A Help to True Happiness, Part 3

A Help to True Happiness · Part 3

p. 215The Third Part. Shewing how they muſt liue that are deliuered.

QVEST. I.

1. Q. SHall all that beleeue hauehave benefit by Chriſt?

A. All that truly beleeue ſhall, but there is a dead faith vvhichwhich profiteth nothing.

Here are tvvo things to be marked. Firſt that a true Faith, maketh vsus partakers of Chriſt, and his benefits. p. 216Secondly, That no dea… Faith can profit vsus. Look… as in nature of things, ſome are counterfeit meerly which hauehave an appearance, bu… want all inward ſubſtance o… that they make ſhew of; a… in falſe money and jewels i… is manifeſt; and looke as in plants, ſome hauehave 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 bear… one name: ſo in matters ſpirituall, there are ſome of them counterfeit and wilde as I may ſay: ſome othe… true, vnfained, good, peereleſſe, as it is ſaid in the Goſpell. p. 217Now looke as thoſe …ngs which are right in …eir kinde,Math. 13.45.46.Matt 13:45Matt 13:46 they are good to …ll ſuch purpoſes, as by na…re or ciuill inſtitution agree … them. Currant money is …od to procure, by way of …change, any earthly thing …e want: ſo a true faith is of …ſe, to bring vsus through Chriſt any bleſſing ſpirituall, … corporall which is good for vsus. T… reaſon is, becauſe …me faith doth really (as it is …ppoſed to imaginarily) that … truly vnite vsus with Chriſt: … that wee come to hauehave …ommunion, in all that is Chriſts, being vnited with …n, and by the faith of our …earts, now betrothed and …rried with him. For euen … a graft, ſet into a ſtocke, …aketh with it in the ſappe p. 218and life of it: and as a w… man now truly and lawful… married to a man, comme… to hauehave promotion in him and joint poſſeſſion of a good things with him: th… we being truely one wi… Chriſt, hauehave all our debts a… ſwered by him, hauehave right i… his righteouſneſſe; yea w… receiue that quickening Sp… rit iſſuing into vsus, from hi… our head.

Vſe Wherefore let vsus ſeeke true faith, vnfained faith, a… it isaa1 Tim. 1.5.1 Tim 1:5 called. It is ſaid of th… wiſe M…chant, he did ſee… bbMat. 13.45.Matt 13:45good pearles right in thei… kinde, not gliſtering glaſ… but Diamonds of luſtre. L… the value and profit of fai… (being true) perſwade th… to ſeeke it. Wouldeſt tho… hauehave pardon of ſin, would p. 219thou ſee ſinne ſubdued in …e, wouldſt thou hauehave the …rit of grace, wouldſt thou …e croſſes turned to thy …d, wouldeſt thou enioy …efits temporall or eter…l, euen as thy ſelfe willeſt? … beleefe, it will bring … all in due time. Why …e men idolize money and …e after it, but for this, that …ll fetch any thing they …uld hauehave.

Secondly, note that no …, vnſound faith, will … vsus in ſteed,Iam. 2.14.Jas 2:14 What doth …rofit (ſaith the Apoſtle) …gh a man ſay he hauehave faith … hauehave no workes, can faith … him? By this demand…, it is moſt ſtrongly deni… There are many kindes theſe dead faiths. Some 1… blinde preſumptions, p. 220which are meerely counte… feit: 2ſome are hiſtoricall p… ſwaſions, touching the trut… of the Articles of Religio… without any particular co… fidence: 3ſome are illumin… tions in the points of th… Goſpell, vvith miſground… perſvvaſions, like that … Hamans, Eſt. 6.6.Esth 6:6What ſhall be done the man the King will honour he no ſooner heard it vv… in the heart of the King, … honour a man, but vvh… ſhould the perſon be beſi… himſelfe: hee thought hi… ſelfe the man preſently Novv theſe are called faith becauſe they are inferiour … perations of the Spirit, a… hauehave an illumination like faith hath, though they … fer much from that vvhic… is vnfained, and purifie… p. 221the heart, as wild marjoram …th, from that which …oweth in gardens well …immed. Now none of …ſe can profit; though …rant money will fetch in …y commoditie wee lacke, … that which is counterfeit … reiected: ſo theſe faiths … like ſlips, they will not …ſſe in heauen, for the ob…ing of ſpirituall bleſſings …rough Chri… for theſe doe …ot …ely and inwardly v… vsus with Chriſt. N…w …te as a griffe tied on out…ardly, with a thread onelyonly, …ill not grow in a ſtocke, nor …hat which is vnited with a …ad, as a glaſſe eye, or as a …enne only, can euer receiue …e influence of ſenſe and …otion, as other members doe: ſo is it with theſe, p. 222whoſe faith doth at moſt vnite them with Chriſt, but a… a wenne is vnited to the body.

Vſe Let vsus 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 vsus not with mock-faiths which prof… nothing. Such as neuer tri… their faith, it is a ſigne they hauehave 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?

p. 223QVEST. II.

2. Q. HOw is a true faith diſcerned?

A. By the fruits, & namely by repentance.

The diſtinction, as alſo …e vnitie of things may be …ght, from the cauſes, which are one or diuerſe in …ery thing; from the ſub…ct or circumſtance of place wherein they are, and from …e properties or adjuncts alſo. But the diuerſitie of effects, do diſtinguiſh things more apparantly, then any …ther, by how much effects …re more obuious and perceiueable then other conſiderations; Thus a true faith p. 224differeth in all the cauſes, God working this doth i… 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 hauehave in them, it maketh a man know God, as a childe knoweth his father.

3. In the forme of affiance, p. 225for there is none true in falſe faith.

4. In the end, which is to bring vsus righteouſneſſe and life, receiuing the end of your faith; to this end God giueth it vsus, 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, …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 p. 226within 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 p. 227ſelfe, in all true Beleeuers. Firſt it doth worke repentance: for the nature of faith 1being to apprehend the louelove of God, this once felt of the heart, maketh it grieue that it hath ſinned againſt ſo louing a God. Hauing ſtirred vp 2repentant ſorrow, it dothaaAct. 15.9.Acts 15:9 purifie the heart; for looke as a wilde griffe ingraffed in a kindly ſtocke, commeth to hauehave the nature changed, ſo faith ſetting vsus into Chriſt, though by nature wee are wilde Oliue branches, yet we by grace of Chriſt, come to be altered.

It gouerneth the whole 3man, making vsus doe the things, in obedience which God hath commaunded, making vsus waite on God in aduerſitie,bbEſa. 28.16.Isa 28:16 without making p. 228haſt, 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.

4Finally it cauſeth peace, and quieteth the heart: for it bringeth the ſoule an acquittance and Quietus eſt, from all the ſinnes thereof, and ioy likewiſecc1 Pet. 1.81 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 p. 229if it hauehave on it good fruite: ſo is faith if it be accompanied with theſe fruites, but chiefely if it hauehave 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 hauehave it waſhed or clipped.) The Lord make vsus as circumſpect in this matter, where our danger is greater, by how much the thing it ſelfe is more precious.

p. 230QVEST. 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,ddMar. 1.15.Mark 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. p. 231Smoake 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.Acts 5:31 Chriſt is the Lord and King to giuegive 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 p. 232linked 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 p. 233plow 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 louelove 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, p. 234is put before the other for becauſe we hauehave 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 vponupon 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 p. 235Repentance, 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 hauehave faith, and to hauehave 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 louelove his God; none can louelove God till hee hauehave apprehended Gods louelove to him; no man can apprehend God as reconciled p. 236and 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 vsus then hence learne to aſſure our conſciences, that they hauehave truely beleeued; hauehave they ſorrowed with godly ſorrow for ſin, and ſhall wee doubt then whether they hauehave beleeued? we may aſwell doubt, whether there bee fire when wee ſee a ſmoake. But if we hauehave knowen no ſorrow for ſinne, then is our faith ſuch an one as will not profit vsus 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 p. 237their firſt conuerſion, nor after, hauehave 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 p. 238euill, is moſt diſplayed, in that which it doth worke in the heart, the moouing, to Obſer. 2 wit, of affections. 2 It is not eueryevery change of the heart, but ſuch an one as hath euer following it a change,Matt. 3.8.Matt 3:8 both of inward conſtitution, and outward conuerſation.Iſa. 58.5.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.Joel 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.Jer 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 p. 239ſometime hee thought the onelyonly 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 vsus 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 hauehave 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.

p. 240Further it is to be marked, it is not onelyonly 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 vntounto 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 prim… 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 p. 241with 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 eueryevery word …nd good worke, into all manner of holy conuerſation. This being the order of theſe benefits. 1. The Spirit is ſent vsus from Chriſt, to work faith in vsus, by which we reſt on him, and are vni…ed with him. 2. We receiue upon this immediately, iuſti…cation from him. 3. When …ow Gods louelove to vsus (being ſo wretched in our ſelues) is p. 242apprehended, wee come to feele working in vsus, this Spirit of repentance. 4. The Spirit hauing now brought vsus to diſlike of our ſin, turne from it, feele it a burthen, doth inwardly ſanctifie vsus, killing ſinne and quickening vsus with that life of grace, which inableth the ſoule to ſupernaturall operation. Fiftly, Hauing giuen vsus (who are Chriſts) theſe new abilities, it is likewiſe with vsus, to lead vsus in the exerciſe of them,Rom. 8.14Rom 8:14 according to that; S… 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 i… was; So that theſe thre… p. 243changes 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 Phyſici…ns, before they will giuegive 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 Spi…t cauſe Repentance, and the change of it, by which p. 244the hould of ſinne, comme… to be ſo looſened, that t… ſoule is ready of it ſelfe, … labour the expulſion of … before hee doth ſend … grace of mortification a… quicknance, and reſtore in … the integrity of a ſpirit… conuerſation.

Vſe 1 Wherefore wee may ſ… that many are farre fro… Repentance. Some neue… hauehave any change of iudgement or affection touching their former waies, but w… boaſt they are no Changlings, count it leuitie vnbeſeeming the ſtaidneſſe of wiſedome, to alter in iudgement or courſes. Some hauehave a change in them, but it may be ſaid of them as of ſome ſnakes, they hauehave caſt their coates, but keepe their poyſon. p. 245Some deſiſt from ſome …nnes, but yet hauehave no ha…ed of them: ſome by …elues hauehave a brunt ſome…me of ſorrow, but it hath …o roote in the heart, and …niſheth: ſome like Iudas …aue a ſtrange turne in mind, …d yet are not turned againſt ſinne, as ſinne, is of…nſiue to God. For as hee …hat feareth not to touch a coale for the fire in it, doth …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.

p. 246Ʋſe 2 Let vsus labour alſo to fin… a change, as we would aſſ… our ſelues of true Repentance. If we can ſay, ſometime I hauehave loued ſuch vanities and ſinnefull courſes, and would iuſtifie them; but now I diſlike and ha… 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 i… men ſee and are ſorrowfull that they hauehave beene out of their waies, will they, nay can they go on in them a before? No more can we repent, that wee hauehave gone amiſſe, and ſtill continue the ſame courſes. Repent and bring foorth fruits worthy Repentance.Math. 3.8.Matt 3:8

p. 247QVEST. V.

5. Q. WHENCE commeth this …hange?

A. Chiefly from the ſight and feeling of Gods mercy towards vsus 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 louelove p. 248of God come in ſome meaſure, to be taſted by it.aaZach. 12.10.Zech 12:10 I will poure out my ſpirit of grace and deprecation, and they ſhall mourne, bbMat. 3.7.Matt 3:7repent 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 louelove 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 p. 249renued; 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 louelove to God (for it is louelove to greeue, that wee hauehave offended him) had not hee firſt cauſed his louelove to ſhine vponupon vsus.

As euer then thou wouldſt repent, Vſe get a taſte of Gods louelove, one haire of louelove will draw more then a yoke of oxen, the ſofteſt things will breake the hardeſt. A ſword which will be ſtricken vponupon iron or ſteele ſafely, may bee broke (men ſay) on a fetherbedde. What is harder then a Diamond which abideth p. 250the 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 vsus to ſee it, that ſo our hard hearts may bee diſſolued through the abundance of louelove manifeſted in it. What is ſo hard, but fire caſteth and melteth it? what fire is ſo hotte, as the louelove wherewith God hath loued vsus in Chriſt?

p. 251QVEST. VI.

6. Q. FRom what is the heart changed?

A. From louelove of the world to the louelove 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 eueryevery 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 vntounto; Thus in Repentance, the point from which we turne, is the louelove of the world and careleſneſſe: the point to which p. 252we are changed and conuerted is, the louelove of God and care to pleaſe him.

Obſerue then firſt; That by nature all of vsus liue in adulterous louelove of the world, the perſons, things, faſhions in it.Iam. 4.4.Jas 4:4 O yee adulterous (ſaith Iames) Looke as women from what time they fall away from louelove 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 hauehave this adulterie in them more openly; ſome more couertly. For euen as there p. 253are 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, giuegive 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 hauehave this adulterous louelove to the world, but thinke no more of it, thenaa2 King. 8 12.13.2 Kgs 8:122 Kgs 8:13 hee of Syria did thinke, he had in him that cruelty, which he after ſhewed. For as men may hauehave a diſeaſe in body, which they think themſelues moſt free of: ſo in ſoule alſo, Such are all Chriſtians, who hauehave not receiued the ſanctifying grace, which maketh p. 254the heart good and honeſt.

Vſe. Wherefore let vsus 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 hauehave by our profeſſion, betroathed our ſelues to God, it ſhall bee eaſier for Turkes then for vsus, for we breake our faith, and leaue an all-ſufficient God, for tranſitorie trifles and pleaſures of p. 255ſinne, which laſt but for a ſeaſon.

Obſerue ſecondly from hence, That we are turned to the louelove of God, from the louelove of this world, that our growing out of louelove with the world, is our returning into louelove 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 vsus; the truth is, wee who by ſinne, hauehave turned from God, to the inordinate louelove of theſe things, can neuer returne to God till theſe be left, as hee who is come hither from p. 256any 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 eueryevery 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 eueryevery where preſent, while wee turne our hearts and affections from him, and ſhut the eyes of our mindes, from beholding of him; And wee p. 257turne to him, when we open the eye of Faith, and vnite our ſelues with his mercy, and cleaue vntounto him with the louelove of our ſoules. This then being our way of returning to our God, let vsus labour to roote out, this ſtinking weed of inordinate louelove to earthly things, as euer we would aſſure our ſelues, wee hauehave louelove to God. A chaſt wife will not content herſelfe in the maine to be loyall, but ſhe will not giuegive light behauiour, lauiſh fauours, vnchaſt kiſſes to any perſon; And ſhall not wee take vp our hearts for halting; for ſo much intemperate concupiſcence, as ſtill dwelleth in them, to things earthly, if thou doſt but cry out againſt this, thou ſhalt hauehave an euidence p. 258of thy chaſt louelove to God,aaDeut. 22.26.27Deut 22:26Deut 22:27 as the Virgin that cried out, while villany was offered her, ſhe was indeed innocent, for ſhe cried out.

Obſerue thirdly, That all men before conuerſion are careleſſe of God.bbRom. 3.11Rom 3:11 None vnderſtandeth, none ſeeketh after him; proportionally as we louelove any thing, wee minde it, and are carefull about it. Now by nature hauing in vsus no true louelove to God, how can wee be carefull of him. Looke as in the 2. of the Prouerbs ccPro. 2.17Prov 2:17, the adulterous woman is ſaide, to forſake the guide of her youth, that is, her heart did not cleaue vntounto him ſo, as to be carefull of dutie toward him. So all ſpirituall adultereſſes, caſt quite away, all rememberance p. 259and care of God. For alaſſe, what would this doe, but breed a regret in their conſciences, and make them they could not follow, their diſloyall courſes ſo delightfully. Looke at the liues of men, eueryevery thing is cared for, but God and heauenly things, are quite as out of ſight, out of minde alſo. Nay ſome they euen ſtriue, to put theſe matters out of thought, it is but a fit of Melancholy, to looke this way. We are like the DeputieddAct. 18.14.15.Acts 18:14Acts 18:15 Gallio, had it beene a point of Iuſtice hee would hauehave medled, but for queſtions of Gods law hee cared not (it is ſaid) for thoſe things. To branch forth this careleſneſſe, 1. Men before conuerſion, care not for ſin p. 260whereby they offend God;bbIer. 8.6.Jer 8:6 none ſaith, what hauehave I done? they no more ſticke vponupon ſinne, then an adultereſſe on her vncleane dalliance.

2. They care not to vſe any meanes to be reconciled to God: Nay the further they can keep them off him, it is better with them: hence it is that they affect ignorance, and hardnes of heart.

3. They are not for any courſe, which God doth vſe toward them, to reclaime them, bee it by words or blowes, it being with them as with Salomons foole, withccPro 17.10. and 27.22.Prov 17:10Prov 27:22 whom nothing entreth, whether one ſmite or vſe indignation, neither piping nor lamenting will preuaile; And as the Drunkard in the p. 261ddPro. 23.35.Prov 23:35Prouerbs, doth not heede his knockes, to take admonition by them, no more do theſe.

4. What diſhonor will be done to God, they are careleſſe of it. We paſſe not how they be vſed whoſe perſons we louelove not. O this careleſſe eſtate of God, it is the height of wickednes, the Lord keep it farre from vsus; but as men aſleep dreame of many vaine matters, but take no thought of more ſerious and ſubſtantiall buſineſſes; ſo men aſleep in ſtate of ſin, their thought and fancie is running, about vaine tranſitorie things, but they take no care of matters of God which concerne their peace.

Laſtly marke, a conuerted man is made carefull and p. 262conſcionable to pleaſe God.ee2 Cor. 5.9.2 Cor 5:9 Wherefore wee dwell at home or go from home, wee ſtudie to pleaſe him:Col. 1.10.Col 1:10 grow vp to pleaſe GOD in all things; that looke as Courtiers they affect to pleaſe their Soueraignes, and will not ſtirre in word or deede, further then they ſee will bee well taken, they are men that dwell at Placenza (as the Italian ſaith;) thus Gods children in all they doe, labour to be pleaſing in his ſight. Care commeth from louelove and feare; Now Gods children conuerted, hauehave both the louelove of God, and the feare of him, ſo that they cannot bee but carefull to pleaſe him.

Vſe. Wherefore, let vsus like good ſeruants, who will p. 263learne to know the length of their Maſters feete, let vsus (I ſay) learne to know the will of God, and to performe it acceptably through his Chriſt, when GOD hath receiued vsus of adultereſſes, to grace and fauour: how ſhould it pricke vsus forward to care and diligence in dutie, while wee thinke how long we walked vndutifully toward him.

QVEST. VII.

7. Q. WHat is this change called?

A. It is called in the Scriptures a new Creature, 2 Cor. 5.17. Gal. 6.15.

p. 264You muſt obſerue, hee asketh here of Repentance, as it is a change accompanied with ſanctification of heart and reformation of life: not as the change of Repentance is preciſely and rigorouſly diſtinguiſhed, from ſanctification and reformation; Now Repentance thus taken, is called a new Creature.

For opening whereof, we muſt not thinke, that a man is for ſubſtance made new, but onelyonly in quality and faſhion, as when we turqueſſe an old garment, making it vp againe, wee ſay it is a new garment, that is made vp in new faſhion, though it bee the old ſtuffe it was: ſo it is with our making new in Chriſt. Looke as the aire in p. 265ſubſtance is all one in the night ſeaſon which it is in the morning, but in the night it was all darkened and obſcure, in the morning it is all inlightened: ſo it is with vsus, the ſame wee are for ſubſtance in the ſtate of ſinne, and in Chriſt, but in ſtate of ſinne we are all darkeneſſe of ignorance and luſt, in ſtate of grace we are all light in the Lord,aaEph. 5.8.Eph 5:8 as Paul ſpeaketh: but more fully to vnderſtand it, 4. things ſhall be briefly opened. 1. How this new Creature is begotten. 2. In what it ſtandeth. 3. In what order it is brought foorth. 4. The workes whereby it is diſcerned.

1. In generation of children there are Parents and a ſeede of each Parent, and a p. 266force making the ſeed fruitfull. This new babe hath a father and mother, God and his Church: a ſeede whereof it is begotten, a ſeede inward from God, that reuelation and inſpiration, which within the ſoule he cauſeth; outward from the mother, that externall propounding of the word of God; Finally, here is likewiſe that vertue of Gods Spirit, working through this ſeede, a new Creature in vsus. If men by reading precepts of Grammer, and Logicke, can beget of ignorant perſons Grammarians, and Logitians, is it any wonder if God, by his moſt holy word beget, of vsus by nature ſinnefull and prophane, holy righteous perſons? though wee muſt not p. 267thus conceiue, as if there were not a higher thing in Gods begetting, then the other.

2. This new Creature ſtandeth in a diuine nature, asaa2 Pet. 1.42 Pet 1:4 Peter calleth it, which God by his inward worke, doth create in vsus, not drawing that foorth, which in vertue of power was before in vsus, as men of Arte onelyonly doe, when they make an ignorant Scholler become an Artiſt with them: but cauſing theſe things to exiſt, whereof we hauehave not a ſeed, or ſparke left in vsus by nature, the diuine quality changing ſoule and body, is this new creation in vsus, viz. light and wiſedome in the minde which doth purge it from ignorance, error, vnbeleefe, p. 268vanitie, &c. louelove in the will which doth purge it from rebellion againſt Gods law, and inclination to euill. The 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 vsus, our ſtate and actions.

The affections of the minde are ſanctified: the outward man commeth likewiſe to be renued, not onelyonly 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 p. 269bbRom. 6.13.19.Rom 6:13Rom 6:19weapons 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,cc1 King. 8.10.11.1 Kgs 8:101 Kgs 8:11 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 p. 270duplicate page p. 271duplicate page p. 272duplicate page p. 273duplicate page p. 274duplicate page p. 275duplicate page p. 270wombe, 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 p. 271the worke of grace begunne in them. Such in whom from tender yeeres hauehave 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,aa1 Ioh. 2.13.1 John 2:13 the knowledge of the Father. Firſt nature teacheth each lambe to know his Ewe; ſhall not Gods lambs, p. 272euen by an inſtinct, of their heauenly nature which they hauehave receiued, knovv him the Father of them?

2.bb1 Ioh. 3.141 John 3:14 LoueLove of the Saints, who are begotten of the ſame ſeede with them. Nature maketh perſons of a bloud louelove more neerely, then thoſe twixt whom there is no bond of conſanguinitie: ſo here grace teacheth, and inclineth chiefly to the louelove of thoſe, in whom the Conſanguinitie of the ſame grace, may be diſcerned.

3.ccGal. 5.17Gal 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 p. 273ſinnefull luſts, which fight againſt the ſoule.

4.dd2 Cor. 5.17.2 Cor 5:17 New men will hauehave new deſires, new workes, euen the workes of their heauenly Father: ſpecially they will hauehave new words. EueryEvery Countrey-man may bee knowne by his tongue, an Engliſh man, a French, &c. So there is aeeEſa. 19.18.Isa 19:18 language of Canaan, which theſe babes ſpeake, by which they may be diſtinguiſhed from others.

Let vsus then ſtriue to ſee, Vſe. that wee are eueryevery where renued, that ſo we may bee able to aſſure our ſelues of our ſound Repentance and conuerſion to God.ddGal. 6.35Gal 6:35 Circumciſion, vncircumciſion, all are nothing, where there is not this new Creature. p. 274Thou who haſt no knowledge of God, thou who beareſt an aking tooth at his children, who hauehave 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 vntounto their owne children begotten of them: ſo God will p. 275not giuegive his heauenly inheritance, but onelyonly to thoſe, who ſhall bee begotten of him, and hauehave 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 p. 276quickened with a new life and nature; theaaEph. 4.18Eph 4:18 life of God, and thebb2 Pet 1.42 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 wereccRom. 6.20.22.Rom 6:20Rom 6:22 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 p. 277ſinne, as if we were the ſeruants of it; hence Chriſt reaſoneth,ddIoh. 8 39.40.John 8:39John 8:40 were yee Abrahams children, ye would refraine ſeeking to kill mee. EueryEvery 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 p. 278to the being and faculties which they enioy: thus a ſpirituall man, his very nature doth make him auerſe from workes which hauehave 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 eueryevery Creature to put foorth thoſe powers and faculties, which are in them: ſo the law of grace inclineth the ſpirituall man, to exerciſe this grace, in keeping a cleare conſcience in godlineſſe, asaaAct. 24.16. Heb. 13.18Acts 24:16Heb 13:18 Paul did. Looke as a chaſt wife, from the time ſhee is p. 279married, deſireth to hauehave no fruite, which company with her Husband doth not beget: ſo a new man from the time he is in Chriſt, married to him, deſireth to bring foorth no workes, or words, which Chriſt by his Spirit, doth not worke and ſpeake in him.

Obiect. But we ſinne?

Anſw. bbRom. 7.17.Rom 7:17Not we, but ſin in vsus, we ſinne not willingly, Should an vncleane perſon allure the wife that lieth in my boſome, and get an adulterous brood, my ſelfe not conſenting, ſhould I be guiltie or accounted as the Parent of them? Thus when the Deuill inueigleth the concupiſcence vvhichwhich is in vsus, and bringeth forth ſinne, while our will as we are ſpirituall p. 280goeth againſt it, the Lord will hold vsus innocent, and account theſe ſinnes as no fruits begotten by vsus.

QVEST. IX.

9. Q. IS this perfect?

A. No, we beleeue not perfectly, and therefore wee cannot louelove perfectly, but wee muſt ſtriue to perfection, Mar. 9.24. 1 Cor. 13.9. Heb. 6.1.3. 2 Pet. 3.18.

Here are three things to be marked. Firſt he anſwereth the queſtion negatiuely, by denying of it. Secondly, he giueth a reaſon, from the imperfection of faith and louelove. Thirdly, hee by preuention (leaſt men ſhould take occaſion p. 281of ſloath) doth in the third place ſet downe our dutie, that we muſt ſtriue forward. To the firſt, none can ſay,aaPro. 20.9Prov 20:9 my heart is cleane.bbIam. 3.2.Jas 3:2 In many things wee ſinne all:cc1 Ioh. 1.81 John 1:8 He that ſaith hee hath no ſinne, deceiueth himſelfe. Though we hauehave ſuch grace as maketh vsus endeauour to auoide all ſinne, and doe all righteouſneſſe, yet is our grace eueryevery way imperfect, for the degree of it: that looke as an infant, though he hauehave eueryevery member of a man, yet hee hath no member which is not imperfect: ſo it is with vsus. And looke as the aire in the morning, or firſt riſing of the Sunne, though it bee eueryevery where light, yet it hath eueryevery where darkeneſſe, and therefore p. 282receiueth till high noone further and further illumination, as we ſee in daily experience: ſo the Sunne of righteouſneſſe getting vp in our ſoules, doth ſo diſpell the darkeneſſe of them, that ſtill there is much left in them, by his preſence to be more and more ſubdued in vsus.

Vſe 1 Be not then diſmaide, though thou findeſt much corruption, which is not yet expelled, but be thankefull that thou haſt any grace, which ſometime thou waſt voide of. In perſons recouering from ſome great ſickneſſe, doth health come fully at once? O it returneth on foote by ounces as wee ſay: yet it doth them good, that their paine is more tolerable, that they can doe that they p. 283could not hauehave done, though they feele much infirmitie ſtill clogging of them; thus ſhould it be with vsus.

Let vsus learne ſecondly, to Vſe 2 finde our imperfections; few know them, which doth make ſo litle pouerty of Spirit, and labouring with God for ſupply of them: till wee feele emptineſſe, there is no naturall hunger riſing in vsus; till we feele our ſpirituall defect, how ſhould this ſpirituall hunger get vp, without which the ſoule can hardly take increaſe?

Secondly obſerue, that our faith and louelove, are both imperfect, and ſo all our conuerſation imperfect; the fruit cannot hauehave that, which the tree hath not in it to giuegive. If our inherent graces which p. 284are the tree, be imperfect, the fruite muſt needs bee ſo alſo.dd1 Cor. 8.2.1 Cor 8:2 Wee know nothing as we ſhould, of thoſe things which we know, and many things wee are ignorant in, which we ſhould know. We are like the blinde maneeMar. 8.24Mark 8:24, whoſe eyes now opened, began to ſee men like trees: Looke as children know not at all many things, they come to know afterward, ſo we; and looke as they doe not know fully thoſe things, which they know but ſuperficially: ſo is it with vsus in heauenly matters. Hence our confidence cannot bee perfect. Thoſe who know God beſt, truſt him beſt, otherwiſe then it is with men.ffPſal. 9.10Ps 9:10 Thoſe who know thee, will truſt in thee; thoſe who p. 285dimly know him, his goodneſſe and truth, they can but weakely beleeue on him. Neither doth it hinder this truth, that ſometime ſimple men, who can anſwere you little of God, are ſo ſtrong in faith, that they ſuffer Martyrdome, when Schoole Doctors turne tippet; for as theſe hauehave a more excellent confidence in God, ſo they hauehave a more worthy knowledge, then the greateſt Doctors, for they doe in cleare light, ſee God to bee vntounto them, a mercifull, faithfull, and all-ſufficient God, in eueryevery ſeaſon, which the other hauehave not, though in ſpeculatiue knowledge, they farre out-ſtrippe them. Hence likewiſe, louelove muſt needes be imperfect; for the appetite, p. 286as it cannot mooue to that it knoweth not at all; ſo it cannot moue further for degree then it doth know the degree of goodneſſe, in the thing it moueth to; Now vvhen vve knovv not hovv abſolute for degree, theſe good things are, vve cannot louelove them in perfection.

Againe, louelove follovveth not only the thing knowne, but the euidence of knowledge; hence it is that if I know a thing by heare-ſay, I cannot pitty it ſo, as if I did ſee it: ſo the good of another, doth not ſo affect being reported, as if our eyes beheld it; for the knowledge of the eye, is more euident then of the eare.

So becauſe our knowledge, is an ineuident knowledg, by p. 287heare-ſay of beleefe: hence it is that wee cannot ſo louelove God, as if we did ſee him as he is; knowledge, confidence, louelove being imperfect, all our operation is imperfect: if the member whereby I moue be lame, needes muſt my pace bee halting likewiſe.

Let vsus then labour to ſee our wants, in theſe regards. If our bodily eye did ſee but dimmely, we would doe twentie things to helpe it. The longer we follow God, the better wee ſhould know him, the more we hauehave proued him, the better we ſhould truſt him, and louelove him; thus it is with men, who would thinke it a wrong to them, after we hauehave long knovvne them, if our truſt and louelove p. 288to them, ſhould not take increaſe.

Obſerue thirdly, That we muſt all ſtriue to perfection.aaMath. 5.48. 1 Cor. 13.11.Matt 5:481 Cor 13:11 Be yee perfect. As nature hath made moſt things imperfect, ſo ſhee hath put a propertie, by which they inlarge themſelues, and grow out to the perfection, which doth agree to their kinde; thus plants and liuing Creatures, we ſee what they are in their ſeede: when they are foorth of it, we ſee what little beginnings they hauehave, but yet they neuer ceaſe mouing, till they attaine their due perfection; thus God hath made all his Babes ſmall and weake in their beginning, but yet his grace hath this propertie, it will growbbMat. 1….31.32.Matt 1:31Matt 1:32 like a muſtard ſeed; this bodily p. 289life wee hauehave receiued, wee would be loath but to come in it, to the perfect ſtature which doth belong to vsus: thus hauing receiued the beginning of a diuine nature, we muſt ſeeke the increaſe of it in vsus. Our life is likened to a race: now a race is but moderate in the beginning, (for hot at hand doth not alway ſpeede beſt:) but the further we go the faſter, the neerer the goale our pace is moſt feruent: ſo ſhould all the courſe of our life bee a progreſſe to perfection. Perfection in regard of ſinne to be purged out, in regard of grace to bee increaſed, and ſtrengthened in regard of our actions and operations. For euen the things wee doe, we muſt labour to doe them p. 290more fully: we ſee in recouering health, how wee are affected. Somewhat better will not content a man though he can ſit vp, yet he dare not go foorth of his chamber, when he dares go within the houſe into other roomes, then oh, if he could feele his ſtomacke, if he go abroad and feele but faintnes, oh if he could but walke in his accuſtomed ſtrength; thus we ſhould be affected, in receiuing ſpiritual ſtrength from this ſickneſſe of ſinne, till we feele our ſelues inlarged to walke conſtantly and cheerefully before the Lord, we ſhould neuer bee at reſt. But alaſſe, many of vsus ſtand dwarfes in religion, wee are affected like as young Schollers are to learning, in ſeeking p. 291grace, wee care not how little we hauehave: but if we will not bee dead moles which grow a pace for a while, and giuegive ouer quickly, but liuing birthes in the wombe of the Church, expecting to bee brought foorth in that kingdome of glory, then let vsus hauehave careaa2 Pet. 3.18.2 Pet 3:18 to grow in grace, and the knowledge of our Lord Ieſus Chriſt. Such as are no wiſer at fiftie, then they are at fifteene, oh how we cenſure it in them. Let not the ſame thing ouertake vsus, in the matters of God; we had the more neede to ſtriue, it is no eaſie thing to out-wraſtle a ſickneſſe; beſide the nature of ſickneſſe, doth make men indiſpoſed to reſiſt it: ſo doe our ſinnes preſſe vsus downe, that without p. 292good reſolution, we ſhal not be able to deale againſt them. What might we come to in Chriſt, if wee would ſtriue: but oh, a handfull with eaſe, better keepe where we are with quiet we thinke, then to make our condition, by ſtill dealing with our ſelues, too too reſtleſſe; but where wee ceaſe to go forward, wee beginne to go backeward.

QVEST. X.

10. Q. HOw muſt we ſtriue?

A. By a diligent vſe of the meanes, which GOD hath appointed, for our increaſe in Faith and Repentance, p. 2931 Pet. 2.2. 1 Theſſ. 5.19.20.

We hauehave neede to ſtriue, that grace may get vp and grow in vsus. Hee who will hauehave a plant thriue in a ground dry, barren and vnkindly for it, muſt ſtriue much, becauſe his ſoile will not doe further, then it is forced: ſo he that will make fire burne, in greene moiſt wood, muſt follow it with blowing: thus to get Gods grace thriue in our natures, which are as apt to the weedes of vice, as auerſe from eueryevery true vertue, hee muſt ſtriue with them, and offer violence to them. But becauſe if our ſtriuing be not in a right courſe, it will not be profitable; therefore wee muſt not onelyonly know, that p. 294we are to ſtriue, but the order alſo, in which we are to ſtriue. Now 3. things are in the anſwere. Firſt, By vſing meanes. Secondly, vſing them diligently. Thirdly, the meanes are deſcribed, which are thus to be vſed, viz. Such meanes as God hath appointed to that end. There is no endeauour to attaine any end further, then it cauſeth an vſe of meanes conducing thereto: as there is no true deſire and will to be rich, where a man doth not vſe ſome courſes, whereby he may gaine and lay vp, and in time grow to a full ſtate; So there is no true willing, or endeauouring to be rich in faith or grace, further then there is an vſe of thoſe meanes, which both p. 295worke it and increaſe it in vsus. Looke as the firſt breeding and feeding vp this naturall man, requireth vſe of means: ſo it is with the ſpirituall man, there muſt be meanes vſed to bring him to being, and continue him in being.

Wherefore ſuch as care Vſe 1 not for meanes, may be wiſhers and woulders like Balaam, but they hauehave no true will of obtaining grace and ſaluation. He hath no mind to go to a place, who wil not riſe to ſtirre a foote thither, when it is free for him if he would.

2. Note that meanes muſt not onelyonly be vſed, but diligently.aa2 Pet. 1.10.2 Pet 1:10 GiueGive diligence to make your calling and election ſure.bbHeb. 6.12.Heb 6:12 Be not ſlothfull, but ſtriue through faith p. 292duplicate page p. 293duplicate page p. 294duplicate page p. 295duplicate page p. 296and patience, to inherit the promiſes. Hee who doth row againſt the ſtreame, muſt ply his oare, or hee will go downe the ſtreame: ſo it is here, we go againſt the ſtream of corrupt nature, ſo farre as we go in grace. Now this diligent vſe ſtandeth, in vſing all the meanes, priuate and publique. If a Phyſician bidde one take three ſeuerall things, he will not thinke it well to take one: no more when God preſcribeth hearing, praying, receiuing the Sacrament, is it enough for vsus, to thinke it well, if we do vſe ſome one, neglecting others? As nature hath made nothing in vaine, nor any thing for all purpoſes, but one thing to one principall end: ſo God hath ordained p. 297vsus, none of all the meanes for our ſoules in vaine, and hee hath not made one of them ſufficient to all vſes, but one to one purpoſe, a ſecond to another, the ioynt number of them ſufficient, for our full and proſperous growth. Wherefore, as wee uſe not onelyonly meate, but drinke and exerciſe, as wee hauehave care of our ſleeping, waking and paſſions, that they may be ordered ſo, as maketh for our health, and thus vſe the whole multi…ude of helps, for our bodily health: ſo muſt we for our ſoules alſo.

2. The ſecond point of diligence is, wee muſt vſe them with aſſiduity and con…ncie, as occaſions are of…red. For as our body neuer p. 298ſtandeth long in a ſtate, but after one ſuſtenance taken, there is a preſent decay growing on vsus of bloud and Spirits, that within few houres, we muſt vſe meanes againe: thus in our Spirits refreſhed, there is a decay, not of the ſubſtance of grace but of the feruor, alacritie, ſtrength wee feele, which doth neceſſarily call vsus to renue vſe of meanes.

Againe, though the word be immortall ſeed, and therefore abideth, which corporall food is not: yet in this it is like to corporall food, that looke as bodily food doth not put to the body, all that ſubſtantiall ſtrength and latitude which belongeth to it: ſo the food of the word doth not at one time augment the p. 299ſoule, with all length and depth of knowledge, faith, louelove, hope, juſtice, temperance, which it is to bee brought vntounto. In which regard, Soules hauing grace, hauehave neede to go ouer with the vſe of meanes, as well as others, that the diuine nature, may be more and more inlarged, getting vp as the light of the Sunne doth in the aire which it inlightneth.

3. We muſt be carefull to vſe meanes, as to take heede diligently of that which ſhould hinder the fruite of them. Diligence in doing any thing maketh vsus preuent all incident hinderances to that we would effect: thus we take phiſick cum cuſtodia, we will not go into the aire, nor do ought, nor vſe diet, p. 300which ſhould be a let to the working of it. For ſedulity or diligence is a daughter of Prudence, and it is a taskemaſter or Surueyor to other vertues in their workes: it doth ſee to this, that eueryevery circumſtance, be done to the full, as is fitting for the purpoſe which we intend: it is neuer abſent from vsus in doing any thing, which our iudgement duely eſteemeth, and our will is well affected vntounto. It is pittifull to ſee how many vſe no meanes: others when we call them to this diligent ſtrife for progreſſe, why what would wee hauehave of them? it is not our owne righteouſneſſe or goodneſſe which muſt ſaue vsus. So, what ſtill hearing, praying, ſtreining theſe p. 301ſtrings, there is moderation in eueryevery thing: ſome are ſo negligent through their folly, which judgeth not theſe things ſo neceſſarie, and their want of inclination to them, that to moue theſe vntounto them, would make them all a mort as if you did knocke them dovvne with a beetle.

Some thinke meanes are good indeede, as preaching to people vnconuerted, but not ſo needefull for others; wee neede not heare preaching daily, as feede dai…ie: for that is a food immortall. But would theſe now conſider, how by our owne nature, the Deuill, the World, the worke of grace is oppoſed: They would ſee that there vvere p. 302no leſſe neede to vſe diligence and aſſiduitie for the ſoule, in vſe of meanes, then for the body it ſelfe. Ciuill things are not learned, but they muſt bee diligently followed. When ſhould we hauehave a Scholler if he ſhould go to ſchoole one day and play two.

2. It is a good ſigne of a good Chriſtian, vvho vſeth helpes vvith diligence when hee ſeekes to others to teach and helpe him.aaPro. 10.4.Prov 10:4 The diligent hand maketh rich: ſo they are rich in faith and grace, who moſt diligently vſe the meanes, which helpe them thereunto.

Laſtly obſerue: They muſt bee meanes ordained of God to this end; hee who miſſeth in choice of p. 303his meanes, ſtill faileth of his end, to vvhichwhich he would attaine: euen as hee that miſſeth the way, leading to a place hee would go vntounto, doth miſſe of comming to that place hee deſireth.

The meanes are the way, by vvhichwhich a man doth go to, and compaſſe the end which he propoundeth. If therefore wee ſhould propound to grovv in grace, but yet chuſe ſuch meanes, as GOD hath not ſanctified, vvee ſhould runne on in a wrong vvay, neuer comming to that vve intended. As no meanes naturall, can feede our naturall man, but thoſe vvhichwhich the vvord of God in Creation p. 304hath bleſſed to this end: So no meanes can ſuſtaine, and increaſe that diuine nature, but thoſe vvhichwhich God, by the vvord of inſtitution, hath bleſſed to ſuch purpoſe.

Such then vvho ſeeke by meanes ſuperſtitious to grovv vp in grace, by a picture, a crucifix, ſtinted orizons, they feede on chalke for cheeſe, and can neuer grow in grace theſe waies. Some thinke, why what needes preaching, cannot they read learned Sermons at home:aa2 Kings. 5.12.2 Kgs 5:12 though Abana and Pharpar had as good water as Iordan, it would not heale Naamans leproſie, as the other did: ſo though in it ſelfe a Sermon p. 305printed be as good, yet it hath not pleaſed GOD to appoint by reading printed Sermons ſo ordinarily, to worke Faith and Conuerſion, as by the other.