doth worke without it selfe in the whole man in whom it is as fire hath an inward effect which within it selfe it exerciseth as burning It hath effects externe without it selfe in other things it doth harden clay soften waxe and drie things moist Thus our faith it doth incite the soule to rest on God to seeke increase of faith to resist vnbeleefe euen as it hath confidence in it these essentially flow from it as burning is an effect which proceedeth euen from the essence of fire which is an Element hauing heat in it but this effect the Catechisme here chuseth not as being lesse perspicuous though all true Beleeuers finde it by good experience There are then other more externe effects which faith doth worke out of it selfe in all true Beleeuers First it doth worke repentance for the nature of faith being to apprehend the loue of God this once felt of the heart maketh it grieue that it hath sinned against so louing a God Hauing stirred vp repentant sorrow it doth a Act. 15.9 purifie the heart for looke as a wilde griffe ingraffed in a kindly stocke commeth to haue the nature changed so faith setting vs into Christ though by nature wee are wilde Oliue branches yet we by grace of Christ come to be altered It gouerneth the whole man making vs doe the things in obedience which God hath commaunded making vs waite on God in aduersitie b Esa 28.16 without making hast as the bodily foote stirreth not but with direction of the eye so no grace moueth but this eye of faith hath some precedencie in guiding of it indeede as from a roote the body branches and fruite in the tree doe proceed so from faith as a roote all the sanctifying graces of the spirit and all the fruits of the spirit which grow out of them do proceede Finally it causeth peace and quieteth the heart for it bringeth the soule an acquittance and Quietus est from all the sinnes thereof and ioy likewise c 1 Pet. 1.8 vnspeakeable and glorious for it doth see it selfe to finde in Christ infinite treasure Look then as a good tree is known if it haue on it good fruite so is faith if it be accompanied with these fruites but chiefely if it haue growing out of it the fruite of repentance Thus then we see how we may try and proue our faith Vse O we are carefull if we take an Angell we will rubbe it ring it send and weigh it we would not be deceiued any way in it not so much as to haue it washed or clipped The Lord make vs as circumspect in this matter where our danger is greater by how much the thing it selfe is more precious QVEST. III. 3. Q. HOw doth that appeare A. Because wheresoeuer Gods Spirit worketh true faith there hee worketh repentance also Luk. 19.8.9 Acts 15.9 These two are coupled together d Mar. 1.15 Repent and Beleeue the Gospell yea the one of them is the cause of the other Now where I see the one of things necessarily combined there I know the other is also as in a liuing body it hath necessarily conioyned with it a liuing soule where then I see the one viz. any body aliue there I know is the other Smoake can neither be raised nor continued without some fire where then I see smoake there I know fire is also though it is not alwaies conspicuous thus it is in repentance which is the smoake of a beleeuing soule in which faith is not yet come to blaze forth in Christian reioycing But it is a great question Obiect whether of these is former for the Scripture setteth Repentance before Faith and maketh it to go before remission of sinne Act. 5.31 Christ is the Lord and King to giue Repentance and remission of sinne to his Israel Now what euer is in nature before remission of sinne is before Faith also for faith and pardon are so immediately linked together that what is before the one is before the other also Answ For answere whereto we must know that there is a legall Repentance to which men may bee exhorted which is a worke of the Spirit of bondage and this doth go before faith For euen as a sience must bee broken off and cut off from the old stocke before it can bee ingraffed in a new so must a Sinner be cut off from the old Adam by this worke of the Law before hee can be by faith set into Christ the second Adam This Repentance Austin compared to the needle which made way for the threed of the Gospell for the word of Faith to come in after it this doth plow vp the heart before the seede of faith can bee fitly sowne in it If then wee vnderstand Repent and Beleeue of this repentance we yeeld it precedencie There is also a Repentance which is a griefe for sinne offending God rising from the loue of God and this it is likely to be that Repentance which the Gospell calleth for but it doth set it first because it is more manifest then the other not because it is in nature before the other There is an order of generation there is also an order of manifestation in which things are made manifest Rom. 10 9. If one confesse with his mouth and beleeue with his heart Confession last in order of nature is put before the other for because we haue the Spirit of faith therefore wee speake and confesse as Paul saith 2 Cor. 4.13 Quest Quest But why is Repentance required to the forgiunesse of sinne Answ Answ It is required not so much to the being of it as the manifest declaration of it in my conscience Things are said to bee when now they are manifestly declared thus remission of sinne which is the vvombe as it vvere of faith is manifestly novv brought to light vpon repentance and therefore it is said repent and so euen in thy ovvne experience manifest the remission of thy sinnes The summe is that faith is alvvay in nature before Repentance though we long trauerse the exercise of a broken spirit before wee can feele our selues perswaded that our sinnes are pardoned that as wee see the lightning first before wee heare the cracke and wee see the blossome first before we see the bud though in order of nature these last are first so wee see our selues to be in sorrow before wee can feele our selues to haue faith and to haue receiued forgiuenes though these in nature were before which may bee thus cleered None can greeue at sinne as it is offensiue to his God till he loue his God none can loue God till hee haue apprehended Gods loue to him no man can apprehend God as reconciled and louing to him till hee hath faith therefore none can greeue for sinne as it is offensiue to God till he first hath faith Vse Let vs then hence learne to assure our consciences that they haue truely beleeued haue they sorrowed with godly sorrow for sin and shall wee
it not more happy to saile with a crosse winde which offereth to turne men backe or to haue a pleasant gale which doth carry them with full course on sands or rocks which will cause their shipwracke They are most miserable who saile to hel with the pleasantest winde in a word the felicitie of the wicked being finally impenitent is like the happinesse of franked ware satted to the shambles for they thereby are fatted to eternall slaughter This may teach vs the true Vse 1 cause of all miseries viz. Sinne and how wee must remoue them by getting sinne remoued Say to some Why how came you thus What is the cause They will answere you euen as it pleased God Sir by course It is so with others as well as with vs. Alasse a man will not giue another a boxe on the eare without some cause God would not cast on vs these miseries were there not sinne prouoking him thereunto but many feele the fit and paine of sicknes who know not the cause of it Now to remoue griefe many will to Cardes Dice Company and so to remoue other euils they will seeke this outward thing and that neuer looking out nor thinking of Sinne But a man might as well looke to remooue a sicknesse caused by some matter impacted within him by going into another chamber putting on a cappe and such externall things which neuer come neere the cause of his disease These may like cold * Anodynes are such medicines as being applied astonish the disease and take away the paine thereof but remoue it not Anodynes bring vs a sleep and keepe vs from feeling our misery but they can neuer heale vs of them This also sheweth vnto Vse 2 vs what cause wee haue to take heede of sinne which draweth after it a taile of so many miseries we feele no hurt by it but who would carry a snake in his bosome because he did not yet feele it thrusting out the deadly sting It is wisdome to make sure in regard of all that may hurt vs though he that nourisheth sinne not repenting of the same is deadly stung therewith But looke as one hauing twenty diseases if he be fast a sleepe hee feeleth not one of them so is it with secure Sinners Lastly we may hence behold Vse 3 the comfortable estate of Saints well may the euills of this life make them afraid but they are worse afraide then they can bee hurt by them There is a great difference betweene two Snakes if the sting of the one be foorth and the other not for the former wee may play with it and haue it in our bosome and there is no danger in it Such are the afflictions of Gods children the sting is foorth of them Well may they through our weaknesse like Bugbares affright vs but surely they cannot hurt vs. QVEST. VI. 6. Q. IS Sinne such a filthy thing A. Yea it is the most filthy and loathsome thing in the world Here is further offered to our consideration the nature of sinne whose punishment is mentioned to bee so exceeding great The point is this That Sinne is the most filthy of all other things And so indeed it is and therefore is called Filthinesse it selfe 1 Cor. 7.1 and in sundry other places And it cannot be otherwise since it is nothing else but the corruption of the Soule now deuoid of the life of God The beauty of a humane body is great but when the Soule hath left it what is more lothsome then the corruption of it when now it is a dead carcase Thus the beauty of the Spirit was admirable while it liued the life of God in Knowledge righteousnesse and holines but when God hath forsaken it who is the Soule of our soules no further in lightning or sanctifying it there entreth all kinde of sin as a spirituall corruption being in comparison of all other things most detestable * Corruptio optimi est pessima The more excellent the thing is the worse is the corruption thereof Againe in matters naturall and morall there is nothing filthy and loathsome in any regard but that the same is in sinne by proportion Nakednes is shamefull Sinne is a spirituall nakednesse Some diseases are filthy as the Leprosie Sinne is a spirituall Leprosie Lamenesse is a deformity so is crookednes Sinne is a lamenesse deprauing all spirituall motion and a spirituall crookednes Blacknes is foule and fearefull Sinne beares the blacke Image of the Deuill the Authour thereof Wee count excrements comming out of the draught filthy yet they defile not a man but Sinne that commeth out of the Soule doth pollute him We count dunghills and smelling puddles filthy but sinne casts foorth so filthy a sauor as it were in the nostrills of God that hee could not smell a sauour of rest till it was remoued by that sweete incense of Christs death who to that ende offered himselfe a Sacrifice of sweet smelling sauour vnto God Eph. 5.2 What filthy Creatures haue any filthy properties but they are in sinne proportionably Hence sinners are compared to dogges and swine the filthiest Creatures What morall vices are most filthy Drunkenesse those filthinesses not to be named Sinne is a spirituall drunkenesse and a turning from the chast loue of God to the loue of euery base thing Vse 1 First this sheweth what they are growne vnto who sticke not to glory of their shame Men hide not theiâ— sinnes but are come to Sodomlike impudency Some proud Peacocks vaunt in prancking themselues some thinke their fury a thing becomming them well Some esteeme it as a thing praise-worthy when they can vse their wit and tongue to derision and to the circumuenting of others Some are of that minde when they can prodigally flie out and make light of all others that then they are jolly men Some are as proud of the vanitie and curiosity of their mind as if the quintessence of wit consisted therein The Moores because blacknes is naturall to them count their blacke hue beautifull Children are not ashamed and Mad-men glory of their nakednesse thus it is with Sinners in conceiuing of their spirituall deformity Vse 2 Secondly this should teach vs to labour to purge out sinne to cleanse our selues from it as a thing filthy and abhominable Wee would not suffer spots in our face nor lint or other soile on our clothes surely we cannot make cleane any thing but wee may thence take the rise of this thought How carefull wee ought to be to cleanse our heart We would not haue any naturall infirmities which are vnseemely or filthy as wrie mouthes foule breathes lamenesse or halting in our gate c. but a tongue speaking peruersly rotten speach crooked walking from Gods Law and the direction thereof are farre more vncomely then the other as the sense doth ioy to be vnited to an obiect pleasing and well proportioned vnto it so it is auerse and doth flie from those that are otherwise If wee go by a soule
alone doth see no other sense concurring to help it in that which is the proper effect of it selfe If then Faith be so excellent a thing how fearefull is their sinne who lie not careing to get beliefe to lie theeue or whore they see is an enormous crime but to liue in vnbeliefe they neither account it vncomely not dangerous to turne ones backe disdainfully and carelesly on Gods greatest loue is of all other the foulest disloyalty to neglect to take the healing medicine of Gods owne preparing what is more dangerous no other sinne could haue hurt vs had not this vnbeleefe beene adioyned vnto them QVEST. IX 9. Q. WHat is Faith A. An assurance that by the death of Christ forgiuenesse of sins and by his righteousnesse Gods fauour and life eternall are obtained for me In generall before we enter the particular explication of this answer you must know that a true iustifying faith so farre foorth as it iustifieth is here described True faith is commonly called iustifying faith not that this is the full effect of it beyond which the efficiencie of it doth not extend but because this is the principall thing in which the force of true faith is occupied as our soules are called reasonable not because they haue no other operation then what is reasonable in simple apprehension or discourse For our sensitiue and naturall actions proceed effectiuely from our soules but because this is the most principall work of the soule therefore it taketh true denomination from it and is termed reasonable Foure things are now further to be vnfolded 1. what is meante by assurance 2. How a true iustifying faith may bee said an assurance when true Beleeuers are many times doubtfull 3. The matter about which iustifying faith and the assurance of it are conuersant viz. forgiuenesse of sinne and life in the death and obedience of Christ or about Christs death righteousnesse as they are a ground of forgiuenesse of sinne for mee and life euerlasting 4. The particularitie of it assurance that my sinne is forgiuen and life obtained for me 1. For the first by assurance here is meant an assured or confident perswasion which is not onely when the vnderstanding determines that truth is spoken but when the will doth confidently rest vpon that good which is promised which as it is in degree greater or lesser so is doubting more or lesse excluded This is true beliefe a Act. 8.37 of the whole heart Looke as if you promise mee any great good matter say it be but to lend mee an hundreth pounds when my occasions require it I haue not onely a perswasion in vnderstanding that the thing you speake to me you speake it truly but because here is in the word that which is good to mee as well as that which is true therfore I haue a confidence in my will which maketh me rest on and trust to that you haue spoken If the word spoken were true but not a word any waies beneficiall to me I might haue an assured perswasion in minde without any affection or mouing of will toward it but when it is as well good to mee as true in it selfe it cannot be fully receiued by a mentall perswasion assenting to the truth of it without a godly affection imbracing it as it is a word of good tidings to mee who heare it Thus Abrahams perswasion Rom. 4. Rom. 4.17.22 Iob. 19.25 27. and Iobs in the 19. of his booke are to be vnfolded 2. For the second wee must know that faith is alwaies an assured perswasion in regard of the euent and thing beleeued not in regard of the sense and feeling of him who beleeueth whether his heart be stedfast in faith or trembling through much vnbeleefe yet beleeuing though with much vnbeleefe he shall be sure of the thing promised For it is not the manner of apprehending but the thing apprehended viz. Christ for which God doth passe his promise Now looke as a trembling palsie hand may take the same thing which a more steddie one doth take though the manner be diuers the one taketh it shaking the other without any trembling so a hart of faith which yet shaketh doubteth through much vnbeleefe may take Christ as well as a heart doth which is more fully perswaded and therfore shall haue the grace promised for his sake who is receiued by faith God then promising to euery true though weak beleefe hence it commeth that faith is a certaine perswasion in regard of the thing beleeued certainely bringing vs to receiue the thing promised For euery house is as sure as the foundation is euery thing hanging on a pin or pegge as sure as the pegge on which it hangeth A true faith being a trust to Gods faithfull promise it cannot miscary in the euent for this on which it is grounded is vnchangeable Neuerthelesse though in the euent it promiseth a certaine perswasion yet is it not so alwaies in the sense of the beleeuer It is one thing to haue a thing surely another thing to know I haue it sâ—rely Wee haue many things which we thinke we haue lost so a Beleeuer who hath a sure beleefe yet doth not know that he so beleeueth nay thinketh that hee is without faith when he hath it vnfainedly This falleth out sometimes in the first beginning and conception as it were of faith somtimes afterward Looke as childdren liue in the wombe and know not themselues that they doe liue so is it with many true beleeuing soules who long beleeue before they come to see themselues to beleeue and be able by a reflexed operation of minde to say a 2 Tim. 1.12 I know on whom I haue beleeued 2. Say that now they are come to know they haue faith and that God is pleased with them in Christ yet may this their sense be soon altered partly through a childish weaknesse of iudgement partly through other temptations For as children though they now to their feeling are well yet if they come to see their owne bloud or to be left all alone in the darke beginne to conceiue twentie strange matters so Gods children who now thinke themselues well while they are in the light and feele his gracious presence if this bee a little hidden or if they finde not their accustomed life and cheerefulnesse in Gods seruice they beginne to thinke all is turned with them and call all into question Againe looke as the wisest man may come to haue the eye of reason so depraued through distemper of braine that he shall think his friends seeke to kill him and are become his foes yea the eye of his body so depraued by a stroake or by ouer-flowing of choller that he shall think all things before him red and yellow though they be nothing so euen so by the violent stroake of some wasting sinne or the strange worke of some more sharpe temptations ouerflowing the eye of the soule as it were with spirituall gall euen the sense of Gods
actiue force of conscience commeth to be rectified in the direction of it or that informing facultie which is in it in the testification of it whereby it witnesseth to vs our state and actions The affections of the minde are sanctified the outward man commeth likewise to be renued not onely because it receiueth a diuine kinde of beautie from the inward grace of the heart whose resplendencie may be often obscured in the outward but because the obedientiall facultie of all the members is so changed that now they present themselues b Rom. 6.13.19 weapons of righteousnes as before they were instruments at command of sinne it being with the Spirit and his gifts in filling it as it was with that cloude in filling the materiall Temple which Salomon erected Frst it filled the holy of holies and inmost parts of it c 1 King 8.10.11 then issued out into that also wherein the Priests ministred Thus in our Temple first the soule hath the cloud of spirituall graces immediately filling it then the body doth participate with the same so farre foorth as it is capable For the third euen as the naturall man is not conceiued and borne at once so this new Creature is as it were a great while in the wombe before it commeth out so as it may be viewed by it selfe and others Againe as the naturall birth is sometime at once conceiued sometime successiuely by endeauours repeated so God conuerteth some at once some he doth worke in at sundry times in diuers manners before he worke in them sauing conuersion Againe as some come with greater paines into the world then other so here all Christians know not alike dolours in their new birth Finally conuersion is so wrought that some discerne it when it first beginneth others though they can obserue times of comming more neere to God yet they can say nothing when first the worke of grace begunne in them Such in whom from tender yeeres haue bin some beginnings this way are builded vp insensibly from time to time they discerne that they are growne vp more forward but they know not how it first began it is easie to see the head now gray but who can tell when the first haires changed colour yet in such conuersions as Pauls or Lydiaes which befall persons of ripe iudgement and bring changes very apparant with them the very first worke may be easily noted Lastly the signes are first a 1 Ioh. 2.13 the knowledge of the Father First nature teacheth each lambe to know his Ewe shall not Gods lambs euen by an instinct of their heauenly nature which they haue receiued knovv him the Father of them 2. b 1 Ioh. 3.14 Loue of the Saints who are begotten of the same seede with them Nature maketh persons of a bloud loue more neerely then those twixt whom there is no bond of consanguinitie so here grace teacheth and inclineth chiefly to the loue of those in whom the Consanguinitie of the same grace may be discerned 3. c Gal. 5.17 By a fight against the remaining corruption as naturall strength in the stomacke fighteth with that which hath not agreement with it labouring to cast it off or otherwise to auoide it so grace striueth against sinnefull lusts which fight against the soule 4. d 2 Cor. 5.17 New men will haue new desires new workes euen the workes of their heauenly Father specially they will haue new words Euery Countrey-man may bee knowne by his tongue an English man a French c. So there is a e Esa 19.18 language of Canaan which these babes speake by which they may be distinguished from others Let vs then striue to see Vse that wee are euery where renued that so we may bee able to assure our selues of our sound Repentance and conuersion to God d Gal. 6.35 Circumcision vncircumcision all are nothing where there is not this new Creature Thou who hast no knowledge of God thou who bearest an aking tooth at his children who haue more conscience of their waies then thy selfe thou who canst digest well all thy daily sinnes and neuer feelest thy heart smite thee thou whose desires all tend to backe and belly the outward good of thee thine thou who doest the workes of the Deuill liuing in strife enuie lust intemperancie thou whose mouth is full of swearing lying beastly speaking doest thou thinke euer to see saluation nay thou must be borne of God first For as Parents leaue not their inheritances but vnto their owne children begotten of them so God will not giue his heauenly inheritance but onely to those who shall bee begotten of him and haue his owne Image ingrauen in them QVEST. VIII 8. Q. HOw doth it appeare A. When in word and deede we endeauour to abstaine from all euill and exercise our selues in that which is good Psal 34.14 Rom. 12.9 Eph. 4.25 The new Creature wee know consisteth of these two parts First the old man the corruption of his nature is mortified Secondly hee is quickened with a new life and nature the a Eph. 4.18 life of God and the b 2 Pet 1.4 diuine nature Now the framing of him standing in these two it is no wonder if we discerne him by desisting from euill and doing good For if the old man be mortified in the new Creature then will such workes be refrained which he liued in while hee was in this state of corruption for looke as men dead to this naturall life cease quite from the workes of it so the new man being dead to sinne liues not in it when we liued in sinne we were c Rom. 6.20.22 free from righteousnesse we quite abstained from it so when we are set free from sinne and made seruants to righteousnesse we can no more obey sinne as if we were the seruants of it hence Christ reasoneth d Ioh. 8 39.40 were yee Abrahams children ye would refraine seeking to kill mee Euery thing that is hath facultie to bring foorth that which doth agree to the kinde and forbeareth that which is otherwise as a figtree doth not bring foorth thornes nor any other fruite but figs such as agree to the nature of it thus Creatures in the earth water aire they all of them refraine such things as suite not with their nature and do that which is kindly for them Thus meere naturall and ciuill men they abstain from all matter of godlines and keepe them within compasse of that which is answerable to the being and faculties which they enioy thus a spirituall man his very nature doth make him auerse from workes which haue in them contrariancie to the being and life of grace hee hath receiued and doth incline him to exercise himselfe in such workes and words as are pleasing to that facultie of grace wherewith hee is indued For as nature which maketh nothing in vaine teacheth euery Creature to put foorth those powers and faculties which are in them so the law of grace inclineth
outward signification Againe it doth not agree with that rule of a Math. 6.17.18 annointing our selues before men Not to speake that whereas teares in time and place breake the heart of a beholder these often are no more pittied then the sight of a Goose going barefoot as wee speake in the Prouerbe Let vs therefore accustome to smite our rockie hearts in our retired deuotions then our Father who doth see it in secret will reward it openly As woundes by washing foorth the matter are cleansed so is the heart purged by godly sorrow which often hath teares accompanying of it Obser 2 Wee must in the second place make hast to come foorth of this estate Wee should not giue our eyes leaue to slumber nor let our temples rest till we found our selues in some measure deliuered Whilst it is called to day harden not your hearts Heb. 3.7.8 13. Psal 119.60 I will not delay to keepe thy iudgements saith the Prophet Physicians obserue that in bodily sicknesses delay is most dangerous but if any where then here is delay most mortall When euery day our aptnesse to bee restored is more diminished our sin by custome more strengthened Gods fauour in some degree farther remoued If a fire be kindled in the rooft ouer vs how doe we runne and crie to all the Neighbourhood for help to get it quenched And when the wrath of God hath seazed on vs in soule body condition his wrath which is a consuming fire shall we not without all delay labour to saue our selues from the wofull destruction of it Wherefore those are to be Vse 1 rebuked who will not by Faith and Repentance come to the Lord who sleepe secure though his wrath abide ouer them Why they aâ—e as others and shall doe as well as others they haue liued thus long and haue found no hurt whatsoeuer hath beene threatned they haue day before them for this worke they cannot yet leaue their pleasures and profits and with these thoughts they delay to come forth or like Lots wife looke backe to Sodome Thus ease doth slay the wicked ones who though they sleepe secure in sinne yet their condemnation sleepeth not Before men can feare and flie from any euill 1. they must know it 2. apprehend it as neere vnto them If the house were ready to fall while we knew nothing but that all were firme we could not feare nor flie away Againe though we know an euill if we conceit it a great way of wee are not affraide of it as euery one doth know he shall die yet how few feare it or prouide against it because it is a thing men put farre from them the oldest may liue a yeare the weake man thinkes a loose estate may stand long Thus men till Gods sauing grace begin to worke commonly know nothing of their spirituall danger or thinke as hee thought of doomesday it is a matter a great way off and so it is no wonder if so few bestirre them to come foorth of their wretched estate But let vs who are the Vse 2 Lords be wise and learne diligence from others sloth we are in danger to bee cast into the prison of hell for our debts our sinnes which make vs Debtors of punishment to Gods iustice Oh let vs humble our selues Pro. 6.1.5 compound with our Creditor before his heauy arrest be serued vpon vs. Shouldst thou haue to deale with many men thou mightst haue a cold suite but seeke mercy of God Ioh. 6.37 none that commeth to him doth hee cast foorth Oh happy men who are stirred vp to flee the wrath to come QVEST. X. 10. Q. CAn a man of himselfe get foorth A. No and beside hee hath three enemies the flesh the Deuill and the world who labour to hold him in it Obser 1 The first thing here to be obserued is That there is no strength in vs to helpe our selues into the state of saluation Were we borne blinde deafe dumbe in regard of these naturall senses there is no power in vs or in all the Creatures to restore vs although these things exceede not natures compasse in regard of the sense to bee wrought but onely in respect of the maner of working it Now how much lesse haue wee or any Creatures strength to restore our selues to the sight and hearing of the heart which of themselues are matters altogether supernaturall Wee know not neither a 1 Cor. 2 14. can we know we obey not neither b Rom. 8.7 can we be subiect c Rom. â— â— wee are of no strength and looke as men naturally dead can doe nothing to helpe themselues into this present life though while they are sicke onely some little thing they may doe this way So they who are dead in sinnes and trespasses and estranged from the life of God d Eph. 2.1 4.18 which all are they can doe nothing toward their quickning spiritually Our Vnderstanding is dead in ignorance dead in error vanity and folly our Will in vtter auersenesse for there is no man but vnderstandeth more of GOD and his Will then he hath Will to follow or affections to like of Vse 1 This Question vnderstandingly answered doth seuer vs and Papists Why can we not helpe our selues we say because wee haue no power from which such a supernaturall action shold proceede the most of them say because wee want freedome to exercise that power of our Will which is still left in vs Let a man be laden with irons why can he not walke not because hee wants a facultie to mooue himselfe from place to place but because he is so clogged that he cannot put into act that power he hath This doth obscure Gods Grace and extoll the power of mans will If one should say his Physician did helpe him a little but deny the greatnes of his Cure should hee not dishonour him Should the blinde whose eyes Christ opened haue said indeede hee did cleare our sight but we had the power of sight in vs before he tooke vs in hand would not this derogate from his glory So to say indeed he did helpe vs when we were weake and sicke but not quicken vs as being dead is it not to obscure the grace of Christ Vse 2 Wherefore let vs arrogate nothing to our selues God would haue vs to acknowledge that we haue nothing but sinne and misery and to come vnto him indowed with true humilitie Like as proud wiues stand vpon it that they came to their Husbands and brought this and this So doe the Papists but as the one is odious to man so is the other most hatefull to God also The second thing to bee Obser 2 obserued is That there is in vs much resistance to our saluation By reason of our naturall corruption we not only haue nothing which might further vs but wee haue in vs that sinne and corruption which doth fight against the worke of grace more then water fighteth with the heate of fire In
and is a thing quite aboue the capacity of our nature so farre it is from being due to vs. 2. A gift must be profitable to the receiuer for else it were a giftlesse gift to giue me that which is not good in it selfe or cannot any way be good to mee But what is so profitable as faith which obtaineth through Christ all things good for vs. Mat. 15.28 Great is thy Faith be it to thee as thou wilt Wherefore let vs keepe Vse 1 this carefully it is a jewell of Gods owne bestowing on vs. Should some great personage bestow some great gift on vs for their sake we would haue it in account keepe it carefully we would not leaue it about loosly nor let it go abroad lightly Let vs looke to our Faith accordingly We see secondly how we Vse 2 are bound to God in thankefulnesse Thankefulnes for grace causeth increase of it Euery one delighteth to sow in that ground which returneth the seede with aduantage We see lastly whither to Vse 3 seeke for increase euen to the first fountaine Heb. 12.2 The second thing to bee obserued is who is the principall worker of Faith viz. The Spirit of God Hence a 2 Cor. 4.13 we are said to receiue the Spirit of Faith that is the holy Ghost in and through this gift of faith which hee worketh and continueth in vs. b Gal. 3.2 We receiue the Spirit of promise through faith For it is not with the Spirit and his gifts as with the body of the sunne and his light the one whereof is absent from the other but where euer the gift is there the Spirit is as well to continue it in being as first to begin it c Eph. 1.19 20. The same power which raised Christ from the dead is said to raise vs vp to beleeue If a man should want a bodily eye or hand from his birth no lesse power could worke it then the almighty power of God Who then but his Spirit can giue vs this hand of faith which reacheth to heauen this eye doth see the things within the veyle that concerne our peace Wee must not thinke that Faith is such a knowledge whereof there are seedes in our nature out of which by meere outward teaching we may be brought to beleefe for then should faith be naturall as all other things are which our nature can attaine to with outward helps If not the word Obiect but Gods almighty power worketh it then either this spirituall almighty power is euerywhere to worke it and then all that heare shal be brought to beleeue or the word is but a dead letter without the Spirit which is preached to such who remaine in vnbeleefe or more briefly that word which hath not with it that power of the Spirit which almightily worketh beleefe that is a dead letter it is not a quickening word but the word of the Gospell preached to such as abide in vnbeleefe hath not with it this power of the Spirit therefore it is a dead letter and therefore it is no quickening Ministery which is sent to them Answ Answ The first part is false and so the conclusion inferred so farre as it concludeth the ministery of the Gospel to be to vnbeleeuers a dead letter For it presupposeth this error that a word cannot be spirituall liuely and of efficacie further then it hath conuerting vertue whereas to conuince the thoughts and to reproue sin are effects of the Spirit and argue a liuing piercing word In regard of the latter thing inferred that it is not a quickning conuerting word to the impenitent and vnbeleeuers it is true For it is said so from the effect it hath in the faithful toward whom this power is alwaies put foorth not that all are quickned by it but because all who are quickened come by force of it to receiue this quickening Wherefore let vs not Vse 1 thinke sleightly of so great a worke as is the bringing vs to beleeue When we read that such a man and such a man borne blinde had their eyes opened O wee thinke of the wonderfull power of God but when the eyes of our minde are opened wee raise not our hearts to any such obseruation Vse 2 Againe To get faith wrought and increased let vs cry to God for his Spirit had we Prophets as good as Gad and Nathan without this we should see no increase Lastly that the word is Gods instrument to beget Faith The a Rom. 1.16 Gospell is the power of God to saluation the powerfull instrument of God b Rom. 10.14 How can they beleeue without hearing the word can doe nothing without Gods Spirit but his Spirit will not ordinarily doe any thing without the word neither is it possible to beleeue without Gods word it being both the meane whereby we beleeue and the subiect matter of our beleefe A man may see without light or colour heare without eare or sound as possibly as beleeue without a word from God For when faith is a perswasion touching the good will of God to vs in Christ how can wee be perswaded touching his gracious pleasure till hee declare the same by his word No man can certainely know that another will doe this or that for him till he haue his word or promise to that effect no more could we euer know that God would forgiue our sinnes and shew vs mercy should he not by his word signifie the same Neitheir is it to be passed ouer that he saith The preaching of the word begetteth faith For though a seede hath a power to bring forth fruite yet it doth not put forth this power till it bee sowne and though a net hath abilitie to take fish yet it doth not this till it bee spread and cast foorth so it is in the Gospell which is the seede and net of God whereby hee begetteth and taketh soules Vse Wherefore such ignorant persons as know nothing of Gods word and yet haue a strong beleefe the truth is they are full of groundlesse presumption Would not all men laugh at one who should perswade himselfe that such a man would giue him twentie pounds a yeer when yet he cannot say that euer he heard any inckling of such a matter from his mouth by himselfe or by any other from him But are not these much worse who beleeue strongly that God will giue them the patrimonie of his heauenly Kingdome though they cannot tell any sillable of his word and promise which soundeth that way Againe we see that those men who care not for the word haue no faith True faith is begotten and continually nourished by the word cannot bee without it it is the aâ—re in which it breatheth What say some shall none be saued but these Sermon-men May vve not pray and read at home as good things vvho are vvorse than these vvho heare most They loue to heare themselues speake but vvho can see any thing they talke of These gruntling Svvine neuer had sparke of
greater poweâ— any man is of the more dreadfull a thing it is to trespasse against him but sinne doth prouoke and put God to it as we say and in committing it we enter combaâ— with him Now looke as tâ— see an Infant to warre againsâ— the Parent or to see a pot striuing against the Potter were a detestable sight So is this much more that man should by sin prouoke him who hath vs in his hand euen as man hath a pot or glasse which if he doe but let it go is presently broken Further the consideration of the holinesse of GOD may make vs the more see the hainousnesse and foulenesse of sinne That which is opposite to him who is most holy that is pure in himselfe and the Authour of all purity in his creatures that cannot but be filthy and impure looke as euery thing which hath contrariety with light must needes be darknesse so what euer is contrary to him whose eyes are too pure to behold with approbation any sinne Hab. 1.13 yea who is puritie it selfe that must needes be most filthy impurity Lastly the foulenesse oâ— sinne may be seene by considering Gods infinite iustice If man doe wrong to onâ— that handleth him vniustly it doth somewhat lessen thâ— fault but if hee deale iniuriously with one who will not offer him or any other the least iniustice then euery one that hath but halfe aâ— eye doth descry the foulâ— leudnesse of the fact Thus it is our sinne is against that God whose dealing was most iust and equall to vs. Againe that which wrongeth an infinite iustice cannot but be most fearefull in regard of the punishment which it incurreth for infinite in some sort must that punishment be which doth satisfie the wrong done to an infinite Maiesty This also may be added to set forth the foulenesse of sinne that it is committed against that God who is infinite in goodnes For any Subiect to rebell against a Prince is wretched leudnesse but for one to rebell against such a Prince who out of his bounty hath highly aduanced him and done him fauours from day to day this is most loathsome disloyaltie Thus it is with sinne which offendeth a most kinde and mercifull Lord who had freely in creating vs giuen vs such high indowments and who doth daily load vs with blessings Vse Wherefore that wee may see the soulenesse of sinne let vs looke at the pure Nature of God as he hath in his word described it For looke as blacknesse is then most manifest when it is set by and compared with the purest white so is it here when this hellish darkenesse of sinne is brought before this incomprehensible light Such therefore as compare themselues with their selues or with men like themselues or as many do with some more openly wicked then themselues it is no wonder if they stroake their owne heads and neuer see their owne deformitie A Blackmoore matched with his Countrymen will neuer be detected to be so vnbeautifull as he is QVEST. IX 9. Q. WHat must a man doe in this estate A. Bewaile his miserie and hasten to get out of it Being in that miserable and accursed estate aforesaid by sinne first we are to bewaile Obser 1 the same Our Sauiour bidde the women of Ierusalem Luk. 13.3 that they should not weep for him but for themselues in regard of their sins In this regard also the Apostle Iames biddes Rich-men weepe and houle Iam. 5.1 Yea we must bewaile our estate in regard of the remainders of sinne which compasse vs about Luk. 13.3 If yee repent not yee likewise shall perish Nature is so framed that if she finde her selfe vnited to such things as are good and pleasing to her she reioyceth So if on the contrary she doe see her selfe ouertaken with or in danger of euill she is disquieted Thus it is that we cannot truely see our selues to be in a miserable estate but we shall grieue and bewaile our condition When men see themselues in such a case that they are guilty of such a fault as doth touch life or liberty then they will bewaile themselues wring their hands accounting themselues vnhappy that euer they were borne but haue they not much more cause to waile when they shall see themselues by reason of sinne against God guilty of damnation There is a naturall sorrow as a naturall feare when Nature her selfe maketh vs grieue through her * That naturall lâ—ue that is in Dammes to their young ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. naturall affection And there is a sinnefull sorrow when men grieue inordinately vpon ciuill Considerations as for anger being crossed or for losse often of some small matter And thirdly there is a Christian sorrow for sinne and our misery to which we are yet in part subiect through sinne This doth lie vpon vs all which is the exercise of a broken heart and Sacrifice which God much respecteth Vse 1 How wofull then is the state of many who go laughing on as if to laugh their hearts fat were the next way to heauen Luk. 6.25 Woe vnto them for they are like to weep and houle when now it is too late Some respect all griefe as melancholy and all teares as effeminate not becomming a generous mind This is the height of mans misery when hee doth not pitty himselfe in regard of that which maketh him most miserable Wee account the states of men striken with Phrensies and Apoplexies very pittifull for they feele not how it is with them not can they pitty themselues in these takings We condemne them as Monsters of men who now hauing their senâ—ence and being subiect eâ—ery houre to execution will neuerthelesse giue themselues to swagger drinke take Tobacco c. but what a Monster art thou who when thou hearest that thou art a childe of Gods wrath of death and of eternall condemnation wilt yet sleep as securely and liue as carelesly as if there were no such matter the God of this world blindeth thy eyes hence it is that thou art dreadlesse That which the eye seeth not the heart dreadeth not Let vs secondly lament Vse 2 our misery This exercise of a broken heart is a most pleasing sacrifice to God Psa 51.17 as spices are then most fragrant when they are powned and bruised So are our hearts before God when by this sorrow they are dissolued Beside as the wicked sow the seede of their sorrow then when they carnally reioyce So our light and comfort is then sowed when wee are exercised in Christian mourning Neuerthelesse it is not required that Christians should bee of such a fluid and melting temper that they cannot speake two words this way without sighing putting the finger in the eye and watring their plants Those who will laugh at euery word their hearts cannot be coaffected with ioy extraordinary in a signe extraordinary thus in these cursory teares and sighes the heart cannot but want that due griefe which should beare that