A helpe to true happinesse. Or A briefe and learned exposition of the maine and fundamentall points of Christian religion. By Mr. Paul Bayne

A HELPE TO TRVE Happineſſe.

OR A briefe and learned EXPOSITION of the maine and fundamentall Points of Chriſtian Religion.

BY Mr. PAVL BAYNE.

1 PET. 2.2. As new borne Babes deſire the ſincere milke of the word that ye may grow thereby.

LONDON, Printed by E. Griffin for W. Bladen and are to be ſold at his ſhop at the ſigne of the Bible, neere the great north doore of Pauls. 1618.

To the Vertuous, and Right Worſhipfull LADY, the Lady Rebecca Romeny.

THis TREATISE falling into my hands by Gods wiſe and gracious diſpenſation, and prouidence, and being thought, not onely by my ſelfe but by diuers others of riper yeares and deeper iudgement, worthy to be publiſhed in print for the common good of many. I haue thought good conſidering that the long continued cuſtome of dedicating bookes to Perſons of ſome eminencie in the Church of God, hath gotten the vpper hand to dedicate this little Treatiſe enſuing to your Ladiſhips name.

I haue obſerued that among many other reaſons mouing ſuch learned and godly Diuines as haue either wouen ſome webbe of their owne ſpinning, or faithfully trauelled in the fruitfull labours of other men to Dedicate their writings: one ſpeciall reaſon hath beene to teſtifie their thankefulneſſe to the parties to whom they dedicate the ſame, by publiſhing their Name both to the preſent age, and to poſteritie for the further encouraging, both of themſelues, and others to proceed in piety and vertue; and eſpecially in patronizing learning and godlineſſe when they ſhall ſee that ſuch a reward remaineth for them euen in this preſent world.

But herein I muſt be very ſparing, conſidering that the neereneſſe of bloud betwixt your Ladiſhip and my ſelfe, will hardly ſuffer mee to ſay the one halfe of that which I might truely ſay, both of your Ladiſhips vertues in generall, and of your ſpeciall and manifold fauours towards me: for which I will rather praiſe GOD, and pray for the continuance and increaſe thereof in the ſecret cloſet of my heart then make any publike proclamation of the ſame in the eares of men.

Thus praying your Ladiſhippe to accept in part of paiment, for your many fauours and kindneſſes, this ſmall mite, which I bring you in another mans coine, with my humble and hearty prayers. &c.

Your Ladiſhips much bounden, and louing Nephew. E. C.

To the Chriſtian Reader, and eſpecially to the religious Houſholder, whoſe deſire and care is, to enforme himſelfe and his family, in that truth which is according to godlineſſe.

THe Apoſtle Paul (a choſen veſſell to Chriſt) carried ſuch an vpright minde and zealous affection to the glory of God,Acts 9.15. and edifying of the body of Chriſt, which is the Church, that although hee doe earneſtly exhort all men to put on the girdle of ſinceritie (a moſt fit & comely ornament for Miniſters of the Goſpell) yet he profeſſed,Eph. 6.14. that he did reioyce and would reioyce in the ſound preaching of Chriſt crucified,Phil. 1.18. though the Preachers thereof were not (all of them) ſo ſincerely affected as they ſhould haue beene.Mat. 25.21. Euen ſo our Paul, the Author of this little Commentary (now entred into his Maſters ioy) notwithſtanding for his ſound knowledge in the myſtery of godlineſſe, hee was well able, and for his loue to the Church of God, very ready to haue written a more exact Catechiſme of his owne; or might haue choſen ſome other, already extant in print, better digeſted then this: yet obſeruing by the often impreſsions, and by other experience, the large ſpread & good acceptance that theſe few Queſtions & Anſwers found among a number of Chriſtians, hee choſe rather to giue light, and to put life to theſe, then in ſo great variety of printed Catechiſmes to forth another of his owne framing.

Wherin (Chriſtian Reader) I doe obſerue a gracious prouidence of God our heauenly Father, towards ſuch as deſire with Cornelius to feare God with all their Houſhold, and to bring vp their young children and ſeruants in the nurture and admonition of the Lord.

For by this meanes thou haſt (to vſe the phraſe of the Apoſtle) a patterne of wholſome words, • Tim. 1.13. to direct and help thee to lay open and whet vpon thy family, theſe breefe and fami-points heere propounded, which though they bee plaine in themſelues, yet by reaſon of the breuitie of them, they are made much more lightſome, eaſie and vſefull, by this moſt plaine and pithy Commentary.

Wherefore I would aduiſe and entreat thee (whoſoeuer thou bee) that haſt already taken a taſte of theſe ſhort Queſtions & Anſwers, which haue beene ſo long extant, and ſo often printed and reprinted, that thou wouldeſt now vſe this help, to take a more full draught of them: and thou ſhalt finde (by the bleſsing of God) that the profit wil exceed the pains.

Onely one thing I would aduertize thee of, touching the deſcription and nature of ſaith, that the firſt Author of theſe ſhort Queſtions and Anſwers, hauing had ſome further cogitation and conference about it, doth thinke that true iuſtifying faith (being the primary grace and glory of a Chriſtian) may bee thus deſcribed; that it is, A beleefe of the Goſpell,What true faith is. whereby a man doth truely reſt and caſt himſelfe vpon Chriſt alone, for remiſsion of ſinnes and eternall ſaluation, both of ſoule and bodie. Which deſcription, (though there be diuers other, both godly and learned) I take (vnder correction) to be moſt pertinent, and fit for the proouing and examining of our ſelues, according to that exhortation of Paul, 2 Cor. 13.5 whether we bee in the faith or no (wherin ſtandeth the maine comfort or diſcomfort of euery Chriſtian man or woman in the world) therin notwithſtanding humbly ſubmitting my ſelfe and my opinion, to the cenſure of learned Diuines, and to the iudgement of the Church of God; and eſpecially to that part of Gods Church, which his right hand hath planted in this Land.

Thus moſt humbly & heartily beſeeching the Father of lights,Iam. 1.17. from whom proceedeth euery good giuing and euery perfect gift, to giue thee a bleſſing by the good labours of this bleſſed man, I commend thee to the grace of our Lord Ieſus Chriſt, to whom bee all glory and praiſe in the Church for euermore, Amen. From my houſe in the Black-Friers, this 22. of May, 1618.

The Firſt Part. Shewing how miſerable all men are by nature.

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 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 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 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: 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, 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 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 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 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 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 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. 〈 in non-Latin alphabet 〉 . 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; 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 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 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 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 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 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 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. 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 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 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 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 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 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 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 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 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 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 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 which noteth 〈 in non-Latin alphabet 〉 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 (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 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 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 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 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 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 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 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 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; 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 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 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. 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, 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 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 • 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 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 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 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 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 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 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 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. 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 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 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 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 • 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 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 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 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 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. 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 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. [ 〈 in non-Latin alphabet 〉 ] 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 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 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 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; 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 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 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 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 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 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 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 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? 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 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 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 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 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 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 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 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: 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 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 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 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 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 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, 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.

The Second Part. Shewing what remedie GOD hath appointed for our deliuerance.

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 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, 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 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 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 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 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 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 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 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, 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 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; 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 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 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 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 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, 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 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 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 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 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 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 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 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, 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 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 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 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 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 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 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 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 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, 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 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 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 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 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 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 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 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 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 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, 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 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 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., 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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, 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 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, 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 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.

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 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 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, 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.

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, 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 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, 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 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, 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 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, (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 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 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 • 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 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 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, 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 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 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, 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 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 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 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 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 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 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 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 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 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; 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.

The Third Part. Shewing how they muſt liue that are deliuered.

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. 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. 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 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 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 〈◊〉 blinde preſumptions, which are meerely counte • feit: ſome are hiſtoricall p • ſwaſions, touching the trut • of the Articles of Religio • without any particular co • fidence: 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 •• 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, 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 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, 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 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 ſelfe, in all true Beleeuers. Firſt it doth worke repentance: for the nature of faith 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 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 man, making vs doe the things, in obedience which God hath commaunded, making vs waite on God in aduerſitie,Eſa. 28.16. without making 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.

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 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. 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 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 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, 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 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 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 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 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 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 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 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 • 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 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. 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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, 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 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 〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉 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 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, 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 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. 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 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 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 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 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 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 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 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 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 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 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 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, 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 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 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 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 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 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 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, 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 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 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 〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉 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 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 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 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, 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 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 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 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 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 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.

The Fourth Part. Shewing what Helps are to be vſed to that end.

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 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.

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, 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, 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 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 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 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 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 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, 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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. 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 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 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, 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 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 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 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, 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, 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 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 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, 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 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 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 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 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 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. 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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.

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 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. 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 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 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 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 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 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 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 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, 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 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 Mr. Parſon for, and Mr. 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; 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 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, & 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, 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: 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.

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 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.

FINIS.