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
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
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 haue an euidence of thy chast loue to God a Deut. 22.26.27 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 b Rom. 3.11 None vnderstandeth none seeketh after him proportionally as we loue any thing wee minde it and are carefull about it Now by nature hauing in vs no true loue to God how can wee be carefull of him Looke as in the 2. of the Prouerbs c Pro. 2.17 the adulterous woman is saide to forsake the guide of her youth that is her heart did not cleaue vnto him so as to be carefull of dutie toward him So all spirituall adulteresses cast quite away all rememberance and 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 euery 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 Deputie d Act. 18.14.15 Gallio had it beene a point of Iustice hee would haue 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 whereby they offend God b Ier. 8.6 none saith what haue I done they no more sticke vpon 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 with c Pro 17.10 and 27.22 whom nothing entreth whether one smite or vse indignation neither piping nor lamenting will preuaile And as the Drunkard in the d Pro. 23.35 Prouerbs 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 loue not O this carelesse estate of God it is the height of wickednes the Lord keep it farre from vs 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 conscionable to please God e 2 Cor. 5.9 Wherefore wee dwell at home or go from home wee studie to please him 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 loue and feare Now Gods children conuerted haue both the loue of God and the feare of him so that they cannot bee but carefull to please him Vse Wherefore let vs like good seruants who will learne to know the length of their Masters feete let vs I say learne to know the will of God and to performe it acceptably through his Christ when GOD hath receiued vs of adulteresses to grace and fauour how should it pricke vs 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 You 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 onely 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 substance 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 vs 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 a 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 force 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 vs. 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 vs by nature sinnefull and prophane holy righteous persons though wee must not thus conceiue as if there were not a higher thing in Gods begetting then the other 2. This new Creature standeth in a diuine nature as a 2 Pet. 1.4 Peter calleth it which God by his inward worke doth create in vs not drawing that foorth which in vertue of power was before in vs as men of Arte onely doe when they make an ignorant Scholler become an Artist with them but causing these things to exist whereof we haue not a seed or sparke left in vs by nature the diuine quality changing soule and body is this new creation in vs viz. light and wisedome in the minde which doth purge it from ignorance error vnbeleefe vanitie c. loue in the will which doth purge it from rebellion against Gods law and inclination to euill The
which regard the power restoring vs must be more glorious then that which first created all things In particular our Flesh is our greatest hinderance by Flesh is meant corruption of minde will and affections which doth shew it selfe in the outward man whose members are so many instruments and weapons of that inward vnrighteousnesse Rom. 8.7 The wisedome of the flesh is enmity against God which cannot subiect it selfe vnto him Wee may illustrate these particulars by considering this corruption either as it hath the respect of a sicknesse in our Soule deprauing it in all the faculties of it Or as it is a concupiscence and adulterous loue to the Creature Now looke as it is with sicke men their sicknesse desires that which doth feed it and maketh them most auerse from those medicines diets and exercises wherewith they should be cured So our corruption doth incline vs to such courses making vs set against all that which should helpe vs. If you thinke of it as of adulterous loue looke as nothing doth so keepe an Adulteresse from returning vnto the loue of her Husband as her own false vnchast heart So nothing doth so much keepe vs from returning to God as this adulterous concupiscence of our owne hearts Oh then let vs deny our selues our owne wisedome will and affections which make vs like Mad-men to thinke all against vs that should doe vs good For knowledge wee hope wee know enough there was better liuing when there was lesse knowne For beleeuing what saith the flesh dost thou see any reason for it canst thou perceiue any such thing as they speake Let them say what they will but let them pardon thee for beleeuing before thou dost see more For more neere care of Christian dutie What shall none go to heauen but those who are so forward there is measure in euery thing In steed of yeelding to Meanes as the Word catechizing c. It is strange what the flesh will obiect Men thinke it is to make their children soft and to take away their spirits to bring them to such kinde of instruction But let vs learne to deny our selues wee are like sicke men between our sicknesse that is the corruption of our Nature on the one hand and the voice of our Physician Christ giuing vs counsell in his word on the other if wee will leaue the Physician and hearken to our sicknesse then it will grow on vs and we shall perish But if we listen not to our disease yeelding to it but cleaue to the counsell of our Phisician then shall our sicknesse be ouercome and we shall liue Thirdly The Deuill is also Obser 3 busie to hinder our comming forth of this estate and our returning to God The Strong man will bussle before hee will leaue his possession Euen as Pharaoh hindred the going foorth of Israell from bondage so will this spirituall Pharaoh our deliuerance from vnder his spirituall captiuitie Looke as many hinder the well-doing of sicke persons who will counsell them and put vpon them things that feede their disease if they be for the present a little delightfull So doth the Deuill who doth nothing else but animate men and helpe them to that which may more and more increase their corruption and disswade them from that which would truely remedy their euils Againe looke as Bawdes and Pandors and such like creatures do much hurt in holding the hearts of vncleane women to their vncleane courses So the deuill who indeed is no other then a Pandor going betweene the adulterous Soule on the one side and the world who is the Paramour of it on the other bewitching the hart of the one more and more with the other Let vs therefore take heed of him Vse if we haue a thought of turning a new leafe What will you turne Puritane will you haue all olde friends talk of you will you forgoe all olde pleasures which with such such you haue inioyed and cast your selfe on such melancholie austerities Mat. 16.22 Oh master be good to thy selfe The truth is when wee are hindred from doing good the Deuill doth hinder vs when we are ready to fall from performing any good motion or purpose which a better Spirit inspired into vs the a Mat. 13.19 Deuill doth steale away this seede When wee are stirred vp to lust Math. 13.19 wrath c. the Deuill doth blow vp this fire Eph. 4.26.27 Let not the sunne go downe vpon your wrath giue not place to the Deuill Obiect We see no such thing Answ We see not how Gods Spirit doth worke in vs euery good will worke and word yet we know that his Spirit worketh in vs all that is of this nature Phil. 2.13 The Deuill hideth himselfe Sometimes hee commeth to vs in wicked persons perswading vs Sometimes as to our SAVIOVR in Peter and to Gods Prophet by an old Prophet in good persons Sometimes hee doth insinuate himselfe with our owne inclinations as at this or that time he doth see them bent Sometimes by outward occasions he doth prouoke vs Looke as Foulers couch vnder their stalking-horse that they may shoote the more securely and deadly So doth he keep out of sight that he may kill vnexpected Wherefore let vs not only spit at his name but turne away from him in these enterprises by which he maketh vs rest in our naturall estates as good enough though the issue of them is death Lastly we are to obserue Obser 4 That the world is no small hinderance keeping vs backe from returning to God and to the way of pence By the World we are to vnderstand worldly minded persons and things in the world whether intellectuall as the wisedome of it 1 Cor. 1.26 Not many wise Or externall as the profits pleasures pompe or ought of this kinde For though these of themselues bee good yet by accident wee are much hurt by them as wine though good of it selfe doth much hurt vnto persons intemperate The World destinguished from the Flesh doth seeme thus to be taken Looke as the sicke man is much hindered from recouering by the presence of things which prouoke his appetite but feede his sickenesse So the presence of those things which so disdiet the Soule and cherish our lusts are very dangerous And as vncleane women are much intangled and hindred from returning to conjugall loue and duty by the presence of strange Louers and Paramoures So are we for these things are as it were the adulterous friends with which our soule entreth league of vncleane amitie against God Hence it is that as many Women are reclaimed when they are now translated from such company So the soules of many returne to God when now he hath stripped them of these things though before they would not once seeke after him or cast a looke toward him Let vs then take heede of the baites of this world Vse many are insnared with them they shew meate but they are a couered hooke and worke murther
disparagement to his iustice doth cause his Christ whom out of grace he called and inioyned to performe to him such an obedience in which his iustice might receiue full contentment that so hee might out of grace bestow on vs all good things in Christ iustice no whit gaine-saying and in this is the mutuall kisse of mercy and of iustice Ob. But could not God forgiue without satisfaction Answ Sinne is such a thing as God cannot but disallow his nature doth determine him to dislike all that as euill which hath not conformitie with himselfe 2. I say it doth seeme that God is not absolutely bound to punish sinne with that death his Law threatened as hee was not absolutely bound to continue his Creature though doing good in that life the Law promised but he was bound to this by his voluntary couenant 3. I say that since Gods sanction a Ezek. 18.20 when thou sinnest thou shalt die he cannot forgiue without satisfaction to iustice b 2 Tim. 2.3 For he cannot deny himselfe his will is made knowne that his iustice violated shall be satisfied in condigne punishment wherfore let vs take heede of such Spirits as make God free to forgiue though his iustice be not satisfied who say no proper price of Redemption was paid for it but that we are said to be redeemed because set free as the Israelites were said to be sold because God yeelded them into the hands of their enemies Secondly we see what wee must put betweene Gods reuenging iustice and our selues euen Christ satisfying of it Looke as we set a screene twixt the fire and vs to keepe vs from the heate of it so must wee by faith set our Sauiour Christ twixt the reuenging wrath of God which is a consuming fire and our soules QVEST. III. 3. Q. HOw did hee answere the Law A. By bearing the punishment which the Law threatned and fulfilling the obedience the Law required Now is further opened the particulars of that which was meant by those words of the former answere in that Christ answered the Law The manner standing partly in bearing the penaltie which it inflicted partly by performing the condition of doing all things requisite to the obtaining of life eternall This answere doth stand in regard of the latter part vpon a iudgement of Diuines who thinke that the Law though in innocencie it did absolutely tie vs onely to obedience and in case of sinning only to punishment yet since mans fall into sin they thinke the Law doth absolutely knit on vs a double bond 1. to indure that penaltie it inflicteth 2. That it doth tie on vs that former bond of obeying her that we may liue by her Now the illustration is easie for this being granted that Gods iustice in his Law doth tie vs in this double bond both of suffering punishment and doing to life all that is commanded in it then it is sure that Christ did in both these regards answer for vs Looke as a Surety if he vndertake for one who standeth bound in twentie seuerall bonds he must discharge them all before the Debtor can be released So Christ vndertaking for vs if wee stand tied in the said double bond hee must answere both or our debt must in part bee vndischarged This we know that hee was made vnder the Law Gal. 4.4 in regard of the curse of it that he might deliuer vs from the curse of it Againe this we are sure of that as the Law was a rule of holines iustice sobriety Christ did perfectly keepe it Let vs know then Vse that whateuer can be asked of vs to forgiuenesse of sinne and making vs righteous to life Christ hath performed it all so that in him we are compleate lacking nothing to our full deliuerance from all euill and consummation of blessednesse QVEST. IIII. 4. Q. HOw did he answere the punishment of the Law for vs. A. By bearing manifold miseries all his life long and in the end the wrath of God and the cursed death of the Crosse The sufferings of our Sauiour are fitly diuided into those which befell in the course of his life or about the time of his death for he wanted not from birth to buriall wherewith to conflict The first of these two branches containe those common effects of mortalitie and miserie such as are incident to mans nature as now it is become sinnefull For as the Serpent lifted vp was like to other stinging Serpents though it had no sting So our Sauiour listed vpon his crosse to whom we looke by the eie of faith it was fit he should be made like a Rom. 8.3 to the similitude of sinnefull flesh and that therefore he should be subiected to such infirmities as follow our sinnefull nature but are not sinnefull Thus hee had c Heb. 5.7 naturall feare which was not at the first in created nature though there might be a spirituall feare of Gods threatning yet there was no naturall feare because there was not any obiect thereof any naturall euill as yet entred so hee had d Mar 3 5. griefe indignation though these passions in him were most pure and holy it being with Christ as with a christall glasse full of cleare water which is still pure howsoeuer it be shaken hee was in his body subiect to wearinesse to hunger yea e Esa 53.3 Esay saith hee was familiarly acquainted with infirmities in his estate hee became poore f Luk. 9.58 The Foxes had holes but the sonne of man had not where to put his head in his name he was called g Math. 10.25 Belzebub himselfe in a word hee did indure such common blames infirmities and miseries as wee doe who are sinnefull though hee knew no sinne for personall sicknesses grounded often in the seede of which we are propagated or conceiued by intemperancie and other indiscretions as falling sicknesse stone gout c. wee must not thinke our Sauiour could in his person be subiect to such particular miseries but as for the common infirmities of our nature his life was full of them For looke as we traine Souldiers by lighter skirmishes before we bring them forth to beare the brunt and heate of the battell so the Lord trained this great Champion exercising his strength in lesse euills before he would bring him to the heate and height of all his warfare His sufferings about the time of his death began in his agony and lasted to his resurrection For though a Ioh. 19.30 from what time he said it is finished hee had no sense of paine or grife yet he was in state of suffering Now these his greater sufferings may be reduced to the pains and sorrowes of his soule and the naturall death of his body which hee endured for vs. Though we must not conceiue any thing of Christ in suffering which dissolueth the personal vnion of it with God or the inherent holinesse of it yet without preiudice of either of these might hee suffer grieuous
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
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
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
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 vs 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 which 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 euery circumstance be done to the full as is fitting for the purpose which we intend it is neuer absent from vs in doing any thing which our iudgement duely esteemeth and our will is well affected vnto 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 haue of them it is not our owne righteousnesse or goodnesse which must saue vs. So what still hearing praying streining these strings there is moderation in euery 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 vnto 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 daiâ—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 no 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 haue 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 a Pro. 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 his meanes still faileth of his end to vvhich he would attaine euen as hee that misseth the way leading to a place hee would go vnto doth misse of comming to that place hee desireth The meanes are the way by vvhich 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 vvhich the vvord of God in Creation hath blessed to this end So no meanes can sustaine and increase that diuine nature but those vvhich 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 a 2 Kings 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 printed 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 The Fourth Part. Shewing what Helps are to be vsed to that end QVEST. I. 1. Q. WHAT are the publike meanes A. Hearing the word receiuing the Sacraments and joyning in Prayer Rom. 10.13 Luk. 22.19 1 Tim. 2.1 These are more publique meanes for the priuate follow though indeede these be the principall b 1 Pet. 2.2 Desire tenderly the sincere milke of the word that ye may grow by it The same things which breede vs feede vs also As in the body there is no part made of seede but whatsoeuer doth nourish it must first bee turned into seed so parts made of bloud are nourished and augmented by bloud And looke as it is with the naturall babe the same bloud of which in the wombe he was framed it doth strike vp into the breasts and there by a further concoction becomming white it is the nourishment of him so it is with the spirituall babe the same word which did breede him the same must preserue him and make him take increase 2. The Sacraments are a word of God dressed in a more sensible manner That looke as the same bodily foode may be serued forth baked sod or roast euen so the word of God is not only nakedly set foorth to the eare but visibly prepared to the eye also that so the soule may be more affected and the whole man more congruously and fitly fed and susteined by it who standeth of a bodily as well as of a spirituall nature And looke as Kings doe conueigh to their Subiects the gifts of their bountie not onely by word of mouth and bare graunt but by passing their seales also so God doth giue vs his spirituall gifts vnder the broad seale of heauen that thus wee might haue more secure possession of them 3. Prayer is a most excellent meanes of obtaining euery good thing it is the key of heauen The things we want are of 2. sorts such as wee may by course of Iustice redeeme and get to our selues or such which doe meerely depend on the good will of persons and cannot be gotten but onely by winning their good will thus there are two courses of getting things for wee may fetch those former things by commutatiue justice by giuing a penny for a penniworth but the latter things wee cannot procure but by humble intreatie onely Now all heauenly blessings are of this latter sort such as cannot bee gotten but onely from Gods grace and free fauour and therefore such as we cannot otherwise get then by moouing him for them with humble â—â—pplication As this is a part of the Kings prerogaâ—â—â—e to haue his Subiects peâ—â—tion to him for grace in regard of their temporall exiâ—encies in which they are so this is the Prerogatiue of that heauenly King that wee should in all things seeke to him Looke as it is in nature nothing which doth grow but hath in it an appetite and attractiue force whereby it doth draw to it selfe such nourishment as it wanteth so no soule euer tooke increase of grace but there was in it this appetite of heauenly desire and attractiue force of Prayer by which it doth draw from the roote euen from God in Christ euery thing needfull for it Vse Wherefore let vs attend on
then theirs for a 1 Cor. 3.7 he that planteth and watereth is nothing Signes instituted in remembrance of things forepassed cannot be instrumentall causes of those things signified But the Lords Supper was instituted for remembrance of Christs death and Gods Couenant stricken with vs in it which are forepassed They cannot therefore properly bee causes of these things signified in them That which is a Creation no instrumentall cause can be vsed in it But our regeneration and sanctification is a Creation Wee are created in Christ vnto good workes Euery instrumentall cause doth conferre some essentiall force to the effect which the principall hath not in him as an instrument musicall yeeldeth sound which is materiall and essentiall to harmonie though the Musician cannot by himselfe effect it But there is no essentiall force to our sanctification which is not in God the Sanctifier of vs therefore no creature can bee a proper instrumentall cause Againe man should baptize with the Spirit immediatly washing of water should saue Finally outward things should bee able to make cleane and to defile a man spiritually which all the Scripture denieth Seeing then God doth by Vse 1 these Signes and Seales giue vs his Sonne how great is his loue b Rom. 8.32 will he not with him giue vs all things also Vse 2 Let vs bring faith that wee may receiue him If things be offered to vs and we put not foorth a hand to take them we are not the better 〈◊〉 â—ere offered but not gâ—uâ—n because not taken of vs. There can be no giuing without receiuing let one offer to vs vnder his seale land and liuing which hee hath to bestow if wee will not take him at his kinde word we can haue no benefit Thus it is with vs if wee put not out the hand of faith when God offereth vs his Sonne vnder seale with all blessings in him Sacraments are not like medicines which worke whether a man awake or sleepe if the body be not obstructed They are a visible word c Heb. 4.2 which doth nothing further then it is mingled with Faith 2. Marke the end of this Sacrament is that wee may be assured of Christs dwelling in vs as our nourishment to eternall life The end of the first was to set out Christ as a Louer of regeneration the end of all this is to set him foorth as the perfect refection of vs to life euerlasting both of soule and body hence it is that he euen whole Christ crucified is first set downe vnder the shadow of bread then of wine also because the intent is to set him foorth as hauing the fulnes of nourishment so as in him we are compleate Adam had his tree of life wee haue ours also Wherefore wee must thinke of these two Elements as parts making vp one Sacrament whose nature can bee no more in the one of them then the nature of man can exist in a soule if the body were remoued For looke as bread meats are no perfect nourishment because there being a double naturall appetite the one of hunger the other of thirst they satisfie the one onely not the other so if Christ be set foorth in bread onely the cuppe remoued hee is not by the outward signe set foorth as one in whom wee may be perfectly refreshed Vse Let vs then come to him he is the bread that strengtheneth our heart the wine that reioyceth them hunger and thirst both he satisfieth he is our Mannah the water issuing from the rocke to refresh vs in the desert yea to euerlasting life will hee nourish soule and body The a Ioh. 6.49 50. Fathers did eate Mannah and died but he that eateth him spiritually and sacramentally shall liue for euer For though the body eate not Christ but this mouth of Faith in the soule only yet this eateth for soule and body as the mouth of the body feedeth for all the members of it If great ones inuite their inferiours against good times O how gladly doe they resort but God inuiteth vs to a feast b Esa 25.6 of fat things and fined wines of such food as will quicken vs and expell death that shall neuer preuaile ouer vs yet few sharpen their appetites that they may come with deuotion to these heauenly dainties Vse 2 Hence we see that we are to frequent this Sacrament as we can be borne but once so wee can be regenerate but once The Sacrament therefore of Baptisme neede be but once administred but we feede often and therefore the Sacrament which doth exhibite our nourishment is often to bee repeated c 1 Cor. 11 26. So often as you eate this bread So it was in the primitiue Church That Passouer indeede was but once a yeere administred because it might not be offered but in Ierusalem where all the Males in a sort of the kingdome could not resort without difficultie QVEST. VI. 6. Q. WHo maketh the right vse of Sacraments A. Hee that is thereby confirmed in faith daily and in newnesse of life Act. 20.11.12 Rom. 2.25 The Sacrament is put sometime for the whole sacred thing which standeth of the outward signe and invisible grace So Baptisme is put sometime vniuersally for the outward washing of water and inward washing of the Spirit Thus the Sacrament here asked of containeth both the bread and wine and Christ signified by them Now as there are two things so they haue 2. diuers ends The end of the Sacraments as they are strictly taken for signes distinguished from the thing signified is as infallible signes to assure vs that God hath doth and will worke in vs the things signified by them The end of the thing signified is to giue nourishment and to make vs take increase in the diuine nature which is already begun in vs hee then must needes vse the Sacrament aright who attaineth these ends to which both it and the thing signified by it doth serue For as in euery thing else wee haue the vse of it when wee attaine the end to which it conduceth Wee haue the vse of a knife when now we cut with it as is behoofull I haue the vse of a penne now when I haue written with it so I haue the vse of the Sacrament when now I haue attained these ends to which the Sacrament is seruiceable by Gods institution Now this end is the assuring to my faith of his giuing to mee and working in mee whatsoeuer the Sacrament sealeth that looke as I haue the vse of a sealed euidence when now I am more fully secured touching all thing therein couenanted So I haue the vse of Gods seale put to his couenant when I am assured touching all things therein promised Now because God doth together with confirmation of our faith effect a further exhibition of the things more fully beleeued for there cannot bee a more full apprehending without some thing more fully apprehended hence it followeth that hee hath the right vse of the
the word yea the word preached for though this hath of it selfe no more efficacie then the word written yet God is so pleased that he will put out his Spirit more with this then with any other the same milke is more effectually taken immediately from the breast then it is when now it hath stood a while there is a multitude of Spirits in the one which are not in the other so it is here Againe let vs frequent the Sacraments we will attend â—o sealing in lesse maters for â—n earthly things we are not well till the bird bee in the â—age till all bee made sure Let vs pray to God vp â—oeth Prayer and downe â—omes blessings the being â—f euery thing teacheth it to â—ray after a sort to the Cretor the earth weary with â—rought will open the â—outh and cry to him the young Rauens will report â—heir hunger and a Psal 147.9 call to â—heir Creator for sustenance â—â—all not we if wee be his â—hildren report all our â—ants to him and seeke all â—ood things from him sureâ—y such as spare to speake â—re vnworthy to speede QVEST. II. 2. Q. WHat are the Sacraments A. Certain outward signes and seales appointed of God to assure vs that Christ with all his benefits are giuen to vs Rom. 4.11 1 Cor. 10.16 In which answer 1. marke the common nature of Sacraments 2. The Author 3. The end and vse of them Obserue 1. That Sacraments are for their nature signes and seales b Gen. 17.11 Circumcision is called a signe of the Couenant c Rom. 4.11 A signe and seale of the righteousnesse by Faith There are naturall Signes as smoak is a signe of fire there are ciuill ones some expressing only as Pictures some signifying the relation of one Person to another as these cognizances do signifie such as are Reteinors to those who gaue them some are signes by which that is exhibited wrought which is signified thus a ring giuen in contract of marriage so the giuing a key in token of possession so the digging a â—urfe in seazing on land some signes are sacred as the Sacraments which doe not only signifie spiritual things but testifie vs to belong vnto God and also are instruments exhibiting to vs that which they represent that looke as a man by his signe say by deliuering a key doth giue the possession of a house to another so doth God by giuing these signes giue to our faith receiuing the things signified also Hence the Scripture speaketh of them as causes d Rom. 6.3 By Baptisme wee are set into his death because God doth vse them working by them this effect though they of themselues worke not any thing of the effect Obiect Obiect But why doth God vse them as instruments if they haue no force of causing the effect for men adioyne to themselues no instrumentall cause but it worketh something of the effect Answ Answ True for mens actiue vertue is finite and cannot reach alone to those effects which by instruments are effected But God whose infinite vertue doth alone reach to the working of grace he may vse such instruments as worke to this or that but haue no vertue of producing it Yea mens signes seeme no cause of that which by signification onely they exhibit as the giuing a key is not the cause of possession for possession is no wayes in the key as a cause but as a signe onely effectually signifying of it for the Persons contracting and considerations and ends wherewith they contract are sufficient of themselues to cause this effect Secondly that all holy Obser 1 signes and seales are appointed of God all Sacraments old and new were thus ordained e Mat. 21.25 Iohns Baptisme was it from heauen or men it was not from men but God None can make a signe or passe by seale that which is not in his power to bestow Now grace both of illumination and sanctification are not in the power of any Creature and therefore hee cannot institute signes which shall signifie the conferring of these things which are aboue his compasse and as none but Kings can appoint a seale of estate which shall signe in the Common-wealth so none in the Church but Christ himselfe the Lord and King can appoint a seale which shall signifie ought in the Church Beside to bee a Teacher of my vnderstanding and an exciter of my deuotion are such effects which require vertue inherent or assistant to those things which should be causes of them but no Sacramentall signe of mans deuising such as in the Church of Rome are many hath any vertue in it for then it must come from that word put â—oorth in the Creation and so things naturall should haue a force communicated to them of teaching supernaturall or else by Gods after institution such we read not any but of Baptisme and the Lords supper onely Or by the Churches impetration But this cannot be for Prayer obteineth those effects of things to which they serue by Gods Creation and institution but not any creating or new conception of things to supernaturall vses For then the Church might aske that this or that Creature should be made a Sacrament vnto her But she should pray without all warrant of Gods will in such a case The last Circumstance is the end which is our further assurance touching Christ with his benefits bestowed on vs. Where consider first the securitie they giue vs. Secondly the things they secure to vs Though Gods word be true and cannot be made more true in it selfe yet it may bee made more credible to mee For there are two things which make a thing spoken more credible 1. The qualitie of the Person speaking 2. The manner of speaking or affirming any thing God who is truth nakedly speaking any thing it is presently credible to my beleefe but if God doe not simply speake but solemnly sweare yea not sweare a thing but set a seale the same thing though it cannot bee more true yet it is become more credible For looke as when a sure man promiseth vs any thing wee doe beleeue it yet if hee sweare it giue vs his hand and seale for it it doth much increase our confidence so it is here 2. Now the thing it doth secure vs is Christ his benefits a Ioh 4.10 that gift of God As within the outward shell of a nutte or such like which we see there is a kernell which wee cannot see so these signes haue vnder them inuisible graces Looke as the seales of men are nor set to blankes but to testamentary euidences wherein inheritances legacies lands c. are conueied so Gods seales are set to his testament to confirme all that which Christ the Testator hath giuen vnto vs Now himselfe and his benefits are that which he leaueth vs seeing then these are pictures and seales euen assuring Christ himselfe to vs how should we delight to bee in the view of these and to attend on the receiuing of