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 see a a Ester . 7.8.9 . & 14. in Princes Fauorites when they come into disgrace ) : So we in our first Parents made b b Ps. 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 Vse 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 ?

Vse 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 , whose * * Quorum modò & mod● , non habent modum . by and by lasts till the time of grace be quite expired ; But let vs labour to come forth , taking the present time , wee will meete a sicknesse betime labouring to rid our selues of it , Heb. 4.7 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . if any thing threaten our name and estate we will indeauour quickely to free the one and the other , let vs bee in like manner wise for our soules also .

QVEST. II.

2. Q. WHat maketh his estate so badde ?

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

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

Obser . 1 Sinne is the first & principall cause why any is miserable , and as it were the seed out of which all misery groweth . One might maruaile how men who haue honor , wealth , health , wiues , children , &c. should be miserable : But it is easily answered ; 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 his * * Acquittance . 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 is Jnstare 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 .

Vse 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 Vse 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 .

Vse 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 Vse 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 . a a 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 .

Vse 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 * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 cold * * Anodynes 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 compared 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 .

Vse 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 her * * That naturall l●ue that is in Dammes to their young ones . [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] i. naturall affection . And there is a sinnefull sorrow when men grieue inordinately vpon ciuill Considerations , as for anger , being crossed , or for losse often of some small matter . And thirdly , there is a Christian sorrow for sinne , and our misery , to which we are yet in part subiect through sinne . This doth lie vpon vs all , which is the exercise of a broken heart , and Sacrifice 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 of a a Math. 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 Vse 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 Vse 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 , neither a a 1 Cor. 2 14. can we know ; we obey not , neither b b Rom. 8.7 can we be subiect ; c c 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 God d d Eph. 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 .

Vse 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 Mad-men ) 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 , Vse 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 , the a a Mat. 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 are Mel 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 Angells a a Iob. 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 comming 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 , for a a 1 Tim. 4.16 . Ministers are said to saue themselues and others . We are bidden , b b Act. 1.40 . to saue our selues from a froward generation ; to c c 1 Pet. 2.11 . abstaine from lusts which fight against vs , and to d d Rom. 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 , a a 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 was a a Act. 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 be a a 1 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●stament b b Leu. 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 , a a Ezek. 18.20 . when thou sinnest thou shalt die , he cannot forgiue without satisfaction to iustice , ; b b 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 , a a 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 had c c Heb. 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 had d d Mar 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 , e e Esa. 53.3 . Esay saith , hee was familiarly acquainted with infirmities ; in his estate hee became poore , f f Luk. 9.58 The Foxes had holes , but the sonne of man had not where to put his head ; in his name he was called g g Math. 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 though a a Ioh. 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 preserued a a Act. 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 hee b b Cant. 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 .

Vse 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 , Vse 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 the a a Gal. 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 manner b b Deu. 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 trade c c Mat. 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 he d d 2 Cor. 8.9 . made himselfe poore , so farre he was from coueting ought which was anothers , his e e Ioh. 18.37 . true testimony before Pontius Pilat ; in a word hee was so free from concupiscence , that the Deuill himselfe could f f Ioh. 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 , g g 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 whom 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 that m m 1 Pet. 3.21 . interrogatory of a good conscience , and say , n n 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 , which will like a worme neuer cease , to fret and corrupt vs , till wee come to death it selfe . If one hath so wounded a man , that he dye within a yeare and a day , wee say he hath slaine him , because hee hath so wounded him , that he will certainely dye : thus our sin is taken away in Christ , it being so wounded , that in the end , it shall certainly be quite abolished .

Obiect . But how is it that wee die ? are we deliuered from that ?

Answ. Yea we are , inasmuch as that spirit is in vs , which shall at length quicken our mortall bodies . Further , there is a double deliuering , one which 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 himselfe a a Heb. 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 was 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 we may find deliuerance from all the stings of sinne and death and other miseries ; b b 1 Kin. 1.50 . & 2.28 . as malefactors vnder the Law vsed to flie to the hornes of the Altar , so let vs all flie to this blessed death , c c Heb. 12.14 . which speaketh better things , then the blood of Abel which 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 . a a 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 beliefe a a Act. 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 , a a 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 ( for a a Ioh. 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 . For b b 1 Ioh. 3.23 . God bids euery one beleeue , and saith , that c c Ioh. 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 thus d d Gal. 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 , e e Ioh. 20.28 . My Lord , my God , and of f f Gal. 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 that a a Heb. 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 . Hence a a 2 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 . b b 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 . c c 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 .

Vse 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 : The a a Rom. 1.16 . Gospell is the power of God to saluation , the powerfull instrument of God ; b b 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 we not pray and read at home as good things ? who are worse than these who heare most ? They loue to heare themselues speake , but who can see any thing they talke of ? These gruntling Swine neuer had sparke of beleefe ? like as Swine turned vp against the light , cry as impatient of it : so doe these beastly men , they cry out to see it , rather then like new 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 which profiteth nothing .

Here are two 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 is a a 1 Tim. 1.5 . called . It is said of th● wise M●●chant , he did see●● b b 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 , with misground● perswasions , like that 〈◊〉 Hamans , Est. 6.6 . What shall be done the man the King will honour he no sooner heard it w● in the heart of the King , 〈◊〉 honour a man , but wh● should the person be besi● himselfe : hee thought hi● selfe the man presently Now 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 whic● 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 doth a a Act. 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 , b b 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 likewise c c 1 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 , d d 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 wombe as it were of faith , is manifestly now brought to light vpon repentance , and therefore it is said repent , and so ( euen in thy owne experience ) manifest the remission of thy sinnes . The summe is , that faith is alway 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 .

Vse 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 . a a Zach. 12.10 . I will poure out my spirit of grace and deprecation , and they shall mourne , b b 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 , then a a 2 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 , a a 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 . b b 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 c c 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 Deputie d d Act. 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 ; b b 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 , with c c Pro 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 d d 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 . e e 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 , a a 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 , as a a 2 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 b b 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 , c c 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 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 , a a 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 , know him the Father of them ?

2. b b 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. c c 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. d d 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 a e e Esa. 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 . d d 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 ; the a a Eph. 4.18 life of God , and the b b 2 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 were c c Rom. 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 , d d 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 , as a a Act. 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. b b 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 which 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 , a a Pro. 20.9 my heart is cleane . b b Iam. 3.2 . In many things wee sinne all : c c 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 . d d 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 man e e Mar. 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 . f f 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 when we know not how absolute for degree , these good things are , we cannot loue them in perfection .

Againe , loue followeth 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 knowne them , if our trust and loue to them , should not take increase .

Obserue thirdly , That we must all striue to perfection . a a 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 grow b b Mat. 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 care a a 2 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 . a a 2 Pet. 1.10 . Giue diligence to make your calling and election sure . b b Heb. 6.12 . Be not slothfull , but striue through faith 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 downe 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 were 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 , who vseth helpes with diligence when hee seekes to others to teach and helpe him . a a 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 which 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 which a man doth go to , and compasse the end which he propoundeth . If therefore wee should propound to grow in grace , but yet chuse such meanes , as GOD hath not sanctified , wee should runne on in a wrong way , neuer comming to that we intended . As no meanes naturall , can feede our naturall man , but those which the word of God in Creation hath blessed to this end : So no meanes can sustaine , and increase that diuine nature , but those which God , by the word of institution , hath blessed to such purpose .

Such then who seeke by meanes superstitious to grow 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 : a a 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 . b b 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 , and a a Psal. 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 . b b Gen. 17.11 . Circumcision is called a signe of the Couenant . c c 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 . d d 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 . e e 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 , a a 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 . a a 1 Cor. 12.13 . We haue all of vs beene baptised , all beene made to drinke &c. And the Supper of the Lord is called b b Luk. 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 , c c 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 , a a 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 ought , b b 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 . c c Rom. 6.5 . By Baptisme wee are sayd to be engraffed into Christ , and d d Gal. 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 , as a a Act. 10.2.4 47. Cornelius , and b b Rom. 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 , for c c Ioh. 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 called d d Tit. 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 Baptisme e e Rom 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 . For a a Gal. 6.15 Circumcision is nothing ( so by proportion ) Baptisme auaileth not , but a new Creature .

Wee see there are many Vse 2 who want the grace of Baptisme , being yet outwardly baptised , as the Apostle saith , b b 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 . c c Mat. 26.26 . Take eate this is my body ; d d Mat 26.28 . so also of the cuppe . e e 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 : for a a 1 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 , b b 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 , c c 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 . The a a Ioh. 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 feast b b Esa. 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 .

c c 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 Corinthians a a 1 Cor. 11 32 had faith , b b 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 , a a 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 like b b Luk. 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 children c c Rom. 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 . d d 〈◊〉 . ● . ●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 , e e 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 ? f f 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 , g g 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 , a a 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 like b b Luk. 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 , c c 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 , d d 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 come e e Iam. 1.6 . with Faith , not doubting f f Heb. 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 he g g Esa. 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 ? Comming 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 . a a Ioh 5.39 Search the Scriptures : b b Deu. 17.18 . Ioh. 1.8 . You shall haue the bookes of the Law : c c 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 are a a Col. 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 , b b Pro. 13.14 . a fountaine of liuing waters , c c 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 . d d 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 : e e 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 , a a 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 . b b 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 . c c Luk. 21.34 . Take heed your hearts be not oppressed with surfeiting and cares of this life . d d 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 . e e 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 .