1. Q. WHat is the estate of eue­rie naturall man?

A. Very miserable, and in no wise to bee rested in, Eph. 2.2, 3. & 4.17.18. Rom. 7.24.

The estate of man is here set foorth by a twofold pro­perty thereof.

1. That it is miserable.

2. That it is not to bee rested in.

Concerning the first: We Obser. 1 [Page 2] are by nature the children of wrath, Eph. 2.2, 3. & 4.17. We are miserable, wretch­ed, poore, blind, and naked, Reuel. 3.17. Rom. 7.24. But we must not vnderstand this of Nature as it was of Gods making, for so wee were blessed, and made ca­pable of eternall happinesse; but of Nature as now it is marred and defaced through the sinne of man. For our Nature may be considered in a fourefold estate; First, as it was before the Fall, by Creation: Secondly, as it is since the Fall, by Sinne: Thirdly, as it is renued by Grace: Fourthly, as it shall be perfected by Glory. The second estate is here meant. Neither can it be otherwise with vs; For looke as those [Page 3] that are highest aduanced, when they fall, they become so much the more wretch­ed (as wee seeEster. 7.8.9. & 14. in Princes Fauorites when they come into disgrace): So we in our first Parents madePs. 8 47. Heb. 2.7. farre a­boue all visible Creatures, lifted vp by the free grace of God to be Fauorites of the most High, when now wee fell from this state could not but become thrice wretched and miserable. The better the thing is the worse it is when once it is corrupted: The higher any man clim­eth, the lower hee falleth. Now our first Parents be­comming miserable, wee cannot be in better conditi­on; the children of Bond­slaues can be no better then Slaues, what is in the roote [Page 4] will be in the branches and fruite also.

Obiect. Obiect. But why doe not men see this their misery?

Answ. Answ. 1. Because, as the eye of the body looketh to that which is forthright a­gainst it, and doth not see inward; which maketh vs that wee see not our owne face, though we behold the faces of others: So the eye of our Vnderstanding, being cast on things outward, ne­uer obserueth how the mat­ter goeth with it selfe.

2. Our Consciences are blinded with ignorance within vs and darknes with­out: Now looke as we can­not see the things in a roome, if we want eyes, or hauing our sight, want a candle, or some other light: [Page 5] So till God giue vs inward light, and hold out the can­dle of his Law vnto vs wee cannot bee priuie to our owne case in which wee stand.

3. Our Iudgement is so corrupted, that we take our State to be good, when it is quite otherwise,Pro. 14.12. There is a way seemeth good the issues whereof are death. Looke as an eye bloudshot thinketh euery thing red without it, when yet it is not so; and looke as Phantasie wanting the guidance of Reason, thinketh often that wee are Kings (as in dreames we see) when it is farre otherwise; So wee, when our Iudge­ments want the Wisedome from aboue to guide them, iudge our selues in good e­state, [Page 6] when it is farre other­wise.

4. The nature of sinne is to make vs spiritually drunk, so that as men in drunkenes know not how it is with them, no more doe men in their pure naturall state.

5. Because men in their pure naturall condition did neuer know better. Hence it is that they thinke them­selues in case good enough. Should a Nobleman in chiefe fauour with the King be banished into some re­mote place, to liue in ranke of poore Cotagers about him, well might he thinke of his misery, because he had proued a more excellent e­state; but should he get po­steritie in exile, they would thinke their estate as good as [Page 7] their Neighbours, yea rest in it, as the best that euer they inoyed.

This may conuince many Ʋse 1 who flatter themselues, and stroke their owne heads as if all were well with them; They are as others are, they are not the worst, They hope to doe as well through Gods mercy as the best; E­uery man would be loth but his owne penny should proue good siluer. Natural­ly we are giuen to hide our outward blemishes, to weare glasse eyes, artificiall legges, &c. yea many loue not to heare the worst of their cau­ses, nor yet of their bodily sicknesse with which they are indangered, how much more doe men decline from seeing themselues guilty of hell [Page 8] and damnation?

Ʋse 2 Also this should teach vs, to seeke to get eyes opened, and hearts vnueiled; for e­uen as Foulers hide their nets, so it is with the Deuill, he doth hide our state in sin, which is the snare wherein he taketh vs: This maketh men go on to hell as beasts to the shambles before their Dro­uers. When we come to be touched in heart for our sin it is a good signe, as in men sicke of the Lethargie, to re­turne and haue sense of any griefe is a hopefull token.Deus non infundit O­leum mise­recordia nisi in cor con­tritum: Bern. Isa. 61.1.4 Mat. 11.28 & 15.24. Act. 2.37. Christ is not sent but vnto those who haue sense of sin, neither shall any but those bee refreshed by him: where the heart is not plowed vp and broken with this know­ledge the seede of the Gos­pell [Page 9] shall neuer bee sowed. Yet we must not thinke that for degree this knowledge is alike in all, as if none knew grace, till he had felt hellish anguish; For as we may let foorth with the pricking of a pinne the matter of some boiles, or impostumes as well as with deep launcings and gashings, so God can giue a true knowledge and touch of miserie, without making such deepe wounds in the Conscience as others feele in their greater humili­ation. The paine that some women feele in their trauell is nothing to that which o­thersome doe indure.

Secondly, We must not a­bide Obser. 2 in this our naturall condi­tion; The Scripture biddeth vs awake and stand vp from [Page 10] the dead Ephesians 5.14. calleth on vs to returne and repent, as on men who are out of the way, yea out of themselues. There must be in vs a feare of standing in the State wee are in,Act. 2.37. and a care to come forth, a deniall of our selues, and a flying by Faith vnto Christ. No­thing will rest in such a state as threatens it destruction, Vse for euery thing but sinnefull man seeketh to preserue the being of it selfe; Now our condition is such as doth menace vs with eternall per­dition. If a man fall going hither or thither, will he lie still? No, hee will not rest, but with helpe of hand and knee will striue to get vp a­gaine; So must wee being fallen by sin into a wretch­ed [Page 11] case, we must not lie still, but seeke to rise out of it.

Here are to bee rebuked such whose courses are at peace without indeauour this way, Vse Pro. 1.32. ease slayeth the foo­lish, euen as a Sluggard whee­leth in his bedde loath to get vp, so do these, not seeing their danger, whoseQuorum modò & mod [...], non habent mo­dum. by and by lasts till the time of grace be quite expired; But let vs labour to come forth, taking the present time, wee will meete a sicknesse betime la­bouring to rid our selues of it,Heb. 4.7. [...]. if any thing threaten our name and estate we will in­deauour quickely to free the one and the other, let vs bee in like manner wise for our soules also.

QVEST. II.

2. Q. WHat maketh his estate so badde?

A. Two things: Sin and the Punishment thereof, Esa. 59.2. Rom. 6.23. & 3.23.

Of the miserable estate aforesaid there are two Cau­ses, Sinne and the Punish­ment thereof.

Obser. 1 Sinne is the first & princi­pall cause why any is mise­rable, and as it were the seed out of which all misery groweth. One might mar­uaile how men who haue honor, wealth, health, wiues, children, &c. should be mi­serable: But it is easily an­swered; [Page 13] For looke as one though hee were an Earle, and neuer so great and hap­pie, if hee be but guilty of treason against the King, is miserable, notwithstanding all his possessions and great­nesse; so here had one all the world, if sinne lye at his doore and be not pardoned, he is wretched. Againe, were one in such a debt that he is in danger euery houre to bee taken and haled to prison wee would account him wretched; But sinne is a debt (Forgiue vs our debts, Math. 6.12.) for which we may be throwne bodies and soules into hell fire, were they not pardoned. As the cause of sicknesse may bee said to make sicke, no lesse then the sicknesse it selfe, so [Page 14] the cause of miseries may be said to make vs miserable as well as misery it selfe.

Obiect. Obiect. But men feele no such matter in sinne. To which I answere. That a childe is not bredde and manifestly brought foorth at once, the beginning of things vsually is in one time, the manifestation in ano­ther: A man may haue the cause of a sicknesse twenty yeeres within him, without feeling himselfe sicke, or knowing one fit of sicknes; So sinne may be within one as a cause of all misery, long before he finde himselfe re­ally and sensibly miserable: The reason whereof is double:

1. It vseth to yeeld for the present a pleasing de­light [Page 15] which breedeth insu­ing paine in times after fol­lowing: Thus Good-fel­lowes, (as wee vse to call them) neither feele, nor see any hurt in their intempe­rate courses, which please their palate for the present, but breed, though insensibly the painefull diseases in which they end;Luimus senes quae in inventu­te peccaui­mus. Intempe­rancy in youth ordinarily causing sicknesse in age. Thus men count it no hurt to runne into bookes, setting themselues in debt, because it easeth them for the pre­sent, though it breake their backe in the end.

2. Sinne is in a heart that loueth it, which makes it no whit grieuous. Things in their naturall place are not ponderous: A tankard of [Page 16] water is a mans load on land, but were he in the bot­tome of the sea, all the water in it would not presse, nor burthen him, for the waters there are in their proper place, and so borne vp that they are not weighty: Thus when but the remainders of sinne are in a heart conuer­ted to God, they make it crie out,Rom. 7.24 O miserable &c. but let neuer so raigning a sinne dwell in a heart vnregenerate it doth not seeme any whit grieuous; such a heart is the naturall and proper seate of sinne in which it resteth. We see then, that sinne is the principall cause of all misery and so it is indeed; For pu­nishments could not make a man miserable but for sinne: Suppose man had bin made [Page 17] blinde, sicke, poore, and mortall, yet if he had no way sinned, these defects should not haue hindered the due perfection belonging to him, neither should he then haue beene said to be mise­rable in them.

The Consideration here­of should stirre vs vp aboue all things, Vse to seeke earnestly after the forgiuenesse of our sinnes, how well is hee that sleepeth with hisAcquit­tance. Qui­etus est in his bosome: In this regard Gods children haue followed God more for this, then for deliuerance from the euils that haue been vpon them.Exod. 10.17. Many will say with Pharaoh, Lord remoue this plague, but this isJnstare contra symptomata morbo neg­lecta. to let the cause of the sicknesse a­lone, and to seeke onely to [Page 18] asswage the paine of it. Ma­ny like as Rogues keepe and shew their foares, so they glory of their shame, and will not be healed.

Obser. 2 The other cause of our miserable estate, is the pu­nishment of sinne; The particulars whereof (as hath beene said) if they were not punishments of sinne wee could not bee said properly to be miserable in them; for as the shadow followeth the body, and as smoake and sparkes proceede from fire, so by Gods iust decree, from sinne committed spring all kinde of miseries. Now these once seazing on vs, we then beginne to bee apparantly wretched: When a man murthereth, or stealeth, and by that meanes becomes [Page 19] subiect to death, then hee is miserable, for then is sowne the seede of his future woe. Neuerthelesse say hee go on and be not taken in it, and imprisoned, men doe not account him, nor discerne him, as yet to be wretched, but let the same person once be taken sentenced and exe­cuted, and then euery body doth see his case to be wo­full: for now his misery standeth out of the cause and is actually declared. Thus though while men are conscious of sinne onely, their misery is not seene; yet when Gods Iustice hath inflicted any part of punish­ment, then so farre foorth their misery is openly dis­plaied, and set forth to the view of all.

Ʋse Let vs then acknowledge, in all the punishments that we see, so many reall Ser­mons of our miserable con­ditions, when wee will not obserue it by lesser things, God is forced to bring vpon vs greater euils. Persons sick of a dead Apoplexie their faculties are not easily awak­ned, and therefore they haue double the quantitie giuen vnto them that others haue. Thus if wee be senslesse vn­der the euils which lye vpon vs, or meete vs any way, and will not see our wretched­nesse in them, wee cannot thinke but that sharper will ouertake vs,Leu. 26.23.24. that so our slee­pie senses may be awaked.

QVEST. III.

3. Q. WHat is Sinne?

A. Euery breach of Gods law, 1 Ioh. 3.4.

Hauing laid downe sum­marily the causes of our mi­sery, the particular explica­tion of them followeth, ac­cording to the order of na­ture in which they were pro­pounded.

In the Answer which containes a briefe descripti­on of sinne, obserue

1. That sinne is the breach of Gods law onely.

2. That euery breach of Gods Law is sinne. To which may bee added, deseruing death, and making the Offender miserable.

Obser. 1 For the first: It is not said, That sinne is the breach of Mans law, or of the Chur­ches law; For those may sometime, and in some cases be broken without sin; but it is said to be the breach of Gods law which may bee shewed by necessary dedu­ction thus:

Whatsoeuer is sinne to my Conscience, defileth it, and subiecteth it to punish­ment: Whatsoeuer defileth it and subiecteth it to pu­nishment, must be the breach of some such Law as the Conscience is bound to ob­serue.

The reason is, because the Conscience cannot be pu­nishable, for doing or not doing that, which it hath li­berty to doe or not to doe. [Page 23] That Law which the Con­science is bound to obserue must be the Law of some one which is Superiour to it;Par in parem non habet pote­statem. For equals haue no autho­rity ouer equals, much lesse Inferiours ouer Superiours: We sinne not though wee stirre not at their command who haue no power ouer vs: None is such a Superiour, as hath power ouer our Con­sciences, but God onely. For Superiors hauing power to command any, they can take knowledge when they offend, and they can punish those who transgresse, with condigne punishment; but none beside God can take knowledge of,Iam. 4.12. or punish the Conscience. Nothing then can be sinne but the breach of Gods law.

Obiect. But doe not the Lawes of men in authoritie binde the Conscience?

Ans. Not by themselues and primarily, but seconda­rily by participation, with the Law of God which doth immediately and of it selfe binde the Conscience; As water doth make hot and scald sometimes, not of it selfe, but as it participateth in the heate of fire, which immediately from the na­ture of it maketh hot. If they commaund any thing repugnant to Gods word we may diosobey it, and not sinne: prouided that our deniall of obedience come from conscience of Gods Will, and not from want of due subiection in vs.

To returne then thither [Page 25] whence wee haue a little di­gressed: Sinne is the breach of Gods Law; for looke as to misse our rule and mea­sure is to offend and erre in that which by the rule and measure should haue beene directed; so Gods Law be­ing the rule by which our Nature and actions should be ordered, wee cannot but erre when we leaue this; and we cannot sinne and offend further then we transgresse it; For nothing can bee a­misse while it doth agree to that measure by which it is to be measured: And this sufficeth to shew that sinne is the breach of Gods Law.

Wherefore in the first Ʋse 1 place let vs learne to see the fearefulnesse of sin, which [Page 26] breaketh his Law, who only hath power to saue and destroy. If we haue broke the Kings law where it threatens losse of life, lim, or liberty, it is fearefull; if we haue broken something, that great Persons, such on whom wee depend, gaue vs in charge, how will it dis­quiet and feare vs? but in e­uery sinne wee breake the Law of the eternall God.

Ʋse 2 Secondly, let vs labour to know our sinnes, by setting before vs this Law of God, by which onely commeth the knowledge of sinne; Were our faces dirty, wee could not know or see them to bee so till some should shew so much vnto vs, or our selues should take a glasse and looke our selues [Page 27] in it; No more can we know our sinnes as they ought to be knowne, till some made wise by the knowledge of the Law, doe aduertise vs of them, or till our selues get this glasse of the Law and looke into it. But the most now loue not to haue the Law sincerely opened; but resemble those foolish wo­men, who loue not to dresse themselues but by false glasses, which make them looke quite otherwise then they are.

Thirdly, seeing sinne is Ʋse 3 the breach of Gods Law, let vs as we would auoide sinne get the knowledge of Gods Law. How shall wee in the night auoide mirie slowe [...], and dangerous pits, if wee haue not a torch or [...]ant­horne [Page 28] to discouer the same: So in the night of our igno­rance, we cannot auoide fal­ing into sinne, further then this Law as a candle doth giue vs light. Men will know penall Statutes, and bonds vpon Forfeitures, that they may the better keepe themselues from running into them; let vs not thinke Ignorance will be a Plea suf­ficient for excuse: If the King once haue proclaimed any thing, and the Subiect after sufficient time of noti­fying his will be ignorant of it, at his owne perill be it.

Further to come to the second point:

Obser. 2 Obser. 2. Euery breach of Gods Law is sinne, yea and such a sinne as deserueth death and maketh the Of­fender [Page 29] miserable. The least missing of the rule is an er­ror as well as the greatest, and both alike for kinde, though not for degree; So the least swaruing from or breach of Gods law, which is our rule, is an offence of God, and a sinne no lesse for kinde, then the greatest, though for degree some are greater sinnes then other: yea euery breach thereof is sinne deseruing death. The wages of sinne is death, Rom. 6.23.Gal. 3.10 Cursed is be that con­tinueth not in all to doe them. For indeede the least sinne is contrarie to Charitie, as the least droppe of water hath in it contrariety to fire; That in the euent it doth not bring death, it is from Mercy par­doning, not from the na­ture [Page 30] of sinne, not sufficient­ly demeriting eternall dam­nation.

Ʋse Let vs then take heede of the least breaches of Gods Law. Little things negle­cted doe often doe great hurt; little sparkes vnquen­ched turne to fiers excee­ding great: So the smallest sinnes deminish the feruour of loue, they dispose the soule to great offences; As men by little wedges make way for greater, so doth the Deuill by lesse sinnes fit vs vnto greater fallings. The deuill plaieth no small game, but hee meaneth vs much hurt, we haue the more need to looke to it. For looke as sicke bodies loue to be grati­fied with some little thing that is beside the rule of diet [Page 31] and doth feede our sicknes: So we sicke of sinne loue at least some kinde of liberty which may feed our spiritu­all sicknesse.

QVEST. IV.

4. Q. HOw many waies is Gods Law broken?

A. By doing things for­bidden, leauing things com­maunded, and failing in the manner.

First it is to be noted that the Answer is to be vnder­stood of all actuall sinne: For omission being a priua­tion of action, the sin there­of, must be reduced to the head of actuall sinne.

How here are set downe [Page 32] three waies of breaking the Law: By committing som­thing forbidden; By omit­ting; And by defectiue per­forming of something com­maunded. The Soule in moouing or resting may misse the rule by which it is to be directed; First by hau­ing some obiect diuers from that which the Law of God warranteth: Secondly, by carrying it selfe otherwise then it ought, to that Obiect which in Gods Law is com­maunded.

In sinnes of Commission the soule erreth in the first kinde, for it doth mooue it selfe to something which is forbidden vnto it therein, and this is the highest kinde of euill; For as in a Wife not to loue her Husband is [Page 33] a great leudnesse, but not onely to neglect his loue, but to turne to the imbrace­ment of Strangers, is much more hainous: So for the Soule not to cleaue to God in doing righteousnesse is sinnefull, but to leaue him and turne to loue and like any kinde of vnrighteousnes, this is most sinfull.

Now the soule carrieth it selfe otherwise then it should to the good com­manded, when either it doth suspend, ceasing to mooue after it, as in sinnes of Omis­sion, or when it worketh for matter that which is requi­red, but in other manner then God hath prescribed; either by not working the thing that wee had in com­maund to doe, or by so do­ing [Page 34] it, that wee faile in cir­cumstance. This last branch is or diuers considerations; for the manner of perfor­mance sometimes is such, as doth change the kinde, and make that a sinne to him who so doth it, which might haue beene a gratefull obe­dience:Hos. 1.4. Thus Iehu in killing Ahab and his Posterity pro­pounding priuate regnancie, committed the sin of mur­ther, which else had beene an acte of Obedience and Iustice. Sometimes it is such as doth not change the kind of it, turning it to sinne, but hindereth the perfection of it, and maketh it sinnefull: thus doth the circumstanti­all swaruings whereby our best actions are defiled.

The word in Hebrew [Page 35] which noteth [...] sinne, is de­riued of a word, that signi­fieth the missing of a marke: Now a man may misse the marke three waies; By sho­ting ouer it; By being short of it; By shoting about it, but wide either on the right hand or on the left: So may we by as many waies swerue from the Law (which should be as a marke in our eye) ei­ther by going beyond that which is commanded in it, as in sinnes of Commission, or by comming short, as in sinne of Omission, or by be­ing wide, when we are about the thing commanded, but so that wee are wide in re­gard of the circumstance, of that straightnesse or integri­tie that should bee in our actions.

Vse Let vs therefore take no­tice how many waies wee breake Gods Law. The Law of Sinne sometime ca­rying vs to that which is e­uill, the defect that is in vs making vs to omit good du­ties, and grace, and sinne be­ing so intermedled, and the one so lusting against the o­ther that wee cannot perfect things as we would. Many account it a sin to lye and steale, &c. but not to repent, or not to beleeue, or not to giue all diligence to make their Calling and Election sure, or not to get Knowledge, they cannot see to be sinnes, be­ing but the omitting of things commanded. To be improfitable in doing no­thing this way, is not deem­ed blame-worthy. I hope [Page 37] (say many) I doe no hurt; I pray God I neuer doe worse: He were an euill Ser­uant who taking a stoole should sit still and let his worke lie vndone, though he had no other fault: So many if they should neuer go to Church and serue GOD, or say Prayers, &c. they would thinke it a sinne, but to haue their hearts farre from God, to doe those things without reuerence, they see not this to be sinne­full: Nay if the thing they doe be lawfull, let them vse it neuer so intemperately they thinke they sinne not, nor should not bee rebuked. Let them make a trade and vocation of Pastime; why they hope God allowes re­creation. So many, if they [Page 38] speake this or that which is true, though without wise­dome and loue, they thinke they may doe it; Neuer re­membring that good stuffe may bee marred in the mak­ing: Good things may be so performed, that they shall become Sinnes and sinnefull actions.

QVEST. V.

5. Q. WHat are the punishmentes of Sinne?

A. All miseries of this life, death in the end, hell e­uer after.

Looke as it is with men if they turne themselues from this aspectable light, they [Page 39] are foorthwith inuironed with darkenesse; So man turning away by his sinne from God the Father of lights, from whence euery good gift commeth, he can­not but be forthwith in out­ward and inward darknesse, in all kinde of misery: Three kindes or degrees are here set downe; The 1. in this life: The 2. in death: The 3. after death.

To branch the first would make a Treatise. Our soules are dead in ignorance and lust, so that they haue in them a seede apt to bring forth euery sinne. Our bo­dies haue mortality as a worme corrupting them: Our conditions are exposed to a thousand vanities and wearisome courses, and [Page 40] these are but the beginnings of euill.

In death, soule and body being diuorced, the soule is kept in chaines of darknes, feare, and despaire, expe­cting iudgement to come. In the day of iudgement, our bodies reunited with their soules shall ioyntly be sentenced, and feele execu­ted vpon them the full wrath of God which is a consuming fire, should wee not by sound faith and re­pentance preuent those e­ternall woes. Looke as Ma­lefactors, are first followed with Hue and cry, then ta­ken and committed and kept till the appointed time of Assise, and lastly are sen­tenced, and executed; So God first in, and during this [Page 41] life followes and pursues Sinners with these lighter e­uils as it were with Hue and Cries ringing in their eares, at length by death he appre­hends them, and keepes them in that darke custodie of damned Spirits (the De­uill being as a Iaylor vnto God (and in the end when Christ shall come to iudge the quicke and the dead, hee shall then take the impeni­tent and cast them soule and body into inquenchable torment.

Obiect. What are all mise­ries of this life, punishments of Sinne?

Answ. They are, being absolutely considered, no better; but this respect is changed to those that are in Christ; They are no more [Page 42] punishments of reuenging Iustice requiring satisfacti­on, but chastisements of fa­therly iustice, which seeketh this way the exaltation of his children. If a Iudge whip a Stripling vnder the age of thirteen (and saue him from the gallowes) to satis­fie the Law for his offence past, it is one thing; If a Fa­ther whip his sonne if hee take him pilfering, to keepe him from falling into the like, and from comming in­to danger of the Law, this is another thing: Two things may be one in nature, and differ in respects. Two stones may be both alike for the substance of them, yet the one may haue a respect to distinguish one mans land from anothers (as bound [Page 43] stones doe) which the other hath not. Thus sicknesse, pouerty, and disgrace, com­mon to the wicked and god­ly, consider them in their being, they are alike, but the one haue a respect, of a iust condemnation inflicted by Gods reuenging iustice for the satisfying of it, which the others haue not; For Christ hath put himselfe betwixt Gods Iustice, and all them that are in him;Rom. 8.1. Gal. 3.13. So that there is no condemnation or curse but he hath borne it in their behalfe.

Obiect. Obiect. If all miseries in this life belong as punish­ments to sinne, how is it that many Sinners liue so happi­ly exempt from miseries?

Answ. Answ. All is not gold that glisters, nor is euery e­state [Page 44] state happy that seemes hap­py: To be held in dangerous snares, is no point of happi­nesse;Psal. 69.22. but the Table, and by proportion, the wealth, strength, and honour of the wicked are snares. Euen as poysons, some kill with gri­ping torments, some cast in­to a sleepe, and make men laugh till they fall downe dead: So the curse of God killeth some with dolorous torment going before in this life, some it so affecteth that they go in sweete sleepes laughing till they fall into destruction. Whether is it not more happy to saile with a crosse winde which offereth to turne men backe, or to haue a pleasant gale which doth carry them with full course on sands or rocks [Page 45] which will cause their ship­wracke: They are most mi­serable who saile to hel with the pleasantest winde; in a word, the felicitie of the wicked being finally impe­nitent, is like the happinesse of franked ware satted to the shambles; for they thereby are fatted to eternall slaugh­ter.

This may teach vs the true Vse 1 cause of all miseries, viz. Sinne, and how wee must remoue them; by getting sinne remoued. Say to some, Why? how came you thus? What is the cause? They will answere you, euen as it pleased God Sir; by course, It is so with others as well as with vs. Alasse, a man will not giue another a boxe on the eare without some cause; [Page 46] God would not cast on vs these miseries, were there not sinne prouoking him thereunto; but many feele the fit and paine of sicknes, who know not the cause of it: Now to remoue griefe many will to Cardes, Dice, Company, and so to remoue other euils they will seeke this outward thing and that; neuer looking out, nor think­ing of Sinne: But a man might as well looke to re­mooue a sicknesse caused by some matter impacted with­in him, by going into ano­ther chamber, putting on a cappe and such externall things, which neuer come neere the cause of his dis­ease. These may like coldAnodynes are such me­dicines, as being appli­ed, astonish the disease, and take a­way the paine there­of, but re­moue it not Anodynes bring vs a sleep, and keepe vs from feeling [Page 47] our misery, but they can ne­uer heale vs of them.

This also sheweth vnto Vse 2 vs, what cause wee haue to take heede of sinne, which draweth after it a taile of so many miseries; we feele no hurt by it, but who would carry a snake in his bosome, because he did not yet feele it thrusting out the deadly sting: It is wisdome to make sure in regard of all that may hurt vs, though he that nou­risheth sinne, not repenting of the same, is deadly stung therewith: But looke as one hauing twenty diseases if he be fast a sleepe hee feeleth not one of them, so is it with secure Sinners.

Lastly, we may hence be­hold Vse 3 the comfortable estate, of Saints; well may the e­uills [Page 48] of this life make them afraid, but they are worse afraide then they can bee hurt by them. There is a great difference betweene two Snakes, if the sting of the one be foorth, and the other not; for the former wee may play with it, and haue it in our bosome, and there is no danger in it. Such are the afflictions of Gods children, the sting is foorth of them; Well may they through our weaknesse, like Bugbares affright vs, but surely they cannot hurt vs.

QVEST. VI.

6. Q. IS Sinne such a filthy thing?

A. Yea, it is the most fil­thy, and loathsome thing in the world.

Here is further offered to our consideration, the nature of sinne, whose punishment is mentioned to bee so ex­ceeding great. The point is this: That Sinne is the most filthy of all other things: And so indeed it is, and there­fore is called, Filthinesse it selfe, 1 Cor. 7.1. and in sun­dry other places. And it cannot be otherwise, since it is nothing else but the cor­ruption of the Soule, now deuoid of the life of God. [Page 50] The beauty of a humane body is great, but when the Soule hath left it, what is more lothsome then the cor­ruption of it, when now it is a dead carcase? Thus the beauty of the Spirit was ad­mirable, while it liued the life of God in Knowledge, righteousnesse, and holines, but when God hath forsa­ken it (who is the Soule of our soules) no further in lightning or sanctifying it, there entreth all kinde of sin, as a spirituall corruption, be­ing in comparison of all o­ther things most detestable:Corruptio optimi est pessima. The more excellent the thing is, the worse is the cor­ruption thereof. Againe, in matters naturall, and morall there is nothing filthy, and loathsome in any regard, [Page 51] but that the same is in sinne by proportion. Nakednes is shamefull, Sinne is a spiri­tuall nakednesse: Some dis­eases are filthy, as the Le­prosie; Sinne is a spirituall Leprosie. Lamenesse is a deformity, so is crookednes, Sinne is a lamenesse depra­uing all spirituall motion; and a spirituall crookednes. Blacknes is foule and feare­full; Sinne beares the blacke Image of the Deuill the Au­thour thereof. Wee count excrements comming out of the draught filthy, yet they defile not a man, but Sinne that commeth out of the Soule doth pollute him. We count dunghills, and smel­ling puddles filthy, but sinne casts foorth so filthy a sauor as it were, in the nostrills of [Page 52] God, that hee could not smell a sauour of rest till it was remoued by that sweete incense of Christs death, who to that ende offered himselfe a Sacrifice of sweet smelling sauour vnto God.Eph. 5.2. What filthy Creatures haue any filthy properties, but they are in sinne proporti­onably: Hence sinners are compared to dogges, and swine the filthiest Creatures. What morall vices are most filthy? Drunkenesse & those filthinesses not to be named; Sinne is a spirituall drunke­nesse, and a turning from the chast loue of God to the loue of euery base thing.

Vse 1 First, this sheweth what they are growne vnto, who sticke not to glory of their shame. Men hide not thei [...] [Page 53] sinnes but are come to So­domlike impudency. Some proud Peacocks vaunt in prancking themselues, some thinke their fury a thing be­comming them well: Some esteeme it as a thing praise-worthy, when they can vse their wit and tongue to deri­sion, and to the circumuen­ting of others. Some are of that minde, when they can prodigally flie out, and make light of all others, that then they are jolly men: Some are as proud of the vanitie and curiosity of their mind, as if the quintessence of wit, consisted therein. The Moores, because blacknes, is naturall to them, count their blacke hue beautifull: Children are not ashamed, and Mad-men glory of their [Page 54] nakednesse: thus it is with Sinners in conceiuing of their spirituall deformity.

Vse 2 Secondly, this should teach vs to labour to purge out sinne, to cleanse our selues from it, as a thing fil­thy and abhominable: Wee would not suffer spots in our face, nor lint or other soile on our clothes: surely we cannot make cleane any thing, but wee may thence take the rise of this thought, How carefull wee ought to be to cleanse our heart: We would not haue any naturall infirmities which are vn­seemely or filthy, as wrie mouthes, foule breathes, lamenesse, or halting in our gate &c. but a tongue speak­ing peruersly, rotten speach, crooked walking from Gods [Page 55] Law, and the direction thereof, are farre more vn­comely then the other: as the sense doth ioy to be vni­ted to an obiect pleasing and well proportioned vnto it; so it is auerse and doth flie from those that are other­wise. If wee go by a soule stincking place, we stop our noses, and hast away; If an vgly shape present it selfe we shut our eyes, and indure not the view of it: Thus our soules should with indigna­tion, turne from all filthy and abhominable vices.

QVEST. VII.

7. Q. HOw doth this appeare?

A. Both by the punish­ment, and person against whom it is committed.

Here are set downe two Considerations, by which, as by a glasse wee may see the foulenesse of sinne.

First by the punishment; for proportionable to this in greatnesse must the of­fence bee: the reason is, be­cause Iustice doth rule and measure the punishment by the offence; if that be little, the punishment that it as­signeth is little, if that bee great, the punishment is an­swerable. Now if a thing [Page 57] measured forth be long and wide, the measure must bee vnderstood to be long and wide also. Hence it is that in humane punishments we see the greatnesse of the of­fence; if one be restrained wee gather hee hath done some fault, if imprisoned, if hanged in chaines, or bur­ned, still as the punishment increaseth we coniecture the fault to haue been corespon­dent: How foule then must that offence haue beene, which the iust and most mer­cifull God hath punished with so many miseries in this life, with death in the end, and after with eternall destruction.

Againe, the foulenesse of sinne is clearely discerned by considering the person [Page 58] against whom it is commit­ted. For in any good or e­uill worke, the person that doth it, or the circumstance of person about whom it is done doth impart to the worke such a respect where­by it deserueth accordingly. Let a common man come to me when I send, and a small thing doth recompence his paines, but let a Doctour of Phisicke come, and an An­gell is his due: the qualitie of his person doth so digni­fie his worke, and make it of answerable value. So it in­creaseth the merit and desert of euill. Let one of the peo­ple sinne, he is guiltie, but l [...] the Priest sinne,Leu. 4.3.12 c mpa­red with Leu 4 27. [...].5 his fault i [...] greater, and his Sacrifice must be greater. And as the circumstance of the person [Page 59] doing, increaseth the desert of good or euill; So doth the circumstance of the per­son about whom the worke is conuersant. Let a Subiect doe good to any, and it well deserueth, but doing some speciall seruice to his Prince he deserueth greatly. Let him offend any, he is guilty, but the higher the person offended is, the more hai­nous is the sinne. If one re­uile or slaunder his equall, it is an offence and may beare an action of the case; but if a Noble man, it is scandalum magnatum, deseruing shar­per punishment, and if the King, it is treason, and wor­thy of death: Then how foule must that sin be which is a trespasse committed di­rectly against GOD the [Page 60] KING of Kings.

Ʋse Let vs then make this vse of all miseries, to take a view in them, of the foulenesse that is in sinne. If wee heare that the Magistrate hath fi­ned one in an hundred pounds; if we see one carted and whipped; if we see exe­cution done on any, present­ly we gather in what kinde they haue offended. When God doth sometimes con­sume mens substance to no­thing, making them poore as Iob, who sometime were rich, when hee doth by paines, and griefe lash a man, yea grinde him to dust, when God taketh men away by violent or naturall death, No body riseth to consider either of the power of his wrath, or the foulenesse of [Page 61] sinne, which hath beene the cause of all this miserie. A­gaine, if a childe doe ought against his naturall Parent, a Seruant against his Master, a Subiect against his Prince, we esteeme it as a foule mat­ter, but when we lift vp the hand by sinning against God, the filthinesse of this is not so apparant.

QVEST. VIII.

8. Q. WHo is that?

A. Almighty God, whose holinesse, and iustice are infinite.

That wee may the better see the foulenesse of sinne, it is first generally to be con­sidered, viz. That the person against whom we sinne is God. [Page 62] Secondly more especially, That this God is Almightie, and infinite in holinesse and iustice.

Concerning the first: when Dauid had wronged Bath­sheba in her chastity, and V­riah in his life, yet he confes­seth that hee had sinned a­gainst God alone, Psalm. 51.4.

There may be three things considered in sinne: 1. A damage done to our neigh­bours: 2. A trespasse a­gainst the authority of some ciuill Court of Iustice: 3. A trespasse in the Court of Conscience. Now though I iniure my Neighbour, yet this is not sinne as it is an in­iurie to him; but as it is com­mitted against the Law which doth binde my con­science [Page 63] otherwise; So a tres­passe against the Lawes of some ciuill Court is not a sin precisely in this respect, but as in this a higher Law and authoritie binding the Conscience is transgressed. Therefore authority may forgiue a ciuill trespasse, and the penalty of it, which the Law determineth, without medling with that sinnefull respect which is in the same default against God. For looke as a Theefe taking a true mans purse doth wrong his Neighbour, but cannot be said to breake his Neigh­bours Law, but the Kings Law; So in euery sin, how­soeuer wee may iniury and trespasse against men, yet we cannot bee said properly to sinne against them, because [Page 64] no Law binding my Con­science is broken but Gods onely, which respect giueth being to sinne.

Vse 1 1. Let vs then confesse our sinnes to God as Dauid did. Wounded persons will open their wounds to a Chi­rurgian who is able to heale them, so should we.

Vse 2 2. Let vs seeke pardon onely from God, as he who only hath authority to giue it. Popes pardons, are chea­ting commodities, no way auailing the distressed Con­science: A subiect cannot forgiue a trespasse done a­gainst the Law of his Soue­raigne; no more can any earthly creature, that which is done against the Law of that heauenly and supreame power so farre ouer them.

Obiect. Obiect. But doe not men forgiue sinnes?

Answ. Answ. Yea, as ordinary Messingers do fetch vp men, we say they fetch them vp, in as much as they cary and signifie the Kings writ, which doth fetch them vp; So Ministers doe forgiue as Gods ordinarie Messengers ex Officio, because they bring and apply that word of Gods writ, which doth sig­nifie Gods will and pleasure to forgiue.

3. Let vs remember in e­uery Vse 3 sinne, whom wee of­fend: When men fall out and quarrell, they doe not thinke they meddle with the King, yet when they breake the peace they offend against him, who is the Keeper of it; So in our sinnes against [Page 66] our Neighbour, we seldome thinke what measure we of­fer to God whom wee pro­uoke by breaking his Law: The Deuill doth so keepe vs hoodwinckt that we thinke we loue God as well as any, and that we meddle not with him, but with those that wronged vs.

Now more specially ob­serue: 1. That this doth further discouer the foule­nesse of sinne; that it is a­gainst that God who is Al­mighty: The greater powe [...] any man is of, the more dreadfull a thing it is to tres­passe against him, but sinne doth prouoke and put God to it as we say, and in com­mitting it, we enter comba [...] with him; Now looke as t [...] see an Infant to warre agains [...] [Page 67] the Parent, or to see a pot striuing against the Potter, were a detestable sight; So is this much more, that man should by sin prouoke him who hath vs in his hand, euen as man hath a pot, or glasse, which, if he doe but let it go, is presently broken.

Further, the considerati­on of the holinesse of GOD, may make vs the more see the hainousnesse and foule­nesse of sinne: That which is opposite to him who is most holy, that is, pure in himselfe, and the Authour of all purity in his creatures, that cannot but be filthy and impure; looke as euery thing which hath contrarie­ty with light, must needes be darknesse; so what euer is contrary to him whose eyes [Page 68] are too pure to behold with approbation any sinne,Hab. 1.13. yea, who is puritie it selfe, that must needes be most filthy impurity.

Lastly, the foulenesse o [...] sinne may be seene by consi­dering Gods infinite iustice If man doe wrong to on [...] that handleth him vniustly it doth somewhat lessen th [...] fault, but if hee deale iniuri­ously with one, who will not offer him, or any other the least iniustice, then euery one that hath but halfe a [...] eye doth descry the foul [...] leudnesse of the fact: Thus it is, our sinne is against that God whose dealing was most iust and equall to vs. Againe, that which wrong­eth an infinite iustice cannot but be most fearefull in re­gard [Page 69] of the punishment which it incurreth; for infi­nite in some sort must that punishment be which doth satisfie the wrong done to an infinite Maiesty.

This also may be added to set forth the foulenesse of sinne, that it is committed against that God who is in­finite in goodnes.

For any Subiect to rebell against a Prince, is wretched leudnesse, but for one to re­bell against such a Prince who out of his bounty hath highly aduanced him, and done him fauours from day to day, this is most loath­some disloyaltie: Thus it is with sinne which offendeth a most kinde and mercifull Lord, who had freely in cre­ating vs, giuen vs such high [Page 70] indowments, and who doth daily load vs with blessings.

Vse Wherefore that wee may see the soulenesse of sinne, let vs looke at the pure Na­ture of God, as he hath in his word described it; For looke as blacknesse is then most manifest when it is set by and compared with the purest white: so is it here, when this hellish darkenesse of sinne is brought before this incomprehensible light. Such therefore as compare themselues with their selues, or with men like them­selues, or as many do, with some more openly wicked then themselues; it is no wonder if they stroake their owne heads, and neuer see their owne deformitie: A Blackmoore matched with [Page 71] his Countrymen will neuer be detected to be so vnbeau­tifull as he is.

QVEST. IX.

9. Q. WHat must a man doe in this estate?

A. Bewaile his miserie, and hasten to get out of it.

Being in that miserable and accursed estate aforesaid by sinne; first, we are to be­waile Obser. 1 the same. Our Sauiour bidde the women of Ieru­salem, Luk. 13.3. that they should not weep for him, but for them­selues in regard of their sins. In this regard also the Apo­stle Iames biddes Rich-men weepe and houle, Iam. 5.1. [Page 72] Yea, we must bewaile our e­state in regard of the remain­ders of sinne which com­passe vs about;Luk. 13.3. If yee repent not, yee likewise shall perish. Nature is so framed that if she finde her selfe vnited to such things as are good and pleasing to her, she reioyc­eth; So if on the contrary, she doe see her selfe ouerta­ken with, or in danger of e­uill, she is disquieted. Thus it is that we cannot truely see our selues to be in a misera­ble estate, but we shall grieue and bewaile our condition. When men see themselues in such a case that they are guilty of such a fault as doth touch life, or liberty, then they will bewaile them­selues, & wring their hands, accounting themselues vnhappy [Page 73] that euer they were borne; but haue they not much more cause to waile, when they shall see them­selues by reason of sinne a­gainst God, guilty of dam­nation? There is a naturall sorrow, as a naturall feare; when Nature her selfe mak­eth vs grieue through herThat na­turall l [...]ue that is in Dammes to their young ones. [ [...]] i. naturall affecti­on. And there is a sinnefull sorrow when men grieue in­ordinately vpon ciuill Con­siderations, as for anger, be­ing crossed, or for losse of­ten of some small matter. And thirdly, there is a Chri­stian sorrow for sinne, and our misery, to which we are yet in part subiect through sinne. This doth lie vpon vs all, which is the exercise of a broken heart, and Sacri­fice [Page 74] which God much re­specteth.

Vse 1 How wofull then is the state of many who go laugh­ing on, as if to laugh their hearts fat, were the next way to heauen.Luk. 6.25. Woe vnto them, for they are like to weep and houle when now it is too late. Some respect all griefe as melancholy, and all teares as effeminate, not becom­ming a generous mind: This is the height of mans mise­ry, when hee doth not pitty himselfe in regard of that which maketh him most mi­serable. Wee account the states of men striken with Phrensies, and Apoplexies very pittifull, for they feele not how it is with them, not can they pitty themselues in these takings. We condemne [Page 75] them as Monsters of men, who now hauing their sen­ [...]ence, and being subiect e­ [...]ery houre to execution, will neuerthelesse giue them­selues to swagger, drinke, take Tobacco, &c. but what a Monster art thou, who when thou hearest that thou art a childe of Gods wrath, of death, and of eternall condemnation, wilt yet sleep as securely, and liue as care­lesly, as if there were no such matter; the God of this world blindeth thy eyes: hence it is that thou art dreadlesse. That which the eye seeth not, the heart dreadeth not.

Let vs secondly lament Vse 2 our misery: This exercise of a broken heart is a most pleasing sacrifice to God,Psa. 51.17. as [Page 76] spices are then most fra­grant when they are pow­ned and bruised; So are our hearts before God, when by this sorrow they are dissolu­ed: Beside, as the wicked sow the seede of their sor­row then, when they carnal­ly reioyce; So our light and comfort is then sowed, when wee are exercised in Christian mourning. Neuer­thelesse, it is not required, that Christians should bee of such a fluid and melting temper that they cannot speake two words this way without sighing, putting the finger in the eye, and wa­tring their plants. Those who will laugh at euery word, their hearts cannot be coaffected with ioy extraor­dinary in a signe extraordi­nary; [Page 77] thus in these cursory teares and sighes, the heart cannot but want that due griefe, which should beare that outward signification. Againe, it doth not agree with that rule ofMath. 6.17.18. annointing our selues before men: Not to speake, that whereas teares in time and place, breake the heart of a behol­der, these often are no more pittied, then the sight of a Goose going barefoot, as wee speake in the Prouerbe. Let vs therefore accustome to smite our rockie hearts in our retired deuotions, then our Father who doth see it in secret will reward it openly: As woundes by washing foorth the matter are cleansed; so is the heart purged by godly sorrow [Page 78] which often hath teares ac­companying of it.

Obser. 2 Wee must in the second place make hast to come foorth of this estate: Wee should not giue our eyes leaue to slumber, nor let our temples rest, till we found our selues in some measure deliuered: Whilst it is called to day harden not your hearts. Heb. 3.7.8 13. Psal. 119.60. I will not de­lay to keepe thy iudgements, saith the Prophet. Physici­ans obserue that in bodily sicknesses delay is most dan­gerous; but if any where then here is delay most mortall: When euery day our aptnesse to bee restored is more diminished, our sin by custome more strengthe­ned, Gods fauour in some degree farther remoued: If a fire be kindled in the rooft [Page 79] ouer vs, how doe we runne and crie to all the Neigh­bourhood for help to get it quenched: And when the wrath of God hath seazed on vs, in soule, body, condi­tion, his wrath which is a consuming fire, shall we not without all delay labour to saue our selues from the wo­full destruction of it.

Wherefore those are to be Ʋse 1 rebuked who will not by Faith, and Repentance come to the Lord; who sleepe se­cure though his wrath abide ouer them. Why they a [...]e as others, and shall doe as well as others, they haue liued thus long, and haue found no hurt, whatsoeuer hath beene threatned, they haue day before them for this worke; they cannot yet [Page 80] leaue their pleasures, and profits, and with these thoughts they delay to come forth, or like Lots wife, looke backe to Sodome. Thus ease doth slay the wicked ones, who though they sleepe se­cure in sinne, yet their con­demnation sleepeth not. Be­fore men can feare and flie from any euill, 1. they must know it: 2. apprehend it as neere vnto them. If the house were ready to fall, while we knew nothing but that all were firme, we could not feare, nor flie away. A­gaine, though we know an euill, if we conceit it a great way of, wee are not affraide of it; as euery one doth know he shall die, yet how few feare it, or prouide a­gainst it, because it is a thing [Page 81] men put farre from them, the oldest may liue a yeare; the weake man thinkes a loose estate may stand long. Thus men, till Gods sauing grace begin to worke, com­monly know nothing of their spirituall danger; or thinke as hee thought of doomesday, it is a matter a great way off, and so it is no wonder if so few bestirre them to come foorth of their wretched estate.

But let vs, who are the Ʋse 2 Lords, be wise, and learne diligence from others sloth; we are in danger to bee cast into the prison of hell for our debts; our sinnes, which make vs Debtors of punish­ment to Gods iustice, Oh let vs humble our selues,Pro. 6.1.5. compound with our Credi­tor [Page 82] before his heauy arrest be serued vpon vs. Shouldst thou haue to deale with ma­ny men, thou mightst haue a cold suite; but seeke mer­cy of God,Ioh. 6.37. none that com­meth to him doth hee cast foorth. Oh happy men who are stirred vp to flee the wrath to come.

QVEST. X.

10. Q. CAn a man of himselfe get foorth?

A. No, and beside hee hath three enemies, the flesh, the Deuill, and the world, who labour to hold him in it.

Obser. 1 The first thing here to be [Page 83] obserued is, That there is no strength in vs to helpe our selues into the state of saluati­on. Were we borne blinde, deafe, dumbe in regard of these naturall senses, there is no power in vs, or in all the Creatures to restore vs, al­though these things exceede not natures compasse, in re­gard of the sense to bee wrought, but onely in re­spect of the maner of work­ing it: Now how much lesse haue wee, or any Creatures strength to restore our selues to the sight and hearing of the heart, which of them­selues are matters altogether supernaturall: Wee know not, neither1 Cor. 2 14. can we know; we obey not, neitherRom. 8.7 can we be subiect;Rom. [...]. [...] wee are of no strength, and looke as [Page 84] men naturally dead can doe nothing to helpe themselues into this present life, though while they are sicke onely, some little thing they may doe this way; So they who are dead in sinnes, and tres­passes, and estranged from the life of GodEph. 2.1. & 4.18., which all are; they can doe nothing toward their quickning spi­ritually. Our Vnderstanding is dead in ignorance, dead in error, vanity, and folly; our Will in vtter auersenesse, for there is no man but vnder­standeth more of GOD and his Will, then he hath Will to follow, or affections to like of.

Ʋse 1 This Question vnder­standingly answered, doth seuer vs and Papists. Why can we not helpe our selues? [Page 85] we say because wee haue no power from which such a su­pernaturall action shold pro­ceede, the most of them say, because wee want freedome to exercise that power of our Will, which is still left in vs; Let a man be laden with irons, why can he not walke? not because hee wants a fa­cultie to mooue himselfe, from place to place; but be­cause he is so clogged, that he cannot put into act, that power, he hath. This doth obscure Gods Grace, and extoll the power of mans will. If one should say his Physician did helpe him a little, but deny the greatnes of his Cure, should hee not dishonour him? Should the blinde whose eyes Christ o­pened haue said, indeede hee [Page 86] did cleare our sight, but we had the power of sight in vs before he tooke vs in hand, would not this derogate from his glory? So to say, indeed he did helpe vs when we were weake, and sicke, but not quicken vs as being dead, is it not to obscure the grace of Christ?

Vse 2 Wherefore let vs arrogate nothing to our selues, God would haue vs to acknow­ledge that we haue nothing but sinne, and misery, and to come vnto him indowed with true humilitie; Like as proud wiues stand vpon it that they came to their Hus­bands, and brought this and this; So doe the Papists, but as the one is odious to man, so is the other most hatefull to God also.

The second thing to bee Obser. 2 obserued is, That there is in vs much resistance to our sal­uation. By reason of our na­turall corruption we not on­ly haue nothing which might further vs, but wee haue in vs that sinne, and corruption which doth fight against the worke of grace, more then water fighteth with the heate of fire: In which regard the power restoring vs, must be more glorious then that which first created all things. In particular, our Flesh is our greatest hinderance: by Flesh is meant corruption of minde, will, and affections, which doth shew it selfe in the outward man whose members are so many in­struments, and weapons of [Page 88] that inward vnrighteous­nesse.Rom. 8.7. The wisedome of the flesh is enmity against God, which cannot subiect it selfe vnto him. Wee may illu­strate these particulars by considering this corruption, either as it hath the respect of a sicknesse in our Soule, deprauing it in all the facul­ties of it; Or as it is a con­cupiscence, and adulterous loue to the Creature.

Now looke as it is with sicke men, their sicknesse desires that which doth feed it, and maketh them most a­uerse from those medicines, diets, and exercises where­with they should be cured: So our corruption doth in­cline vs to such courses, making vs set against all that which should helpe vs. If [Page 89] you thinke of it as of adulte­rous loue, looke as nothing doth so keepe an Adulte­resse from returning vnto the loue of her Husband, as her own false vnchast heart; So nothing doth so much keepe vs from returning to God as this adulterous con­cupiscence of our owne hearts.

Oh then let vs deny our selues, our owne wise­dome, will, and affections which make vs (like Mad­men) to thinke all against vs that should doe vs good. For knowledge, wee hope wee know enough, there was better liuing, when there was lesse knowne. For beleeuing, what saith the flesh, dost thou see a­ny reason for it? canst [Page 90] thou perceiue any such thing as they speake? Let them say what they will, but let them pardon thee for be­leeuing before thou dost see more: For more neere care of Christian dutie. What? shall none go to heauen, but those who are so forward, there is measure in euery thing. In steed of yeelding to Meanes, as the Word, catechizing, &c. It is strange what the flesh will obiect: Men thinke it is, to make their children soft, and to take away their spirits to bring them to such kinde of instruction; But let vs learne to deny our selues, wee are like sicke men, between our sicknesse, that is, the corrup­tion of our Nature on the one hand, and the voice of [Page 91] our Physician Christ, giuing vs counsell in his word on the other, if wee will leaue the Physician and hearken to our sicknesse, then it will grow on vs, and we shall pe­rish: But if we listen not to our disease, yeelding to it, but cleaue to the counsell of our Phisician, then shall our sicknesse be ouercome, and we shall liue.

Thirdly, The Deuill is also Obser. 3 busie to hinder our comming forth of this estate, and our re­turning to God. The Strong man will bussle before hee will leaue his possession. Euen as Pharaoh hindred the going foorth of Israell from bondage, so will this spirituall Pharaoh, our deli­uerance from vnder his spi­rituall captiuitie. Looke as [Page 92] many hinder the well-doing of sicke persons, who will counsell them, and put vp­on them things that feede their disease, if they be for the present a little delight­full: So doth the Deuill who doth nothing else, but animate men, and helpe them to that which may more and more increase their corruption, and dis­swade them from that which would truely remedy their euils. Againe looke as Bawdes, and Pandors, and such like creatures do much hurt in holding the hearts of vncleane women, to their vncleane courses: So the de­uill who indeed is no other then a Pandor going be­tweene the adulterous Soule on the one side, and the [Page 93] world who is the Paramour of it on the other, bewitch­ing the hart of the one more and more with the other.

Let vs therefore take heed of him, Ʋse if we haue a thought of turning a new leafe. What? will you turne Puri­tane? will you haue all olde friends talk of you? will you forgoe all olde pleasures, which with such & such you haue inioyed? and cast your selfe on such melancholie austerities?Mat. 16.22 Oh master be good to thy selfe. The truth is, when wee are hindred from doing good, the Deuill doth hinder vs; when we are rea­dy to fall from performing any good motion or pur­pose, which a better Spirit inspired into vs, theMat. 13.19. Deuill doth steale away this seede: [Page 94] When wee are stirred vp to lust,Math. 13.19. wrath, &c. the Deuill doth blow vp this fire;Eph. 4.26.27. Let not the sunne go downe vpon your wrath, giue not place to the Deuill.

Obiect. We see no such thing.

Answ. We see not how Gods Spirit doth worke in vs euery good will, worke, and word, yet we know that his Spirit worketh in vs all that is of this nature.Phil. 2.13. The Deuill hideth himselfe; Sometimes hee commeth to vs in wicked persons perswading vs: Sometimes (as to our SAVIOVR in Peter, and to Gods Prophet by an old Prophet) in good persons: Sometimes hee doth insinuate himselfe with our owne inclinations, as at [Page 95] this or that time he doth see them bent: Sometimes by outward occasions he doth prouoke vs: Looke as Fou­lers couch vnder their stalk­ing-horse, that they may shoote the more securely, and deadly; So doth he keep out of sight, that he may kill vnexpected: Wherefore let vs not only spit at his name, but turne away from him in these enterprises, by which he maketh vs rest in our na­turall estates; as good e­nough, though the issue of them is death.

Lastly, we are to obserue, Obser. 4 That the world is no small hin­derance, keeping vs backe from returning to God, and to the way of pence. By the World we are to vnderstand world­ly minded persons, and [Page 96] things in the world: whe­ther intellectuall, as the wise­dome of it.1 Cor. 1.26. Not many wise. Or externall, as the profits, pleasures, pompe, or ought of this kinde: For though these of themselues bee good, yet by accident wee are much hurt by them, as wine though good of it selfe doth much hurt vnto per­sons intemperate. The World destinguished from the Flesh doth seeme thus to be taken. Looke as the sicke man is much hindered from recouering, by the pre­sence of things which pro­uoke his appetite; but feede his sickenesse: So the pre­sence of those things which so disdiet the Soule, and che­rish our lusts, are very dan­gerous. And as vncleane [Page 97] women are much intangled and hindred from returning to conjugall loue, and duty, by the presence of strange Louers, and Paramoures: So are we; for these things are as it were the adulterous friends with which our soule entreth league of vncleane amitie against God: Hence it is that as many Women are reclaimed, when they are now translated from such company: So the soules of many returne to God, when now he hath stripped them of these things, though be­fore they would not once seeke after him, or cast a looke toward him.

Let vs then take heede of the baites of this world; Vse many are insnared with them: they shew meate, but [Page 98] they are a couered hooke, and worke murther. How many hath the world kept from Christ?Luke. 14.18.19. We haue bought Oxen, and a Farme. How many haue they made fol­low Christ by the halues, and at length slide backe quite from him, like that Demas.

2 Tim. 4.10.But aboue all things let vs take heede of our owne cor­ruption; but for this, nei­ther the Deuill, nor the world could haue any power ouer vs; In vaine should one knocke at the doore where there were none within to looke out, and answere: In vaine should the Deuill knocke by his perswasions at our harts, did there not dwell in them these lusts which would [Page 99] looke out to him too readi­ly, and therefore hee could doe nothing in Christ in whom hee could finde no­thing of this nature. Againe though the Deuill be illece­brarum adiutor, Ioh. 14.30. a Furtherer of all prouocations to lust; and (as vncleane persons helpe complexion with the painting box) doth make them seeme to vs good in farre greater degree then they are. Yet they would not be able to tempt vs effe­ctually, had we not this lust in vs. Looke as man while he is now in a hot fit of his ague, while this heate doth possesse him, O he thinketh drinke the onely thing, and counteth them happie that may drinke enough; but when this distemper is ouer, [Page 100] though the pot were by him, careth not to tast it; So these earthly things, when concupiscence is vp, Oh a­lasse (such false glasses these are) that our iudgement, and estimation doe thinke them so good that wee may not forbeare them, when the same things at another time (when lust is somwhat subdued) doe little or no­thing stirre our desires; that hee would thinke his Phan­tasie and senses were by some jugling delusion cor­rupted; So different is the iudgement we haue of the same persons & things at one time aboue another.

QVEST. I.

1. Q. WHere shall a man finde helpe?

A. Onely in Iesus Christ, the onely begotten Sonne of God.

Hauing seene our misery, and how it is not in our strength to be deliuered, it remaineth to vnfolde the [Page 102] way, by which wee are re­deemed.

Here then two things are to be obserued: 1. Who it is that is our Sauiour. 2. That we are saued in him alone.

Touching the first, wee haue him here described by name, and relation or na­ture. His Names are his Christen-name (as wee say) IESVS giuen him at his cir­cumcision; and his Name of Office CHRIST. IE­SVS that is a Sauiour, be­cause hee saueth from the blot of sinne, the power, vsurpation, and spot of it, and all the euills that entred by it. CHRIST, i. annoin­ted, because he was called and indowed with all spiri­tuall fulnes to be our Priest, Prophet, and King. Second­ly, [Page 103] he is said, the onely Sonne as Ioh. 3.16. the onely be­gotten: God spared not his owne Sonne: Not a Sonne by creation,Rom. 8.32. nor by adopti­on, as we are, but by eternall generation.

Now first this Iesus is said Obser. 1 to be our Sauiour; Where note how the Scripture doth by name set him out, and describeth him vnto vs: as That Iesus the Christ of God. Zerubabel, Moses, and Aaron, and all those temporary Sa­uiours were but a type of this, the sole true Deliuerer of all the Israell of God. Looke as Kings, and great men when they stile them­selues, they first call them­selues by their Christen-names, then by their Names of Office, as IAMES by Gods [Page 104] grace King of England: So our Sauiour, which Names are the kingly stile which be­longs to his Excellencie. Wherefore let vs learne to know them what they meane: They areMel in [...]re, malos in au­re, iubulum in cords. Honie in the mouth, melodie in the eare, a Iubile in the heart. They should bee as sweete to vs to heare, as a fragrant oint­ment poured out, is to our nostrils. What a Seruant, or Subiect were hee that knew not what the first letter of his Masters, or Soueraignes names meant, such like are too many Christians, if in this thing they should be ex­amined.

Further, this our Sauiour is that Sonne of God. Mat. 16.16 Who am I Peter? That Sonne of the liuing God. Great personages [Page 105] vpon earth haue their hono­rable Progenitors somtimes named that thus from their parentage their renowne may be increased; So here is the parentage of our Saui­our that the all-sufficiencie of him may thus the better be discerned: but it is to be marked that hee is not said, simplie, the Sonne, but by ex­cellency, the onely Sonne. For vnderstanding whereof, it is to be marked, that one may bee said to be a sonne improperly, as we are, and as Adam, and the AngellsIob. 1.6. elsewhere are said to be; And so likewise one may be said to be begotten impro­perly, as wee are Iam. 1.18. Yea, to be the Image of one as the kings picture in coine is called his Image; but [Page 106] Christ is said to be the pro­per Sonne, Pro. 8.30. the onely begotten, Ioh. 3.16. the substantiall Image, Heb. 1.3. For looke as it is one thing when men are said to get them children, because by counsell, and example they draw them to like opi­nions and qualities with themselues: Another thing when they are said to get them children, because by communion of their sub­stance they get other Crea­tures like in kinde, hauing the selfe same nature with themselues: So it is one thing when God, by his word begetteth some, for knowledge, holinesse, and iustice to be like him; ano­ther thing when he doth by giuing to one his diuine na­ture [Page 107] make him God consub­stantially with himselfe; and thus hee doth beget his Christ: Or it is one thing to take some poore childe and bring him vp as a Sonne, adopting him as an Heire; and another thing to haue a son cōming out of our own loines: So it is one thing for God to haue vs his sonnes by grace and adoption; ano­ther thing to haue Christ his naturall Sonne, who hath common with him the selfe same Diuine nature his Fa­ther hath. Againe, looke as the Kings image or picture in his coine is one thing, the Prince his substantiall Image is another: So the Image of God in vs in one thing; but Christ is the substantiall I­mage of his Father, more [Page 108] liuely then any naturall Fa­ther; for they haue not the same singular body & soule the father hath, but the like substantiall person for kinde onely; but Christ hath the same singular diuine Nature in him, which is in the Fa­ther. As if wee could sup­pose, Peter and Iohn to haue both one singular soule and body common betweene both of them.

Vse. Wherefore let vs hold vs onely to this Sauiour, in him we are compleate, be­ing the Sonne of God, hee is sufficient for vs; should the Prince vndertake to des­patch something for vs with his Father, would we joine others with him? that were a disparagement to his Ex­cellencie: So here they set [Page 109] vp a candle to the sunne that joine other Sauiours to this Sonne of righteousnes.

Secondly, Christ saueth vs Obser. 2 by himselfe. In him alone we haue saluation; no other name is giuen, Act. 4.12. by himselfe hee hath purged vs from our sinnes, Heb. 1.3. for all that merit and virtue which doth beginne and perfect our saluation com­meth from Christ.

Obiect. But how can this bee, for1 Tim. 4.16. Ministers are said to saue themselues and o­thers. We are bidden,Act. 1.40. to saue our selues from a fro­ward generation; to1 Pet. 2.11. ab­staine from lusts which fight against vs, and toRom. 8.13. mortifie them by the Spirit, that wee may liue.

Answ. When a man is [Page 110] sicke of a deadly sicknesse, if a Physitian prepare him a medicine of that virtue that it doth recouer him, though he send it by an Apotheca­rie, bidde the man take, wish him to keepe diet, and to vse exercise after it hath resto­red him; neuerthelesse, not the Apothecarie, nor the man may be said to cure the disease, but the Physician onely: So it is betweene Christ and vs, for as much as he hath made vs a medi­cine of his owne bloud, shed in the sense of Gods wrath, through which commeth forgiuenesse of sinne, and that Spirit which worketh our full restorement; though he send this by his Ministers, as Apothecaries, though hee bids vs beleeue and take it, [Page 111] though hee bids vs refraine lusts, and exercise our selues in euery good worke, after­ward, least we should suffer a relapse into our old sinnes, yet hee onely restoreth and saueth vs. And this holdeth in this matter the more, be­cause it is his vertue that must make vs to do whatso­euer is required from vs, both in our first receiuing of grace, and in our proceeding and perseuering therein to the end.

Wherefore let vs cleaue onely to Christ, Vse in him wee are compleat, let vs renounce our owne workes, which would proue like the letters Vriah caried,2 Sam. 11.14.15. if wee should pleade their desert in course of Iustice. Papists think, that as he who standeth on too [Page 112] firme branches of a tree, standeth surer then hee that is but vpon one, so he who trusteth to Christ and his workes too; but there is great dissimilitude; For who so ioineth workes with Christ,Gal. 5.4. falleth from the grace of Christ, and doth not continue to stand on him: Againe he that stand­eth with one foote on a firme branch, and with ano­ther on a rotten one, stand­eth not so sure, as if he were wholly on that which is sound and sufficient for his support: When the Deuill had the world thralled vnto him in superstitious errors, then did he cast to their des­pairing Consciences such mocke-staies as these to which the Papists leane; [Page 113] such as are mens owne righ­teousnesse, merits, satisfacti­ons, the merits, intercession, and power of Saints, and Angells. He knew that men ready to drowne would catch at any thing; that they would take figge-leaues for couerings, rather then haue nothing on their naked con­sciences; but alasse he that letteth go Christ, and looketh to these, is like the dogge in the Fable, who hauing meate in his mouth, snatch­ing at the shadow thereof in the water, did let fall, and so loose that which hee had. As there is one Sonne onely in the visible world which giueth light to all that see therein: So there is but one Sunne of righteousnesse, which doth send foorth [Page 114] beames of righteousnes and holinesse, to all that be­leeue.

QVEST. II.

2. Q. WHat hath be done to deli­uer man out of miserie?

A. He became man, and in our nature answered the Law, and satisfied the iustice of God.

Two things are here to bee obserued: First, how Christ did qualifie himselfe, to be our Mediator, by taking our Nature, and so becomming man. Secondly, what he did in this Nature for our re­demption, which is noted in two things: First, Hee an­swered [Page 115] the Law: Secondly, He satisfied Gods iustice.

To open the first, the Son Obser. 1 who had beene a perfect Person from all eternitie existing in the diuine nature onely, did in the fulnesse of time, assume into his perso­nall being, such a nature as wee haue, sinne excepted, that hee might exist thence­foorth for euer in the nature of man, perfect man also. So that the Person of Christ is after a sort a compounded Person, that is consisting of two natures, hauing in it the infinite inuisible nature of God, in which it had existed God from all eternity, and the finite visible nature of Man, in which the same Per­son will exist perfect man hencefoorth for euer: So [Page 116] that as in the person of a man, there is an inuisible immortall Soule, and a visible mortall body: So in th [...] Person of Christ, there a [...] two natures all together different: here onely is the di [...] similitude in this compar [...] son; Neither nature in vs [...] of it selfe a perfect person but both concurre between them to make a perfect personall being which neithe [...] of them haue by it selfe Now in the person of Chris [...] our nature is taken into a Person that was perfect before; that looke as euery Christian beleeuer, whe [...] he is borne of God remain­eth the same intire person which before hee was, re­ceiuing neuerthelesse into him a diuine nature, which [Page 117] before he had not: So Christ when hee was borne of the Virgine, continuing the same perfect person which he had beene from eternity, assumeth neuerthelesse a hu­mane nature, which before he had not to be borne with­in his person for euer, and this was meete that hee should indifferently pertake with each nature, who was to go a Mediator betwixt them, for reconciling the one to the other, that the Medi­ator betwixt God and man, should bee in one person, God and Man.

More particularly he must be God to make his media­torie workes of sufficient value for our redemption, for hence it is, that his bloudshed was so precious, [Page 118] that it wasAct. 20.20. the bloud of God. The dignity of the person addeth worth and value to that hee worketh: Wordes with a common man are good cheape, but with a Councellor, Sergeant or Iudge they are of no small price. Euen as a finite diso­bedience being against a [...] infinite Maiesty became in­finitely euill, and deserued infinite wrath and punish­ment: So finite obedience comming from a Person of infinite Maiesty was of in­finite force to please God, and procureth infinitely all good things vnto vs.

Secondly, he must be God that hee might bee able to beare and ouercome, that which he was to suffer for vs. His humane nature [Page 119] would haue beene preuailed against by the powers of darknes, ouerwhelmed with the heauie burthen of Gods wrath, had not the diuine nature strengthened it. But looke as one man may beare the assault of a thousand if he be planted in some im­pregnable hold; So this humane nature planted within the rocke of the di­uine Person was strengthe­ned to beare and subdue all things, for hence it was that death and sinne was ouer­come by him, because he as God was stronger then they. Looke as any thing cast cold into a red-hot Fur­nace the fire will chase a­way the cold, and make it become fiery: So death and sinne assaulting that person [Page 120] who was naturally and es­sentially life and holinesse they could not but be1 Cor. 15 54. swallowed vp in victory. Th [...] stronger will preuaile again [...] the weaker.

Man hee must be, as fo [...] many other reasons; so th [...] hee might haue right to r [...] deeme vs. As in the old T [...] stamentLeu. 25.25.48.49. Ruth. 4.4. none had right [...] redeeming any that w [...] falne, but he that was of th [...] kindred of the deceased; [...] our Redeemer doth parta [...] in flesh and bloud with vs that hee thus becomming [...] neere kinsman, hee mig [...] haue right to worke our r [...] demption; and the qualification of his Person is mad [...] the ground-worke of o [...] reconciliation insuing; Tha [...] looke as great Kingdome [Page 121] diuided, they will let the son and Heire of the one, marry with the Daughter of the other, and thus make a hap­pie way for their reconcile­ment; So the kingdome of heauen, and men vpon earth being disunited, it pleased the Father that his owne Sonne should by an indisso­luble marriage of personall vnion ioyne himselfe into our Nature, that by that meanes he might make way for the happy reconcilement of vs with himselfe.

First, hence wee may see Vse 1 the great grace of God to vs whom he hath redeemed by Christ, for whose sake hee was incarnate: had he suffer­ed his Sonne to haue taken that nature of our soules it had beene much, but to as­sume [Page 122] that part of vs, which we haue common with the bruite beast, it was a most exceeding grace. Kings in earth may grace some Fami­lie and kindred in their king­domes greatly, by influence of their fauour, by honou­ring them (for nobilitie and honour is but the word of a Prince) by bestowing reue­nues and treasure on them, and by calling them to au­thority. But if a King should thinke this too little, hee could doe no greater thing, then to ioine himselfe i [...] marriage with some of that house; For by this meanes hee should giue himselfe to them all, in that one, whom he had made one with him­selfe: Thus for the great God our Sauiour, to shew [Page 123] fauour in communicating his Graces with vs, is much, but thus to bestow himselfe vpon vs, is such grace, as passeth all vnderstanding.

Secondly, we see how we Vse 2 may come to finde God when wee would speake to him in prayer. Wee must fixe that eye of Faith on this humane Nature of Christ, in which the God-head doth dwell bodily, that is, personally; and there speake as to our God; For looke as when I see the body of a man, there I know his spirit or reasonable Soule is also, and therefore I speake to his vnderstanding when and where I see his body, because they are not seuer­ed: So in like manner, view­ing by Faith that humane [Page 124] nature now glorious in hea­uen, I there speake to the great God, because I know hee is there personally vni­ted.

Vse 3 Hath God taken our na­ture to him? Let vs then seeke to be made Partakers of the diuine nature; I meane these diuine created quali­ties, whereby we represent God. Hee did to no other end condescend thus low, as to take our nature, but that he might thus lift vs vp, to be partakers of his glory: If the Prince should match in some meane familie of his Subiects, and aske them no­thing, but that they would come to the Court, and bee partakers of his glory? Is­rael and Iosephes brethren went not vp to Aegypt more [Page 125] willingly, then men would hearken to such an inuite­ment. But the Sonne of God combining himselfe to vs, doth no other thing [...]hen inuite vs daily to par­take in his glory, but wee [...]e a deafe eare to the [...]ace offered.

Obserue further, that Obser. 2 Christ answered the Law, for vs; therefore is said, to be made vnder the Law, that hee might redeeme vs from the curse of it,Gal. [...].4.5. to which we were subiect. For Christ is not onely a Mediator, who intreateth for vs, but a surety also: as Iudah did not only intreat for Beniamin, Gen. 44.32.33. but did offer himselfe surety for him; and Paul did not one­ly intreate for Onesimus, Phile. 18. but vndertooke likewise as sure­tie, [Page 126] to answere for him.

Where note against the Papists, that the efficacie of his Mediatorship floweth from his suretishippe hee vndertaketh. Now sureties wee know doe make them­selues liable to answere the debt of those, for whom they stand bound: So Christ our surety, did vndertake to answere, whatsoeuer the Law could charge vs with, and to discharge the penal­ty of it, to the vtmost far­thing.

Vse 1 Wherefore we see what a comfort, this is to vs, who are Christs. If we did owe a hundreth pounds, to know it were discharged, would lighten and cheare vs; but to know that Christ hath taken on him all our sinnes, and [Page 127] borne the curse belonging to them, this would much more refresh vs.

Secondly, Let vs all re­ [...]t Vse 2 to Christ; Should Ban­ [...]rupts heare of any that would answere their Credi­ [...]s for them, they would quickly resort to him; how much more shouldst thou, who hast beene a Swearer, vsed cursed banning, and rai­ [...]ng speech, who hast lied, [...]lne, beene rebellious to thy Gouernours, beene pro­phanely carelesse of all god­ [...]nesse, drunke in sinne like water, how much more shouldest thou resort to this Mediator and surety, who will answere the debt of those, that come to him by faith; yea if any thing trou­ble vs who are Christs, turne [Page 128] it ouer to him to answere; for euen as women vnder couert-baron, haue their Husbands, to answer for them, all suites that can bee commenced against them: so haue wee Christ our Hus­band, let vs then flee to him.

Obser. 3 Obserue lastly, that Christ hath satisfied Gods justice in our behalfe. Gods reuen­ging iustice being stirred vp, by mans sinne God did in the sacrifice that Christ of­fered smell a sauour of rest,Gen. 8.21. and was pacified and con­tented. This doth follow on the former; for looke as a Creditor, when he is paide that which is owing to him, he then is at rest, and hath that hee would haue; so when Christ our Surety, had [Page 129] paid as it were to Gods Iu­stice, that punishment of the Law, in which we stood indebted, Gods reuenging Iustice is at rest, holding it selfe contented: If you doe one wrong, pay him that which may counteruaile the wrong, and hee is satisfied. Thus wee by breaking the Ordinances of Gods iustice, did wrong, despising and dishonoring him, whose ap­pointment we transgressed; but when we present to him, in our selues, or in our Sure­tie, a condigne punishment, vndergone in regard of that transgression, then by due suffering we repay, that ho­nour of his, which wee had violated, by our vndutifull transgressing. This was ne­cessary; for though God [Page 130] loued vs, yet would hee not let the influence of his grace appeare, in doing vs any good, till first justice receiued contentment: Gods iustice had put in a caution against vs: God therefore willing to glorifie his grace, yet not with any disparagement to his iustice, doth cause his Christ, whom out of grace he called and inioyned, to performe to him, such an o­bedience in which his iustice might receiue full content­ment, that so hee might out of grace bestow on vs all good things in Christ, iustice no whit gaine-saying: and in this is the mutuall kisse of mercy and of iustice.

Ob. But could not God forgiue without satisfacti­on?

Answ. Sinne is such a thing as God cannot but disallow, his nature doth determine him to dislike all that as e­uill, which hath not confor­mitie with himselfe. 2. I say it doth seeme, that God is not absolutely bound, to punish sinne with that death his Law threatened: as hee was not absolutely bound, to continue his Creature though doing good, in that life the Law promised, but he was bound to this, by his voluntary couenant. 3. I say, that since Gods sancti­on,Ezek. 18.20. when thou sinnest thou shalt die, he cannot forgiue without satisfaction to iu­stice,;2 Tim. 2.3. For he cannot deny himselfe, his will is made knowne, that his iustice vio­lated, shall be satisfied in [Page 132] condigne punishment: wher­fore let vs take heede of such Spirits, as make God free to forgiue though his iustice be not satisfied: who say no proper price of Redempti­on was paid for it; but that we are said to be redeemed, because set free; as the Israe­lites were said to be sold, be­cause God yeelded them into the hands of their e­nemies.

Secondly, we see what wee must put betweene Gods reuenging iustice and our selues, euen Christ sa­tisfying of it. Looke as we set a screene twixt the fire and vs, to keepe vs from the heate of it; so must wee by faith set our Sauiour Christ twixt the re­uenging wrath of God [Page 133] which is a consuming fire, and our soules.

QVEST. III.

3. Q. HOw did hee an­swere the Law?

A. By bearing the punish­ment which the Law threat­ned, and fulfilling the obe­dience the Law required.

Now is further opened, the particulars of that, which was meant by those words of the former answere, in that Christ answered the Law. The manner standing partly in bearing the penal­tie which it inflicted; partly by performing the condition of doing all things requi­site to the obtaining of life eternall. This answere doth [Page 134] stand in regard of the latter part, vpon a iudgement of Diuines, who thinke that the Law, though in innocencie it did absolutely tie vs onely to obedience, and in case of sinning only to punishment; yet since mans fall into sin, they thinke the Law doth absolutely knit on vs a dou­ble bond, 1. to indure that penaltie it inflicteth. 2. That it doth tie on vs that former bond of obeying her, that we may liue by her. Now the illustration is easie, for this being granted that Gods iustice in his Law, doth tie vs in this double bond, both of suffering punish­ment, and doing to life, all that is commanded in it: then it is sure that Christ did in both these regards answer [Page 135] for vs: Looke as a Surety if he vndertake for one who standeth bound in twentie seuerall bonds, he must dis­charge them all, before the Debtor can be released; So Christ vndertaking for vs, if wee stand tied in the said double bond, hee must an­swere both, or our debt must in part bee vndischarged. This we know, that hee was made vnder the Law,Gal. 4.4. in re­gard of the curse of it, that he might deliuer vs from the curse of it. Againe, this we are sure of, that as the Law was a rule of holines, iustice, sobriety, Christ did perfect­ly keepe it.

Let vs know then, Vse that whateuer can be asked of vs to forgiuenesse of sinne, and making vs righteous to life, [Page 136] Christ hath performed it all: so that in him we are com­pleate, lacking nothing to our full deliuerance from all euill, and consummation of blessednesse,

QVEST. IIII.

4. Q. HOw did he an­swere the pu­nishment of the Law for vs.

A. By bearing manifold miseries all his life long, and in the end the wrath of God, and the cursed death of the Crosse.

The sufferings of our Sa­uiour are fitly diuided into those which befell in the course of his life, or about the time of his death; for he wanted not from birth to [Page 137] buriall, wherewith to con­flict. The first of these two branches containe those common effects of mortali­tie and miserie, such as are incident to mans nature, as now it is become sinnefull. For as the Serpent lifted vp, was like to other stinging Serpents, though it had no sting: So our Sauiour listed vpon his crosse, to whom we looke by the eie of faith, it was fit he should be made like,Rom. 8.3 to the similitude of sinnefull flesh, and that therefore he should be sub­iected to such infirmities, as follow our sinnefull nature, but are not sinnefull.

Thus hee hadHeb. 5.7. naturall feare, which was not at the first in created nature, though there might be a spi­rituall [Page 138] feare of Gods threat­ning; yet there was no na­turall feare, because there was not any obiect thereof (any naturall euill) as yet entred, so hee hadMar 3 5. griefe, indignation, though these passions in him, were most pure and holy: it being with Christ, as with a christall glasse full of cleare water, which is still pure howsoe­uer it be shaken; hee was in his body subiect to weari­nesse, to hunger, yea,Esa. 53.3. Esay saith, hee was familiarly ac­quainted with infirmities; in his estate hee became poore,Luk. 9.58 The Foxes had holes, but the sonne of man had not where to put his head; in his name he was calledMath. 10.25. Belze­bub himselfe; in a word hee did indure such common [Page 139] blames, infirmities, and mi­series, as wee doe, who are sinnefull, though hee knew no sinne; for personall sick­nesses grounded often in the seede, of which we are pro­pagated, or conceiued by intemperancie and other in­discretions, as falling sick­nesse, stone, gout &c. wee must not thinke our Sauiour could in his person be sub­iect to such particular mise­ries; but as for the common infirmities of our nature his life was full of them. For looke as we traine Soul­diers by lighter skirmishes, before we bring them forth to beare the brunt and heate of the battell: so the Lord trained this great Champi­on, exercising his strength in lesse euills, before he would [Page 140] bring him to the heate and height of all his warfare. His sufferings about the time of his death, began in his agony, and lasted to his, resurrection. For thoughIoh. 19.30. from what time he said, it is finished, hee had no sense of paine or grife, yet he was in state of suffering. Now these his greater sufferings may be reduced to the pains and sorrowes of his soule, and the naturall death of his body, which hee endured for vs.

Though we must not con­ceiue any thing of Christ in suffering, which dissolueth the personal vnion of it with God, or the inherent holi­nesse of it; yet without pre­iudice of either of these, might hee suffer grieuous [Page 141] paines in soule. Looke as the body of him did die not­withstanding it remained personally vnited to God the Sonne: so the soule might suffer an impression of his Fathers wrath which is a kinde of death to the soule, notwithstanding the personall coiunction of it to God himselfe.

Secondly, the holinesse of Christ no whit obscured, he might suffer the full wrath of God, death; for it doth not stand in being (for qua­litie) sinnefull properly, or in being depriued of faith and other graces, but in fee­ing; for sinne, a priuation of felicity, or at least a di­minution of that blisfull fauour, which is better then life, and in an impression of [Page 142] wrath, which is as grieuous as death it selfe to the soule: Now this Christ felt, though he wanted no faith, where­with to cleaue to God; yet hee wanted the blessednesse which was to bee found in God; yea he felt that wrath against sinne, which is a con­suming fire, sinne whereof he was guilty in nobis, non in se, in vs, not in himselfe. Looke as the soule may bee vnited with the body (as in sleepe (and yet not worke in the body, so God vnited to Christ in soule, yet did forsake him, and for a time restraine that influence of fauour, in sense wherof con­sisteth life spirituall: but I in­tend here rather familiar il­lustration, then profound speech of doctrine.

His naturall death may be considered in his soule, which was seuered from his body, depriued of the facul­tie sensitiue, and operations which it had exercised in the body, or in his body which was now lying in the sepul­chre, in a state subiect to cor­rupt, though it was preseru­edAct. 2.31 from knowing actuall corruption: and in these was the vpshot of all those suf­ferings Christ endured for vs. I haue nothing to illu­strate this, it is a great mistery beyond all comparison; if any shadow may be vsed, thinke what some persons in their deepest loue aduenture on, that they may be ioyned to some peerelesse Virgins, they leaue their natiue Countries, commit them­selues [Page 144] to the clemencie o [...] sea and windes, hazard the [...] liues by many aduentures; So our Sauiour seeking vs worthlesse creatures, that h [...] might make vs a praise [...] himselfe, doth leaue heauen, come and walke amongst vs, abide many a little death, and breake through death i [...] selfe; how well may heeCant. 5.2. knocke, and say open to mee, for my head is full of dew, my lockes fall with the drops of the night.

But against that clause, which saith, Christ did not take vpon him our particu­lar and personall euills in suffering for vs, may bee obiected.

Obiect. 1 First, that a Surety is to answere the particular debts of those for whom he stand­eth [Page 145] bound, but Christ was a suretie for vs.

Answ. A suretie is bound [...]o discharge, Answ. either in some common payment equiva­lent to them all, or by ten­dring the particular summes wherein they stand obliged, for whom he entreth surety; thus Christ did in a common suffering equivalent to all our particulars of sorrow whereto we are subiect, as Adam did by one common s [...]ne bring guilt vpon all, not by sinning a particular sinne for euery man: So Christ by a common suffe­ring, did satisfie for all, not by suffering diuersitie accor­ding to the state of euery particular person.

Againe, it may be asked Obiect. 2 how he could pitty those in [Page 146] the stone, dropsie, &c. wh [...] hee had no experience o [...] these infirmities?

Answ. Answ. He could not [...] haue compassioned our m [...] series, had he not tasted th [...] in the kinde, but hauing [...] sted them in the kinde, [...] may know them, and ha [...] commiseration to them all as any that tasteth but [...] spoonfull of salt water, may know what it is, witho [...] drawing the whole sea, a [...] pitty such who are force [...] to drinke it: thus it is [...] these salt waters of our affli­ctions.

Ʋse 1 This should stirre vs v [...] to be affected with this loue, which hath made Christ suf­fer so much death for vs. [...] one beare a threatning re­prochfull word in our be­halfe, [Page 147] we count it kindnesse; [...]t to beare blowes, or lie by [...]t in our quarrell, this is loue [...]deed in him that thus suf­ [...]eth. But who doth lay to [...]rt these sufferings, which [...]is Sauiour hath suffered in [...]i [...] behalfe; you haue some [...]melting, that speake but a [...]ord of some mans death in their hearing, they are pre­ [...]tly in teares, who yet [...]ough we should preach till wee were hoarse of Christs death, will haue their eyes dry, not onely before vs, but neuer prouoking themselues so much as in secret, once to [...]ue a bleeding heart for it.

This also doth shew vs, Ʋse 2 what we should doe for his [...]ory, who hath done thus much for vs, euen lay downe our liues, if neede were; the [Page 148] hand will cast it selfe, betwi [...] a blow and the head, thoug [...] it should be cut off by th [...] meane: O what vnnatura [...] members are they to Chri [...] their head, who will n [...] beare one word of disgra [...] for him, who endured suc [...] contradiction of sinners [...] their sakes? who will no [...] kill one superfluous lust [...] his sake, who was prodiga [...] of his most precious bloo [...] in their behalfe?

QVEST. V.

5. Q. HOw did he fulfill the righte­ousnes the Law required?

A. By being subiect to [...]he will of God, in thought, [...]ord and deed, all his life [...]ng.

Christ did not onely suffer [...]hat, which was equivalent and correspondent to all that which each of vs in sin­gular should haue endured, but did performe also, as all his life time, perfect obedi­ence; so more principally at his death in behalfe of vs all. Now, the Law requireth perfect obedience, first in re­gard of the thing, which is to be obeyed, viz. that all the will of God be kept, euen all his commandements. Se­condly, in regard of the per­son obeying, that it be the whole man, outward and in­ward. Thirdly, in regard of the time, that it be with [Page 150] perseuerance to the end, and therefore theGal. 3.10. Law doth ac­curse, such as continue not alwaies, in all things to do [...] them, euen with all their might, strength, and vnder­standing, for that is the man­nerDeu. 6.5., in the Law required. Now our Sauiour, first h [...] did walke in obeying all the commandements, his loue to God the Father, his pra­ctise of ordinances of wor­ship, his praying, and publi­shing the name of his Fa­ther; his setting him at his right hand and trusting to him, his zeale toward the glory of God, the zeale of his house &c. his early ri­sing to sanctifie the Sabboth in the duties of it, his subie­ction to his parents, so farre as to worke at their tradeMat. 6.3., [Page 151] as it is probable, his loue to the life of man, euen to the neglecting of his owne, his [...]uritie, his not seeking earth­ly things, for he2 Cor. 8.9. made him­selfe poore, so farre he was from coueting ought which was anothers, hisIoh. 18.37. true te­stimony before Pontius Pilat; in a word hee was so free from concupiscence, that the Deuill himselfe couldIoh. 14.30 not finde ought in him; these the Gospell at large mentio­neth. Christ did not take what he liked, and leaue at his pleasure, but obeyed all the will of God. For looke as it is in the body of man, which is so compact and knit together, that you can­not wound one part, but the whole man is wounded: so the righteousnes of the Law [Page 152] is so combined, that he who breaketh one of them doth violate the whole frame, and becommeth guilty of the whole Law,Iam. 2.10 as the Apostle Iames speaketh.

Yea further it is to be mar­ked, that he did not onely submit to the morall duties of Gods law, which in inno­cencie should haue bin pra­ctised, but to other also; yea to ceremoniall obseruances, to which man as now sinfull (onely) was obliged, euen as he suffered the euills which did befall our natures, now being sinfull themselues, be­ing such as had no sinne in them; that looke what is re­corded of the most generous Captaines, viz. That they would worke with their common souldiers, fellow [Page 153] and fellow like, in the home­liest things they set their hands to, that is apparant in our Chieftaine, who doth like to one of vs sinfull men, set himselfe to worke, in o­beying euery thing wherein we were to obey. As when great Persons wil shew loue, they lay aside state, and for­get circumstances of inequa­litie toward those with whō they meane to be most affa­ble and louing.

Secondly, He did obey God with his whole man, with his vnderstanding, will, affections, as well as his out­ward man: With what zeale of spirit did hee cast those Merchants out of the Tem­ple?Ioh. 2.17. For looke as a beauti­full picture, which hath no spirit nor life in it, is but a [Page 154] shadow without the sub­stance of that it resembleth: so a doing the worke com­manded in the Law, with the outward man, if the heart & spirit bee not looking to God, intending his honour, reporting their loue and du­tie to him, it is but an out­ward forme of godlines and iustice, wanting the life and inward power which God requireth; he is a Spirit, and his Law is spirituall, giuen not as mans to the outward man only, but principally to the soule and conscience.

Thirdly, Christs obedi­ence was to the end. For he gaue vp the ghost, in loue to God and man, greater then the iustice of the Law could require: it is in obeying the Law, as in running a race; if [Page 155] one hold not out to the goale, all is nothing, the price is not receiued; so should one walke a great while in the course of obe­dience, but not perseuere vn­to the end it were in vaine, not such as the perfection of the law required.

Seeing then it is thus, that Vse 1 Christ (as the Law is a rule of righteousnesse) hath per­formed it exactly, yea gone in degree, beyond all it could command, for it doth bid vs onely, loue our neighbour as our selues: let vs see whi­ther we must looke, when we detest our owne imperfe­ction; euen to the righteous­nes wherwith Christ obeyed in our behalfe. Let vs re­nounce our owne righteous­nes as a menstruous rag, that [Page 156] wee may be found clothed with Christs, that righteous­nesse which is through faith on him. For it was the will of Christ to performe, not onely a bare satisfaction, but also a most gratefull obedi­ence, that so he might both remoue from vs, the filthy couering of our sinne, and also cloth vs with a rich robe of vnspotted righteousnes.

Vse 2 This doth shew vs God the sonnes exceeding loue to vs; if when we are absent, one doth take our cause, and doe ought for vs, which we in our persons should haue performed, wee count our selues much beholding to them, especially if they doe it from their voluntary di­sposition vnspoken to by vs. Loe, Christ our Sauiour hath [Page 157] put himselfe in our roomes, and done all that worke for vs, which wee in person should haue wrought, that we might be declared righ­teous, to the receiuing of e­ternall life.

QVEST. VI.

6. Q. WHat benefit haue wee by his death and sufferings?

Answ. Deliuerance from sinne, and the punishment thereof.

We haue deliuerance from sinne, by all Christs suffe­rings after some sort, but not alike; principally by those [Page 158] before his death, and those in which more properly his passion consisteth. Those former sufferings, as they taught Christ patience, ex­perimentally fitted him, to bee a compassionate high Priest, had in them example for our instruction; so were they accessory & ministring to that further & more prin­cipall satisfactory suffering of his death and passion. Looke as if an English-man were held prisoner in France, who could not bee released, but on such a ransome ten­dred, and the good will of the Gouernours obtained; say some of his Countrey­men would worke his en­largement, he doth addresse himselfe for France, he liueth there submitting himselfe to [Page 159] the lawes of them, amongst whom for the time hee abi­deth, he beareth many grie­uances in a country wherein he is not knowne, hee mo­ueth with humble petition the Gouernors, and offereth satisfaction; finally, he doth pay that penaltie or price of redemption imposed; in this example, this man may be said to be set free, by all this suffered for him, but not equally by all, principally by discharging the ransome im­posed; by the other, as by sufferings accessory and mi­nistring to some other more principall.

Thus Christ, he tooke our nature, came from heauen, and dwelt amongst vs in that tabernacle of flesh, hee yeelded himselfe subiect to [Page 160] our fashions and lawes as it were, he did beare indigni­ties and iniuries, from the world who knew him not, he at length tendred, that sa­tisfactory passion to God his Father for vs, and preuai­led with his grace, for the be­stowing of all good things on vs. The suffering then of death, hath an eminencie aboue all other, in the remo­uing of sin and punishment from vs. Looke as it was in the shadow; the faithfull of the old Testament, they did as in a Sacrament receiue deliuerance from their sinne, by the death of their sinne-offering: so is it here with vs. Christ becomming our sacrifice for sinnes, taking them on him to beare them, and doe them away in our [Page 161] behalfe, his offering vp com­meth to quit vs from the guilt of them; No wonder, for if a suretie discharge a debt in our behalfe, we stand no longer bound to it; thus our Sauiour in his death, an­swering the vtmost farthing, nay performing a suffering of infinit more dignity, then vindicatiue iustice could haue required; the grace of God doth set vs free most iustly; hence Christ is said to haue cancelled,Col. 2.14. whatso­euer hand-writing was a­gainst vs, whether that of the Ceremoniall law, as it testi­fied our guilt, or that inward testification of our conscien­ces. For looke as they who haue now paid a debt in be­halfe of any, they call in all specialties witnessing the [Page 162] debt, which now they haue answered, and deface and cancell them, that naught may euer bee claimed by them: thus did our Sauiour, so that in his death, we may vse that1 Pet. 3.21. interrogatory of a good conscience, and say,Rom. 8.33, 34. Who shall lay any thing to our charge, it is Christ that is dead &c.

To consider this more particularly. Christs death doth free vs, first from the guilt of sinne. Secondly, from the spot or power of it in vs. Thirdly, from all o­ther punishment.

The guilt of sinne is a pro­pertie in it, binding vs to pay condigne punishment, to the iustice of God. This pu­nishment therefore borne of Christ, and presented by him [Page 163] for vs, it cannot be but that our bond to beare it, should be dissolued, or that iustice might require againe, a thing already discharged.

Secondly, our blot of sin, that life of the old Serpent, that liuing death of soules, is remoued. For Christs death must not be conside­red onely as an exemplarie cause, working mortification of sin, or as a morall cause, by way of meditation, but as hauing force obtained by it, and issuing out of it, which doth by litle and litle abo­lish sinne, euen the spirit which doth mortifie the deeds of the flesh, both fruits and roots of corrupti­on. Looke as Adam dying a naturall death, did kill this naturall life in vs all, first ma­king [Page 164] it mortall, so as it neces­sarily must die, then at length causing death it selfe: so doth the death of this se­cond Adam worke the death of sinne, first wounding it in vs with mortalitie, such as will bring it certainely to death, then vtterly dissoluing it in the end.

Thirdly and lastly, Christs death doth free vs, from all other miseries; for the cause which did breed and conti­nue these taken away, they must needs likewise bee re­moued. Take away the cause of a sicknes, you make the painfull distempers which follow vpon it, cease also. Discharge once the debt for him who lieth in the Coun­ter, and all with one worke, you free him from prison [Page 165] and many other greeuances, to which by reason of his debt, he was held subiect.

But it may be here obie­cted:Obiect. If wee be thus freed from sinne and punishment, why are we still in and vnder them?

Ans. Rome was not built in one day:Answ. because great things are not begun and fi­nished all at once. Things are said to bee done, when they are so begun, that they will certainly bee accompli­shed in their time. Wee are therefore said to be dead in the first Adam, because though we liue and see no­thing for a time, but that we are aliue and aliue like: yet that mortalitie is in vs, vvhich vvill like a vvorme neuer cease, to fret and cor­rupt [Page 166] vs, till vvee come to death it selfe. If one hath so vvounded a man, that he dye vvithin a yeare and a day, vvee say he hath slaine him, because hee hath so vvounded him, that he vvill certainely dye: thus our sin is taken avvay in Christ, it being so vvounded, that in the end, it shall certainly be quite abolished.

Obiect. But hovv is it that vvee die? are vve deliuered from that?

Answ. Yea vve are, inasmuch as that spirit is in vs, vvhich shall at length quicken our mortall bodies. Further, there is a double deliuering, one vvhich keepeth vs from prouing and tasting a thing that is euill, another from being hurt, and ouercome [Page 167] of it. We are not deliuered from death in the first kind, but in the second. And thus Christ himselfeHeb. 5.7. is said, to haue beene heard, and deli­uered from that hee feared, not that hee did not taste death, but in that he vvas not ouercome or hurt by it.

Wherefore let vs hold to Vse 1 this death, euen as the an­chor of our soules. Let vs looke to Christ lifted vp on his Crosse, that vve may find deliuerance from all the stings of sinne and death and other miseries;1 Kin. 1.50. & 2.28. as male­factors vnder the Lavv vsed to flie to the hornes of the Altar, so let vs all flie to this blessed death,Heb. 12.14. vvhich spea­keth better things, then the blood of Abel vvhich cryed for reuenge.

Againe, this should en­courage vs against death, that our Sauiour hath so en­dured it, that he hath taken the sting out of it, and freed vs from the feare of it: If a sicke body should be afraid to drinke of any thing, yet if his Physitian should begin, hee would not be afraid to drinke after him. Christ hath tasted death, and drunke the dregs of it, that nothing might remaine for vs, but that which is holesome.

QVEST. VII.

7. Q. WHat benefit comes by his righteousnesse and obedience?

A. The fauour of GOD and eternall happinesse are obtained for vs.

A perfect Sauiour must not onely deliuer vs from e­uill, but put vs into a secure possession of all good. For blessednesse cannot stand in that good, which being here to day may be lost to mor­row. Christ therefore hath not onely by his suffering, deliuered vs from euill, but by that voluntary and most gratefull obedience, which in suffering he shewed, hee hath obtained from the [Page 170] grace of God, to account vs and iudge vs in him righ­teous to life eternall. Wee must not thinke Christs suf­ferings like the sufferings of the damned ones, to bee meerely satisfactorie to iu­stice, and to haue no other respect in them; no it is a most pleasing obedience, which may challenge by co­uenant, all good for vs: such an obedience in which was shewed, the greatest loue to God and to man, that can be comprehended; yea the knowledge of it pas­seth all knowledge.Eph. 3.19.

Now that which wee get by this obedience, is first Gods grace or fauour for­giuing sinne, reckoning vs righteous to life. Secondly, Actuall donation of life it [Page 171] selfe. For fauour here is not to bee conceiued of Gods first loue, as if hee before ha­ [...]ed vs, (he was indeed angry with vs) but he so loued vs, as that he gaue Christ for vs;Ioh. 3.16. It is meant therefore of the manifestation, or influence of his fauour, in conferring [...]eally on vs, the benefits of iustification and life. The sunne of Gods loue was eclipsed, till Christs loue to­wards vs (in whom the ioy­full Epiphanie of it began) was declared. Though God doe iustifie vs out of grace, yet his sentence is according to truth, and if he pronounce vs iust to the receiuing of life, wee must haue some righteousnesse iustifying vs. This cannot be any imper­fect righteousnesse in part [Page 172] sinnefull; much lesse can he iustifie vs hauing no righ­teousnesse, as a foundation to his sentence, therefore it must be a perfect one, such we haue none but Christs; herein he is an Antitype to that first Adam, euen as Iacob now clothed with his eldest brothers apparell, did get the blessing: so is it with vs hauing put on Christ and his obedience (which in ef­fectuall calling wee doe through faith) then the Lord doth giue vs the blessing. If one doe for mee any such peice of worke, which by a­greement hath due to it any wages, or reward vpon the worke done in my name, I haue title to demaund the reward couenanted: thus it is, Christ hauing done that [Page 173] righteousnesse, performed that obedience on which God couenanted to giue vs life and all good things, we vpon this performed for vs, may claime from grace, which promised it, life euer­lasting.

Obiect. Obiect. But how can one be iust, by the righteousnes which is anothers, more then wise with the wisedom another hath? If a Black­moore were clad in white, would his apparell without him change his hew?

To driue out one wedge with another; Answ. how can wee be truely made sinnefull in Adams sinne? Secondly, I say this righteousnesse, is not to be accounted as a forraine thing altogether without vs, as the clothes are to the [Page 174] body: but it is the righte­ousnesse of the head of vs, with whom wee haue most neere coniunction. May not the whole body bee light­some, with that light which is in the eye and head only, not in the body? Christ saith it may:Mat. 6.22. so may we with that righteousnesse which is in Christ our head.

True they will say, if wee were naturally one; As if our spirituall coniunction were inferiour to the other. Againe, as we may be made one with Christ: we may be righteous with his righte­ousnesse: the manner of communion may be exten­ded, as farre as the vnion, but though not naturally, yet in fictione iuris (as they speake) in account of the [Page 175] Law, we may be one truely with Christ, as man and wife a [...] one person in law; there­fore legally or in estimation of the law wee may be one with Christ, and by conse­quent in Gods account, iudging in that Court of Chancerie as it were, wee may be iust with Christs iu­stice, which is as much as we vrge.

Let vs then array our selues, Vse with the obedience of Christ, and looke vp bold­ly to God cloathed in it; this is no scant short garment, but a large robe big enough for vs all, as the light of one sinne is enough for another world to see by, could they be created and set before it; as one voice serueth euery eare within the hearing: so [Page 176] this righteousnesse will bee enough to all the multitude of vs, who shall beleeue on it.

QVEST. VIII.

8. Q. HOw shall a man finde helpe?

A. Onely by a true faith on him.

Two things are here to be marked: 1. That wee are saued by faith, which is des­cribed from the propertie of true faith and person about whom it is occupied; viZ. Christ on him, but of these hereafter in the next an­swers.

2. Marke that by faith on­ly we obtaine saluation: The [Page 177] Scripture teacheth euery where, that through faith on Christ, we get both for­giuenesse of sinne and life euerlasting.Act. 16.30.31. What shall wee do that we may be saued. This answereth the question, be­leeue. The reason is, wee cannot haue any benefit by Christ till he be vnited with vs: now he commeth to be vnited with vs by beliefe. To open these two things which vnfold and proue the point of Catechisme in [...]and; meate, though it haue a force to nourish; Medi­cine, though it bee able to heale; rayment though it can both adorne and defend the body against the iniurie of aire; wealth, though it can make rich; yet meat can­not refresh me till I eate it, [Page 178] and after a sort incorporate it with mee; no salue will heale me, till I lay it on my soare; no apparrell will stand me in steede, further then I put it on; no treasure (no not all the gold in India) can make me rich further then I get my selfe possessed of it. Thus it is in Christ the bread of life, the medicine, wed­ding garment, the pearle of the Gospell; we cannot haue benefit of him further, then we get to bee vnited with him. Now there are three bonds in the body mystical, whereof Christ is the head and we members. The first is from Christ to vs, that is the bond of his Spirit. The second runneth from vs to Christ, and that is our faith primarily, and consequently [Page 179] our whole heart and other affections. The third bond runneth from each member to other, that is Loue.

Obiect. Obiect. But are wee not knit to God and Christ by loue?

Answ. Answ. Not first of all by loue, neither to God nor Christ. Wee cannot loue God or Christ further, then we see that they are good vnto vs; our loue presup­poseth apprehension of Gods loue; wee cannot see that God is good to vs fur­ther, then by beleeuing the word of promise, in which he offereth grace to vs. A Traytor condemned, can­not in this estate cleaue to the King by loue, as a merci­full Sauiour of him, but first he must know and bee per­swaded, [Page 180] that the King will shew him grace, before hee can vnite himselfe with the King by loue, as one whom he hath found alway good and gracious vnto him. A­gaine, if you offer mee, and by promise assure me of any kindnesse, I must first know what you say to mee, and perswade my selfe you meane as you speake, before I can loue you as my kinde friend; thus before wee can loue God, as gracious to vs, who are by nature children of his wrath, wee must by faith apprehend his loue to­ward vs; and before we can loue Christ, we must by faith vnite our selues with that grace of his, which he mak­eth knowne in the word.

Looke then as our bodily [Page 181] members by nerues and snewes are knit with the head: so our faith is that prime and principall liga­ture, by which we are cou­pled to Christ. And there­fore it is that first thing, whereby wee come to haue benefit by Christ, and fel­lowshippe in that iustificati­on and life which come through him; wherefore let vs labour by faith to get our selues made one with Christ; If a thing bee neuer so good, what is that to vs, till we get some of it we are not the nearer: so though Christ be of neuer such va­lue, if wee let him hang in the aire, & prouide not that he dwell in our hearts, by faith, we shall be no whit the better for him.

[Page 182]2. Marke in this answer, that it is onely Faith whereby wee obtaine righteousnesse vnto saluation. For this grace maketh only that first apprehension of CHRIST, through whom apprehen­ded, we are iustified and sau­ed. Though a man hath ma­ny members in his body, yet hee hath but one by which hee vseth to receiue any thing, viz. the hand, and so though our soules haue ma­ny graces bestowed on them, yet haue they but one hand of Faith, wherewith to receiue Christ, and his be­nefits vnto saluation. But when we say that only Faith doth saue vs, we meane not that faith, which is alone without all other graces of loue, doth saue vs, but that [Page 183] faith, though it hath the company of other vertues, yet it alone worketh, in lay­ing hold on Christ, to for­giuenesse of sinne and life eternall: euen as when wee say, the eye alone seeth, wee doe not meane that the eye is alone in the head, without the company of other sen­ses, but that the eye though ioyned with hearing, smel­ling &c. yet it alone doth see, no other sense concur­ring to help it in that, which is the proper effect of it selfe.

If then Faith be so excel­lent a thing, how fearefull is their sinne who lie, not care­ing to get beliefe; to lie, theeue, or whore, they see is an enormous crime, but to liue in vnbeliefe, they neither [Page 184] account it vncomely, not dangerous; to turne ones backe disdainfully and care­lesly on Gods greatest loue, is of all other the foulest disloyalty: to neglect to take the healing medicine of Gods owne preparing, what is more dangerous, no other sinne could haue hurt vs, had not this vnbeleefe beene ad­ioyned vnto them.

QVEST. IX.

9. Q. WHat is Faith?

A. An assu­rance that by the death of Christ, forgiuenesse of sins, and by his righteousnesse Gods fauour and life eter­nall are obtained for me.

In generall (before we en­ter the particular explicati­on of this answer) you must know, that a true iustifying faith, so farre foorth as it iustifieth, is here described. True faith is commonly called iustifying faith, not that this is the full effect of it, beyond which the effici­encie of it doth not extend, but because this is the prin­cipall thing, in which the force of true faith is occu­pied, as our soules are called reasonable, not because they haue no other operation, then what is reasonable in simple apprehension or dis­course. For our sensitiue and naturall actions proceed effectiuely from our soules: but because this is the most principall work of the soule, [Page 186] therefore it taketh true de­nomination from it, and is termed reasonable.

Foure things are now fur­ther to be vnfolded, 1. what is meante by assurance. 2. How a true iustifying faith may bee said an assu­rance, when true Beleeuers are many times doubtfull. 3. The matter about which iustifying faith, and the as­surance of it, are conuer­sant. viz. forgiuenesse of sinne and life, in the death and obedience of Christ, or about Christs death & righ­teousnesse, as they are a ground of forgiuenesse of sinne for mee, and life euer­lasting. 4. The particulari­tie of it, assurance that my sinne is forgiuen, and life obtained for me.

[Page 187]1. For the first, by assu­rance here is meant an assur­ed or confident perswasion, which is not onely, when the vnderstanding determines that truth is spoken, but when the will doth confi­dently rest vpon that good which is promised, which as it is in degree greater or lesser, so is doubting more or lesse excluded; This is true beliefeAct. 8.37 of the whole heart. Looke as if you pro­mise mee any great good matter, say it be but to lend mee an hundreth pounds, when my occasions require it, I haue not onely a per­swasion in vnderstanding, that the thing you speake to me, you speake it truly; but because here is in the word, that which is good to mee, [Page 188] as well as that which is true, therfore I haue a confidence in my will, which maketh me rest on, and trust to that you haue spoken. If the word spoken were true, but not a word any waies bene­ficiall to me, I might haue an assured perswasion in minde without any affection or mouing of will toward it: but when it is as well good to mee as true in it selfe, it cannot be fully receiued by a mentall perswasion assen­ting to the truth of it, with­out a godly affection imbra­cing it, as it is a word of good tidings to mee who heare it. Thus Abrahams perswasion Rom. 4.Rom. 4.17.22. Iob. 19.25 27. and Iobs in the 19. of his booke, are to be vnfolded.

2. For the second, wee [Page 189] must know, that faith is al­waies an assured perswasion, in regard of the euent and thing beleeued, not in regard of the sense and feeling of him who beleeueth, whe­ther his heart be stedfast in faith, or trembling through much vnbeleefe, yet beleeu­ing (though with much vn­beleefe) he shall be sure of the thing promised. For it is not the manner of appre­hending, but the thing ap­prehended, viz. Christ, for which God doth passe his promise. Now looke as a trembling palsie hand may take the same thing, which a more steddie one doth, take, though the manner be diuers, the one taketh it shak­ing, the other without any trembling: so a hart of faith, [Page 190] which yet shaketh & doubt­eth through much vnbe­leefe, may take Christ, as well as a heart doth which is more fully perswaded, and therfore shall haue the grace promised for his sake, who is receiued by faith. God then promising to euery true (though weak) beleefe; hence it commeth that faith is a certaine perswasion, in regard of the thing beleeu­ed; certainely bringing vs to receiue the thing promi­sed. For euery house is as sure as the foundation is, e­uery thing hanging on a pin or pegge as sure as the pegge on which it hangeth. A true faith being a trust to Gods faithfull promise, it cannot miscary in the euent; for this on which it is grounded is [Page 191] vnchangeable.

Neuerthelesse, though in the euent, it promiseth a cer­taine perswasion: yet is it not so alwaies in the sense of the beleeuer. It is one thing to haue a thing surely; ano­ther thing to know, I haue it s [...]rely. Wee haue many things, which we thinke we haue lost: so a Beleeuer, who hath a sure beleefe, yet doth not know that he so beleeu­eth, nay thinketh that hee is without faith, when he hath it vnfainedly. This falleth out sometimes in the first beginning and conception as it were of faith, somtimes afterward. Looke as child­dren liue in the wombe, and know not themselues that they doe liue: so is it with many true beleeuing soules, [Page 192] who long beleeue, before they come to see themselues to beleeue, and be able by a reflexed operation of minde to say,2 Tim. 1.12. I know on whom I haue beleeued.

2. Say that now they are come to know, they haue faith: and that God is pleas­ed with them in Christ, yet may this their sense be soon altered, partly through a childish weaknesse of iudge­ment, partly through o­ther temptations. For as children, though they now to their feeling) are well: yet if they come to see their owne bloud, or to be left all alone in the darke, beginne to conceiue twentie strange matters: so Gods children who now thinke themselues well, while they are in the [Page 193] light, and feele his gracious presence, if this bee a little hidden, or if they finde not their accustomed life, and cheerefulnesse in Gods ser­uice, they beginne to thinke all is turned with them, and call all into question.

Againe, looke as the wisest man, may come to haue the eye of reason so depraued through distemper of braine, that he shall think his friends seeke to kill him, and are be­come his foes; yea the eye of his body so depraued by a stroake, or by ouer-flowing of choller, that he shall think all things before him red and yellow, though they be no­thing so; euen so by the vio­lent stroake of some wasting sinne, or the strange worke of some more sharpe temp­tations, [Page 194] (ouerflowing the eye of the soule, as it were with spirituall gall, euen the sense of Gods wrath) the iudgement of a faithful man, for the time may bee so de­praued, that he shall thinke God his enemy, and euery thing to bee otherwise to­ward him, then it is.

The third thing to bee marked, is that, about which faith is conuersant, which is Christ obeying to death, that he may finde righteousnesse and forgiuenesse of sinnes to life in him. For to beleeue, that my sinne is now for­giuen in Christ, is rather an acte of experience in a Be­leeuer now iustified, then that beleefe which is requi­red to iustification; to rest on Christ obeying to the [Page 195] cursed death of the Crosse, [...]at I may get pardon and [...]se euerlasting from the [...]race of God, this is the acte [...]f true beleefe, with the [...]atter also about which it is [...]nuersant. Christ is the full [...]d adequate obiect of be­ [...]efe, as it doth iustifie, euen [...] colour is the full obiect of [...]e power of seeing that is [...]rs. Faith doth not looke [...]any thing else, as it doth [...]ercise that facultie which worketh to the iustification [...]f vs, faith doth beleeue [...]reatnings, doth sustaine vs [...] aduersities, doth (like a Queene) guide all our acti­ [...]s, doth worke by loue, as [...] instrument conioyned [...]th it; but it doth not iusti­ [...] vs, but onely as it doth [...]me it selfe to apprehend [Page 196] Christ, as our reasonable soules doe see in the eye heare in the eare, digest in the stomacke, but doth no [...] reason as it doth thes [...] things, but onely as it con­ceiueth, & discourseth with­in vs. For looke as nothing in a poore man, can mak [...] him rich further then it doth get riches into his possessi­on: so nothing in vs Sinner [...] can make vs righteous to life further then it doth lay hol [...] on such a righteousness [...] which can take away sinne and make vs righteous to th [...] receiuing of life eternal [...] Wherefore though the fai [...] that iustifieth vs, bee a fai [...] working through loue; y [...] it doth not hence follow that it should iustifie vs, as [...] worketh by loue, no mor [...] [Page 197] then this followeth, that be­cause the fire which is hotte and giueth heat, is also light, therefore it should make hot so farre forth as it is light, not so farre forth only as it hath heate in it.

4. For the last, obserue: That a true iustifying faith doth incline a man, to be­leeue Gods grace, in particu­lar toward him through Christ, euen as they that [...]ere st [...]ng w [...]th Serpent did come and looke to the [...]easen Serpent, beleeuing to finde the healing of those deadly stings, that were fast­ned in them: Thus a soule [...]tung with sinne, and feare of death, commeth by saith to Christ, relying on him, trust­ing to finde in and through him, cure of those deadly [Page 198] euils, wherewith it is woun­ded. If a Physitian should call sicke persons, saying, do but come to mee, and I will heale you, and we should see many flocking about him, would wee not presently know, that they beleeued, that he would cure their dis­eases; So when Christ saith to sinners, beleeue on mee, or come to mee (forIoh. 6.35 these are all one) & I wil help you. What saith (think we) haue sinners, who resort to him? is it not a beleefe that he will according to his word, heale them, deliuer them from sin, and death, and restore them to life eternall? If there be a particular word, or that which is equiualent, then is there a particular faith; but there is so. For1 Ioh. 3.23. God bids [Page 199] euery one beleeue, and saith, thatIoh. 3.16. whosoeuer hee is that beleeueth, shall not perish but haue life, which is as much as, beleeue thou Tho­mas, and thou shalt haue life.

How can we proue, that Iohn or Thomas are vnder wrath, and the curse? Wee cannot prooue it otherwise then thusGal. 3.10 Cursed is euery one, who continueth not in [...]ll &c. Againe the saith of true Beleeuers goeth farther, then the faith of Deuills can doe; but they may beleeue that Christ died in generall for all sinners that shall be­leeue on him. Remember that voyce of Thomas, Ioh. 20.28. My Lord, my God, and ofGal. 2.20. Paul who hath loued mee, and giuen himselfe for mee. This pro­noune, [Page 200] in diuinitie, is most precious. The seuerall appli­cations of these would bee too prolix.

Vse. Let vs then stay on Christ as our Sauiour, and so vnite our selues to him, that wee may through him obtaine saluation. What is apparell helpefull to vs, before wee put it on? The Papists are like those Taylors, who car­ry suites vnder their arme, which themselues neuer weare; so they doe carry Christ in the swimming knowledge of the braine, without resting on him, with their whole hearts, to finde saluation in him; most pitti­full is their faith. For where­as this particular confidence is a shield, against all the fiery darts of the Deuill; their [Page 201] faith is such as may be intire and whole, and yet a man hauing it, may be in damna­ble desperation, as them­selues teach, and by reason is euident. For if faith hath not in it any hope or confi­dence, then is it not opposed to despaire, so as to expell it; for things which will not en­dure the one the other, must haue contrariety, as fire and water: if the one doe not fight and driue forth the o­ther, then may they dwell together. But true saith in Christ, doth breed confi­dence and boldnesse, accor­ding to thatHeb. 10 22. Let vs enter with confidence and bold­nesse through faith on him. True faith therefore hath in it confidence toward the grace of God. For as no­thing [Page 202] can make hot, which hath not heate in it selfe: so nothing could make confi­dent, which after some man­ner, had not confidence in it.

QVEST. VI.

10. Q. HOw is FAITH wrought?

A. It is the gift of God, by the worke of his Spirit, in the preaching of his word.

This answere doth set downe Faith, first from the generall nature of it, viz. That it is a gift of God. Se­condly, from the manner of working it, which is set forth by the paincipall Author, [Page 203] the Spirit, the instrumen­tall, which is the word.

For the first obserue;Eph. 2.8. that Faith is Gods gift:Iam. 1.17 Euery good thing commeth from the Father of Lights; but Faith and other graces are gifts after a speciall man­ner; for they come not from a common bountie, such as God made shew of in the creation; but from a speciall fauour, which he beareth his in Christ Iesus.Phil 1.29. To you it is giuen (saith Christ) not onely to beleeue, &c. The naturall head doth not onely giue sense and motion, to all the members now conioyned, but doth send foorth those bonds, whereby they come to be coupled with it: so is Christ the spring, whence this sinew of Faith doth [Page 204] flow and issue vnto vs. What is there in a gift, but it doth agree to faith? Nothing we say more free then gift, it must come from the grace of the Donour, and be ours by no former title: thus faith it is bestowed on vs, when we were euery way vnworthy, and is a thing quite aboue the capacity of our nature: so farre it is from being due to vs.

2. A gift must be profita­ble to the receiuer, for else it were a giftlesse gift, to giue me that which is not good in it selfe, or cannot any way be good to mee. But what is so profitable as faith, which obtaineth through Christ, all things good for vs.Mat. 15.28 Great is thy Faith, be it to thee, as thou wilt.

Wherefore let vs keepe Vse 1 this carefully; it is a jewell of Gods owne bestowing on vs. Should some great personage bestow some great gift on vs; for their sake we would haue it in account, keepe it carefully, we would not leaue it about loosly, nor let it go abroad lightly. Let vs looke to our Faith accordingly.

We see, secondly, how we Vse 2 are bound to God in thanke­fulnesse. Thankefulnes for grace causeth increase of it. Euery one delighteth to sow in that ground, which returneth the seede with ad­uantage.

We see lastly, whither to Vse 3 seeke for increase, euen to the first fountaine, Heb. 12.2.

The second thing to bee [Page 206] obserued is, who is the prin­cipall worker of Faith, viz. The Spirit of God. Hence2 Cor. 4.13. we are said to receiue the Spirit of Faith, that is the holy Ghost, in and through this gift of faith which hee worketh, and continueth in vs.Gal. 3.2. We receiue the Spirit of promise through faith. For it is not with the Spirit and his gifts, as with the body of the sunne and his light, the one whereof is absent from the other, but where euer the gift is, there the Spirit is, as well to continue it in be­ing, as first to begin it.Eph. 1.19 20. The same power which raised Christ from the dead, is said to raise vs vp to beleeue. If a man should want a bodily eye, or hand from his birth, no lesse power could worke [Page 207] it, then the almighty power of God. Who then but his Spirit can giue vs this hand of faith, which reacheth to heauen? this eye doth see the things within the veyle that concerne our peace. Wee must not thinke that Faith is such a knowledge, where­of, there are seedes in our na­ture, out of which by meere outward teaching, we may be brought to beleefe; for then should faith be naturall, as all other things are, which our nature can attaine to, with outward helps.

If not the word, Obiect. but Gods almighty power worketh it, then either this spirituall al­mighty power is euery­where to worke it, and then all that heare shal be brought to beleeue, or the word is [Page 208] but a dead letter without the Spirit, which is preached to such who remaine in vnbe­leefe; or more briefly, that word which hath not with it, that power of the Spirit, which almightily worketh beleefe, that is a dead letter, it is not a quickening word: but the word of the Gospell preached, to such as abide in vnbeleefe, hath not with it this power of the Spirit: therefore it is a dead letter, and therefore it is no quicke­ning Ministery which is sent to them.

Answ Answ. The first part is false, and so the conclusion inferred, so farre as it con­cludeth the ministery of the Gospel, to be to vnbeleeuers a dead letter. For it presupposeth this error, that a word [Page 209] cannot be spirituall, liuely, and of efficacie, further then it hath conuerting vertue: whereas to conuince the thoughts, and to reproue sin, are effects of the Spirit, and argue a liuing piercing word. In regard of the latter thing inferred, that it is not a quickning conuerting word, to the impenitent and vnbe­leeuers, it is true. For it is said so from the effect it hath in the faithful, toward whom this power is alwaies put foorth: not that all are quick­ned by it, but because all who are quickened, come by force of it, to receiue this quickening.

Wherefore let vs not Vse 1 thinke sleightly of so great a worke, as is the bringing vs to beleeue. When we read [Page 210] that such a man, and such a man borne blinde, had their eyes opened, O wee thinke of the wonderfull power of God: but when the eyes of our minde, are opened, wee raise not our hearts, to any such obseruation.

Ʋse 2 Againe, To get faith wrought and increased, let vs cry to God for his Spirit; had we Prophets as good as Gad and Nathan, without this we should see no increase.

Lastly, that the word is Gods instrument to beget Faith: TheRom. 1.16. Gospell is the power of God to saluation, the powerfull instrument of God;Rom. 10.14. How can they beleeue without hearing? the word can doe nothing without Gods Spirit; but his Spirit will not ordinarily doe any [Page 211] thing without the word; nei­ther is it possible to beleeue without Gods word, it be­ing both the meane whereby we beleeue, and the subiect matter of our beleefe. A man may see without light or colour, heare without eare or sound, as possibly as beleeue without a word from God. For when faith is a perswasion touching the good will of God to vs in Christ, how can wee be per­swaded touching his graci­ous pleasure, till hee declare the same by his word. No man can certainely know, that another will doe this or that for him, till he haue his word or promise to that ef­fect; no more could we e­uer know, that God would forgiue our sinnes, and shew [Page 212] vs mercy, should he not by his word signifie the same. Neitheir is it to be passed o­uer, that he saith, The prea­ching of the word begetteth faith; For though a seede hath a power to bring forth fruite; yet it doth not put forth this power, till it bee sowne; and though a net hath abilitie to take fish, yet it doth not this till it bee spread and cast foorth: so it is in the Gospell, which is the seede and net of God, whereby hee begetteth and taketh soules.

Vse Wherefore such ignorant persons, as know nothing of Gods word, and yet haue a strong beleefe, the truth is they are full of groundlesse presumption. Would not all men laugh at one, who [Page 213] should perswade himselfe, that such a man would giue him twentie pounds a yeer, when yet he cannot say, that euer he heard any inck­ling of such a matter from his mouth by himselfe, or by any other from him. But are not these much worse, who beleeue strongly, that God will giue them the patrimo­nie of his heauenly King­dome, though they cannot tell any sillable of his word and promise, which sound­eth that way.

Againe, we see that those men, who care not for the word, haue no faith. True faith is begotten and conti­nually nourished by the word, cannot bee without it, it is the a [...]re in which it breatheth. What say some; [Page 214] shall none be saued but these Sermon-men? May vve not pray and read at home as good things? vvho are vvorse than these vvho heare most? They loue to heare them­selues speake, but vvho can see any thing they talke of? These gruntling Svvine ne­uer had sparke of beleefe? like as Svvine turned vp a­gainst the light, cry as impa­tient of it: so doe these beastly men, they cry out to see it, rather then like nevv borne-babes,1 Pet. 2.2. desire the sincere milke of the Gospell.

QVEST. I.

1. Q. SHall all that be­leeue haue benefit by Christ?

A. All that truly beleeue shall, but there is a dead faith vvhich profiteth nothing.

Here are tvvo things to be marked. First that a true Faith, maketh vs partakers of Christ, and his benefits. [Page 216] Secondly, That no dea [...] Faith can profit vs. Look [...] as in nature of things, some are counterfeit meerly which haue an appearance, bu [...] want all inward substance o [...] that they make shew of; a [...] in false money and jewels i [...] is manifest; and looke as in plants, some haue the name and common nature, which yet want the singular pro­pertie that is found in those that are sowne and better manured, as in wilde oates and marjoram, twixt which and tame, there is no small difference, though they bear [...] one name: so in matters spi­rituall, there are some of them counterfeit and wilde as I may say: some othe [...] true, vnfained, good, peere­lesse, as it is said in the Gos­pell. [Page 217] Now looke as those [...]ngs which are right in [...]eir kinde,Math. 13.45.46. they are good to [...]ll such purposes, as by na­ [...]re or ciuill institution agree [...] them. Currant money is [...]od to procure, by way of [...]change, any earthly thing [...]e want: so a true faith is of [...]se, to bring vs through Christ any blessing spirituall, [...] corporall which is good for vs. T [...] reason is, because [...]me faith doth really (as it is [...]pposed to imaginarily) that [...] truly vnite vs with Christ: [...] that wee come to haue [...]ommunion, in all that is Christs, being vnited with [...]n, and by the faith of our [...]earts, now betrothed and [...]rried with him. For euen [...] a graft, set into a stocke, [...]aketh with it in the sappe [Page 218] and life of it: and as a w [...] man now truly and lawful [...] married to a man, comme [...] to haue promotion in him and joint possession of a good things with him: th [...] we being truely one wi [...] Christ, haue all our debts a [...] swered by him, haue right i [...] his righteousnesse; yea w [...] receiue that quickening Sp [...] rit issuing into vs, from hi [...] our head.

Vse Wherefore let vs seeke true faith, vnfained faith, a [...] it is1 Tim. 1.5. called. It is said of th [...] wise M [...]chant, he did see [...] Mat. 13.45. good pearles right in thei [...] kinde, not glistering glas [...] but Diamonds of lustre. L [...] the value and profit of fai [...] (being true) perswade th [...] to seeke it. Wouldest tho [...] haue pardon of sin, would [Page 219] thou see sinne subdued in [...]e, wouldst thou haue the [...]rit of grace, wouldst thou [...]e crosses turned to thy [...]d, wouldest thou enioy [...]efits temporall or eter­ [...]l, euen as thy selfe willest? [...] beleefe, it will bring [...] all in due time. Why [...]e men idolize money and [...]e after it, but for this, that [...]ll fetch any thing they [...]uld haue.

Secondly, note that no [...], vnsound faith, will [...] vs in steed,Iam. 2.14. What doth [...]rofit (saith the Apostle) [...]gh a man say he haue faith [...] haue no workes, can faith [...] him? By this demand­ [...], it is most strongly deni­ [...] There are many kindes these dead faiths. Some 1 [...] blinde presumptions, [Page 220] which are meerely counte [...] feit: 2 some are historicall p [...] swasions, touching the trut [...] of the Articles of Religio [...] without any particular co [...] fidence: 3 some are illumin [...] tions in the points of th [...] Gospell, vvith misground [...] persvvasions, like that [...] Hamans, Est. 6.6. What shall be done the man the King will honour he no sooner heard it vv [...] in the heart of the King, [...] honour a man, but vvh [...] should the person be besi [...] himselfe: hee thought hi [...] selfe the man presently Novv these are called faith because they are inferiour [...] perations of the Spirit, a [...] haue an illumination like faith hath, though they [...] fer much from that vvhic [...] is vnfained, and purifie [...] [Page 221] the heart, as wild marjoram [...]th, from that which [...]oweth in gardens well [...]immed. Now none of [...]se can profit; though [...]rant money will fetch in [...]y commoditie wee lacke, [...] that which is counterfeit [...] reiected: so these faiths [...] like slips, they will not [...]sse in heauen, for the ob­ [...]ing of spirituall blessings [...]rough Chri [...] for these doe [...]ot [...]ely and inwardly v­ [...] vs with Christ. N [...]w [...]te as a griffe tied on out­ [...]ardly, with a thread onely, [...]ill not grow in a stocke, nor [...]hat which is vnited with a [...]ad, as a glasse eye, or as a [...]enne only, can euer receiue [...]e influence of sense and [...]otion, as other members doe: so is it with these, [Page 222] whose faith doth at most v­nite them with Christ, but a [...] a wenne is vnited to the body.

Vse Let vs then prooue our faith, bring it to the touch-stone: we would be loath to take a piece of money that were counterfeit; take heede the deuill cheate vs not with mock-faiths which prof [...] nothing. Such as neuer tri [...] their faith, it is a signe they haue not faith in truth; and if so many kindes of faith will not stand in stead, what shall become of thee, who hast no faith, no knowledge of God in thee?

QVEST. II.

2. Q. HOw is a true faith discerned?

A. By the fruits, & name­ly by repentance.

The distinction, as also [...]e vnitie of things may be [...]ght, from the causes, which are one or diuerse in [...]ery thing; from the sub­ [...]ct or circumstance of place wherein they are, and from [...]e properties or adjuncts also. But the diuersitie of effects, do distinguish things more apparantly, then any [...]ther, by how much effects [...]re more obuious and per­ceiueable then other consi­derations; Thus a true faith [Page 224] differeth in all the causes, God working this doth i [...] out of purpose of bringing one to life and saluation, and doth make his word and re­uelation, speake more parti­cularly of his grace and fa­uour to the heart of a true Beleeuer, then to others in whom he hath not that pur­pose, when he doth cal them, and therefore doth not ei­ther fit the seede or put forth his power so as may bee, as ducing to such an end.

2. They differ in matter, for the knowledge of true faith, doth more appropriate things knowne, and affect the heart in the interest wee haue in them, it maketh a man know God, as a childe knoweth his father.

3. In the forme of affi­ance, [Page 225] for there is none true in false faith.

4. In the end, which is to bring vs righteousnesse and life, receiuing the end of your faith; to this end God giu­eth it vs, but this is not the end of the other dead faith.

5. For the place, true faith is in the heart, the o­ther in the head.

6. For the adjuncts, true faith is precious, perseuering, [...]nfained. But wee cannot difference thinges more broadly then from the ef­fects, the which place is here chosen. Now the effect of faith is either interne, such as it hath within it selfe, or is ex­terne, such as it doth worke without it selfe, in the whole man in whom it is: as fire hath an inward effect, which [Page 226] within it selfe it exerciseth, as burning; It hath effects ex­terne without it selfe in other things, it doth harden clay, soften waxe, and drie things moist. Thus our faith it doth incite the soule to rest on God, to seeke increase of faith, to resist vnbeleefe, e­uen as it hath confidence in it; these essentially flow from it, as burning is an ef­fect, which proceedeth euen from the essence of fire, which is an Element hauing heat in it: but this effect the Catechisme here chuseth not, as being lesse perspicu­ous, though all true Belee­uers finde it by good ex­perience.

There are then other more externe effects, which faith doth worke out of it [Page 227] selfe, in all true Beleeuers. First it doth worke repen­tance: for the nature of faith 1 being to apprehend the loue of God, this once felt of the heart, maketh it grieue that it hath sinned against so louing a God. Hauing stirred vp 2 repentant sorrow, it dothAct. 15.9. purifie the heart; for looke as a wilde griffe ingraffed in a kindly stocke, commeth to haue the nature changed, so faith setting vs into Christ, though by nature wee are wilde Oliue branches, yet we by grace of Christ, come to be altered.

It gouerneth the whole 3 man, making vs doe the things, in obedience which God hath commaunded, making vs waite on God in aduersitie,Esa. 28.16. without mak­ing [Page 228] hast, as the bodily foote stirreth not, but with directi­on of the eye: so no grace moueth, but this eye of faith hath some precedencie, in guiding of it: indeede as from a roote, the body, branches and fruite in the tree doe proceed: so from faith as a roote, all the sancti­fying graces of the spirit, and all the fruits of the spirit which grow out of them, do proceede.

4 Finally it causeth peace, and quieteth the heart: for it bringeth the soule an ac­quittance and Quietus est, from all the sinnes thereof, and ioy likewise1 Pet. 1.8 vnspeake­able and glorious; for it doth see it selfe, to finde in Christ infinite treasure. Look then as a good tree, is known [Page 229] if it haue on it good fruite: so is faith if it be accompa­nied with these fruites, but chiefely if it haue growing out of it, the fruite of repen­tance.

Thus then we see how we may try and proue our faith. Vse O we are carefull if we take an Angell, we will rubbe it, ring it, send and weigh it, we would not be deceiued any way in it (not so much as to haue it washed or clipped.) The Lord make vs as cir­cumspect in this matter, where our danger is greater, by how much the thing it selfe is more precious.

QVEST. III.

3. Q. HOw doth that appeare?

A. Because wheresoeuer Gods Spirit worketh true faith there hee worketh re­pentance also: Luk. 19.8.9. Acts 15.9.

These two are coupled together,Mar. 1.15. Repent and Be­leeue the Gospell; yea the one of them is the cause of the other. Now where I see the one of things necessarily combined, there I know the other is also: as in a liuing body, it hath necessarily conioyned with it, a liuing soule, where then I see the one, viz. any body aliue, there I know is the other. [Page 231] Smoake can neither be rais­ed, nor continued without some fire, where then I see smoake, there I know fire is also, though it is not alwaies conspicuous; thus it is in re­pentance, which is the smoake of a beleeuing soule, in which faith is not yet come to blaze forth in Chri­stian reioycing.

But it is a great question, Obiect. whether of these is former, for the Scripture setteth Re­pentance before Faith, and maketh it to go before re­mission of sinne.Act. 5.31. Christ is the Lord and King to giue Repentance and remission of sinne to his Israel. Now what euer is in nature before remission of sinne, is before Faith also; for faith and pardon are so immediately [Page 232] linked together, that what is before the one, is before the other also.

Answ. For answere whereto we must know, that there is a legall Repentance, to which men may bee exhorted, which is a worke of the Spi­rit of bondage, and this doth go before faith. For euen as a sience must bee broken off, and cut off from the old stocke, before it can bee ingraffed in a new: so must a Sinner be cut off from the old Adam, by this worke of the Law, before hee can be by faith set into Christ the second Adam. This Repen­tance Austin compared to the needle which made way for the threed of the Gos­pell, for the word of Faith to come in after it; this doth [Page 233] plow vp the heart, before the seede of faith can bee fitly sowne in it. If then wee vn­derstand Repent and Be­leeue, of this repentance, we yeeld it precedencie.

There is also a Repen­tance, which is a griefe for sinne offending God, rising from the loue of God, and this it is likely to be that Re­pentance which the Gospell calleth for; but it doth set it first, because it is more ma­nifest then the other, not be­cause it is in nature before the other. There is an order of generation; there is also an order of manifestation, in which things are made mani­fest, Rom. 10 9. If one con­fesse with his mouth, and be­leeue with his heart. Con­fession last in order of na­ture, [Page 234] is put before the other for because we haue the Spi­rit of faith, therefore wee speake and confesse, as Paul saith, 2 Cor. 4.13.

Quest. Quest. But why is Repen­tance required to the forgiu­nesse of sinne?

Answ. Answ. It is required not so much to the being of it, as the manifest declaration of it in my conscience. Things are said to bee, when now they are manifestly declar­ed; thus remission of sinne, which is the vvombe as it vvere of faith, is manifestly novv brought to light vpon repentance, and therefore it is said repent, and so (euen in thy ovvne experience) manifest the remission of thy sinnes. The summe is, that faith is alvvay in nature be­fore [Page 235] Repentance, though we long trauerse the exercise of a broken spirit, before wee can feele our selues perswa­ded. that our sinnes are par­doned: that as wee see the lightning first, before wee heare the cracke, and wee see the blossome first, before we see the bud, though in order of nature, these last are first: so wee see our selues to be in sorrow, before wee can feele our selues to haue faith, and to haue receiued forgiuenes, though these in nature were before, which may bee thus cleered. None can greeue at sinne, as it is offensiue to his God, till he loue his God; none can loue God till hee haue apprehended Gods loue to him; no man can ap­prehend God as reconciled [Page 236] and louing to him, till hee hath faith; therefore none can greeue for sinne, as it is offensiue to God, till he first hath faith.

Vse Let vs then hence learne to assure our consciences, that they haue truely belee­ued; haue they sorrowed with godly sorrow for sin, and shall wee doubt then whether they haue beleeued? we may aswell doubt, whe­ther there bee fire when wee see a smoake. But if we haue knowen no sorrow for sinne, then is our faith such an one as will not profit vs to salua­tion. No sorrow I say; for as children know all some pain in birth, but some none, neither then nor after in comparison of others: so Gods children, neither in [Page 237] their first conuersion, nor af­ter, haue all the same mea­sure of sorrow, though none escape without knowing this sorrow in some degree.

QVEST. IV.

4 Q. WHat is Repen­tance?

A. Such a change of the heart, as bringeth foorth a reformed life. Matt. 38. Rom. 12.2. Esay 1.16.

In this answer two things must be marked. 1 That Re­pentance Obser. 1 is a chang of the heart; The heart is put for the soule & faculties therof, the iudgement, will and affe­ctions. For the presence of the spirit, whether good or [Page 238] euill, is most displayed, in that which it doth worke in the heart, the moouing, to Obser. 2 wit, of affections. 2 It is not euery change of the heart, but such an one as hath euer following it a change,Matt. 3.8. both of inward constitution, and outward conuersation.Isa. 58.5. Re­pentance is not the hanging of the head like a bull-rush, or composing the outward man, tipping the tongue on­ly, but it is an alteration of the whole soule and inward man.Ioel 2.15. Rent your hearts (saith Ioel) Plow vp the fallowes of your hearts (saith Ieremy) Look as it is with a traueller,Ier. 4.3. who hath now a long time gone forth of his way, when once he commeth to find it, his iudgement doth disallow the way he went in, & which [Page 239] sometime hee thought the onely true way, his will doth turne from it, his affections likewise are much changed, he greeueth, is full of indig­nation, to thinke hee should be so wide, he is angry with those, who did mislead him in it; Thus it is with vs from the time God openeth our eyes, to see how we walked astray, in those wayes which wee thought good enough, though the issues of them would haue beene death. Hence it is, that the He­brewes call Repentance by a word which signifieth Tur­ning. For indeede Repen­tance is such an act, wherein the soule doth turne about, looking quite another way from that wherein sometime it walked.

Further it is to be marked, it is not onely a change of hart; but such an one as hath going with it, a change in constitution and conuersati­on. For it cannot bee, but when the heart is turned and conuerted vnto God, the whole man will bee conuer­ted also, but as the great wheele in a deuice being tur­ned, the lesser are together turned with it: so it is heere, the heart being that prim [...] mobile, that first moouer, ac­cording to which, all inferior instruments are also moued.

To open this further. You must know that Repentance is not any meere externall change. Secondly, that it is not an hypocritall halfe change of the heart, as Israel returned to God, but not [Page 241] with her whole heart. Third­ly, that it is not a change, such as was in Iudas, which ended in desparation, but such a change wherein the soule doth so turne from the sinne of it, that God seeing sinne now become loath­some to it, doth send his spi­rit into the heart, both to sanctifie it inwardly, and also to leade it into euery word [...]nd good worke, into all manner of holy conuersati­on. This being the order of these benefits. 1. The Spirit is sent vs from Christ, to work faith in vs, by which we rest on him, and are vni­ [...]ed with him. 2. We receiue upon this immediately, iusti­ [...]cation from him. 3. When [...]ow Gods loue to vs (being so wretched in our selues) is [Page 242] apprehended, wee come to feele working in vs, this Spi­rit of repentance. 4. The Spirit hauing now brought vs to dislike of our sin, turne from it, feele it a burthen, doth inwardly sanctifie vs, killing sinne and quickening vs with that life of grace, which inableth the soule to supernaturall operation. Fift­ly, Hauing giuen vs (who are Christs) these new abili­ties, it is likewise with vs, to lead vs in the exercise of them,Rom. 8.14 according to that; S [...] many as are lead by the Spirit of God the same are the sonnes of God; not reguntur, are go­uerned, but aguntur, are acted and moued; whence the conuersation commeth to bee altered from that i [...] was; So that these thre [...] [Page 243] changes must be distinguish­ed. First, The change of the heart in this first conuersion. Secondly, The change of the heart in sanctification. Third­ly, The change of the out­ward conuersation. The first being a worke of the Spirit, preparatiue to the o­ther. For looke as Physici­ [...]ns, before they will giue the medicine, which should bring vp tough corrupted humors, restore naturall fa­culties, and so bring a man to that soundnes of naturall actions, which he formerly enioyed; before this I say, they will attenuate, cut, and concoct the matter, making it fit to be educed; euen thus our God he doth by his Spi­ [...]t cause Repentance, and the change of it, by which [Page 244] the hould of sinne, comme [...] to be so loosened, that t [...] soule is ready of it selfe, [...] labour the expulsion of [...] before hee doth send [...] grace of mortification a [...] quicknance, and restore in [...] the integrity of a spirit [...] conuersation.

Vse 1 Wherefore wee may s [...] that many are farre fro [...] Repentance. Some neue [...] haue any change of iudge­ment or affection touching their former waies, but w [...] boast they are no Chang­lings, count it leuitie vnbe­seeming the staidnesse of wisedome, to alter in iudge­ment or courses. Some haue a change in them, but it may be said of them as of some snakes, they haue cast their coates, but keepe their poy­son. [Page 245] Some desist from some [...]nnes, but yet haue no ha­ [...]ed of them: some by [...]elues haue a brunt some­ [...]me of sorrow, but it hath [...]o roote in the heart, and [...]nisheth: some like Iudas [...]aue a strange turne in mind, [...]d yet are not turned a­gainst sinne, as sinne, is of­ [...]nsiue to God. For as hee [...]hat feareth not to touch a coale for the fire in it, doth [...]ot properly feare the coale (for he will take the coale in his hand) but the fire which burneth: so he that is greeu­ed disallowing a sinne, as be­ing notoriously foule, or as it is followed with vengeance, is not properly greeued at the sinne, but at the punish­ment, with which it is at­tended.

Ʋse 2 Let vs labour also to fin [...] a change, as we would ass [...] our selues of true Repen­tance. If we can say, some­time I haue loued such vani­ties and sinnefull courses, and would iustifie them; but now I dislike and ha [...] them; sometime my ioy was in such companion, as were brethren in iniqui­ty, but now I delight not in them; this is a good signe of a penitent heart, alasse i [...] men see and are sorrowfull that they haue beene out of their waies, will they, nay can they go on in them a before? No more can we re­pent, that wee haue gone a­misse, and still continue the same courses. Repent and bring foorth fruits worthy Repentance.Math. 3.8.

QVEST. V.

5. Q. WHENCE commeth this [...]hange?

A. Chiefly from the sight and feeling of Gods mercy towards vs in Christ, Luk. 7.47. 1 Ioh. 4.19.

The heart may be pricked with Repentance, by the Law, as I said before; but this will but make it bleed inward, and rancle more and more; this is a sorrow to death. The heart neuer commeth kindly to be prick­ed, so as to breake out into confession, dislike, and true griefe for sin (as it is a thing offending God) till the loue [Page 248] of God come in some mea­sure, to be tasted by it.Zach. 12.10. I will poure out my spirit of grace and deprecation, and they shall mourne, Mat. 3.7. repent for the kingdome of heauen is at hand. We see some sturdy natures which with seuere hard courses are not stirred, come ouer them with kindnes and they relent: thus it is in the dissoluing of our hearts, they neuer yeelde and relent, till loue worke on them. Looke as it is in the change of the earth, all the stormie incle­mencies of the Winter, though they may cast it into diuers formes, yet till the sun cause an influence of his sweete heat into the bosome of it, it is neuer changed from vnfruitefull to fruitfull, nei­ther is the face of it till then [Page 249] renued; So in our soules, though the stormes of the Law, may diuersly affect them, yet till the beames of this grace shine into the heart, they are neuer truely changed: our hearts could not possibly reflect and re­bound this loue to God (for it is loue to greeue, that wee haue offended him) had not hee first caused his loue to shine vpon vs.

As euer then thou wouldst repent, Vse get a taste of Gods loue, one haire of loue will draw more then a yoke of oxen, the softest things will breake the hardest. A sword which will be stricken vpon iron or steele safely, may bee broke (men say) on a fether­bedde. What is harder then a Diamond which abideth [Page 250] the hammer, and is not hurt, yet a goates bloud will dis­solue it, as vinegar doth pearle &c. Looke to that bloud of Christ our Sauiour, and he inable vs to see it, that so our hard hearts may bee dissolued through the abun­dance of loue manifested in it. What is so hard, but fire casteth and melteth it? what fire is so hotte, as the loue wherewith God hath loued vs in Christ?

QVEST. VI.

6. Q. FRom what is the heart changed?

A. From loue of the world to the loue of God, from carelesnesse to consci­ence and desire to please God, Ioh. 21.15. Tit. 2.12. Phile. v. 11. 1 Ioh. 2.15.

In euery mouing and alte­ration there are two points, the one from whence, the o­other to which; as in going any whither, there is one place which I leaue, and an­other that I go vnto; Thus in Repentance, the point from which we turne, is the loue of the world and care­lesnesse: the point to which [Page 252] we are changed and conuer­ted is, the loue of God and care to please him.

Obserue then first; That by nature all of vs liue in a­dulterous loue of the world, the persons, things, fashi­ons in it.Iam. 4.4. O yee adulterous (saith Iames) Looke as wo­men from what time they fall away from loue of their Husbands, grow into league with strangers; so wee from what time, we by sinne turne from the immortall God, we turne to the corruptible creature, louing them not in and for God, louing them not in measure, according to the goodnes that is in them, but inordinately. Some haue this adulterie in them more openly; some more couertly. For euen as there [Page 253] are some corporally vn­cleane, not ashamed to walke with their Trulls in the sight of the Sunne: so there are some Esau-like, who will not sticke to say, giue them the pottage of pleasure, take who will the birthright: thus in effect doe all prophane and ciuill persons, who care not, and will professe as much for matter of religion; some haue this adulterous loue to the world, but thinke no more of it, then2 King. 8 12.13. hee of Syria did thinke, he had in him that cruelty, which he after shewed. For as men may haue a disease in body, which they think themselues most free of: so in soule also, Such are all Christians, who haue not receiued the sancti­fying grace, which maketh [Page 254] the heart good and honest.

Vse. Wherefore let vs take knowledge of this our estate, and bewaile this spirituall harlotry in our nature, none is free from it who hath not lamented it in himselfe. O for a man to breake his faith, and liue vnchastly, after hee hath giuen himselfe by coue­nant, to a Creature like him­selfe, is a worse sinne, then it was while he was single: for now hee hath added breach of faith to vnclean­nesse. O, so to let our hearts be in the world, after wee haue by our profession, be­troathed our selues to God, it shall bee easier for Turkes then for vs, for we breake our faith, and leaue an all-sufficient God, for transito­rie trifles and pleasures of [Page 255] sinne, which last but for a season.

Obserue secondly from hence, That we are turned to the loue of God, from the loue of this world, that our growing out of loue with the world, is our returning into loue with our Husband, as the amitie of the world is enmitie with God: so the en­mitie with the world, begin­neth amitie with God. Look as vncleane women, the more they shake off their Paramours, the more they returne to their conjugall dutie: so it is with vs; the truth is, wee who by sinne, haue turned from God, to the inordinate loue of these things, can neuer returne to God till these be left, as hee who is come hither from [Page 256] any place, hee can neuer re­turne to that againe, till he hath left this, in which hee now is. But how can wee leaue God, or returne to him who is euery where? euen as two present together for place, may leaue each other, when in heart and affections they desioyne themselues, though in place they are conioyned: and as a man may be with light, and yet turne from it, by winking a­gainst it, and so going out of that which shineth about him, and returne to it by o­pening his eyes againe: thus wee may go from God eue­ry where present, while wee turne our hearts and affecti­ons from him, and shut the eyes of our mindes, from be­holding of him; And wee [Page 257] turne to him, when we open the eye of Faith, and vnite our selues with his mercy, and cleaue vnto him with the loue of our soules. This then being our way of returning to our God, let vs labour to roote out, this stinking weed of inordinate loue to earthly things, as euer we would assure our selues, wee haue loue to God. A chast wife will not content herselfe in the maine to be loyall, but she will not giue light beha­uiour, lauish fauours, vn­chast kisses to any person; And shall not wee take vp our hearts for halting; for so much intemperate concu­piscence, as still dwelleth in them, to things earthly, if thou dost but cry out against this, thou shalt haue an eui­dence [Page 258] of thy chast loue to God,Deut. 22.26.27 as the Virgin that cried out, while villany was offered her, she was indeed innocent, for she cried out.

Obserue thirdly, That all men before conuersion are carelesse of God.Rom. 3.11 None vnderstandeth, none seeketh after him; proportionally as we loue any thing, wee minde it, and are carefull a­bout it. Now by nature hauing in vs no true loue to God, how can wee be care­full of him. Looke as in the 2. of the Prouerbs Pro. 2.17, the a­dulterous woman is saide, to forsake the guide of her youth, that is, her heart did not cleaue vnto him so, as to be carefull of dutie toward him. So all spirituall adulte­resses, cast quite away, all re­memberance [Page 259] and care of God. For alasse, what would this doe, but breed a regret in their consciences, and make them they could not follow, their disloyall cour­ses so delightfully. Looke at the liues of men, euery thing is cared for, but God and heauenly things, are quite as out of sight, out of minde also. Nay some they euen striue, to put these matters out of thought, it is but a fit of Melancholy, to looke this way. We are like the Depu­tieAct. 18.14.15. Gallio, had it beene a point of Iustice hee would haue medled, but for questi­ons of Gods law hee cared not (it is said) for those things. To branch forth this carelesnesse, 1. Men before conuersion, care not for sin [Page 260] whereby they offend God;Ier. 8.6. none saith, what haue I done? they no more sticke vpon sinne, then an adulte­resse on her vncleane dal­liance.

2. They care not to vse any meanes to be reconciled to God: Nay the further they can keep them off him, it is better with them: hence it is that they affect igno­rance, and hardnes of heart.

3. They are not for a­ny course, which God doth vse toward them, to reclaime them, bee it by words or blowes, it being with them as with Salomons foole, withPro 17.10. and 27.22. whom nothing entreth, whether one smite or vse in­dignation, neither piping nor lamenting will preuaile; And as the Drunkard in the [Page 261] Pro. 23.35. Prouerbs, doth not heede his knockes, to take admo­nition by them, no more do these.

4. What dishonor will be done to God, they are care­lesse of it. We passe not how they be vsed whose persons we loue not. O this carelesse estate of God, it is the height of wickednes, the Lord keep it farre from vs; but as men asleep dreame of many vaine matters, but take no thought of more serious and substan­tiall businesses; so men asleep in state of sin, their thought and fancie is running, about vaine transitorie things, but they take no care of mat­ters of God which concerne their peace.

Lastly marke, a conuerted man is made carefull and [Page 262] conscionable to please God.2 Cor. 5.9. Wherefore wee dwell at home or go from home, wee studie to please him:Col. 1.10. grow vp to please GOD in all things; that looke as Cour­tiers they affect to please their Soueraignes, and will not stirre in word or deede, further then they see will bee well taken, they are men that dwell at Placenza (as the Ita­lian saith;) thus Gods chil­dren in all they doe, labour to be pleasing in his sight. Care commeth from loue and feare; Now Gods chil­dren conuerted, haue both the loue of God, and the feare of him, so that they cannot bee but carefull to please him.

Vse. Wherefore, let vs like good seruants, who will [Page 263] learne to know the length of their Masters feete, let vs (I say) learne to know the will of God, and to performe it acceptably through his Christ, when GOD hath receiued vs of adulteresses, to grace and fauour: how should it pricke vs forward to care and diligence in du­tie, while wee thinke how long we walked vndutifully toward him.

QVEST. VII.

7. Q. WHat is this change cal­led?

A. It is called in the Scrip­tures a new Creature, 2 Cor. 5.17. Gal. 6.15.

You must obserue, hee asketh here of Repentance, as it is a change accompani­ed with sanctification of heart and reformation of life: not as the change of Repentance is precisely and rigorously distinguish­ed, from sanctification and reformation; Now Repen­tance thus taken, is called a new Creature.

For opening whereof, we must not thinke, that a man is for substance made new, but onely in quality and fa­shion, as when we turquesse an old garment, making it vp againe, wee say it is a new garment, that is made vp in new fashion, though it bee the old stuffe it was: so it is with our making new in Christ. Looke as the aire in [Page 265] substance is all one in the night season which it is in the morning, but in the night it was all darkened and ob­scure, in the morning it is all inlightened: so it is with vs, the same wee are for sub­stance in the state of sinne, and in Christ, but in state of sinne we are all darkenesse of ignorance and lust, in state of grace we are all light in the Lord,Eph. 5.8. as Paul speaketh: but more fully to vnderstand it, 4. things shall be briefly opened. 1. How this new Creature is begotten. 2. In what it standeth. 3. In what order it is brought foorth. 4. The workes whereby it is discerned.

1. In generation of chil­dren there are Parents and a seede of each Parent, and a [Page 266] force making the seed fruit­full. This new babe hath a father and mother, God and his Church: a seede whereof it is begotten, a seede inward from God, that reuelation and inspiration, which with­in the soule he causeth; out­ward from the mother, that externall propounding of the word of God; Finally, here is likewise that vertue of Gods Spirit, working through this seede, a new Creature in vs. If men by reading precepts of Gram­mer, and Logicke, can beget of ignorant persons Gram­marians, and Logitians, is it any wonder if God, by his most holy word beget, of vs by nature sinnefull and pro­phane, holy righteous per­sons? though wee must not [Page 267] thus conceiue, as if there were not a higher thing in Gods begetting, then the other.

2. This new Creature standeth in a diuine nature, as2 Pet. 1.4 Peter calleth it, which God by his inward worke, doth create in vs, not draw­ing that foorth, which in ver­tue of power was before in vs, as men of Arte onely doe, when they make an ig­norant Scholler become an Artist with them: but cau­sing these things to exist, whereof we haue not a seed, or sparke left in vs by na­ture, the diuine quality chan­ging soule and body, is this new creation in vs, viz. light and wisedome in the minde which doth purge it from ignorance, error, vnbeleefe, [Page 268] vanitie, &c. loue in the will which doth purge it from rebellion against Gods law, and inclination to euill. The actiue force of conscience commeth to be rectified, in the direction of it, or that in­forming facultie which is in it, in the testification of it, whereby it witnesseth to vs, our state and actions.

The affections of the minde are sanctified: the outward man commeth like­wise to be renued, not onely because it receiueth a diuine kinde of beautie, from the inward grace of the heart, whose resplendencie may be often obscured, in the out­ward; but because the obe­dientiall facultie, of all the members is so changed, that now they present themselues [Page 269] Rom. 6.13.19. weapons of righteousnes, as before they were instru­ments at command of sinne: it being with the Spirit and his gifts in filling it, as it was with that cloude in filling the materiall Temple which Salomon erected. Frst it fil­led the holy of holies, and inmost parts of it,1 King. 8.10.11. then issued out into that also, wherein the Priests mini­stred; Thus in our Temple, first the soule hath the cloud of spirituall graces immedi­ately filling it, then the bo­dy doth participate with the same, so farre foorth as it is capable.

For the third, euen as the naturall man is not conceiu­ed and borne at once: so this new Creature, is as it were a great while in the [Page 270] [...] [Page 271] [...] [Page 272] [...] [Page 273] [...] [Page 274] [...] [Page 275] [...] [Page 270] wombe, before it commeth out so, as it may be viewed by it selfe and others. A­gaine, as the naturall birth, is sometime at once conceiu­ed, sometime successiuely by endeauours repeated; so God conuerteth some at once, some he doth worke in at sundry times, in diuers manners, before he worke in them sauing conuersion.

Againe, as some come with greater paines into the world, then other: so here all Christians know not alike dolours in their new birth. Finally conuersion is so wrought, that some discerne it, when it first beginneth, o­thers though they can ob­serue times of comming more neere to God, yet they can say nothing, when first [Page 271] the worke of grace begunne in them. Such in whom from tender yeeres haue bin some beginnings this way are builded vp insensibly from time to time; they dis­cerne that they are growne vp more forward, but they know not how it first began: it is easie to see the head now gray, but who can tell when the first haires chang­ed colour; yet in such con­uersions as Pauls, or Lydiaes, which befall persons of ripe iudgement, and bring chan­ges very apparant with them, the very first worke may be easily noted.

Lastly, the signes are first,1 Ioh. 2.13. the knowledge of the Fa­ther. First nature teacheth each lambe to know his Ewe; shall not Gods lambs, [Page 272] euen by an instinct, of their heauenly nature which they haue receiued, knovv him the Father of them?

2.1 Ioh. 3.14 Loue of the Saints, who are begotten of the same seede with them. Na­ture maketh persons of a bloud loue more neerely, then those twixt whom there is no bond of consanguini­tie: so here grace teacheth, and inclineth chiefly to the loue of those, in whom the Consanguinitie of the same grace, may be discerned.

3.Gal. 5.17 By a fight against the remaining corruption: as naturall strength in the sto­macke, fighteth with that which hath not agreement with it, labouring to cast it off, or otherwise to auoide it: so grace striueth against [Page 273] sinnefull lusts, which fight a­gainst the soule.

4.2 Cor. 5.17. New men will haue new desires, new workes, e­uen the workes of their hea­uenly Father: specially they will haue new words. Euery Countrey-man may bee knowne by his tongue, an English man, a French, &c. So there is aEsa. 19.18. language of Canaan, which these babes speake, by which they may be distinguished from o­thers.

Let vs then striue to see, Vse. that wee are euery where re­nued, that so we may bee a­ble to assure our selues of our sound Repentance and conuersion to God.Gal. 6.35 Cir­cumcision, vncircumcision, all are nothing, where there is not this new Creature. [Page 274] Thou who hast no know­ledge of God, thou who bearest an aking tooth at his children, who haue more conscience of their waies, then thy selfe, thou who canst digest well, all thy dai­ly sinnes, and neuer feelest thy heart smite thee, thou whose desires all tend to backe and belly, the out­ward good of thee & thine, thou who doest the workes of the Deuill, liuing in strife, enuie, lust, intemperancie, thou whose mouth is full of swearing, lying, beastly speaking, doest thou thinke euer to see saluation, nay thou must be borne of God first. For as Parents leaue not their inheritances, but vnto their owne children be­gotten of them: so God will [Page 275] not giue his heauenly inhe­ritance, but onely to those, who shall bee begotten of him, and haue his owne I­mage ingrauen in them.

QVEST. VIII.

8. Q. HOw doth it ap­peare?

A. When in word and deede we endeauour to ab­staine from all euill, and ex­ercise our selues in that which is good, Psal. 34.14 Rom. 12.9. Eph. 4.25.

The new Creature, wee know consisteth of these two parts. First, the old man, the corruption of his nature, is mortified. Secondly, hee is [Page 276] quickened with a new life and nature; theEph. 4.18 life of God, and the2 Pet 1.4 diuine na­ture: Now the framing of him standing in these two, it is no wonder if we discerne him, by desisting from euill and doing good. For if the old man be mortified in the new Creature, then will such workes be refrained, which he liued in, while hee was in this state of corruption: for looke as men dead to this naturall life, cease quite from the workes of it: so the new man being dead to sinne, liues not in it, when we liued in sinne, we wereRom. 6.20.22. free from righteousnesse, we quite ab­stained from it: so when we are set free from sinne, and made seruants to righteous­nesse, we can no more obey [Page 277] sinne, as if we were the ser­uants of it; hence Christ rea­soneth,Ioh. 8 39.40. were yee Abrahams children, ye would refraine seeking to kill mee. Euery thing that is, hath facultie to bring foorth that, which doth agree to the kinde, and forbeareth that which is o­therwise; as a figtree doth not bring foorth thornes, nor any other fruite, but figs, such as agree to the na­ture of it; thus Creatures in the earth, water, aire, they all of them refraine such things as suite not with their nature, and do that which is kindly for them.

Thus, meere naturall and ciuill men, they abstain from all matter of godlines, and keepe them within compasse of that, which is answerable [Page 278] to the being and faculties which they enioy: thus a spirituall man, his very na­ture doth make him auerse from workes which haue in them contrariancie, to the being and life of grace hee hath receiued, and doth in­cline him to exercise him­selfe, in such workes and words, as are pleasing to that facultie of grace, where­with hee is indued. For as nature which maketh no­thing in vaine, teacheth eue­ry Creature to put foorth those powers and faculties, which are in them: so the law of grace inclineth the spirituall man, to exercise this grace, in keeping a cleare conscience in godlinesse, asAct. 24.16. Heb. 13.18 Paul did. Looke as a chast wife, from the time shee is [Page 279] married, desireth to haue no fruite, which company with her Husband doth not be­get: so a new man from the time he is in Christ, married to him, desireth to bring foorth no workes, or words, which Christ by his Spirit, doth not worke and speake in him.

Obiect. But we sinne?

Answ. Rom. 7.17. Not we, but sin in vs, we sinne not willingly, Should an vncleane person allure the wife that lieth in my bosome, and get an adul­terous brood, my selfe not consenting, should I be guil­tie or accounted as the Pa­rent of them? Thus when the Deuill inueigleth the concupiscence vvhich is in vs, and bringeth forth sinne, while our will as we are spi­rituall [Page 280] goeth against it, the Lord will hold vs innocent, and account these sinnes as no fruits begotten by vs.

QVEST. IX.

9. Q. IS this perfect?

A. No, we beleeue not perfectly, and therefore wee cannot loue perfectly, but wee must striue to perfe­ction, Mar. 9.24. 1 Cor. 13.9. Heb. 6.1.3. 2 Pet. 3.18.

Here are three things to be marked. First he answereth the question negatiuely, by denying of it. Secondly, he giueth a reason, from the im­perfection of faith and loue. Thirdly, hee by preuention (least men should take occa­sion [Page 281] of sloath) doth in the third place set downe our dutie, that we must striue for­ward. To the first, none can say,Pro. 20.9 my heart is cleane.Iam. 3.2. In many things wee sinne all:1 Ioh. 1.8 He that saith hee hath no sinne, deceiueth himselfe. Though we haue such grace as maketh vs endeauour to a­uoide all sinne, and doe all righteousnesse, yet is our grace euery way imperfect, for the degree of it: that looke as an infant, though he haue euery member of a man, yet hee hath no mem­ber which is not imperfect: so it is with vs. And looke as the aire in the morning, or first rising of the Sunne, though it bee euery where light, yet it hath euery where darkenesse, and therefore [Page 282] receiueth till high noone fur­ther and further illuminati­on, as we see in daily expe­rience: so the Sunne of righ­teousnesse getting vp in our soules, doth so dispell the darkenesse of them, that still there is much left in them, by his presence to be more and more subdued in vs.

Vse 1 Be not then dismaide, though thou findest much corruption, which is not yet expelled, but be thankefull that thou hast any grace, which sometime thou wast voide of. In persons reco­uering from some great sick­nesse, doth health come ful­ly at once? O it returneth on foote by ounces as wee say: yet it doth them good, that their paine is more tolerable, that they can doe that they [Page 283] could not haue done, though they feele much infirmitie still clogging of them; thus should it be with vs.

Let vs learne secondly, to Vse 2 finde our imperfections; few know them, which doth make so litle pouerty of Spi­rit, and labouring with God for supply of them: till wee feele emptinesse, there is no naturall hunger rising in vs; till we feele our spirituall de­fect, how should this spiritu­all hunger get vp, without which the soule can hardly take increase?

Secondly obserue, that our faith and loue, are both imperfect, and so all our con­uersation imperfect; the fruit cannot haue that, which the tree hath not in it to giue. If our inherent graces which [Page 284] are the tree, be imperfect, the fruite must needs bee so also.1 Cor. 8.2. Wee know nothing as we should, of those things which we know, and many things wee are ignorant in, which we should know. We are like the blinde manMar. 8.24, whose eyes now opened, be­gan to see men like trees: Looke as children know not at all many things, they come to know afterward, so we; and looke as they doe not know fully those things, which they know but super­ficially: so is it with vs in heauenly matters. Hence our confidence cannot bee perfect. Those who know God best, trust him best, o­therwise then it is with men.Psal. 9.10 Those who know thee, will trust in thee; those who [Page 285] dimly know him, his good­nesse and truth, they can but weakely beleeue on him. Neither doth it hinder this truth, that sometime simple men, who can answere you little of God, are so strong in faith, that they suffer Mar­tyrdome, when Schoole Doctors turne tippet; for as these haue a more excellent confidence in God, so they haue a more worthy know­ledge, then the greatest Do­ctors, for they doe in cleare light, see God to bee vnto them, a mercifull, faithfull, and all-sufficient God, in e­uery season, which the other haue not, though in specula­tiue knowledge, they farre out-strippe them. Hence likewise, loue must needes be imperfect; for the appetite, [Page 286] as it cannot mooue to that it knoweth not at all; so it can­not moue further for degree then it doth know the de­gree of goodnesse, in the thing it moueth to; Now vvhen vve knovv not hovv absolute for degree, these good things are, vve cannot loue them in perfection.

Againe, loue follovveth not only the thing knowne, but the euidence of know­ledge; hence it is that if I know a thing by heare-say, I cannot pitty it so, as if I did see it: so the good of ano­ther, doth not so affect being reported, as if our eyes be­held it; for the knowledge of the eye, is more euident then of the eare.

So because our knowledge, is an ineuident knowledg, by [Page 287] heare-say of beleefe: hence it is that wee cannot so loue God, as if we did see him as he is; knowledge, confi­dence, loue being imperfect, all our operation is imper­fect: if the member where­by I moue be lame, needes must my pace bee halting likewise.

Let vs then labour to see our wants, in these regards. If our bodily eye did see but dimmely, we would doe twentie things to helpe it. The longer we follow God, the better wee should know him, the more we haue prou­ed him, the better we should trust him, and loue him; thus it is with men, who would thinke it a wrong to them, after we haue long knovvne them, if our trust and loue [Page 288] to them, should not take in­crease.

Obserue thirdly, That we must all striue to perfection.Math. 5.48. 1 Cor. 13.11. Be yee perfect. As nature hath made most things im­perfect, so shee hath put a propertie, by which they in­large themselues, and grow out to the perfection, which doth agree to their kinde; thus plants and liuing Crea­tures, we see what they are in their seede: when they are foorth of it, we see what lit­tle beginnings they haue, but yet they neuer cease mou­ing, till they attaine their due perfection; thus God hath made all his Babes small and weake in their beginning, but yet his grace hath this propertie, it will growMat. 1 [...].31.32. like a mustard seed; this bodily [Page 289] life wee haue receiued, wee would be loath but to come in it, to the perfect stature which doth belong to vs: thus hauing receiued the be­ginning of a diuine nature, we must seeke the increase of it in vs. Our life is likened to a race: now a race is but moderate in the beginning, (for hot at hand doth not alway speede best:) but the further we go the faster, the neerer the goale our pace is most feruent: so should all the course of our life bee a progresse to perfection. Per­fection in regard of sinne to be purged out, in regard of grace to bee increased, and strengthened in regard of our actions and operations. For euen the things wee doe, we must labour to doe them [Page 290] more fully: we see in reco­uering health, how wee are affected. Somewhat better will not content a man though he can sit vp, yet he dare not go foorth of his chamber, when he dares go within the house into other roomes, then oh, if he could feele his stomacke, if he go a­broad and feele but faintnes, oh if he could but walke in his accustomed strength; thus we should be affected, in receiuing spiritual strength from this sicknesse of sinne, till we feele our selues inlar­ged to walke constantly and cheerefully before the Lord, we should neuer bee at rest. But alasse, many of vs stand dwarfes in religion, wee are affected like as young Schol­lers are to learning, in seek­ing [Page 291] grace, wee care not how little we haue: but if we will not bee dead moles which grow a pace for a while, and giue ouer quickly, but liuing birthes in the wombe of the Church, expecting to bee brought foorth in that king­dome of glory, then let vs haue care2 Pet. 3.18. to grow in grace, and the knowledge of our Lord Iesus Christ. Such as are no wiser at fiftie, then they are at fifteene, oh how we censure it in them. Let not the same thing ouertake vs, in the matters of God; we had the more neede to striue, it is no easie thing to out-wrastle a sicknesse; be­side the nature of sicknesse, doth make men indisposed to resist it: so doe our sinnes presse vs downe, that with­out [Page 292] good resolution, we shal not be able to deale against them. What might we come to in Christ, if wee would striue: but oh, a handfull with ease, better keepe where we are with quiet we thinke, then to make our condition, by still dealing with our selues, too too restlesse; but where wee cease to go for­ward, wee beginne to go backeward.

QVEST. X.

10. Q. HOw must we striue?

A. By a diligent vse of the meanes, which GOD hath appointed, for our in­crease in Faith and Repen­tance, [Page 293] 1 Pet. 2.2. 1 Thess. 5.19.20.

We haue neede to striue, that grace may get vp and grow in vs. Hee who will haue a plant thriue in a ground dry, barren and vn­kindly for it, must striue much, because his soile will not doe further, then it is forced: so he that will make fire burne, in greene moist wood, must follow it with blowing: thus to get Gods grace thriue in our natures, which are as apt to the weedes of vice, as auerse from euery true vertue, hee must striue with them, and offer violence to them. But because if our striuing be not in a right course, it will not be profitable; therefore wee must not onely know, that [Page 294] we are to striue, but the or­der also, in which we are to striue. Now 3. things are in the answere. First, By vsing meanes. Secondly, vsing them diligently. Thirdly, the meanes are described, which are thus to be vsed, viz. Such meanes as God hath appointed to that end. There is no endeauour to attaine any end further, then it causeth an vse of meanes conducing thereto: as there is no true desire and will to be rich, where a man doth not vse some courses, where­by he may gaine and lay vp, and in time grow to a full state; So there is no true willing, or endeauouring to be rich in faith or grace, fur­ther then there is an vse of those meanes, which both [Page 295] worke it and increase it in vs. Looke as the first breeding and feeding vp this naturall man, requireth vse of means: so it is with the spirituall man, there must be meanes vsed to bring him to being, and continue him in being.

Wherefore such as care Vse 1 not for meanes, may be wi­shers and woulders like Ba­laam, but they haue no true will of obtaining grace and saluation. He hath no mind to go to a place, who wil not rise to stirre a foote thither, when it is free for him if he would.

2. Note that meanes must not onely be vsed, but diligently.2 Pet. 1.10. Giue diligence to make your calling and e­lection sure.Heb. 6.12. Be not sloth­full, but striue through faith [Page 292] [...] [Page 293] [...] [Page 294] [...] [Page 295] [...] [Page 296] and patience, to inherit the promises. Hee who doth row against the streame, must ply his oare, or hee will go downe the streame: so it is here, we go against the stream of corrupt nature, so farre as we go in grace. Now this diligent vse standeth, in v­sing all the meanes, priuate and publique. If a Physici­an bidde one take three seue­rall things, he will not thinke it well to take one: no more when God prescribeth hear­ing, praying, receiuing the Sacrament, is it enough for vs, to thinke it well, if we do vse some one, neglecting o­thers? As nature hath made nothing in vaine, nor any thing for all purposes, but one thing to one principall end: so God hath ordained [Page 297] vs, none of all the meanes for our soules in vaine, and hee hath not made one of them sufficient to all vses, but one to one purpose, a se­cond to another, the ioynt number of them sufficient, for our full and prosperous growth. Wherefore, as wee use not onely meate, but drinke and exercise, as wee haue care of our sleeping, waking and passions, that they may be ordered so, as maketh for our health, and thus vse the whole multi­ [...]ude of helps, for our bodily health: so must we for our soules also.

2. The second point of diligence is, wee must vse them with assiduity and con­ [...]ncie, as occasions are of­ [...]red. For as our body neuer [Page 298] standeth long in a state, but after one sustenance taken, there is a present decay growing on vs of bloud and Spirits, that within few houres, we must vse meanes againe: thus in our Spirits refreshed, there is a decay, not of the substance of grace but of the feruor, alacritie, strength wee feele, which doth necessarily call vs to renue vse of meanes.

Againe, though the word be immortall seed, and there­fore abideth, which corpo­rall food is not: yet in this it is like to corporall food, that looke as bodily food doth not put to the body, all that substantiall strength and lati­tude which belongeth to it: so the food of the word doth not at one time augment the [Page 299] soule, with all length and depth of knowledge, faith, loue, hope, justice, tempe­rance, which it is to bee brought vnto. In which re­gard, Soules hauing grace, haue neede to go ouer with the vse of meanes, as well as others, that the diuine na­ture, may be more and more inlarged, getting vp as the light of the Sunne doth in the aire which it inlightneth.

3. We must be carefull to vse meanes, as to take heede diligently of that which should hinder the fruite of them. Diligence in doing any thing maketh vs preuent all incident hinderances to that we would effect: thus we take phisick cum custodia, we will not go into the aire, nor do ought, nor vse diet, [Page 300] which should be a let to the working of it. For sedulity or diligence is a daughter of Prudence, and it is a taske­master or Surueyor to other vertues in their workes: it doth see to this, that euery circumstance, be done to the full, as is fitting for the pur­pose which we intend: it is neuer absent from vs in do­ing any thing, which our iudgement duely esteemeth, and our will is well affected vnto. It is pittifull to see how many vse no meanes: others when we call them to this diligent strife for pro­gresse, why what would wee haue of them? it is not our owne righteousnesse or goodnesse which must saue vs. So, what still hearing, praying, streining these [Page 301] strings, there is moderation in euery thing: some are so negligent through their fol­ly, which judgeth not these things so necessarie, and their want of inclination to them, that to moue these vnto them, would make them all a mort as if you did knocke them dovvne with a beetle.

Some thinke meanes are good indeede, as preaching to people vnconuerted, but not so needefull for others; wee neede not heare prea­ching daily, as feede dai­ [...]ie: for that is a food im­mortall. But would these now consider, how by our owne nature, the Deuill, the World, the worke of grace is opposed: They would see that there vvere [Page 302] no lesse neede to vse dili­gence and assiduitie for the soule, in vse of meanes, then for the body it selfe. Ciuill things are not learned, but they must bee diligently followed. When should we haue a Scholler if he should go to schoole one day and play two.

2. It is a good signe of a good Christian, vvho vseth helpes vvith diligence when hee seekes to others to teach and helpe him.Pro. 10.4. The diligent hand maketh rich: so they are rich in faith and grace, who most diligently vse the meanes, which helpe them thereunto.

Lastly obserue: They must bee meanes ordained of God to this end; hee who misseth in choice of [Page 303] his meanes, still faileth of his end, to vvhich he would attaine: euen as hee that misseth the way, leading to a place hee would go vnto, doth misse of com­ming to that place hee de­sireth.

The meanes are the way, by vvhich a man doth go to, and compasse the end which he propoundeth. If therefore wee should pro­pound to grovv in grace, but yet chuse such meanes, as GOD hath not sancti­fied, vvee should runne on in a wrong vvay, neuer comming to that vve inten­ded. As no meanes natu­rall, can feede our naturall man, but those vvhich the vvord of God in Creation [Page 304] hath blessed to this end: So no meanes can sustaine, and increase that diuine na­ture, but those vvhich God, by the vvord of instituti­on, hath blessed to such purpose.

Such then vvho seeke by meanes superstitious to grovv vp in grace, by a pi­cture, a crucifix, stinted o­rizons, they feede on chalke for cheese, and can neuer grow in grace these waies. Some thinke, why what needes preaching, cannot they read learned Sermons at home:2 Kings. 5.12. though Abana and Pharpar had as good water as Iordan, it would not heale Naamans lepro­sie, as the other did: so though in it selfe a Sermon [Page 305] printed be as good, yet it hath not pleased GOD to appoint by reading printed Sermons so ordinarily, to worke Faith and Conuersion, as by the other.

QVEST. I.

1. Q. WHAT are the publike meanes?

A. Hearing the word, re­ceiuing the Sacraments, and joyning in Prayer, Rom. 10.13. Luk. 22.19. 1 Tim. 2.1.

These are more publique meanes (for the priuate fol­low) though indeede these [Page 308] be the principall.1 Pet. 2.2. Desire tenderly the sincere milke of the word, that ye may grow by it. The same things which breede vs, feede vs also. As in the body, there is no part made of seede, but whatsoeuer doth nourish it, must first bee turned into seed: so parts made of bloud, are nourished and augmen­ted by bloud; And looke as it is with the naturall babe, the same bloud of which in the wombe he was framed, it doth strike vp into the breasts, and there by a fur­ther concoction, becom­ming white, it is the nou­rishment of him: so it is with the spirituall babe, the same word which did breede him, the same must preserue him, and make him take increase.

[Page 309]2. The Sacraments are a word of God, dressed in a more sensible manner. That looke as the same bodily foode, may be serued forth, baked, sod, or roast: euen so the word of God, is not on­ly nakedly set foorth to the eare, but visibly prepared, to the eye also, that so the soule may be more affected, and the whole man more con­gruously and fitly fed and susteined by it, who standeth of a bodily, as well as of a spirituall nature. And looke as Kings doe conueigh to their Subiects, the gifts of their bountie, not onely by word of mouth, and bare graunt, but by passing their seales also: so God doth giue vs his spirituall gifts, vnder the broad seale of heauen, [Page 310] that thus wee might haue more secure possession of them.

3. Prayer is a most excel­lent meanes of obtaining e­uery good thing: it is the key of heauen. The things we want, are of 2. sorts; such as wee may by course of Iustice redeeme, and get to our selues, or such which doe meerely depend, on the good will of persons, and cannot be gotten, but onely by winning their good will; thus there are two courses of getting things; for wee may fetch those former things, by commutatiue ju­stice, by giuing a penny for a penniworth; but the latter things wee cannot procure, but by humble intreatie one­ly. Now all heauenly bles­sings, [Page 311] are of this latter sort, such as cannot bee gotten, but onely from Gods grace and free fauour, and there­fore such as we cannot other­wise get, then by moouing him for them with humble [...]pplication. As this is a part of the Kings preroga­ [...]e, to haue his Subiects pe­ [...]tion to him for grace, in re­gard of their temporall exi­ [...]encies in which they are: so this is the Prerogatiue of that heauenly King, that wee should in all things seeke to him. Looke as it is in na­ture, nothing which doth grow, but hath in it an ap­petite and attractiue force, whereby it doth draw to it selfe, such nourishment as it wanteth: so no soule euer tooke increase of grace but [Page 312] there was in it this appetite of heauenly desire, and at­tractiue force of Prayer, by which it doth draw from the roote, euen from God in Christ, euery thing needfull for it.

Vse Wherefore, let vs attend on the word: yea the word preached; for though this hath of it selfe, no more ef­ficacie then the word writ­ten: yet God is so pleased, that he will put out his Spi­rit, more with this, then with any other: the same milke is more effectually taken im­mediately from the breast, then it is, when now it hath stood a while: there is a mul­titude of Spirits in the one, which are not in the other: so it is here.

Againe, let vs frequent the [Page 313] Sacraments, we will attend [...]o sealing in lesse maters; for [...]n earthly things we are not well till the bird bee in the [...]age, till all bee made sure.

Let vs pray to God: vp [...]oeth Prayer, and downe [...]omes blessings; the being [...]f euery thing, teacheth it to [...]ray after a sort to the Cre­tor: the earth weary with [...]rought, will open the [...]outh and cry to him; the young Rauens will report [...]heir hunger, andPsal. 147.9 call to [...]heir Creator for sustenance: [...]all not we, if wee be his [...]hildren, report all our [...]ants to him, and seeke all [...]ood things from him? sure­ [...]y such as spare to speake, [...]re vnworthy to speede.

QVEST. II.

2. Q. WHat are the Sacraments?

A. Certain outward signes and seales appointed of God to assure vs, that Christ with all his benefits, are giuen to vs, Rom. 4.11. 1 Cor. 10.16.

In which answer, 1. marke the common nature of Sa­craments. 2. The Author. 3. The end and vse of them. Obserue 1. That Sacraments are for their nature signes and seales.Gen. 17.11. Circumcision is called a signe of the Coue­nant.Rom. 4.11. A signe and seale of the righteousnesse by Faith. There are naturall Signes, as smoak is a signe of fire: there are ciuill ones, some expres­sing [Page 315] only, as Pictures, some signifying the relation of one Person to another, as these cognizances, do signi­fie such as are Reteinors to those who gaue them: some are signes, by which that is exhibited & wrought which is signified: thus a ring giuen in contract of marriage: so the giuing a key in token of possession: so the digging a [...]urfe in seazing on land: some signes are sacred, as the Sacraments, which doe not only signifie spiritual things, but testifie vs, to belong vnto God, and also are instru­ments, exhibiting to vs that, which they represent; that looke as a man by his signe (say by deliuering a key) doth giue the possession of a house to another: so doth [Page 316] God by giuing these signes, giue to our faith receiuing the things signified also: Hence the Scripture speak­eth of them as causes.Rom. 6.3. By Baptisme wee are set into his death; because God doth vse them, working by them this effect, though they of themselues worke not any thing of the effect.

Obiect. Obiect. But why doth God vse them as instru­ments, if they haue no force of causing the effect: for men adioyne to themselues, no instrumentall cause, but it worketh something of the effect.

Answ. Answ. True, for mens actiue vertue is finite, and cannot reach alone to those effects, which by instruments are effected. But God, whose [Page 317] infinite vertue doth alone reach, to the working of grace, he may vse such instru­ments, as worke to this or that, but haue no vertue of producing it. Yea, mens signes seeme no cause of that, which by signification onely they exhibit, as the giuing a key, is not the cause of possession: for possession is no wayes in the key, as a cause, but as a signe onely, effectually signifying of it: for the Persons contracting, and considerations and ends wherewith they contract, are sufficient of themselues, to cause this effect.

Secondly, that all holy Obser. 1 signes and seales are appoin­ted of God: all Sacraments old and new were thus or­dained.Mat. 21.25. Iohns Baptisme, [Page 318] was it from heauen or men? it was not from men, but God. None can make a signe, or passe by seale that which is not in his power to bestow; Now grace, both of illumination and sanctifica­tion, are not in the power of any Creature, and therefore hee cannot institute signes, which shall signifie the con­ferring of these things, which are aboue his com­passe; and as none but Kings can appoint a seale of estate, which shall signe in the Common-wealth: so none in the Church, but Christ himselfe the Lord and King, can appoint a seale, which shall signifie ought in the Church. Beside, to bee a Teacher of my vnderstan­ding, and an exciter of my [Page 319] deuotion, are such effects which require vertue inhe­rent or assistant, to those things which should be cau­ses of them: but no Sacra­mentall signe of mans deui­sing (such as in the Church of Rome are many) hath any vertue in it: for then it must come from that word put [...]oorth in the Creation, and so things naturall should haue a force, communicated to them, of teaching super­naturall, or else by Gods af­ter institution: such we read not any, but of Baptisme, and the Lords supper onely; Or by the Churches impe­tration. But this cannot be: for Prayer obteineth those effects of things, to which they serue, by Gods Creati­on and institution: but not [Page 320] any creating or new concep­tion of things, to supernatu­rall vses. For then the Church might aske, that this or that Creature, should be made a Sacrament vnto her. But she should pray without all warrant of Gods will in such a case.

The last Circumstance is the end, which is our further assurance, touching Christ with his benefits bestowed on vs. Where consider first the securitie they giue vs. Secondly, the things they secure to vs, Though Gods word be true, and cannot be made more true in it selfe: yet it may bee made more credible to mee. For there are two things which make a thing spoken, more credible. 1. The qualitie of the Per­son [Page 321] speaking. 2. The man­ner of speaking or affirming any thing. God who is truth nakedly speaking any thing, it is presently credible to my beleefe: but if God doe not simply speake, but solemnly sweare: yea not sweare a thing, but set a seale; the same thing, though it cannot bee more true: yet it is be­come more credible. For looke as when a sure man promiseth vs any thing, wee doe beleeue it: yet if hee sweare it, giue vs his hand and seale for it, it doth much increase our confidence: so it is here.

2. Now the thing it doth secure vs, is Christ, his bene­fits,Ioh 4.10 that gift of God. As within the outward shell of a nutte or such like, which we [Page 322] see, there is a kernell, which wee cannot see; so these signes haue vnder them, in­uisible graces. Looke as the seales of men are nor set to blankes, but to testamentary euidences, wherein inheri­tances, legacies, lands, &c. are conueied: so Gods seales are set to his testament, to confirme all that which Christ the Testator hath giuen vnto vs; Now him­selfe and his benefits, are that which he leaueth vs: see­ing then these are pictures and seales, euen assuring Christ himselfe to vs: how should we delight to bee in the view of these, and to at­tend on the receiuing of them.

Louing wiues are desirous often, when their Husbands [Page 323] trauell to haue the pictures of them. When great Per­sons doe beginne to make loue to some great Princesse in another land, they send them their picture. Thus Christ our Husband now absent in heauen, and making loue to vs in earth, doth al­low vs these Sacraments, as his pictures, which looking on by the eye of Faith, wee may see him. Againe had we but any confirmation of Land, to be passed by seale, how would we waite on the houre appointed to such bu­sines? how much more here, where Christ and all good things in Christ, are assured to vs?

Secondly, let vs rest in the vse of these seales God hath appointed. For all signes of [Page 324] mens deuising, cannot teach or helpe deuotion, but de­lude, and breed superstition. Beside, to doe any thing which doth derogate from the seale of Kings, & their prerogatiue therein, wee know how dangerous it is, in Common-wealth: so cer­tainely, to joyne seales with Gods seales in his Church, is a point will hardly bee an­swered.

QVEST. III.

3. Q. HOw many Sacra­ments are there?

A. Two: Baptisme and the Supper of the Lord, 1 Cor. 10.2.3.4.

The Scripture doth know, but 2. Sacraments which are seales of Christ, and his be­nefits giuen to euery Be­leeuer.1 Cor. 12.13. We haue all of vs beene baptised, all beene made to drinke &c. And the Supper of the Lord is calledLuk. 22.20. the Couenant, as the An­titypes vnder the Law were but two, Circumcision and the Passouer. There are no visible seales bearing witnes on earth,1 Ioh. 5 6.8. but water and bloud: as some would haue the water and blood which issued from the side of Christ to presignifie; Man in his Creation was holy without sinne, and hauing a power, to haue continued vnto life, and a power also to fall a­way and become guiltie of death. Hence it commeth to [Page 326] passe, that being without sin, and a sonne of God by Cre­ation, hee needed no Bap­tisme as we doe, but one Sacrament to assure him of life, if he obeyed: another to threaten death vnto him if he transgressed. Wee being now sonnes of Gods wrath, dead in sinne by nature, wee haue neede of a Sacrament which may seale our Rege­neration: and this being the priuiledge of one that is borne of Christ, that he can­not sinne to death, we neede no Sacrament of Commina­tion, as Adam did; but such a one as may assure vs, of our being fed to life, and preser­ued through Christ.

Vse 1 Wherefore, Let vs hold this truth, that God hath left vs no more the Papists make [Page 327] fiue more, but without war­rant of Gods word, or rea­son either. For there is no­thing required, to perfect our being, but it may bee found in these two, nothing for perfecting vs in holy vse of our Callings, but by these it is performed; Is meat on­ly to preserue the state of a babe from decaying: doth it not increase him, and bring him to that natural strength, which doth belong to his being? So doth the Supper not onely keepe vs, where Baptisme leaueth, but bring vs on and make vs grow to strong men in Christ.

2. If we by sin grow sicke, the grace of Baptisme seal­eth the Couenant in which all our sinnes, as well to come as past, were forgiuen [Page 328] vs: so that we neede but re­pentantly, and faithfully to looke thereto. 3. If bodily sicke to death, we neede no vnctions, to make vs passe more easily; what will make vs better appointed for death, then our hauing re­ceiued him,Ioh. 11.25. on whom who so beleeueth, shall liue though he die. Lastly, these two, as they giue vs grace, to perfect vs in our Christian being, so also to sanctifie vs, in the vse of our seuerall states and calling. 4. For the same grace which mak­eth a man holy doth make him vse his ministery holily. 5. The same grace which maketh a man godly and temperate, will make him being married vse marriage godlily and temperately. We [Page 329] neede no Sacraments of Or­ders or Matrimony: but as Salomons idle person, who would not worke that hee ough,Pro. 6.13 yet would speake with his feete, and abound in that he ought not: so these Papists, when powerfull preaching was laide aside, then they grew to multiply their Sacraments and Sacra­mentals; not to name parti­cular ends, in the doctrine of all these fiue which are an­nexed to inlarge, the Episco­pall fringe, as confirmation, to dignifie the Priesthood, as Orders and vnction; to vp­hold shriuing worke, and sa­tisfactions, as Pennance; to draw to their Consistories all causes and Questions matri­moniall, as marriage.

QVEST. IV.

4 Q. WHat doth bap­tisme assure vs of?

A. That we being engraf­fed into Christ, are washed from our sinns by his bloud, and borne anew vnto God.

First obserue, that Bap­tisme is a signe and seale of our vnion with Christ: thence followeth our Com­munion in those effects fol­lowing.Rom. 6.5. By Baptisme wee are sayd to be engraffed into Christ, andGal. 3.27. so many as are baptized, are sayd to put on Christ: not that the first vni­on is made in Baptisme, for it doth presuppose a for vni­on by faith, which it doth [Page 331] more manifest and augment. For looke as those who by some former absolute con­tract, haue ioined themselues as man and wife, may yet in solemne matrimony, receiue a more manifest & consum­mate coniunction, then for­merly they had: so wee by faith being one with Christ, come by Baptisme giuen and receiued, to bee more mani­festly and fully conioyned with him. Looke as the King, when by his word hee granteth this or that, he doth then first bestow the thing, which yet by passing his seale, he doth more fully and securely giue, then before it was: so it is with God giuing by his bare word of promise to the beleeuer, then more solemnly by his seale, Christ [Page 332] and his benefits. The vnion of Baptisme doth euer pre­suppose that vnion which is through faith, whether per­sons haue faith before bapti­zing, asAct. 10.2.4 47. Cornelius, andRom. 4.11. A­braham the father of the faith­full before circumcision, or whether their faith be to bee wrought in them afterward, as it is in most infants.

For as men may by deede and seale, conueigh lands as well to heires which shall be borne, as to these which are already brought foorth: so may God giue by his Testa­ment and seale, Christ and his benefits, as well to such as already haue faith, as to such as shall come to haue faith, and so bee begotten in their season, forIoh. 1.12 13. 1 Ioh. 5.1. he that be­leeueth is borne of God.

Well then, let vs get faith, Vse. and looke to this our vnion sealed vnto vs in Baptisme. The seale of the will profi­teth not any, who cannot shew his name written in the will; now Gods couenant giuing nothing but to belee­uers, hence it commeth to passe, that wee cannot haue profit by this seale of the co­uenant, till we are beleeuers. To bee vnited with Christ is no small mercy: to be natu­ralized into such a body, as is our Common-wealth, to be vnited a member of some good corporation, is a priui­ledge, but to bee one with Christ, & that body wherof hee is head, who can con­ceiue this prerogatiue?

2 That our Baptisme doth assure vs, that in Christ the [Page 334] guilt of our sinne is taken a­way, and the power of it mortified. Though sinne be in vs, yet the guilt which is a property binding to punish­ment may bee remooued. A Bee may remaine a Bee, and yet haue the sting taken a­way; yea, the power of sinne is so subdued, that though it may exercise vs, it shall not raigne ouer vs. Looke as through the first Adams death, this naturall life is weakned much, euen then when it seemeth most liuely: so in Christs death, into which wee are implanted through Baptisme, the life of sinne receiueth such a deadly wound, that in vertue it is more dead then aliue, euen when it seemeth most liuely, moouing to our no small [Page 335] disturbance. Look as clothes soule and filthy, when they are rinsed and dipped in water they waxe cleane and haue filth remooued: so our soules defiled with sinne, being by Baptisme so set into Christ, that his bloud is sprinckled on them; yea, they dipped and bathed in it, and hauing those pure wa­ters of the Spirit (which come through the merit of this bloud) powred out vp­on them, they come to bee densed from all defilement.

3 Lastly, that by Baptism wee are assured of our rege­neration in Christ. Baptism is calledTit. 3.5. a lauer of rege­neration: things throughly washed, they are not onely freed from their spots and staines, but are brought [Page 336] foorth white, and new as it were: thus Baptisme wash­ing vs, in the true fountaine of Israel, the blood of Christ, it doth not only remoue our spots, but make vs new all ouer: the blood of Christ obtaining the Spirit, which worketh not onely mortifi­cation, but which causeth al­so a renouation in vs. Beside BaptismeRom 6.4.5 griffeth vs as it were into Christ dying and rising; Now a wilde sience set into a naturall stocke, the stocke hath not force onely to remoue the wilde nature, but to giue it a new nature fertile of good fruite; so we ingraffed into Christ, doe both loose our sinnefull nature, and become renued throughout.

Obiect. Obiect. But how doth [Page 337] Baptisme, or sprinkling of water regenerate?

Answ. God himselfe, Answ. the bloud of Christ, the Spirit, the Word, and the Sacra­ments are all said to regene­rate or sanctifie vs. God, as principall Authour of it, Christs bloud, as that which hath obtained the Spirit, by which it is effected, the Spi­rit as the immediate worker of it from Christ; the word is an instrument reuealing Christ, and conueighing that Spirit which doth worke it in vs: Sacraments doe it as effectuall pledges securing vs that Christ is ours, so that we haue vnion with him and communion with his Spi­rit.

Let vs then labour to Vse 1 know and claime, the things [Page 338] which God hath by his seale of Baptisme, assured vs of. If a man should by his wri­ting and seale warrant to vs lands, monies &c. we would know these things, and the right and title wee had to challenge them from him: but alasse our Baptisme i, a dormient, sleepeth by vs, as if it were such a matter, we could make no vse of. If our Gossips (as wee call them) did giue vs anything for our children in token of their good wils at the Bap­tizing of them, we know it, and can teach our children to know it. But what God our Father there gaue vs, none inquireth. Againe wee see what wee must chiefly looke vnto, euen this which by Baptisme is confirmed. [Page 339] Men esteeme their Lands and Monies, more then their writings: they care not for them further, then they re­spect the other: thus wee should stand chiefly on mak­ing sure, that wee haue fel­lowshippe with Christ, and his benefits: not boast on Baptisme, and yet neuer heede these things which are all in all. ForGal. 6.15 Circumcisi­on is nothing (so by propor­tion) Baptisme auaileth not, but a new Creature.

Wee see there are many Ʋse 2 who want the grace of Bap­tisme, being yet outwardly baptised, as the Apostle saith,Rom. [...].25. Circumcision be­commeth vncircumcision, where the Law is not obey­ed. So where there is no la­bour to die to sinne, and liue [Page 340] to righteousnesse: Baptisme becommeth no Baptisme. Perjured couenant Breakers who thus walke, how will they answere it to God, when men are ashamed to shew their heads to men, if they keepe not touch with them, according to coue­nant?

QVEST. V.

5. Q. WHat doth the Lords Supper assure vs of?

A. It doth further assure vs, that Christ is giuen to vs, to be our spirituall nourish­ment, to euerlasting life, 1 Cor. 10.16.17. and 11.25.26.

Obserue 2 things. First that the bread and wine, are signes and seales, exhibiting Christ broken with sorrowes and shedding his bloud for vs.Mat. 26.26. Take eate this is my body; Mat 26.28. so also of the cuppe.1 Cor. 10 16. Is not the bread we breake, the communion of Christs body? For looke as when wee giue a sealed euidence, or effectu­all signe of any thing, we say wee giue the things sealed and signified: because wee who giue these, doe with giuing these, immediately giue the things signified and sealed by them, as for exam­ple. When going about to giue the possession of our house, wee giue a key and say, take it, here is possession; or when holding out an eui­dence sealed, declaring and [Page 342] confirming our gift of house or land, we say, here take it, here is my house or land, it is thine; Thus Christ immedi­ately from himselfe, giuing vs his body and bloud and the benefits of his Couenant by Signes, saith take these, they are to thee my body and bloud, that is, effectuall pledges, together with which I giue thee my selfe, as men with the forenamed signes giue earthly matters. We must not therfore thinke that when Christ saith of the bread, This is my body, hee speaketh as wee doe, when we say of a box containing in it, an Electuary or Medi­cine, here is the medicine; or when holding out a purse, we say, here is the money. For things signed and sealed, [Page 343] are neuer thus locally con­teined in their signes and seales; Neither yet that Christ is in the bread & wine, as an effect is in the instru­mentall cause of it, as if I reaching out my instrument to one should say, take this, here is my musike; For then should the Sacrament of Christs death, become an instrumental cause of Christs death and Passion, for this is the chiefe thing signified by this Sacrament. Besides that, no signes in all the old Testament, were euer instru­mentall causes of that they signified.

Obiect. Obiect. But our Sacraments excell theirs, and must bee more then signes, and there­fore haue also some vertue causing that they signifie.

Answ. Answ. An absurd infe­rence; our Ministery excel­leth theirs, yet it hath no more vertue in it selfe, then theirs: for1 Cor. 3.7. he that planteth and watereth is nothing. Signes instituted in remem­brance of things forepassed, cannot be instrumentall cau­ses of those things signified; But the Lords Supper was instituted for remembrance of Christs death, and Gods Couenant stricken with vs in it, which are forepassed; They cannot therefore pro­perly bee causes of these things signified in them. That which is a Creation, no instrumentall cause can be vsed in it; But our rege­neration and sanctification, is a Creation; Wee are crea­ted in Christ vnto good [Page 345] workes; Euery instrumentall cause, doth conferre some essentiall force to the effect, which the principall hath not in him, as an instrument musicall yeeldeth sound, which is materiall and essen­tiall to harmonie, though the Musician cannot by himselfe effect it; But there is no es­sentiall force to our sanctifi­cation, which is not in God the Sanctifier of vs: there­fore no creature can bee a proper instrumentall cause. Againe man should baptize with the Spirit immediatly, & washing of water should saue: Finally, outward things should bee able to make cleane, and to defile a man spiritually, which all the Scripture denieth.

Seeing then God doth by Vse. 1 [Page 346] these Signes and Seales, giue vs his Sonne, how great is his loue,Rom. 8.32. will he not with him giue vs all things also?

Vse 2 Let vs bring faith that wee may receiue him. If things be offered to vs, and we put not foorth a hand to take them, we are not the better, [...] [...]ere offered, but not g [...]u [...]n, because not taken of vs. There can be no giuing without receiuing: let one offer to vs vnder his seale, land and liuing which hee hath to bestow, if wee will not take him at his kinde word, we can haue no bene­fit. Thus it is with vs, if wee put not out the hand of faith when God offereth vs his Sonne vnder seale with all blessings in him. Sacraments are not like medicines, which [Page 347] worke whether a man awake or sleepe, if the body be not obstructed; They are a visi­ble word,Heb. 4.2. which doth no­thing further then it is min­gled with Faith.

2. Marke, the end of this Sacrament is, that wee may be assured of Christs dwel­ling in vs, as our nourish­ment to eternall life. The end of the first, was to set out Christ, as a Louer of re­generation; the end of all this is to set him foorth, as the perfect refection of vs to life euerlasting both of soule and body: hence it is that he, euen whole Christ cruci­fied, is first set downe vnder the shadow of bread, then of wine also, because the intent is to set him foorth, as hauing the fulnes of nou­rishment, [Page 348] so as in him we are compleate. Adam had his tree of life, wee haue ours also; Wherefore wee must thinke of these two Ele­ments, as parts making vp one Sacrament, whose na­ture can bee no more in the one of them, then the nature of man can exist in a soule, if the body were remoued. For looke as bread & meats are no perfect nourishment, because there being a double naturall appetite the one of hunger, the other of thirst, they satisfie the one onely, & not the other: so if Christ be set foorth in bread onely, the cuppe remoued, hee is not by the outward signe set foorth, as one in whom wee may be perfectly refreshed.

Vse Let vs then come to him, [Page 349] he is the bread that streng­theneth our heart, the wine that reioyceth them, hunger and thirst both he satisfieth, he is our Mannah, the water issuing from the rocke, to refresh vs in the desert: yea to euerlasting life will hee nourish soule and body. TheIoh. 6.49 50. Fathers did eate Mannah and died, but he that eateth him spiritually and sacra­mentally shall liue for euer. For though the body eate not Christ, but this mouth of Faith in the soule only, yet this eateth for soule and bo­dy, as the mouth of the body feedeth for all the members of it. If great ones inuite their inferiours against good times, O how gladly doe they resort: but God inui­teth vs to a feastEsa. 25.6. of fat [Page 350] things, and fined wines, of such food as will quicken vs, and expell death that shall neuer preuaile ouer vs; yet few sharpen their appetites, that they may come with de­uotion, to these heauenly dainties.

Vse 2 Hence we see, that we are to frequent this Sacrament: as we can be borne but once, so wee can be regenerate but once. The Sacrament there­fore of Baptisme, neede be but once administred: but we feede often, and there­fore the Sacrament which doth exhibite our nourish­ment, is often to bee repea­ted.

1 Cor. 11 26.So often as you eate this bread. So it was in the pri­mitiue Church. That Passo­uer indeede was but once a [Page 351] yeere administred, because it might not be offered, but in Ierusalem, where all the Males (in a sort) of the king­dome could not resort with­out difficultie.

QVEST. VI.

6. Q. WHo maketh the right vse of Sacraments?

A. Hee that is thereby confirmed in faith daily, and in newnesse of life, Act. 20.11.12. Rom. 2.25.

The Sacrament is put sometime, for the whole sa­cred thing which standeth of the outward signe and invi­sible grace. So Baptisme is put sometime vniuersally, [Page 352] for the outward washing of water, and inward washing of the Spirit; Thus the Sa­crament here asked of con­taineth both the bread and wine, and Christ signified by them; Now as there are two things: so they haue 2. di­uers ends. The end of the Sacraments, as they are strictly taken for signes, di­stinguished from the thing signified, is (as infallible signes) to assure vs, that God, hath, doth and will worke in vs, the things signi­fied by them. The end of the thing signified, is to giue nourishment, and to make vs take increase in the diuine nature, which is already be­gun in vs; hee then must needes vse the Sacrament a­right, who attaineth these [Page 353] ends, to which, both it and the thing signified by it, doth serue. For as in euery thing else, wee haue the vse of it, when wee attaine the end, to which it conduceth. Wee haue the vse of a knife, when now we cut with it, as is behoofull: I haue the vse of a penne now, when I haue written with it; so I haue the vse of the Sacrament, when now I haue attained, these ends to which the Sacra­ment is seruiceable, by Gods institution. Now this end is the assuring to my faith, of his giuing to mee, and working in mee, whatsoeuer the Sacrament sealeth: that looke as I haue the vse of a sealed euidence, when now I am more fully secured, touching all thing therein [Page 354] couenanted: So I haue the vse of Gods seale put to his couenant, when I am assured touching all things therein promised. Now because God doth together, with confirmation of our faith, effect a further exhibition, of the things more fully be­leeued (for there cannot bee a more full apprehending, without some thing more fully apprehended) hence it followeth that hee hath the right vse of the Sacrament, as it conferreth the thing sig­nified (that is, as by it Christ the food of our soules is fur­ther bestowed) who doth grow vp in newnesse of life by it. For looke as hee hath the right vse of bodily meate and drinke, who doth out-grow sickenesse, finde [Page 355] himselfe eased against the diseasments of winde, flegme or such like matters, which before meat taken did trou­ble him, who doth feele his Spirits refreshed, himselfe more able to goe about busi­nesse, his strength and stature encreased: euen so hee, who after Christ receiued, doth feele, as by a medicinable aliment, his infirmities some­what weakned, who findeth his ioy, and comfort, and peace enlarged, his graces strengthned, the diuine na­ture encreased in faith, hope, loue, religion, repentance, iustice, temperance, sobriety, hath the right vse of this spi­rituall food. Meats and drinkes haue an alteratiue property in them; Let vs be cold of complexion, vse of [Page 356] hot meats and drinks wil by little and little change our costitution, and make vs hot of cold: so on the contrary; thus if we receiue Christ, as a food into our soules, we can­not but become more and more Christian-like vnto him, such a force being in him, that hee will assimulate vs to himselfe.

Vse Such then who continu­ally receiue, but are not bet­tered in faith or life, nay the Diuell doth enter then, more fully afterwards then before: it is a signe they are dead in sinne, or so sick that nothing will nourish them. Put aqua­vitae into a dead mans mouth, it will not mooue him, nay some turne the grace of Christ, as an occasi­on of wantonnesse and fur­ther [Page 357] presuming; like as spi­ders sucke poyson from that which the Bee turneth to ho­ny, and like filthy vessells, peruert all things within themselues, to their further damnation. Wee haue too many Christians like the kine in Pharaohs dreame: It would bee a greefe to vs, should wee not finde, that our bodily sustenance did thriue with vs, but we should feele our selues, as weake and ill-liking after it as before: but to take this food with­out fruit, should much more afflict vs.

QVEST. VI [...]

7 Q. WHo obtaine this benefit by the Lords Supper?

A. Such as come with knowledge, faith, repentance and loue. Acts 8.37. 1 Cor. 11.28.

Earthly food will not nourish and strengthen the body, if the stomacke, liuer, &c, be not well affected and prepared for the receiuing, altering and distributing of it: so our soules must come qualified, as heere is descri­bed, before they can haue benefit by Christ. 1 Wee must haue knowledge, as of our misery, Christ, saith: so of the Sacraments in special. [Page 359] Looke as men before they receiue deeds, which others deliuer sealed to them, they know what is contained in them: what it is that the seale is set too: so heere our soulr cannot receiue the co­uenant sealed and deliuered to vs, till we know what it is, which God doth vnder seale passe vnto vs. Beside, as it is a feast, wee loue light in our bodily feasting, and to see what it is wee feede on: so this eye of knowledge is ne­cessary, euen in spirituall fea­sting.

2 Wee must bring foorth faith, that is required: faith toward this grace which the word of God doth reach vs with the seale; For it is not hauing faith, but the new ex­ercise of faith, which maketh [Page 360] vs worthy Receiuers; The Corinthians1 Cor. 11 32 had faith,1 Cor. 11 29 30. yet receiued not the grace of the Sacrament. Looke as a man may haue a hand, yet if when a thing is reached foorth to him, hee doe not put it out, nothing is receiued: so wee may haue this hand of faith, yet if wee when God reach­eth vs the body and bloud of his Christ, doe not then a­waken it, to lay hold on the grace God offereth, we shall goe away without receiuing it: or looke as at a feast, though we haue a mouth, if we will not then open it, and take downe the sustenance before vs, wee shall returne empty: so though wee haue this mouth of faith, yet if we doe not open it to God now offering to feede vs, we shall [Page 361] not [...] a crumm of that gra [...] [...] Sacrament offreth.

[...] Wee must come with Repentance. For as hunger, and sallads of sower tart herbs, or other sharp things, which giue a spurr to the ap­petite, are good in these earthly banquets: so is Re­pentance and the sower meditations of it, the best sawce, to make this meate relish with vs.

4. With loue to Christ. Looke as earthly meates do no good, when there is not a naturall heate, to worke on them: so our heauenly sustenance.

This loue is that superna­turall heate, which maketh vs receiue him with profit; What is fitter then loue, for those who come to a com­mon [Page 362] loue feast; What more seemely then vnitie, for such as make protestation, that they are all one in Christ?

Vse. Let vs then take heed wee come prepared; wee will trimme vp our selues, and go vnto the tables of our Superiours, with care to bee somewhat like. It is to bee lamented, that men come so ignorantly, vnbeleeuing­ly (as if faith renued toward God who promiseth, were not requisite, as the Papists teach) so impenitently, so full of enuie, ranker, filthi­nesse; Take heede; if to handle the Kings picture vn­reuerently be so great a fault, what fault is it, to prophane the picture of the King of Kings?

QVEST. VIII.

8 Q. WHAT is Prayer?

A. A crauing of those things at Gods hand which we want, and a thanking of him for those we haue, Math. 6.9 and Luk. 17.15.16.17.

Prayer is a large word, comprehending all that speech, which the faithfull soule hath with God, in way of Petition or thanksgiuing; for to these 2. branches, the Confession of sinne, which we make in Prayer may bee reduced; the end whereof is, that sometime by laying open our misery, wee may moue God to mercy, that a­gaine otherwhile we may by [Page 364] this amplifie his kindnesse to vs, so vndeseruing in re­gard of the benefits bestow­ed on vs.

Wee are to marke in this description 4. things:

1. That it is said to bee a crauing, this is a fitter word then asking. Wee may aske that is due debt to vs, but the things wee craue, wee re­nounce all other titles, and flie wholly to his bountie and kindnesse, at whose hands, wee begge and in­treate.

2. Marke, that it is a beg­ging of God.

3. That it is a begging of things behoofull.

4. A crauing joyned with thanksgiuing.

When Superiours will haue Inferiours doe any [Page 365] thing, they may lay their commaund on them, and so binde them to it, by rea­son of that obedience, which is owing to them from their Inferiours: but when Infe­riours would haue this or that from Superiours, whom they cannot by any meanes bind to them (for the Inferi­our hath no authoritie or power ouer his Superiour) then they fall to intreaty, not mouing them other [...]se then from hence, because it is fit their bounty and rich estate should supply their in­digencie, when they are humbly intreated. Thus Da­niel and all holy ones haue come to God,Dan. 9.8.9.19. not for our sakes, to vs shame and confusi­on belongeth, but for thy name sake, thy mercy sake, do thus [Page 366] and [...]hus. For indeed in that we begge any thing, we con­fesse wee haue no title in ju­stice to it, and that it is most free for him we intreate, to giue it or not to giue it, if he please. Wherefore let vs come to God, without con­ceit of merit, whereby wee may in iustice claime any thing from him. For if I thinke a thing due to me, and my owne by right, I cannot begge it vnfainedly, as I would doe a thing which is not mine, further then the bountie of him I intreate, shall bestow it on me. Wee must come like the poore Publican, not likeLuk. 18.11.14. the Pha­risie in Prayer; and the lear­nedst in the popish Schoole doe acknowledge, that it is best in prayer, to lay aside all [Page 367] thought of our owne merit, and onely to fly to mercy in Christ.

Secondly, Prayer is a beg­ging of God. Looke as na­ture teacheth our children, to come to their Parents for euery thing, not to seruants in house with them: so grace teacheth Gods childrenRom. 8 15. Gal 4 6. to cry Abba Father, and resort to him in all necessitie; All other Persons are Persons rather praying to God, then Persons to bee praied to, as God. [...]. [...]. [...]5. Call on [...]ee in trou­ble. And looke as the calling of creatures to witnesse any thing, is not a lawfull oath, but only the calling of God, as who is infinite in know­ledge and truth it selfe, who cannot deceiue or be deceiu­ed: so asking creatures to [Page 368] doe any thing, is not a reli­gious Prayer; But comming to God onely, as who is the all-sufficient God,Iam. 1.17. the Fa­ther of light, from whom e­uery good gift descendeth, the Almighty GOD who can irresistibly effect what­soeuer is good for vs.

Againe, when Praier doth not simply aske things, but aske them as meanes making for Gods glory and our sal­uation, and when no power but God can make Inferi­our things conduce to the glory of his name and the increase of grace in vs: hence it is manifest, we cannot aske any thing religiously, but of God onely; Euen as a natu­rall man cannot desire any thing according to nature which doth not pertaine, to [Page 369] the continuing and well be­ing of nature: so a spirituall man cannot out of grace de­sire any thing religiously, which doth not someway profit to the conseruation and perfection of that grace which is in him.

Wherefore let vs come onely to God, Vse not fly to creatures. Parents like it not in children, to see them strange towards them: it is counterfeit humilitie to de­cline obedience to any thing commaunded of God.

Thirdly, That the things wee aske must be behoofull for vs: for looke as if wee call God to witnesse any thing not true, we make him a Liar so much as in vs is: so if we aske God to giue vs any thing not good, wee [Page 370] make him an Author of e­uill things. True it is as chil­dren long sometimes for kniues and other things harmefull, so doe wee: but this is a sinnefull weakenesse, and our heauenly Father will not heare vs in such re­quests. Christ layeth downe in that form of Prayer which wee call the Lords Prayer, the things wee are to aske, whether they be good things spirituall or corporall, or de­liuerance from euills already vpon vs, or from such euills into which we may possibly fall, if he should not preserue vs.

Vse. Wherefore, let vs incline our hearts, to seeke the best things. If Parents who are euill, wil giue good things to their children, how much [Page 371] more will God?1 King. 3.10.13. how did Salomons request please God, and how was it an­swered?

Lastly obserue, that wee must as well remember to be thankefull for that wee haue, as to begge that we haue not. Wee would not that eaten bread should be forgotten; that men should not keepe in minde the good turnes we haue done them: it is the end God aimes at,Ps 50.15. I will deliuer thee, and thou shalt praise my name. Looke as waters come from the sea, and go into it againe: so all good things come from God to vs, and should go backe to him, by thankesgiuing from vs. Looke as the seede the earth hath commeth from vs, and returneth to vs [Page 372] in the fruite which it bring­eth: so all Gods blessings are seede sowne, in the soile of our hearts, which returne to God againe in the fruite of thanksgiuing. It is not e­nough to be thankfull, but we must giue thanks; which requireth speech to the party himselfe; yea we must study how to answere the Lord,Psa. 116.12. What shall I doe for all his benefits to mee?

Fourthly and lastly, with­out Faith God cannot do vs good; for looke as things promised by one man to an other, cannot be of force and take effect, till the person to whom they are promised, come to them, accepting and resting on them: so Gods promises which hee hath made of all good things wee [Page 373] seeke for, they cannot take effect, till by faith we accept and rest on them. It is against the nature of things promis­ed, to be put on vs further, then wee trust to them, and accept of them.

Let vs not then bee likeLuk. 17.17.18. those Lepers, Vse forgetting to returne and giue thankes to Christ; Let vs not feede like Swine on the mast, and neuer looke to the Bestower. A dog we see how he skips and fawnes on his Master, in his English, thanking him for that hee receiueth from him.

QVEST. IX.

9. Q. WHen doe men pray aright?

A. When they pray only to GOD in the name of Christ, asking things lawfull to his glory, with Faith, fee­ling, and loue, Psalm. 50.14. Col. 3.17.

The conditions of Prayer, 1. respect the Person to whom, to God. 2. In, and through whom, in Christ. 3. The things asked. 4. The 1 parties praying. Looke as it is one of the roialties of the King, to be petitioned vnto, as a common Parent for grace in sundry cases: so this is a diuine royaltie of God,Psa. 65.2 that all flesh should come [Page 375] to him in their seuerall ne­cessities, abasing themselues in confessing their indigen­cie, exalting him, as with whom is fulnesse of good things, and vncontrolable power, to effect for vs what euer is good, according to his owne pleasure. Now we must come to God onely through Christ. Looke as 2 earthly Princes, haue their Masters of requests, by whom they will haue the Subiect preferre Petitions to them: so God hath his Christ, the great Master of all Requests which are any way made to God. Neither can Mediator-like authority, be giuen to any Angell or Spirit departed, for they are not called to this honour, neither are they capable of [Page 376] it, as vnable to performe that satisfactorie obedience, in which as a foundation, the impetratiue force of Christs intercession leaneth. For all kinde of power, to impetrate all ministeriall of­fices about vs, all power of secondarie executing things for vs, all perfection of ho­linesse, these things are for degree in Saints liuing, and cannot bee foundations which may beare this Office of Mediation twixt vs and God.

Vse. Wherefore, let vs hold vs onely to God, in Christs Mediation. Should the King appoint vs to vse Prince Charles, if we had any Re­quest to him, would wee wish any other, to mediate for vs? They that leaue the [Page 377] grace offered them in Christ and go to other Saints,Ion. 2.8. for­sake their owne mercy.

Obserue thirdly, We must seeke things lawfull to Gods glory. To the first, I speake something in the last answer. Looke as wee would not come to any man, with a re­quest which would tend to his reproach if hee should yeeld it to vs: so wee must not come to God with any Requests, the performance whereof may not bee to his glory. Honour with men is the spurre of all their actions, a man of honour will not do that, which shall redound to his discredit, or not be at all to his credit: much lesse will God grant vs, and effect for vs, those things which are not for his glory.

[Page 378]4. We must comeIam. 1.6. with Faith, not doubtingHeb. 4.16. Let vs enter with confidence, hope well and euer haue wel. For looke as men count it great treachery, not to bee true and do their vtmost, for those that trust to them: so God failes not a beleeuing heart. Beside the suite will be cold there, where there is no confidence to speede.

5. With feeling. Hungring desire after, yea care and thought, about the thing we seeke: desire of a thing with out word vttered to GOD with minde or voice is no Prayer: speech to God with­out inward desire, is but a shadow without substance. If we finde men aske for fashion, not much caring for the thing they intreat, wee [Page 379] answere them accordingly: so doth God.

6. Lastly, wee must haue loue to God, reciprocall loue in Persons maketh suits successefull. Looke as men readily yeeld request to such as they know are their louing friends: so God if he see we loue him, and are friends of his, as heEsa. 41.8 called Abraham, he will not refuse vs in any thing good for vs. 2. Again loue to our brethren and fel­low seruants. If one haue suite to some great Person, it is no small furtherance, to haue the loue of the people that are about him, of the seruants in family that are re­spected by him: so it is with vs, to bee in louing league with all the Lords seruants, is no small aduantage to vs. [Page 380] 3. In loue of the things wee pray for, otherwise if wee haue no loue to them, we should but vse words for forme sake, and bee indiffe­rent men without all feeling, and more neere touch of the things desired.

Let vs then thus come to God through Christ, whose mediation will make our Prayers as a sweete incense pleasing to God. Let vs haue care what wee aske, and to stirre vp our faith in asking, by setting the promises of God, his Commandements the gracious nature of God, the goodnesse of the things wee seeke before our eyes. For the more we know him, the better we shall trust him. and the more wee trust him, the more he will worke for [Page 381] vs. Let vs feelingly come to him, setting an edge on our desires, wee must consider our wants, the discomforts attending on them, comforts kept from vs, how happy we should be, were they suppli­ed in the things we want. Thus will our Prayers bee like keene-headed arrowes, which will pierce heauen through the feeling feruency that is in them. Finally, let vs get loue. With what heart can we come to God, if wee are not in louing league with him and his? Cōming thus wee shall be heard di­rectly, or indirectly: as a Physician doth not heare his Patient in that he would, yet heareth him in taking occa­sion to doe another thing, more conducible to his [Page 382] health: so God alwaies hear­eth his, if not iust according to their wil, yet as most mak­eth for their saluation.

QVEST. X.

10. Q. WHat be the pri­uate meanes?

A. Reading and Praier, a­lone and with others, instru­cting our families, thinking vpon good matters, admo­nishing and comforting one another, and watching ouer our owne waies according to the word, Gen. 24.63. & 18.19. Dan. 92. &c. Luk. 21.34. Heb. 10.24. Psal. 119.9.

Reading is a help to god­linesse, not simply necessary, but behoofull that wee may [Page 383] increase more easily and fruitfully therein.Ioh 5.39 Search the Scriptures:Deu. 17.18. Ioh. 1.8. You shall haue the bookes of the Law:Deut. 6.9. Thou shalt write the Law on the posts of thy doores. These precepts do inioine it, as a thing which wanteth not his force for our good. Look as those who can read their Fathers wills, Euiden­ces, and other writings, haue a great aduantage to know them ouer an other hath, who cannot read at all: so it is no smal furtherance, when wee can read this Will and Testament, which Christ hath left vs. Besides, looke as men must get prouision of meate and drinke, before they can put it into mouth, chew it and digest it: so the soule must by reading fetch [Page 384] in as it were, a new prouisi­on of heauenly food, before we can haue what to thinke on, what to chew by medi­tation, what to direct and ex­cite our care by in practise and conuersation.

Wherfore let vs make con­science of this. Looke as e­uery man doth grow cun­ning, in that wherin he vseth to read often, if in Cronicles he becomes an Historian, if in Hearballs hee gets the knowledge of Simples: so shalt thou with frequent reading Gods word, increase in the knowledge of his will, and in good conscience also, if thou doest reuerently ex­ercise thy selfe in it. We can­not read say some: Lament it in your selues, do for your soules as in earthly things. If [Page 385] there be a clause in thy lease, or in any matter concerning thee, which thou caust not read, thou wilt get it copied, forth, and desire others that can, to read it to thee: so thou shouldst get thee a new Te­stament, & intreat others to read before thee, that so thou maist supply this defect.

Obserue secondly, priuate Prayer is an exercise, much helping vs forward, whether we do it apart from others, or with others, whether more solemnely vsing formes of words before God, or by eia­culation only. Praier priuate in any of these kinds much auaileth. If one who talketh with a good man, is much the better for it, how much shall the soule bee bettered, which doth accustome it selfe [Page 386] to talke with God from day to day. For when Christ will haue vs pray daily for tem­porall things, how much more is it the will of God, that wee should pray from day to day, & seeke his grace in regard of things spirituall. Looke as it is with earthly Subiects, they who see the King and haue libertie of speech with him only, when he doth shew himselfe a broad to his people assem­bled, they get nothing so much, as those who are daily about the King, who possesse his eare, and are still solliciting their further ad­uancements: thus in heauen­ly matters, he who hath pri­uate accesse to God, & hath liberty to sollicite him with new Petitions from time to [Page 387] time, such are most exalted and inriched with spirituall graces.

We must not then think it is enough to pray at Church as if Gods publike seruice did justle foorth his priuate:Vse. neither let vs excuse it, be­cause wee haue not the gift; What a child is that, which knowes not how to beg that which he wanteth, & aske his earthly fathers blessing? but let vs practice this duty: spare to speak, spare to speed, it is a sorry thing wee will loose for asking.

Obserue thirdly, that mu­tuall Obser. 3 instruction wherby one Christian doth instruct ano­ther, is a helpe to our spiritu­all progresse, we areCol. 3.16. Heb. 3.13. & 10.25. bid of­ten to teach and exhort one another. Look as a litle light, [Page 388] when it is ioyned to another maketh a great light: thus two of meane knowledge meeting together, & ioyning light as it were to light, their knowledge commeth to bee increased. While we teach a­ny thing we know, we both do good to others, and im­print the thing wee teach more fully in our selues; nei­ther must we think it enough that Ministers teach: for as the great lights of the Sun & Moone, take not away the necessity of candle light, no more doth the light of teach­ing publike, make this candle light of our soules, this do­mesticall light of mutuall in­struction vnneedfull.

How lewd are they then who will not be taught a­ny thing, who will tell a man [Page 389] that shall teach them, he lou­eth to heare himselfe speake, leaue them to themselues, they know what they haue to doe, and others who will not teach any thing? What serues M^r. Parson for, and M^r. Schoolmaster, it is not a thing belonging to our coat; yea some who will not let fal a word of instruction them­selues, will yet if a Minister teach not, cry out; O he is a dumbe fellow, hee teacheth not, they see the fault of it here: but why are not thy lips,Pro. 13.14. a fountaine of liuing waters,Pro. 15.4 a tree of life? why art thou a dumbe Christian, when God hath commanded thee, to bee an instructor of others?

4. That thinking on good things, much helpeth vs for­ward; [Page 390] euen as looking bree­deth louing: so when we by thought of minde, looke vp­on good matters, sometime there is a loue of them bred in vs.Psal. 1.2. The blessed mans meditation is in the Law of God continually. Medita­ting on the law of God, doth bring on the doing of it:Mic. 2.1.2. euen as euill thoughts bring on euill actions. For the thought is as the seede, & conception of al our actions. Now look as after concepti­on, there is a trauell to bring forth, and a birth in due sea­son: so when the soule by thought hath conceiued, pre­sently the affections are tick­led and excited; for the affe­ctions kindle on a thought, as tinder doth, when a sparke lighteth on it; The affections [Page 391] moued, the will is stirred & inclined; for as a ship is car­ried with winds, so is the will with affections, the will bent to a thing, as the Queene and supreame Gouernesse, com­mandeth al inferiour powers to execute what the thought suggested, the affections se­conded, & her selfe at length accepted.

Wherefore let vs draw our thoughts, to those matters; Vse we cannot do it of our selus,2 Cor. 3.5. not thinke a thought: but let vs look to him, who is ready to work it in vs. If we trie it, it will seeme tedious for our hearts being like children playing abroad, euen as it is a paine to them to be kept in and held hard to any thing: so it is to our hearts, to be ta­ken vp from their rouing, & [Page 392] held to considerations of heauenly nature; But vse wil make it easie, & the sweetnes which at length we shal taste in contemplation, will make it delightfull: the rather doe it, because though another cannot know thee, yet thou must know thy selfe by thy thoughts; as euill thoughts will argue an euill heart: so good thoughts argue a good one; for these cannot bee subiect to hypocrisie, as words and deeds are, which sometime come more from the respect of the Creature, then of the Creator. Thou must not thinke of thought, as a matter free to thee.

That admonition is a great helpe. If a mans will were perfectly good, then instru­ction would serue the turne, [Page 393] but his will being dull and backward, he needeth admo­nition.Heb. 10.24. Consider one ano­ther, to prouoke to loue. Looke as dul Creatures must not only be shewed the way and set into it, but by whips, goades, spurres or such like instruments driuen forward in it: so must the dull hearts of vs, by the goades of well framed admonitions. Beside, admonition is necessary for caution to keep vs back, from running to this or that, which would be perilous: that as wild Creatures haue need of a bridle: so we had neede of this bridle of admonition, for the better holding in of our corrupt natures.

What Christians then are they, Vse. who if you admonish them will turne vpon you: [Page 394] euery tub stands on it owne bottome, they shall answere for themselues, it may bee you will do worse your selfe: you loue to take on you, and haue other mens neckes vn­der your girdle; yet should one see hurt toward their body and state, and not tell them, they would hold him their enemy for euer: but were thou sound, and not an vlcerous piece of flesh, thou wouldst let one handle thee by admonition, and not take on so at it, as a thing intolle­rable: but as lime will fry when cold water is poured on it: so these men full of pride and wrath (which is a hellish fire) they are all as hot coales, let them be neuer so coldly and gently admo­nished.

[Page 395]6. Watchfulnes is another Obser. 6 helpe.Luk. 21.34. Take heed your hearts be not oppressed with surfeiting and cares of this life. Deut. 6.11.12. When you are in houses you builded not, then take heede you forget not the Lord. Looke as it is a great safety to a besieged Ci­tie, when the watch is well kept: so is it to vs, who haue sin, the world, and euill spi­rits continually berounding of vs; And looke as those, who are in a neuter estate for health, are much helped by watchfulnesse in diet, and o­ther such regard: so are wee, who are in our soules as neu­ters, though spirituall, yet in great measure carnall also.

7. Lastly, mutuall com­forting Obser. 7 one another, is a help to go on in a godly course.Rom. 1.11.12. Paul desired to be with the [Page 396] Romanes, to comfort them, & to be comforted of them. As in ciuill conuersation, we doe one giue a chearing to another, that wee may the better go through, the varie­tie of businesses and occasi­ons: so we ought in the spi­rituall communion also; E­uen as wee cheare one ano­ther, by giuing entertaine­ments, such as delight the outward man, and do exhi­lerate the heart, in outward manner: so should we seeke spiritually, to raise ioy one in another; the outward man battels, when the heart is merry: so when the Spirit reioyceth spiritually the whole man is the better, and commeth on the better for it.