A man may be a sanctified person and yet not sanctifie God in this Ordinance if he doe not exercise those Graces gracious dispositions which God requireth here are sutable to the quality and nature of the Ordinance 1. Now the first and great grace that here is to be exercised is Faith Faith is the great Grace which gives admission unto this ordinance and faith is the great grace that is to be exercised and to run through the use of it Concerning which we shall desire to unfold three things 1. What act of Faith is here to be exercised 2. Upon what object we must exercise our Faith here 3. For what benefits faith must here be exercised For the first viz. what act of Faith is here to bee exercised There are these two main acts of Faith 1. An act of Recumbence 2. An act of apprehension application of Christ Fides potest habere aliquem modum dubitationis salvâ fide Daven Fideicertitudo importat firmitatem adhaesionis non quietationem intellectus Aquin. Both these may be exercised here and to our spirituall benefit By the one we go over to Christ by the other we bring Christ over to us The first act of Faith gives us an interest in all the benefits of Christ though as yet the soule is not able to bring home to it selfe the great revenue of mercie and grace which Christ hath purchased and the soule hath an interest in The second act of faith brings it all home In the former God makes Christ ours and we his in the latter wee make him ours Christ in his blood and merits Christ in his grace and Spirit Christ in all his doings and sufferings so far as he is coÌ„municable to poore sinners Now there is not much difference betweene these two acts The difference is not in the nature and essence of the grace both are faith and saving faith nor in the fruits and benefits both give a man union and communion with Christ c. But the difference is in the measures and degrees in the comforts of it To the first there goes a conviction of sin a manifestation and clearing of the promise a perswasion of the truth fulnesse freenesse sutablenesse and goodnesse of the promise And upon all this here is a rowling a resting upon Christ And the latter is but a further degree a bringing over or home all this to its own selfe In the former act the soule hath communion with all the benefits of Christ It 's such an act of Faith as gives a soule union with the person and that cannot be without communion with the priviledges and benefits In this latter there is but a clearer apprehension of it In the first we go over to Christ in the latter we bring over Christ to us In the former we are apprehended of Christ Phil. 3.12 in the latter wee apprehend Christ Now to the Answer what act of faith is here to be exercised unto which I say that that act of faith which doth apprehend and apply Christ is most sutable to this ordinance of the Sacrament hence is this called a taking of Christ a receiving of Christ a feeding upon Christ eating his flesh and drinking his blood all which shew this act is most sutable to the ordinance Here we have an offer of Christ and this act is most sutable to take him as offered And the more strength wee have to apply and bring Christ home the more we feed on him the more wee are nourished and built up But though this act of faith is most sutable to the ordinance yet wee shut not out the other from the comfort benefit of it That which gives the soul union with Christ doth give it communion with all the benefits of Christ Christ and his benefits go together Yet I could wish that every one who hath done this first act of faith would work it up one degree higher to apprehend and apply Christ in the promises of grace Seeing according to the measure of your faith and feeding upon Christ such is the measure of the benefit by Christ here But however be not discouraged such as are weak in faith will Christ receive Rom. 14.1 If hee have a care that others shall not reject them for their weakness but bid them to receive them much more will hee himself receive them and whom he will receive shall receive him If therefore thou art weak in applying faith and thou cannot bring Christ over to thee go thou over to Christ if thou cannot fully apprehend him let him apprehend thee Phil. 3.12 cast thy self into his arms In languidâ fide magis nos apprehendimur a â—hristo quà m quod nos ipsum apprâ—hendamus Chem. by this act set thy seal to Gods truth and expect here in this ordinance that God should put his Seal to thy heart by assuring So much for the first what act of faith is here to be exercised We come to the second 2. Upon what Object must the act of faith be terminated here You must know there are many objects of faith in generall as God himself in the unity of Essence and trinity of Persons the Word of God the Promises of God But there is but one object of Justifying faith and that is Christ God-man Act. 10.43 Gen. 3.15 the Mediatour To him give all the Prophets witness that who ever believes in him shall receive remission of sins This is the object upon which the faith of Adam was terminated Gen. 3.15 the seed of the woman and thereby was justified and had his recovery after the fall This is that object upon which the faith of Abraham who was the Father of the faithfull was terminated who saw his day and rejoyced it was not the believing of the Promise of seed but in the promised seed To him also did the eyes of the faithfull look under the law through the shadows and sacrifices and were justified by Christ to be as we are now by Christ exhibited And upon him must our faith be terminated not only in the first act of faith for justification but also in the exercise of it in this ordinance for the further assurance of justification and increase of sanctification And let it not seem strange to you wee are not so much to deale with a promise here as with the thing promised nor to feed on a promise as upon Christ himself by faith to eat his flesh and drinke his blood Matth. 26.26 Corpus Christiest pabulum fidei Joh. 6.15 This is my body c. Christ is the meat here for the hand of faith to receive the mouth of faith to eate as hee faith My flesh is meat indeed and my blood is drink indeed You may make use of the promises here the Sacrament is the seale to every promise in the covenant But the matter of the Sacrament indeed and that whereon wee are chiefly to feed is Christ himselfe Christ as he is laid
out unto us in his death and sufferings whereon feeding wee get spirituall nourishment for grace and death of sinne The blood of Christ like the waters appointed for the triall of jealousie hath a double property to kill and to make fruitfull to kill our sinnes and make our graces grow to rot our sins and ripen our grace Well then remember that the great dish thou feedst on at this Feast be Christ himselfe Christo sublato nihil restat in sacramentis praeter inanespectaculum Dav. in col Thou canst not feed upon a promise untill thou first feed upon Christ he doth not onely give us title and interest in them but appetite to them If thou feed on him thy stomach will be quicker to feed on them nay if thou feed on him Christus est substantia sacramentorum ejus operatio est ipsa vita sacramentorum thou feedest on all the promises and hast an interest in all the good of them the sweet of all the promises is tasted in Christ All the promises are folded up in Christ and thou canst not feed on him but thou feedest on all and hast the blessing of every one in particular The promises of justification sanctification subduing of corruptions increase of grace upholding in grace interest in glory they are all of them folded up in Christ hee is all The promise doth not but Christ doth justifie Christ doth sanctifie you get nothing from the promise separate from Christ but all the good of the promise comes in by Christ and therefore here terminate your faith And so much for the second upon what object wee must terminate our Faith We come to the third For what benefit must Faith here be exercised Partic. 3. First faith must not bee here acted for your justification it is required you should be justified persons have your sins forgiven before you come hither He that comes hither under the guilt of sin goes away with more guilt and his former guilt is doubled and confirmed on him So that for this benefit faith is not to bee acted as wee shall shew hereafter Secondly faith must not be here acted for Regeneration It is required a man should be borne againe bee in the state of grace sanctified before hee come hither Here is the multiplying of grace but no begetting of grace As in the miracle of loaves Mat. 14.19 there was no new bread created but a multiplying of the bread they had So here is no giving of grace where there is none but a multiplying of grace where it is where grace is there it is increased but it is not here begotten A man may come to the Word though he be gracelesse Rom. 10.14 because the Word is an Ordinance set up for the gathering of men and begetting souls to Christ but none are to come to the Sacrament but such as are begotten anew the Sacrament is not the Font it is not the place where men are born but the table where men are nourished it is not the seed of the new birth but the meat of the new born we must be born before we eat bred before fed begotten before nourished If we come graceless hither we shall go graceless away and worse then we came In particular then Faith must here be exercised for the further assurance of our justification God hath cast down the soule by the ministery of the Word hee hath discovered and revealed the promise brought the soule over to the promise upon which it rests and is justified and hither we come to be further assured of it This was one end why the Sacrament was set up We know the strongest are but weake in faith Fides non toll it sed vincit omnem dubibitationem Dav. there is no such assurance in the world as to expell all doubts fears though to overcome them but though they may be suspended in their actings for a time and well subdued and conquered yet they are not altogether expelled if they were then were there no need of the Sacrament for this end to confirme and strengthen faith Fides potest habere aliquem modum dubitationis salvâ fide and so one of the ends wherfore God set up this Ordinance were in vaine to that man But I say there is no man so sure but may be surer there are degrees of assurance as well as faith and so may we grow up in assurance as well as faith And now for the further assurance of our justification God to the covenant of grace and mercie wherein he promised the free pardon of sin hath annexed the Seale of the covenant whereby we may be more assured Indeed here is no need of this in respect of God our justification is sure with him his intention is as good as his promise his promise as his oath his oath as his seale But it was God's goodnesse to us pitying the weaknesse of our faith he stooped below himself and was not only content to give us his promise but to confirm it with his oath the great seale of Heaven and to all this to afford his Sacraments to seale up all unto us Heb. 18.19 that we might have strong assurance and consolation Heb. 6.18 It was to this end to assure us who have such unbeleeving hearts that God gave word upon word promise upon promise oath to oath seale to seale heaping mountain upon mountain and all to confirm our staggering hearts That we might be strong in him when weak in our selves faithfull in him when fearfull in our selves stedfast in him when we stagger in our selves And how should we exercise faith here and go doubting away How shall we go away trembling after all this confirmation An oath among men is the end of all controversie the concluding of all difference and disputes and shall not God's oath prevail thus much with you Why doe you suffer returne of feares and doubts after such a seale Woe be to us Vae nobis si nec juranti Deo credimus Aug. if we will not beleeve God no not upon his oath Doest thou desire better security Thou shalt never have it thou canst not If you would come up to God and take his security how could you doubt 2. A second benefit for the compassing of which faith must be exercised c. is the increase of our graces or perfecting of our sanctification My brethren we are weak in grace you know how much infidelity and how little faith how much enmity how little love how much obstinacie how little pliable conformity to his will what a deale of formality how little power what hardnesse of heart how little brokennesse of spirit for sin c. And being weak in grace there is a necessity that these graces should bee nourished As there is necessitie of daily bread for the nourishing and upholding of our bodies so there is necessitie of spirituall food for the nourishing of grace in our soules And as there is
nourish and feed himself his own graces here Christ in the Sacrament doth nourish Christ begotten in the heart by the Word And the soul feeding upon Christ by faith is further changed into his Image In our corporall feeding the meat is changed into the nature of the eater but in our spirituall feeding the eater is changed into the nature of the meat eaten the Believer into the nature of Christ 1 Cor. 3.18 While beholding him as in a glass we are also changed into his Image Thus doth faith feed upon Christ and draw down nourishment for the strength of every grace in us c. And according to the measure of faith's feeding such is the proportion and measure of nourishment conveyed As the stomach sendeth down nourishment to all parts from the supply of food which it hath fed on Or as the Liver having drawn down and made blood from the nourishment in the stomach diffuseth and spreadeth abroad and sends to every part some So Faith having fed upon Christ doth here send down nourishment to all the graces or as in a Feast you send portions to your poor brethren so Faith having feasted it self on Christ sends down portions to her sister-graces All our graces have a dependance on Faith and Faith on Christ our Graces depend on Faith as a Mediatour to our Mediatour as that grace which hath immediately to do with Christ from whence it fetcheth supply and provision for all the rest That is the second benefit faith is here to be acted for 3. The third benefit that Faith is here to be exercised on Christ for is the further subduing and conquering of our corruptions Faith hath a double work to do It works in Heaven and it works in Earth As it works in Heaven for the justification of a sin so it works in earth for the mortification of sin and here in this Ordinance is faith acted on Christ for the further killing of sin Faith hath a special art in going over to Christ fetching from him such help as is sutable to the necessities of the soul If we be weak in Graces Faith can go over to Christ for the strengthening of them If corruptions be strong Faith can go over to Christ for the subduing and conquering of them And by making use of the merit power promise Spirit of Christ gets strength from him for the subduing of unruly lusts untamed corruptions Why will Faith say Lord thou hast promised to subdue my corruptions and thou art able to subdue all to thy self Oh! therefore set thy power against the power of my lusts These sons of Zerviah are too strong for me but not for thee I am burthened with a dead heart a hard heart unbelieving heart c. But never was there heart so hard but thou canst break it never heart so dead but thou canst quicken it There is life enough in thee for all the sons and daughters of death in the world oh that therfore thou would'st quicken me that thou would'st break me Thus doth Faith make use of Christ here for the subduing of corruptions And let me tell you there is a speciall art dexterity and skill which faith hath wherby it forms such conceptions of Christ as are ever sutable to the present necessity of the soul whereby it gets more speedy relief 1. If there be a return of guilt upon the soul and burthen upon the conscience Faith looks upon Christ in blood Christ a Priest a Sacrifice for sin 2. If the soul labour under ignorance Faith looks upon him as the great Prophet of the Church and saith Lord thou hast taken upon thee to be the great Prophet of the Church Joh. 6.45 Isa 14.13 Jer. 31.34 thou hast promised wee shall be all taught of God Oh! therefore teach me instruct me c. It is not so sutable to look upon Christ as a Priest when we desire he should do the work of a Prophet 3. If we be weak in grace faith looks upon him as the universall fountain and principle of grace one who hath all fulness in him able to fill a world of hearts with grace though they were never so barren or empty And so goes over to him for strengthening c. 4. Mal. 3.2 If we labour under the pollution of sin faith looks upon Christ as a refiner a purifier a purger of his people from sin As one who came not only to be a Redeemer but a refiner not only a Saviour Eph. 5.26 Tit. 2.14 but a sanctifier of his people Ephes 5.26 Tit. 2.14 5 And so if corruptions be strong faith looks upon him as a King who is able to subdue and conquer unruly affections and to bring every thing into subjection to himself God hath not only furnished Christ with fulness of supply to answer every need of the soul but God hath given to Christ diversity of titles that wee might conceive of him not only as a ful but as a sutable good to every necessity of the soul And God having thus diversly represented Christ to our understandings as a Prophet a Priest a King a Refiner c. Faith doth form such conceptions of Christ as are most sutable to the present necessity of the soul 4. A fourth benefit for which Faith may be exercised in this Ordinance is for deliverance out of temptations Thou hast been long assaulted by Satan Vnus filius sine peccato nullus sine tentatatione 1 Cor. 10.13 2 Cor. 12.9 Heb. 2.18 Rom. 16.20 thou hast felt the blows and buffets of Satan many yeers God hath not only promised to support thee and succour thee in this condition but God hath promised to deliver thee out of this condition Rom. 16.20 The God of peace shall tread down Satan under your feet shortly Why now exercise faith to sue out these promises God hath made go over to Christ not only for strength and support in the condition but for victory and deliverance out of it These dayes they are not only God's sealing but God's performing dayes God doth not only here put his seal to every Promise folded up in the covenant but hee is ready here to make performance of the things he hath promised And therefore go gather a catalogue of promises which suits with thy condition spread them before God and here come sue them out in this Ordinance Thus you see the first grace which is to bee exercised in this ordinance namely Faith And I have shewed you 1. what Act 2. upon what Object 3. for what benefits faith is here to be exercised I have named foure but here is not all the Sacrament is the Seale of the whole covenant and what ever particular benefits are folded up in the great draught and covenant of God here you may exercise faith for the compassing and obtaining of them Where ever there is a promise in the Word there is work for faith to sue it out in this ordinance which is the seale to all c.
necessity of our nourishment so is there necessity our nourishment should come from Christ he is the staff of nourishment Eo modo quo generamur nutrimur As in naturall life the same way we are begotten the same way we are nourished so in spirituall life Christ hee is the Breeder and so he is the Feeder of grace in us he is the Begetter and he is the Nourisher From Christ we have our graces he is the fountain from whose fulnesse wee receive grace for grace in our regeneration and he is the nourishment of whose fulnesse wee receive * Gratiam gratiae accumulatam grace to grace in our sanctification Hence he is called the Bread of life not onely because he begets life in dead men but because he nourisheth and maintaineth life in living men He is panis spiritualis spirituall bread in the word to beget life and panis Sacramentalis bread in the Sacrament or Sacramentall bread to nourish and to maintain life begotten and hereafter he shall be panis aeternalis our daily bread in heaven to preserve us in holiness with happiness to all eternity And as there is a necessity of nourishment and nourishment by Christ so Christ for this end that we might be nourished hath set up this ordinance of the Sacrament for the nourishment of the Saints in grace for the strengthening our faith to which it hath a proper influence being the seale of the covenant and for the increasing our sorrow and repentance unto which it hath the like influence being the representation of Christ wounded broken bleeding for sinne who looks on Christ bleeding but his heart must bleed c. And so of the rest Christ is a full fountaine and unwilling to be a sealed fountain to you Gratia derivantur à Christo 1. Efficatia operationis 2. Beneficio intercessionis 3. Merito passionis 4. Virtute applicationis he is a treasury of grace and unwilling to be lockt up and therefore hath been so gracious as to set up an ordinance not only to be a seale but an instrument or conduit-pipe to convey grace to us from him the Fountaine of all grace which nourishment he doth convey unto us by vertue of our union and communion with him and application of him to us in these ordinances which though they be all secret wayes of conveyance of nourishment and under ground that the world cannot see yet there is reall nourishment brought down to the soul whereby the soul goes home in a better frame faith more increased affections more inlarged our love more inflamed our desires more quickened and yet more satisfied Quest But I know you will ask of me how faith is here to be exercised for the drawing down of life nourishment from Christ in this ordinance Answ For the answer of which in brief 1. Faith looks upon Christ as the treasury and common stock of grace in whom dwels all fulness Joh. 1.14.16 Joh. 3.34 Col. 1.19 Col. 2.3.9 all our fulnes faith looks on him as the universall principle of life and root of holiness God gave not him the Spirit in measure 2. Faith casts its eye on the promise for the conveyance of grace from him Ille est canalis gratiae ab illo nobis omnes rivuli derivantur Daven it sees a promise for derivation of grace from him to us Faith works virtute promissi by vertue of the promise where there is no promise there can be no faith and therefore faith discovers that there may be communion and participation with this fulness there are such promises made that of his fulness we shall receive grace for grace John 1.16 and Christ is made unto us Wisdome Righteousnes Sanctification 1 Cor. 1.30 and he came that we might have life and have it in abundance Joh. 10.10 3. Sacramenta ex similitudine repraesentant ex institutione significant ex virtute Christi sanctificant Aquin. Faith looks upon this ordinance as an Instrument a means which God hath set up for the conveying of life and nourishment from Christ Though God can do it without yet in God's ordinary way Ordinances are the means of the conveying of life from him to us 4. Now then faith being steeled by such considerations as these that there is a fulness in Christ that there is a promise of this fulnes to be made over to us and that the Sacrament is an Ordinance wherby God as by an Instrument will convey of this fulness of Christ to a poor soul faith goes over to Christ and by vertue of the Promise applying and feeding upon Christ draws down further life and nourishment from him to the soul As one said of the tree of Christ's ascension though the fruit were high and above our reach yet if wee touch him by the hand of faith and tongue of prayer all will fall down upon us So here if we can but touch him with the hand of faith though a palsie hand though a weak and trembling hand if we can but goe to him with a praying heart Christ can with-hold nothing from us And after this manner doth faith form a Prayer to him Lord thou knows I am weak in grace thou seest my faith is feeble my love cold my desires faint my obedience small but thou hast all fulness of grace thou art the Fountain and this Fountain is opened here thou art the Treasury and this Treasury is here unlock'd Those graces I have though weak thou begatst them and wilt not thou now nourish them From thee I had the being of grace and from thee I must have the nourishing Thou hast set up this Ordinance as a means to convey grace and thou hast promised to remember them that are in thy way Isa 64.5 therefore help c. Besides may faith say Lord thou hast been pleased to implant me into Christ and shall I die for want of nourishment thou hast made me a member of Christ and shall I decay and wither for want of influence Oh! never let it be said that a branch in Christ shall wither and decay for want of nourishment when there is so much in the root let it never be said that a member of Christ should wither and die for want of influence and life seeing there is so much in the Head Thou camest Joh. 10.10 that I might have life yea have it in abundance why Lord my graces are weak here are dying affections dying dispositions dying graces Oh! come down before I dye strengthen the things that are ready to dye in me Rev. 3.2 Thou hast raised me from the death of sin let me not again drop into the same grave thou hast wrought graces in mee let them not decay for want of life when such abundance in thee Thus doth Christ formed in the heart cry out for Christ nourishing in the Sacrament The work of grace is called a forming of Christ in the soul Gal. 4.9 and Christ doth but
which examination is more generall or more speciall 1. More generall of all our sins those before and those after our effectuall calling 2. Of our Graces 1. What knowledge of God 2. What faith 3. what repentance 4. what love 5. what hunger thirst c. 2. It is more speciall 1. how the soul hath carried it self under former Sacraments in particular since the last Sacrament what good it hath gotten what more strēgth of faith what more weakning of corruption what more increase of grace what more ability to serve God and what evil it hath done all which should be set on upon the soul with the many aggravations being sins against vowes promises against covenant which doth adde much guilt to sin and double the offence 2. The soul is to examine it self how it stands for present what aptness what fitness for the duty what Sacramentall sorrow what faith to close w th God in the present offer what fitness to joyn w th its fellow-members in holy cōmunion and love what hungring and thirsting after Christ in this Ordinance what spirituall appetite what present disposition of soul to renew bonds and covenants with God in this Ordinance Of these and the like are we to examine our selves that 's the first 2. There is required Excitation of our graces that wee stir up our faith our repentance our hunger and thirst c. 1. Our faith to close with a new offer of Christ 2. Our repentance to mourn afresh our hunger and thirst after Christ tendered here These are God's rules and if observed God is sanctified and that is the second 3. You may know whether you have sanctified God in this Ordinance if you examine whether you have observed God's ends Now God's ends are many viz. 1. to glorifie God 2. to get strength against our corruptions 3. to get increases for our graces But I shall only name one set down by the Apostle 1 Cor. 11.23 Do this in remembrance of mee Christ did a great work for us and hee is desirous it may may not be forgotten He hath taken care it should be remembred both in heaven and in earth As he remembers it in heaven it being a part of his intercession for us there to represent his blood and sufferings before God As under the Law the Priest when he had offered the sacrifice was to go with the blood before the Altar and Mercy-seat and shew it to the Lord So Christ having offered himself a sacrifice presents his blood within the vail appearing in the presence of God to intercede for us And as hee hath taken care to remember it in heaven Heb. 9.24 so he hath taken care to keep it in remembrance on earth And therfore he hath set up this ordinance to shew forth his death to put us in mind of his sufferings chargeth us to do this in remembrance of him And when we observe this end truly rightly as wee ought then do we sanctifie God in this Ordinance I say truly and rightly for every remembrance will not serve the turn 1. It must be a cordiall and hearty remembrance wee must remember him with an affected heart in Religion * Quod cor non facit noa sit what the heart doth not is not done Many remember him in a bare historicall way to recount his sorrows and yet their heart not affected It is not enough to remember Christ in the head but you must remember him in the heart words of knowledge imply affection It must be cordiall 2. It must be a gratefull and thankefull remembrance and there is great cause it is the top-mercy that which purchased all for us Look on all coming swimming in a stream of blood See upon all your mercies ingraven The price of blood and you will see great cause to be thankfull 3. It must be a mourning bleeding remembrance So to look on him pierced as to be pierced on him wounded as to be wounded c. And indeed who can look upon Christ in blood who can behold what he hath suffered and conceive himself to be the actor of all this and yet the sharer in all the fruit and benefit for though we were actors of it yet hee put us not out of his Will and Testament he did not except against us in the partaking the fruit of it who can thus behold him but must weep over Christ as the old Prophet over the other alas my brother alas my brother so alas my CHRIST alas my CHRIST 4. It must be a crucifying remembrance such a remembrance of Christ crucified as crucifies our sinfull affections our lusts and corruptions as deals by sin Pro me Dei filius jugulatus iterum me peccare dilectat as sin hath dealt by Christ kills sin as sin hath killed Christ Oh! say shall I give life to that which hath been the death of Christ shall I cherish that hath killed Christ shall I take pleasure in that hath been so bitter to Christ shall I count that light which hath been so heavie to him shall I love and bosome the knife hath killed my husband Under the Law if an Ox goared a man the Ox was to die and shall sin kill Christ and shall it not die for it such a crucifying remembrance it must be as makes us take up weapons against sin And he that thus remembers Christ observes God's end and hee who observes God's ends doth sanctifie God in his Ordinance Well then would you know whether you have sanctified God in this Ordinance see if you have observed God's order God's rules God's ends before you come and so much for the first 2. Would you know whether you have sanctified God in this ordinance see if you have exercised God's graces in the time what those are and how to be exercised I have shewed at large 3. See whether you do return home w th God's quicknings with God's inlargements w th God's inablements are you more humble more serviceable Are you more thankfull Do you find corruptions weakned your graces strengthened Doth your indeavours afterward answer your care and conscience before Is your heart set further against sin Are the wayes of God more lovely to you Are your souls knit neerer to God your spirits more inflamed with love of him These are plain demonstrations that you have sanctified God in this ordinance and that God hath sanctified it to you But now on the contrary let me tell you 1. If thou hast broken God's order and method that thou hast come hither in a graceless Christless cōdition the soul never yet awakned to see sin and be humbled for it Thou knowst what sin is in the Catechisme but dost not know what sin is upon the conscience Thou canst tell mee what faith is in the book but art not acquainted with the working of it in thy soul and what repentance is but yet a stranger to it The day is yet to come wherein thou set thy self to mourn and