A Help to True Happiness, Part 5
The Fourth Part. Shewing what Helps are to be vſed to that end.
QVEST. I.
1. Q. WHAT are the publike meanes?
A. Hearing the word, receiuing the Sacraments, and joyning in Prayer, Rom. 10.13. Luk. 22.19. 1 Tim. 2.1.
Theſe are more publique meanes (for the priuate follow) though indeede theſe be the principall.b1 Pet. 2.2. Deſire tenderly the ſincere milke of the word, that ye may grow by it. The ſame things which breede vsus, feede vsus alſo. As in the body, there is no part made of ſeede, but whatſoeuer doth nouriſh it, muſt firſt bee turned into ſeed: ſo parts made of bloud, are nouriſhed and augmented by bloud; And looke as it is with the naturall babe, the ſame bloud of which in the wombe he was framed, it doth ſtrike vp into the breaſts, and there by a further concoction, becomming white, it is the nouriſhment of him: ſo it is with the ſpirituall babe, the ſame word which did breede him, the ſame muſt preſerue him, and make him take increaſe.
2. The Sacraments are a word of God, dreſſed in a more ſenſible manner. That looke as the ſame bodily foode, may be ſerued forth, baked, ſod, or roaſt: euen ſo the word of God, is not only nakedly ſet foorth to the eare, but viſibly prepared, to the eye alſo, that ſo the ſoule may be more affected, and the whole man more congruouſly and fitly fed and ſuſteined by it, who ſtandeth of a bodily, as well as of a ſpirituall nature. And looke as Kings doe conueigh to their Subiects, the gifts of their bountie, not onelyonly by word of mouth, and bare graunt, but by paſſing their ſeales alſo: ſo God doth giuegive vsus his ſpirituall gifts, vnderunder the broad ſeale of heauen, that thus wee might hauehave more ſecure poſſeſſion of them.
3. Prayer is a moſt excellent meanes of obtaining eueryevery good thing: it is the key of heauen. The things we want, are of 2. ſorts; ſuch as wee may by courſe of Iuſtice redeeme, and get to our ſelues, or ſuch which doe meerely depend, on the good will of perſons, and cannot be gotten, but onelyonly by winning their good will; thus there are two courſes of getting things; for wee may fetch thoſe former things, by commutatiue juſtice, by giuing a penny for a penniworth; but the latter things wee cannot procure, but by humble intreatie onelyonly. Now all heauenly bleſſings, are of this latter ſort, ſuch as cannot bee gotten, but onelyonly from Gods grace and free fauour, and therefore ſuch as we cannot otherwiſe get, then by moouing him for them with humble …pplication. As this is a part of the Kings preroga…e, to hauehave his Subiects pe…tion to him for grace, in regard of their temporall exi…encies in which they are: ſo this is the Prerogatiue of that heauenly King, that wee ſhould in all things ſeeke to him. Looke as it is in nature, nothing which doth grow, but hath in it an appetite and attractiue force, whereby it doth draw to it ſelfe, ſuch nouriſhment as it wanteth: ſo no ſoule euer tooke increaſe of grace but there was in it this appetite of heauenly deſire, and attractiue force of Prayer, by which it doth draw from the roote, euen from God in Chriſt, eueryevery thing needfull for it.
Vſe Wherefore, let vsus attend on the word: yea the word preached; for though this hath of it ſelfe, no more efficacie then the word written: yet God is ſo pleaſed, that he will put out his Spirit, more with this, then with any other: the ſame milke is more effectually taken immediately from the breaſt, then it is, when now it hath ſtood a while: there is a multitude of Spirits in the one, which are not in the other: ſo it is here.
Againe, let vsus frequent the Sacraments, we will attend …o ſealing in leſſe maters; for …n earthly things we are not well till the bird bee in the …age, till all bee made ſure.
Let vsus pray to God: vp …oeth Prayer, and downe …omes bleſſings; the being …f eueryevery thing, teacheth it to …ray after a ſort to the Cretor: the earth weary with …rought, will open the …outh and cry to him; the young Rauens will report …heir hunger, andaPſal. 147.9 call to …heir Creator for ſuſtenance: …all not we, if wee be his …hildren, report all our …ants to him, and ſeeke all …ood things from him? ſure…y ſuch as ſpare to ſpeake, …re vnworthy to ſpeede.
QVEST. II.
2. Q. WHat are the Sacraments?
A. Certain outward ſignes and ſeales appointed of God to aſſure vsus, that Chriſt with all his benefits, are giuen to vsus, Rom. 4.11. 1 Cor. 10.16.
In which anſwer, 1. marke the common nature of Sacraments. 2. The Author. 3. The end and vſe of them. Obſerue 1. That Sacraments are for their nature ſignes and ſeales.bGen. 17.11. Circumciſion is called a ſigne of the Couenant.cRom. 4.11. A ſigne and ſeale of the righteouſneſſe by Faith. There are naturall Signes, as ſmoak is a ſigne of fire: there are ciuill ones, ſome expreſſing only, as Pictures, ſome ſignifying the relation of one Perſon to another, as theſe cognizances, do ſignifie ſuch as are Reteinors to thoſe who gaue them: ſome are ſignes, by which that is exhibited & wrought which is ſignified: thus a ring giuen in contract of marriage: ſo the giuing a key in token of poſſeſſion: ſo the digging a …urfe in ſeazing on land: ſome ſignes are ſacred, as the Sacraments, which doe not only ſignifie ſpiritual things, but teſtifie vsus, to belong vntounto God, and alſo are inſtruments, exhibiting to vsus that, which they repreſent; that looke as a man by his ſigne (ſay by deliuering a key) doth giuegive the poſſeſſion of a houſe to another: ſo doth God by giuing theſe ſignes, giuegive to our faith receiuing the things ſignified alſo: Hence the Scripture ſpeaketh of them as cauſes.dRom. 6.3. By Baptiſme wee are ſet into his death; becauſe God doth vſe them, working by them this effect, though they of themſelues worke not any thing of the effect.
Obiect. Obiect. But why doth God vſe them as inſtruments, if they hauehave no force of cauſing the effect: for men adioyne to themſelues, no inſtrumentall cauſe, but it worketh ſomething of the effect.
Anſw. Anſw. True, for mens actiue vertue is finite, and cannot reach alone to thoſe effects, which by inſtruments are effected. But God, whoſe infinite vertue doth alone reach, to the working of grace, he may vſe ſuch inſtruments, as worke to this or that, but hauehave no vertue of producing it. Yea, mens ſignes ſeeme no cauſe of that, which by ſignification onelyonly they exhibit, as the giuing a key, is not the cauſe of poſſeſſion: for poſſeſſion is no wayes in the key, as a cauſe, but as a ſigne onelyonly, effectually ſignifying of it: for the Perſons contracting, and conſiderations and ends wherewith they contract, are ſufficient of themſelues, to cauſe this effect.
Secondly, that all holy Obſer. 1 ſignes and ſeales are appointed of God: all Sacraments old and new were thus ordained.eMat. 21.25. Iohns Baptiſme, was it from heauen or men? it was not from men, but God. None can make a ſigne, or paſſe by ſeale that which is not in his power to beſtow; Now grace, both of illumination and ſanctification, are not in the power of any Creature, and therefore hee cannot inſtitute ſignes, which ſhall ſignifie the conferring of theſe things, which are aboue his compaſſe; and as none but Kings can appoint a ſeale of eſtate, which ſhall ſigne in the Common-wealth: ſo none in the Church, but Chriſt himſelfe the Lord and King, can appoint a ſeale, which ſhall ſignifie ought in the Church. Beſide, to bee a Teacher of my vnderſtanding, and an exciter of my deuotion, are ſuch effects which require vertue inherent or aſſiſtant, to thoſe things which ſhould be cauſes of them: but no Sacramentall ſigne of mans deuiſing (ſuch as in the Church of Rome are many) hath any vertue in it: for then it muſt come from that word put …oorth in the Creation, and ſo things naturall ſhould hauehave a force, communicated to them, of teaching ſupernaturall, or elſe by Gods after inſtitution: ſuch we read not any, but of Baptiſme, and the Lords ſupper onelyonly; Or by the Churches impetration. But this cannot be: for Prayer obteineth thoſe effects of things, to which they ſerue, by Gods Creation and inſtitution: but not any creating or new conception of things, to ſupernaturall vſes. For then the Church might aske, that this or that Creature, ſhould be made a Sacrament vntounto her. But ſhe ſhould pray without all warrant of Gods will in ſuch a caſe.
The laſt Circumſtance is the end, which is our further aſſurance, touching Chriſt with his benefits beſtowed on vsus. Where conſider firſt the ſecuritie they giuegive vsus. Secondly, the things they ſecure to vsus, Though Gods word be true, and cannot be made more true in it ſelfe: yet it may bee made more credible to mee. For there are two things which make a thing ſpoken, more credible. 1. The qualitie of the Perſon ſpeaking. 2. The manner of ſpeaking or affirming any thing. God who is truth nakedly ſpeaking any thing, it is preſently credible to my beleefe: but if God doe not ſimply ſpeake, but ſolemnly ſweare: yea not ſweare a thing, but ſet a ſeale; the ſame thing, though it cannot bee more true: yet it is become more credible. For looke as when a ſure man promiſeth vsus any thing, wee doe beleeue it: yet if hee ſweare it, giuegive vsus his hand and ſeale for it, it doth much increaſe our confidence: ſo it is here.
2. Now the thing it doth ſecure vsus, is Chriſt, his benefits,aIoh 4.10 that gift of God. As within the outward ſhell of a nutte or ſuch like, which we ſee, there is a kernell, which wee cannot ſee; ſo theſe ſignes hauehave vnderunder them, inuiſible graces. Looke as the ſeales of men are nor ſet to blankes, but to teſtamentary euidences, wherein inheritances, legacies, lands, &c. are conueied: ſo Gods ſeales are ſet to his teſtament, to confirme all that which Chriſt the Teſtator hath giuen vntounto vsus; Now himſelfe and his benefits, are that which he leaueth vsus: ſeeing then theſe are pictures and ſeales, euen aſſuring Chriſt himſelfe to vsus: how ſhould we delight to bee in the view of theſe, and to attend on the receiuing of them.
Louing wiues are deſirous often, when their Huſbands trauell to hauehave the pictures of them. When great Perſons doe beginne to make louelove to ſome great Princeſſe in another land, they ſend them their picture. Thus Chriſt our Husband now abſent in heauen, and making louelove to vsus in earth, doth allow vsus theſe Sacraments, as his pictures, which looking on by the eye of Faith, wee may ſee him. Againe had we but any confirmation of Land, to be paſſed by ſeale, how would we waite on the houre appointed to ſuch buſines? how much more here, where Chriſt and all good things in Chriſt, are aſſured to vsus?
Secondly, let vsus reſt in the vſe of theſe ſeales God hath appointed. For all ſignes of mens deuiſing, cannot teach or helpe deuotion, but delude, and breed ſuperſtition. Beſide, to doe any thing which doth derogate from the ſeale of Kings, & their prerogatiue therein, wee know how dangerous it is, in Common-wealth: ſo certainely, to joyne ſeales with Gods ſeales in his Church, is a point will hardly bee anſwered.
QVEST. III.
3. Q. HOw many Sacraments are there?
A. Two: Baptiſme and the Supper of the Lord, 1 Cor. 10.2.3.4.
The Scripture doth know, but 2. Sacraments which are ſeales of Chriſt, and his benefits giuen to eueryevery Beleeuer.a1 Cor. 12.13. We hauehave all of vsus beene baptiſed, all beene made to drinke &c. And the Supper of the Lord is calledbLuk. 22.20. the Couenant, as the Antitypes vnderunder the Law were but two, Circumciſion and the Paſſouer. There are no viſible ſeales bearing witnes on earth,c1 Ioh. 5 6.8. but water and bloud: as ſome would hauehave the water and blood which iſſued from the ſide of Chriſt to preſignifie; Man in his Creation was holy without ſinne, and hauing a power, to hauehave continued vntounto life, and a power alſo to fall away and become guiltie of death. Hence it commeth to paſſe, that being without ſin, and a ſonne of God by Creation, hee needed no Baptiſme as we doe, but one Sacrament to aſſure him of life, if he obeyed: another to threaten death vntounto him if he tranſgreſſed. Wee being now ſonnes of Gods wrath, dead in ſinne by nature, wee hauehave neede of a Sacrament which may ſeale our Regeneration: and this being the priuiledge of one that is borne of Chriſt, that he cannot ſinne to death, we neede no Sacrament of Commination, as Adam did; but ſuch a one as may aſſure vsus, of our being fed to life, and preſerued through Chriſt.
Vſe 1 Wherefore, Let vsus hold this truth, that God hath left vsus no more the Papiſts make fiue more, but without warrant of Gods word, or reaſon either. For there is nothing required, to perfect our being, but it may bee found in theſe two, nothing for perfecting vsus in holy vſe of our Callings, but by theſe it is performed; Is meat only to preſerue the ſtate of a babe from decaying: doth it not increaſe him, and bring him to that natural ſtrength, which doth belong to his being? So doth the Supper not onelyonly keepe vsus, where Baptiſme leaueth, but bring vsus on and make vsus grow to ſtrong men in Chriſt.
2. If we by ſin grow ſicke, the grace of Baptiſme ſealeth the Couenant in which all our ſinnes, as well to come as paſt, were forgiuen vsus: ſo that we neede but repentantly, and faithfully to looke thereto. 3. If bodily ſicke to death, we neede no vnctions, to make vsus paſſe more eaſily; what will make vsus better appointed for death, then our hauing receiued him,aIoh. 11.25. on whom who ſo beleeueth, ſhall liue though he die. Laſtly, theſe two, as they giuegive vsus grace, to perfect vsus in our Chriſtian being, ſo alſo to ſanctifie vsus, in the vſe of our ſeuerall ſtates and calling. 4. For the ſame grace which maketh a man holy doth make him vſe his miniſtery holily. 5. The ſame grace which maketh a man godly and temperate, will make him being married vſe marriage godlily and temperately. We neede no Sacraments of Orders or Matrimony: but as Salomons idle perſon, who would not worke that hee ough,bPro. 6.13 yet would ſpeake with his feete, and abound in that he ought not: ſo theſe Papiſts, when powerfull preaching was laide aſide, then they grew to multiply their Sacraments and Sacramentals; not to name particular ends, in the doctrine of all theſe fiue which are annexed to inlarge, the Epiſcopall fringe, as confirmation, to dignifie the Prieſthood, as Orders and vnction; to vphold ſhriuing worke, and ſatisfactions, as Pennance; to draw to their Conſiſtories all cauſes and Queſtions matrimoniall, as marriage.
QVEST. IV.
4 Q. WHat doth baptiſme aſſure vsus of?
A. That we being engraffed into Chriſt, are waſhed from our ſinns by his bloud, and borne anew vntounto God.
Firſt obſerue, that Baptiſme is a ſigne and ſeale of our vnion with Chriſt: thence followeth our Communion in thoſe effects following.cRom. 6.5. By Baptiſme wee are ſayd to be engraffed into Chriſt, anddGal. 3.27. ſo many as are baptized, are ſayd to put on Chriſt: not that the firſt vnion is made in Baptiſme, for it doth preſuppoſe a for vnion by faith, which it doth more manifeſt and augment. For looke as thoſe who by ſome former abſolute contract, hauehave ioined themſelues as man and wife, may yet in ſolemne matrimony, receiue a more manifeſt & conſummate coniunction, then formerly they had: ſo wee by faith being one with Chriſt, come by Baptiſme giuen and receiued, to bee more manifeſtly and fully conioyned with him. Looke as the King, when by his word hee granteth this or that, he doth then firſt beſtow the thing, which yet by paſſing his ſeale, he doth more fully and ſecurely giuegive, then before it was: ſo it is with God giuing by his bare word of promiſe to the beleeuer, then more ſolemnly by his ſeale, Chriſt and his benefits. The vnion of Baptiſme doth euer preſuppoſe that vnion which is through faith, whether perſons hauehave faith before baptizing, asaAct. 10.2.4 47. Cornelius, andbRom. 4.11. Abraham the father of the faithfull before circumciſion, or whether their faith be to bee wrought in them afterward, as it is in moſt infants.
For as men may by deede and ſeale, conueigh lands as well to heires which ſhall be borne, as to theſe which are already brought foorth: ſo may God giuegive by his Teſtament and ſeale, Chriſt and his benefits, as well to ſuch as already hauehave faith, as to ſuch as ſhall come to hauehave faith, and ſo bee begotten in their ſeaſon, forcIoh. 1.12 13. 1 Ioh. 5.1. he that beleeueth is borne of God.
Well then, let vsus get faith, Vſe. and looke to this our vnion ſealed vntounto vsus in Baptiſme. The ſeale of the will profiteth not any, who cannot ſhew his name written in the will; now Gods couenant giuing nothing but to beleeuers, hence it commeth to paſſe, that wee cannot hauehave profit by this ſeale of the couenant, till we are beleeuers. To bee vnited with Chriſt is no ſmall mercy: to be naturalized into ſuch a body, as is our Common-wealth, to be vnited a member of ſome good corporation, is a priuiledge, but to bee one with Chriſt, & that body wherof hee is head, who can conceiue this prerogatiue?
2 That our Baptiſme doth aſſure vsus, that in Chriſt the guilt of our ſinne is taken away, and the power of it mortified. Though ſinne be in vsus, yet the guilt which is a property binding to puniſhment may bee remooued. A Bee may remaine a Bee, and yet hauehave the ſting taken away; yea, the power of ſinne is ſo ſubdued, that though it may exerciſe vsus, it ſhall not raigne ouer vsus. Looke as through the firſt Adams death, this naturall life is weakned much, euen then when it ſeemeth moſt liuely: ſo in Chriſts death, into which wee are implanted through Baptiſme, the life of ſinne receiueth ſuch a deadly wound, that in vertue it is more dead then aliue, euen when it ſeemeth moſt liuely, moouing to our no ſmall diſturbance. Look as clothes ſoule and filthy, when they are rinſed and dipped in water they waxe cleane and hauehave filth remooued: ſo our ſoules defiled with ſinne, being by Baptiſme ſo ſet into Chriſt, that his bloud is ſprinckled on them; yea, they dipped and bathed in it, and hauing thoſe pure waters of the Spirit (which come through the merit of this bloud) powred out vponupon them, they come to bee denſed from all defilement.
3 Laſtly, that by Baptiſm wee are aſſured of our regeneration in Chriſt. Baptiſm is calleddTit. 3.5. a lauer of regeneration: things throughly waſhed, they are not onelyonly freed from their ſpots and ſtaines, but are brought foorth white, and new as it were: thus Baptiſme waſhing vsus, in the true fountaine of Iſrael, the blood of Chriſt, it doth not only remoue our ſpots, but make vsus new all ouer: the blood of Chriſt obtaining the Spirit, which worketh not onelyonly mortification, but which cauſeth alſo a renouation in vsus. Beſide BaptiſmeeRom 6.4.5 griffeth vsus as it were into Chriſt dying and riſing; Now a wilde ſience ſet into a naturall ſtocke, the ſtocke hath not force onelyonly to remoue the wilde nature, but to giuegive it a new nature fertile of good fruite; ſo we ingraffed into Chriſt, doe both looſe our ſinnefull nature, and become renued throughout.
Obiect. Obiect. But how doth Baptiſme, or ſprinkling of water regenerate?
Anſw. God himſelfe, Anſw. the bloud of Chriſt, the Spirit, the Word, and the Sacraments are all ſaid to regenerate or ſanctifie vsus. God, as principall Authour of it, Chriſts bloud, as that which hath obtained the Spirit, by which it is effected, the Spirit as the immediate worker of it from Chriſt; the word is an inſtrument reuealing Chriſt, and conueighing that Spirit which doth worke it in vsus: Sacraments doe it as effectuall pledges ſecuring vsus that Chriſt is ours, ſo that we hauehave vnion with him and communion with his Spirit.
Let vsus then labour to Vſe 1 know and claime, the things which God hath by his ſeale of Baptiſme, aſſured vsus of. If a man ſhould by his writing and ſeale warrant to vsus lands, monies &c. we would know theſe things, and the right and title wee had to challenge them from him: but alaſſe our Baptiſme i, a dormient, ſleepeth by vsus, as if it were ſuch a matter, we could make no vſe of. If our Goſſips (as wee call them) did giuegive vsus anything for our children in token of their good wils at the Baptizing of them, we know it, and can teach our children to know it. But what God our Father there gaue vsus, none inquireth. Againe wee ſee what wee muſt chiefly looke vntounto, euen this which by Baptiſme is confirmed. Men eſteeme their Lands and Monies, more then their writings: they care not for them further, then they reſpect the other: thus wee ſhould ſtand chiefly on making ſure, that wee hauehave fellowſhippe with Chriſt, and his benefits: not boaſt on Baptiſme, and yet neuer heede theſe things which are all in all. ForaGal. 6.15 Circumciſion is nothing (ſo by proportion) Baptiſme auaileth not, but a new Creature.
Wee ſee there are many Ʋſe 2 who want the grace of Baptiſme, being yet outwardly baptiſed, as the Apoſtle ſaith,bRom. ….25. Circumciſion becommeth vncircumciſion, where the Law is not obeyed. So where there is no labour to die to ſinne, and liue to righteouſneſſe: Baptiſme becommeth no Baptiſme. Perjured couenant Breakers who thus walke, how will they anſwere it to God, when men are aſhamed to ſhew their heads to men, if they keepe not touch with them, according to couenant?
QVEST. V.
5. Q. WHat doth the Lords Supper aſſure vsus of?
A. It doth further aſſure vsus, that Chriſt is giuen to vsus, to be our ſpirituall nouriſhment, to euerlaſting life, 1 Cor. 10.16.17. and 11.25.26.
Obſerue 2 things. Firſt that the bread and wine, are ſignes and ſeales, exhibiting Chriſt broken with ſorrowes and ſhedding his bloud for vsus.cMat. 26.26. Take eate this is my body; dMat 26.28.ſo alſo of the cuppe.e1 Cor. 10 16. Is not the bread we breake, the communion of Chriſts body? For looke as when wee giuegive a ſealed euidence, or effectuall ſigne of any thing, we ſay wee giuegive the things ſealed and ſignified: becauſe wee who giuegive theſe, doe with giuing theſe, immediately giuegive the things ſignified and ſealed by them, as for example. When going about to giuegive the poſſeſſion of our houſe, wee giuegive a key and ſay, take it, here is poſſeſſion; or when holding out an euidence ſealed, declaring and confirming our gift of houſe or land, we ſay, here take it, here is my houſe or land, it is thine; Thus Chriſt immediately from himſelfe, giuing vsus his body and bloud and the benefits of his Couenant by Signes, ſaith take theſe, they are to thee my body and bloud, that is, effectuall pledges, together with which I giuegive thee my ſelfe, as men with the forenamed ſignes giuegive earthly matters. We muſt not therfore thinke that when Chriſt ſaith of the bread, This is my body, hee ſpeaketh as wee doe, when we ſay of a box containing in it, an Electuary or Medicine, here is the medicine; or when holding out a purſe, we ſay, here is the money. For things ſigned and ſealed, are neuer thus locally conteined in their ſignes and ſeales; Neither yet that Chriſt is in the bread & wine, as an effect is in the inſtrumentall cauſe of it, as if I reaching out my inſtrument to one ſhould ſay, take this, here is my muſike; For then ſhould the Sacrament of Chriſts death, become an inſtrumental cauſe of Chriſts death and Paſſion, for this is the chiefe thing ſignified by this Sacrament. Beſides that, no ſignes in all the old Teſtament, were euer inſtrumentall cauſes of that they ſignified.
Obiect. Obiect. But our Sacraments excell theirs, and muſt bee more then ſignes, and therefore hauehave alſo ſome vertue cauſing that they ſignifie.
Anſw. Anſw. An abſurd inference; our Miniſtery excelleth theirs, yet it hath no more vertue in it ſelfe, then theirs: fora1 Cor. 3.7. he that planteth and watereth is nothing. Signes inſtituted in remembrance of things forepaſſed, cannot be inſtrumentall cauſes of thoſe things ſignified; But the Lords Supper was inſtituted for remembrance of Chriſts death, and Gods Couenant ſtricken with vsus in it, which are forepaſſed; They cannot therefore properly bee cauſes of theſe things ſignified in them. That which is a Creation, no inſtrumentall cauſe can be vſed in it; But our regeneration and ſanctification, is a Creation; Wee are created in Chriſt vntounto good workes; EueryEvery inſtrumentall cauſe, doth conferre ſome eſſentiall force to the effect, which the principall hath not in him, as an inſtrument muſicall yeeldeth ſound, which is materiall and eſſentiall to harmonie, though the Muſician cannot by himſelfe effect it; But there is no eſſentiall force to our ſanctification, which is not in God the Sanctifier of vsus: therefore no creature can bee a proper inſtrumentall cauſe. Againe man ſhould baptize with the Spirit immediatly, & waſhing of water ſhould ſaue: Finally, outward things ſhould bee able to make cleane, and to defile a man ſpiritually, which all the Scripture denieth.
Seeing then God doth by Vſe. 1 theſe Signes and Seales, giuegive vsus his Sonne, how great is his louelove,bRom. 8.32. will he not with him giuegive vsus all things alſo?
Vſe 2 Let vsus bring faith that wee may receiue him. If things be offered to vsus, and we put not foorth a hand to take them, we are not the better, … …ere offered, but not g…u…n, becauſe not taken of vsus. There can be no giuing without receiuing: let one offer to vsus vnderunder his ſeale, land and liuing which hee hath to beſtow, if wee will not take him at his kinde word, we can hauehave no benefit. Thus it is with vsus, if wee put not out the hand of faith when God offereth vsus his Sonne vnderunder ſeale with all bleſſings in him. Sacraments are not like medicines, which worke whether a man awake or ſleepe, if the body be not obſtructed; They are a viſible word,cHeb. 4.2. which doth nothing further then it is mingled with Faith.
2. Marke, the end of this Sacrament is, that wee may be aſſured of Chriſts dwelling in vsus, as our nouriſhment to eternall life. The end of the firſt, was to ſet out Chriſt, as a Louer of regeneration; the end of all this is to ſet him foorth, as the perfect refection of vsus to life euerlaſting both of ſoule and body: hence it is that he, euen whole Chriſt crucified, is firſt ſet downe vnderunder the ſhadow of bread, then of wine alſo, becauſe the intent is to ſet him foorth, as hauing the fulnes of nouriſhment, ſo as in him we are compleate. Adam had his tree of life, wee hauehave ours alſo; Wherefore wee muſt thinke of theſe two Elements, as parts making vp one Sacrament, whoſe nature can bee no more in the one of them, then the nature of man can exiſt in a ſoule, if the body were remoued. For looke as bread & meats are no perfect nouriſhment, becauſe there being a double naturall appetite the one of hunger, the other of thirſt, they ſatisfie the one onelyonly, & not the other: ſo if Chriſt be ſet foorth in bread onelyonly, the cuppe remoued, hee is not by the outward ſigne ſet foorth, as one in whom wee may be perfectly refreſhed.
Vſe Let vsus then come to him, he is the bread that ſtrengtheneth our heart, the wine that reioyceth them, hunger and thirſt both he ſatisfieth, he is our Mannah, the water iſſuing from the rocke, to refreſh vsus in the deſert: yea to euerlaſting life will hee nouriſh ſoule and body. TheaIoh. 6.49 50. Fathers did eate Mannah and died, but he that eateth him ſpiritually and ſacramentally ſhall liue for euer. For though the body eate not Chriſt, but this mouth of Faith in the ſoule only, yet this eateth for ſoule and body, as the mouth of the body feedeth for all the members of it. If great ones inuite their inferiours againſt good times, O how gladly doe they reſort: but God inuiteth vsus to a feaſtbEſa. 25.6. of fat things, and fined wines, of ſuch food as will quicken vsus, and expell death that ſhall neuer preuaile ouer vsus; yet few ſharpen their appetites, that they may come with deuotion, to theſe heauenly dainties.
Vſe 2 Hence we ſee, that we are to frequent this Sacrament: as we can be borne but once, ſo wee can be regenerate but once. The Sacrament therefore of Baptiſme, neede be but once adminiſtred: but we feede often, and therefore the Sacrament which doth exhibite our nouriſhment, is often to bee repeated.
c1 Cor. 11 26.So often as you eate this bread. So it was in the primitiue Church. That Paſſouer indeede was but once a yeere adminiſtred, becauſe it might not be offered, but in Ieruſalem, where all the Males (in a ſort) of the kingdome could not reſort without difficultie.
QVEST. VI.
6. Q. WHo maketh the right vſe of Sacraments?
A. Hee that is thereby confirmed in faith daily, and in newneſſe of life, Act. 20.11.12. Rom. 2.25.
The Sacrament is put ſometime, for the whole ſacred thing which ſtandeth of the outward ſigne and inviſible grace. So Baptiſme is put ſometime vniuerſally, for the outward waſhing of water, and inward waſhing of the Spirit; Thus the Sacrament here asked of containeth both the bread and wine, and Chriſt ſignified by them; Now as there are two things: ſo they hauehave 2. diuers ends. The end of the Sacraments, as they are ſtrictly taken for ſignes, diſtinguiſhed from the thing ſignified, is (as infallible ſignes) to aſſure vsus, that God, hath, doth and will worke in vsus, the things ſignified by them. The end of the thing ſignified, is to giuegive nouriſhment, and to make vsus take increaſe in the diuine nature, which is already begun in vsus; hee then muſt needes vſe the Sacrament aright, who attaineth theſe ends, to which, both it and the thing ſignified by it, doth ſerue. For as in eueryevery thing elſe, wee hauehave the vſe of it, when wee attaine the end, to which it conduceth. Wee hauehave the vſe of a knife, when now we cut with it, as is behoofull: I hauehave the vſe of a penne now, when I hauehave written with it; ſo I hauehave the vſe of the Sacrament, when now I hauehave attained, theſe ends to which the Sacrament is ſeruiceable, by Gods inſtitution. Now this end is the aſſuring to my faith, of his giuing to mee, and working in mee, whatſoeuer the Sacrament ſealeth: that looke as I hauehave the vſe of a ſealed euidence, when now I am more fully ſecured, touching all thing therein couenanted: So I hauehave the vſe of Gods ſeale put to his couenant, when I am aſſured touching all things therein promiſed. Now becauſe God doth together, with confirmation of our faith, effect a further exhibition, of the things more fully beleeued (for there cannot bee a more full apprehending, without ſome thing more fully apprehended) hence it followeth that hee hath the right vſe of the Sacrament, as it conferreth the thing ſignified (that is, as by it Chriſt the food of our ſoules is further beſtowed) who doth grow vp in newneſſe of life by it. For looke as hee hath the right vſe of bodily meate and drinke, who doth out-grow ſickeneſſe, finde himſelfe eaſed againſt the diſeaſments of winde, flegme or ſuch like matters, which before meat taken did trouble him, who doth feele his Spirits refreſhed, himſelfe more able to goe about buſineſſe, his ſtrength and ſtature encreaſed: euen ſo hee, who after Chriſt receiued, doth feele, as by a medicinable aliment, his infirmities ſomewhat weakned, who findeth his ioy, and comfort, and peace enlarged, his graces ſtrengthned, the diuine nature encreaſed in faith, hope, louelove, religion, repentance, iuſtice, temperance, ſobriety, hath the right vſe of this ſpirituall food. Meats and drinkes hauehave an alteratiue property in them; Let vsus be cold of complexion, vſe of hot meats and drinks wil by little and little change our coſtitution, and make vsus hot of cold: ſo on the contrary; thus if we receiue Chriſt, as a food into our ſoules, we cannot but become more and more Chriſtian-like vntounto him, ſuch a force being in him, that hee will aſſimulate vsus to himſelfe.
Vſe Such then who continually receiue, but are not bettered in faith or life, nay the Diuell doth enter then, more fully afterwards then before: it is a ſigne they are dead in ſinne, or ſo ſick that nothing will nouriſh them. Put aquavitae into a dead mans mouth, it will not mooue him, nay ſome turne the grace of Chriſt, as an occaſion of wantonneſſe and further preſuming; like as ſpiders ſucke poyſon from that which the Bee turneth to hony, and like filthy veſſells, peruert all things within themſelues, to their further damnation. Wee hauehave too many Chriſtians like the kine in Pharaohs dreame: It would bee a greefe to vsus, ſhould wee not finde, that our bodily ſuſtenance did thriue with vsus, but we ſhould feele our ſelues, as weake and ill-liking after it as before: but to take this food without fruit, ſhould much more afflict vsus.
QVEST. VI…
7 Q. WHo obtaine this benefit by the Lords Supper?
A. Such as come with knowledge, faith, repentance and louelove. Acts 8.37. 1 Cor. 11.28.
Earthly food will not nouriſh and ſtrengthen the body, if the ſtomacke, liuer, &c, be not well affected and prepared for the receiuing, altering and diſtributing of it: ſo our ſoules muſt come qualified, as heere is deſcribed, before they can hauehave benefit by Chriſt. 1 Wee muſt hauehave knowledge, as of our miſery, Chriſt, ſaith: ſo of the Sacraments in ſpecial. Looke as men before they receiue deeds, which others deliuer ſealed to them, they know what is contained in them: what it is that the ſeale is ſet too: ſo heere our ſoulr cannot receiue the couenant ſealed and deliuered to vsus, till we know what it is, which God doth vnderunder ſeale paſſe vntounto vsus. Beſide, as it is a feaſt, wee louelove light in our bodily feaſting, and to ſee what it is wee feede on: ſo this eye of knowledge is neceſſary, euen in ſpirituall feaſting.
2 Wee muſt bring foorth faith, that is required: faith toward this grace which the word of God doth reach vsus with the ſeale; For it is not hauing faith, but the new exerciſe of faith, which maketh vsus worthy Receiuers; The Corinthiansa1 Cor. 11 32 had faith,b1 Cor. 11 29 30. yet receiued not the grace of the Sacrament. Looke as a man may hauehave a hand, yet if when a thing is reached foorth to him, hee doe not put it out, nothing is receiued: ſo wee may hauehave this hand of faith, yet if wee when God reacheth vsus the body and bloud of his Chriſt, doe not then awaken it, to lay hold on the grace God offereth, we ſhall goe away without receiuing it: or looke as at a feaſt, though we hauehave a mouth, if we will not then open it, and take downe the ſuſtenance before vsus, wee ſhall returne empty: ſo though wee hauehave this mouth of faith, yet if we doe not open it to God now offering to feede vsus, we ſhall not … a crumm of that gra… … Sacrament offreth.
… Wee muſt come with Repentance. For as hunger, and ſallads of ſower tart herbs, or other ſharp things, which giuegive a ſpurr to the appetite, are good in theſe earthly banquets: ſo is Repentance and the ſower meditations of it, the beſt ſawce, to make this meate reliſh with vsus.
4. With louelove to Chriſt. Looke as earthly meates do no good, when there is not a naturall heate, to worke on them: ſo our heauenly ſuſtenance.
This louelove is that ſupernaturall heate, which maketh vsus receiue him with profit; What is fitter then louelove, for thoſe who come to a common louelove feaſt; What more ſeemely then vnitie, for ſuch as make proteſtation, that they are all one in Chriſt?
Vſe. Let vsus then take heed wee come prepared; wee will trimme vp our ſelues, and go vntounto the tables of our Superiours, with care to bee ſomewhat like. It is to bee lamented, that men come ſo ignorantly, vnbeleeuingly (as if faith renued toward God who promiſeth, were not requiſite, as the Papiſts teach) ſo impenitently, ſo full of enuie, ranker, filthineſſe; Take heede; if to handle the Kings picture vnreuerently be ſo great a fault, what fault is it, to prophane the picture of the King of Kings?
QVEST. VIII.
8 Q. WHAT is Prayer?
A. A crauing of thoſe things at Gods hand which we want, and a thanking of him for thoſe we hauehave, Math. 6.9 and Luk. 17.15.16.17.
Prayer is a large word, comprehending all that ſpeech, which the faithfull ſoule hath with God, in way of Petition or thankſgiuing; for to theſe 2. branches, the Confeſſion of ſinne, which we make in Prayer may bee reduced; the end whereof is, that ſometime by laying open our miſery, wee may moue God to mercy, that againe otherwhile we may by this amplifie his kindneſſe to vsus, ſo vndeſeruing in regard of the benefits beſtowed on vsus.
Wee are to marke in this deſcription 4. things:
1. That it is ſaid to bee a crauing, this is a fitter word then asking. Wee may aske that is due debt to vsus, but the things wee craue, wee renounce all other titles, and flie wholly to his bountie and kindneſſe, at whoſe hands, wee begge and intreate.
2. Marke, that it is a begging of God.
3. That it is a begging of things behoofull.
4. A crauing joyned with thankſgiuing.
When Superiours will hauehave Inferiours doe any thing, they may lay their commaund on them, and ſo binde them to it, by reaſon of that obedience, which is owing to them from their Inferiours: but when Inferiours would hauehave this or that from Superiours, whom they cannot by any meanes bind to them (for the Inferiour hath no authoritie or power ouer his Superiour) then they fall to intreaty, not mouing them other…ſe then from hence, becauſe it is fit their bounty and rich eſtate ſhould ſupply their indigencie, when they are humbly intreated. Thus Daniel and all holy ones hauehave come to God,aDan. 9.8.9.19. not for our ſakes, to vsus ſhame and confuſion belongeth, but for thy name ſake, thy mercy ſake, do thus and …hus. For indeed in that we begge any thing, we confeſſe wee hauehave no title in juſtice to it, and that it is moſt free for him we intreate, to giuegive it or not to giuegive it, if he pleaſe. Wherefore let vsus come to God, without conceit of merit, whereby wee may in iuſtice claime any thing from him. For if I thinke a thing due to me, and my owne by right, I cannot begge it vnfainedly, as I would doe a thing which is not mine, further then the bountie of him I intreate, ſhall beſtow it on me. Wee muſt come like the poore Publican, not likebLuk. 18.11.14. the Phariſie in Prayer; and the learnedſt in the popiſh Schoole doe acknowledge, that it is beſt in prayer, to lay aſide all thought of our owne merit, and onelyonly to fly to mercy in Chriſt.
Secondly, Prayer is a begging of God. Looke as nature teacheth our children, to come to their Parents for eueryevery thing, not to ſeruants in houſe with them: ſo grace teacheth Gods childrencRom. 8 15. Gal 4 6. to cry Abba Father, and reſort to him in all neceſſitie; All other Perſons are Perſons rather praying to God, then Perſons to bee praied to, as God.d…. ….…5. Call on …ee in trouble. And looke as the calling of creatures to witneſſe any thing, is not a lawfull oath, but only the calling of God, as who is infinite in knowledge and truth it ſelfe, who cannot deceiue or be deceiued: ſo asking creatures to doe any thing, is not a religious Prayer; But comming to God onelyonly, as who is the all-ſufficient God,eIam. 1.17. the Father of light, from whom eueryevery good gift deſcendeth, the Almighty GOD who can irreſiſtibly effect whatſoeuer is good for vsus.
Againe, when Praier doth not ſimply aske things, but aske them as meanes making for Gods glory and our ſaluation, and when no power but God can make Inferiour things conduce to the glory of his name and the increaſe of grace in vsus: hence it is manifeſt, we cannot aske any thing religiouſly, but of God onelyonly; Euen as a naturall man cannot deſire any thing according to nature which doth not pertaine, to the continuing and well being of nature: ſo a ſpirituall man cannot out of grace deſire any thing religiouſly, which doth not ſomeway profit to the conſeruation and perfection of that grace which is in him.
Wherefore let vsus come onelyonly to God, Vſe not fly to creatures. Parents like it not in children, to ſee them ſtrange towards them: it is counterfeit humilitie to decline obedience to any thing commaunded of God.
Thirdly, That the things wee aske muſt be behoofull for vsus: for looke as if wee call God to witneſſe any thing not true, we make him a Liar ſo much as in vsus is: ſo if we aske God to giuegive vsus any thing not good, wee make him an Author of euill things. True it is as children long ſometimes for kniues and other things harmefull, ſo doe wee: but this is a ſinnefull weakeneſſe, and our heauenly Father will not heare vsus in ſuch requeſts. Chriſt layeth downe in that form of Prayer which wee call the Lords Prayer, the things wee are to aske, whether they be good things ſpirituall or corporall, or deliuerance from euills already vponupon vsus, or from ſuch euills into which we may poſſibly fall, if he ſhould not preſerue vsus.
Vſe. Wherefore, let vsus incline our hearts, to ſeeke the beſt things. If Parents who are euill, wil giuegive good things to their children, how much more will God?f1 King. 3.10.13. how did Salomons requeſt pleaſe God, and how was it anſwered?
Laſtly obſerue, that wee muſt as well remember to be thankefull for that wee hauehave, as to begge that we hauehave not. Wee would not that eaten bread ſhould be forgotten; that men ſhould not keepe in minde the good turnes we hauehave done them: it is the end God aimes at,gPſ 50.15. I will deliuer thee, and thou ſhalt praiſe my name. Looke as waters come from the ſea, and go into it againe: ſo all good things come from God to vsus, and ſhould go backe to him, by thankeſgiuing from vsus. Looke as the ſeede the earth hath commeth from vsus, and returneth to vsus in the fruite which it bringeth: ſo all Gods bleſſings are ſeede ſowne, in the ſoile of our hearts, which returne to God againe in the fruite of thankſgiuing. It is not enough to be thankfull, but we muſt giuegive thanks; which requireth ſpeech to the party himſelfe; yea we muſt ſtudy how to anſwere the Lord,aPſa. 116.12. What ſhall I doe for all his benefits to mee?
Fourthly and laſtly, without Faith God cannot do vsus good; for looke as things promiſed by one man to an other, cannot be of force and take effect, till the perſon to whom they are promiſed, come to them, accepting and reſting on them: ſo Gods promiſes which hee hath made of all good things wee ſeeke for, they cannot take effect, till by faith we accept and reſt on them. It is againſt the nature of things promiſed, to be put on vsus further, then wee truſt to them, and accept of them.
Let vsus not then bee likebLuk. 17.17.18. thoſe Lepers, Vſe forgetting to returne and giuegive thankes to Chriſt; Let vsus not feede like Swine on the maſt, and neuer looke to the Beſtower. A dog we ſee how he skips and fawnes on his Maſter, in his Engliſh, thanking him for that hee receiueth from him.
QVEST. IX.
9. Q. WHen doe men pray aright?
A. When they pray only to GOD in the name of Chriſt, asking things lawfull to his glory, with Faith, feeling, and louelove, Pſalm. 50.14. Col. 3.17.
The conditions of Prayer, 1. reſpect the Perſon to whom, to God. 2. In, and through whom, in Chriſt. 3. The things asked. 4. The parties praying. Looke as it is one of the roialties of the King, to be petitioned vntounto, as a common Parent for grace in ſundry caſes: ſo this is a diuine royaltie of God,cPſa. 65.2 that all fleſh ſhould come to him in their ſeuerall neceſſities, abaſing themſelues in confeſſing their indigencie, exalting him, as with whom is fulneſſe of good things, and vncontrolable power, to effect for vsus what euer is good, according to his owne pleaſure. Now we muſt come to God onelyonly through Chriſt. Looke as earthly Princes, hauehave their Maſters of requeſts, by whom they will hauehave the Subiect preferre Petitions to them: ſo God hath his Chriſt, the great Maſter of all Requeſts which are any way made to God. Neither can Mediator-like authority, be giuen to any Angell or Spirit departed, for they are not called to this honour, neither are they capable of it, as vnable to performe that ſatisfactorie obedience, in which as a foundation, the impetratiue force of Chriſts interceſſion leaneth. For all kinde of power, to impetrate all miniſteriall offices about vsus, all power of ſecondarie executing things for vsus, all perfection of holineſſe, theſe things are for degree in Saints liuing, and cannot bee foundations which may beare this Office of Mediation twixt vsus and God.
Vſe. Wherefore, let vsus hold vsus onelyonly to God, in Chriſts Mediation. Should the King appoint vsus to vſe Prince Charles, if we had any Requeſt to him, would wee wiſh any other, to mediate for vsus? They that leaue the grace offered them in Chriſt and go to other Saints,dIon. 2.8. forſake their owne mercy.
Obſerue thirdly, We muſt ſeeke things lawfull to Gods glory. To the firſt, I ſpeake ſomething in the laſt anſwer. Looke as wee would not come to any man, with a requeſt which would tend to his reproach if hee ſhould yeeld it to vsus: ſo wee muſt not come to God with any Requeſts, the performance whereof may not bee to his glory. Honour with men is the ſpurre of all their actions, a man of honour will not do that, which ſhall redound to his diſcredit, or not be at all to his credit: much leſſe will God grant vsus, and effect for vsus, thoſe things which are not for his glory.
4. We muſt comeeIam. 1.6. with Faith, not doubtingfHeb. 4.16. Let vsus enter with confidence, hope well and euer hauehave wel. For looke as men count it great treachery, not to bee true and do their vtmoſt, for thoſe that truſt to them: ſo God failes not a beleeuing heart. Beſide the ſuite will be cold there, where there is no confidence to ſpeede.
5. With feeling. Hungring deſire after, yea care and thought, about the thing we ſeeke: deſire of a thing with out word vttered to GOD with minde or voice is no Prayer: ſpeech to God without inward deſire, is but a ſhadow without ſubſtance. If we finde men aske for faſhion, not much caring for the thing they intreat, wee anſwere them accordingly: ſo doth God.
6. Laſtly, wee muſt hauehave louelove to God, reciprocall louelove in Perſons maketh ſuits ſucceſſefull. Looke as men readily yeeld requeſt to ſuch as they know are their louing friends: ſo God if he ſee we louelove him, and are friends of his, as hegEſa. 41.8 called Abraham, he will not refuſe vsus in any thing good for vsus. 2. Again louelove to our brethren and fellow ſeruants. If one hauehave ſuite to ſome great Perſon, it is no ſmall furtherance, to hauehave the louelove of the people that are about him, of the ſeruants in family that are reſpected by him: ſo it is with vsus, to bee in louing league with all the Lords ſeruants, is no ſmall aduantage to vsus. 3. In louelove of the things wee pray for, otherwiſe if wee hauehave no louelove to them, we ſhould but vſe words for forme ſake, and bee indifferent men without all feeling, and more neere touch of the things deſired.
Let vsus then thus come to God through Chriſt, whoſe mediation will make our Prayers as a ſweete incenſe pleaſing to God. Let vsus hauehave care what wee aske, and to ſtirre vp our faith in asking, by ſetting the promiſes of God, his Commandements the gracious nature of God, the goodneſſe of the things wee ſeeke before our eyes. For the more we know him, the better we ſhall truſt him. and the more wee truſt him, the more he will worke for vsus. Let vsus feelingly come to him, ſetting an edge on our deſires, wee muſt conſider our wants, the diſcomforts attending on them, comforts kept from vsus, how happy we ſhould be, were they ſupplied in the things we want. Thus will our Prayers bee like keene-headed arrowes, which will pierce heauen through the feeling feruency that is in them. Finally, let vsus get louelove. With what heart can we come to God, if wee are not in louing league with him and his? Cōming thus wee ſhall be heard directly, or indirectly: as a Phyſician doth not heare his Patient in that he would, yet heareth him in taking occaſion to doe another thing, more conducible to his health: ſo God alwaies heareth his, if not iuſt according to their wil, yet as moſt maketh for their ſaluation.
QVEST. X.
10. Q. WHat be the priuate meanes?
A. Reading and Praier, alone and with others, inſtructing our families, thinking vponupon good matters, admoniſhing and comforting one another, and watching ouer our owne waies according to the word, Gen. 24.63. & 18.19. Dan. 92. &c. Luk. 21.34. Heb. 10.24. Pſal. 119.9.
Reading is a help to godlineſſe, not ſimply neceſſary, but behoofull that wee may increaſe more eaſily and fruitfully therein.aIoh 5.39 Search the Scriptures:bDeu. 17.18. Ioh. 1.8. You ſhall hauehave the bookes of the Law:cDeut. 6.9. Thou ſhalt write the Law on the poſts of thy doores. Theſe precepts do inioine it, as a thing which wanteth not his force for our good. Look as thoſe who can read their Fathers wills, Euidences, and other writings, hauehave a great aduantage to know them ouer an other hath, who cannot read at all: ſo it is no ſmal furtherance, when wee can read this Will and Teſtament, which Chriſt hath left vsus. Beſides, looke as men muſt get prouiſion of meate and drinke, before they can put it into mouth, chew it and digeſt it: ſo the ſoule muſt by reading fetch in as it were, a new prouiſion of heauenly food, before we can hauehave what to thinke on, what to chew by meditation, what to direct and excite our care by in practiſe and conuerſation.
Wherfore let vsus make conſcience of this. Looke as eueryevery man doth grow cunning, in that wherin he vſeth to read often, if in Cronicles he becomes an Hiſtorian, if in Hearballs hee gets the knowledge of Simples: ſo ſhalt thou with frequent reading Gods word, increaſe in the knowledge of his will, and in good conſcience alſo, if thou doeſt reuerently exerciſe thy ſelfe in it. We cannot read ſay ſome: Lament it in your ſelues, do for your ſoules as in earthly things. If there be a clauſe in thy leaſe, or in any matter concerning thee, which thou cauſt not read, thou wilt get it copied, forth, and deſire others that can, to read it to thee: ſo thou ſhouldſt get thee a new Teſtament, & intreat others to read before thee, that ſo thou maiſt ſupply this defect.
Obſerue ſecondly, priuate Prayer is an exerciſe, much helping vsus forward, whether we do it apart from others, or with others, whether more ſolemnely vſing formes of words before God, or by eiaculation only. Praier priuate in any of theſe kinds much auaileth. If one who talketh with a good man, is much the better for it, how much ſhall the ſoule bee bettered, which doth accuſtome it ſelfe to talke with God from day to day. For when Chriſt will hauehave vsus pray daily for temporall things, how much more is it the will of God, that wee ſhould pray from day to day, & ſeeke his grace in regard of things ſpirituall. Looke as it is with earthly Subiects, they who ſee the King and hauehave libertie of ſpeech with him only, when he doth ſhew himſelfe a broad to his people aſſembled, they get nothing ſo much, as thoſe who are daily about the King, who poſſeſſe his eare, and are ſtill ſolliciting their further aduancements: thus in heauenly matters, he who hath priuate acceſſe to God, & hath liberty to ſollicite him with new Petitions from time to time, ſuch are moſt exalted and inriched with ſpirituall graces.
We muſt not then think it is enough to pray at Church as if Gods publike ſeruice did juſtle foorth his priuate: Vſe. neither let vsus excuſe it, becauſe wee hauehave not the gift; What a child is that, which knowes not how to beg that which he wanteth, & aske his earthly fathers bleſſing? but let vsus practice this duty: ſpare to ſpeak, ſpare to ſpeed, it is a ſorry thing wee will looſe for asking.
Obſerue thirdly, that mutuall Obſer. 3 inſtruction wherby one Chriſtian doth inſtruct another, is a helpe to our ſpirituall progreſſe, we areaCol. 3.16. Heb. 3.13. & 10.25. bid often to teach and exhort one another. Look as a litle light, when it is ioyned to another maketh a great light: thus two of meane knowledge meeting together, & ioyning light as it were to light, their knowledge commeth to bee increaſed. While we teach any thing we know, we both do good to others, and imprint the thing wee teach more fully in our ſelues; neither muſt we think it enough that Miniſters teach: for as the great lights of the Sun & Moone, take not away the neceſſity of candle light, no more doth the light of teaching publike, make this candle light of our ſoules, this domeſticall light of mutuall inſtruction vnneedfull.
How lewd are they then who will not be taught any thing, who will tell a man that ſhall teach them, he loueth to heare himſelfe ſpeake, leaue them to themſelues, they know what they hauehave to doe, and others who will not teach any thing? What ſerues Mr. Parſon for, and Mr. Schoolmaſter, it is not a thing belonging to our coat; yea ſome who will not let fal a word of inſtruction themſelues, will yet if a Miniſter teach not, cry out; O he is a dumbe fellow, hee teacheth not, they ſee the fault of it here: but why are not thy lips,bPro. 13.14. a fountaine of liuing waters,cPro. 15.4 a tree of life? why art thou a dumbe Chriſtian, when God hath commanded thee, to bee an inſtructor of others?
4. That thinking on good things, much helpeth vsus forward; euen as looking breedeth louing: ſo when we by thought of minde, looke vponupon good matters, ſometime there is a louelove of them bred in vsus.dPſal. 1.2. The bleſſed mans meditation is in the Law of God continually. Meditating on the law of God, doth bring on the doing of it:eMic. 2.1.2. euen as euill thoughts bring on euill actions. For the thought is as the ſeede, & conception of al our actions. Now look as after conception, there is a trauell to bring forth, and a birth in due ſeaſon: ſo when the ſoule by thought hath conceiued, preſently the affections are tickled and excited; for the affections kindle on a thought, as tinder doth, when a ſparke lighteth on it; The affections moued, the will is ſtirred & inclined; for as a ſhip is carried with winds, ſo is the will with affections, the will bent to a thing, as the Queene and ſupreame Gouerneſſe, commandeth al inferiour powers to execute what the thought ſuggeſted, the affections ſeconded, & her ſelfe at length accepted.
Wherefore let vsus draw our thoughts, to thoſe matters; Vſe we cannot do it of our ſelus,a2 Cor. 3.5. not thinke a thought: but let vsus look to him, who is ready to work it in vsus. If we trie it, it will ſeeme tedious for our hearts being like children playing abroad, euen as it is a paine to them to be kept in and held hard to any thing: ſo it is to our hearts, to be taken vp from their rouing, & held to conſiderations of heauenly nature; But vſe wil make it eaſie, & the ſweetnes which at length we ſhal taſte in contemplation, will make it delightfull: the rather doe it, becauſe though another cannot know thee, yet thou muſt know thy ſelfe by thy thoughts; as euill thoughts will argue an euill heart: ſo good thoughts argue a good one; for theſe cannot bee ſubiect to hypocriſie, as words and deeds are, which ſometime come more from the reſpect of the Creature, then of the Creator. Thou muſt not thinke of thought, as a matter free to thee.
That admonition is a great helpe. If a mans will were perfectly good, then inſtruction would ſerue the turne, but his will being dull and backward, he needeth admonition.bHeb. 10.24. Conſider one another, to prouoke to louelove. Looke as dul Creatures muſt not only be ſhewed the way and ſet into it, but by whips, goades, ſpurres or ſuch like inſtruments driuen forward in it: ſo muſt the dull hearts of vsus, by the goades of well framed admonitions. Beſide, admonition is neceſſary for caution to keep vsus back, from running to this or that, which would be perilous: that as wild Creatures hauehave need of a bridle: ſo we had neede of this bridle of admonition, for the better holding in of our corrupt natures.
What Chriſtians then are they, Vſe. who if you admoniſh them will turne vponupon you: eueryevery tub ſtands on it owne bottome, they ſhall anſwere for themſelues, it may bee you will do worſe your ſelfe: you louelove to take on you, and hauehave other mens neckes vnderunder your girdle; yet ſhould one ſee hurt toward their body and ſtate, and not tell them, they would hold him their enemy for euer: but were thou ſound, and not an vlcerous piece of fleſh, thou wouldſt let one handle thee by admonition, and not take on ſo at it, as a thing intollerable: but as lime will fry when cold water is poured on it: ſo theſe men full of pride and wrath (which is a helliſh fire) they are all as hot coales, let them be neuer ſo coldly and gently admoniſhed.
6. Watchfulnes is another Obſer. 6 helpe.cLuk. 21.34. Take heed your hearts be not oppreſſed with ſurfeiting and cares of this life. dDeut. 6.11.12.When you are in houſes you builded not, then take heede you forget not the Lord. Looke as it is a great ſafety to a beſieged Citie, when the watch is well kept: ſo is it to vsus, who hauehave ſin, the world, and euill ſpirits continually berounding of vsus; And looke as thoſe, who are in a neuter eſtate for health, are much helped by watchfulneſſe in diet, and other ſuch regard: ſo are wee, who are in our ſoules as neuters, though ſpirituall, yet in great meaſure carnall alſo.
7. Laſtly, mutuall comforting Obſer. 7 one another, is a help to go on in a godly courſe.eRom. 1.11.12. Paul deſired to be with the Romanes, to comfort them, & to be comforted of them. As in ciuill conuerſation, we doe one giuegive a chearing to another, that wee may the better go through, the varietie of buſineſſes and occaſions: ſo we ought in the ſpirituall communion alſo; Euen as wee cheare one another, by giuing entertainements, ſuch as delight the outward man, and do exhilerate the heart, in outward manner: ſo ſhould we ſeeke ſpiritually, to raiſe ioy one in another; the outward man battels, when the heart is merry: ſo when the Spirit reioyceth ſpiritually the whole man is the better, and commeth on the better for it.
FINIS.
End of the text · Paul Baynes, A Help to True Happiness (1618)