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
which regard the power restoring vs must be more glorious then that which first created all things In particular our Flesh is our greatest hinderance by Flesh is meant corruption of minde will and affections which doth shew it selfe in the outward man whose members are so many instruments and weapons of that inward vnrighteousnesse Rom. 8.7 The wisedome of the flesh is enmity against God which cannot subiect it selfe vnto him Wee may illustrate these particulars by considering this corruption either as it hath the respect of a sicknesse in our Soule deprauing it in all the faculties of it Or as it is a concupiscence and adulterous loue to the Creature Now looke as it is with sicke men their sicknesse desires that which doth feed it and maketh them most auerse from those medicines diets and exercises wherewith they should be cured So our corruption doth incline vs to such courses making vs set against all that which should helpe vs. If you thinke of it as of adulterous loue looke as nothing doth so keepe an Adulteresse from returning vnto the loue of her Husband as her own false vnchast heart So nothing doth so much keepe vs from returning to God as this adulterous concupiscence of our owne hearts Oh then let vs deny our selues our owne wisedome will and affections which make vs like Mad-men to thinke all against vs that should doe vs good For knowledge wee hope wee know enough there was better liuing when there was lesse knowne For beleeuing what saith the flesh dost thou see any reason for it canst thou perceiue any such thing as they speake Let them say what they will but let them pardon thee for beleeuing before thou dost see more For more neere care of Christian dutie What shall none go to heauen but those who are so forward there is measure in euery thing In steed of yeelding to Meanes as the Word catechizing c. It is strange what the flesh will obiect Men thinke it is to make their children soft and to take away their spirits to bring them to such kinde of instruction But let vs learne to deny our selues wee are like sicke men between our sicknesse that is the corruption of our Nature on the one hand and the voice of our Physician Christ giuing vs counsell in his word on the other if wee will leaue the Physician and hearken to our sicknesse then it will grow on vs and we shall perish But if we listen not to our disease yeelding to it but cleaue to the counsell of our Phisician then shall our sicknesse be ouercome and we shall liue Thirdly The Deuill is also Obser 3 busie to hinder our comming forth of this estate and our returning to God The Strong man will bussle before hee will leaue his possession Euen as Pharaoh hindred the going foorth of Israell from bondage so will this spirituall Pharaoh our deliuerance from vnder his spirituall captiuitie Looke as many hinder the well-doing of sicke persons who will counsell them and put vpon them things that feede their disease if they be for the present a little delightfull So doth the Deuill who doth nothing else but animate men and helpe them to that which may more and more increase their corruption and disswade them from that which would truely remedy their euils Againe looke as Bawdes and Pandors and such like creatures do much hurt in holding the hearts of vncleane women to their vncleane courses So the deuill who indeed is no other then a Pandor going betweene the adulterous Soule on the one side and the world who is the Paramour of it on the other bewitching the hart of the one more and more with the other Let vs therefore take heed of him Vse if we haue a thought of turning a new leafe What will you turne Puritane will you haue all olde friends talk of you will you forgoe all olde pleasures which with such such you haue inioyed and cast your selfe on such melancholie austerities Mat. 16.22 Oh master be good to thy selfe The truth is when wee are hindred from doing good the Deuill doth hinder vs when we are ready to fall from performing any good motion or purpose which a better Spirit inspired into vs the a Mat. 13.19 Deuill doth steale away this seede When wee are stirred vp to lust Math. 13.19 wrath c. the Deuill doth blow vp this fire Eph. 4.26.27 Let not the sunne go downe vpon your wrath giue not place to the Deuill Obiect We see no such thing Answ We see not how Gods Spirit doth worke in vs euery good will worke and word yet we know that his Spirit worketh in vs all that is of this nature Phil. 2.13 The Deuill hideth himselfe Sometimes hee commeth to vs in wicked persons perswading vs Sometimes as to our SAVIOVR in Peter and to Gods Prophet by an old Prophet in good persons Sometimes hee doth insinuate himselfe with our owne inclinations as at this or that time he doth see them bent Sometimes by outward occasions he doth prouoke vs Looke as Foulers couch vnder their stalking-horse that they may shoote the more securely and deadly So doth he keep out of sight that he may kill vnexpected Wherefore let vs not only spit at his name but turne away from him in these enterprises by which he maketh vs rest in our naturall estates as good enough though the issue of them is death Lastly we are to obserue Obser 4 That the world is no small hinderance keeping vs backe from returning to God and to the way of pence By the World we are to vnderstand worldly minded persons and things in the world whether intellectuall as the wisedome of it 1 Cor. 1.26 Not many wise Or externall as the profits pleasures pompe or ought of this kinde For though these of themselues bee good yet by accident wee are much hurt by them as wine though good of it selfe doth much hurt vnto persons intemperate The World destinguished from the Flesh doth seeme thus to be taken Looke as the sicke man is much hindered from recouering by the presence of things which prouoke his appetite but feede his sickenesse So the presence of those things which so disdiet the Soule and cherish our lusts are very dangerous And as vncleane women are much intangled and hindred from returning to conjugall loue and duty by the presence of strange Louers and Paramoures So are we for these things are as it were the adulterous friends with which our soule entreth league of vncleane amitie against God Hence it is that as many Women are reclaimed when they are now translated from such company So the soules of many returne to God when now he hath stripped them of these things though before they would not once seeke after him or cast a looke toward him Let vs then take heede of the baites of this world Vse many are insnared with them they shew meate but they are a couered hooke and worke murther
wrath the iudgement of a faithful man for the time may bee so depraued that he shall thinke God his enemy and euery thing to bee otherwise toward him then it is The third thing to bee marked is that about which faith is conuersant which is Christ obeying to death that he may finde righteousnesse and forgiuenesse of sinnes to life in him For to beleeue that my sinne is now forgiuen in Christ is rather an acte of experience in a Beleeuer now iustified then that beleefe which is required to iustification to rest on Christ obeying to the cursed death of the Crosse â—â—at I may get pardon and â—â—se euerlasting from the â—race of God this is the acte â—f true beleefe with the â—atter also about which it is â—â—nuersant Christ is the full â—â—d adequate obiect of beâ—â—efe as it doth iustifie euen 〈◊〉 colour is the full obiect of â—â—e power of seeing that is â—â—rs Faith doth not looke â—any thing else as it doth â—â—ercise that facultie which worketh to the iustification â—f vs faith doth beleeue â—â—reatnings doth sustaine vs 〈◊〉 aduersities doth like a Queene guide all our actiâ—â—s doth worke by loue as 〈◊〉 instrument conioyned â—â—th it but it doth not iustiâ—â—â— vs but onely as it doth â—â—me it selfe to apprehend Christ as our reasonable soules doe see in the eye heare in the eare digest in the stomacke but doth noâ— reason as it doth thesâ— things but onely as it conceiueth discourseth within vs. For looke as nothing in a poore man can makâ— him rich further then it doth get riches into his possession so nothing in vs Sinnerâ— can make vs righteous to life further then it doth lay holâ— on such a righteousnessâ— which can take away sinne and make vs righteous to thâ— receiuing of life eternalâ— Wherefore though the faiâ—â— that iustifieth vs bee a faiâ—â— working through loue yâ— it doth not hence follow that it should iustifie vs as 〈◊〉 worketh by loue no morâ— then this followeth that because the fire which is hotte and giueth heat is also light therefore it should make hot so farre forth as it is light not so farre forth only as it hath heate in it 4. For the last obserue That a true iustifying faith doth incline a man to beleeue Gods grace in particular toward him through Christ euen as they that â—ere stâ—ng wâ—th Serpent did come and looke to the â—easen Serpent beleeuing to finde the healing of those deadly stings that were fastned in them Thus a soule â—tung with sinne and feare of death commeth by saith to Christ relying on him trusting to finde in and through him cure of those deadly euils wherewith it is wounded If a Physitian should call sicke persons saying do but come to mee and I will heale you and we should see many flocking about him would wee not presently know that they beleeued that he would cure their diseases So when Christ saith to sinners beleeue on mee or come to mee for a Ioh. 6.35 these are all one I wil help you What saith think we haue sinners who resort to him is it not a beleefe that he will according to his word heale them deliuer them from sin and death and restore them to life eternall If there be a particular word or that which is equiualent then is there a particular faith but there is so For b 1 Ioh. 3.23 God bids euery one beleeue and saith that c Ioh. 3.16 whosoeuer hee is that beleeueth shall not perish but haue life which is as much as beleeue thou Thomas and thou shalt haue life How can we proue that Iohn or Thomas are vnder wrath and the curse Wee cannot prooue it otherwise then thus d Gal. 3.10 Cursed is euery one who continueth not in â—ll c. Againe the saith of true Beleeuers goeth farther then the faith of Deuills can doe but they may beleeue that Christ died in generall for all sinners that shall beleeue on him Remember that voyce of Thomas e Ioh. 20.28 My Lord my God and of f Gal. 2.20 Paul who hath loued mee and giuen himselfe for mee This pronoune in diuinitie is most precious The seuerall applications of these would bee too prolix Vse Let vs then stay on Christ as our Sauiour and so vnite our selues to him that wee may through him obtaine saluation What is apparell helpefull to vs before wee put it on The Papists are like those Taylors who carry suites vnder their arme which themselues neuer weare so they doe carry Christ in the swimming knowledge of the braine without resting on him with their whole hearts to finde saluation in him most pittifull is their faith For whereas this particular confidence is a shield against all the fiery darts of the Deuill their faith is such as may be intire and whole and yet a man hauing it may be in damnable desperation as themselues teach and by reason is euident For if faith hath not in it any hope or confidence then is it not opposed to despaire so as to expell it for things which will not endure the one the other must haue contrariety as fire and water if the one doe not fight and driue forth the other then may they dwell together But true saith in Christ doth breed confidence and boldnesse according to that a Heb. 10 22. Let vs enter with confidence and boldnesse through faith on him True faith therefore hath in it confidence toward the grace of God For as nothing can make hot which hath not heate in it selfe so nothing could make confident which after some manner had not confidence in it QVEST. VI. 10. Q. HOw is FAITH wrought A. It is the gift of God by the worke of his Spirit in the preaching of his word This answere doth set downe Faith first from the generall nature of it viz. That it is a gift of God Secondly from the manner of working it which is set forth by the paincipall Author the Spirit the instrumentall which is the word For the first obserue Eph. 2.8 that Faith is Gods gift Iam. 1.17 Euery good thing commeth from the Father of Lights but Faith and other graces are gifts after a speciall manner for they come not from a common bountie such as God made shew of in the creation but from a speciall fauour which he beareth his in Christ Iesus Phil 1.29 To you it is giuen saith Christ not onely to beleeue c. The naturall head doth not onely giue sense and motion to all the members now conioyned but doth send foorth those bonds whereby they come to be coupled with it so is Christ the spring whence this sinew of Faith doth flow and issue vnto vs. What is there in a gift but it doth agree to faith Nothing we say more free then gift it must come from the grace of the Donour and be ours by no former title thus faith it is bestowed on vs when we were euery way vnworthy
and is a thing quite aboue the capacity of our nature so farre it is from being due to vs. 2. A gift must be profitable to the receiuer for else it were a giftlesse gift to giue me that which is not good in it selfe or cannot any way be good to mee But what is so profitable as faith which obtaineth through Christ all things good for vs. Mat. 15.28 Great is thy Faith be it to thee as thou wilt Wherefore let vs keepe Vse 1 this carefully it is a jewell of Gods owne bestowing on vs. Should some great personage bestow some great gift on vs for their sake we would haue it in account keepe it carefully we would not leaue it about loosly nor let it go abroad lightly Let vs looke to our Faith accordingly We see secondly how we Vse 2 are bound to God in thankefulnesse Thankefulnes for grace causeth increase of it Euery one delighteth to sow in that ground which returneth the seede with aduantage We see lastly whither to Vse 3 seeke for increase euen to the first fountaine Heb. 12.2 The second thing to bee obserued is who is the principall worker of Faith viz. The Spirit of God Hence a 2 Cor. 4.13 we are said to receiue the Spirit of Faith that is the holy Ghost in and through this gift of faith which hee worketh and continueth in vs. b Gal. 3.2 We receiue the Spirit of promise through faith For it is not with the Spirit and his gifts as with the body of the sunne and his light the one whereof is absent from the other but where euer the gift is there the Spirit is as well to continue it in being as first to begin it c Eph. 1.19 20. The same power which raised Christ from the dead is said to raise vs vp to beleeue If a man should want a bodily eye or hand from his birth no lesse power could worke it then the almighty power of God Who then but his Spirit can giue vs this hand of faith which reacheth to heauen this eye doth see the things within the veyle that concerne our peace Wee must not thinke that Faith is such a knowledge whereof there are seedes in our nature out of which by meere outward teaching we may be brought to beleefe for then should faith be naturall as all other things are which our nature can attaine to with outward helps If not the word Obiect but Gods almighty power worketh it then either this spirituall almighty power is euerywhere to worke it and then all that heare shal be brought to beleeue or the word is but a dead letter without the Spirit which is preached to such who remaine in vnbeleefe or more briefly that word which hath not with it that power of the Spirit which almightily worketh beleefe that is a dead letter it is not a quickening word but the word of the Gospell preached to such as abide in vnbeleefe hath not with it this power of the Spirit therefore it is a dead letter and therefore it is no quickening Ministery which is sent to them Answ Answ The first part is false and so the conclusion inferred so farre as it concludeth the ministery of the Gospel to be to vnbeleeuers a dead letter For it presupposeth this error that a word cannot be spirituall liuely and of efficacie further then it hath conuerting vertue whereas to conuince the thoughts and to reproue sin are effects of the Spirit and argue a liuing piercing word In regard of the latter thing inferred that it is not a quickning conuerting word to the impenitent and vnbeleeuers it is true For it is said so from the effect it hath in the faithful toward whom this power is alwaies put foorth not that all are quickned by it but because all who are quickened come by force of it to receiue this quickening Wherefore let vs not Vse 1 thinke sleightly of so great a worke as is the bringing vs to beleeue When we read that such a man and such a man borne blinde had their eyes opened O wee thinke of the wonderfull power of God but when the eyes of our minde are opened wee raise not our hearts to any such obseruation Vse 2 Againe To get faith wrought and increased let vs cry to God for his Spirit had we Prophets as good as Gad and Nathan without this we should see no increase Lastly that the word is Gods instrument to beget Faith The a Rom. 1.16 Gospell is the power of God to saluation the powerfull instrument of God b Rom. 10.14 How can they beleeue without hearing the word can doe nothing without Gods Spirit but his Spirit will not ordinarily doe any thing without the word neither is it possible to beleeue without Gods word it being both the meane whereby we beleeue and the subiect matter of our beleefe A man may see without light or colour heare without eare or sound as possibly as beleeue without a word from God For when faith is a perswasion touching the good will of God to vs in Christ how can wee be perswaded touching his gracious pleasure till hee declare the same by his word No man can certainely know that another will doe this or that for him till he haue his word or promise to that effect no more could we euer know that God would forgiue our sinnes and shew vs mercy should he not by his word signifie the same Neitheir is it to be passed ouer that he saith The preaching of the word begetteth faith For though a seede hath a power to bring forth fruite yet it doth not put forth this power till it bee sowne and though a net hath abilitie to take fish yet it doth not this till it bee spread and cast foorth so it is in the Gospell which is the seede and net of God whereby hee begetteth and taketh soules Vse Wherefore such ignorant persons as know nothing of Gods word and yet haue a strong beleefe the truth is they are full of groundlesse presumption Would not all men laugh at one who should perswade himselfe that such a man would giue him twentie pounds a yeer when yet he cannot say that euer he heard any inckling of such a matter from his mouth by himselfe or by any other from him But are not these much worse who beleeue strongly that God will giue them the patrimonie of his heauenly Kingdome though they cannot tell any sillable of his word and promise which soundeth that way Againe we see that those men who care not for the word haue no faith True faith is begotten and continually nourished by the word cannot bee without it it is the aâ—re in which it breatheth What say some shall none be saued but these Sermon-men May vve not pray and read at home as good things vvho are vvorse than these vvho heare most They loue to heare themselues speake but vvho can see any thing they talke of These gruntling Svvine neuer had sparke of
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
vp our hearts for halting for so much intemperate concupiscence as still dwelleth in them to things earthly if thou dost but cry out against this thou shalt haue an euidence of thy chast loue to God a Deut. 22.26.27 as the Virgin that cried out while villany was offered her she was indeed innocent for she cried out Obserue thirdly That all men before conuersion are carelesse of God b Rom. 3.11 None vnderstandeth none seeketh after him proportionally as we loue any thing wee minde it and are carefull about it Now by nature hauing in vs no true loue to God how can wee be carefull of him Looke as in the 2. of the Prouerbs c Pro. 2.17 the adulterous woman is saide to forsake the guide of her youth that is her heart did not cleaue vnto him so as to be carefull of dutie toward him So all spirituall adulteresses cast quite away all rememberance and care of God For alasse what would this doe but breed a regret in their consciences and make them they could not follow their disloyall courses so delightfully Looke at the liues of men euery thing is cared for but God and heauenly things are quite as out of sight out of minde also Nay some they euen striue to put these matters out of thought it is but a fit of Melancholy to looke this way We are like the Deputie d Act. 18.14.15 Gallio had it beene a point of Iustice hee would haue medled but for questions of Gods law hee cared not it is said for those things To branch forth this carelesnesse 1. Men before conuersion care not for sin whereby they offend God b Ier. 8.6 none saith what haue I done they no more sticke vpon sinne then an adulteresse on her vncleane dalliance 2. They care not to vse any meanes to be reconciled to God Nay the further they can keep them off him it is better with them hence it is that they affect ignorance and hardnes of heart 3. They are not for any course which God doth vse toward them to reclaime them bee it by words or blowes it being with them as with Salomons foole with c Pro 17.10 and 27.22 whom nothing entreth whether one smite or vse indignation neither piping nor lamenting will preuaile And as the Drunkard in the d Pro. 23.35 Prouerbs doth not heede his knockes to take admonition by them no more do these 4. What dishonor will be done to God they are carelesse of it We passe not how they be vsed whose persons we loue not O this carelesse estate of God it is the height of wickednes the Lord keep it farre from vs but as men asleep dreame of many vaine matters but take no thought of more serious and substantiall businesses so men asleep in state of sin their thought and fancie is running about vaine transitorie things but they take no care of matters of God which concerne their peace Lastly marke a conuerted man is made carefull and conscionable to please God e 2 Cor. 5.9 Wherefore wee dwell at home or go from home wee studie to please him Col. 1.10 grow vp to please GOD in all things that looke as Courtiers they affect to please their Soueraignes and will not stirre in word or deede further then they see will bee well taken they are men that dwell at Placenza as the Italian saith thus Gods children in all they doe labour to be pleasing in his sight Care commeth from loue and feare Now Gods children conuerted haue both the loue of God and the feare of him so that they cannot bee but carefull to please him Vse Wherefore let vs like good seruants who will learne to know the length of their Masters feete let vs I say learne to know the will of God and to performe it acceptably through his Christ when GOD hath receiued vs of adulteresses to grace and fauour how should it pricke vs forward to care and diligence in dutie while wee thinke how long we walked vndutifully toward him QVEST. VII 7. Q. WHat is this change called A. It is called in the Scriptures a new Creature 2 Cor. 5.17 Gal. 6.15 You must obserue hee asketh here of Repentance as it is a change accompanied with sanctification of heart and reformation of life not as the change of Repentance is precisely and rigorously distinguished from sanctification and reformation Now Repentance thus taken is called a new Creature For opening whereof we must not thinke that a man is for substance made new but onely in quality and fashion as when we turquesse an old garment making it vp againe wee say it is a new garment that is made vp in new fashion though it bee the old stuffe it was so it is with our making new in Christ Looke as the aire in substance is all one in the night season which it is in the morning but in the night it was all darkened and obscure in the morning it is all inlightened so it is with vs the same wee are for substance in the state of sinne and in Christ but in state of sinne we are all darkenesse of ignorance and lust in state of grace we are all light in the Lord a Eph. 5.8 as Paul speaketh but more fully to vnderstand it 4. things shall be briefly opened 1. How this new Creature is begotten 2. In what it standeth 3. In what order it is brought foorth 4. The workes whereby it is discerned 1. In generation of children there are Parents and a seede of each Parent and a force making the seed fruitfull This new babe hath a father and mother God and his Church a seede whereof it is begotten a seede inward from God that reuelation and inspiration which within the soule he causeth outward from the mother that externall propounding of the word of God Finally here is likewise that vertue of Gods Spirit working through this seede a new Creature in vs. If men by reading precepts of Grammer and Logicke can beget of ignorant persons Grammarians and Logitians is it any wonder if God by his most holy word beget of vs by nature sinnefull and prophane holy righteous persons though wee must not thus conceiue as if there were not a higher thing in Gods begetting then the other 2. This new Creature standeth in a diuine nature as a 2 Pet. 1.4 Peter calleth it which God by his inward worke doth create in vs not drawing that foorth which in vertue of power was before in vs as men of Arte onely doe when they make an ignorant Scholler become an Artist with them but causing these things to exist whereof we haue not a seed or sparke left in vs by nature the diuine quality changing soule and body is this new creation in vs viz. light and wisedome in the minde which doth purge it from ignorance error vnbeleefe vanitie c. loue in the will which doth purge it from rebellion against Gods law and inclination to euill The
the spirituall man to exercise this grace in keeping a cleare conscience in godlinesse as a Act. 24.16 Heb. 13.18 Paul did Looke as a chast wife from the time shee is married desireth to haue no fruite which company with her Husband doth not beget so a new man from the time he is in Christ married to him desireth to bring foorth no workes or words which Christ by his Spirit doth not worke and speake in him Obiect But we sinne Answ b Rom. 7.17 Not we but sin in vs we sinne not willingly Should an vncleane person allure the wife that lieth in my bosome and get an adulterous brood my selfe not consenting should I be guiltie or accounted as the Parent of them Thus when the Deuill inueigleth the concupiscence vvhich is in vs and bringeth forth sinne while our will as we are spirituall goeth against it the Lord will hold vs innocent and account these sinnes as no fruits begotten by vs. QVEST. IX 9. Q. IS this perfect A. No we beleeue not perfectly and therefore wee cannot loue perfectly but wee must striue to perfection Mar. 9.24 1 Cor. 13.9 Heb. 6.1.3 2 Pet. 3.18 Here are three things to be marked First he answereth the question negatiuely by denying of it Secondly he giueth a reason from the imperfection of faith and loue Thirdly hee by preuention least men should take occasion of sloath doth in the third place set downe our dutie that we must striue forward To the first none can say a Pro. 20.9 my heart is cleane b Iam. 3.2 In many things wee sinne all c 1 Ioh. 1.8 He that saith hee hath no sinne deceiueth himselfe Though we haue such grace as maketh vs endeauour to auoide all sinne and doe all righteousnesse yet is our grace euery way imperfect for the degree of it that looke as an infant though he haue euery member of a man yet hee hath no member which is not imperfect so it is with vs. And looke as the aire in the morning or first rising of the Sunne though it bee euery where light yet it hath euery where darkenesse and therefore receiueth till high noone further and further illumination as we see in daily experience so the Sunne of righteousnesse getting vp in our soules doth so dispell the darkenesse of them that still there is much left in them by his presence to be more and more subdued in vs. Vse 1 Be not then dismaide though thou findest much corruption which is not yet expelled but be thankefull that thou hast any grace which sometime thou wast voide of In persons recouering from some great sicknesse doth health come fully at once O it returneth on foote by ounces as wee say yet it doth them good that their paine is more tolerable that they can doe that they could not haue done though they feele much infirmitie still clogging of them thus should it be with vs. Let vs learne secondly to Vse 2 finde our imperfections few know them which doth make so litle pouerty of Spirit and labouring with God for supply of them till wee feele emptinesse there is no naturall hunger rising in vs till we feele our spirituall defect how should this spirituall hunger get vp without which the soule can hardly take increase Secondly obserue that our faith and loue are both imperfect and so all our conuersation imperfect the fruit cannot haue that which the tree hath not in it to giue If our inherent graces which are the tree be imperfect the fruite must needs bee so also d 1 Cor. 8.2 Wee know nothing as we should of those things which we know and many things wee are ignorant in which we should know We are like the blinde man e Mar. 8.24 whose eyes now opened began to see men like trees Looke as children know not at all many things they come to know afterward so we and looke as they doe not know fully those things which they know but superficially so is it with vs in heauenly matters Hence our confidence cannot bee perfect Those who know God best trust him best otherwise then it is with men f Psal 9.10 Those who know thee will trust in thee those who dimly know him his goodnesse and truth they can but weakely beleeue on him Neither doth it hinder this truth that sometime simple men who can answere you little of God are so strong in faith that they suffer Martyrdome when Schoole Doctors turne tippet for as these haue a more excellent confidence in God so they haue a more worthy knowledge then the greatest Doctors for they doe in cleare light see God to bee vnto them a mercifull faithfull and all-sufficient God in euery season which the other haue not though in speculatiue knowledge they farre out-strippe them Hence likewise loue must needes be imperfect for the appetite as it cannot mooue to that it knoweth not at all so it cannot moue further for degree then it doth know the degree of goodnesse in the thing it moueth to Now vvhen vve knovv not hovv absolute for degree these good things are vve cannot loue them in perfection Againe loue follovveth not only the thing knowne but the euidence of knowledge hence it is that if I know a thing by heare-say I cannot pitty it so as if I did see it so the good of another doth not so affect being reported as if our eyes beheld it for the knowledge of the eye is more euident then of the eare So because our knowledge is an ineuident knowledg by heare-say of beleefe hence it is that wee cannot so loue God as if we did see him as he is knowledge confidence loue being imperfect all our operation is imperfect if the member whereby I moue be lame needes must my pace bee halting likewise Let vs then labour to see our wants in these regards If our bodily eye did see but dimmely we would doe twentie things to helpe it The longer we follow God the better wee should know him the more we haue proued him the better we should trust him and loue him thus it is with men who would thinke it a wrong to them after we haue long knovvne them if our trust and loue to them should not take increase Obserue thirdly That we must all striue to perfection a Math. 5.48 1 Cor. 13.11 Be yee perfect As nature hath made most things imperfect so shee hath put a propertie by which they inlarge themselues and grow out to the perfection which doth agree to their kinde thus plants and liuing Creatures we see what they are in their seede when they are foorth of it we see what little beginnings they haue but yet they neuer cease mouing till they attaine their due perfection thus God hath made all his Babes small and weake in their beginning but yet his grace hath this propertie it will grow b Mat. 1â— 31.32 like a mustard seed this bodily life wee haue receiued wee would be loath but to
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