THe life of a Christian in this world is a medlie, consisting of much va­rietie, a continuall entercourse of changeable succession.Eccles. 3.2. &c. For there is a time to be borne (saith Salo­mon) and a time to die; a time to plant, and a time to plucke vp; a time to kill, and a time to heale; a time to breake downe, and a time to build vp. A time to weepe, and a time to laugh; a time to daunce, and a time to mourne. Sic tristia secundis secunda tristibus vi­cissitudo acerba sortis temperat. So wise is the euer admi­rable Creatour in all his workes (saith one) as to temper [Page 2]the actions of the life of man with such proportion and counterpoyse, that no prosperitie shall be without his succeeding inconuenience, no aduersitie without his comfort; to chase out of mans minde securitie and des­paire, the onely enemies of all wise and vertuous cour­ses. That time (beloued) is but a small whiles past, when there was nothing heard in your gates but the voice of ioy and gladnesse, of mirth and solace; and that, vpon so good a cause, as a better the world was neuer made partaker of, the memorie of the blessed Incarnation of the worlds Redeemer. But now least the proud heart of man should be exalted aboue measure, and puffed vp through aboundance of consolations: Behold, there is a contrary occasion, of a contrary affection, the sinne of man to counteruaile the grace of God; that as afore we haue had cause of reioycing and feasting; so now the time approacheth and is at hand, wherein we haue in­uitation to lamenting and fasting. So that hauing al­ready celebrated with mirth and great ioy the memo­rie of Christs comming into the world; it remaines in the next place that now by sorrow and repentance we prepare for his comming vnto vs. For it is the same path which our Euangelist hath trodden out vnto vs in this Chapter. Wherein after he had in the beginning thereof Diuinely proposed the comming of that light into the world, which the world being shut vp in blinde­nesse was not able to comprehend: in the next place, immediately he proceedeth vnto the Ministerie of Iohn Baptist, the Ministerie of humiliation and repentance, the better to prepare the soules of men to entertaine that heauenly guest, for which in that estate they naturally were in, they were most vnfit. For indeede it was the meere scope of Iohns Ministerie to prepare those by re­pentance, which by the ministerie of Christ were after­wards to be sanctified by faith and other graces of the spirit: Which thing as the Baptist vpon occasion diuers [Page 3]times in sundrie passages of this Chapter specifieth and witnesseth of himselfe; so specially in this place, vpon the sight of Iesus comming towards him, as you may see in the coherence: he inferreth this same testimonie of his owne Ministerie, in the words which I haue now read vnto you, [Therefore am I come, Baptizing with water,] intimating vnto his Disciples two things, which are now also of vs to be considered. His Office; and the end of his office: His Office and Ministerie in these words, [I am come, Baptizing with water,] and the end of his Office implied and included in the illatiue particle [therefore,] that is to say [that Christ might be made manifest vnto Israel, therefore am I come, Baptizing with water.] So that in these words now read vnto you, I haue occa­sion giuen to speake of the Office of Iohn Baptist in a two­fold respect. First, of the positiue & absolute nature of it, what it is, and the parts thereof: And secondly, of the relatiue nature of it, how of it selfe it is but a rudiment, and a preparatiue to a further degree of perfection; and yet notwithstanding so necessarie, that the other with­out it is likewise imperfect, The absolute nature of his office and ministerie, is here noted out vnto vs to be the [Baptisme of water;] which as it is many times taken figu­ratiuely in the Scriptures in diuers significations, so espe­cially in this place by a synechadoche. it is taken for the whole course of Iohns calling and Ministerie. Whereof thereare two parts: The substance of it, which was the doctrine of repentance for the remission of sinnes: And secondly, the ceremonie of it, or the seale of that doctrine, the outward administration of the Sacrament of Bap­tisme.

To speake therefore properly of the substance of Iohns Baptisme, is to speake of Repentance, which hee Preached onely in the whole course of his Ministerie. Now what repentance is, where should we better learne then of him, who was the Preacher of Repentance? of [Page 4]the Baptist himselfe, the precursor of the worlds Saui­our, who teacheth it first by Precept; secondly, by the parts of it; and thirdly by Patterne in his owne exam­ple. By Precept shewing that it must be: by parts of it, shewing what it must be, and by patterne shewing how it must be practised of all that hope to reape benefit by the incarnation of Christ Ie­sus.

And first he taught it by precept in the third of Ma­thew, ver. 3. When he saith, Repent, for the Kingdome of God is at hand. Which sentence seemeth not so much a pre­cept imposing by commandment a duety necessarily to be performed, as a counsell, because a reason is annexed: for then he might haue said, Repent, and no more: Neither doth it onely seeme to be a counsell, but rather a louing perswasion, because the reason is so amiable and louely, for it might haue beene otherwise proposed as it was in another place by our Sauiour, Repent least yee perish: But here it is, Repent, for the kingdome of God is at hand: as if he should haue said, The time was when as the hardnesse of mens hearts had lockt vp and fast barr'd the doores of grace, so that then there was neither hope of expecting, nor meanes of obtaining mercie or fauour at the hands of God. But behold! now (such is the goodnesse of God) the time approacheth and is nigh at hand, when as the gates of the kingdome of heauen shall be set wide open; and therefore now; if euer, is the acceptable time; now is the day of Saluation: to day if yee will heare his voice har­den not your hearts, &. A most forceable perswasion and sweete allurement, agreeable to the glad tydings of the Gospell: yea, euen to the beginning of the Gospell (as Saint Marke cals it) the Doctrine of Repentance: which albe­it for the most part it be a doctrine of sharpe rebukes and seuere discipline, yet is it mixed with such gracious mo­tiues, and incitations of encouragement to the vnder­taking of it, as driues away all thoughts and doubts of [Page 5]danger or despaire, howsoeuer it be branded by pro­phane Libertines with an imputation of crueltie, work­ing desperate horrour and distraction in the soule and consciences of man. For although the duetie of repen­tance imposed, be very troublesome & harsh vnto flesh and blood, yet is the end of our repentance so full of comfor­table successe as doth alleuiate all forrowes and make the yoake easie and the burden light. And therefore if Christ doe call vs, though it be with Peter to walke vpon the Sea, yet let vs goe vnto him; and though mighty windes, whether outward crosses of the world, or inward terrors of conscience, through our infirmitie & infidelity may a­fright & wel-nigh ouerwhelme vs; yet if, when we begin to sinke, we can but say with Peter, Maister saue vs, Math. 14.29. our Lord Iesus will stretch forth his hand and catch vs, But if nei­ther commandments can force vs, nor reasons perswade vs, nor louing allurements draw vs to the vndertaking of this happy (though heauie) course of Repentance: it shall not be our pleading that Abraham is our Father, that shall helpe vs;Math. 3.9.10. for God is able euen of these stonges to raise vp children vnto Abraham. Now also is the axe laid vnto the roote of the tree, and therefore euery tree that bringoth not foorth good fruite, shall be hewne downe and cast into the fire. Implying this much, that they who will not kisse the Sonne, as friendly subiecta, and be ruled by his Scepter now in his kingdome; shall hereafter be subdued by the Sonne, as his enemies, and bruised in peeces with his iron rodde in the day of his wrathfull in­dignation.

Now because the reward is so great, which is propo­sed to repentance, euen the kingdome of heauen; and on the other side the punishment so great if we doe not repent as thereby to incurre the danger of euerlasting fire: it will haply so fall out, that as Herod heard Iohn gladly vntill he was rebuked for his incestuous marri­age; so many it may be will willingly entertaine with re­uerence [Page 6]the doctrine of Iohn, vntill their dearest sinnes be reproued; and then, rather then they will be deuor­ced from that adulterous broode, which with so great liking and delight they nourish, as chaste spouses, in their bosomes; rather (I say) then they will suffer rebuke for them, or be drawne to forsake them, they will not one­ly seeke to contemne the calling and disgrace the per­sons, but euen if they could also take the heads of those Ministers that shall so boldely censure and shew them­selues vnto themselues. And therefore wee cannot well tell what we shall be, vntill we know what repentance is in the parts of it.

And that the Baptist teacheth in the third of Lukes Gospell, and the fifth verse, distinguishing the same into foure seuerall speciall parts; comprising therein all par­ticular braunches that respectiuely may be referred thereunto. When he saith, Euery valley shall be filled and e­uery mountaine and hill shall be brought low, Luk. 3.5. and the crooked things shall be made straight, and the rough waies shall be made smooth, and so all flesh shall see the saluation of God: Wherein he doth not onely intimate and inferre the end and fruit of Repentance in generall, that it is a propertie thereof to pull those scales of ignorance and sensualitie from off the eyes of our vnderstanding, without which we could not otherwise apprehend and see the saluation by Christ offered vnto vs: but also by an allegorie doth manifestly declare wherein true repentance doth consist, and doth likewise particular the parts thereof. For whereas the nature of repentance is nothing else but a mortification of all sinne, and a generall amendment of life: there is no irregularitie whatsoeuer whereby the soule of man is diuerted from the righteous rule of Gods law, but the reformation thereof may be reduced vnto one of these foure heads: either in filling the vallies, or in leuelling the mountaines; in making straight the croo­ked, or the rough in being made smooth: for the val­lies [Page 7]are filled, when as our affections are raised from the things on the earth, and are set on those things that are aboue. Col. 3.2. The mountaines are brought low, when the proud thoughts of man are captiuated to the obedience of Christ. 2 Cor. 10.5. The crooked things are made straight when the vnrighteousnesse of our actions are brought within such compasse as that we doe not otherwise vnto o­thers then we would haue others to doe vnto vs, Mat. 7.12. And lastly, the rough things become smooth when as we willingly take the yoake of Christ vpon vs. and learne of him to be lowlie and meeke. Math. 11.29. For by Valleyes, Mountaines and crooked waies and rough, (as farre as I can conceiue there of) can be vnderstood nothing bet­ter then the base earthlinesse of our affections, the swel­ling pride of our hearts, the vniust iniquitie of our acti­ons, and the peruerse frowardnesse of our wils. These foure containing within them the whole disorder of the frame of mans nature. For inasmuch as the direct­ing spirit of grace hath forsaken vs, because first we had forsaken him: there is now no better desires in the heart of man; but first an eager pursuite and delight which he hath onely in the things of this world. Secondly, a vaine-glorious pride and boasting which he taketh in them hen he hath them. Thirdly, the meanes whereby he doth attaine vnto them are indirect and iniurious: And lastly, if he fade or be crost in the prosecution of them, his passions are troublesome and boysterous. Vn­der which soure vices, all other are comprehended; as all graces are vnder these foure, that are directly oppo­site vnto them, for indeede they are ex diametro, directly opposed vnto those foure generall diuine graces, from whence all other doe spring. Faith, Obedience, Loue and Patience. Our earthly and base affections being so faste­ned vnto the pleasures and delights of this world, that our faith cannot be stedfast concerning the pleasures of a better world; and so we sinne against our Lord and [Page 8]Sauiour. Secondly, our pride and high conceit of our selues is repugnant vnto that obedience which wee owe vnto Gods Law, and so we offend our Lord and Crea­tour. Thirdly, by the vnrighteousnesse of our actions we are defectiue in our Charitie, and thereby we offer wrong vnto our Brethren. And last of all, the peruerse­nesse and frowardnesse of our wils doth trouble our hope and patience, and so we disquiet our selues and the peace of our owne consciences. Briefely, wee are hence to learne,Math. 3.3. that the Preaching of Iohn (who came to prepare the waies of the Lord, and to make his pathes straight) doth in that place intimate thus much vnto vs, that all these foureirregularities, are to be rectified if we hope to haue the spirit of Christ to inhabite and possesse vs. And therefore these our affections must be wained from the things of this world, for we cannot serue two Maisters (saith our blessed Sauiour;)Luk. 16.13. We cannot serue God and Mammon. Secondly,Iam. 4.6. the pride of our hearts is to be abased; for God resisteth the proud, and giueth grace vnto the humble. Thirdly, the vnrlghteousnesse of our actions is to be rectified;Mark. 4.24. for With what measure we meite vnto others, the same will God meite vnto vs. And lastly, the peruersenesse of our wils is to be moderated;Iames 1.20. for the wrath of man cannot accomplish the will of God, but a meeke and a quiet spirit is a thing before God much set by. 1. Pet. 3.4. In fine, this is the summe of all, that in asmuch as whiles we are in the flesh; that is, afore we are renewed by Repentance, the motions of sinne, which are by the Law, doe preuaile in our members to bring forth fruit vnto death: so now when as grace doth appeare, and that the kingdome of God is at hand; all impediments are to be remoued, which might hin­der the worke of the spirit of grace within vs: so that we may he euery way fitted; that we may be able to comprehend with all Saints, what is the breadth, and length, and depth, and height; that we may be filled withall fulnesse of God, as the Apostle speaketh Ephes. 3, 18.

And the Baptist, doth not onely teach wherein Repen­tance doth consist, and what it must be; but hee also confirmes his Doctrine by his owne example, shewing how it must be practised of all true penitentiaries; and that especially in their particulars. The place where he liued and Preached, and that was in the wildernesse. The meate whichhe ate, and that was locusts and wilde ho­nie. And lastly, the garments which he wore, and that was a rough raiment of Camels haire, girt about his loynes with a leatherne girdle. In all which he signified vnto all men what he was, and what all true Repentants should be; euen euery way mortified vnto this world; for All that is in this world (saith Saint Iohn) is the lust of the flesh, the iust of the eyes, or the pride of life. 1 Ioh. 2.16. The lust of the flesh he subdued, for he pampered not his body with varietie of delicacies, neither troubled hee his thoughts with prouiding the dainties of these times, but conten­ted himselfe with such meane refreshment as would one­ly but sustaine nature, such as that wilde desart would afford, nothing but locusts and wilde honey. The lust of the eyes he preuented, for he dclighted not in the garish shewes and vaine spectacles of this world, neither desi­red he the societie of good-companions and merrie con­sorts, but sequestred himselfe into the wilde wildernesse, a desart place, from all occasions of sinne, auoiding all allurements that might withdraw him, and all oppositi­ons that might prouoke him to froget the duetie of his vocation. And lastly, the pride of this life he mortified; for those soft and costly raiments whereby the pride of mans heart is aduanced and openly manifested vnto the world, did hee contemne, and apparelled himselfe in such a garment as befitted one whose profession did ac­knowledge himselfe vnworthy of any, and therefore contented himselfe in humilitie with the meanest, euen a rough coate of camels haire girt about his loynes with a leatherne belt.

His practise is an example vnto vs; and that so plaine, that there are few (I am perswaded) but doe vn­derstand it, and can easily make application thereof vn­to themselues: and therefore (the time calling me on) I will not further exemplifie things so manifest and ordi­nary, as the necessitie and dueties of Repentance, which though practised sincerely of few, yet the doctrine there­of is a high-way so much beaten and so plaine, that a fur­ther guide were needelesse. Onely afore I proceede; of the ceremoniall part of Iohns Doctrine,Hook Eccl. pol. lib. 5. the outward admi­nistration of the Sacrament of Baptisme, thus much: That the administration of the outward signes is occasioned by the weakenesse of our faith and vnder­standing, which as they doe much depend vpon sense, so must they haue some kinde of sensible obiect to conuey vnto the vnderstanding what is to be beleeued. And therefore sith God in himselfe is inuisible, and can­not by vs be discerned working, therefore (I say) when it seemeth good in the eyes of his heauenly wisedome that men for some speciall intents and purposes should take notice of his glorious presence: he giues vnto vs some plaine and sensible tokens, whereby to know what we cannot see. So communicating by sensible meanes, those blessings, that are incomprehensible; assuring vs thereby in this particular, that as water doth wash away the filth of the flesh; so doth the blood of Christ cleanse our soules from all pollution of sinne, by repentance and faith in his name.

Now these things being considered, what should I hence inferre, but euen take vp the complaint of the Prophet Esay in the first verse of his 53.Esay 53.1. Chapter. Who will beleeue our report? when as there are so many professours and so few practisers of true and vnfained Repentance: Euery man almost (as Herod) harbouring in his brest some minion sinne or other, from whence he will not be diuorced; when as the vallyes of some are not raised, but [Page 11]that their affections doe yet lie groueling vpon the earth, raking and rooting in the mire of this world, and latoge­ther neglecting the golden treasures of heauen: The swes­ling pride of others being such, that they can thinke wor­thily of none but themselues: The iniquitie of others like­wise, banishing all truth and honesty from their dealings: and lastly, the boisterous and outragious passions of some giuing assured testimony, that as yet their rough­nesse hath not beene made smooth by the power of Re­pentance. Neither doth the outward face of mens carri­age and deportment giue other witnesse, but that many think the example of S^t Iohn doth nothing coeern them. For though there ought (I confesse) to be an orderly di­stinction of degrees by outward habits and other the needefull concernements of this life: Yet in these times it seemes mens mindes are vncapable of moderation, when as in euery succession euery one for the most part desi­reth to exceede him that went before him, both in diet, apparell, and other complements of Nature; As if there were no profit vnto a man (as the wise man speakes) but that he eate, and drinke, Eccles. 2.24. and delight his soule in the varie­tie of this worlds vanitie. And that which is worst of all, the vnteachablenesse of many, giues strong suspition that their estate is wel-nigh desperate, when as by the diffe­reces wherwith the Church our Mother now trauaileth, (which should humble vs) doe they take aduantage to harden their hearts the more For the one side (say they) are too licentious, the other too curious, and in the meane time they will bereformed by neither: much like those wicked Pharises of whom our Sauiour speakes in the eleuenth of Mathew; Math. 11.18.19 for Iohn came neither eating nor drinking, and yet they said he had a Diuell. The Sonne of man came eating and drinking, and they said behold a glutton, a drinker of wine, and a friend vnto Publicans and sinners. So that the truth is, that when mens mindes are so setled vpon the things of this world, that neither the threatnings of [Page 12]the law, nor the promises of the Gospell, neither the restraints of the one, nor the liberties of the other, can preuaile to make men forsake their sinnes, there is great presumption that their God is their bellie, when as their vnbrideled appetite is their sole religion. The exclama­tions, the inuectiues, the exhortations of the messen­gers of God, from and against these courses, are euery where so frequent, that its hopelesse, and therefore needelesse for me to multiply the same Onely thus much to conclude this point. Let vs all remember (beloued) what great account we haue to passe at that last Audite, when our chiefe fauourites, the fancie-feeding and flat­tering pleasures of this world shall all shrinke from vs, and nothing but our owne deedes and deserts shall ac­company vs before the iudgement seate of God.

And so I passe briefely from the positiue Doctrine of Iohn, the nature of Repentance; to the other part thereof, its relatiue nature, the end of it, why it was, that is to say, That Christ might be made manifest vnto Israel.

And surely it was the chiefest intendment of the Bap­tist in this place, not to shew what, but wherefore his Ministerie serued. For indeede of it selfe it was almost as nothing; it was but a bare beginning of that which was to be made perfect by another Ministerie. For although at that time Christ was come into the world,Iohn 1.10. [...]1 yet the world knew him not; yet though he came vnto his own, yet his owne receiued him not: because the light shined in fuch darknesse as was not able to comprehend it So that of ne­cessity it was requisite that there should proceeds another Ministerie whereby to clecre that glolmie darkenesse that ouer-shadowed mens mindes from apprehending the light.

Our inserence therfore from this place shal be that Christ could not be manifested vnto Isracl, neither is it possible that we should euer come to the true knowledg of Christ [Page 13]without the Ministerie of Iohn Baptist, the preaching and practise of (at least one degree of) Repentance going be­fore, For the same reason which was affirmatiuly giuen of the abrogation of the old Sacrament which did prefigure this, that if yee be circumcised, Christ shall prosit you nothing, Gal. 5.2. doth on the negatiue follow the institution of this; name­ly, that if we be not baptised, assuredly Christ shall pro­sit vs nothing. And in saying so, I say no more then our blesled Sauiour himselfe said vnto that great Doctor of Israell in the third of S. Iohns Gospell; Verely, verely, Iohn 3.3. I say vnto thee, except that a man be brone of water and of the Spirit, bee cannot enter into the kingdome of God. For, there is a two-fold Baptisme: the one, by the Ancients called Baptismus flaminis, the Baptisme of water: the other, Baptismus flaminis, the Baptisme of the Spirit and fire. The first is a preparation to the second. And therefore saith the Baptist; I indeede baptize you with water to repen­tance, Mat. 3.10. but hee that commeth after mee, is mightier then I, whose shooes I am not worthy to beare: he will baptize you with the holy Ghost and with fire.

And that wee may further proue it necessary to the manifestation of Christ, the very Inscription of Iohns ministerie makes it euident,Mat. 3.3. The voyce of a Cryer in the Wildernesse, prepare the way of the Lord, make his paths straight. That as wee know it is an vsuall thing for Princes and great men, afore they come to any place, to haue their Harbingers to goe before them, to make euen their way, and to prepare a fit place to entertaine them against they come: So the Lord hauing ordayned the sould of man to be his Temple, will first haue it swept and cleansed by somewhat of repentance, from the filth and pollution of sinne, afore he will make it his dwelling place. And it is very consonant vnto reason: 1 For seeing vpon the comming of Christ wee are to make a new Go­uenant with God, it is very vnfit it should be done with­out some kinde of preparation. For, looke but into the [Page 14]time of the giuing of the Law, and yee shall see how the people were to be prepared afore they were to come be­fore the Lord to make a Couenant with him at the moun­taine of Sinai, Exod. 20.10.11 how they were to be sanctified and wash­ed two dayes, and the third day to come before him. Now that was the Couenant of workes, and it was giuen by the mediation of a seruant, Moses: but this is the Coue­nant of Grace, a better Couenant, & giuen by the media­tion of him that is sonne and heyre of all; and therefore if preparation were needfull in the former, much more in this. 2 Againe, the Baptist was not a Minister of the new Testament,Mat. 11.9. nor a Prophet of the old; Fuit tamen plusquam Propheta, bee was more then a Prophet, and yet not so much as a Minister of the Gospell: 11 the least in the Kingdome of heauen (saith our blessed Sauiour) is grea­ter then bee, as concerning the subiect of his Ministerie: Furit autem terminus Legis, 13 & initium Euangelij, Hee was the ending of the Law,Marke 1.1. and beginning of the Gospell: and therefore Repentance (the chiefe substance of his Ministerie) was to be preached betweene the Law and the Gospell, 3 inasinuch as it hath reference vnto both. Thirdly, afore that time that Christ Iesus by the glad tidings of the Gospell, was made manifest vnto the world; and now also afore Christ be manifested vnto vs, both they then were, and wee now are subiect vnto the Law, and bound vnder a curse to fulfill the same. But now forasmuch as it was impossible vnto the Law, Rom. 8.3. being of no strength because of the flesh, Iames 4.5. the spirit also that dwelleth in vs lusting after enuie (as S. Iames speakes) God sending his owne Sonne to redeeme vs that were vnder the Law, Gal. 4.4.5. can it stand with the Iustice of God, so to dishonour his Law, as to receiue vs to mercy whiles we still be contemners of it? No assuredly. But such onely doth the Lord accept in Christ, as feeling themselues vnable to fulfill the Law, doe for that cause submit and prostrate themselues at the feete of Gods Iustice, with acknowledgement of their [Page 15]desert, and with penitent and sorrowfull hearts aske par­don for their sinnes. Not that the Lord requireth or accepteth repentance as meritorious, or in that kinde any way necessarie, for his mercy is onely sufficient, but that a rebell cannot be receiued without submission. For the subiect of the Gospell of Christ is a promulgation or a proclamation of pardon vnto all such as indeed are rebels against God, but yet not if they continue so; but only vnto such rebels as come in and submit themselues. It is cleare therefore and euident that the paths of Re­pentance lead and conduct vs vnto the Kingdome of Grace.Mat. 11.28. For Come vnto me (saith our Lord Iesus) all yee that are weary and heauy laden, and I will ease you. Now, can the Lord ease vs of sinne, when we are already at so much ease that wee feele not our sinnes; they trouble vs not? No, for the scope (I say) of Christian do ctrine is the comfort of them whose hearts are ouer-charged with the burden of sinne.

Furthermore, if this will not suffice, let vs take re­course vnto the Ceremoniall Law, which was but a sha­dow: for shadowes sometimes may be better discerned then the substance it selfe, if the sight be weake. As (for example) wee better discerne the forme of the Sunne by its shadow in the water, then in looking vpon its owne body, because our sight is weake.Numb. 21. So looke vpon the brazen Serpent, a figure and shadow of Christ, which had power giuen it to heale those that felt themselues bitten by the fiery Serpents, if they looked vp vnto the same: noting thereby thus much, that when the terrours of Gods iudgements for our sinnes are so heauy vpon our soules, that they presse vs vnto the very death; if then by a liuely faith we can but looke vp vnto Christ, we shall be healed, our sinnes shall be remitted: yet with this Prouiso, this is alwayes to be presupposed, that wee can neuer looke vp to be healed, vnlesse first wee feele our selues wounded. And if wee want instances, take the [Page 16]Parable of the Seruant that fell downe at his Masters feet,Mat. 18.26. desiring patience and forbearance: and the Parable also of the Prodigall Sonne, Luke 15.20. who hauing dissolutely wa­sted all his portion, returned home in great sorrow and anguish of heart; and so thereby obtayned grace and fa­uour againe. I will not stand any longer in amplifying and enlarging the proofe hereof, it being a thing that the tenour of Scripture doth alwayes import, and the practise of the Saints doth euery where confirme, that Christ cannot be truely manifested vnto vs, that is, his merits and mercy can neuer eyther be effectuall vnto vs, or rightly apprehended by vs, vnlesse wee bee bap­tised with Iohns Baptisme; and washed with the water of Repentance.

This therefore being so, if wee doe but reflect our thoughts from what wee should be, vnto what wee are, and euery one examine his owne heart, what his estate is, and how many are there, that eyther will be assured, or shall greatly doubt that they haue as yet no clayme, no interest nor benefit at all by the merits of Christs death, because they feele no alteration in themselues from what they haue beene at the first, they haue neuer submitted themselues to the ministerie of Iohn Baptist; they haue neuer truely and throughly repented them of their sinnes; and therefore as yet Christ is not made ma­nifest vnto them, howsoeuer they haue deluded them­selues.

But yet here is not all:Reu. 2.24. for there are profunda Satanae, whereof S. Iohn speakes in the second of the Reuelation, that same deepenesse of Sathan which euery man cannot discouer in himselfe. For it were well, if being in a damnable estate, men might feele and know they were what they are; for then there might be better hope of amendment, and possibilitie of reconciliation with God. But it is not so: for there are delusions, mysteries, mists of iniquitie, whereby a man shall be so deceiued (if hee [Page 17]looke not very carefully and warily vnto himselfe) in iudging of his spirituall estate: that many men question­lesse, and that to with a good opinion of themselues slip sodainly away, and descend vnto the deepe at vnawares. It is not then from our purpose somewhat to vnmaske the vizard of hypocrisie, and to discouer the subtile illu­sions of Sathan; that seeing the deceit and danger, wee may the better auoyd the same.

The first illusion therefore whereby Hypocrites are deceiued, is too much relying and trusting in the out­ward formes of Gods seruice. For it is true, that they ac­knowledge the doctrine and Baptisme of Iohn to be ne­cessarie. Yet what then? haue they not sufficiently sub­mitted themselues vnto it, when they haue beene bapti­sed? what need they then (thinke they) to make any further seruple of being in the fauour of God? Is not the sacrament of Baptisme that same Lauacrum Regenerationis, 1 Tit. 3.5. that bath of Regeneration (as the Apostle cals it) whereby they are made members of the Church of God, sealed for the Children of God; and so assared of the remission of their sinnes?

To which I answere, that it is a remarkable signe and token of a man whose heart is not sincere, to glory and please himselfe in the outward performance of religs­ous Ceremonies, neglecting in the meane time the true subslance of Grace, and the feare of God. An example whereof wee haue in the lewes, who chiefely insulted in the Customes and Rites of the Law, crying,Ier. 7.4.5. The Tem­ple of the Lord, the Temple of the Lord, when as the Lord witnesseth, that hee had nothing to doe with their new Moones, and their Sacrifices, their hearts being so ob­durate, and their liues so prophane as they were: for that that hee especiall required of them, was to amend their wayes and their workes. So it is in like manner in this particular of Baptisme, wherein wee are neuer to thinke it sefe to presume of Gods grace by bare coniecturall [Page 18]hopes, in eleuating the outward meanes of life, the meanes fayling that should come betweene. For though the Sacraments and their manner of administration be Gods owne ordinances, yet notwithstanding doe they include a subordination of meanes, without which wee cannot actually be brought to enioy what God doth secretly intend. So that to build onely vpon notionall conceits, and outward formalities of Gods seruice, as though they were of themselues eyther acceptable to God, or any whit behoouefull to our good, vnlesse wee keepe our selues in the wayes wherein hee hath ap­pointed vs to walke, is but a selfe-deceiuing vanitie. And therefore the outward forme and administration of this Sacrament of Baptisme is ineffectuall and vnauaileable without repentance true and serious. For the bare forme of Baptisme in it selfe is but a meere Ceremonie, and though after a sort necessary, yet not absolutely necessa­ry to mans saluation, although the graces represented by it be indispensable. For wee may be saued without Baptismall water, but not without Baptismall Grace: neyther doth euery one receiue the grace of God, that receiues the Sacrament of his grace. For howsoeuer God vse the Sacrament as an instrument to giue and as­sure vs of these graces, so that none doe ordinarily par­take of the grace of remission of sinnes, without the Sacrament of Baptisme duely administred: yet is not remission of sinnes so tyed vnto it, that whosoeuer hath the one, is necessarily made partaker of the other, but that thousands receiue the outward signe, which neuer shall taste of the fauour of God.

Furthermore, that wee may better conceiue the er­rour of these men, and may more perfectly apprehend the truth of this poynt, wee are to know that there is a visible Church, that is, a communitie of men sepera­ted from others, and sanctified through the profession of that truth which God hath taught the world by his [Page 19]Sonne. And there is an invisible Church, that body mysticall whereof Christ is only the head, that building vndiscernable by mortall eyes, wherein CHRIST is the chiese Corner-stone. In the visible Church there are outward meanes, in the invisible Church there are inward graces required as meanes to assure vs of the fa­uour of God.

Now though hee can neuer be a member of the in­visible Church, which is not first a member of the visi­ble, yet euery one that is a member of the visible, is not a member of the invisible; for,Rom. 9.6. all are not Israell that are of Israell. That which makes vs members of the vi­sible Church are the outward visible meanes of grace, and our submission thereunto, the preaching of the Word, the receiuing of the Sacraments, and the like. That which makes vs members of the invisible Church are the inward graces of the Spirit, Repentance, Faith. Hope and Loue. Professing the truth in the one. in the other obeying the truth is of necessitie required. Now ac­cording vnto these, our iudgement of our selues and others ought to be after a different manner: of others, Charitie must direct vs: of our selues, Faith must assure vs. If wee see others submit themselues to the outward ordinarie meanes of life, the rule of Charitie that hopeth all things, is that wee hope well of all men; and therefore that those that we see are outwardly baptised, wee iudge as inwardly regenerated, because our iudgement of others can extend no further then the outward appea­rance: But if wee haue no other assurance of our owne safetie but by outward meanes, our hopes are but vn­certaine. For, that which wee hope of others, wee must feele in our selues; wee must feele that inward grace within vs, which makes the outward meanes effe­ctuall vnto vs: and therefore if wee feele not Repen­tance in our selues, our Baptisme is ineffectuall and vn­auaileable.

Againe in the second place, although men of disso­lute and scandalous carriage, may by enidence of reason be brought to confesse, that their outward Bpatisme is vnauaileable without inward and true Repentance: yet doth the Diuell, through their owne corruption, so farre preuaile with them, as to perswade them, and make them thinke that they repent, when as indeede they doe no­thing lesse. For whereas Repentance doth especially consist in a dying to sinne:Rom. 6.2. how shall they that are dead to sinne (saith the Apostle) yet liue therein? If therefore we say that (by dying to sinne) we haue fellowship with Christ, 1 Ioh. 1.6. and yet walke in darkenesse, we lie and doe not truely, saith Saint Iohn: And yet for all this, such is the misterie of imquitie that by the subtiltie of Satan and the falsenesse of mens owne hearts, they still thinke they doe repent, when in­deede they repent not. For there may be some generall dispositions vnto Repentance euen in Hypocrites; as a willing submission vnto the outward means of life, a desire of Saluation, a kinde of hate, of griefe, and sorrow for some sinnes, some kinde of obedience also vnto many of Gods commandements, which may giue them some cause to thinke that the spirit of God workes in them the grace of repentance; when as in truth it is nothing so, because there is euersome great defect therein which makes it imporfect, and so vnacceptable, either it is not sincere, or not entire, or built vpon some indirect and oblique respect or other. As first for example in the Pharises that came to Iohns Baptisme, there was questionlesse some doubt made them in some sort think well of themselues, but yet it was not sincere,Math. 3.7. as it appeares by Iohns reproofe. So also it is said of Horod, that he heard Iohn gladly, which quieted his couscience in some degree, vet it was but for a time; it continued not. Againe, in Balaaem, there was both a feare of euill. and a desire of good, he was very loath, vnwilling and fearefull to curse the children of [Page 21] Israel, and he also desired from his heart he might die as the righteous: but yet these affections in him were not true, they proceeded from a seruile, base, deiected minde, onely formidene poenae, for feare of the danger hee should in­curre if he did otherwise. So likewise in Saul there was some kinde of obedience to Gods commandements; yet was not his obedience entire; for being commanded to destroy all and spare nothing of Amelecke, which for the most part he did; yet he reserued Agag and some few of the best things, pretending to offer them in sacrifice vnto the Lord at his returne, contrary to his commis­sion: so that though a wicked impenitent man may obay God in much, ye there is alwaies some­thing he loues better then Gods Commandement, and that also must be cloaked ouer with religions pretence. And lastly, Ananias and Saphira, vpon whose affections the doctrine of Repentance tooke such impression that it made them sell their possessions and all they had, & lay downe the price at the Apostles feete, onely they kept backe some small part thereof to helpe them if occasion should serue, which one would haue thought would not haue beene censured with such a heauie iudgement as it was: for its euer the propertie of an Hypocrite to guie some, but not all, when as God requires all, or none at all. Now such is the course of many in these times, when as happily the Preaching of the word of God hath so stung them, that they must needes submit and yeelde: they haue forsaken much of their former vanities and finfull practises; yet their dearest beloued, their darling Sinne they reserue, that must needes be dispensed with­all: either couetousnesse, or pride, reuenge, or some such other, and that to masked ouer with some plausible pre­tence or other, as frugalitie, hansomenesse, iustice, and the like; so wilie are men in this age to beguile them­selues.

But then it may be demaunded that if these motions [Page 22]towards Repentance (though but in part) be of God, then are they good: if they be not of God, from whence doe they proceede? For answere whereunto we must consi­der, that there are three principall actiue faculties in the soule of man, the vnderstanding, the will, and the con­science; the vnderstanding to direct, the will to obey; and the conscience a faithfull and indifferent arbitratour betweene God and man, conerning both. Now the vn­derstanding being inlightned, partly by the grounds of nature, partly by the word of God, of dueties to be done, of euils to be auoided; if the will doe obey, the consci­ence doth continually cheere and comfort vs in what estate or miserie soeuer we are: But if the will be per­uerse and will not submit and obey; then is the consci­ence as a continuall torment euer accusing and condem­ning vs of high treason against God, and therefore when as our will is not nor cannot be brought vnto a true re­formation, we are of necessitie forced to counterfeit and delude the conscience with some kinde of degrees of deuotion and outward seruices, euen to still those cries which if they were not staied, were little better then a ve­ry entrance into hell. So that for the most part those same vsuall and common sighes and fained groanes which many men would faine make themselues beleeue are signes and tokens of Repentance, are but the vpbrai­dings and exprobrations of conscience which doe then accuse them, and those same flashes of light and hope which from the same they conceiue vnto themselues of the loue and fauour of God,1 King. 22. are but the suggestions of that false spirit which was in the mouth of Ahabs Pro­phets, that by their lying and false incouragement they may be hardned in their sinnes, that so their fall might be the greater.

A third deceit whereby men flatter themselues, 3 is a conceit, or rather a misconceit of their faith, attribu­ting so much vnto it, that they thinke there is scarce any [Page 23]thing else absolutely and necessarily required of them; and that because by it alone they are ioyned to Christ, nothing can disioyne them; and therefore that the strict exaction of so seuere a course of repentance is needelesse. Wherein they discouer their vaine ignorance that though they thinke they see, yet are they still groa­ping in the darke, and are going they know not well which way. For without Repentance their faith is false and vaine. For we must know that there are three seuerall acts or degrees required to the perfection of faith, according to which it is distinguished to be three­fold: either fides apprehensionis, or fides approbationis, or fides applicationis, the one being the act of the vnder­standing, the other of the will, and the last of the con­science. The first apprehends the promises of God as true, the second approues them as good, and the third applies them vnto our selues in particular, assuring vs they doe belong vnto vs. All these seuerall dueties and degrees are required vnto the compleate essence of faith. And as the last cannot be where the two former first are notso the two first without it are fruitlesse and imperfect. Now the two first degrees of faith, namely, to appre­hend the promises of God to be true, and approue them as good, may be in a man without repentance: But neither of these are that true sauing euangelicall faith, which can assure vs that the benefits of Christs merits doe belong vnto vs in particular. These are onely ge­nerall motiues vnto all kinde of good actions; these are that generall beliefe which is required by the Law of nature of euery man, as well heathen as Christian, for the preseruation of a good conscience in all acti­ons whatsoeuer, as well legall as euangelicall. To illustrate this by an example. Suppose this to be the proposition. Hee that confesseth his sinnes, and forsaketh them, shall finde mercie. Pro. 28.13. Where the promise of mercie is made vnto repentant sinners: Now the first [Page 16]act of faith in reference therunto, is by the vnderstanding to apprehend it as true;Iames 2.20. but this faith is not perfect nor sauing, for the diuels haue it; the diuels beleeue and trem­ble (saith Saint Iames.) The second degree of faith is by the will to approue and like it as good; and yet is this neither that true sauing faith, for it was in Balaam, He­rod, Agrippa, and it is in euery carnall professour, none excepted.Rom. 10.15. Neither of these therefore, nor both of these are of any force or validitie to confirme the promise of mercie vnto our ownesoules in particular; which is the chiefest propertie of faith. And yet those are all that faith which is in any Christian man afore repentance, and the chiefe motiue by which the spirit of God doth stirre vp the heart of man vnto repentance. Now after repentance, at least the beginning thereof, followes the third act of faith by the conscience, that applies the promise vnto our selues, and so our faith is made per­fect, as Saint lame; speaketh. He that repenteth of his sinnes, (saith the holy Ghost) shall sinde mercie, thats the Thesis: Now after repentance the conscience makes the assump­tion, but I haue repented of my sinnes; and then the con­clusion directly followeth, that therefore the promise of mer­cie belongs vnto me. This then is that true, liuely, and sauing faith that assures vs of the grace of God; this is that faith whereby the spirit beares witnesse with our spirits that wee are the adoped sonnes of God. Yet would I not be thought to inferre hereby that there are in a Christian three kindes, but onely three degrees of faith. For although that both the apprehending, and approu­ing faith, as they are in diuels and wicked men are things different from a true sauing faith: yet in a regenerate man they are not distinct faiths, they doe not differrespecie, they are not of different kines; but onely in reference vnto a true and perfect faith are as disposuiones in ordine ad habi­tum, as dispositions towards a habite; or as media ten­dentiaad finem, as meanes tending vnto the end of their [Page 25]perfection. Differing from the sauing faith no otherwise then the power of vegetation and sense, being distinct essences in other creatures, doe from the reasonable soule, vnto which they onely are as subordinate faculties in man. There growes many difficulties, and much confu­sion in the vnderstanding of the sacred misteries of our saluation, for want both of obseruation of the order of the working of grace within vs, and also of distinct ex­plication what kinde or degree of grace the seuerall merits of Christ doe procure vs. To conclude this point therefore, as the children of nature walke in darkenesse and confusion: so the children of grace should walke in light and distinction; and not onely talke wildely and confusedly of their faith in Christ, of their hope, and other their great vertues, but also be able to discerne of the manner and order of the working of Gods spirit within them, and distinguish of the seuerall changings of their affections, and not that onely, but also feele the power thereof in their owne soules; and then shall they know whether they can certainely beleeue that their sinnes are forgiuen afore they be repented of.

Fourthly (for the hypocriticall heart of man hath ma­ny windings) it may be conceited (as it is by some) that they haue already repented, that time is already past. For there are some Anabaptisticall and fanaticke spirits, that haue limited a certaine time for sorrow and repentance, that imagine and affirme that men are to continue and lie vnder the terrours of conscience euen vntill they be ready to vndertake some desperate attempt, and then af­fter they haue once escaped that danger, they thinke they are safe; they are so throughly seasoned that euer after they remaine secure, all their drosse is purged out; go­ing on continually afterwards in a course of obseruing and censuring other mens imperfections, and in the meane time neglect themselues altogether. Whereas certaine it is that so long as we liue in this world, we shall shew our selues, euery one of vs to be but men full of [Page 26]frailtie and instabilitie, and therefore that our repentance is daily to be renewed. For as the naturall life of man doth consist vpon that which is called by the Physitians humor radicalis, and calor naturalis, naturall heate and radicall moisture (for indeede all life is sustained by mo­tion, and motion is betweene contrarieties:) so in our spi­rituall life, there must of necessitie be two contrary qua­lities, repentance continually to put off our own vnrigh­teousnesse, and faith to put on Christs righteousnesse, the one to worke vpon the other, so to preserue life by mofect of good within vs, must repentance and faith be encrea­sed, which must be vnto the end of our liues, for death onely is the end and complement of our repentance and mortification; euen as our resurrection shall be the end and complement of our faith and viuification.

Now the last shift (worth the speaking of) which men frame vnto themselues, 5 thereby to slippe the bridle of mortification, is one vnworthy any man that is euen but of meane capacitie in vnderstanding the sacred miste­ries of his saluation, and vnworthy also either the an­swering, or so much as mentioning were it not so common as it is, indeede being fitter to scare crowes then Chrislians. And it is this, that in asmuch as repen­tance is so harsh vnto flesh and blood, and practised of so few, and that the auerse nature of man can hardly be drawne to vndergoe the same, that therefore the indis­pensable & necessary exaction therof is a doctrine which might bring men to despaire, and so exceeding dange­rous to be vrged; wherein it is strange to see that men should be so strongly deuoted to their owne distruction that they should not acknowledge the meanes of their re­stitution: but the Prophesie of the Apostle is fulfilled herein, where he foresheweth that the time should come when men would not suffer wholesome doctrine,2 Tim. 4.3.but hauing eares itching shall get themselues teachers after their owne lusts. [Page 27]But to returne and satisfie this great doubt. What needes any man to feare despaire?2 Tim. 2.19. The foundation of God remaineth sure (saith the Apostle) and hath this seale, The Lord know­eth who are his: Luke 21.18. and there shall not one hayre of their heads perish. How then? shall the ordinance of God disanull and ouerthrow the purpose of God? Indeed if any man should goe about to deceiue and ouercharge simple soules by a deniall or extenuation of Gods mercy. insi­nuating that it were eyther hopelesse or a hazard to trust vnto the same: it were dangerous and like enough to swallow them vp with distraction or dispaire; but so long as Repentance is but taught truely for the remission of sinnes, and that remission of sinnes is not obtayned with­out it: Let Paul plant, and Apollos water, let euery man doe his duety and performe his charge, and referre the euent and successe to him that is able to dispose of all things to his owne glory,Fphes. 1.11. and worketh all things after the counsell of his owne will: And then let what will fall out, it is our part to giue praise vnto God thereby; knowing this,2 Cor. 2.15.16. that the Gospell as it is ordayned the sauour of life vnto life vnto such as shall be saued, euen so by Gods owne purpose is it the sauour of death vnto death vnto those that shall be damned.

And therefore this scruple is but a cracke that doth more feare then hurt, discouering both folly in the heads and prophanesse in the hearts of those that obiect the same. For it is certaine, that when mens affections are so strongly set vpon vanitie, that by no meanes they will be drawne from the same: they inuent and imagine con­tinually how to oppose, and disable the force of that which they thinke doth any way checke or restraine their vnbridled lusts: and so especially ayme to dis­proue and gaine-say the necessitie of repentance and mortification, by such friuolous and ridiculous argu­ments as these: and yet as they thinke wisely to. For of this sort some there are that are in their owne con­ceits, [Page 28]of so refined and sublimated temper, that they thinke they are too wise, and account it as a disparage­ment for their high spirits, to submit themselues to the foolishnesse of God (for, the preaching of the Crosse of Christ is to them that perish foolishnesse, 1 Cor. 1.18. saith the Apostle) and therfore doe they alwayes (as much as in them lyes) discountenance and disharten any that are of stricter and more conscionable carriage then themselues. Others of them there are also so farre from imbracing repentance, that they oppose by all meanes against it, and like iea­ring Ismaels set themselues to scorne and diride the same; so that whosoeuer vndertaketh that holy course, ex­poseth himselfe to all the censure and obloquie that such wicked and prophane hearts can inuent. Yea, to so strange a height of Atheisme are men growne in these times, that ordinarily they deeme and tearme others cu­rious and precise, not because they are busie Polyprag­mons, hauing an Oare in euery mans Boat, and iudging of euery mans conscience; neyther for their affected sin­gularitie and nice curiositie; nor for that bold and blinde zeale of Vzza, in medling with that which belongs onely vnto the Priests office; nor yet for their rebellious con­tempt of the Church-gouernment and Gouernours; all which might giue iust occasion to suspect hypocrisie in any one: but onely for this cause, because they were not eyther so monstrous blasphemers, or so great carou­sers, at leastwise so carelesse and dissolute liuers as them­selues. But leauing such monsters of Nature to the mercy of him who is onely able to transforme and amend them, let it neuer be heard amongst vs (beloued) that any true­ly vertuous and Christianly disposed minde should euer so much as once open his mouth to gaine-say that which Christ hath spoken,Luke 13.3.5. that if wee repent not, we shall all surely perish. The least sinne, eyther in thought, word or deed, is death without repentance. Let not therefore the false­nesse of our owne hearts delude vs, nor the feare of de­spaire [Page 29]discourage vs, nor the imputation of mopish Me­lancholy, which the world casts vpon Repentance, with­hold vs from vndertaking the same: for it is the Harbin­ger of the King of Heauen: it is the beginning of the Gospell of Christ: it is an entrance into those heauenly & spirituall ioyes, wherewith the Saints vpon the earth are endued, being such as the world can neyther giue vnto vs, nor take away from vs. For there is neuer any heart more filled with the ioyes of the Spirit, then that heart that hath taken the greatest sorrow for his sinnes. Ney­ther is the portion of Grace giuen vnto any by a greater measure then vnto him in whom there is the greatest measure of repentance.

And though the naturall man (that perceiues not the things of God) thinkes it a Paradoxe that a Christian should reioyce in mourning: yet the Holy Ghost hath recorded it by S. Peter, as a consolation for the Saints of God vnto the end of the world,1 Pet. 1.6.8. that though for a season they be in heauinesse (if need require) through manifold ten­tations, yet doe these beleeue and reioyce with ioyes vnfpeaka­ble and glorious. 1 Pet. 5.6. Humble your selues therefore (saith S. Pe­ter) vnder the mighty hand of God, that hee may exalt you in due time. Iames 4.9.10. Sorrow yee and weepe (saith S. Iames) let your laughter be turned into mourning; and your ioy into heaui­nesse. Cast downe your selues before the Lord, and hee will lift you vp. Else will hee (saith Iob,)Iob 40.5. who sitteth in the heauens decked with maiestie and excellencie, and arrayed with beauty and glory, cast abroad the indignation of his wrath, and behold euery one that is proud, and abase him, and looke on euery one that is arrogant, and bring him low. And for conclusion of all, let euery man liuing, yea, euen the greatest despi­ser, remember, that it is an euerlasting truth registred in the sacred Booke of God, Whereof, Luke 16.17. the heauens and earth shall passe afore one iot or tittle shall fall away, That,Amos 6.1. woe is vnto them that are at ease in Sion: and,Luke 6.25. woe vnto them that now laugh, for they shall weepe: And on the contrary, They [Page 30]that sow in teares shall reape in ioy: Psal. 116.5. Mat. 5.4. and blessed are they that mourne, for they shall be comforted. Now the Lord for his infinite mercy sake, so preuaile in vs and ouer-rule vs by the power of his holy Spirit, that in the due and se­rious consideration of our owne miserie by sinne, wee may so partake with him in his sorrowes and sufferings in this life, that wee may hereafter be made partakers with him of those vnspeakable and euerlasting ioyes in the life to come, which hee reserueth in the Kingdome of heauen, for all those onely, that long and waite for his apearing. Which the Lord grant vnto vs for Chirst his sake: vnto whom with the Father, and his most blessed Spirit, bee all glory and maiestie, all prayse and thanksgiuing, both now and for euer.