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
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
manner of receiving for that is all one namely by faith onely the difference is in the outward forme for in the word preached God onely deales with the eare but in the Sacraments with the eares and eyes too for hee addeth Signes and Seales to them So wee have done with the third part which is the Grace of the Sacrament Now of the fourth part inward and spirituall grace or invisible Qu. Why is this grace called inward An. It is so called amongst other for these two Reasons 1. With respect unto the Signe for that is but meerely externall and altogether outward is received with an outward part the mouth digested with an outward part the stomach and gives nourishment onely to the outward man the body but the other is received with an inward act to wit Faith and yeelds spirituall nourishment to the inner man in which respect it is called Meat indeed and Drinke indeed Iohn 6.55 and the Manna and it sweetly compared together 1 Iohn 6.49.50 2. With respect unto the Seat for this hath place in the heart and soule and inner man See Rom. 10.9 Beleeve with the heart called the heart-answer Psal 73.7 and the answer of a good conscience 1 Pet. 3.21 not the washing away the filth of the flesh Qu. Why is it called spirituall An. From the qualitie of it for the more of grace any thing hath in it the more spirituall it is which may bee shewed by that speech of Ioshna to the people Iosh 24.19 Yee cannot serve the Lord for hee is an holy God hee is a jealous God c. what is the meaning yee cannot serve him 1. as you ought 2. as hee will accept unlesse you bee very spirituall and leave your idolatry See Iohn 4.24 The quantity of it for grace fits the Spirit unto the greatest services and fills it with all abundances and satisfaction therein too Psal 63.5 Psal 90.14 Qu. Why is it called invisible An. It is so called 1. In regard of others the eye of man cannot see the provision that God hath made for his both in grace and glory 1 Cor. 2.9 the perswasion the satisfaction the heart-raysings and soule-quicknings which God in an ordinance or Sacrament feeds and fils his people with which the world sees not as our Lord said John 4.32 I have meat you know not of so can the Christian too say to the world and to every unbeleever There 's meat for me in the word and Sacrament which you know not of 2. It is called invisible in regard of us too for the time was when the very beleever came blindfold to the Sacrament We were darknesse though wee bee now light in the Lord Ephes 5.8 And it is by faith onely that wee see invisibles See Heb. 11.27 Some uses must bee made of this point and first of the first part in order wherein these two things in order Qu. What is the first An. To learne what a Signe any Signe but especially a Signe in the Sacrament is viz. a thing instituted by God in that holy businesse of our soules unto that end 1. That I might see what things God intends by it to put mee in mind of in the Sacrament which are the things past those are Christs death and suffering and satisfaction for me and the sinnes of all the elect The things present those are the grace of perswasion and obsignation or sealing that all these belong to mee I being a beleever and rightly using the Sacrament The things to come namely that I shall in glory have a full and free communion with him there for ever Ioh. 6.35.40.58 2. That I might also see what parts of my soule or faculties thereof these Signes in the Sacrament serve to benefit whilst I am receiving and after that is to say 1. As they shew mee any thing and so they serve to my understanding for when I see those Sacramentall actions of breaking bread and powring out of wine I am put in mind of the breaking of the body and the powring out of the blood of the Lord Jesus Christ 2. As they doe warne mee of any thing and so they doe serve my memory for in the receiceiving of the Sacrament I am put into remembrance to bee thankfull for and to preserve the remembrance of the death of my Saviour untill hee come as one friend gives another a booke or a peece of gold 3. As they seale any thing and so they doe serve my faith for as I doe receive bread and wine into my body with which I am secretly yet certainly nourished and grow up to the things of a man so I doe beleeve that I have and shall receive the Lord Jesus into my soule that holding the head whereof all the body is knit together and having nourishment ministred I may increase with the increases of God Col. 2.19 Thus of the first part Qu. What uses are to bee made of the second part that is to say of the doctrine of the Signes in the Sacrament An. They are sweetly usefull to a discerning receiver 1. To try his obedience whether hee will with reverence use them in obedience to the command of the great God and with a heart so disposed that if the Lord had bidden some greater thing hee would have done it 2 King 5.13 2. To try a Christians wisedome for hee hath more of heavenly grace and direction in him then to depend upon any thing under God for that which hee knoweth must onely come from God for it is God that worketh the will and the deed 2 Phil. 3. It serves greatly to make a man fitted for his acknowledgments of the Lord for if the Spirit blow where when and on whom it listeth then it is not of him that runneth nor of him that willeth but of God that sheweth mercy Rom. 9.16 And see Rom. 11. last verse 4. It puts a Christian into a trembling posture all the time of receiving to remember Iudas his sop Ioh. 13.27 and Magus his Baptisme Act. 8.23 Thus of the second part Signe outward Qu. What is the use of the third part which is the Grace of the holy Sacrament An. It serves for many sweet purposes as for example In that the first Covenant of workes could not save I learne to remember the misery of man Oh woe unto us for ever if wee were put to our own desert at the hands of God! In the second Covenant of Grace I learne to remember the exceeding great bottomlesse yea indeed boundlesse mercy of God who when we were lost was pleased to recover us againe in the Lord Jesus For the Sacraments I do desire to esteeme them no otherwise then the Seale of the Testament of our Lord Jesus Christ And therefore think my selfe bounden unto these things following 1. The most sober and sanctified use of them that possibly I may or can that God bee not provoked to curse that to me which to others is a blessing 1 Cor. 10.1 2 3. 2. That