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
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
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
and is a thing quite aboue the capacity of our nature so farre it is from being due to vs. 2. A gift must be profitable to the receiuer for else it were a giftlesse gift to giue me that which is not good in it selfe or cannot any way be good to mee But what is so profitable as faith which obtaineth through Christ all things good for vs. Mat. 15.28 Great is thy Faith be it to thee as thou wilt Wherefore let vs keepe Vse 1 this carefully it is a jewell of Gods owne bestowing on vs. Should some great personage bestow some great gift on vs for their sake we would haue it in account keepe it carefully we would not leaue it about loosly nor let it go abroad lightly Let vs looke to our Faith accordingly We see secondly how we Vse 2 are bound to God in thankefulnesse Thankefulnes for grace causeth increase of it Euery one delighteth to sow in that ground which returneth the seede with aduantage We see lastly whither to Vse 3 seeke for increase euen to the first fountaine Heb. 12.2 The second thing to bee obserued is who is the principall worker of Faith viz. The Spirit of God Hence a 2 Cor. 4.13 we are said to receiue the Spirit of Faith that is the holy Ghost in and through this gift of faith which hee worketh and continueth in vs. b Gal. 3.2 We receiue the Spirit of promise through faith For it is not with the Spirit and his gifts as with the body of the sunne and his light the one whereof is absent from the other but where euer the gift is there the Spirit is as well to continue it in being as first to begin it c Eph. 1.19 20. The same power which raised Christ from the dead is said to raise vs vp to beleeue If a man should want a bodily eye or hand from his birth no lesse power could worke it then the almighty power of God Who then but his Spirit can giue vs this hand of faith which reacheth to heauen this eye doth see the things within the veyle that concerne our peace Wee must not thinke that Faith is such a knowledge whereof there are seedes in our nature out of which by meere outward teaching we may be brought to beleefe for then should faith be naturall as all other things are which our nature can attaine to with outward helps If not the word Obiect but Gods almighty power worketh it then either this spirituall almighty power is euerywhere to worke it and then all that heare shal be brought to beleeue or the word is but a dead letter without the Spirit which is preached to such who remaine in vnbeleefe or more briefly that word which hath not with it that power of the Spirit which almightily worketh beleefe that is a dead letter it is not a quickening word but the word of the Gospell preached to such as abide in vnbeleefe hath not with it this power of the Spirit therefore it is a dead letter and therefore it is no quickening Ministery which is sent to them Answ Answ The first part is false and so the conclusion inferred so farre as it concludeth the ministery of the Gospel to be to vnbeleeuers a dead letter For it presupposeth this error that a word cannot be spirituall liuely and of efficacie further then it hath conuerting vertue whereas to conuince the thoughts and to reproue sin are effects of the Spirit and argue a liuing piercing word In regard of the latter thing inferred that it is not a quickning conuerting word to the impenitent and vnbeleeuers it is true For it is said so from the effect it hath in the faithful toward whom this power is alwaies put foorth not that all are quickned by it but because all who are quickened come by force of it to receiue this quickening Wherefore let vs not Vse 1 thinke sleightly of so great a worke as is the bringing vs to beleeue When we read that such a man and such a man borne blinde had their eyes opened O wee thinke of the wonderfull power of God but when the eyes of our minde are opened wee raise not our hearts to any such obseruation Vse 2 Againe To get faith wrought and increased let vs cry to God for his Spirit had we Prophets as good as Gad and Nathan without this we should see no increase Lastly that the word is Gods instrument to beget Faith The a Rom. 1.16 Gospell is the power of God to saluation the powerfull instrument of God b Rom. 10.14 How can they beleeue without hearing the word can doe nothing without Gods Spirit but his Spirit will not ordinarily doe any thing without the word neither is it possible to beleeue without Gods word it being both the meane whereby we beleeue and the subiect matter of our beleefe A man may see without light or colour heare without eare or sound as possibly as beleeue without a word from God For when faith is a perswasion touching the good will of God to vs in Christ how can wee be perswaded touching his gracious pleasure till hee declare the same by his word No man can certainely know that another will doe this or that for him till he haue his word or promise to that effect no more could we euer know that God would forgiue our sinnes and shew vs mercy should he not by his word signifie the same Neitheir is it to be passed ouer that he saith The preaching of the word begetteth faith For though a seede hath a power to bring forth fruite yet it doth not put forth this power till it bee sowne and though a net hath abilitie to take fish yet it doth not this till it bee spread and cast foorth so it is in the Gospell which is the seede and net of God whereby hee begetteth and taketh soules Vse Wherefore such ignorant persons as know nothing of Gods word and yet haue a strong beleefe the truth is they are full of groundlesse presumption Would not all men laugh at one who should perswade himselfe that such a man would giue him twentie pounds a yeer when yet he cannot say that euer he heard any inckling of such a matter from his mouth by himselfe or by any other from him But are not these much worse who beleeue strongly that God will giue them the patrimonie of his heauenly Kingdome though they cannot tell any sillable of his word and promise which soundeth that way Againe we see that those men who care not for the word haue no faith True faith is begotten and continually nourished by the word cannot bee without it it is the aâ—re in which it breatheth What say some shall none be saued but these Sermon-men May vve not pray and read at home as good things vvho are vvorse than these vvho heare most They loue to heare themselues speake but vvho can see any thing they talke of These gruntling Svvine neuer had sparke of
beleefe like as Svvine turned vp against the light cry as impatient of it so doe these beastly men they cry out to see it rather then like nevv borne-babes 1 Pet. 2.2 desire the sincere milke of the Gospell The Third Part. Shewing how they must liue that are deliuered QVEST. I. 1. Q. SHall all that beleeue haue benefit by Christ A. All that truly beleeue shall but there is a dead faith vvhich profiteth nothing Here are tvvo things to be marked First that a true Faith maketh vs partakers of Christ and his benefits Secondly That no deaâ— Faith can profit vs. Lookâ— as in nature of things some are counterfeit meerly which haue an appearance buâ— want all inward substance oâ— that they make shew of aâ— in false money and jewels iâ— is manifest and looke as in plants some haue the name and common nature which yet want the singular propertie that is found in those that are sowne and better manured as in wilde oates and marjoram twixt which and tame there is no small difference though they bearâ— one name so in matters spirituall there are some of them counterfeit and wilde as I may say some otheâ— true vnfained good peerelesse as it is said in the Gospell Now looke as those â—ngs which are right in â—eir kinde Math. 13.45.46 they are good to â—ll such purposes as by naâ—â—re or ciuill institution agree 〈◊〉 them Currant money is â—od to procure by way of â—â—change any earthly thing â—â—e want so a true faith is of â—se to bring vs through Christ any blessing spirituall 〈◊〉 corporall which is good for vs. Tâ—â— reason is because â—me faith doth really as it is â—pposed to imaginarily that 〈◊〉 truly vnite vs with Christ 〈◊〉 that wee come to haue â—ommunion in all that is Christs being vnited with â—n and by the faith of our â—earts now betrothed and â—â—rried with him For euen 〈◊〉 a graft set into a stocke â—aketh with it in the sappe and life of it and as a wâ—man now truly and lawfulâ— married to a man commeâ—â— to haue promotion in him and joint possession of a good things with him thâ— we being truely one wiâ—â— Christ haue all our debts aâ—swered by him haue right iâ— his righteousnesse yea wâ— receiue that quickening Spâ—rit issuing into vs from hiâ— our head Vse Wherefore let vs seeke true faith vnfained faith aâ— it is a 1 Tim. 1.5 called It is said of thâ— wise Mâ—â—chant he did seeâ—â— b Mat. 13.45 good pearles right in theiâ— kinde not glistering glasâ— but Diamonds of lustre Lâ— the value and profit of faiâ—â— being true perswade thâ— to seeke it Wouldest thoâ— haue pardon of sin would thou see sinne subdued in â—â—e wouldst thou haue the â—rit of grace wouldst thou â—e crosses turned to thy â—â—d wouldest thou enioy â—â—efits temporall or eterâ—â—l euen as thy selfe willest 〈◊〉 beleefe it will bring 〈◊〉 all in due time Why â—e men idolize money and â—â—e after it but for this that â—ll fetch any thing they â—â—uld haue Secondly note that no 〈◊〉 vnsound faith will 〈◊〉 vs in steed Iam. 2.14 What doth â—rofit saith the Apostle â—â—gh a man say he haue faith 〈◊〉 haue no workes can faith 〈◊〉 him By this demandâ— it is most strongly deniâ— There are many kindes these dead faiths Some 〈◊〉 blinde presumptions which are meerely counteâ—feit some are historicall pâ—swasions touching the trutâ— of the Articles of Religioâ— without any particular coâ—fidence some are illuminâ—tions in the points of thâ— Gospell vvith misgroundâ— persvvasions like that 〈◊〉 Hamans Est 6.6 What shall be done the man the King will honour he no sooner heard it vvâ— in the heart of the King 〈◊〉 honour a man but vvhâ— should the person be besiâ— himselfe hee thought hiâ— selfe the man presently Novv these are called faith because they are inferiour â—perations of the Spirit aâ— haue an illumination like faith hath though they â—fer much from that vvhicâ— is vnfained and purifieâ—â— the heart as wild marjoram â—â—th from that which â—oweth in gardens well â—immed Now none of â—â—se can profit though â—â—rant money will fetch in â—â—y commoditie wee lacke 〈◊〉 that which is counterfeit 〈◊〉 reiected so these faiths 〈◊〉 like slips they will not â—â—sse in heauen for the obâ—ing of spirituall blessings â—rough Chriâ—â— for these doe â—ot â—â—ely and inwardly vâ—â— vs with Christ Nâ—w â—â—â—te as a griffe tied on outâ—ardly with a thread onely â—ill not grow in a stocke nor â—hat which is vnited with a â—â—ad as a glasse eye or as a â—enne only can euer receiue â—e influence of sense and â—otion as other members doe so is it with these whose faith doth at most vnite them with Christ but aâ— a wenne is vnited to the body Vse Let vs then prooue our faith bring it to the touch-stone we would be loath to take a piece of money that were counterfeit take heede the deuill cheate vs not with mock-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
actiue force of conscience commeth to be rectified in the direction of it or that informing facultie which is in it in the testification of it whereby it witnesseth to vs our state and actions The affections of the minde are sanctified the outward man commeth likewise to be renued not onely because it receiueth a diuine kinde of beautie from the inward grace of the heart whose resplendencie may be often obscured in the outward but because the obedientiall facultie of all the members is so changed that now they present themselues b Rom. 6.13.19 weapons of righteousnes as before they were instruments at command of sinne it being with the Spirit and his gifts in filling it as it was with that cloude in filling the materiall Temple which Salomon erected Frst it filled the holy of holies and inmost parts of it c 1 King 8.10.11 then issued out into that also wherein the Priests ministred Thus in our Temple first the soule hath the cloud of spirituall graces immediately filling it then the body doth participate with the same so farre foorth as it is capable For the third euen as the naturall man is not conceiued and borne at once so this new Creature is as it were a great while in the wombe before it commeth out so as it may be viewed by it selfe and others Againe as the naturall birth is sometime at once conceiued sometime successiuely by endeauours repeated so God conuerteth some at once some he doth worke in at sundry times in diuers manners before he worke in them sauing conuersion Againe as some come with greater paines into the world then other so here all Christians know not alike dolours in their new birth Finally conuersion is so wrought that some discerne it when it first beginneth others though they can obserue times of comming more neere to God yet they can say nothing when first the worke of grace begunne in them Such in whom from tender yeeres haue bin some beginnings this way are builded vp insensibly from time to time they discerne that they are growne vp more forward but they know not how it first began it is easie to see the head now gray but who can tell when the first haires changed colour yet in such conuersions as Pauls or Lydiaes which befall persons of ripe iudgement and bring changes very apparant with them the very first worke may be easily noted Lastly the signes are first a 1 Ioh. 2.13 the knowledge of the Father First nature teacheth each lambe to know his Ewe shall not Gods lambs euen by an instinct of their heauenly nature which they haue receiued knovv him the Father of them 2. b 1 Ioh. 3.14 Loue of the Saints who are begotten of the same seede with them Nature maketh persons of a bloud loue more neerely then those twixt whom there is no bond of consanguinitie so here grace teacheth and inclineth chiefly to the loue of those in whom the Consanguinitie of the same grace may be discerned 3. c Gal. 5.17 By a fight against the remaining corruption as naturall strength in the stomacke fighteth with that which hath not agreement with it labouring to cast it off or otherwise to auoide it so grace striueth against sinnefull lusts which fight against the soule 4. d 2 Cor. 5.17 New men will haue new desires new workes euen the workes of their heauenly Father specially they will haue new words Euery Countrey-man may bee knowne by his tongue an English man a French c. So there is a e Esa 19.18 language of Canaan which these babes speake by which they may be distinguished from others Let vs then striue to see Vse that wee are euery where renued that so we may bee able to assure our selues of our sound Repentance and conuersion to God d Gal. 6.35 Circumcision vncircumcision all are nothing where there is not this new Creature Thou who hast no knowledge of God thou who bearest an aking tooth at his children who haue more conscience of their waies then thy selfe thou who canst digest well all thy daily sinnes and neuer feelest thy heart smite thee thou whose desires all tend to backe and belly the outward good of thee thine thou who doest the workes of the Deuill liuing in strife enuie lust intemperancie thou whose mouth is full of swearing lying beastly speaking doest thou thinke euer to see saluation nay thou must be borne of God first For as Parents leaue not their inheritances but vnto their owne children begotten of them so God will not giue his heauenly inheritance but onely to those who shall bee begotten of him and haue his owne Image ingrauen in them QVEST. VIII 8. Q. HOw doth it appeare A. When in word and deede we endeauour to abstaine from all euill and exercise our selues in that which is good Psal 34.14 Rom. 12.9 Eph. 4.25 The new Creature wee know consisteth of these two parts First the old man the corruption of his nature is mortified Secondly hee is quickened with a new life and nature the a Eph. 4.18 life of God and the b 2 Pet 1.4 diuine nature Now the framing of him standing in these two it is no wonder if we discerne him by desisting from euill and doing good For if the old man be mortified in the new Creature then will such workes be refrained which he liued in while hee was in this state of corruption for looke as men dead to this naturall life cease quite from the workes of it so the new man being dead to sinne liues not in it when we liued in sinne we were c Rom. 6.20.22 free from righteousnesse we quite abstained from it so when we are set free from sinne and made seruants to righteousnesse we can no more obey sinne as if we were the seruants of it hence Christ reasoneth d Ioh. 8 39.40 were yee Abrahams children ye would refraine seeking to kill mee Euery thing that is hath facultie to bring foorth that which doth agree to the kinde and forbeareth that which is otherwise as a figtree doth not bring foorth thornes nor any other fruite but figs such as agree to the nature of it thus Creatures in the earth water aire they all of them refraine such things as suite not with their nature and do that which is kindly for them Thus meere naturall and ciuill men they abstain from all matter of godlines and keepe them within compasse of that which is answerable to the being and faculties which they enioy thus a spirituall man his very nature doth make him auerse from workes which haue in them contrariancie to the being and life of grace hee hath receiued and doth incline him to exercise himselfe in such workes and words as are pleasing to that facultie of grace wherewith hee is indued For as nature which maketh nothing in vaine teacheth euery Creature to put foorth those powers and faculties which are in them so the law of grace inclineth
shew himselfe a broad to his people assembled they get nothing so much as those who are daily about the King who possesse his eare and are still solliciting their further aduancements thus in heauenly matters he who hath priuate accesse to God hath liberty to sollicite him with new Petitions from time to time such are most exalted and inriched with spirituall graces We must not then think it is enough to pray at Church as if Gods publike seruice did justle foorth his priuate Vse neither let vs excuse it because wee haue not the gift What a child is that which knowes not how to beg that which he wanteth aske his earthly fathers blessing but let vs practice this duty spare to speak spare to speed it is a sorry thing wee will loose for asking Obserue thirdly that mutuall Obser 3 instruction wherby one Christian doth instruct another is a helpe to our spirituall progresse we are a Col. 3.16 Heb. 3.13 10.25 bid often to teach and exhort one another Look as a litle light when it is ioyned to another maketh a great light thus two of meane knowledge meeting together ioyning light as it were to light their knowledge commeth to bee increased While we teach any thing we know we both do good to others and imprint the thing wee teach more fully in our selues neither must we think it enough that Ministers teach for as the great lights of the Sun Moone take not away the necessity of candle light no more doth the light of teaching publike make this candle light of our soules this domesticall light of mutuall instruction vnneedfull How lewd are they then who will not be taught any thing who will tell a man that shall teach them he loueth to heare himselfe speake leaue them to themselues they know what they haue to doe and others who will not teach any thing What serues Mr. Parson for and Mr. Schoolmaster it is not a thing belonging to our coat yea some who will not let fal a word of instruction themselues will yet if a Minister teach not cry out O he is a dumbe fellow hee teacheth not they see the fault of it here but why are not thy lips b Pro. 13.14 a fountaine of liuing waters c Pro. 15.4 a tree of life why art thou a dumbe Christian when God hath commanded thee to bee an instructor of others 4. That thinking on good things much helpeth vs forward euen as looking breedeth louing so when we by thought of minde looke vpon good matters sometime there is a loue of them bred in vs. d Psal 1.2 The blessed mans meditation is in the Law of God continually Meditating on the law of God doth bring on the doing of it e Mic. 2.1.2 euen as euill thoughts bring on euill actions For the thought is as the seede conception of al our actions Now look as after conception there is a trauell to bring forth and a birth in due season so when the soule by thought hath conceiued presently the affections are tickled and excited for the affections kindle on a thought as tinder doth when a sparke lighteth on it The affections moued the will is stirred inclined for as a ship is carried with winds so is the will with affections the will bent to a thing as the Queene and supreame Gouernesse commandeth al inferiour powers to execute what the thought suggested the affections seconded her selfe at length accepted Wherefore let vs draw our thoughts to those matters Vse we cannot do it of our selus a 2 Cor. 3.5 not thinke a thought but let vs look to him who is ready to work it in vs. If we trie it it will seeme tedious for our hearts being like children playing abroad euen as it is a paine to them to be kept in and held hard to any thing so it is to our hearts to be taken vp from their rouing held to considerations of heauenly nature But vse wil make it easie the sweetnes which at length we shal taste in contemplation will make it delightfull the rather doe it because though another cannot know thee yet thou must know thy selfe by thy thoughts as euill thoughts will argue an euill heart so good thoughts argue a good one for these cannot bee subiect to hypocrisie as words and deeds are which sometime come more from the respect of the Creature then of the Creator Thou must not thinke of thought as a matter free to thee That admonition is a great helpe If a mans will were perfectly good then instruction would serue the turne but his will being dull and backward he needeth admonition b Heb. 10.24 Consider one another to prouoke to loue Looke as dul Creatures must not only be shewed the way and set into it but by whips goades spurres or such like instruments driuen forward in it so must the dull hearts of vs by the goades of well framed admonitions Beside admonition is necessary for caution to keep vs back from running to this or that which would be perilous that as wild Creatures haue need of a bridle so we had neede of this bridle of admonition for the better holding in of our corrupt natures What Christians then are they Vse who if you admonish them will turne vpon you euery tub stands on it owne bottome they shall answere for themselues it may bee you will do worse your selfe you loue to take on you and haue other mens neckes vnder your girdle yet should one see hurt toward their body and state and not tell them they would hold him their enemy for euer but were thou sound and not an vlcerous piece of flesh thou wouldst let one handle thee by admonition and not take on so at it as a thing intollerable but as lime will fry when cold water is poured on it so these men full of pride and wrath which is a hellish fire they are all as hot coales let them be neuer so coldly and gently admonished 6. Watchfulnes is another Obser 6 helpe c Luk. 21.34 Take heed your hearts be not oppressed with surfeiting and cares of this life d Deut. 6.11.12 When you are in houses you builded not then take heede you forget not the Lord. Looke as it is a great safety to a besieged Citie when the watch is well kept so is it to vs who haue sin the world and euill spirits continually berounding of vs And looke as those who are in a neuter estate for health are much helped by watchfulnesse in diet and other such regard so are wee who are in our soules as neuters though spirituall yet in great measure carnall also 7. Lastly mutuall comforting Obser 7 one another is a help to go on in a godly course e Rom. 1.11.12 Paul desired to be with the Romanes to comfort them to be comforted of them As in ciuill conuersation we doe one giue a chearing to another that wee may the better go through the varietie of businesses and occasions so we ought in the spirituall communion also Euen as wee cheare one another by giuing entertainements such as delight the outward man and do exhilerate the heart in outward manner so should we seeke spiritually to raise ioy one in another the outward man battels when the heart is merry so when the Spirit reioyceth spiritually the whole man is the better and commeth on the better for it FINIS