances, so as God oftentimes cutteth them off, or ta­keth [Page]them away, or mingleth thē with afflictions, to turn vs from euill, to draw vs vnto him, and the better to dispose vs to his seruice. Experience sheweth, that in bankets and feasts men talke of the world: but where sicknesse, death and burials are, they talk of euerlasting life. It is also seene that riches lift vs vp in pride and insolencie, and that pouertie bringeth vs downe and humbleth vs: that in prosperity we triumph, and feele not the force of the spirituall instructi­ons and teachings: but being afflicted with sicknesse or anie other way, thē we are godly people, wee confesse that all flesh is but grasse, and that we haue here no abiding Citie. To be short, our infir­mities tending vnto death, make vs to lift vp our vnderstanding and affecti­ons to a better life. Then God, who is good, and dooing well vnto men, who taketh not pleasure in our euills, afflict­eth vs not, but to wake vs the better, & to sanctifie vs in his obedience, purify­ing our affections, and by the sorrowes of troubles maketh vs to abhorre our corruptions, the verie cause of them. He [Page 79]doth as the good keeper of a vine, Iohn 2. who cutteth his vine, that it may beare more and better fruite, not suffring it to grow wilde, in leauing too mame boughes on it. And as we cut the winges of hennes and other birdes, that they should not flie away and be lost: so God cutteth off from vs the commodities of the flesh to keepe vs downe, that we lift not vp and destroy our selues with vain confidence & pride. We see also that the corne shut within the chaffe commeth not foorth, if the eare be not beaten: and that it ta­rieth stil in the chaffe if it be not fanned. The like hapneth to the childrē of god if they be not beaten and fanned by tri­bulations, to be seperated frō the chaffe of the world, and the pleasures & impe­diments that be in it. The Prophet Ose­as when he would shew how God wold turne away his people from following idolatrie. Hose. 2.6. I will hedge (saith he) thy way with thornes: wherein hee giueth vs to vnderstand, that as the beasts that go by the way, & see on the side of them faire flelds, assaying to goe to thē, & running vpon the hedges of thornes, if they feele [Page]the sharpe prickes, they goe backe and return into the way: So, when the chil­dren of God goe out of the right waye to heauen, to goe to the fieldes of this world & o [...] the flesh, God maketh thē to come vpon the thornes of afflictions, to the ende that by their prickings they may turne backe againe. When a Mo­ther willing to weane her childe shal say vnto him night and day, My childe, it is time to weane thee, thou art growen great inough, and I am with childe, my milke is corrupt, it will make thee sick; yet he is so fond of the breast that he cā ­not forsake it: but if the Mother put worm wood or mustard vpō the breast, the childe sucking it and feeling the bit­ternesse, hee quite forsaketh it without sucking anie more. Euen so, though the preachers preachvnto vs, and exhort vs to forsake the corrupt milk of the world and of the flesh, yet we seeme dease still and are alwaies backward, vntill God put vppon these cursed teates the mu­stard and wormwood of afflictions to weane vs.

We haue also of our owne nature too [Page 80]much considence in our selues, 3. In confi­dence. & in hu­mane meanes, so as we know not what it is to hope in God against hope, & to trust to him without gage in the hand. So the riches estates, traffiques, the lea­ning vpon men, on the husband to the wife, on the father to the children, on the good Prince to the Subiects, are vn­to vs as vayles, that keepe downe our sight vppon the earth, and as staues for vs to leane vpon. Now, our God take­ing away these vayles and carnall lean­ing stocks, maketh vs to feele the weak­neise of our faith to humble vs, and to constraine vs to looke vnto him with a pure eye, to cleaue vnto him alone, and wholly to depende vppon him. According to that Saint Paule saith, That hee had receiued the sentence of death in himself, 2. Cor. 1.9. that he might haue no confidence in the sleth, but in him that raiseth vp againe the dead.

This is it also which Saint Peter teacheth by the similitude which hee proposeth in the first chapters of his first Epistle and the seauenth verse, compa­ring the afflictions to fire, & faith to the [Page]golde, for as golde is put into the fining pot and furnace, not to consume it, but to trie and purifie it: so our faith is tri­ed and purified in the fire of tribulati­ons. For as it hapneth to him that is qui­et and at his ease, that he falleth soone a­sleepe, and hauing an apple or anie o­ther thing in his hand, it falleth, or is ea­sely takē frō him: so the ease of the flesh bringeth vs a sleep in the world, & cau­seth vs to leese the spiritual good things and to suffer them to fall to the ground. On the contrarie side, the more one for­ceth to take away a staffe which I holde in my hand while I am awake: so much the faster I shut it in, & hold it the har­der, that it may not be taken away from me. Euen so the more the diuell inde­uoureth to take faith from vs by tribu­lations, so much the more doo wee me­ditate on the promises of God to holde it fast: and the more he thrusteth at vs to ouerturn vs, so much the more stron­gly we leane vpon the staffe of faith, to ouercome his assaults. 4. In Inuo­cation and praiers. From hence al­so proceedeth this excellent fruite of in­uocation of the name of God. [Page 81]And surelie in the time of prosperitie, when we are at our ease wee pray not ordinarilie, but of custome and for fa­shion, but being pressed with necessi­tie, being assailed on all sides, finding no comfort in the earth, and feeling that we perish if God doo not streng­then, aide and deliuer vs: Then it is, that with all our hearts, wee crie vnto the Lord, that wee protest that he is our father and sauiour, and that our trust is in him: as the feeling of our diseases is it that maketh vs runne to the Phisition. The historie of the booke of Iudges sheweth by manie examples that the people of Israel be­ing in peace grewe corrupt, but after beeing afflicted they had recourse to GOD, asking of him deliuerance. When God slewe them (saith Dauid) then they sought him, & Psal. 78.34. turned them selues, and rose earlie in the morning to seeke after God, and then they re­membred that God was their rocke, and that the high and mightie GOD was their redeemer. Ose. 5.15. & 7.1. I will goe (saith the Lord by his Prophet Osee) and re­turne [Page]to my place, vntill they confesse their fault, and seeke my face: They shal seeke me diligentlie in their trou­ble, saying: Come, let vs returne vnto the Lord, for it is he that hath spoiled vs, and he wil heale vs, he hath striken vs, and he will cure vs. So long as the prodigall sonne had meanes, Iuk. 15.11. he con­tinued in his disorders: but beeing brought to extreame pouertie, he re­membred his fathers house, and re­turned vnto him. Furthermore, our patience is prooued and augmented by troubles, 5. In pa­tience and hope. Rom. 5.3. as S. Paule teacheth: and by the experience of GOD his assi­stance, our hope groweth, in so much as making vs (in the time of need) to feele his goodnes, his power, and his trueth, in strengthning and sustaining vs in assaults and conflicts, and in de­liuering vs out of our afflictions: he sealeth in vs the assurance of this his promise, Ioel. 2.32. that whosoeuer calleth vpon him shall be saued. And he that shall put his trust in him, shall neuer be cō ­founded. Ro. 10.13. For this cause S. Paule tea­cheth vs to reioyce in our tribulatiōs: [Page 82]adding, that tribulation bringeth pa­tience, Ro. 10.11. Rom. 5.3. and patience experience, and experience hope. And S. Iames exhor­teth vs to compt temptations for matter of great ioy, Iam. 1.2. forasmuch as the triall of our faith ingendreth patiēce. By the same meanes he trieth our o­bedience and fashioneth vs. For when God intertaineth vs in prosperitie ac­cording to the flesh, 6. In obe­dience, be­cause he that affli­cteth vs, is first our creatour. it is easie to sub­mit our selues to so sweete handling, and to frame our selues according to his will, with acknowledging of his goodnes and loue towards vs. But when he afflicteth vs with sicknes, po­uertie, reproach and other calamities. Then to feele that he loueth vs, to like this handling, to subiect our selues to this his will: herein consisteth true obedience. Then, Rom. 12.1. he afflicteth vs to trie vs and to fashion vs in this o­bedience, in as much as working in vs his children by his spirit, he maketh vs to cōmit our selues to his gouern­ment, to depend vpon him, & to suffer our selues to be guided by his hand, offring our selues as a liuing sacrifice, [Page]holy and acceptable vnto God, consi­dering that it is reasonable, that wee being his, by right of creation and re­demption, he may dispose of vs as it pleaseth him. And herein there are two things to be considered. First, in as much as hee is our creatour, wee ought to practise that which Dauid saith: Psal. 39.10. Lord I haue held my peace, and haue not opened my mouth, because it is thou that hast done it: shewing thereby, that whether he tie vs to our bed by sicknes, or bring vs to pouer­tie, or driuing vs from place to place, he bring vs to many discommodities, or euen make vs to languish in prison, or passe through the sword or fire, we must thinke and say, Lord I hold my peace and will not murmure against thee: but render thee obedience, be­cause it is thou that hast done it: for thou hast all authoritie ouer me, in as much as I am thy creature. And in­deed if after the similitude of a pot­ter, who is able to make of the selfe same lumpe of earth, some vessells of honor, and others of dishonor, Saint [Page 83] Paule sheweth, that God hath autho­ritie to chuse some to saluation, Rom. 9.20. and to reiect others, so as they that are reiec­ted to be damned eternallie, haue no cause to replie or murmur: how much more ought wee to hold our peace & obey, when he disposeth that we shall be afflicted but for a little time, and that in the bodie onelie? But that in this obedience wee may feele indeed that we are happie, 2. Because he is our fa­ther and re­deemer. we must marke an other poynt: that he which doth af­flict vs, is not onelie our creatour, but also our redeemer: not only God, but also our GOD and father. And that same assureth vs, that according to the loue that he beareth vs, and ac­cording to his infinite wisedome, hee will dispose nothing of vs, which shall not be to his glorie, and to our bene­fite and saluation. It is well knowne that fathers & mothers take no plea­sure to afflict their children, and to make them to weepe. And although they haue power to beate them, to appoynt them their diet, and to put them abroad, either to schoole, or to [Page]serue some other, yet when they doo this, men doo not onlie confesse that they haue authoritie so to do: but al­so euerie one beleeueth, that it is for the benefite of the children, whose duetie also it is to like well of it, and to render vnto them willing obedi­ence. Now, properlie God onlie is our father, Mat. 23.9. as Iesus Christ saith: Call ye no man father vppon the earth: ye haue but one father, which is in heauen. What iniurie then doo we to this on­lie true father, that we being afflicted by his hand, after what manner soe­uer, doo not sanctifie his name, con­forming our selues to his will, think­ing and confessing, that all procee­deth from his goodnes and loue, to his glorie, and our benefite and salua­tion? See how, in the schoole of af­fliction, we learne what it is properlie to obey God: and that is verie neces­sarie for vs. Heb. 5.8. For, if Iesus Christ being the sonne, notwithstanding learned obedience, by the things which he suffered: how much more had wee neede to learne to submit our hearts [Page 84]and our neckes by afflictions, to the guiding of our God, as children yeel­ding themselues peaceablie to the gouernment of their father, saying with Iob: The Lord hath giuen, the Lord hath takē, his name be blessed: Iob. 1.21. And with Dauid persecuted of Absa­lom: If God say to me, 2. Sam. 15.16. thou pleasest me not, behold I am here, let him do vn­to me whatsoeuer pleaseth him. And beeing readie to sacrifice our owne children with our owne hands vnto God, when he shall commaund vs, as Abraham did in olde time. Gen. 22. To bee short in following GOD, as the old prouerbe is, in what condition or e­state soeuer it shall please him to call vs. If then afflictions serue, Sen. de Gita beata. cap. 15. to awake vs out of sinne, to humble vs, to cor­rect the infinite corruptions that are in vs, to pull vs from the world, to cleaue vnto God, & to draw our harts from the earth, to lift them vp to hea­uen, to fashion vs in the obedience of GOD, to giue vs increase in patience and faith. To be short, to make vs so much the more feruently to pray vn­to [Page]God; it resteth that wee conclude, that indeede they proceed from the loue of God toward vs, & of the care that he hath of our saluation, and so, that in afflicting vs, he sheweth him­selfe indeed our father: as the Apostle to the Hebrues doth also teach vs, say­ing: Heb. 12.6. That God chastiseth those whom he loueth, and correcteth euery child whom he receiueth: If you indure (saith he) chastisement, God offereth himselfe vnto you, as vnto his childrē. For what child is it whom the father doth not chastise? Then, if ye be not vnder chastisement, whereof all are partakers, yee are bastards and not sonnes. Rods then are testimonies, that he accōpteth vs his lawfull chil­dren, and not bastards. And nature it selfe teacheth it vs. For, if wee see two children striue together, and a man comming by, taketh the one of them and beateth him, leauing the other, we will iudge by and by that this man is the father of him that he did beate, and that the other appertained not vnto him. And this is it that S. Peter [Page 85]meaneth, saying: that iudgement be­ginneth at the house of God: 1. Pet. 4.17. shew­ing that they are his children and household seruants, which are afflic­ted in this life. The which thing a good auncient father did thinke and well expresse, calling his afflictions, Grego. Na­zian. bitter arrowes shot from a sweet and amiable hand. Therefore as, when we see the Carpenters strike with their hatchets vpon pieces of wood to pare it, or plane it: and Masons to polish stones with the strokes of an ham­mer; wee gather that these are stones and timber, which the master would imploy to some building: Euen so let vs conclude of our selues, that if God lift vp vpon vs the hatchets and ham­mers of afflictions to polish vs: It is a manifest and sure testimonie, that he hath chosen vs to put in the building of his temple. And that so, we are his children both welbeloued and hap­pie. But let vs passe to another consi­deration of singular comfort.

TRue it is that God be­ing iust, doth neuer af­flict vs vniustlie, which thing we ought alwais to think and confesse, to humble our selues, and to giue glorie vnto God. Neuer­thelesse, GOD doth not alwaies take occasion of our sinnes to punish vs, but often times hee sheweth this fa­uour to his children to dispose that the cause and title of their afflictions should bee honorable, calling them persecutions and sufferings for righ­teousnes sake, Matt. 5.10. Mar. 10.29. Col. 1.24. Matth. 5.11 Rom. 8.35. What are the afflic­tions for Christ. for the Gospell, for the Church, for the name of our Lord Ie­sus Christ, and for the loue of GOD. And this commeth when we are per­secuted of men, because wee will not approue iniquitie, or false doctrine, nor defile our selues with idolatries [Page 86]and superstitiōs, but serue God pure­lie and holilie according to his word. To be short, when we will liue in the feare of God in Iesus Christ, as Saint Paule speaketh, 2. Tim. 3.12. who speaking of these afflictions saith: Phil. 1.29. To you it is giuen of God not onlie to beleeue, but also to suffer for his name: They that suffer for Christ are happie. wherein he shew­eth, that such afflictions are the gifts of GOD proceeding from good will & loue towards vs: And see why Ie­sus Christ said, Blessed are they which are persecuted for righteousnes sake: 1 By the te­stimonie of the word of the God. Mat. 5.10. Also, Blessed are you when men shall reuile you, and persecute you, & speak all manner of euill against you, lying of you for my sake: reioyce ye, and be glad. Wherevnto Saint Peter agreeth, 1. Pet. 4.14. saying: If ye suffer wrong for the name of Iesus Christ, ye are happie.

Now, if we haue no other founda­tion than the onelie testimonie of Ie­sus Christ to assure vs, that being per­secuted for his name, God loueth vs, and will make vs blessed, were it not an vntollerable impudencie for the diuell, and an incredulitie inexcu­sable [Page]for vs, to call that in doubt, which he, who is the trueth it selfe, doth affirme? Notwithstanding, to the end that we may the more liuelie feele this felicitie than when wee are persecuted for his name: let vs consi­der the reasons which the holie ghost giueth vs. First, when Iesus Christ had said: blessed are they which suffer for righteousnes sake, he addeth as a rea­son: 2. For the promises. 1. Of the kingdome of heauen. Mat. 5.10. For theirs is the kingdome of heauen. They that through zeale and charitie imploye themselues to main­taine the innocencie and right of an other, and aboue all the trueth of God, incurre ordinarilie the hatred of the world, lifting vp it selfe against them, to bring them to ruine. But let them comfort themselues: for what can they leese, seeing the kingdome of heauen is theirs, and cannot bee taken from them? Yea farther, see­ing these persecutions assure them, and prepare them to come thether, Iesus Christ addeth that wee are bles­sed, Mat. 5.12. and that wee ought to skip for ioye when anie iniurie is offered vs, [Page 87]either in word or deed, 2. For the reward: lying on vs for his names sake. For your reward (saith he) is great in heauen. Note that he saith in heauen: for it shall be speci­allie in the life to come, that we shall receiue it. Yet notwithstanding, in an other place he promiseth recompence in this present life. 1. In this life. For marke what he speaketh to his Apostles: Mar. 10.29. Verelie I say vnto you, that there is none that shall forsake house, or brethren, or sisters, fathers, mothers, or wife, or children, or lands, for the loue of me, and of the Gospell, which shall not now in this world receiue an hun­dred folde as much, houses, brethren, sisters, fathers, mothers, children and lands with persecution, and in the world to come life euerlasting. Now, the purpose of Iesus Christ is to teach vs, that when by persecution it shall happen that wee shall be constrained to forsake father, mother, brothers, sisters, and lands, he will giue vnto vs, in that poore, vile and base estate can­sed through persecution, more ioye, contentment and happines, than if [Page]wee had recouered an hundred fa­thers for one, and an hundred times as much lands and possessions, as was taken from vs. And experience ma­keth the faithfull to feele the trueth of this promise. And we should feele it much more aboundantlie, if the mouth of our faith were greater. But yet in this weakenes of faith, doo not we knowe, that the wicked in their a­boundance are poore, and wee in our pouertie are rich. Their couetousnes is insatiable, and like vnto fire, which, the more wood you put on, the grea­ter it is. As for vs, wee finde content­ment and rest in the prouidence of GOD, which neuer forsooke those that put their trust in him. In the time of Eliah, 1. King. 17. manie had greater store of foode than the widdowe of Sarepta, vnto whom he was sent: but she ha­uing this blessing of the Lord, that the oyle failed not in the cruse, nor the flowre in the barrell, she had more than the richest in the countrie: As he that hath a spring of running wa­ter in his house, may say, that hee is [Page 88]more assured, and hath more plentie of water, than he that hath it in a ce­sterne, and that all broken. Besides, this great happines that we feele our selues to be the children of God, that being pilgrimes in this world, the end of our voyage is to come to heauen, which also wee see open, and Iesus Christ reaching out his hands vnto vs to gather vs into his glorie, giueth vs more contentment without compa­rison, in eating of bread, and drinking of water, than the vnfaithfull haue in all delicates, hauing nothing in their hearts but the world and the earth; and liuing, or rather languishing in continuall feare to be sodainlie depri­ued of all that, wherein they set their whole felicitie.

This is it which Dauid noteth, Psal. 37.10. say­ing: A little that the righteous hath is more worth, than the great aboun­dance of the wicked. Yea, the verie ordinary experience teacheth vs, that GOD prouideth for our necessities both more aboundantlie than euer we looked for, & also by such meanes [Page]as we neuer thought, accomplishing in his children persecuted, that which Saint Paule saith: 1. Tim. 4.8. That godlines hath the promise of this present life, and of the life to come. If then (as it is said) the contented bee rich, and that it is not the aboundance which gi­ueth this contentment, but the fee­ling that wee are the children of a fa­ther that is almightie, which loueth vs with a loue incomprehensible, in his beloued sonne, who hath taken vpon him to make vs happie. It must needes followe, that euen in this life we recouer an hūdred times as much, as we haue lost through persecution. And who is he that can doubt if he carefullie meditate this sentence of Saint Paule? Rom. 8.31. He that hath loued vs so much, as he gaue his owne and on­lie sonne vnto the death for vs, much more shall he giue vs all other things with him. And indeede, seeing wee are the members & brethren of him, whom God hath appoynted the vni­uersall heire of all things: let vs not doubt but that all things are ours. [Page 89]As also the goods of the house appertai­neth to the pupils, although the Tutor gouerne it, and giueth it them by por­tion: and that which is more, hee shall sometimes appoint to euery one his di­et, according to that which by the coū ­sell of the Phisition shall bee thought fit. Mat. 6.33 And indeede if wee seeke first the kingdom of God and his righteousnes, Let vs not doubt, following the pro­mise of Iesus Christ, but that all other things shall be added. In the meane time we must especially lift vp our vn­derstanding to the reward promised in the life euerlasting. For true it is, that besides this contentment whereof wee haue spoken: God (to shew that it hap­neth not for lacke of power to enrich his children, that pouertie and other afflictions do often follow and accom­panie the profession of the Gospell) dooth oftentimes dispose, that they which haue forsaken father, mother, & their worldly goods for the name of Ie­sus Christ, finde afterwardes many, which serue them for fathers and mo­thers, and obtaine after greater posses­sions [Page]in following the Gospell, than they had before. Alwayes this is not the purpose of Christ to haue vs to rest vpon so bare recompence, as to giue vs goods which are common to the wic­ked and the infidels. Saint Paule pro­poseth to the bondslaues of men, for re­compence of their faithfull seruice, Col. 3.24 the inheritance of Heauen. The children then of the house of God, shold do thē ­selues great wrong, to looke for at the hands of a Father, so mightie, so rich, & so liberall, earthlie and transitorie ri­ches, & other commodities of the flesh. Hee esteemeth it not agreeable to his greatnes, nor to the anguishes and tra­uailes of those which haue forsaken fa­ther, mother, their goods and their life for his seruice, to giue them things so vaine: to the ende, that they should not set their mindes thereon, thinking that their felicitie lay in them. The Master of a house, who keepeth his inheritance for his Sonne, doth not thinke that he doth any thing for him, to clothe him with the liuerie of his seruants: as also when any one shall be receiued for a [Page 90]Prince into any countrie, he may well cast some peeces of golde or siluer, a­mongst the people, to shew his liberali­ty, but the honors and dignities are di­stributed among his fauourits. GOD wil not feast our bodies with the seruice of our soules. He is liberall and iust, & therefore will recompence Spirituall conflicts with Spirituall Crownes, and accept our labors, not according to the vilenes of our harts, but according to the dignity of his greatnes: seeing also, that he crowneth not in vs, our workes, August. but properly his owne. Of one and the selfe same seruice, there is one re­compence of a King, and an other of a Merchant; so as when we would con­tent our selues with earthly goods, God might answere with better reason than (in old time) Alexander the great, that it were enough in regarde of vs that shoulde receiue it, but not in regard of him that should giue it vs. They that knowe the vanity of worldly thinges, haue no contentation but in heauenly things, yea, Manuel. Aug. cha. 3 and will say with Saint Au­gustine; Lorde, if thou shouldest giue [Page]mee all that thou hast created in the world, that shoulde not suffice thy ser­uant, except thou gaue mee thy selfe. As also he saith in another place, All a­boundance, which is not my God, is to me scarcitie. 2. In the life to come Wee must then set before vs the reward promised in the eternall life, wherwith (without al doubt) Mo­ses was liuely touched in his hart, when he refused to be called the son of Pha­raohs daughter, choosing rather to bee afflicted with the people of GOD, than to enioy for a small season, the pleasures of sin, esteeming the reproch of Christ greater riches than al the trea­sures of Aegypt. For (saith the apostle) he had respect to the reward, which al­so he receiued, not in this present life, wherin he was afflicted vntil his death; but in heauen, whither hee lifting vp his eies, feared not the furie of the King, but held fast, as if hee sawe him, that is inuisible. The same Apostle writing to the Hebrevves that beleeued, shew­eth very well, that they also did vnder­stand this reward. For he beareth them witnesse, Heb. 10.34 that they had taken ioyfullie [Page 91]the spoyling of their goods, knowing, that they had a better riches inheauen, which abideth for euer. Wherein also he confirmeth them, adding this ex­hortation: Then cast not off your con­fidence, which hath great reward. The fruite in the life to come incompre­hensible: first, for the greatnesse. Rom. 8.18 Now although, as touching our selues, we can not comprehend what this reward shall be, yet ought we certainly to beleeue it, that it is most certaine, because Iesus Christ hath promised it; and most ex­cellent: seeing that Saint Paule affirm­eth, that the suffrings of this present life are not woorthie of the glorie to come, which shall be reuealed in vs. As also he sayth in an other place: 2. Cor. 4.17 That our tran­sitorie afflictions which indure but a small time, and are gone in a moment, shal bring forth in vs an eternal waight of glorie maruelous excellent. And to giue some taste in waighting for the ful reuelation, and inioying of it, let vs note in this last sentence of Saint Paule, the comparison that hee maketh of our af­flictions that are swift, and passing in a moment, and the eternall waight of glorie maruellous excellent, which [Page]they bring foorth. For true it is, that our outward man decayeth, as hee said, meaning thereby the losse of health, of riches, honours, friendships, aliances, and other such aides and commodities of this life, and the life it selfe: but in the meane time the inward man is renued euery day, by an happy and excellent chaunge, in goods and honours that are spirituall, heauenly, and eternall. And indeede what is all that which we suffer and lose here for Iesus Christ, in respect of the infinite and incomprehensible good things, which we shall recouer in heauen, whereof also we haue a feeling in this present life? Are we constrained to forsake a fleshlie father? Beholde the heauenly father which offereth himselfe at hand, who alone properly is our Fa­ther, as is saide before. Iohn 9. What lost the man borne blinde beeing cast out of the Synagogue, and refused of the Scribes and Pharisies, when Iesus Christ met hym and receyued hym? If any spoyle our worldly goods, God offereth vs the Kingdome of heauen. If the earth will not beare vs, the heauens open to [Page 92]receiue vs. If the people of the worlde driue vs away, the Angells offer their presence, acknowledging vs their com­panions in glory: If men curse vs, those wordes are but winde; and God in the meane time doth blesse vs, & turneth e­uen the curses of our enemies into bles­sings as Dauid speaketh. 2. Sam. 16 12 If we be thrust out of our offices or dignities, Iesus Christ giueth vs things more excellent, making vs kings and priests to God his father: Rene. 1.6 If our parents disdaine vs, & wil not know vs, Christ is not ashamed to auow vs, and call vs his brethren. Heb. 2.12 If we be depriued of the succession & inheri­tance of our parents, Christ acknowled­geth vs the heires of God his father, and fellow heirs with him. Do any make vs weep for sorow? Christ presenteth him selfe to wipe away our tears, & to turne our sorows into perfect ioy. Are we not receiued into any town to be an inhabi­tant there? God giueth vs freedome in heauen, to dwel in that heauenly Ierusa­lem, the streets whereof are paued with sine gold, the wals are made of pretious stones, the gates are pearls, whereof the [Page]son of god is the temple & the sun. Are we put to death? it is to enter into a bet­ter life, ful of ioy and glorie. And indeed let vs consider here the wōdersul good­nes of God. A she knoweth that we are too much tied to goods, dignities, and other commodities of the flesh, that in stede of willingly laying vp our tresure in heauē, we lay it vp in earth: he so dis­poseth that we shalbe persecuted for his name, & doth therin, as a good & faith­ful Tutor, who takyng the mony of his pupill, putteth it out to profit, or buieth for him good rents with it. And here­unto tendeth that which Dauid sayeth: Psal. 56.9 Thou hast nūbred my fleetings, do thē put my tears in thy bottle, are they not noted in thy register? This beeing true, how much more wil he put the drops of blood which we shed for his name into his barell, and in his Register the repro­ches, the flittings, the losses of father, mother, lands and other goods, the im­prisonments, the other afflictions; and aboue all, the deaths which we indure for his seruice and glorie? As also it is written, Psa. 116.15 Right deare in the sight of God [Page 93]is the death of his Saints. And to what ende serue these registers? They shal be laid before, not onely the persecutours, to make thē feele so much the more hor­rible iudgement and vengeance: but e­specially before vs, to make vs feele an incomprehensible increase of glorie and of ioy, in shewing vs what we haue suf­fered for his name, and in accepting vs before his Angels. But let vs now consi­der how our afflictions are of small cō ­tinuance, 2. Because of the eter­nitie. and passing away as in a mo­ment, in respect of the weight of the e­ternall glorie which they bring. And first let vs say boldly, that our troubles are short, because our daies are short; & that the glorie is of long continuaunce, because there shall be no ende of it. But for the better vnderstāding of the short­nes of our afflictions, we must consider according to the instruction of S. Paul, 2. Co. 4.18. the things inuisible, that are eternal. For in respect of them, wee shall finde, that the visible things which concerne this life, are temporall, that is to say, during a little time. The Patriarch Iacob being demaunded of Pharao of his age, he an­swered, [Page]that the yeres of his pilgrimage had been few and euill. Gen. 47.9. And how were they few, seeing he had liued 130. yeres? surely in comparison or 8. or 900. yeres which his forefathers had liued, as also he addeth, that his yeres had not attain­ed to the yeres of his fathers. How then are not our daies short, not comming at the most but to 70. or 80. yeres, & that in those that haue the strōgest or migh­tiest bodies, Psa. 90.10. as the song of Moses impor­teth. God speaking of the captiuitie of Babylon which cōtinued 70. yeres, saith thus: Esai. 54.8. I haue for a little while as in a mo­ment of mine indignation hid my face from thee. How? 70. yeares, are they a little time, is that but a moment of in­dignation? yea, in respect of the com­forts and euerlasting happinesse, which he would communicate to his people: as he addeth, That he would haue com­passion on them with euerlasting mer­cie. This also is the cause why S. John calleth the time folowing Christs com­ming in the flesh, 1. Ioh. 2.18 the last houre: as if he wold diuide the cōtinuāce of the world into 3. or 4. hours, wherof the last shuld be after this cōming of Iesus Christ vn­til [Page 94]the end of the world: so this last hour should now haue cōtinued 1587. yeres, and these 1587. yeres should not be yet a whole houre finished. This seemeth strange to vs. But let vs set before vs 2. eternities of times: that which was be­fore the foundation of the world, & that is an infinite time (if a man may cal that time) and a swalowing vp of the vnder­standing of man: and the eternitie of time which shal be after the ende of the world, and behold againe an incompre­heusible infinitenes of time. Now let vs consider the continuance of the world betweene these two eternities. When it shall continue 7.8. or 9000. yeares, this should not be, in respect of these 2. eter­nities, 2. or 3. houres no not one houre: it should bee yet lesse than one graine in respect of all the sand in the world: for, as touching the sand the nūber is finite, but in eternitie there is no end. And here vnto tendeth that which S. Peter sayth, 1. Pet. 3.8. That before God, 1000. yeres are but as one day, and a day as 1000. yeres, foras­much as before the eternitie of GOD, there is no numbring of time; for there is no time at all. According vnto this, [Page] Moses saith, Psal. 90.4. that 1000. yeres before god are as a day that is past. If then 1000. yeres are but as a day past, or an houre, 60. or 80. yeres are but as one minute of time: so the longest continuance of our afflictions should be but one minute; & yet there are some that accomplish not that. And when doo we begin this mi­nute of tribulations? seeing that a great part of our life passeth before we suffer anie thing for the name of Christ; & yet there is some intermission in them, if it were but in sleeping. Then, we doo now see how true it is, that S. Paule saith, that our afflictions passe in a moment. And what is that which this moment of af­flictions bringeth vs? An eternal waight (saith he) of glorie, as wee haue largely shewed here before. In the first chapter. And in deede there shall be no ende saith the Angell, of the kingdome of Christ. And wee are the house of Jacob, Luk. 1.33. ouer whom he shal raign for euermore. 1. The 4.17 And S. Paul saith, that be­ing risen againe, and ascended into hea­uen, we shalbe with Iesus Christ euerla­stingly. Ioh. 3. & 6. For whosoeuer beleeueth in him hath euerlasting life. If God for the [Page 95]full measure of our felicitie shalbe all in al, when we haue him in vs, 1. Co. 13.25 who is eter­nall and immortal, we shall enioy a glo­rious immortalitie: as also S. Paul saith. That hee hath brought to light, life and immortalitie by the gospel. To be short, S. Matthew hauing set forth vnto vs the last iudgement, saith, Mat. 25.46. That the sheepe that shall bee at the right hand of Iesus Christ, shall goe into euerlasting life. E­uen so, when he promiseth vs a perfect ioy, headdeth, Ioh. 16.22. that it shal neuer be takē from vs. Now, what comparison is there betweene one moment of affliction, & a glorie, a life, and a ioy, that shal last e­ternallie and without end? Then when we thinke that our crosse is long & hea­uie to beare, let vs set before vs the ex­cellencie and the eternitie of the incom­prehensible glorie, wherunto we ascend by it, whereof also wee feele the earnest pennie & beginnings in our hearts, wai­ting for the full feeling, and thorow en­ioying of this felicitie, when we shall be lifed vp, and put in possession of the kingdome of heauen. Now this reward is certaine and assured to al those which [Page]shall suffer for the name of Iesus Christ. Such afflictions then are seales of the loue of God towards vs, & testimonies that he taketh vs into the number of his best beloued children, and that he will make vs indeed & euerlastingly happie.

BEsides these, 1. Fruit, ho­nor to be a Martyr of Christ. both excelent & eternal good things, which the sufferings for the name of Ie­sus Christ doth bring vs, there is yet the honor that he doth vs, to bring vs foorth to be witnesses of his truth. In regard whereof, although all they that preach the Gospell are called witnesses of Iesus Christ, yet this title of Martyr or witnes, is after a more particular ma­ner, and by excellencie attributed vnto such, as to maintaine the truth of the do­ctrine of the Gospell, suffer constantlie persecution, and especially vnto death. So we read that S. Paule gaue to S. Ste­phen this title of honor, Act. 22.20 calling him the [Page 96]Martyr of Iesus Christ. And S. Iohn ma­keth mention of Antipas, Reu. 2.13. whome hee calleth a faithful Martyr of Christ. And in the same booke of the Reuelation, he saith, that he saw the great whore drunk with the bloud of the Saints, Reu. 17.6. & with the bloud of the Martyrs of Iesus. In like manner the apostle to the Hebrues, ha­uing recited how many faithful had bin mocked, scourged, cut in peeces, stoned, Heb. 11. & 12. & otherwise persecuted, he addeth, that in them wee haue as it were a cloude of martyrs or witnesses cōpassing vs round about, and exhorting vs to follow con­stantly their exāple. The Apostles did well vnderstand and confesse this ho­nor, who after they had been publikelie whipped for the name of Iesus Christ, Act. 5.40. they went before the councel, reioycing that they had this honour to suffer re­proach for his name. And indeed when when we indure persecution, to main­taine the glorie, the authoritie, and the truth of Christ, against Antichrist and his supposts, it is as if Iesus Christ shuld borrowe our goods, our renowme, our bloud, our life, to serue for autenticall [Page]seales, & most sure witnesses that can­not faile, of the right and the glorie that appertaineth vnto him. And what are we poore wormes of the earth, that the eternall Sonne of GOD, the King of Kings, and Lord of Lords, shall doo vs this honor, to put his glorie (as it were) into our handes, to bee the keepers and defenders of it, against those that would spoile him of it? And heere let vs consider the incomprehensible wise­dome and goodnes of God towards vs. The most perfect offend God daylie, and one onely sinne, be it neuer so little to our iudgement, deserueth death, and euerlasting condemnation, then it is yet more than the losse of our goods, & the corporall life. Now in stead of exer­cising his iust iudgements vpon vs, hee doth vs this honour, that it which wee endure (which is not the thousand part of that wee haue deserued) chaungeth the nature, and instead of beeing the punishment of sinne, God imputeth it, as a most excelent seruice for the main­tenance of his glorie. But yet there is more. 2. Frute, the glorie of God, decla­claring and accompli­shing his power in our infir­mitie, and shewing his good­nes, and the trueth of his promi­ses: first toward e­uery faith­full. For what are wee to suffer wil­linglie? [Page 97]The loue of riches, ambition, the plesure of fleshly commodities, the af­fectiō toward father, mother, wife, chil­dren, & aboue al to this life, is so strong and vehement in vs, that in stead of re­nouncing them for Christ, we renounce Christ, and his Kingdome to enter­taine vs. And experience sheweth this too much. We are also so very impa­tient and daintie when there is any que­stion of suffering, that if we should but onely snuffe a candle with our fingers, we wet them with our spittle, that wee might not feele the fire of that small snuffe, which yet we throw from our fingers in al haste: and how then should we abandon our bodies to the death, en­tring quicke into the fire to be there consumed, if God did not strengthen vs supernaturally? Howe shoulde wee maintaine his trueth against the sup­posts of Antichrist, if the spirit of his fa­ther, the which he promised vs, Mat. 10.19 20 did not worke mightily in vs? Then when we see these vessells so fraile and weake, to surmount the threatnings of kings, the apprehension of fire, the assaults of An­tichrists [Page]supposts, and the temptations proceeding from father, mother, wife, and children; are not these so many te­stimonies of a wonderfull and mighty grace and power of God, which forti­fieth them, and maketh them victori­ous against Sathan, the worlde and the flesh? I can doo all things (sayth Saint Paule) through Christ who strengthe­neth me. Phil. 4.13 2. Cor. 12 10 And in an other place, I re­ioyce (sayth he) in infirmities, in iniu­ries, in necessities, in persecutions, in an­guishes for christ. For whē I am weake, then am I strong, euen thorough the might and power of Christ, which she­wed it selfe, and was made perfect tho­rough his weaknesse, as hee had saide before. So then this constancie, this faith, this zeale, & other vertues which God communicateth (by his free good­nes) to his elect, are manifest by perse­cutions, which otherwise shoulde bee hid. As in running the course, the a­gility or swiftnes of the horse is known, the strength of a mā in the combat, the sauour of many drugges, in rubbing, or brusing of them, or casting them into [Page 98]the fire, as we see in the incense. The Starres (saith Saint Bernard) which appeare not by day, shine in the night, Bernar. in Can. so the vertue that is hid in prosperitie, sheweth it selfe in aduersitie. Now, 2. Toward the body of the church. this which wee haue saide of the power of GOD, shewing it selfe in the infirmi­tie of his children to his glorie, is seene also in the bodie of the Church, which ordinarily is so poore, so weake, so little holpen, at the handes of men, that if GOD did not sustaine it, it shoulde quickly be swallowed vp. Then when we see it so mightelie assailed, by the potentates of this worlde, conspiring her ruine, by so many forces and slights, and by so many heretiks, doth not God in the guiding, deliuering and preser­uing of it, shewe that it is hee himselfe, and he alone, which maintaineth and defendeth it? And that his power and wisedome is woonderfull, in preser­uing it against so many enemies, and that his truth is certaine, in accōplish­ing that, which he hath promised vs, of being with his Church vntill the end of the world? And that it is he which is [Page]the stone cut out without hand, which hath broken, Mat. 28.29 Dan. 2.34 and dooth still breake the great image representing the empires, and kingdomes of the worlde: Which to shew vnto vs more liuely, oftentimes he so disposeth, that leaning vpon the strength of men, she hath beene throw­en downe, and being throwen downe, God hath lift her vp againe without meanes, and beyond all hope of man, that all men may know, that the preser­uation of the Church is not the worke of Man, but indeede the very worke of God. Iudg. 7.2 As also the Lord declareth to Gedeon this his intent, commaunding him to abate his army. There is too many people with thee (sayth the Lord) that I shoulde giue Madian into their handes, least peraduenture Israel would glory in themselues against mee, say­ing: 3. Fruit, the aduāce ment of the church. My hand hath deliuered me. See also howe it commeth to passe, that when the Deuill thinketh quite to o­uerthrowe the Church by persecution, God quite contrary, hath aduanced and increased it: Saint Luke hauing recited that the high Priestes and the chiefe ru­lers [Page 99]of the Temple, Act. 4 & the Sadduces lay­ing hands vpon the Apostles, put them into prison, he addeth by and by, that many of those that heard the word, be­leeued, and the number was about fiue thousand persons. When Saint Ste­phan was put to death, Act. 8. & 11 19 the Church at Ierusalem was quite dispersed: but by the faithfull dispersed, there were as many more newe Churches set vp. And it is as if GOD tooke, at the handes of his enemies, corne into his Garner to sowe, whereof should follow a goodlie and plentifull haruest. It is a fruit that Saint Paule noteth in his afflictions, Phil. 1.12 saying, Brethren, I woulde haue you to vnderstand, that the things which hap­ned to mee, came to the aduauncement of the Gospell: so as my bandes were made famous in Christ, through all the Iudgement hall, and in all other pla­ces: And many of the brethren (made bolde by my bandes) durst speake of the worde more freely. Iustine in his communication with Triphon writeth that the same thing hapned in his time. It may appeare (sayth hee) euery day, [Page]that wee which beleeue in Christ, can­not be astonished nor daunted of any, if they cut off our heades, if they cruci­fie vs, if they cast vs vnto wilde beasts, or into fires, or vnto any other torment; the more they torment vs, so much the more increaseth the number of the chri­stians, neyther more nor lesse, than as men cut their Vines, to make them the more fruitfull. So the Diuell is great­ly beguiled. For in persecuting those which professe the Gospell, hee thin­keth to stoppe men from beleeuing in Iesus Christ, to be saued. But it fal­leth out quite contrarie. For the poore ignoraunt men seeing the con­stancie of the Martyres: gather twoo pointes, first, that there is no hypocri­sie in them, nor any fleshlie passion which maketh them to followe this doctrine, which to maintaine they vtterly abandon all the commodities of the flesh, the honours of the world, and life it selfe. Next, they are in­duced to thinke, that the doctrine for which they suffer, is of GOD, see­ing it is by no humane, but by very di­uine [Page 100]power, that they suffer constant­ly and willingly so many reproches, discommodities and cruelties. And so is this Sentence so famous verified: That the blood of the Martyres is the seede of the Church. In like manner those that haue alreadie the know­ledge of the doctrine, are confirmed as wel to perseuere in it, as to take corage and strength to suffer in like manner for the maintenance of it. For, seeing that GOD forsaketh not his seruants in the conflict, but is with them, and in them, making them victorious: we take thereof assuraunce, that GOD will also ouercome in vs all temptati­ons, threatnings and torments: And beholding them, thorough death to enter into life, and by the Crosse to ascend into the Kingdome of Heauen, wee feele our selues inflamed with de­sire to be their companions both in the troubles, and in the triumph of glo­rie. The which thing maketh vs to perseuere constantly in the trueth of the doctrine, which setteth (as it were) before our eyes this soueraigne felicitie, [Page]euen the heauens open, and Iesus Christ stretching out his hand, to drawe vs vp into the fellowshippe of his ioye, and glorie incomprehensible and eter­nall.

The people of the world cannot vn­derstand these so excellent fruites of the afflictions for the name of Christ, which we haue set downe heere aboue, being therein like to the Philistins the companions of Sampson, which coulde not comprehend this proposition that hee made them; Out of the eater came meate, Iudg. 14.14 and out of the fierce came sweet­nesse: But wee, that are taught in the Schoole of Christ by his Spirite, wee vnderstand and beleeue that as Samp­son hauing vanquished the Lion, found in the bodie of it honnie, so we hauing constantly ouercome all the persecuti­ons and troubles of this life, which are like vnto fierce and cruell Lions, readie to deuoure vs, wee shall finde this hon­nie so excellent of the fruites of the crosse of Christ, which shall make vs blessed for euermore. Seeing then, that the persecutions and afflictions that we [Page 101]suffer, serue so abundantly and so manie waies and manners to the glorie of god, and the edification of our neighbors, & doo also turne to so great good and ho­nour vnto vs: let vs conclude boldlie, that we beeing so afflicted for the name of Iesus Christ, ought to bee confirmed in the assurance that wee are the mem­bers of the true Church, and that God compteth vs for his welbeloued Chil­dren.

BY this that is said aboue, it appeareth that it is so far off, that we haue anie matter to complaine or to be offended at our afflictions, that rather wee haue [Page]iust argument to reioyce, & to comfort our selues. 1. Cor. 9. To perse­uer constāt­ly in the do­ctrine of the truth, with con­stancie and hope vnder the crosse, for the as­surance of of the feli­citie & ho­nour of it. 1. Tim. 6.12 1. Cor. 9. And indeed, behold the coū ­sel of God, who hath ordained that such should be the way which leadeth vs to glorie. When anie runne in a race, all runne, but hee onely beareth away the prize, which shal runne best. They then runne vncertainly, but wee runne with assurance to obtaine the prize, although other runne better than we: onelie let vs runne constantly vnto the ende. Like­wise we striue, not in doubt as those that beate the aire, but it is with the good fight of faith, assured of the victorie, & by the victory of a crowne, not of leaues that fade in three daies, but incorrupti­ble for euer. And we be not as they that are mad or superstitious, suffering at all aduenture without knowing wherfore. Wee knowe that it is for the truth, wee know that this truth appertaineth vnto vs, we know that God hath created and lightened vs, to maintaine this truth and grace of God to his glorie. How manie Martyrs hath there been in olde times past, that had not so much knowledge as wee. If wee goe backe, they shall be [Page 102]our Iudges: their zeale and constancie shall condemne our careles knowledge, and vnthankfulnesse vnto God. God hath not called vs to fight and to suffer, leauing vs wandring without a captain: Iesus Christ himselfe is our head, Cap­taine & guide, bearing his crosse before vs & crying, He that loueth me, let him followe me. Himselfe hath not refused this condition, but hath beaten & made the way, to draw & lift vp his owne in­to his kingdome. All the Prophets, A­postles, Martyrs, and blessed seruaunts and children of GOD are gone thether before vs. The worke it selfe of our sal­uation calleth vs thether, and the glorie of God requireth it. Ought we to dis­pute, whether we ought to obey? Shuld we doubt whether we will be fashioned like his Image, and weare the liuerie of the children of God? Let vs boldly en­ter into this streight waye, at the ende whereof we shall finde the gate of hea­uen. Let vs giue our neckes to Iesus Christ to receiue his yoake, and the ho­nour of his order.

How manie great Lords of the world [Page]trauaile all their life to come to this ho­nour, to be Knights of the Order of any Prince? And hauing attained to it, they accompt themselues happie men. And what bee the ensignes or such Orders? The one shall haue a Fleece, the other a Garter: and the ensigne of the Order of Christ, is prison, bannishment, losse of goods, reproaches, beatings, death. This is the Order that Saint Paule receiued, and whereof he gloried, saying, I beare in my bodie the markes of Iesus Christ. Gal. 6.17. Now although that a Fleece & a Gar­ter, are in themselfes vile or base things, yet are they honorable and to be desired in the world, because princes take them for the ensigne of their Order, acknow­ledging and calling them brethren that weare thē. The ensigne then that Christ the King of kings hath taken for his or­der, shall not it be honourable? Shal we not accompt our selues happie to attain vnto it. Let vs folow cheerfully this glo­rious troupe marching before vs with triumph; honoured with this Order of the Prince of Glorie, IESVS Christ.

[Page 103]Let vs suffer our selues to be guided by him, who is infinitely wiser than we, and loueth vs better than wee loue our selues. And let vs receiue this fa­uour of GOD, that so seruing his glo­rie, our glorie may also be aduaunced. Let vs not be troubled nor shaken with feare, whē we see the persecutors come to the ende of their enterprises, and the children of GOD afflicted. That is to them (sayth Saint Paule) a mani­fest token of destruction, Philip. 1.28 and to vs of saluation. There is no greater curse (sayth Saint Augustine) than the pros­peritie and felicitie of the wicked, be­cause it is as a strong wine to make them drunke in their iniquities, and to make a heape and tresure (as it were) of the wrath of GOD vpon them. It seemeth to vs that the worlde goeth to confusion and disorder, when the wic­ked triumph, and the children of God weepe. But on the contrarie, that is to vs a manifest token of the iust iudge­ment of GOD, as Saint Paule sayth, 2. Thess. 1.5 That wee are also made worthy of the kingdome of GOD, for which also wee [Page]suffer. For it is a iust thing (saith hee) with God, to render affliction to those that afflict vs, and to vs that are afflict­ed, deliueraunce; then, when the Lord Iesus shall shewe himselfe from heauen with the Angels of his power, and with the flame of fire to doo vengeance vpon those that did not know God, & obey­ed not the Gospell of our Lord Iesus Christ, the which shal be punished with an euerlasting punishmēt from the face of the Lord, and from the glorie of his power, when he shall come to be glorifi­ed in his Saints, & to be made wonder­full among all the faithfull. Wee are so impatient, so hot, or so foolish, that wee consider nothing but the beginning of the workes of our God: but wee must ioyne them together, and consider the accomplishment of thē, as S. Iames tea­cheth vs, Ye haue heard the patience of Iob, Ia. 5.11. and haue feene the ende which the Lord made, and that the Lord is verie mercifull and full of pitie. He that shall set himself to consider in his minde how poore Ioseph was handled, & sold of his brethren, & how (refusing to consent to [Page 104]the shamefull and detestable request of his Mistres) he was cast into prison, Gen. 37.39. and kept there 2. yeres, surelie a man would take pitie on him, as on a miserable per­son: but let vs see the accomplishment of the worke of God: let vs cōsider him (by this meanes) exalted to the gouern­ment of al the Kingdome of Aegipt, & then we shall count him happie. Aboue all, if we behold Iesus Christ, mocked, scourged, crowned with thornes, cruci­fied between 2. theeues, who would not be offended, that the Prince of glorie & Sauior of the world shuld so be hādled? But let vs behold him risen againe, ascē ­ded into heauen, & sitting at the right hand of God, aboue al principalities & power, inioying a glory incomprehensi­ble, and we will admire and praise the worke of God. So if we behold his mē ­bers persecuted, banisht, mocked, spoil­ed, imprisoned, entering into the fire: what (will we say) is this a father, which handleth his childrē in this sort? But if we ioyne to the crosse the glorie, & the resurrection to the death: to bee short, if wee beholde them in that estate, [Page]wherein we shall be, when Iesus Christ meeting vs in his maiestie & glory shal lift vs vp aboue al the heauens, into the house of GOD his father, to liue with him euerlastingly, and that the Crosse shall be to vs as a ladder to go vp vpon, to the inioying of such a glory. Who is he then amōg vs that would not shout out for ioy, seing this wonderful worke of God? Who is he that wold not count himself happie? Who is he that would haue bin more daintily hādied? Who is he that would not be rauished with the bounty, wisedome & loue of God to­wards his children? He that neuer saw a haruest, seeing the plowman taking so much paine to till the earth, to spread it with dung, and after to cast faire wheat into the field so tilled, he would thinke that this man were mad, & that a childe were to be whipt that should do such a thing: but seeing after the haruest that should come of it, he woulde chaunge his minde, and acknowledge, that the husbandman had doone an excellent worke. Now, this is the time to til, to dung & to sowe, the haruest shal folow. [Page 105]Let not vs change the course of the seasons: neither yet let vs seperate them the one from the other, but let vs ioyne the time of the death with the day of the resurrection: and let vs assure our selues, Psal. 126 6 as it is written in the Psalmes, that hauing sowed with teares, wee shall reape with ioye. He that in old time had seene poore La­zarus full of sores at the gate of the rich man, Luk. 16.19 & the rich man at the table in all delights and pleasure, he would not haue chosen to bee Lazarus, but the rich man. But if tarrying a while, he sawe the soule of Lazarus carried straight, by the Angels, into heauen, and the rich mans soule goe to the fire of hell, he would change his mind and would desire to be Lazarus. Let vs then detest the glistering state of cursed riches, and let vs compt, the poore and afflicted condition of the Lazarusses of our time, waighting to be carried vp into euerlasting glorie, happie. The wicked haue nothing in heauen, nor we in the world. Psal. 94.12. Blessed is the man (saith Dauid) whom the [Page]Lord instructeth by the power of his spirit, and by the doctrine of his lawe, to haue contentment and rest in the time of aduersitie, while the graue is digged for the vngodlie, for an end of his felicitie. Yea, if we were called to suffer death for the name of Iesus Christ. 2. Not to feare death. What other thing is this death, but (after a long conflict) the day of victorie, the birth of a blessed soule after a great trauaile, the hauen desired after so furious tempests, the end of a dangerous and troublesome voyage, the healing of all wounds and sicknes, the deliuerance from all feare and terrour, the accomplishment of our sanctification, the gate of heauen, the entrance into paradise, the taking possession of the inheritance of the father, the day of our mariage with the Lambe, the inioying of our de­sires? Who is it then among vs, who feeling with S. Paule the bondage of sinne, would not crie out with him: Alas wretched man that I am, Rom. 7.24. who shall deliuer me from this bodie of death? And feeling the good that [Page 106]death bringeth vnto vs, will not also say with him, I desire to be dissolued, Phil. 1.23. and to be with Christ. If death where­with God threatned our first parents is a feeling of the wrath of God in the soule, & in the body because of sinne. Gen. 2.17. Wee may well say that death and life are two twinnes vnited and knit to­gether, vntill the separation of the soule and the bodie: and this separa­tion, which is cōmonlie called death, is rather the deadlie stroke of death, the bodie beeing then exempt from paine, and the soule from vice & cor­ruption, waighting vntill the rest of death bee swallowed vp in victorie at the day of the resurrection. It is then an abuse to call life a continual death, and to call that, death, which is the end of a thousand deaths, and the be­ginning of the true life. It is then also against reason, that wee haue horrour of that which we ought to desire, and desire the continuance of that, the onlie end whereof bringeth vs to e­ternall felicitie And to this end Saint Chrisostome saith verie well, that it, [Page]which is called life and death, haue de­ceaueable visours. Life deformed, and accompanied with manie miseries & calamities, hath a faire pleasant visour which maketh it to bee desired: and Death, so faire, happie, and to be de­sired, hath one deformed and feare­full. Let vs put off then, saith he, these visours, & we will change our minds, when wee shall finde vnder the faire visour of life, nothing but matter of heauines and displeasure, and vnder the soule & hideous visour of death, such a beautie and felicitie, as we shall incontinently be taken with her loue. So long as we liue we haue cruell ene­mies, which neuer cease making warre with vs, whome wee can neuer van­quish, but by death. And indeed wee cannot make the world to die in vs except we die our selues. Sinne which is in vs, liueth in vs, and fighteth a­gainst vs, vntill wee, dying, it also die with vs. And by death alone, the deadlie assaults of Satan our chiefe e­nemie, die foorthwith. But yet why should we feare it, which cannot come [Page 107]vnto vs, but by the will of him who is our heauenlie father, yea and at such a time as he appoynteth? As Dauid said: Lord my times, that is to say, Psal. 31.16 all the minutes of my life are in thy hands. There is no creature more e­nemie to man, nor more able to hurt, than the diuell. And indeed he is cal­led, the enemie, the murtherer, Mat. 13.39 Iho. 8.44. 1. Pet. 5.8. Iob 1. & 2. and the roaring Lyon seeking whome he may deuour. But the historie of Iob sheweth plainlie, that GOD holdeth him brideled, so as hee can attempt nothing, nor goe either forward or backward, more than GOD will per­mit him. And this which is more, he hath not power to enter so much as into the swine, Luk. 8.32 without the leaue of Christ. What is this then that wee should feare men? Are not they also vnder the prouidence, power and go­uernment of our GOD? It is GOD, saith Hannah the mother of Samuel, 1. Sam. 2. [...] who weigheth their enterprises, so as they cannot passe one ounce of the waight ordained of GOD. It is he [Page]that slaieth and maketh aliue againe: 1. Sam. 2.6. which bringeth downe to the pit, and lifteth vp againe: he maketh poore, and maketh rich: he abaseth and ex­alteth. To bee short, It is he alone, as Dauid saith, Psal. 115.3. which doth whatsoeuer he will. Now, wee doubt not, but he will do that which he hath promised vs, and wee knowe that he hath pro­mised vs, yea and that he hath taken vpon him to make vs happie. If then, the doctrine of the prouidence of God importeth, that he hath not on­lie ordained in his eternall counsell the end and issue of his worke (which is his glorie, and the saluation of his elect) but also the fit meanes, accor­ding to his infinite wisedome, and re­quisite for the execution and accom­plishment of it: let vs be assured that there is no creature that can let or al­ter his wil, as Saint Paule saith: If God be for vs, who shall bee against vs. Let vs also bee assured, Rom. 8.30. that whatsoeuer happen vnto vs, is the way whereby he hath ordained to leade vs to life [Page 108]and euerlasting glorie. Saint Paule, speaking of Iesus Christ, saith, Col. 1.16. that all creatures are of him, stand by him, and are for him. As also he saith in an other place, that of him, and by him, and for him all things are. Where­fore then doo wee feare our enemies, Ro. 12.36. seeing euen this, that they are, is by the power and will of him, who is our head and sauiour; for asmuch as they can neither enterprise, nor consult, neither yet bee aliue one moment without the will of Christ? And be­sides this, seeing their life and being, is for him, and for his seruice, that they might be to his members, as fire to purifie them, a rod to correct thē, medicines to heale them, a bridge for them to passe vpon ouer the desert of this world, into the land of promise, ladders to helpe them to ascend into heauen, instruments to glorifie them, & as a knife that cutteth the cords by which we are held in the earth, & hin­dered to go vnto God, & to be where Iesus Christ our head is? Also, what threatning can the most mightie [Page]of the world threaten vs with more horrible, to make vs turne from the seruice of God, than those wherewith God threatneth all those that turne away from him? Mat. 10.28 Luk. 12.24 Feare not, saith Ie­sus Christ, those that can kill the bo­die (and yet so, and when GOD will, and the bodie, which within a verie little after must needes die) and can doo nothing more: but feare him, who after hee hath killed the bodie, hath power to throwe both soule and bodie into euerlasting hell fire: him I say vnto you, feare indeede. In like maner, what promises can the world make vs greater, or more certaine, to draw vs vnto it, than those which our God hath made vs, to keepe vs in his seruice, and in his house, promising vs euerlasting life? Now, the Church is his house, and this good GOD hath called you (my brethren) thither, and hath receiued you. He hath nourished you in it sometime. He hath there gi­uen you the seale of your adoption. He hath begun to clothe you with the liuerie of his children, and hath [Page 109]fashioned you like to the image of Ie­sus Christ. A great part of your way is past. In this your trauaile of child­hood you haue passed manie tor­ments. If the greatest tormēts come, the happie deliuerance approacheth. He that shall continue vnto the end, Mat. 14.13 shall be saued. They that are reuolted, and doo reuolt, make you to feele in their vnhappines, how happie you are, to be the children of God elected to eternall life. 3. To keep our selues from apo­stacie and dissimula­tion. For it is vpon this e­lection, and so, vppon the good plea­sure of God, that your perseuerance doth depend. Acknowledge in it both his infinite mercie, supporting you, and pardoning you daylie so manie faults and sinnes, and also his incom­prehensible goodnes leading you, as it were by the hand, to the inioying of eternall life. Abhorre you and de­test that miserable, yea cursed and vn­happie state of these Apostates, that ye may also hate and detest the ambi­tion and the pride, the euill consci­ence, the despising and abuse of the gifts of GOD, the loue of the world [Page]and those other vices, which threwe them headlong into ruine. And on the contrarie, loue, search and follow all that which God hath ordained to nourish godlines, faith, charitie, hu­militie in vs, and other gifts and gra­ces which proceed from the election, and are meanes ordained by the pro­uidence of GOD, to guide vs to the happines promised to those which shall continue vnto the end. Keepe your selues hereafter from these false Nicodemites, who to auoid the crosse, will abandon (by a sacrilege vntolle­rable) their bodies to idolatrie, and so consequentlie to the diuell, in re­seruing, as they say, their hearts vnto God. Will the most careles husband among them, content himselfe, if his wife, giuing ouer her bodie to whore­dome, should say vnto him, that she keepeth neuerthelesse her heart vnto him? 1. Cor. 6.19 Ye are not your owne, saith S. Paule, yee are bought with a price: Then glorifie God in your body and in your spirit, which both appertaine vnto God Againe, 2. Cor. 7.1 Clense your selues [Page 110]from all filthines both of bodie and spirit, finishing your sanctification in the feare of God. Perseuer constantlie in the Church, which is your mother, 4. To vse the holie ministerie. that you may bee the heires of the fa­ther. It sufficeth not to keepe your soules from poyson, ye must nourish them, that they may liue. Rather than we will suffer our bodies to die of hū ­ger, wee will sell all to get bread: and wee would runne through the fire in such a case to saue it. At the least, let vs followe those that in the time of famine, forsake their Countries to finde foode. The soule is more preci­ous than the bodie. Ioh. 6.27. And therefore must wee labour more to haue the bread abiding vnto eternall life, than for it that perisheth. Alwaies thinke with your selues our soules must liue, and it is to tempt GOD to desire to liue without foode. Therefore wee must seeke foode, that wee maye liue.

Now, true it is, that to reade and meditate the worde of GOD in the house, and to keepe there the familie, [Page]is a holie exercise, and very profitable for the noriture of the soule. Col. 3.16 Psa. 1.2. Act. 17.11 Deut. 6 Psa. 119 Act. 2.42 It is cō ­maunded of GOD, and such as are negligent in this duetie, shewe that they haue no care of the life of their soules: yet this doth not suffice. Wee must confesse the name of God, and call vpon him in the assemblie: Wee must heare the sermons, 1. Tim. 3.15 and commu­nicate at the holie Sacraments: wee must ioyne and keepe our selues vni­ted with the Church, which is the pil­ler and sure ground of trueth, and the mother of the children of God. This onelie title of mother giuen to the Church, Gal. 4.26 teacheth vs, that there is no entrance into the life that Iasteth e­uer, except wee bee conceiued in the wombe of this mother, that she beare vs, and bring vs forth, & giue vs sucke of her breastes: finallie, except shee hold and keepe vs vnder her conduct and gouernment, vntill (being vnclo­thed of this mortall flesh) we be made like vnto the Angels. Act. 11.26 In ancient time the faithfull were called disciples. For the Church is also called the schoole [Page 111]of Christians, wherein (according to the infirmitie that is in vs) we must be the disciples of Christ all the daies of our life. This Church is also often sig­nified by a Temple: and the holie mi­nisterie is ordained of GOD to build it. Therefore whosoeuer despiseth it, 2. Cor. 3.6 cannot be builded in this Temple to be there a liuing stone. 1. Tim. 3 15 Heb. 3.6 Ephe. 2.19 2. Cor. 3.8 This Church is the house of God: the faithfull, his household seruants & children. Ther­fore whosoeuer doth not enter, and abide in the Church, cannot call him­selfe the child or household seruant of God. The preaching of the Gospel is the ministerie of the holie ghost, of life & of glory: whosoeuer refuseth to heare it, hath not the spirit of Christ, and consequentlie pertaineth not vnto him, Rom. 8.9 & so abideth in death and euerlasting shame. See how ye must thinke in your selues of the benefite, vtilitie, yea and the necessitie of the holie ministerie, to say with Dauid: Psal. 84.2 O Lord of hosts how amiable are thy ta­bernacles? My soule desireth greatly, yea and longeth after the courts of [Page]the Lord. My heart and my flesh re­ioyce in the liuing God. Blessed are they which dwell in thy house, and praise thee continuallie. Let the tast and need of this spirituall food cause those that are now depriued of it, to say with Dauid: Like as the Hart de­sireth the water brookes, so longeth my soule after thee O God: My soule is a thirst for God, Psal. 42.1. yea euen for the li­uing God, saying: Alas when shall I come to appeare before the presence of God? When we shalbe depriued of our countrie, wife, husband, traffick, goods, dignities, and other thinges pleasant to the flesh: let all these bee nothing to vs: but let vs say with Dauid, I haue asked one thing of the Lord, which I will still require, that I may dwell in the house of the Lord all the daies of my life, Psal. 27. to behold the faire beautie of the Lord, and careful­lie to visite his temple. If Dauid, a man excellent in faith and all vertue, a pro­phet, and as an Angell amongst men, confesseth so roundlie, and so often, the neede that himselfe had to bee in [Page 112]the Temple of the Lord, feeling him­selfe as it were rauished with a most feruent desire of this benefite, what ought wee to feele in our selues, who are yet so ignorant, so weake, so cor­rupt, in the middest of so manie dan­gers? Say then from the heart with the same Dauid: Psal. 26.8. O Lord I loue the habitation of thy house, & the place where thine honour dwelleth: And that good God and almightie father, who hath care to nourish our bodies, yea and prouideth for the nourish­ment of the little birds, will without doubt heare your desire, and wil pro­uide for the nourishment of your soules.

Moreouer, (accomplishing his promise made by Esay, Esay. 44. of powring out of waters vpon the drie ground) hee will make you to growe as the grasse, and as the willowes by the ri­uer sides, for the ioye and comfort wherof, one shall say, I am the Lords, another shall call himselfe by the name of Iacob, an other shall sub­scribe with his hande, I am the [Page]Lords, and shall call himselfe by the name of Israel. 5. To walk in the feare of God. But vnderstād farther, that the Gospel wherof ye make pro­fession, is a doctrine not to flie about in the vnderstāding, but to take seate in the hart; not in the tongue to talk onlie, but in the life and holie works. Then be ye doers of the word, & not onlie hearers deceauing your selues. God hath adopted you for his chil­dren, Iam. 1.22 but on this condition, that the image of Christ may shine in you. God hath chosen and called you to be his Temples, and to dwell in you by his holie spirit: 1. Cor. 6.19 1. Cor. 3.16 Remember yee that the temple of God is holie, and that it is not lawfull to defile it, nor to put ho­lie things to prophane vses. God hath created you for his glorie, and Christ hath redeemed you, that ye might be his: Remember then that you must bee consecrated and dedicated vnto God, neither to thinke, say nor doo a­nie thing but to his glorie. Ye are dead to sinne, Rom. 6. but liuing to GOD by Iesus Christ: Applie not then your members to bee instruments of [Page 113]of iniquitie to sinne, but applie you vnto God, as being of dead, made aliue, and your members to be instrumēts of righ­teousnesse to God. Rom. 6.18 Yee are made free from sinne by Christ, but it is to bee ser­uants to righteousnes. Remember that which S. Paul saith, that if ye liue accor­ding to the flesh ye shal dy: Rom. 8.13. but if by the spirit ye mortefie the deeds of the flesh, ye shal liue: they that are of christ, Gal. 5.24 haue crucified the flesh with the concupiscē ­ces of it. If ye liue in the spirit, walke al­so in the spirite. Gal. 5.25 As out of fire proceed­eth inseperablie heate and brightnes: in like manner if ye haue receiued Christ for iustification, ye must haue him also for sanctification If yee haue hope to see Christ as hee is, 1. Cor. 1.30 1. Iho. 3.2 3 Heb. 12.14 purifie your selues as he is pure, following peace with al men, and holinesse, without which none shall see God. Remember what the faithful soule saith, I haue washed my feete, Can. 5.3 how shall I file them againe.

The band betweene GOD and vs is holinesse, inasmuch as it appertai­neth to his glorie, that hee which is holie, haue no acquaintance with ini­quitie [Page]and vncleannes. 1. Pet. 1.15 2. Cor. 6 Be ye then ho­lie, for I am holie saith the Lord. What participation is there, saith Saint Paule, of righteousnesse with vnrighteousnes? what fellowship hath light with darke­nesse? what agreement hath Christ with Belial, or what part hath the be­leeuing with the infidel? or what agree­ment hath the Temple of GOD with Idolls? For yee are the Temple of the liuing God; wherefore depart from a­mongst them, and separate your selues, sayth the Lorde, and touch not anie vn­cleane thing. The ende of our regene­ration is, that there may appeare in our life, an holy melodie and consent be­tweene the righteousnesse of GOD and our obedience. Yee haue vnder­stoode here before, that the desire of the heart to consecrate your selues to God, is a marke of your election and adoption. But see yee that this desire may shew it selfe by the workes of god­lines and charitie. If you make professi­on that ye know Christ: Ephe. 4.20 know ye accor­ding to the doctrine of S. Paul, that yee haue not knowne him as ye ought, if ye [Page 114]mortifie not the olde man, Col. 2.13 and put on the newe, walking in righteousnesse and true holinesse. God hath drawne you out of the power of darkenesse, and hath transported you into the kingdom of his beloued Sonne. Walke ye then, as the children of light: Renounce this cursed boudage of Sathan: Shew that ye are faithfull and not traytours to Ie­sus Christ: Be ye without reproch and single harted. The children, I say, Phil. 2.15 of God vnreproueable in the midst of this crooked and peruerse nation. Among whom ye shine as lightes in the worlde, which beare before you the worde of life. Tit. 2.11 Shew your selues to feele the whol­some grace of God, which teacheth you to renounce all infidelitie and worldlie lusts, to liue soberly, iustly, and godly. Thinke in your selues, that the friend­ship of the world is enmity to God. And that ye cannot be friendes to the world, Iam. 4.4 but that yee must needes be enemies to God. Eph. 5.11 Haue no fellowship with the vn­fruitful works of darknes, but rather re­proue them, so as your holy conuersati­on may serue for a reproofe and checke [Page]to such as walk disorderly. Iob. 28.28. Remember what God said to man, The feare of the Lord is true wisdom, Esay. 33.6 & to depart from euil is vnderstanding. Let the fauour of God be our treasure: walke, as it were, before him, Gen. 17.1 as he cōmanded Abraham. Think that ye are not your own, to liue for your selues according to your owne wisdome & pleasure, but that ye apper­taine vnto God, that ye might liue vnto him, and according to his wisdome and will reuealed vnto vs in his word. That man hath much profited, who knowing that he is not his owne, hath taken away from himselfe, and his owne reason all lordship & dominion, to resigne it to God, & to suffer himselfe quietlie to be guided according to his pleasure. There is no vice more common, more pernici­ous, or more hard to cure than the loue of our selues: and therefore there is no lesson more necessary than it, which Ie­sus Christ taught his apostles: That to be of the nūber of his disciples, Mat. 16.14 we must renounce our selues. Renouncing then your selues, hate ye that which is euill, and cleaue vnto that which is good, in­clined [Page 115]by brotherly charity to loue one another. Procure things that are good, Col. 3.12 not onely before God, but also before men. If it be possible, so much as in you lieth, haue peace with al men. Be yee as the elect of God, holy and beloued, clad with the bowells of compassiō, of kind­nes, of humility, of meeknes, of longsuf­fering, forbearing one another: and for­giuing one another, if any man haue a quarel with another, euē as Christ hath forgiuen you Loue one another, 1. Ihon 10 as God hath loued you. For herein is the diffe­rence betwene the children of God, and the children of the deuil, & wherein ye may be knowne to be the true disciples of Christ. Ye are al members of one bo­dy, Iho. 13.35. let there be no diuision or parts-ta­king among you, 1. Cor. 12 25 but feele the afflicti­ons of those that weepe, to weepe with them, and to comfort them, & reioyce with those that reioyce, to praise God with them. If yee be the Citizens of the City Ierusalem, & wil haue a sure dwel­ling in it, walke in integritie, Psal. 15 labour to deale iustly, speake the truth from your harts, keepe you from slandering, coue­tousnes, and all other corruption. Ac­knowledge [Page]in al men the image of God, whereunto you owe honor & loue: and in your brethren acknowledge the re­nuing of this image, Gala. 6.10 and the brotherly coniunction in Christ, in doing good to al men, 1. Pet. 4.10 loue, honor, and help especially, those that are of the houshold of faith. Ye are debtors to your neighbors of all that ye haue, 1. Pet. 4.8 or are able to do, to be dis­posers of it with condition, that ye ren­der to God an account. Iam. 1.19 Honor the gra­ces of God in your brethren, and couer their infirmities by charitie, be quicke to heare, but slowe to speake, and slow to wrath. For the wrath of man work­eth not that which is righteous in the sight of God. Do not desire, hope, or i­magine any other means to prosper by, thā by the blessing of God. And do not looke, that hee stould aduaunce by the ayde of his blessing, that which he hath accursed by his mouth. So go forward in the amendment of your liues, that this day may passe yesterday. Seale to the puritie of the doctrine, with the ho­lines of your life, that the ignorant seing your blameles conuersatiō, 1. Pet. 2.12 & esteming [Page 116]you by your good workes, may glorifie God, and imbrace the gospel with you, Luke 7.1. when it shall please GOD to call them. Haue mind of that great curse pronoū ­ced by the high Iudge, 2. Cor. 13 11 against such as offend any of the very least. Further­more, reioyce in the Lord, indeuour to be perfect, be comforted, be of one con­sent, liue in peace, Phil. 2.13 and the God of loue and peace shall be with you. But as it is God which worketh in vs both to will, & in worke to accomplish according to his good pleasure. 6. To pray to God. So aboue all thinges imploy your selues to pray feruently & continually. Prayer (saith Chrysostome) is the soule of our souls. For it also is the soule which quickneth al the actions of the children of God. It was the lifting vp of Moses hands to heauen, Exo. 17.11 which strengthned Iosuah & his army, & gaue him victorie ouer the Amalckites. And in deede, without the grace of God, the which we obtaine by prayer, all that we do is but vanitie. Faith is the key that o­peneth the coffers of the treasures of our God. Prayer is the hand to draw it out to inrich our selues. Prayer lifteth vp [Page]our hearts from earth to heauen; it re­nueth the memorie of the promises of God to confirme vs; it assureth vs a­gainst all that wee can feare, it obtain­eth all that we can desire. It giueth rest and contentment to our soules. It kee­peth and strengtheneth the feare to of­fend God. It increaseth the desire to go vnto him, whom in praying we feele to be the spring and heape of all good things. It ingendreth in vs a stedfast despising of the world, and renouncing of the flesh: it representeth vnto vs the heauenly and euerlasting felicitie, that we may aspire to the inioying of them. There is nothing to bee more desired, than to be conuersant with him, with­out whome we can not be happy. But he that wil alwayes be with GOD, he must alwaies eyther pray or reade. For when we pray we talke with God: and when wee reade, Aug. in Psal. 85. God talketh with vs. The more we are exercised in prayer to God, the more we increase in godlines. Therefore also we may not be weary or faint-hearted in prayer, although the Lord deferre to make vs feele the fruite [Page 117]of our prayers, For we haue a promise of him that can not lie, that whatsoeuer we aske of GOD in the name of Iesus Christ, it shalbe giuen vs. If he deferre, for some time, to make vs feele the fruit of our praiers, it is for our greater bene­fite. Let vs continue still and waight, knowing assuredly, that he, who accor­ding to his fatherly loue & bounty, de­sireth our good, can (according to his in­finite power) giue that which we aske of him, and according to his truth will hear vs: he also according to his wisdōe knoweth the fittest time, as is before said, and the meanes most apt to make vs feele the fruite of our praiers. When we aske of God (saith S. Bernard) euen those thinges that concerne this present life: our praiers are not so soone gone out of our mouth, but they are written in his booke: and we ought (saith he) to be assured, that hee will either giue the thing it selfe which we haue asked, or o­ther things which hee knoweth to bee more profitable for vs. To conclude, Praier is the most mightie and fruitfull worke of charitie, seeing by it we helpe [Page]our neighbors present & absent, know­en and vnknowen, great and little, and that both with spirituall and corporall good things, drawing by our praiers the blessing of God vpon them. And in this confidence my very deare and worship­full Brethren, I will continue in this du­tie and office of charitie, earnestlie to pray to God for you, and particularlie I will water with my praiers to God this Exhortation, which I haue directed vnto you, beseeching him with all my heart, that beeing comforted and strengthened thereby, in the doctrine of the truth, which yee haue receiued, yee may continue constantly in it, sealing it by the works of godlinesse and charitie, comforting your selues in the Lord, in that yee are his welbeloued Children in Iesus Christ: and surmounting al temp­tations and assaults, to the ende, that by the power of the holy Ghost departing Conquerors out of all conflicts, ye may attaine at the last, to the crowne of glo­rie, which God hath prepared to all his childrē, 1. Thess. 5.23 through Iesus Christ our Lord. Now the GOD of peace sanctifie you [Page 118]throughout, and preserue your whole spirit, and soule, and bodie blamelesse, vntill the comming of our Lord Iesus Christ. He that hath called you is faith­full, who also will doo it. I also beseech you (my brethren) to imploy your seiues more and more in feruent and continu­all praiers, for the preseruation, prospe­ritie and aduauncement of his Church, so mightelie assailed on all sides; and particularlie to bee mindfull of mee in your prayers, that it may please the Fa­ther of light, from whence all good gifts doo come, to continue his mercies to­wards mee, and to guide mee alwaies with his holie spirit, with the increase of his giftes and graces to accomplish the rest of my life, seruing faithfull and ho­lilie to his glorie, & the aduauncement of the Kingdome of our Lord Iesus Christ. Amen.

O Lord God almightie, al good and all wise, we are confoun­ded before thy holy maiestie, not (ô Lord) for the troubles and extreame calamities wherewith we are oppressed in these daies full of tri­bulations, anguishes and teares: but for­asmuch as we haue offended thee, & for asmuch as our sinnes, our ingratitude, & rebelliōs haue kindled thi wrath against vs: and chiefly forasmuch as the wicked and infidels, take occasion by thy iust iudgemēts & corrections to blaspheme thy holy name. Alas Lord, wee yeelde our selues guilty before thee, confessing that we are inexcusable, and vnworthie to be named thy children: yea, wee are worthie to bee reiected of thee, wee are worthie of hel, & to be creatures accurs­ed for euer. For (ô our good God) whē we were the children of wrath, thine e­nemies, abādoned to all euil, thou hadst [Page 119]pitie vppon vs poore and abhominable sinners. Thou hast cast the eyes of thy fauour vppon vs. Thou hast giuen thy welbeloued Sonne Iesus Christ to the shameful and cursed death of the crosse for vs. Thou hast giuen vs thy holy go­spell, that blessed and ioyfull tidings of our saluation: Thou hast accompanied it with thy spirit to lighten vs, to draw vs vnto thee, to make vs partakers of the treasures of thy Kingdome & of e­ternall life. Thou hast stretched out thy hand from heauen to the depth of hell, to pul vs backe, and to make vs thy hap­pie children. Thou hast done according to the good pleasure of thy will, inas­much as thou shewest mercie on whom thou wilt shewe mercie. Alas Lord, ought not we to acknowledge the daye of thy visitation, and the time of saluati­on? Ought not we to feele the abundant riches of thy incomprehēsible grace to­wards vs, to loue, serue, praise, and adore thee? to renounce our selues, the world and the flesh, and all that which is con­trarie to thy glorie: yea to abhorre all that doth displease thee? to walke as [Page]the children of light, and to consecrate our selues vnto thee, to bring foorth fruites worthie of thy Gospell, and be­comming the Children of such a Fa­ther: to be as bright lights in this darke world, to giue light to the poore ignorāt ones, to drawe thē with vs into the way of saluation. But alas, ô Lord our God, we (quite contrarie) hauing brought in­to thy Church the world and the flesh, haue kept in our selues these enemies of thy glory, these plagues of our soules, & haue serued them. Our infidelitie & our flesh haue made vs loue the earth more than the heauen, the world more than thy kingdome, the filthines and dust of vaine riches, more than the treasures of heauenlie and eternall good things, the smoke of humane honors, more thā the glorious estate to be thy childrē, & bre­thren of thy sonne Iesus Christ. Coue­tousnes the roote of all euill, hath harde­ned our harts to despise thy poore ones, euen Iesus Christ in his members. Wee haue slaundered thy holy Gospell by fraudes, deceipts, & robbings: occupy­ing our traffique and doing our affaires, as people hauing no knowledge of thee. [Page 120]The aire in the Cities where thy word hath bin preached, hath bin stinking & infected, with the whoredomes, adulte­ries, and other infamous acts that there haue bin committed. Gluttonie & drū ­kennes haue made brutish those, that for thy blessings and bountie ought to haue praised thee. Euerie man thinking onlie how to profit & aduance himself in this world, to the despising of thy holy ser­uice, & the building of thy Church. The profession of thy holy religion hath ser­ued many, but for the cloke of their ini­quities. Wee haue put out trust in the arme of flesh, & in brokē reeds, seeking cōfort for thy Church of the enemies of it, in forsaking the fountaine of liuing waters, and the almightie. Crimes, tres­passes, blasphemies and iniquities haue bin winked at & supported, in defiling the seate of thy iustice, without punish­mēt: thy threatnings & promises reie­cted as vanities, the holy Ministerie of thy Word despised, the chastisements which thou hast exercised on our bre­thren neglected, without thinking what our selues haue deserued. Wee haue not felt sorow for the afflictions of thy [Page]children, to mourne with them, and to feare thy iudgements. And what shal we say more, ô Lord? Our iniquities are as mountaines, our ingratitude and rebel­lions, as the great deepe, our whole life, before thee, being nothing else but a cō ­tinuall sinne and despising of thy holy Maiestie. If they who neuer heard speak of thy sonne Iesus Christ, and that haue not knowen thy will, are iustly punish­ed in thy wrath; what iudgement, what condemnation, what hells and cursses haue we deserued, hauing so villainous­ly, so long, so obstinately, despised thy holy instructions, thy promises, thy threatenings, and the examples of thy iudgements, which thou hast exercised before our eyes. Also the voyce of our ingratitude is ascended before thee: our iniquities haue, and doo crie vengeance against vs. These are the procurers and aduocates of thy iustice, soliciting these iudgements against vs. Our sinnes haue strengthned our enemies, & haue made them conquerours ouer vs. We haue so­wen iniquitie, and we haue reaped affli­ctions: as thou seest, ô Lord our God, [Page 121]that thy children are banished, spoy­led, and impourished, that they are cruellie dealt withall, trodden vnder foote, and exposed to the laughter of thine enemies. Our persecuters make a scorne of those, ouer whō thy name is called on, & they make their boast of the euill that they doo: They scat­ter thy flockes: They throwe downe the scepter of thy sonne Iesus Christ: They depriue thy children of the pa­sture of thy word. Those temples (O Lord) those temples where not long since, thy praises did sound, in which thy holie Gospell was preached, the Sacraments purelie ministred, thy name religiouslie called on: These temples, O Lord, are now defiled with Idols and idolatrie, the abominable Masse is established againe, false tales and lies are preached. These temples where thy people assembled in so great number to praise thee, and to behold thy louing countenance, are now filled with people blaspheming thy holie name, and treading vnder their feete the bloud and glorie of thy [Page]sonne Iesus Christ. This youth of or­phanes, fondlings, and others that went to schoole, being brought vp in the knowledge of thee, & nourished in thy feare, is now giuen vp to the e­nemies of thy trueth, to be instructed in the damnable doctrine and seruice of Antichrist. O good God, our sunne is turned into darknes, the Moone in­to bloud, our health into sicknes, our life into death: And yet, if thou shoul­dest punish vs yet more rigorouslie, than hetherto thou hast done, & that for one stripe wee should receiue an hundred. If thou shouldest transport the kingdome of thy sonne from vs, to the Turkes, and the Iewes: If thou shouldest send such a famine of thy word, as running through the forrests to haue some refreshing, and finding none, our soules should faint: Yea Lord, if thou shouldest throw vs down into hell: we confesse that it were ve­rie right, and yeeld our selues guiltie, acknowledging that we haue well de­serued it. Notwithstanding, O good God and father, there is mercie with [Page 122]thee, yea thy mercies are infinite to swallowe vp the multitude and grie­uousnes of our sinnes. Thou art a God gracious & pitifull, slowe vnto wrath, abounding in mercie and trueth, kee­ping mercie for thousands, pardo­ning iniquitie, transgression & sinne. Thou hast said that thou wilt not the death of a sinner, but rather that hee turne and liue. Conuert vs then, O Lord, that we may be conuerted, and that we may liue before thee. We are poore sinners, we confesse it: but yet thy sonne Iesus Christ came into the world to saue sinners. Behold vs then, O Lord, not in our selues (for wee are vnworthy of thy grace) but behold vs in the face of thy sonne Iesus Christ, and for his sake, bee at tone with vs, and be mercifull and fauourable vnto vs: that in the multitude of our sinnes the greatnes of thy grace may shine: if thou regard our iniquities, who is he that is able to stand before thee? Wee haue been vnfaithfull, but thou remainest still faithfull. Thou canst not renounce thy mercie and good­nes: [Page]we haueforsaken thee, but thou hast promised not to forsake vs. Wee haue forgotten thee, but thou hast said, that though a mother should for­get her childe, yet wouldst not thou forget vs. Thou hast made a couenant with vs, wherein thou hast promised to pardon our sinnes, and to remem­ber our iniquities no more. Thou hast promised, that though our sins were as red as scarlet, thou wouldest make them as white as wooll: if they were as red as crimson, that they should be made as white as snowe. We are hea­uie laden, and labour with our ini­quities. But Iesus Christ hath called vs to him, and hath promised to re­fresh vs. Haue pitie thē on vs, O Lord, haue pitie vpon vs. Let our miseries moue the bowells of thy mercie. For­giue vs (O our GOD) forgiue vs for thine owne sake, for the glorie of thy name, and for thy sonne Iesus Christs sake: Impute vnto vs the goodnes that is in him, that the euill that is in vs may not be imputed. Thou hast pu­mshed the iust, that thou mightest [Page 123]pardon the wicked: Accept thou the merites of his death and passion, for satissaction of all that is in vs, worthie of thy wrath and indignation: and make vs to feele the fruites of our re­conciliation with thee. If thou wilt afflict our bodies, haue yet pitie of our soules. If thou wilt impourish vs on the earth, depriue vs not yet of the riches of heauen. If thou wilt take a­way the bread of our bodies, yet leaue vs the spirituall bread of our soules. Though wee bee in reproach among our enemies, yet let not thy name be blasphemed. Though we bee accursed of the world, yet let vs bee blessed of thee. Though the world hate vs, yet let thy loue abide vpon vs. O Lord we are thine, forsake vs not. Thou hast saide, I am the Eternall, this is my name, I will not giue my glorie vnto Images, nor my praise vnto another. For thine owne sake then, euen for thine owne sake haue mercie vpon vs. For why shall thy name bee blasphe­med for our sakes? Not vnto vs Lord, not vnto vs, but vnto thy name giue [Page]glorie and honour, in shewing foorth the riches of thy graces, of thy truth, and of thy might. Thou art the God of glorie, sanctifie thy name, in draw­ing light out of our darknes, and lift out of death, making perfect thy po­wer in our infirmitie, and thy great grace in our vnworthines, to thy praise and glorie. Heare the blasphe­mies of thine enemies, boasting them selues in their counsels and their for­ces, triumphing and reioycing in our confusion: as if we were not thy peo­ple, thy children, thy Church: as if wee were cast off of thee: as if thou were not able to helpe or keepe vs. Neuerthelesse, thou art our creatour, and wee are the worke of thy hands: Thou art our shepheard, wee are thy flocke: Thou art our father, wee are thy children: Thou art our God, wee are thine inheritance: Thou art our redeemer, wee are the people whome thou hast bought. It is thou also (O our God) who by thy word alone, hast created the heauen and the earth, the sea and al that is in them: it is by thee [Page 124]that all things liue, be, and haue their mouing: it is of thee, by thee and for thee, that all things are. It is thou which dooest whatsoeuer thou wilt. And there is neither counsell, wise­dome, nor strength against thee. Re­presse then, O Lord, the rage and furie of thine enemies, breake their forces, dissipate their counsels, confound them in the bold enterprises which they haue taken in hand against thee, and thy sonne lesus Christ. Maintaine the rest of thy flocke, which thou hast kept vntill this day. Establish againe the Churches that are ruined and dis­persed. Suffer not the memorie of thy name to be abolished from the earth: rather let thy word sound, and thy Gospell bee preached, where it hath not yet been heard, to gather thine e­lect vnto thee, and to magnifie thy name: And that so wee may see it flo­rish more & more, and the kingdome of thy sonne Iesus Christ our Lord to bee aduanced for euer more. Amen.