Question.

WHat is God?

Answ. God is a Spirit, Joh. 4.24. and such a Spirit as hath life in himselfe, Ioh. 5.26.

Quest. What doe you thinke concerning the holy Trinity?

Answ. That there is a Trinitie of Persons I undoubtedly beleeve, namely God the Father, God the Sonne, and God the holy Ghost; be­cause the Scripture telleth mee so plainely, as in many other, so in these places, Matth. 28.19. Matth. 3.16. Ioh. 14.16. Ioh. 15.26.

Q. But I beare some Divines expressing themselves in strange tearmes, Trinity, unity, essentiall, coessentiall, &c. how shall plaine people understand?

A. They are grounded on the holy Scripture, [Page 2]for example, 1 John 5.7. There are three and these three are one, a Trinitie in unitie. Essence of God meaneth the being of God, shewed in the Scripture, Exod. 3.14. I am, and Rev. 1.8. hee was, is, and is to come. Coessentiall meaneth one being together with another, Joh. 14.10. For the being or essence of God is considered either without distinction as it is perfectly in God himselfe, or with distinction with respect to the Persons in Trinity, absolutely or relatively, so is the expression.

Q. What ought I distinctly to beleeve concerning God?

A. These two things; first, That God is onely one, in power, nature, essence, deitie. Secondly, that there are three persons, Father, Sonne and holy Ghost.

Q. Where doe you prove that these three Persons bee all of them God?

A. The Sonne is proved to be God, Rom. 9.5. the holy Ghost proved to bee God, Act. 5.3. lied unto the holy Ghost, and ver. 4. thou hast not lied unto man but unto God. The Father to bee God who doubteth?

Q. Where doe you prove that these three are one God?

A. In that before mentioned, 1 Joh. 5.7. And these three are one.

Q. What similitude would you use to make this plaine by?

An. By this: the Sun hath three things in it, heat, light, and motion; every one of these is separate from other, and yet all together make up one Sunne, the heat is not the light, neither is that the motion: so in the Trinity; the Fa­ther is not the Sonne, nor the holy Ghost, but the Father, Sonne and holy Ghost make up one God.

Qu. What similitude would you expresse the being in God by?

An. By the very same: As in the Sunnes light there are degrees, Morning, Noone, Twilight, and yet all make but one light: or as in the heat of the Sunne, there are degrees too, and yet all make but one heat; so the persons of the Trini­tie, or diverse manners of being in God, do not multiply the divine essence.

Qu. What is the summe of that then which you thinke meet for private people to learne concerning the Trinity?

An. The essence or being of God, Deut. 6.4. The manner of being in three persons, as is said before.

Qu. What more should I understand concerning the Trinitie?

An. That there is something common to all the three persons of the Trinitie, as the Godhead, power, and nature, and so the Father, Sonne, and holy Ghost are God.

There is something proper to them also, as the severall properties of the three Persons; for ex­ample, it is proper to the Father to beget, to the Sonne to be begotten, and to the holy Ghost to proceed.

Qu. What short expression would you use, to expresse the Trinitie by to a man which you would have under­stand you?

An. Such as this:

1. God the Father is God understanding.

2. God the Sonne is God understood.

3. God the holy Ghost is God loved.

Qu. What workes of the Trinitie am I to give re­gard unto, in every sever all Person?

An. These: 1. The Creation, which is the Fathers worke, and that of government too.

2. The Redemption, which is the work of the Sonne.

3. The application or sanctification, which is the worke of the Spirit.

All which a Christian is to raise his affection with all that hee may bee the better stirred up to the due praise of the Lord, Psal. 136.

Qu. In what estate is all mankind?

An. In a very sad, because sinfull, estate.

Qu. But why was our estate of innocency mutable? and why was man left to fall? and to a changeable estate?

An. 1. That God may bee knowne to bee the onely immutable one; see the Scriptures, Rom. 3. [Page 5] James 1.17. I am God, I change not, Mal. 3.6.

2. That God may bee just in punishing sinne.

3. That a way may be made to the salvation of a lost world, wherein God had appointed to shew himselfe as just and mercifull in our recove­ry as wee had shewed our selves unjust and mise­rable in our fall. See Rom. 3.26. Rom. 9.22.23.

Qu. How long stood men and Angels in their e­state of innocency?

An. Wee cannot tell, but certainly they stood so but a very short time.

Qu. Was there a condition annexed to this estate?

An. Yes, and it was this: So long as you con­tinue holy by obeying my word, so long onely you shall bee happy by injoying my presence. See Gen. 2.16.17. with Gen. 3.24.

Qu. But what were the causes of, and the manner of mans fall?

An. God certainly neither commanded nor yet counselled it: Let all bee expressed to you (to avoid tediousnesse) by this similitude: a wise father purposing to let his sonne see his owne wilfulnesse and intemperancy, together with his love and fatherly affection toward him, resol­veth with himselfe to make him fall into some mortall sicknesse, out of the which hee knoweth himselfe to bee able to recover him: this hee will effect, not by giving him poyson to drinke, for then hee should bee the cause and justly beare the [Page 6]blame of that evill, but by laying it in his way, as it were a bait, in some sweet meat, which hee knoweth that his Sonne loveth, and will eate as soone as hee feeleth it. And lest hee should plead ignorance, and so avoyd the blame of wilfulnesse, the father forewarneth him of that kind of meat, charging him very instantly to abstaine from it, as being unwholesome, and hurtfull unto him, yet he doth not tell him what hee intendeth. This young man comming where this pleasant meat is, remembreth his fa­thers counsell and commandement, yet is by the entisement of evill companions, and his owne appetite moved to eate of it, perswading him­selfe, that there is no such danger in it as his fa­ther would make him beleeve, and therefore no cause hee should obey him in that matter. So hee eateth of it and poysoneth himselfe. Now no man will deny, but that both the father and the sonne have a hand in this, yet not the fa­ther who giveth the occasion onely, but the young man himselfe who doth willingly, or ra­ther wilfully, take that hurtfull meat, is to bee blamed, and counted the cause of this evill. See Gen. 3. and apply this to the fall of mankind.

Qu. But who can bee perswaded to thinke, that Adam in the state of his innocency especially, could bee deceived with such a thing as an Apple?

An. That which the Apostle saith, 1 Tim. 2.14. [Page 7]must carefully bee, first marked, and secondly ex­pounded, for Adam was not deceived, (that is not so soone, or not so throughly) but the wo­man was in the transgression. And as for the sinne of Adam, there was in it more of wilful­nesse then of blindnesse, and indeed hee will ra­ther disobey God then displease his wife. Thus of the fall.

Qu. What did man lose in the fall?

An. Two things; 1. The puritie of his per­son, inherent; and what hee lost, hee lost not onely for himselfe but for his posteritie also: See Rom. 5.12. For as if treason bee committed a­gainst a King, wee know it taints and defiles the blood and posteritie also, so in treason spiritu­all against the King of Kings it is; See Rom. 5.12.

2. The justice of his person also, for the Scrip­ture is plaine, That whosoever shall keepe the whole Law, and yet faileth in one point, hee is guilty of all, Jam. 2.10.

Qu. But how lost hee these things?

An. It was not by any worke of God, but, as it is said before, by a worke of his owne, and such a work of himselfe, as was not out of a wilfull desire of renouncing God and all holinesse, but surely it was,

1. By the craft of Satan that old Serpent, 1 Pet. 5.8.

2. By the nature of sinne, expressed in the Word of God to bee like leaven, which leavens the whole lump, and like a fretting canker; See 1 Cor. 5.7. 2 Tim. 2.16, 17.

Qu. With what successe or event?

An. Alas! a most fearfull one, that is to say, originall sinne came, and like a deluge overflow­ed both him and all his, so that now in sinne wee are all borne and in iniquitie our mothers bring us forth, Psal. 51.6. the issue whereof is, that wee neither doe nor can, know or beleeve, love or feare, obey or honour God as we ought to doe; nay more, the effect of our fall from God is a separation from God, fraught with re­bellion, and deformitie, and what not that is evill? See Rom. 3. tot. So much of the effect of the fall.

Qu. But how is this made visible and demonstra­bly plaine unto us? if a man fall into povertie, his rags, craving of almes, yea his very lookes doe shew it; if in­to sicknesse, there are signes thereof: so of madnesse, or any such corporall perplexitie; but how is the spirituall misery in the fall of mankind made plaine and disco­verable?

An. Thus it is made plaine and easie to every one that is able and willing to see. That soule that was before holy, excellent, illuminate, hea­venly, is now quite contrary and repleat top­full with those sinnes in their visibility, whereof [Page 9]you have here a particular enumeration.

Qu. What is the first?

An. Infidelitie;

Of which wee have two remarkable instan­ces or examples in holy Scripture of the first un­beleevers, Devils in their, and Adam in his infi­delitie: both whose sinnes were in this particu­ler alike, to trust in something beside God for their happinesse: Adam trusts the Devill, the wo­man and the apple, and the Devill seeing no creature more excellent then himselfe, thought it best to trust himselfe for his happinesse too. And this sinne is ordinarily practised, and so common that the Lord sheweth us the very markes of our misery every day therein.

For victory, men trust the Arme of flesh; for health, the Physitian; for life, the necessaries of life, meate, drinke, &c. for wealth, our owne industry, or that of our parents; for honour and glory, Kings and great ones in our preferment.

Hence comes it to passe that the difference be­tweene the state of the godly and renewed in this world is no lesse then thus big, the godly have an affiance in God, the ungodly a defiance of God, which is a sad difference. See Exod. 5.1, 2. Job 21.14, 15.

Qu. What is the second sinne?

An. Desperation

Is another sinne, which is visible in man after [Page 10]the fall, and indeed it is the next in order, for the root of the tree being taken away, what re­mains to the body & the branches too, but death and withering? and if you take away the foun­dation of a building, what will bee the end but ruine and overthrow? So is it surely in the soule, for Faith is the ground of things hoped for, and the evidence of things not seene, Heb. 11.1.

Desperation once prevailing upon the soule, hope must needs bee taken away, and indeed all grace, but especially hope, because of the nea­rer conjunction it hath to faith, then any other grace, either hath, or can have.

Qu. What doth desperation leave a man to the thoughts of?

An. 1. Nothing, and indeed some men sure­ly thinke they shall die like the brute beasts, and there's an end; See 1 Cor. 15.32.

2. Something: and so such men as have some knowledge of the holy Scripture, and of ano­ther life after this, and yet wanting faith in the pardon of their sinne, are in Scripture reputed to bee but men without hope. See Eph. 2.12. 1 Thes. 4.13. See also, Prov. 11.7. Job 8.15.

Qu. What are the signes of desperation?

An. I shall give you a few of many of them.

1. The want of all other grace; where any ra­dicall grace is in truth, there all grace is in some measure, Act. 24.16.

2. No desire of glory to come, 2 Tim. 4.7, 8.

3. Immoderate care after things present, Luke 12. & 16. See Matth. 6.32.

Qu. What is the third sinne?

An. Want of the feare of God.

In the innocency of Adam, hee had the feare of God, which if a man want, hee lies open to all manner of sinne; an universall securitie falls up­on him, then hee cries peace, peace, where there is none, 1 Thes. 5.3. and indeed the reason of every enormitie is, there is no feare of God be­fore their eyes, Rom. 3.18.

Qu. What is the fourth sinne?

An. Want of Son-like subjection.

All the other creatures which are in the world were created to be the servants of God, but man onely was to become his Sonne, that hee might receive the adoption of children, and the Spirit being bestowed upon him, hee might cry Abba Father: but in the same fall of mankind,

1. Hee changeth his father, and is of his fa­ther the devill, yea and the works of his father hee will doe, John 8.41.

2. Hee changeth his refuge, dependance, suppli­cation too.

See a godly man, & he will seek to God his Fa­ther, trust him, pray to him, and have his depen­dance on him; so doth a wicked man to his, as you may see in Saul, 1 Sam. 28.15. to the witch.

Qu. What is the next sinne?

An. Servile rebellion.

Man since the fall is according to the Scrip­ture sold under sinne, Rom. 7.14. He doth all the drudgery of Hell, Joh. 8. his throat is an open sepulcher, Rom. 3.13. and as in those places where they buy servants and slaves for money, the masters looke that they should do any thing that hee commands, and they performe it: So it is betweene the devill and his vassals, they are taken captive of him at his will, 2 Tim. 2. last. Yea, as the servant delights to doe what hee knowes will please his master, so these not one­ly doe such things, but have pleasure in those that doe them, Rom. 1. last.

Qu. What is the sixt sinne that discovers a man to bee in a sad condition now after the fall?

An. Rebellion against God as a teacher.

Of which you see such large complaints in the first Chapter of the Proverbs, despising know­ledge.

Now whereas men may object and say, God is a consuming fire, and for us there is no more comming neare to God, then combustible mat­ter may come neare a great fire. See Exod. 20.19.

1. The Lord stoopeth to this, and therefore giveth man a ministery of men like himselfe, and takes away that objection, 2 Cor. 5.19.

2. How men receive it then, is to bee seene in holy Scripture: Moses, the Prophets, John Bap­tist, yea Christ himselfe had their severall porti­ons; for men have severall exceptions against them. Either they are no Schollers, or they use not the Fathers enough, or they are covetous, some they say are too sociable, others that will not come to them they are precise, they want good manners. See Act. 7.51. resisters, some say in their hearts there is no God, Psal. 14.1. and of others see the complaint, Rom. 10.21. all day long have I stretched forth my hand to a rebellious and gain-saying people.

Qu. What is the seventh sinne?

An. Rebellion against God as the Creator.

That whereas God made all things for his owne prayse and glory, these though they know him to bee God doe not glorifie him as God, Rom. 1.20. Nay all the glory God gets amongst these, hee is faine to pluck it as it were out of their throats, Levit. 10.3.

So much of the effects, and fearefull fruits of the fall of mankind visible and externall.

Qu. But now what use of all this is to be made for our practise?

An. Many, and those exceeding usefull too, as first in the fall.

First, I learne never to bee troubled, that God hath made all things in the world to bee of a [Page 14]changing condition, as wife, children, riches, estate, peace, health, and the very meanes of grace themselves, fleeting and uncertaine, now here, and now againe no where, I am not trou­bled at it at all that God hath done so, nay ra­ther I rejoyee in it. For if neither the world nor any thing therein bee stable, but all tottering, I know it is because the Lord would both bottome mee and all his even upon him owne selfe, which I shall with all my heart desire to doe, for I know whom hee loves, hee loves to the end, Iohn 13.1. and the gifts and calling of God are without repentance. I hope I shall cleave unto him who hath promised never to faile nor for­sake.

And take his Sonnes wholesome counsell, not to lay up my treasure any where, but there where I am sure neither rust, nor moth nor theefe can come.

And for my grace, and finall perseverance there­in, I blesse God that it is out of my hand, for I should have lost it and all, and beene as very an unthrift as ever hee was: but now,

1. I am kept humble, dependant upon God.

2. Experienced by my falls and risings, of hu­mane misery, and divine mercy.

3. I set Christ before mee for an eternall re­fuge, unto whom I flie in all my failings.

Secondly, whereas Angels and men stood so [Page 15]short a while in so excellent a condition, wee may learne that there is no hope of station with­out an Almighty hand, in what condition soe­ver wee are placed; heavy things doe not tend downeward with a more ready inclination then all our soules do to destruction: It is not all to get up into this or that estate, but to stand when wee are there, and not to fall fearefully, 1 King. 3.10, 11. Solomons prayer may put us in minde of our practise, to get up into a high estate is not all, but to stand fast in God and in the power of his might, Ephes. 6.12. To which pur­pose wee must understand the three things in or­der here to bee observed.

1. The sinne of Adam: Sinne onely is a mans overthrow.

2. The shame of Adam: Shame followes sinne as the shadow the body.

3. The deliverance: Onely by Christ is the Churches salvation.

Thirdly, as Adam committed his great sinne, even so doe wee all ours, rather then wee will displease man, our selves, our wives, our friends, yea our lusts, sometimes wee will basely disobey our God, and hazard our eternall condemnation: So Iudas, Achan, Ahab, Esau.

Corruption gets above conscience, and sinne groweth strong by graces weaknesse: besides, sometimes wee are overpowered with a temptati­on, [Page 16]and do that on a suddaine which wee repent at leasure; at all times something or othergets in­to the place where God should bee, whom wee should love with all our hearts, and with all our soules, Matth. 22 37. And this comes to passe by,

1. Satans strength in opposing, for wee wrestle not with flesh and blood, but with principali­ties and powers, with spirituall wickednesse in high places, Ephes. 6.12.

2. The Christians weaknesse to resist and to defend himselfe in any measure without a great measure of strength from the Lord; which is to bee seene in Adam, Gen. 3. Hezekiah, 2 Chron. 31.21. Peter, Luke 22.34. David, 2 Sam. Lot, Gen. 19. Noah, Gen. 9. Paul, 2 Cor. 12.7.

And out of the second part which is the effect of the fall, there is something to bee learned al­so▪ as,

First, that Adam was a loser in the fall of both his righteousnesse and inherent puritie, that no man shall ever bee a gainer in a sinfull course: it may bee gaine may bee propounded to him, both by himselfe and others, but hee will never thrive under it; Iudas stands up still for an example, Matth. 27.3. and Ananias with Saphira Act. 5. Remember Ahab: Hast thou killed and got possession? 1 King. 21.19, 20, 21, 22, 23.

Secondly, that there is much to bee lost in sinne at one time, at one stroake, in one moment, [Page 17]at one throw at dice, I have heard of them that have lost great matters, venture much at a cast; Adams losse is grievous in the fall, and so is eve­ry poore sinners in every sinne hee commits, Mark. 8.36.

Thirdly, the devils subtiltie may here bee ob­served, and his prevaylings over a poore soule, hee shewes us the Apple, but not the curse, the bait, but not the hooke, the seeming gaine, but not the certaine losse, the beginning, but not the end of sinne.

Fourthly, the nature of sinne, Satan, and all our spirituall adversaries is hence most plainely discerned, what a craft sinne catcheth us with, what a curse it curseth us with, a spreading curse; we read Psal. 109.9.

• Propagation;
• Imitation.

And out of the third part, which is the visibi­litie of the fearefulnesse of the fall in the severall characters thereof, there may be seene

A rule for tryall and examination of every one of us, whether wee be yet in our fallen estate and no further.

Wee must doe in the understanding of the fruites of the fall of man, even as men doe when they see filthy water run downe the kennell, the [Page 18]question that men aske is, from whence comes this? So will wee.

Qu. Whence comes all this infidelitie, desperation, rebellion and the like in man?

An. From the losse of Gods image in the soule, wherein man was created; for as from the Image of God, while man bare the same, and the character of the Creator was lively stamped on him, flowed all the testimonies of a full and free communion with God, in Scripture expres­sed thus; Thou hast made him a little lower then God, and crowned him with glory and worship, Psal. 8.5. So from the losse of that Image comes a similitude and likenesse unto sinne, Satan and all such deformitie; the liker God wee are, the more good; the liker Satan, the more evill wee must needs bee.

Qu. But is all this Image of God lost?

An. No: A picture of some beautifull man, is (suppose) in some of your houses, but all blotted, blemished and defaced, yet so as that wee can tell whose picture it is: so is the Image of God in our soules something left, but so de­faced and blemished with our sinne, that we can scarcely discerne it, like the ruines of some stately palace, or a dead child wherein though you may espie the likenesse of the father, yet it is but a vile and rotten carcasse.

Qu. What are those reliques which are yet left?

An. 1. Something in the body.

2. More in the mind.

Qu. Whence else come these sad effects upon the soule after the fall?

An. The mind is sinfull, depraved and cor­rupt, in captivity and thraldome to every lust.

Qu. Wherein doth this appeare?

An. Thus positively, there is neither actuall nor potentiall knowledge of God, See Ephes. 4. without knowledge the mind cannot bee good. Comparatively thus: tell them a tale, and they will understand, rejoyce, assent and beleeve, yea and remember too: but in things of God, no tast, no savour at all. And the reason is as plain­ly rendred by God also.

1. That within them, Jer. 2.13. they have re­jected the word of God, and what wisedome is therein them?

2. That which is in the word it selfe, which the naturall man doth not savour, neither can hee, for they are spiritually discerned, 1 Cor. 2.13.

Qu. But whence comes this mischiefe to man else after the fall?

An. His conscience is corrupted, hee carries about with him continually a false witnessse, which gives him an ill and indirect testimony on all occasions.

Qu. Wherein doth this appeare?

An. By a due consideration of the offices of conscience on this manner.

1. It falsely excuses when it informe, that to bee no sinne which is a sinne, and it may bee a very great one too. See Luke 18.20, 21. hee is not ashamed to say (no more are many of our ignorant people) that hee had kept the commandements ever since hee could remember; See another, John 16.2. they that kill you will thinke (their conscience so informing) that they doe God good service.

2. It falsely accuses when it informes that to bee a sinne which is not, as in the things indif­ferent, many dare eate no flesh in Lent, dare not but keep such a holy day and the like.

Some other things might bee observed, but I omit them; See Matth. 6.7. they thinke to bee heard (conscience tels them so) for their much babling. Some thinke they fulfill the Law of God, because they keepe the Lawes of men. For gesture at Sacrament, Oh how fearefull are some people, whether kneeling, sitting, &c. eating such meat or the like! a brother or a sister is not in bondage in such a case.

Qu. Is there then nothing left in the conscience now after the fall?

An. Yes: there is something left in all the fa­culties, and in conscience too, as wee may see in Rom. 2.15. where God speakes of naturall con­science [Page 21]and of naturall men, whose consciences yet doe accuse or excuse; and when God will make it his scourge, wee see how it can open his mouth and speake, how it can terrifie, torment, and become intolerable, Matth. 27.3. Judas for example.

Qu. Whence moreover comes this to man after the fall?

An. From the sinfulnesse of his memory: For let a man come to Church constantly, sit under the meanes of grace, heare and understand ma­ny things, yea and seeme to bee affected with them at the time of hearing, and yet of all this hee remembers nothing, nothing becomes pro­fitable.

Qu. What is the reason?

An. 1. The mind doth not fully conceive of things.

2. They doe not remember, because they doe not regard, wicked men are not perswaded how excellent it is to bee as Scribes instructed for the kingdome of God, and to bring out of our treasury things new and old, Matth. 13.52.

Qu. Whence else is this great misery?

An. Mans will is sinfull: and if the blind lead the blind (that is to say, a blind understan­ding lead a more blind will) both must fall in­to a ditch as deep as damnation.

The will is more sinfull then all the rest of the [Page 22]practicall faculties, yea the cause of all sinfulnesse in them.

There is in the will an actuall and potentiall inclination of it onely to evill; See Gen. 6.5. 2 Cor. 3.5. John. 6.44.

Qu. How shall this appeare?

An. By art, and labour, and industry, men attaine to the knowledge and practise of other skils and knowledge, but never to the know­ledge and practise of Christianitie, it is God there that workes the will and the deed, 2 Phil. 12.13. See Psal. 51.10.

Qu. Whence else comes this great misery to fallen mankind?

An. Mans affections since the fall, are all out of order, and those if not guided are like strong and unruly horses without a bridle, or like a ship without an anchor in the storme, with­out a cable, &c.

Thus wee read of haters of God, Rom. 1.30. lovers of pleasures more then God, 2 Tim. 3.4. rejoycing in a calfe, Exod. 32.6. grieving at, &c.

Qu. What are the uses of this point also.

An. I will declare them in order, and so there are two generall uses.

Qu. What are they?

An. First, that if all bee thus out of frame in man, hee should repent. For the time of ig­norance God winked at, but now admonisheth [Page 23]all men every where to repent, Act. 17.30, 31. Light is come into the world, and if men love darknesse because their deeds are evill, they lie under the great condemnation, John 3.19, 20.

Secondly, and sound repentance will require of you sound heart-humblings, expressed in Scripture by the pricking of the heart, together with a diligent and indefatigable inquiry after that which yet you doe not know, yet above all things ought to desire to know, that is, what shall I doe to bee saved. See Act. 2.37. Act. 16.31. These are the generall uses.

Qu. What are the particular uses?

An. These: and 1. Forasmuch as man hath lost the Image of his God, wee learne 1. How unlike a man may bee to his father, wee see some children much derogating from the hone­sty and religion of their parents; Scripture teach­eth this, and our owne experience too.

2. Wee learne that the onely remedy is that which the Apostle sets downe, 2 Cor. 3.18. to gaze upon him with open face till wee bee trans­formed into the same Image with him from glo­ry to glory. Moses you know had his face shone by conversing with God, and so will our faces.

Qu. What is the second particular use?

An. That it is a sad thing for the mind to bee in a spirituall captivitie, if the heart bee not [Page 24]right, no helpe unlesse from heaven, Psal. 51.10. Prov. 23.26.

2. That wee must have great regard unto the language of holy Scripture, to bee renewed in the spirit of our mind, Rom. 12.2. and 2 Tim. 1.7.

Qu. What is the third use, from the conscience?

An. That man hath a conscience; and the reason why it rouses not, and flyeth in his face is not because it is not, but because it wakes not; a Lyon asleepe, if hee waken once, can bite and roare, so will conscience.

2. That no man can have a good conscience, till a worke of grace bee vouchsafed him from God.

And this appeares to bee a good conscience.

1. When its accusing is according to the Word.

2. When its excusing is according to the Spirit.

Qu. What is the fourth use in respect of the me­mory?

An. That there is as well an art as an use of memory; many complaine that their memory is naught, now here is a helpe, the Lord gives re­medy for this, a present remedy.

Qu. What is that?

An. To love heartily the things which God sets before us; Oh how I love thy Law! Psal. 119.97. [Page 25]No man can love that which hee knowes not, nor have that which hee loves not.

Qu. What is the fifth use in point of will?

An. That the cause of all our misery is the wicked will. That the cure is here, and here onely to bee discerned, when God gives us a will, or a mind to know him that is good, 1 John 5.20.

Qu. What is the sixt use?

An. To know where the worke of grace is in every good and sound Christian in his acti­ons? yes surely, but that is not all, in his affe­ctions too, there to the life, Matth. 22.37. Mat. 10.28. Luk. 10.20.

And thus much of the first part of this Cate­chisme, viz. the fall of mankind. Now for the second part, namely, his recovery by Christ out of that miserable condition.

Qu. What purpose had God toward the creature in the fall?

An. No purpose of the finall destruction of the creature, but the illustration of his owne ju­stice and mercy, Rom. 3.26. and Rom. 9.22, 23.

Qu. How may the mercy of God to his elect be here­in considered?

An. Thus: If hee bee compared to the Angels which fell, they had no meanes of recovery out their fallen estate, Iude 6.

2. If with the reprobate; they had meanes [Page 26]indeed, but they had no grace to use them, Rom. 11.7.

Qu. Is the estate of man better in the estate of regeneration, or of innocency?

An. It is better in the estate of regeneration surely; which appeares to bee so,

1. Because it is immutable and not to bee changed.

2. Because his happinesse, and holinesse is greater.

Qu. What is the first part of the mercy of God to man in his recovered estate?

An. Mans happinesse which is, 1. Partly in this life; 2. Partly, or rather perfectly in the life to come.

Qu. Wherein doth this happinesse of man consist?

An. In the vision of God; so Rom. 1.20. So the naturall man sees God in the creature. Again, Heb. 1.1, 2. Spirituall men never behold him but in the face of Christ, which vision is operative, 2 Cor. 3.18.

2. In peace, pacification, and accesse, Rom. 5.1. for hee that sees a King, a King I say as his ene­my, and one ready to fall upon him with an act of anger and justice, had rather never see him.

3. In expectation, for eye hath not seene, nor eare heard, neither hath it entred into the heart of man to conceive what God hath prepared for those that love him, 1 Cor. 2.9. A beleever sees [Page 27]God as the sonne seeth his father providing for him.

Qu. What is the second part?

An. Mans holinesse, wherein the principal a­gent is God, and the principal patient is man: for man can stirre no more to the working of his owne holinesse without God, then tooles can move without a workman to doe any peece of worke, 1 Pet. 1.23.

Qu. What are the considerations of mans holi­nesse?

An. These and such like.

1. The miracle of it; for it is no lesse in the apprehension of every naturall man, John. 3.

2. The meanes of it, which are to be seene, Rom. 10.14.

3. The manner of it, 1 John 3.8. as God dealt with Saul, 1 Sam. 10.9. so doth hee with all his people, he gives them another spirit, Num. 14.24.

4. The time of it, Matth. 20.3.5. Men doe as Herod did, they keepe their birth-day, but the day of our new birth and the time thereof is not regarded.

5. There are signes of it too in holy Scripture not to be neglected.

Qu. What is the third part?

An. Mans faith: which is an affiance and trust in Christ Jesus for happinesse; and is set pur­posely to repaire what infidelity hath ruined in us.

Qu. Whereby may this be set forth?

An. By this similitude: A King or monarch hath many thousands of his subjects rebelling a­gainst him, and refusing to performe obedience to his just Lawes; the King seeing this rebellion, purposeth so to deale in revenging of it, as not onely his justice, but that also, and especially his mercy and love toward his naturall subjects may appeare, and therefore hee meaneth to punish their offence in himselfe, by putting to death his onely sonne, who is of his owne nature and essence, yea who doth raigne joyntly and equal­ly with him, being partaker of his riches, glo­ry, kingdome and honour: The death of this Prince being thus decreed by the King his father, it is needfull that for the suffering of the course of Law, together with the sentence of death, he should debase him to the condition of a subject, yet retayning all the aforesaid priviledges; so that there is in one person the condition, and as it were the nature, both of a King and of a Sub­ject; the one maketh that hee may bee put to death, the other maketh, that this death, though it bee but the death of one person, is more then a sufficient ransome for the offences of 10000. of his Subjects. Even so did our great King with the Prince of peace in the worke of our redemp­tion.

Qu. What is the benefit that wee reape by Christs death?

An. 1. By his merit wee have perfect righte­ousnesse.

2. By his spirit wee have perfect holinesse, here in part, hereafter in full and perfection; See 1 Cor. 6.11.

Qu. How is the excellent faith of a Christian knowne?

An. Thus: 1. It is a part of our regeneration.

2. The subject thereof is the will of man.

3. The meanes of working set forth.

4. It cannot bee lost.

5. Signes of it are as many as wee have graces.

Qu. But how is it that faith onely hath the power of justifying?

An. That question is worthy of our know­ledge.

1. Faith gives glory to God, takes away crea­ture boasting; if for our love, holinesse, &c. wee had beene saved, man might have imputed some­thing to himselfe, but now all boasting is ex­cluded.

2. Another reason, see Rom. 4.16. that it might bee sure to all the seed, and not bee of works at all.

Qu. What is the relation betwixt faith and other graces?

An. It hath this qualitie to joyne us unto the Lord Jesus, from and by whom wee come to bee partakers of the spirit of Christ, and of the [Page 30]increase of all spirituall graces; See Col. 2.19. Gal. 2.20.

Qu. How doth faith and justification bring forth holinesse and sanctification, especially seeing that to mans reason, it is rather a motive to a wicked and dissolute life? see such objections, Rom. 3.7. and Rom. 6.1.

An. 1. From the sense of the love of God, in the pardon of sinne the heart is inflamed with an exceeding great love of God againe, which the beleever desires to let appeare in the keeping of Gods commandements; See Job. 14.15.

2. God doth worke upon the faithfull, not as stocks and stones, but acts and moves them, and then they do worke out their salvation and adde grace to grace, as is to bee seene plainely, Phil. 2.12, 13.

3. Sanctitie and holinesse is the onely and cleare evidence of a sound faith, without and se­parate from which it is dead. See Jam. 2.26.

4. Faith without the rest of sanctification, is not sufficient to attaine salvation, for nothing shall bee perfect in the other world, which is not carefully begun here, and glorification is but sanctification perfected.

Qu. What is the fourth part of the mercy of God to man in his recovered estate?

An. Mans hope, of which the use is to cure all our despaire: For though it bee true that God deales with his sometimes as David did with his [Page 31]sonne Absolon, 2 Sam. 14.24. to turne him aside and not let him see his face, though indeed he love him dearely and doth intend to forgive him too; yet sometimes God brings his to be­leeve above, yea against hope, for faith cannot lose his nature which is to bee the ground of things hoped for, &c. See Heb. 11.1. Rom. 4. Job. 13.15.

Qu. What is the use of this grace in a beleeving Christian?

An. Threefold, 1. God saith it is an anchor, the use whereof at Sea wee know well enough, namely, to hold the ship, that riding out the storme, it may bee kept from splitting; so hope keeps the soule among the rocks of impatience and distrust, &c. See it called a helmet too, Ephes. 6.

2. God saith it is a preservative against sinne, 1 John 3.3. Hee that hath this hope purgeth him­selfe as hee is pure; See Job 2.

Qu. What is the fift part?

An. Mans holy feare of God. For whereas it may bee objected, that feare seemes to fight with and to bee contradictory to faith and hope, even in the estate of regeneration more then in the estate of innocency, for there the estate was changeable, and here it is not so, yet it is a grace of great estimate and use, as is to see Deut. 19.20.

Qu. What use is this grace of now in the state of re­generation?

An. 1. To shew us that a great deale of cor­ruption rests in us now after grace and beleeving, and that wee had need not onely to bee constrai­ned with the love, but restrained also with the feare of God. See Prov. 3.7. Prov. 14.16. and Prov. 16.6. with 2 Cor. 5.14. 2. To keepe us from stripes, for as it is said of the Lion that hee alwayes spares those that feare and lie prostrate before him for mercy; so the Lion of the tribe of Juda: Let us (saith the Apostle) labour to please God with reverence and feare: For even our God is a consuming fire, but fire never burnes the ashes that lie under it, Heb. 12.28.29.

Qu. What is the sixt part?

An. Mans filiall subjection to his God, or mans son-like obedience to God as a father, wherein the Lord doth for the sonnes of men, two great and especiall things.

1. Hee recovers them to the dignitie of sonnes and heires too, Gal. 4.7.

2. Endues them by the spirit of God with a disposition sanctified, and sutable thereunto, viz. they call him father, Rom. 8.16. they love him, Psal. 116.1. feare him, Gen. 42.18. imitate him, 1 Pet. 1.15. in trouble run to him, Psal. 73. ult. and most patiently abide his chastisement, Heb. 12.5. let him doe what hee will.

Qu. What is the seventh part?

An. Mans servile feare and subjection to God [Page 33]as his servant, which grace the Lord gives to his, and of this the Scripture speakes under a two­fold consideration.

1. Some are such servants as are more eminent in the Lords service, like Vessels of Gold and Silver in the great house; serving him alwayes and in every thing faithfull in all his house. Moses, Noah, Daniel, were such, yea and the Lord Jesus himself. Behold my servant, Esa. 42.1. See Num. 12.8. Such Iosuabs now as lead his peo­ple.

2. All beleevers are such, they that serve him in any thing; I finde that Divines delight to ex­presse it by that in the Epistle to Philemon, Vers. 10, 11, 12. to the 20.

Qu. What more doth the Lord give unto his people?

An. Subjection unto the Lord God as to their teacher, in which the Lord doth these two things. 1. Himself teacheth all his people (though not without the ministery too) the wayes of God and godlinesse, and therefore in Scripture wee read such places as these, Mat. 23.8.10. and that excellent place in Iob 32.8. There is indeed a spirit in man, but the inspiration of the Almightie giveth understanding. And there­fore beleevers are called Disciples, Act. 11.26. And 1 Thes. 4.9. yee are taught of God to love one another.

2. And hee is pleased so to indue them with a [Page 34]dependance upon him for instruction that they heare his voyce, and a stranger they will not fol­low, Ioh. 10.5. their hearts burne within them while hee opens the Scriptures, Luk. 24.32. they beleeve what God saith because he saith it.

Qu. What is the ninth part or consideration of Gods mercy in our recovery?

An. Mans subjection to God as his Creator, which is in seeking his glory, and living to his praise, whose hee is, and whom hee ought to serve.

Qu. What did Adam praise God in innocency for?

An. For his wisedome, power and goodnesse in the creation of the world, for his justice in re­warding the holinesse of his reasonable creatures with life and happinesse, &c.

Qu. Is there any difference betweene the causes of praysing God in the state of innocency, and that of re­generation and recovery?

An. O yes: God hath put a new song into our mouths, which you shall read the ditty of, Psal. 103.1, 2, 3. and that whole Psalme, Psal. 136. for the mercy that endures for ever and ever. Yea and the place of praise and the person of praise too is blessed, Psal. 84.5.

2. The people of God desire to live in their God, and move onely to their God-ward, to bee ordered by his word and inspired by his Spirit.

3. They desire to winke and beleeve, bee con­tent [Page 35]to bee something or nothing, even as the Lord will. See Iob 13.15. and that remarkable speech of David, 2 Sam. 15.25, 26.

Qu. Is there yet any more?

An. One demonstration of mercy very high, and which Adam had not in his innocency; mans subjection to God as to an husband. For the purpose of God in our recovery is not onely to tie and knit us to him as subjects, sonnes, ser­vants, Schollers, and creatures, but also as his espoused wife, married unto him in holinesse and righteousnesse, Hosea 2.20. which is the great mystery of mercy, Eph. 5.32.

Qu. Wherein doth this appeare?

An. A contract is made, Ez [...]k. 16.8. downry agreed, 1 Cor. 3.23. a kingdome, Luk. 12.32. the conjunction no lesse then that, Matth. 19.5. in the incarnation of our Lord Jesus. And as the wife expects and attaines to have more done for her then any friend, kinsman, or other whatsoe­ver, so the beleever may look for more love, and riches, and protection, from her Christ, and hus­band.

And upon this ground of such an especiall love, two especiall duties of love wee find in holy Scripture taught us.

1. Shee that is married, careth for worldly things, how shee may please her husband, 1 Cor. 7.34. so ought the beleever.

2. Heare O daughter, incline thine eare, for­get thy people and thy fathers house, so shall the King have pleasure in thy beautie, for he is the Lord thy God, and worship thou him, Psal. 45.11. To renounce all and cleave fast to God.

Now for the uses of all that hath been heard, in their order.

First then, wee may learne that sweet lesson from hence; that in the fall of mankind, the Lords intent was not destructive, but that there­in man might see himself and seek his God offen­ded, which is indeed the proper end of Gods desertion and castigation of all his owne.

Secondly, wee learne that there is a rest, reco­very, renovation, regeneration, for the Lords people, which the election doe obtaine, and all the rest are hardned, as is to see Rom. 11.7.

Thirdly, that this recovery, out of the snare of the Devill, (wherein till then we are taken cap­tive at his will, 2 Tim. 2.26.) it is in order and according to all the parts of the fall, lest that the medicine should bee shorter then the disease, and the salve not sutable to the sore.

Fourthly, that all the meanes of grace, viz. preaching, hearing, reading, prayer, reproofe, &c. are all intended by God, and should so bee by man, to recover us out of our fallen estate.

Fiftly, that whosoever will thrive under the meanes of grace must onely use them to that end [Page 37]unto which God hath appointed it and alle which is onely his glory and the salvation of mankind.

Sixtly, that for as much as the speculative or knowing onely of any thing is not that which is or can bee usefull, that therefore our recovery graces bee known of us in experience and practise.

Seventhly, and that such a thing is easie to bee done to him that will understand and bee dili­gent, the question and answer following doth make plaine.

Q. How shall I know whether I am recovered to any estate of happinesse?

A. See the particulars in the part, Happinesse.

1. Dost thou descrie a God cleerly in the crea­ture? the workman in the worke?

2. Dost thou see him more clearly in his own Image the Lord Jesus?

3. Hast thou perswasion of thy peace, and ad­propinquation of drawing nigh?

4. Then thou art happy and mayst expect from God with comfort, that which eye hath not seene, nor eare heard, neither hath entred into the heart of man to conceive; and so of holinesse and all the other parts in order.

Q. How shall I know whether I have attained to any measure of holinesse?

A. See the particulars in that part, Holinesse.

Was that mercy a miracle to thee? dost thou remember the time (with joy of heart) when God wrought it? hast thou any evidence, signe, seale thereof? 1 Joh. 4.13. and so of all the rest.

Now as the Jewes once asked of our Saviour, Whence hath this man this learning, &c. So will wee also of a Christian recovered out of the fruits of Adams fall,

Q. Whence are all these parts of his recovery? out of what fountaine were these streames derived?

A. In our Saviours owne language, Matth. 6.23. If the eye (that is, the mind of man) have light in it (that is, bee illuminate from God) it doth enlighten the whole body, but if it bee darke, there is nothing but darknesse in the bo­dy: that is in summe, as is the eye seeing to the body to guide and governe it in actions, so is the mind inlightning to all the parts and facul­ties of the soule, to governe it.

Q. Whence comes all our obedience unto, beleeving in, and dependance upon God in the estate of our reco­very from the fall?

A. From that, because our minds being in­lightned, wee know our God to bee just, holy, and good and mercifull, &c. and therefore doe performe acts of love, feare and obedience to him: For as the subjects of a King doe therefore love and feare him, because they know him to be grea [Page 39]and good, so doe the subjects of the great King also.

Q. By what signes or otherwise do wee discerne this mind-inlightning?

A. Thus; 1. It is the first worke of our re­generation or recovery, as is to see, Rom. 12.2. Eph. 4.23, 24. Col. 1.9. Light in the creation was the first worke, so in the redemption it is al­so, Act. 16.14.

2. It is the most apparent and convincing te­stimony of regeneration, either to our selves or to others that can be in the world, Eph. 5.8. dull, rude, unlearned, and ignorant men to bee by Gods holy spirit inlightned and made to under­stand and live in the great mystery of our salva­tion, 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 [Page 40]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, [Page 43]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. Self­love, that is, a renewed love to himselfe, that is [Page 44]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, in his Sabbaths, in his Sacraments, remember him and think of this, Can. 3.11. Psal. 9.13.14.

The 2. that this recovery of ours is no work [Page 45]of nature, (do not sleep your selves into destru­ction) but of grace, a mightie worke of grace, wrought by God, at a time whereof no man (that ever tasted) was ignorant, but knowes, remem­bers it, and admires God in it, yea and can say, I was a blasphemer, &c. but God had mercy on me: so 1 Tim. 1.

The 3. that it is not of yesterday, to have men 1. thinke carnally and grossely of the work of our regeneration, so did Nicodemus, otherwise a great Scholler, and a man in great place and preferment too: alas it is not that sends a man to heaven the faster, nay it's well if it do not send him the faster to destruction, Act. 6.9.

2. Yea and scoffe and scorne at it too, as ma­ny Atheists now adayes do, so did the Univer­sitie men, Act. 17.18. for these men were great traders in learning, but had dealt for no grace at all, which is the condition of all such (what­soever they thinke of themselves) which are such as Saint Paul speakes of, 1 Tim. 1.7.

3. And therefore to understand and not to be led by any thing in the world as example, but to take courage, Iosh. 24.14. yea and to make con­science too of hearing the Shepheards voice and not following a stranger. See Ioh. 10.5.

The 4. is, that thou tell others, (when thou art converted strengthen thy brethren) when thou art recovered, O seeke to pull others out of [Page 46]the pit) O you can tell others the fearefull estat [...] of the fearelesse and secure carnall man, that he that cries Peace, peace, where there's no peace, th [...] certaine (if not sudden) destruction is comming and the Lord will not bee mercifull to such a [...] one: see 1 Thes. 5.3. Deut. 29.19.

You can tell them the comfort and joy tha [...] you had in beleeving, the sweet felicitie in a comfortable walking with God, and the more happinesse which is in the conquering one sinne then in committing a thousand; you can disco­ver to them the fare which Christians have a [...] their fathers table, even the wine and the milke in the garden of grace, to which the beloved of God are invited, Can. 5.1. whereof whosoever eateth and drinketh shall never hunger and thirst more, and whosoever tasteth not thereof, hee may feed deliciously every day here, but the time commeth (and God onely knoweth how soone) when hee shall not have (no though hee had a heart to aske it, which is impossible) a drop of cold water to coole his tongue, Luk. 16.

The 5. is, that hee that desires to know his spi­rituall estate, doe examine, prove, and try him­selfe by the aforegoing evidences, after this man­ner and as is before directed.

Q. How shall I knew that I am in the estate of recovery?

A. Thus, 1. Is the eye open to the mind? and [Page 47]doth it doe that same office to thy soule which the eye doth unto the body, viz. keep in the way and out of the ditch, in obedience and out of sinne, in the way of God, out of the way of the devill?

2. Why doth a Christian love, feare, trust God, but because hee knowes the justice, mercy, &c. in our God? And they that know thy name will put their trust in thee, for thou Lord hast not failed them that seek thee, Psal. 9.10.

3. The first principle in the world before the Spirit of God moved thereon, was darknesse, darknesse moved upon the face of the deepe; so is it in worldly men, all is darknesse, they love darknesse, they doe the deeds of darknesse, and their reward will bee the blacknesse of darknesse, if God do not give them light.

4. And for the convincing of our selves & others of the worke of grace throughly, doe as the poore blind man did, draw thy argument so, Ioh. 9.25. One thing I know, that I was blind and now I see: so I would have every one of us doe and say, I was in wofull misery and hee re­lieved me: Psal. 116. and so of the rest of the particulars.

Of the fall of mankind and his recovery, thus much bee spoken, now let us to the third point, which is the gratious meanes whereby this reco­very may through Gods blessing bee obtained, [Page 48]that is to say, the Word and the Sacraments of our Lord Jesus Christ.

First, of the Word of God.

Q. Whether all the Word of God be necessary to bee preached to the elect of God before, in and after their actuall conversion?

A. Yes surely, and if he be an approved work­man which handles the same, not without an especiall benefit with Gods blessing. The Law, for by it comes the knowledge of sinne: so the Apostle, I had not knowne sinne but by the Law, Rom. 7.7. And the Law is our Schoolema­ster to bring us to Christ. Thus the other Lawes, as the ceremoniall and the judiciall, are usefull too, for they serve to shew sinne, though not directly, yet by accident, Col. 2.14. This was the course of old amongst the Preachers of the Gospel; Gal. 3.10.13. and so it must be now.

Before wee preach promises, wee must preach threatnings.

Therefore the Law is resembled to the seed, the Gospel to the fruit, and the preaching to the breaking up of the fallow grounds, Ierem. 4.4.

The Law is like the needle which pricks and enters to bring after the thread which closeth the feame, rent or breach.

And as for preaching the Law, and exact obe­dience thereunto, even after justification of Gods people, it must not be omitted, for it is the rule [Page 49]of life, Psal. 119.195. hath both its coactive and directive force upon beleevers: It is perpetuall, because morall; lasteth in the Church Militant to them, to whom through Gods mercy the commandement is not grievous, 1 Job. 5.3. For they desire not better testimony of their love to Christ than the keeping of his commandements, John 14.15. It lasteth in heaven the Church triumphant, for obedience shall there continue; and why should wee thinke the Law, which is the rule thereof, shall there bee abolished? Many excellent and indeed extaticall admirations there­of read all over the 119. Psalme.

Qu. Ʋnder what consederation is the Word of God when it is the meanes unto the salvation of our soules?

An. It must be preached. For though the rea­ding of the Word of God hath its particular and private, and indeed excellent use to them that make conscience thereof, yet preaching is the ordinance of God, 1 Cor. 1.21.

Q. What is the thing which you call preaching?

A. You may take the Apostles description of his owne paines thus, Act. 20.26, 27. I am pure from the blood of all men, for I have kept no­thing back, but have shewed you all the counsell of God. The Ambassadours duty is to deliver the mind and will of his Master that sends him, so is it the duty of the preacher, Gods Ambassa­dour, 2 Cor. 5.19.20.

Qu. What is required of him that is a Preacher of the Gospell?

An. Foure especiall things; the first is the right dividing of the Word of God, 2 Tim. 2.15. a twofold similitude there is in that one word, one taken from the cutting of bread for children, be­fore whom if wee set the whole loafe they will rise hungry, or it is taken from the husband­mans cutting and lopping off the superfluous branches. See Matth. 24.45. and John 15.

The second is a distinction betwixt the pre­cious and the vile, the cleane and uncleane, a distinction betweene Sheep and Goates, such a skill as the Lord complaines of the Shepheards of Israel for want of: See Ezek. 34.1, 2.17.

The third is a holy courage, boldnesse, and re­solution in the things of God, and the worke of God, and wayes of God: see Jerem. 1.17, 18, 19.

The fourth is an holy ability for consolation and satisfaction: wee must bee like the Oracle of heaven, like our Master, Esa. 61.1. not break a bruised Reed, Matth. 12.20. to strengthen the weake, to heale the sicke, to bind up the bro­ken, to bring againe that which was driven out of the way, Ezek. 34.4.

Qu. What is required of him that is a hearer of the Gospel?

An. Two things. 1. Attention, which is the applying of the understanding to perceive the [Page 51]will of God. Act. 16.14. God opened, and then shee attended. It is in Scripture called the see­king after God, Esa. 58.2. A wisedome goes, or at least should goe along with it to know and ap­prove the good will of God, Rom. 12.2. yea and if the Lord please to worke this in us, then wee consult not with flesh and blood, but with him and his truth, Gal. 1.15, 16.

2. Intention, which is the applying of our will to the will of the Lord our God, Psal. 119.106. this is called in Scripture obeying from the heart, Rom. 6.17. and in regard of this the Law is said to be in the heart, Psal. 40.8. Such a reso­lution should be in the hearer, as Jerem. 42.5, 6.

There are foure resemblances unto which the hearers of the Gospel are likened:

• 1. To a Sponge.
• 2. To a Water pot.
• 3. To a Strainer.
• 4. To a Sieve.

Qu. What are the workes of God upon his elect in hearing?

An. Very many, but foure especially:

• 1. The heart opening, so Lydia, Act. 16.14.
• 2. The heart pricking, so Act. 2.37.
• 3. The taking away the vaile, 2 Cor. 3.16.
• 4. The teaching of God, Joel 2.28.

Qu. What are the dealings of God toward the re­probate?

An. In the hearing of the Word of the Gos­pell, thus it fares with the reprobate.

1. They heare, but understand not; see, but doe not perceive, Esa. 6.10.

2. God describes the hearing of the Gospel by the foure grounds, Matth. 13.

3. Stumbling at the Word of the Gospel, 1 Cor. 1.23.

4. Fore-ordained thereunto, 1 Pet. 2.8.

Qu. Is there not some particular and peculiar work which God doth upon his people in hearing more then on other men?

An. Yes, and it is that of which God speakes, Jerem. 31.33. the inscription and writing of his Law in our hearts, which work is indeed no other thing but the very finger of God ingraving in the heart as in a table, his Law and our obe­dience thereunto.

Qu. What are the effects of ordinance using com­fortably?

An. Many, such as these: Joy in beleeving, In whom 1 Pet. 1.8. after, &c. yee rejoyced; it is set forth, Matth. 13.44. The Eunuch went on his way rejoycing, Act. 8.39. And there are two both infallible and indeed inseparable compani­ons joyned together, namely sanctification of the Spirit, and beleefe of the truth, 2 Thes. 2.13.

Now for the use of this point.

Qu. What is the first use of this point?

An. An information in the true, sober and evangelicall use of the Law of God, which is that before, and in, and after conversion it bee preached unto Gods people.

Qu. What is the second use of this point?

An. An information, that preaching is the soule-saving ordinance, the faith-begetting meanes ordinarily, as is to see Rom. 10.14. Whence these two conclusions follow.

1. That the chiefe businesse of that day, which is set apart for the soule to bee wrought upon, I mean the Sabbath day, is preaching, that is the work of the day.

2. That the reason why few of our people at­tain to measures and good degrees of grace, faith, and godlinesse, is their despising of the meanes, neglect, or loathing, or contempt of sound do­ctrine: this is complained of Rom. 10.16.

Qu. What is the third use?

An. An information when the minister is dis­charged and the people may be truly said to die in their sin. The canon is Ezek. 13.19.

Men that are wicked having once been warned, and of the wrath to come, and do not come in to God nor repent, must die unpitied and unla­mented.

Qu. What is the fourth use?

An. The Preachers dutie, divided into parti­culars, the Preachers looking-glasse, wherein [Page 54]he may see the rule of right preaching, and cut­ting the Evangelicall loafe amongst the Churches children.

Qu. What is the fifth use?

An. The hearers direction, O you that desire to heare with profit, and to do your souls some advantage in an holy ordinance, looke to your guidance, take your direction with you.

1. Understanding, 1 Cor. 10.15.

2. Will must be both present, 1 John 5.20.

Qu. What is the sixt use?

An. Tryall of that great thing; the maine question is here decided whether the Lord deale with me as an elect one, or as a reprobate one under the meanes of grace; see the tryall here plainly set forth unto you.

1. Doth the Lord open my heart, &c.

2. Doth he passe by my spirit, &c. And so of the rest.

Qu. What is the seventh use?

An. The 1. Prayer of a Christian for heart-inscribing, that the Lord would please with his owne finger to write.

2. Practise of a Christian, to observe our Lords direction in hearing him, that is, Christ Jesus the great Prophet. Wayting on the or­dinances of grace. Depending on the word for all of a Christian, 2 Tim. 3.16.

Qu. What is the last use?

An. Proofe of Soul-rejoycings have wee any at all? Psal. 63.5. What and whence they arise, Luk 10.20. Joy in heaven for the conversion of a sinner. From heaven for, Psal. 4.6. Psal. 106.4, 5, 6. a place worth the remembring.

Thus much for the first meanes, the word of God; now for the second meanes which is the Sacrament.

Qu. Do wee read of such a word in the holy Scrip­ture as a Sacrament?

An. No: neverthelesse wee read of something that is of equall signification, that is to say, a Signe, Gen. 17.11. a Seale, Rom. 4.11. a Fi­gure; 1 Pet. 3.21. so Heb. 8.5. it is called a Mystery too.

Qu. But what is a Sacrament?

An. An outward and visible signe, of an in­ward & spirituall grace, so plainly, and in that language. In which description I shall look upon these particulars: 1. The signe, and there we shall speak of the signes that are Sacramentall, and of them it will be very needfull to know,

1. That in respect of the thing 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, [Page 56]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 [Page 57]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 [Page 58]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 [Page 60]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 manner of receiving, for that is all one, namely by faith, onely the difference is in the outward forme, for in the word preached God onely deales with the eare, but in the Sa­craments with the eares and eyes too, for hee addeth Signes and Seales to them.

So wee have done with the third part, which is the Grace of the Sacrament. Now of the fourth part, inward and spirituall grace, or invisi­ble.

Qu. Why is this grace called inward?

An. It is so called (amongst other) for these two Reasons.

1. With respect unto the Signe, for that is but meerely externall and altogether outward, is received with an outward part, the mouth, digested with an outward part, the stomach, and gives nourishment onely to the outward man, the body; but the other is received with an in­ward act, to wit Faith, and yeelds spirituall nourishment to the inner man, in which respect [Page 62]it is called Meat indeed, and Drinke indeed, Iohn 6.55. and the Manna and it sweetly compared together, 1 Iohn. 6.49.50.

2. With respect unto the Seat, for this hath place in the heart, and soule, and inner man; See Rom. 10.9. Beleeve with the heart, called the heart-answer, Psal. 73.7. and the answer of a good conscience, 1 Pet. 3.21. not the washing away the filth of the flesh.

Qu. Why is it called spirituall?

An. From the qualitie of it, for the more of grace any thing hath in it, the more spirituall it is; which may bee shewed by that speech of Ioshna to the people, Iosh. 24.19. Yee cannot serve the Lord, for hee is an holy God, hee is a jealous God, &c. what is the meaning? yee can­not serve him, 1. as you ought; 2. as hee will accept, unlesse you bee very spirituall and leave your idolatry. See Iohn 4.24.

The quantity of it, for grace fits the Spirit un­to the greatest services, and fills it with all abun­dances and satisfaction therein too, Psal. 63.5. Psal. 90.14.

Qu. Why is it called invisible?

An. It is so called; 1. In regard of others, the eye of man cannot see the provision, that God hath made for his, both in grace and glory, 1 Cor. 2.9. the perswasion, the satisfaction, the heart-raysings, and soule-quicknings, which [Page 63]God in an ordinance or Sacrament feeds and fils his people with which the world sees not; as our Lord said, John 4.32. I have meat you know not of, so can the Christian too say to the world and to every unbeleever, There's meat for me in the word and Sacrament which you know not of.

2. It is called invisible in regard of us too, for the time was, when the very beleever came blindfold to the Sacrament. We were darknesse, though wee bee now light in the Lord, Ephes. 5.8. And it is by faith onely that wee see invisi­bles. See Heb. 11.27.

Some uses must bee made of this point, and first of the first part in order; wherein these two things in order.

Qu. What is the first?

An. To learne, what a Signe, any Signe, but especially a Signe in the Sacrament is; viz. a thing instituted by God in that holy businesse of our soules, unto that end.

1. That I might see what things God intends by it to put mee in mind of in the Sacrament, which are the things past, those are Christs death and suffering, and satisfaction for me and the sinnes of all the elect.

The things present, those are, the grace of perswasion and obsignation, or sealing that all these belong to mee, I being a beleever and rightly using the Sacrament.

The things to come; namely, that I shall in glory have a full, and free com­munion with him there for ever, Ioh. 6.35.40.58.

2. That I might also see what parts of my soule, or faculties thereof these Signes in the Sa­crament serve to benefit whilst I am receiving and after: that is to say;

1. As they shew mee any thing, and so they serve to my understanding; for when I see those Sacramentall actions of breaking bread and powring out of wine, I am put in mind of the breaking of the body and the powring out of the blood of the Lord Jesus Christ.

2. As they doe warne mee of any thing, and so they doe serve my memory; for in the recei­ceiving of the Sacrament I am put into remem­brance to bee thankfull for and to preserve the remembrance of the death of my Saviour untill hee come, as one friend gives another a booke or a peece of gold.

3. As they seale any thing, and so they doe serve my faith; for as I doe receive bread and wine into my body with which I am secretly, yet certainly nourished and grow up to the things of a man, so I doe beleeve that I have and shall receive the Lord Jesus into my soule, that holding the head, whereof all the body is knit together, and having nourishment mini­stred, [Page 65]I may increase with the increases of God, Col. 2.19.

Thus of the first part.

Qu. What uses are to bee made of the second part, that is to say, of the doctrine of the Signes in the Sa­crament?

An. They are sweetly usefull to a discerning receiver.

1. To try his obedience whether hee will with reverence use them, in obedience to the com­mand of the great God, and with a heart so disposed that if the Lord had bidden some grea­ter thing hee would have done it, 2 King. 5.13.

2. To try a Christians wisedome, for hee hath more of heavenly grace and direction in him then to depend upon any thing under God for that which hee knoweth must onely come from God, for it is God that worketh the will and the deed, 2 Phil.

3. It serves greatly to make a man fitted for his acknowledgments of the Lord; for if the Spirit blow where, when, and on whom it listeth, then it is not of him that runneth nor of him that willeth, but of God that sheweth mercy, Rom. 9.16. And see Rom. 11. last verse.

4. It puts a Christian into a trembling posture all the time of receiving to remember Iudas his sop, Ioh. 13.27. and Magus his Baptisme, Act. 8.23.

Thus of the second part, Signe outward.

Qu. What is the use of the third part, which is the Grace of the holy Sacrament?

An. It serves for many sweet purposes: as for example.

In that the first Covenant of workes could not save, I learne to remember the misery of man: Oh woe unto us for ever if wee were put to our own desert at the hands of God!

In the second Covenant of Grace I learne to remember the exceeding great, & bottomlesse, yea indeed boundlesse mercy of God, who when we were lost was pleased to recover us againe in the Lord Jesus.

For the Sacraments I do desire to esteeme them no otherwise then the Seale of the Testament of our Lord Jesus Christ. And therefore think my selfe bounden unto these things following.

1. The most sober and sanctified use of them that possibly I may or can, that God bee not provoked to curse that to me which to others is a blessing, 1 Cor. 10.1, 2, 3.

2. That I am strictly tied by them to per­forme my service in all possible holinesse to God, as ever I desire to receive from him the Sacra­ments benefit. For otherwise,

First, I shew that I have none of Christs Spirit, and if so, then I am none of his, that's most cleare, Rom. 8.9.

Secondly, I deny the end, fruit and purpose of the grace of the Gospel, which is set downe clearely, Tit. 2, 10, 11, 12.

Thirdly, I deny that power to be in the flesh and blood for spirituall nourishment, which is in bread and wine for corporall growth and strength.

3. That I understand that this bread was and is appointed for the children to bee food for them, dogs must not eate it, and therefore must look that I can cry Abba father, if ever I mean to be received into Gods favour or family. See, Matth. 15.22, &c. Matth. 7.6.

4. I am to know that to the unclean all things are uncleane, yea even the very consciences are defiled, Tit. 1.15.

So for the uses of the third part.

Qu. What uses now are to bee made of the fourth part, that the grace of the Sacrament is called inward, spirituall, and inward?

An. These in order. 1. That God in spiritu­all things, hath and indeed desireth to have to doe with hearts, soules, and insides, whose pur­ging, pardoning and the like, God doth and indeed wee should in these holy things chiefely aime at. See to this purpose, Prov. 23.26. Heb. 16.22.

2. That a man had need to bee very spirituall in the drawing nigh to God, were it for no other [Page 66] [...] [Page 67] [...] [Page 68]reason than this, that the benefit is a spirituall benefit, aad indeed the naturall man doth not perceive, 1 Cor. 2.13. old men must have specta­cles, all men must have grace, and the Spirit of God, which doe either perceive or receive bene­fit in a Sacrament.

3. That the Faith of a beleeving Communi­cant is a certain wonderfull kind of Grace that can pierce into the secret of salvation, and bee able to see the hidden things of God.

No wonder carnall men care so little for the best things of God, they are on the dark side of them, Exod. 14.20.

No wonder beleevers are so affected with them on the other side, for the Gospel is the power of God to salvation, Rom. 1.16.

Thus much for the generall consideration of a Sacrament, yet more clearly and wee goe fur­ther to aske,

Qu. Who is the author of a Sacrament?

An. God onely, who did institute and ordaine the Sacraments both in the Old and New Testa­ment, and unto them annexed the promises of grace and glory, which was in the power neither of man nor Angel to performe.

And therefore the holy Sacraments are by the Ministers of God onely to bee administred, and of these also as in the name and stead of Christ.

Qu. Why cannot man be the author of a Sacrament?

An. Beside that one great reason aforenamed, there are two more to bee observed; the 1. Man giveth, hee can give neither promise nor reward to any service; the 2. God will not bee served according to mans appointment, but as him­selfe shall set downe and determine, Matth. 15.9. Esa. 29.29.

Qu. What is the matter of a Sacrament?

An. It is a point of doctrine and divine know­ledge, that concerning which the learned have discovered themselves divers wayes.

1. They have said that the matter of a Sacra­ment is twofold, one in the sensible and terrestri­all signe, another in that thing or truth, which is by the said signe set forth and signified unto us.

2. Thus they have taught, that the Sacramen­tall element, as water in Baptisme, and bread and wine in the Lords Supper, that is the matter, (yet not without some higher thing therein, and thereby set forth and signified as was said before) of the Sacrament.

Which said Matter, though it be corporall, yet it is also spirituall, as is to see, 1 Cor. 10.3, 4. spirituall I say, not in regard of the substance, for that is not all changed, but in regard of the end; upon which a wise receiver is to looke with this fourefold consideration.

1. That the bread and wine is not now pro­phane [Page 70]and common, but holy, that is to say, by God ordained and instituted to a holy and spirituall use.

2. That it is the instrument of the holy Ghost, by which he is spiritually efficacious in the heart of the beleevers.

3. That by them the spirituall good things, are both signified, given, yea and sealed up to the beleevers, 1 Cor. 10.16.

4. That to a wise receiver these things doe not so much serve to the body as to the soule, 1 Pet. 3.20.

3ly. They have called the matter by a distincti­on, that is to say, the earthly matter, and the heavenly matter, meaning the signe, and the thing signified, and therefore they taught that it be­hooved those which came unto the Lords Sup­per to thinke that there they should receive two things, to wit, an earthly thing after an earthly manner, that is, bread and wine with the mouth of the body, and a heavenly thing after an hea­venly manner, that is, Christ Jesus by faith.

4ly. If you shall say briefely, Christ is the mat­ter of a Sacrament, it is sound doctrine, and in­deed it is usefull for these two purposes.

1. To try all false and spurious Sacraments, for such they are all where hee is not found to bee the matter: by which rule if five of the Popes seven Sacraments be tryed, they will be found too light.

2. To try all true receivers, for thou mayst receive the matter of the Sacrament and yet not receive the matter, the bread of the Lord, and not the bread the Lord, the outward but not the inward matter.

In a word, when Christ did deliver to his di­sciples the bread, and said, This is my body, and when wee in his stead doe the like to you, it is such a speech as if a Prince should when hee had given one a faire Mannour, bring him the Grant or Letters patents thereof, and say unto him, Loe there's your Mannour, &c. Which serves for the understanding of the words wee speake to you in the delivery of the matter of the Sacra­ment.

Qu. What is the forme of the Sacrament?

An. Of this also you shall heare what was taught of old; 1. They said that the forme of the Sacrament were those rites, ceremonies or usages in the Sacrament, which were agreeable to Gods Word, and so to primitive institution. Hence that assertion is amongst the Schoole­men, that the word of God is the forme and soule of a Sacrament: from which two things were concluded.

1. That the words of our Lord in the institu­tion ought onely to bee used, without any ad­dition or diminution.

2. And that therefore it ought so to be done, [Page 72]because every receiver ought so to receive as if the Lord Christ himselfe were present to give the Sacrament.

Secondly, they did distinguish of the forme of the Sacrament, and truely taught that this forme of the holy Sacrament was twofold.

First, the manners of administring the holy Sa­crament, that is to say, those rites and orders which were agreeable to our Lords insti­tution, which they truely called the outward forme of the Sacrament: Therefore the Apostle desiring to shew the Corinthians how the Sacra­ment ought to bee administred, 1 Cor. 11.23, 24, 25. repeateth the words of our Saviour onely.

Secondly, the sweet analogie, similitude and resemblance betweene the signe and the thing signified. As for example.

Qu. Wherein is this fitnesse in bread to signifie and set forth Christs body?

An. See this: 1. The bread is broken.

2. The bread nourisheth.

3. The bread strengthens. So,

1. The wine is poured.

2. The wine reviveth.

3. The wine makes glad. So,

The Lord was broken and his blood shed, that hee might nourish and revive, yea that hee might strengthen and make glad the drooping consci­ences and sad hearts of such whose consciences [Page 73]are pressed with sinnes guilt and feare of dam­nation all their life long, and this is the inward forme of the Sacrament. See Heb. 2.15.

Thirdly, one thing more they noted worthy of our observation, which is, that the consecra­tion of the elements was either, 1. Constitutive, that is, that which is set downe and appointed of God, to bee the words of the same, so those words, This is my body, &c.

2. Invocative, that is, such as is to bee perfor­med by the prayers of all the Congregation to­gether, which in Scripture is called blessing, 1 Cor. 10.16. and see that place, Act. 2.42.

Qu. What is then the forme of the Sacrament wee have seene, but now tell us onely the end of the Sacra­ment?

An. Of that much must bee said, for as it is very true that the end of a thing & the good of that thing are so convertible, that untill the end and use of a thing appeare, there is no benefit of that thing to mee: So is it in the Sacrament surely, for by the cleare understanding of the Sacraments ends, we shall as clearely see the end and use of the Sacrament also, wherein is the benefit of the same.

Qu. What then are the many and maine ends of the Sacrament?

An. These following, that is to say,

1. That it may be a monument, Signe and [Page 74]Seale of the Covenant of Grace and of our com­munion with Christ in all the benefits of our salvation which are given already, or are hereaf­ter to bee given to the Church.

So the Passeover was a remembrance not one­ly of their deliverance past, that is to say, out of Egypt, but also of the future deliverance which they were also to have in, by, and through the Lord Jesus Christ. And our Passeover is a sweet memoriall not onely of the redemption of Christ made upon the Crosse, but also of that which is to bee perfected when Christ shall come to judge the quick and the dead, and fully to deliver his people from sinne and death, and all the enemies of their salvation, Luk. 21.28. 1 Cor. 11.26. Iohn 6.35.40.50.

2. That it may bee a warning to us of that obligation wherein wee stand bound to become the people of God by covenant and agreement. This is like the boaring of the eare under the Law.

3. The Sacrament is the bond of mutuall charity, concord, and love betweene the Church and people of God, 1 Cor. 10.17.

4. The Sacrament is as it were the very si­newes of our publike meetings, and the preser­vation of the worke of the Ministery, Exod. 12.16. 1 Cor. 11.20.

5. These badges do distinguish the people of [Page 75]God from all heathen and strangers; the Church of God is distinguished from unbeleevers, and idolaters, see Exod. 12.43. No stranger shall eat thereof.

6. The end of the Sacrament is, that those of the houshold may eat thereof, and no other. Men prepare their meat for their servants, and for their family. So God, Lev. 7.20. And all the family come together and expect their meat from their master, or from him who is by the Master appointed to give them their meat in due season, Matth. 24.45. So the Sacrament in the constant and conscionable use thereof doth discover us to bee of the society of the Saints and family of the faithfull.

7. God doth intend hereby that wee should in the reverent and sober use of this ordinance give others occasion to inquire and learne what it is, and so bring them to bee acquainted with the wayes of God, Exod. 13.14.

Nor for the uses in order.

Qu. What is the first use?

An. That if God bee the author of a Sacra­ment; 1. Wee labour to see God in the institu­tion of them, and so with reverence behave our selves both in hearing and receiving. The Mini­ster to come with Pauls authority, 1 Cor. 11.23. the people with Iacobs behaviour, Gen. 28.16. And no man to goe out from the holy things [Page 76]as hee came in, but bettered either in judgement or affection, Ezek. 46.9.

Secondly, that wee labour to stirre up the gift of Faith and our dependence upon God, Heb. 10.23. for hee is faithfull that hath promised, and all the promises are yea and amen, 2 Cor. 1.20. wee desire to trust solvent men for great matters, so to beleeve the truth-performing God.

Thirdly, that wee may and ought to expect Gods power from, & his presence in the holy Sa­crament. Gods Sun, when it shines it doth heat and enlighten all the creatures below: so to see whether Gods Sacrament and the Sun of righte­ousnesse doth shine upon, heat, qualifie, and quic­ken our cold, earthly and frozen hearts.

Qu. What is the second use?

An. That if Christ be the matter of a Sacra­ment, then; First, wee labour to take heed to the Sacraments which we receive, and indeed to the word wee heare; for no preaching where Christ is not preached, 1 Cor. 2.2. No Sacraments where Christ is not received; and therefore the servants of God must learne to refuse all other Sacraments besides the two onely.

Secondly, wee learne that hee must needs bee a happy man that receives the Sacrament aright, for hee receives the Lord Jesus Christ; See Rom. 8.15. Yee have received not the spirit of bondage to feare againe, but the spirit of adoption; Yee [Page 77]are Christs, 1 Cor. 3.22, 23. and that one place, Rom. 8.32. how shall he not with him give us all things?

Thirdly, that wee have an eye upon two espe­cialls; 1. The preparation, or that which is the Instrument of our receiving Christ, namely faith, see Heb. 4.2. and therefore desire the Lord to shew us the impediment of our comforts in the holy things, see Mark 9.23, 24. that wee may behave ourselves humbly under all our wants and weak­nesses.

2. The perswasion, fruit, benefit, advantage, accrewing to the soule out of the Christ-giving ordinance, Gal. 2.20. what power, Phil. 4.12. contentation and acquiescence, Psal. 16.5.6.

Qu. What is the third use?

An. That if the forme of the Sacrament bee the Word of God,

1. They doe well that have regard unto the sure word of prophesie as unto a light shining in a darke place, see 2 Pet. 1.19. For in vaine hee worships God, that brings for doctrines the traditions of men; and as in all other things, so in this especially, me thinkes the Lord should appoint the rule of his owne worship; so then wee learne to take up Davids resolution, I will hearken what God saith, Psal. 62.11.

2. If wee would bee prevailed withall to ex­amine our selves, from the forme of the Sacra­ment [Page 78]wee might learne to try whether there bee that union between the Sacrament and us, which is between the signe and the thing signified: the bread is broken, so Christ, but for mee? Gal. 2.20. the bread nourisheth, so doth Christ my soule? The bread doth strengthen, so doth the Lord Jesus mee? yea Phil. 4.12. I can doe all things through Christ strengthening mee; and so of the rest, hee that will make conscience of examination of himself and self-judging thus, shall doubtlesse find the comfort of it.

3. Wee learne that when wee come to a Sa­crament, it is our dutie not to sit senselessely there, or gazing after this or that vanity, as too many doe, but to helpe with your prayers mightily that the Sacrament may be effectuall and very powerfull. You complaine of ineffectuall & live­lesse ordinances, you are in fault, you bring in­disposed and livelesse soules; the word of God would run and bee glorified, if you would like brethren pray for us. See 2 Thes. 3.1. You must helpe to consecrate and set an edge upon the or­dinance, the element, the Sacrament.

Qu. Whereby may a Christian doe this?

An. Thus: 1. The capacity of a Christian must bee looked unto. Art thou a beleever? a con­vert a Christian. You force us to lay the plaister upon a dead mans sore, if you come to the Sacrament in your unbeleefe; Wicked men come [Page 79]to the Church, to the Sacrament, but the Church, the Sacrament, never comes to them: such places as Psal. 50.16. and Tit. 1.15. and Esa. 1.

2. The care of a Christian must bee regarded, his care I say to do at a Sacrament time with his soule as David doth in a time of praise with his soule, Psal. 57.8. Lord awaken my faith, love, re­pentance, zeale, meditation, judgement, all: gra­ces will bee asleepe, the devill busie, desertion it may bee appearing, to stirre up therefore the gift of God, blow up the fire, and seeke new in­spiration to every new action. Our best duties, alas, are for the most part worst performed.

Qu. What is the fourth use?

An. That if there bee so many excellent ends of the Sacrament, wee labour earnestly, 1. To bee informed that there ought to bee no rest in a Christian heart, untill wee see some of these ends in our hearts, lives, and spirits, appearing evidently both for our comfort and others good example: the end of eating, the end of studying, the end of trading, gaine, nourishment, know­ledge, these are those wee looke at in naturall things, and such should bee our care also in things spirituall. See Phil. 3.8, 9, 10.

2. To see two names wee read of old given to the Sacrament which I intreat may bee mar­ked.

1. It was called an Eucharist or a worke of [Page 80]thankfulnesse answerable to that, 1 Cor. 11.24. Do this in remembrance of mee: and so a Chri­stian should thinke when he is called to the com­munion; Oh I am called most thankfully to re­member him that forgot not mee when I was in my low estate; the God that delivers the Church from all her sinnes, how much more from all her sorrowes? Psal. 130.8. and to say of the Lord Jesus as David said of his Church, If I forget thee, let my right hand forget her cunning, Psal. 13.7.

2. It was called a Love-feast, and so they that were called to the Sacrament did use to give something to the poore, that so they might te­stifie how that by the use of the Lords Supper, they were oblieged to performe works of cha­ritie to the poore according to that of Nehem. 8.10. and so a Christian should think, I am cal­led now to remember the members of his body who is the head of the Church, and what I doe to them hee will account to bee done as unto him, Matth. 25. A cup of cold water given to a Disciple in the name of a Disciple shall not lose his reward.

Qu. But what more particular uses are to bee made out of the ends of the Sacrament?

An. In a word, all the uses of the ends of the holy Sacrament may bee well reduced to these following particulars, that is to say:

1. In regard of Christ, and there is a worke of commemoration to be done, & that is to fill our hearts with the remembrance of him, the ful­nesse of whom filleth all things. Neither can this bee done without thanksgiving, if ever wee have tasted, Psal. 118.21.

2. In regard of our selves, and there is a worke of tryall and strict search, what confirmation, nourishment, pacification, wee get; Luke 24.32. Psal. 63.5. Matth. 13.51, 52. Psal. 27.8.

3. In regard of others, and so there is a three­fold dutie that wee are to desire to bee exempla­ry in, and to make others witnesses of.

First, the offering of our selves; and all that wee have to him which hath offered himselfe to death for us, to deny our selves, and all that wee have for Christ, which is a duty every where pressed.

Secondly, the acknowledgment of our selves to belong to the company of the faithfull, in and under these badges of our profession, and so to bee ready to render a reason of the hope that is in us with meeknesse and feare, 1 Pet. 3.15. Not forsaking the assemblies, Heb. 10.25.

Thirdly, the fellow-feeling of the miseries of our brethren, to bee like affectioned, to beare one anothers burden, and if one misery befall one member that the rest sympathize.

Qu. Are there not some cases of conscience [Page 82] to which a Communicant ought to have an especiall re­gard in these Sacrament duties?

An. There are very many, but I shall onely commend these two unto you.

1. How often a religious Christian ought to make conscience of receiving? Very often; sure­ly much might bee said in this point: The Scrip­ture seemes to leave it to the discretion and un­derstanding of the wise beleever.

The primitive Church used it very often.

In the times of the Apostles, Act. 2.42. it seemes they did it every time they met: Some have followed the old course of superstition and determined, three or foure times a yeere, at least it ought to bee done, and that for such reasons as these following, that is to say:

First, Because thanksgiving is comely, Psa. 33.1.

Secondly, our Saviours words, 1 Cor. 11.26.

Thirdly, wee owe to our faith and assurance, care of increasing them.

Fourthly, it is said, 1 Cor. 11.30. for this cause many are weak, &c. Out of which it is in­ferred that if God punish a wrong use of the Sa­crament, hee will also not beare with a rare use thereof.

Thus have men [...]aught concerning this case of conscience.

Something more I shall intreat to warne you of in this point for the true knowledge of this [Page 83]how often wee ought to receive.

1. To tie a people at such times, at set times to receive the Sacrament, is both superstitious and absurd; men were wont to bee excommunicated if they did not receive, but never questioned if they were not fit.

2. All men are not to receive it alike often, the strong Christian may and ought to re­ceive oftner then the weake, his senses are exercised, Heb. 5.14. But there is feare that the other may eate doubting, Rom. 14.23.

3. The obligations are very binding for often receiving, where men are fit and qualified, as God to have his praise, our soules their peace, quickning, raysing, &c. and our profession its ornament, with our brethrens example and cha­ritable respect.

4. The dictate of a mans owne spirit, I say of a beleevers owne spirit, will bee best for this point, to whom I say as in another case was said to Saul, 1 Sam. 10.7. When these signes shall come unto thee, doe as occasion serves, for God is with thee. Marke the dictate of thine owne spi­rit.

The second case is, how worthily a religious Christian ought to receive the holy Sacrament?

To this point exceeding much ought to bee bee said, and I will say something.

First, it is not indifferent whether a man re­ceive [Page 84]well or ill, I say it is not indifferent or ar­bitrary.

1. Not in respect of God, for 1 Cor. 11.27. his prescript.

2. Not in respect of man, for 1 Cor. 10.3. his profit.

Secondly, that the Scripture seemes to include it all within the compasse of that dutie of exa­mination and tryall; so that hee which knowes what belongs to that dutie of examination, and practically falleth upon the service of self-tryall, seemes to performe the whole worke of prepa­ration.

Qu. What is then the duty of examination of tryall?

An. In it I shall observe these things.

1. There must bee knowledge presupposed, and so idiots are not at all fit.

2. There must bee will to amend too, other­wise to what purpose is examination?

3. An exact rule for tryall, otherwise is not any thing to bee tryed.

4. Such a tryall as God will have, and the things, to be tryed will beare.

5. Reason of this.

Qu. What kind of knowledge is required of them which come to the duty of examination and tryall?

An. This will bee best understood by conside­ring what the Scripture saith of knowledge, [Page 85]which is said to bee either naturall knowledge, Rom. 2.14.15. Esa. 28.26. or it is legall knowledge, Rom. 3.20. and Rom. 7.7. or Evangelicall, 2 Cor. 2.14. which is called elsewhere spirituall un­derstanding, Col. 1.9. Now all these three kinds of knowledge are necessary unto examination. By the first a man shall see that there is a God, and that hee ought to bee served; by the second a man shall see how farre hee hath been from the serving of God aright; by the third hee shall see the onely way to bring him into the state of sal­vation: for this is eternall life, to know God and the Lord Jesus Christ whom hee hath sent, John 17.3. and see Gal. 3.10.13. So that unto true tryall and examination, a threefold know­ledge is necessary as you see.

Qu. Why all this knowledge?

An. For great reason: as first, our way of teaching, for it is possible to convince nature out of her owne principles, Act. 17.

Secondly, the Lawes vindication, that it is a rule of life, according to which the tryall must bee both for present and futurity, Matth. 25.

Thirdly, the Gospels dignitie, that when all meanes of safetie failed, then Gods love in Christ shone brightly.

Fourthly, the justifying of an old rule in Divi­nitie, this it is, The worship of God is from na­ture, the manner of worship is from the Law, [Page 86]but the virtue and power is all from Grace.

Qu. What distinct things am I to looke upon, and set before mee in the duty of my examination and tryall, before and at the Sacrament in way of knowledge?

An. These in particular, that is to say:

1. Misery, which is either generall, in the fall of mankind, and consisteth in sinne and punish­ment, those two inseparable companions, Gen. 4.7. and is seene daily in the propagation and imitation of sinne.

Or else speciall misery, and our owne personall sad estate, which is seene in the commission of in­numerable evils, in the omission of innumerable goods, which might have been done to others, and received from them, with the just vengeance of an Almighty God due against these things.

2. Redresse thereof, either by justification, where wee are to see how wee have behaved our selves toward the whole doctrine of the reme­dies of our soules out of our sinne and the curse; and so John 1.12. Matth. 23.37. John 15.22.

Or else by sanctification, where wee are to see how farre short wee come of either being able to doe or willing to suffer according to the will, how unable to pray to God, or praise him.

Qu. Are there not some choyce Scriptures to be read, at or before the time of receiving, which would bee usefull to a willing Christian in this case?

An. For the doctrine of misery read, Exod. 20. [Page 87] Deut. 28. read Psal. 51. or Psal. 38. The doctrine of Mercy read, Esa. 53. John 17. and 18. 1 Pet. 2. The doctrine of purity read, Matth. 5. and 6. Heb. 12. and 13. 1 Ioh. all the Epistle.

Now if such kind of knowledge be required in examination,

1. Oh the great condemnation which lies upon our people! and why? Joh. 3.19.

2. Oh the great lamentation! here is required so much knowledge, and I bring with me so much ignorance.

3. An exhortation, Oh seeke, Prov. 19.2. and 1 Cor. 15 34.

4. A direction, 1. To your duty. 2. To your danger, Esa. 5.13. Hosea 4.1.6.

Qu. What is the second thing which is supposed in examination?

An. A will to be amended, otherwise, to the Phy­sitian we goe, because we would have cure, there we draw our purses, no cost is spared. See Hos. 7.8.

Without a cordiall intention of cutting off right hands, &c. no right examination; As God said of Coniah, Jer. 22.24. So should wee say of our sinnes; as Saul of Jonathan, 1 Sam. 14.44. So must hee that examines doe and say con­cerning sinne, if the neerest or deerest, I will part with it, that God may not part from me.

Here also this point will put us into a sad condition; do not wee draw neere with our [Page 88]lips while our hearts are farre from God? Doe not wee doe thus with our sinnes? Confesse them to day, and commit them to morrow?

2. Cor. 7.11. See the companions of godly sorrow, and take heed to your selves in this point.

Qu. What other thing is it fit wee should under­stand in this doctrine?

An. These following, that is to say:

1. Divines helpe us with this distribution; some sinnes are in the will, but not of the will, that is to say, originall sinne; some are in the will and from the will, so are the sinnes of un­regenerate men; some sinnes againe are partly from the will, and partly against it; so are the sinnes of all regenerate men; And this last they expresse by a similitude thus, as the Merchant in the storme casts his goods into the Sea, partly with his will and partly against it.

2. They distinguish of the will of man and say, that there is a desire, or a wish and a will, of which see, Prov. 13.4. vult et, &c. Many desire amendment, with lazie and heartlesse de­sires.

3. The denomination of a Christian is and ought to bee from the better part, as for in­stance, a Blackmore is not called white because his teeth are so.

A shield which is white on the one side and [Page 89]black on the other, cannot bee called black or white properly, but partly black and partly white.

Qu. Wherefore serve these distributions, distincti­ons and similitudes?

An. They are excellent for the dutie of exa­amination and triall, which is the businesse in hand; For hereby,

1. Men may see how sinne is of their wills and in their wills, which is worth the observation, See Rom. 7.18.

2. Men may see the difference between, wishing for grace, and willing of it with industry, paines, abstaining from appearance of evill, and the like.

3. That we ought to call and account of men as God doth, with charitie, and yet care and conscience too, not calling good evill, or evill good, Esa. 5.20. Psal. 10 3.

4. Besides, a weake Christian ought not to bee discomforted, because of little. God gives thee a name from that little, because it is the better, part Zach. 4.10.

Qu. What is the third thing supposed in examina­tion?

An. A rule for to try a thing if it bee metall presupposeth a touchstone, if moist a measure, as pint, quart, pottle; weights are tryall for some things you know, God throwes men into the [Page 90]ballances and finds them too light, Dan. 5.27. Now here wee must agree to two things.

First, that the Scripture is the onely tryall, the alone rule, to try men by, to try I say, men, matters, and every thing by in the Church of God: this is plaine, Rev. 22.18.19. see the defi­nition of a rule.

Now because I would confirme this and deli­ver it out of the hands of Papists, see these argu­ments.

1. The testimony of God dependeth not up­on the witnesse of man, but the Scripture is the testimony of God, 1 John 5.9. therefore needeth not man.

2. That which the authority of Scripture de­pends upon ought to be before it surely, but the Church is after the Scripture.

3. The Scripture hath the properties of a rule for tryall, which are these; 1 independent, 2 suf­ficient, 3 plaine.

Secondly, that all the Scripture is so, that is to say, both the Law and the Gospel, both the old and the new testament. There is distinction and difference in holy Scripture, it is true, thus, In respect of time revealing, so it is called the old and new Scripture.

In respect of authority proving, so the Cano­nicall and the Apocrypha.

In respect of matter handling, so the Law and the Gospel.

It is true that the Law hath his office and pur­pose and place, as the Gospel hath his yea, and even those Lawes which now under the time of the Gospel, seeme to be uselesse, as the Ceremoni­all and Judiciall, do serve excellently to shew sin by accident.

Qu. Doth the Scripture speake distinctly of any rule for examination?

An. It doth, as for example:

1. In things materiall or corporall, Esa. 44.13. there it is a rule, a line, a red thread, a direction without which you know, they cannot worke.

2. In things doctrinall, 2 Cor. 10.13.15. there it is the measure, and whatsoever is not agreeable to it is out of square.

3. In things practicall, and there it is the path, the road way, Gods high-way for his people to walke in, Gal. 6.16. and herein they find a lanterne bee it never so dark, for Gods word is such, Psal. 119.105.

Qu. Why ought wee to bee so carefull of a rule?

An. For many, and indeed those are excee­ding great reasons; as for instance, these.

1. The comfort of it; it is sweet to a Christian to think, I have in my tryals looked to that rule by which I am sure the Lord will try mee.

2. The conscience of it, it is the evidence of sincerity to a beleever, yea and his perswasion too that hee shall not bee confounded while hee [Page 92]hath respect unto all Gods Commandements Psal. 119.6.

3. Hereby wee reconcile the Law and the Gos­pel, establishing the Law by Faith; see Rom. 3.21.

4. Hereby wee take hold of those hornes of the Altar for sure refuge, mercy and truth toge­ther, the rule & the refuge, the Law and the Gos­pel, and desire to make our wayes like Gods waves, Psal. 25.10.

Qu. What is the fourth thing supposed to bee in ex­amination?

An. Such a tryall as God will have, and the things to bee tryed will beare, for both these must bee regarded in our examination.

Qu. What is the former of these?

An. Such a tryall as God will have is this. 1. That wee may try our selves, not other men, that wee suspect, examine, judge and proceed a­gainst our owne spirits, which the Scripture commends unto us as a dutie, see 2 Cor. 13.5. un­der a danger, Luk. 6.41.42.

2. That wee try and proceed against that of our selves which wee know God will bee sure to try and proceed against, that is to say, all of our selves, our words, Matth. 12.37. our workes, our thoughts, Ier. 4.14. for such a tryall God will have.

Qu. What is the latter of these?

An. Such a tryall as the things to bee tryed, will bee able to undergoe and beare, that is to say, a legall tryall and evangelicall.

For the further clearing of this point, wee must know that Divines doe helpe us with a di­stinction.

1. There is a tryall of things perfect, where­by they are not made to bee better, but found to bee what they are, with which kind of tryall man is said to try the Lord, and his word too, See Mal. 3.10. Prove mee now and try mee, if I will not poure you out a blessing without mea­sure: By this tryall if a man fall to try the Lord, hee shall find him what hee hath declared him­selfe to bee; see the same place, Mal. 3.6. So if a man try Gods Word, he shall find it to bee the power of God, &c. see Psal. 19.7. &c. see Rom. 1.16.

2. There is another tryall, whereby things imperfect are so tryed, that they are found to bee evill, fraile, faulty and sinfull, and are made better and in time come to bee perfected: with which kind of tryall God and his Word doe and should try men, yea and with this tryall man should try himself also, see Mal. 3.3. The Lord shall fine the sonnes of Levi as Gold and Silver, that they may bring offerings to the Lord in righteousnesse, see Heb. 4.12.

From this distinction therefore I shall draw [Page 94]for you these conclusions. 1. That no man ought to bee discouraged because new tryalls find out and doe discover new corruptions; for this is Gods purpose, and should bee mans pra­ctise to marke misery and move toward mercy, Phil. 3.14.

2. That our perfection in this present world is to spy out our imperfections, that is our glory.

3. That no man is or ought to bee exempted from tryall before the Sacrament and an exami­nation, but hee that is quite free from any cor­ruption, which either God, or his Word or Spirit can find out.

4. That if ever there were Mystery and Mer­cy interwoven and sweetly knit together, it is here; God brings a man to owne his sinne, and then ownes him, for hee came not to save the righteous, but to call sinners to repentance, Luk. 5.31. &c. The whole need not the Physitian, but the sicke: under the notion of a sorrowing sen­sible sinner, wee draw neerest to a supplying, suc­couring Saviour.

5. That wee may see the use of both these try­als sweetly in the Sacraments. 1. God will try thee there, and hee shall find thee, alas, an unpre­pared, unbeleeving. Job 42.6.

2. Thou wilt try God there, and thou shalt finde him (if thou wilt but cast all thy care upon [Page 95]him) no lesse then ever he was to any: Come to him I charge thee, and presse him with that prayer, Psal. 119.132. No lesse then ever hee pro­mised to bee to thee and such as thou art. Come therefore with those words of Paul in thy mouth, O wretched man that I am, who shall deliver mee from this body of sinne! (which by tryall I have found out) Oh I thanke God through Jesus Christ our Lord, see Rom. 7.23, 24. see also 1 Cor. 15.55.

Qu. What is the fift part?

An. Even the reason of all this, which may be gathered out of all that which is before delive­red, and something more added thereunto, viz.

1. That the knowledge of a Christian may bee compleat, his knowledge of things I say which are of soule-concernment. See how the men of God beare themselves upon their know­ledge, Iob 19.25. I know that my Redeemer li­veth, &c. And I know whom I have beleeved, 2 Tim. 1.12. A right man in his receiving ought to bee like old Iacob in his blessing, Gen. 48.19. I know well my Son, I know well, and therefore not to bee diverted. I require you therefore to see that your knowledge in the holy Sacrament bee, 1. speculative, discerning and direct, which is in these three things following in the Sacra­ment.

1. Every thing in the Sacrament to bee taken [Page 96]after his owne kind and nature, that is to say, figurative speeches, figuratively, and others other­wise: as for example; This is my-body, that is, the figure of my body; no more. Againe, this bread is now no common bread, but by Gods ap­pointment, an Eucharist or Sacrament; no lesse: For as wax stamped with the Seale of a King, differeth not in substance from other wax, and yet in value is much more excellent, and may not bee unreverently handled without the con­tempt of the King, so is this bread, and so the wine in the holy Sacrament.

2. The Sacrament to bee used of us according to Christs holy institution, that is to say, as hee commanded, and so onely without either per­verting, or altering, or adding or any thing. And so Popery will bee overthrowne, 1. Which gives the bread without the cup, and 2. Pro­phanenesse which desires bread and cup too. without due preparation and promiscu­ously.

3ly. No other ends propounded in receiving but those of God, which are:

1. A due commemoration of Christ.

2. A true communication of Christ.

And this ought to bee our direct knowledge, without which no right receiving.

1. A practicall and reflect knowledge, a con­science which is a knowledge together with [Page 97]God, for if our heart condemne us not, then have wee boldnesse with God, 1 Joh. 3.21. the triple testimony to bee sealed up unto a beleever, 1 Joh. 5.8. the spirit, and the water, and the blood, to goe sealed from the Sacrament like those, Rom. 7.3. before the hurt come upon the world.

Qu. What is this sealing of a Christian? for of this the Scripture speakes diversely.

An. The Scripture speakes of a Seale, which is the fore-knowledge of God concerning the safe custody of those that bee his, 2 Tim. 2.19. and againe, it speakes of a Scale which is the effe­ctualnesse of the ministery in the conversion of men, 1 Cor. 9.2.

To Seale, which is to establish civilly, so Ester 3.12. which is to establish spiritually, so Ephes. 1.13. which is to take a deep impression, Can. 8.6.

The Seale which is that earnest of our inheri­tance and of Gods Spirit, 2 Cor. 1.22. which is not as a pawne or pledge that may bee taken up againe, but part of payment, binding the bar­gaine between our God and us, and making them to bee the sure mercies of David, Esa. 55.3.

Qu. What then is that which is to bee learned from hence for our practise in the Sacrament?

An. First, I learne to examine my perswasion of comfort in my safe custody, my soules resolu­tion [Page 98]for an everlasting God dependance.

My conversion also in the effectuall co-work­ing of the Word of God, and the Spirit of God, and the Sacrament of God.

Mine establishment, so that heart-triumphings do arise out of the same. I know whom I have beleeved, 2 Tim. 1.12. And I am perswaded that nothing shall separate betweene mee and the love of God which is in Christ Jesus, Rom. 8.38. The deep impression which this hath taken and ought to take in my heart, and all them that ever tasted, Psal. 103.1, 2.

The certainty, (because I have received part of payment of Gods unchangeable love towards me) for whom hee loveth, hee loveth to the end, Joh. 13.1. and the gifts and calling of God are without repentance.

So much for the first reason of examination, that there bee knowledge.

Qu. What is the second reason of our examina­tion?

An. Will to bee amended, whether the re­ceiver bring with him a sted fast purpose of amen­ding whatsoever shall be found to be amisse upon our examination.

The great question between God and man in holy Scripture is that, if not onely, yet in a great part surely, when man comes to God that is his question, If thou wilt thou canst, Matth. 8.2. [Page 99]when God comes to man that is his question too, Wilt thou bee made whole? Ioh. 5.6. So then in an ordinance wee must looke at and pray for this concurrence; namely 1. The Lord to bee willing to doe for us; for it is not of him that runneth nor of him that willeth, but of God that sheweth mercy.

2. Our selves to bee willing to suffer the word of exhortation, the worke of sanctification, &c.

For these two things are ever to bee observed in holy Scripture.

First, the hinderance of our holinesse and hap­pinesse, which God saith is ever in the will; See Matth. 23.37.

Secondly, the helpe which is onely in the pow­er of God our Lord, for it is God that worketh in thee both the will and the deed, Phil. 2.13. even of his good pleasure: In which I desire may bee observed, that Grace is the work of God, therefore there can bee no power of resistence; And Grace is also the work of man, therefore there can bee no shadow of violence.

Againe, to worke with a danger of not bring­ing to passe agrees not with the power of God, whose will is not will, unlesse it bee omnipo­tent, that is to say, unlesse it worke whatsoever it will.

To worke by constraint and compulsion a­grees not with the nature of man, whose will is [Page 100]not will, unlesse it wills what it worketh; so then this is all for the conclusion, Lord let Grace in mee bee thy work, then I am sure there can bee no resistance, and let it bee my work too, then I am sure there can be no violence.

Qu. What is the third reason of our examination?

An. His acknowledgment of Gods Word, (which ought to bee in every Christian) for the rule of tryall, for the rule of life, for the rule of obedience also; and indeed there are but two things which Scripture presents us with.

1. A sure rule, which is the Law.

2. A sure refuge, which is the Gospell; concer­ning both which, see one excellent place of Scrip­ture, Gal. 3.10. Cursed is every one that conti­nueth not in all things which are written in the book of the Law to do them; here is the corra­sive of the Law, but then Vers. 13. Christ hath redeemed us from the curse of the Law, when he was made a curse for us; there is the comfort of the Gospel.

Qu. What is the reason that such regard must bee had to a rule in our examination?

An. This, 1. our submission and casting down, so comes the knowledge of sinne and the bring­ing of us all unto our kees before God.

2. Our certaintie, for wee are not left to try our selves by custome, example, Lawes of man, opinion of others, &c. but the never failing truth of God.

3. Our satisfaction, for herein wee finde a sure word of prophesie; yea indeed that which will make the man of God compleat, 2 Tim. 3.17.

4. The Scripture is declared to bee that pre­tious antidote or preservative by which Gods people are kept from the pathes of the destroyer.

5. All men are sent unto the Word of God for their tryall and amendment: Wherewithall shall a young man amend his way, but by taking heed thereto according to thy Word? Psal. 119.9.

Qu. What is the fourth and last reason of our exa­mination?

An. It is twofold, first, drawne from God; hee will have a tryall, and such a tryall as hee will have: for our God lookes both to the matter and to the manner of all his peoples performan­ces, as is to see every where, Esa. 58.

Now in every tryall that God requires of his people, there are these things supposed and in­cluded.

1. Detestation of sinne, for herehence arises all our in quiry after sinne, its pursuite, judging, con­fession, condemnation.

2. Amendment of sinne, which indeed is and ought to bee first in the intention, so David, Psal. 119.59. consideration and turning.

3. Approbation of our selves, both unto God, and to the rule also, Psal. 119.6. a respect to God and to his Commandements.

4. Example of our brethren too, 1 Pet. 3.1, 2 they which obey not the Word, may without the Word bee wonne if they many behold your meek conversation coupled with feare.

Second reason is drawne from the things themselves which are to bee tryed, which can be no other but either good or bad, perfect or im­perfect, and therefore must come within the compasse of those two things which the rule will exactly helpe us unto, that is to say;

1. Justification; if so bee thou beest good, per­fect, and preparing onely (with an honest heart) though not prepared, the weeping faith-wanter may come neere to Christ, Mark. 9.24. Men have said somewhat of themselves, 2 Tim. 4.8. I have fought, &c. I have desired to try, judge, confesse, condemne, from hence-forth there is mercy for mee with a mercifull God; and God desires that his servants may goe from some of their duties with a Well done good and faith­full servant, Matth. 25.21.

2. Condemnation, which is and cannot but bee the portion of all ignorant, unbeleeving, un­examining receivers; for as counterfeit Gold may goe for true, till the touchstone come, and then it is discerned, and rejected too, so it is here in the Word, there is the touchstone, ballances, weight, measure, furnace and all for all, which (will they, nill they) shall thereby be examined.

Qu. What is the condemnation under which unwor­thy receiving falleth?

An. It lyeth under, 1. The condemnation of Gods Word, for as long as all the Scripture is Gods Word, and some particular places are not blotted out, the rash and unprepared must needs bee concluded guilty, as it is to see 1 Cor. 11.26. &c. 29. this condemnation receiving unworthi­ly lies alwayes under.

2. The condemnation of Gods people, for all those, as well the people, as the Pastors come trem­blingly and truely, and thereby condemne igno­rance and rashnesse; examples are pregnant, 1 Cor. 10.2 Chron. 30.3. 1 Chron. 15.13. Scriptures very plaine as before.

3. The condemnation of conscience some­times it lies under, surely (it would alwayes if conscience were awake) mens hearts tell them that they are not fit for such holy mysteries.

Qu. How do men usually behave themselves under such condemnation?

An. Some ignorantly and affectedly, so 1 Thes. 5.3. Esa. 28.15. Deut. 29.19. Some carelessely, and desperately, so 1 Cor. 15.32. Some contra­dictorily and scoffingly, so Act. 13.45. Some are convinced but relapsingly, so 2 Pet. 2.22. Some mournefully, and beleevingly, so which as soone as they beleeve, Act. 12. and inquiringly, so Act. 2.37. and succesfully, so Act. 16.33, 34.