Book 1, Chapter 5: What Must a Man Do to Come to God?

Of the first main question touching man.

Question 1. What must a man do, that he may come into God's favor, and be saved?

For answer to this question, some grounds must be laid down beforehand. The first is this: that we must consider and remember, how and by what means, God brings any man to salvation. For look how God saves others; so he that would know how to be saved, must use the means whereby God saves them.

Sect. 1.

In the working and effecting of man's salvation, ordinarily there are two special actions of God: the giving of the first grace, and after that, the giving of the second. The former of these two works has 10 several actions. 1. God gives man the outward means of salvation, specially the ministry of the word: and with it, he sends some outward or inward cross, to break and subdue the stubbornness of our nature, that it may be made pliable to the will of God. This we may see in the example of the jailor (Acts 16) and of the Jews that were converted at Peter's sermon (Acts 2). 2. This done, God brings the mind of man to a consideration of the law, and therein generally to see what is good, and what is evil, what is sin, and what is not sin. 3. Upon a serious consideration of the law, he makes a man particularly to see and know, his own peculiar and proper sins, whereby he offends God. 4. Upon the sight of sin, he smites the heart with a legal fear, whereby when man sees his sins, he makes him to fear punishment and hell, and to despair of salvation, in regard of any thing in himself.

Now these four actions, are indeed no fruits of grace, for a reprobate may go thus far; but they are only works of preparation going before grace; the other actions which follow, are effects of grace. 5. The fifth action of grace therefore is, to stir up the mind to a serious consideration, of the promise of salvation propounded and published in the Gospel. 6. After this, the sixth is, to kindle in the heart, some seeds or sparks of faith, that is, a will and desire to believe, and grace to strive against doubting and despair. Now at the same instant, when God begins to kindle in the heart, any sparks of faith, then also he justifies the sinner, and withal begins the work of sanctification. 7. Then, so soon as faith is put into the heart, there is presently a combat: for it fights with doubting, despair, and distrust. And in this combat, faith shows itself, by fervent, constant, and earnest invocation for pardon: and after invocation follows a strength and prevailing of this desire. 8. Furthermore, God in mercy quiets and settles the conscience, as touching the salvation of the soul, and the promise of life, whereupon it rests and stays itself. 9. Next after this settled assurance, and persuasion of mercy, follows a stirring up of the heart to evangelical sorrow, according to God, that is, a grief for sin, because it is sin, and because God is offended: and then the Lord works repentance, whereby the sanctified heart turns itself to him. And though this repentance be one of the last in order, yet it shows itself first: as when a candle is brought into a room, we first see the light before we see the candle, and yet the candle must needs be, before the light can be. 10. Lastly, God gives a man grace to endeavor, to obey his commandments by a new obedience. And by these degrees, does the Lord give the first grace.

The second work of God tending to salvation, is the giving of the second grace: which is nothing else, but the continuance of the first grace given. For look as by creation, God gave a being to man and all other creatures, and then by his providence continued the same being, which was as it were a second creation; so in bringing a man to salvation, God gives the first grace, for example, to believe and repent, and then in mercy gives the second, to persevere and continue in faith and repentance to the end. And this, if we regard man himself, is very necessary; for as fire without supply of matter, whereby it is fed and continued, would soon go out; so unless God of his goodness, should follow his children, and by new and daily supplies, continue his first grace in them, they would undoubtedly soon lose the same, and finally fall away.

The second ground for the answer of this question, is taken from some special places of Scripture, where the same is moved and resolved. The men that were at Peter's sermon, being touched with the sense of their own misery, upon the doctrine which had been delivered, as the Holy Ghost says, were pricked in their hearts, and cried one to another: Men and brethren, what shall we do? Peter, moved by the spirit of God, answers them, Repent, and be baptized for the remission of your sins. The like was the case of the jailor, who, after that the stubbornness of his heart was beaten down, by fear of the departure of the prisoners, he came trembling, and fell down before Paul and Silas, and moved this question to them; Sirs, what must I do to be saved? To whom they gave answer, Believe in the Lord Jesus, and you shall be saved, and your household. The young man in the Gospel sues to Christ, and asks him, What shall I do to be saved? Christ answers him, Keep the Commandments. When he replied that he had kept them from his youth, Christ tells him, that he must go yet further, and sell all that he has, and give to the poor. And John tells the Scribes and Pharisees, who came to his baptism, and confessed their sins, that if they would flee from the wrath to come, they must repent, and bring forth fruits worthy of amendment of life. From these places then, I frame this answer to the question in hand. The man that would stand in the favor of God and be saved, must do four things: first, humble himself before God: secondly, believe in Christ: thirdly, repent of his sins: fourthly, perform new obedience to God.

Sect. 2.

For the first. Humiliation is indeed a fruit of faith: yet I put it in place before faith, because in practice it is first. Faith lies hid in the heart, and the first effect whereby it appears, is the abasing and humbling of ourselves. And here we are further to consider three points: first, wherein stands humiliation: secondly, the excellency of it: thirdly, the questions of conscience that concern it.

Touching the first point, Humiliation stands in the practice of three things. The first is, a sorrow of heart, whereby the sinner is displeased with himself, and ashamed in respect of his sins. The second is, a confession to God, wherein also three things are to be done: first, to acknowledge all our main sins original and actual: secondly, to acknowledge our guiltiness before God: thirdly, to acknowledge our just damnation for sin. The third thing in Humiliation, is supplication made to God for mercy, as earnestly as in a matter of life and death: and of these three things we have in Scripture the examples of Ezra, Daniel, and the prodigal son (Ezra 9; Daniel 9; Luke 15:18).

The second point is, the excellency of Humiliation, which stands in this, that it has the promises of life eternal annexed to it (Isaiah 57:15): "I dwell in the high and holy place: with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to give life to them that are of a contrite heart." (Psalm 51:17) "A contrite and a broken heart, O God, you will not despise." (Proverbs 28:13) "He that hides his sins shall not prosper: but he that confesses and forsakes them, shall find mercy." (1 John 1:9) "If we acknowledge our sins, he is faithful and just, to forgive us our sins, and to cleanse us from all unrighteousness." By all these and many other places, it is manifest, that in the very instant, when a sinner begins truly in heart and conscience to humble himself, he is then entered into the state of salvation. So soon as David said, I have sinned, Nathan pronounces in the name of the Lord, that his sins were put away. And David himself says, alluding to the former place, I said I will confess my sin, and lo, you forgave the wickedness of my sin. When the prodigal son had but said, I will go to my father, &c. even then, before he humbled himself, his father meets him, and receives him.

The third point, is touching the questions of conscience, concerning Humiliation, all which may be reduced to four principal cases.

1. Case. What if it fall out, that a man in humbling himself, cannot call to mind either all, or the most of his sins? I answer; a particular humiliation indeed is required, for main and known sins: but yet there are two cases, wherein general repentance, will be accepted of God for unknown sins. One is, when a man has searched himself diligently, and by a serious examination, passed through all the commandments of God, and yet after such examination and search made, his particular offences are yet hidden and not revealed to him, so as he cannot call them to remembrance; then the general repentance is accepted. For this is answerable to the practice of David, who after long search, when he could not attain to the knowledge of his particular slips, then he addresses himself to a general humiliation, saying, Who knows the errors of this life? Cleanse me, Lord, from my secret faults: and upon this, he was no doubt accepted. Again, when a man humbles himself, and yet is prevented by the time, so as he cannot search his heart and life, as he would: his general repentance will be taken and accepted of God. The truth hereof appears in the thief upon the cross, who having no time to search himself, made no special humiliation, yet upon his general confession he was accepted. Now the ground of this doctrine is this; he that truly repents of one sin, in this case when he is prevented: is, as if he repented of all.

2. Case. What must a man do, that finds himself hard hearted, and of a dead spirit, so as he cannot humble himself as he would? Answer. Such persons, if they humble themselves, they must be content with that grace which they have received. For if you be truly and unfeignedly grieved for this, that you cannot be grieved, your humiliation shall be accepted. For that which Paul says of alms, may be truly said in this case, that if there be a ready mind, a man shall be accepted, according to that he has, and not according to that he has not.

3. Case. Whether the party that is more grieved for loss of his friend, than for offence of God by his sin, does or can truly humble himself? Answer. A man may have a greater grief for an earthly loss, than for the other, and yet be truly grieved for his sins too. The reason is, because that is a bodily, natural, and sensible loss, and accordingly sorrow for it is natural. Now the sorrow for the offending of God, is no sensible thing, but supernatural and spiritual; and sensible things do more affect and urge the mind, than the other. David did notably humble himself for his sins, and he did exceedingly mourn for the loss of his son Absolom, yes and more too than for his sins, Would God I had died for you Absolom, O Absolom my son, my son, &c. Again I answer, that the sorrow of the mind, must be measured by the intention of the affection, and by the estimation of the thing for which we sorrow. Now sorrow for sin, though it be less in respect of the intention thereof; yet is it greater in respect of the estimation of the mind, because they which truly mourn for their sins, grieve for the offence of God, as the greatest evil of all; and for the loss of the favor of God, as for loss of the most excellent and precious thing in the world.

4. Case. Whether it be necessary in Humiliation, that the heart should be smitten with a sensible sorrow? Answer. 1. In sorrow for sin, there are two things: first, to be displeased for our sins; secondly, to have a bodily moving of the heart, which causes crying and tears. The former of these is necessary, namely, in heart to be deeply displeased with ourselves: the latter is not simply necessary, though it be commendable in whoever it is, if it be in truth; for Lydia had the first, but not the second. 2. It falls out oftentimes, that the greatness of the grief, takes away the sensible pain, and causes a numbedness of the heart, so that the party grieves not. 3. Sometimes the complexion will not afford tears: and in such there may be true humiliation, though with dry cheeks.

Sect. 3.

The second thing to be done for the attaining of God's favor, and consequently of salvation, is to believe in Christ. In the practice of a Christian life, the duties of humiliation and faith cannot be severed, yet for doctrine's sake, I distinguish them. In faith there are two things required, and to be performed on our behalf. First, to know the points of religion, and namely the sum of the Gospel, especially the promise of righteousness and life eternal by Christ. Secondly, to apprehend and apply the promise, and withal the thing promised, which is Christ, to ourselves; and this is done, when a man upon the commandment of God, sets down this with himself, that Christ and his merits belong to him in particular, and that Christ is his wisdom, justification, sanctification, and redemption. This doctrine is plain out of the sixth of John: for Christ is there propounded to us, as the bread and the water of life. Therefore faith must not be idle in the brain, but it must take Christ and apply him to the soul and conscience, even as meat is eaten.

The questions of conscience touching faith are these. First, how we may truly apply Christ, with all his benefits to ourselves? For wicked men apply Christ to themselves falsely, in presumption, but few do it truly, as they ought to do. I answer, that this may be done, we must remember to do two things. First, lay down a foundation of this action, and then practice upon it. Our foundation must be laid in the word, or else we shall fail in our application, and it consists of two principles. The one is: as God gives a promise of life eternal by Christ, so he gives commandment, that every one in particular, should apply the promise to himself. The next is, that the ministry of the word, is an ordinary means, wherein God does offer, and apply Christ with all his benefits to the hearers, as if he called them by their names; Peter, John, Cornelius, believe in Christ, and you shall be saved. When we have rightly considered of our foundation: the second thing is, to practice upon it, and that is, to give ourselves to the exercises of faith and repentance; which stand in meditation of the Word, and prayer for mercy and pardon: and when this is done, then God gives the sense and increase of his grace. When Lydia was hearing the sermon of Paul, then God opened her heart (Acts 16:12).

Secondly, it is demanded: when faith begins to breed in the heart, and when a man begins to believe in Christ? Answer: when he begins to be touched in conscience for his own sins, and withal hungers and thirsts after Christ, and his righteousness, then begins faith. The reason is plain. As faith is renewed, so it is begun; but it is renewed when a man is touched in conscience for his sins, and begins anew to hunger after Christ; therefore when these things first show themselves, then faith first begins. For these were the things that were in David, when he renewed his repentance.

Sect. 4.

The third duty necessary to salvation, is repentance. In which, two things are to be considered; the beginning, namely, a godly sorrow, which is the beginning of repentance (2 Corinthians 7), and upon this sorrow a change, which is indeed repentance itself. In sorrow we consider, first, the nature of it; secondly, the properties of it. Touching the nature of sorrow, it is either inward or outward. The inward sorrow, is when a man is displeased with himself for his sins. The outward, when the heart declares the grief thereof by tears, or such like signs. And sorrow in this case, called a godly sorrow, is more to be esteemed by the first of these, than by the second. The property of this sorrow, is to make us to be displeased with ourselves, for our sins directly, because they are sins, and do displease God. If there were no judge, no hell, nor death, yet we must be grieved because we have offended, so merciful a God and loving father. And as godly sorrow will make us thus to do, so is it the next cause of repentance, and by this is repentance discerned.

The next thing in repentance, is the change of the mind and whole man in affection, life, and conversation. And this stands in a constant purpose of the mind, and resolution of the heart, not to sin, but in every thing to do the will of God. Hereupon Paul exhorts them, to whom he wrote, to continue in the love of God, and in the obedience of his word. Barnabas when he came to Antioch, and had seen the grace of God, was glad, and exhorted all, that with purpose of heart they should cleave to God, or continue with the Lord. So the Prophet Ezekiel says, if the wicked will turn from all his sins, and keep all my statutes, and do that which is lawful and right, he shall surely live and shall not die. In this purpose stands the very nature of repentance, and it must be joined with humiliation and faith, as a third thing available to salvation, and not to be severed from them. For a man in show may have many good things: as for example, he may be humbled, and seem to have some strength of faith; yet if there be in the said man, a want of this purpose and resolution not to sin, the other are but dead things, and unprofitable, and for all them, he may come to eternal destruction. Furthermore, we must distinguish this kind of purpose, from the mind and purpose of carnal men, thieves, drunkards, harlots, usurers; for they will confess their sins, and be sorry for them, yes and shed some tears, wishing they had never sinned as they have. In these men, indeed there is a wishing will for the time, but no settled purpose. And it is a property of nature to avoid evil, but to have a constant resolution of not sinning, is a gift of grace; and for this it is, that we must labor; otherwise our repentance, is no true and sound repentance.

Sect. 5.

The fourth and last duty, is to perform new obedience to God in our life and conversation. In this new obedience, three things are required. First, it must be a fruit of the spirit of Christ in us: for when we do any good thing, it is Christ that does it in us. To this purpose David prays to God (Psalm 143:10), Let your good Spirit lead me forth into the land of righteousness. And Paul exhorts the Galatians to walk in the Spirit; and then mark what follows; and you shall not fulfill the lusts of the flesh (Galatians 5:16). Secondly, this new obedience must be the keeping of every commandment of God: for as Saint James says, He that breaks one commandment, is guilty of all, that is, he that does willingly and wittingly break any commandment, and makes not conscience of some one, makes not conscience of any, and before God he is as guilty of all, as if he had broken all. Thirdly, in new obedience, the whole man must endeavor to keep the whole law in his mind, will, affections, and all the faculties of soul and body. As it is said of Josiah, that he turned to God, according to all the laws of Moses, with all his heart. This last point added to the rest is the very form and life of new obedience, and from hence it follows: first, that the repentant person, must not live in the practice of any outward sin. Secondly, that there must be in him, an inward resisting and restraining of the corruption of nature, and of the heart, that he may truly obey God, by the grace of the spirit of God. The heart of Joseph was ready pressed, to resist the evil request of Potiphar's wife. And David stayed his affection from revenging himself upon Shimei, when he cursed him. Thirdly, that he ought to stir up and exercise the inward man, by all spiritual motions of faith, joy, love, hope, and the praise of God.

Now touching this point, there are 2 principal questions propounded. First, how may a man frame his life to live in new obedience?

Though all the books of the old and new Testament, are direction sufficient for a good life; yet a more special answer may be made out of the same, plainly and briefly. That, there are three main grounds or rules of new obedience. The first is laid down by our Savior Christ (Luke 9:23): If any man will come after me, let him deny himself, and take up his cross, and follow me. The meaning is this: every one that will become a scholar in the school of Christ, and learn obedience to God, must deny himself, that is, he must in the first place, exalt and magnify the grace of God, and become nothing in himself, renouncing his own reason, will, and affections, and subjecting them to the wisdom and will of God in all things; yes, esteeming all things in the earth, even those that are dearest to him, as dross and dung in regard of the kingdom of Christ. Again, he must take up his cross, that is, he ought always to make a forehand reckoning, even of private crosses and particular afflictions, and when they come, to bear them with cheerfulness. This done, he must follow Christ, by practicing the virtues of meekness, patience, love, and obedience, and by being conformable to his death, in crucifying the body of sin in himself. The second rule is propounded by Paul (Acts 24:14): to believe all things that are written in the Law and the Prophets; and that is, to hold and embrace the same faith, which was embraced by the saints and servants of God in ancient times, and which was written by Moses and the Prophets. Again, in all reverence to subject himself, to the true manner of worshipping and serving God, revealed in his word; and not to depart from the same doctrine and worship, either to the right hand, or to the left. The third and last rule, is to have and to keep faith and a good conscience (1 Timothy 1:19). Now faith is preserved, by knowledge of the doctrine of the Law and the Gospel, by yielding assent to the same doctrine, believing it to be true, and by a particular application of it to a man's self, specially of the promise of righteousness and life everlasting, in and by Christ. Again, that a man may keep a good conscience, he must do three things. First, in the course of his life, he must practice the duties of the general calling in the particular; so as though they be two distinct in nature, yet they may be both one in use and practice. Secondly, in all events that come to pass, evermore in patience and silence he must submit himself, to the good will and pleasure of God. Thus it is said of Aaron, that when God had destroyed his sons, for offering up strange fire before him, he held his peace (Leviticus 10:3). And David shows that it was his practice, when being afflicted, he says, I was as dumb, and opened not my mouth, because you, Lord, did it (Psalm 39:9). Thirdly, if at any time he falls, either through infirmity, the malice of Satan, or the violence of some temptation, he must humble himself before God, labor to break off his sin, and recover himself by repentance. And these three, be the principal and main grounds of new obedience.

The second question: considering that all good works, are the fruits of a regenerate person, and are contained under new obedience; how may a man do a good work, that may be accepted of God, and please him?

For resolution whereof, it is to be carefully remembered, that to the doing of a good work, sundry things are required: whereof, some in nature do go before the work to be done, some do accompany the doing thereof, and some again do follow the work, being required to be done, when the work is done.

Before the work, there must go Reconciliation; whereby the person is reconciled to God in Christ, and made acceptable to him. For it is a clear case, that no work of man can be accepted of God, unless the person of the worker be approved of him. And the works of men of what dignity soever, are not to be esteemed by the show, and outward appearance of them, but by the mind and condition of the doer. Again, before we do any good work, we must by prayer lift up our hearts to God, and desire him to enable us by his spirit to do it, and to guide us by the same, in the action, which we are about to do. This did the Prophet David oftentimes, as we may read in the Psalms, but especially in (Psalm 143:10), when he says, Teach me to do your will, O God, for you are my God, let your good spirit lead me to the land of righteousness. And oftentimes in the 119th Psalm: Teach me, O Lord, the way of your statutes (verse 33); Give me understanding (34); Direct me in the path of your commandments (35); Again, Teach me judgment and knowledge (66); Let my heart be upright in your statutes (80); Stablish me, according to your promise (116); Direct my steps in your word, and let none iniquity have dominion over me (133).

In the doing of the work, we are to consider two things; the matter, and the manner or form of doing it. For the matter, it must be a work commanded in the word of God, either expressly or generally. For it is God's revealed will that gives the goodness to any work. Christ says of the Pharisees, that they worshipped him in vain, teaching for doctrines, the commandments of men. He therefore that will do a work, tending to the worship of God, must do that which God commands. Now actions expressly commanded, are the duties of the moral Law; actions generally commanded, are all such as serve to be helps and means, to further the said moral duties. And here we must remember, that actions indifferent in the case of offence, or edification, cease to be indifferent, and come under some commandment of the moral Law. To which purpose Paul says, If eating flesh will offend my brother, I will eat no flesh while the world stands; his meaning is, that though his eating of flesh, was a thing indifferent in itself; yet in case of offence, his mind was to abstain from it, as much as from the breach of the Law of God. Again, if an action indifferent, comes within the case, of furthering the good of the Commonwealth, or Church, it ceases to be indifferent, and comes under commandment; and so all kind of callings and their works, though never so base, may be the matter of good works. This point is to be remembered: for it serves to encourage every man, of what condition soever he be, in the diligent performance of the duties of his calling; as also to confute the doctrine of the Popish church, which teaches that only alms deeds, and building or maintaining of Churches and religious houses, are the matter of good works.

Now to the manner or form of a good work, there is required Faith. For as without faith, it is impossible to please God (Hebrews 11:6), so whatever work is undertaken without faith, cannot in any sort be acceptable to him. What faith then is required in this case? I answer: First a general faith, whereby we are persuaded that the thing to be done, may lawfully be done; and of this the Apostle speaks when he says, whatever is not of faith, is sin. Secondly, a particular or justifying faith, which purifies the heart, and makes it fit to bring forth a good work: for it gives a beginning to the work, and also covers the wants and defects thereof, by apprehending and applying to us, Christ and his merits. Again, a good work for the manner thereof, must be done in obedience. For knowing that the thing to be done, is commanded of God, we must have a mind, and intention to obey God in the thing we do, according to his commandment. If it be here demanded, seeing works must be done in obedience, how, and to what part of the word we must direct our obedience? I answer: to the Law. But how? Not considered in his rigour, but as it is qualified, mollified, and tempered by the gospel: for according to the rigour of the Law, which commands perfect obedience, no man can possibly do a good work.

Furthermore, touching the manner, it must be done to good and lawful ends. The ends of a good work are manifold: First, the honor and glory of God. Whether you eat or drink, or whatever you do, do all to the glory of God. Secondly, the testification of our thankfulness to God, that has redeemed us by Christ. The third is, to edify our neighbor, and to further him in the way to life everlasting (Matthew 5:16): Let your light so shine before men, that they may see your good works, and glorify your father which is in heaven. The fourth is, to exercise and increase our faith and repentance, both which be much strengthened and confirmed, by the practice of good works. Fifthly, that we may escape the punishment of sin, the destruction of the wicked: and obtain the reward of the righteous, life everlasting. This was the end that Paul aimed at in the course of his calling; to which purpose he says, From henceforth there is laid up for me the crown of righteousness, which the Lord the righteous Judge shall give me at that day (2 Timothy 4:8). Sixthly, that we may be answerable to our calling, in doing the duties thereof, and in walking as children of light, redeemed by Christ Jesus. When David kept his father's sheep, he behaved himself as a shepherd; but when he was anointed King over Israel, God gave him a heart and resolution, to carry himself as a King and governor of his people. Look then as David did, so ought we even by our works to be answerable to our callings. Seventhly, that we may pay the debt, which we owe to God. For we are debtors to him in sundry regards; as we are his creatures: as we are his servants: as we are his children: In a word, as we are redeemed by Christ, and our whole debt is, our duty of praise and thanksgiving.

After the work is done, then comes the acceptation of it. God accepts of our works in diverse ways. First, in that he pardons the fault which comes from us. Secondly, in that he approves his own good work in us. Thirdly, in that he does give to the doers of them a crown of righteousness and glory, according to his promise (2 Timothy 4:8; Revelation 2:10). We then, after we have done the work, must humble ourselves, and entreat the Lord to pardon the wants of our works, and say with David, Lord enter not into judgment with your servant: and with Daniel, Lord to us belongs open shame and confusion, but to you righteousness, compassion, and forgiveness. And the reason is plain, because in us there is no goodness, no holiness, no righteousness, nor any thing that may present us acceptable in his sight: and for this cause Paul says, I know nothing by myself, yet am I not thereby justified. Great reason then, that we should humble ourselves before God, for our wants, and pray to him, that he will in mercy accept our endeavor, and confirm the good work begun in us, by his Holy Spirit.