is Dying ye shall not dye or It is certain ye shall not dye which had bin directly contrary to Gods threatning but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye shall not dye in dying that is Ye shall not certainly dye or It is not certaine ye shall dye for in the Hebrew Tongue there is as much difference between these 2. kinds of speech as there is in English betweene this Certainly yee shall not dye and this Yee shall not certainly dye which latter being more nice and ambiguous is that the Deuill here vseth and through her of Adam they and in them all Mankind did fall shall not dye in dying As if he should say Then it is not certaine that yee shall dye Thirdly When hee seeth shee held her eares open to his Charmes and that hee had once wound within her then he beginneth to shew himselfe in his colours Now he stickes not monstrously audaciously impudently and like himselfe to belye God vnto his face appealing to him for the iustifying of a most foule and horrible slander against his owne Maiestie hee scoffes Adam and Eue with his Equiuocatiōs that their eyes should be opened they should be for sooth as Gods c. he maketh a sophisticall Interpretatiō of the name that God had giuen to the Tree of knowledge of good and euill This sinne fearefull at the first and ashamed to shew the face when it getteth strength and groweth vnto a height it becommeth most insolent and intolerable A fourth thing in this temptation of Satan is that he vsed the woman as an instrument to seduce the man The last Actors were Adam and Eue themselues who through weaknesse but voluntarie and of their owne free-will gaue place to this temptation The third thing I obserue in the fall of man is That in Adam and Eue all Mankind did fall he being considered not as one priuate man but as the father of all men and sustayning the publike person of Mankinde And therefore wee all haue part in his transgression As the Apostle saith Rom. 5. 12. In whom all men sinned because we are his Off-spring and Posteritie and were in his loynes when hee offended According whereunto Heb. 7. 9 10. Leui is said to haue payd Tithes because Abraham in whose loynes hee was when hee met Melchisedeck payd Tithes vnto him Which makes Adams sinne the greater in that he murdered not himselfe but all that come from him And this is the first sinne of all Man-kinde that Adams eating of the forbidden fruit with all the sinnes that did accompanie it is our eating and we guiltie of the same offences which is a sinne foraine and without vs. Thus farre of the fall of man Their punishment by the great patience and long sufferance The curse vnto them by the great patience and long sufferance or God and in his singular mercie to make away for the Redemption of Mankind is so qualified that the vttermost and most extreme furie of it is put off till the latter Day whereupon grow two degrees of this cursed estate for either it is in part onely during this life or in the fulnesse of it after death In part onely as their sinfulnes not in the highest pitch of God and in his singular mercie to make a way for the Redemption of the World is so qualified that the vttermost and most extreme furie of it is put off vnto the latter Day whereupon grow two distinct degrees of this sinfull and cursed estate The first is that which is in part only during this present life wherin our sinfulnesse is indeed a thorow and a totall corruption of the whole strength of nature of all that integritie wherein we were created to the committing of all vnrighteousnesse though not in so full and high a pitch as shall be afterwards I terme it totall because The doctrine of Free-will which Pelagius and after him the Papists teach Semipelagians that imagine in a man vnregenerate some abilitie to do wel but weake and vnsufficient of it selfe vnlesse it be holpen of God And so take part of Gods honour from him abusing to that purpose those very places which the Apostle professedly doth write to giue the whole glory vnto God we are wholly tainted and defiled with sinne that as Oyle it soketh into our bones and as rottennesse it goeth thorow euerie part and power both of soule and bodie aswell to the corruption of our whole nature as which followeth necessarily thereupon to the deprauing of all our actions and waies and that in both the parts of Righteousnesse Pietie and Iustice for as the Apostle beareth record God hath shut vp o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that is all men and whatsoeuer is of man vnder sinne Gal. 3. 22. Whereupon 1. Cor. 4. 7. he cryeth out What hast thou O man regenerate and borne againe that thou hast not receiued wholy and euery whit from the free Grace of God It is therefore termed totall in three respects First In respect of all the powers and faculties of the minde soule and bodie which as a Leprosie it hath in euery part infected and as a generall floud it hath wholy ouer-flowne As God himselfe speaketh of the heart that the whole p Gen. 6. 5. frame of it is onely euill continually Gen. 6 The minde q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first the Queene and Ladie Mistris of all other faculties which the Philosophers so much extoll is reckoned amongst the most corrupt parts of man 1. Tim. 6. 5. and 2. Timoth. 3. 8. Men corrupted in their mude So Rom. 1. the Apostle attributeth to all men by nature an r Rom. 1. 21. heart without vnderstanding and a ſ Rom. 1. 28. minde voyde of iudgement Wherefore Rom. 12. 2. hee doth exhort vs Be transformed in the renewing of your minde And Ephes 4. 23. Be renewed in t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of your minde So calling the very power and strength of our minde or that which is most inward in the minde The minde as it were of the minde it selfe to shew that in those parts that of all other ought to bee the soundest and where the force of reason should bee greatest here this corruption hath taken fastest hold Wherefore in another place he speaketh of that most excellent u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and facultie of the soule whereby we reason and discourse and draw one thing out of another That x Ephes 1. 18. the eyes of your discoursing part may be inlightned as being of it selfe full of darknesse as y Ephes 4. 18. other-where hee saith And Rom. 1. 21. hee reckoneth vp in the number there set downe Men vaize in their reasonings and the will of the flesh and reasoning part are ioyned together as both corrupt and naught Ephes 2. 3. Neither is the minde onely but the conscience also is defiled for so the Apostle testifieth Titus 1. 5. To the vncleane nothing is pure but
both their minde and conscience is defiled Albeit there remayne in this part of our minde and conscience some reliques as wee shall sheare anon to make vs vnexcusable but in the other part all are corrupt and naught and we vtterly gone and dead in sinne for first touching our desires all whatsoeuer riseth vp within z Gen. 6. 5. vs is onely euill continually for a 2. Cor. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are not saith the Apostle meete of our selues to thinke any thing as of our selues but that we are meete it is of God Therefore Ephes 4. 22. hee willeth vs to put off the old man which is corrupted through deceiuable lusts And Rom. 1. 24. The lusts of our owne hearts or as b Iam. 1. 14. Iames hath it our owne lusts are put in stead of fleshly and wicked lusts Touching the will albeit the same still remayne free else were it no will at all yet the freedome of it standeth only in this to be carryed wholy and freely and willingly into euill and therefore to bee a slaue and seruant vnto sinne Whereupon c 1. Pet. 4. 3. Peter vseth the will of the Gentiles in stead of a Deuillish and wicked will to shew that such is the will of vs all without Christ The affections also that it may appeare how they are wholy drowned and taken vp of sinne are called by the Apostle sinfull affections or affections of all kind of sinne Rom. 7. 5. And lastly to shew that this contagion sticketh to our whole bodie and all the parts and members of it the same Apostle expresseth sinfull lusts by the name of the lusts of the bodie Rom. 6. 5. Because they sticke in our flesh and the soule by these lusts mooueth the bodie as the bodie againe by them solliciteth and prouoketh the soule This corruption of all our parts quite estranged from the life of God the Apostle elegantly setteth forth and particularly doth enumerate Ephes 4. 17 18 19. our mindes to bee vaine and ignorant our discoursing part to be darkened the heart which there he putteth for the desire will affections to bee hardened benummed and greedily carryed vnto sinne our selues that is our bodies to be fit instruments of all vncleannesse This therefore I say and testifie in the Lord that yee walke no more as the other Gentiles walke in the vanitie of their minde darkned in their discoursing parts being estranged from the life of God through the ignorance which is in them by the hardnesse of their owne heart which after they haue cast off all sorow haue giuen themselues to wantonnesse to worke all manner of vncleannesse with greedinesse Secondly It is totall in respect that both our nature is wholy corrupted and all our actions peruerted by it for touching our nature it is not onely decayed in part hurt and wounded by the fall of Adam but vtterly dead in sinne neither doe we sinne by custome and imitation but are borne Sinners by nature which we vse to call Originall sinne that is a naturall corruption of all our parts and powers from our conception void of all good and inclining to all euill vnable to conceiue and iudge aright of heauenly things by our owne strength and industry or to keepe in remembrance the things which are taught vnto vs bent and readie without the supernaturall worke of Gods Spirit changing vs to lust after that which is euill and to abhorre that which is good to a disorder in all our affections and lastly in our bodie to the offering of all occasions of sinne vnto the soule and to an executing of the things are offered Psal 51. 7. I was borne in iniquitie and in sinne hath my Mother conceiued me Esay 48. â—8 A transgressor from the wombe from the very time thou wast first conceiued and borne art thou called This is the estate of all men in themselues euen of the best as the Apostle teacheth Ephes 2. 3. wee euen we the Iewes with whom the promises were made and not d Gal. 2. 15. sinners of the Gentiles as hee speaketh in another place that is such as can doe nothing else but sinne being aliens from the Couenant yet euen we were by nature the children of wrath as are also other men and dead in trespasses and in sinnes as he said e Verse 1. 5. Câ—l 2. 13. a little before Ephes 4. 14. hee sheweth the summe of the Gospell to bee nothing else but this Awake thou that sleepest and arise from the dead that Christ may shine vnto thee Wherefore of our wisdome it selfe wherein we beasted so much and thinke we so excell the Scripture speaketh euidently that f 1. Cor. 2. 14. the naturall man is not capable of the things of the Spirit of God for they are foolishnesse vnto him neither can hee know them because they are spiritually discerned And the Apostle g Iames 3. 15. Iames maketh naturall wisedome all one with that which is earthly and Deuillish Whereby we may easily vnderstand what is to bee said of the inferiour parts And therefore Iude h Iude vers 19. opposing naturall men to them that haue not the Spirit sheweth euery inch of vs before wee bee regenerate to bee a lumpe of earth and a part of Satans brood In regard of which generall contagion and the better to set forth how our whole man and whatsoeuer is in man within and without from the top to the toe is by nature nothing else but a lumpe and masse of all vncleannesse the Scripture calleth vs Flesh i Iohn 3. 6. 1. Cor. 15. 50. 1. Pet. 4. 1. Rom. 7. 5 25. wherein k Rom. 7. 17 18 20. no good thing but all sinne doth dwell fleshly sold vnder sinne Rom. 7. 14. which being there opposed to the Law of God which is spirituall that is requireth heauenly perfection and integritie of nature as concerning all the parts and powers of our soule and bodie sheweth by flesh which is the Epithete giuen to vs all and to Paul himselfe so farre as he is vnregenerate the quite contrarie to bee meant Further it calleth vs The l Rom. 6. 6. Ephes 4. 22. Col. 3. 9. old man The m 2. Cor. 4. 16. outward man The n Col. 3. 5. members The Law of the o Rom. 7. 25. members The bodie p Rom. 6. 6. 7. 24. of sinne or sinfull bodie wherein sinne so sticketh and the q Col. 2. 11. sinfull bodie of flesh By which words it meaneth not this outward bodie onely subiect to our eye but all the parts and powers of man without exception Therefore the minde it selfe and soule and all the faculties of them both are termed Flesh A minde r Col. 2. 18. of flesh The Å¿ Rom. 8. 6 7. vnderstanding of the flesh Fleshly t 2. Cor. 1. 12 wisdome Fleshly u 1. Pet. 2. 11. lusts The x Ephes 2. 3. Gal. 5. 16 24. 1.
Fruits of the Earth by the Caterpiller the g 40. Oliue Tree to cast her Oliues In goods the h 17. basket the Dough the i 18. increase of the Kine and the flocke of the Sheepe to be accursed that which k 29 33. one hath to bee taken from him by Rapine and Fraud his l 31. Oxe to be slayne before his eyes and he not eate of it his Asse taken away and come no more to him his Sheepe to bee giuen to his Enemies and none to keepe him from this violence And thus for m 48. outward sustenance to be brought to extreme penurie and want of all things that n 44. hee must bee driuen to borrow and not able to lend In estate and honour the o 43. Stranger amongst them to climbe aloft high high and they to come downe lowe lowe the p 44. Stranger to bee the head and they the tayle In ones name fame and estimation to be a q 37. taunt a by-word and a Prouer be vnto all people and to get r 20. shame and rebuke in whatsoeuer they set their hand vnto Particularly of this kind are First Ignorance losing all that excellency of Wisedome Ignorance Knowledge and vnderstanding that was in Adam and in stead thereof a putting on a contrarie habit of blindnesse and errour a manifest fruit of sinne and so noted Deut. 28. 28. Secondly Shame comming from that nakednesse Shame whereby wee are stripped of all the ornaments of our Glorie for that by sinne shame entred into the World it is plaine in that Å¿ Gen. 2. 25. compared with Gen. 37. before Adam and his Wife were naked and yet not ashamed Thirdly All kinde of paine weaknesse and infirmitie the t Gen. 3. 19. woman in sorrow to conceiue and beare the man u Gen. 3. 19. Infirmitie Sicknesse in the sweat of his browes to eate his bread Againe x Deut. 28. 1 22 27 35. hunger thirst wearinesse sores itches sicknesse c. And that these and such like are the fruits of sinne appeareth also by the warning our Sauiour gaue to him that hee had healed of his sicknesse Iohn 5. Iehoua shall make the pestilence cleane vnto thee vntill be hath consumed thee Iehoua shall smite thee wâ—â—h a Consumption and with the Feuer and with a hot burning Ague and with a feruent heate Iehoua shall smite thee with the Botch of Egypt and with the Emeâ—ods and with the Scabs and with the Itch. Iehoua shall smite thee in the knees and in the thighes with a sore Botch that thou canst not be healed euen from the sole of thy foot vnto the top of thy head and in the end Death which is the separation of soule and bodie 14. Behold thou art made whole sinne no more lest a worse thing come vnto thee Therefore Mat. 9. 2. when hee was to heale the man sicke of the palsie hee said vnto him Be of good comfort sonne thy sinnes are forgiuen thee Fourthly Death the separation of the soule and bodie So the Apostle telleth vs Rom. 5. 12. Through death sinne came into the World which bodily death is a part of that death threatned at the first Gen. 2. 17. What day thou eatest of it thou shalt dye And this is as it were the last and vttermost period of all our former miseries in which one they all are comprehended for in death our shame weaknesse and dishonour is most apparant as the Apostle saith 1. Cor. 15. 42 43. that our bodie is sowne that is buried and committed to the ground in corruption in dishonour and in weakenesse And of this nature is a y 1. Co 15 51 52. 1. Thes 4. 15 16. Yet in all this some reliques of former dignitie doe remaine namely in the minde miserable change like to death which shall befall them that are aliue in the latter Day But in all this God hath beene pleased to vse a temper leauing still some reliques of our dignitie and first condition That part indeed of his image which standeth in righteousnesse and true holinesse is quite and cleane abolished that not so much as any steps or fragments doe remayne the z Ephes 2. 1. Apostle bearing witnesse that we are borne dead in sinne but the Image of GOD standeth also in the excellencie of man aboue other Creatures of which dignitie or excellencie but not of holinesse or Innocencie some reliques wee carrie yet about vs And they are first in the minde or bodie alone and by themselues considered then in the whole man In the minde First Common principles of good and euill which Common principles of good and euil sparkes of that light of nature the a Rom. 1. 18. Apostle calleth Truth that is some seed of the eternall Truth both for knowledge of God and of our duties to our brethren as that there is one God and that the same God is to bee serued that hee rewardeth those that keepe his Law and punisheth the transgressors that men must reuerence their Superiours and not harme their Neighbours nor doe iniurie one vnto another And from this light that euerie one carryeth about him and is borne and bred together with him commeth the Law of nature that nature which now wee haue since the fall of Adam therefore Iohn 1. 9. it is said that euery man comming into the World is lightened therewithall And this serueth notably for the collection and gathering of his Church out of the wicked World for if all common honestie all seedes of comelinesse and vertue were vtterly extinguished and put out how could either the Church bee gathered at all or preserued or kept when it is once gathered Secondly A conscience when we doe amisse whereof some seedes of conscience naturally some seedes are left in euerie one the better to represse the vnbrideled course of our affections howsoeuer some struggle to shake them off Rom. 2. 15. their conscience accusing or excusing Now this light of Nature and seedes of conscience which notwithstanding are wholy sinfull left in man are good and holy things in themselues and of their owne nature but in vs vtterly corrupt and naught All whose parts and powers are wholy tainted and defiled with sinne that truly the a Titus 1. 15. Apostle saith Both our minde and conscience is defiled Therefore they serue not at all to iustifie vs as though and doe but serue partly to keepe men from breaking forth without all shame or regard of honestie partly to make them vnexcusable by our owne Wisedome Reason Will Desire or Affections wee were able to doe or to indeuour that that is good but partly to keepe men from breaking out without shame vnto an ouer-bold and audacious defiance of all godlinesse and honestie partly to make vs inexcusable in the sight of God Rom. 1. 20. For first those seedes of Truth and Light which wee haue of God are so farre
Earth for the other or Hell accidently for eyther Heauen we call the highest World made for the Angels to inhabit As our f Mar. 12. 25. Sauiour Those that phantastically teach that Heauen is euery-where teacheth They are as the Angels in Heauen In Heauen g Mat. 18. 10. their Angels alwayes behold the face of my Father which is in Heauen This is it which the Scripture calleth h 1. King 8. 27. The Heauen of Heauens for the excellencie The i 2. Cor. 12. 2. third Heauen for the situation aboue the Ayre and the Skie both which haue the name of Heauen and k 2. Cor. 12. 4. Paradise for the pleasure being the place of the residence of Gods glory Earth is the middle World made for man Psal 115. 16 The Heauens are IEHOVAHS and the Earth which hee hath giuen vnto the sonnes of men Two things in it come to be considered the parts and the ornaments The parts I call the foure Elements l For the Philosophers agree that nothing giueth light but that which hath some fire in it wherefore from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light the Chaldees were wont to call Fire Oru◠whom they worshipped for their god Fire the vppermost Globe wherein was Light an adiunct and qualitie of the Fire Ayre or as Moses calleth it an m Following the Greekes who name it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extent we improperly the Firmament comprehending all that voyd place betweene the Cloudes and the Earth which giueth breath of life to all things that breathe Water with all the Chanels thereof the Seas the Floudes the Lakes the Springs And Earth or the dry ground the Bottome and Center of the World for man to inhabit Ornaments are the things wherewith these Elements are garnished and set forth being all things necessary both for the vse and command of man For his vse were made the n Gen. 1. 11 12 13 14 15 16 17 18 19. insensible things Grasse and Trees continually fructifying in the Earth the Sunne the Moone the Starres placed aboue the Cloudes in the highest Globe in or aboue the vppermost part of that extent which Moses calleth the o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extent of Heauen that is to say that part of the extent which is neerest to the Heauens and furthest from the Earth where the Element of Fire is and these being the vessels that now receiue and send forth the Light which it seemeth most probable the Fire is it before for the Scripture speaketh of Light before the Sunne haue in that place of Moses a three-fold vse assigned to them First To distinguish Light from Darknesse that is to say the naturall Day from the Night Secondly To bee signes for the noting out of times and seasons A thing common to them all as appeareth Iob 9. 9. Where ARCTVRVS ORION PLEIADES and the Planets of the hidden South are vsed to note out the parts of the Yeere Autumne Winter the Spring and Summer But this neuerthelesse is proper to the Sunne and Moone that by the running of their compasse they after a speciall sort rule and gouerne the Sunne the Day and the Moone the Night and make the difference of ciuill Dayes Moneths and Yeeres Thirdly They serue not onely to enlighten the Earth but by their influence to refresh and giue growth to all earthly bodies For the command of men were made the dumbe and vnreasonable Creatures which yet haue a sensitiue life and feeling As in the Water Fishes in the Ayre Birds in the Earth Beasts both going and creeping all of them Male and Female for the propagation of their kind Hell is the lowest World a soule Those that teach also that Hell is no certayne nor locall place and fearefull place of punishment made for Angels and men that should transgresse Peter p 2. Pet. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giueth it a name which signifieth asmuch as a place of terrible confused darkenesse whereof that which q Iob 10. 22. Iob speaketh touching the graue is much more to bee verified that there bee no orders there no alterations of times and seasons sometimes darke sometimes light but whatsoeuer shineth most is as the shaddow of death continuall night and a whole day as a man may say of darknesse for out of the Kingdome of Heauen there is no light at all Therefore are the heires of that Kingdome termed The r Luke 8. 31. sonnes of Light And contrariwise this place the ſ Mat. 8. 12. outer darknesse Luke t Luke 8. 31. calleth it The deepe or bottomlesse Gulfe placed beneath as a most deepe and darke Dungeon a foule and hideous Prison as Peter u 1. Pet. 3. 19. nameth it when hee saith that Christ by the power of his God-head in the Ministery of NOAH preached to the spirits now in Prison And againe x 2. Pet. 2. 4. that the Angels which sinned are kept there in chaines of darkenesse or as y Iude verse 6. IVDE hath it with euerlasting bonds vnder darkenes as in a Gaole vnto the Iudgement of the great Day Wee haue done with the World made for these reasonable Creatures Come wee now to the reasonable Creatures themselues and first of the parts of reason come to them both vnderstanding and will The vnderstanding part in men for distinction sake and our better conceiuing of it we commonly terme the minde the will in them is properly called the soule although the reasonable soule comprehending both bee but one In the vnderstanding part two faculties are comprehended First Knowledge that teacheth what we ought to doe and is the Fountaine and beginning not onely of the other faculties but of all the Actions and Motions of our life Vnder this two other faculties are comprehended Iudgement or Wisdome which is the top and perfection of knowledge for discerning of things that differ and conscience which is a part of our vnderstanding determining of our particular actions eyther with them or against them called therefore Conscience as if you would say A knowing with or before God vpon a right examination of our wayes in his sight Secondly Memory to lay vp in our mindes the things which wee know and vnderstand The will is a facultie freely choosing whatsoeuer it selfe pleaseth and mouing vs to doe it and this hath the soueraigne command in euery one for therefore we doe a thing not because wee thinke it ought to bee done but because wee will doe it vnder the name of will I comprehend in this place aswell the desire onely which is before and without consent as that which most properly in common speech is onely termed the will when a settled and full consent is come And here affections are the same that conscience is in the mind Not seuerall or distinct faculties but parts or motions of the wil diuersly inclining it to this or that appearing good according to the diuersity of obiects that are offered
which he requireth of vs Know ſ Psal 110. 3. that IEHOVAH he is God Thou t 1. Chron. 28. 9 SALOMON my sonne know the God of thy fathers and serue him Behold u Ro. 2. 17 18. thou art named a Iew and restest in the Law and boastest of God and knowest his will Be x Ephes 5. 17. not foolish but vnderstand what is the will of the Lord. The contrary whereof is ignorance of God and of his reuealed will whither referre all Errors and Heresies concerning either God his Persons and Properties or any other point of Christian Doctrine But then y Gal. 4. 18. verily not knowing God ye serued those that by nature are no gods z Ephes 4. 18. which are strangers from the life of God through the ignorance that is in them Fashion a 1. Pet. 1. 14. not your selues to the former lusts which you had in your ignorance Next is iudgement or wisdome which is as it were the life of our knowledge and added by the Apostle as one degree higher Thou b Rom. 2. 18. knowest his will and tryest the things that differ So he prayeth for the Philippians that they may discerne c Phil. 1. 10. things that differ And to the Hebrewes d Heb. ◠14. he saith Strong meate belongeth to them which are of age who through long custome haue their wits exercised to discerne both good and euill A principall branch of this is the trying of Spirits Dearely e 1. Iohn 4 1. beloued beleeue not euery spirit but try the Spirits whether they be of God Try f 1 Thess 5. 21. all things and keepe that which is good Hereby g Act. 17. 11. are those noble men of Berea commended that they searched the Scriptures whether the things that Paul said were so or no. The contrarie whereof is that which the Apostle h Rom. 1. 28. calleth a minde void of iudgement and the i Ephes 4. 17. vanitie of mindes wherein we all naturally doe walke esteeming Truth Falshood and Falshood Truth whence it commeth that we k Ephes 4. 19. are carryed away with euery winde and puffe of Doctrine With knowledge and iudgement a good conscience must be ioyned whose propertie it is iustly and rightly to beare witnesse of our Actions in l Rom. 2. 15. Their Consciences accusing or excusing accusing or excusing them as it ought The contrary whereof is an euill conscience either benummed or through hypocrisie seared as it were with a hot Iron that both it accuseth not where it should and excuseth where it ought not To the m Tit. 1. 15. vnfaithfull there is nothng pure but both their minde and conscience is polluted For remembrance of holy things a Commandement is giuen Numb 15. 39. that the children of Israel should weare frindges vpon the edge of their garments that seeing the same they might remember all the Commandements of IEHOVAH and doe them Ps 119. 11. DAVID professeth of himselfe I hid thy Word in my heart that I might not sinne against thee And Mary hath her worthy prayse Luke 2. 51. for that shee retayned all the things there spoken of in her heart The contrary whereof is forgetfulnesse My n Prou. 3. 1. sonne forget not my Law but let thy heart keepe my Commandements I forget o Psal 119. 16. not thy Word In the soule first is the desire comprehending all inward thoughts and motions that but once rise vp within vs and come not so farre as to haue consent vnto them And this desire is by nature a holy thing The p Gal. 5. 17. spirit desireth or lusteth against the flesh Hereof principally the Lawes of God are q Rom. 7. 24. called spirituall because they bind not onely all the Creature his intents and purposes but his whole force and power and all the thoughts and inclinations of his heart The contrary is concupiscence or lust The Papist which teach that the first motions are no sin Put off r Ephes 4. 22. saith the Apostle the old man which is corrupted through deceiueable lusts which he there opposeth to renewing in the spirit of our minde Walke ſ Gal. 5. 16. 17 in the Spirit and yee shall not fulfill the lusts of the flesh for the flesh lusteth against the Spirit Let t Rom. 6. 12. not sinne raigne in your mortall bodie to obey it through the lusts thereof that is of the body flying u 1. Pet. 1 4 the corruption which is in the World through concupiscence Euery x Iam. 1. 14. man is tempted of his owne lust Sinne y Rom. 7. 8. taking occasion by the commandement wrought in me all lust Of concupiscence or lust the Apostle Iames z Iam. 1. 1 4 noteth two degrees First The a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moouing of the powers of nature out of their right and proper place by raysing vp wandring and wicked thoughts which yet we neuer like of Secondly The nibbling b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were with some delight at this bayte laid before vs though presently we repell it of which nature are vaine sudden wishes and euill dreames though it bee of things which a man misliketh when he is awake And that all concupiscence is vnlawfull euen that whereunto no consent of the will doth come may appeare by these reasons following First Because the Root from whence the least thought doth spring is naught our owne inborne corruption else it could neuer enter into vs farther then by Satans offering it to the sences and outward obiects as it was to our Sauiour Christ and to our first parents in their innocencie The sinne whereof appeareth in this that wee thinke not vpon it with a detestation at the first but when it hath once passed our thoughts then we beginne to detest it which in the vncorrupt estate of man should haue beene quite contrary Secondly Iames doth tell vs that lust conceiuing bringeth forth sinne Can lust conceiue and bee with childe of sinne and be any other thing then sinne Are fishes bred of Serpents or is it possible that the fruit and the Tree should bee not of one nature Euen so concupiscence which is the spawne of sinne the bed and bosome wherein it is conceiued and hatched must needes it selfe bee sinne euen after Baptisme after wee bee regenerate and after that the guilt and the sting thereof is pulled out by Christ Thirdly Philosophers and other heathen men that neuer heard of the Law of God haue condemned settled purposes to doe euill Therefore this must needs bee more close and secret which Paul himselfe so great a Doctor of the Law brought vp at the feet of Gamaliel was altogether ignorant of till he was taught a better Lesson in the Schoole of Christ I c Rom. 7. 7. knew not sinne but by the Law for I had not knowne lust except the Law had said Thou shalt not lust
them know that the place hath no such meaning as they would fasten vpon it but quite the coÌ„trarie which according to the Originall may truly be thus rendred For thy seruant will no more offer burnt Offerings and Sacrifice to other Gods but to Iehouah in this matter Iehouau be mercifull to thy seruant at my Lords going into the house of Rimmon to bow downe there and hee leaning vpon my hand that I also haue bowed downe in the house of Rimmon for my bowing downe in the houâ—e of Rimmon Iehouah now be mercifull to thy seruant in this matter So crauing pardon for his Idolatrie past with promise from thenceforth to serue God alone This Interpretation the faith and pietie of Naaman truly conuerted Luke 4. 27. the rule of Charitie the nature and proprietie of the Word being in the time past and not but where necessitie inforceth to be taken futurely the promise which hee himselfe maketh and the Prophets answere Goe in Peace doe strongly confirme also belong all markes and badges of Superstition or other sinne But what z Rom. 11. 4. saith the Scripture I haue rescrued to my selfe seuen thousand men that haue not bowed the knee to BAAL The a Exod. 32. 6. People sâ—te downe to eate and drinke before the Calfe which Aaron had made and rose vp to play So PAVL 1. Cor. 8. 10. reprehendeth the sitting at the Table in the Idols temple euen of them that knew an Idoll was nothing in the World And God by his b Hosh 13. 2. Prophet threatneth ruine to those that kisse the Calues which Ieroboam had set vp Reu. 14. 9. 10. it is the Proclamation of an holy Angell sounded with a loud voyce If any man worship the Beast or his image and take a marke vpon his forehead or vpon his hand euen he shall drinke of the Wine of the wrath of God and be tormented with fire and brimstone The c Esay 30. 22. Prophet also setteth it forth as a fruit of true Repentance to pollute the Images of Siluer and the rich Ornaments of the Images of Gold and to cast them away as a menstruous cloth Hence shalt thou say vnto it Thirdly outward Actions come heere also to be reckoned which the Scripture commonly attributeth to the hands Clense d Iames 4. 8. your hands you Sinners c. It is many times called the doing e Ephes 6. 6. Heb. 13. 24. of the will of God sometimes the liuing f 1. Pet. 4. 2. according to his will The contrary whereof is the committing of grosse sinnes which the Apostle calleth To worke g 1. Pet. 4. 3. the will of the Gentiles to doe h Ephes 2. 3. the will of our flesh and of our thoughts IAMES i Iam. 1. 15. termeth it Sinne perfited and that though we doe it in ignorance not knowing or at the least not making it to bee a sinne which lesseneth the hainousnesse of the offence Therfore k 1. Tim. 1. 23. Paul professeth he did obtayne mercie notwithstanding he were a Blasphemer a Persecutor and an Oppressor because he did it ignorantly And Dauid l Psal 19. 13. prayeth Clense me from my secret sinnes But this kind of sinne is greater when our will is carryed contrarie to our vnderstanding to doe those things which wee know and are perswaded to be euill wherein notwithstanding a difference is to be held for if it bee through the ouer-ruling of the flesh and inordinate desires either for feare of present danger or by the bayte of some false appearing pleasure then is the sinne the lesse Hereof is that complaint the Apostle taketh vp Rom. 7. 19. I doe not the good I would but the euill which I would not that I doe But if it be in a presumption of Gods Mercie bearing our selues bold vpon the riches of his patience and forbearance that doth much increase the sinne whereupon in the Law m Num. 15. 30. it is commanded that the person that doth presumptuously should be cut off from amongst his people because hee hath despised the Word of IEHOVAH And that this wrong construction of the patience and long sufferance of God is the roote of all presumption the Wiseman teacheth Eccles 8. 11. Because sentence against an euill worke is not executed speedily therefore the heart of the Children of men is fully set in them to doe euill And the Apostle Rom. 2. 4. Despisest thou the riches of his bountie c. not knowing that the bountie of God leadeth thee to Repentance But farre greater it is and commeth neere the top of all iniquitie when men doe willingly follow after sinne onely for their pleasure and because they will doe it which our Sauiour noteth in the Iewes Iohn 8. 43. The lusts of your father the Deuill you will or you loue to doe And of Ephraim the n Hos 5. 2. Prophet saith that willingly they went after the commandement of IEROBOAM A further thing that the Law of God requireth in the performance of holy Duties is that in them all whether the Actions bee inward or outward wee put forth our selues and the strength both of our soule and bodie to performe it with our whole force and might That Commandement wee haue Deut. 6. 5. Thou shalt loue IEHOVAH thy God with thy whole heart or minde and with thy whole soule and with thy whole strength Where vnder the word strength he noteth the whole power both of soule and bodie ioyned together as our Sauiour o Luke 10. 27. Mark 12. 30 doth interpret it vsing two words to expresse that one of strength namely might which more properly is referred to the bodie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the strength and power and spirit as it were of the whole soule both of the mind and will and therefore may not vnfitly bee translated the power of reason or of discourse PAVL is woont to call it The spirit of our p Ephes 4. 23. Be renewed in the spirit of your minde minde This the Apostle touching the soule exhorteth vs vnto when he saith Doing q Ephes 6. 6. the will of God from the soule r Col. 3. 23. Whatsoeuer you doe worke from the soule And of the body we haue our Sauiour Christs owne exhortation Luke 6. 23. Skippe and bee glad An Example Luke 10. 21. where he himselfe is said to reioyce in the spirit that is for very spirituall ioy and gladnesse expressed by some bodily gesture to breake forth into that Thankesgiuing that followeth in that place So Å¿ Exod. 39. 19. Moses in a holy zeale flang the Tables of Stone away The contrarie whereof in the former the Prophet Ezechiel toucheth once or twice in the Enemies of Gods Church that with the ioy of their whole heart and from their verie soule reioyced to doe them mischiefe t Ezech. 25. 15. Because the Philistims wrought vengeance spoiling from their soule u Ezech. 36.
consider three things First The guilt of sinne whereof the q Rom. 3. 9. Apostle witnesseth that all the World is subiect to the iust punishment of God And againe r Heb. 2. 15. that all men naturally and in themselues considered out of Christ are subiect vnto bondage Secondly As before whilest they stood in their integritie inioying the comfort of a good conscience they had peace and quietnesse of minde so man had no sooner falne but feare and terrour came vpon him As wee see in Adam Gen. 3. 10. I heard thy voyce and was afraid And as it may be seene in all the sonnes of Adam who in respect of sinne Å¿ Heb. 2. 15. are in a perpetuall feare of death all their life long Wherefore the t Rom. 8. 15. Apostle noteth it the generall condition of all Mankinde before they be renewed to be possessed with the spirit of bondage vnto feare The fruit whereof is the drawing vs from God and to make vs flye from him as from our Enemie as Adam u Gen. 3. 8. fled from the presence of God and hid himselfe among the Trees of the Garden Thirdly The particularities of this cursed miserable estate which all the sonnes of Adam doe welter and lye in all their life are manifold and of diuers kindes comprehending x Deut. 28. 61 and 29. 20. all the plagues and punishments that may be thought of written not written but the chiefe and principall of euery sort as they lye in order opposite to the happie and blessed estate before described are these that follow First The wrath of God for so the Holy Ghost saith y Iohn 3. 36. He that beleeueth not the Sonne the wrath of God now abideth vpon him But this is not the full cup of his wrath So farre that all things not blessings onely but his very graces turne to their ruine the dregges whereof the wicked shall drinke hereafter for that no man can indure and liue but qualified and mixed that it breaketh out yet no further then this to turne all things to their ruine not onely outward blessings wherein God lifteth them vp that hee may with a greater force cast them downe but euen the good graces of God and gifts of his holy Spirit which all through their owne fault worke vnto their euill Christ is to them a Rocke z 1. Pet. 2. 7. of offence and set a Luke 2. 34. for a stumbling blocke all b Esay 28. 13. the wholesome instructions which he vseth his chastisements and corrections to reclayme them by their wickednesse are to make them fall to bee snared and in trapped the c 2. Cor. 2. 6. Gospell is a sauour of death vnto death vnto them the d Ro. 2. 4 5 c. bountie and long suffering of God serueth to the hardening of their vnrepentant heart And this is contrarie to that loue wherewith God before imbraced man Secondly Separation from the fellowship of God as 2. Separation from his presence Adam was cast out of Paradise the visible testimonie of his presence In regard whereof the Apostle e Ephes 4. 18. saith We are estranged from the life of God are f Ephes 2. 19. strangers and forainers and g Ephes 2. 17. farre off from him Thirdly Losse of our soueraigntie and consequently 3. Losse of our former soueraigntie and consequently of our power insomuch as both the creatures are become our enemies of the power wee had to rule and to command In so much as the Creatures that before were subiect to vs shaking off the yoke of their obedience are through Adams fall armed to our destruction the wilde beasts of the field readie to deuoure vs and all the creatures to rise vp against vs. Wherefore the h Iob 5. 22 23. Holy Ghost noteth it a fruit of our reconciliation vnto God Not to bee afraid of the beasts of the Earth but to bee in league with the stones of the field and to haue the beasts of the field in peace as being otherwise at warre and at defiance with vs. More then that a thing most opposite to our former and we Slaues to Satan soueraigntie and dominion Satan himselfe the most vilest and most basest of Gods Creatures and the same our vtter Enemie is become our Lord and Master insomuch as hee ruleth and raigneth ouer vs after his owne pleasure haleth and pulleth vs which way it pleaseth him and holdeth vs fast bound as it were in chaines to doe his will being therefore called The i 2. Cor. 4. 4. God of this World that blindeth the mindes of the vnfaithfull the Prince k Iohn 12. 31. and 16. 1â— of this World the l Ephes 2. 2. spirit that worketh effectually in the children of disobedience in m 2. Tim. 2. 26. whose snares wee are and holden captiues of him Whereupon the Apostle saith that by the ministerie of the Gospell Wee n Col. 1. 13. are deliuered out of the power of darknesse and freed o Heb. 2. 15. by Christ from the bondage which through feare of death wee were all our life subiect to And hereof it followeth that the Reprobate hauing beside the sinfulnesse of their nature the Deuill by whose swindge and sway they are wholy led so readie to kindle the coles and to blow the fire of their owne corruption can doe nothing else but sinne Fourthly A heape and multitude of all manner of euill 4. All kind of calamities and calamities of all sorts which the Holy Ghost p Deut. 28. Deut. 28. doth reckon vp as fruits of sinne first in body to be q Verse 25. smitten before the enemies r 25 48. captiuity seruing of the enemie in famine and in thirst in nakednes and want of all things in Å¿ 50. great disgrace and to be t 64. dispersed and scattered into the furthest parts of the earth In mind a u 65 66 67. trembling and heauie heart In the morning to say I would it were euening To bee x 28 29. smitten with madnesse and with blindnesse and with astonishment that they shall grope at noone day as a blind man gropeth in darknesse Then foraine in our possessions first wife and children and then in our goods A y 30. wife shall bee espoused and another shall lye with her sonnes z 32. and daughters giuen vnto a strange people and goe a 41. into captiuitie Touching goods in the Land first and the fruits thereof to b 30. build a house and another to dwell in it to plant the Vineyard and another to eate the fruit the c 23. Heauens to bee brasse that no rayne shall fall and thereby the Land to bee Iron that no fruit shall grow the seed d 38. that shall sowe the ground to bee consumed by the Locust the e 39. Vineyard by the Worme all the f 42. Trees and
iustifying but because our Iustification begunne in his death was perfectly made an end of when he rose from the dead From Iustification two things doe follow Sanctification from whence commeth Sanctification and Redemption and Redemption or Holinesse and Blessednesse Holinesse as the fruit Blessednesse the reward Rom. 6. 22. Being freed from sinne and made seruants vnto God which hee said before Verse 18. to bee seruants vnto Righteousnesse You haue your fruit vnto Sanctification and the end euerlasting life And as death before comprehended our sinfull and cursed estate whereunto these are contrarie so the Scripture is wont to note them both in one word of Life euerlasting begunne on Earth and perfected in Heauen for that the Righteousnesse of Christ made ours by Faith is effectuall in vs vnto eternall Life by the Spirit of CHRIST who sanctifieth and quickeneth vs. By Sanctification I meane the renewing of vs to Sanctification whereby Holinesse and Righteousnesse by his Spirit dwelling in vs when e Rom. 6. 18. being freed from sinne we are made seruants vnto Righteousnesse and not onely f Esay 1. 17 18. Cease to doe euill but Learne to doe good nor be onely g Râ—â— 6. 11. Dead vnto sinne but liuing vnto God through Iesus Christ which the Apostle Peter calleth To h 1. â—et 2. 24. foregoe sinne that we may liue vnto Righteousnesse and againe to be i 1. Peâ— 4 6. condemned as touching men in the flesh and to liue as touching God in the Spirit The former of these two is commonly called Mortification slaying sinne or the slaying and beating downe of the lusts of sinne when through the power of the Spirit of Christ they are not repressed onely and kept from breaking out but subdued and conquered within vs as the Apostle teacheth Rom. 6. 6 7 12 13 14. Therefore it is called A crucifying of the flesh A doing away of the bodie of sinne And to the end wee may know it must bee thorowly done the Scripture not onely speaketh of our dying vnto sinne but that the old man must bee buried also Rom. 6. 4. This abolishing of our sinfulnesse or mortification of sinne within vs doth Paul ascribe to the power of the death of Christ when hee saith that k Rom. 6. 3 4 5 6 7. we are baptized into the death of Christ buried together with him and engraffed into the likenesse of his death that our old man might be crucified together with him and the bodie of sinne done away that we might no more serue sinne for he that is dead is free from sinne And to the Hebrewes l Heb. 9 14. that it is the bloud of Christ shed and and powred forth for vs which purgeth our conscience from dead workes to serue the liuing God To the m Gal. 6. 14. Galatians hee saith that by the Crosse of Christ the World is crucified vnto them and hee vnto the World And Colos 3. 3 5. Because wee are dead with Christ hee gathereth that wee are to mortifie our members that are vpon the Earth The latter is called Viuification or Quickening And here are two most precious linkes of the Golden Chaine of our Saluation the imputed Righteousnesse we haue in Christ and as in some sort it may be called n 1. Iohn 3. 7 renewed Righteousnesse in our selues But these two are distinguished the o 1. Cor 6. 1 1. Cor. 1. 30. one is wont to bee called Righteousnesse or in respect of the worke of Christs Spirit Iustification the other Holinesse or Sanctification which noble complement holds vp the whole frame of Christian building and are as it were the two posts of the house that Samson shooke whereupon all the building stood And as the Elme and Vine flourish and fall together so fareth it with these twaine that where the one is the other must needs be for this is one part of the Couenant which God hath made with vs not only to be our God but that wee should bee his people and not alone to be mercifull to our sinnes and to remember our iniquities no more but withall to write his Lawes in our hearts to doe them whereupon it is that the Apostle saith Follow p Heb. 12. 14. after Holinesse or Sanctification without which no man shall see God In the Doctrine of Sanctification these things I consider First We haue hereby he putteth a new life of Holinesse into vs. Pelagians that make grace naturall Semipelagians that make the first grace to concurre with nature and onely to be a helpe to weake and infirme nature The Papists in like sort call this worke of the Holy Ghost not the Creation of any new Creature which was not before but the stirring vp of some Goodnesse and Sanctitie lost in nature as they dreame after the Fall which they call also Freewill and say it was not lost in the Fall but weakened And therefore define Sanctification to bee Gods preuenting grace quickening the Freewill or an externall motion standing as it were without and beating at the doore of the heart a new life of Holinesse put into vs. A totall change from that which is naturall to that which is not onely supernaturall but euen opposite contrarie to our corrupt nature q Rom. 12. 2. Ephes 4. 23. Titus 3. 5. renewing vs vnto the state of our first Creation or vnto that former integritie which wee lost in Adam Whereupon wee are said to be r Ephes 4. 24. Created againe according to God vnto true Iustice and Holinesse and to be Å¿ Col. 3. 10. renewed vnto knowledge according to the Image of him that created vs. Hence it is that the worke of Sanctification is termed A t Psal 55. 20. change An after-after-mind or a change of the minde and that to the best which wee commonly translate Repentance A u Ier. 4. 1. and in diuers other places turning c. And in this respect also considering the qualities whereunto we are renewed as the worke it selfe of our renewing wee are said to bee new creatures 2. Cor. 5. 17. and Gal. 6. 15. Secondly From hence proceed the fruites of Righteousnesse to bring forth fruites of Righteousnes that very Righteousnesse prescribed in the Law Therefore x Ier. 31. 33. Ieremie calleth it The putting of his Law in the middest of vs. And Paul exhorting hereunto layeth downe both the parts of this Righteousnesse Holinesse and true Iustice Ephes 4. 24. so that whatsoeuer was said before of Righteousnesse in generall and all the notes and qualities thereof are to be referred hither being all of them such as ought to be in euery man that is sanctified Thirdly This Righteousnesse is inherent and in our selues wrought within vs by the Spirit of Christ for this y Ier. 31. 33. Ieremie reciteth to bee one part of Gods Couenant with his people I will put my Law in the middest of them and in their heart will
18. Perfect loue casteth out feare Å¿ Iam. 1. 4. That yee may bee perfect and wholly sound wanting in nothing By perfect it meaneth not the exact performance of legall Righteousnesse but the whole and totall change of all the man which yet in this life is euermore imperfect And so doth Iames in that place last before mentioned expound it So that there is a Legall and an Euangelicall perfection which rather and more properly is termed integritie I call it totall first in respect that the whole man and all our parts and powers both of the soule and bodie are renewed as the Apostle to the t 1. Thess 5. 23. Thessalonians prayeth that their Spirit soule and bodie may be kept vnblameable in the comming of Iesus Christ First our mind and euen the Spirit of our mind whereof it is said u Rom. 12. 2. Bee transformed in the renewing of your minde x Ephe. 4. 23. Be renewed in the Spirit of your mind I y Ezech. 36. 26. wil put a new Spirit in the midst of you Againe both our Knowledge and Iudgement are reformed that now z 1. Cor. 2. 15. the spirituall man discerneth all things And our Memorie and Consciences purged for the Memorie that serueth where the Apostle doth commend the a 1. Thess 3. 6. Thessalonians for hauing a good memory of him alwayes And to the b 1. Cor. 11. 2. Corinths That they remembred all his matters or remembred him in all things Of the Conscience it is said c Heb. 9. 4. That the bloud of Christ purgeth our Consciences from dead works to serue the liuing God And d Heb. 10. 22. Hebrewes the tenth Hauing your hearts sprinkled from an euill Conscience This Renewing reacheth to the heart also that is to the Soule the seate of the Desire Will Affection which e Ezech. 36. 26 Ezechiel addeth to that of the Spirit I will giue you a new heart And f Deut. 10. 16. Moses saith Circumcise the fore-skin of your heart Of the Desire we reade The g Gal. 5. 17. Spirit or part regenerate lusteth against the flesh Of the Will that h Phil. 2. 3. God worketh this grace in vs to will according to his owne good pleasure And of the Affections They that i Gal. 5. 24. are Christs haue crucified the flesh with the affections and lusts of it Lastly The Bodie it selfe and all the members are made anew not in substance but in qualitie by putting off the sinfull body of the flesh as the Apostle speaketh k Col. 2. 11. Colossians the second Whereupon he doth exhort vs l Rom. 6. 12. Let not sinne raigne in your mortall bodies m Col. 3. 5. Mortifie your earthly members fornication and vncleannesse c. For as there is a n Rom. 7. 25. law of the members that rebelleth against the Law of the minde so there are o 1. Cor. 12. 27. members that are by Regeneration the members of CHRIST which fight against that Law of the old man Secondly It is totall in respect that it maketh a change not in our p Ier. 7. 3. wayes and actions only but in our very nature the perfect and all-sufficient Sanctification Esay 1. 16 17. of our nature in the person of Christ himselfe freeing vs from that naturall corruption which as the Law of the members is inherent in vs. This the Apostle speaketh Romanes q Rom. 8. 2. the eighth The Law of the Spirit of life which is in Christ Iesus hath freed mee from the Law of sin and of death that is from that inherent corruption which as the Law of the members sticketh to our nature the perfect Sanctification of his humane nature beginning a Sanctification here in vs euen in our very nature ouer and besides the Righteousnesse of our wayes Thirdly It is totall in regard of both the parts of Righteousnesse which wee are renewed into Holinesse and true Iustice for both these the Scripture noteth Ephes 4. 24. Put on the new man which according to God is created in Holinesse and true Iustice Marke 6. 20. Herod reuerenced IOHN BAPTIST knowing he was a iust and a holy man Luke 1. 74. That wee being deliuered from the hands of our enemies may serue him in true Iustice and Holinesse Titus 2. 11 12. The grace of God hath appeared c. instructing vs to liue wisely and iustly and godly in this present World Yet we must obserue that there are degrees in the imperfection which we speake of for First Some are weake ones and euen Babes in Christ weake in Faith weake in Knowledge weake in all kind of practice of spirituall Graces whom the Apostle calleth carnall that is to say rude Of the weake in Faith the Apostle speaketh Romanes 14. 1. And our Sauiour many times vpbraydeth his Disciples O yee of little faith Of weake in knowledge and capacitie of heauenly things it is said Rom. 6. 19. I spake vnto you after the manner of men that is by Similitudes taken from the common course of mans life For the infirmitie of your flesh And Heb. 5. 12. For when through the time yee ought to haue beene Teachers yea haue need to bee taught anew what are the elements of the beginning of the words of Christ and are become those that haue need of Milke and not of strong meate So our Sauiour Christ telleth his Disciples r Iohn 16. 12. I haue many things to say vnto you but you are not able to beare them now Of weake in practice we reade 1. Cor. 3. 1. I Brethren could not speake vnto you as spirituall but as carnall as Infants in CHRIST I gaue you Milke to drinke and not strong meate for you were not able to beare it Secondly There is a further step which Christians of the better sort commonly attayne vnto standing in a sufficient furniture of all graces needfull for the performance of euery good dutie in soule good manner and a blamelesse and vndefiled life whereof the Scripture giueth testimonie to many particular Christians And the Apostles in their Epistles partly Å¿ 1. Cor. 1. 1. 1. Thes 5 c. witnesse of diuers Churches and partly t Phil. 2. 15. 2. Pet. 3. 14 c. pray for them to be such Thirdly Vpon some few in respect of his ordinarie dealing it pleaseth GOD to powre a more aboundant measure of grace and higher degree of perfection filling and inriching their hearts with an exceeding increase of Faith of Knowledge of Loue of Hope of Patience and of the Gifts of the Holy Ghost These the Apostle calleth u Heb. 5. 14. perfect men who through a habit haue their sences exercised to the discerning of good and euill Phil. 3. 15. As many of vs as are perfect let vs bee thus minded and if ye thinke any thing otherwise that also will God reueale Thus x Rom. 4. 20 21 it is said of Abraham that hee was