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sin_n flesh_n send_v sinful_a 6,272 5 9.8762 5 true
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A77379 A Catechisme for communicants. Set forth for the benefit of the willing to be well prepared for the receiving of that great mystery of the Lords Supper. / By A wel-willer [sic] unto all the children and servants in this great citie, and the suburbs, but most especially those of the parish of Dunstans East, London. Bridges, Walter. 1645 (1645) Wing B4483C; ESTC R173262 50,770 119

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signified a signe is either of things past and then it is called commemorative that is a signe wherein something past is remembred or of things present and then it is called demonstrative that is wherein something present is shewed forth or of things to come and then it is called prenunciative that is foretelling some things to come or else a signe is that that shewes forth all these or at least partly things past and partly present and partly to come 2. That these signes in the Sacrament do either serve the understanding and then they are called shewing signes or the memory and then they are called warning signes or the faith and then they are called sealing signes or of these all three together and this is that which is needfull to be known concerning signes Thus of the signe Now 2. of the word outward Qu. What meanes that by saying outward and visible An. That which may bee seene by the bodily eye and in this place the question is concerning the signes in the Sacrament of what force and power they are In which I find the opinion of former times to bee threefold 1. They said and taught that the Sacramentall signes did conferre grace now this by no meanes is to bee admitted for the reason expressed afterwards First they give to the signes that which is to be given to God alone and then the people understand not what God and what the signes doe severally performe Secondly they give all unto man in the conferring of grace and nothing to Christ and from thence arises the Priests forgivenesse of sin the tyranny lording it over mens consciences and that desperate point of denying heaven to the Infants that die without baptisme a great deale of these dregs doe yet rest and stay amongst our people that in the very signe there is some more then ordinary holinesse 2. They spake of the signes dispositively that is to say that signes were instituted of God not onely to signifie grace but to dispose it and so they say that whosoever was baptized and did receive confirmation did beare the badge and character of a Christian 3. Another opinion they had whereby all was taken from the signes and they reputed to bee no more then other things in a profane use For the right understanding therefore of the doctrine of these outward signes the truth is the signes do offer but in their owne nature they do not conferre grace they are not without grace for God hath instituted them but presently and of themselves they doe not indeed they cannot give it For conclusion then of this point observe these things or considerations following that is to say 1. It is onely of God to give that which these signes do represent and shew forth so Esa 43 25. I am hee which blot out thine iniquity and Jer. 31.34 2. By a necessitie of the meanes the signes are helpfull and not to be neglected no more then the looking up to the brazen Serpent of that Israelite which would have cure but the Spirit blowes where it listeth John 3.8 By grace yee are saved Ephes 2.8 3. The Scripture speakes plainely that grace is given before the receiving of the signe Rom. 4.11 and after also as is to see Act. 2. and 8. and 10. 4. Instances are given which cleare it and put it out of question that many have received the signes without ever receiving grace it was the case of Simon Magus Act. 8.23 John 13.27 1 Cor. 10. Thus of the second part the word outward signe Now of the third part which is grace Qu. What is that thing which you call the grace or the inward grace of the Sacrament A. Here we shall see the difference now between a Sacrament and a testament all the whole Scripture is indeed Gods testament but the Sacrament is the Seale of the Testament Now in this Testament of God there were two Covenants unto which the Lord did set the Seales or the Sacraments as is to see in holy Scripture 1. In the Old Testament there was a Covenant of workes which ran thus with Adam As long as thou continuest holy in obeying my word thou shalt so long continue happy in enjoying my presence And to this Testament or Covenant there were two Seales put the tree of life which was the Sacrament of their immortality if they persisted in their obedience to God and the tree of the knowledge of good and evill which was the Sacrament of their obedience or of their tryall rather whether they would abstaine from eating of the forbidden fruit 2. In both Old and New Testament there is one Covenant of Grace which runs thus What the Law could not doe in as much as it was weake through the flesh God did by sending his owne Sonne in the similitude of sinfull flesh and for sinne condemned sinne in the flesh Rom. 8.3 4. That the righteousnesse of the Law might bee fulfilled in us and that whosoever beleeveth in him might not perish but have everlasting life See Jerem. 31.33.34 Gal. 3.10.13 John 3.16 17 18. Now unto this Covenant God sets his two Seales the white Seale of Baptisme and the red Seale of the Lords Supper And thereby doth ascertaine every faithfull man and woman using the Sacrament rightly faithfully that the Covenant of grace in Christ and all the benefits which are promised therein doe not onely belong to the whole Church and all the faithfull in generall but unto them and their soules in particuler And not onely so but 1. They using the Sacrament according to divine institution do hope for it 2. And do also professe themselves bounden by that Sacrament to shew forth all possible holinesse of life before God his holy Angels and all good men See Tit. 2.10 11. See also Luke 1.74.75 And to draw to the conclusion of this point also corcerning this Testament and Sacrament or Covenant and the Seales thereof let these things following be observed 1. That the Sacraments of the Covenant of Grace are onely instituted for the faithfull for as it is said of the Word of God that it profited not them of whom the Apostle speakes because it was not mixed with faith Heb. 4.2 in those that heard it So it must bee said and thought of the Sacrament also 2. That therefore the most excellent things of God may and do in some cases lose their power of profiting the soule See Rom. 2.25 Thy circumcision is made uncircumcision Jer. 9.26 not a penny difference between thee and a heathen in the heart 1 Cor. 11.20 three notable places 3. That likewise the profit reaped and the benefit gotten out of the Sacraments is not by the worke done as the Papists say and too many of our people thinke but another way surely 4. That one and the same thing is given to and received by the faithfull both in the Word and Sacrament namely Christ with all his benefits no difference in the thing that is all one nor in the
yea to discerne all things 1 Cor. 2.15 as our Saviour said to Peter Flesh and blood never revealed this to thee Matth. 16.17 So say I this is no work of nature but from our Father which is in heaven 3. It is yet but in part onely in this life for wee see now through a glasse darkly but then wee shall see face to face 1 Cor. 13.11.12 Q. What is the second thing or part in our recovery whereby our deliveranee from the fall is made cleare and visible to us A. The conscience amended and renewed in both the parts or offices thereof that is to say both accusing us 2 Sam. 24.40 then Davids heart smote him and excusing us also now after our recovery 1 Job 3.2 Cor. 1.12 Q How may this bee opened unto us now that it may bee plaine A. Thus 1. Every faithfull man hath true knowledge of sinne by the renewing of his mind and also sinne it selfe by the infirmitie of the flesh and therefore they have an accusing conscience heart-smitings weeping bitterly for sinne considering their wayes and acknowledgments such as that of David I have done very foolishly 2 Sam. 24. Hence arise in the most faithfull 1. Feare of temporall punishments 2. A great increase and daily practise of self humbling self judging and condemnation And 3. This is a restraint to the godly to keepe them from sinne 2. The faithfull have an excusing conscience also which doth excuse them before God and this must bee thus understood 1. The conscience doth excuse them in regard of their owne inherent righteousnesse not as being perfectly holy but as being sincere and unfained see David often Psal 119.1 2. The conscience doth excuse them also in regard of the imputed righteousnesse of Christ unto the beleever for hee is made unto us of the Father wisedome righteousnesse 1 Cor. 1.30 and in him yee are compleat Col. 2.11 3. This excusing conscience hath two especiall things to bee marked therein First that it dare not looke upon the judgement seat of Gods justice for then it would bee but as a filthy clout and indeed none excuser dare peepe in here but Christs righteousnesse only but flies to the court of mercy and love and to a throne of grace to find helpe in at a time of need Heb. 4.16 Secondly that here hence ariseth to the faithfull ones all their triumphant perswasions of Gods love their salvation and a full and finall victory over sinne hell death and judgement Rom. 8.33 It is God that justifieth who shall condemne and who shall separate us from the love of God c. Q. What is the third part A. A sanctified memory which may be discerned thus 1. The Scripture saith of such people that they do ponder lay up in their hearts the word would bee observed lay up in their hearts Luk. 2.51 For as hee that layeth up a thing for his use when occasion is to use it can go and fetch it out again So faithfull men bring out of their treasury things new and old Matth. 13.52 See more to this purpose Matth. 12.35 and see the practise of David what a peece of experience hee brings forth laid up long before 1 Sam. 17.34 2. The Scripture saith of such men that they lay up truth in their hearts the holy Scripture which is the fountaine and such choice streames as that 2 Tim. 2.8 Remember that Jesus Christ of the seed of David was crucified according to my Gospel And the Scripture discovers the purpose of Gods people in so doing Psal 119.11 I have hid thy promise in my heart that I might not sinne against thee 3. The way and meanes which Gods people use to lay up these things viz. hearing reading remembring comparing the Scriptures together applying them to our daily use and whetting them upon our families Deut. 6.6 7. Q. What is the fourth part A. A renewed will seene in one man in the holy Scripture in two remarkable circumstances 1. What a monster the will is bent in violent persecution against God and godlinesse untill the Lord renew it the instance is Saul Acts 9.1 2. breathing out slaughter c. 2. What a miracle of mercy God can and doth sometimes worke upon such a sinner By what things may I know whether my will bee renewed 1. Holinesse and the things of God will bee made naturall to thee as it were thou wilt walke in the Spirit a godly man though indeed goodnesse may bee contrary to his corrupted nature yet to his regenerate part it is very sutable Rom. 7.22 23. 2. It doth the will of a regenerate man doth I mean actually incline it selfe to that which is good though imperfectly and impurely and that because it is so Psal 16.3 3. It cannot totally and finally decline what is good though a beleever may fall and that foully yet he will recover there is a principle of heaven the holy Spirit and fire from God which cannot but ascend and be active yea restlesse till it come to his owne place See 1 Joh. 3.9 Act. 4.19.20 Psal 119.59 Q. What is the fifth part A. Excellent affections such as love hatred c. In which regeneration keepeth his Court Throne and especiall residence For as a ship without sailes or wind must lie still not stirre and be becalmed so Religion Faith is dead without works and it is the labour of love above all which will bee rewarded Heb. 6.10 Q. Wherein may this be opened A. In this 1. God-love is in the regenerate according to the commandement Mat. 22.37 with all the all in some measure 2. Man-love is in them too good-man love by this they are known to bee Christs Disciples because they love one another Joh. 13.35 See also 1 Joh. 4.3 Self-love that is a renewed love to himselfe that is the better part of himself his soule in the be●● things Mark 8.36 Yea and to them that are neer him and in relation to him for soule service Gen. 18.19 See Psal 101. Secondly by the contrary also as 1. Devillhatred and resistance See Matth. 4. So ou● Saviour Matth. 16. Eph. 4.27 Eph. 6.12 c. 2. Man-hatred Do not I hate them that hate thee Psal 139.21 3. Selfe-hatred that is o●● naturall sinfull yea and spirituall selfe too tha● is our best workes if seeking to stand in competition with or to dethrone the Lord Jesus Christ see Phil. 3.7 8. Some use of all this must bee remembred and so wee have done with the two things propounded to bee handled in this Catechisme viz. Man● recovery out of his sinfull and lost condition Q. What are the severall uses of this doctrine A. The 1. that there is a recovery for the people of God Devils have no meanes and reprobates no grace to use any though they have them but to you it is given as our Saviour said to his Disciples to know the mysteries of the kingdom of God Matth. 13. If thou hast tasted prais● thy God O praise him