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 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 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 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 dependance upon him for instruction that they heare his voyce and a stranger they will not
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
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
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