The Highway to Heaven, Text (1 of 5)

The Highway to Heaven · Text (1 of 5)

The high way to Heauen.

Iohn. 7. verſ. 37.38.39.

Now in the laſt and great day of the feaſt, Ieſus ſtoode and cried, ſaying, if any man thirſt, let him come vntounto me and drinke.

He that beleeueth in mee, as ſaith the ſcripture, out of his belly ſhall flow riuers of waters of life.

This ſpake be of the ſpirit, which they that beleeued in him ſhould receiue. For the holie Ghoſt was not yet giuen, becauſe that Ieſus was not yet glorified.

IN theſe wordes (welbeloued in our Lorde and Sauiour) the holy Euangeliſt Saint Iohn hath ſet down the ſumme and effect of a famous ſermon made by Chriſt himſelfe, the verie conſideration whereof, ought both to ſtirre vppe me to open the ſame the more reuerently, p. 2and alſo to prooue you, to liſten thereunto the more religiouſly and attentiuely. Herein, The method.the method that he hath followed, and that therefore likewiſe I muſt, is this; Firſt, hee noteth certaine circumſtances thereof, then the ſubſtance of the ſermon it ſelfe. The circumſtances hee expreſſeth in theſe wordes, Nowe in the laſt and greate day of the feaſt, Ieſus ſtood and cryed ſaying: and the ſermon in the reſt: and that in this order. Firſt he noteth to whom he directed it, and his ſpeech therein, ſaying that he beganne it thus, If any man thirſt: then in the reſt, what it was that he ſpake vntounto ſuch: Nowe the ſumme of his ſpeeches (as he hath heere recorded it) conſiſted of two pointes: firſt of a commaundement that he gaue to them to whome he ſpake, and then of a promiſe that he made them, obeying that commaundement of his. The commaundement the Euangeliſt ſaith, was this, Let him come to me and drinke: and the promiſe was this, hee that beleeueth in mee as ſaith the ſcripture, out of his belly ſhall flowe riuers of waters of life. So that he commaunded two thinges: firſt a comming vntounto him, and then a drinking of him: and foraſmuch as the promiſe was thus p. 3deliuered in a figuratiue and metaphoricall kinde of phraſe, the Euangeliſt directed by the ſpiritte of God, of a care he had to leade men to the right vnderſtanding of Chriſtes meaning therein, and to preſerue them from miſtaking of the ſame, telleth vsus plainely, that by the riuers of waters of life, that Chriſt ſpake of in this promiſe of his, he vnderſtoode, the ſpiritte which they that beleeued in him, ſhoulde receiue, adding withall, that that was not in ſuch meaſure yet powred vppon ſuch, as it ſhoulde be afterward, for that Ieſus was not yet glorified; for ſo his wordes, the holie Ghoſt was not yet, muſt be vnderſtoode as I ſhall ſhewe, The circū ſtances.when I come vntounto them. Wherefore nowe to proſecute theſe thinges in order as they lie, as they ſhall offer themſelues vntounto vsus in the text. Firſt we hauehave to conſider what he hath ſaide concerning the circircumſtances of this ſermon. Touching which, nowe in the laſt and greate daie of the feaſt, Ieſus ſtoode and cryed (ſaith the Euangeliſt:) for the better vnderſtanding of which wordes, if we peruſe the former part of this Chapter, it will euidentlie appeare vntounto vsus, that when Chriſt made this ſermon, he was at Hieruſalem, and p. 4in the temple there, by occaſion of the feaſt of tabernacles, which then there they kept & ſolemnized; where and when the Iewes ſought to take him, and therfore purpoſely the phariſies, and high prieſtes ſent officers thither, and that to the end that ſo he being taken, they might kill him, whereof Chriſt was not ignorant. For there before this, at this verie feaſt, teaching openly out of the ſcriptures, to the aſtoniſhment of all his enemies, that heard him, he ſaith ſlatly vntounto them, verſ. 19. Why goe yee about to kill me? Nowe the laſt day of this feaſt as we may ſee. Leuit. 23. verſ. 36 was the eight day when by Gods ordināce they were to hauehave an holie conuocation, and a ſolemne aſſemblie: vponupon which daie Ieſus ſtoode vp, and made this ſermon, with a lowde and crying voyce, that ſo the better he might be hearde throughout that great aſſemblie and concourſe of people. All theſe thinges therefore laid together, ſhew vsus plainely thus much, that Ieſus was the preacher of the ſermon, and where, when, and in what manner it was preached by him: namely, that it was preached at Hieruſalem, euen in the temple, at and in the feaſt of tabernacles, and vponupon the laſt and moſt ſolemne day therof, p. 5and that in the middeſt of moſt bloody, and malitious enemies; moſt confidently, ſtoutly, and boldly, for he vttered it ſtanding and crying, thereby ſhewing that he was neither afraide to be heard nor ſeene: yea, thereby making it moſt manifeſt, that he deſired nothing more, then that they ſhoulde thorowly both ſee and knowe his perſon, and vnderſtand and beleeue his doctrine. And yet for all this, howe deſirous ſoeuer his enemies were, then to hauehave taken him, yet no man had power to lay handes on him, as it is noted: Verſe. 44. yea they that were ſent to that ende, returned, and gaue this reaſon of their not touching him, that neuer man ſpake as he did, verſ. 46. The noting thus of theſe circumſtances, by the Euangeliſt, wee muſt not thinke was needleſſe, but to very good purpoſe: yea, we ought alwaies to aſſure our ſelues, howſoeuer in humane writings and ſpeeches, there may often be found many idle and ſuperfluous wordes, that it is neuor ſo in the Canonicall ſcriptures. For they beeing as they are, all enſpired of God, 2. Tim. 3. verſ. 16, and the holy writers thereof, ſpeaking and writing therein onelyonly, as they were mooued by the holie Ghoſt, as Peter teſtifieth of p. 6them, 2. Pet. verſ. 21. we may be ſure they hauehave not vttered or ſet downe any word in vaine therein. And if we doe but a little weigh and conſider of thoſe circumſtances, thus ſet downe heere by ſaint Iohn how ſleight ſoeuer the vſe thereof ſeeme to vsus at the firſt we ſhall ſoone perceiue, that there is both much and very good vſe to be made thereof. For firſt notwithſtanding the corruptions of thoſe times, in that Chriſt would come to Hieruſalem, to the feaſt of tabernacles, we may learne, not onelyonly Chriſtes obedience to Gods ceremoniall lawe, as then yet ſtanding in force and not abrogated, to teach vsus alwaies to be obedient to his perpetuall lawes: But alſo, that it is not lawfull, ſciſmaticallie (as Anabaptiſtes, Browniſtes, and they of the familie of louelove and others doe) to ſhunne publike aſſemblies, and the exerciſes of true religion therein, for eueryevery ſmall corruption and ſuperſtitious faſhion, either but ſeeming to ſuch ſo to bee, or indeede which are ſo to be found therein. Becauſe that then both in the prieſtes and in their additions and detractions from the lawe of God, the corruptions were many, groſſe and euident, as the Euangeliſtes and ſtories of thoſe times, make it moſt manifeſt, p. 7and yet as we may ſee by this, Chriſt ſhunned not the temple and their aſſemblies there. And in that Chriſt there among the greateſt and ſpitefulleſt enemies that he had, preached and taught thus boldlie: Further there by his example he hath giuen vsus to learne, that hauing a lawfull calling, and a good cauſe as he had, neither daungerouſneſſe of the time, place, or perſons, that we hau… to deale withall, ought to make vsus ſhrink from execution and vrging of the ſame. His choiſe of this day rather then an other to make this ſermon in, his ſtanding to vtter it, and his vttering it, crying, argue that he had a care, and an earneſt deſire, that it both might be heard of as manie as might bee, and alſo be well vnderſtoode and caryed awaye, for then was it likelie the audience was the greateſt, and that which they hearde laſt (as Chriſoſtome verie well obſerueth vppon this place in his fiftith Homilie of Sainte Iohn,) eſpeciallie vttered in this ſorte, was alſo likelie beſt to be regarded and marked of them: which may verie well teach vsus in all our actions and deedes, both wiſelie to make a choiſe of our time, to doe them, when p. 8there is moſt likelihood to doe good thereby to moſt, and alſo in the buſineſſe of the Lord to deale faithfully and confidentlie, and in no caſe boldlie, but zealouſly and earneſtly. And the better to encourage vsus therein, to followe our Lorde and Sauiour, it is worthie the noting, that for all his thus dealing, and the ſet purpoſe of his enemies then to take him, that yet he departed thence ſafe, without any trouble; for vntill the time appointed of our heauenly father be come; wee may ſee by this, we may and ſhall ſafely proceed on, in the diſcharging the dueties of our vocation, what dangers ſoeuer otherwiſe in the meane time, ſeeme to lie in the way to ſtop vsus, or to cut vsus off. And laſtly this earneſtneſſe of Chriſt about the deliuerie of this doctrine, ſhewed both in his ſtanding and vttering of it, crying, may teach vsus that he ſaw of the one ſide, the matter was worth the hearing, & of the other ſide, that there was in his hearers ſuch dulneſſe, notwithſtā ding to liſten as they ſhould thereunto, that al this would be little inough: the conſideration whereof ought to mooue you, that be hearers, to rowſe vp your ſpirittes, to liſten thereunto more attentiuely: and ſtraightlie it vrgeth me to be as earneſt p. 9and vehement as I can, in the opening the ſame vntounto you: and ſo conſequentlie may and ought to ſtand in ſteade of a moſt forcible place, both to me and you, to bid vsus, both in ſpeaking and hearing hereof, euerie way, to behaue our ſelues righteouſly.

Wherefore thus by theſe circumſtances and the vſe thereof, we being (I hope) prepared to doe: let vsus now go on as it followeth. Yf any man thirſt, ſaith Chriſt, To whom he ſpake.whereby it appeareth, that he directeth his ſpeech, although to al that thirſted, without exception, whatſoeuer they had beene before, yet to none but to ſuch, for he knewe well inough that none but ſuch would eyther regarde his commaundement or had any right vntounto, or portion in, the promiſe that he mēt to make. In the very ſame ſenſe ſaith Eſay, in the perſon of God. Cap. 55.1. Ho, eueryevery one that thirſteth, come ye to the waters, &c. and the ſame prophet, Cap. 44. verſe. 2. & 3. bringeth in the Lord, ſaying, Feare not ô Iacob my ſeruant, and thou righteous whom I hauehave choſen: for I will powre water vponupon the thirſtie, and floudes vponupon the drie ground, &c. Likewiſe of the ſame kind of men ſpake Chriſt, Math. 5.6. Bleſſed are they that hunger and thirſt for righteouſneſſe, for they ſhall be filled. And in the chapter p. 10going before this, whence I hauehave my text, where Chriſt teacheth, that, He is the bread of life, and that his fleſh is meate indeed, and his bloode drinke indeede, he ſayeth, hee that commeth vntounto him ſhall neuer hunger, and he that beleeueth in him, ſhal neuer thirſt. verſ. 35. By all which places laid together we may ſee that it is an vſuall thing with the Lord, by thirſtineſſe to deſcribe them, to whome with any hope to doe good he ſpeaketh, and to whome he vſeth to make his gracious promiſes: and that though ſometimes he name thirſtineſſe onelyonly, that yet he ſometimes alſo requireth both hunger and thirſt expreſſely; thereby teaching vsus, that when the one is onelyonly named to vnderſtand the other alſo. Nowe for as much as the meate and drinke talked of in any of theſe places, to ſatisfie the hungrie and thirſty, is neither earthly nor ſuch as we vſe to take in by the mouth and other inſtrumentes of the bodie, but altogither heauenly, and ſuch as muſt be eaten & drunken by the mouth of our ſoules: therefore we may be ſure that herein there is a metaphor vſed, and that in this phraſe and ſpeech, by a ſimilitude betwixt the hunger and thirſt of the bodie and the affections of the ſoule, by thoſe termes the p. 11Lord meaneth, the like paſſions and affections of the ſoule afore towards the meare and drinke prepared therefore, as is founde in the bodie after meate and drinke mee…e and fit for it. What it is to thirſt.Seeing then that the ground and foundation of ſuch metaphors is alwaies the analogie and reſemblance betwixt the metaphoricall wordes, and the thinges for the expreſſing whereof they are vſed, we ſhal the better vnderſtande what is ment heereby by the hunger and thirſt of the ſoule, if we doe but conſider that bodily hunger is an earneſt longing after meat for the body proceeding from a ſenſible feeling of emptines and want thereof: and that bodily thirſt, is an earneſt longing after moyſture to remooue the heate and drineſſe that for lacke therof troubleth the bodye, for what is this ſpirituall hunger and thirſt elſe, but an earneſt longing for ſaluation onelyonly in Chriſt Ieſus, proceeding from an effectuall feeling of nothing but damnation to be due vntounto vsus, in reſpecte of our ſelues? And therefore the ſoule that is inwardlie tormented, vexed, troubled and diſquieted with a due ſighte and feeling of the owne emptineſſe, to iuſtifie or ſaue it ſelfe: yea, that naturallie findeth p. 12it ſelfe promiſed with nothing elſe, but with the ſcorching heate of ſinne, and drought of all goodneſſe, doubtleſſe will ſo hunger and thirſt, that is, ſo earneſtly and vnfamedly long and deſire to be deliuered from this ſtate and condition, that in trueth, without all hypocriſie it will be readie to ſay with Daeuid, that as the Hart brareth after the riuers of matters, ſo it doth after the liuing God. Pſal. 42. verſe. 1. & 2. But to put it out of all doubt, that here by the hungrie and thirſtie, are ment onelyonly ſuch: compare here with the very like ſpeech of Chriſt, Math. 11. verſ. 28. where he ſaid: Come vntounto me, all ye that are wearie and laden, and I will caſe you. For euen there as heere, he firſt deſcribeth them, to whom he ſpake, ſecondly he telleth them what he would hauehave them to doe, and laſtly, hee giueth them a ſweete promiſe, which they ſhould enioy if they would ſo doe. So that though there be ſome difference betwixt the wordes of Chriſt there and heere, in ſound, yet little or none is there in ſenſe: wherefore in ſteede of the hungry and thirſtie here in this place, he there placeth the wearie and laden: whereby he vnderſtandeth them, that being heauy laden with ſin, (as we are all) are growne alſo to be wearie p. 13thereof, which no man may or can thinke himſelfe to be, as long as he continueth ſecurely, in going on in ſinne, ſo adding ſin to ſin. For he that is weary of his burthen, hath a deſire to be eaſed therof, and in the meane time, vntill he can get quite to be diſcharged of it, he himſelfe rather daily ſeeketh to leſſen it, then to increaſe it. The broken and contrite heart therefore vnderunder the burthen of ſinne, and that groneth, and is inwardly diſquieted in his verie ſoule, with the feeling and ſmarte thereof, is the man that will hunger and thirſt after Chriſt, that ſo in him, and by him, he may be eaſed and deliuered: and thereſore ſuch are the onelyonly men to whom Chriſt heere ſpeaketh. At this pointe was Dauid Pſalm. 6. when he wrote, verſ. 2. & 3. HaueHave merciemercy vponupon me (O Lord) for I am weake, O Lord) heale me, for my bones are vexed, and my ſoule is alſo ſoretroubled, &c. But being againe in the ſame caſe, (as it appeareth, Pſa. 51.) he comforteth himſelf with this, ver. 17 That the ſacrifices of God were a contriteſpirit, and that a contrite spirit and broken hart, he would not deſpiſe. And good reaſon hath euerie man to be of his mind. For Eſay. 61 1.2.3. (for ſo Chriſt himſelfe hath taught vsus to apply it) it is ſaid of Chriſt, that the p. 14ſpiritte of the Lorde was vppon him, and that therefore he had annointed him, and ſent him to preach good tidinges vntounto the poore, to binde vppe the broken hearted, to preach libertie to the captiues, and to them that are bounde, the openinge of the priſon, &c. And therefore after in the perſon of GOD, ſaith the prophet: to him will I looke, euen to him that is poore, and of a contrite ſpiritte, and trembleth at my wordes, wherefore heare the worde of the Lorde, yee that tremble at his wordes, Eſay. 66. verſe. 6. and euen to this Chriſt had an eye, Matth. 5.3.4.5. ſaying, Bleſſed are the poore in ſpiritte, for theirs is the kingdome of heauen. Bleſſed are they that mourne, for they ſhal be comforted. Bleſſed are the meeke, for they ſhall inherite the earth, &c.

And hence came it, that the proude phariſie puft vppe with a conceite of his owne righteouſneſſe, wente home vniuſtified, and the poore publican throwne downe and humbled before GOD, in the ſight of his owne ſinnes, and therefore crying, Lorde be mercifull vntounto me a ſinner, wente home more iuſtified, Luke. 18.9. &c. for as Chriſt ſaid, Mat. 9.12.13. ſo it is moſt true, the whole neede p. 15not the phiſition, but they that are ſicke, and he came not to call the righteous, but ſinners to repentance. And alwaies it hath beene the Lordes faſhion, to reſiſt the proud, and to giuegive grace vntounto the humble, 1. Pet. 5.5. And therefore the bleſſed virgin obſerueth that, in her ſong, that as he ſcattered the proude, in the imagination of their heartes, and put the mightie downe from their ſeates, and ſendeth away the rich emptie, ſo he exalteth them of lowe degree, and filleth the hungrie with good thinges, Luke. 151. &c. This was the verie reaſon why Chriſt was ſo curteous to publicans and ſinners, Matth. 9.10. and ſo bitter to the ſcribes and phariſies as he was, Matth. 23. verſ. 11. &c. And this made him ſay to the chiefe prieſtes and elders of the Iewes, verilie, verilie, the publicans and harlotes goe before you into the kingdome of God. Matth. 21.31.13. And hereunto (I take it) he had an eye, when he ſaid, the kingdome of heauen ſuffereth violence, and the violent take it by force. For whereas they that are not broken and contrite hearted for their ſinnes, but eyther liue in them in ſecuritie, or are puft vp with a ſwelling conceite of their owne merittes, make no haſte to Chriſt, they that are throughlie p. 16and duely humbled in and vnderunder their ſins, are glad to heare of him, and to preſſe withall haſt vntounto him, for forgiueneſſe of them. And this we ſee moſt clearely in the examples of Zacheus, and Marie Magdalen: whereof the one (as we reade in Luke. 19.) Ranne vp into a wild fig tree, that he might ſatisfie himſelfe with ſeeing Chriſt, and no ſooner hearde Chriſt ſay vntounto him, Come downe at once, but he came downe haſtelie, and receiued him ioyfully. verſ. 5. & 6. And the other, hearing of Chriſt, to teſtifie her vnfained ſorrowe for her ſinnes, and her louelove to Chriſt, for that ſhe hoped by him to hauehave them forgiuen her, (as the ſame euangeliſt ſheweth, Cap. 7.37.38. preſſed after Chriſt, into a Pharifies houſe, as he ſat at meat, bringing with her a boxe of oyntment, to beſtow vponupon him: whither when ſhe came, ſhe ſtoode at his feete, behinde him weeping, and waſht his feete with teares, and wiped them with the heire of her heade, and kiſſed his feete, and annoynted them with oyle. In all the ſtorie of the new teſtament, where hauehave we more heartie affection and earneſt hunger, and thirſt after Chriſt ſhewed, then in theſe two greate ſinners, when once the Lorde had made them to feele their ſinnes, and to be p. 17wearie of them. Nay this I dare and doe boldlie affirme, that if we peruſe the whole booke of God thorow we ſhall neuer find that eyther God the Father, or Chriſt his onelyonly ſonne, euer comforted any before they were diſcomforted, or healed anie eyther of bodily or ſpiritual diſeaſe before they ſawe their diſeaſe, felt it, were weary of it; and therefore ſued for helpe and deliuerance. For why ſhould pearles be caſt before ſwine, or health be offered to thoſe that finde not wante of it, or meate and drink be ſet before thoſe that neither hunger nor thirſt? Out of al queſtion therefore we muſt thus firſt hunger and thirſt, before we can be of the number of thoſe, to whome Chriſt will offer himſelfe eyther to be meate or drinke: and vnleſſe we feele our ſpirituall ſickneſſe of ſinne, and the danger thereof without him, he will be no phiſition of ours, and vnleſſe we hauehave good ſtomacks and appetites to and after the notable cheere, that alreadie is prepared for vsus, in the marriage of the Kinges ſonne, (wherof … we reade, Matth. 22.1. …. it is but in vaine to hauehave bidders ſent vntounto vsus, to bidde vsus come, for let them doe what they can, eyther we will not come at all, or elſe we will make light of comming, p. 18or come to the purpoſe. This our moſt mercifull and wife God foreſeeing as he hath in his ſonne Chriſt Ieſus, prouided both meate indeede, and drinke indeede, for our hungrye and thirſtie ſoules ſufficientlie to feede vponupon to eternall life, without which he knoweth we can no more liue before him at all, then we ſee by experience this life can long be maintained and continued without meate and drinke fit for it; ſo hath he left vntounto vsus moſt notable and effectuall meanes to breede in vsus the hunger and thirſt, that is meete to be had after this foode of the ſoule, for he is not onelyonly like a liberall houſekeeper, that when he hath prouided good cheere for his friends, would hauehave them bring good ſtomackes with them, that they might wel feed theron, but alſo leaſt his prouiſion ſhoulde be loſt, or ill beſtowed vppon ſuch as care little for it, hee prouideth for all thoſe that he will allowe for his gueſtes, waies and meanes to procure them before they come hunger and thirſt indeede after his dainties. Waies and meanes to driue vsus to Chriſt.And theſe waies and meanes of his are theſe, his lawe, his iudgements threatned, and his iudgements executed vponupon others, and eſpecially on the perſon of our ſauiour. For by the lawe rightly vnderſtoode, p. 19commeth the knowledge of ſinner Rom. 7. verſ. 7. yea, thereby as moſt notablie the Apoſtle ſheweth in that place, the power and tyranny of ſinne ouer vsus, is moſt plainely deſcribed: in reſpect of which office of the law, the law is ſaid to be our ſchoolmaſter vntounto Chriſt, Gal. 3.24. for whiles it maketh vsus ſee our ſelues to be ſinners, and that great and dangerous ſinners, it cauſeth vsus to deſpaire of heauen at all, by our own merits, yea, it driueth vsus eyther to make no other reckoning, but to goe to hell, whether by our ſinnes we hauehave deſcrued to goe, or elſe to ſeeke out of our ſelues quite, by faith in Chriſt Ieſus, to be iuſtified, and ſo to come to heauen by him. But this it cannot doe, vnleſſe we muſe and meditate thereon aright, and vnleſſe we vnderſtand it aright: for though it be ſet before vsus of the Lord as a glaſſe to diſcouer and lay before vsus on the one ſide, what we owe vntounto him, & had beene abie to pay him, if we had continued in the ſtate wherin he created vsus; & of the other ſide to ſhewe vsus that now by our ownfal we are become ſuch bankrupts, that whē we ow gold we are not able to pay copper, yea, where we owe him thouſands we are not able to anſwere him one of a thouſād, yet vnles the lord open p. 20our eyes rightlie to vnderſtand this his law, it cannot nor wil not ſtande vsus in this ſteed; for as the beſt glaſſe beeing looked into without light, directeth vsus nothing, but when by the light it is looked vponupon, it doth the office, euen ſo is it in this caſe. And therefore to this purpoſe we are to vnderſtand with Dauid, that the lawe of God is perfect, and in that reſpect (as gold is tried ſeauen times in the fire,) Pſal. 19.7. &c. Wherefore we may be ſure it ſtretcheth, (rightly vnderſtoode) to the condemnation of all ſinne whatſoeuer, and to the commendation of all vertue likewiſe whatſoeuer; Inſomuch as it contayneth an abſolute and moſt perfect rule of righteouſneſſe, and holineſſe: from which as oft as we decline, eyther to the right hand, or to the left, in heart, worde, deede, or countenance, eyther in omitting thinges therein commaunded, or in cōmitting things therin forbidden, ſo oft it pronounceth vsus to be tranſgreſſours thereof. Whereupon conſequentlie it muſt needes be true, that if we iudge our owne ſelues but according to the lawe, we ſhall finde it as impoſſible for vsus to number our ſinnes, as eyther it is to number the ſtarres of heauen, or the ſand of the ſea ſhore; the conſideration wherof, p. 21ſeeing that the promiſe of the lawe is onelyonly this, Doe this and liue, Leuit. 18.13. and he that faileth in one poynt is guilty of al. Iam. 2.10. may firſt make vsus ſee that heauen beeing the Lordes, and therefore none being worthie, but he to ſet the price thereof, or couenant with man vponupon what condition he ſhall hauehave it, that it is ſet at a price, and offered vponupon condition of ſuch perfection in workes as infinitely paſſeth our reach: and therefore that way none but they that eyther vnderſtande not the lawe, or are ſo fooliſh, that they thinke they can hauehave heauen at their owne price, or that God will meaſure the price thereof, not according to the worthineſſe thereof, but according to mens purſes: will euer ſeeke to get heauen. And further ſeeing that the lawe is the lawe of God, who for that, he made vsus able at the firſt to keepe it, may by good right ſtill call for the keeping of it at our handes; though before he call for it, he knoweth now that ſuch is our corruption of the one ſide, and the perfection of it of the other ſide, that we can not keepe it, thereby we are to learne to fall downe before him, and with the teares of our ſoules to confeſſe our debt, that therin he demaundeth indeede to be due debt p. 22vntounto him, in regard of the ſtate wherein he created vsus, but that by our owne fault we are growne now vtterly vnable to pay it, and therefore that there is nowe no other way for vsus to eſcape the danger of his infinite iuſtice, but by flying to the throne of his mercy in his ſonne Chriſt Ieſus. O if we would, breake vp the fallowe landes of our heartes, (as we are counſelled to doe, Iere. 4.4.) by cauſing this ſharpe plowe of the law to make deepe forrowes in it. For then ſo much good feede of the goſpell, as is, woulde not daily be ſpilt and loſt vponupon vsus, for that our heartes for lacke heereof, are either like the high way, or like to ſtony or thorny ground. But finding that the hardneſſe of our hearts is ſuch that this plough alone wil not pearce deep inough to breake them vp, let vsus adde thereunto the weight of Gods threatned iudgementes againſt the tranſgreſſours of the lawe. Entering into which meditation, we ſhall finde, firſt generally Gods curſe denounced againſt all thoſe that doe not obſerue and keepe all the words of the law, Deut. 27.26. And to goe no further, then to that Chapter and the next in particular, we ſhall finde ſo manie moſt fearefull iudgementes threatened to all p. 23tranſgreſſours of the lawe, as that thereby wee may eaſelie perceiue, that to all tranſgreſſours thereof, the Lorde would hauehave vsus to vnderſtande, that infinite and moſt intollerable are the plagues both in this life and that which is to come, that be threatned and due. And in verie reaſon we muſt needes ſee it muſt bee ſo, for ſinne or tranſgreſſion of the lawe beeing as it is, an offence againſt the almightie, and ſo a meanes directlie to deſerue the ſeueritie of his iuſtice, to be ſhewed againſt the ſame, who is ſo ſimple but he muſt needes ſee, that all miſeries in this life, and eternall death and damnation in the life to come, are but iuſty threatned againſt all that breake the law? Nowe theſe thinges thus beeing, may we thinke that thoſe beeing both due and threatned, that the infinite iuſtice of GOD is ſuch that it will not inflict or execute the ſame, when or vponupon whome he liſt? To what end tende all the fearefull examples of Gods vengeance executed vppon men, that wee reade of in the ſcriptures and in other bookes, and daily ſeeby experience, but to teach vsus that God is not a bare threatner, but that he both can and p. 24wilbe as ſeuere as his threatnings come vntounto, if there be not a iuſt and ſufficient ſtop to ſtay the fierceneſſe of his iuſt wrath from breaking out againſt all the generation of mankind? Yf al this will not ſerue to make vsus hauehave broken and contrite heartes for our ſinnes, and ſo to hunger and thirſt after Chriſt, let vsus further yet behold the vglineſſe of our ſinnes, and the extreeme danger that we were in, by the meanes of them; in this that God hath not ſpared his onelyonly begotten ſonne, to giuegive him to vsus, to be borne and to liue and die for vsus, as he did. For heerein, as the louelove and bountifulneſſe of our God towardes man, hath moſt gloriouſly appeared, (as Paule noteth, Titus 3.4.) ſo therein, and thereof we may ſay with the Pſalmiſt, that mercy and iuſtice hauehave moſt notably mette and kiſt each other, Pſal. 85.10. for doubtleſſe ſuch was the louelove of the father towardes the ſonne, that if in his wiſedome any other phiſition, or any other meanes, could or woulde hauehave ſerued to hauehave recouered and cured vsus of our ſinnes, he woulde neuer hauehave ſo farre debaſed his ſonne, as beeing God, to appoint him to become man, and in his manhoode to hauehave endured, liuing, and dying for vsus, that which he did. O then in that p. 25the office of a ſauiour was committed vntounto him, in that he taking vppon him to goe through therewith as he did, beeing as he was in perſon, not man onelyonly, but God alſo, yet found it ſo heauie and difficult a thing; we hauehave moſt iuſt cauſe to ſee and beholde, that it is a thing of the greateſt difficulty that may be, to ſatisfie the iuſt wrath of God for ſinne; In him (we knowe) there was no ſinne, and in his mouth there was no guile, Eſay. 53.9. 1. Pet. 2.22. for ſuch an high prieſt, it became vsus to hauehave, that was ſeperate from ſumers, and needed not as the prieſtes of the olde Teſtament, firſt to offer for his owne ſinnes, and then for the peoples. Hebr. 7.26.27. And yet in that, he bare our infirmities, he was ſurely driuen to carrie our ſorrowes, inſomuch that he was debaſed as he was, and wounded and broken as he was, for our tranſgreſsions and iniquities, Eſay 53.3.4.5. In that therefore his pure and holy manhoode, though it had perſonally vnited vntounto it a Godhead, to enable it to goe thorow with that which it had to doe and ſuffer, going vnderunder the burthen, but of our ſinnes, was driuen into thoſe bloodie ſweates and agonies, that it was in the garden, Luke. 22:44. and both there and after vponupon the croſſe, p. 26before he coulde ſay, all is finiſhed, Iohn 19.30. to ſay Father if it be poſſible let this cup paſſe from me, my ſoule is heauie vntounto death, Math. 26.39. and 38. and my God my God why haſt thou forſaken mee. Mathewe 27.40. it was made manifeſt vntounto the whole worlde, that infinite is the ſeueritie of Gods iuſtice againſt fin, & that none but ſuch an one was euer able to hauehave borne the burden thereof, and to hauehave gotte from vnderunder it againe, to triumphe ouer it, as he hath proued that he did, by his moſt glorious and comfortable reſurrection and aſcention into heauen after his death and paſſion when thus the iuſtice of GOD and his wrath againſt ſinne was manifeſted in his ſuffering, thorowe aſtoniſhmente thereat, from the ſixte howre vntounto the ninthe, there was darkneſſe ouer the whole earth, the vaile of the temple rente, from the toppe to the bottome, the earth did quake and the ſtones were clouen and the graues did open themſelues Math 27 45.51, 52. if theſe then and all the former laide togither will not or cannot ſo aſtoniſhe or amaze vsus, at the ſight of our ſinnes, and of all Gods wrath due vntounto vsus, p. 27and moſt ſurely ready we cannot tell how ſoone, to deſtroy vsus, if it be not ſtayed by this our mediatour Ieſus Chriſt, as that hereby our heartes breake and rente a ſunder for ſorrowe, we make euident demonſtration, that we are more blockiſh and ſenceleſſe, than theſe ſenceleſſe creatures, & ſo we ſhal proue that we are none of thoſe to whome Chriſt here ſpeaketh. But if here by as Ioel hath taught vsus Cap. 2. ver. 13. we take occaſion to rent our hearts and not our garments, and ſo to hunger and thirſt aright for comforte from Chriſt, then whatſoeuer we hauehave beene before, of Chriſt it hath beene ſaid vntounto vsus, both for good direction herein, and euerlaſting comforte, A bruſed reed ſhall he not breake, and ſmoking flaxe ſhall he not quench, Eſaie 42.3. when the Lorde therefore by reading or preaching of his worde, or by any other meanes that it ſhal pleaſe him to vſe to that purpoſe, bringeth all theſe, or any of theſe, to our remembrance, then we are to make our reckoning, that of his good grace & fauor therby he giues vsus iuſt occaſion ſo to ſee our ſins, that in the ſight & feeling of the burthen therof, we ſhould thus hunger & thirſt after him, that through him we might be deliuered from them. p. 28And the more and better we dwell vponupon the mediation of theſe fower thinges, the Lord withall opening our eyes and heartes rightlie to vnderſtand them, and the vſe thereof to this ende, the more forcible we ſhall finde them to worke this effect. But the trueth is, through our originall ſin, we hauehave brought with vsus into the world, ſuch a generall forwardneſſe to all euill, and backwardneſſe to all good, ioyned with ſuch groſſe blindneſſe in thinges ſpirituall, and by actuall ſinnes daily flowing from this bitter fountaine in vsus, we hauehave al of vsus, ſo hardned our owne heartes, that though the Lord by ſounding theſe thinges outwardlie in our eares, may make vsus without all excuſe, if hereby we take no occaſion thus to be humbled before him, yet moſt certaine is it that the hearing of theſe things neuer ſo often outwardlie beaten vponupon, will neuer prooue forcible and effectual inwardly to breede in vsus, this true ſpiritual hunger and thirſt, vntill the Lorde himſelfe of his ſpeciall fauoure and grace, both open the eyes of our mindes, and mollifie and ſoften our hard heartes, and ſo indeede himſelfe by his owne hand and power, heereby worke this in vsus. This taught Moſes the Iewes, ſaying, yet the Lord hath not giuen p. 29you an heart to perceiue, and eies to ſee, and eares to heare vntounto this day. Deut. 29.4. And yet this is in deede the Lordes ſpeciall worke, he ſheweth the ſame people againe by his prophet Ezechiell, ſaying, I will put a newe spirit within their bowels, I wil take away the ſtonie heart out of their bodies, and will giuegive them an heart of fleſh. Cap. 11.19. when therefore we finde that neither the meditation of the lawe, nor yet of the iudgementes threatned, nor executed againſt the breakers thereof, nor the hearing nor thinking of Chriſtes paſſion, with the cauſe thereof, can breede or prouoke this to be in our harts, we crie vntounto God with Ephraim, Ier. 31.18. Conuert thou me & I ſhalbe conuerted, for thou art the Lord my God: and with Dauid, Pſal. 119.18. open mine eies that I may ſee the wunders of thy lawe. And ſo in his good time, if we be his, doubtleſſe we ſhall finde all theſe ſo worke together, to the breaking of our hard hearts, with remorſe for our ſinnes, that euen in reſpect thereof, we may ſay with him alſo, HaueHave mercy vponupon me O Lord, for I am weake, O Lord heale me, for my bones are vexed, my ſoule is ſore troubled, I fainted in my mourning, I cauſe my bedde euerie night to ſwimme, and water my couch with my tears, p. 30Pſalm: 6.2. &c. yea with a good conſcience, without all diſſembling, we ſhall be able to ſay with him, as the hearte brayeth for the riuers of water, ſo panteth my ſoule after thee O God, euen for the liuing God. Pſal. 42.1.16.2. For when we hauehave the due ſence and feeling in deed of our ſinnes, that we ought to hauehave before euer we will ſeek after Chriſt as we ſhould; we will and muſt (as I hauehave ſhewed before) be vndoubtedly wearie thereof, and deſirous to be eaſd of the moſt heauie burden of them. And let vsus not thinke, that it is inough, thus to be once in al our life, namelywhen firſt we come to Chriſt, and turne vntounto him aright. For though then it be moſt neceſſarie, in reſpect both of our originall and actuall ſinnes wherein perhaps we hauehave liued a long while before (thus to be affected) when we ſeeke firſt pardon and remiſion thereof in him: yet for as much as after we be come vntounto him, and hauehave put him on though thenceforth ſin ſhall reigne no more in our mortall bodies, it will yet, doe what we can, be found ſo cleauing vntounto vsus & dwelling in vsus, that if we ſhould ſay we hauehave no ſinne, we ſhould deceaue our ſelues 1. Ihon 1.8. For that when by experience, we are p. 31enforced, the beſt of vsus, with Iames. 3.2. to confeſte, that in many thinges we ſinne all: we are ſtill from time to time, as long as we liue, ſo to looke into the glaſſe of the lawe, and to meditate vponupon the reſt, as that thereby, we may take occaſion, continually to nouriſh earneſt hunger and thirſt after Chriſt, that for our newe and daily ſinnes we may more and more ſeeke vntounto him, and applie him dayly afreſh vntounto vsus. For both Dauid and Paule long before they wrote, the one, the 51. Pſalme, the other the 7. to the Romaines, were in the ſtate of grace, and the fauour of God, the former by faith in the meſſias to come, the other by faith in him alreadie come, and yet as it is euident in both thoſe places, both theſe conferring the pure and ſpirituall lawe of God with their owne liues, take occaſion thereby, not onelyonly to ſee and confeſſe their owne ſinnes but alſo in a ſpirituall manner to hunger and thirſt after forgiueneſſe thereof, and therefore to fly to God in the perſon and mediation of Chriſt Ieſus, for that they were perſwaded, that if he tooke in hād the waſhing of them in his precious bloodſhed, they ſhoud be whiter then ſnow, & be cleandeliuered frō the ſinful body of the fleſh. p. 32Let vsus therefore firſt and laſt, and when ſouer we would come vntounto Chriſt, which we ſhall hauehave neede to doe continually as long as we liue here, this way that I hauehave ſhewed you, both ſeeke to beginne and ſtill to continue this ſpirituall hunger and thirſt in vsus after him.

Sathan our malitious olde and ſubtile enemie knoweth full well all this to be moſt true, Sathans deuiſes take vsus from thirſting. Firſt ſhewed and then confuted.and therfore whereas he was too weak to ſtay God, from prouiding vsus thus in his ſonne meate and drinke to ſatisfie our hungrie and thirſtie ſoules withall, and to ſeed on to ſaluation, we may be ſure yet that he will doe what he can to keepe vsus from this hunger and thirſt, proceeding from a deepe and due feeling of our ſinnes, and the grieuouſneſſe thereof; that ſo eyther lothing this heauenly foode, or not ſufficiently finding our neede and want thereof, through our owne fault, we may be neuer the better for it. And the meanes whereby he moſt preuaileth heerein, be, ignorance, ſecurity, and errour. By ignorance, hee preuaileth with all thoſe, be they Iewes, Turkes, Papiſtes, or whatſoeuer, whom by any cunning he can keepe in ignorance, eyther of the lawe, perſon, or office of Chriſt, of which ſort wonderfull manie be. By ſecuritie p. 33he preuaileth, not onelyonly alſo with the former, but likewiſe ſhamfully with the carnall goſpellers, beguiling their heartes being as yet indeed, for all their faire outward ſhewe in words, quite voyde of al true louelove and delight, either in the law or goſpell, through the deceitfulnes of ſinne, and by teaching of them to turne the grace of God into wantonnes, and moſt lewdly to abuſe the mercies of God in Chriſt, by preſuming therby to hauehave their ſinnes forgiuen them, when and howe they liſte: though they as longe as they liſt continue therein. By errour alſo he preuaileth mightilie with verie many, and nowe a daies wonderfully amongſt the papiſtes. For as though directly they had conſpired with fathan to keepe men from euerhauing that hunger and thirſt after Chriſt that I hauehave proued to be moſt neceſſary (notwithſtanding the great light that ſhineth in the world and diſcouereth and detecteth their dealing herin to be too too bad) they hauehave ſet abroach, and defend a number of opinions, which can lead to no better, or other end, but toblunt and to dull the edge (very greatly at the leaſt), of alſuch hungring and thirſting after Chriſt. For to what other, or better end ſerueth, either their refuſing p. 34to ioyne with vsus, or their teaching as they doe, in the doctrines of original ſinne, and mans free will in things ſpirituall and good? with vsus they will not holde, that originall ſinne, is ſuch an vniuerſall inbred and inborne corruption, and priuitie in man where by, not onelyonly it is euident that Adams ſin, is imputed vntounto him, and that the guiltines thereof therefore is his, withall the other bad fruites, and conſequentes thereof, but alſo amongſt all other, this, that naturally, euen by the force and power thereof he is altogether in al the powers both of his body and ſoule corrupted and prone to all euill, and backward, to eueryevery thing that is good: but to the full conſtitution of the nature thereof, they hold, that it is inough to ſay it is either a want of originall righteouſneſſe, which, ought to be in vsus, or an habituall auerſion from God, which they hold to be but ſuch, as that therewith may and doth in ſome yet ſtand, mans free will to good, & that it is ſo quite taken away and aboliſhed in the baptiſme of eueryevery one, that thenceforth there remaines not, (though concupiſcence remaine ſtill) anie reliques thereof at all, or cauſe why man ſhould be grieued either at or with the feeling therof as at, or with ſin. And ſuch frewil is it which they p. 35hold man hath after his fall, euen to and in that which is ſpirituall & good, as that man in his firſt conuerſion to God, hauing but the outward means thereof ſufficiently offred vntounto him, that euen that grace is ſufficient to conuert him, if he would himſelfe, which they holde he might, if he liſt: and being once conuerted, that is (as they take it) the outward meanes being once ſo fully and effectually proferred him, as whereby he taketh occaſion rightly to vſe his frewill, in accepting of grace ſo offered: then they holde by the meanes of grace ther vponupon beſtowed vponupon him (which they count and call the habit of charitie) he can will freely, and worke any good thing. Whereas wee (as we hauehave often ſhewed) enforced both by the ſcriptures, fathers, reaſon, and all experience, confeſſe and teach, that by the fall of Adam, our freewill to and in that which is good indeed, is ſo loſt as that, what good meanes ſo euer, at any time be outwardly preſented vntounto vsus, yet thereby we ſhall neuer be able to will well, by any power left in vsus, nor euer ſhall indeede vnleſſe GOD inwardlie, by his ſpirite withall, firſt create and frame in euerie one of vsus a new heart and will, to chooſe that which p. 36is good, and then alwaies after aſſiſt, ſtrenthen and guide the ſame therein. Who may not therefore, euen hereby plainlie ſee, that fathan mightily preuaileth by their doctrine to holde men backe from hungring and thirſtinge after Chriſte, as they ſhoulde? For if originall ſinne bring no deeper nor vniuerſaller corruption with it then they teache it doth, into the nature of man, and may and is ſo quickely and vtterly aboliſhed out of the ſame againe by baptiſme, and man hath in him ſelfe remaining ſuch a free will to good, that before his conuerſion, vponupon the offering of the outward means thereof ſufficiently he may be conuerted, if he wil himſelfe, and that after he needs no daily or further ſupplie of the ſpirit to leade his wil alwaies therevnto, but that which he receiued in his firſt conuerſion, to worke together with the natiue or hereditarie free will that was before in man: then ſurely what is there left, either by the cōſideration of our originall ſinne, or by the viewe of our lacke of free will to good, an inſeperable companion thereof, to make vsus to long and to thirſt after Chriſt? For by their doctrine, if we bee but baptized, we are quite rid and freede p. 37from the former, and as for the latter we hauehave it naturallie ſo, as yet it is not quite taken from vsus by Adams fall, but onelyonly by our ſinnes originall and actuall, ſo ſettred and hindred that either vponupon ſufficient meanes, but outwardly offered, we may vſe it againe, euen to the accepting thereof, to our conuerſion, or after, but by vertue of grace receiued at once in our conuerſion, for euer then vſe and ſhewe it free to the working out of our owne ſaluation. After baptiſme then you ſee, they hold it needleſſe for a man to trouble: his conſcience with originall ſinne, or any parte thereof, and to deliuer the other out of captiuitie, where into it is brought by ſinne, that ſo (as ſome of them ſpeake) they may goe with the owne foote thereof, and flie with the owne winges and feathers thereof, which it had before, though it coulde not vſe them; there is no more in effect to doe, but to hauehave the outwarde meanes ſufficientlie profered, for that euen therevpon, if man wil vſe his free will, (as they ſay he may doe, if he will) all the reſt touching the full freedome there of, wil follow. Their doctrine alſo of ſatiſfying for our ſinnes, p. 38by our ſelues and others, of the force and validitie of indulgences maſſes, and ſuch like thinges purchaſed for vsus, likewiſe either by our ſelues, or others, either whiles we are aliue or dead, and their conceptes of purgatory, and the releefe of ſoules there, by a number of things, which they ſeeke to make men beleeue, will ſerue well, to that end, of the ouerplus merits, and ſatiſfactions of others to be communicated to ſuch as lacke, either through the common force of the communion of ſaintes, or by the ſpeciall intention of the doer and ſufferrer of them, or of the ordinarie diſpoſer thereof at his pleaſure (which they hold to be the pope) and of their mediation and interceſſion of ſaints and Angels, for their deuout worſhippers and callers vponupon: are as it were ſo manie ſtrong cables, to holde men backe either altogether, or in great parte, from longing and thirſting at all after Chriſt. Laſtlie their doctrine hath been and is ſuch, to blunt the edge and force of the law, which God hath left, as I hauehave ſhewed, righthe vnderſtood, to driue men herunto, that in verie deed they hauehave left it, as it is and muſt bee vnderſtood, by their gloſes and additions, and detractions about the ſame, p. 39without any force at all in effect, to this purpoſe. For firſt at their pleaſure they leaue out the ſecond commaundemente, and to make yet vp the number of 10. they deuide the laſt into two:: ſecondly though Dauid neuer ſo much magnifie the perfection thereof as we hauehave heard, Pſal: 19.7. yet it ſhall be ſo imperfect with them, as that there are 5. commandements more, which they call the commaun lements of the church, beſide infinite other traditions, for the obſeruing whereof often times, they make the commandements of God of noe effect, as the phariſes did for theirs, which muſt needs be obſerued, ſay they, or elſe a man cannot lead ſuch a holy chriſtian life, as he ſhould: thirdly they are ſo confident & reſolute, that it is poſſible for man to keepe the lawe of God, that they hauehave curſed al that hold the contrarie, they teach a man may doe that & more alſo, and that God were a very tirant, if man coulde not keep & fulfil his law. Yea herm they hauehave gon ſo far as that not onelyonly they hold, that a man may in eueryevery point ſo exactly keep it, that he can neither be charged with trāſgreſſiō of any commādment therin contayned, nor yet in iuſtice be debarred from the wages & rewarde of ſaluation which by perfect keeping p. 40thereof, he hath merited and deſerued. Which whiles they teach and doe, firſt they make ſome negligent and careleſſe, in ſtudying and meditating of the lawe to the purpoſe aforeſaid, ſeeing by them they are occaſioned, to thinke that man may adde therevnto, and take from thence at his pleaſure, and ſo by this means the law ſtands theſe in no ſteed, to this end: and ſecondly by their laſt kind of doctrine hereof, whereas both the nature of the law it ſelfe, and all the circumſtances vſed by God in the firſt promulgation thereof, plainly ſhew, that by Gods ordinance it was and is appointed to make man to tremble and quake, at the ſight of his manifold & greate ſins & imperfections therby made known vntounto him, that ſo therby he might take occaſion, the ſooner and the more earneſtlie to ſeeke to be made righteous by Chriſt, and to hauehave that vnrighteouſneſs of his owne, pardoned & couered, they hauehave quite trāſformed & altered the vſe therof, as though it were giuē of God of purpoſe ſtrongly to lead man, to a ſtrong conceit of his own ablenes to keep & fulfil the ſame, & ſo conſequently therby to an opiniō, that either Chriſt is not very much to be thirſted for at al, or elſe, that one may very quickly hauehave done with p. 41him. Their rule, foreign, borrowed from Plutarch, that is, lawes muſt be made according to mans ability to keepe them, will not beare out and iuſtifie this their opinion of mans ableneſſe nowe to keepe the lawe. For it is ſufficient for clearing of God of all blame herein, as I hauehave ſhewed before, that man as he created him at the firſt, was able to keepe this lawe, which now both plaine and plentifull experience, and the expreſſe ſcripture it ſelfe, ſaith it is impoſſible for him to doe, through the weakneſſe of the fleſh, Rom. 8.3. For what reaſon is there, ſeeing man is fallen from his abilitie, by his owne follie, eyther that God therefore ſhoulde fall, or alter in his rule of righteouſneſſe, or that he may not challenge that at his handes, that in reſpect of his creation, and otherwiſe he owes him, though he know well inough before hand, that he is not able to pay him one of a thouſand? Eſpecially, ſeeing man may make this moſt notable and profitable vſe thereof, euen therby to take occaſion to ſee from what he is fallen, and to what, that ſo he may giuegive ouer, euer truſting to come to heauen, by keeping of the law, whereof he is ſo great a breaker, that he may ſeeke and truſt only p. 42to come thither, by beleeuing the goſpell of Ieſus Chriſt. To maintaine yet the fanſie of mans abilitie and poſſibilitie to keep the law, they hauehave deuiſed a number of ſhiftes, all which alſo tende to the quenching of ſpirituall hunger and thirſt after Chriſt. For to this end ſome of them hauehave taught, that the preciſe, full, and perfect ſence of the law, is not for vsus heere in the way to our country, but when we come there, and that here we may be ſaide to hauehave kept it, though in an inferiour and imperfecter ſence: other ſome thinke, and hauehave written, that man may be ſaide to be a keeper and fulfiller of the law, when for the moſt part he doth ſo, but others miſliking of both theſe, as not pregnant inough to aduance mans abilitie, and the facility or eaſines of the law, teach plainly that the iuſtified man, or man in the ſtate of grace findeth the lawe of GOD, in his moſt perfecte ſence, an eaſie yooke for him to beare and to vndergoe, for that by grace his is enabled perfectly to keepe and fulfill it all, in eueryevery pointe, euen here. And yet in deede theſe luſtie lads, for all this, for that by experience they finde that ſaying of Iames. In many things we ſinne all. Cha. 3.2. verified in them, euen p. 43when they thinke themſelues to be in that ſtate, and for that they finde likewiſe, that Sainte Paul in that ſtate in deede, yet complaineth of concupiſcence, which he founde in himſelfe, by comparing himſelfe with the lawe, that was & is ſpirituall, holye, and good, and ſheweth that moſt gladly he woulde be rid thereof. Romaines 7.7. &c. Are faine to helpe out this their poſition, with this, that thoſe ſinnes whereof Iames ſpeakes, and others, of men in that caſe, are but veniall ſinnes, and that the firſt motions to ſinne, or concupiſcence founde in the regenerate after baptiſme, are not ſinne. And the better yet to make this vntempered morter to cleaue, though Chriſte hauehave toulde vsus, that an account is to bee giuen for eueryevery idle worde. Math. 12.36. Yet theſe veniall ſinnes of theirs amongſt which I am ſure they bring idle wordes, muſt be pardonable, euen for the littlenes thereof, muſt not be accounted contra legem, that is contrary to the law, but only praeter legem, that is to ſaye, beſides the lawe, and ſuch as may be waſht and doone away, by knocking of the breaſte, by holye water by p. 44ſaying the Lordes prayer, by faſting a day, by an almes giuing, by generall confeſſion of ſinnes, or by a Biſhops bleſſing, yea, as one ſaith, though theſe be done without any inward good motion at all: Yea, if all theſe will not ſerue, their great Bellarmine will not yet be put, or driuen from this poſition, of the ableneſſe of man to keepe the lawe: For after he had tried, with other of his fellowes, what theſe coulde doe, to wipe away the obiections made againſt the ſame, preſſing Paules experience to the contrarie. Rom. 7. though it be there neuer ſo plaine, that by the law euen then he found himſelf a breaker of the lawe, and therefore no perfect keeper therof, yet for that Paule there, to comfort him ſelfe with all, confeſſeth that in his mind, or inward man he delighted in the lawe, allowed of that which was good, and condemned the contrarie, he ſayeth that in ſo ſaying Paule prooues and ſhewes, that he was, for all the lawe in his members, which likewiſe he ſaith rebelled againſt the lawe of his minde, and led him captiue vntounto the lawe of ſinne, a perfect keeper euen then of the lawe. For the lawe ſaith he, is not giuen to the ſence or fleſh, but to the minde and ſpirit of man, wherein Paule p. 45kept the lawe, though in the other reſpect he had ſuch cauſe to complaine. And whereas he knewe that ſuch as they counte no veniall, but deadly ſinnes hauehave beene found, and may be againe, euen in the regenerate, yet ſuch he will defend, may be counted perfect keepers of the lawe, when they hauehave riſen againe by repentance, and hauehave had thoſe their ſinnes forgiuen in Chriſt. Yea though he be enforced by a place out of Saint Auguſtines firſt booke of his retractions, Cap. 19. to confeſſe, that there is aduouched by him, ſome imperfection in the beſt mens keeping of the lawe, yet to doe the beſt that he coulde, to couer and cure the wounde that, that ſaying had giuen his cauſe, he would make his reader beleeue, that the imperfection that he findes therein, is but Carentia perfectionis, the want of perfection, and not the tranſgreſſion of any one commaundement, which he reſembled to the omitting of one letter, in writing of much. If this be learnedlie to defende a poſition, or the maintenance thereof not onelie to fall into ſo manie abſurdities, as theſe be, and then beſides to be driuen to vſe ſuch a ſort of friuolous, and fruitles ſhiftes as theſe be, what poſition can poſſible p. 46to be fooliſh, and falſe, but that a man of any wit may defende it? And who can be ſo ſimple and blinde, but he muſt needs perceiue, that in all this geare, whether they ſee it or not, that Sathan directly by their mouthes and pens, laboreth and ſweateth moſt egerly, and directly, to make men ſo drunken and full with a conceite of their owne perfection, or at leaſt ſmall imperfection, that they hunger nor thirſt after Chriſt, as they hauehave cauſe in deede to doe, Who but men bewitched with an opinion, that whatſoeuer their Romain prelates alow for currant and found doctrine, how contrary ſo euer it be in deede to ſcriptures, fathers, reaſon, and all, would euer hold, either al or any of theſe? For moſt plentifully, by all theſe, a number of times wee hauehave ſhewed them, their vanitie and folly, in all of theſe, and to this daie they neither hauehave, nor euer will be able to anſwere vsus to the purpoſe herein. And aſſure thyſelfe that herein I hauehave charged them with nothing, but with that, which I finde, in the beſt and moſt famous writers of their ſide, as namely in Andradius, Oſorious, Caniſius Vega, Franſciſcus de victoria, the cenſure of Colen, their Rhemiſh notes of the new teſtament, and p. 47in Bellarmine. But, howſoeuer, therfore they may ſtand reſſolute herein, yet I hope euen the bare recitall hereof, maketh thee Chriſtian reader, to ſee the verie groſſe abſurditie thereof alſo. If there were noe more to cauſe thee to ſee it, but this, that the reſt of all theſe their doctrines plainelye tendes and is, as I hauehave ſhewed, to driue man either to thinke his ſoules ſicknes through ſinne, not to be ſo daungerous and grieuous as it is indeede, and therefore as we teach it to bee, or for his recouery thereof to truſt to other phiſick or Phiſitions, then to the onelyonly phiſition of our ſoules Chriſt Ieſus euen that ſurelye were and is ſufficient. For how can that doctrine be any way found or good, that naturally bringeth forth or breedeth eyther of theſe curſed fruites, ſo daingerous to mans ſaluation, or ſo iniurious to the honour and glorie of Chriſt Ieſus? Yet that thou maiſt not be without thy particular counterpoyſon in a readines, againſt eueryevery one of theſe their poiſons, to Iuſtifie our doctrine, and to confute theirs: touching original ſin & free will, remember that with vsus, againſt them it is written touching the former thus; The imagination of mans hart is only cuil, euen p. 48from youth. Gen. 6.5. & 8.21. the naturall man perceiueth not the thinges of the ſpiritte of God, neither can he knowe them. 1. Cor. 2.4. Yea that before our conuerſion, we are ſaid to hauehave hard and ſtonie heartes, Ezech. 11.19. Rom. 2.5. but alſo to be darkneſſe. Epheſ. 5.8. and dead by ſinne. Epheſ. 2.5. and that touching the other, Paule hath moſt plainely taught the Saintes at Phillippis, that it was God that wrought in them, both the will and the worke, and that of his owne good pleaſure, Cap. 2.13. and that Chriſt himſelfe moſt plainely hath ſaid, that no man can come vntounto him but whom the father draweth. Ioh. 6.44. and that without him we can doe nothing. Iohn. 15.5. And their next three are ſufficiently confuted, euen in that we read, and we knowe it is moſt certaine that our Chriſt is able perfectly to ſaue al them that come vntounto God by him, ſeeing he euer liueth to make interceſſion for them. Heb. 7.25. and hath offered himſelfe once for all to take away the ſinnes of many, Cap. 9.28 yea with that one offering, hath conſecrated for euer them that are ſanctified, 10.14. eſpecially it beeing alſo moſt plainely written as it is, that as there is but one God, ſo there is but one mediatour betwixt God p. 49and man the man Chriſt Ieſus, 1. Tim. 2.5. and that there is no other allowed doore, whereby at all to enter into Gods ſheepefolde, but onelyonly the ſame Chriſt Ieſus, Iohn. 10.1.9. &c. For theſe places are moſt pregnant to cut the throte for euer of all thoſe deuiſes, and may ſatisfie, and will anie, that are not wilfullie diſpoſed to wraſtle, for the aduauncing of the creature and his owne founde deuiſe, though to the darkening and obſcuring of the creator, our bleſſed God and ſauiour for euer. Nowe laſthe, in as fewe wordes as I can, to arme thee, that thou take no harme by that which they teach touching the lawe, and the keeping thereof. Firſt to ouerthrow their maine grounde therein, remember and marke well that Peter in the firſt famouſe councell at Hieruſalem ſpeaking of the lawe, openlie and confidentlie pronounces it to be a burthen, which neyther they nor their forefathers were able to beare. Act. 15.10. and that the refore Paule hath proued that no man can be iuſtified, by his keeping of the lawe, becauſe it is written, curſed is euerie one that continueth not in all thinges, which are written in the booke of the law, p. 50to doe them, Gal. 3.16. For theſe places will ſtande in force, for all Bellarmines, and his fellowes cauilling, and ſeeking by their Romiſh ſophiſtrie to wipe away the ſame, to the full and direct confutation of this their opinion, that it is poſſible, and alſo found true by experience (for otherwiſe they ſay nothing, for we diſpute not, as Auguſtine ſaide in this caſe, Lib. 2. cap. 6. de pectatorum meritis.what God can doe, but what he doth) that a regenerate man, ſhoulde perfectly keepe the lawe. For neither was the queſtion that they had in hand in that councell, onelyonly of the keeping of the ceremoniall and iudiciall lawe of Moſes, but of keeping therewith alſo the whole lawe, as it appeares by the ſetting downe of the ſame, and the circumſtances thereof, Verſ. 5. neyther was the lawe, nor is it, anie other waie a yooke or burthen, which neyther they nor their fathers were able to beare, but as therein eſpecially is compriſed the lawe morall, which rightly vnderſtoode, mans weakeneſſe conſidered, is infinite harder to keepe for man, then both the other. And for Paule in the other place, to hauehave graunted onelyonly this, that no man by his owne ſtrength without p. 51faith and grace can keepe the whole law, would not, nor coulde not, hauehave ſerned his turne, to any purpoſe to confute thoſe that he dealt withal. For neither were the falſe Apoſtles ſo fooliſh to teach, or the Galathians once ſo ſillie or ſimple, as to be but in daunger to beleeue, that any ſuch works of the lawe, ſo done, were at all to be truſted vntounto, to erne or merit their ſaluation by. And therefore as it cannot be denied, but that he ſpeaketh there of the lawe in generall (as his wordes, continueth not in all thinges, which are written in the booke of the lawe, doe ſhewe) ſo may it not, nor cannot, without wilfull cauilling, that the propoſition, that he aſſumeth, as granted, and ſuch as might not be denied was this, that certaine it is, no man continueth in all the thinges that are written in the lawe, to doe them, whoſoeuer he bee. For thereupon it muſt and doth onelyonly follow, that ſuch as theſe were that he reaſoned againſt, that put truſt and confidence in the works of the law, which they did after faith, and in grace, coulde not be iuſtified thereby: becauſe the lawe found them yet in ſome thinges breakers thereof, and therefore was ſo farre of from iuſtifying of them, for keeping p. 52it in parte, that he pronounced them accurſed for not keeping it, in whole and in enery point. And yet Bellarmine ſeemes to perſwade himſelf, that he hath clenlie ſhilted of the former place, by telling vsus that Peter ſo ſpoke of the lawe, in reſpect of the ceremonies thereof, and the iudicialles thereunto appertayning onelie, and that alſo he hath quite ridde his handes of the other, by aſſuming a propoſition about ſuch workes of the lawe, as were yet neuer in queſtion there, betwixt him and anie of his aduerſaries. Thus then the piller of theirs throwne downe and laide in the duſt, with it are all the reſt that depend thereon, ouerthrowne alſo. Notwithſtanding, briefely let vsus take a view of them, the better to vnderſtand the vanitie and impiety therein ſet downe. That the perfect and exact ſenſe of the law is rather for men in heauen then in earth, how can it be, ſeeing moſt of the commaundementes are ſuch, as concerne onelyonly this life? our Sabaoth is perpetuall, and not one day in the ſeauen, and what diſtinction of degrees amongſt vsus are to be imagined there, that we ſhould reade the fifth commaundement? Yea what neede ſhall then be there to hauehave any of the other p. 27preſcribed vsus, where there is no danger at all, or feare to be had of loſſe of life, honeſtie, goods, or name? As for the next gloſe wherbyſom would hauehave men to be coūted keepers & fulfillers of the law, for keeping it in the moſt part, Iames hath moſt planily taught, ſaying, whoſoeuer ſhall keep the whole law, and yet faileth in one point, he is guilty of all. Cap. 2. Ver. 10. Now other of them ſay that grace makes the whole eaſie to be kept, it is eaſier ſaide, then any way proued to be ſo, for that all experience of ſuch as hauehave had grace, in as good meaſure, as any againe can hope to hauehave it, hath beene euer yet moſt flat to the contrary. Yet we eaſily graunt, that to men in grace, it is far eaſier then to any other, yea and that it is eaſie to them in this reſpect, that they vnfainedly ſtudying and endeauouring to keep it, though ſomtimes they faile & com ſhort thereof, yet thereby taking occaſion to repent, and ſo by faith, to ſeeke to the fountaine of grace, Chriſt Ieſus, for pardon, they finde him moſt able and willing to account their purpoſe and care to hauehave kepte it, euen inſteede of the fulfilling therof indeede, to pardon & purge them of all their a berrations from the ſame. But where is all this, to proue man any time, to be ſo p. 54full and perfect a keeper thereof, that he neyther may be charged with the tranſgreſſion of any one commaundement, nor in iuſtice debarred from the wages of heauen which he hath merited and deſerued thereby? And yet thus farre they goe in this pointe, though quite without warrent or ground. For though this were granted them, that after regeneration, ſome thus coulde and did keepe the lawe, yet where finde they that God hath bounde himſelfe by any promiſe, to giuegive heauen to any for keeping his lawe, onelyonly in ſome part, or for ſome peece of his life. Doubtleſſe the promiſe that God hath made of life, or reward to the keepers of his law, is, if they, during their whole life wholly, obſerue the ſame, otherwiſe hee hath promiſed them nothing, but a curſe, as we hauehave heard before. But to let this paſſe, and to proceede, their next helpes and refuges are, that which they holde of veniall ſinnes, and of concupiſcence, and of the firſt motions to ſinne not conſented vntounto: wherein they ere many waies. For firſt it is great boldneſſe in them to ſay where Iames or any other ſay, in mancy thinges we ſin al, that there they meane only their veniall ſinnes: Where experience told dailie p. 55ſhewes and prooues that very many of thoſe alſo very great & groſſe ſins, and that oftentimes hauehave ouertaken, & yet doe the better ſort of men & they themſelues, holde veniall ſins, not to be ſins ſimplie, but improperlie. Wherupon it ſhould follow by their conſtruction, that Iames ſhould ſpeake, but in this ſenſe, in many thinges we ſinne all, not ſimplie but improperlie. And counting ſuch a number of ſins veniall as they do, I wonder they are not aſhamed yet to bolde, that they are not contrary to the law, but beſi…s it. For what perfectiō were there in the rule of righteouſneſſe preſcribed therein, if it left ſuch a number of ſins vncheckt, and incountred? That they all ſhould be but at the omitting of a letter in writing of much, or as ſome others hauehave ſaid, but as a few ſmall motes in a faire garment, and therfore to be pardoned, either for their own littlenes, or to be wiped clean away by ſuch trifling means, as they to that end, ſay wil ſerue it is ſtrange that any that hauehave any knowledge of God, or his iuſtice, or of his written word, ſhould either ſo ſay or thinke. For who knowes not, that God requires the whole heart, & ſoule of man, and that al the faculties and powers, both of body and ſoule, ſhoulde whollie ſerue him, and that as hee himſelfe p. 56is puritie it ſelfe, ſo his iuſtice is ſo infinite pure, that it can abide nothing, that hath anye imputitie in it? And who can read Chriſtes expoſition, but of theſe two commaundementes thou ſhalt not kill, thou ſhalt not commit adultery, and of that parte of the third, thou ſhalt not forſweare thyſelf. Mat. 5.12. &c. but he ſhall euen therby plainely perceiue, that Chriſt there, hath taught vsus that a number of thoſe which they count their veniall ſinnes, are grieuous ſins before God, directly forbidden in his law, and ſuch, as if the Lord ſhould but enter into iudgement with vsus for, we were neuer able to abide it. For there to be angry vnaduiſedly, to ſay to another …aca, to call one foole, to looke on a woman to luſt after her, to ſweare vainely at all, by the ſmalleſt thing that is, are there expreſſelye forbidden by Chriſt as contrary to theſe lawes, and as ſinners euerie one of them worthy of grieuous and heauy puniſhmēt. And yet many of theſe, if not all, they muſt needes confeſſe, be ſuch as they count but veniall ſmnes. Let not any man therefore, liften vntounto theſe men, thus ſeeking to extenuate the vilenes and heauines of any ſin, how ſmall ſoeuer: but rather let eueryevery one learne of Chriſt to account the ſmaleſt ſin p. 57that he falleth into, in thought, word, or countenaunce, damnable inough of it own nature, if God lay it to the charge of the committer thereof. That concupiſcence or the firſt motions to ſinne, ariſing in our minde, are not ſinne, may, I woulde thinke, appeare ſufficiently to be falſe, in that Paule ſo complaineth thereof, as he doth, and woulde ſo ſaine be rid of it, as we reade Romans. 7.7.17.24. and that expreſly it is forbid in the laſt commaundement… thou ſhalt not luſt after, or deſior any thinge that is thy neighbours. Which to be ſo by this it is enident, that by Chriſtes owne oxpoſition (as we hauehave heard) luſt confented vntounto but ſecretly in thought, is condemned and forbid in the former commandementes. For there is no probabilitie, that the Lorde of purpoſe ſetting downe the ſumme of his law, ſo breeflie as he doth in theſe 10 commaundementes of his, and diſtinguiſhing it into 10. expreſly, as he doth, Deut: 4.10. that either he would forbid one thing often, or confounde one commaundement, and the matter thereof with an oother, which of neceſſitie muſt be granted yet to be ſo, vnleſſe for the diſtinction of this laſt commandement from the former p. 58we ſay, that therein bare and naked vnlawfulluſt or concupiſcence, though not conſented vntounto, is expreſly condemned, and in the other, the ſame yealded and conſented vntounto. And thus it ſeemeth, Paule tooke it, and vnderſtood it, in ſayinge he had not knowne luſt, (meaning that it is ſinne) but that the law ſaith, thou ſhalt not luſt: Romains 7.7. and there vponupon doubtleſſe he is driuen to acknowledge as he doth there, the lawe to be ſpirituall, and himſelfe vnable to anſwere in his fleſh the perfection thereof. And God requiring, as I ſaid before, and as we are taught by the ſumme an abridgement of the law, often repeated in the ſcriptures, that we ſhoulde louelove him with our whole heart, and our neighbour as our ſelfe, howe can our heartes be wholie his, when there are but theſe firſt filthie motions to ſinne, neuer ſo little a while flying vp and downe there. Wherefore if ſinne be as Iohn hath defined it, the tranſgreſſion of the law, 3.4. and hereby the verie life of the lawe and the ſubſtance thereof be broken, as doubtleſſe it is, howe can it be, but that bare luſt, and the firſt euill motions to ſinne, though by and by reſiſted, are ſinne, and that ſimplie and properlie▪ p. 59Nowe as for the laſt fillie ſhiftes of Bellermine, to ſay that the law was not giuen to the ſence, but to the minde, and therfore that Paule obeying the lawe in his mind, was no breaker thereof, though he found that in his members which led him to the contrarie, what is it elſe, but to ſay, ſo we ſerue God in our minde, it makes no matter, howe we behaue our ſelues in our bodies or fleſh, as though the ſame God, that created the ſoule, created not the bodie alſo, and therefore required not as well that the one parte of man, as the other, (though firſt he would hauehave the ſoule) ſhoulde ſerue him. Who therefore of any wiſedom or learning, would hauehave thought that ſuch a beggerly and fond anſwere as this, would hauehave ſerued, to hauehave clean daſht & anſwered, ſuch an inuincible argument, as he takes vponupon him to anſwere herewith? And as for his other 2. they are verie ridiculous. For what is it to proue, that the keeping of the lawe, is poſſible to the regenerate, to ſay, that if thay fall into any mortall ſinne, repenting therof, and hauing the ſame forgiuen, then they are counted ſtill as keepers therof? For this is not by their meritte and perfect keeping of the law, but by the grace of the goſpel, which offereth p. 60pardon to theſe that repent, though they hauehave traſgreſſed the lawe. And as forthe laſt, which as his anſwere to Auguſtines place 1. retract. Cap. 19. that thereby indeed is confeſſed a want of perfection in mans keeping of the lawe, and not a tranſgreſſion of any commandement, how can it ſtand, ſeeing, as it is cleare in deed in Auguſtine, and he himſelfe is therefore enforced to confeſſe it; that his anſwere is there, that the perfection required by the lawe cannot be found in man in this life, otherwiſe, then whiles all thinges therein commaunded, are accounted as doone, when whatſoeuer is not done, is pardoned? And as in deed, in other poore lahours of mine already in print, I hauehave ſhewed, the ancient fathers are moſt plaine and pregnant in this, to ſhow, that the perfection of our righteouſnes, lyeth rather in the ſight of our own manifolde vnrighteouſnes, to vrge vsus to thirſt after the making of vsus righteous, through the righteouſnes of Chriſt Ieſus, thē in any finding at any time, of any perfect inherent righteouſneſſe, in our ſelues. Wherefore theſe thinges conſidered, I truſt you will rather vſe the meanes before laide before you by mee, according to Gods worde, to breede p. 61in you true hunger and thirſt after Chriſt, thē that you wil end any eare at al, to theſe ſubtilties of Sathan, to holde you there from ſuch therefore, hopping that by thoſe meanes, either God hath heretofore made you, or at this preſent hath or wil, let vsus proceed.

The next thing beere to be conſidered of, The commande ment. which containes 2. things. b. what it is to come vntounto Chriſt.is the commandementes here giuen by Chriſt, vntounto ſuch as I hauehave ſpoken of and hauehave laboured to make all you wherein as I ſaide in the beginning, he requireth of all ſuch, two thinges, namely that they ſhoulde come vntounto him and then drinke of him, where by comming vntounto him, we hauehave not, as Auguſtine hath noted in his 26. and 32 tractes vponupon Iohn, to vnderſtand a comming vntounto him by the feete of the bodie. For ſo manie came vntounto him, touched him, and througed him, and yet were neuer the better. Mat. 5.31. but a comming vntounto him, by the direction of the eies of the ſoule, by the feete of ſound knowledge of him, what he is in perſon, and what he is in office. When this worde is vſed alone as Mat: 11.28. in thoſe wordes of his, come vntounto me, all ye that be wearie and heauie laden, and I will eaſe you, then thereby doubtleſſe we p. 62hauehave not onelyonly to vnderſtand, thus much, but that therby further is required of vsus, faith in him, grounded vponupon this our knowledge of him, as vponupon the foundation thereof. But wher it is coupled with other wordes, that either expreſly, or in effect call for faith, as it is here, then thus as I hauehave ſaid, it is to be taken, as Iohn. 6.40. compared with this place makes it euident. For there inſteed of comming vntounto him, he ſaith he that ſeeth the ſonne, not vnderſtanding thereby, the ſeeing of him, with bodily eies, but with ſpirituall: and then he goeth on, ſaying, and beleeueth in him, ſhall hauehave euerlaſting life. Wherefore, vntill by the light of the goſpell, men hauehave ſo profited, through the inward working of Gods holy ſpirite in them, that they knowe and acknowledge Chriſt aright, both in perſon and office they hauehave neither eies not feete in Chriſtes ſence, here, to come vntounto him by or withall. Pray we therefore for this light, and the countenance thereof amongſt vsus. For certainely the naturall man perceiues not the thinges of God, neither can he, becauſe they are ſpirituall. 1. Cor. 2.11.14. &c. But they that hauehave the light of the goſpell ſhinning amongſt them, though p. 63before they ſat in darkneſſe, and in the ſhadowe of death, yet (if the faulte be not in them ſelues), they may ſee a greate light, and life is riſen vp to them, in this behalfe. Mat. 4.16. Peter by this light directing him and ſhinning vntounto him, ſhewed that with theſe feet he was come to Chriſt Mathew. 16.16. confeſſing Chriſt to be the ſonne of the liuing God, and therefore to his greate comforte, and to encourage others ſo to come vntounto him alſo, Chriſt anſwered him and ſaid. Bleſſed arte thou Simon the ſonne of Ionas, for fleſh and bloode hath not reuealled this vntounto thee, but my father which is in heauen. Mat: 16.17. Surely we here in England, Gods name be bleſſed for it, hauehave had nowe this greate while the light clearely ſhining amongſt vsus, to direct vsus in our comming to Chriſt, to make ſtreight ſteps vntounto our feet, leaſt that which is halting be turned out of the way, as we are councelled, Heb. 12 13. And yet I feare there is ſuch bad and ſmale cōming to Chriſt, ſound amongſt vsus, that he in reſpect of moſt of vsus, hath too too iuſt cauſe to ſay vntounto vsus, as he did to the Iewes in his time, This is the condēnation, that light is come into the world, & men louelove darknes better then light becauſe their deeds are euil. Io. 3.19. wher p. 64for we hauehave cauſe to thinke, that alſo, which in an other place, he ſaid vntounto ſome of them, euen to be ſpoken of vsus all: yet a little while, is the light with you: walke whiles ye hauehave light leaſt the darkneſſe come vponupon you, for he that walketh in the darke knoweth not whither he goeth, and therefore while ye hauehave light, beleeue in the light, that ye may be the children of the light. Iohn. 12.31.36. But that this his aduiſe and counſell may be in time, and that effectually taken to heart, and followed of vsus, in this caſe in walking aright vntounto Chriſt by the direction of this light, whiles it ſhines amongſt vsus, we are ſeeing our owne vnableneſſe other wiſe ſo to doe at all to be as it is, to pray him according to his promiſe made to his diſciples, that he woulde alſo praie his father to beſtow vponupon vsus euen the ſpirite of trueth, to teach vsus all thinges. Iohn. 14.16.17.26. and to leade vsus vntounto all truthe. 16.13. For if euer we attaine by this light, to the ſound and perfect knowledge of Ieſus Chriſt, wherein euen the wiſedome of God in a myſterie, as Paule ſpeaketh, is contained. 1. Cor: 2.7. doubtleſſe we ſhall hauehave cauſe with him to ſay further, as he doth there alſo Ver: 10.11. God then hath renealed p. 65it vntounto vsus by his ſpirite, for that ſearcheth all things, even the deep thinges of God. For what man knoweth the thinges of a man ſaue the ſpirit of man, which is in him? euen ſo the thinges of God knoweth no man, but the ſpirite of God.

Seeing then that Chriſt commaundeth vsus here to come vntounto him and to come vntounto him is nothing elſe, but according to the light of the goſpell, directing vsus therein, by his ſpirite to be enabled, rightly to knowe him, acknowledge and confeſſe him, it ſtan deth vsus vponupon diligently to marke and to conſider, howe therein he is deſcribed and ſet forth vntounto vsus. Which if we doe, we ſhall ſoone finde, What Chriſt is in perſon.that the ſumme and ſubſtance of all ſet before vsus therein tendeth, ether to ſet out what he is in perſon, or in office: let vsus therefore before we proceed any further, the better to teach vsus and to enable vsus to doe, as Chriſt here biddeth vsus, a little conſider what in theſe two reſpects it hath taught vsus. Touching the former, what he is in perſon, therein thus much we may learne, that whereas moſt certaine it is, as our catholike ſaith teacheth vsus, and the whole courſe of the ſcriptures, proueth, that there is but one eternal, true and almightie God, the maker and gouenour of all the p. 66world, and yet in the vnity of Godhead, that there are 3. diſtinct perſons, the father, the ſon, and the holy ghoſt, coequal & coeternall: the light of the goſpell makes it moſt cleare & euident, that the 2. perſons in this trinitie, hauing been frō euerlaſting, & then alſo being true & very God, when the fulnes of time was come, he tooke vntounto him ſelfe the full and whole nature of man in the wombe of the bleſſed virgine Marie, that by the power of the holy ghoſt ſhadowing her, ſhe both conceiued and bare a ſon, (remaining ſtil a virgine) that was & is very God and man alſo, & yet not two perſons bur one. The hiſtorie of this his incarnation, conception, and birth, moſt agreeably to all ancient propheſies giuen before of the comming of the Meſſiah in reſpect of all the circumſtances thereof, of whom he ſhould deſcend according to the fleſh, at what time he ſhould come, wher he ſhould be borne, and in what manner, is ſet forth moſt plainly by Mat. 10. and by Luke, 1. & 2. In which alſo, ſo much as I haueſaid, touching his perſon, is taught, for therin we finde him termed the ſon of the almighty & Emanuel, that is, God with vsus: & to proue that he was conceiued & born of the virgin his mother, a very man, there his petegree p. 67is deriued euen down from Adam to Abraham, Iſaac, Iacob, Dauid & the reſt, wherby alſo it appeare th, that he is indeed that ſeed of the woman and of thoſe deſcended that ſhould tread down the ſerpents head & in whom al the natiōs of the world ſhould be bleſſed. And yet in this hiſtory he is ſtil ſpokē of, neither as of one, by the cōmixtion or coniunctiō of two natures, made a third, nor yet by the conſociation or aſſociatiō of two natures, remaining ſtil two perſōs, but as he became, & ſo ſtil remaineth one onelyonly perſon conſiſting of theſe two natures, ſo therin is he ſet before vsus. This myſtery alſo is moſt notably, in my opiniō opened vntounto vsus by ſaint Paule, Phillip: 2. verſ. 5.6.7. and 8. in theſe words, let the ſame mind be in you that was in Chriſt Ieſus, who being in the forme of God, thought it no robery to be equal with god, but he made himſelf of no reputatiō, & took on him the form of a ſeruāt, & was made like vntounto men, & was found in ſhap as a man. For her in if the wordes be wel markt he hath moſt profoūdly, ſet down, what he was before his incarnation, and what he became then: what he was before, he ſheeweth in theſe, being in the forme of God, he thought it no roberie to be equall with God: and what he became after in the reſt, p. 68and euen theſe fewe wordes ſhew firſt thabefore his incarnation, he was one that had a true being and exiſtence, to confute Ebion and Ceri…, and all their folowers, who hold that he tooke all his being & exiſtence of the virgin, and that therefore he was onelyonly man: and Seruetus alſo hereby is confuted, who fant aſtically & blaſphemouſly taught, that the word was nothing before, that had a being and exiſtence, but that it was but the decree in Gods minde of the making and creating of this man, and of repleniſhing him with his godhead. For he is ſaid to hauehave beene foreign that is, one exiſting and being in the forme of God: and after it is added, that euen this ſame tooke vntounto himſelf the forme of a ſeruant. To this ſame purpoſe ſaith Iohn, in the beginning was the word, Io: 1.1. and Chriſt him ſelfe ſaid, before Abraham was I am, Io. 8.58. and Paule he himſelfe tooke the ſeed of Abraham. Heb: 2.16. Secondly by forme of God vnderſtanding here the nature of God, as after the forme of a ſeruant we muſt vnderſtand the very nature of man, as al ſound interpreters both olde & newe euer hauehave done, in that it is ſaid that he was foreign, that is, being in the the forme of God, & further that being in the forme he thought it no p. 69robery to be equal with god, al theſe things be further taught, that this being of his which he had before, was the being of a very true God, & that yet he was a diſtinct perſon in the Godhead from the father, though equal to & with the father. For as his being in the forme of man, proued, that he was a verie man, & yet a diſtinct perſon in that nature from other men, equal with them in the common nature: ſo his being in the forme of God, and his iuſt and lawfull thinking (which doubtles it was, or elſe it coulde not hauehave been incident to ſuch an one) that it was no wrong, or robery to be equal with God, proues moſt ſubſtantially, that he was before his incarnation by nature very God, & equal to his father as touching his Godhead, though a diſtinct perſon from his father. For who can be in the forme of God, but verie God, & who can think it no robery & that rightly, to be equall to God, but he that indeed is coequal to & with God, & yet how can theſe things be ſaid, and ſaid truely, as certainly they be here, of the ſon of God, but they muſt needs proue, that though father, ſon, & holy ghoſt, be all but one God, and hauehave but one eſſence, & that moſt perfectly one, that yet the ſame is a diſtinct perſon from the perſon of the father? p. 70For one & ſelf ſame perſon cannot be ſaid to be equal to it ſelf: he therfore that thinketh it no robery to be equal, muſt needs be one perſon, & he to whom he accounts himſelfe equal, an other. So that with this one ſhort ſentence, & with theſe verie fewe wordes, as it were with one blow, all theſe heretiques, Arrius, Photinus, Carpocrates, Seruetus, Sabellius, Praxeas, the Tritheits, and Gentilis, & their ſcholers, are laid for dead, and therefore are meet for euer to be buried in the graues of infamous, and blaſphemous heretiques. For Arrius, though he granted that Chriſt had a being before his incarnation, yet he could neuer be brought to confeſſe, that in that being, he was God, from euerlaſting, coeternal, and coeſſentiall with the father. Photinus and Seruetus, with their crue, held he was God, and the ſonne of God, and ſo might be called, but not by nature, but by grace, and office. Carpocrates likewiſe acknowledged in Chriſt, beſides his manhoode a celeſtiall and diuine nature, but yet he would not yeelde that it was of the ſame eſſence that his fathers was. Sabellius & Praxeas would hauehave there to bee but one perſon, named with three names, & the Tritheits & gentilis contēded for the deſtinctiō of the 3. perſons, p. 71that they would hauehave thē to hauehave 3 diſtinct eſſences, & ſo conſequētly, to be 3 Gods. Theſe here ſies of Arrius, Photinus, Sernetus & Carpocrates, hauehave all their deathswound, in that expreſly, he is ſaid to hauehave bin in the form of God, it being moſt certain that ther by God the father, is ment & by his form no accidentall form, for that God the father hath none ſuch, but his very eſſence, & ſubſtance. And this his being in the ſame forme with his father, likewiſe cuts the throte of Gentilis, & of al Tritheites, for it moſt ſtrōgly ſheweth one form or eſſence to be one & ſelf ſame, moſt perfectly, to diſtinct perſons therin: & laſtly the cōpariſō & equality, betwixt him & his father, ſet down in the other words (for aſmuch as ſuch compariſō could not be, if he & his father were but one perſō, named onelyonly by diuers names) is as pregnant, for euer to confounde, Sabellius and Praxeas. But the lordes name be bleſſed & praiſed for it, if theſe words wernot plain inough to proue this doctrine of the ſon of God, to be moſt cleare againſt theſe heretiques, we hauehave elſe where in the ſcriptures, the ſame moſt plentifully and plainelie taught. For what can be plainer to this purpoſe, then theſe words of Iohn? Cap. 1.1. and 2. In the beginning, was the worde, and the p. 72word was with God, and the word was God: For the firſt clauſe ſhewes his exiſtence, and being from euerlaſting, the ſecond his diſtinct exiſtence, and being in perſon, from his fathers, and that laſt his vnitie in eſſence with him. Plaine alſo to this ende is that which we read, Heb. 1.2.3. For there the Apoſtle cals him the ſonne of God, whom his heauenlie father hath made heire of all things, and by whome he made the world, and he termeth him the brightnes of his glorie, and the ingraued forme of his perſon, bearing vp all thinges by his mighty worde. For herein, his being before the world was, the diſtinctiō his of perſon from his fathers, and yet the vnitie of effence betwixt them, in moſt forceable words is aduouched: let theſe therefore be ſufficiente for this pointe.