vs Obser 2 by himselfe In him alone we haue saluation no other name is giuen Act. 4.12 by himselfe hee hath purged vs from our sinnes Heb. 1.3 for all that merit and virtue which doth beginne and perfect our saluation commeth from Christ Obiect But how can this bee for a 1 Tim. 4.16 Ministers are said to saue themselues and others We are bidden b Act. 1.40 to saue our selues from a froward generation to c 1 Pet. 2.11 abstaine from lusts which fight against vs and to d Rom. 8.13 mortifie them by the Spirit that wee may liue Answ When a man is sicke of a deadly sicknesse if a Physitian prepare him a medicine of that virtue that it doth recouer him though he send it by an Apothecarie bidde the man take wish him to keepe diet and to vse exercise after it hath restored him neuerthelesse not the Apothecarie nor the man may be said to cure the disease but the Physician onely So it is betweene Christ and vs for as much as he hath made vs a medicine of his owne bloud shed in the sense of Gods wrath through which commeth forgiuenesse of sinne and that Spirit which worketh our full restorement though he send this by his Ministers as Apothecaries though hee bids vs beleeue and take it though hee bids vs refraine lusts and exercise our selues in euery good worke afterward least we should suffer a relapse into our old sinnes yet hee onely restoreth and saueth vs. And this holdeth in this matter the more because it is his vertue that must make vs to do whatsoeuer is required from vs both in our first receiuing of grace and in our proceeding and perseuering therein to the end Wherefore let vs cleaue onely to Christ Vse in him wee are compleat let vs renounce our owne workes which would proue like the letters Vriah caried 2 Sam. 11.14.15 if wee should pleade their desert in course of Iustice Papists think that as he who standeth on too firme branches of a tree standeth surer then hee that is but vpon one so he who trusteth to Christ and his workes too but there is great dissimilitude For who so ioineth workes with Christ a Gal. 5.4 falleth from the grace of Christ and doth not continue to stand on him Againe he that standeth with one foote on a firme branch and with another on a rotten one standeth not so sure as if he were wholly on that which is sound and sufficient for his support When the Deuill had the world thralled vnto him in superstitious errors then did he cast to their despairing Consciences such mocke-staies as these to which the Papists leane such as are mens owne righteousnesse merits satisfactions the merits intercession and power of Saints and Angells He knew that men ready to drowne would catch at any thing that they would take figge-leaues for couerings rather then haue nothing on their naked consciences but alasse he that letteth go Christ and looketh to these is like the dogge in the Fable who hauing meate in his mouth snatching at the shadow thereof in the water did let fall and so loose that which hee had As there is one Sonne onely in the visible world which giueth light to all that see therein So there is but one Sunne of righteousnesse which doth send foorth beames of righteousnes and holinesse to all that beleeue QVEST. II. 2. Q. WHat hath be done to deliuer man out of miserie A. He became man and in our nature answered the Law and satisfied the iustice of God Two things are here to bee obserued First how Christ did qualifie himselfe to be our Mediator by taking our Nature and so becomming man Secondly what he did in this Nature for our redemption which is noted in two things First Hee answered the Law Secondly He satisfied Gods iustice To open the first the Son Obser 1 who had beene a perfect Person from all eternitie existing in the diuine nature onely did in the fulnesse of time assume into his personall being such a nature as wee haue sinne excepted that hee might exist thencefoorth for euer in the nature of man perfect man also So that the Person of Christ is after a sort a compounded Person that is consisting of two natures hauing in it the infinite inuisible nature of God in which it had existed God from all eternity and the finite visible nature of Man in which the same Person will exist perfect man hencefoorth for euer So that as in the person of a man there is an inuisible immortall Soule and a visible mortall body So in thâ— Person of Christ there aâ—â— two natures all together different here onely is the diâ—similitude in this comparâ—son Neither nature in vs 〈◊〉 of it selfe a perfect person but both concurre between them to make a perfect personall being which neitheâ— of them haue by it selfe Now in the person of Chrisâ— our nature is taken into a Person that was perfect before that looke as euery Christian beleeuer wheâ— he is borne of God remaineth the same intire person which before hee was receiuing neuerthelesse into him a diuine nature which before he had not So Christ when hee was borne of the Virgine continuing the same perfect person which he had beene from eternity assumeth neuerthelesse a humane nature which before he had not to be borne within his person for euer and this was meete that hee should indifferently pertake with each nature who was to go a Mediator betwixt them for reconciling the one to the other that the Mediator betwixt God and man should bee in one person God and Man More particularly he must be God to make his mediatorie workes of sufficient value for our redemption for hence it is that his bloudshed was so precious that it was a Act. 20.20 the bloud of God The dignity of the person addeth worth and value to that hee worketh Wordes with a common man are good cheape but with a Councellor Sergeant or Iudge they are of no small price Euen as a finite disobedience being against aâ— infinite Maiesty became infinitely euill and deserued infinite wrath and punishment So finite obedience comming from a Person of infinite Maiesty was of infinite force to please God and procureth infinitely all good things vnto vs. Secondly he must be God that hee might bee able to beare and ouercome that which he was to suffer for vs. His humane nature would haue beene preuailed against by the powers of darknes ouerwhelmed with the heauie burthen of Gods wrath had not the diuine nature strengthened it But looke as one man may beare the assault of a thousand if he be planted in some impregnable hold So this humane nature planted within the rocke of the diuine Person was strengthened to beare and subdue all things for hence it was that death and sinne was ouercome by him because he as God was stronger then they Looke as any thing cast cold into a red-hot Furnace the fire will
A HELPE TO TRVE Happinesse OR A briefe and learned EXPOSITION of the maine and fundamentall Points of Christian Religion BY Mr. PAVL BAYNE 1 PET. 2.2 As new borne Babes desire the sincere milke of the word that ye may grow thereby LONDON Printed by E. Griffin for W. Bladen and are to be sold at his shop at the signe of the Bible neere the great north doore of Pauls 1618. To the Vertuous and Right Worshipfull LADY the Lady Rebecca Romeny THis TREATISE falling into my hands by Gods wise and gracious dispensation and prouidence and being thought not onely by my selfe but by diuers others of riper yeares and deeper iudgement worthy to be published in print for the common good of many I haue thought good considering that the long continued custome of dedicating bookes to Persons of some eminencie in the Church of God hath gotten the vpper hand to dedicate this little Treatise ensuing to your Ladiships name I haue obserued that among many other reasons mouing such learned and godly Diuines as haue either wouen some webbe of their owne spinning or faithfully trauelled in the fruitfull labours of other men to Dedicate their writings one speciall reason hath beene to testifie their thankefulnesse to the parties to whom they dedicate the same by publishing their Name both to the present age and to posteritie for the further encouraging both of themselues and others to proceed in piety and vertue and especially in patronizing learning and godlinesse when they shall see that such a reward remaineth for them euen in this present world But herein I must be very sparing considering that the neerenesse of bloud betwixt your Ladiship and my selfe will hardly suffer mee to say the one halfe of that which I might truely say both of your Ladiships vertues in generall and of your speciall and manifold fauours towards me for which I will rather praise GOD and pray for the continuance and increase thereof in the secret closet of my heart then make any publike proclamation of the same in the eares of men Thus praying your Ladishippe to accept in part of paiment for your many fauours and kindnesses this small mite which I bring you in another mans coine with my humble and hearty prayers c. Your Ladiships much bounden and louing Nephew E. C. To the Christian Reader and especially to the religious Housholder whose desire and care is to enforme himselfe and his family in that truth which is according to godlinesse THe Apostle Paul a chosen vessell to Christ carried such an vpright minde and zealous affection to the glory of God Acts 9.15 and edifying of the body of Christ which is the Church that although hee doe earnestly exhort all men to put on the girdle of sinceritie a most fit comely ornament for Ministers of the Gospell yet he professed Eph. 6.14 that he did reioyce and would reioyce in the sound preaching of Christ crucified Phil. 1.18 though the Preachers thereof were not all of them so sincerely affected as they should haue beene Mat. 25.21 Euen so our Paul the Author of this little Commentary now entred into his Masters ioy notwithstanding for his sound knowledge in the mystery of godlinesse hee was well able and for his loue to the Church of God very ready to haue written a more exact Catechisme of his owne or might haue chosen some other already extant in print better digested then this yet obseruing by the often impressions and by other experience the large spread good acceptance that these few Questions Answers found among a number of Christians hee chose rather to giue light and to put life to these then in so great variety of printed Catechismes to forth another of his owne framing Wherin Christian Reader I doe obserue a gracious prouidence of God our heauenly Father towards such as desire with Cornelius to feare God with all their Houshold and to bring vp their young children and seruants in the nurture and admonition of the Lord. For by this meanes thou hast to vse the phrase of the Apostle a patterne of wholsome words â— Tim. 1.13 to direct and help thee to lay open and whet vpon thy family these breefe and fami-points heere propounded which though they bee plaine in themselues yet by reason of the breuitie of them they are made much more lightsome easie and vsefull by this most plaine and pithy Commentary Wherefore I would aduise and entreat thee whosoeuer thou bee that hast already taken a taste of these short Questions Answers which haue beene so long extant and so often printed and reprinted that thou wouldest now vse this help to take a more full draught of them and thou shalt finde by the blessing of God that the profit wil exceed the pains Onely one thing I would aduertize thee of touching the description and nature of saith that the first Author of these short Questions and Answers hauing had some further cogitation and conference about it doth thinke that true iustifying faith being the primary grace and glory of a Christian may bee thus described that it is A beleefe of the Gospell What true faith is whereby a man doth truely rest and cast himselfe vpon Christ alone for remission of sinnes and eternall saluation both of soule and bodie Which description though there be diuers other both godly and learned I take vnder correction to be most pertinent and fit for the proouing and examining of our selues according to that exhortation of Paul 2 Cor. 13.5 whether we bee in the faith or no wherin standeth the maine comfort or discomfort of euery Christian man or woman in the world therin notwithstanding humbly submitting my selfe and my opinion to the censure of learned Diuines and to the iudgement of the Church of God and especially to that part of Gods Church which his right hand hath planted in this Land Thus most humbly heartily beseeching the Father of lights Iam. 1.17 from whom proceedeth euery good giuing and euery perfect gift to giue thee a blessing by the good labours of this blessed man I commend thee to the grace of our Lord Iesus Christ to whom bee all glory and praise in the Church for euermore Amen From my house in the Black-Friers this 22. of May 1618. The First Part. Shewing how miserable all men are by nature 1. Q. WHat is the estate of euerie naturall man A. Very miserable and in no wise to bee rested in Eph. 2.2 3. 4.17.18 Rom. 7.24 The estate of man is here set foorth by a twofold property thereof 1. That it is miserable 2. That it is not to bee rested in Concerning the first We Obser 1 are by nature the children of wrath Eph. 2.2 3. 4.17 We are miserable wretched poore blind and naked Reuel 3.17 Rom. 7.24 But we must not vnderstand this of Nature as it was of Gods making for so wee were blessed and made capable of eternall happinesse but of
chase away the cold and make it become fiery So death and sinne assaulting that person who was naturally and essentially life and holinesse they could not but be a 1 Cor. 15 54. swallowed vp in victory Thâ— stronger will preuaile againâ—â— the weaker Man hee must be as foâ—â— many other reasons so thâ— hee might haue right to râ—deeme vs. As in the old Tâ—stament b Leu. 25.25.48.49 Ruth 4.4 none had right 〈◊〉 redeeming any that wâ—â— falne but he that was of thâ— kindred of the deceased 〈◊〉 our Redeemer doth partaâ—â— in flesh and bloud with vs that hee thus becommingâ— neere kinsman hee migâ—â— haue right to worke our râ—demption and the qualification of his Person is madâ— the ground-worke of oâ—â— reconciliation insuing Thaâ— looke as great Kingdome diuided they will let the son and Heire of the one marry with the Daughter of the other and thus make a happie way for their reconcilement So the kingdome of heauen and men vpon earth being disunited it pleased the Father that his owne Sonne should by an indissoluble marriage of personall vnion ioyne himselfe into our Nature that by that meanes he might make way for the happy reconcilement of vs with himselfe First hence wee may see Vse 1 the great grace of God to vs whom he hath redeemed by Christ for whose sake hee was incarnate had he suffered his Sonne to haue taken that nature of our soules it had beene much but to assume that part of vs which we haue common with the bruite beast it was a most exceeding grace Kings in earth may grace some Familie and kindred in their kingdomes greatly by influence of their fauour by honouring them for nobilitie and honour is but the word of a Prince by bestowing reuenues and treasure on them and by calling them to authority But if a King should thinke this too little hee could doe no greater thing then to ioine himselfe iâ— marriage with some of that house For by this meanes hee should giue himselfe to them all in that one whom he had made one with himselfe Thus for the great God our Sauiour to shew fauour in communicating his Graces with vs is much but thus to bestow himselfe vpon vs is such grace as passeth all vnderstanding Secondly we see how we Vse 2 may come to finde God when wee would speake to him in prayer Wee must fixe that eye of Faith on this humane Nature of Christ in which the God-head doth dwell bodily that is personally and there speake as to our God For looke as when I see the body of a man there I know his spirit or reasonable Soule is also and therefore I speake to his vnderstanding when and where I see his body because they are not seuered So in like manner viewing by Faith that humane nature now glorious in heauen I there speake to the great God because I know hee is there personally vnited Vse 3 Hath God taken our nature to him Let vs then seeke to be made Partakers of the diuine nature I meane these diuine created qualities whereby we represent God Hee did to no other end condescend thus low as to take our nature but that he might thus lift vs vp to be partakers of his glory If the Prince should match in some meane familie of his Subiects and aske them nothing but that they would come to the Court and bee partakers of his glory Israel and Iosephes brethren went not vp to Aegypt more willingly then men would hearken to such an inuitement But the Sonne of God combining himselfe to vs doth no other thing â—hen inuite vs daily to partake in his glory but wee â—â—â—e a deafe eare to the â—â—ace offered Obserue further that Obser 2 Christ answered the Law for vs therefore is said to be made vnder the Law that hee might redeeme vs from the curse of it Gal. â— 4.5 to which we were subiect For Christ is not onely a Mediator who intreateth for vs but a surety also as Iudah did not only intreat for Beniamin Gen. 44.32.33 but did offer himselfe surety for him and Paul did not onely intreate for Onesimus Phile. 18. but vndertooke likewise as suretie to answere for him Where note against the Papists that the efficacie of his Mediatorship floweth from his suretishippe hee vndertaketh Now sureties wee know doe make themselues liable to answere the debt of those for whom they stand bound So Christ our surety did vndertake to answere whatsoeuer the Law could charge vs with and to discharge the penalty of it to the vtmost farthing Vse 1 Wherefore we see what a comfort this is to vs who are Christs If we did owe a hundreth pounds to know it were discharged would lighten and cheare vs but to know that Christ hath taken on him all our sinnes and borne the curse belonging to them this would much more refresh vs. Secondly Let vs all reâ—â—t Vse 2 to Christ Should Banâ—â—rupts heare of any that would answere their Crediâ—â—â—s for them they would quickly resort to him how much more shouldst thou who hast beene a Swearer vsed cursed banning and raiâ—â—ng speech who hast lied â—â—â—lne beene rebellious to thy Gouernours beene prophanely carelesse of all godâ—â—nesse drunke in sinne like water how much more shouldest thou resort to this Mediator and surety who will answere the debt of those that come to him by faith yea if any thing trouble vs who are Christs turne it ouer to him to answere for euen as women vnder couert-baron haue their Husbands to answer for them all suites that can bee commenced against them so haue wee Christ our Husband let vs then flee to him Obser 3 Obserue lastly that Christ hath satisfied Gods justice in our behalfe Gods reuenging iustice being stirred vp by mans sinne God did in the sacrifice that Christ offered smell a sauour of rest Gen. 8.21 and was pacified and contented This doth follow on the former for looke as a Creditor when he is paide that which is owing to him he then is at rest and hath that hee would haue so when Christ our Surety had paid as it were to Gods Iustice that punishment of the Law in which we stood indebted Gods reuenging Iustice is at rest holding it selfe contented If you doe one wrong pay him that which may counteruaile the wrong and hee is satisfied Thus wee by breaking the Ordinances of Gods iustice did wrong despising and dishonoring him whose appointment we transgressed but when we present to him in our selues or in our Suretie a condigne punishment vndergone in regard of that transgression then by due suffering we repay that honour of his which wee had violated by our vndutifull transgressing This was necessary for though God loued vs yet would hee not let the influence of his grace appeare in doing vs any good till first justice receiued contentment Gods iustice had put in a caution against vs God therefore willing to glorifie his grace yet not with any
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-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
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