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
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
paines in soule Looke as the body of him did die notwithstanding it remained personally vnited to God the Sonne so the soule might suffer an impression of his Fathers wrath which is a kinde of death to the soule notwithstanding the personall coiunction of it to God himselfe Secondly the holinesse of Christ no whit obscured he might suffer the full wrath of God death for it doth not stand in being for qualitie sinnefull properly or in being depriued of faith and other graces but in feeing for sinne a priuation of felicity or at least a diminution of that blisfull fauour which is better then life and in an impression of wrath which is as grieuous as death it selfe to the soule Now this Christ felt though he wanted no faith wherewith to cleaue to God yet hee wanted the blessednesse which was to bee found in God yea he felt that wrath against sinne which is a consuming fire sinne whereof he was guilty in nobis non in se in vs not in himselfe Looke as the soule may bee vnited with the body as in sleepe and yet not worke in the body so God vnited to Christ in soule yet did forsake him and for a time restraine that influence of fauour in sense wherof consisteth life spirituall but I intend here rather familiar illustration then profound speech of doctrine His naturall death may be considered in his soule which was seuered from his body depriued of the facultie sensitiue and operations which it had exercised in the body or in his body which was now lying in the sepulchre in a state subiect to corrupt though it was preserued a Act. 2.31 from knowing actuall corruption and in these was the vpshot of all those sufferings Christ endured for vs. I haue nothing to illustrate this it is a great mistery beyond all comparison if any shadow may be vsed thinke what some persons in their deepest loue aduenture on that they may be ioyned to some peerelesse Virgins they leaue their natiue Countries commit themselues to the clemencie oâ— sea and windes hazard theâ—â— liues by many aduentures So our Sauiour seeking vs worthlesse creatures that hâ— might make vs a praise 〈◊〉 himselfe doth leaue heauen come and walke amongst vs abide many a little death and breake through death iâ— selfe how well may hee b Cant. 5.2 knocke and say open to mee for my head is full of dew my lockes fall with the drops of the night But against that clause which saith Christ did not take vpon him our particular and personall euills in suffering for vs may bee obiected Obiect 1 First that a Surety is to answere the particular debts of those for whom he standeth bound but Christ was a suretie for vs. Answ A suretie is bound â—o discharge Answ either in some common payment equivalent to them all or by tendring the particular summes wherein they stand obliged for whom he entreth surety thus Christ did in a common suffering equivalent to all our particulars of sorrow whereto we are subiect as Adam did by one common sâ—â—ne bring guilt vpon all not by sinning a particular sinne for euery man So Christ by a common suffering did satisfie for all not by suffering diuersitie according to the state of euery particular person Againe it may be asked Obiect 2 how he could pitty those in the stone dropsie c. whâ—â— hee had no experience oâ— these infirmities Answ Answ He could not 〈◊〉 haue compassioned our mâ—series had he not tasted thâ—â— in the kinde but hauing â—â—sted them in the kinde 〈◊〉 may know them and haâ—â— commiseration to them all as any that tasteth but 〈◊〉 spoonfull of salt water may know what it is withoâ—â— drawing the whole sea aâ—â— pitty such who are forceâ— to drinke it thus it is 〈◊〉 these salt waters of our afflictions Vse 1 This should stirre vs vâ— to be affected with this loue which hath made Christ suffer so much death for vs. 〈◊〉 one beare a threatning reprochfull word in our behalfe we count it kindnesse â—â—t to beare blowes or lie by â—t in our quarrell this is loue â—â—deed in him that thus sufâ—â—eth But who doth lay to â—â—â—rt these sufferings which â—is Sauiour hath suffered in â—iâ— behalfe you haue some â—â—melting that speake but a â—ord of some mans death in their hearing they are preâ—â—â—tly in teares who yet â—â—ough we should preach till wee were hoarse of Christs death will haue their eyes dry not onely before vs but neuer prouoking themselues so much as in secret once to â—â—ue a bleeding heart for it This also doth shew vs Vse 2 what we should doe for his â—â—ory who hath done thus much for vs euen lay downe our liues if neede were the hand will cast it selfe betwiâ— a blow and the head thougâ— it should be cut off by thâ— meane O what vnnaturaâ— members are they to Chriâ— their head who will nâ— beare one word of disgraâ— for him who endured sucâ— contradiction of sinners 〈◊〉 their sakes who will noâ— kill one superfluous lust 〈◊〉 his sake who was prodigaâ— of his most precious blooâ— in their behalfe QVEST. V. 5. Q. HOw did he fulfill the righteousnes the Law required A. By being subiect to â—he will of God in thought â—ord and deed all his life â—ng Christ did not onely suffer â—hat which was equivalent and correspondent to all that which each of vs in singular should haue endured but did performe also as all his life time perfect obedience so more principally at his death in behalfe of vs all Now the Law requireth perfect obedience first in regard of the thing which is to be obeyed viz. that all the will of God be kept euen all his commandements Secondly in regard of the person obeying that it be the whole man outward and inward Thirdly in regard of the time that it be with perseuerance to the end and therefore the a Gal. 3.10 Law doth accurse such as continue not alwaies in all things to doâ— them euen with all their might strength and vnderstanding for that is the manner b Deu. 6.5 in the Law required Now our Sauiour first hâ— did walke in obeying all the commandements his loue to God the Father his practise of ordinances of worship his praying and publishing the name of his Father his setting him at his right hand and trusting to him his zeale toward the glory of God the zeale of his house c. his early rising to sanctifie the Sabboth in the duties of it his subiection to his parents so farre as to worke at their trade c Mat. 6.3 as it is probable his loue to the life of man euen to the neglecting of his owne his â—uritie his not seeking earthly things for he d 2 Cor. 8.9 made himselfe poore so farre he was from coueting ought which was anothers his e Ioh. 18.37 true testimony before Pontius Pilat in a word hee was so free from concupiscence that the Deuill himselfe could
f Ioh. 14.30 not finde ought in him these the Gospell at large mentioneth Christ did not take what he liked and leaue at his pleasure but obeyed all the will of God For looke as it is in the body of man which is so compact and knit together that you cannot wound one part but the whole man is wounded so the righteousnes of the Law is so combined that he who breaketh one of them doth violate the whole frame and becommeth guilty of the whole Law g Iam. 2.10 as the Apostle Iames speaketh Yea further it is to be marked that he did not onely submit to the morall duties of Gods law which in innocencie should haue bin practised but to other also yea to ceremoniall obseruances to which man as now sinfull onely was obliged euen as he suffered the euills which did befall our natures now being sinfull themselues being such as had no sinne in them that looke what is recorded of the most generous Captaines viz. That they would worke with their common souldiers fellow and fellow like in the homeliest things they set their hands to that is apparant in our Chieftaine who doth like to one of vs sinfull men set himselfe to worke in obeying euery thing wherein we were to obey As when great Persons wil shew loue they lay aside state and forget circumstances of inequalitie toward those with whō they meane to be most affable and louing Secondly He did obey God with his whole man with his vnderstanding will affections as well as his outward man With what zeale of spirit did hee cast those Merchants out of the Temple Ioh. 2.17 For looke as a beautifull picture which hath no spirit nor life in it is but a shadow without the substance of that it resembleth so a doing the worke commanded in the Law with the outward man if the heart spirit bee not looking to God intending his honour reporting their loue and dutie to him it is but an outward forme of godlines and iustice wanting the life and inward power which God requireth he is a Spirit and his Law is spirituall giuen not as man 's to the outward man only but principally to the soule and conscience Thirdly Christs obedience was to the end For he gaue vp the ghost in loue to God and man greater then the iustice of the Law could require it is in obeying the Law as in running a race if one hold not out to the goale all is nothing the price is not receiued so should one walke a great while in the course of obedience but not perseuere vnto the end it were in vaine not such as the perfection of the law required Seeing then it is thus that Vse 1 Christ as the Law is a rule of righteousnesse hath performed it exactly yea gone in degree beyond all it could command for it doth bid vs onely loue our neighbour as our selues let vs see whither we must looke when we detest our owne imperfection euen to the righteousnes wherwith Christ obeyed in our behalfe Let vs renounce our owne righteousnes as a menstruous rag that wee may be found clothed with Christs that righteousnesse which is through faith on him For it was the will of Christ to performe not onely a bare satisfaction but also a most gratefull obedience that so he might both remoue from vs the filthy couering of our sinne and also cloth vs with a rich robe of vnspotted righteousnes Vse 2 This doth shew vs God the sonnes exceeding loue to vs if when we are absent one doth take our cause and doe ought for vs which we in our persons should haue performed wee count our selues much beholding to them especially if they doe it from their voluntary disposition vnspoken to by vs. Loe Christ our Sauiour hath put himselfe in our roomes and done all that worke for vs which wee in person should haue wrought that we might be declared righteous to the receiuing of eternall life QVEST. VI. 6. Q. WHat benefit haue wee by his death and sufferings Answ Deliuerance from sinne and the punishment thereof We haue deliuerance from sinne by all Christs sufferings after some sort but not alike principally by those before his death and those in which more properly his passion consisteth Those former sufferings as they taught Christ patience experimentally fitted him to bee a compassionate high Priest had in them example for our instruction so were they accessory ministring to that further more principall satisfactory suffering of his death and passion Looke as if an English-man were held prisoner in France who could not bee released but on such a ransome tendred and the good will of the Gouernours obtained say some of his Countreymen would worke his enlargement he doth addresse himselfe for France he liueth there submitting himselfe to the lawes of them amongst whom for the time hee abideth he beareth many grieuances in a country wherein he is not knowne hee moueth with humble petition the Gouernors and offereth satisfaction finally he doth pay that penaltie or price of redemption imposed in this example this man may be said to be set free by all this suffered for him but not equally by all principally by discharging the ransome imposed by the other as by sufferings accessory and ministring to some other more principall Thus Christ he tooke our nature came from heauen and dwelt amongst vs in that tabernacle of flesh hee yeelded himselfe subiect to our fashions and lawes as it were he did beare indignities and iniuries from the world who knew him not he at length tendred that satisfactory passion to God his Father for vs and preuailed with his grace for the bestowing of all good things on vs. The suffering then of death hath an eminencie aboue all other in the remouing of sin and punishment from vs. Looke as it was in the shadow the faithfull of the old Testament they did as in a Sacrament receiue deliuerance from their sinne by the death of their sinne-offering so is it here with vs. Christ becomming our sacrifice for sinnes taking them on him to beare them and doe them away in our behalfe his offering vp commeth to quit vs from the guilt of them No wonder for if a suretie discharge a debt in our behalfe we stand no longer bound to it thus our Sauiour in his death answering the vtmost farthing nay performing a suffering of infinit more dignity then vindicatiue iustice could haue required the grace of God doth set vs free most iustly hence Christ is said to haue cancelled Col. 2.14 whatsoeuer hand-writing was against vs whether that of the Ceremoniall law as it testified our guilt or that inward testification of our consciences For looke as they who haue now paid a debt in behalfe of any they call in all specialties witnessing the debt which now they haue answered and deface and cancell them that naught may euer bee claimed by them thus did our Sauiour so that in his death we may
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
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
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
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