A HELP TO TRUE Happiness.  
OR A brief and learned EXPOSITION of the main and fundamental Points of Christian Religion.  
BY Mr. PAUL BAYNE.  1 PET. 2.2. As new borne Babes desire the sincere milk 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 sign of the Bible, near the great north door of Paul's. 1618.   

To the Virtuous, and Right Worshipful LADY, the Lady Rebecca Romeny.  
THis TREATISE falling into my hands by God's wise and gracious dispensation, and providence, and being thought, not only by myself but by divers others of riper years and deeper judgement, worthy to be published in print for the common good of many. I have thought good considering that the long continued custom of dedicating books to Persons of some eminency in the Church of God, hath gotten the upper hand to dedicate this little Treatise ensuing to your ladyships name.  
I have observed that among many other reasons moving such learned and godly Divines as have either woven some web of their own spinning, or faithfully traveled in the fruitful labours of other men to Dedicate their writings: one special reason hath been to testify their thankfulness to the parties to whom they dedicate the same, by publishing their Name both to the present age, and to posterity for the further encouraging, both of themselves, and others to proceed in piety and virtue; and especially in patronizing learning and godliness when they shall see that such a reward remaineth for them even in this present world.  
But herein I must be very sparing, considering that the nearness of blood betwixt your Ladyship and myself, will hardly suffer me to say the one half of that which I might truly say, both of your ladyships virtues in general, and of your special and manifold favours 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 public proclamation of the same in the ears of men.  
Thus praying your Ladyship to accept in part of payment, for your many favours and kindnesses, this small mite, which I bring you in another man's coin, with my humble and hearty prayers. etc.  
Your Ladyships much bounden, and loving Nephew. E. C.   

To the Christian Reader, and especially to the religious Housholder, whose desire and care is, to inform himself and his family, in that truth which is according to godliness.  
THe Apostle Paul (a chosen vessel to Christ) carried such an upright mind and zealous affection to the glory of God, 
Acts 9.15.  and edifying of the body of Christ, which is the Church, that although he do earnestly exhort all men to put on the girdle of sincerity (a most fit & comely ornament for Ministers of the Gospel) yet he professed, 
Eph. 6.14.  that he did rejoice and would rejoice 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 have been. 
Mat. 25.21.  Even so our Paul, the Author of this little Commentary (now entered into his Master's joy) notwithstanding for his sound knowledge in the mystery of godliness, he was well able, and for his love to the Church of God, very ready to have written a more exact Catechism of his own; or might have chosen some other, already extant in print, better digested then this: yet observing by the often impressions, and by other experience, the large spread & good acceptance that these few Questions & Answers found among a number of Christians, he chose rather to give light, and to put life to these, then in so great variety of printed Catechisms to forth another of his own framing.  
Wherein (Christian Reader) I do observe a gracious providence of God our heavenly Father, towards such as desire with Cornelius to fear God with all their Household, and to bring up their young children and servants in the nurture and admonition of the Lord.  
For by this means thou hast (to use the phrase of the Apostle) a pattern of wholesome words, 
● Tim. 1.13.  to direct and help thee to lay open and whet upon thy family, these brief and fami-points here propounded, which though they be plain in themselves, yet by reason of the brevity of them, they are made much more lightsome, easy and useful, by this most plain and pithy Commentary.  
Wherefore I would advise and entreat thee (whosoever thou be) that hast already taken a taste of these short Questions & Answers, which have been so long extant, and so often printed and reprinted, that thou wouldst now use this help, to take a more full draft of them: and thou shalt find (by the blessing of God) that the profit will exceed the pains.  
Only one thing I would advertise thee of, touching the description and nature of saith, that the first Author of these short Questions and Answers, having had some further cogitation and conference about it, doth think that true justifying faith (being the primary grace and glory of a Christian) may be thus described; that it is, A belief of the Gospel, 
What true faith is.  whereby a man doth truly rest and cast himself upon Christ alone, for remission of sins and eternal salvation, both of soul and body. Which description, (though there be divers other, both godly and learned) I take (under correction) to be most pertinent, and fit for the proving and examining of ourselves, according to that exhortation of Paul, 
2 Cor. 13.5  whether we be in the faith or no (wherein standeth the main comfort or discomfort of every Christian man or woman in the world) therein notwithstanding humbly submitting myself and my opinion, to the censure of learned Divines, and to the judgement of the Church of God; and especially to that part of God's Church, which his right hand hath planted in this Land.  
Thus most humbly & hearty beseeching the Father of lights, 
jam. 1.17.  from whom proceedeth every good giving and every perfect gift, to give thee a blessing by the good labours of this blessed man, I commend thee to the grace of our Lord jesus Christ, to whom be all glory and praise in the Church for evermore, Amen. From my house in the Blackfriars, this 22. of May, 1618.   

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

1. Q. WHat is the estate of every natural man?  
A. Very miserable, and in no wise to be rested in, Eph. 2.2, 3. & 4.17.18. Rom. 7.24.  
The estate of man is here set forth by a twofold property thereof.  
1. That it is miserable.  
2. That it is not to be 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, poor, blind, and naked, Revel. 3.17. Rom. 7.24. But we must not understand this of Nature as it was of Gods making, for so we were blessed, and made capable of eternal happiness; but of Nature as now it is marred and defaced through the sin of man. For our Nature may be considered in a fourfold estate; First, as it was before the Fall, by Creation: Secondly, as it is since the Fall, by Sin: Thirdly, as it is renewed by Grace: Fourthly, as it shall be perfected by Glory. The second estate is here meant. Neither can it be otherwise with us; For look as those that are highest advanced, when they fall, they become so much the more wretched (as we see 
a Ester. 7.8.9. & 14.  in Prince's Favourites when they come into disgrace): So we in our first Parents made 
b Ps. 8 47. Heb. 2.7.  far above all visible Creatures, lifted up by the free grace of God to be Favourites of the most High, when now we 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 climbeth, the lower he falleth. Now our first Parents becoming miserable, we cannot be in better condition; the children of Bondslaves can be no better than Slaves, what is in the root will be in the branches and fruit also.  
Object. Object. But why do 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 us that we see not our own face, though we behold the faces of others: So the eye of our Understanding, being cast on things outward, never observeth how the matter goeth with itself.  
2. Our Consciences are blinded with ignorance within us and darkness without: Now look as we cannot see the things in a room, if we want eyes, or having our sight, want a candle, or some other light: So till God give us inward light, and hold out the candle of his Law unto us we cannot be privy to our own case in which we stand.  
3. Our judgement 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. Look as an eye bloudshot thinketh every thing red without it, when yet it is not so; and look as Phantasie wanting the guidance of Reason, thinketh often that we are Kings (as in dreams we see) when it is far otherwise; So we, when our judgements want the Wisdom from above to guide them, judge ourselves in good estate, when it is far otherwise.  
4. The nature of sin is to make us spiritually drunk, so that as men in drunkenness know not how it is with them, no more do men in their pure natural state.  
5. Because men in their pure natural condition did never know better. Hence it is that they think themselves in case good enough. Should a Nobleman in chief favour with the King be banished into some remote place, to live in rank of poor Cotagers about him, well might he think of his misery, because he had proved a more excellent estate; but should he get posterity in exile, they would think their estate as good as their Neighbours, yea rest in it, as the best that ever they inoyed.  
This may convince many Use 1 who flatter themselves, and struck their own heads as if all were well with them; They are as others are, they are not the worst, They hope to do as well through God's mercy as the best; Every man would be loath but his own penny should prove good silver. Naturally we are given to hide our outward blemishes, to wear glass eyes, artificial legs, etc. yea many love not to hear the worst of their causes, nor yet of their bodily sickness with which they are endangered, how much more do men decline from seeing themselves guilty of hell and damnation?  
Use 2 Also this should teach us, to seek to get eyes opened, and hearts unveiled; for even as fowlers hide their nets, so it is with the Devil, he doth hide our state in sin, which is the snare wherein he taketh us: This maketh men go on to hell as beasts to the shambles before their Drovers. When we come to be touched in heart for our sin it is a good sign, as in men sick of the Lethargy, to return and have sense of any grief is a hopeful 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 unto those who have sense of sin, neither shall any but those be refreshed by him: where the heart is not ploughed up and broken with this knowledge the seed of the Gospel shall never be sowed. Yet we must not think 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 forth with the pricking of a pin the matter of some boils, or impostumes as well as with deep lancings and gashing, so God can give a true knowledge and touch of misery, without making such deep wounds in the Conscience as others feel in their greater humiliation. The pain that some women feel in their travel is nothing to that which othersome do endure.  
Secondly, We must not abide Obser. 2 in this our natural condition; The Scripture biddeth us awake and stand up from the dead Ephesians 5.14. calleth on us to return and repent, as on men who are out of the way, yea out of themselves. There must be in us a fear of standing in the State we are in, 
Act. 2.37.  and a care to come forth, a denial of ourselves, and a flying by Faith unto Christ. Nothing will rest in such a state as threatens it destruction, Use for every thing but sinful man seeketh to preserve the being of itself; Now our condition is such as doth menace us with eternal perdition. If a man fall going hither or thither, will he lie still? No, he will not rest, but with help of hand and knee will strive to get up again; So must we being fallen by sin into a wretched case, we must not lie still, but seek to rise out of it.  
Here are to be rebuked such whose courses are at peace without endeavour this way, Use 
Pro. 1.32.  ease slayeth the foolish, even as a Sluggard wheeleth in his bed loath to get up, 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 us labour to come forth, taking the present time, we will meet a sickness betime labouring to rid ourselves of it, 
Heb. 4.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  if any thing threaten our name and estate we will endeavour quickly to free the one and the other, let us be in like manner wise for our souls also.   

QVEST. II.  
2. Q. WHat maketh his estate so bad?  
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, Sin and the Punishment thereof.  
Obser. 1 Sin is the first & principal cause why any is miserable, and as it were the seed out of which all misery groweth. One might marvel how men who have honour, wealth, health, wives, children, etc. should be miserable: But it is easily answered; For look as one though he were an Earl, and never so great and happy, if he be but guilty of treason against the King, is miserable, notwithstanding all his possessions and greatness; so here had one all the world, if sin lie at his door and be not pardoned, he is wretched. Again, were one in such a debt that he is in danger every hour to be taken and haled to prison we would account him wretched; But sin is a debt (Forgive us our debts, Math. 6.12.) for which we may be thrown bodies and souls into hell fire, were they not pardoned. As the cause of sickness may be said to make sick, no less than the sickness itself, so the cause of miseries may be said to make us miserable as well as misery itself.  
Object. Object. But men feel no such matter in sin. To which I answer. That a child is not bred and manifestly brought forth at once, the beginning of things usually is in one time, the manifestation in another: A man may have the cause of a sickness twenty years within him, without feeling himself sick, or knowing one fit of sickness; So sin may be within one as a cause of all misery, long before he find himself really and sensibly miserable: The reason whereof is double:  
1. It useth to yield for the present a pleasing delight which breedeth ensuing pain in times after following: Thus goodfellows, (as we use to call them) neither feel, nor see any hurt in their intemperate courses, which please their palate for the present, but breed, though insensibly the painful diseases in which they end; 
* Luimus senes quae in inventute peccavimus.  Intemperancy in youth ordinarily causing sickness in age. Thus men count it no hurt to run into books, setting themselves in debt, because it easeth them for the present, though it break their back in the end.  
2. Sin is in a heart that loveth it, which makes it no whit grievous. Things in their natural place are not ponderous: A tankard of water is a man's load on land, but were he in the bottom of the sea, all the water in it would not press, nor burden him, for the waters there are in their proper place, and so borne up that they are not weighty: Thus when but the remainders of sin are in a heart converted to God, they make it cry out, 
Rom. 7.24  O miserable etc. but let never so reigning a sin dwell in a heart unregenerate it doth not seem any whit grievous; such a heart is the natural and proper seat of sin in which it resteth. We see then, that sin is the principal cause of all misery and so it is indeed; For punishments could not make a man miserable but for sin: Suppose man had been made blind, sick, poor, and mortal, yet if he had no way sinned, these defects should not have hindered the due perfection belonging to him, neither should he then have been said to be miserable in them.  
The Consideration hereof should stir us up above all things, Use to seek earnestly after the forgiveness of our sins, how well is he that sleepeth with his 
* Acquittance.  Quietus est in his bosom: In this regard God's children have followed God more for this, then for deliverance from the evils that have been upon them. 
Exod. 10.17.  Many will say with Pharaoh, Lord remove this plague, but this is 
Jnstare contra symptomata morbo neglecta.  to let the cause of the sickness alone, and to seek only to assuage the pain of it. Many like as Rogues keep and show 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 sin; The particulars whereof (as hath been said) if they were not punishments of sin we could not be said properly to be miserable in them; for as the shadow followeth the body, and as smoke and sparks proceed from fire, so by God's just decree, from sin committed spring all kind of miseries. Now these once seizing on us, we then begin to be apparently wretched: When a man murdereth, or stealeth, and by that means becomes subject to death, than he is miserable, for than is sown the seed of his future woe. Nevertheless say he go on and be not taken in it, and imprisoned, men do not account him, nor discern him, as yet to be wretched, but let the same person once be taken sentenced and executed, and then every body doth see his case to be woeful: for now his misery standeth out of the cause and is actually declared. Thus though while men are conscious of sin only, their misery is not seen; yet when God's justice hath inflicted any part of punishment, than so far forth their misery is openly displayed, and set forth to the view of all.  
Use Let us then acknowledge, in all the punishments that we see, so many real Sermons of our miserable conditions, when we will not observe it by lesser things, God is forced to bring upon us greater evils. Persons sick of a dead Apoplexy their faculties are not easily awakened, and therefore they have double the quantity given unto them that others have. Thus if we be senseless under the evils which lie upon us, or meet us any way, and will not see our wretchedness in them, we cannot think but that sharper will overtake us, 
Leu. 26.23.24.  that so our sleepy senses may be awaked.   

QVEST. III.  
3. Q. WHat is Sin?  
A. Every breach of God's law, 1 joh. 3.4.  
Having laid down 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 contains a brief description of sin, observe  
1. That sin is the breach of God's law only.  
2. That every breach of God's Law is sin. To which may be added, deserving death, and making the Offender miserable.  
Obser. 1 For the first: It is not said, That sin is the breach of Man's law, or of the Church's law; For those may sometime, and in some cases be broken without sin; but it is said to be the breach of God's law which may be showed by necessary deduction thus:  
Whatsoever is sin to my Conscience, defileth it, and subjecteth it to punishment: Whatsoever defileth it and subjecteth it to punishment, must be the breach of some such Law as the Conscience is bound to observe.  
The reason is, because the Conscience cannot be punishable, for doing or not doing that, which it hath liberty to do or not to do. That Law which the Conscience is bound to observe must be the Law of some one which is Superior to it; 
* Par in parem non habet potestatem.  For equals have no authority over equals, much less Inferiors over Superiors: We sin not though we stir not at their command who have no power over us: None is such a Superior, as hath power over our Consciences, but God only. For Superiors having power to command any, they can take knowledge when they offend, and they can punish those who transgress, with condign punishment; but none beside God can take knowledge of, 
jam. 4.12.  or punish the Conscience. Nothing then can be sin but the breach of God's law.  
Object. But do not the Laws of men in authority bind the Conscience?  
Ans. Not by themselves and primarily, but secondarily by participation, with the Law of God which doth immediately and of itself bind the Conscience; As water doth make hot and scald sometimes, not of itself, but as it participateth in the heat of fire, which immediately from the nature of it maketh hot. If they command any thing repugnant to God's word we may diosobey it, and not sin: provided that our denial of obedience come from conscience of God's Will, and not from want of due subjection in us.  
To return then thither whence we have a little digressed: Sin is the breach of God's Law; for look as to miss our rule and measure is to offend and err in that which by the rule and measure should have been directed; so God's Law being the rule by which our Nature and actions should be ordered, we cannot but err when we leave this; and we cannot sin and offend further than we transgress it; For nothing can be amiss while it doth agree to that measure by which it is to be measured: And this sufficeth to show that sin is the breach of Gods Law.  
Wherefore in the first Use 1 place let us learn to see the fearfulness of sin, which breaketh his Law, who only hath power to save and destroy. If we have broke the King's law where it threatens loss of life, limb, or liberty, it is fearful; if we have broken something, that great Persons, such on whom we depend, gave us in charge, how will it disquiet and fear us? but in every sin we break the Law of the eternal God.  
Use 2 Secondly, let us labour to know our sins, by setting before us this Law of God, by which only cometh the knowledge of sin; Were our faces dirty, we could not know or see them to be so till some should show so much unto us, or ourselves should take a glass and look ourselves in it; No more can we know our sins as they ought to be known, till some made wise by the knowledge of the Law, do advertise us of them, or till ourselves get this glass of the Law and look into it. But the most now love not to have the Law sincerely opened; but resemble those foolish women, who love not to dress themselves but by false glasses, which make them look quite otherwise then they are.  
Thirdly, seeing sin is Use 3 the breach of God's Law, let us as we would avoid sin get the knowledge of Gods Law. How shall we in the night avoid miry slowe●, and dangerous pits, if we have not a torch or lantern to discover the same: So in the night of our ignorance, we cannot avoid falling into sin, further than this Law as a candle doth give us light. Men will know penal Statutes, and bonds upon Forfeitures, that they may the better keep themselves from running into them; let us not think Ignorance will be a Plea sufficient for excuse: If the King once have proclaimed any thing, and the Subject after sufficient time of notifying his will be ignorant of it, at his own peril be it.  
Further to come to the second point:  
Obser. 2 Obser. 2. Every breach of God's Law is sin, yea and such a sin as deserveth death and maketh the Offender miserable. The least missing of the rule is an error as well as the greatest, and both alike for kind, though not for degree; So the least swerving from or breach of God's law, which is our rule, is an offence of God, and a sin no less for kind, than the greatest, though for degree some are greater sins than other: yea every breach thereof is sin deserving death. The wages of sin is death, Rom. 6.23. 
a Gal. 3.10  Cursed is be that continueth not in all to do them. For indeed the least sin is contrary to Charity, as the least drop of water hath in it contrariety to fire; That in the event it doth not bring death, it is from Mercy pardoning, not from the nature of sin, not sufficiently demeriting eternal damnation.  
Use Let us then take heed of the least breaches of Gods Law. Little things neglected do often do great hurt; little sparks unquenched turn to fires exceeding great: So the smallest sins diminish the fervour of love, they dispose the soul to great offences; As men by little wedges make way for greater, so doth the Devil by less sins fit us unto greater fall. The devil playeth no small game, but he meaneth us much hurt, we have the more need to look to it. For look as sick bodies love to be gratified with some little thing that is beside the rule of diet and doth feed our sickness: So we sick of sin love at least some kind of liberty which may feed our spiritual sickness.   

QVEST. IU.  
4. Q. HOw many ways is God's Law broken?  
A. By doing things forbidden, leaving things commanded, and failing in the manner.  
First it is to be noted that the Answer is to be understood of all actual sin: For omission being a privation of action, the sin thereof, must be reduced to the head of actual sin.  
How here are set down three ways of breaking the Law: By committing something forbidden; By omitting; And by defective performing of something commanded. The Soul in moving or resting may miss the rule by which it is to be directed; First by having some object divers from that which the Law of God warranteth: Secondly, by carrying itself otherwise then it ought, to that Object which in God's Law is commanded.  
In sins of Commission the soul erreth in the first kind, for it doth move itself to something which is forbidden unto it therein, and this is the highest kind of evil; For as in a Wife not to love her Husband is a great lewdness, but not only to neglect his love, but to turn to the embracement of Strangers, is much more heinous: So for the Soul not to cleave to God in doing righteousness is sinful, but to leave him and turn to love and like any kind of unrighteousness, this is most sinful.  
Now the soul carrieth itself otherwise then it should to the good commanded, when either it doth suspend, ceasing to move after it, as in sins of Omission, or when it worketh for matter that which is required, but in other manner than God hath prescribed; either by not working the thing that we had in command to do, or by so doing it, that we fail in circumstance. This last branch is or divers considerations; for the manner of performance sometimes is such, as doth change the kind, and make that a sin to him who so doth it, which might have been a grateful obedience: 
Hos. 1.4.  Thus jehu in killing Ahab and his Posterity propounding private regnancie, committed the sin of murder, which else had been an act of Obedience and justice. Sometimes it is such as doth not change the kind of it, turning it to sin, but hindereth the perfection of it, and maketh it sinful: thus doth the circumstantial swervings whereby our best actions are defiled.  
The word in Hebrew which noteth 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sin, is derived of a word, that signifieth the missing of a mark: Now a man may miss the mark three ways; By shooting over it; By being short of it; By shooting about it, but wide either on the right hand or on the left: So may we by as many ways swerver from the Law (which should be as a mark in our eye) either by going beyond that which is commanded in it, as in sins of Commission, or by coming short, as in sin of Omission, or by being wide, when we are about the thing commanded, but so that we are wide in regard of the circumstance, of that straightness or integrity that should be in our actions.  
Use Let us therefore take notice how many ways we break Gods Law. The Law of Sin sometime carrying us to that which is evil, the defect that is in us making us to omit good duties, and grace, and sin being so intermeddled, and the one so lusting against the other that we cannot perfect things as we would. Many account it a sin to lie and steal, etc. but not to repent, or not to believe, or not to give all diligence to make their Calling and Election sure, or not to get Knowledge, they cannot see to be sins, being but the omitting of things commanded. To be improfitable in doing nothing this way, is not deemed blameworthy. I hope (say many) I do no hurt; I pray God I never do worse: He were an evil Servant who taking a stool should sit still and let his work lie undone, though he had no other fault: So many if they should never go to Church and serve GOD, or say Prayers, etc. they would think it a sin, but to have their hearts far from God, to do those things without reverence, they see not this to be sinful: Nay if the thing they do be lawful, let them use it never so intemperately they think they sin not, nor should not be rebuked. Let them make a trade and vocation of Pastime; why they hope God allows recreation. So many, if they speak this or that which is true, though without wisdom and love, they think they may do it; Never remembering that good stuff may be marred in the making: Good things may be so performed, that they shall become Sins and sinful actions.   

QVEST. V.  
5. Q. WHat are the punishments of Sin?  
A. All miseries of this life, death in the end, hell ever after.  
Look as it is with men if they turn themselves from this aspectable light, they are forthwith environed with darkness; So man turning away by his sin from God the Father of lights, from whence every good gift cometh, he cannot but be forthwith in outward and inward darkness, in all kind of misery: Three kinds or degrees are here set down; The 1. in this life: The 2. in death: The 3. after death.  
To branch the first would make a Treatise. Our souls are dead in ignorance and lust, so that they have in them a seed apt to bring forth every sin. Our bodies have mortality as a worm corrupting them: Our conditions are exposed to a thousand vanities and wearisome courses, and these are but the beginnings of evil.  
In death, soul and body being divorced, the soul is kept in chains of darkness, fear, and despair, expecting judgement to come. In the day of judgement, our bodies reunited with their souls shall jointly be sentenced, and feel executed upon them the full wrath of God which is a consuming fire, should we not by sound faith and repentance prevent those eternal woes. Look as Malefactors, are first followed with Hue and cry, then taken and committed and kept till the appointed time of Assize, and lastly are sentenced, and executed; So God first in, and during this life follows and pursues Sinners with these lighter evils as it were with Hue and Cries ringing in their ears, at length by death he apprehends them, and keeps them in that dark custody of damned Spirits (the Devil being as a jailor unto God (and in the end when Christ shall come to judge the quick and the dead, he shall then take the impenitent and cast them soul and body into inquenchable torment.  
Object. What are all miseries of this life, punishments of Sin?  
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 revenging justice requiring satisfaction, but chastisements of fatherly justice, which seeketh this way the exaltation of his children. If a judge whip a Stripling under the age of thirteen (and save him from the gallows) to satisfy the Law for his offence past, it is one thing; If a Father whip his son if he take him pilfering, to keep him from falling into the like, and from coming 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 have a respect to distinguish one man's land from another's (as bound stones do) which the other hath not. Thus sickness, poverty, and disgrace, common to the wicked and godly, consider them in their being, they are alike, but the one have a respect, of a just condemnation inflicted by God's revenging justice for the satisfying of it, which the others have not; For Christ hath put himself betwixt God's justice, 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 behalf.  
Object. Object. If all miseries in this life belong as punishments to sin, how is it that many Sinners live so happily exempt from miseries?  
Answ. Answ. All is not gold that glisters, nor is every estate state happy that seems happy: To be held in dangerous snares, is no point of happiness; 
Psal. 69.22.  but the Table, and by proportion, the wealth, strength, and honour of the wicked are snares. Even as poisons, some kill with griping torments, some cast into a sleep, and make men laugh till they fall down dead: So the curse of God killeth some with dolorous torment going before in this life, some it so affecteth that they go in sweet sleeps laughing till they fall into destruction. Whether is it not more happy to sail with a cross wind which offereth to turn men back, or to have a pleasant gale which doth carry them with full course on sands or rocks which will cause their shipwreck: They are most miserable who sail to hell with the pleasantest wind; in a word, the felicity of the wicked being finally impenitent, is like the happiness of franked ware satted to the shambles; for they thereby are fatted to eternal slaughter.  
This may teach us the true Use 1 cause of all miseries, viz. Sin, and how we must remove them; by getting sin removed. Say to some, Why? how came you thus? What is the cause? They will answer you, even as it pleased God Sir; by course, It is so with others as well as with us. Alas, a man will not give another a box on the ear without some cause; God would not cast on us these miseries, were there not sin provoking him thereunto; but many feel the fit and pain of sickness, who know not the cause of it: Now to remove grief many will to Cards, Dice, Company, and so to remove other evils they will seek this outward thing and that; never looking out, nor thinking of Sin: But a man might as well look to remove a sickness caused by some matter impacted within him, by going into another chamber, putting on a cap and such external things, which never come near the cause of his disease. These may like cold 
* Anodynes are such medicines, as being applied, astonish the disease, and take away the pain thereof, but remove it not  Anodynes bring us a sleep, and keep us from feeling our misery, but they can never heal us of them.  
This also showeth unto Use 2 us, what cause we have to take heed of sin, which draweth after it a tail of so many miseries; we feel no hurt by it, but who would carry a snake in his bosom, because he did not yet feel it thrusting out the deadly sting: It is wisdom to make sure in regard of all that may hurt us, though he that nourisheth sin, not repenting of the same, is deadly stung therewith: But look as one having twenty diseases if he be fast a sleep he feeleth not one of them, so is it with secure Sinners.  
Lastly, we may hence behold Use 3 the comfortable estate, of Saints; well may the evils of this life make them afraid, but they are worse afraid than they can be hurt by them. There is a great difference between two Snakes, if the sting of the one be forth, and the other not; for the former we may play with it, and have it in our bosom, and there is no danger in it. Such are the afflictions of God's children, the sting is forth of them; Well may they through our weakness, like Bugbares affright us, but surely they cannot hurt us.   

QVEST. VI.  
6. Q. IS Sin 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 sin, whose punishment is mentioned to be so exceeding great. The point is this: That Sin is the most filthy of all other things: And so indeed it is, and therefore is called, Filthiness itself, 1 Cor. 7.1. and in sundry other places. And it cannot be otherwise, since it is nothing else but the corruption of the Soul, now devoid of the life of God. The beauty of a human body is great, but when the Soul hath left it, what is more loathsome than the corruption of it, when now it is a dead carcase? Thus the beauty of the Spirit was admirable, while it lived the life of God in Knowledge, righteousness, and holiness, but when God hath forsaken it (who is the Soul of our souls) no further in lightning or sanctifying it, there entereth all kind of sin, as a spiritual 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. Again, in matters natural, and moral there is nothing filthy, and loathsome in any regard, but that the same is in sin by proportion. Nakedness is shameful, Sin is a spiritual nakedness: Some diseases are filthy, as the Leprosy; Sin is a spiritual Leprosy. Lameness is a deformity, so is crookedness, Sin is a lameness depraving all spiritual motion; and a spiritual crookedness. blackness is foul and fearful; Sin bears the black Image of the Devil the Author thereof. We count excrements coming out of the draft filthy, yet they defile not a man, but Sin that cometh out of the Soul doth pollute him. We count dunghills, and smelling puddles filthy, but sin casts forth so filthy a savour as it were, in the nostrils of God, that he could not smell a savour of rest till it was removed by that sweet incense of Christ's death, who to that end offered himself a Sacrifice of sweet smelling savour unto God. 
Eph. 5.2.  What filthy Creatures have any filthy properties, but they are in sin proportionably: Hence sinners are compared to dogs, and swine the filthiest Creatures. What moral vices are most filthy? Drunkenness & those filthinesses not to be named; Sin is a spiritual drunkenness, and a turning from the chaste love of God to the love of every base thing.  
Use 1 First, this showeth what they are grown unto, who stick not to glory of their shame. Men hide not thei● sins but are come to Sodomlike impudence. Some proud Peacock's vaunt in pranking themselves, some think their fury a thing becoming them well: Some esteem it as a thing praiseworthy, when they can use their wit and tongue to derision, and to the circumventing of others. Some are of that mind, when they can prodigally fly out, and make light of all others, that then they are jolly men: Some are as proud of the vanity and curiosity of their mind, as if the quintessence of wit, consisted therein. The Moors, because blackness, is natural to them, count their black hue beautiful: Children are not ashamed, and Madmen glory of their nakedness: thus it is with Sinners in conceiving of their spiritual deformity.  
Use 2 Secondly, this should teach us to labour to purge out sin, to cleanse ourselves from it, as a thing filthy and abominable: We would not suffer spots in our face, nor lint or other soil on our clothes: surely we cannot make clean any thing, but we may thence take the rise of this thought, How careful we ought to be to cleanse our heart: We would not have any natural infirmities which are unseemly or filthy, as wry mouths, foul breaths, lameness, or halting in our gate etc. but a tongue speaking perversely, rotten speech, crooked walking from God's Law, and the direction thereof, are far more uncomely than the other: as the sense doth joy to be united to an object pleasing and well proportioned unto it; so it is averse and doth fly from those that are otherwise. If we go by a soul stinking place, we stop our noses, and hast away; If an ugly shape present itself we shut our eyes, and endure not the view of it: Thus our souls should with indignation, turn from all filthy and abominable vices.   

QVEST. VII.  
7. Q. HOw doth this appear?  
A. Both by the punishment, and person against whom it is committed.  
Here are set down two Considerations, by which, as by a glass we may see the foulness of sin.  
First by the punishment; for proportionable to this in greatness must the offence be: the reason is, because justice doth rule and measure the punishment by the offence; if that be little, the punishment that it assigneth is little, if that be great, the punishment is answerable. Now if a thing measured forth be long and wide, the measure must be understood to be long and wide also. Hence it is that in human punishments we see the greatness of the offence; if one be restrained we gather he hath done some fault, if imprisoned, if hanged in chains, or burned, still as the punishment increaseth we conjecture the fault to have been corespondent: How foul then must that offence have been, which the just and most merciful God hath punished with so many miseries in this life, with death in the end, and after with eternal destruction.  
Again, the foulness of sin is clearly discerned by considering the person against whom it is committed. For in any good or evil work, the person that doth it, or the circumstance of person about whom it is done doth impart to the work such a respect whereby it deserveth accordingly. Let a common man come to me when I send, and a small thing doth recompense his pains, but let a Doctor of Physic come, and an Angel is his due: the quality of his person doth so dignify his work, and make it of answerable value. So it increaseth the merit and desert of evil. Let one of the people sin, he is guilty, but l●● the Priest sin, 
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 evil; So doth the circumstance of the person about whom the work is conversant. Let a Subject do good to any, and it well deserveth, but doing some special service to his Prince he deserveth greatly. Let him offend any, he is guilty, but the higher the person offended is, the more heinous is the sin. If one revile or slander his equal, it is an offence and may bear an action of the case; but if a Noble man, it is scandalum magnatum, deserving sharper punishment, and if the King, it is treason, and worthy of death: Then how foul must that sin be which is a trespass committed directly against GOD the KING of Kings.  
Use Let us then make this use of all miseries, to take a view in them, of the foulness that is in sin. If we hear 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 kind they have offended. When God doth sometimes consume men's substance to nothing, making them poor as job, who sometime were rich, when he doth by pains, and grief lash a man, yea grind him to dust, when God taketh men away by violent or natural death, No body riseth to consider either of the power of his wrath, or the foulness of sin, which hath been the cause of all this misery. Again, if a child do aught against his natural Parent, a Servant against his Master, a Subject against his Prince, we esteem it as a foul matter, but when we lift up the hand by sinning against God, the filthiness of this is not so apparent.   

QVEST. VIII.  
8. Q. WHo is that?  
A. Almighty God, whose holiness, and justice are infinite.  
That we may the better see the foulness of sin, it is first generally to be considered, viz. That the person against whom we sin is God. Secondly more especially, That this God is Almighty, and infinite in holiness and justice.  
Concerning the first: when David had wronged Bathsheba in her chastity, and Vriah in his life, yet he confesseth that he had sinned against God alone, Psalm. 51.4.  
There may be three things considered in sin: 1. A damage done to our neighbours: 2. A trespass against the authority of some civil Court of justice: 3. A trespass in the Court of Conscience. Now though I injure my Neighbour, yet this is not sin as it is an injury to him; but as it is committed against the Law which doth bind my conscience otherwise; So a trespass against the Laws of some civil Court is not a sin precisely in this respect, but as in this a higher Law and authority binding the Conscience is transgressed. Therefore authority may forgive a civil trespass, and the penalty of it, which the Law determineth, without meddling with that sinful respect which is in the same default against God. For look as a Thief taking a true man's purse doth wrong his Neighbour, but cannot be said to break his Neighbour's Law, but the King's Law; So in every sin, howsoever we may injury and trespass against men, yet we cannot be said properly to sin against them, because no Law binding my Conscience is broken but Gods only, which respect giveth being to sin.  
Use 1 1. Let us then confess our sins to God as David did. Wounded persons will open their wounds to a Chirurgeon who is able to heal them, so should we.  
Use 2 2. Let us seek pardon only from God, as he who only hath authority to give it. Pope's pardons, are cheating commodities, no way availing the distressed Conscience: A subject cannot forgive a trespass done against the Law of his Sovereign; no more can any earthly creature, that which is done against the Law of that heavenly and supreme power so far over them.  
Object. Object. But do not men forgive sins?  
Answ. Answ. Yea, as ordinary Messengers do fetch up men, we say they fetch them up, in as much as they carry and signify the King's writ, which doth fetch them up; So Ministers do forgive as God's ordinary Messengers ex Officio, because they bring and apply that word of Gods writ, which doth signify God's will and pleasure to forgive.  
3. Let us remember in every Use 3 sin, whom we offend: When men fall out and quarrel, they do not think they meddle with the King, yet when they break the peace they offend against him, who is the Keeper of it; So in our sins against our Neighbour, we seldom think what measure we offer to God whom we provoke by breaking his Law: The Devil doth so keep us hoodwinked that we think we love God as well as any, and that we meddle not with him, but with those that wronged us.  
Now more specially observe: 1. That this doth further discover the foulness of sin; that it is against that God who is Almighty: The greater powe● any man is of, the more dreadful a thing it is to trespass against him, but sin doth provoke and put God to it as we say, and in committing it, we enter combat with him; Now look as t● see an Infant to war against the Parent, or to see a pot striving against the Potter, were a detestable sight; So is this much more, that man should by sin provoke him who hath us in his hand, even as man hath a pot, or glass, which, if he do but let it go, is presently broken.  
Further, the consideration of the holiness of GOD, may make us the more see the heinousness and foulness of sin: That which is opposite to him who is most holy, that is, pure in himself, and the Author of all purity in his creatures, that cannot but be filthy and impure; look as every thing which hath contrariety with light, must needs be darkness; so what ever is contrary to him whose eyes are too pure to behold with approbation any sin, 
Hab. 1.13.  yea, who is purity itself, that must needs be most filthy impurity.  
Lastly, the foulness o● sin may be seen by considering Gods infinite justice If man do wrong to on● that handleth him unjustly it doth somewhat lessen th● fault, but if he deal injuriously with one, who will not offer him, or any other the least injustice, than every one that hath but half a● eye doth descry the foul● lewdness of the fact: Thus it is, our sin is against that God whose dealing was most just and equal to us. Again, that which wrongeth an infinite justice cannot but be most fearful in regard of the punishment which it incurreth; for infinite in some sort must that punishment be which doth satisfy the wrong done to an infinite Majesty.  
This also may be added to set forth the foulness of sin, that it is committed against that God who is infinite in goodness.  
For any Subject to rebel against a Prince, is wretched lewdness, but for one to rebel against such a Prince who out of his bounty hath highly advanced him, and done him favours from day to day, this is most loathsome disloyalty: Thus it is with sin which offendeth a most kind and merciful Lord, who had freely in creating us, given us such high endowments, and who doth daily load us with blessings.  
Use Wherefore that we may see the soulness of sin, let us look at the pure Nature of God, as he hath in his word described it; For look as blackness is then most manifest when it is set by and compared with the purest white: so is it here, when this hellish darkness of sin is brought before this incomprehensible light. Such therefore as compare themselves with their selves, or with men like themselves, or as many do, with some more openly wicked than themselves; it is no wonder if they stroke their own heads, and never see their own deformity: A Blackmoore matched with his Countrymen will never be detected to be so unbeautifull as he is.   

QVEST. IX.  
9 Q. WHat must a man do in this estate?  
A. Bewail his misery, and hasten to get out of it.  
Being in that miserable and accursed estate aforesaid by sin; first, we are to bewail Obser. 1 the same. Our Saviour bid the women of jerusalem, 
Luk. 13.3.  that they should not weep for him, but for themselves in regard of their sins. In this regard also the Apostle james bids richmen weep and howl, jam. 5.1. Yea, we must bewail our estate in regard of the remainders of sin which compass us about; 
Luk. 13.3.  If ye repent not, ye likewise shall perish. Nature is so framed that if she find herself united to such things as are good and pleasing to her, she rejoiceth; So if on the contrary, she do see herself overtaken with, or in danger of evil, she is disquieted. Thus it is that we cannot truly see ourselves to be in a miserable estate, but we shall grieve and bewail our condition. When men see themselves in such a case that they are guilty of such a fault as doth touch life, or liberty, than they will bewail themselves, & wring their hands, accounting themselves unhappy that ever they were borne; but have they not much more cause to wail, when they shall see themselves by reason of sin against God, guilty of damnation? There is a natural sorrow, as a natural fear; when Nature herself maketh us grieve through her 
* That natural l●ue that is in Dams to their young ones.  [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] i. natural affection. And there is a sinful sorrow when men grieve inordinately upon civil Considerations, as for anger, being crossed, or for loss often of some small matter. And thirdly, there is a Christian sorrow for sin, and our misery, to which we are yet in part subject through sin. This doth lie upon us all, which is the exercise of a broken heart, and Sacrifice which God much respecteth.  
Use 1 How woeful then is the state of many who go laughing on, as if to laugh their hearts fat, were the next way to heaven. 
Luk. 6.25.  Woe unto them, for they are like to weep and howl when now it is too late. Some respect all grief as melancholy, and all tears as effeminate, not becoming a generous mind: This is the height of man's misery, when he doth not pity himself in regard of that which maketh him most miserable. We account the states of men stricken with Frenzies, and Apoplexies very pitiful, for they feel not how it is with them, not can they pity themselves in these take. We condemn them as Monsters of men, who now having their sentence, and being subject e●ery hour to execution, will nevertheless give themselves to swagger, drink, take Tobacco, etc. but what a Monster art thou, who when thou hearest that thou art a child of God's wrath, of death, and of eternal condemnation, wilt yet sleep as securely, and live as carelessly, as if there were no such matter; the God of this world blindeth thy eyes: hence it is that thou art dreadless. That which the eye seethe not, the heart dreadeth not.  
Let us secondly lament Use 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 dissolved: Beside, as the wicked sow the seed of their sorrow then, when they carnally rejoice; So our light and comfort is then sowed, when we are exercised in Christian mourning. Nevertheless, it is not required, that Christians should be of such a fluid and melting temper that they cannot speak two words this way without sighing, putting the finger in the eye, and watering their plants. Those who will laugh at every word, their hearts cannot be coaffected with joy extraordinary in a sign extraordinary; thus in these cursory tears and sighs, the heart cannot but want that due grief, which should bear that outward signification. Again, it doth not agree with that rule of 
a Math. 6.17.18.  anointing ourselves before men: Not to speak, that whereas tears in time and place, break the heart of a beholder, these often are no more pitied, than the sight of a Goose going barefoot, as we speak in the Proverb. Let us therefore accustom to smite our rocky hearts in our retired devotions, than our Father who doth see it in secret will reward it openly: As wounds by washing forth the matter are cleansed; so is the heart purged by godly sorrow which often hath tears accompanying of it.  
Obser. 2 We must in the second place make haste to come forth of this estate: We should not give our eyes leave to slumber, nor let our temples rest, till we found ourselves in some measure delivered: Whilst it is called to day harden not your hearts. 
Heb. 3.7.8 13. Psal. 119.60.  I will not delay to keep thy judgements, saith the Prophet. Physicians observe that in bodily sicknesses delay is most dangerous; but if any where then here is delay most mortal: When every day our aptness to be restored is more diminished, our sin by custom more strengthened, God's favour in some degree farther removed: If a fire be kindled in the roofed over us, how do we run and cry to all the Neighbourhood for help to get it quenched: And when the wrath of God hath seized on us, in soul, body, condition, his wrath which is a consuming fire, shall we not without all delay labour to save ourselves from the woeful destruction of it.  
Wherefore those are to be Use 1 rebuked who will not by Faith, and Repentance come to the Lord; who sleep secure though his wrath abide over them. Why they a●e as others, and shall do as well as others, they have lived thus long, and have found no hurt, whatsoever hath been threatened, they have day before them for this work; they cannot yet leave their pleasures, and profits, and with these thoughts they delay to come forth, or like Lot's wife, look back to Sodom. Thus ease doth slay the wicked ones, who though they sleep secure in sin, yet their condemnation sleepeth not. Before men can fear and fly from any evil, 1. they must know it: 2. apprehend it as near unto them. If the house were ready to fall, while we knew nothing but that all were firm, we could not fear, nor fly away. Again, though we know an evil, if we conceit it a great way of, we are not afraid of it; as every one doth know he shall die, yet how few fear it, or provide against it, because it is a thing men put far from them, the oldest may live a year; the weak man thinks a lose estate may stand long. Thus men, till Gods saving grace begin to work, commonly know nothing of their spiritual danger; or think as he thought of doomsday, it is a matter a great way off, and so it is no wonder if so few bestir them to come forth of their wretched estate.  
But let us, who are the Use 2 Lords, be wise, and learn diligence from others sloth; we are in danger to be cast into the prison of hell for our debts; our sins, which make us Debtors of punishment to God's justice, Oh let us humble ourselves, 
Pro. 6.1.5.  compound with our Creditor before his heavy arrest be served upon us. Shouldst thou have to deal with many men, thou mightst have a cold suit; but seek mercy of God, 
joh. 6.37.  none that cometh to him doth he cast forth. Oh happy men who are stirred up to flee the wrath to come.   

QVEST. X.  
10. Q. CAn a man of himself get forth?  
A. No, and beside he hath three enemies, the flesh, the Devil, and the world, who labour to hold him in it.  
Obser. 1 The first thing here to be observed is, That there is no strength in us to help ourselves into the state of salvation. Were we borne blind, deaf, dumb in regard of these natural senses, there is no power in us, or in all the Creatures to restore us, although these things exceed not natures compass, in regard of the sense to be wrought, but only in respect of the manner of working it: Now how much less have we, or any Creatures strength to restore ourselves to the sight and hearing of the heart, which of themselves are matters altogether supernatural: We know not, neither 
a 1 Cor. 2 14.  can we know; we obey not, neither 
b Rom. 8.7  can we be subject; 
c Rom. ●. ●  we are of no strength, and look as men naturally dead can do nothing to help themselves into this present life, though while they are sick only, some little thing they may do this way; So they who are dead in sins, and trespasses, and estranged from the life of God 
d Eph. 2.1. & 4.18. , which all are; they can do nothing toward their quickening spiritually. Our Understanding is dead in ignorance, dead in error, vanity, and folly; our Will in utter averseness, for there is no man but understandeth more of GOD and his Will, than he hath Will to follow, or affections to like of.  
Use 1 This Question understandingly answered, doth sever us and Papists. Why can we not help ourselves? we say because we have no power from which such a supernatural action should proceed, the most of them say, because we want freedom to exercise that power of our Will, which is still left in us; Let a man be laden with irons, why can he not walk? not because he wants a faculty to move himself, from place to place; but because he is so clogged, that he cannot put into act, that power, he hath. This doth obscure God's Grace, and extol the power of man's will. If one should say his Physician did help him a little, but deny the greatness of his Cure, should he not dishonour him? Should the blind whose eyes Christ opened have said, indeed he did clear our sight, but we had the power of sight in us before he took us in hand, would not this derogate from his glory? So to say, indeed he did help us when we were weak, and sick, but not quicken us as being dead, is it not to obscure the grace of Christ?  
Use 2 Wherefore let us arrogate nothing to ourselves, God would have us to acknowledge that we have nothing but sin, and misery, and to come unto him endowed with true humility; Like as proud wives stand upon it that they came to their Husbands, and brought this and this; So do the Papists, but as the one is odious to man, so is the other most hateful to God also.  
The second thing to be Obser. 2 observed is, That there is in us much resistance to our salvation. By reason of our natural corruption we not only have nothing which might further us, but we have in us that sin, and corruption which doth fight against the work of grace, more than water fighteth with the heat of fire: In which regard the power restoring us, must be more glorious than that which first created all things. In particular, our Flesh is our greatest hindrance: by Flesh is meant corruption of mind, will, and affections, which doth show itself in the outward man whose members are so many instruments, and weapons of that inward unrighteousness. 
Rom. 8.7.  The wisdom of the flesh is enmity against God, which cannot subject itself unto him. We may illustrate these particulars by considering this corruption, either as it hath the respect of a sickness in our Soul, depraving it in all the faculties of it; Or as it is a concupiscence, and adulterous love to the Creature.  
Now look as it is with sick men, their sickness desires that which doth feed it, and maketh them most averse from those medicines, diets, and exercises wherewith they should be cured: So our corruption doth incline us to such courses, making us set against all that which should help us. If you think of it as of adulterous love, look as nothing doth so keep an Adulteress from returning unto the love of her Husband, as her own false unchaste heart; So nothing doth so much keep us from returning to God as this adulterous concupiscence of our own hearts.  
Oh then let us deny ourselves, our own wisdom, will, and affections which make us (like Madmen) to think all against us that should do us good. For knowledge, we hope we know enough, there was better living, when there was less known. For believing, what saith the flesh, dost thou see any reason for it? canst thou perceive any such thing as they speak? Let them say what they will, but let them pardon thee for believing before thou dost see more: For more near care of Christian duty. What? shall none go to heaven, but those who are so forward, there is measure in every thing. In steed of yielding to Means, as the Word, catechizing, etc. It is strange what the flesh will object: Men think it is, to make their children soft, and to take away their spirits to bring them to such kind of instruction; But let us learn to deny ourselves, we are like sick men, between our sickness, that is, the corruption of our Nature on the one hand, and the voice of our Physician Christ, giving us counsel in his word on the other, if we will leave the Physician and hearken to our sickness, than it will grow on us, and we shall perish: But if we listen not to our disease, yielding to it, but cleave to the counsel of our Physician, then shall our sickness be overcome, and we shall live.  
Thirdly, The Devil is also Obser. 3 busy to hinder our coming forth of this estate, and our returning to God. The Strong man will bustle before he will leave his possession. Even as Pharaoh hindered the going forth of Israel from bondage, so will this spiritual Pharaoh, our deliverance from under his spiritual captivity. Look as many hinder the well-doing of sick persons, who will counsel them, and put upon them things that feed their disease, if they be for the present a little delightful: So doth the Devil who doth nothing else, but animate men, and help them to that which may more and more increase their corruption, and dissuade them from that which would truly remedy their evils. Again look as Bawds, and Panders, and such like creatures do much hurt in holding the hearts of unclean women, to their unclean courses: So the devil who indeed is no other than a Pander going between the adulterous Soul on the one side, and the world who is the Paramour of it on the other, bewitching the heart of the one more and more with the other.  
Let us therefore take heed of him, Use if we have a thought of turning a new leaf. What? will you turn Puritan? will you have all old friends talk of you? will you forego all old pleasures, which with such & such you have enjoyed? and cast yourself on such melancholy austerities? 
Mat. 16.22  Oh master be good to thyself. The truth is, when we are hindered from doing good, the Devil doth hinder us; when we are ready to fall from performing any good motion or purpose, which a better Spirit inspired into us, the 
a Mat. 13.19.  Devil doth steal away this seed: When we are stirred up to lust, 
Math. 13.19.  wrath, etc. the Devil doth blow up this fire; 
Eph. 4.26.27.  Let not the sun go down upon your wrath, give not place to the Devil.  
Object. We see no such thing.  
Answ. We see not how God's Spirit doth work in us every good will, work, and word, yet we know that his Spirit worketh in us all that is of this nature. 
Phil. 2.13.  The Devil hideth himself; Sometimes he cometh to us in wicked persons persuading us: Sometimes (as to our SAVIOUR in Peter, and to God's Prophet by an old Prophet) in good persons: Sometimes he doth insinuate himself with our own inclinations, as at this or that time he doth see them bend: Sometimes by outward occasions he doth provoke us: Look as fowlers couch under their stalking-horse, that they may shoot the more securely, and deadly; So doth he keep out of sight, that he may kill unexpected: Wherefore let us not only spit at his name, but turn away from him in these enterprises, by which he maketh us rest in our natural estates; as good enough, though the issue of them is death.  
Lastly, we are to observe, Obser. 4 That the world is no small hindrance, keeping us back from returning to God, and to the way of pence. By the World we are to understand worldly minded persons, and things in the world: whether intellectual, as the wisdom of it. 
1 Cor. 1.26.  Not many wise. Or external, as the profits, pleasures, pomp, or aught of this kind: For though these of themselves be good, yet by accident we are much hurt by them, as wine though good of itself doth much hurt unto persons intemperate. The World destinguished from the Flesh doth seem thus to be taken. Look as the sick man is much hindered from recovering, by the presence of things which provoke his appetite; but feed his sickness: So the presence of those things which so disdiet the Soul, and cherish our lusts, are very dangerous. And as unclean women are much entangled and hindered from returning to conjugal love, and duty, by the presence of strange Lovers, and Paramoures: So are we; for these things are as it were the adulterous friends with which our soul entereth league of unclean amity against God: Hence it is that as many Women are reclaimed, when they are now translated from such company: So the souls of many return to God, when now he hath stripped them of these things, though before they would not once seek after him, or cast a look toward him.  
Let us then take heed of the baits of this world; Use many are ensnared with them: they show meat, but they are a covered hook, and work murder. How many hath the world kept from Christ? 
Luke. 14.18.19.  We have bought Oxen, and a Farm. How many have they made follow Christ by the halves, and at length slide back quite from him, like that Demas.  

2 Tim. 4.10.  But above all things let us take heed of our own corruption; but for this, neither the Devil, nor the world could have any power over us; In vain should one knock at the door where there were none within to look out, and answer: In vain should the Devil knock by his persuasions at our hearts, did there not dwell in them these lusts which would look out to him too readily, and therefore he could do nothing in Christ in whom he could find nothing of this nature. Again though the Devil be illecebrarum adiutor, 
joh. 14.30.  a Furtherer of all provocations to lust; and (as unclean persons help complexion with the painting box) doth make them seem to us good in far greater degree than they are. Yet they would not be able to tempt us effectually, had we not this lust in us. Look as man while he is now in a hot fit of his ague, while this heat doth possess him, O he thinketh drink the only thing, and counteth them happy that may drink enough; but when this distemper is over, though the pot were by him, careth not to taste it; So these earthly things, when concupiscence is up, Oh alas (such false glasses these are) that our judgement, and estimation do think them so good that we may not forbear them, when the same things at another time (when lust is somewhat subdued) do little or nothing stir our desires; that he would think his Fantasy and senses were by some juggling delusion corrupted; So different is the judgement we have of the same persons & things at one time above another.    

The Second Part. Showing what remedy GOD hath appointed for our deliverance.  

QVEST. I.  
1. Q. WHere shall a man find help?  
A. Only in jesus Christ, the only begotten Son of God.  
Having seen our misery, and how it is not in our strength to be delivered, it remaineth to unfold the way, by which we are redeemed.  
Here then two things are to be observed: 1. Who it is that is our Saviour. 2. That we are saved in him alone.  
Touching the first, we have him here described by name, and relation or nature. His Names are his Christen-name (as we say) JESUS given him at his circumcision; and his Name of Office CHRIST. JESUS that is a Saviour, because he saveth from the blot of sin, the power, usurpation, and spot of it, and all the evils that entered by it. CHRIST, i. anointed, because he was called and endowed with all spiritual fullness to be our Priest, Prophet, and King. Secondly, he is said, the only Son as joh. 3.16. the only begotten: God spared not his own Son: Not a Son by creation, 
Rom. 8.32.  nor by adoption, as we are, but by eternal generation.  
Now first this jesus is said Obser. 1 to be our Saviour; Where note how the Scripture doth by name set him out, and describeth him unto us: as That jesus the Christ of God. Zerubabel, Moses, and Aaron, and all those temporary saviours were but a type of this, the sole true Deliverer of all the Israel of God. Look as Kings, and great men when they style themselves, they first call themselves by their Christen-names, then by their Names of Office, as JAMES by God's grace King of England: So our Saviour, which Names are the kingly style which belongs to his Excellency. Wherefore let us learn to know them what they mean: They are 
Mell in ●re, malos in aure, iubulum in cords.  Honey in the mouth, melody in the ear, a jubilee in the heart. They should be as sweet to us to hear, as a fragrant ointment poured out, is to our nostrils. What a Servant, or Subject were he that knew not what the first letter of his Masters, or Sovereign's names meant, such like are too many Christians, if in this thing they should be examined.  
Further, this our Saviour is that Son of God. 
Mat. 16.16  Who am I Peter? That Son of the living God. Great personages upon earth have their honourable Progenitors sometimes named that thus from their parentage their renown may be increased; So here is the parentage of our Saviour that the all-sufficiency of him may thus the better be discerned: but it is to be marked that he is not said, simply, the Son, but by excellency, the only Son. For understanding whereof, it is to be marked, that one may be said to be a son improperly, as we are, and as Adam, and the Angels 
a job. 1.6.  elsewhere are said to be; And so likewise one may be said to be begotten improperly, as we are jam. 1.18. Yea, to be the Image of one as the king's picture in coin is called his Image; but Christ is said to be the proper Son, Pro. 8.30. the only begotten, joh. 3.16. the substantial Image, Heb. 1.3. For look as it is one thing when men are said to get them children, because by counsel, and example they draw them to like opinions and qualities with themselves: Another thing when they are said to get them children, because by communion of their substance they get other Creatures like in kind, having the self same nature with themselves: So it is one thing when God, by his word begetteth some, for knowledge, holiness, and justice to be like him; another thing when he doth by giving to one his divine nature make him God consubstantially with himself; and thus he doth beget his Christ: Or it is one thing to take some poor child and bring him up as a Son, adopting him as an Heir; and another thing to have a son coming out of our own loins: So it is one thing for God to have us his sons by grace and adoption; another thing to have Christ his natural Son, who hath common with him the self same Divine nature his Father hath. Again, look as the King's image or picture in his coin is one thing, the Prince his substantial Image is another: So the Image of God in us in one thing; but Christ is the substantial Image of his Father, more lively than any natural Father; for they have not the same singular body & soul the father hath, but the like substantial person for kind only; but Christ hath the same singular divine Nature in him, which is in the Father. As if we could suppose, Peter and john to have both one singular soul and body common between both of them.  
Use. Wherefore let us hold us only to this Saviour, in him we are complete, being the Son of God, he is sufficient for us; should the Prince undertake to dispatch something for us with his Father, would we join others with him? that were a disparagement to his Excellency: So here they set up a candle to the sun that join other saviours to this Son of righteousness.  
Secondly, Christ saveth us Obser. 2 by himself. In him alone we have salvation; no other name is given, Act. 4.12. by himself he hath purged us from our sins, Heb. 1.3. for all that merit and virtue which doth begin and perfect our salvation cometh from Christ.  
Object. But how can this be, for 
a 1 Tim. 4.16.  Ministers are said to save themselves and others. We are bidden, 
b Act. 1.40.  to save ourselves from a froward generation; to 
c 1 Pet. 2.11.  abstain from lusts which fight against us, and to 
d Rom. 8.13.  mortify them by the Spirit, that we may live.  
Answ. When a man is sick of a deadly sickness, if a Physician prepare him a medicine of that virtue that it doth recover him, though he send it by an Apothecary, bid the man take, wish him to keep diet, and to use exercise after it hath restored him; nevertheless, not the Apothecary, nor the man may be said to cure the disease, but the Physician only: So it is between Christ and us, for as much as he hath made us a medicine of his own blood, shed in the sense of God's wrath, through which cometh forgiveness of sin, and that Spirit which worketh our full restorement; though he send this by his Ministers, as Apothecaries, though he bids us believe and take it, though he bids us refrain lusts, and exercise ourselves in every good work, afterward, lest we should suffer a relapse into our old sins, yet he only restoreth and saveth us. And this holdeth in this matter the more, because it is his virtue that must make us to do whatsoever is required from us, both in our first receiving of grace, and in our proceeding and persevering therein to the end.  
Wherefore let us cleave only to Christ, Use in him we are complete, let us renounce our own works, which would prove like the letters Vriah carried, 
2 Sam. 11.14.15.  if we should plead their desert in course of justice. Papists think, that as he who standeth on too firm branches of a tree, standeth surer than he that is but upon one, so he who trusteth to Christ and his works too; but there is great dissimilitude; For who so joineth works with Christ, 
a Gal. 5.4.  falleth from the grace of Christ, and doth not continue to stand on him: Again he that standeth with one foot on a firm 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 Devil had the world thralled unto him in superstitious errors, than did he cast to their despairing Consciences such mocke-staies as these to which the Papists lean; such as are men's own righteousness, merits, satisfactions, the merits, intercession, and power of Saints, and Angels. He knew that men ready to drown would catch at any thing; that they would take figge-leaves for coverings, rather than have nothing on their naked consciences; but alas he that letteth go Christ, and looketh to these, is like the dog in the Fable, who having meat in his mouth, snatching at the shadow thereof in the water, did let fall, and so lose that which he had. As there is one Son only in the visible world which giveth light to all that see therein: So there is but one Sun of righteousness, which doth send forth beams of righteousness and holiness, to all that believe.   

QVEST. II.  
2. Q. WHat hath be done to deliver man out of misery?  
A. He became man, and in our nature answered the Law, and satisfied the justice of God.  
Two things are here to be observed: First, how Christ did qualify himself, to be our Mediator, by taking our Nature, and so becoming man. Secondly, what he did in this Nature for our redemption, which is noted in two things: First, He answered the Law: Secondly, He satisfied God's justice.  
To open the first, the Son Obser. 1 who had been a perfect Person from all eternity existing in the divine nature only, did in the fullness of time, assume into his personal being, such a nature as we have, sin excepted, that he might exist thenceforth for ever 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, having in it the infinite invisible 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 henceforth for ever: So that as in the person of a man, there is an invisible immortal Soul, and a visible mortal body: So in th● Person of Christ, there a●● two natures all together different: here only is the dissimilitude in this compar●son; Neither nature in us 〈◊〉 of itself a perfect person but both concur between them to make a perfect personal being which neither of them have by itself Now in the person of Chris● our nature is taken into a Person that was perfect before; that look as every Christian believer, whe● he is borne of God remaineth the same entire person which before he was, receiving nevertheless into him a divine nature, which before he had not: So Christ when he was borne of the Virgin, continuing the same perfect person which he had been from eternity, assumeth nevertheless a human nature, which before he had not to be borne within his person for ever, and this was meet that he should indifferently partake 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 be in one person, God and man..  
More particularly he must be God to make his mediatory works of sufficient value for our redemption, for hence it is, that his bloodshed was so precious, that it was 
a Act. 20.20.  the blood of God. The dignity of the person addeth worth and value to that he worketh: Words with a common man are good cheap, but with a Councillor, Sergeant or judge they are of no small price. Even as a finite disobedience being against a● infinite Majesty became infinitely evil, and deserved infinite wrath and punishment: So finite obedience coming from a Person of infinite Majesty was of infinite force to please God, and procureth infinitely all good things unto us.  
Secondly, he must be God that he might be able to bear and overcome, that which he was to suffer for us. His human nature would have been prevailed against by the powers of darkness, overwhelmed with the heavy burden of God's wrath, had not the divine nature strengthened it. But look as one man may bear the assault of a thousand if he be planted in some impregnable hold; So this human nature planted within the rock of the divine Person was strengthened to bear and subdue all things, for hence it was that death and sin was overcome by him, because he as God was stronger than they. Look 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 sin assaulting that person who was naturally and essentially life and holiness they could not but be 
a 1 Cor. 15 54.  swallowed up in victory. Th● stronger will prevail against the weaker.  
Man he must be, as fo●● many other reasons; so th● he might have right to redeem us. As in the old Testament 
b Leu. 25.25.48.49. Ruth. 4.4.  none had right 〈◊〉 redeeming any that w●● fallen, but he that was of th● kindred of the deceased; 〈◊〉 our Redeemer doth parta●● in flesh and blood with us that he thus becomming● near kinsman, he mig●● have right to work our redemption; and the qualification of his Person is mad● the groundwork of o●● reconciliation ensuing; Tha● look as great Kingdom divided, they will let the son and Heir of the one, marry with the Daughter of the other, and thus make a happy way for their reconcilement; So the kingdom of heaven, and men upon earth being disunited, it pleased the Father that his own Son should by an indissoluble marriage of personal union join himself into our Nature, that by that means he might make way for the happy reconcilement of us with himself.  
First, hence we may see Use 1 the great grace of God to us whom he hath redeemed by Christ, for whose sake he was incarnate: had he suffered his Son to have taken that nature of our souls it had been much, but to assume that part of us, which we have common with the bruit beast, it was a most exceeding grace. Kings in earth may grace some Family and kindred in their kingdoms greatly, by influence of their favour, by honouring them (for nobility and honour is but the word of a Prince) by bestowing revenues and treasure on them, and by calling them to authority. But if a King should think this too little, he could do no greater thing, then to join himself i● marriage with some of that house; For by this means he should give himself to them all, in that one, whom he had made one with himself: Thus for the great God our Saviour, to show favour in communicating his Graces with us, is much, but thus to bestow himself upon us, is such grace, as passeth all understanding.  
Secondly, we see how we Use 2 may come to find God when we would speak to him in prayer. We must fix that eye of Faith on this human Nature of Christ, in which the Godhead doth dwell bodily, that is, personally; and there speak as to our God; For look as when I see the body of a man, there I know his spirit or reasonable Soul is also, and therefore I speak to his understanding when and where I see his body, because they are not severed: So in like manner, viewing by Faith that human nature now glorious in heaven, I there speak to the great God, because I know he is there personally united.  
Use 3 Hath God taken our nature to him? Let us then seek to be made Partakers of the divine nature; I mean these divine created qualities, whereby we represent God. He did to no other end condescend thus low, as to take our nature, but that he might thus lift us up, to be partakers of his glory: If the Prince should match in some mean family of his Subjects, and ask them nothing, but that they would come to the Court, and be partakers of his glory? Israel and josephes' brethren went not up to Egypt more willingly, than men would hearken to such an invitement. But the Son of God combining himself to us, doth no other thing ●hen invite us daily to partake in his glory, but we ●●●e a deaf ear to the ●●ace offered.  
Observe further, that Obser. 2 Christ answered the Law, for us; therefore is said, to be made under the Law, that he might redeem us from the curse of it, 
Gal. ●. 4.5.  to which we were subject. For Christ is not only a Mediator, who entreateth for us, but a surety also: as judah did not only entreat for Benjamin, 
Gen. 44.32.33.  but did offer himself surety for him; and Paul did not only entreat for Onesimus, 
Phile. 18.  but undertook likewise as surety, to answer for him.  
Where note against the Papists, that the efficacy of his Mediatorship floweth from his suretishippe he undertaketh. Now sureties we know do make themselves liable to answer the debt of those, for whom they stand bound: So Christ our surety, did undertake to answer, whatsoever the Law could charge us with, and to discharge the penalty of it, to the utmost farthing.  
Use 1 Wherefore we see what a comfort, this is to us, who are Christ's. If we did owe a hundredth pounds, to know it were discharged, would lighten and cheer us; but to know that Christ hath taken on him all our sins, and borne the curse belonging to them, this would much more refresh us.  
Secondly, Let us all re●●t Use 2 to Christ; Should Bankrupts hear of any that would answer their Creditor's for them, they would quickly resort to him; how much more shouldst thou, who hast been a Swearer, used cursed banning, and rai●●ng speech, who hast lied, ●●●lne, been rebellious to thy Governors, been profanely careless of all god●●nesse, drunk in sin like water, how much more shouldest thou resort to this Mediator and surety, who will answer the debt of those, that come to him by faith; yea if any thing trouble us who are Christ's, turn it over to him to answer; for even as women under covert-baron, have their Husbands, to answer for them, all suits that can be commenced against them: so have we Christ our Husband, let us then flee to him.  
Obser. 3 Observe lastly, that Christ hath satisfied God's justice in our behalf. God's revenging justice being stirred up, by man's sin God did in the sacrifice that Christ offered smell a savour of rest, 
Gen. 8.21.  and was pacified and contented. This doth follow on the former; for look as a Creditor, when he is paid that which is owing to him, he than is at rest, and hath that he would have; so when Christ our Surety, had paid as it were to God's justice, that punishment of the Law, in which we stood indebted, God's revenging justice is at rest, holding itself contented: If you do one wrong, pay him that which may countervail the wrong, and he is satisfied. Thus we by breaking the Ordinances of God's justice, did wrong, despising and dishonouring him, whose appointment we transgressed; but when we present to him, in ourselves, or in our Surety, a condign punishment, undergone in regard of that transgression, then by due suffering we repay, that honour of his, which we had violated, by our undutiful transgressing. This was necessary; for though God loved us, yet would he not let the influence of his grace appear, in doing us any good, till first justice received contentment: God's justice had put in a caution against us: God therefore willing to glorify his grace, yet not with any disparagement to his justice, doth cause his Christ, whom out of grace he called and enjoined, to perform to him, such an obedience in which his justice might receive full contentment, that so he might out of grace bestow on us all good things in Christ, justice no whit gainsaying: and in this is the mutual kiss of mercy and of justice.  
Ob. But could not God forgive without satisfaction?  
Answ. Sin is such a thing as God cannot but disallow, his nature doth determine him to dislike all that as evil, which hath not conformity with himself. 2. I say it doth seem, that God is not absolutely bound, to punish sin with that death his Law threatened: as he 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 covenant. 3. I say, that since God's sanction, 
a Ezek. 18.20.  when thou sinnest thou shalt die, he cannot forgive without satisfaction to justice,; 
b 2 Tim. 2.3.  For he cannot deny himself, his will is made known, that his justice violated, shall be satisfied in condign punishment: wherefore let us take heed of such Spirits, as make God free to forgive though his justice 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 yielded them into the hands of their enemies.  
Secondly, we see what we must put between God's revenging justice and ourselves, even Christ satisfying of it. Look as we set a screen twixt the fire and us, to keep us from the heat of it; so must we by faith set our Saviour Christ twixt the revenging wrath of God which is a consuming fire, and our souls.   

QVEST. III.  
3. Q. HOw did he answer the Law?  
A. By bearing the punishment which the Law threatened, and fulfilling the obedience the Law required.  
Now is further opened, the particulars of that, which was meant by those words of the former answer, in that Christ answered the Law. The manner standing partly in bearing the penalty which it inflicted; partly by performing the condition of doing all things requisite to the obtaining of life eternal. This answer doth stand in regard of the latter part, upon a judgement of Divines, who think that the Law, though in innocency it did absolutely tie us only to obedience, and in case of sinning only to punishment; yet since man's fall into sin, they think the Law doth absolutely knit on us a double bond, 1. to endure that penalty it inflicteth. 2. That it doth tie on us that former bond of obeying her, that we may live by her. Now the illustration is easy, for this being granted that God's justice in his Law, doth tie us in this double bond, both of suffering punishment, and doing to life, all that is commanded in it: than it is sure that Christ did in both these regards answer for us: Look as a Surety if he undertake for one who standeth bound in twenty several bonds, he must discharge them all, before the Debtor can be released; So Christ undertaking for us, if we stand tied in the said double bond, he must answer both, or our debt must in part be undischarged. This we know, that he was made under the Law, 
Gal. 4.4.  in regard of the curse of it, that he might deliver us from the curse of it. Again, this we are sure of, that as the Law was a rule of holiness, justice, sobriety, Christ did perfectly keep it.  
Let us know then, Use that whatever can be asked of us to forgiveness of sin, and making us righteous to life, Christ hath performed it all: so that in him we are complete, lacking nothing to our full deliverance from all evil, and consummation of blessedness,   

QVEST. FOUR  
4. Q. HOw did he answer the punishment of the Law for us.  
A. By bearing manifold miseries all his life long, and in the end the wrath of God, and the cursed death of the Cross.  
The sufferings of our Saviour are fitly divided into those which befell in the course of his life, or about the time of his death; for he wanted not from birth to burial, wherewith to conflict. The first of these two branches contain those common effects of mortality and misery, such as are incident to man's nature, as now it is become sinful. For as the Serpent lifted up, was like to other stinging Serpents, though it had no sting: So our Saviour listed upon his cross, to whom we look by the eye of faith, it was fit he should be made like, 
a Rom. 8.3  to the similitude of sinful flesh, and that therefore he should be subjecteth to such infirmities, as follow our sinful nature, but are not sinful.  
Thus he had 
c Heb. 5.7.  natural fear, which was not at the first in created nature, though there might be a spiritual fear of Gods threatening; yet there was no natural fear, because there was not any object thereof (any natural evil) as yet entered, so he had 
d Mar 3 5.  grief, indignation, though these passions in him, were most pure and holy: it being with Christ, as with a crystal glass full of clear water, which is still pure howsoever it be shaken; he was in his body subject to weariness, to hunger, yea, 
e Esa. 53.3.  Esay saith, he was familiarly acquainted with infirmities; in his estate he became poor, 
f Luk. 9.58  The Foxes had holes, but the son of man had not where to put his head; in his name he was called 
g Math. 10.25.  Belzebub himself; in a word he did endure such common blames, infirmities, and miseries, as we do, who are sinful, though he knew no sin; for personal sicknesses grounded often in the seed, of which we are propagated, or conceived by intemperancy and other indiscretions, as falling sickness, stone, gout etc. we must not think our Saviour could in his person be subject to such particular miseries; but as for the common infirmities of our nature his life was full of them. For look as we train Soldiers by lighter skirmishes, before we bring them forth to bear the brunt and heat of the battle: so the Lord trained this great Champion, exercising his strength in less evils, before he would bring him to the heat 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 joh. 19.30.  from what time he said, it is finished, he had no sense of pain or grief, yet he was in state of suffering. Now these his greater sufferings may be reduced to the pains and sorrows of his soul, and the natural death of his body, which he endured for us.  
Though we must not conceive any thing of Christ in suffering, which dissolveth the personal union of it with God, or the inherent holiness of it; yet without prejudice of either of these, might he suffer grievous pains in soul. Look as the body of him did die notwithstanding it remained personally united to God the Son: so the soul might suffer an impression of his Father's wrath which is a kind of death to the soul, notwithstanding the personal coiunction of it to God himself.  
Secondly, the holiness of Christ no whit obscured, he might suffer the full wrath of God, death; for it doth not stand in being (for quality) sinful properly, or in being deprived of faith and other graces, but in seeing; for sin, a privation of felicity, or at least a diminution of that blissful favour, which is better than life, and in an impression of wrath, which is as grievous as death itself to the soul: Now this Christ felt, though he wanted no faith, wherewith to cleave to God; yet he wanted the blessedness which was to be found in God; yea he felt that wrath against sin, which is a consuming fire, sin whereof he was guilty in nobis, non in se, in us, not in himself. Look as the soul may be united with the body (as in sleep (and yet not work in the body, so God united to Christ in soul, yet did forsake him, and for a time restrain that influence of favour, in sense whereof consisteth life spiritual: but I intent here rather familiar illustration, then profound speech of doctrine.  
His natural death may be considered in his soul, which was severed from his body, deprived of the faculty sensitive, and operations which it had exercised in the body, or in his body which was now lying in the sepulchre, in a state subject to corrupt, though it was preserved 
a Act. 2.31  from knowing actual corruption: and in these was the upshot of all those sufferings Christ endured for us. I have nothing to illustrate this, it is a great mystery beyond all comparison; if any shadow may be used, think what some persons in their deepest love adventure on, that they may be joined to some peerless Virgins, they leave their native Countries, commit themselves to the clemency o● sea and winds, hazard the●● lives by many adventures; So our Saviour seeking us worthless creatures, that h● might make us a praise 〈◊〉 himself, doth leave heaven, come and walk amongst us, abide many a little death, and break through death i● self; how well may he 
b Cant. 5.2.  knock, and say open to me, for my head is full of dew, my locks fall with the drops of the night.  
But against that clause, which saith, Christ did not take upon him our particular and personal evils in suffering for us, may be objected.  
Object. 1 First, that a Surety is to answer the particular debts of those for whom he standeth bound, but Christ was a surety for us.  
Answ. A surety is bound ●o discharge, Answ. either in some common payment equivalent to them all, or by tendering the particular sums wherein they stand obliged, for whom he entereth surety; thus Christ did in a common suffering equivalent to all our particulars of sorrow whereto we are subject, as Adam did by one common s●●ne bring guilt upon all, not by sinning a particular sin for every man: So Christ by a common suffering, did satisfy for all, not by suffering diversity according to the state of every particular person.  
Again, it may be asked Object. 2 how he could pity those in the stone, dropsy, etc. wh●● he had no experience o● these infirmities?  
Answ. Answ. He could not 〈◊〉 have compassioned our miseries, had he not tasted th●● in the kind, but having ●●sted them in the kind, 〈◊〉 may know them, and ha●● commiseration to them all as any that tasteth but 〈◊〉 spoonful of salt water, may know what it is, without drawing the whole sea, a●● pity such who are force● to drink it: thus it is 〈◊〉 these salt waters of our afflictions.  
Use 1 This should stir us v● to be affected with this love, which hath made Christ suffer so much death for us. 〈◊〉 one bear a threatening reproachful word in our behalf, we count it kindness; ●●t to bear blows, or lie by ●t in our quarrel, this is love ●●deed in him that thus suf●●eth. But who doth lay to ●●●rt these sufferings, which ●is Saviour hath suffered in ●i● behalf; you have some ●●melting, that speak but a ●ord of some man's death in their hearing, they are pre●●●tly in tears, who yet ●●ough we should preach till we were hoarse of Christ's death, will have their eyes dry, not only before us, but never provoking themselves so much as in secret, once to ●●ue a bleeding heart for it.  
This also doth show us, Use 2 what we should do for his ●●ory, who hath done thus much for us, even lay down our lives, if need were; the hand will cast itself, betwit a blow and the head, though it should be cut off by th● mean: O what unnatural members are they to Chri● their head, who will n● bear one word of disgra● for him, who endured suc● contradiction of sinner's 〈◊〉 their sakes? who will no● kill one superfluous lust 〈◊〉 his sake, who was prodigal of his most precious bloo● in their behalf?   

QVEST. V.  
5. Q. HOw did he fulfil the righteousness the Law required?  
A. By being subject to ●he will of God, in thought, ●ord and deed, all his life ●ng.  
Christ did not only suffer ●hat, which was equivalent and correspondent to all that which each of us in singular should have endured, but did perform also, as all his life time, perfect obedience; so more principally at his death in behalf of us 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, even all his commandments. 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 perseverance to the end, and therefore the 
a Gal. 3.10.  Law doth accurse, such as continue not always, in all things to do● them, even with all their might, strength, and understanding, for that is the manner 
b Deu. 6.5. , in the Law required. Now our Saviour, first h● did walk in obeying all the commandments, his love to God the Father, his practice 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 zeal toward the glory of God, the zeal of his house etc. his early rising to sanctify the Sabbath in the duties of it, his subjection to his parents, so far as to work at their trade 
c Mat. 6.3. , as it is probable, his love to the life of man, even to the neglecting of his own, his purity, his not seeking earthly things, for he 
d 2 Cor. 8.9.  made himself poor, so far he was from coveting aught which was another's, his 
e joh. 18.37.  true testimony before Pontius Pilate; in a word he was so free from concupiscence, that the Devil himself could 
f joh. 14.30  not find aught in him; these the Gospel at large mentioneth. Christ did not take what he liked, and leave at his pleasure, but obeyed all the will of God. For look 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 righteousness of the Law is so combined, that he who breaketh one of them doth violate the whole frame, and becometh guilty of the whole Law, 
g jam. 2.10  as the Apostle james speaketh.  
Yea further it is to be marked, that he did not only submit to the moral duties of God's law, which in innocency should have been practised, but to other also; yea to ceremonial observances, to which man as now sinful (only) was obliged, even as he suffered the evils which did befall our natures, now being sinful themselves, being such as had no sin in them; that look what is recorded of the most generous Captains, viz. That they would work with their common soldiers, fellow and fellow like, in the homeliest things they set their hands to, that is apparent in our Chieftain, who doth like to one of us sinful men, set himself to work, in obeying every thing wherein we were to obey. As when great Persons will show love, they lay aside state, and forget circumstances of inequality toward those with whom they mean to be most affable and loving.  
Secondly, He did obey God with his whole man, with his understanding, will, affections, as well as his outward man: With what zeal of spirit did he cast those Merchants out of the Temple? 
joh. 2.17.  For look as a beautiful picture, which hath no spirit nor life in it, is but a shadow without the substance of that it resembleth: so a doing the work commanded in the Law, with the outward man, if the heart & spirit be not looking to God, intending his honour, reporting their love and duty to him, it is but an outward form of godliness and justice, wanting the life and inward power which God requireth; he is a Spirit, and his Law is spiritual, given not as mans to the outward man only, but principally to the soul and conscience.  
Thirdly, Christ's obedience was to the end. For he gave up the ghost, in love to God and man, greater than the justice of the Law could require: it is in obeying the Law, as in running a race; if one hold not out to the goal, all is nothing, the price is not received; so should one walk a great while in the course of obedience, but not persevere unto the end it were in vain, not such as the perfection of the law required.  
Seeing then it is thus, that Use 1 Christ (as the Law is a rule of righteousness) hath performed it exactly, yea gone in degree, beyond all it could command, for it doth bid us only, love our neighbour as ourselves: let us see whither we must look, when we detest our own imperfection; even to the righteousness wherewith Christ obeyed in our behalf. Let us renounce our own righteousness as a menstruous rag, that we may be found clothed with Christ's, that righteousness which is through faith on him. For it was the will of Christ to perform, not only a bare satisfaction, but also a most grateful obedience, that so he might both remove from us, the filthy covering of our sin, and also clothe us with a rich rob of unspotted righteousness.  
Use 2 This doth show us God the sons exceeding love to us; if when we are absent, one doth take our cause, and do aught for us, which we in our persons should have performed, we count ourselves much beholding to them, especially if they do it from their voluntary disposition unspoken to by us. Lo, Christ our Saviour hath put himself in our rooms, and done all that work for us, which we in person should have wrought, that we might be declared righteous, to the receiving of eternal life.   

QVEST. VI.  
6. Q. WHat benefit have we by his death and sufferings?  
Answ. Deliverance from sin, and the punishment thereof.  
We have deliverance from sin, by all Christ's 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 be a compassionate high Priest, had in them example for our instruction; so were they accessary & ministering to that further & more principal satisfactory suffering of his death and passion. Look as if an Englishman were held prisoner in France, who could not be released, but on such a ransom tendered, and the good will of the Governors obtained; say some of his Countrymen would work his enlargement, he doth address himself for France, he liveth there submitting himself to the laws of them, amongst whom for the time he abideth, he beareth many grievances in a country wherein he is not known, he moveth with humble petition the Governors, and offereth satisfaction; finally, he doth pay that penalty 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 ransom imposed; by the other, as by sufferings accessary and ministering to some other more principal.  
Thus Christ, he took our nature, came from heaven, and dwelled amongst us in that tabernacle of flesh, he yielded himself subject to our fashions and laws as it were, he did bear indignities and injuries, from the world who knew him not, he at length tendered, that satisfactory passion to God his Father for us, and prevailed with his grace, for the bestowing of all good things on us. The suffering then of death, hath an eminency above all other, in the removing of sin and punishment from us. Look as it was in the shadow; the faithful of the old Testament, they did as in a Sacrament receive deliverance from their sin, by the death of their sin-offering: so is it here with us. Christ becoming our sacrifice for sins, taking them on him to bear them, and do them away in our behalf, his offering up cometh to quit us from the guilt of them; No wonder, for if a surety discharge a debt in our behalf, we stand no longer bound to it; thus our Saviour in his death, answering the utmost farthing, nay performing a suffering of infinite more dignity, then vindicative justice could have required; the grace of God doth set us free most justly; hence Christ is said to have canceled, 
Col. 2.14.  whatsoever hand-writing was against us, whether that of the Ceremonial law, as it testified our guilt, or that inward testification of our consciences. For look as they who have now paid a debt in behalf of any, they call in all specialties witnessing the debt, which now they have answered, and deface and cancel them, that nought may ever be claimed by them: thus did our Saviour, so that in his death, we may use that 
m 1 Pet. 3.21.  interrogatory of a good conscience, and say, 
n Rom. 8.33, 34.  Who shall lay any thing to our charge, it is Christ that is dead etc.  
To consider this more particularly. Christ's death doth free us, first from the guilt of sin. Secondly, from the spot or power of it in us. Thirdly, from all other punishment.  
The guilt of sin is a property in it, binding us to pay condign punishment, to the justice of God. This punishment therefore borne of Christ, and presented by him for us, it cannot be but that our bond to bear it, should be dissolved, or that justice might require again, a thing already discharged.  
Secondly, our blot of sin, that life of the old Serpent, that living death of souls, is removed. For Christ's death must not be considered only as an exemplary cause, working mortification of sin, or as a moral cause, by way of meditation, but as having force obtained by it, and issuing out of it, which doth by little and little abolish sin, even the spirit which doth mortify the deeds of the flesh, both fruits and roots of corruption. Look as Adam dying a natural death, did kill this natural life in us all, first making it mortal, so as it necessarily must die, then at length causing death itself: so doth the death of this second Adam work the death of sin, first wounding it in us with mortality, such as will bring it certainly to death, then utterly dissolving it in the end.  
Thirdly and lastly, Christ's death doth free us, from all other miseries; for the cause which did breed and continue these taken away, they must needs likewise be removed. Take away the cause of a sickness, you make the painful distempers which follow upon it, cease also. Discharge once the debt for him who lieth in the Counter, and all with one work, you free him from prison and many other grievances, to which by reason of his debt, he was held subject.  
But it may be here objected: Object. If we be thus freed from sin and punishment, why are we still in and under 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 be done, when they are so begun, that they will certainly be accomplished in their time. We are therefore said to be dead in the first Adam, because though we live and see nothing for a time, but that we are alive and alive like: yet that mortality is in us, which will like a worm never cease, to fret and corrupt us, till we come to death itself. If one hath so wounded a man, that he die within a year and a day, we say he hath slain him, because he hath so wounded him, that he will certainly die: thus our sin is taken away in Christ, it being so wounded, that in the end, it shall certainly be quite abolished.  
Object. But how is it that we die? are we delivered from that?  
Answ. Yea we are, inasmuch as that spirit is in us, which shall at length quicken our mortal bodies. Further, there is a double delivering, one which keepeth us from proving and tasting a thing that is evil, another from being hurt, and overcome of it. We are not delivered from death in the first kind, but in the second. And thus Christ himself 
a Heb. 5.7.  is said, to have been heard, and delivered from that he feared, not that he did not taste death, but in that he was not overcome or hurt by it.  
Wherefore let us hold to Use 1 this death, even as the anchor of our souls. Let us look to Christ lifted up on his Cross, that we may find deliverance from all the stings of sin and death and other miseries; 
b 1 Kin. 1.50. & 2.28.  as malefactors under the Law used to fly to the horns of the Altar, so let us all fly to this blessed death, 
c Heb. 12.14.  which speaketh better things, than the blood of Abel which cried for revenge.  
Again, this should encourage us against death, that our Saviour hath so endured it, that he hath taken the sting out of it, and freed us from the fear of it: If a sick body should be afraid to drink of any thing, yet if his Physician should begin, he would not be afraid to drink after him. Christ hath tasted death, and drunk the dregs of it, that nothing might remain for us, but that which is wholesome.   

QVEST. VII.  
7. Q. WHat benefit comes by his righteousness and obedience?  
A. The favour of GOD and eternal happiness are obtained for us.  
A perfect Saviour must not only deliver us from evil, but put us into a secure possession of all good. For blessedness cannot stand in that good, which being here to day may be lost to morrow. Christ therefore hath not only by his suffering, delivered us from evil, but by that voluntary and most grateful obedience, which in suffering he showed, he hath obtained from the grace of God, to account us and judge us in him righteous to life eternal. We must not think Christ's sufferings like the sufferings of the damned ones, to be merely satisfactory to justice, and to have no other respect in them; no it is a most pleasing obedience, which may challenge by covenant, all good for us: such an obedience in which was showed, the greatest love to God and to man, that can be comprehended; yea the knowledge of it passeth all knowledge. 
Eph. 3.19.   
Now that which we get by this obedience, is first God's grace or favour forgiving sin, reckoning us righteous to life. Secondly, Actual donation of life it self. For favour here is not to be conceived of God's first love, as if he before ha●ed us, (he was indeed angry with us) but he so loved us, as that he gave Christ for us; 
joh. 3.16.  It is meant therefore of the manifestation, or influence of his favour, in conferring ●eally on us, the benefits of justification and life. The sun of God's love was eclipsed, till Christ's love towards us (in whom the joyful epiphany of it began) was declared. Though God do justify us out of grace, yet his sentence is according to truth, and if he pronounce us just to the receiving of life, we must have some righteousness justifying us. This cannot be any imperfect righteousness in part sinful; much less can he justify us having no righteousness, as a foundation to his sentence, therefore it must be a perfect one, such we have none but Christ's; herein he is an Antitype to that first Adam, even as jacob now clothed with his eldest brothers apparel, did get the blessing: so is it with us having put on Christ and his obedience (which in effectual calling we do through faith) than the Lord doth give us the blessing. If one do for me any such piece of work, which by agreement hath due to it any wages, or reward upon the work done in my name, I have title to demand the reward covenanted: thus it is, Christ having done that righteousness, performed that obedience on which God covenanted to give us life and all good things, we upon this performed for us, may claim from grace, which promised it, life everlasting.  
Object. Object. But how can one be just, by the righteousness which is another's, more than wise with the wisdom another hath? If a Blackmoore were clad in white, would his apparel without him change his hue?  
To drive out one wedge with another; Answ. how can we be truly made sinful in Adam's sin? Secondly, I say this righteousness, is not to be accounted as a foreign thing altogether without us, as the clothes are to the body: but it is the righteousness of the head of us, with whom we have most near conjunction. May not the whole body be 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 righteousness which is in Christ our head.  
True they will say, if we were naturally one; As if our spiritual conjunction were inferior to the other. Again, as we may be made one with Christ: we may be righteous with his righteousness: the manner of communion may be extended, as far as the union, but though not naturally, yet in fictione juris (as they speak) in account of the Law, we may be one truly with Christ, as man and wife a●● one person in law; therefore legally or in estimation of the law we may be one with Christ, and by consequent in God's account, judging in that Court of Chancery as it were, we may be just with Christ's justice, which is as much as we urge.  
Let us then array ourselves, Use with the obedience of Christ, and look up boldly to God clothed in it; this is no scant short garment, but a large rob big enough for us all, as the light of one sin is enough for another world to see by, could they be created and set before it; as one voice serveth every ear within the hearing: so this righteousness will be enough to all the multitude of us, who shall believe on it.   

QVEST. VIII.  
8. Q. HOw shall a man find help?  
A. Only by a true faith on him.  
Two things are here to be marked: 1. That we are saved by faith, which is described from the property of true faith and person about whom it is occupied; viZ. Christ on him, but of these hereafter in the next answers.  
2. Mark that by faith only we obtain salvation: The Scripture teacheth every where, that through faith on Christ, we get both forgiveness of sin and life everlasting. 
a Act. 16.30.31.  What shall we do that we may be saved. This answereth the question, believe. The reason is, we cannot have any benefit by Christ till he be united with us: now he cometh to be united with us by belief. To open these two things which unfold and prove the point of Catechism in ●and; meat, though it have a force to nourish; Medicine, though it be able to heal; raiment though it can both adorn and defend the body against the injury of air; wealth, though it can make rich; yet meat cannot refresh me till I eat it, and after a sort incorporate it with me; no salve will heal me, till I lay it on my soar; no apparel will stand me in steed, further than I put it on; no treasure (no not all the gold in India) can make me rich further than I get myself possessed of it. Thus it is in Christ the bread of life, the medicine, wedding garment, the pearl of the Gospel; we cannot have benefit of him further, than we get to be united 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 us, that is the bond of his Spirit. The second runneth from us 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 love.  
Object. Object. But are we not knit to God and Christ by love?  
Answ. Answ. Not first of all by love, neither to God nor Christ. We cannot love God or Christ further, than we see that they are good unto us; our love presupposeth apprehension of God's love; we cannot see that God is good to us further, then by believing the word of promise, in which he offereth grace to us. A Traitor condemned, cannot in this estate cleave to the King by love, as a merciful Saviour of him, but first he must know and be persuaded, that the King will show him grace, before he can unite himself with the King by love, as one whom he hath found always good and gracious unto him. Again, if you offer me, and by promise assure me of any kindness, I must first know what you say to me, and persuade myself you mean as you speak, before I can love you as my kind friend; thus before we can love God, as gracious to us, who are by nature children of his wrath, we must by faith apprehend his love toward us; and before we can love Christ, we must by faith unite ourselves with that grace of his, which he maketh known in the word.  
Look then as our bodily members by nerves and snewes are knit with the head: so our faith is that prime and principal ligature, by which we are coupled to Christ. And therefore it is that first thing, whereby we come to have benefit by Christ, and fellowship in that justification and life which come through him; wherefore let us labour by faith to get ourselves made one with Christ; If a thing be never so good, what is that to us, till we get some of it we are not the nearer: so though Christ be of never such value, if we let him hang in the air, & provide not that he dwell in our hearts, by faith, we shall be no whit the better for him.  
2. Mark in this answer, that it is only Faith whereby we obtain righteousness unto salvation. For this grace maketh only that first apprehension of CHRIST, through whom apprehended, we are justified and saved. Though a man hath many members in his body, yet he hath but one by which he useth to receive any thing, viz. the hand, and so though our souls have many graces bestowed on them, yet have they but one hand of Faith, wherewith to receive Christ, and his benefits unto salvation. But when we say that only Faith doth save us, we mean not that faith, which is alone without all other graces of love, doth save us, but that faith, though it hath the company of other virtues, yet it alone worketh, in laying hold on Christ, to forgiveness of sin and life eternal: even as when we say, the eye alone seethe, we do not mean that the eye is alone in the head, without the company of other senses, but that the eye though joined with hearing, smelling &c. yet it alone doth see, no other sense concurring to help it in that, which is the proper effect of itself.  
If then Faith be so excellent a thing, how fearful is their sin who lie, not caring to get belief; to lie, theeve, or whore, they see is an enormous crime, but to live in unbelief, they neither account it uncomely, not dangerous; to turn ones back disdainfully and carelessly on God's greatest love, is of all other the foulest disloyalty: to neglect to take the healing medicine of Gods own preparing, what is more dangerous, no other sin could have hurt us, had not this unbelief been adjoined unto them.   

QVEST. IX.  
9 Q. WHat is Faith?  
A. An assurance that by the death of Christ, forgiveness of sins, and by his righteousness God's favour and life eternal are obtained for me.  
In general (before we enter the particular explication of this answer) you must know, that a true justifying faith, so far forth as it justifieth, is here described. True faith is commonly called justifying faith, not that this is the full effect of it, beyond which the efficiency of it doth not extend, but because this is the principal thing, in which the force of true faith is occupied, as our souls are called reasonable, not because they have no other operation, than what is reasonable in simple apprehension or discourse. For our sensitive and natural actions proceed effectively from our souls: but because this is the most principal work of the soul, therefore it taketh true denomination from it, and is termed reasonable.  
Four things are now further to be unfolded, 1. what is meant by assurance. 2. How a true justifying faith may be said an assurance, when true Believers are many times doubtful. 3. The matter about which justifying faith, and the assurance of it, are conversant. viz. forgiveness of sin and life, in the death and obedience of Christ, or about Christ's death & righteousness, as they are a ground of forgiveness of sin for me, and life everlasting. 4. The particularity of it, assurance that my sin is forgiven, and life obtained for me.  
1. For the first, by assurance here is meant an assured or confident persuasion, which is not only, when the understanding determines that truth is spoken, but when the will doth confidently rest upon that good which is promised, which as it is in degree greater or lesser, so is doubting more or less excluded; This is true belief 
a Act. 8.37  of the whole heart. Look as if you promise me any great good matter, say it be but to lend me an hundredth pounds, when my occasions require it, I have not only a persuasion in understanding, that the thing you speak to me, you speak it truly; but because here is in the word, that which is good to me, as well as that which is true, therefore I have a confidence in my will, which maketh me rest on, and trust to that you have spoken. If the word spoken were true, but not a word any ways beneficial to me, I might have an assured persuasion in mind without any affection or moving of will toward it: but when it is as well good to me as true in itself, it cannot be fully received by a mental persuasion assenting to the truth of it, without a godly affection embracing it, as it is a word of good tidings to me who hear it. Thus Abraham's persuasion Rom. 4. 
Rom. 4.17.22. job. 19.25 27.  and jobs in the 19 of his book, are to be unfolded.  
2. For the second, we must know, that faith is always an assured persuasion, in regard of the event and thing believed, not in regard of the sense and feeling of him who believeth, whether his heart be steadfast in faith, or trembling through much unbelief, yet believing (though with much unbelief) 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 pass his promise. Now look as a trembling palsy hand may take the same thing, which a more steady one doth, take, though the manner be divers, the one taketh it shaking, the other without any trembling: so a heart of faith, which yet shaketh & doubteth through much unbelief, may take Christ, as well as a heart doth which is more fully persuaded, and therefore shall have the grace promised for his sake, who is received by faith. God then promising to every true (though weak) belief; hence it cometh that faith is a certain persuasion, in regard of the thing believed; certainly bringing us to receive the thing promised. For every house is as sure as the foundation is, every thing hanging on a pin or peg as sure as the peg on which it hangeth. A true faith being a trust to God's faithful promise, it cannot miscarry in the event; for this on which it is grounded is unchangeable.  
Nevertheless, though in the event, it promiseth a certain persuasion: yet is it not so always in the sense of the believer. It is one thing to have a thing surely; another thing to know, I have it s●rely. We have many things, which we think we have lost: so a Believer, who hath a sure belief, yet doth not know that he so believeth, nay thinketh that he is without faith, when he hath it unfeignedly. This falleth out sometimes in the first beginning and conception as it were of faith, sometimes afterward. Look as childdrens live in the womb, and know not themselves that they do live: so is it with many true believing souls, who long believe, before they come to see themselves to believe, and be able by a reflexed operation of mind to say, 
a 2 Tim. 1.12.  I know on whom I have believed.  
2. Say that now they are come to know, they have faith: and that God is pleased with them in Christ, yet may this their sense be soon altered, partly through a childish weakness of judgement, partly through other temptations. For as children, though they now to their feeling) are well: yet if they come to see their own blood, or to be left all alone in the dark, begin to conceive twenty strange matters: so God's children who now think themselves well, while they are in the light, and feel his gracious presence, if this be a little hidden, or if they find not their accustomed life, and cheerfulness in God's service, they begin to think all is turned with them, and call all into question.  
Again, look as the wisest man, may come to have the eye of reason so depraved through distemper of brain, that he shall think his friends seek to kill him, and are become his foes; yea the eye of his body so depraved by a stroke, or by overflowing of choler, that he shall think all things before him red and yellow, though they be nothing so; even so by the violent stroke of some wasting sin, or the strange work of some more sharp temptations, (overflowing the eye of the soul, as it were with spiritual gall, even the sense of God's wrath) the judgement of a faithful man, for the time may be so depraved, that he shall think God his enemy, and every thing to be otherwise toward him, than it is.  
The third thing to be marked, is that, about which faith is conversant, which is Christ obeying to death, that he may find righteousness and forgiveness of sins to life in him. For to believe, that my sin is now forgiven in Christ, is rather an act of experience in a Believer now justified, than that belief which is required to justification; to rest on Christ obeying to the cursed death of the Cross, ●●at I may get pardon and ●●se everlasting from the ●race of God, this is the act ●f true belief, with the ●atter also about which it is conversant. Christ is the full ●●d adequate object of be●●efe, as it doth justify, even 〈◊〉 colour is the full object of ●●e power of seeing that is ●●rs. Faith doth not look ●any thing else, as it doth ●●ercise that faculty which worketh to the justification ●f us, faith doth believe threatening, doth sustain us 〈◊〉 adversities, doth (like a Queen) guide all our acti●●s, doth work by love, as 〈◊〉 instrument conjoined ●●th it; but it doth not iusti●●● us, but only as it doth ●●me itself to apprehend Christ, as our reasonable souls do see in the eye hear in the ear, digest in the stomach, but doth no● reason as it doth these things, but only as it conceiveth, & discourseth within us. For look as nothing in a poor man, can mak● him rich further than it doth get riches into his possession: so nothing in us Sinners can make us righteous to life further than it doth lay hol● on such a righteousness which can take away sin and make us righteous to th● receiving of life eternal Wherefore though the fai●● that justifieth us, be a fai●● working through love; y● it doth not hence follow that it should justify us, as 〈◊〉 worketh by love, no mor● then this followeth, that because the fire which is hot and giveth heat, is also light, therefore it should make hot so far forth as it is light, not so far forth only as it hath heat in it.  
4. For the last, observe: That a true justifying faith doth incline a man, to believe God's grace, in particular toward him through Christ, even as they that ●ere st●ng w●th Serpent did come and look to the ●easen Serpent, believing to find the healing of those deadly stings, that were fastened in them: Thus a soul stung with sin, and fear of death, cometh by saith to Christ, relying on him, trusting to find in and through him, cure of those deadly evils, wherewith it is wounded. If a Physician should call sick persons, saying, do but come to me, and I will heal you, and we should see many flocking about him, would we not presently know, that they believed, that he would cure their diseases; So when Christ saith to sinners, believe on me, or come to me (for 
a joh. 6.35  these are all one) & I will help you. What saith (think we) have sinners, who resort to him? is it not a belief that he will according to his word, heal them, deliver them from sin, and death, and restore them to life eternal? If there be a particular word, or that which is equivalent, then is there a particular faith; but there is so. For 
b 1 joh. 3.23.  God bids every one believe, and saith, that 
c joh. 3.16.  whosoever he is that believeth, shall not perish but have life, which is as much as, believe thou Thomas, and thou shalt have life.  
How can we prove, that john or Thomas are under wrath, and the curse? We cannot prove it otherwise then thus 
d Gal. 3.10  Cursed is every one, who continueth not in ●ll etc. Again the saith of true Believers goeth farther, than the faith of Devils can do; but they may believe that Christ died in general for all sinners that shall believe on him. Remember that voice of Thomas, 
e joh. 20.28.  My Lord, my God, and of 
f Gal. 2.20.  Paul who hath loved me, and given himself for me. This pronoun, in divinity, is most precious. The several applications of these would be too prolix.  
Use. Let us then stay on Christ as our Saviour, and so unite ourselves to him, that we may through him obtain salvation. What is apparel helpful to us, before we put it on? The Papists are like those Tailors, who carry suits under their arm, which themselves never wear; so they do carry Christ in the swimming knowledge of the brain, without resting on him, with their whole hearts, to find salvation in him; most pitiful is their faith. For whereas this particular confidence is a shield, against all the fiery darts of the Devil; their faith is such as may be entire and whole, and yet a man having it, may be in damnable desperation, as themselves teach, and by reason is evident. For if faith hath not in it any hope or confidence, then is it not opposed to despair, so as to expel it; for things which will not endure the one the other, must have contrariety, as fire and water: if the one do not fight and drive forth the other, then may they dwell together. But true saith in Christ, doth breed confidence and boldness, according to that 
a Heb. 10 22.  Let us enter with confidence and boldness 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 heat in itself: 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 work of his Spirit, in the preaching of his word.  
This answer doth set down Faith, first from the general 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 instrumental, which is the word.  
For the first observe; 
Eph. 2.8.  that Faith is God's gift: 
jam. 1.17  Every good thing cometh from the Father of Lights; but Faith and other graces are gifts after a special manner; for they come not from a common bounty, such as God made show of in the creation; but from a special favour, which he beareth his in Christ jesus. 
Phillip 1.29.  To you it is given (saith Christ) not only to believe, etc. The natural head doth not only give sense and motion, to all the members now conjoined, but doth send forth those bonds, whereby they come to be coupled with it: so is Christ the spring, whence this sinew of Faith doth flow and issue unto us. What is there in a gift, but it doth agree to faith? Nothing we say more free than gift, it must come from the grace of the donor, and be ours by no former title: thus faith it is bestowed on us, when we were every way unworthy, and is a thing quite above the capacity of our nature: so far it is from being due to us.  
2. A gift must be profitable to the receiver, for else it were a giftlesse gift, to give me that which is not good in itself, or cannot any way be good to me. But what is so profitable as faith, which obtaineth through Christ, all things good for us. 
Mat. 15.28  Great is thy Faith, be it to thee, as thou wilt.  
Wherefore let us keep Use 1 this carefully; it is a jewel of Gods own bestowing on us. Should some great parsonage bestow some great gift on us; for their sake we would have it in account, keep it carefully, we would not leave it about loosely, nor let it go abroad lightly. Let us look to our Faith accordingly.  
We see, secondly, how we Use 2 are bound to God in thankfulness. Thankfulness for grace causeth increase of it. Every one delighteth to sow in that ground, which returneth the seed with advantage.  
We see lastly, whither to Use 3 seek for increase, even to the first fountain, Heb. 12.2.  
The second thing to be observed is, who is the principal worker of Faith, viz. The Spirit of God. Hence 
a 2 Cor. 4.13.  we are said to receive the Spirit of Faith, that is the holy Ghost, in and through this gift of faith which he worketh, and continueth in us. 
b Gal. 3.2.  We receive the Spirit of promise through faith. For it is not with the Spirit and his gifts, as with the body of the sun and his light, the one whereof is absent from the other, but where ever the gift is, there the Spirit is, as well to continue it in being, as first to begin it. 
c Eph. 1.19 20.  The same power which raised Christ from the dead, is said to raise us up to believe. If a man should want a bodily eye, or hand from his birth, no less power could work it, than the almighty power of God. Who then but his Spirit can give us this hand of faith, which reacheth to heaven? this eye doth see the things within the veil that concern our peace. We must not think that Faith is such a knowledge, whereof, there are seeds in our nature, out of which by mere outward teaching, we may be brought to belief; for than should faith be natural, as all other things are, which our nature can attain to, with outward helps.  
If not the word, Object. but Gods almighty power worketh it, then either this spiritual almighty power is everywhere to work it, and then all that hear shall be brought to believe, or the word is but a dead letter without the Spirit, which is preached to such who remain in unbelief; or more briefly, that word which hath not with it, that power of the Spirit, which almightily worketh belief, that is a dead letter, it is not a quickening word: but the word of the Gospel preached, to such as abide in unbelief, hath not with it this power of the Spirit: therefore it is a dead letter, and therefore it is no quickening Ministry which is sent to them.  
Answ Answ. The first part is false, and so the conclusion inferred, so far as it concludeth the ministry of the Gospel, to be to unbelievers a dead letter. For it presupposeth this error, that a word cannot be spiritual, lively, and of efficacy, further than it hath converting virtue: whereas to convince the thoughts, and to reprove sin, are effects of the Spirit, and argue a living piercing word. In regard of the latter thing inferred, that it is not a quickening converting word, to the impenitent and unbelievers, it is true. For it is said so from the effect it hath in the faithful, toward whom this power is always put forth: not that all are quickened by it, but because all who are quickened, come by force of it, to receive this quickening.  
Wherefore let us not Use 1 think slightly of so great a work, as is the bringing us to believe. When we read that such a man, and such a man borne blind, had their eyes opened, O we think of the wonderful power of God: but when the eyes of our mind, are opened, we raise not our hearts, to any such observation.  
Use 2 Again, To get faith wrought and increased, let us 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 God's instrument to beget Faith: The 
a Rom. 1.16.  Gospel is the power of God to salvation, the powerful instrument of God; 
b Rom. 10.14.  How can they believe without hearing? the word can do nothing without God's Spirit; but his Spirit will not ordinarily do any thing without the word; neither is it possible to believe without God's word, it being both the mean whereby we believe, and the subject matter of our belief. A man may see without light or colour, hear without ear or sound, as possibly as believe without a word from God. For when faith is a persuasion touching the good will of God to us in Christ, how can we be persuaded touching his gracious pleasure, till he declare the same by his word. No man can certainly know, that another will do this or that for him, till he have his word or promise to that effect; no more could we ever know, that God would forgive our sins, and show us mercy, should he not by his word signify the same. Neither is it to be passed over, that he saith, The preaching of the word begetteth faith; For though a seed hath a power to bring forth fruit; yet it doth not put forth this power, till it be sown; and though a net hath ability to take fish, yet it doth not this till it be spread and cast forth: so it is in the Gospel, which is the seed and net of God, whereby he begetteth and taketh souls.  
Use Wherefore such ignorant persons, as know nothing of God's word, and yet have a strong belief, the truth is they are full of groundless presumption. Would not all men laugh at one, who should persuade himself, that such a man would give him twenty pounds a year, when yet he cannot say, that ever he heard any inkling of such a matter from his mouth by himself, or by any other from him. But are not these much worse, who believe strongly, that God will give them the patrimony of his heavenly Kingdom, though they cannot tell any syllable of his word and promise, which soundeth that way.  
Again, we see that those men, who care not for the word, have no faith. True faith is begotten and continually nourished by the word, cannot be without it, it is the a●re in which it breatheth. What say some; shall none be saved but these Sermon-men? May we not pray and read at home as good things? who are worse than these who hear most? They love to hear themselves speak, but who can see any thing they talk of? These gruntling Swine never had spark of belief? like as Swine turned up against the light, cry as impatient of it: so do these beastly men, they cry out to see it, rather than like new borne-babes, 
1 Pet. 2.2.  desire the sincere milk of the Gospel.    

The Third Part. Showing how they must live that are delivered.  

QVEST. I.  
1. Q. SHall all that believe have benefit by Christ?  
A. All that truly believe shall, but there is a dead faith which profiteth nothing.  
Here are two things to be marked. First that a true Faith, maketh us partakers of Christ, and his benefits. Secondly, That no dea● Faith can profit us. Look● as in nature of things, some are counterfeit merely which have an appearance, bu● want all inward substance o● that they make show of; a● in false money and jewels i● is manifest; and look as in plants, some have the name and common nature, which yet want the singular property that is found in those that are sown and better manured, as in wild oats and marjoram, twixt which and tame, there is no small difference, though they bear● one name: so in matters spiritual, there are some of them counterfeit and wild as I may say: some other true, unfeigned, good, peerless, as it is said in the Gospel. Now look as those ings which are right in ●eir kind, 
Math. 13.45.46.  they are good to ●ll such purposes, as by na●●re or civil 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 us through Christ any blessing spiritual, 〈◊〉 corporal which is good for us. T●● reason is, because ●me faith doth really (as it is ●pposed to imaginarily) that 〈◊〉 truly unite us with Christ: 〈◊〉 that we come to have communion, in all that is Christ's, being united with ●n, and by the faith of our heart's, now betrothed and ●●rried with him. For even 〈◊〉 a graft, set into a stock, takes with it in the sap and life of it: and as a w●man now truly and lawful married to a man, comme●● to have promotion in him and joint possession of a good things with him: th● we being truly one wi●● Christ, have all our debts answered by him, have right i● his righteousness; yea w● receive that quickening Sp●rit issuing into us, from hi● our head.  
Use Wherefore let us seek true faith, unfeigned faith, a● it is 
a 1 Tim. 1.5.  called. It is said of th● wise M●●chant, he did see●● 
b Mat. 13.45.  good pearls right in thei● kind, not glistering glas● but Diamonds of lustre. L● the value and profit of fai●● (being true) persuade th● to seek it. Wouldest tho● have pardon of sin, would thou see sin subdued in ●●e, wouldst thou have the ●rit of grace, wouldst thou ●e crosses turned to thy ●●d, wouldst thou enjoy ●●efits temporal or eternal, even as thyself willest? 〈◊〉 belief, 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 have.  
Secondly, note that no 〈◊〉, unsound faith, will 〈◊〉 us in steed, 
jam. 2.14.  What doth profit (saith the Apostle) ●●gh a man say he have faith 〈◊〉 have no works, can faith 〈◊〉 him? By this demands, it is most strongly deni● There are many kinds these dead faiths. Some 〈◊〉 blind presumptions, which are merely sergeant: some are historical p●swasions, touching the trut● of the Articles of Religion without any particular confidence's: some are illumin●tions in the points of th● Gospel, with misground● persuasions, like that 〈◊〉 haman's, 
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● himself: he thought hi● self the man presently Now these are called faith because they are inferior operations of the Spirit, a● have an illumination like faith hath, though they ●fer much from that whic● is unfeigned, and purifieth 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 commodity we lack, 〈◊〉 that which is counterfeit 〈◊〉 rejected: so these faith's 〈◊〉 like slips, they will not ●●sse in heaven, for the obeing of spiritual blessings ●rough Chri●● for these do ●ot ●●ely and inwardly v●● us with Christ. N●w ●●●te as a griffe tied on outwardly, with a thread only, ●ill not grow in a stock, nor ●hat which is united with a ●●ad, as a glass eye, or as a ●enne only, can ever receive ●e influence of sense and ●otion, as other members do: so is it with these, whose faith doth at most unite them with Christ, but a● a wen is united to the body.  
Use Let us then prove our faith, bring it to the touchstone: we would be loath to take a piece of money that were counterfeit; take heed the devil cheat us not with mock-faiths which prof●● nothing. Such as never tri● their faith, it is a sign they have not faith in truth; and if so many kinds 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 unity of things may be ●●ght, from the causes, which are one or diverse in ●●ery thing; from the sub●●ct or circumstance of place wherein they are, and from ●●e properties or adjuncts also. But the diversity of effects, do distinguish things more apparently, than any ●ther, by how much effects ●re more obvious and perceivable than 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 salvation, and doth make his word and revelation, speak more particularly of his grace and favour to the heart of a true Believer, then to others in whom he hath not that purpose, when he doth call them, and therefore doth not either fit the seed or put forth his power so as may be, as ducing to such an end.  
2. They differ in matter, for the knowledge of true faith, doth more appropriate things known, and affect the heart in the interest we have in them, it maketh a man know God, as a child knoweth his father.  
3. In the form of affiance, for there is none true in false faith.  
4. In the end, which is to bring us righteousness and life, receiving the end of your faith; to this end God giveth it us, 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, persevering, ●nfained. But we cannot difference things more broadly then from the effects, the which place is here chosen. Now the effect of faith is either intern, such as it hath within itself, or is extern, such as it doth work without itself, in the whole man in whom it is: as fire hath an inward effect, which within itself it exerciseth, as burning; It hath effects extern without itself in other things, it doth harden clay, soften wax, and dry things moist. Thus our faith it doth incite the soul to rest on God, to seek increase of faith, to resist unbelief, even as it hath confidence in it; these essentially flow from it, as burning is an effect, which proceedeth even from the essence of fire, which is an Element having heat in it: but this effect the Catechism here chooseth not, as being less perspicuous, though all true Believers find it by good experience.  
There are then other more extern effects, which faith doth work out of it self, in all true Believers. First it doth work repentance: for the nature of faith being to apprehend the love of God, this once felt of the heart, maketh it grieve that it hath sinned against so loving a God. Having stirred up repentant sorrow, it doth 
a Act. 15.9.  purify the heart; for look as a wild griffe engraffed in a kindly stock, cometh to have the nature changed, so faith setting us into Christ, though by nature we are wild Olive branches, yet we by grace of Christ, come to be altered.  
It governeth the whole man, making us do the things, in obedience which God hath commanded, making us wait on God in adversity, 
b Esa. 28.16.  without making haste, as the bodily foot stirreth not, but with direction of the eye: so no grace moveth, but this eye of faith hath some precedency, in guiding of it: indeed as from a root, the body, branches and fruit in the tree do proceed: so from faith as a root, all the sanctifying graces of the spirit, and all the fruits of the spirit which grow out of them, do proceed.  
Finally it causeth peace, and quieteth the heart: for it bringeth the soul an acquittance and Quietus est, from all the sins thereof, and joy likewise 
c 1 Pet. 1.8  unspeakable and glorious; for it doth see itself, to find in Christ infinite treasure. Look then as a good tree, is known if it have on it good fruit: so is faith if it be accompanied with these fruits, but chiefly if it have growing out of it, the fruit of repentance.  
Thus than we see how we may try and prove our faith. Use O we are careful if we take an Angel, we will rub it, ring it, send and weigh it, we would not be deceived any way in it (not so much as to have it washed or clipped.) The Lord make us as circumspect in this matter, where our danger is greater, by how much the thing itself is more precious.   

QVEST. III.  
3. Q. HOw doth that appear?  
A. Because wheresoever God's Spirit worketh true faith there he worketh repentance also: Luk. 19.8.9. Acts 15.9.  
These two are coupled together, 
d Mar. 1.15.  Repent and Believe the Gospel; 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 living body, it hath necessarily conjoined with it, a living soul, where then I see the one, viz. any body alive, there I know is the other. Smoke can neither be raised, nor continued without some fire, where then I see smoke, there I know fire is also, though it is not always conspicuous; thus it is in repentance, which is the smoke of a believing soul, in which faith is not yet come to blaze forth in Christian rejoicing.  
But it is a great question, Object. whether of these is former, for the Scripture setteth Repentance before Faith, and maketh it to go before remission of sin. 
Act. 5.31.  Christ is the Lord and King to give Repentance and remission of sin to his Israel. Now what ever is in nature before remission of sin, 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 answer whereto we must know, that there is a legal Repentance, to which men may be exhorted, which is a work of the Spirit of bondage, and this doth go before faith. For even as a scion must be broken off, and cut off from the old stock, before it can be engraffed in a new: so must a Sinner be cut off from the old Adam, by this work of the Law, before he can be by faith set into Christ the second Adam. This Repentance Austin compared to the needle which made way for the thread of the Gospel, for the word of Faith to come in after it; this doth blow up the heart, before the seed of faith can be fitly sown in it. If then we understand Repent and Believe, of this repentance, we yield it precedency.  
There is also a Repentance, which is a grief for sin offending God, rising from the love of God, and this it is likely to be that Repentance which the Gospel calleth for; but it doth set it first, because it is more manifest than 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 confess with his mouth, and believe with his heart. Confession last in order of nature, is put before the other for because we have the Spirit of faith, therefore we speak and confess, as Paul saith, 2 Cor. 4.13.  
Quest. Quest. But why is Repentance required to the forgiveness of sin?  
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 be, when now they are manifestly declared; thus remission of sin, which is the womb as it were of faith, is manifestly now brought to light upon repentance, and therefore it is said repent, and so (even in thy own experience) manifest the remission of thy sins. The sum is, that faith is always in nature before Repentance, though we long traverse the exercise of a broken spirit, before we can feel ourselves persuaded. that our sins are pardoned: that as we see the lightning first, before we hear the crack, and we see the blossom first, before we see the bud, though in order of nature, these last are first: so we see ourselves to be in sorrow, before we can feel ourselves to have faith, and to have received forgiveness, though these in nature were before, which may be thus cleared. None can grieve at sin, as it is offensive to his God, till he love his God; none can love God till he have apprehended God's love to him; no man can apprehend God as reconciled and loving to him, till he hath faith; therefore none can grieve for sin, as it is offensive to God, till he first hath faith.  
Use Let us then hence learn to assure our consciences, that they have truly believed; have they sorrowed with godly sorrow for sin, and shall we doubt then whether they have believed? we may aswell doubt, whether there be fire when we see a smoke. But if we have known no sorrow for sin, then is our faith such an one as will not profit us to salvation. 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 God's children, neither in their first conversion, nor after, have all the same measure of sorrow, though none escape without knowing this sorrow in some degree.   

QVEST. IU.  
4 Q. WHat is Repentance?  
A. Such a change of the heart, as bringeth forth 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 change of the heart; The heart is put for the soul & faculties thereof, the judgement, will and affections. For the presence of the spirit, whether good or evil, is most displayed, in that which it doth work in the heart, the moving, to Obser. 2 wit, of affections. 2 It is not every change of the heart, but such an one as hath ever following it a change, 
Matt. 3.8.  both of inward constitution, and outward conversation. 
Isa. 58.5.  Repentance is not the hanging of the head like a bulrush, or composing the outward man, tipping the tongue only, but it is an alteration of the whole soul and inward man. 
joel 2.15.  Rend your hearts (saith joel) Blow up the fallows of your hearts (saith jeremy) Look as it is with a traveler, 
jer. 4.3.  who hath now a long time gone forth of his way, when once he cometh to find it, his judgement doth disallow the way he went in, & which sometime he thought the only true way, his will doth turn from it, his affections likewise are much changed, he grieveth, is full of indignation, to think he should be so wide, he is angry with those, who did misled him in it; Thus it is with us from the time God openeth our eyes, to see how we walked astray, in those ways which we thought good enough, though the issues of them would have been death. Hence it is, that the Hebrews call Repentance by a word which signifieth Turning. For indeed Repentance is such an act, wherein the soul doth turn about, looking quite another way from that wherein sometime it walked.  
Further it is to be marked, it is not only a change of heart; but such an one as hath going with it, a change in constitution and conversation. For it cannot be, but when the heart is turned and converted unto God, the whole man will be converted also, but as the great wheel in a device being turned, the lesser are together turned with it: so it is here, the heart being that prim●●● mobile, that first mover, according to which, all inferior instruments are also moved.  
To open this further. You must know that Repentance is not any mere external change. Secondly, that it is not an hypocrital half 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 judas, which ended in desperation, but such a change wherein the soul doth so turn from the sin of it, that God seeing sin now become loathsome to it, doth send his spirit into the heart, both to sanctify it inwardly, and also to lead it into every word ●nd good work, into all manner of holy conversation. This being the order of these benefits. 1. The Spirit is sent us from Christ, to work faith in us, by which we rest on him, and are vni●ed with him. 2. We receive upon this immediately, justification from him. 3. When ●ow Gods love to us (being so wretched in ourselves) is apprehended, we come to feel working in us, this Spirit of repentance. 4. The Spirit having now brought us to dislike of our sin, turn from it, feel it a burden, doth inwardly sanctify us, killing sin and quickening us with that life of grace, which enableth the soul to supernatural operation. Fiftly, Having given us (who are Christ's) these new abilities, it is likewise with us, to lead us 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 sons of God; not reguntur, are governed, but aguntur, are acted and moved; whence the conversation cometh to be altered from that i● was; So that these thre● changes must be distinguished. First, The change of the heart in this first conversion. Secondly, The change of the heart in sanctification. Thirdly, The change of the outward conversation. The first being a work of the Spirit, preparative to the other. For look as Physicians, before they will give the medicine, which should bring up tough corrupted humours, restore natural faculties, and so bring a man to that soundness of natural actions, which he formerly enjoyed; before this I say, they will attenuate, cut, and concoct the matter, making it fit to be educed; even thus our God he doth by his Spi●●t cause Repentance, and the change of it, by which the hold of sin, comme● to be so loosened, that t● soul is ready of itself, 〈◊〉 labour the expulsion of 〈◊〉 before he doth send 〈◊〉 grace of mortification a● quicknance, and restore in 〈◊〉 the integrity of a spirit●● conversation.  
Use 1 Wherefore we may s●● that many are far fro● Repentance. Some neue● have any change of judgement or affection touching their former ways, but w●● boast they are no Changelings, count it levity unbeseeming the staidness of wisdom, to alter in judgement or courses. Some have a change in them, but it may be said of them as of some snakes, they have cast their coats, but keep their poison. Some desist from some ●nnes, but yet have no ha●ed of them: some by ●elues have a brunt some●me of sorrow, but it hath ●o root in the heart, and ●●nisheth: some like Iudas ●aue a strange turn in mind, ●●d yet are not turned against sin, as sin, is offensive to God. For as he ●hat feareth not to touch a coal for the fire in it, doth ●ot properly fear the coal (for he will take the coal in his hand) but the fire which burneth: so he that is grieved disallowing a sin, as being notoriously foul, or as it is followed with vengeance, is not properly grieved at the sin, but at the punishment, with which it is attended.  
Use 2 Let us labour also to fin● a change, as we would ass●●● ourselves of true Repentance. If we can say, sometime I have loved such vanities and sinful courses, and would justify them; but now I dislike and ha● them; sometime my joy was in such companion, as were brethren in iniquity, but now I delight not in them; this is a good sign of a penitent heart, alas i● men see and are sorrowful that they have been out of their ways, will they, nay can they go on in them a before? No more can we repent, that we have gone amiss, and still continue the same courses. Repent and bring forth fruits worthy Repentance. 
Math. 3.8.    

QVEST. V.  
5. Q. WHENCE cometh this ●hange?  
A. Chief from the sight and feeling of God's mercy towards us in Christ, Luk. 7.47. 1 joh. 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 rankle more and more; this is a sorrow to death. The heart never cometh kindly to be pricked, so as to break out into confession, dislike, and true grief for sin (as it is a thing offending God) till the love of God come in some measure, to be tasted by it. 
a Zach. 12.10.  I will pour out my spirit of grace and deprecation, and they shall mourn, 
b Mat. 3.7.  repent for the kingdom of heaven is at hand. We see some sturdy natures which with severe hard courses are not stirred, come over them with kindness and they relent: thus it is in the dissolving of our hearts, they never yield and relent, till love work on them. Look as it is in the change of the earth, all the stormy inclemencies of the Winter, though they may cast it into divers forms, yet till the sun cause an influence of his sweet heat into the bosom of it, it is never changed from unfruitful to fruitful, neither is the face of it till than renewed; So in our souls, though the storms of the Law, may diversly affect them, yet till the beams of this grace shine into the heart, they are never truly changed: our hearts could not possibly reflect and rebound this love to God (for it is love to grieve, that we have offended him) had not he first caused his love to shine upon us.  
As ever then thou wouldst repent, Use get a taste of God's love, one hair of love will draw more than a yoke of oxen, the softest things will break the hardest. A sword which will be stricken upon iron or steel safely, may be broke (men say) on a fetherbedde. What is harder than a Diamond which abideth the hammer, and is not hurt, yet a goats blood will dissolve it, as vinegar doth pearl etc. Look to that blood of Christ our Saviour, and he enable us to see it, that so our hard hearts may be dissolved through the abundance of love manifested in it. What is so hard, but fire casteth and melteth it? what fire is so hot, as the love wherewith God hath loved us in Christ?   

QVEST. VI.  
6. Q. FRom what is the heart changed?  
A. From love of the world to the love of God, from carelessness to conscience and desire to please God, joh. 21.15. Tit. 2.12. Phile. v. 11. 1 joh. 2.15.  
In every moving and alteration there are two points, the one from whence, the other to which; as in going any whither, there is one place which I leave, and another that I go unto; Thus in Repentance, the point from which we turn, is the love of the world and carelessness: the point to which we are changed and converted is, the love of God and care to please him.  
Observe then first; That by nature all of us live in adulterous love of the world, the persons, things, fashions in it. 
jam. 4.4.  O ye adulterous (saith james) Look as women from what time they fall away from love of their Husbands, grow into league with strangers; so we from what time, we by sin turn from the immortal God, we turn to the corruptible creature, loving them not in and for God, loving them not in measure, according to the goodness that is in them, but inordinately. Some have this adultery in them more openly; some more covertly. For even as there are some corporally unclean, not ashamed to walk with their Trulls in the sight of the Sun: so there are some Esau-like, who will not stick to say, give them the pottage of pleasure, take who will the birthright: thus in effect do all profane and civil persons, who care not, and will profess as much for matter of religion; some have this adulterous love to the world, but think no more of it, than 
a 2 King. 8 12.13.  he of Syria did think, he had in him that cruelty, which he after showed. For as men may have a disease in body, which they think themselves most free of: so in soul also, Such are all Christians, who have not received the sanctifying grace, which maketh the heart good and honest.  
Use. Wherefore let us take knowledge of this our estate, and bewail this spiritual harlotry in our nature, none is free from it who hath not lamented it in himself. O for a man to break his faith, and live unchastely, after he hath given himself by covenant, to a Creature like himself, is a worse sin, than it was while he was single: for now he hath added breach of faith to uncleanness. O, so to let our hearts be in the world, after we have by our profession, betrothed ourselves to God, it shall be easier for Turks then for us, for we break our faith, and leave an all-sufficient God, for transitory trifles and pleasures of sin, which last but for a season.  
Observe secondly from hence, That we are turned to the love of God, from the love of this world, that our growing out of love with the world, is our returning into love with our Husband, as the amity of the world is enmity with God: so the enmity with the world, beginneth amity with God. Look as unclean women, the more they shake off their Paramours, the more they return to their conjugal duty: so it is with us; the truth is, we who by sin, have turned from God, to the inordinate love of these things, can never return to God till these be left, as he who is come hither from any place, he can never return to that again, till he hath left this, in which he now is. But how can we leave God, or return to him who is every where? even as two present together for place, may leave each other, when in heart and affections they desjoine themselves, though in place they are conjoined: and as a man may be with light, and yet turn from it, by winking against it, and so going out of that which shineth about him, and return to it by opening his eyes again: thus we may go from God every where present, while we turn our hearts and affections from him, and shut the eyes of our minds, from beholding of him; And we turn to him, when we open the eye of Faith, and unite ourselves with his mercy, and cleave unto him with the love of our souls. This then being our way of returning to our God, let us labour to root out, this stinking weed of inordinate love to earthly things, as ever we would assure ourselves, we have love to God. A chaste wife will not content herself in the main to be loyal, but she will not give light behaviour, lavish favours, unchaste kisses to any person; And shall not we take up 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 have an evidence of thy chaste love to God, 
a Deut. 22.26.27  as the Virgin that cried out, while villainy was offered her, she was indeed innocent, for she cried out.  
Observe thirdly, That all men before conversion are careless of God. 
b Rom. 3.11  None understandeth, none seeketh after him; proportionally as we love any thing, we mind it, and are careful about it. Now by nature having in us no true love to God, how can we be careful of him. Look as in the 2. of the Proverbs 
c Pro. 2.17 , the adulterous woman is said, to forsake the guide of her youth, that is, her heart did not cleave unto him so, as to be careful of duty toward him. So all spiritual adulteresses, cast quite away, all remembrance and care of God. For alas, what would this do, but breed a regret in their consciences, and make them they could not follow, their disloyal courses so delightfully. Look at the lives of men, every thing is cared for, but God and heavenly things, are quite as out of sight, out of mind also. Nay some they even strive, to put these matters out of thought, it is but a fit of Melancholy, to look this way. We are like the Deputy 
d Act. 18.14.15.  Gallio, had it been a point of justice he would have meddled, but for questions of God's law he cared not (it is said) for those things. To branch forth this carelessness, 1. Men before conversion, care not for sin whereby they offend God; 
b jer. 8.6.  none saith, what have I done? they no more stick upon sin, than an adulteress on her unclean dalliance.  
2. They care not to use any means 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 hardness of heart.  
3. They are not for any course, which God doth use toward them, to reclaim them, be it by words or blows, it being with them as with Salomons fool, with 
c Pro 17.10. and 27.22.  whom nothing entereth, whether one smite or use indignation, neither piping nor lamenting will prevail; And as the Drunkard in the 
d Pro. 23.35.  Proverbs, doth not heed his knocks, to take admonition by them, no more do these.  
4. What dishonour will be done to God, they are careless of it. We pass not how they be used whose persons we love not. O this careless estate of God, it is the height of wickedness, the Lord keep it far from us; but as men asleep dream of many vain matters, but take no thought of more serious and substantial businesses; so men asleep in state of sin, their thought and fancy is running, about vain transitory things, but they take no care of matters of God which concern their peace.  
Lastly mark, a converted man is made careful and conscionable to please God. 
e 2 Cor. 5.9.  Wherefore we dwell at home or go from home, we study to please him: 
Col. 1.10.  grow up to please GOD in all things; that look as Courtiers they affect to please their Sovereigns, and will not stir in word or deed, further than they see will be well taken, they are men that dwell at Placenza (as the Italian saith;) thus Gods children in all they do, labour to be pleasing in his sight. Care cometh from love and fear; Now Gods children converted, have both the love of God, and the fear of him, so that they cannot be but careful to please him.  
Use. Wherefore, let us like good servants, who will learn to know the length of their Master's feet, let us (I say) learn to know the will of God, and to perform it acceptably through his Christ, when GOD hath received us of adulteresses, to grace and favour: how should it prick us forward to care and diligence in duty, while we think how long we walked undutifully 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 observe, he 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 think, that a man is for substance made new, but only in quality and fashion, as when we turquesse an old garment, making it up again, we say it is a new garment, that is made up in new fashion, though it be the old stuff it was: so it is with our making new in Christ. Look as the air 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 enlightened: so it is with us, the same we are for substance in the state of sin, and in Christ, but in state of sin we are all darkness of ignorance and lust, in state of grace we are all light in the Lord, 
a Eph. 5.8.  as Paul speaketh: but more fully to understand 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 forth. 4. The works whereby it is discerned.  
1. In generation of children there are Parents and a seed of each Parent, and a force making the seed fruitful. This new babe hath a father and mother, God and his Church: a seed whereof it is begotten, a seed inward from God, that revelation and inspiration, which within the soul he causeth; outward from the mother, that external propounding of the word of God; Finally, here is likewise that virtue of God's Spirit, working through this seed, a new Creature in us. If men by reading precepts of Grammar, and Logic, can beget of ignorant persons Grammarians, and Logicians, is it any wonder if God, by his most holy word beget, of us by nature sinful and profane, holy righteous persons? though we must not thus conceive, as if there were not a higher thing in Gods begetting, than the other.  
2. This new Creature standeth in a divine nature, as 
a 2 Pet. 1.4  Peter calleth it, which God by his inward work, doth create in us, not drawing that forth, which in virtue of power was before in us, as men of Art only do, when they make an ignorant Scholar become an Artist with them: but causing these things to exist, whereof we have not a seed, or spark left in us by nature, the divine quality changing soul and body, is this new creation in us, viz. light and wisdom in the mind which doth purge it from ignorance, error, unbelief, vanity, etc. love in the will which doth purge it from rebellion against God's law, and inclination to evil. The active force of conscience cometh to be rectified, in the direction of it, or that informing faculty which is in it, in the testification of it, whereby it witnesseth to us, our state and actions.  
The affections of the mind are sanctified: the outward man cometh likewise to be renewed, not only because it receiveth a divine kind of beauty, from the inward grace of the heart, whose resplendency may be often obscured, in the outward; but because the obediential faculty, of all the members is so changed, that now they present themselves 
b Rom. 6.13.19.  weapons of righteousness, as before they were instruments at command of sin: it being with the Spirit and his gifts in filling it, as it was with that cloud in filling the material Temple which Solomon erected. Frst it filled the holy of holies, and inmost parts of it, 
c 1 King. 8.10.11.  than issued out into that also, wherein the Priests ministered; Thus in our Temple, first the soul hath the cloud of spiritual graces immediately filling it, than the body doth participate with the same, so far forth as it is capable.  
For the third, even as the natural man is not conceived and borne at once: so this new Creature, is as it were a great while in the womb, before it cometh out so, as it may be viewed by itself and others. Again, as the natural birth, is sometime at once conceived, sometime successively by endeavours repeated; so God converteth some at once, some he doth work in at sundry times, in divers manners, before he work in them saving conversion.  
Again, as some come with greater pains into the world, than other: so here all Christians know not alike dolours in their new birth. Finally conversion is so wrought, that some discern it, when it first beginneth, others though they can observe times of coming more near to God, yet they can say nothing, when first the work of grace begun in them. Such in whom from tender years have been some beginnings this way are builded up insensibly from time to time; they discern that they are grown up more forward, but they know not how it first began: it is easy to see the head now grey, but who can tell when the first hairs changed colour; yet in such conversions as Paul's, or Lydiaes, which befall persons of ripe judgement, and bring changes very apparent with them, the very first work may be easily noted.  
Lastly, the signs are first, 
a 1 joh. 2.13.  the knowledge of the Father. First nature teacheth each lamb to know his Ewe; shall not Gods lambs, even by an instinct, of their heavenly nature which they have received, know him the Father of them?  
2. 
b 1 joh. 3.14  Love of the Saints, who are begotten of the same seed with them. Nature maketh persons of a blood love more nearly, than those twixt whom there is no bond of consanguinity: so here grace teacheth, and inclineth chief to the love of those, in whom the Consanguinity of the same grace, may be discerned.  
3. 
c Gal. 5.17  By a fight against the remaining corruption: as natural strength in the stomach, fighteth with that which hath not agreement with it, labouring to cast it off, or otherwise to avoid it: so grace striveth against sinful lusts, which fight against the soul.  
4. 
d 2 Cor. 5.17.  New men will have new desires, new works, even the works of their heavenly Father: specially they will have new words. Every Countryman may be known by his tongue, an English man, a French, etc. So there is a 
e Esa. 19.18.  language of Canaan, which these babes speak, by which they may be distinguished from others.  
Let us then strive to see, Use. that we are every where renewed, that so we may be able to assure ourselves of our sound Repentance and conversion to God. 
d Gal. 6.35  Circumcision, uncircumcision, all are nothing, where there is not this new Creature. Thou who hast no knowledge of God, thou who bearest an aching tooth at his children, who have more conscience of their ways, than thyself, thou who canst digest well, all thy daily sins, and never feelest thy heart smite thee, thou whose desires all tend to back and belly, the outward good of thee & thine, thou who dost the works of the Devil, living in strife, envy, lust, intemperancy, thou whose mouth is full of swearing, lying, beastly speaking, dost thou think ever to see salvation, nay thou must be borne of God first. For as Parents leave not their inheritances, but unto their own children begotten of them: so God will not give his heavenly inheritance, but only to those, who shall be begotten of him, and have his own Image engraven in them.   

QVEST. VIII.  
8. Q. HOw doth it appear?  
A. When in word and deed we endeavour to abstain from all evil, and exercise ourselves in that which is good, Psal. 34.14 Rom. 12.9. Eph. 4.25.  
The new Creature, we know consisteth of these two parts. First, the old man, the corruption of his nature, is mortified. Secondly, he is quickened with a new life and nature; the 
a Eph. 4.18  life of God, and the 
b 2 Pet 1.4  divine nature: Now the framing of him standing in these two, it is no wonder if we discern him, by desisting from evil and doing good. For if the old man be mortified in the new Creature, then will such works be refrained, which he lived in, while he was in this state of corruption: for look as men dead to this natural life, cease quite from the works of it: so the new man being dead to sin, lives not in it, when we lived in sin, we were 
c Rom. 6.20.22.  free from righteousness, we quite abstained from it: so when we are set free from sin, and made servants to righteousness, we can no more obey sin, as if we were the servants of it; hence Christ reasoneth, 
d joh. 8 39.40.  were ye Abraham's children, ye would refrain seeking to kill me. Every thing that is, hath faculty to bring forth that, which doth agree to the kind, and forbeareth that which is otherwise; as a figtree doth not bring forth thorns, nor any other fruit, but figs, such as agree to the nature of it; thus Creatures in the earth, water, air, they all of them refrain such things as suit not with their nature, and do that which is kindly for them.  
Thus, mere natural and civil men, they abstain from all matter of godliness, and keep them within compass of that, which is answerable to the being and faculties which they enjoy: thus a spiritual man, his very nature doth make him averse from works which have in them contrariancie, to the being and life of grace he hath received, and doth incline him to exercise himself, in such works and words, as are pleasing to that faculty of grace, wherewith he is endued. For as nature which maketh nothing in vain, teacheth every Creature to put forth those powers and faculties, which are in them: so the law of grace inclineth the spiritual man, to exercise this grace, in keeping a clear conscience in godliness, as 
a Act. 24.16. Heb. 13.18  Paul did. Look as a chaste wife, from the time she is married, desireth to have no fruit, 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 forth no works, or words, which Christ by his Spirit, doth not work and speak in him.  
Object. But we sin?  
Answ. 
b Rom. 7.17.  Not we, but sin in us, we sin not willingly, Should an unclean person allure the wife that lieth in my bosom, and get an adulterous brood, myself not consenting, should I be guilty or accounted as the Parent of them? Thus when the Devil inveigleth the concupiscence which is in us, and bringeth forth sin, while our will as we are spiritual goeth against it, the Lord will hold us innocent, and account these sins as no fruits begotten by us.   

QVEST. IX.  
9 Q. IS this perfect?  
A. No, we believe not perfectly, and therefore we cannot love perfectly, but we must strive 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 negatively, by denying of it. Secondly, he giveth a reason, from the imperfection of faith and love. Thirdly, he by prevention (lest men should take occasion of sloth) doth in the third place set down our duty, that we must strive forward. To the first, none can say, 
a Pro. 20.9  my heart is clean. 
b jam. 3.2.  In many things we sin all: 
c 1 joh. 1.8  He that saith he hath no sin, deceiveth himself. Though we have such grace as maketh us endeavour to avoid all sin, and do all righteousness, yet is our grace every way imperfect, for the degree of it: that look as an infant, though he have every member of a man, yet he hath no member which is not imperfect: so it is with us. And look as the air in the morning, or first rising of the Sun, though it be every where light, yet it hath every where darkness, and therefore receiveth till high noon further and further illumination, as we see in daily experience: so the Sun of righteousness getting up in our souls, doth so dispel the darkness of them, that still there is much left in them, by his presence to be more and more subdued in us.  
Use 1 Be not then dismayed, though thou findest much corruption, which is not yet expelled, but be thankful that thou hast any grace, which sometime thou wast void of. In persons recovering from some great sickness, doth health come fully at once? O it returneth on foot by ounces as we say: yet it doth them good, that their pain is more tolerable, that they can do that they could not have done, though they feel much infirmity still clogging of them; thus should it be with us.  
Let us learn secondly, to Use 2 find our imperfections; few know them, which doth make so little poverty of Spirit, and labouring with God for supply of them: till we feel emptiness, there is no natural hunger rising in us; till we feel our spiritual defect, how should this spiritual hunger get up, without which the soul can hardly take increase?  
Secondly observe, that our faith and love, are both imperfect, and so all our conversation imperfect; the fruit cannot have that, which the tree hath not in it to give. If our inherent graces which are the tree, be imperfect, the fruit must needs be so also. 
d 1 Cor. 8.2.  We know nothing as we should, of those things which we know, and many things we are ignorant in, which we should know. We are like the blind man 
e Mar. 8.24 , whose eyes now opened, began to see men like trees: Look as children know not at all many things, they come to know afterward, so we; and look as they do not know fully those things, which they know but superficially: so is it with us in heavenly matters. Hence our confidence cannot be perfect. Those who know God best, trust him best, otherwise than it is with men. 
f Psal. 9.10  Those who know thee, will trust in thee; those who dimly know him, his goodness and truth, they can but weakly believe on him. Neither doth it hinder this truth, that sometime simple men, who can answer you little of God, are so strong in faith, that they suffer Martyrdom, when School Doctors turn tippet; for as these have a more excellent confidence in God, so they have a more worthy knowledge, than the greatest Doctors, for they do in clear light, see God to be unto them, a merciful, faithful, and all-sufficient God, in every season, which the other have not, though in speculative knowledge, they far outstrip them. Hence likewise, love must needs be imperfect; for the appetite, as it cannot move to that it knoweth not at all; so it cannot move further for degree than it doth know the degree of goodness, in the thing it moveth to; Now when we know not how absolute for degree, these good things are, we cannot love them in perfection.  
Again, love followeth not only the thing known, but the evidence of knowledge; hence it is that if I know a thing by hearsay, I cannot pity 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 evident then of the ear.  
So because our knowledge, is an inevident knowledge, by hearsay of belief: hence it is that we cannot so love God, as if we did see him as he is; knowledge, confidence, love being imperfect, all our operation is imperfect: if the member whereby I move be lame, needs must my pace be halting likewise.  
Let us then labour to see our wants, in these regards. If our bodily eye did see but dimmely, we would do twenty things to help it. The longer we follow God, the better we should know him, the more we have proved him, the better we should trust him, and love him; thus it is with men, who would think it a wrong to them, after we have long known them, if our trust and love to them, should not take increase.  
Observe thirdly, That we must all strive to perfection. 
a Math. 5.48. 1 Cor. 13.11.  Be ye perfect. As nature hath made most things imperfect, so she hath put a property, by which they enlarge themselves, and grow out to the perfection, which doth agree to their kind; thus plants and living Creatures, we see what they are in their seed: when they are forth of it, we see what little beginnings they have, but yet they never cease moving, till they attain their due perfection; thus God hath made all his Babes small and weak in their beginning, but yet his grace hath this property, it will grow 
b Mat. 1●. 31.32.  like a mustard seed; this bodily life we have received, we would be loath but to come in it, to the perfect stature which doth belong to us: thus having received the beginning of a divine nature, we must seek the increase of it in us. Our life is likened to a race: now a race is but moderate in the beginning, (for hot at hand doth not always speed best:) but the further we go the faster, the nearer the goal our pace is most fervent: so should all the course of our life be a progress to perfection. Perfection in regard of sin to be purged out, in regard of grace to be increased, and strengthened in regard of our actions and operations. For even the things we do, we must labour to do them more fully: we see in recovering health, how we are affected. Somewhat better will not content a man though he can sit up, yet he dare not go forth of his chamber, when he dares go within the house into other rooms, then oh, if he could feel his stomach, if he go abroad and feel but faintness, oh if he could but walk in his accustomed strength; thus we should be affected, in receiving spiritual strength from this sickness of sin, till we feel ourselves enlarged to walk constantly and cheerfully before the Lord, we should never be at rest. But alas, many of us stand dwarves in religion, we are affected like as young Scholars are to learning, in seeking grace, we care not how little we have: but if we will not be dead moles which grow a pace for a while, and give over quickly, but living births in the womb of the Church, expecting to be brought forth in that kingdom of glory, then let us have care 
a 2 Pet. 3.18.  to grow in grace, and the knowledge of our Lord jesus Christ. Such as are no wiser at fifty, than they are at fifteen, oh how we censure it in them. Let not the same thing overtake us, in the matters of God; we had the more need to strive, it is no easy thing to out-wrastle a sickness; beside the nature of sickness, doth make men indisposed to resist it: so do our sins press us down, that without good resolution, we shall not be able to deal against them. What might we come to in Christ, if we would strive: but oh, a handful with ease, better keep where we are with quiet we think, then to make our condition, by still dealing with ourselves, too too restless; but where we cease to go forward, we begin to go backward.   

QVEST. X.  
10. Q. HOw must we strive?  
A. By a diligent use of the means, which GOD hath appointed, for our increase in Faith and Repentance, 1 Pet. 2.2. 1 Thess. 5.19.20.  
We have need to strive, that grace may get up and grow in us. He who will have a plant thrive in a ground dry, barren and unkindly for it, must strive much, because his soil will not do further, than it is forced: so he that will make fire burn, in green moist wood, must follow it with blowing: thus to get God's grace thrive in our natures, which are as apt to the weeds of vice, as averse from every true virtue, he must strive with them, and offer violence to them. But because if our striving be not in a right course, it will not be profitable; therefore we must not only know, that we are to strive, but the order also, in which we are to strive. Now 3. things are in the answer. First, By using means. Secondly, using them diligently. Thirdly, the means are described, which are thus to be used, viz. Such means as God hath appointed to that end. There is no endeavour to attain any end further, than it causeth an use of means conducing thereto: as there is no true desire and will to be rich, where a man doth not use some courses, whereby he may gain and lay up, and in time grow to a full state; So there is no true willing, or endeavouring to be rich in faith or grace, further than there is an use of those means, which both work it and increase it in us. Look as the first breeding and feeding up this natural man, requireth use of means: so it is with the spiritual man, there must be means used to bring him to being, and continue him in being.  
Wherefore such as care Use 1 not for means, may be wishers and woulders like Balaam, but they have no true will of obtaining grace and salvation. He hath no mind to go to a place, who will not rise to stir a foot thither, when it is free for him if he would.  
2. Note that means must not only be used, but diligently. 
a 2 Pet. 1.10.  Give diligence to make your calling and election sure. 
b Heb. 6.12.  Be not slothful, but strive through faith and patience, to inherit the promises. He who doth row against the stream, must ply his oar, or he will go down the stream: so it is here, we go against the stream of corrupt nature, so far as we go in grace. Now this diligent use standeth, in using all the means, private and public. If a Physician bid one take three several things, he will not think it well to take one: no more when God prescribeth hearing, praying, receiving the Sacrament, is it enough for us, to think it well, if we do use some one, neglecting others? As nature hath made nothing in vain, nor any thing for all purposes, but one thing to one principal end: so God hath ordained us, none of all the means for our souls in vain, and he hath not made one of them sufficient to all uses, but one to one purpose, a second to another, the joint number of them sufficient, for our full and prosperous growth. Wherefore, as we use not only meat, but drink and exercise, as we have care of our sleeping, waking and passions, that they may be ordered so, as maketh for our health, and thus use the whole multitude of helps, for our bodily health: so must we for our souls also.  
2. The second point of diligence is, we must use them with assiduity and con●●ncie, as occasions are offered. For as our body never standeth long in a state, but after one sustenance taken, there is a present decay growing on us of blood and Spirits, that within few hours, we must use means again: thus in our Spirits refreshed, there is a decay, not of the substance of grace but of the fervour, alacrity, strength we feel, which doth necessarily call us to renew use of means.  
Again, though the word be immortal seed, and therefore abideth, which corporal food is not: yet in this it is like to corporal food, that look as bodily food doth not put to the body, all that substantial strength and latitude which belongeth to it: so the food of the word doth not at one time augment the soul, with all length and depth of knowledge, faith, love, hope, justice, temperance, which it is to be brought unto. In which regard, Souls having grace, have need to go over with the use of means, as well as others, that the divine nature, may be more and more enlarged, getting up as the light of the Sun doth in the air which it enlighteneth.  
3. We must be careful to use means, as to take heed diligently of that which should hinder the fruit of them. Diligence in doing any thing maketh us prevent all incident hindrances to that we would effect: thus we take physic cum custodia, we will not go into the air, nor do aught, nor use 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 Surveyor to other virtues in their works: it doth see to this, that every circumstance, be done to the full, as is fitting for the purpose which we intent: it is never absent from us in doing any thing, which our judgement duly esteemeth, and our will is well affected unto. It is pitiful to see how many use no means: others when we call them to this diligent strife for progress, why what would we have of them? it is not our own righteousness or goodness which must save us. So, what still hearing, praying, straining these strings, there is moderation in every thing: some are so negligent through their folly, which judgeth not these things so necessary, and their want of inclination to them, that to move these unto them, would make them all a mort as if you did knock them down with a beetle.  
Some think means are good indeed, as preaching to people unconverted, but not so needful for others; we need not hear preaching daily, as feed dai●ie: for that is a food immortal. But would these now consider, how by our own nature, the Devil, the World, the work of grace is opposed: They would see that there were no less need to use diligence and assiduity for the soul, in use of means, then for the body itself. Civil things are not learned, but they must be diligently followed. When should we have a Scholar if he should go to school one day and play two.  
2. It is a good sign of a good Christian, who useth helps with diligence when he seeks to others to teach and help him. 
a Pro. 10.4.  The diligent hand maketh rich: so they are rich in faith and grace, who most diligently use the means, which help them thereunto.  
Lastly observe: They must be means ordained of God to this end; he who misseth in choice of his means, still faileth of his end, to which he would attain: even as he that misseth the way, leading to a place he would go unto, doth miss of coming to that place he desireth.  
The means are the way, by which a man doth go to, and compass the end which he propoundeth. If therefore we should propound to grow in grace, but yet choose such means, as GOD hath not sanctified, we should run on in a wrong way, never coming to that we intended. As no means natural, can feed our natural man, but those which the word of God in Creation hath blessed to this end: So no means can sustain, and increase that divine nature, but those which God, by the word of institution, hath blessed to such purpose.  
Such than who seek by means superstitious to grow up in grace, by a picture, a crucifix, stinted orisons, they feed on chalk for cheese, and can never grow in grace these ways. Some think, why what needs preaching, cannot they read learned Sermons at home: 
a 2 Kings. 5.12.  though Abana and Pharpar had as good water as jordan, it would not heal Naamans' leprosy, as the other did: so though in itself a Sermon printed be as good, yet it hath not pleased GOD to appoint by reading printed Sermons so ordinarily, to work Faith and Conversion, as by the other.    

The Fourth Part. Showing what Helps are to be used to that end.  

QVEST. I.  
1. Q. WHAT are the public means?  
A. Hearing the word, receiving the Sacraments, and joining in Prayer, Rom. 10.13. Luk. 22.19. 1 Tim. 2.1.  
These are more public means (for the private follow) though indeed these be the principal. 
b 1 Pet. 2.2.  Desire tenderly the sincere milk of the word, that ye may grow by it. The same things which breed us, feed us also. As in the body, there is no part made of seed, but whatsoever doth nourish it, must first be turned into seed: so parts made of blood, are nourished and augmented by blood; And look as it is with the natural babe, the same blood of which in the womb he was framed, it doth strike up into the breasts, and there by a further concoction, becoming white, it is the nourishment of him: so it is with the spiritual babe, the same word which did breed him, the same must preserve him, and make him take increase.  
2. The Sacraments are a word of God, dressed in a more sensible manner. That look as the same bodily food, may be served forth, baked, sod, or roast: even so the word of God, is not only nakedly set forth to the ear, but visibly prepared, to the eye also, that so the soul may be more affected, and the whole man more congruously and fitly fed and sustained by it, who standeth of a bodily, as well as of a spiritual nature. And look as Kings do convey to their Subjects, the gifts of their bounty, not only by word of mouth, and bare grant, but by passing their seals also: so God doth give us his spiritual gifts, under the broad seal of heaven, that thus we might have more secure possession of them.  
3. Prayer is a most excellent means of obtaining every good thing: it is the key of heaven. The things we want, are of 2. sorts; such as we may by course of justice redeem, and get to ourselves, or such which do merely depend, on the good will of persons, and cannot be gotten, but only by winning their good will; thus there are two courses of getting things; for we may fetch those former things, by commutative justice, by giving a penny for a pennyworth; but the latter things we cannot procure, but by humble entreaty only. Now all heavenly blessings, are of this latter sort, such as cannot be gotten, but only from God's grace and free favour, and therefore such as we cannot otherwise get, then by moving him for them with humble supplication. As this is a part of the King's prerogative, to have his subjects pe●●tion to him for grace, in regard of their temporal exigencies in which they are: so this is the Prerogative of that heavenly King, that we should in all things seek to him. Look as it is in nature, nothing which doth grow, but hath in it an appetite and attractive force, whereby it doth draw to itself, such nourishment as it wanteth: so no soul ever took increase of grace but there was in it this appetite of heavenly desire, and attractive force of Prayer, by which it doth draw from the root, even from God in Christ, every thing needful for it.  
Use Wherefore, let us attend on the word: yea the word preached; for though this hath of itself, no more efficacy than the word written: yet God is so pleased, that he will put out his Spirit, more with this, then with any other: the same milk is more effectually taken immediately from the breast, than 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.  
Again, let us frequent the Sacraments, we will attend ●o sealing in less matters; for ●n earthly things we are not well till the bird be in the ●age, till all be made sure.  
Let us pray to God: up ●oeth Prayer, and down ●omes blessings; the being ●f every 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 Ravens will report ●heir hunger, and 
a Psal. 147.9  call to ●heir Creator for sustenance: ●●all not we, if we be his children, report all our ●ants to him, and seek all ●ood things from him? sure●y such as spare to speak, ●re unworthy to speed.   

QVEST. II.  
2. Q. WHat are the Sacraments?  
A. Certain outward signs and seals appointed of God to assure us, that Christ with all his benefits, are given to us, Rom. 4.11. 1 Cor. 10.16.  
In which answer, 1. mark the common nature of Sacraments. 2. The Author. 3. The end and use of them. Observe 1. That Sacraments are for their nature signs and seals. 
b Gen. 17.11.  Circumcision is called a sign of the Covenant. 
c Rom. 4.11.  A sign and seal of the righteousness by Faith. There are natural Signs, as smoke is a sign of fire: there are civil ones, some expressing only, as Pictures, some signifying the relation of one Person to another, as these cognisances, do signify such as are Reteinors to those who gave them: some are signs, by which that is exhibited & wrought which is signified: thus a ring given in contract of marriage: so the giving a key in token of possession: so the digging a turf in seizing on land: some signs are sacred, as the Sacraments, which do not only signify spiritual things, but testify us, to belong unto God, and also are instruments, exhibiting to us that, which they represent; that look as a man by his sign (say by delivering a key) doth give the possession of a house to another: so doth God by giving these signs, give to our faith receiving the things signified also: Hence the Scripture speaketh of them as causes. 
d Rom. 6.3.  By Baptism we are set into his death; because God doth use them, working by them this effect, though they of themselves work not any thing of the effect.  
Object. Object. But why doth God use them as instruments, if they have no force of causing the effect: for men adjoin to themselves, no instrumental cause, but it worketh something of the effect.  
Answ. Answ. True, for men's active virtue is finite, and cannot reach alone to those effects, which by instruments are effected. But God, whose infinite virtue doth alone reach, to the working of grace, he may use such instruments, as work to this or that, but have no virtue of producing it. Yea, men's signs seem no cause of that, which by signification only they exhibit, as the giving a key, is not the cause of possession: for possession is no ways in the key, as a cause, but as a sign only, effectually signifying of it: for the Persons contracting, and considerations and ends wherewith they contract, are sufficient of themselves, to cause this effect.  
Secondly, that all holy Obser. 1 signs and seals are appointed of God: all Sacraments old and new were thus ordained. 
e Mat. 21.25.  john's Baptism, was it from heaven or men? it was not from men, but God. None can make a sign, or pass by seal 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 he cannot institute signs, which shall signify the conferring of these things, which are above his compass; and as none but Kings can appoint a seal of estate, which shall sign in the Commonwealth: so none in the Church, but Christ himself the Lord and King, can appoint a seal, which shall signify aught in the Church. Beside, to be a Teacher of my understanding, and an exciter of my devotion, are such effects which require virtue inherent or assistant, to those things which should be causes of them: but no Sacramental sign of man's devising (such as in the Church of Rome are many) hath any virtue in it: for than it must come from that word put forth in the Creation, and so things natural should have a force, communicated to them, of teaching supernatural, or else by Gods after institution: such we read not any, but of Baptism, and the Lords supper only; Or by the Church's impetration. But this cannot be: for Prayer obtaineth those effects of things, to which they serve, by God's Creation and institution: but not any creating or new conception of things, to supernatural uses. For then the Church might ask, that this or that Creature, should be made a Sacrament unto 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 us. Where consider first the security they give us. Secondly, the things they secure to us, Though God's word be true, and cannot be made more true in itself: yet it may be made more credible to me. For there are two things which make a thing spoken, more credible. 1. The quality 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 belief: but if God do not simply speak, but solemnly swear: yea not swear a thing, but set a seal; the same thing, though it cannot be more true: yet it is become more credible. For look as when a sure man promiseth us any thing, we do believe it: yet if he swear it, give us his hand and seal for it, it doth much increase our confidence: so it is here.  
2. Now the thing it doth secure us, is Christ, his benefits, 
a Ioh 4.10  that gift of God. As within the outward shell of a nut or such like, which we see, there is a kernel, which we cannot see; so these signs have under them, invisible graces. Look as the seals of men are nor set to blanks, but to testamentary evidences, wherein inheritances, legacies, lands, etc. are conveyed: so God's seals are set to his testament, to confirm all that which Christ the Testator hath given unto us; Now himself and his benefits, are that which he leaveth us: seeing then these are pictures and seals, even assuring Christ himself to us: how should we delight to be in the view of these, and to attend on the receiving of them.  
Loving wives are desirous often, when their Husband's travel to have the pictures of them. When great Persons do begin to make love to some great Princess in another land, they send them their picture. Thus Christ our Husband now absent in heaven, and making love to us in earth, doth allow us these Sacraments, as his pictures, which looking on by the eye of Faith, we may see him. Again had we but any confirmation of Land, to be passed by seal, how would we wait on the hour appointed to such business? how much more here, where Christ and all good things in Christ, are assured to us?  
Secondly, let us rest in the use of these seals God hath appointed. For all signs of men's devising, cannot teach or help devotion, but delude, and breed superstition. Beside, to do any thing which doth derogate from the seal of Kings, & their prerogative therein, we know how dangerous it is, in Commonwealth: so certainly, to join seals with God's seals in his Church, is a point will hardly be answered.   

QVEST. III.  
3. Q. HOw many Sacraments are there?  
A. Two: Baptism and the Supper of the Lord, 1 Cor. 10.2.3.4.  
The Scripture doth know, but 2. Sacraments which are seals of Christ, and his benefits given to every Believer. 
a 1 Cor. 12.13.  We have all of us been baptized, all been made to drink etc. And the Supper of the Lord is called 
b Luk. 22.20.  the Covenant, as the Antitypes under the Law were but two, Circumcision and the Passover. There are no visible seals bearing witness on earth, 
c 1 joh. 5 6.8.  but water and blood: as some would have the water and blood which issued from the side of Christ to presignify; Man in his Creation was holy without sin, and having a power, to have continued unto life, and a power also to fall away and become guilty of death. Hence it cometh to pass, that being without sin, and a son of God by Creation, he needed no Baptism as we do, but one Sacrament to assure him of life, if he obeyed: another to threaten death unto him if he transgressed. We being now sons of God's wrath, dead in sin by nature, we have need of a Sacrament which may seal our Regeneration: and this being the privilege of one that is borne of Christ, that he cannot sin to death, we need no Sacrament of Commination, as Adam did; but such a one as may assure us, of our being fed to life, and preserved through Christ.  
Use 1 Wherefore, Let us hold this truth, that God hath left us no more the Papists make five more, but without warrant of God's word, or reason either. For there is nothing required, to perfect our being, but it may be found in these two, nothing for perfecting us in holy use of our Callings, but by these it is performed; Is meat only to preserve 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 only keep us, where Baptism leaveth, but bring us on and make us grow to strong men in Christ.  
2. If we by sin grow sick, the grace of Baptism sealeth the Covenant in which all our sins, as well to come as past, were forgiven us: so that we need but repentantly, and faithfully to look thereto. 3. If bodily sick to death, we need no unctions, to make us pass more easily; what will make us better appointed for death, than our having received him, 
a joh. 11.25.  on whom who so believeth, shall live though he die. Lastly, these two, as they give us grace, to perfect us in our Christian being, so also to sanctify us, in the use of our several states and calling. 4. For the same grace which maketh a man holy doth make him use his ministry holily. 5. The same grace which maketh a man godly and temperate, will make him being married use marriage godlily and temperately. We need no Sacraments of Orders or Matrimony: but as Salomons idle person, who would not work that he ought, 
b Pro. 6.13  yet would speak with his feet, and abound in that he ought not: so these Papists, when powerful preaching was laid aside, than they grew to multiply their Sacraments and Sacramentals; not to name particular ends, in the doctrine of all these five which are annexed to enlarge, the Episcopal fringe, as confirmation, to dignify the Priesthood, as Orders and unction; to uphold shriving work, and satisfactions, as Penance; to draw to their Consistories all causes and Questions matrimonial, as marriage.   

QVEST. IU.  
4 Q. WHat doth baptism assure us of?  
A. That we being engrafted into Christ, are washed from our sins by his blood, and borne anew unto God.  
First observe, that Baptism is a sign and seal of our union with Christ: thence followeth our Communion in those effects following. 
c Rom. 6.5.  By Baptism we are said to be engrafted into Christ, and 
d Gal. 3.27.  so many as are baptised, are said to put on Christ: not that the first union is made in Baptism, for it doth presuppose a for union by faith, which it doth more manifest and augment. For look as those who by some former absolute contract, have joined themselves as man and wife, may yet in solemn matrimony, receive a more manifest & consummate conjunction, then formerly they had: so we by faith being one with Christ, come by Baptism given and received, to be more manifestly and fully conjoined with him. Look as the King, when by his word he granteth this or that, he doth then first bestow the thing, which yet by passing his seal, he doth more fully and securely give, then before it was: so it is with God giving by his bare word of promise to the believer, then more solemnly by his seal, Christ and his benefits. The union of Baptism doth ever presuppose that union which is through faith, whether persons have faith before baptizing, as 
a Act. 10.2.4 47.  Cornelius, and 
b Rom. 4.11.  Abraham the father of the faithful before circumcision, or whether their faith be to be wrought in them afterward, as it is in most infants.  
For as men may by deed and seal, convey lands as well to heirs which shall be borne, as to these which are already brought forth: so may God give by his Testament and seal, Christ and his benefits, as well to such as already have faith, as to such as shall come to have faith, and so be begotten in their season, for 
c joh. 1.12 13. 1 joh. 5.1.  he that believeth is borne of God.  
Well then, let us get faith, Use. and look to this our union sealed unto us in Baptism. The seal of the will profiteth not any, who cannot show his name written in the will; now God's covenant giving nothing but to believers, hence it cometh to pass, that we cannot have profit by this seal of the covenant, till we are believers. To be united with Christ is no small mercy: to be naturalised into such a body, as is our Commonwealth, to be united a member of some good corporation, is a privilege, but to be one with Christ, & that body whereof he is head, who can conceive this prerogative?  
2 That our Baptism doth assure us, that in Christ the guilt of our sin is taken away, and the power of it mortified. Though sin be in us, yet the guilt which is a property binding to punishment may be removed. A Bee may remain a Bee, and yet have the sting taken away; yea, the power of sin is so subdued, that though it may exercise us, it shall not reign over us. Look as through the first Adam's death, this natural life is weakened much, even then when it seemeth most lively: so in Christ's death, into which we are implanted through Baptism, the life of sin receiveth such a deadly wound, that in virtue it is more dead than alive, even when it seemeth most lively, moving to our no small disturbance. Look as clothes soul and filthy, when they are rinsed and dipped in water they wax clean and have filth removed: so our souls defiled with sin, being by Baptism so set into Christ, that his blood is sprinkled on them; yea, they dipped and bathed in it, and having those pure waters of the Spirit (which come through the merit of this blood) powered out upon them, they come to be densed from all defilement.  
3 Lastly, that by Baptism we are assured of our regeneration in Christ. Baptism is called 
d Tit. 3.5.  a laver of regeneration: things thoroughly washed, they are not only freed from their spots and stains, but are brought forth white, and new as it were: thus Baptism washing us, in the true fountain of Israel, the blood of Christ, it doth not only remove our spots, but make us new all over: the blood of Christ obtaining the Spirit, which worketh not only mortification, but which causeth also a renovation in us. Beside Baptism 
e Rom 6.4.5  griffeth us as it were into Christ dying and rising; Now a wild scion set into a natural stock, the stock hath not force only to remove the wild nature, but to give it a new nature fertile of good fruit; so we engraffed into Christ, do both lose our sinful nature, and become renewed throughout.  
Object. Object. But how doth Baptism, or sprinkling of water regenerate?  
Answ. God himself, Answ. the blood of Christ, the Spirit, the Word, and the Sacraments are all said to regenerate or sanctify us. God, as principal Author of it, Christ's blood, 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 revealing Christ, and conveying that Spirit which doth work it in us: Sacraments do it as effectual pledges securing us that Christ is ours, so that we have union with him and communion with his Spirit.  
Let us then labour to Use 1 know and claim, the things which God hath by his seal of Baptism, assured us of. If a man should by his writing and seal warrant to us lands, moneys etc. we would know these things, and the right and title we had to challenge them from him: but alas our Baptism i, a dormient, sleepeth by us, as if it were such a matter, we could make no use of. If our Gossips (as we call them) did give us anything for our children in token of their good wills at the Baptizing of them, we know it, and can teach our children to know it. But what God our Father there gave us, none inquireth. Again we see what we must chief look unto, even this which by Baptism is confirmed. Men esteem their Lands and moneys, more than their writings: they care not for them further, than they respect the other: thus we should stand chief on making sure, that we have fellowship with Christ, and his benefits: not boast on Baptism, and yet never heed these things which are all in all. For 
a Gal. 6.15  Circumcision is nothing (so by proportion) Baptism availeth not, but a new Creature.  
We see there are many Use 2 who want the grace of Baptism, being yet outwardly baptized, as the Apostle saith, 
b Rom. ●. 25.  Circumcision becometh uncircumcision, where the Law is not obeyed. So where there is no labour to die to sin, and live to righteousness: Baptism becometh no Baptism. Perjured covenant Breakers who thus walk, how will they answer it to God, when men are ashamed to show their heads to men, if they keep not touch with them, according to covenant?   

QVEST. V.  
5. Q. WHat doth the Lord's Supper assure us of?  
A. It doth further assure us, that Christ is given to us, to be our spiritual nourishment, to everlasting life, 1 Cor. 10.16.17. and 11.25.26.  
Observe 2 things. First that the bread and wine, are signs and seals, exhibiting Christ broken with sorrows and shedding his blood for us. 
c Mat. 26.26.  Take eat this is my body; 
d Mat 26.28.  so also of the cup. 
e 1 Cor. 10 16.  Is not the bread we break, the communion of Christ's body? For look as when we give a sealed evidence, or effectual sign of any thing, we say we give the things sealed and signified: because we who give these, do with giving these, immediately give the things signified and sealed by them, as for example. When going about to give the possession of our house, we give a key and say, take it, here is possession; or when holding out an evidence 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 himself, giving us his body and blood and the benefits of his Covenant by Signs, saith take these, they are to thee my body and blood, that is, effectual pledges, together with which I give thee myself, as men with the forenamed signs give earthly matters. We must not therefore think that when Christ saith of the bread, This is my body, he speaketh as we do, 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 never thus locally contained in their signs and seals; Neither yet that Christ is in the bread & wine, as an effect is in the instrumental cause of it, as if I reaching out my instrument to one should say, take this, here is my music; For than should the Sacrament of Christ's death, become an instrumental cause of Christ's death and Passion, for this is the chief thing signified by this Sacrament. Besides that, no signs in all the old Testament, were ever instrumental causes of that they signified.  
Object. Object. But our Sacraments excel theirs, and must be more than signs, and therefore have also some virtue causing that they signify.  
Answ. Answ. An absurd inference; our Ministry excelleth theirs, yet it hath no more virtue in itself, than theirs: for 
a 1 Cor. 3.7.  he that planteth and watereth is nothing. Signs instituted in remembrance of things forepast, cannot be instrumental causes of those things signified; But the Lord's Supper was instituted for remembrance of Christ's death, and God's Covenant stricken with us in it, which are forepast; They cannot therefore properly be causes of these things signified in them. That which is a Creation, no instrumental cause can be used in it; But our regeneration and sanctification, is a Creation; We are created in Christ unto good works; Every instrumental cause, doth confer some essential force to the effect, which the principal hath not in him, as an instrument musical yieldeth sound, which is material and essential to harmony, though the Musician cannot by himself effect it; But there is no essential force to our sanctification, which is not in God the Sanctifier of us: therefore no creature can be a proper instrumental cause. Again man should baptise with the Spirit immediately, & washing of water should save: Finally, outward things should be able to make clean, and to defile a man spiritually, which all the Scripture denieth.  
Seeing then God doth by Use. 1 these Signs and Seals, give us his Son, how great is his love, 
b Rom. 8.32.  will he not with him give us all things also?  
Use 2 Let us bring faith that we may receive him. If things be offered to us, and we put not forth a hand to take them, we are not the better, 〈◊〉 ●ere offered, but not g●u●n, because not taken of us. There can be no giving without receiving: let one offer to us under his seal, land and living which he hath to bestow, if we will not take him at his kind word, we can have no benefit. Thus it is with us, if we put not out the hand of faith when God offereth us his Son under seal with all blessings in him. Sacraments are not like medicines, which work whether a man awake or sleep, if the body be not obstructed; They are a visible word, 
c Heb. 4.2.  which doth nothing further than it is mingled with Faith.  
2. Mark, the end of this Sacrament is, that we may be assured of Christ's dwelling in us, as our nourishment to eternal life. The end of the first, was to set out Christ, as a Lover of regeneration; the end of all this is to set him forth, as the perfect refection of us to life everlasting both of soul and body: hence it is that he, even whole Christ crucified, is first set down under the shadow of bread, then of wine also, because the intent is to set him forth, as having the fullness of nourishment, so as in him we are complete. Adam had his tree of life, we have ours also; Wherefore we must think of these two Elements, as parts making up one Sacrament, whose nature can be no more in the one of them, than the nature of man can exist in a soul, if the body were removed. For look as bread & meats are no perfect nourishment, because there being a double natural appetite the one of hunger, the other of thirst, they satisfy the one only, & not the other: so if Christ be set forth in bread only, the cup removed, he is not by the outward sign set forth, as one in whom we may be perfectly refreshed.  
Use Let us then come to him, he is the bread that strengtheneth our heart, the wine that rejoiceth them, hunger and thirst both he satisfieth, he is our Mannah, the water issuing from the rock, to refresh us in the desert: yea to everlasting life will he nourish soul and body. The 
a joh. 6.49 50.  Fathers did eat Mannah and died, but he that eateth him spiritually and sacramentally shall live for ever. For though the body eat not Christ, but this mouth of Faith in the soul only, yet this eateth for soul and body, as the mouth of the body feedeth for all the members of it. If great ones invite their inferiors against good times, O how gladly do they resort: but God inviteth us to a feast 
b Esa. 25.6.  of fat things, and fined wines, of such food as will quicken us, and expel death that shall never prevail over us; yet few sharpen their appetites, that they may come with devotion, to these heavenly dainties.  
Use 2 Hence we see, that we are to frequent this Sacrament: as we can be borne but once, so we can be regenerate but once. The Sacrament therefore of Baptism, need be but once administered: but we feed often, and therefore the Sacrament which doth exhibit our nourishment, is often to be repeated.  

c 1 Cor. 11 26.  So often as you eat this bread. So it was in the primitive Church. That Passover indeed was but once a year administered, because it might not be offered, but in jerusalem, where all the Males (in a sort) of the kingdom could not resort without difficulty.   

QVEST. VI.  
6. Q. WHo maketh the right use of Sacraments?  
A. He that is thereby confirmed in faith daily, and in newness of life, Act. 20.11.12. Rom. 2.25.  
The Sacrament is put sometime, for the whole sacred thing which standeth of the outward sign and invisible grace. So Baptism is put sometime universally, 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 have 2. divers ends. The end of the Sacraments, as they are strictly taken for signs, distinguished from the thing signified, is (as infallible signs) to assure us, that God, hath, doth and will work in us, the things signified by them. The end of the thing signified, is to give nourishment, and to make us take increase in the divine nature, which is already begun in us; he then must needs use the Sacrament aright, who attaineth these ends, to which, both it and the thing signified by it, doth serve. For as in every thing else, we have the use of it, when we attain the end, to which it conduceth. We have the use of a knife, when now we cut with it, as is behoveful: I have the use of a pen now, when I have written with it; so I have the use of the Sacrament, when now I have attained, these ends to which the Sacrament is serviceable, by God's institution. Now this end is the assuring to my faith, of his giving to me, and working in me, whatsoever the Sacrament sealeth: that look as I have the use of a sealed evidence, when now I am more fully secured, touching all thing therein covenanted: So I have the use of Gods seal put to his covenant, 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 believed (for there cannot be a more full apprehending, without some thing more fully apprehended) hence it followeth that he hath the right use of the Sacrament, as it conferreth the thing signified (that is, as by it Christ the food of our souls is further bestowed) who doth grow up in newness of life by it. For look as he hath the right use of bodily meat and drink, who doth outgrow sickness, find himself eased against the diseasments of wind, phlegm or such like matters, which before meat taken did trouble him, who doth feel his Spirits refreshed, himself more able to go about business, his strength and stature increased: even so he, who after Christ received, doth feel, as by a medicinable aliment, his infirmities somewhat weakened, who findeth his joy, and comfort, and peace enlarged, his graces strengthened, the divine nature increased in faith, hope, love, religion, repentance, justice, temperance, sobriety, hath the right use of this spiritual food. Meats and drinks have an alterative property in them; Let us be cold of complexion, use of hot meats and drinks will by little and little change our costitution, and make us hot of cold: so on the contrary; thus if we receive Christ, as a food into our souls, we cannot but become more and more Christianlike unto him, such a force being in him, that he will assimilate us to himself.  
Use Such then who continually receive, but are not bettered in faith or life, nay the Devil doth enter then, more fully afterwards then before: it is a sign they are dead in sin, or so sick that nothing will nourish them. Put aquavitae into a dead man's mouth, it will not move him, nay some turn the grace of Christ, as an occasion of wantonness and further presuming; like as spiders suck poison from that which the Bee turneth to honey, and like filthy vessels, pervert all things within themselves, to their further damnation. We have too many Christians like the kine in Pharaohs dream: It would be a grief to us, should we not find, that our bodily sustenance did thrive with us, but we should feel ourselves, as weak and ill-liking after it as before: but to take this food without fruit, should much more afflict us.   

QVEST. VI●  
7 Q. WHo obtain this benefit by the Lord's Supper?  
A. Such as come with knowledge, faith, repentance and love. Acts 8.37. 1 Cor. 11.28.  
Earthly food will not nourish and strengthen the body, if the stomach, liver, etc., be not well affected and prepared for the receiving, altering and distributing of it: so our souls must come qualified, as here is described, before they can have benefit by Christ. 1 We must have knowledge, as of our misery, Christ, saith: so of the Sacraments in special. Look as men before they receive deeds, which others deliver sealed to them, they know what is contained in them: what it is that the seal is set too: so here our soulr cannot receive the covenant sealed and delivered to us, till we know what it is, which God doth under seal pass unto us. Beside, as it is a feast, we love light in our bodily feasting, and to see what it is we feed on: so this eye of knowledge is necessary, even in spiritual feasting.  
2 We must bring forth faith, that is required: faith toward this grace which the word of God doth reach us with the seal; For it is not having faith, but the new exercise of faith, which maketh us worthy Receivers; The Corinthians 
a 1 Cor. 11 32  had faith, 
b 1 Cor. 11 29 30.  yet received not the grace of the Sacrament. Look as a man may have a hand, yet if when a thing is reached forth to him, he do not put it out, nothing is received: so we may have this hand of faith, yet if we when God reacheth us the body and blood of his Christ, do not then awaken it, to lay hold on the grace God offereth, we shall go away without receiving it: or look as at a feast, though we have a mouth, if we will not then open it, and take down the sustenance before us, we shall return empty: so though we have this mouth of faith, yet if we do not open it to God now offering to feed us, we shall not 〈◊〉 a crumm of that gra● 〈…〉 Sacrament offereth.  
● We must come with Repentance. For as hunger, and salads of sour tart herbs, or other sharp things, which give a spur to the appetite, are good in these earthly banquets: so is Repentance and the sour meditations of it, the best sauce, to make this meat relish with us.  
4. With love to Christ. Look as earthly meats do no good, when there is not a natural heat, to work on them: so our heavenly sustenance.  
This love is that supernatural heat, which maketh us receive him with profit; What is fit than love, for those who come to a common love feast; What more seemly than unity, for such as make protestation, that they are all one in Christ?  
Use. Let us then take heed we come prepared; we will trim up ourselves, and go unto the tables of our Superiors, with care to be somewhat like. It is to be lamented, that men come so ignorantly, unbeleevingly (as if faith renewed toward God who promiseth, were not requisite, as the Papists teach) so impenitently, so full of envy, ranker, filthiness; Take heed; if to handle the King's picture unreverently be so great a fault, what fault is it, to profane the picture of the King of Kings?   

QVEST. VIII.  
8 Q. WHAT is Prayer?  
A. A craving of those things at God's hand which we want, and a thanking of him for those we have, Math. 6.9 and Luk. 17.15.16.17.  
Prayer is a large word, comprehending all that speech, which the faithful soul hath with God, in way of Petition or thanksgiving; for to these 2. branches, the Confession of sin, which we make in Prayer may be reduced; the end whereof is, that sometime by laying open our misery, we may move God to mercy, that again otherwhile we may by this amplify his kindness to us, so undeserving in regard of the benefits bestowed on us.  
We are to mark in this description 4. things:  
1. That it is said to be a craving, this is a fit word then ask. We may ask that is due debt to us, but the things we crave, we renounce all other titles, and fly wholly to his bounty and kindness, at whose hands, we beg and entreat.  
2. Mark, that it is a begging of God.  
3. That it is a begging of things behoveful.  
4. A craving joined with thanksgiving.  
When Superiors will have Inferiors do any thing, they may lay their command on them, and so bind them to it, by reason of that obedience, which is owing to them from their Inferiors: but when Inferiors would have this or that from Superiors, whom they cannot by any means bind to them (for the Inferior hath no authority or power over his Superior) than they fall to entreaty, not moving them otherwise then from hence, because it is fit their bounty and rich estate should supply their indigency, when they are humbly entreated. Thus Daniel and all holy ones have come to God, 
a Dan. 9.8.9.19.  not for our sakes, to us shame and confusion belongeth, but for thy name sake, thy mercy sake, do thus and ●hus. For indeed in that we beg any thing, we confess we have no title in justice to it, and that it is most free for him we entreat, to give it or not to give it, if he please. Wherefore let us come to God, without conceit of merit, whereby we may in justice claim any thing from him. For if I think a thing due to me, and my own by right, I cannot beg it unfeignedly, as I would do a thing which is not mine, further than the bounty of him I entreat, shall bestow it on me. We must come like the poor Publican, not like 
b Luk. 18.11.14.  the Pharisie in Prayer; and the learnedst in the popish School do acknowledge, that it is best in prayer, to lay aside all thought of our own merit, and only to fly to mercy in Christ.  
Secondly, Prayer is a begging of God. Look as nature teacheth our children, to come to their Parents for every thing, not to servants in house with them: so grace teacheth God's children 
c Rom. 8 15. Gal 4 6.  to cry Abba Father, and resort to him in all necessity; All other Persons are Persons rather praying to God, than Persons to be prayed to, as God. 
d 〈◊〉. ●. ●5.  Call on ●ee in trouble. And look as the calling of creatures to witness any thing, is not a lawful oath, but only the calling of God, as who is infinite in knowledge and truth itself, who cannot deceive or be deceived: so ask creatures to do any thing, is not a religious Prayer; But coming to God only, as who is the all-sufficient God, 
e jam. 1.17.  the Father of light, from whom every good gift descendeth, the Almighty GOD who can irresistibly effect whatsoever is good for us.  
Again, when Prayer doth not simply ask things, but ask them as means making for God's glory and our salvation, and when no power but God can make Inferior things conduce to the glory of his name and the increase of grace in us: hence it is manifest, we cannot ask any thing religiously, but of God only; Even as a natural man cannot desire any thing according to nature which doth not pertain, to the continuing and well being of nature: so a spiritual man cannot out of grace desire any thing religiously, which doth not someway profit to the conservation and perfection of that grace which is in him.  
Wherefore let us come only to God, Use not fly to creatures. Parents like it not in children, to see them strange towards them: it is counterfeit humility to decline obedience to any thing commanded of God.  
Thirdly, That the things we ask must be behoveful for us: for look as if we call God to witness any thing not true, we make him a Liar so much as in us is: so if we ask God to give us any thing not good, we make him an Author of evil things. True it is as children long sometimes for knives and other things harmful, so do we: but this is a sinful weakness, and our heavenly Father will not hear us in such requests. Christ layeth down in that form of Prayer which we call the Lords Prayer, the things we are to ask, whether they be good things spiritual or corporal, or deliverance from evils already upon us, or from such evils into which we may possibly fall, if he should not preserve us.  
Use. Wherefore, let us incline our hearts, to seek the best things. If Parents who are evil, will give good things to their children, how much more will God? 
f 1 King. 3.10.13.  how did salomon's request please God, and how was it answered?  
Lastly observe, that we must as well remember to be thankful for that we have, as to beg that we have not. We would not that eaten bread should be forgotten; that men should not keep in mind the good turns we have done them: it is the end God aims at, 
g Ps 50.15.  I will deliver thee, and thou shalt praise my name. Look as waters come from the sea, and go into it again: so all good things come from God to us, and should go back to him, by thanksgiving from us. Look as the seed the earth hath cometh from us, and returneth to us in the fruit which it bringeth: so all God's blessings are seed sown, in the soil of our hearts, which return to God again in the fruit of thanksgiving. It is not enough to be thankful, but we must give thanks; which requireth speech to the party himself; yea we must study how to answer the Lord, 
a Psa. 116.12.  What shall I do for all his benefits to me?  
Fourthly and lastly, without Faith God cannot do us good; for look 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 God's promises which he hath made of all good things we seek 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 us further, than we trust to them, and accept of them.  
Let us not then be like 
b Luk. 17.17.18.  those Lepers, Use forgetting to return and give thanks to Christ; Let us not feed like Swine on the mast, and never look to the Bestower. A dog we see how he skips and fawns on his Master, in his English, thanking him for that he receiveth from him.   

QVEST. IX.  
9 Q. WHen do men pray aright?  
A. When they pray only to GOD in the name of Christ, ask things lawful to his glory, with Faith, feeling, and love, 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. Look as it is one of the royalties of the King, to be petitioned unto, as a common Parent for grace in sundry cases: so this is a divine royalty of God, 
c Psa. 65.2  that all flesh should come to him in their several necessities, abasing themselves in confessing their indigency, exalting him, as with whom is fullness of good things, and uncontrollable power, to effect for us what ever is good, according to his own pleasure. Now we must come to God only through Christ. Look as earthly Princes, have their Masters of requests, by whom they will have the Subject prefer 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 given to any Angel or Spirit departed, for they are not called to this honour, neither are they capable of it, as unable to perform that satisfactory obedience, in which as a foundation, the impetrative force of Christ's intercession leaneth. For all kind of power, to impetrate all ministerial offices about us, all power of secondary executing things for us, all perfection of holiness, these things are for degree in Saints living, and cannot be foundations which may bear this Office of Mediation twixt us and God.  
Use. Wherefore, let us hold us only to God, in Christ's Mediation. Should the King appoint us to use Prince Charles, if we had any Request to him, would we wish any other, to mediate for us? They that leave the grace offered them in Christ and go to other Saints, 
d jon. 2.8.  forsake their own mercy.  
Observe thirdly, We must seek things lawful to God's glory. To the first, I speak something in the last answer. Look as we would not come to any man, with a request which would tend to his reproach if he should yield it to us: so we must not come to God with any Requests, the performance whereof may not be to his glory. Honour with men is the spur 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 less will God grant us, and effect for us, those things which are not for his glory.  
4. We must come 
e jam. 1.6.  with Faith, not doubting 
f Heb. 4.16 . Let us enter with confidence, hope well and ever have well. For look as men count it great treachery, not to be true and do their utmost, for those that trust to them: so God fails not a believing heart. Beside the suit will be cold there, where there is no confidence to speed.  
5. With feeling. Hungering desire after, yea care and thought, about the thing we seek: desire of a thing with out word uttered to GOD with mind or voice is no Prayer: speech to God without inward desire, is but a shadow without substance. If we find men ask for fashion, not much caring for the thing they entreat, we answer them accordingly: so doth God.  
6. Lastly, we must have love to God, reciprocal love in Persons maketh suits successful. Look as men readily yield request to such as they know are their loving friends: so God if he see we love him, and are friends of his, as he 
g Esa. 41.8  called Abraham, he will not refuse us in any thing good for us. 2. Again love to our brethren and fellow servants. If one have suit to some great Person, it is no small furtherance, to have the love of the people that are about him, of the servants in family that are respected by him: so it is with us, to be in loving league with all the Lords servants, is no small advantage to us. 3. In love of the things we pray for, otherwise if we have no love to them, we should but use words for form sake, and be indifferent men without all feeling, and more near touch of the things desired.  
Let us then thus come to God through Christ, whose mediation will make our Prayers as a sweet incense pleasing to God. Let us have care what we ask, and to stir up our faith in ask, by setting the promises of God, his Commandments the gracious nature of God, the goodness of the things we seek before our eyes. For the more we know him, the better we shall trust him. and the more we trust him, the more he will work for us. Let us feelingly come to him, setting an edge on our desires, we must consider our wants, the discomforts attending on them, comforts kept from us, how happy we should be, were they supplied in the things we want. Thus will our Prayers be like keene-headed arrows, which will pierce heaven through the feeling fervency that is in them. Finally, let us get love. With what heart can we come to God, if we are not in loving league with him and his? Coming thus we shall be heard directly, or indirectly: as a Physician doth not hear his Patient in that he would, yet heareth him in taking occasion to do another thing, more conducible to his health: so God always heareth his, if not just according to their will, yet as most maketh for their salvation.   

QVEST. X.  
10. Q. WHat be the private means?  
A. Reading and Prayer, alone and with others, instructing our families, thinking upon good matters, admonishing and comforting one another, and watching over our own ways according to the word, Gen. 24.63. & 18.19. Dan. 92. etc. Luk. 21.34. Heb. 10.24. Psal. 119.9.  
Reading is a help to godliness, not simply necessary, but behoveful that we may increase more easily and fruitfully therein. 
a Ioh 5.39  Search the Scriptures: 
b Deu. 17.18. joh. 1.8.  You shall have the books of the Law: 
c Deut. 6.9.  Thou shalt write the Law on the posts of thy doors. These precepts do enjoin it, as a thing which wanteth not his force for our good. Look as those who can read their Father's wills, Evidences, and other writings, have a great advantage to know them over an other hath, who cannot read at all: so it is no small furtherance, when we can read this Will and Testament, which Christ hath left us. Besides, look as men must get provision of meat and drink, before they can put it into mouth, chew it and digest it: so the soul must by reading fetch in as it were, a new provision of heavenly food, before we can have what to think on, what to chew by meditation, what to direct and excite our care by in practice and conversation.  
Wherefore let us make conscience of this. Look as every man doth grow cunning, in that wherein he useth to read often, if in Chronicles he becomes an Historian, if in Hearballs he gets the knowledge of Simples: so shalt thou with frequent reading God's word, increase in the knowledge of his will, and in good conscience also, if thou dost reverently exercise thyself in it. We cannot read say some: Lament it in yourselves, do for your souls as in earthly things. If there be a clause in thy lease, or in any matter concerning thee, which thou caused 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, & entreat others to read before thee, that so thou mayst supply this defect.  
Observe secondly, private Prayer is an exercise, much helping us forward, whether we do it apart from others, or with others, whether more solemnly using forms of words before God, or by ejaculation only. Prayer private in any of these kinds much availeth. If one who talketh with a good man, is much the better for it, how much shall the soul be bettered, which doth accustom itself to talk with God from day to day. For when Christ will have us pray daily for temporal things, how much more is it the will of God, that we should pray from day to day, & seek his grace in regard of things spiritual. Look as it is with earthly Subjects, they who see the King and have liberty of speech with him only, when he doth show himself a broad to his people assembled, they get nothing so much, as those who are daily about the King, who possess his ear, and are still soliciting their further advancements: thus in heavenly matters, he who hath private access to God, & hath liberty to solicit him with new Petitions from time to time, such are most exalted and enriched with spiritual graces.  
We must not then think it is enough to pray at Church as if God's public service did justle forth his private: Use. neither let us excuse it, because we have not the gift; What a child is that, which knows not how to beg that which he wanteth, & ask his earthly father's blessing? but let us practise this duty: spare to speak, spare to speed, it is a sorry thing we will lose for ask.  
Observe thirdly, that mutual Obser. 3 instruction whereby one Christian doth instruct another, is a help to our spiritual progress, we are 
a Col. 3.16. Heb. 3.13. & 10.25.  bid often to teach and exhort one another. Look as a little light, when it is joined to another maketh a great light: thus two of mean knowledge meeting together, & joining light as it were to light, their knowledge cometh to be increased. While we teach any thing we know, we both do good to others, and imprint the thing we teach more fully in ourselves; neither must we think it enough that Ministers teach: for as the great lights of the Sun & Moon, take not away the necessity of candle light, no more doth the light of teaching public, make this candle light of our souls, this domestical light of mutual instruction unneedfull.  
How lewd are they then who will not be taught any thing, who will tell a man that shall teach them, he loveth to hear himself speak, leave them to themselves, they know what they have to do, and others who will not teach any thing? What serves Mr. Parson for, and Mr. Schoolmaster, it is not a thing belonging to our coat; yea some who will not let fall a word of instruction themselves, will yet if a Minister teach not, cry out; O he is a dumb fellow, he teacheth not, they see the fault of it here: but why are not thy lips, 
b Pro. 13.14.  a fountain of living waters, 
c Pro. 15.4  a tree of life? why art thou a dumb Christian, when God hath commanded thee, to be an instructor of others?  
4. That thinking on good things, much helpeth us forward; even as looking breedeth loving: so when we by thought of mind, look upon good matters, sometime there is a love of them bred in us. 
d Psal. 1.2.  The blessed man's meditation is in the Law of God continually. Meditating on the law of God, doth bring on the doing of it: 
e Mic. 2.1.2.  even as evil thoughts bring on evil actions. For the thought is as the seed, & conception of all our actions. Now look as after conception, there is a travel to bring forth, and a birth in due season: so when the soul by thought hath conceived, presently the affections are tickled and excited; for the affections kindle on a thought, as tinder doth, when a spark lighteth on it; The affections moved, the will is stirred & inclined; for as a ship is carried with winds, so is the will with affections, the will bend to a thing, as the Queen and supreme Governess, commandeth all inferior powers to execute what the thought suggested, the affections seconded, & herself at length accepted.  
Wherefore let us draw our thoughts, to those matters; Use we cannot do it of our selves, 
a 2 Cor. 3.5.  not think a thought: but let us look to him, who is ready to work it in us. If we try it, it will seem tedious for our hearts being like children playing abroad, even as it is a pain to them to be kept in and held hard to any thing: so it is to our hearts, to be taken up from their roving, & held to considerations of heavenly nature; But use will make it easy, & the sweetness which at length we shall taste in contemplation, will make it delightful: the rather do it, because though another cannot know thee, yet thou must know thyself by thy thoughts; as evil thoughts will argue an evil heart: so good thoughts argue a good one; for these cannot be subject to hypocrisy, as words and deeds are, which sometime come more from the respect of the Creature, then of the Creator. Thou must not think of thought, as a matter free to thee.  
That admonition is a great help. If a man's will were perfectly good, than instruction would serve the turn, but his will being dull and backward, he needeth admonition. 
b Heb. 10.24.  Consider one another, to provoke to love. Look as dull Creatures must not only be showed the way and set into it, but by whips, goads, spurs or such like instruments driven forward in it: so must the dull hearts of us, by the goads of well framed admonitions. Beside, admonition is necessary for caution to keep us back, from running to this or that, which would be perilous: that as wild Creatures have need of a bridle: so we had need of this bridle of admonition, for the better holding in of our corrupt natures.  
What Christians then are they, Use. who if you admonish them will turn upon you: every tub stands on it own bottom, they shall answer for themselves, it may be you will do worse yourself: you love to take on you, and have other men's necks under your girdle; yet should one see hurt toward their body and state, and not tell them, they would hold him their enemy for ever: but were thou sound, and not an ulcerous piece of flesh, thou wouldst let one handle thee by admonition, and not take on so at it, as a thing intolerable: 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 coals, let them be never so coldly and gently admonished.  
6. Watchfulness is another Obser. 6 help. 
c Luk. 21.34.  Take heed your hearts be not oppressed with surfeiting and cares of this life. 
d Deut. 6.11.12.  When you are in houses you builded not, then take heed you forget not the Lord. Look as it is a great safety to a besieged City, when the watch is well kept: so is it to us, who have sin, the world, and evil spirits continually berounding of us; And look as those, who are in a neuter estate for health, are much helped by watchfulness in diet, and other such regard: so are we, who are in our souls as neuters, though spiritual, yet in great measure carnal also.  
7. Lastly, mutual comforting Obser. 7 one another, is a help to go on in a godly course. 
e Rom. 1.11.12.  Paul desired to be with the Romans, to comfort them, & to be comforted of them. As in civil conversation, we do one give a cheering to another, that we may the better go through, the variety of businesses and occasions: so we ought in the spiritual communion also; Even as we cheer one another, by giving entertainments, such as delight the outward man, and do exhilarate the heart, in outward manner: so should we seek spiritually, to raise joy one in another; the outward man battles, when the heart is merry: so when the Spirit rejoiceth spiritually the whole man is the better, and cometh on the better for it.   
FINIS.