and is a thing quite aboue the capacity of our nature so farre it is from being due to vs. 2. A gift must be profitable to the receiuer for else it were a giftlesse gift to giue me that which is not good in it selfe or cannot any way be good to mee But what is so profitable as faith which obtaineth through Christ all things good for vs. Mat. 15.28 Great is thy Faith be it to thee as thou wilt Wherefore let vs keepe Vse 1 this carefully it is a jewell of Gods owne bestowing on vs. Should some great personage bestow some great gift on vs for their sake we would haue it in account keepe it carefully we would not leaue it about loosly nor let it go abroad lightly Let vs looke to our Faith accordingly We see secondly how we Vse 2 are bound to God in thankefulnesse Thankefulnes for grace causeth increase of it Euery one delighteth to sow in that ground which returneth the seede with aduantage We see lastly whither to Vse 3 seeke for increase euen to the first fountaine Heb. 12.2 The second thing to bee obserued is who is the principall worker of Faith viz. The Spirit of God Hence a 2 Cor. 4.13 we are said to receiue the Spirit of Faith that is the holy Ghost in and through this gift of faith which hee worketh and continueth in vs. b Gal. 3.2 We receiue the Spirit of promise through faith For it is not with the Spirit and his gifts as with the body of the sunne and his light the one whereof is absent from the other but where euer the gift is there the Spirit is as well to continue it in being as first to begin it c Eph. 1.19 20. The same power which raised Christ from the dead is said to raise vs vp to beleeue If a man should want a bodily eye or hand from his birth no lesse power could worke it then the almighty power of God Who then but his Spirit can giue vs this hand of faith which reacheth to heauen this eye doth see the things within the veyle that concerne our peace Wee must not thinke that Faith is such a knowledge whereof there are seedes in our nature out of which by meere outward teaching we may be brought to beleefe for then should faith be naturall as all other things are which our nature can attaine to with outward helps If not the word Obiect but Gods almighty power worketh it then either this spirituall almighty power is euerywhere to worke it and then all that heare shal be brought to beleeue or the word is but a dead letter without the Spirit which is preached to such who remaine in vnbeleefe or more briefly that word which hath not with it that power of the Spirit which almightily worketh beleefe that is a dead letter it is not a quickening word but the word of the Gospell preached to such as abide in vnbeleefe hath not with it this power of the Spirit therefore it is a dead letter and therefore it is no quickening Ministery which is sent to them Answ Answ The first part is false and so the conclusion inferred so farre as it concludeth the ministery of the Gospel to be to vnbeleeuers a dead letter For it presupposeth this error that a word cannot be spirituall liuely and of efficacie further then it hath conuerting vertue whereas to conuince the thoughts and to reproue sin are effects of the Spirit and argue a liuing piercing word In regard of the latter thing inferred that it is not a quickning conuerting word to the impenitent and vnbeleeuers it is true For it is said so from the effect it hath in the faithful toward whom this power is alwaies put foorth not that all are quickned by it but because all who are quickened come by force of it to receiue this quickening Wherefore let vs not Vse 1 thinke sleightly of so great a worke as is the bringing vs to beleeue When we read that such a man and such a man borne blinde had their eyes opened O wee thinke of the wonderfull power of God but when the eyes of our minde are opened wee raise not our hearts to any such obseruation Vse 2 Againe To get faith wrought and increased let vs cry to God for his Spirit had we Prophets as good as Gad and Nathan without this we should see no increase Lastly that the word is Gods instrument to beget Faith The a Rom. 1.16 Gospell is the power of God to saluation the powerfull instrument of God b Rom. 10.14 How can they beleeue without hearing the word can doe nothing without Gods Spirit but his Spirit will not ordinarily doe any thing without the word neither is it possible to beleeue without Gods word it being both the meane whereby we beleeue and the subiect matter of our beleefe A man may see without light or colour heare without eare or sound as possibly as beleeue without a word from God For when faith is a perswasion touching the good will of God to vs in Christ how can wee be perswaded touching his gracious pleasure till hee declare the same by his word No man can certainely know that another will doe this or that for him till he haue his word or promise to that effect no more could we euer know that God would forgiue our sinnes and shew vs mercy should he not by his word signifie the same Neitheir is it to be passed ouer that he saith The preaching of the word begetteth faith For though a seede hath a power to bring forth fruite yet it doth not put forth this power till it bee sowne and though a net hath abilitie to take fish yet it doth not this till it bee spread and cast foorth so it is in the Gospell which is the seede and net of God whereby hee begetteth and taketh soules Vse Wherefore such ignorant persons as know nothing of Gods word and yet haue a strong beleefe the truth is they are full of groundlesse presumption Would not all men laugh at one who should perswade himselfe that such a man would giue him twentie pounds a yeer when yet he cannot say that euer he heard any inckling of such a matter from his mouth by himselfe or by any other from him But are not these much worse who beleeue strongly that God will giue them the patrimonie of his heauenly Kingdome though they cannot tell any sillable of his word and promise which soundeth that way Againe we see that those men who care not for the word haue no faith True faith is begotten and continually nourished by the word cannot bee without it it is the aâ—re in which it breatheth What say some shall none be saued but these Sermon-men May vve not pray and read at home as good things vvho are vvorse than these vvho heare most They loue to heare themselues speake but vvho can see any thing they talke of These gruntling Svvine neuer had sparke of
doubt then whether they haue beleeued we may aswell doubt whether there bee fire when wee see a smoake But if we haue knowen no sorrow for sinne then is our faith such an one as will not profit vs to saluation No sorrow I say for as children know all some pain in birth but some none neither then nor after in comparison of others so Gods children neither in their first conuersion nor after haue all the same measure of sorrow though none escape without knowing this sorrow in some degree QVEST. IV. 4 Q. WHat is Repentance A. Such a change of the heart as bringeth foorth a reformed life Matt. 38. Rom. 12.2 Esay 1.16 In this answer two things must be marked 1 That Repentance Obser 1 is a chang of the heart The heart is put for the soule faculties therof the iudgement will and affections For the presence of the spirit whether good or euill is most displayed in that which it doth worke in the heart the moouing to Obser 2 wit of affections 2 It is not euery change of the heart but such an one as hath euer following it a change Matt. 3.8 both of inward constitution and outward conuersation Isa 58.5 Repentance is not the hanging of the head like a bull-rush or composing the outward man tipping the tongue only but it is an alteration of the whole soule and inward man Ioel 2.15 Rent your hearts saith Ioel Plow vp the fallowes of your hearts saith Ieremy Look as it is with a traueller Ier. 4.3 who hath now a long time gone forth of his way when once he commeth to find it his iudgement doth disallow the way he went in which sometime hee thought the onely true way his will doth turne from it his affections likewise are much changed he greeueth is full of indignation to thinke hee should be so wide he is angry with those who did mislead him in it Thus it is with vs from the time God openeth our eyes to see how we walked astray in those wayes which wee thought good enough though the issues of them would haue beene death Hence it is that the Hebrewes call Repentance by a word which signifieth Turning For indeede Repentance is such an act wherein the soule doth turne about looking quite another way from that wherein sometime it walked Further it is to be marked it is not onely a change of hart but such an one as hath going with it a change in constitution and conuersation For it cannot bee but when the heart is turned and conuerted vnto God the whole man will bee conuerted also but as the great wheele in a deuice being turned the lesser are together turned with it so it is heere the heart being that primâ—â—â— mobile that first moouer according to which all inferior instruments are also moued To open this further You must know that Repentance is not any meere externall change Secondly that it is not an hypocritall halfe change of the heart as Israel returned to God but not with her whole heart Thirdly that it is not a change such as was in Iudas which ended in desparation but such a change wherein the soule doth so turne from the sinne of it that God seeing sinne now become loathsome to it doth send his spirit into the heart both to sanctifie it inwardly and also to leade it into euery word â—nd good worke into all manner of holy conuersation This being the order of these benefits 1. The Spirit is sent vs from Christ to work faith in vs by which we rest on him and are vniâ—ed with him 2. We receiue upon this immediately iustiâ—â—cation from him 3. When â—ow Gods loue to vs being so wretched in our selues is apprehended wee come to feele working in vs this Spirit of repentance 4. The Spirit hauing now brought vs to dislike of our sin turne from it feele it a burthen doth inwardly sanctifie vs killing sinne and quickening vs with that life of grace which inableth the soule to supernaturall operation Fiftly Hauing giuen vs who are Christs these new abilities it is likewise with vs to lead vs in the exercise of them Rom. 8.14 according to that Sâ— many as are lead by the Spirit of God the same are the sonnes of God not reguntur are gouerned but aguntur are acted and moued whence the conuersation commeth to bee altered from that iâ— was So that these threâ— changes must be distinguished First The change of the heart in this first conuersion Secondly The change of the heart in sanctification Thirdly The change of the outward conuersation The first being a worke of the Spirit preparatiue to the other For looke as Physiciâ—ns before they will giue the medicine which should bring vp tough corrupted humors restore naturall faculties and so bring a man to that soundnes of naturall actions which he formerly enioyed before this I say they will attenuate cut and concoct the matter making it fit to be educed euen thus our God he doth by his Spiâ—â—t cause Repentance and the change of it by which the hould of sinne commeâ— to be so loosened that tâ— soule is ready of it selfe 〈◊〉 labour the expulsion of 〈◊〉 before hee doth send 〈◊〉 grace of mortification aâ— quicknance and restore in 〈◊〉 the integrity of a spiritâ—â— conuersation Vse 1 Wherefore wee may sâ—â— that many are farre froâ— Repentance Some neueâ— haue any change of iudgement or affection touching their former waies but wâ—â— boast they are no Changlings count it leuitie vnbeseeming the staidnesse of wisedome to alter in iudgement or courses Some haue a change in them but it may be said of them as of some snakes they haue cast their coates but keepe their poyson Some desist from some â—nnes but yet haue no haâ—ed of them some by â—elues haue a brunt someâ—me of sorrow but it hath â—o roote in the heart and â—â—nisheth some like Iudas â—aue a strange turne in mind â—â—d yet are not turned against sinne as sinne is ofâ—â—nsiue to God For as hee â—hat feareth not to touch a coale for the fire in it doth â—ot properly feare the coale for he will take the coale in his hand but the fire which burneth so he that is greeued disallowing a sinne as being notoriously foule or as it is followed with vengeance is not properly greeued at the sinne but at the punishment with which it is attended Vse 2 Let vs labour also to finâ— a change as we would assâ—â—â— our selues of true Repentance If we can say sometime I haue loued such vanities and sinnefull courses and would iustifie them but now I dislike and haâ— them sometime my ioy was in such companion as were brethren in iniquity but now I delight not in them this is a good signe of a penitent heart alasse iâ— men see and are sorrowfull that they haue beene out of their waies will they nay can they go on in them a before No more can we repent that wee haue gone amisse
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
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
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
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
then theirs for a 1 Cor. 3.7 he that planteth and watereth is nothing Signes instituted in remembrance of things forepassed cannot be instrumentall causes of those things signified But the Lords Supper was instituted for remembrance of Christs death and Gods Couenant stricken with vs in it which are forepassed They cannot therefore properly bee causes of these things signified in them That which is a Creation no instrumentall cause can be vsed in it But our regeneration and sanctification is a Creation Wee are created in Christ vnto good workes Euery instrumentall cause doth conferre some essentiall force to the effect which the principall hath not in him as an instrument musicall yeeldeth sound which is materiall and essentiall to harmonie though the Musician cannot by himselfe effect it But there is no essentiall force to our sanctification which is not in God the Sanctifier of vs therefore no creature can bee a proper instrumentall cause Againe man should baptize with the Spirit immediatly washing of water should saue Finally outward things should bee able to make cleane and to defile a man spiritually which all the Scripture denieth Seeing then God doth by Vse 1 these Signes and Seales giue vs his Sonne how great is his loue b Rom. 8.32 will he not with him giue vs all things also Vse 2 Let vs bring faith that wee may receiue him If things be offered to vs and we put not foorth a hand to take them we are not the better 〈◊〉 â—ere offered but not gâ—uâ—n because not taken of vs. There can be no giuing without receiuing let one offer to vs vnder his seale land and liuing which hee hath to bestow if wee will not take him at his kinde word we can haue no benefit Thus it is with vs if wee put not out the hand of faith when God offereth vs his Sonne vnder seale with all blessings in him Sacraments are not like medicines which worke whether a man awake or sleepe if the body be not obstructed They are a visible word c Heb. 4.2 which doth nothing further then it is mingled with Faith 2. Marke the end of this Sacrament is that wee may be assured of Christs dwelling in vs as our nourishment to eternall life The end of the first was to set out Christ as a Louer of regeneration the end of all this is to set him foorth as the perfect refection of vs to life euerlasting both of soule and body hence it is that he euen whole Christ crucified is first set downe vnder the shadow of bread then of wine also because the intent is to set him foorth as hauing the fulnes of nourishment so as in him we are compleate Adam had his tree of life wee haue ours also Wherefore wee must thinke of these two Elements as parts making vp one Sacrament whose nature can bee no more in the one of them then the nature of man can exist in a soule if the body were remoued For looke as bread meats are no perfect nourishment because there being a double naturall appetite the one of hunger the other of thirst they satisfie the one onely not the other so if Christ be set foorth in bread onely the cuppe remoued hee is not by the outward signe set foorth as one in whom wee may be perfectly refreshed Vse Let vs then come to him he is the bread that strengtheneth our heart the wine that reioyceth them hunger and thirst both he satisfieth he is our Mannah the water issuing from the rocke to refresh vs in the desert yea to euerlasting life will hee nourish soule and body The a Ioh. 6.49 50. Fathers did eate Mannah and died but he that eateth him spiritually and sacramentally shall liue for euer For though the body eate not Christ but this mouth of Faith in the soule only yet this eateth for soule and body as the mouth of the body feedeth for all the members of it If great ones inuite their inferiours against good times O how gladly doe they resort but God inuiteth vs to a feast b Esa 25.6 of fat things and fined wines of such food as will quicken vs and expell death that shall neuer preuaile ouer vs yet few sharpen their appetites that they may come with deuotion to these heauenly dainties Vse 2 Hence we see that we are to frequent this Sacrament as we can be borne but once so wee can be regenerate but once The Sacrament therefore of Baptisme neede be but once administred but we feede often and therefore the Sacrament which doth exhibite our nourishment is often to bee repeated c 1 Cor. 11 26. So often as you eate this bread So it was in the primitiue Church That Passouer indeede was but once a yeere administred because it might not be offered but in Ierusalem where all the Males in a sort of the kingdome could not resort without difficultie QVEST. VI. 6. Q. WHo maketh the right vse of Sacraments A. Hee that is thereby confirmed in faith daily and in newnesse of life Act. 20.11.12 Rom. 2.25 The Sacrament is put sometime for the whole sacred thing which standeth of the outward signe and invisible grace So Baptisme is put sometime vniuersally for the outward washing of water and inward washing of the Spirit Thus the Sacrament here asked of containeth both the bread and wine and Christ signified by them Now as there are two things so they haue 2. diuers ends The end of the Sacraments as they are strictly taken for signes distinguished from the thing signified is as infallible signes to assure vs that God hath doth and will worke in vs the things signified by them The end of the thing signified is to giue nourishment and to make vs take increase in the diuine nature which is already begun in vs hee then must needes vse the Sacrament aright who attaineth these ends to which both it and the thing signified by it doth serue For as in euery thing else wee haue the vse of it when wee attaine the end to which it conduceth Wee haue the vse of a knife when now we cut with it as is behoofull I haue the vse of a penne now when I haue written with it so I haue the vse of the Sacrament when now I haue attained these ends to which the Sacrament is seruiceable by Gods institution Now this end is the assuring to my faith of his giuing to mee and working in mee whatsoeuer the Sacrament sealeth that looke as I haue the vse of a sealed euidence when now I am more fully secured touching all thing therein couenanted So I haue the vse of Gods seale put to his couenant when I am assured touching all things therein promised Now because God doth together with confirmation of our faith effect a further exhibition of the things more fully beleeued for there cannot bee a more full apprehending without some thing more fully apprehended hence it followeth that hee hath the right vse of the
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