them Louing wiues are desirous often when their Husbands trauell to haue the pictures of them When great Persons doe beginne to make loue to some great Princesse in another land they send them their picture Thus Christ our Husband now absent in heauen and making loue to vs in earth doth allow vs 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 vs Secondly let vs 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 euery Beleeuer a 1 Cor. 12.13 We haue all of vs beene baptised all beene made to drinke c. And the Supper of the Lord is called b Luk. 22.20 the Couenant as the Antitypes vnder the Law were but two Circumcision and the Passouer There are no visible seales bearing witnes on earth c 1 Ioh. 5 6.8 but water and bloud as some would haue 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 haue continued vnto 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 vnto him if he transgressed Wee being now sonnes of Gods wrath dead in sinne by nature wee haue 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 vs of our being fed to life and preserued through Christ Vse 1 Wherefore Let vs hold this truth that God hath left vs 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 vs 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 onely keepe vs where Baptisme leaueth but bring vs on and make vs 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 vs so that we neede but repentantly and faithfully to looke thereto 3. If bodily sicke to death we neede no vnctions to make vs passe more easily what will make vs better appointed for death then our hauing receiued him a Ioh. 11.25 on whom who so beleeueth shall liue though he die Lastly these two as they giue vs grace to perfect vs in our Christian being so also to sanctifie vs 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 b Pro. 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 vs of A. That we being engraffed into Christ are washed from our sinns by his bloud and borne anew vnto God First obserue that Baptisme is a signe and seale of our vnion with Christ thence followeth our Communion in those effects following c Rom. 6.5 By Baptisme wee are sayd to be engraffed into Christ and d Gal. 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 haue 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 giue 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 haue faith before baptizing as a Act. 10.2.4 47. Cornelius and b Rom. 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 giue by his Testament and seale Christ and his benefits as well to such as already haue faith as to such as shall come to haue faith and so bee begotten in their season for c Ioh. 1.12 13. 1 Ioh. 5.1 he that beleeueth is borne of God Well then let vs get faith Vse and looke to this our vnion sealed vnto vs 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 haue profit by this seale of the couenant till we are beleeuers To bee vnited with Christ is no small
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 vs frequent the Sacraments we will attend â—o sealing in lesse maters for â—n earthly things we are not well till the bird bee in the â—age till all bee made sure Let vs pray to God vp â—oeth Prayer and downe â—omes blessings the being â—f euery thing teacheth it to â—ray after a sort to the Cretor the earth weary with â—rought will open the â—outh and cry to him the young Rauens will report â—heir hunger and a Psal 147.9 call to â—heir Creator for sustenance â—â—all not we if wee be his â—hildren report all our â—ants to him and seeke all â—ood things from him sureâ—y such as spare to speake â—re vnworthy to speede QVEST. II. 2. Q. WHat are the Sacraments A. Certain outward signes and seales appointed of God to assure vs that Christ with all his benefits are giuen to vs 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 b Gen. 17.11 Circumcision is called a signe of the Couenant c Rom. 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 â—urfe in seazing on land some signes are sacred as the Sacraments which doe not only signifie spiritual things but testifie vs to belong vnto God and also are instruments exhibiting to vs that which they represent that looke as a man by his signe say by deliuering a key doth giue the possession of a house to another so doth God by giuing these signes giue to our faith receiuing the things signified also Hence the Scripture speaketh of them as causes d Rom. 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 haue 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 haue no vertue of producing it Yea mens signes seeme no cause of that which by signification onely 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 onely 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 e Mat. 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 â—oorth in the Creation and so things naturall should haue 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 onely 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 vnto 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 vs. Where consider first the securitie they giue vs. Secondly the things they secure to vs 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 vs any thing wee doe beleeue it yet if hee sweare it giue vs his hand and seale for it it doth much increase our confidence so it is here 2. Now the thing it doth secure vs is Christ his benefits a Ioh 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 haue vnder 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 vnto vs Now himselfe and his benefits are that which he leaueth vs seeing then these are pictures and seales euen assuring Christ himselfe to vs how should we delight to bee in the view of these and to attend on the receiuing of
then theirs for a 1 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 vs 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 vnto good workes Euery 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 vs 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 giue vs his Sonne how great is his loue b Rom. 8.32 will he not with him giue vs all things also Vse 2 Let vs bring faith that wee may receiue him If things be offered to vs and we put not foorth a hand to take them we are not the better 〈◊〉 â—ere offered but not gâ—uâ—n because not taken of vs. There can be no giuing without receiuing let one offer to vs vnder his seale land and liuing which hee hath to bestow if wee will not take him at his kinde word we can haue no benefit Thus it is with vs if wee put not out the hand of faith when God offereth vs his Sonne vnder 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 c Heb. 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 vs 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 vs to life euerlasting both of soule and body hence it is that he euen whole Christ crucified is first set downe vnder 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 haue 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 onely not the other so if Christ be set foorth in bread onely the cuppe remoued hee is not by the outward signe set foorth as one in whom wee may be perfectly refreshed Vse Let vs 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 vs in the desert yea to euerlasting life will hee nourish soule and body The a Ioh. 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 vs to a feast b Esa 25.6 of fat things and fined wines of such food as will quicken vs and expell death that shall neuer preuaile ouer vs 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 c 1 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 haue 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 vs that God hath doth and will worke in vs the things signified by them The end of the thing signified is to giue nourishment and to make vs take increase in the diuine nature which is already begun in vs 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 euery thing else wee haue the vse of it when wee attaine the end to which it conduceth Wee haue the vse of a knife when now we cut with it as is behoofull I haue the vse of a penne now when I haue written with it so I haue the vse of the Sacrament when now I haue 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 haue the vse of a sealed euidence when now I am more fully secured touching all thing therein couenanted So I haue 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 loue religion repentance iustice temperance sobriety hath the right vse of this spirituall food Meats and drinkes haue an alteratiue property in them Let vs be cold of complexion vse of hot meats and drinks wil by little and little change our costitution and make vs 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 vnto him such a force being in him that hee will assimulate vs 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 haue too many Christians like the kine in Pharaohs dreame It would bee a greefe to vs should wee not finde that our bodily sustenance did thriue with vs 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 vs. QVEST. VIâ— 7 Q. WHo obtaine this benefit by the Lords Supper A. Such as come with knowledge faith repentance and loue 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 haue benefit by Christ 1 Wee must haue 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 vs till we know what it is which God doth vnder seale passe vnto vs. Beside as it is a feast wee loue 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 vs with the seale For it is not hauing faith but the new exercise of faith which maketh vs worthy Receiuers The Corinthians a 1 Cor. 11 32 had faith b 1 Cor. 11 29 30. yet receiued not the grace of the Sacrament Looke as a man may haue a hand yet if when a thing is reached foorth to him hee doe not put it out nothing is receiued so wee may haue this hand of faith yet if wee when God reacheth vs 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 haue a mouth if we will not then open it and take downe the sustenance before vs wee shall returne empty so though wee haue this mouth of faith yet if we doe not open it to God now offering to feede vs we shall not 〈◊〉 a crumm of that gra◠〈…〉 Sacrament offreth â— Wee must come with Repentance For as hunger and sallads of sower tart herbs or other sharp things which giue 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 vs. 4. With loue 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 loue is that supernaturall heate which maketh vs receiue him with profit What is fitter then loue for those who come to a common loue feast What more seemely then vnitie for such as make protestation that they are all one in Christ Vse Let vs then take heed wee come prepared wee will trimme vp our selues and go vnto 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 haue 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 vs so vndeseruing in regard of the benefits bestowed on vs. 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 vs 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 haue 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 haue 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 otherâ—â—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
and still continue the same courses Repent and bring foorth fruits worthy Repentance Math. 3.8 QVEST. V. 5. Q. WHENCE commeth this â—hange A. Chiefly from the sight and feeling of Gods mercy towards vs in Christ Luk. 7.47 1 Ioh. 4.19 The heart may be pricked with Repentance by the Law as I said before but this will but make it bleed inward and rancle more and more this is a sorrow to death The heart neuer commeth kindly to be pricked so as to breake out into confession dislike and true griefe for sin as it is a thing offending God till the loue of God come in some measure to be tasted by it a Zach. 12.10 I will poure out my spirit of grace and deprecation and they shall mourne b Mat. 3.7 repent for the kingdome of heauen is at hand We see some sturdy natures which with seuere hard courses are not stirred come ouer them with kindnes and they relent thus it is in the dissoluing of our hearts they neuer yeelde and relent till loue worke on them Looke as it is in the change of the earth all the stormie inclemencies of the Winter though they may cast it into diuers formes yet till the sun cause an influence of his sweete heat into the bosome of it it is neuer changed from vnfruitefull to fruitfull neither is the face of it till then renued So in our soules though the stormes of the Law may diuersly affect them yet till the beames of this grace shine into the heart they are neuer truely changed our hearts could not possibly reflect and rebound this loue to God for it is loue to greeue that wee haue offended him had not hee first caused his loue to shine vpon vs. As euer then thou wouldst repent Vse get a taste of Gods loue one haire of loue will draw more then a yoke of oxen the softest things will breake the hardest A sword which will be stricken vpon iron or steele safely may bee broke men say on a fetherbedde What is harder then a Diamond which abideth the hammer and is not hurt yet a goates bloud will dissolue it as vinegar doth pearle c. Looke to that bloud of Christ our Sauiour and he inable vs to see it that so our hard hearts may bee dissolued through the abundance of loue manifested in it What is so hard but fire casteth and melteth it what fire is so hotte as the loue wherewith God hath loued vs in Christ QVEST. VI. 6. Q. FRom what is the heart changed A. From loue of the world to the loue of God from carelesnesse to conscience and desire to please God Ioh. 21.15 Tit. 2.12 Phile. v. 11. 1 Ioh. 2.15 In euery mouing and alteration there are two points the one from whence the oother to which as in going any whither there is one place which I leaue and another that I go vnto Thus in Repentance the point from which we turne is the loue of the world and carelesnesse the point to which we are changed and conuerted is the loue of God and care to please him Obserue then first That by nature all of vs liue in adulterous loue of the world the persons things fashions in it Iam. 4.4 O yee adulterous saith Iames Looke as women from what time they fall away from loue of their Husbands grow into league with strangers so wee from what time we by sinne turne from the immortall God we turne to the corruptible creature louing them not in and for God louing them not in measure according to the goodnes that is in them but inordinately Some haue this adulterie in them more openly some more couertly For euen as there are some corporally vncleane not ashamed to walke with their Trulls in the sight of the Sunne so there are some Esau-like who will not sticke to say giue them the pottage of pleasure take who will the birthright thus in effect doe all prophane and ciuill persons who care not and will professe as much for matter of religion some haue this adulterous loue to the world but thinke no more of it then a 2 King 8 12.13 hee of Syria did thinke he had in him that cruelty which he after shewed For as men may haue a disease in body which they think themselues most free of so in soule also Such are all Christians who haue not receiued the sanctifying grace which maketh the heart good and honest Vse Wherefore let vs take knowledge of this our estate and bewaile this spirituall harlotry in our nature none is free from it who hath not lamented it in himselfe O for a man to breake his faith and liue vnchastly after hee hath giuen himselfe by couenant to a Creature like himselfe is a worse sinne then it was while he was single for now hee hath added breach of faith to vncleannesse O so to let our hearts be in the world after wee haue by our profession betroathed our selues to God it shall bee easier for Turkes then for vs for we breake our faith and leaue an all-sufficient God for transitorie trifles and pleasures of sinne which last but for a season Obserue secondly from hence That we are turned to the loue of God from the loue of this world that our growing out of loue with the world is our returning into loue with our Husband as the amitie of the world is enmitie with God so the enmitie with the world beginneth amitie with God Look as vncleane women the more they shake off their Paramours the more they returne to their conjugall dutie so it is with vs the truth is wee who by sinne haue turned from God to the inordinate loue of these things can neuer returne to God till these be left as hee who is come hither from any place hee can neuer returne to that againe till he hath left this in which hee now is But how can wee leaue God or returne to him who is euery where euen as two present together for place may leaue each other when in heart and affections they desioyne themselues though in place they are conioyned and as a man may be with light and yet turne from it by winking against it and so going out of that which shineth about him and returne to it by opening his eyes againe thus wee may go from God euery where present while wee turne our hearts and affections from him and shut the eyes of our mindes from beholding of him And wee turne to him when we open the eye of Faith and vnite our selues with his mercy and cleaue vnto him with the loue of our soules This then being our way of returning to our God let vs labour to roote out this stinking weed of inordinate loue to earthly things as euer we would assure our selues wee haue loue to God A chast wife will not content herselfe in the maine to be loyall but she will not giue light behauiour lauish fauours vnchast kisses to any person And shall not wee take