couenanted thus it is Christ hauing done that righteousnesse performed that obedience on which God couenanted to giue vs life and all good things we vpon this performed for vs may claime from grace which promised it life euerlasting Obiect Obiect But how can one be iust by the righteousnes which is anothers more then wise with the wisedom another hath If a Blackmoore were clad in white would his apparell without him change his hew To driue out one wedge with another Answ how can wee be truely made sinnefull in Adams sinne Secondly I say this righteousnesse is not to be accounted as a forraine thing altogether without vs as the clothes are to the body but it is the righteousnesse of the head of vs with whom wee haue most neere coniunction May not the whole body bee lightsome with that light which is in the eye and head only not in the body Christ saith it may Mat. 6.22 so may we with that righteousnesse which is in Christ our head True they will say if wee were naturally one As if our spirituall coniunction were inferiour to the other Againe as we may be made one with Christ we may be righteous with his righteousnesse the manner of communion may be extended as farre as the vnion but though not naturally yet in fictione iuris as they speake in account of the Law we may be one truely with Christ as man and wife aâ—â— one person in law therefore legally or in estimation of the law wee may be one with Christ and by consequent in Gods account iudging in that Court of Chancerie as it were wee may be iust with Christs iustice which is as much as we vrge Let vs then array our selues Vse with the obedience of Christ and looke vp boldly to God cloathed in it this is no scant short garment but a large robe big enough for vs all as the light of one sinne is enough for another world to see by could they be created and set before it as one voice serueth euery eare within the hearing so this righteousnesse will bee enough to all the multitude of vs who shall beleeue on it QVEST. VIII 8. Q. HOw shall a man finde helpe A. Onely by a true faith on him Two things are here to be marked 1. That wee are saued by faith which is described from the propertie of true faith and person about whom it is occupied viZ. Christ on him but of these hereafter in the next answers 2. Marke that by faith only we obtaine saluation The Scripture teacheth euery where that through faith on Christ we get both forgiuenesse of sinne and life euerlasting a Act. 16.30.31 What shall wee do that we may be saued This answereth the question beleeue The reason is wee cannot haue any benefit by Christ till he be vnited with vs now he commeth to be vnited with vs by beliefe To open these two things which vnfold and proue the point of Catechisme in â—and meate though it haue a force to nourish Medicine though it bee able to heale rayment though it can both adorne and defend the body against the iniurie of aire wealth though it can make rich yet meat cannot refresh me till I eate it and after a sort incorporate it with mee no salue will heale me till I lay it on my soare no apparrell will stand me in steede further then I put it on no treasure no not all the gold in India can make me rich further then I get my selfe possessed of it Thus it is in Christ the bread of life the medicine wedding garment the pearle of the Gospell we cannot haue benefit of him further then we get to bee vnited with him Now there are three bonds in the body mystical whereof Christ is the head and we members The first is from Christ to vs that is the bond of his Spirit The second runneth from vs to Christ and that is our faith primarily and consequently our whole heart and other affections The third bond runneth from each member to other that is Loue. Obiect Obiect But are wee not knit to God and Christ by loue Answ Answ Not first of all by loue neither to God nor Christ Wee cannot loue God or Christ further then we see that they are good vnto vs our loue presupposeth apprehension of Gods loue wee cannot see that God is good to vs further then by beleeuing the word of promise in which he offereth grace to vs. A Traytor condemned cannot in this estate cleaue to the King by loue as a mercifull Sauiour of him but first he must know and bee perswaded that the King will shew him grace before hee can vnite himselfe with the King by loue as one whom he hath found alway good and gracious vnto him Againe if you offer mee and by promise assure me of any kindnesse I must first know what you say to mee and perswade my selfe you meane as you speake before I can loue you as my kinde friend thus before wee can loue God as gracious to vs who are by nature children of his wrath wee must by faith apprehend his loue toward vs and before we can loue Christ we must by faith vnite our selues with that grace of his which he maketh knowne in the word Looke then as our bodily members by nerues and snewes are knit with the head so our faith is that prime and principall ligature by which we are coupled to Christ And therefore it is that first thing whereby wee come to haue benefit by Christ and fellowshippe in that iustification and life which come through him wherefore let vs labour by faith to get our selues made one with Christ If a thing bee neuer so good what is that to vs till we get some of it we are not the nearer so though Christ be of neuer such value if wee let him hang in the aire prouide not that he dwell in our hearts by faith we shall be no whit the better for him 2. Marke in this answer that it is onely Faith whereby wee obtaine righteousnesse vnto saluation For this grace maketh only that first apprehension of CHRIST through whom apprehended we are iustified and saued Though a man hath many members in his body yet hee hath but one by which hee vseth to receiue any thing viz. the hand and so though our soules haue many graces bestowed on them yet haue they but one hand of Faith wherewith to receiue Christ and his benefits vnto saluation But when we say that only Faith doth saue vs we meane not that faith which is alone without all other graces of loue doth saue vs but that faith though it hath the company of other vertues yet it alone worketh in laying hold on Christ to forgiuenesse of sinne and life eternall euen as when wee say the eye alone seeth wee doe not meane that the eye is alone in the head without the company of other senses but that the eye though ioyned with hearing smelling c. yet it
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
and still continue the same courses Repent and bring foorth fruits worthy Repentance Math. 3.8 QVEST. V. 5. Q. WHENCE commeth this â—hange A. Chiefly from the sight and feeling of Gods mercy towards vs in Christ Luk. 7.47 1 Ioh. 4.19 The heart may be pricked with Repentance by the Law as I said before but this will but make it bleed inward and rancle more and more this is a sorrow to death The heart neuer commeth kindly to be pricked so as to breake out into confession dislike and true griefe for sin as it is a thing offending God till the loue of God come in some measure to be tasted by it a Zach. 12.10 I will poure out my spirit of grace and deprecation and they shall mourne b Mat. 3.7 repent for the kingdome of heauen is at hand We see some sturdy natures which with seuere hard courses are not stirred come ouer them with kindnes and they relent thus it is in the dissoluing of our hearts they neuer yeelde and relent till loue worke on them Looke as it is in the change of the earth all the stormie inclemencies of the Winter though they may cast it into diuers formes yet till the sun cause an influence of his sweete heat into the bosome of it it is neuer changed from vnfruitefull to fruitfull neither is the face of it till then renued So in our soules though the stormes of the Law may diuersly affect them yet till the beames of this grace shine into the heart they are neuer truely changed our hearts could not possibly reflect and rebound this loue to God for it is loue to greeue that wee haue offended him had not hee first caused his loue to shine vpon vs. As euer then thou wouldst repent Vse get a taste of Gods loue one haire of loue will draw more then a yoke of oxen the softest things will breake the hardest A sword which will be stricken vpon iron or steele safely may bee broke men say on a fetherbedde What is harder then a Diamond which abideth the hammer and is not hurt yet a goates bloud will dissolue it as vinegar doth pearle c. Looke to that bloud of Christ our Sauiour and he inable vs to see it that so our hard hearts may bee dissolued through the abundance of loue manifested in it What is so hard but fire casteth and melteth it what fire is so hotte as the loue wherewith God hath loued vs in Christ QVEST. VI. 6. Q. FRom what is the heart changed A. From loue of the world to the loue of God from carelesnesse to conscience and desire to please God Ioh. 21.15 Tit. 2.12 Phile. v. 11. 1 Ioh. 2.15 In euery mouing and alteration there are two points the one from whence the oother to which as in going any whither there is one place which I leaue and another that I go vnto Thus in Repentance the point from which we turne is the loue of the world and carelesnesse the point to which we are changed and conuerted is the loue of God and care to please him Obserue then first That by nature all of vs liue in adulterous loue of the world the persons things fashions in it Iam. 4.4 O yee adulterous saith Iames Looke as women from what time they fall away from loue of their Husbands grow into league with strangers so wee from what time we by sinne turne from the immortall God we turne to the corruptible creature louing them not in and for God louing them not in measure according to the goodnes that is in them but inordinately Some haue this adulterie in them more openly some more couertly For euen as there are some corporally vncleane not ashamed to walke with their Trulls in the sight of the Sunne so there are some Esau-like who will not sticke to say giue them the pottage of pleasure take who will the birthright thus in effect doe all prophane and ciuill persons who care not and will professe as much for matter of religion some haue this adulterous loue to the world but thinke no more of it then a 2 King 8 12.13 hee of Syria did thinke he had in him that cruelty which he after shewed For as men may haue a disease in body which they think themselues most free of so in soule also Such are all Christians who haue not receiued the sanctifying grace which maketh the heart good and honest Vse Wherefore let vs take knowledge of this our estate and bewaile this spirituall harlotry in our nature none is free from it who hath not lamented it in himselfe O for a man to breake his faith and liue vnchastly after hee hath giuen himselfe by couenant to a Creature like himselfe is a worse sinne then it was while he was single for now hee hath added breach of faith to vncleannesse O so to let our hearts be in the world after wee haue by our profession betroathed our selues to God it shall bee easier for Turkes then for vs for we breake our faith and leaue an all-sufficient God for transitorie trifles and pleasures of sinne which last but for a season Obserue secondly from hence That we are turned to the loue of God from the loue of this world that our growing out of loue with the world is our returning into loue with our Husband as the amitie of the world is enmitie with God so the enmitie with the world beginneth amitie with God Look as vncleane women the more they shake off their Paramours the more they returne to their conjugall dutie so it is with vs the truth is wee who by sinne haue turned from God to the inordinate loue of these things can neuer returne to God till these be left as hee who is come hither from any place hee can neuer returne to that againe till he hath left this in which hee now is But how can wee leaue God or returne to him who is euery where euen as two present together for place may leaue each other when in heart and affections they desioyne themselues though in place they are conioyned and as a man may be with light and yet turne from it by winking against it and so going out of that which shineth about him and returne to it by opening his eyes againe thus wee may go from God euery where present while wee turne our hearts and affections from him and shut the eyes of our mindes from beholding of him And wee turne to him when we open the eye of Faith and vnite our selues with his mercy and cleaue vnto him with the loue of our soules This then being our way of returning to our God let vs labour to roote out this stinking weed of inordinate loue to earthly things as euer we would assure our selues wee haue loue to God A chast wife will not content herselfe in the maine to be loyall but she will not giue light behauiour lauish fauours vnchast kisses to any person And shall not wee take
vse that m 1 Pet. 3.21 interrogatory of a good conscience and say n Rom. 8.33 34. Who shall lay any thing to our charge it is Christ that is dead c. To consider this more particularly Christs death doth free vs first from the guilt of sinne Secondly from the spot or power of it in vs. Thirdly from all other punishment The guilt of sinne is a propertie in it binding vs to pay condigne punishment to the iustice of God This punishment therefore borne of Christ and presented by him for vs it cannot be but that our bond to beare it should be dissolued or that iustice might require againe a thing already discharged Secondly our blot of sin that life of the old Serpent that liuing death of soules is remoued For Christs death must not be considered onely as an exemplarie cause working mortification of sin or as a morall cause by way of meditation but as hauing force obtained by it and issuing out of it which doth by litle and litle abolish sinne euen the spirit which doth mortifie the deeds of the flesh both fruits and roots of corruption Looke as Adam dying a naturall death did kill this naturall life in vs all first making it mortall so as it necessarily must die then at length causing death it selfe so doth the death of this second Adam worke the death of sinne first wounding it in vs with mortalitie such as will bring it certainely to death then vtterly dissoluing it in the end Thirdly and lastly Christs death doth free vs from all other miseries for the cause which did breed and continue these taken away they must needs likewise bee remoued Take away the cause of a sicknes you make the painfull distempers which follow vpon it cease also Discharge once the debt for him who lieth in the Counter and all with one worke you free him from prison and many other greeuances to which by reason of his debt he was held subiect But it may be here obiected Obiect If wee be thus freed from sinne and punishment why are we still in and vnder them Ans Rome was not built in one day Answ because great things are not begun and finished all at once Things are said to bee done when they are so begun that they will certainly bee accomplished in their time Wee are therefore said to be dead in the first Adam because though we liue and see nothing for a time but that we are aliue and aliue like yet that mortalitie is in vs vvhich vvill like a vvorme neuer cease to fret and corrupt vs till vvee come to death it selfe If one hath so vvounded a man that he dye vvithin a yeare and a day vvee say he hath slaine him because hee hath so vvounded him that he vvill certainely dye thus our sin is taken avvay in Christ it being so vvounded that in the end it shall certainly be quite abolished Obiect But hovv is it that vvee die are vve deliuered from that Answ Yea vve are inasmuch as that spirit is in vs vvhich shall at length quicken our mortall bodies Further there is a double deliuering one vvhich keepeth vs from prouing and tasting a thing that is euill another from being hurt and ouercome of it We are not deliuered from death in the first kind but in the second And thus Christ himselfe a Heb. 5.7 is said to haue beene heard and deliuered from that hee feared not that hee did not taste death but in that he vvas not ouercome or hurt by it Wherefore let vs hold to Vse 1 this death euen as the anchor of our soules Let vs looke to Christ lifted vp on his Crosse that vve may find deliuerance from all the stings of sinne and death and other miseries b 1 Kin. 1.50 2.28 as malefactors vnder the Lavv vsed to flie to the hornes of the Altar so let vs all flie to this blessed death c Heb. 12.14 vvhich speaketh better things then the blood of Abel vvhich cryed for reuenge Againe this should encourage vs against death that our Sauiour hath so endured it that he hath taken the sting out of it and freed vs from the feare of it If a sicke body should be afraid to drinke of any thing yet if his Physitian should begin hee would not be afraid to drinke after him Christ hath tasted death and drunke the dregs of it that nothing might remaine for vs but that which is holesome QVEST. VII 7. Q. WHat benefit comes by his righteousnesse and obedience A. The fauour of GOD and eternall happinesse are obtained for vs. A perfect Sauiour must not onely deliuer vs from euill but put vs into a secure possession of all good For blessednesse cannot stand in that good which being here to day may be lost to morrow Christ therefore hath not onely by his suffering deliuered vs from euill but by that voluntary and most gratefull obedience which in suffering he shewed hee hath obtained from the grace of God to account vs and iudge vs in him righteous to life eternall Wee must not thinke Christs sufferings like the sufferings of the damned ones to bee meerely satisfactorie to iustice and to haue no other respect in them no it is a most pleasing obedience which may challenge by couenant all good for vs such an obedience in which was shewed the greatest loue to God and to man that can be comprehended yea the knowledge of it passeth all knowledge Eph. 3.19 Now that which wee get by this obedience is first Gods grace or fauour forgiuing sinne reckoning vs righteous to life Secondly Actuall donation of life it selfe For fauour here is not to bee conceiued of Gods first loue as if hee before haâ—ed vs he was indeed angry with vs but he so loued vs as that he gaue Christ for vs Ioh. 3.16 It is meant therefore of the manifestation or influence of his fauour in conferring â—eally on vs the benefits of iustification and life The sunne of Gods loue was eclipsed till Christs loue towards vs in whom the ioyfull Epiphanie of it began was declared Though God doe iustifie vs out of grace yet his sentence is according to truth and if he pronounce vs iust to the receiuing of life wee must haue some righteousnesse iustifying vs. This cannot be any imperfect righteousnesse in part sinnefull much lesse can he iustifie vs hauing no righteousnesse as a foundation to his sentence therefore it must be a perfect one such we haue none but Christs herein he is an Antitype to that first Adam euen as Iacob now clothed with his eldest brothers apparell did get the blessing so is it with vs hauing put on Christ and his obedience which in effectuall calling wee doe through faith then the Lord doth giue vs the blessing If one doe for mee any such peice of worke which by agreement hath due to it any wages or reward vpon the worke done in my name I haue title to demaund the reward
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
wrath the iudgement of a faithful man for the time may bee so depraued that he shall thinke God his enemy and euery thing to bee otherwise toward him then it is The third thing to bee marked is that about which faith is conuersant which is Christ obeying to death that he may finde righteousnesse and forgiuenesse of sinnes to life in him For to beleeue that my sinne is now forgiuen in Christ is rather an acte of experience in a Beleeuer now iustified then that beleefe which is required to iustification to rest on Christ obeying to the cursed death of the Crosse â—â—at I may get pardon and â—â—se euerlasting from the â—race of God this is the acte â—f true beleefe with the â—atter also about which it is â—â—nuersant Christ is the full â—â—d adequate obiect of beâ—â—efe as it doth iustifie euen 〈◊〉 colour is the full obiect of â—â—e power of seeing that is â—â—rs Faith doth not looke â—any thing else as it doth â—â—ercise that facultie which worketh to the iustification â—f vs faith doth beleeue â—â—reatnings doth sustaine vs 〈◊〉 aduersities doth like a Queene guide all our actiâ—â—s doth worke by loue as 〈◊〉 instrument conioyned â—â—th it but it doth not iustiâ—â—â— vs but onely as it doth â—â—me it selfe to apprehend Christ as our reasonable soules doe see in the eye heare in the eare digest in the stomacke but doth noâ— reason as it doth thesâ— things but onely as it conceiueth discourseth within vs. For looke as nothing in a poore man can makâ— him rich further then it doth get riches into his possession so nothing in vs Sinnerâ— can make vs righteous to life further then it doth lay holâ— on such a righteousnessâ— which can take away sinne and make vs righteous to thâ— receiuing of life eternalâ— Wherefore though the faiâ—â— that iustifieth vs bee a faiâ—â— working through loue yâ— it doth not hence follow that it should iustifie vs as 〈◊〉 worketh by loue no morâ— then this followeth that because the fire which is hotte and giueth heat is also light therefore it should make hot so farre forth as it is light not so farre forth only as it hath heate in it 4. For the last obserue That a true iustifying faith doth incline a man to beleeue Gods grace in particular toward him through Christ euen as they that â—ere stâ—ng wâ—th Serpent did come and looke to the â—easen Serpent beleeuing to finde the healing of those deadly stings that were fastned in them Thus a soule â—tung with sinne and feare of death commeth by saith to Christ relying on him trusting to finde in and through him cure of those deadly euils wherewith it is wounded If a Physitian should call sicke persons saying do but come to mee and I will heale you and we should see many flocking about him would wee not presently know that they beleeued that he would cure their diseases So when Christ saith to sinners beleeue on mee or come to mee for a Ioh. 6.35 these are all one I wil help you What saith think we haue sinners who resort to him is it not a beleefe that he will according to his word heale them deliuer them from sin and death and restore them to life eternall If there be a particular word or that which is equiualent then is there a particular faith but there is so For b 1 Ioh. 3.23 God bids euery one beleeue and saith that c Ioh. 3.16 whosoeuer hee is that beleeueth shall not perish but haue life which is as much as beleeue thou Thomas and thou shalt haue life How can we proue that Iohn or Thomas are vnder wrath and the curse Wee cannot prooue it otherwise then thus d Gal. 3.10 Cursed is euery one who continueth not in â—ll c. Againe the saith of true Beleeuers goeth farther then the faith of Deuills can doe but they may beleeue that Christ died in generall for all sinners that shall beleeue on him Remember that voyce of Thomas e Ioh. 20.28 My Lord my God and of f Gal. 2.20 Paul who hath loued mee and giuen himselfe for mee This pronoune in diuinitie is most precious The seuerall applications of these would bee too prolix Vse Let vs then stay on Christ as our Sauiour and so vnite our selues to him that wee may through him obtaine saluation What is apparell helpefull to vs before wee put it on The Papists are like those Taylors who carry suites vnder their arme which themselues neuer weare so they doe carry Christ in the swimming knowledge of the braine without resting on him with their whole hearts to finde saluation in him most pittifull is their faith For whereas this particular confidence is a shield against all the fiery darts of the Deuill their faith is such as may be intire and whole and yet a man hauing it may be in damnable desperation as themselues teach and by reason is euident For if faith hath not in it any hope or confidence then is it not opposed to despaire so as to expell it for things which will not endure the one the other must haue contrariety as fire and water if the one doe not fight and driue forth the other then may they dwell together But true saith in Christ doth breed confidence and boldnesse according to that a Heb. 10 22. Let vs enter with confidence and boldnesse through faith on him True faith therefore hath in it confidence toward the grace of God For as nothing can make hot which hath not heate in it selfe so nothing could make confident which after some manner had not confidence in it QVEST. VI. 10. Q. HOw is FAITH wrought A. It is the gift of God by the worke of his Spirit in the preaching of his word This answere doth set downe Faith first from the generall nature of it viz. That it is a gift of God Secondly from the manner of working it which is set forth by the paincipall Author the Spirit the instrumentall which is the word For the first obserue Eph. 2.8 that Faith is Gods gift Iam. 1.17 Euery good thing commeth from the Father of Lights but Faith and other graces are gifts after a speciall manner for they come not from a common bountie such as God made shew of in the creation but from a speciall fauour which he beareth his in Christ Iesus Phil 1.29 To you it is giuen saith Christ not onely to beleeue c. The naturall head doth not onely giue sense and motion to all the members now conioyned but doth send foorth those bonds whereby they come to be coupled with it so is Christ the spring whence this sinew of Faith doth flow and issue vnto vs. What is there in a gift but it doth agree to faith Nothing we say more free then gift it must come from the grace of the Donour and be ours by no former title thus faith it is bestowed on vs when we were euery way vnworthy
vp our hearts for halting for so much intemperate concupiscence as still dwelleth in them to things earthly if thou dost but cry out against this thou shalt haue an euidence of thy chast loue to God a Deut. 22.26.27 as the Virgin that cried out while villany was offered her she was indeed innocent for she cried out Obserue thirdly That all men before conuersion are carelesse of God b Rom. 3.11 None vnderstandeth none seeketh after him proportionally as we loue any thing wee minde it and are carefull about it Now by nature hauing in vs no true loue to God how can wee be carefull of him Looke as in the 2. of the Prouerbs c Pro. 2.17 the adulterous woman is saide to forsake the guide of her youth that is her heart did not cleaue vnto him so as to be carefull of dutie toward him So all spirituall adulteresses cast quite away all rememberance and care of God For alasse what would this doe but breed a regret in their consciences and make them they could not follow their disloyall courses so delightfully Looke at the liues of men euery thing is cared for but God and heauenly things are quite as out of sight out of minde also Nay some they euen striue to put these matters out of thought it is but a fit of Melancholy to looke this way We are like the Deputie d Act. 18.14.15 Gallio had it beene a point of Iustice hee would haue medled but for questions of Gods law hee cared not it is said for those things To branch forth this carelesnesse 1. Men before conuersion care not for sin whereby they offend God b Ier. 8.6 none saith what haue I done they no more sticke vpon sinne then an adulteresse on her vncleane dalliance 2. They care not to vse any meanes to be reconciled to God Nay the further they can keep them off him it is better with them hence it is that they affect ignorance and hardnes of heart 3. They are not for any course which God doth vse toward them to reclaime them bee it by words or blowes it being with them as with Salomons foole with c Pro 17.10 and 27.22 whom nothing entreth whether one smite or vse indignation neither piping nor lamenting will preuaile And as the Drunkard in the d Pro. 23.35 Prouerbs doth not heede his knockes to take admonition by them no more do these 4. What dishonor will be done to God they are carelesse of it We passe not how they be vsed whose persons we loue not O this carelesse estate of God it is the height of wickednes the Lord keep it farre from vs but as men asleep dreame of many vaine matters but take no thought of more serious and substantiall businesses so men asleep in state of sin their thought and fancie is running about vaine transitorie things but they take no care of matters of God which concerne their peace Lastly marke a conuerted man is made carefull and conscionable to please God e 2 Cor. 5.9 Wherefore wee dwell at home or go from home wee studie to please him Col. 1.10 grow vp to please GOD in all things that looke as Courtiers they affect to please their Soueraignes and will not stirre in word or deede further then they see will bee well taken they are men that dwell at Placenza as the Italian saith thus Gods children in all they doe labour to be pleasing in his sight Care commeth from loue and feare Now Gods children conuerted haue both the loue of God and the feare of him so that they cannot bee but carefull to please him Vse Wherefore let vs like good seruants who will learne to know the length of their Masters feete let vs I say learne to know the will of God and to performe it acceptably through his Christ when GOD hath receiued vs of adulteresses to grace and fauour how should it pricke vs forward to care and diligence in dutie while wee thinke how long we walked vndutifully toward him QVEST. VII 7. Q. WHat is this change called A. It is called in the Scriptures a new Creature 2 Cor. 5.17 Gal. 6.15 You must obserue hee asketh here of Repentance as it is a change accompanied with sanctification of heart and reformation of life not as the change of Repentance is precisely and rigorously distinguished from sanctification and reformation Now Repentance thus taken is called a new Creature For opening whereof we must not thinke that a man is for substance made new but onely in quality and fashion as when we turquesse an old garment making it vp againe wee say it is a new garment that is made vp in new fashion though it bee the old stuffe it was so it is with our making new in Christ Looke as the aire in substance is all one in the night season which it is in the morning but in the night it was all darkened and obscure in the morning it is all inlightened so it is with vs the same wee are for substance in the state of sinne and in Christ but in state of sinne we are all darkenesse of ignorance and lust in state of grace we are all light in the Lord a Eph. 5.8 as Paul speaketh but more fully to vnderstand it 4. things shall be briefly opened 1. How this new Creature is begotten 2. In what it standeth 3. In what order it is brought foorth 4. The workes whereby it is discerned 1. In generation of children there are Parents and a seede of each Parent and a force making the seed fruitfull This new babe hath a father and mother God and his Church a seede whereof it is begotten a seede inward from God that reuelation and inspiration which within the soule he causeth outward from the mother that externall propounding of the word of God Finally here is likewise that vertue of Gods Spirit working through this seede a new Creature in vs. If men by reading precepts of Grammer and Logicke can beget of ignorant persons Grammarians and Logitians is it any wonder if God by his most holy word beget of vs by nature sinnefull and prophane holy righteous persons though wee must not thus conceiue as if there were not a higher thing in Gods begetting then the other 2. This new Creature standeth in a diuine nature as a 2 Pet. 1.4 Peter calleth it which God by his inward worke doth create in vs not drawing that foorth which in vertue of power was before in vs as men of Arte onely doe when they make an ignorant Scholler become an Artist with them but causing these things to exist whereof we haue not a seed or sparke left in vs by nature the diuine quality changing soule and body is this new creation in vs viz. light and wisedome in the minde which doth purge it from ignorance error vnbeleefe vanitie c. loue in the will which doth purge it from rebellion against Gods law and inclination to euill The
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
the spirituall man to exercise this grace in keeping a cleare conscience in godlinesse as a Act. 24.16 Heb. 13.18 Paul did Looke as a chast wife from the time shee is married desireth to haue no fruite which company with her Husband doth not beget so a new man from the time he is in Christ married to him desireth to bring foorth no workes or words which Christ by his Spirit doth not worke and speake in him Obiect But we sinne Answ b Rom. 7.17 Not we but sin in vs we sinne not willingly Should an vncleane person allure the wife that lieth in my bosome and get an adulterous brood my selfe not consenting should I be guiltie or accounted as the Parent of them Thus when the Deuill inueigleth the concupiscence vvhich is in vs and bringeth forth sinne while our will as we are spirituall goeth against it the Lord will hold vs innocent and account these sinnes as no fruits begotten by vs. QVEST. IX 9. Q. IS this perfect A. No we beleeue not perfectly and therefore wee cannot loue perfectly but wee must striue to perfection Mar. 9.24 1 Cor. 13.9 Heb. 6.1.3 2 Pet. 3.18 Here are three things to be marked First he answereth the question negatiuely by denying of it Secondly he giueth a reason from the imperfection of faith and loue Thirdly hee by preuention least men should take occasion of sloath doth in the third place set downe our dutie that we must striue forward To the first none can say a Pro. 20.9 my heart is cleane b Iam. 3.2 In many things wee sinne all c 1 Ioh. 1.8 He that saith hee hath no sinne deceiueth himselfe Though we haue such grace as maketh vs endeauour to auoide all sinne and doe all righteousnesse yet is our grace euery way imperfect for the degree of it that looke as an infant though he haue euery member of a man yet hee hath no member which is not imperfect so it is with vs. And looke as the aire in the morning or first rising of the Sunne though it bee euery where light yet it hath euery where darkenesse and therefore receiueth till high noone further and further illumination as we see in daily experience so the Sunne of righteousnesse getting vp in our soules doth so dispell the darkenesse of them that still there is much left in them by his presence to be more and more subdued in vs. Vse 1 Be not then dismaide though thou findest much corruption which is not yet expelled but be thankefull that thou hast any grace which sometime thou wast voide of In persons recouering from some great sicknesse doth health come fully at once O it returneth on foote by ounces as wee say yet it doth them good that their paine is more tolerable that they can doe that they could not haue done though they feele much infirmitie still clogging of them thus should it be with vs. Let vs learne secondly to Vse 2 finde our imperfections few know them which doth make so litle pouerty of Spirit and labouring with God for supply of them till wee feele emptinesse there is no naturall hunger rising in vs till we feele our spirituall defect how should this spirituall hunger get vp without which the soule can hardly take increase Secondly obserue that our faith and loue are both imperfect and so all our conuersation imperfect the fruit cannot haue that which the tree hath not in it to giue If our inherent graces which are the tree be imperfect the fruite must needs bee so also d 1 Cor. 8.2 Wee know nothing as we should of those things which we know and many things wee are ignorant in which we should know We are like the blinde man e Mar. 8.24 whose eyes now opened began to see men like trees Looke as children know not at all many things they come to know afterward so we and looke as they doe not know fully those things which they know but superficially so is it with vs in heauenly matters Hence our confidence cannot bee perfect Those who know God best trust him best otherwise then it is with men f Psal 9.10 Those who know thee will trust in thee those who dimly know him his goodnesse and truth they can but weakely beleeue on him Neither doth it hinder this truth that sometime simple men who can answere you little of God are so strong in faith that they suffer Martyrdome when Schoole Doctors turne tippet for as these haue a more excellent confidence in God so they haue a more worthy knowledge then the greatest Doctors for they doe in cleare light see God to bee vnto them a mercifull faithfull and all-sufficient God in euery season which the other haue not though in speculatiue knowledge they farre out-strippe them Hence likewise loue must needes be imperfect for the appetite as it cannot mooue to that it knoweth not at all so it cannot moue further for degree then it doth know the degree of goodnesse in the thing it moueth to Now vvhen vve knovv not hovv absolute for degree these good things are vve cannot loue them in perfection Againe loue follovveth not only the thing knowne but the euidence of knowledge hence it is that if I know a thing by heare-say I cannot pitty it so as if I did see it so the good of another doth not so affect being reported as if our eyes beheld it for the knowledge of the eye is more euident then of the eare So because our knowledge is an ineuident knowledg by heare-say of beleefe hence it is that wee cannot so loue God as if we did see him as he is knowledge confidence loue being imperfect all our operation is imperfect if the member whereby I moue be lame needes must my pace bee halting likewise Let vs then labour to see our wants in these regards If our bodily eye did see but dimmely we would doe twentie things to helpe it The longer we follow God the better wee should know him the more we haue proued him the better we should trust him and loue him thus it is with men who would thinke it a wrong to them after we haue long knovvne them if our trust and loue to them should not take increase Obserue thirdly That we must all striue to perfection a Math. 5.48 1 Cor. 13.11 Be yee perfect As nature hath made most things imperfect so shee hath put a propertie by which they inlarge themselues and grow out to the perfection which doth agree to their kinde thus plants and liuing Creatures we see what they are in their seede when they are foorth of it we see what little beginnings they haue but yet they neuer cease mouing till they attaine their due perfection thus God hath made all his Babes small and weake in their beginning but yet his grace hath this propertie it will grow b Mat. 1â— 31.32 like a mustard seed this bodily life wee haue receiued wee would be loath but to
come in it to the perfect stature which doth belong to vs thus hauing receiued the beginning of a diuine nature we must seeke the increase of it in vs. Our life is likened to a race now a race is but moderate in the beginning for hot at hand doth not alway speede best but the further we go the faster the neerer the goale our pace is most feruent so should all the course of our life bee a progresse to perfection Perfection in regard of sinne to be purged out in regard of grace to bee increased and strengthened in regard of our actions and operations For euen the things wee doe we must labour to doe them more fully we see in recouering health how wee are affected Somewhat better will not content a man though he can sit vp yet he dare not go foorth of his chamber when he dares go within the house into other roomes then oh if he could feele his stomacke if he go abroad and feele but faintnes oh if he could but walke in his accustomed strength thus we should be affected in receiuing spiritual strength from this sicknesse of sinne till we feele our selues inlarged to walke constantly and cheerefully before the Lord we should neuer bee at rest But alasse many of vs stand dwarfes in religion wee are affected like as young Schollers are to learning in seeking grace wee care not how little we haue but if we will not bee dead moles which grow a pace for a while and giue ouer quickly but liuing birthes in the wombe of the Church expecting to bee brought foorth in that kingdome of glory then let vs haue care a 2 Pet. 3.18 to grow in grace and the knowledge of our Lord Iesus Christ Such as are no wiser at fiftie then they are at fifteene oh how we censure it in them Let not the same thing ouertake vs in the matters of God we had the more neede to striue it is no easie thing to out-wrastle a sicknesse beside the nature of sicknesse doth make men indisposed to resist it so doe our sinnes presse vs downe that without good resolution we shal not be able to deale against them What might we come to in Christ if wee would striue but oh a handfull with ease better keepe where we are with quiet we thinke then to make our condition by still dealing with our selues too too restlesse but where wee cease to go forward wee beginne to go backeward QVEST. X. 10. Q. HOw must we striue A. By a diligent vse of the meanes which GOD hath appointed for our increase in Faith and Repentance 1 Pet. 2.2 1 Thess 5.19.20 We haue neede to striue that grace may get vp and grow in vs. Hee who will haue a plant thriue in a ground dry barren and vnkindly for it must striue much because his soile will not doe further then it is forced so he that will make fire burne in greene moist wood must follow it with blowing thus to get Gods grace thriue in our natures which are as apt to the weedes of vice as auerse from euery true vertue hee must striue with them and offer violence to them But because if our striuing be not in a right course it will not be profitable therefore wee must not onely know that we are to striue but the order also in which we are to striue Now 3. things are in the answere First By vsing meanes Secondly vsing them diligently Thirdly the meanes are described which are thus to be vsed viz. Such meanes as God hath appointed to that end There is no endeauour to attaine any end further then it causeth an vse of meanes conducing thereto as there is no true desire and will to be rich where a man doth not vse some courses whereby he may gaine and lay vp and in time grow to a full state So there is no true willing or endeauouring to be rich in faith or grace further then there is an vse of those meanes which both worke it and increase it in vs. Looke as the first breeding and feeding vp this naturall man requireth vse of means so it is with the spirituall man there must be meanes vsed to bring him to being and continue him in being Wherefore such as care Vse 1 not for meanes may be wishers and woulders like Balaam but they haue no true will of obtaining grace and saluation He hath no mind to go to a place who wil not rise to stirre a foote thither when it is free for him if he would 2. Note that meanes must not onely be vsed but diligently a 2 Pet. 1.10 Giue diligence to make your calling and election sure b Heb. 6.12 Be not slothfull but striue through faith and patience to inherit the promises Hee who doth row against the streame must ply his oare or hee will go downe the streame so it is here we go against the stream of corrupt nature so farre as we go in grace Now this diligent vse standeth in vsing all the meanes priuate and publique If a Physician bidde one take three seuerall things he will not thinke it well to take one no more when God prescribeth hearing praying receiuing the Sacrament is it enough for vs to thinke it well if we do vse some one neglecting others As nature hath made nothing in vaine nor any thing for all purposes but one thing to one principall end so God hath ordained vs none of all the meanes for our soules in vaine and hee hath not made one of them sufficient to all vses but one to one purpose a second to another the ioynt number of them sufficient for our full and prosperous growth Wherefore as wee use not onely meate but drinke and exercise as wee haue care of our sleeping waking and passions that they may be ordered so as maketh for our health and thus vse the whole multiâ—ude of helps for our bodily health so must we for our soules also 2. The second point of diligence is wee must vse them with assiduity and conâ—â—ncie as occasions are ofâ—â—red For as our body neuer standeth long in a state but after one sustenance taken there is a present decay growing on vs of bloud and Spirits that within few houres we must vse meanes againe thus in our Spirits refreshed there is a decay not of the substance of grace but of the feruor alacritie strength wee feele which doth necessarily call vs to renue vse of meanes Againe though the word be immortall seed and therefore abideth which corporall food is not yet in this it is like to corporall food that looke as bodily food doth not put to the body all that substantiall strength and latitude which belongeth to it so the food of the word doth not at one time augment the soule with all length and depth of knowledge faith loue hope justice temperance which it is to bee brought vnto In which regard Soules hauing grace haue neede to go ouer with the vse of meanes as well as
Sacrament as it conferreth the thing signified that is as by it Christ the food of our soules is further bestowed who doth grow vp in newnesse of life by it For looke as hee hath the right vse of bodily meate and drinke who doth out-grow sickenesse finde himselfe eased against the diseasments of winde flegme or such like matters which before meat taken did trouble him who doth feele his Spirits refreshed himselfe more able to goe about businesse his strength and stature encreased euen so hee who after Christ receiued doth feele as by a medicinable aliment his infirmities somewhat weakned who findeth his ioy and comfort and peace enlarged his graces strengthned the diuine nature encreased in faith hope loue religion repentance iustice temperance sobriety hath the right vse of this spirituall food Meats and drinkes haue an alteratiue property in them Let vs be cold of complexion vse of hot meats and drinks wil by little and little change our costitution and make vs hot of cold so on the contrary thus if we receiue Christ as a food into our soules we cannot but become more and more Christian-like vnto him such a force being in him that hee will assimulate vs to himselfe Vse Such then who continually receiue but are not bettered in faith or life nay the Diuell doth enter then more fully afterwards then before it is a signe they are dead in sinne or so sick that nothing will nourish them Put aquavitae into a dead mans mouth it will not mooue him nay some turne the grace of Christ as an occasion of wantonnesse and further presuming like as spiders sucke poyson from that which the Bee turneth to hony and like filthy vessells peruert all things within themselues to their further damnation Wee haue too many Christians like the kine in Pharaohs dreame It would bee a greefe to vs should wee not finde that our bodily sustenance did thriue with vs but we should feele our selues as weake and ill-liking after it as before but to take this food without fruit should much more afflict vs. QVEST. VIâ— 7 Q. WHo obtaine this benefit by the Lords Supper A. Such as come with knowledge faith repentance and loue Acts 8.37 1 Cor. 11.28 Earthly food will not nourish and strengthen the body if the stomacke liuer c be not well affected and prepared for the receiuing altering and distributing of it so our soules must come qualified as heere is described before they can haue benefit by Christ 1 Wee must haue knowledge as of our misery Christ saith so of the Sacraments in special Looke as men before they receiue deeds which others deliuer sealed to them they know what is contained in them what it is that the seale is set too so heere our soulr cannot receiue the couenant sealed and deliuered to vs till we know what it is which God doth vnder seale passe vnto vs. Beside as it is a feast wee loue light in our bodily feasting and to see what it is wee feede on so this eye of knowledge is necessary euen in spirituall feasting 2 Wee must bring foorth faith that is required faith toward this grace which the word of God doth reach vs with the seale For it is not hauing faith but the new exercise of faith which maketh vs worthy Receiuers The Corinthians a 1 Cor. 11 32 had faith b 1 Cor. 11 29 30. yet receiued not the grace of the Sacrament Looke as a man may haue a hand yet if when a thing is reached foorth to him hee doe not put it out nothing is receiued so wee may haue this hand of faith yet if wee when God reacheth vs the body and bloud of his Christ doe not then awaken it to lay hold on the grace God offereth we shall goe away without receiuing it or looke as at a feast though we haue a mouth if we will not then open it and take downe the sustenance before vs wee shall returne empty so though wee haue this mouth of faith yet if we doe not open it to God now offering to feede vs we shall not 〈◊〉 a crumm of that gra◠〈…〉 Sacrament offreth â— Wee must come with Repentance For as hunger and sallads of sower tart herbs or other sharp things which giue a spurr to the appetite are good in these earthly banquets so is Repentance and the sower meditations of it the best sawce to make this meate relish with vs. 4. With loue to Christ Looke as earthly meates do no good when there is not a naturall heate to worke on them so our heauenly sustenance This loue is that supernaturall heate which maketh vs receiue him with profit What is fitter then loue for those who come to a common loue feast What more seemely then vnitie for such as make protestation that they are all one in Christ Vse Let vs then take heed wee come prepared wee will trimme vp our selues and go vnto the tables of our Superiours with care to bee somewhat like It is to bee lamented that men come so ignorantly vnbeleeuingly as if faith renued toward God who promiseth were not requisite as the Papists teach so impenitently so full of enuie ranker filthinesse Take heede if to handle the Kings picture vnreuerently be so great a fault what fault is it to prophane the picture of the King of Kings QVEST. VIII 8 Q. WHAT is Prayer A. A crauing of those things at Gods hand which we want and a thanking of him for those we haue Math. 6.9 and Luk. 17.15.16.17 Prayer is a large word comprehending all that speech which the faithfull soule hath with God in way of Petition or thanksgiuing for to these 2. branches the Confession of sinne which we make in Prayer may bee reduced the end whereof is that sometime by laying open our misery wee may moue God to mercy that againe otherwhile we may by this amplifie his kindnesse to vs so vndeseruing in regard of the benefits bestowed on vs. Wee are to marke in this description 4. things 1. That it is said to bee a crauing this is a fitter word then asking Wee may aske that is due debt to vs but the things wee craue wee renounce all other titles and flie wholly to his bountie and kindnesse at whose hands wee begge and intreate 2. Marke that it is a begging of God 3. That it is a begging of things behoofull 4. A crauing joyned with thanksgiuing When Superiours will haue Inferiours doe any thing they may lay their commaund on them and so binde them to it by reason of that obedience which is owing to them from their Inferiours but when Inferiours would haue this or that from Superiours whom they cannot by any meanes bind to them for the Inferiour hath no authoritie or power ouer his Superiour then they fall to intreaty not mouing them otherâ—â—se then from hence because it is fit their bounty and rich estate should supply their indigencie when they are humbly intreated Thus Daniel and all holy ones
haue come to God a Dan. 9.8.9.19 not for our sakes to vs shame and confusion belongeth but for thy name sake thy mercy sake do thus and â—hus For indeed in that we begge any thing we confesse wee haue no title in justice to it and that it is most free for him we intreate to giue it or not to giue it if he please Wherefore let vs come to God without conceit of merit whereby wee may in iustice claime any thing from him For if I thinke a thing due to me and my owne by right I cannot begge it vnfainedly as I would doe a thing which is not mine further then the bountie of him I intreate shall bestow it on me Wee must come like the poore Publican not like b Luk. 18.11.14 the Pharisie in Prayer and the learnedst in the popish Schoole doe acknowledge that it is best in prayer to lay aside all thought of our owne merit and onely to fly to mercy in Christ Secondly Prayer is a begging of God Looke as nature teacheth our children to come to their Parents for euery thing not to seruants in house with them so grace teacheth Gods children c Rom. 8 15. Gal 4 6. to cry Abba Father and resort to him in all necessitie All other Persons are Persons rather praying to God then Persons to bee praied to as God d 〈◊〉 â— â—5 Call on â—ee in trouble And looke as the calling of creatures to witnesse any thing is not a lawfull oath but only the calling of God as who is infinite in knowledge and truth it selfe who cannot deceiue or be deceiued so asking creatures to doe any thing is not a religious Prayer But comming to God onely as who is the all-sufficient God e Iam. 1.17 the Father of light from whom euery good gift descendeth the Almighty GOD who can irresistibly effect whatsoeuer is good for vs. Againe when Praier doth not simply aske things but aske them as meanes making for Gods glory and our saluation and when no power but God can make Inferiour things conduce to the glory of his name and the increase of grace in vs hence it is manifest we cannot aske any thing religiously but of God onely Euen as a naturall man cannot desire any thing according to nature which doth not pertaine to the continuing and well being of nature so a spirituall man cannot out of grace desire any thing religiously which doth not someway profit to the conseruation and perfection of that grace which is in him Wherefore let vs come onely to God Vse not fly to creatures Parents like it not in children to see them strange towards them it is counterfeit humilitie to decline obedience to any thing commaunded of God Thirdly That the things wee aske must be behoofull for vs for looke as if wee call God to witnesse any thing not true we make him a Liar so much as in vs is so if we aske God to giue vs any thing not good wee make him an Author of euill things True it is as children long sometimes for kniues and other things harmefull so doe wee but this is a sinnefull weakenesse and our heauenly Father will not heare vs in such requests Christ layeth downe in that form of Prayer which wee call the Lords Prayer the things wee are to aske whether they be good things spirituall or corporall or deliuerance from euills already vpon vs or from such euills into which we may possibly fall if he should not preserue vs. Vse Wherefore let vs incline our hearts to seeke the best things If Parents who are euill wil giue good things to their children how much more will God f 1 King 3.10.13 how did Salomons request please God and how was it answered Lastly obserue that wee must as well remember to be thankefull for that wee haue as to begge that we haue not Wee would not that eaten bread should be forgotten that men should not keepe in minde the good turnes we haue done them it is the end God aimes at g Ps 50.15 I will deliuer thee and thou shalt praise my name Looke as waters come from the sea and go into it againe so all good things come from God to vs and should go backe to him by thankesgiuing from vs. Looke as the seede the earth hath commeth from vs and returneth to vs in the fruite which it bringeth so all Gods blessings are seede sowne in the soile of our hearts which returne to God againe in the fruite of thanksgiuing It is not enough to be thankfull but we must giue thanks which requireth speech to the party himselfe yea we must study how to answere the Lord a Psa 116.12 What shall I doe for all his benefits to mee Fourthly and lastly without Faith God cannot do vs good for looke as things promised by one man to an other cannot be of force and take effect till the person to whom they are promised come to them accepting and resting on them so Gods promises which hee hath made of all good things wee seeke for they cannot take effect till by faith we accept and rest on them It is against the nature of things promised to be put on vs further then wee trust to them and accept of them Let vs not then bee like b Luk. 17.17.18 those Lepers Vse forgetting to returne and giue thankes to Christ Let vs not feede like Swine on the mast and neuer looke to the Bestower A dog we see how he skips and fawnes on his Master in his English thanking him for that hee receiueth from him QVEST. IX 9. Q. WHen doe men pray aright A. When they pray only to GOD in the name of Christ asking things lawfull to his glory with Faith feeling and loue Psalm 50.14 Col. 3.17 The conditions of Prayer 1. respect the Person to whom to God 2. In and through whom in Christ 3. The things asked 4. The parties praying Looke as it is one of the roialties of the King to be petitioned vnto as a common Parent for grace in sundry cases so this is a diuine royaltie of God c Psa 65.2 that all flesh should come to him in their seuerall necessities abasing themselues in confessing their indigencie exalting him as with whom is fulnesse of good things and vncontrolable power to effect for vs what euer is good according to his owne pleasure Now we must come to God onely through Christ Looke as earthly Princes haue their Masters of requests by whom they will haue the Subiect preferre Petitions to them so God hath his Christ the great Master of all Requests which are any way made to God Neither can Mediator-like authority be giuen to any Angell or Spirit departed for they are not called to this honour neither are they capable of it as vnable to performe that satisfactorie obedience in which as a foundation the impetratiue force of Christs intercession leaneth For all kinde of power to impetrate all ministeriall
offices about vs all power of secondarie executing things for vs all perfection of holinesse these things are for degree in Saints liuing and cannot bee foundations which may beare this Office of Mediation twixt vs and God Vse Wherefore let vs hold vs onely to God in Christs Mediation Should the King appoint vs to vse Prince Charles if we had any Request to him would wee wish any other to mediate for vs They that leaue the grace offered them in Christ and go to other Saints d Ion. 2.8 forsake their owne mercy Obserue thirdly We must seeke things lawfull to Gods glory To the first I speake something in the last answer Looke as wee would not come to any man with a request which would tend to his reproach if hee should yeeld it to vs so wee must not come to God with any Requests the performance whereof may not bee to his glory Honour with men is the spurre of all their actions a man of honour will not do that which shall redound to his discredit or not be at all to his credit much lesse will God grant vs and effect for vs those things which are not for his glory 4. We must come e Iam. 1.6 with Faith not doubting f Heb. 4.16 Let vs enter with confidence hope well and euer haue wel For looke as men count it great treachery not to bee true and do their vtmost for those that trust to them so God failes not a beleeuing heart Beside the suite will be cold there where there is no confidence to speede 5. With feeling Hungring desire after yea care and thought about the thing we seeke desire of a thing with out word vttered to GOD with minde or voice is no Prayer speech to God without inward desire is but a shadow without substance If we finde men aske for fashion not much caring for the thing they intreat wee answere them accordingly so doth God 6. Lastly wee must haue loue to God reciprocall loue in Persons maketh suits successefull Looke as men readily yeeld request to such as they know are their louing friends so God if he see we loue him and are friends of his as he g Esa 41.8 called Abraham he will not refuse vs in any thing good for vs. 2. Again loue to our brethren and fellow seruants If one haue suite to some great Person it is no small furtherance to haue the loue of the people that are about him of the seruants in family that are respected by him so it is with vs to bee in louing league with all the Lords seruants is no small aduantage to vs. 3. In loue of the things wee pray for otherwise if wee haue no loue to them we should but vse words for forme sake and bee indifferent men without all feeling and more neere touch of the things desired Let vs then thus come to God through Christ whose mediation will make our Prayers as a sweete incense pleasing to God Let vs haue care what wee aske and to stirre vp our faith in asking by setting the promises of God his Commandements the gracious nature of God the goodnesse of the things wee seeke before our eyes For the more we know him the better we shall trust him and the more wee trust him the more he will worke for vs. Let vs feelingly come to him setting an edge on our desires wee must consider our wants the discomforts attending on them comforts kept from vs how happy we should be were they supplied in the things we want Thus will our Prayers bee like keene-headed arrowes which will pierce heauen through the feeling feruency that is in them Finally let vs get loue With what heart can we come to God if wee are not in louing league with him and his Cōming thus wee shall be heard directly or indirectly as a Physician doth not heare his Patient in that he would yet heareth him in taking occasion to doe another thing more conducible to his health so God alwaies heareth his if not iust according to their wil yet as most maketh for their saluation QVEST. X. 10. Q. WHat be the priuate meanes A. Reading and Praier alone and with others instructing our families thinking vpon good matters admonishing and comforting one another and watching ouer our owne waies according to the word Gen. 24.63 18.19 Dan. 92. c. Luk. 21.34 Heb. 10.24 Psal 119.9 Reading is a help to godlinesse not simply necessary but behoofull that wee may increase more easily and fruitfully therein a Ioh 5.39 Search the Scriptures b Deu. 17.18 Ioh. 1.8 You shall haue the bookes of the Law c Deut. 6.9 Thou shalt write the Law on the posts of thy doores These precepts do inioine it as a thing which wanteth not his force for our good Look as those who can read their Fathers wills Euidences and other writings haue a great aduantage to know them ouer an other hath who cannot read at all so it is no smal furtherance when wee can read this Will and Testament which Christ hath left vs. Besides looke as men must get prouision of meate and drinke before they can put it into mouth chew it and digest it so the soule must by reading fetch in as it were a new prouision of heauenly food before we can haue what to thinke on what to chew by meditation what to direct and excite our care by in practise and conuersation Wherfore let vs make conscience of this Looke as euery man doth grow cunning in that wherin he vseth to read often if in Cronicles he becomes an Historian if in Hearballs hee gets the knowledge of Simples so shalt thou with frequent reading Gods word increase in the knowledge of his will and in good conscience also if thou doest reuerently exercise thy selfe in it We cannot read say some Lament it in your selues do for your soules as in earthly things If there be a clause in thy lease or in any matter concerning thee which thou caust not read thou wilt get it copied forth and desire others that can to read it to thee so thou shouldst get thee a new Testament intreat others to read before thee that so thou maist supply this defect Obserue secondly priuate Prayer is an exercise much helping vs forward whether we do it apart from others or with others whether more solemnely vsing formes of words before God or by eiaculation only Praier priuate in any of these kinds much auaileth If one who talketh with a good man is much the better for it how much shall the soule bee bettered which doth accustome it selfe to talke with God from day to day For when Christ will haue vs pray daily for temporall things how much more is it the will of God that wee should pray from day to day seeke his grace in regard of things spirituall Looke as it is with earthly Subiects they who see the King and haue libertie of speech with him only when he doth