A sons patrimony and daughters portion payable to them at all times but best received in their first times when they are young and tender : laid-out without expence of money only in the improving time and words with them contained (in an answerablenesse to their ages) in two volumes ...

CHAP. III.

Baptisme; the outward; the inward; the secret and mysterious working thereof.

BAptisme, wherein sacramently is a 1.1 bloud to justifie, and water to san∣ctifie; even all Christ in that signe of water, to quicken, to renew, to sanctifie. He bids us in this Sacra∣ment, wash, and be clean, as in the other, eat and live. There we put off the old man with his lusts, and we put on the new man with his righteousnesse; here we are made one with Christ, as a branch with the vine, as a mem∣ber with the body; we are Christs, and Christ is ours; we are as truly united unto Him, as is my hand to my arme, my arme to my shoulder, both to my head: as truly, I say, but more strongly and firmly (for these may be parted) though my outward sense gives me not a feeling of it: but such a neere union there is, and it is sealed unto us in Baptisme: I meane not that (as was said of circumcision) outward in the flesh, made with the Hand, sprinkling the face, which doth but tye us to the body in an outward profession, as a graft to the stocke, from whence it hath neither life, nor nou∣rishment; it doth not put us into Christ, nor will it in the day of visitation, and separation, difference us from the

Heathen b 1.2, but exposeth us rather to more wrath. And this outward Baptisme, which, without an inward work, clean∣seth not, is as much as the Baptist, that is deputed by the Church, can administer. Iohn, who was the greatest, that was born of women c 1.3, could reach his hand no further then to the outward water, and dipping therewith. It is the Baptisme made by fire and the holy Ghost, which reacheth to the heart, which cleanseth and purgeth indeed. He or she who have received this washing, who are purged from their old sinnes, may glory in their fountain, opened for sinne and for uncleannesse d 1.4, and in their priviledges, worthy to be glo∣ried in, as we read a great Emperour did, more then in his Imperiall Crown ^e; for what greater glory is there, then to o 1.5 be of the off spring of God, to receive the adoption of sonnes, and daughters; and to have that worthy name to be called upon us; and such honour have all thy Saints.

And now we are come to a great secret. The way how the Lord works, and upon whom He works, is more secret, then is the winde, which bloweth where it listeth, &c. and as indiscernable to sense, as is the knitting of the bones in the wombe, and covering of them with flesh. What we can∣not conceive, pray that we may admire; what we cannot understand, pray we, that we may experimentally finde and feel, that, though we cannot comprehend, we may be com∣prehended.

The Lord knoweth who are his, and it is a great secret, yet His secret is with them that fear Him; I mean (not alwaies, and with all that fear Him) they know that they are His, though yet all know it not, nor some at all times; and this they know as not by extraordinarie revelation, so, nor by prying into his secret Decree, how there He hath disposed of them. This will, as by fixing our weake eye upon a strong object, blinde us with light. It is a ventrous, and a bold com∣ing unto God, and most dangerous also, for if we climbe up unto His Decree, we shall fall into the gulfe of despair, because we come unto Him without a Mediatour f 1.6

In doubts of Predestination, begin from the wounds of Christ;

that is, from the sense of Gods love in Christ, we should rise to the grace of election in Him, before the world was. It was Lu∣thers counsell, and he found it of force against the devises of Satan g 1.7.

The way to melt our hearts into a kinde repentance for sinne, is to begin from the love of righteousnesse, and of God, all figured out in Baptisme, as well as in the Supper. And this also was Staupitius counsell to Luther, whereby he made the practise of repentance ever sweet to him, whereas before nothing in all the Scripture seemed so bitter h 1.8.

But now suppose our case to be this, and it is most likely to be so; that we finde no work of the Spirit upon us, no change wrought by His renewing grace; we are, as we were, not cleansed from our old sinnes: we have passed over this Iorda••, we have gone into this water, and we are come out as unclean as before, our hearts are not sprinkled. We see a price paid for us, and no lesse then the price of the blood of God, yet we have not consecrated our selves to Him, who hath so dearly bought us, yet we have not accepted Him for our Lord (though we are His purchase i 1.9, and for this end He died and rose again) but other Lords rule over us: And though we be called by His name, yet we walk in our own wayes, serving divers lusts, as if we were our own, and not peculi∣arly His, who bought us with a price. If, I say, this be our case, then Luthers counsell is observeable, which is this, To enter into our closet, there to spread our selves before the Lord, in humble confessions, as followeth.

k 1.10

Lord, thou hast set a fountain open, but to us it is sealed; Thou hast bid us wash and be cleane; we cannot, we are no more able to wash our selves, then we can take out the seeming spots in the Moon. Thou hast said, When will it be? &c. we say, it will never be, no, not when the Rocks flie in pieces, and the earth shall be no more; but then it shall be, when thou, giving that thou commandest, art pleased

to make us, as thou wilt the heavens and the earth, all new. Thou hast commanded us to come unto Christ, that we might live; we cannot come, no more then Lazarus could, by his own power, cast off his grave-clothes, and turn up the mould from over his head, and stand up from the dead. We are bound up in unbelief, as within gates of brasse, and barres of iron.

Thou hast said, Turn ye every one from his evill way; we say, we cannot turn r 1.11, no more then we can turn that glori∣ous creature, which, like a Gyant, runnes his course; so gyant-like we are, and so furiously marching on in our own wayes of sinne and death. This is but part of our confession.

2. We must acknowledge also, that righteous is the Lord in commanding what is impossible for man to do:

Because the Lord did not make things so at first; He gave us a great stock to deale and trade with, but like unfaith∣full stewards, we have wasted the same, and so have dis∣inabled our selves. Our inability was not primitive and created, but consequent, and contracted; our strength was not taken from us, but thrown from us.

This is the principall point of confession; our inabilitie comes out of our own will s 1.12 originally, we will not be cleansed; as Tho: * 1.13 so say we, in effect, not, we cannot, but we will not, we will deny the Lord, that bought us: we will not come unto Him that we may live;

so stiffe are our necks, and so hard our hearts, that we will not turn: for though out of the very principles of Na∣ture, we cannot but desire happinesse, and abhorre mise∣rie, yet such a deordination, and disorder lieth upon our Nature, that we are in love with eternall miserie, in the causes, and abhorre happinesse in the wayes that lead unto it, our will is the next immediate cause of sinne; it puts it self voluntarily into the fetters thereof; Necessity is no plea, when the will is the immediate cause of any action.

Mens hearts tell them they might rule their desires if they would; For tell a man of any dish, which he liketh, that there is poyson in it, and he will not meddle with it;

So tell him that death is in that sinne, which he is about to commit, and he will abstain, if he beleeve it to be so;

if he beleeve it not, it is his voluntary unbelief and Atheisme. If there were no will, there would be no hell, as one saith. And this is the confession which goes to the core of sinne; and it must not be in word and in tongue, but in deed and in truth, for it is the truth. And if we can thus spread our selves be∣fore the Lord, if we can willingly and uprightly t 1.14 own damna∣tion, as our proper inheritance (to that the heart must be brought, and it is the Lord that meekneth it so farre) if we can willingly resigne our selves (for nothing is left to man but duty, and resignation of himself) it is not u 1.15 possible then that we should perish. He will make supply of His strength, what is wanting in ours; He will give, what he commands; He will give clean waters; He wil create peace; He wil strengthen our hand to lay hold on rich, and precious promises. And then we cannot possibly be barren or unfruitfull in the know∣ledge of the Lord Iesus Christ; we cannot but gird up the loins of our minde, giving all diligence (x 1.16 ordinarie diligence will not get ordinary preferment, much lesse will it a Crown.) The Scripture saith, Giving all diligence, waiting the sealing and testimony of the Spirit, and walking in all the wayes of righteousnesse, whereto the Apostle presseth at the end of everie Epistle: for whom the Lord justifieth, He sanctifieth; and if we finde no fruits y 1.17 thereof, we have cause to suspect that the Stock is dead; if no glimpse from that shining light of our sanctification, so as men may see our

good works (which justifie before men) then we do ill to boast of a burning light, which is our justification, and more hid within. Nor is it a point * 1.18 of sound faith, to put the weight of our salvation upon what shall be, shall be, nothing can be done, without Gods will. That's true, but this is Gods will too a 1.19, even our sanctification, and this belongs to us, even subordinately, to serve Gods providence, with our own circumspect fore-sight, care and labour, knowing, that His providence doth not alwayes work by miracle. I do not blame them, nay I commend them, who say still,

If God will, and referre all thither; but I blame them much, who say, If God will, He will perswade me, He will convert me, in the meane time they do just nothing. A faire speech this, to say, If God will; but a soule practise, in the meane time to do our own will: we must labour, we must endeavour our utmost, then say we, If the Lord will; if so we do not, Gods will will be done upon us, we shall never do His will.

To this purpose Chrysost. very excellently in his first Tom. thirteenth Sermon towards the end. And so much touching the inward Baptisme made by fire and the Holy Ghost: The secret working of it in our hearts, and what way we are to take, in case we feele not that inward power. Now I come to that in Baptisme which speaks to our Eye and Eare.

We had our Sureties in Baptisme, who stood and pro∣mised in our steeds; which solemne custome, and the fitnesse of it, I leave to the discission of the Church, whereunto we may see reason to yeeld z 1.20; leaving that, these two things are clearly figured out unto us in Baptisme, a death unto sinne, a life unto righteousnese; and both these, in the death and re∣surrection a 1.21 of Christ, which are the two moulds wherein we are to be cast, that we may come forth like Him: and there is a virtue, and power from both, to cast us in and mould us thereto; for, if in the dayes of His flesh, there went virtue out from even the edge of His garment to do great Cures; then, much more, from His owne self, and from these most principall and powerfull actions, of His own self, (His

death and resurrection) there issueth a Divine power from His death, a power, working on the old man (or flesh) to mortifie it; from His resurrection, a power, working on the new-man (the spirit) to quicken it; a power able to roll back any stone of an evill custome, lie it never so heavy on us; a power able to drie up an issue, though it have runne upon us twelve yeers lo••g, these are Bp. Andr. words not one grain too light. We see in that Element the price paid for * 1.22 us, and the equity hereof, that we should glorifie Him, whose purchase we are. How should we live in sinne, that lay so heavie upon the soul of Christ, and could not be purged, but by the bloud of God?

And how should we not be wholly consecrated to that Lord, who so dearl bought us, in whose Name, we were all baptized (and that is to consecrate our selves up, as not our own but anothers) and whose Name is called upon us. It is b 1.23 a worthy and honourable Name indeed, and it must be honourably answered. It was a sad, and wise reproofe, which the Father gives to one, who walked not decently nor in order: Why doest thou defile that good and honourable name of Christianisme c 1.24?

But I must not insist upon this, though nothing (except Him, who leads into all truth) can be more flexanimous, more perswading then is this worthy Name, which is call'd upon us; we who carry Gods Name, how exactly should we carry our selves! what manner of persons ought such to be! choice persons, for we have a choice Name. There is not a more naturall request, then, what we would be, such to be; what we would be in Name, such in deed, that is, that having obtained so excellent a Name, we would be even what our Name importeth, even such, That the Name of our Lord Iesus Christ may be glorified in us, and we in Him, * 1.25 2. Thes. 1. 12. This is our engagement, and by the solemnest vow, that ever was taken. And therefore it is called, The answer of a good Conscience towards God; for then we entred into covenant, as God with us, of grace and salvation, so we with Him, of faith and repentance, as He to be our God

all-sufficient, so we to walke before Him and be perfect.

We have by Christ, a right to, an interest in a much bet∣ter covenant; and now we must looke to ours; we cannot thinke that God is bound, and we loose. Religion is nothing else, according to the denotation and meaning of the word, but a gathering-up, and binding of us fast to God. If we look that God should stand fast to us, we must cleave to Him; If we breake our bands, and cast away our cords, we must look to be broken. There was never any covenant more solemn∣ly made and ratified then this in Baptisme, nor in breaking whereof there is more danger: And yet an oath despised, and a covenant broken with man, hath been severely punish∣ed, as we reade Ezek. 17. 15, 16. And as the whole Chri∣stian world feeleth at this day, for it smarteth yet, for that breach of league long since made with the Turke; whereby they both lost the day, and their honour; in both an irreco∣verable losse. And can we think to prosper or escape, that do such things? or shall we breake the covenant of our God, and be deliver'd? keep we covenant here, through Christ we can, and if we do it in sinceritie, that mantle will cover many defects. And we are the more likely to do it, the more we see how false our hearts are; how ready to breake all bands, and to cast away all cords; for this our impotencie truely apprehended, will make us feare alwayes, and cleave the faster to Him, in whom our strength is, keeping our selves (as the Apostle counselleth) in the e 1.26 love of God;

building up our selves in our most holy faith, praying in the Holy-Ghost.

Such a prayer will (as the Horsleech sucks out corrupt f 1.27 bloud, it is Luthers comparison) con∣sume our cares, our feares, our sorrows, our sins. This by the way. My chiefe scope is here, to put to our consideration; what a straight and binding cord Religion is; and better we cannot see it, then in Baptisme, wherein we are whol∣ly consecrated g 1.28 to the Lord, that bought us.

1. There we professe our selves made the members of Christ. How can the thoughts thereof, but stirre us up, to give our members weapons of righteousnesse unto holinesse?

shall we take the member of Christ, and give it to our lust? There is great weight in those words.

And if members of Christ, then members one of another h 1.29; And then we suffer as members, when we suffer not in our own bodies; we suffer in compassion, as others in their passi∣ons, such a sympathy and fellow-feeling there is; In Saint Pauls i 1.30 construction it is ever thus; If ••his brothers back be pinched, it is my back, I am pi••ch••d too; If his eye be of∣fended, it is as the apple in mine, I am offended too; If his heart is sadded, it is my heart, I am sadded too: ye are members one of another, and then ye are pitifull and merci∣full. As we have received, so we must return, according to our measure, mercy for mercy; ble••••••ng for blessing; nay, blessing for cursing, knowing that we are thereunto called, that we should inherit a blessing k 1.31.

I know, said Luther l 1.32, my ignorance the Church will beare with, and my faults she will pardon, being the Queen of mercy, and nothing else but bowels and forgive∣nesse of sins; so like the Body is unto her Head, for she hath the Spirit of Christ.

And so we know the true distinguish∣ing property of the true Church. In this are the children of God known, They love the Brotherhood; They shew bow∣els of mercy towards all.

2. In Baptisme we are made the sonnes and daughters of God, and inheritors of the Kingdome of Heaven; Be∣hold, saith the Apostle, what manner of love m 1.33 here is? our thoughts are too short. We are now the sonnes of God, and it doth not appeare what we shall be, but when He shall appeare, we shall be like Him: our thoughts cannot reach to this bright∣nesse; our eyes are dazled with the very conceit of this glo∣ry; so, exceeding it is: But this is clearly evident, He that hath this high prerogative, here to be called the sonne of God; that hath this hope to be changed hereafter, as from glory to glory, and to inherit a Kingdome, which shall never have end (the glory whereof, as much exceeds the glory of all other kingdomes, as doth the light of the Sunne, exceed the light of the smallest rush-candle) He, I say, that hath this

hope, purgeth himselfe, even as He is pure n 1.34. He cannot think of such a Kingdome, but he must have strong motions thi∣therward, and after holinesse, for nothing uncleane can en∣ter there: Hopes on high, will raise the thoughts on high.

3. We solemnly promised in Baptisme, and received that Sacrament as our presse-money, binding us to performe, even presently to begin, so soone as we could discerne of good and evill, to serve the Lord in all well-pleasing, who chose us to be souldiers, against His and our enemies, the Divell, and our Lusts, which all fight against our soules; And through faith in His name, that great engine, which spoyl∣eth principalities, and powers, we should do valiantly, as good souldiers of Iesus Christ o 1.35.

But here we take a scale of our misery, and looke how low we are falne, and what darknesse lyeth over our hearts, when the most of us take part even with the adversary, that hateth us, delighting in nothing more, then in the shame and paine of the creature.

We feare him not (he that feares, he feares to sinne) who made no scruple to tempt our Saviour Christ, whom himselfe called the Sonne of God; And cannot be terrified (though he be in chains, therefore restrained;

else hee would deale with the world as with Iobs house,

and with us and ours as with Iobs goods, children, and body) from doing ill, and all that is contrary to God, and Goodnesse, no not by the fearfull word of the Almighty:

How great then is our folly and madnesse, who hold communion and faire quarter with such an enemy, who delights in proud wrath! yet such is our darkenesse, so we do. It is a paradoxe indeed, clean crossing conceit and reason; That we should feare a Beare and p 1.36 a Lion, yet not feare the Divell (for then we should feare to sinne;) q 1.37 That we should be better and un∣placable enemies to our enemies, and yet hold a league with Satan, yea and account him a familiar (so some do) who yet is the grand enemy of mankinde. r 1.38

And now what shall we say to those unworthy wretches, who are in a league with this unclean spirit, and do thinke they can

impale him in a circle (a circle which cannot keep out a mouse) & so insconce themselves against this great mon∣ster; and think they can terrifie him also; whereas in very truth, the obedience which the Divell seemes to use, is but thereby to possesse himself of the bodies, and soules of them, who hold such familiaritie with him:

such it is, and so willing a subjection and vassallage it is, as if the Lord of the creatures counted it his glory to be in slavery and bondage to proud wrath s 1.39.

I cannot but remember here, how sadly and feelingly Saint Basil t 1.40 complains at this point. Thus he speaks.

Hor∣rour and amazement takes hold of me, when I consider, how good a Lord and Master we have, how great and magnificent a benefactour, yet, notwithstanding, how lit∣tle He is feared, how poorely served, how unwillingly, if at all, obeyed: On the contrary, how cruell and de∣vouring an adversary the Prince of darknesse is, yet how much feared, how cheerefully served, how willingly o-obeyed. We are broken away from our just and righteous Master, who created, who redeemed us, and have sold our selves to a proud Lord, whose lusts we do, though he doth all against us to the extent of his chaine, all the hurt he can, all our dayes, by all means. And (which aggravates our defection and base servitude) for what a poore reward have we done this? For a poore bait of profit, or pleasure, which is taken with delight, but presently will be gravell in the teeth, rottennesse in the bowels, bitternesse in the latter end; For so poore a thing, such a scrap as this, we are revolted and gone. And this is the great condemnati∣on, yea more; It will be the great reproach, scorne and taunt, which in that great day, the Divell will cast even * 1.41 upon Cbrist Himselfe, and upon man, thus beguiled and revolted; for this will be the scorne and taunt;

Here is the man created in Thy Image, bought with Thy bloud, fed by Thee, preserved by Thee all His dayes; This reasonable man, have I (Thine, and his professed enemy) gained from Thee, & not with strong wrestlings neither, but

as easily, as one can win a childe with an apple. I offered him some profit (a poore and shrunken commodity) he eagerly ran after it: I presented him pleasure (but masked and under a vaile) he embraced it; he greedily swallowed that bait (and Hell with it, sinne is but Hell disguised, as pleasure is but paine unmasked) and so was content to be my slave for ever; my slave, who never wrought him any good, or willed him any, but all the ill and hurt I could: For the love of such a Master, was this man content to have his eare boared, that he might not depart from me for ever.

Thus Saint Basil complained, and this he adds more, which is more then all the rest;

That the consideration of this reproach and taunt, which the Divell will cast upon Christ and the man of His right hand, was more astonish∣ing to him then thoughts of Hell it selfe: For the thoughts * 1.42 what a good Lord we neglected, and how cruell a Lord we served, and what wages we had for our worke, will be more tormenting to the damned in hell, then will be the paines therein. But to return, and to say as they doe, who have better learned Christ;

We must know 1. That Satan is a devouring enemy, still watching our destruction. 2; As his name is, such is he, he will accuse us for those very sins, he now tempteth us unto, and will upbraid them to us, unto the confusion of our faces. 3; That we have no means to avoid his baits, but by flying from them; nor have we any other means to im∣pale, and insconce our selves against this Monster, but in the Name of the Sonne of God, the onely Name that terrifies him indeed, being call'd upon and beleeved on in Truth; And then by flying from and avoiding his baits those great Enchanters, whereby he bewitcheth us, beguiles and over∣comes so many.

And here it is not impertinent, to remember an usefull answer to a grave and weightie question proposed to an ho∣nest and learned u 1.43 friend by way of wonder. The question is this; How it comes to passe, That the divell, now wounded

in his head, and spoyled by our great Captain and Prince of Sal∣vation, should yet prevaile so mightily in the world, and carry so many captive as he doth, and this daily, which is not usuall with a spoyled enemy to do? This is the question, and the wonder; His good friend answers; And do you wonder at this, saith he, Tru∣ly, I wonder not at all; for what wonder is it, that an ever di∣ligent and watchfull enemy, who neglects no time nor occasion, should spoile a negligent people, secure in their victory, and now (as souldiers drunke with prosperity,) snorting in their tents? What wonder, to see souldiers, who can endure no x 1.44 hardnesse, who will intangle themselves with affairs of this life, who will sleepe in their trenches, though the enemy be at their backs, who neglect all necessary succours, what wonder, I say, to see such fall even before a wounded enemy? The Lion is strong, the Serpent subtill, and yet, if the Lion be a sleep, and the serpent chil'd with cold, they may be overcome as easily, as the weakest and simplest creatures. It is an easier matter to encounter with twentie ships lying in harbour, whose Mariners are a sleepe in their Cabbins, or drinking in Taverns, then with five prepared for the fight; This was the observation of a great Commander y 1.45, and of great use here; and no wonder in all this. Nay, rather this were to be wondred at, and it were strange indeed; if we, doing none of those things, which becom∣meth souldiers and conquerours (they stand upon their guard, and keepe watch still, knowing that a wounded enemy bitetls dead∣ly, and rageth furiously) should be able to maintaine, and make use of our victory against a mightie and now raging enemy, who moveth every stone, and imployeth all his Methods or Strata∣gems against us, This were strange indeed; Thus the Author answereth the question, and takes of the wonder. Now heare his counsell: If you demand then, what is to be done by us in this case, I make further answer. Because our adversary, though he is falne, and broke, yet boasteth great things, and is bold in his confidence, and takes all his advantage from our neglects and carelesnesse a 1.46; We must keepe our watch b 1.47, we must labour, we must endure hardnesse, we must implore Gods help; we must do whatsoever is to be done, we must flye from the divell, and unto

that Name, that strong hold, whereto the righteous flye and they are safe. If thus we do not, we betray our succours, and the victory, our Lord hath purchased; we forfeit our own peace, and our soules into the enemies hands: And then we have nothing, whereof to complain of the enemies strength, but much whereof to accuse our own extreame folly, and supine neg∣ligence. This is his counsell, and because it is very good, we will heare the like from a latter divine, a very devout Spaniard c 1.48.

Be not negligent and secure, having so watchfull and diligent an adversary; for if thou be, thou art instantly un∣done: If they who watch best, have enough to do to defend themselves, what do you think will become of wretchlesse per∣sons, but that they should be entirely overcome?

We must then keep our watch, and keep about us our armour, and keep close to our strong-hold, we must give all diligence to avoyd those great enchanters, whereby our ene∣my bewitcheth us, and overcometh so many. These en∣chanters are, 1. The glory, pompe or lusts of the world, from without: 2. The lusts of our own flesh, from within. The one, as he once shewed in the twinckling of an Eye, so it passeth away in the like moment of time. It is fitly cal∣led a fancy, and as fitly translated pompe d 1.49; for as a thought or fancy, this pompe passeth away, and by us, even like ca∣stles and steeples on a pageant, and so it is gone; but the glo∣ry of the next life is the pleasures at His right hand for evermore.

2. The lusts of the flesh are the great tempters. All the hurts Satan and the world do us, is by correspondence with our selves. All things are so farre under us as we are above * 1.50 our selves. Satan for the most part boweth us to what the weaknesse of our nature doth encline; he sails ever with the winde, he fitteth such temptations as are most agreeable to our humours and desires. Our nature helps to act Satans part, he doth but set the bias stronger. Nature hath a supply of wickednesse (as a Serpent of poyson) from it self, thence a spring to feed it.

Great cause, we should fear alwayes, for alwayes we

meet with snares, and alwayes ready to be caught with them, and the devill watcheth the occasion. And great cause * 1.51 we should winde up our hearts to God, that we may be wise in His wisedome, strong in His strength.

Lastly, in the day we were baptized, we avouched e 1.52,

the Lord to be our God, to walk in His wayes, and to keep His Commandments; And the Lord hath avouched us that day to be his peculiar people.

The Lord Christ hath obeyed and suffered to make our bonds of obedience the stronger, not to abate us an ace of duty: He hath vindicated His Law, from the vain glosses of the Pharisees, from that, which was said of old; whence we have learnt, That His Law puls out the verie core f 1.53 of sinne; and that, whereas mans Law doth but binde the hand and the tongue, Gods Law binds the heart, and orders the secret motions of the same. The Philosopher g 1.54 could say, It is but a narrow and scanty justice, which extendeth no further, then mans Law. Few offenders there are which come with∣in the Magistrates circuit, and they that come, are not all taken; some, and they not a few, break out of the cob-webbe by force and some by favour. But the Law of God is perfect and exceeding broad, it reacheth to all persons, and to the words and actions, and thoughts too of all the sonnes of Adam: not a syllable can passe, not a thought stray, not a desire swerve from the right way, but it falleth within danger, and is lyable to the penalties. Thence it is, that the greatest and hardest work of a Christian is least in sight, which is the well-ordering of his heart.

And a good Christian begins his Repentance, where his sinne begins, in his thoughts, which are the next issue of his heart. God counts it an honour, when we regard His All-seeing eye so much, as that we will not take liberty to our selves in that, which is offensive to Him, no not in our hearts, wherein no creature can hinder us.

It is an argument that we feare as we ought before the God of Heaven, when we forbear the doing of that, which, if we should do, it were not possible that man should un∣derstand or condemne it; as h 1.55 is the cursing of the deafe, which

the Deafe man heares not; and the putting a stumbling block before the blinde, which the blinde perceiveth not. But the Lord heares, and He sees, for He made the Eare and the Eye; and Him shalt thou feare, for His eyes behold, His eye-lids try the children of men i 1.56. And this is the Law, which stands charged upon us, and through Him, by whom we can do all things, we can keep the same Law, with our whole heart, in an acceptable manner, checking the first motions of sin; discerning not beams onely, but moats also; light and flying imaginations, and abasing our selves for them, and by de∣grees casting them out, as hot water the scum, and as the stomack doth that which is noysome. And because they presse upon the true Christian, as Flies in Summer, incum∣bring alwayes, over-powring him sometimes; therefore is he moved to renew his interest daily in the perfect righte∣ousnesse of His Saviour.

The deceitfulnesse of his heart still inciting and drawing back from God, and His perfect Law; and his readinesse to break covenant, makes him the more watchfull over his heart, and carefull to binde himself daily as with new cords; To k 1.57 build himself up in his most holy faith, to pray in the holy Ghost, and to keep himself in the love of God, looking for the mercy of our Lord Iesus Christ unto eternall life: for it is a standing Rule, That Gods commands are not the measure of our power, but the Rule of our duty, the summe of our debt, the mat∣ter of our prayers, the scope of our strife l 1.58.

But we must ever note this, which is, that there is in the heart of every true Christian a disposition answering every Iota and tittle of Gods m 1.59 Law. They have the same Spirit in their hearts, which is in the Law: so soone as that Spirit made a change in them, they could not but then exceeding∣ly love the Law; and where love n 1.60 is (that great Comman∣der)

there is diligence, and activenesse in all the wayes of obedience, joy also and peace in obeying. For in case they are opposed and persecuted for their love and ready obedi∣ence, they have gentlenesse, goodnesse, faith, meeknesse, all ar∣mour of proofe, whereby they are made resolute and patient to beare, according to their wise choice, affliction, rather then * 1.61 iniquity. For this we must adde to the rest and note it, God communicates His common gifts diversly and scatteringly; this man hath the gift of tongues, that man a gift of prophe∣cie; one man hath this, another that: he that is lowest cannot say, but the Lord hath dispenfed unto him some grace, and he that is highest cannot say he hath all. But now for these graces, which make a man well pleasing to God, (they are all freely bestowed) these, as one said, love neigh∣bour-hood, * 1.62 are in a continuall conjunction. They are freely bestowed, and altogether, as it were in one lumpe, not scat∣teringly, as the Spora••es (Islands in the Sea scattered here and there, here a little ••ye of Land, and there all Sea again) * 1.63 this man hath not faith, and that man hope; one hath not love, and another patience: But he that hath one, he hath all; and he that hath not all, hath none. These graces put or spring forth together, though all may not have equall growth, nor shew themselves alike operative. It is certain, he that hath a grounded hope, hath a lively faith, an unfain∣ed love, he hath patience, meeknesse, gentlenesse; or if any of these be missing, th••re is weeping and mourning, and hanging down the head, for the lack of this grace, as there was, when there was a Tribe lacking in Israel o 1.64. There is no chasme or gaping in the life of a true Christian. It cannot be that he should be one while like firme land, which cannot be moved, and then again, as weake as water; or like the raging Sea, which fometh out mi••e and dirt; it cannot be that he should one while glory in the Name of Christ, and another while, defile, pollute and dishonour that worthy Name by which he is called. These gifts of the Spirit, though many, yet are called in the singular number a Fruit, be∣cause they have but one root, and do put forth like grapes

in clusters, and come or draw together like the rings in a Chaine. It is a report concerning our Spice, that all proceeds from one Tree; one kinde is the root, another the bark, a * 1.65 third is the fruit inclosed within a fourth: so they say, but so it is not, it is fabulous, yet the morall is good; all the fruits of righteousnesse, in what kinde soever, are from one root of righteousnesse, and though divers in kinde, yet so one as but one fruit, as was said. This may kindle our desire to be root∣ed in Christ, then we cannot be barren or unfruitfull.

And this may teach thee, childe, how strait a Band Reli∣gion is, and the solemnesse of that covenant we entred into by Baptisme: How compleat a true Christian is, and how fully armed and furnished every way answering that wor∣thie Name which is called upon him.

If we looke a few leaves backe, we may gather up the summe of all under these three heads.

• 1. The greatnesse of our miserie by sinne, which we have followed to its strong hold, or first originall.
• 2. The abundant grace of God, through His Sonne Iesus Christ, stopping that bloudy Issue, and pardoning iniquitie, transgression, and sinne.
• 3. The Band of our Duty; all figur'd out in Baptisme: So farre we are gone.

Notes

• a 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pretium Redemptionis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lava∣crum.
• b 1.2

  Jer. 7. 19.
• c 1.3

  Matth. 11. 11.
• d 1.4

  Zech. 31. 1.
• o 1.5

  Aust. de Civit. Dei. l. 5. c. 26.
• f 1.6

  Hic sine m••dia∣tor••••es agitur, & disputatur de Dei beneplacito ac voluntale, in quam sese Chri∣stus resert. Luther Psal. 22. P. 337.
• g 1.7

  De praedestina∣tione disputatu∣rus incipe à Chri∣sti vulneribus & statim Diabolus cum suis tentatio∣nibus recedet. Mel. Ad. in Staupicii vita. p. 20.
• h 1.8

  Vera est ea poe∣nitentia quae ab amore justitiae & Dei incipit, dixit Staupitius, Quae vox ita aliè in animo Lutheri insedit ut nihil dulcius suerit deinceps e•• poenitentia, cum a••tea eidem in totâ Scripturâ, nihil ••sset ama∣rius. Mel. Ad. ibid. vita Staup.
• i 1.9

  Rom. 14. 9.
• k 1.10

  Oportet nos esse tales, (scilicet verè poenit••ntes) & non possumus esse tales. Quid hic faciemus? Oportet ut cognito te tali non neges te talem, sed in angulum vadas, & juxta consilium Christi, in abscondito ores patrem tuum in coelis, dicens sine fictione: ecce optime Deus, poenitendum mihi praecipis, sed tal••s sum ego miser, quod sentio me nolle neque posse; qua•••• tuis prostratus pedibus, &c. Concione de poenitentiâ. An. 1518.
• r 1.11

  Lay down thy heart under the Word, yeeld it to the Spirit, who is, as it were, the Artificer, & can frame it to a vessell of ho∣nour. M^r. Rey∣nolds on Psal. 110. pa. 42.
• s 1.12

  Read and ob∣serve with all diligence M^r. Dearings words on the third Chapter to the Hebrews, ve. 8. Lect. 15. Sentio me nolle neque posse: I finde that I neither will, nor can, be∣fore. D'S. S. p. 215. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. To be feverish is not volunta∣ry, but my in∣temperance, which causeth a fever, is vo∣luntary, and for that I am de∣servedly bla∣med & pained. No man chu∣seth evill as evill. Transl. out of Clem. Alex. Stro. l. 1. p. ••28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sin is my voluntary act. Loco la••d. l. 2 p. 294. C••sset volun••••s propria & non erit inf••••nus.
• * 1.13

  Joh. 20. 25.
• t 1.14

  Read our se∣cond Reinolds on Rom. 7. p. 262.
• u 1.15

  Op••rtet pium animum velle nescire Dei secre tum superse, &c. Impossibile est eum perire, qui Deo gloriam tri∣buit, & eum ju∣stificat in omn•• opere & volun∣tate suâ. Lut. Psalm. 22. Christus faciet poenitentes quos jubet poenitere; supplebit de suo, quod d••est de nostro. Lut. de Poenitent. 1. Pet. 18.
• x 1.16

  1. Pet. 1 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Shew me a man, that ever lea••nt an ordinary Trade, or lived upon it, with ordinary diligence: point me to a man, that was bad, yet laboured to be good; or, who was good, yet took no pains to be better. Chrysost. in 1. Ep. Ad Tim. cap. 1. Hom. 1. About ordinary things, very easie matters (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) we take extraordinarie paines: but great and extraordinary things we think we may attain sleeping. Chrysost. 4. Tom. de Vita Monast. cap. 7.
• y 1.17

  For the certaintie of faith, search your hearts; if you have it, praise the Lord. But if you feele not this faith, then know that Predestination is too high a matter for you to be disputers of, untill you have been better schollers in the School-house of Repentance and Justification. I wade in Predestination, in such sort as God hath opened it. Though in God it be first, yet to us it is last opened. De elect••∣one judicandum est à post••riore, &c. M^r Bradford to some friends, who were too scrupu∣lous in point of Election, ascending up to Heaven to know, when as they should have descended into themselves. M^r. Fox, p. 1505, and p. 1506.
• * 1.18

  Non est bone solidae{que} fidei sic omnia ••d volun∣tat••m Deireserre, & ita adulari, ad unumquemque dicendo, Nihil fieri sine volun∣tate ejus, ut non intell••gamus ali∣quid esse in nobis ipsis.
• a 1.19

  1. Thes. 4. 3.
• z 1.20

  M^r. Hooker Eccles. Pol. l. 5. Sect. 64 p. 336.
• a 1.21

  Rom. 6. 2, 3.
• * 1.22

  •• Realus impii est pium nomen. Salv. 4. de Gu∣ber. p. 145. See li. 3. p. 95. The Church is a choice peo∣ple picked out and paled up from these, whom the A∣postle placeth, without▪ but there is yet a more choice and peculiar people, as Clemens ^• calleth them, after whom we must walke more peculiarly, which we can∣not do but by offering vio∣lence ^b to our selves, that we may walk worthy of His calling.
• b 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 500
• c 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. S••r. lb. 6 p. 485.
• e 1.26

  Jude 20.
• f 1.27

  Preces per••ina∣cissima cura••um birudo. M l. vit. Luth. p. 139. &c.
• g 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. Pr••∣••r••p••. pag. 30.
• h 1.29

  Eph. 4. 25.
• i 1.30

  Heb. 10. 13. Heb. 13 3. Lege Chrysost. in 1 Cor. c 8. ω. in ep Ad Colos. cap. 4. Hom. 12. re∣member my bonds, Verse 18. Perniciocissime la buntur quòd fra∣trum infirmita∣tem nullius pensi habent. Cal. Inst. lib. 3. c. 19. sect. 10.
• k 1.31

  1 Pet. 3. 9.
• l 1.32

  Ignorantiam meam facilè fe∣ret, & ignoscet mihi Ecclesia Dei, Regina illa misericordiae & cujus viscera sunt merae remis∣siones peccato∣rum. Luth. Prae fatio in postilla••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys••n Act A∣post ca. 21. Hom. 44. ω.
• m 1.33

  1 Joh. 3. 1.
• n 1.34

  Verse 3.
• o 1.35

  2 Tim. 2. 3.
• p 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Clem. Alex. Ad Gentes 21.
• q 1.37

  Hist of the world. fi••st B. c. 11. sect. 8 ω.
• r 1.38

  Ibid sect. 6.
• s 1.39

  Prov. 21. 24.
• t 1.40

  Tom. 2. p. 418. Regulae fusius disput. Inter. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• u 1.43

  Isid. Pelus. lib. 2. ep. 164.
• x 1.44

  2 Tim. 2. 3, 4.
• y 1.45

  Hist of the World, book 3. chap. 11. sect. 9. p. 117.
• a 1.46

  Nostris pecca∣tis Barbari for∣••••s sunt: Nostris vitiis superamur, Hier lib 2. ep. ω.
• b 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• c 1.48

  Avila's Spirit. epist. pag. 30.
• d 1.49

  Acts 25. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.50

  Te vince & tibi mundus victus est.
• * 1.51

  Semper imminet occasioni.
• e 1.52

  Deut. 26. 17, 19.
• f 1.53

  See Hist. of the World. lib. 2. chap. 4. sect. 7. p. 232. & sect. 11. p. 237.
• g 1.54

  Angusta est ju∣stitia ad legem justum esse. See Isid. Pel••s. lib. 2. ••p. 138. Love con∣straines more under the Go∣spel, then feare restrained un∣der the Law. Ibid.
• h 1.55

  Lev. 19. 14.
• i 1.56

  Psal. 11. 4.
• k 1.57

  Jude 2••.
• l 1.58

  Mouline, See Hist. of World. B. 2. Ca. 4. Sect. 13. p. 240.
• m 1.59

  Salv. d Ec∣cles Cathol. ω.
• n 1.60

  Chrys. in Rom. cap 4 ω Si amor est, vincit omnia, &c. Chrysost. de past. bono. Serm. 40. Haec omnia dura videbuntur ei qui non amat Christum. Amemus Christum & facile videbitur omne difficile; Brevia putabimus universa quae longa sunt. Nisi vim feceris, coelerum regna non capies. Hier. Ad Eustoc••ium Ep. 17. l. 2. p. 207. Prima regula in culta Dei ut ipsumdiligamus, non potest Deus verè diligi, quin sequatur hunc affectum membra omnia & omnes partes, &c. Cal••••n Dan. c 9. v. 4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. in c. 29. Gen. Hom. 55.
• * 1.61

  Job 36. 21.
• * 1.62

  M^r. G.
• * 1.63

  Sponsa Christi ••rca est Testa∣menti, &c. Hier. ep. 17. li. 2. p. 205.
• o 1.64

  Judg. 21. 3.
• * 1.65

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Galat. 5. 22.