vse that m 1 Pet. 3.21 interrogatory of a good conscience and say n Rom. 8.33 34. Who shall lay any thing to our charge it is Christ that is dead c. To consider this more particularly Christs death doth free vs first from the guilt of sinne Secondly from the spot or power of it in vs. Thirdly from all other punishment The guilt of sinne is a propertie in it binding vs to pay condigne punishment to the iustice of God This punishment therefore borne of Christ and presented by him for vs it cannot be but that our bond to beare it should be dissolued or that iustice might require againe a thing already discharged Secondly our blot of sin that life of the old Serpent that liuing death of soules is remoued For Christs death must not be considered onely as an exemplarie cause working mortification of sin or as a morall cause by way of meditation but as hauing force obtained by it and issuing out of it which doth by litle and litle abolish sinne euen the spirit which doth mortifie the deeds of the flesh both fruits and roots of corruption Looke as Adam dying a naturall death did kill this naturall life in vs all first making it mortall so as it necessarily must die then at length causing death it selfe so doth the death of this second Adam worke the death of sinne first wounding it in vs with mortalitie such as will bring it certainely to death then vtterly dissoluing it in the end Thirdly and lastly Christs death doth free vs from all other miseries for the cause which did breed and continue these taken away they must needs likewise bee remoued Take away the cause of a sicknes you make the painfull distempers which follow vpon it cease also Discharge once the debt for him who lieth in the Counter and all with one worke you free him from prison and many other greeuances to which by reason of his debt he was held subiect But it may be here obiected Obiect If wee be thus freed from sinne and punishment why are we still in and vnder them Ans Rome was not built in one day Answ because great things are not begun and finished all at once Things are said to bee done when they are so begun that they will certainly bee accomplished in their time Wee are therefore said to be dead in the first Adam because though we liue and see nothing for a time but that we are aliue and aliue like yet that mortalitie is in vs vvhich vvill like a vvorme neuer cease to fret and corrupt vs till vvee come to death it selfe If one hath so vvounded a man that he dye vvithin a yeare and a day vvee say he hath slaine him because hee hath so vvounded him that he vvill certainely dye thus our sin is taken avvay in Christ it being so vvounded that in the end it shall certainly be quite abolished Obiect But hovv is it that vvee die are vve deliuered from that Answ Yea vve are inasmuch as that spirit is in vs vvhich shall at length quicken our mortall bodies Further there is a double deliuering one vvhich keepeth vs from prouing and tasting a thing that is euill another from being hurt and ouercome of it We are not deliuered from death in the first kind but in the second And thus Christ himselfe a Heb. 5.7 is said to haue beene heard and deliuered from that hee feared not that hee did not taste death but in that he vvas not ouercome or hurt by it Wherefore let vs hold to Vse 1 this death euen as the anchor of our soules Let vs looke to Christ lifted vp on his Crosse that vve may find deliuerance from all the stings of sinne and death and other miseries b 1 Kin. 1.50 2.28 as malefactors vnder the Lavv vsed to flie to the hornes of the Altar so let vs all flie to this blessed death c Heb. 12.14 vvhich speaketh better things then the blood of Abel vvhich cryed for reuenge Againe this should encourage vs against death that our Sauiour hath so endured it that he hath taken the sting out of it and freed vs from the feare of it If a sicke body should be afraid to drinke of any thing yet if his Physitian should begin hee would not be afraid to drinke after him Christ hath tasted death and drunke the dregs of it that nothing might remaine for vs but that which is holesome QVEST. VII 7. Q. WHat benefit comes by his righteousnesse and obedience A. The fauour of GOD and eternall happinesse are obtained for vs. A perfect Sauiour must not onely deliuer vs from euill but put vs into a secure possession of all good For blessednesse cannot stand in that good which being here to day may be lost to morrow Christ therefore hath not onely by his suffering deliuered vs from euill but by that voluntary and most gratefull obedience which in suffering he shewed hee hath obtained from the grace of God to account vs and iudge vs in him righteous to life eternall Wee must not thinke Christs sufferings like the sufferings of the damned ones to bee meerely satisfactorie to iustice and to haue no other respect in them no it is a most pleasing obedience which may challenge by couenant all good for vs such an obedience in which was shewed the greatest loue to God and to man that can be comprehended yea the knowledge of it passeth all knowledge Eph. 3.19 Now that which wee get by this obedience is first Gods grace or fauour forgiuing sinne reckoning vs righteous to life Secondly Actuall donation of life it selfe For fauour here is not to bee conceiued of Gods first loue as if hee before haâ—ed vs he was indeed angry with vs but he so loued vs as that he gaue Christ for vs Ioh. 3.16 It is meant therefore of the manifestation or influence of his fauour in conferring â—eally on vs the benefits of iustification and life The sunne of Gods loue was eclipsed till Christs loue towards vs in whom the ioyfull Epiphanie of it began was declared Though God doe iustifie vs out of grace yet his sentence is according to truth and if he pronounce vs iust to the receiuing of life wee must haue some righteousnesse iustifying vs. This cannot be any imperfect righteousnesse in part sinnefull much lesse can he iustifie vs hauing no righteousnesse as a foundation to his sentence therefore it must be a perfect one such we haue none but Christs herein he is an Antitype to that first Adam euen as Iacob now clothed with his eldest brothers apparell did get the blessing so is it with vs hauing put on Christ and his obedience which in effectuall calling wee doe through faith then the Lord doth giue vs the blessing If one doe for mee any such peice of worke which by agreement hath due to it any wages or reward vpon the worke done in my name I haue title to demaund the reward
aforesaid there are two Causes Sinne and the Punishment thereof Obser 1 Sinne is the first principall cause why any is miserable and as it were the seed out of which all misery groweth One might maruaile how men who haue honor wealth health wiues children c. should be miserable But it is easily answered For looke as one though hee were an Earle and neuer so great and happie if hee be but guilty of treason against the King is miserable notwithstanding all his possessions and greatnesse so here had one all the world if sinne lye at his doore and be not pardoned he is wretched Againe were one in such a debt that he is in danger euery houre to bee taken and haled to prison wee would account him wretched But sinne is a debt Forgiue vs our debts Math. 6.12 for which we may be throwne bodies and soules into hell fire were they not pardoned As the cause of sicknesse may bee said to make sicke no lesse then the sicknesse it selfe so the cause of miseries may be said to make vs miserable as well as misery it selfe Obiect Obiect But men feele no such matter in sinne To which I answere That a childe is not bredde and manifestly brought foorth at once the beginning of things vsually is in one time the manifestation in another A man may haue the cause of a sicknesse twenty yeeres within him without feeling himselfe sicke or knowing one fit of sicknes So sinne may be within one as a cause of all misery long before he finde himselfe really and sensibly miserable The reason whereof is double 1. It vseth to yeeld for the present a pleasing delight which breedeth insuing paine in times after following Thus Good-fellowes as wee vse to call them neither feele nor see any hurt in their intemperate courses which please their palate for the present but breed though insensibly the painefull diseases in which they end * Luimus senes quae in inventute peccauimus Intemperancy in youth ordinarily causing sicknesse in age Thus men count it no hurt to runne into bookes setting themselues in debt because it easeth them for the present though it breake their backe in the end 2. Sinne is in a heart that loueth it which makes it no whit grieuous Things in their naturall place are not ponderous A tankard of water is a mans load on land but were he in the bottome of the sea all the water in it would not presse nor burthen him for the waters there are in their proper place and so borne vp that they are not weighty Thus when but the remainders of sinne are in a heart conuerted to God they make it crie out Rom. 7.24 O miserable c. but let neuer so raigning a sinne dwell in a heart vnregenerate it doth not seeme any whit grieuous such a heart is the naturall and proper seate of sinne in which it resteth We see then that sinne is the principall cause of all misery and so it is indeed For punishments could not make a man miserable but for sinne Suppose man had bin made blinde sicke poore and mortall yet if he had no way sinned these defects should not haue hindered the due perfection belonging to him neither should he then haue beene said to be miserable in them The Consideration hereof should stirre vs vp aboue all things Vse to seeke earnestly after the forgiuenesse of our sinnes how well is hee that sleepeth with his * Acquittance Quietus est in his bosome In this regard Gods children haue followed God more for this then for deliuerance from the euils that haue been vpon them Exod. 10.17 Many will say with Pharaoh Lord remoue this plague but this is Jnstare contra symptomata morbo neglecta to let the cause of the sicknesse alone and to seeke onely to asswage the paine of it Many like as Rogues keepe and shew their foares so they glory of their shame and will not be healed Obser 2 The other cause of our miserable estate is the punishment of sinne The particulars whereof as hath beene said if they were not punishments of sinne wee could not bee said properly to be miserable in them for as the shadow followeth the body and as smoake and sparkes proceede from fire so by Gods iust decree from sinne committed spring all kinde of miseries Now these once seazing on vs we then beginne to bee apparantly wretched When a man murthereth or stealeth and by that meanes becomes subiect to death then hee is miserable for then is sowne the seede of his future woe Neuerthelesse say hee go on and be not taken in it and imprisoned men doe not account him nor discerne him as yet to be wretched but let the same person once be taken sentenced and executed and then euery body doth see his case to be wofull for now his misery standeth out of the cause and is actually declared Thus though while men are conscious of sinne onely their misery is not seene yet when Gods Iustice hath inflicted any part of punishment then so farre foorth their misery is openly displaied and set forth to the view of all Vse Let vs then acknowledge in all the punishments that we see so many reall Sermons of our miserable conditions when wee will not obserue it by lesser things God is forced to bring vpon vs greater euils Persons sick of a dead Apoplexie their faculties are not easily awakned and therefore they haue double the quantitie giuen vnto them that others haue Thus if wee be senslesse vnder the euils which lye vpon vs or meete vs any way and will not see our wretchednesse in them wee cannot thinke but that sharper will ouertake vs Leu. 26.23.24 that so our sleepie senses may be awaked QVEST. III. 3. Q. WHat is Sinne A. Euery breach of Gods law 1 Ioh. 3.4 Hauing laid downe summarily the causes of our misery the particular explication of them followeth according to the order of nature in which they were propounded In the Answer which containes a briefe description of sinne obserue 1. That sinne is the breach of Gods law onely 2. That euery breach of Gods Law is sinne To which may bee added deseruing death and making the Offender miserable Obser 1 For the first It is not said That sinne is the breach of Mans law or of the Churches law For those may sometime and in some cases be broken without sin but it is said to be the breach of Gods law which may bee shewed by necessary deduction thus Whatsoeuer is sinne to my Conscience defileth it and subiecteth it to punishment Whatsoeuer defileth it and subiecteth it to punishment must be the breach of some such Law as the Conscience is bound to obserue The reason is because the Conscience cannot be punishable for doing or not doing that which it hath liberty to doe or not to doe That Law which the Conscience is bound to obserue must be the Law of some one which is Superiour to
it not more happy to saile with a crosse winde which offereth to turne men backe or to haue a pleasant gale which doth carry them with full course on sands or rocks which will cause their shipwracke They are most miserable who saile to hel with the pleasantest winde in a word the felicitie of the wicked being finally impenitent is like the happinesse of franked ware satted to the shambles for they thereby are fatted to eternall slaughter This may teach vs the true Vse 1 cause of all miseries viz. Sinne and how wee must remoue them by getting sinne remoued Say to some Why how came you thus What is the cause They will answere you euen as it pleased God Sir by course It is so with others as well as with vs. Alasse a man will not giue another a boxe on the eare without some cause God would not cast on vs these miseries were there not sinne prouoking him thereunto but many feele the fit and paine of sicknes who know not the cause of it Now to remoue griefe many will to Cardes Dice Company and so to remoue other euils they will seeke this outward thing and that neuer looking out nor thinking of Sinne But a man might as well looke to remooue a sicknesse caused by some matter impacted within him by going into another chamber putting on a cappe and such externall things which neuer come neere the cause of his disease These may like cold * Anodynes are such medicines as being applied astonish the disease and take away the paine thereof but remoue it not Anodynes bring vs a sleep and keepe vs from feeling our misery but they can neuer heale vs of them This also sheweth vnto Vse 2 vs what cause wee haue to take heede of sinne which draweth after it a taile of so many miseries we feele no hurt by it but who would carry a snake in his bosome because he did not yet feele it thrusting out the deadly sting It is wisdome to make sure in regard of all that may hurt vs though he that nourisheth sinne not repenting of the same is deadly stung therewith But looke as one hauing twenty diseases if he be fast a sleepe hee feeleth not one of them so is it with secure Sinners Lastly we may hence behold Vse 3 the comfortable estate of Saints well may the euills of this life make them afraid but they are worse afraide then they can bee hurt by them There is a great difference betweene two Snakes if the sting of the one be foorth and the other not for the former wee may play with it and haue it in our bosome and there is no danger in it Such are the afflictions of Gods children the sting is foorth of them Well may they through our weaknesse like Bugbares affright vs but surely they cannot hurt vs. QVEST. VI. 6. Q. IS Sinne such a filthy thing A. Yea it is the most filthy and loathsome thing in the world Here is further offered to our consideration the nature of sinne whose punishment is mentioned to bee so exceeding great The point is this That Sinne is the most filthy of all other things And so indeed it is and therefore is called Filthinesse it selfe 1 Cor. 7.1 and in sundry other places And it cannot be otherwise since it is nothing else but the corruption of the Soule now deuoid of the life of God The beauty of a humane body is great but when the Soule hath left it what is more lothsome then the corruption of it when now it is a dead carcase Thus the beauty of the Spirit was admirable while it liued the life of God in Knowledge righteousnesse and holines but when God hath forsaken it who is the Soule of our soules no further in lightning or sanctifying it there entreth all kinde of sin as a spirituall corruption being in comparison of all other things most detestable * Corruptio optimi est pessima The more excellent the thing is the worse is the corruption thereof Againe in matters naturall and morall there is nothing filthy and loathsome in any regard but that the same is in sinne by proportion Nakednes is shamefull Sinne is a spirituall nakednesse Some diseases are filthy as the Leprosie Sinne is a spirituall Leprosie Lamenesse is a deformity so is crookednes Sinne is a lamenesse deprauing all spirituall motion and a spirituall crookednes Blacknes is foule and fearefull Sinne beares the blacke Image of the Deuill the Authour thereof Wee count excrements comming out of the draught filthy yet they defile not a man but Sinne that commeth out of the Soule doth pollute him We count dunghills and smelling puddles filthy but sinne casts foorth so filthy a sauor as it were in the nostrills of God that hee could not smell a sauour of rest till it was remoued by that sweete incense of Christs death who to that ende offered himselfe a Sacrifice of sweet smelling sauour vnto God Eph. 5.2 What filthy Creatures haue any filthy properties but they are in sinne proportionably Hence sinners are compared to dogges and swine the filthiest Creatures What morall vices are most filthy Drunkenesse those filthinesses not to be named Sinne is a spirituall drunkenesse and a turning from the chast loue of God to the loue of euery base thing Vse 1 First this sheweth what they are growne vnto who sticke not to glory of their shame Men hide not theiâ— sinnes but are come to Sodomlike impudency Some proud Peacocks vaunt in prancking themselues some thinke their fury a thing becomming them well Some esteeme it as a thing praise-worthy when they can vse their wit and tongue to derision and to the circumuenting of others Some are of that minde when they can prodigally flie out and make light of all others that then they are jolly men Some are as proud of the vanitie and curiosity of their mind as if the quintessence of wit consisted therein The Moores because blacknes is naturall to them count their blacke hue beautifull Children are not ashamed and Mad-men glory of their nakednesse thus it is with Sinners in conceiuing of their spirituall deformity Vse 2 Secondly this should teach vs to labour to purge out sinne to cleanse our selues from it as a thing filthy and abhominable Wee would not suffer spots in our face nor lint or other soile on our clothes surely we cannot make cleane any thing but wee may thence take the rise of this thought How carefull wee ought to be to cleanse our heart We would not haue any naturall infirmities which are vnseemely or filthy as wrie mouthes foule breathes lamenesse or halting in our gate c. but a tongue speaking peruersly rotten speach crooked walking from Gods Law and the direction thereof are farre more vncomely then the other as the sense doth ioy to be vnited to an obiect pleasing and well proportioned vnto it so it is auerse and doth flie from those that are otherwise If wee go by a soule
stincking place we stop our noses and hast away If an vgly shape present it selfe we shut our eyes and indure not the view of it Thus our soules should with indignation turne from all filthy and abhominable vices QVEST. VII 7. Q. HOw doth this appeare A. Both by the punishment and person against whom it is committed Here are set downe two Considerations by which as by a glasse wee may see the foulenesse of sinne First by the punishment for proportionable to this in greatnesse must the offence bee the reason is because Iustice doth rule and measure the punishment by the offence if that be little the punishment that it assigneth is little if that bee great the punishment is answerable Now if a thing measured forth be long and wide the measure must bee vnderstood to be long and wide also Hence it is that in humane punishments we see the greatnesse of the offence if one be restrained wee gather hee hath done some fault if imprisoned if hanged in chaines or burned still as the punishment increaseth we coniecture the fault to haue been corespondent How foule then must that offence haue beene which the iust and most mercifull God hath punished with so many miseries in this life with death in the end and after with eternall destruction Againe the foulenesse of sinne is clearely discerned by considering the person against whom it is committed For in any good or euill worke the person that doth it or the circumstance of person about whom it is done doth impart to the worke such a respect whereby it deserueth accordingly Let a common man come to me when I send and a small thing doth recompence his paines but let a Doctour of Phisicke come and an Angell is his due the qualitie of his person doth so dignifie his worke and make it of answerable value So it increaseth the merit and desert of euill Let one of the people sinne he is guiltie but lâ—â— the Priest sinne Leu. 4.3.12 c mpared with Leu 4 27. â— 5 his fault iâ— greater and his Sacrifice must be greater And as the circumstance of the person doing increaseth the desert of good or euill So doth the circumstance of the person about whom the worke is conuersant Let a Subiect doe good to any and it well deserueth but doing some speciall seruice to his Prince he deserueth greatly Let him offend any he is guilty but the higher the person offended is the more hainous is the sinne If one reuile or slaunder his equall it is an offence and may beare an action of the case but if a Noble man it is scandalum magnatum deseruing sharper punishment and if the King it is treason and worthy of death Then how foule must that sin be which is a trespasse committed directly against GOD the KING of Kings Vse Let vs then make this vse of all miseries to take a view in them of the foulenesse that is in sinne If wee heare that the Magistrate hath fined one in an hundred pounds if we see one carted and whipped if we see execution done on any presently we gather in what kinde they haue offended When God doth sometimes consume mens substance to nothing making them poore as Iob who sometime were rich when hee doth by paines and griefe lash a man yea grinde him to dust when God taketh men away by violent or naturall death No body riseth to consider either of the power of his wrath or the foulenesse of sinne which hath beene the cause of all this miserie Againe if a childe doe ought against his naturall Parent a Seruant against his Master a Subiect against his Prince we esteeme it as a foule matter but when we lift vp the hand by sinning against God the filthinesse of this is not so apparant QVEST. VIII 8. Q. WHo is that A. Almighty God whose holinesse and iustice are infinite That wee may the better see the foulenesse of sinne it is first generally to be considered viz. That the person against whom we sinne is God Secondly more especially That this God is Almightie and infinite in holinesse and iustice Concerning the first when Dauid had wronged Bathsheba in her chastity and Vriah in his life yet he confesseth that hee had sinned against God alone Psalm 51.4 There may be three things considered in sinne 1. A damage done to our neighbours 2. A trespasse against the authority of some ciuill Court of Iustice 3. A trespasse in the Court of Conscience Now though I iniure my Neighbour yet this is not sinne as it is an iniurie to him but as it is committed against the Law which doth binde my conscience otherwise So a trespasse against the Lawes of some ciuill Court is not a sin precisely in this respect but as in this a higher Law and authoritie binding the Conscience is transgressed Therefore authority may forgiue a ciuill trespasse and the penalty of it which the Law determineth without medling with that sinnefull respect which is in the same default against God For looke as a Theefe taking a true mans purse doth wrong his Neighbour but cannot be said to breake his Neighbours Law but the Kings Law So in euery sin howsoeuer wee may iniury and trespasse against men yet we cannot bee said properly to sinne against them because no Law binding my Conscience is broken but Gods onely which respect giueth being to sinne Vse 1 1. Let vs then confesse our sinnes to God as Dauid did Wounded persons will open their wounds to a Chirurgian who is able to heale them so should we Vse 2 2. Let vs seeke pardon onely from God as he who only hath authority to giue it Popes pardons are cheating commodities no way auailing the distressed Conscience A subiect cannot forgiue a trespasse done against the Law of his Soueraigne no more can any earthly creature that which is done against the Law of that heauenly and supreame power so farre ouer them Obiect Obiect But doe not men forgiue sinnes Answ Answ Yea as ordinary Messingers do fetch vp men we say they fetch them vp in as much as they cary and signifie the Kings writ which doth fetch them vp So Ministers doe forgiue as Gods ordinarie Messengers ex Officio because they bring and apply that word of Gods writ which doth signifie Gods will and pleasure to forgiue 3. Let vs remember in euery Vse 3 sinne whom wee offend When men fall out and quarrell they doe not thinke they meddle with the King yet when they breake the peace they offend against him who is the Keeper of it So in our sinnes against our Neighbour we seldome thinke what measure we offer to God whom wee prouoke by breaking his Law The Deuill doth so keepe vs hoodwinckt that we thinke we loue God as well as any and that we meddle not with him but with those that wronged vs. Now more specially obserue 1. That this doth further discouer the foulenesse of sinne that it is against that God who is Almighty The
greater poweâ— any man is of the more dreadfull a thing it is to trespasse against him but sinne doth prouoke and put God to it as we say and in committing it we enter combaâ— with him Now looke as tâ— see an Infant to warre againsâ— the Parent or to see a pot striuing against the Potter were a detestable sight So is this much more that man should by sin prouoke him who hath vs in his hand euen as man hath a pot or glasse which if he doe but let it go is presently broken Further the consideration of the holinesse of GOD may make vs the more see the hainousnesse and foulenesse of sinne That which is opposite to him who is most holy that is pure in himselfe and the Authour of all purity in his creatures that cannot but be filthy and impure looke as euery thing which hath contrariety with light must needes be darknesse so what euer is contrary to him whose eyes are too pure to behold with approbation any sinne Hab. 1.13 yea who is puritie it selfe that must needes be most filthy impurity Lastly the foulenesse oâ— sinne may be seene by considering Gods infinite iustice If man doe wrong to onâ— that handleth him vniustly it doth somewhat lessen thâ— fault but if hee deale iniuriously with one who will not offer him or any other the least iniustice then euery one that hath but halfe aâ— eye doth descry the foulâ— leudnesse of the fact Thus it is our sinne is against that God whose dealing was most iust and equall to vs. Againe that which wrongeth an infinite iustice cannot but be most fearefull in regard of the punishment which it incurreth for infinite in some sort must that punishment be which doth satisfie the wrong done to an infinite Maiesty This also may be added to set forth the foulenesse of sinne that it is committed against that God who is infinite in goodnes For any Subiect to rebell against a Prince is wretched leudnesse but for one to rebell against such a Prince who out of his bounty hath highly aduanced him and done him fauours from day to day this is most loathsome disloyaltie Thus it is with sinne which offendeth a most kinde and mercifull Lord who had freely in creating vs giuen vs such high indowments and who doth daily load vs with blessings Vse Wherefore that wee may see the soulenesse of sinne let vs looke at the pure Nature of God as he hath in his word described it For looke as blacknesse is then most manifest when it is set by and compared with the purest white so is it here when this hellish darkenesse of sinne is brought before this incomprehensible light Such therefore as compare themselues with their selues or with men like themselues or as many do with some more openly wicked then themselues it is no wonder if they stroake their owne heads and neuer see their owne deformitie A Blackmoore matched with his Countrymen will neuer be detected to be so vnbeautifull as he is QVEST. IX 9. Q. WHat must a man doe in this estate A. Bewaile his miserie and hasten to get out of it Being in that miserable and accursed estate aforesaid by sinne first we are to bewaile Obser 1 the same Our Sauiour bidde the women of Ierusalem Luk. 13.3 that they should not weep for him but for themselues in regard of their sins In this regard also the Apostle Iames biddes Rich-men weepe and houle Iam. 5.1 Yea we must bewaile our estate in regard of the remainders of sinne which compasse vs about Luk. 13.3 If yee repent not yee likewise shall perish Nature is so framed that if she finde her selfe vnited to such things as are good and pleasing to her she reioyceth So if on the contrary she doe see her selfe ouertaken with or in danger of euill she is disquieted Thus it is that we cannot truely see our selues to be in a miserable estate but we shall grieue and bewaile our condition When men see themselues in such a case that they are guilty of such a fault as doth touch life or liberty then they will bewaile themselues wring their hands accounting themselues vnhappy that euer they were borne but haue they not much more cause to waile when they shall see themselues by reason of sinne against God guilty of damnation There is a naturall sorrow as a naturall feare when Nature her selfe maketh vs grieue through her * That naturall lâ—ue that is in Dammes to their young ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. naturall affection And there is a sinnefull sorrow when men grieue inordinately vpon ciuill Considerations as for anger being crossed or for losse often of some small matter And thirdly there is a Christian sorrow for sinne and our misery to which we are yet in part subiect through sinne This doth lie vpon vs all which is the exercise of a broken heart and Sacrifice which God much respecteth Vse 1 How wofull then is the state of many who go laughing on as if to laugh their hearts fat were the next way to heauen Luk. 6.25 Woe vnto them for they are like to weep and houle when now it is too late Some respect all griefe as melancholy and all teares as effeminate not becomming a generous mind This is the height of mans misery when hee doth not pitty himselfe in regard of that which maketh him most miserable Wee account the states of men striken with Phrensies and Apoplexies very pittifull for they feele not how it is with them not can they pitty themselues in these takings We condemne them as Monsters of men who now hauing their senâ—ence and being subiect eâ—ery houre to execution will neuerthelesse giue themselues to swagger drinke take Tobacco c. but what a Monster art thou who when thou hearest that thou art a childe of Gods wrath of death and of eternall condemnation wilt yet sleep as securely and liue as carelesly as if there were no such matter the God of this world blindeth thy eyes hence it is that thou art dreadlesse That which the eye seeth not the heart dreadeth not Let vs secondly lament Vse 2 our misery This exercise of a broken heart is a most pleasing sacrifice to God Psa 51.17 as spices are then most fragrant when they are powned and bruised So are our hearts before God when by this sorrow they are dissolued Beside as the wicked sow the seede of their sorrow then when they carnally reioyce So our light and comfort is then sowed when wee are exercised in Christian mourning Neuerthelesse it is not required that Christians should bee of such a fluid and melting temper that they cannot speake two words this way without sighing putting the finger in the eye and watring their plants Those who will laugh at euery word their hearts cannot be coaffected with ioy extraordinary in a signe extraordinary thus in these cursory teares and sighes the heart cannot but want that due griefe which should beare that
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
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
them Louing wiues are desirous often when their Husbands trauell to haue the pictures of them When great Persons doe beginne to make loue to some great Princesse in another land they send them their picture Thus Christ our Husband now absent in heauen and making loue to vs in earth doth allow vs these Sacraments as his pictures which looking on by the eye of Faith wee may see him Againe had we but any confirmation of Land to be passed by seale how would we waite on the houre appointed to such busines how much more here where Christ and all good things in Christ are assured to vs Secondly let vs rest in the vse of these seales God hath appointed For all signes of mens deuising cannot teach or helpe deuotion but delude and breed superstition Beside to doe any thing which doth derogate from the seale of Kings their prerogatiue therein wee know how dangerous it is in Common-wealth so certainely to joyne seales with Gods seales in his Church is a point will hardly bee answered QVEST. III. 3. Q. HOw many Sacraments are there A. Two Baptisme and the Supper of the Lord 1 Cor. 10.2.3.4 The Scripture doth know but 2. Sacraments which are seales of Christ and his benefits giuen to euery Beleeuer a 1 Cor. 12.13 We haue all of vs beene baptised all beene made to drinke c. And the Supper of the Lord is called b Luk. 22.20 the Couenant as the Antitypes vnder the Law were but two Circumcision and the Passouer There are no visible seales bearing witnes on earth c 1 Ioh. 5 6.8 but water and bloud as some would haue the water and blood which issued from the side of Christ to presignifie Man in his Creation was holy without sinne and hauing a power to haue continued vnto life and a power also to fall away and become guiltie of death Hence it commeth to passe that being without sin and a sonne of God by Creation hee needed no Baptisme as we doe but one Sacrament to assure him of life if he obeyed another to threaten death vnto him if he transgressed Wee being now sonnes of Gods wrath dead in sinne by nature wee haue neede of a Sacrament which may seale our Regeneration and this being the priuiledge of one that is borne of Christ that he cannot sinne to death we neede no Sacrament of Commination as Adam did but such a one as may assure vs of our being fed to life and preserued through Christ Vse 1 Wherefore Let vs hold this truth that God hath left vs no more the Papists make fiue more but without warrant of Gods word or reason either For there is nothing required to perfect our being but it may bee found in these two nothing for perfecting vs in holy vse of our Callings but by these it is performed Is meat only to preserue the state of a babe from decaying doth it not increase him and bring him to that natural strength which doth belong to his being So doth the Supper not onely keepe vs where Baptisme leaueth but bring vs on and make vs grow to strong men in Christ 2. If we by sin grow sicke the grace of Baptisme sealeth the Couenant in which all our sinnes as well to come as past were forgiuen vs so that we neede but repentantly and faithfully to looke thereto 3. If bodily sicke to death we neede no vnctions to make vs passe more easily what will make vs better appointed for death then our hauing receiued him a Ioh. 11.25 on whom who so beleeueth shall liue though he die Lastly these two as they giue vs grace to perfect vs in our Christian being so also to sanctifie vs in the vse of our seuerall states and calling 4. For the same grace which maketh a man holy doth make him vse his ministery holily 5. The same grace which maketh a man godly and temperate will make him being married vse marriage godlily and temperately We neede no Sacraments of Orders or Matrimony but as Salomons idle person who would not worke that hee ough b Pro. 6.13 yet would speake with his feete and abound in that he ought not so these Papists when powerfull preaching was laide aside then they grew to multiply their Sacraments and Sacramentals not to name particular ends in the doctrine of all these fiue which are annexed to inlarge the Episcopall fringe as confirmation to dignifie the Priesthood as Orders and vnction to vphold shriuing worke and satisfactions as Pennance to draw to their Consistories all causes and Questions matrimoniall as marriage QVEST. IV. 4 Q. WHat doth baptisme assure vs of A. That we being engraffed into Christ are washed from our sinns by his bloud and borne anew vnto God First obserue that Baptisme is a signe and seale of our vnion with Christ thence followeth our Communion in those effects following c Rom. 6.5 By Baptisme wee are sayd to be engraffed into Christ and d Gal. 3.27 so many as are baptized are sayd to put on Christ not that the first vnion is made in Baptisme for it doth presuppose a for vnion by faith which it doth more manifest and augment For looke as those who by some former absolute contract haue ioined themselues as man and wife may yet in solemne matrimony receiue a more manifest consummate coniunction then formerly they had so wee by faith being one with Christ come by Baptisme giuen and receiued to bee more manifestly and fully conioyned with him Looke as the King when by his word hee granteth this or that he doth then first bestow the thing which yet by passing his seale he doth more fully and securely giue then before it was so it is with God giuing by his bare word of promise to the beleeuer then more solemnly by his seale Christ and his benefits The vnion of Baptisme doth euer presuppose that vnion which is through faith whether persons haue faith before baptizing as a Act. 10.2.4 47. Cornelius and b Rom. 4.11 Abraham the father of the faithfull before circumcision or whether their faith be to bee wrought in them afterward as it is in most infants For as men may by deede and seale conueigh lands as well to heires which shall be borne as to these which are already brought foorth so may God giue by his Testament and seale Christ and his benefits as well to such as already haue faith as to such as shall come to haue faith and so bee begotten in their season for c Ioh. 1.12 13. 1 Ioh. 5.1 he that beleeueth is borne of God Well then let vs get faith Vse and looke to this our vnion sealed vnto vs in Baptisme The seale of the will profiteth not any who cannot shew his name written in the will now Gods couenant giuing nothing but to beleeuers hence it commeth to passe that wee cannot haue profit by this seale of the couenant till we are beleeuers To bee vnited with Christ is no small
mercy to be naturalized into such a body as is our Common-wealth to be vnited a member of some good corporation is a priuiledge but to bee one with Christ that body wherof hee is head who can conceiue this prerogatiue 2 That our Baptisme doth assure vs that in Christ the guilt of our sinne is taken away and the power of it mortified Though sinne be in vs yet the guilt which is a property binding to punishment may bee remooued A Bee may remaine a Bee and yet haue the sting taken away yea the power of sinne is so subdued that though it may exercise vs it shall not raigne ouer vs. Looke as through the first Adams death this naturall life is weakned much euen then when it seemeth most liuely so in Christs death into which wee are implanted through Baptisme the life of sinne receiueth such a deadly wound that in vertue it is more dead then aliue euen when it seemeth most liuely moouing to our no small disturbance Look as clothes soule and filthy when they are rinsed and dipped in water they waxe cleane and haue filth remooued so our soules defiled with sinne being by Baptisme so set into Christ that his bloud is sprinckled on them yea they dipped and bathed in it and hauing those pure waters of the Spirit which come through the merit of this bloud powred out vpon them they come to bee densed from all defilement 3 Lastly that by Baptism wee are assured of our regeneration in Christ Baptism is called d Tit. 3.5 a lauer of regeneration things throughly washed they are not onely freed from their spots and staines but are brought foorth white and new as it were thus Baptisme washing vs in the true fountaine of Israel the blood of Christ it doth not only remoue our spots but make vs new all ouer the blood of Christ obtaining the Spirit which worketh not onely mortification but which causeth also a renouation in vs. Beside Baptisme e Rom 6.4.5 griffeth vs as it were into Christ dying and rising Now a wilde sience set into a naturall stocke the stocke hath not force onely to remoue the wilde nature but to giue it a new nature fertile of good fruite so we ingraffed into Christ doe both loose our sinnefull nature and become renued throughout Obiect Obiect But how doth Baptisme or sprinkling of water regenerate Answ God himselfe Answ the bloud of Christ the Spirit the Word and the Sacraments are all said to regenerate or sanctifie vs. God as principall Authour of it Christs bloud as that which hath obtained the Spirit by which it is effected the Spirit as the immediate worker of it from Christ the word is an instrument reuealing Christ and conueighing that Spirit which doth worke it in vs Sacraments doe it as effectuall pledges securing vs that Christ is ours so that we haue vnion with him and communion with his Spirit Let vs then labour to Vse 1 know and claime the things which God hath by his seale of Baptisme assured vs of If a man should by his writing and seale warrant to vs lands monies c. we would know these things and the right and title wee had to challenge them from him but alasse our Baptisme i a dormient sleepeth by vs as if it were such a matter we could make no vse of If our Gossips as wee call them did giue vs anything for our children in token of their good wils at the Baptizing of them we know it and can teach our children to know it But what God our Father there gaue vs none inquireth Againe wee see what wee must chiefly looke vnto euen this which by Baptisme is confirmed Men esteeme their Lands and Monies more then their writings they care not for them further then they respect the other thus wee should stand chiefly on making sure that wee haue fellowshippe with Christ and his benefits not boast on Baptisme and yet neuer heede these things which are all in all For a Gal. 6.15 Circumcision is nothing so by proportion Baptisme auaileth not but a new Creature Wee see there are many Vse 2 who want the grace of Baptisme being yet outwardly baptised as the Apostle saith b Rom. â— 25 Circumcision becommeth vncircumcision where the Law is not obeyed So where there is no labour to die to sinne and liue to righteousnesse Baptisme becommeth no Baptisme Perjured couenant Breakers who thus walke how will they answere it to God when men are ashamed to shew their heads to men if they keepe not touch with them according to couenant QVEST. V. 5. Q. WHat doth the Lords Supper assure vs of A. It doth further assure vs that Christ is giuen to vs to be our spirituall nourishment to euerlasting life 1 Cor. 10.16.17 and 11.25.26 Obserue 2 things First that the bread and wine are signes and seales exhibiting Christ broken with sorrowes and shedding his bloud for vs. c Mat. 26.26 Take eate this is my body d Mat 26.28 so also of the cuppe e 1 Cor. 10 16. Is not the bread we breake the communion of Christs body For looke as when wee giue a sealed euidence or effectuall signe of any thing we say wee giue the things sealed and signified because wee who giue these doe with giuing these immediately giue the things signified and sealed by them as for example When going about to giue the possession of our house wee giue a key and say take it here is possession or when holding out an euidence sealed declaring and confirming our gift of house or land we say here take it here is my house or land it is thine Thus Christ immediately from himselfe giuing vs his body and bloud and the benefits of his Couenant by Signes saith take these they are to thee my body and bloud that is effectuall pledges together with which I giue thee my selfe as men with the forenamed signes giue earthly matters We must not therfore thinke that when Christ saith of the bread This is my body hee speaketh as wee doe when we say of a box containing in it an Electuary or Medicine here is the medicine or when holding out a purse we say here is the money For things signed and sealed are neuer thus locally conteined in their signes and seales Neither yet that Christ is in the bread wine as an effect is in the instrumentall cause of it as if I reaching out my instrument to one should say take this here is my musike For then should the Sacrament of Christs death become an instrumental cause of Christs death and Passion for this is the chiefe thing signified by this Sacrament Besides that no signes in all the old Testament were euer instrumentall causes of that they signified Obiect Obiect But our Sacraments excell theirs and must bee more then signes and therefore haue also some vertue causing that they signifie Answ Answ An absurd inference our Ministery excelleth theirs yet it hath no more vertue in it selfe
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