Christian Religion, Catechism · Part 24
MAT. chap. 13. verſ. 3.
3 Then he ſpake many things to them in parables, ſaying, Behold, a ſower went forth to ſow, &c. vntounto the ninth: and after from the eighteenth to the twentie foure.
Proceed to the diuers working of Gods ſpirit in his Church.
Firſt, it is in things common to the godly with the wicked: ſecondly, in things proper to the godly.
What are the things common to both?
Firſt, in the couenant of grace: ſecondly, in the couenant of workes.
What are the things common to both in the couenant of grace?
Firſt, to vnderſtand ſomething of the word of grace: and to giuegive conſent vntounto the ſame, with ſome delight in the knowledge thereof.
If they vnderſtand it, how is it that one ſort are ſaid not to vnderſtand?
They hauehave ſome vnderſtanding, but it is ſaid to be none, becauſe it is no effectuall knowledge; for they come without affection, and goe away without care.
What hauehave we heere to obſerue?
Firſt, to take heed not to deceiue our ſelues in a bare profeſſion or light knowledge of the word; and that we come to heare it with zeale, and depart with care to profit.
Secondly, to beware alſo of the great ſubtilty of Satan, who as a ſwift bird, ſnatcheth the word out of vnprepared hearts; euen as alſo doth a theefe, which taketh away whatſoeuer he findeth looſe.
What ſecond thing is common to both?
To hauehave delight in the word, and a glimpſe of the life to come.
What difference is there betweene a godly ioy and this?
This is like the blaze of the fire, and is neuer full and ſufficient: whereas the godly ioy, is aboue that in gold and ſiluer. Secondly, the wickeds delight is for another purpoſe, then is the godlies: for it is only to ſatisfie a humour deſirous to know ſomething more then other; whereas the godlies ioy is to know further, to the end they may practiſe.
Why is it ſaid, they hauehave no roote?
Becauſe they vnderſtand the things, but are not grounded vponupon the reaſons and teſtimonies of the word.
Proceed now to the third ſort.
They are they which keepe it, (it may bee with ſome ſuffering of perſecution:) yet the thornes of couetouſneſſe or of wordly delights ouergrow the good ſeed, and make it vnfruitfull.
So much of things common to both, pertaining to the couenant of grace. Now declare the like in the couenant of workes.
Firſt, the wicked may confeſſe their faults.Exod. 9.29. Acts 24.25. 1. Sam. 24.17. Mark. 6.20. Numb. 23.14. Secondly, bee pricked in conſcience with a terror of them. Thirdly, to be ſorie for them. Fourthly, to doe many things that are taught. Fiftly, to deſire to die the death of the righteous; and all theſe onelie for feare of iudgement: whereas the godly confeſſe, are pricked, are ſorry, &c. becauſe they hauehave offended a louing God, and a gratious Father: and doe duplicate page duplicate page not ſome things, but all they are commanded; and deſire to bee ſaued, to the end they may glorifie God.
Are not three parts of the foure in the Church likely to be condemned by this parable?
No, in no caſe: for it is but curious, and an vncomfortable doctrine; it being a farre different thing to hauehave three ſorts of wicked men in foure ſorts, and to hauehave thrice as many of one ſort.
So much of the things common to the godly with the wicked. What are things proper to the godly?
Two things: firſt, the receiuing of the ſeed in a good heart: ſecondly, the bringing foorth of fruit with patience.
What is here meant by receiuing of the ſeed into a good heart?
By the ſeed is meant the word of promiſe: whereby God hath ſaid, hee will bee mercifull vntounto vsus in Chriſt. By the receiuing into a good heart, is meant, the receiuing of it by faith in Chriſt.
What is faith?
A perſwaſion of my hart, that God hath giuen his Sonne for me, and that he is mine, and I his.
Where it is ſaid, that the ſeed must be receiued into a good heart; it may ſeeme that a man hath a good heart before he receiueth that ſeed.
Doubtleſſe naturally they are all alike, and there is neuer a barrell better hearing (as they ſay): but as the face anſwereth to the face in the glaſſe, ſo one of the ſonnes of Adam, is like another in their natiuitie they hauehave by their parents.
Why then are they ſaid to hauehave a good heart?
Iames 1.It is called a good heart, in reſpect of Gods changing it by the ingrafted word: and by theſe words he putteth difference betweene the fruits of the former, and the fruites of this laſt: for that there is no difference in the outward ſhew of fruits, but onelyonly in regard that thoſe fruits proceeded from an vncleane heart, and this from a heart which is clenſed.
How must wee approoue our ſelues that wee bee good ground?
By good fruits.
What are the fruits?
Either pertaining to the couenant of grace, or of works.
What are thoſe that pertaine to the couenant of grace?
Firſt, free acceſſe to God. Secondly,Rom. 5. the louelove of God ſhed into our hearts. Thirdly; a feeling of peace with God. Fourthly, the ſpirit of adoption, that aſſureth vsus to be the ſonnes of God: whereof ariſeth that we call God father, and hope for the inheritance with patience, which is a patient waiting for the performance of Gods promiſes.
What are thoſe that pertain to the couenant of works?
Repentance; which is a changing of al the powers and faculties of the ſoule and members of the bodie: effected by louelove, which commeth from faith.
What things follow?
Firſt, Sacraments, ſecondly cenſures.