A modell of divinitie, catechistically composed. Wherein is delivered the matter and method of religion, according to the creed, ten Commandements, Lords Prayer, and the Sacraments. By Iohn Yates, Bachelour in Diuinitie, and minister of Gods word in St Andrewes in Norvvich.

CHAPTER XXVI. Of the Spirits application by Faith.

Question.

HItherto of the subiect of Application; what are the parts?

Answere.

Preparation, and the infusion of faith. Such is the nature of man, that before he can receiue a true iustifying faith, hee must (as it were) be broken in peeces by the law. Ier. 23.9. The word of God is both the hammer to breake our hard hearts, and a fire to heat, melt, mollifie, and dissolue them into the teares of godly sorrow. A rocke may tremble, and an iron vessell by violent stroakes may be broken in peeces, and yet still retaine their hardnesse, one∣ly the sweet and pleasant fire of grace must soften them a∣gaine. It is the bloud of the Lambe that must melt the A∣damant, and the Sunne-shine of Gods loue in Christ, that must thaw the ice of our hearts. Rom. 8.15. we are to be led from the feare of slaues, through the feare of penitents, to the feare of sonnes: and indeed one of these makes way for another; and though perfect loue thrust out feare, yet must feare bring in that perfect loue; as a Needle, or Bristle drawes in the thred after it, or as the potion brings health. The compunction of feare (saith Gregory) fits the minde for the compunction of loue. Psal. 2.11. We are bidden to reioyce in God with trembling. If Samuel had not made the people to quake at Gods thunder and raine, hee should never haue brought them so to haue ioyed in the following Sunne-shine. 1 Sam. 12.18.19. &c. Hostile feare through the power of God, may be initiall to the filiall. And where∣as

that casts both the eyes vpon the punishment, God can make it cast the one eye off the iudgement, and fixe the o∣ther on the partie offended: so Samuel teacheth Israel. 1 Sam. 20.20. with 24. Feare not the thunder, but feare him that sent it. If ever wee will stoope, the iudgements of God will bring vs on our knees.

Q. What is the preparation?

A. A fitting vs for our being in Christ; for wee being branches of the wild Oliue, must be made ready for our being in the true Oliue, before wee can be grafted into it. Rom. 11.17.24. Ioh. 15.5.6.7. The convexe, or out∣bowed side of a vessell will hold nothing; it must be the hollow and depressed part, that is capable of any liquor. The broken & contrite spirit makes way for Gods grace. Psal. 51.17. Sweetly Bernard, God poures not the oyle of his mercy, saue into a broken vessell; for indeed whole ves∣sels, are full vessels: and so this precious oyle would runne over, and be spilt on the ground. Oh, if wee were so hum∣bled with the varieties of Gods iudgements as wee ought, how savory would his counsels be? How precious and welcome would his feare be to our trembling hearts? Whereas now our stubborne senselesnesse frustrates all the threatnings and executions of God.

Q. When is this done?

A. In the acceptable time, and day of saluation, in the which the Lord pleaseth to bring into act his purpose of salvation, in gathering his owne out of the world, and that sooner, or later, as it pleaseth him Wee may not mend the pace of God, or spurre on his decree; yet must we be dili∣gent in the meanes, vntill God blesse them for this end. Every man hath power to goe to Church, heare the word, and be present at all outward seruices, and the neglect of this hinders many, in respect of better successe, though not of Gods decree. Wee therefore are guiltie of our owne time ill husbanded, though God will not worke before his owne day. Luk. 19.42. Rom. 13.11. 2 Cor. 6.2.

Q. What are the parts of this preparation?

A. First, the cutting of vs, as it were, from the wild O∣liue tree. Secondly, a paring, and fitting of vs to be put into the true Oliue tree. Rom. 11.24. The Gentiles were cut out of the Oliue tree, which is wild by nature, and contrary to nature grafted into a good Oliue tree, &c. Wee that grow wild in wickednesse, want grace to seeke Christ, and being con∣trary to his vertues, are vnapt to ioyne with him, without a great preparation. Tell the prophane person in the midst of all his iollitie and revels, of devotion, pietie, or iudge∣ments, and he will turne you off with the Athenian questi∣on, What doth this babler say? Tell the woman of Samaria Ioh. 4. of the water of life, and shee will mocke at it, till Christ sit as iudge in her conscience, and pinch her with that close imputation of adultery: there is no sowing, Ier. 4. till the hard and clottie fallow ground be subdued by the Plough: the vnhumbled sinner is as vnfit for Gods in∣struction, as an vnbroken Colt for the saddle. Our Gal∣lants cannot be stayed from their Gallop, till God touch their Soules with some terrour, cast their bodies on their beds of sicknes, turne their fooles feathers into kerchiefes, then when they see their faces grow pale, their eyes sunke in their heads, their hands shaking, their breath short, their flesh consumed, you shall haue them easie to be talkt withall, now, or else never will they learne with old Eli, to say, speake Lord, for thy servants heare. Thus wee see it is good striking when the iron is hot; there is no fishing so good, as in these troubled waters. Now it is good strik∣ing, whom God hath stricken; for conscience is a nice and sullen thing, and if it be not taken at fit times and moodes, there will be no medling with it.

Q. What meane you by this cutting of vs from the wild Oliue?

A. Two things; first, a violent pulling of vs out of the corruption of nature, or a cutting (as it were) by the knife of the law of an vnregenerate man from his security, wher∣in

he sleepeth, he not so much as dreaming of any such thing. Psal. 119.70. Their heart is as fat as grease: but I de∣light in thy law. Shewing by the opposition, that it is onely the leane heart, pined and pinched with spirituall famine, that can feele any delight in God: nothing more vnsavory to a senselesse, brawny heart, then Christs bloud; no more relish feeles, or findes he in it, then in a dry chip. Nay, he never complaines of his misery; a man being dead neuer bemoanes the intollerable paines of the Stone, who if hee were aliue, would testifie his griefe by groanes, for the gra∣ting paine, and gripes he continually feeleth. Secondly, as there is a violent evulsion; so as violent attraction to Christ for ease, man at the first plainely refusing it: the hunted beast flies to his den; the pursued malefactor to the hornes of the Altar, or Citie of Refuge. Pauls misery Rom. 7.24. driues him to Gods mercy; The Israelites are driuen into their Chambers by the destroying Angell; Balaam is made to leane backe by the naked sword; Agur to run to Ithiel and Vcal, that is, Christ. Pro. 30.1.2.3. When he is con∣founded with his owne bruitishnesse. God must let loose his law, sinne, conscience, and Satan to bait vs, and kin∣dle hell fires in our Soules, before wee will be driuen to seeke to Christ. Paul and Silas came not out of prison, without a greater earth-quake, then poore sinners from Sa∣tans hold, with an heart-quake. How violently did Satan driue Saul to persecute; and did not Christ as violently send him backe againe by a contrary winde, that blew him off his horse, & smote him downe, as dead, to the ground? As Lot was driuen out of Sodome, with fire and brimstone about his eares; or as the venturous child is terrified from fire & water, the carefull Father holding him by the heeles over both: so God by the sowre sauce of a guiltie consci∣ence, lets the sinner see what it is to fall to the sweet meat of sinne, and eate thereof vnto surfeit. Davids broken bones, and bruised conscience, will tell him of his plea∣sure in murther and adultery, and what he gaines by his silence. Psal. 32.3.

Q. How are wee pared and trimmed for our putting into Christ?

A. By our humiliation for sinne; God takes advantage of our feares; for hauing stopped the way of sinne with feare, he labours to tyre and weary the sinner with sorrow, and according to that golden sentence of that Samian wise man, that bids vs lay weight vpon the loden, lades the of∣fender with his burden, vntill he be weary of it, and could wish with all his heart, he were rid of it. Oh, how accep∣table is the fountaine of liuing waters to the chased Hart, panting, and braying? So how welcome is redemption to the thirstie Conscience, scorched with the sense of Gods wrath? The traytor laid on the blocke will be sensi∣ble enough of his Soueraignes mercy in pardoning, and farre more apprehensiue of it, then when he was first atta∣ched. And yet for all this, sinners doe but wilder them∣selues in humiliation, except God still draw them on vn∣till they be ingrafted into Christ. Humane helps here pre∣vaile nothing; merriments haue no more power to quiet conscience, then holy-water and charmes to coniure the Devill; Popish pardons, pilgrimages, shrifts, whips, are silly shifts to ease the bleeding wounds of sorrowful soules. He that drinkes water, or leapes into a poole, to coole his fever, fiers himselfe the more, though he feele some ease for the present: his torment will never cease till he both find Christ, and be found of him. Heb. 9.14. Iam. 4.9.10.

Q. How is this wrought?

A. God giueth the sinner to see by the law his sinne, and the punishment of it, and that by the detection happily of some one sinne and that many times none of the greatest, least he should be presently swallowed vp of despaire; yet by that one makes him suspect the rest. 1 Sam. 12.19. That one sinne in asking of a King, brought them to confesse all. Furthermore, the detection of one sinne, and suspiti∣on of all the rest, with their iust desert, driues them to compunction, and a pricking of heart, which is greater or lesser, and carries with it diverse Symptomes, and

sensible passions of griefe. All are not handled alike, some haue greater fits then others, and are but (as it were) sprink∣led in this Baptisme, wherein others haue beene doused o∣ver head and eares. Some sip of this cup, others drinke the very dregges. Those converts, Act. 2. had some grudgings and prickes of conscience, but yet they had none of Iobs and Dauids fits. Mathew at his first conversion, seemes to entertaine Christ with a feast, and so did Lydia the A∣postles. It is here as in a Womans travell; none travell without paine, yet some like those Hebrew women, Ex∣od. 1. prevent the Mid-wife, and are quicker in dispatch then many others. Some sores we see are let out with the pricke of a pin, others are searched to the bottome with the Surgeons launce. Viscous and gluttonous humours must haue a stronger purge, then such as flow of themselues. A hard knot must haue a hard wedge, when the Axe alone is able to polish other peeces of timber. Neither is it al∣wayes sinne that brings the greatnesse of this agony vpon penitents; but sometimes further imployment of such per∣sons in more worthy services. The higher the building, the deeper the foundation, which is not so requisite in the ruder pyles, &c. This detection of sinne, workes a seque∣stration from their former courses, and makes them loath themselues; for God stops the way of sinners by feares, tyres and wearies them by sorrow, and turnes them by ha∣tred; and when they begin to see how the controversie is betwixt God and themselues, they fall from the very sense of their misery, to despaire of helpe in themselues, or any other worldly thing, and submit themselues to be disposed of as God shall please. Thus by the law are they brought to see, they want Christ, but without faith they cannot looke vp to him, and therefore faith is infused, by which the soule may be comforted. The law is common in this worke, both to the elect and reprobate: yet this prepara∣tion is peculiar and proper to such as God hath chosen. No birth without travell, and yet some children are killed with the paines of the labour: so God hath none borne his

but they come forth at this strait passage, onely the repro∣bate want strength to bring forth, and therefore perish in despaire. The law brings them both to this conclusion, and ends ever in despaire, onely the chosen of God finde mercy, Hos. 14.4. With thee the fatherlesse shall finde mercie; God will haue vs brought into the straits of poore desolate shiftlesse Orphanes, before he thinkes vs fit for his mercie. And the deeper wee goe in the sense of our misery, the sweeter shall wee finde the sense of Gods mercy. Iob 33.19. to 25. Math. 5.4. and 11.28. Christ (Ioh. 16.) pro∣miseth the Comforter, and the first ground that hee shall lay of our comfort, shall be to convince our consciences; conviction of sinne, goes before our conviction of righ∣teousnesse, Hab. 3.16. The Prophet sheweth, how his peace was wrought out of trouble. Psal. 126.5. Wee must sow in teares before wee can reape in ioy. And wee care not if wee may haue a dry harvest, after a wet seed time. And thus farre haue wee shewed the preparation; now let vs see the composition of grace.

Q. What is the infusion of faith?

A. It is a worke of the Spirit, who infuseth faith into Infants, immediately by his sole operation; into men of riper yeares, also by the externall ministery of the Word, by which it receiueth further increase, and augmentation; for the word 1 Pet. 1.23. and 2.2. is both seed and food, that as it serues to beget faith, so it nourisheth the same. Luk. 1.44. The babe leaped in the wombe of Elizabeth for ioy. This motion was not naturall, but spirituall, and therefore Iohn was sanctified in his mothers wombe, and did really reioyce at the presence of Christ in the Virgin. Now sanctification presupposeth iustification, and iustifi∣cation faith; yea, this ioy was a true effect of faith in the Messias. And therefore Infants are capable of faith, and may be saued though they die in their mothers wombe. As for the others faith, it is out of doubt. Rom. 10.17. Eph. 2.18.19. And here we are to take notice, where that faith, which is the first part of Divinitie, is wrought in vs,

to wit, in the application of the Spirit after preparation. Faith in the rule is generall, particular to euery one in the application. Furthermore, faith wrought by the Word hath two degrees; the first is as a graine of mustard seed, the second, a Plerophorie, or full perswasion. Wee are at our first but as reeds, feeble plants, tossed and bowed with eue∣ry wind, and with much agitation bruised, loe, yet we are in tender hands, that never brake any, whom their sinnes bruised; never bruised any whom temptations haue bow∣ed. Wee are but flax; and our best is not a flame, but an obscure smoake of grace: loe, yet here is the Spirit as a soft winde, not as cold water; he will kindle, never quench our little faith: others are better growne, and stand like strong Oakes, vnshaken, vnremoued. Luk. 13.19. and 17.6. Rom. 4.18.19.20.21.

Q. What followes from hence?

A. Either the insition, grafting, and sciencing of the pre∣pared into Christ, or else his vnion, and coalition with Christ. First, the Spirit infuseth faith, by that faith we are put into Christ, being put into Christ, we haue vnion and communion with him, and by receiuing vertue from his fulnesse, wee grow vp with him. Ioh. 15.2.5. The branch a∣biding in Christ, bringeth forth fruit. Not such as are tyed to Christ by an outward threed of profession: but such as haue this vitall ligament of faith, to couple them with Christ.

Q. What is this insition?

A. When being cut off from the wild Oliue, the Spirit of God by faith graffeth and scienceth vs into the true O∣liue, which is the Lord Christ. If wee were left as we are cut off by the law, wee should wither away and perish; and therefore we are set in Christ, that in him wee may grow. Rom. 6.5. Wee are said to be planted into his life and death.

Q. How are wee put into Christ?

A. By our effectuall vocation: when the voyce of God soundeth in our eares, and in our hearts, come, and we an∣swere againe as by a liuely Echo, Lord we come. Hence it

is that all such as are prepared by the law, are called by the Gospell to come vnto Christ. Psal. 40.7. Isa. 55.1. Math. 11.28. Rom. 8.28. 2 Tim. 2.9.

Q. What are the degrees of our effectuall vocation?

A. First, a meditation of the mercies of God in Christ, and from hence that our sinnes are pardonable, and that we haue need of the same mercy, then of the meanes how wee may obtaine the same, as deepe sighs to God for mer∣cy, 2 Sam. 12.13. Psal. 52.5. Rom. 8.26. Heb. 4.16. Of∣ten praying by our selues and others. Hos. 14.2.3. Luk. 15.21. Act. 8.22. As also diligent hearing of the word of God read and preached, and often frequenting of the Ministers and others, for comfort. All these further the meditations of the mercies of God to sinners. The second degree is Gods gracious perforation, or boaring of our eares, that the comfortable invitation of comming to Christ, the onely Physitian of our Soules, may sound and ring in our eares and hearts, Zech. 13.9. and wee resound againe, we come Lord at thy call, and so comming, it pleaseth the Father to bestow his Sonne on vs, and vs againe vpon his Sonne. Psal. 27.8. Isa. 9.6. Ioh. 10.29. and 17.2.7. Rom. 8.37. And thus sanctified trouble, at the last, establisheth our peace, and the shaking of the former windes makes the trees of Gods Eden take the deeper rooting. Surely, after the most toylesome labour is the sweetest sleepe, and after the greatest tempestes, the stillest calmes. It is the blessed Lambe of God that carries all our sinnes into a wildernes of oblivion, quite out of the remembrance of his Father. And if Devils rend and rage in our Soules, he presently by a word of his mouth, can cast them out. Never did Ionas so whist the waues of the Sea, being cast into it, as Christ cures the wounds of conscience, being thereunto applied. Here all our throbbing sores receiue their ease by break∣ing; and even Sinai it selfe covered with clouds of Gods displeasure, presently by his Gospell of peace, is enlighten∣ed, and the trembling Soule that stands at the foote of it, comforted. Thus it pleaseth the Father from Ebal the

mount of curses, to bring vs to Gerizzim, the mount of blessings, Deut. 27.12.13. And this wee shall finde most true, that as in the Sea the lower the ebbe, the higher the tide: so the deeper we descend in humiliation, the higher shall wee ascend in consolation, &c.

Q. What is our vnion with Christ?

A. It is that whereby wee being graffed into Christ, are made one with Christ our head, and the Church his body. There is no science put into a stocke, but if it shall thriue, it must first be vnited, and become one with the stocke, and then grow with it: so it is with vs branches of the wilde Oliue, wee must become one with Christ, if wee desire to thriue in him. Ioh. 17.21. with Ioh. 15.1.2. Eph. 2.20.22. and 5.30. Colos. 2.7. Isa. 61.3. Loe, here is a growing temple, in which whosoever is planted, shall flourish in the Courts of God. Psal. 92.13. Gods house, and the furniture thereof, is built of greene growing timber. Our bed is greene: of liuing stones. Cant. 1.16. 1 Pet. 2.5. A spirituall house, not onely inhabited, but animated, that shee may be the house of the liuing God. 1 Tim. 3.15.

Q. What followes from hence?

A. Our iustification: Papists count it absurd, for one man to be iust by another mans iustice, or wise by another mans wisedome: wherein they shew their grosse ignorance in this point of Divinitie; for Christ and man being one, haue all things in common, our sinnes and punishments are his, his righteousnesse and sufferings are ours; for vni∣on is ever the ground of communion. 1 Cor. 1.30. 2 Cor. 5.21.

Q. What are the degrees of our Iustification?

A. Two; Imputation and Reconciliation. 2 Cor. 5.18.19. God was in Christ, reconciling the world vnto himselfe, not imputing their trespasses vnto them.

Q. What is this imputation?

A. It is the charging of Christ with all our debts, and the dis∣charging of vs by his righteousnesse. As God imputes our debt to his Sonne, so doth he impute his Sonnes justice to eue∣ry

child he calleth. Isa. 53.4.5. He is broken and bruised by our sinnes, and wee are healed and helped by his stripes.

Q. What is the imputation of our debt?

A. The laying of our blame and default, together with the pu∣nishment vpon our Suretie. First, God imputes all our sinnes to his Sonne, as that first sinne of Adam, then the conse∣quents of it, to wit, both originall and actuall sinne, and hereupon followes a reall obligation of the Sonne of God to payment and punishment. Rom. 3.24. Gal. 2.16. Rom. 8.3. Gal. 3.13. Math. 27.46.

Q. What is the imputation of Christs Iustice vnto vs?

A. First, in regard of Adams transgression, his conflict with the Devill, and in spite of all his malice, his perseverance in obe∣dience; as likewise the ascribing to vs of his iustice both originall and actuall, and the merit of his death both first and second. And hereupon a reall remission, both of punishment and sinne, and the fruition of salvation and happinesse. The debt and the discharge, answere in a parallell and equall distance of proportion, Adams transgression in his con∣flict with Satan, is fully satisfied by Christs combate and conquest: his and our Apostasie and continuance in it, by Christs obedience and perseverance therein. His and our originall and actuall sinne, is crossed and cancelled by the perfect lines of Christs originall and actuall iustice, drawne over those crooked lines. His vnder-going of our punish∣ment in the first and second death, takes away our curse in both, and by so reall an obligation of himselfe, and full discharge of it for vs, he brings vs an acquittance sealed in his owne bloud, that all our sinnes are pardoned, and giues vs a new stocke of grace, for the fruition of a better life; so that now the poore sinner may say with comfort to Satans accusations, thou art now put out of office, thou hast no∣thing to doe with mee, here is my discharge from God, thou maist goe on and slander, but thou hast no power to arrest me, or carry me to thy prison. He that is in good termes with his Prince, feares not the approch of Heraulds

or Pursevants: he that is out of debt, feares not Baylifes or Sergeants, but imagines they come vpon some good mes∣sage: so the childe of God needs not feare death, but that it comes from God as a messenger of his blisse and happi∣nesse. He therefore that would die cheerfully, must thus know death to be his friend: what is it but the faithful of∣ficer of our maker, who ever smiles, or frownes with his master; It cannot nourish, or shew enmitie, where God favours: when he comes fiercely, and pulls a man by the throat, and summons him to hell, who can but tremble? then the messenger is terrible; but the message worse. Oh, you that prosper and flourish in your sinnes, thinke of this, death deales with you, as Creditors doe with their debters, sayes nothing whiles you trade lustily for hell: but when once you begin to goe downe the winde, in sick∣nesses, crosses, and povertie, then arest vpon arest, action vpon action, then come the fowles of the aire (I meane the Devils) and seaze vpon the sicke soule, as the Ravens vpon a sicke sheepe, then doth conscience begin to write bitter things against the sinner, and makes him possesse the forgotten sinnes of his youth. Hence arise miserable de∣spaires, furious ravings of raging consciences, that finde no peace within, lesse without. Oh, blessed Soule that makes a timely exchange with Christ, getting his righte∣ousnesse for the sinnes thereof. Rom. 3.24. and 8.33. Gal. 2.21. Tit. 3.5.7. 1 Ioh. 1.8.9.10.

Q. What is our reconciliation with God?

A. It is that whereby the controversie betwixt God and man is fully taken vp, and they are at one againe. All being fully discharged, there is nothing betwixt God and man but peace and loue. Rom. 1.7. Grace and peace. The grace of imputation, brings vs to this peace of Reconciliation. Rom. 5.10.11. 2 Cor. 5.18.19. Col. 1.20.21.

Q. What followes from hence?

A. Both peace with God, and all the creatures. Psal. 85.8. Rom. 5.1. Iob 5.23. Rom. 8.31. Here is the peace of conscience with God, of charitie among our selues, of

amitie, or an holy kind of league with all creatures, and of outward prosperitie, and good successe in all our wayes, &c.

Q. What will follow in the second place?

A. Our adoption: the branches being vnited once to the stocke, may fitly be called the Sonnes thereof. And being by nature of the wild Oliue, but now translated into the true Oliue, and springing forth of it, may aptly be called the sonnes thereof. By nature wee spring from the first Adam, and are taken from thence, and put into the se∣cond, and so vnited with him, are made the sons of God by adoption. Isa. 9.6. Christ is called the everlasting Fa∣ther, and so wee are his children: but because he begets vs to his Father, and is to deliuer vs vnto him. Heb. 2.13. Our adoption is in regard of the first person, Christ onely the meanes thereof, and therefore the Scripture to avoid con∣fusion of names, vseth to call vs brethren, in respect of Christ, and sonnes in respect of the Father, Rom. 8.15.23. Gal. 4.5. Eph. 1.5. Rom. 8.29.

Q. What are the benefits of our adoption?

A. Hence wee receiue the spirit of adoption, whereby wee are made the sonnes of the Father; and hereupon such is the care of our heauenly father, that he makes all things worke together for our good. Rom. 8.28. both in prosperitie and adversitie. 1 Cor. 11.32. 2 Cor. 12.7. Psal. 32.4. Heb. 12.10. A gaine, by this, Christ is our brother, and wee are co-heires with him of eternall life, and haue restored againe vnto vs the sancti∣fied vse of all the creatures, yea, and the very Angels are become our attendants, to keepe vs in all our wayes, Psal. 91.11. Furthermore, Christ hath made vs to his heavenly Father, both Prophets, Priests, and Kinges, Rev. 1.6.

Q. How be wee heires of that which is purchased?

A. The purchase was made by the Father, who gaue his one∣ly begotten sonne a price for our redemption; So that wee haue title by our father who giues vs our right. Secondly, by sonne-ship; for euery sonne of God is an heire, and we haue

giuen vs in this world the earnest of our inheritance, Eph. 1.14. Oh, then may not all the sonnes of God indure an hard wardship here on earth, seeing they know alreadie what they are borne to? Shall men part with good things in possession, for hope of better in reversion, and shall we sticke at any worldly pelfe, for the gaining of heaven? Fie on such children, as with Esau, would sell this birth-right for a messe of this worlds pottage. Lord make mee one of thy heires, and I will be content to waite thy leisure, for my pleasure in inioying.

Q. Hitherto of our being in Christ, what is our coalition, or growing vp with him?

A. It is our daily putting off of the old man, with his corrup∣tions, and the putting on of the new man, with his daily renewing in righteousnesse, and true holinesse. Ephes. 4.22.23.24. 2 Cor. 5.17. Gal. 2.20. and 5.24. They that are in Christ cannot but be new creatures, and such as are daily crucifi∣ers of sinne.

Q. What are the parts, or rather degrees of this our co∣alition?

A. Regeneration, and glorification. Being adopted of the Father, it is fit wee should come forth as his children; therefore it pleaseth the Father of his owne will to beget vs, with the word of truth. Iam. 1.18. 1 Pet. 1.23. First, there is a divine conception of the adopted Sonnes of God, and secondly, a bringing forth of that worke. Christ was con∣ceiued in the wombe of the Virgin, by the worke of the Spirit, & so must his brethren be conceiued in the wombe of the Church by the same Spirit. Psal. 110.3. Christ told Nicodemus, that he was to be re-borne, or else hee should never see glory. Ioh. 3.3. Regeneration is as the concepti∣on, Glorification, as the nativitie, or happy birth day. The passion dayes of the Martyrs, were called of old Na∣talitiasalutis, the birth dayes of their salvation, and that as well for festivitie, as the nativitie it selfe. Thus from an obscure conception, we come to a glorious birth. 1 Ioh. 3.2.

Q. What is Regeneration?

A. It is, as it were, a new conception of vs in the wombe of the Church, by the spirit of God, and that of the incorruptible seed of the Word, whereby our corrupt nature is begotten againe, or restored to the image of God. 1 Pet. 1.3. 2 Pet. 1.4. Tit. 3.5. Gal. 4.6. 2 Cor. 3.17. Colos. 5.9.10. Eph. 4.23. Which is of the whole man, and in this life is perfect in the parts, though imperfect in the degrees; as a child is a perfect man before he come to his full age. And this may be called our sanctification, whereby of vnholy, wee are renewed by the holy Spirit to the image of our heauenly Father. And here we are to consider two degrees of our sanctification; the first is the inchoation, or beginning of it; the second is the processe, or passing forward to greater perfection: hence Rom. 8.30. our glorification followes our iustifica∣tion, sanctification being no other thing then a degree thereof, still proceeding, profiting, and perfiting in true holinesse, which is the greatest reward of godlinesse; for as to doe ill and continue therein, is the greatest misery: so to doe well, and persevere therein, is the greatest felici∣tie. Glory is the reward of vertue, and God cannot crowne his servants better, then with an increase of grace. Now this progresse is orderly, and begins in the Soule, even in the very marrow and spirit thereof, and so pro∣ceeds to the outward man, and the actions thereof. Ier. 4.14. Eph. 4.23.25.26.27.28. First, conversion, then con∣versation. And here alas, how many set the Cart before the Horse, and beginne to change their liues before their lusts, their hands before their hearts, to purge the channell when the fountaine is corrupt, and apply remedies to the head, when the paine is caused from the impuritie of the stomacke. What is this but to loppe off the boughes, and never lay the Axe to the roote of the tree, to prune the Vine that it may sprout the more? Miserable experi∣ence shewes, how such disordered beginnings, come to miserable endings. Many seeme to abstaine from sinnes which they never abhorre, and leaue some evils which they

loath not, and so like swine wallow in them againe, or like dogs follow their former vomit, she wing plainly, they did never inwardly distast those sinnes, which for a time out∣wardly they neglected. Againe, as wee are to obserue or∣der, so wee are to labour for a thorow change. 1 Thess. 5.23. Holinesse, as a dram of Muske, perfumes the whole boxe of oyntment, or is placed in the Soule, as the heart in the body, for the conveying of life to all the parts. Some turne from one sinne to another; others, like Aethiopians are white onely in the teeth, that is, in verball profession, else-where cole blacke in conversation, they speake well and thats all. Others, thinke it is well if they turne their mindes from error, though they never change their wills from evill; as a reformed Papist; but an vnreformed Pro∣testant; as wanton in truth, as ever he was wilde in error: others againe thinke they haue done God good service if they giue halfe the turne, as prostrating their bodies to I∣doles, when God shall haue their hearts; or on the contra∣ry, when God hath their bodies, they suffer the Devill to haue their Soules. When mens bodies are in Sacello, their hearts (as Augustine complaineth) are at home in saccellis suis. Many by their looke and language, out-face the con∣gregation, whiles their hearts are running and roving af∣ter covetousnesse. If wee will beleeue, eyther Phyloso∣phy, or experience, wee shall finde our hearts where they loue, not where they liue. Lastly, others resolue to giue all to God, yet haue a leering eye, and a squint respect vn∣to some of their sinnes, with Lots wife casting a longing looke after their old Sodome. Know the rule of the Schoole to be most certaine, that as vertues, so vices are coupled to∣gether, and though in conversion to temporall good they looke diverse wayes, yet in regard of aversion from eternall good, they beare all one face. Yet this must be ad∣ded for the comfort of the weake, that vnperfect sanctifi∣cation, if it be vnpartiall, is accepted of God. Onely let vs, as the aire from darke to light in the dawning of the day, proceed by degrees to our noone in grace; or as the

water from cold to luke-warme, and then to heat; so let vs haue our soules (benummed with sinne) warmed with grace, and then further heated with true zeale and fer∣veneie.

Q. What are the affections, or properties of Regenera∣tion?

A. They are either from the death of Christ, our morti∣fication of sinne, or his resurrection, our vivification in righ∣teousnesse, and from hence our spirituall warre, betweene corruption dying in vs, and righteousnesse rising and growing in vs. Mortification is a daily dying to sinne, by applying Christs death to our selues. 2 King. 13.21. The dead body no sooner touched the bones of Elisha, but it was revived againe: so wee no sooner touch Christ, but he crucifies sinne in vs, and reviues vs in the spirit. Rom. 6.2.11. and. 7.4. Colos. 3.3. Rom. 6.6. Vivification is a dal∣ly rising to newnesse of life, by the vertue of Christs resur∣rection. Ioh. 5.11. Eph. 2.4.5. The spirituall battell is waged betweene the part corrupted, and the part renew∣ed; where there is part taking; for corruption, the Devill, and the world are vp in armes: for newnesse of life, the Father, Sonne, and the Spirit. Eph. 6.12. 1 Ioh. 4.4.

Q. What are the parts of Regeneration?

A. They are according to the constitution of the subiect, and that is of a Soule and a body. The renovation of the soule, is either intellectuall, or morall. Intellectuall, is the clearing of our vnderstanding with spirituall knowledge, and godly wisedome to vse it. Reason without grace in the very excellency of it, is but the Devils anvile, where∣on he forgeth and hammereth mischiefe. What is carnall wisedome, but serpentine subtiltie? What is skill in lawes but colouring and covering bad causes and persons, and making truth a nose of waxe to bad ends. Marke, and you shall ever finde the ring leaders of all lewdnesse and las∣civiousnesse, to be men of good wits: but alas, whats all this without a fanctified minde? What are sacred oathes and holy obligations to prophane persons, but as Samp∣sons

cords, which they snap in sunder, as fast as they are giuen them? So well vnderstand they themselues that they doe and vndoe, and discerne God in his word, as they doe Christ in his Sacraments, which they regardlessely take, and as rashly breake. There is no band that they cannot make like a Monkies coller, out of which they will slip their neckes at pleasure. But reason truely renewed, will be constant in Religion. Luk. 1.79. A Candle set vp in the minde, to discover darkenesse, and guide our feete in well doing And this is true illumination. Psal. 16.11. Rom. 7.23. and 12.2. 2 Cor. 1.21. Colos. 3.10. Rev. 3.18. Morall sanctification is of the will, and all the affections; of the will, hence freedome to goodnesse; of the affecti∣ons, hence repentance, which is the change of them all: hence our loue of God and goodnesse, and hereupon in the absence of good, hope and desire of it, and in the presence, ioy and gladnesse; Also our hatred of evill, if it be absent, feare and flight, if present, griefe and sorrow. By meanes whereof Repentance is an aversion from evill, because hatred is an affection of separation; and a conver∣sion to good, because loue is an affection of vnion. And by meanes of the two cardinall and primitiue affections, all the derivatiue and subordinate are set on worke. Our desires are made fervent, which before were saint in fol∣lowing after God, but now are made impatient of delay. Prov. 13.12. Hell mouth may be full of good wishes. Num. 23.10. And they that are troubled with their farmes and fat oxen, &c. count it a blessed thing to eate bread in Gods kingdome. Luk. 14.15.16.17. But these for want of penitent desire may be said to want will. It may be sayd of them, they would be good, but they haue no will to it: there is none so prodigall, or slothfull, but would be rich; yet wee say not such will be rich, set it downe, and deter∣mine it vltimata voluntate. There are none so wicked, but at sometimes haue a faint desire to be good, and leaue sinne, but these cold dispositions breed and beget imper∣fect essayes and proffers, and by their negligent propensi∣ties

and inconstant bubles, shew they spring from corrupt flesh, which can be prodigall in momentanie purposes and promiles. But sanctified desire is eager and earnest; and with Dauid will vow and sweare to obey, yea, and be more vile in spite of mocking Michots. Never was Ahab more sicke for a Vineyard, Ruhel more ready to die for children, Sisera for thirst, then the Saint of God is after holinesse, Psal. 42.1.2. and 81.10. and 119.20. and 143.7. Gant. 2.5. A gaine, this will make our desire of good la∣borious, and will not suffer vs to be lazie: Christ Math. 5.4. compares it to hunger, which will breake through the stone wall, and it will make them hold out, and be con∣stant without ficklenesse. Psal. 119.20. As for ioy in the fruition of good, oh, what an heauen brings it into the soule? This will make vs for sinceritie to delight in the law with the inner man. Rom. 7.22. It will bring vs to a full ioy. Ioh. 15.24. Isa. 9.3. Psal. 4.8. Yea, and will so strengthen vs in the good we haue, that we shall as well in passiue as actiue obedience indure, &c. As for feare of evill it will set it the right way, making vs to dread more the doing of it, then suffering in it; and for sorrow it, will make vs see our sinnes thoroughly, and bewaile them as heartily: and as wee see in nature, that there is the same in∣strument of seeing and weeping to shew vs that weeping depends vpon seeing: so repentance no sooner takes no∣tice of sinne, but a godly heart begins to bleed for it: and so he that intellectually sees well, morally weepes well. And by all this we see, how the mind, will, and affections are sanctified, and the excellent worke of repentance, in regard of all our affections. Isa. 55.7. Act. 11.18. Rom. 6.4.5.6. Ephes. 4.22.23.24. 2 Tim. 2.25. Phil. 2.13. Ier. 4.4.

Q. What is the renewing of the body?

A. When the members of the body, which before were servants to sinne, are now become the servants of righteousnes, euery part executing his function in an holy manner. Rom. 12.1. Rom. 6.13.19. Col. 3.5.

Q. What is our glorification?

A. The perfection of our sanctification, whereby wee are made compleat in holinesse and righteousnesse. Fa∣mous acts shall haue glorious rewards. Glory is the praise and price of vertue; for as shame and repentance are bri∣dles and curbes to sinne: so praise, fame, glory, and honor are the spurres and speeders of vertue. Praise followes the beginning of a good action fame runs with it as it spreads further abroad, and glory is for the perfection of it, when euery mouth rings of it, and euery heart honours it. I can∣not but thinke, that the wicked one day shall honour the godly, and speake of their glory, to their owne shame, and howsoever they speake all manner of ill of them in this world, yet often doe their hearts checke them with their innocency, and to see their honour, maugre the malice of all gaine-sayers. A field of sinceritie charged with the deeds of pietie, cannot but be accomplisht with the crests of glory: all the fame which men haue sought by buildings, by acts of Chivalry, and by such other courses, which the light of nature offereth and effecteth, for the enobling of it selfe, time devoureth it, and within an age or two it is cleane put out: but that glory which springeth from the rootes of godlinesse, no tract of time can make to wither, no blast of venemous tongues can overcome. It shall breake out as the Sunne, in spite of all darkning clouds, it is watered with the dew of heauen, and it shall grow and increase, in spite of the Devill himselfe. Envie will be the companion of vertue as well as honour, and by meanes thereof shall the godly be reviled of the wicked. Luk. 6.22. 2 Cor. 6.8. Ioh. 8.48. Math. 1••.25. Let the Moone shine never so bright, yet sonne Cur or other shall be found to barke against it: but it is princely to doe well and heare ill, the spirit of glory rests vpon such, 1 Pet. 4.14. Iob speakes of a whole volume of reproches, which he will take vpon his shoulder, and bind as a crowne to his head. Iob 31.35.36. It is honour enough to be graced for well-doing: and Dauid may find comfort as well in the scoffes

and scornes of his irreligious wife, as the songs and prai∣ses of the religions maydens. 2 Sam. 6.22. Doe worthily, and wee cannot misse of fame. Ruth. 4.11. Ioh. 12.26. Rom. 2.7. And if a good name be to be chosen aboue great riches. Prov. 22.1. who will not affect vertue for the glory of heauen?

Q. What are the degrees thereof?

A. The first is in assurance of our election, and the loue of God, never to be violated, or broken off againe, and that is by our effectuall vocation, iustification, and sanctifica∣tion; then for the time of this life, the vndoubted perswa∣sion of faith, which makes those things extant, or present, that are hoped for, and giues vs vndoubted evidence of those things which are not seene. Heb. 11.1. And hereup∣on a certaine and infallible hope and expectation of the fruition of those good things which are prepared for Gods elect, such indeed as the eye hath not seene, nor so much as the eare heard, nor that which is most, entred in∣to the heart and thought of man. Lastly, the fruition it selfe, of glory, and life everlasting. First, in the soule, and that in the very instant of death, it being translated from earth to heauen, by the ministery of Angels: Secondly, in the body, together with the soule, in the day of the resur∣rection, and last iudgement: when the good shall be sepa∣rated from the wicked to the right hand of Christ, to heare come ye blessed, &c. and the wicked to the left, to heare, goe ye cursed &c. In this life the godly haue a tast of the life to come, and shall haue it in a greater measure, so soone as the soule is separated from the body, for then it is with the Saints departed, and is, for the modell and measure, as it shall be with the whole man inioying the presence of An∣gels, holy Patriarkes, Prophets, Apostles, &c. Neyther must we thinke, that they that dyed before Christs com∣ming in the flesh, were depriued of this glory; for Christ is, hath beene, and shall be yesterday, and to day and the same for ever. And then at the vniversall resurrection, body and soule being conioyned together againe, wee shall receiue a

further augmentation of glory. Psal. 16.11. and 17.15. and 21.6. Ioh. 5.25. and 6.47. and 13.3. and 17.3. Phil. 1.23. Rev. 21.4. Heb. 4.9. The body at that day shall be either gloriously raised againe, or in a moment changed into glory, then shall euery thing imperfect in it be made perfect, and it selfe immortall. 1 Cor. 15.54. Children shall be men, and men shall be the mirrours of glory, and then shall be taken vp to meete their Lord and judge, and with him shall iudge the world; then afterwards in the sight of the damned, shall ascend with their Sauiour into heauen, and there shall be presented to his Father, and by him pla∣ced in those mansions of glory, which are prepared for them, where they shall serue the Lord continually, with∣out any let, enioying his presence for evermore, at whose right hand they shall finde fulnesse of ioy. 1 Ioh. 3.2. 2 Cor. 3.18. Rev. 7.14.15.16.17. and 21.3.4. In vision, fruition, and perfection of holinesse. Math. 22.30. How should this make vs to conquer our impatience, and to swallow downe the miseries of this life? O blinder then Beetles; the Marchant refuseth no adventure, for hope of gaine; the hunter shrinketh at no weather, for loue of game; the Souldier declineth no danger, for desire, either of glory, or spoyle; and shall we frame to our selues, either an ease in not vnderstanding, or an idlenesse in not vsing those things, which will be a meanes to vs, not onely to avoyd intollerable and endlesse paines, but to attaine both im∣measurable and immortall glory, pleasure, and gaine? Let vs summon the sobrietie of our senses, before our owne judgement; and that which saying cannot, let feeling per∣swade. Doe we not know what these tearmes doe import, death, iudgement, hell? or whom they doe concerne? or how neere they are vnto our neckes? Will wee like mis∣creants, thinke, hell is not so hot, nor sinne so heavy, nor the Devill so blacke, nor God so vnmercifull, as the Prea∣chers say? Doe we take these things for the fables of Poets, and not for the oracles of Gods owne mouth? Remember that prospect on thy death bed, which in this life, by reason

of the interposition of pleasures, or miseries, could not so well be seene. If thou be good, thou mayest looke vp∣ward, and see heauen open with Steven, and the glorious Angels attending, as ready to carry vp thy soule. If wic∣ked, then must thou looke downeward, and see three ter∣rible spectacles; death, iudgement, and hell, one beyond another; and all to be passed through by thy soule, and the very Devils attend to lay fast hold of it, to carry it to tor∣ment. In this life thou wast content with a condition com∣mon with beasts, and therefore in the other, art thou one∣ly fitted for Devils. Art thou not (O wretched man) e∣uery, houre in danger; and wilt thou not be in doubt to step into them? Remember, the wicked are sayd to turne into hell, and their merry dance, to haue a miserable down∣fall. What? must thou be intreated (like a mad-man) to be good to thy selfe? Hadst thou rather feele then feare these torments? Rather endure them, then for a short time thinke of them? Where then is thy iudgement become Where are thy right wits? or where, at least, is thy selfe-loue? Canst thou pry after profit for the world, and bee carefull to avoyd both losse and harme; and yet never thinke what may hurt thy foule, and loose thee heaven? Oh, the coldnesse of care, that will not provide how to prevent these miseries. Wee thinke heauen stands by our bed sides, and Lord haue mercy vpon vs will bring vs thither; when indeed hell stands neerer, & is readier for entrance. Heauen is compared to a hill, hell to a hole, hee that climbes vpward must sweat and blow, he that will tumble downeward, shall at ease fall into the pit. Oh, then let vs neither refuse the hardnesse, nor the hazards of the way: but as Ionathan, and his Armour-bearer, passed betwixt two rockes; one Bozez, the other, Seneh; that is, foule and thorny: so wee must make shift here below, to climbe on our hands and knees; and when we are come vp, wee shall see our victory and triumph. Let vs with the holy and happy Apostles leaue all, both pleasures and advantages, to follow Christ; and by a foreible entry, by a maine and

manly breach, through all difficulties, to setle our soules in the cogitation of these last things. Remember, that the best suite of apparell is laid vp in the wardrobe or heauen; here we must be either in blacke, mourning; or in red, per∣secuted; It matters not, what ragges or colours we weare with men; so wee may hereafter walke with our Sauiour in white, and raigne with him in glory. In the meane time, let vs often exercise, to acquaint our nature, & draw it into some familiariue with the ioyes of heauen; And (as one that maketh a fire of greene wood) not be tyred with blowing, vntill our devotion be set on flame; for the habite of vertues doth grow and increase with the exercise of their acts. Doe wee not see, that our glorification is no∣thing else but our multiplied sanctification? And those that endevour God will helpe, and by our persistance, and his assistance, wee shall haue continuance and pleasure in hap∣py courses; for as one that is either weary, or weake, reco∣vereth strength by taking his food, although he eateth ma∣ny times, without either appetite, or taste: so holy exerci∣ses, which giue both fewell and flame vnto devotion, doe increase in vs some spirituall strength, even when to vs they yeeld little spirituall solace. Let vs grow in sanctification, and wee shall be graced with glory, and glorified with grace, and comforted in both. ({inverted ⁂})