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
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
beleefe like as Svvine turned vp against the light cry as impatient of it so doe these beastly men they cry out to see it rather then like nevv borne-babes 1 Pet. 2.2 desire the sincere milke of the Gospell The Third Part. Shewing how they must liue that are deliuered QVEST. I. 1. Q. SHall all that beleeue haue benefit by Christ A. All that truly beleeue shall but there is a dead faith vvhich profiteth nothing Here are tvvo things to be marked First that a true Faith maketh vs partakers of Christ and his benefits Secondly That no deaâ— Faith can profit vs. Lookâ— as in nature of things some are counterfeit meerly which haue an appearance buâ— want all inward substance oâ— that they make shew of aâ— in false money and jewels iâ— is manifest and looke as in plants some haue the name and common nature which yet want the singular propertie that is found in those that are sowne and better manured as in wilde oates and marjoram twixt which and tame there is no small difference though they bearâ— one name so in matters spirituall there are some of them counterfeit and wilde as I may say some otheâ— true vnfained good peerelesse as it is said in the Gospell Now looke as those â—ngs which are right in â—eir kinde Math. 13.45.46 they are good to â—ll such purposes as by naâ—â—re or ciuill institution agree 〈◊〉 them Currant money is â—od to procure by way of â—â—change any earthly thing â—â—e want so a true faith is of â—se to bring vs through Christ any blessing spirituall 〈◊〉 corporall which is good for vs. Tâ—â— reason is because â—me faith doth really as it is â—pposed to imaginarily that 〈◊〉 truly vnite vs with Christ 〈◊〉 that wee come to haue â—ommunion in all that is Christs being vnited with â—n and by the faith of our â—earts now betrothed and â—â—rried with him For euen 〈◊〉 a graft set into a stocke â—aketh with it in the sappe and life of it and as a wâ—man now truly and lawfulâ— married to a man commeâ—â— to haue promotion in him and joint possession of a good things with him thâ— we being truely one wiâ—â— Christ haue all our debts aâ—swered by him haue right iâ— his righteousnesse yea wâ— receiue that quickening Spâ—rit issuing into vs from hiâ— our head Vse Wherefore let vs seeke true faith vnfained faith aâ— it is a 1 Tim. 1.5 called It is said of thâ— wise Mâ—â—chant he did seeâ—â— b Mat. 13.45 good pearles right in theiâ— kinde not glistering glasâ— but Diamonds of lustre Lâ— the value and profit of faiâ—â— being true perswade thâ— to seeke it Wouldest thoâ— haue pardon of sin would thou see sinne subdued in â—â—e wouldst thou haue the â—rit of grace wouldst thou â—e crosses turned to thy â—â—d wouldest thou enioy â—â—efits temporall or eterâ—â—l euen as thy selfe willest 〈◊〉 beleefe it will bring 〈◊〉 all in due time Why â—e men idolize money and â—â—e after it but for this that â—ll fetch any thing they â—â—uld haue Secondly note that no 〈◊〉 vnsound faith will 〈◊〉 vs in steed Iam. 2.14 What doth â—rofit saith the Apostle â—â—gh a man say he haue faith 〈◊〉 haue no workes can faith 〈◊〉 him By this demandâ— it is most strongly deniâ— There are many kindes these dead faiths Some 〈◊〉 blinde presumptions which are meerely counteâ—feit some are historicall pâ—swasions touching the trutâ— of the Articles of Religioâ— without any particular coâ—fidence some are illuminâ—tions in the points of thâ— Gospell vvith misgroundâ— persvvasions like that 〈◊〉 Hamans Est 6.6 What shall be done the man the King will honour he no sooner heard it vvâ— in the heart of the King 〈◊〉 honour a man but vvhâ— should the person be besiâ— himselfe hee thought hiâ— selfe the man presently Novv these are called faith because they are inferiour â—perations of the Spirit aâ— haue an illumination like faith hath though they â—fer much from that vvhicâ— is vnfained and purifieâ—â— the heart as wild marjoram â—â—th from that which â—oweth in gardens well â—immed Now none of â—â—se can profit though â—â—rant money will fetch in â—â—y commoditie wee lacke 〈◊〉 that which is counterfeit 〈◊〉 reiected so these faiths 〈◊〉 like slips they will not â—â—sse in heauen for the obâ—ing of spirituall blessings â—rough Chriâ—â— for these doe â—ot â—â—ely and inwardly vâ—â— vs with Christ Nâ—w â—â—â—te as a griffe tied on outâ—ardly with a thread onely â—ill not grow in a stocke nor â—hat which is vnited with a â—â—ad as a glasse eye or as a â—enne only can euer receiue â—e influence of sense and â—otion as other members doe so is it with these whose faith doth at most vnite them with Christ but aâ— a wenne is vnited to the body Vse Let vs then prooue our faith bring it to the touch-stone we would be loath to take a piece of money that were counterfeit take heede the deuill cheate vs not with mock-mock-faiths which profâ—â— nothing Such as neuer triâ— their faith it is a signe they haue not faith in truth and if so many kindes of faith will not stand in stead what shall become of thee who hast no faith no knowledge of God in thee QVEST. II. 2. Q. HOw is a true faith discerned A. By the fruits namely by repentance The distinction as also â—â—e vnitie of things may be â—â—ght from the causes which are one or diuerse in â—â—ery thing from the subâ—â—ct or circumstance of place wherein they are and from â—â—e properties or adjuncts also But the diuersitie of effects do distinguish things more apparantly then any â—ther by how much effects â—re more obuious and perceiueable then other considerations Thus a true faith differeth in all the causes God working this doth iâ— out of purpose of bringing one to life and saluation and doth make his word and reuelation speake more particularly of his grace and fauour to the heart of a true Beleeuer then to others in whom he hath not that purpose when he doth cal them and therefore doth not either fit the seede or put forth his power so as may bee as ducing to such an end 2. They differ in matter for the knowledge of true faith doth more appropriate things knowne and affect the heart in the interest wee haue in them it maketh a man know God as a childe knoweth his father 3. In the forme of affiance for there is none true in false faith 4. In the end which is to bring vs righteousnesse and life receiuing the end of your faith to this end God giueth it vs but this is not the end of the other dead faith 5. For the place true faith is in the heart the other in the head 6. For the adjuncts true faith is precious perseuering â—nfained But wee cannot difference thinges more broadly then from the effects the which place is here chosen Now the effect of faith is either interne such as it hath within it selfe or is externe such as it
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