Act. 2.17 and bee sure you cleave close to the performance hee requires of every gracious man If you looke into Heb. 1.2 Christ is said to bee heire of all things then look into Psal 2.8 and there God saith Aske of mee and I will give thee the heathen for thine inheritance c. You may conclude hence that what God meanes to give to his naturall Sonne hee yet meanes hee shall aske him How much more doth bee require of his adopted ones Therefore Ephes 6.18 19. Brethren pray alwayes with all manner of supplications in the Spirit and watch thereunto with all perseverance and supplication for all Saints and for mee Your servant in the Gospel and a suiter at the Throne of Grace for you all Walter Bridges Minchin Lane Novem. 23. 1645. A CATECHISME for Communicants 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 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. 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 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
Jesus bee not content to runne altogether after your earthly businesse but mind a little the one thing necessary Erasmus tels us of a certaine carnall Gospeller He calls him Cyclops Evangeliophorus in his Dialogue of a carnal Gospeller who carried on one side a bottle of rich Sack and on the other the New Testament of Erasmus Translation fairely bound and bossed with gilt leaves as faire as his life was foule and his conditions base Hee carried it alwayes about him that was observed and once had knocked it about the pate of a Franciscan for rayling against Erasmus and the new Gospellers To convince the man hee is asked what if hee were tied ever to carry the bottle at his girdle and never to taste of it or if to taste onely and never drinke it down his answer is That were a punishment just Tantalus like but what if hee did as his manner was drink deeply thereof Hee then answers it would warme his heart refresh his spirits and cheere his countenance So oh so saith hee that spake to him would that little booke thy soule if thou didst eate it downe concoct digest and turne into nutriment in thy life and practise I know you will soone apply this taste a little and see how excellent it is to bee able to serve the Lord and save your owne soules You have here two things in generall which are driven at for your direction 1. Why you ought to let your profiting appeare to all men in this knowledge namely because wee are all most miserable by nature and have to doe with a most mercifull God who had thoughts of our recovery from everlasting by free grace 2. What is to be done of those that this may come to passe in their soules viz. To have a most especiall regard unto the holy use of and wholesome profit by the Word and Sacraments The Maximes and Sanctions of things to bee done and beleeved are very few and contained in briefe Summaries but the incentives motives directions reproofes and such like things for practise these make volumes swell these lengthen Sermons and multiply bookes of all sorts Surely the sinnes amongst us in these times do not proceed from ignorance all but many of them from incontinence some from the despising of knowledge others because men with-hold the truth in unrighteousnesse and not a few from that That so many things are in despute and so few in practise Great lights burne and give light t is true But hold forth so many questions that many yea most men will not bee troubled to read or attend the answers A woman there was not far from this place and lately living in a professed doubt of the Deitie after illumination and repentance shee very hardly received comfort Now she professed often that the vitious and offensive life of a great learned man in the towne where shee lived occasioned those damnable doubts If a stranger should come here and see our books heare our Sermons view our Ministery and but a little attend unto the tatling part of our windy professours which are all tongue hee would surely think our Theory to bee unparalleled and our Land and Citie in speciall to bee knowing of all things which are knowable But if hee should goe into many families and see them at home if hee should view our Suburbs a little and but make a step into the Villages round about London if hee should walke our streets and heare our Porters Carmen c. their oathes idle yea and evill speaking verily the ingenuous Traveller would say of this Citie as once was said of one greater then it Here are 600000. which know not their right hand from the left notwithstanding both Presse and Pulpit doe so abound with knowledge and the labours of learned men for the sakes of these and such as these the ignorant and willing to know your children and servants I have drawne these Sermon notes into a way of Catechisme and doe intreat that they will not onely find leasure but make some opportunitie to read and practise Socrates The great learned man was wont to say that hee that would bee an honest man shall soone bee so and is indeed already past the hardest part of the worke not much unlike to what Solomon saith Wisedome is easie to him that will understand Linacer It is said of one that reading the 5.6 and 7. Chapters of St. Matthew hee began to compare those rules presently to his owne and unto other Christians lives also and when hee had so done throwes downe the booke and saies Either this is not Gods Gospell or else wee are not Christians and Gospellers holy application Gentlemen will bring forth holy indignation holy indignation I say such as 2 Cor. 7.11 I conclude with some rules of direction for the use of this and such like better workes First to Catechize is to teach the principles of Religion See Heb. 5.12 and 6.1 and is used in Scripture to traine up as Children and Servants ought to bee Prov. 22.6 to instruct Luk. 1.4 It is the dutie of the Minister Ezek. 44.23 But not of him onely as too many thinke see Deut. 4.10 and Deut. 6.6 7. Secondly take heed I pray you of two destructive principles one of the Courtier Religion he saies must not goe too high Amos 7.13 Prophecy no more at Bethel for it is the Kings house the other of the Countreyman and Citizen too Let not Religion goe too low what need wee teach it our children or our servants See Psal 34.11 and silence such words for ever 1. The dutie is children to bee taught 2. The manner of their teaching to bee by way of Catechise 3. What they to bee Catechized are to performe that is to come and hearken thereunto Thirdly observe well what is the cause of the want of publike profit to your children and servants at Church even their rudenesse and unpreparednesse at home you send them to schoole and prepare them for mens service but they come to Gods service ignorant utterly of the goodnesse and necessitie thereof come to Church without preparation and goe away without profit Fourthly the Countryman went to the Physitian for Physick to whom the Physitian gave a bill which the patient put into his pocket safe and wore it there a great while but finding no ease of his trouble comes againe and the Physitian bids him take it in Posset Ale hee goes home and puts the bill into the cup but never suffers the ingredients prescribed to come within his body Now looke how much good his Physick did him just so much will Divinitie doe you unlesse you let such words as these sinke downe into your eares unlesse you receive the Word with readinesse and search the Scriptures whether these things bee so that many of you and yours may beleeve see Act. 17.11 12. Fiftly and lastly mens Catechises are all nothing unlesse you bee also taught of God therefore weigh well the promise
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 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 top-full with those sinnes in their visibility whereof 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 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 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 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 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 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
time of ignorance God winked at but now admonisheth 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 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 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 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 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
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 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 Ezâ—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 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 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 heart smote him and excusing us also now after our recovery 1 Job 3.2 Cor. 1.12 Q How may this bee opened unto us now that it may bee plaine A. Thus 1. Every faithfull man hath true knowledge of sinne by the renewing of his mind and also sinne it selfe by the infirmitie of the flesh and therefore they have an accusing conscience heart-smitings weeping bitterly for sinne considering their wayes and acknowledgments such as that of David I have done very foolishly 2 Sam. 24. Hence arise in the most faithfull 1. Feare of temporall punishments 2. A great increase and daily practise of self humbling self judging and condemnation And 3. This is a restraint to the godly to keepe them from sinne 2. The faithfull have an excusing conscience also which doth excuse them before God and this must bee thus understood 1. The conscience doth excuse them in regard of their owne inherent righteousnesse not as being perfectly holy but as being sincere and unfained see David often Psal 119.1 2. The conscience doth excuse them also in regard of the imputed righteousnesse of Christ unto the beleever for hee is made unto us of the Father wisedome righteousnesse 1 Cor. 1.30 and in him yee are compleat Col. 2.11 3. This excusing conscience hath two especiall things to bee marked therein First that it dare not looke upon the judgement seat of Gods justice for then it would bee but as a filthy clout and indeed none excuser dare peepe in here but Christs righteousnesse only but flies to the court of mercy and love and to a throne of grace to find helpe in at a time of need Heb. 4.16 Secondly that here hence ariseth to the faithfull ones all their triumphant perswasions of Gods love their salvation and a full and finall victory over sinne hell death and judgement Rom. 8.33 It is God that justifieth who shall condemne and who shall separate us from the love of God c. Q. What is the third part A. A sanctified memory which may be discerned thus 1. The Scripture saith of such people that they do ponder lay up in their hearts the word would bee observed lay up in their hearts Luk. 2.51 For as hee that layeth up a thing for his use when occasion is to use it can go and fetch it out again So faithfull men bring out of their treasury things new and old Matth. 13.52 See more to this purpose Matth. 12.35 and see the practise of David what a peece of experience hee brings forth laid up long before 1 Sam. 17.34 2. The Scripture saith of such men that they lay up truth in their hearts the holy Scripture which is the fountaine and such choice streames as that 2 Tim. 2.8 Remember that Jesus Christ of the seed of David was crucified according to my Gospel And the Scripture discovers the purpose of Gods people in so doing Psal 119.11 I have hid thy promise in my heart that I might not sinne against thee 3. The way and meanes which Gods people use to lay up these things viz. hearing reading remembring comparing the Scriptures together applying them to our daily use and whetting them upon our families Deut. 6.6 7. Q. What is the fourth part A. A renewed will seene in one man in the holy Scripture in two remarkable circumstances 1. What a monster the will is bent in violent persecution against God and godlinesse untill the Lord renew it the instance is Saul Acts 9.1 2. breathing out slaughter c. 2. What a miracle of mercy God can and doth sometimes worke upon such a sinner By what things may I know whether my will bee renewed 1. Holinesse and the things of God will bee made naturall to thee as it were thou wilt walke in the Spirit a godly man though indeed goodnesse may bee contrary to his corrupted nature yet to his regenerate part it is very sutable Rom. 7.22 23. 2. It doth the will of a regenerate man doth I mean actually incline it selfe to that which is good though imperfectly and impurely and that because it is so Psal 16.3 3. It cannot totally and finally decline what is good though a beleever may fall and that foully yet he will recover there is a principle of heaven the holy Spirit and fire from God which cannot but ascend and be active yea restlesse till it come to his owne place See 1 Joh. 3.9 Act. 4.19.20 Psal 119.59 Q. What is the fifth part A. Excellent affections such as love hatred c. In which regeneration keepeth his Court Throne and especiall residence For as a ship without sailes or wind must lie still not stirre and be becalmed so Religion Faith is dead without works and it is the labour of love above all which will bee rewarded Heb. 6.10 Q. Wherein may this be opened A. In this 1. God-love is in the regenerate according to the commandement Mat. 22.37 with all the all in some measure 2. Man-love is in them too good-man love by this they are known to bee Christs Disciples because they love one another Joh. 13.35 See also 1 Joh. 4.3 Self-love that is a renewed love to himselfe that is the better part of himself his soule in the beâ—â— 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 ouâ— 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 oâ—â— naturall sinfull yea and spirituall selfe too thaâ— 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. Manâ— 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 praisâ— thy God O praise him
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 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 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 that is foretelling some things to come or else a signe is that that shewes forth all these or at least partly things past and partly present and partly to come 2. That these signes in the Sacrament do either serve the understanding and then they are called shewing signes or the memory and then they are called warning signes or the faith and then they are called sealing signes or of these all three together and this is that which is needfull to be known concerning signes Thus of the signe Now 2. of the word outward Qu. What meanes that by saying outward and visible An. That which may bee seene by the bodily eye and in this place the question is concerning the signes in the Sacrament of what force and power they are In which I find the opinion of former times to bee threefold 1. They said and taught that the Sacramentall signes did conferre grace now this by no meanes is to bee admitted for the reason expressed afterwards First they give to the signes that which is to be given to God alone and then the people understand not what God and what the signes doe severally performe Secondly they give all unto man in the conferring of grace and nothing to Christ and from thence arises the Priests forgivenesse of sin the tyranny lording it over mens consciences and that desperate point of denying heaven to the Infants that die without baptisme a great deale of these dregs doe yet rest and stay amongst our people that in the very signe there is some more then ordinary holinesse 2. They spake of the signes dispositively that is to say that signes were instituted of God not onely to signifie grace but to dispose it and so they say that whosoever was baptized and did receive confirmation did beare the badge and character of a Christian 3. Another opinion they had whereby all was taken from the signes and they reputed to bee no more then other things in a profane use For the right understanding therefore of the doctrine of these outward signes the truth is the signes do offer but in their owne nature they do not conferre grace they are not without grace for God hath instituted them but presently and of themselves they doe not indeed they cannot give it For conclusion then of this point observe these things or considerations following that is to say 1. It is onely of God to give that which these signes do represent and shew forth so Esa 43 25. I am hee which blot out thine iniquity and Jer. 31.34 2. By a necessitie of the meanes the signes are helpfull and not to be neglected no more then the looking up to the brazen Serpent of that Israelite which would have cure but the Spirit blowes where it listeth John 3.8 By grace yee are saved Ephes 2.8 3. The Scripture speakes plainely that grace is given before the receiving of the signe Rom. 4.11 and after also as is to see Act. 2. and 8. and 10. 4. Instances are given which cleare it and put it out of question that many have received the signes without ever receiving grace it was the case of Simon Magus Act. 8.23 John 13.27 1 Cor. 10. Thus of the second part the word outward signe Now of the third part which is grace Qu. What is that thing which you call the grace or the inward grace of the Sacrament A. Here we shall see the difference now between a Sacrament and a testament all the whole Scripture is indeed Gods testament but the Sacrament is the Seale of the Testament Now in this Testament of God there were two Covenants unto which the Lord did set the Seales or the Sacraments as is to see in holy Scripture 1. In the Old Testament there was a Covenant of workes which ran thus with Adam As long as thou continuest holy in obeying my word thou shalt so long continue happy in enjoying my presence And to this Testament or Covenant there were two Seales put the tree of life which was the Sacrament of their immortality if they persisted in their obedience to God and the tree of the knowledge of good and evill which was the Sacrament of their obedience or of their tryall rather whether they would abstaine from eating of the forbidden fruit 2. In both Old and New Testament there is one Covenant of Grace which runs thus What the Law could not doe in as much as it was weake through the flesh God did by sending his owne Sonne in the similitude of sinfull flesh and for sinne condemned sinne in the flesh Rom. 8.3 4. That the righteousnesse of the Law might bee fulfilled in us and that whosoever beleeveth in him might not perish but have everlasting life See Jerem. 31.33.34 Gal. 3.10.13 John 3.16 17 18. Now unto this Covenant God sets his two Seales the white Seale of Baptisme and the red Seale of the Lords Supper And thereby doth ascertaine every faithfull man and woman using the Sacrament rightly faithfully that the Covenant of grace in Christ and all the benefits which are promised therein doe not onely belong to the whole Church and all the faithfull in generall but unto them and their soules in particuler And not onely so but 1. They using the Sacrament according to divine institution do hope for it 2. And do also professe themselves bounden by that Sacrament to shew forth all possible holinesse of life before God his holy Angels and all good men See Tit. 2.10 11. See also Luke 1.74.75 And to draw to the conclusion of this point also corcerning this Testament and Sacrament or Covenant and the Seales thereof let these things following be observed 1. That the Sacraments of the Covenant of Grace are onely instituted for the faithfull for as it is said of the Word of God that it profited not them of whom the Apostle speakes because it was not mixed with faith Heb. 4.2 in those that heard it So it must bee said and thought of the Sacrament also 2. That therefore the most excellent things of God may and do in some cases lose their power of profiting the soule See Rom. 2.25 Thy circumcision is made uncircumcision Jer. 9.26 not a penny difference between thee and a heathen in the heart 1 Cor. 11.20 three notable places 3. That likewise the profit reaped and the benefit gotten out of the Sacraments is not by the worke done as the Papists say and too many of our people thinke but another way surely 4. That one and the same thing is given to and received by the faithfull both in the Word and Sacrament namely Christ with all his benefits no difference in the thing that is all one nor in the
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 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 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 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 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 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 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 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 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 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