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
beleefe like as Svvine turned vp against the light cry as impatient of it so doe these beastly men they cry out to see it rather then like nevv borne-babes 1 Pet. 2.2 desire the sincere milke of the Gospell The Third Part. Shewing how they must liue that are deliuered QVEST. I. 1. Q. SHall all that beleeue haue benefit by Christ A. All that truly beleeue shall but there is a dead faith vvhich profiteth nothing Here are tvvo things to be marked First that a true Faith maketh vs partakers of Christ and his benefits Secondly That no deaâ— Faith can profit vs. Lookâ— as in nature of things some are counterfeit meerly which haue an appearance buâ— want all inward substance oâ— that they make shew of aâ— in false money and jewels iâ— is manifest and looke as in plants some haue the name and common nature which yet want the singular propertie that is found in those that are sowne and better manured as in wilde oates and marjoram twixt which and tame there is no small difference though they bearâ— one name so in matters spirituall there are some of them counterfeit and wilde as I may say some otheâ— true vnfained good peerelesse as it is said in the Gospell Now looke as those â—ngs which are right in â—eir kinde Math. 13.45.46 they are good to â—ll such purposes as by naâ—â—re or ciuill institution agree 〈◊〉 them Currant money is â—od to procure by way of â—â—change any earthly thing â—â—e want so a true faith is of â—se to bring vs through Christ any blessing spirituall 〈◊〉 corporall which is good for vs. Tâ—â— reason is because â—me faith doth really as it is â—pposed to imaginarily that 〈◊〉 truly vnite vs with Christ 〈◊〉 that wee come to haue â—ommunion in all that is Christs being vnited with â—n and by the faith of our â—earts now betrothed and â—â—rried with him For euen 〈◊〉 a graft set into a stocke â—aketh with it in the sappe and life of it and as a wâ—man now truly and lawfulâ— married to a man commeâ—â— to haue promotion in him and joint possession of a good things with him thâ— we being truely one wiâ—â— Christ haue all our debts aâ—swered by him haue right iâ— his righteousnesse yea wâ— receiue that quickening Spâ—rit issuing into vs from hiâ— our head Vse Wherefore let vs seeke true faith vnfained faith aâ— it is a 1 Tim. 1.5 called It is said of thâ— wise Mâ—â—chant he did seeâ—â— b Mat. 13.45 good pearles right in theiâ— kinde not glistering glasâ— but Diamonds of lustre Lâ— the value and profit of faiâ—â— being true perswade thâ— to seeke it Wouldest thoâ— haue pardon of sin would thou see sinne subdued in â—â—e wouldst thou haue the â—rit of grace wouldst thou â—e crosses turned to thy â—â—d wouldest thou enioy â—â—efits temporall or eterâ—â—l euen as thy selfe willest 〈◊〉 beleefe it will bring 〈◊〉 all in due time Why â—e men idolize money and â—â—e after it but for this that â—ll fetch any thing they â—â—uld haue Secondly note that no 〈◊〉 vnsound faith will 〈◊〉 vs in steed Iam. 2.14 What doth â—rofit saith the Apostle â—â—gh a man say he haue faith 〈◊〉 haue no workes can faith 〈◊〉 him By this demandâ— it is most strongly deniâ— There are many kindes these dead faiths Some 〈◊〉 blinde presumptions which are meerely counteâ—feit some are historicall pâ—swasions touching the trutâ— of the Articles of Religioâ— without any particular coâ—fidence some are illuminâ—tions in the points of thâ— Gospell vvith misgroundâ— persvvasions like that 〈◊〉 Hamans Est 6.6 What shall be done the man the King will honour he no sooner heard it vvâ— in the heart of the King 〈◊〉 honour a man but vvhâ— should the person be besiâ— himselfe hee thought hiâ— selfe the man presently Novv these are called faith because they are inferiour â—perations of the Spirit aâ— haue an illumination like faith hath though they â—fer much from that vvhicâ— is vnfained and purifieâ—â— the heart as wild marjoram â—â—th from that which â—oweth in gardens well â—immed Now none of â—â—se can profit though â—â—rant money will fetch in â—â—y commoditie wee lacke 〈◊〉 that which is counterfeit 〈◊〉 reiected so these faiths 〈◊〉 like slips they will not â—â—sse in heauen for the obâ—ing of spirituall blessings â—rough Chriâ—â— for these doe â—ot â—â—ely and inwardly vâ—â— vs with Christ Nâ—w â—â—â—te as a griffe tied on outâ—ardly with a thread onely â—ill not grow in a stocke nor â—hat which is vnited with a â—â—ad as a glasse eye or as a â—enne only can euer receiue â—e influence of sense and â—otion as other members doe so is it with these whose faith doth at most vnite them with Christ but aâ— a wenne is vnited to the body Vse Let vs then prooue our faith bring it to the touch-stone we would be loath to take a piece of money that were counterfeit take heede the deuill cheate vs not with mock-faiths which profâ—â— nothing Such as neuer triâ— their faith it is a signe they haue not faith in truth and if so many kindes of faith will not stand in stead what shall become of thee who hast no faith no knowledge of God in thee QVEST. II. 2. Q. HOw is a true faith discerned A. By the fruits namely by repentance The distinction as also â—â—e vnitie of things may be â—â—ght from the causes which are one or diuerse in â—â—ery thing from the subâ—â—ct or circumstance of place wherein they are and from â—â—e properties or adjuncts also But the diuersitie of effects do distinguish things more apparantly then any â—ther by how much effects â—re more obuious and perceiueable then other considerations Thus a true faith differeth in all the causes God working this doth iâ— out of purpose of bringing one to life and saluation and doth make his word and reuelation speake more particularly of his grace and fauour to the heart of a true Beleeuer then to others in whom he hath not that purpose when he doth cal them and therefore doth not either fit the seede or put forth his power so as may bee as ducing to such an end 2. They differ in matter for the knowledge of true faith doth more appropriate things knowne and affect the heart in the interest wee haue in them it maketh a man know God as a childe knoweth his father 3. In the forme of affiance for there is none true in false faith 4. In the end which is to bring vs righteousnesse and life receiuing the end of your faith to this end God giueth it vs but this is not the end of the other dead faith 5. For the place true faith is in the heart the other in the head 6. For the adjuncts true faith is precious perseuering â—nfained But wee cannot difference thinges more broadly then from the effects the which place is here chosen Now the effect of faith is either interne such as it hath within it selfe or is externe such as it
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