A CATECHISM FOR COMMUNICANTS.  
Set forth for the benefit of the willing to be well prepared for the receiving of that great Mystery of the LORDS SUPPER.  
By a Well-willer unto all the children and servants in this great Cities, and the Suburbs, but most especially those of the Parish of Dunstan's East London.  Sicut speculum pulchrum in Fabrica aurea, in Domo caecipositum, Sicut lyra surdo, sic favus in ore mortui leonis, sic Sacramentum non credentibus, non praeparatis, etc. The Lord our God made a breach at first upon you, because you sought him not in due order, 1 Chro. 15.13. I am come to do sacrifice to the Lord, sanctify yourselves, and come with me to the sacrifice, 1 Sam. 16.5. 
London Printed by R. C. for Andrew Crook, at the Green Dragon in Paul's Churchyard, 1645.   

TO The Right worshipful, and others the inhabitants of the Parish of Dunstan's East LONDON.  
Gentlemen,  
IF you and I, and all that love light, bad ever cause to bless God for the same, let us now begin to think of our duty: none of our least thanks surely is due for the Catechism; Candles lighted and burning bright, one after another, and all from the great Torch of God's holy Word. The dimness (to my knowledge) is yet very great, yea even here where so many fired Beacons now burn out. Now because some, perhaps, will read such a Catechism, because such a one writ it, though for nothing else; I have adventured to set on fire this little Candle also. Some lights I know are of Tallow, and pleasant enough for light, but the sent unsavoury, this is wax, and gathered with some diligence too, and if it may make any heart like melting wax as David speaks, Psal. 22.14. or become a Taper serving for a light to feet and a Lantern to paths; as every thing of truth gathered out of God's Word ought to do, it will be well for you, and for me not amiss, your integrity shall surely redound upon your own heads, and if (I help you) some of your welldoing shall be put on mine account. All knowledge doth, and indeed aught to tend to practise, but catechistical knowledge, most especially, concerning which, Exod. 12.26. And such knowledge in these (seeming knowing, but indeed) ignorant times, is I believe, the best Pilot, guide, and usher, unto godly practice; Divinity propounds three noble ends unto herself.  
The 1. is God's glory, the highest and most supreme.  
2. Is man's sanctification here, and salvation hereafter.  
3. Is the edification and conversion of our neighbours, and those that relate unto us; to all these ends such knowledge, as is drawn from catechistical principles, looks directly. 
Wolphius.  He said sweetly, God gave not man his Laws to preserve only; for than he might have committed them to iron Chests or marble Pillars: nor only to talk of them; for than he might have given them to Geese or Parrots: nor yet only for contemplation; for then the Owls in Ivy woods, or the Monks in Cloisters had been fittest to have received them; God's purpose was and still is, not to make trial of the wits of men who could sharpliest conceive, nor of their memories who could faithfulliest retain, nor of their eloquence who could roundliest discourse, but of their wills who would most obediently do that which he commanded them. These directions (Gentlemen) intent your practice only, and as in all things, so especially, in your approaches unto God in his most holy things; that his Table be not made a snare unto you. One Apple of the tree of life is better than ten of the tree of the knowledge of good and evil; though we, in our long, fond prefer these before the other, ever since our first parents teeth were set on edge therewithal. Some of the main heads of Divinity are here handled, as our misery and our mercy; 
Nazian: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Syst. Theolog. p. 212.  our disease and the cure, as he said well, The remedy you have here, in the means prescribed, to the Fall in the effects; I pray you still remember, that the purpose of all is for, and the profit will be found in practice, that as he said excellently, The Faith of the ears and that of the hands may go together, I find of old four great complaints, 
Vid. Ruffin. Eccl. hist. lib. 2. cap. 10. Moses Lucio, Arr. Episcop.  (by no small men neither) fitted for their several times, but indeed, too too suitable unto ours also. The first (Seneca) says Malint disputare quam vivere, Men had rather fall to disputing down one another, then endeavour to live up to God: too true, God wots. The second saith, men know, only that they may be known by it, Sciunt ut sciantur, Bernard. The third says of the Athenians thus, Nummis ad numerandum, et scientia ad sciendum utuntur; They use their money to count withal, and their knowledge to know withal. And the fourth saith of the Philosophers of his time, 
Cum Philosophorum vita, miserabiliter pugnat oratio Tully.  That their lives and their discourses did most miserably cross one another. Such as any of these I would by no means have, either you or myself to be, but active, and doing Christians; in this, much of light, lest peradventure, that of our Lord, Joh. 15.22. or that Joh. 9.41. be applied unto us unavoidably. Indeed I must needs tell you Gentlemen that though few in these times be troubled with deaf and dumb spirits, yet abundance have withered hands, and dried arms, and lame feet. The blood (under the Law) was appointed to be put upon the lap of the right ear, the top of the right thumb, and upon the toe of the right foot, you know, and why so? That the hearing, practice, and progress of God's people might be sanctified: and indeed then are we like to prevail with God, and to prepare men for him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theo. in jud.  when like gideon's Soldiers we bear in the one hand the Trumpet of preaching, piety, profession, and in the other the burning lamp of Godly conversation. And ye Fathers, and Masters of Families suffer a little I pray you the word of exhortation; Let not all these Catechisms rise up in judgement against you, whilst either you or yours continue uninstructed, and unexcusably so (as you must needs be) in these times, 
Miserrimi omninum illi sunt, qui fidem in domo Fidei non habent. Cypr. De mortalitate.  unbelievers (as the Father) in Faith's house, and grossly ignorant, under all means of knowledge; The condemnation you know what it is, Joh. 3.19. And I know on whom it will lie, if it be not prevented, even on you in this City, and yours too; One I remember brings Children in complaining of their relations thus, Alas! 
Perdidit nos aliena perfidia, parents sensimus parricidas.  other men's untrustinesse hath undone us; we have found our parents our overthrowers; I beseech you in the bowels of the Lord Jesus, be not content to run altogether after your earthly business, but mind a little the one thing necessary. Erasmus tells us of a certain carnal gospeler, 
He calls him Cyclops Evangeliophorus in his Dialogue of a carnal gospeler.  who carried on one side a bottle of rich Sack, and on the other the New Testament of Erasmus Translation, fairly bound and bossed, with gilt leaves as fair as his life was foul, and his conditions base. He carried it always about him, that was observed, and once had knocked it about the pate of a Franciscan, for railing against Erasmus, and the new Gospelers. To convince the man he is asked, what if he were tied ever to carry the bottle at his girdle, and never to taste of it, or if to taste only, and never drink it down; his answer is, That were a punishment just Tantalus like; but what if he did (as his manner was) drink deeply thereof? He than answers, it would warm his heart, refresh his spirits, and cheer his countenance; So, oh so, saith he that spoke to him, would that little book thy soul, if thou didst eat it down, concoct, digest, and turn into nutriment, in thy life and practice. I know you will soon apply this; taste a little, and see how excellent it is to be able to serve the Lord, and save your own souls. You have here two things in general which are driven at for your direction.  
1. Why you ought to let your profiting appear to all men in this knowledge, namely, because we are all most miserable by nature, and have to do with a most merciful 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 pass in their souls? viz. To have a most especial regard unto the holy use of, and wholesome profit by the Word and Sacraments. The Maxims and Sanctions of things to be done and believed, are very few, and contained in brief Summaries; but the incentives, motives, directions, reproofs and such like things, for practise, these make volumes swell, these lengthen Sermons, and multiply books of all sorts. Surely the sins 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 withhold the truth in unrighteousness, and not a few from that. That so many things are in despute, and so few in practice; Great lights burn and give light, 'tis true: But hold forth so many questions, that many, yea most men, will not be 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 Deity; after illumination and repentance, she very hardly received comfort. Now she professed often that the vicious and offensive life of a great learned man in the town where she lived, occasioned those damnable doubts; If a stranger should come here and see our books, hear our Sermons, view our Ministry, and but a little attend unto the tattling part of our windy professors, which are all tongue, he would surely think our Theory to be unparallelled, and our Land and City in special to be knowing of all things which are knowable. But if he should go into many families, and see them at home, if he should view our Suburbs a little, and but make a step into the Villages round about London; if he should walk our streets and hear our Porters, Carmen, etc. their oaths, idle, yea and evil speaking, verily the ingenuous Traveller would say of this City, as once was said of one greater than it, Here are 600000. which know not their right hand from the left; notwithstanding both Press and Pulpit do 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 drawn these Sermon notes into a way of Catechism, and do entreat that they will, not only find leisure, but make some opportunity to read and practise. 
Socrates.  The great learned man was wont to say, that he that would be an honest man, shall soon be so, and is indeed already past the hardest part of the work; not much unlike to what Solomon saith, Wisdom is easy to him that will understand. 
Linacer.  It is said of one that reading the 5.6. and 7. Chapters of St. Matthew, he began to compare those rules presently to his own and unto other Christians lives also, and when he had so done, throws down the book, and says, Either this is not God's Gospel, or else we are not Christians and Gospelers; 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 works. First, to Catechise is to teach the principles of Religion, See Heb. 5.12. and 6.1. and is used in Scripture to train up, as Children and Servants ought to be, Prov. 22.6. to instruct, Luk. 1.4. It is the duty of the Minister, Ezek. 44.23. But not of him only, as too many think, 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 says must not go too high, Amos 7.13. Prophecy no more at Bethel, for it is the King's house; the other of the Countryman and Citizen too, Let not Religion go too low, what need we teach it our children or our servants? See Psal. 34.11. and silence such words for ever; 1. The duty is, children to be taught; 2. The manner of their teaching, to be by way of Catechise. 3. What they to be Catechised are to perform, that is, to come and hearken thereunto.  
Thirdly, observe well what is the cause of the want of public profit to your children and servants at Church, even their rudeness and unpreparedness at home: you send them to school, and prepare them for men's service, but they come to God's service ignorant utterly of the goodness and necessity thereof, come to Church without preparation, and go away without profit.  
Fourthly, the Countryman went to the Physician for Physic, to whom the Physician gave a bill, which the patiented put into his pocket safe, and wore it there a great while, but finding no ease of his trouble comes again, and the Physician bids him take it in Posset Ale, he goes home and puts the bill into the cup, but never suffers the ingredients prescribed to come within his body. Now look how much good his Physic did him; just so much will Divinity do you, unless you let such words as these sink down into your ears, unless you receive the Word with readiness, and search the Scriptures whether these things be so, that many of you (and yours) may believe, see Act. 17.11, 12.  
Fiftly and lastly, men's Catechises are all nothing unless you be also taught of God, therefore weigh well the promise, Act. 2.17. and be sure you cleave close to the performance he requires of every gracious man. If you look into Heb. 1.2. Christ is said to be heir of all things; then look into Psal. 2.8. and there God saith, Ask of me, and I will give thee the heathen for thine inheritance, etc. You may conclude hence that what God means to give to his natural Son, he yet means he shall ask him; How much more doth be require of his adopted ones? Therefore, Ephes. 6.18, 19 Brethren, pray always, with all manner of supplications in the Spirit, and watch thereunto with all perseverance, and supplication, for all Saints: and for me  
Your servant in the Gospel, and a suitor at the Throne of Grace for you all Walter Bridges. Minchin Lane, Novem. 23. 1645.   

A CATECHISM for Communicants.  
Question.  
WHat is God?  
Answ. God is a Spirit, Joh. 4.24. and such a Spirit as hath life in himself, joh. 5.26.  
Quest. What do you think concerning the holy Trinity?  
Answ. That there is a Trinity of Persons I undoubtedly believe, namely God the Father, God the Son, and God the holy Ghost; because the Scripture telleth me so plainly, as in many other, so in these places, Matth. 28.19. Matth. 3.16. joh. 14.16. joh. 15.26.  
Q. But I bear some Divines expressing themselves in strange terms, Trinity, unity, essential, coessential, etc. how shall plain 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 Trinity in unity. Essence of God meaneth the being of God, showed in the Scripture, Exod. 3.14. I am, and Rev. 1.8. he was, is, and is to come. Coessential 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 himself, or with distinction with respect to the Persons in Trinity, absolutely or relatively, so is the expression.  
Q. What ought I distinctly to believe concerning God?  
A. These two things; first, That God is only one, in power, nature, essence, deity. Secondly, that there are three persons, Father, Son and holy Ghost.  
Q. Where do you prove that these three Persons be all of them God?  
A. The Son is proved to be God, Rom. 9.5. the holy Ghost proved to be God, Act. 5.3. lied unto the holy Ghost, and ver. 4. thou hast not lied unto man but unto God. The Father to be God who doubteth?  
Q. Where do 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 plain 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 Sun, the heat is not the light, neither is that the motion: so in the Trinity; the Father is not the Son, nor the holy Ghost, but the Father, Son and holy Ghost make up one God.  
Qu. What similitude would you express the being in God by?  
An. By the very same: As in the Sun's light there are degrees, Morning, Noon, Twilight, and yet all make but one light: or as in the heat of the Sun, there are degrees too, and yet all make but one heat; so the persons of the Trinity, or divers manners of being in God, do not multiply the divine essence.  
Qu. What is the sum of that than which you think meet for private people to learn 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 Trinity?  
An. That there is something common to all the three persons of the Trinity, as the Godhead, power, and nature, and so the Father, Son, and holy Ghost are God.  
There is something proper to them also, as the several properties of the three Persons; for example, it is proper to the Father to beget, to the Son to be begotten, and to the holy Ghost to proceed.  
Qu. What short expression would you use, to express the Trinity by to a man which you would have understand you?  
An. Such as this:  
1. God the Father is God understanding.  
2. God the Son is God understood.  
3. God the holy Ghost is God loved.  
Qu. What works of the Trinity am I to give regard unto, in every sever all Person?  
An. These: 1. The Creation, which is the Father's work, and that of government too.  
2. The Redemption, which is the work of the Son.  
3. The application or sanctification, which is the work of the Spirit.  
All which a Christian is to raise his affection with all that he may be 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 sinful, 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 be known to be the only immutable one; see the Scriptures, Rom. 3. James 1.17. I am God, I change not, Mal. 3.6.  
2. That God may be just in punishing sin.  
3. That a way may be made to the salvation of a lost world, wherein God had appointed to show himself as just and merciful in our recovery as we had showed ourselves 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. We 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 only you shall be happy by enjoying my presence. See Gen. 2.16.17. with Gen. 3.24.  
Qu. But what were the causes of, and the manner of man's fall?  
An. God certainly neither commanded nor yet counselled it: Let all be expressed to you (to avoid tediousness) by this similitude: a wise father purposing to let his son see his own wilfulness and intemperancy, together with his love and fatherly affection toward him, resolveth with himself to make him fall into some mortal sickness, out of the which he knoweth himself to be able to recover him: this he will effect, not by giving him poison to drink, for than he should be the cause and justly bear the blame of that evil, but by laying it in his way, as it were a bait, in some sweet meat, which he knoweth that his Son loveth, and will eat as soon as he feeleth it. And lest he should plead ignorance, and so avoid the blame of wilfulness, the father forewarneth him of that kind of meat, charging him very instantly to abstain from it, as being unwholesome, and hurtful unto him, yet he doth not tell him what he intendeth. This young man coming where this pleasant meat is, remembreth his father's counsel and commandment, yet is by the enticement of evil companions, and his own appetite moved to eat of it, persuading himself, that there is no such danger in it as his father would make him believe, and therefore no cause he should obey him in that matter. So he eateth of it and poisoneth himself. Now no man will deny, but that both the father and the son have a hand in this, yet not the father who giveth the occasion only, but the young man himself who doth willingly, or rather wilfully, take that hurtful meat, is to be blamed, and counted the cause of this evil. See Gen. 3. and apply this to the fall of mankind.  
Qu. But who can be persuaded to think, that Adam in the state of his innocency especially, could be deceived with such a thing as an Apple?  
An. That which the Apostle saith, 1 Tim. 2.14. must carefully be, first marked, and secondly expounded, for Adam was not deceived, (that is not so soon, or not so throughly) but the woman was in the transgression. And as for the sin of Adam, there was in it more of wilfulness then of blindness, and indeed he 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 purity of his person, inherent; and what he lost, he lost not only for himself but for his posterity also: See Rom. 5.12. For as if treason be committed against a King, we know it taints and defiles the blood and posterity also, so in treason spiritual against the King of Kings it is; See Rom. 5.12.  
2. The justice of his person also, for the Scripture is plain, That whosoever shall keep the whole Law, and yet faileth in one point, he is guilty of all, Jam. 2.10.  
Qu. But how lost he these things?  
An. It was not by any work of God, but, as it is said before, by a work of his own, and such a work of himself, as was not out of a wilful desire of renouncing God and all holiness, but surely it was,  
1. By the craft of Satan that old Serpent, 1 Pet. 5.8.  
2. By the nature of sin, expressed in the Word of God to be 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 success or event?  
An. Alas! a most fearful one, that is to say, original sin came, and like a deluge overflowed both him and all his, so that now in sin we are all borne and in iniquity our mothers bring us forth, Psal. 51.6. the issue whereof is, that we neither do nor can, know or believe, love or fear, obey or honour God as we ought to do; nay more, the effect of our fall from God is a separation from God, fraught with rebellion, and deformity, and what not that is evil? See Rom. 3. tot. So much of the effect of the fall.  
Qu. But how is this made visible and demonstrably plain unto us? if a man fall into poverty, his rags, craving of alms, yea his very looks do show it; if into sickness, there are signs thereof: so of madness, or any such corporal perplexity; but how is the spiritual misery in the fall of mankind made plain and discoverable?  
An. Thus it is made plain and easy to every one that is able and willing to see. That soul that was before holy, excellent, illuminate, heavenly, is now quite contrary and  topful with those sins in their visibility, whereof you have here a particular enumeration.  
Qu. What is the first?  
An. Infidelity;  
Of which we have two remarkable instances or examples in holy Scripture of the first unbelievers, Devils in their, and Adam in his infidelity: both whose sins were in this particular alike, to trust in something beside God for their happiness: Adam trusts the Devil, the woman and the apple, and the Devil seeing no creature more excellent than himself, thought it best to trust himself for his happiness too. And this sin is ordinarily practised, and so common that the Lord showeth us the very marks of our misery every day therein.  
For victory, men trust the Arm of flesh; for health, the Physician; for life, the necessaries of life, meat, drink, etc. for wealth, our own industry, or that of our parents; for honour and glory, Kings and great ones in our preferment.  
Hence comes it to pass that the difference between the state of the godly and renewed in this world is no less than 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 sin?  
An. Desperation  
Is another sin, 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 be the end but ruin and overthrow? So is it surely in the soul, for Faith is the ground of things hoped for, and the evidence of things not seen, Heb. 11.1.  
Desperation once prevailing upon the soul, hope must needs be taken away, and indeed all grace, but especially hope, because of the nearer conjunction it hath to faith, than 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 think 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 sin, are in Scripture reputed to be but men without hope. See Eph. 2.12. 1 Thes. 4.13. See also, Prov. 11.7. Job 8.15.  
Qu. What are the signs of desperation?  
An. I shall give you a few of many of them.  
1. The want of all other grace; where any radical 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 sin?  
An. Want of the fear of God.  
In the innocency of Adam, he had the fear of God, which if a man want, he lies open to all manner of sin; an universal security falls upon him, than he cries peace, peace, where there is none, 1 Thes. 5.3. and indeed the reason of every enormity is, there is no fear of God before their eyes, Rom. 3.18.  
Qu. What is the fourth sin?  
An. Want of Sonlike subjection.  
All the other creatures which are in the world were created to be the servants of God, but man only was to become his Son, that he might receive the adoption of children, and the Spirit being bestowed upon him, he might cry Abba Father: but in the same fall of mankind,  
1. He changeth his father, and is of his father the devil, yea and the works of his father he will do, John 8.41.  
2. He changeth his refuge, dependence, supplication too.  
See a godly man, & he will seek to God his Father, trust him, pray to him, and have his dependence 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 sin?  
An. Servile rebellion.  
Man since the fall is according to the Scripture sold under sin, Rom. 7.14. He doth all the drudgery of Hell, Joh. 8. his throat is an open sepulchre, Rom. 3.13. and as in those places where they buy servants and slaves for money, the masters look that they should do any thing that he commands, and they perform it: So it is between the devil and his vassals, they are taken captive of him at his will, 2 Tim. 2. last. Yea, as the servant delights to do what he knows will please his master, so these not only do such things, but have pleasure in those that do them, Rom. 1. last.  
Qu. What is the sixth sin that discovers a man to be 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 coming near to God, then combustible matter may come near a great fire. See Exod. 20.19.  
1. The Lord stoopeth to this, and therefore giveth man a ministry of men like himself, and takes away that objection, 2 Cor. 5.19.  
2. How men receive it then, is to be seen in holy Scripture: Moses, the Prophets, John Baptist, yea Christ himself had their several portions; for men have several exceptions against them. Either they are no Scholars, 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 gainsaying people.  
Qu. What is the seventh sin?  
An. Rebellion against God as the Creator.  
That whereas God made all things for his own praise and glory, these though they know him to be God do not glorify him as God, Rom. 1.20. Nay all the glory God gets amongst these, he is feign to pluck it as it were out of their throats, Levit. 10.3.  
So much of the effects, and fearful fruits of the fall of mankind visible and external.  
Qu. But now what use of all this is to be made for our practice?  
An. Many, and those exceeding useful too, as first in the fall.  
First, I learn never to be troubled, that God hath made all things in the world to be of a changing condition, as wife, children, riches, estate, peace, health, and the very means of grace themselves, fleeting and uncertain, now here, and now again no where, I am not troubled at it at all that God hath done so, nay rather I rejoice in it. For if neither the world nor any thing therein be stable, but all tottering, I know it is because the Lord would both bottom me and all his even upon him own self, which I shall with all my heart desire to do, for I know whom he loves, he loves to the end, john 13.1. and the gifts and calling of God are without repentance. I hope I shall cleave unto him who hath promised never to fail nor forsake.  
And take his Sons wholesome counsel, not to lay up my treasure any where, but there where I am sure neither rust, nor moth nor thief can come.  
And for my grace, and final perseverance therein, I bless God that it is out of my hand, for I should have lost it and all, and been as very an unthrift as ever he was: but now,  
1. I am kept humble, dependant upon God.  
2. Experienced by my falls and rise, of humane misery, and divine mercy.  
3. I set Christ before me for an eternal refuge, unto whom I fly in all my failings.  
Secondly, whereas Angels and men stood so short a while in so excellent a condition, we may learn that there is no hope of station without an Almighty hand, in what condition soever we are placed; heavy things do not tend downward with a more ready inclination than all our souls do to destruction: It is not all to get up into this or that estate, but to stand when we are there, and not to fall fearfully, 1 King. 3.10, 11. Solomon's prayer may put us in mind of our practice, 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 we must understand the three things in order here to be observed.  
1. The sin of Adam: Sin only is a man's overthrow.  
2. The shame of Adam: Shame follows sin as the shadow the body.  
3. The deliverance: Only by Christ is the Church's salvation.  
Thirdly, as Adam committed his great sin, even so do we all ours, rather than we will displease man, ourselves, our wives, our friends, yea our lusts, sometimes we will basely disobey our God, and hazard our eternal condemnation: So judas, Achan, Ahab, Esau.  
Corruption gets above conscience, and sin groweth strong by grace's weakness: besides, sometimes we are overpowered with a temptation, and do that on a sudden which we repent at leisure; at all times something or othergets into the place where God should be, whom we should love with all our hearts, and with all our souls, Matth. 22 37. And this comes to pass by,  
1. Satan's strength in opposing, for we wrestle not with flesh and blood, but with principalities and powers, with spiritual wickedness in high places, Ephes. 6.12.  
2. The Christians weakness to resist and to defend himself in any measure without a great measure of strength from the Lord; which is to be seen 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 be learned also▪ as,  
First, that Adam was a loser in the fall of both his righteousness and inherent purity, that no man shall ever be a gainer in a sinful course: it may be gain may be propounded to him, both by himself and others, but he will never thrive under it; judas 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 be lost in sin at one time, at one stroke, in one moment, at one throw at dice, I have heard of them that have lost great matters, venture much at a cast; Adam's loss is grievous in the fall, and so is every poor sinners in every sin he commits, Mark. 8.36.  
Thirdly, the devil's subtlety may here be observed, and his prevayling over a poor soul, he shows us the Apple, but not the curse, the bait, but not the hook, the seeming gain, but not the certain loss, the beginning, but not the end of sin.  
Fourthly, the nature of sin, Satan, and all our spiritual adversaries is hence most plainly discerned, what a craft sin catcheth us with, what a curse it curseth us with, a spreading curse; we read Psal. 109.9.  

Propagation;  
Imitation.   
And out of the third part, which is the visibility of the fearfulness of the fall in the several characters thereof, there may be seen  
A rule for trial and examination of every one of us, whether we be yet in our fallen estate and no further.  
We must do in the understanding of the fruits of the fall of man, even as men do when they see filthy water run down the kennel, the question that men ask is, from whence comes this? So will we.  
Qu. Whence comes all this infidelity, desperation, rebellion and the like in man?  
An. From the loss of God's image in the soul, wherein man was created; for as from the Image of God, while man bore the same, and the character of the Creator was lively stamped on him, flowed all the testimonies of a full and free communion with God, in Scripture expressed thus; Thou hast made him a little lower than God, and crowned him with glory and worship, Psal. 8.5. So from the loss of that Image comes a similitude and likeness unto sin, Satan and all such deformity; the liker God we are, the more good; the liker Satan, the more evil we must needs be.  
Qu. But is all this Image of God lost?  
An. No: A picture of some beautiful man, is (suppose) in some of your houses, but all blotted, blemished and defaced, yet so as that we can tell whose picture it is: so is the Image of God in our souls something left, but so defaced and blemished with our sin, that we can scarcely discern it, like the ruins of some stately palace, or a dead child wherein though you may espy the likeness of the father, yet it is but a vile and rotten carcase.  
Qu. What are those relics which are yet left?  
An. 1. Something in the body.  
2. More in the mind.  
Qu. Whence else come these sad effects upon the soul after the fall?  
An. The mind is sinful, depraved and corrupt, in captivity and thraldom to every lust.  
Qu. Wherein doth this appear?  
An. Thus positively, there is neither actual nor potential knowledge of God, See Ephes. 4. without knowledge the mind cannot be good. Comparatively thus: tell them a tale, and they will understand, rejoice, assent and believe, yea and remember too: but in things of God, no taste, no savour at all. And the reason is as plainly rendered by God also.  
1. That within them, Jer. 2.13. they have rejected the word of God, and what wisdom is therein them?  
2. That which is in the word itself, which the natural man doth not savour, neither can he, for they are spiritually discerned, 1 Cor. 2.13.  
Qu. But whence comes this mischief to man else after the fall?  
An. His conscience is corrupted, he carries about with him continually a false witnessse, which gives him an ill and indirect testimony on all occasions.  
Qu. Wherein doth this appear?  
An. By a due consideration of the offices of conscience on this manner.  
1. It falsely excuses when it inform, that to be no sin which is a sin, and it may be a very great one too. See Luke 18.20, 21. he is not ashamed to say (no more are many of our ignorant people) that he had kept the commandments ever since he could remember; See another, John 16.2. they that kill you will think (their conscience so informing) that they do God good service.  
2. It falsely accuses when it informs that to be a sin which is not, as in the things indifferent, many dare eat no flesh in Lent, dare not but keep such a holy day and the like.  
Some other things might be observed, but I omit them; See Matth. 6.7. they think to be heard (conscience tells them so) for their much babbling. Some think they fulfil the Law of God, because they keep the Laws of men. For gesture at Sacrament, Oh how fearful are some people, whether kneeling, sitting, etc. eating such meat or the like! a brother or a sister is not in bondage in such a case.  
Qu. Is there then nothing left in the conscience now after the fall?  
An. Yes: there is something left in all the faculties, and in conscience too, as we may see in Rom. 2.15. where God speaks of natural conscience and of natural men, whose consciences yet do accuse or excuse; and when God will make it his scourge, we see how it can open his mouth and speak, how it can terrify, torment, and become intolerable, Matth. 27.3. Judas for example.  
Qu. Whence moreover comes this to man after the fall?  
An. From the sinfulness of his memory: For let a man come to Church constantly, sit under the means of grace, hear and understand many things, yea and seem to be affected with them at the time of hearing, and yet of all this he remembers nothing, nothing becomes profitable.  
Qu. What is the reason?  
An. 1. The mind doth not fully conceive of things.  
2. They do not remember, because they do not regard, wicked men are not persuaded how excellent it is to be as Scribes instructed for the kingdom of God, and to bring out of our treasury things new and old, Matth. 13.52.  
Qu. Whence else is this great misery?  
An. Man's will is sinful: and if the blind lead the blind (that is to say, a blind understanding lead a more blind will) both must fall into a ditch as deep as damnation.  
The will is more sinful than all the rest of the practical faculties, yea the cause of all sinfulness in them.  
There is in the will an actual and potential inclination of it only to evil; See Gen. 6.5. 2 Cor. 3.5. John. 6.44.  
Qu. How shall this appear?  
An. By art, and labour, and industry, men attain to the knowledge and practice of other skils and knowledge, but never to the knowledge and practice of Christianity, it is God there that works the will and the deed, 2 Phil. 12.13. See Psal. 51.10.  
Qu. Whence else comes this great misery to fallen mankind?  
An. Man's affections since the fall, are all out of order, and those if not guided are like strong and unruly horses without a bridle, or like a ship without an anchor in the storm, without a cable, etc.  
Thus we read of haters of God, Rom. 1.30. lovers of pleasures more than God, 2 Tim. 3.4. rejoicing in a calf, Exod. 32.6. grieving at, etc.  
Qu. What are the uses of this point also.  
An. I will declare them in order, and so there are two general uses.  
Qu. What are they?  
An. First, that if all be thus out of frame in man, he should repent. For the 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 darkness because their deeds are evil, 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 do not know, yet above all things ought to desire to know, that is, what shall I do to be saved. See Act. 2.37. Act. 16.31. These are the general uses.  
Qu. What are the particular uses?  
An. These: and 1. Forasmuch as man hath lost the Image of his God, we learn 1. How unlike a man may be to his father, we see some children much derogating from the honesty and religion of their parents; Scripture teacheth this, and our own experience too.  
2. We learn that the only remedy is that which the Apostle sets down, 2 Cor. 3.18. to gaze upon him with open face till we be 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 be in a spiritual captivity, if the heart be not right, no help unless from heaven, Psal. 51.10. Prov. 23.26.  
2. That we must have great regard unto the language of holy Scripture, to be 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 flieth in his face is not because it is not, but because it wakes not; a Lion asleep, if he waken once, can by't and roar, so will conscience.  
2. That no man can have a good conscience, till a work of grace be vouchsafed him from God.  
And this appears to be 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 complain that their memory is naught, now here is a help, the Lord gives remedy for this, a present remedy.  
Qu. What is that?  
An. To love hearty the things which God sets before us; Oh how I love thy Law! Psal. 119.97. No man can love that which he knows not, nor have that which he 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 only to be discerned, when God gives us a will, or a mind to know him that is good, 1 John 5.20.  
Qu. What is the sixth use?  
An. To know where the work 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 Catechism, 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 final destruction of the creature, but the illustration of his own 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 he be compared to the Angels which fell, they had no means of recovery out their fallen estate, jude 6.  
2. If with the reprobate; they had means 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 appears to be so,  
1. Because it is immutable and not to be changed.  
2. Because his happiness, and holiness is greater.  
Qu. What is the first part of the mercy of God to man in his recovered estate?  
An. Man's happiness which is, 1. Partly in this life; 2. Partly, or rather perfectly in the life to come.  
Qu. Wherein doth this happiness of man consist?  
An. In the vision of God; so Rom. 1.20. So the natural man sees God in the creature. Again, Heb. 1.1, 2. Spiritual men never behold him but in the face of Christ, which vision is operative, 2 Cor. 3.18.  
2. In peace, pacification, and access, Rom. 5.1. for he 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 seen, nor ear heard, neither hath it entered into the heart of man to conceive what God hath prepared for those that love him, 1 Cor. 2.9. A believer sees God as the son seethe his father providing for him.  
Qu. What is the second part?  
An. Man's holiness, wherein the principal agent is God, and the principal patient is man: for man can stir no more to the working of his own holiness without God, than tools can move without a workman to do any piece of work, 1 Pet. 1.23.  
Qu. What are the considerations of man's holiness?  
An. These and such like.  
1. The miracle of it; for it is no less in the apprehension of every natural man, John. 3.  
2. The means of it, which are to be seen, Rom. 10.14.  
3. The manner of it, 1 John 3.8. as God dealt with Saul, 1 Sam. 10.9. so doth he with all his people, he gives them another spirit, Num. 14.24.  
4. The time of it, Matth. 20.3.5. Men do as Herod did, they keep their birthday, but the day of our new birth and the time thereof is not regarded.  
5. There are signs of it too in holy Scripture not to be neglected.  
Qu. What is the third part?  
An. Man's faith: which is an affiance and trust in Christ Jesus for happiness; and is set purposely to repair 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 perform obedience to his just Laws; the King seeing this rebellion, purposeth so to deal in revenging of it, as not only his justice, but that also, and especially his mercy and love toward his natural subjects may appear, and therefore he meaneth to punish their offence in himself, by putting to death his only son, who is of his own nature and essence, yea who doth reign jointly and equally with him, being partaker of his riches, glory, kingdom and honour: The death of this Prince being thus decreed by the King his father, it is needful 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 retaining all the aforesaid privileges; 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 he may be put to death, the other maketh, that this death, though it be but the death of one person, is more than a sufficient ransom for the offences of 10000 of his Subjects. Even so did our great King with the Prince of peace in the work of our redemption.  
Qu. What is the benefit that we reap by Christ's death?  
An. 1. By his merit we have perfect righteousness.  
2. By his spirit we have perfect holiness, here in part, hereafter in full and perfection; See 1 Cor. 6.11.  
Qu. How is the excellent faith of a Christian known?  
An. Thus: 1. It is a part of our regeneration.  
2. The subject thereof is the will of man.  
3. The means of working set forth.  
4. It cannot be lost.  
5. Signs of it are as many as we have graces.  
Qu. But how is it that faith only 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, holiness, etc. we had been saved, man might have imputed something to himself, but now all boasting is excluded.  
2. Another reason, see Rom. 4.16. that it might be sure to all the seed, and not be of works at all.  
Qu. What is the relation betwixt faith and other graces?  
An. It hath this quality to join us unto the Lord Jesus, from and by whom we come to be partakers of the spirit of Christ, and of the increase of all spiritual graces; See Col. 2.19. Gal. 2.20.  
Qu. How doth faith and justification bring forth holiness and sanctification, especially seeing that to man's 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 sin the heart is inflamed with an exceeding great love of God again, which the believer desires to let appear in the keeping of God's commandments; See Job. 14.15.  
2. God doth work upon the faithful, not as stocks and stones, but acts and moves them, and then they do work out their salvation and add grace to grace, as is to be seen plainly, Phil. 2.12, 13.  
3. Sanctity and holiness is the only and clear 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 attain salvation, for nothing shall be 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. Man's hope, of which the use is to cure all our despair: For though it be true that God deals with his sometimes as David did with his son Absalon, 2 Sam. 14.24. to turn him aside and not let him see his face, though indeed he love him dear and doth intent to forgive him too; yet sometimes God brings his to believe above, yea against hope, for faith cannot lose his nature which is to be the ground of things hoped for, etc. See Heb. 11.1. Rom. 4. Job. 13.15.  
Qu. What is the use of this grace in a believing Christian?  
An. Threefold, 1. God saith it is an anchor, the use whereof at Sea we know well enough, namely, to hold the ship, that riding out the storm, it may be kept from splitting; so hope keeps the soul among the rocks of impatience and distrust, etc. See it called a helmet too, Ephes. 6.  
2. God saith it is a preservative against sin, 1 John 3.3. He that hath this hope purgeth himself as he is pure; See Job 2.  
Qu. What is the fift part?  
An. Man's holy fear of God. For whereas it may be objected, that fear seems to fight with and to be contradictory to faith and hope, even in the estate of regeneration more than 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 show us that a great deal of corruption rests in us now after grace and believing, and that we had need not only to be constrained with the love, but restrained also with the fear of God. See Prov. 3.7. Prov. 14.16. and Prov. 16.6. with 2 Cor. 5.14. 2. To keep us from stripes, for as it is said of the Lion that he always spares those that fear 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 fear: For even our God is a consuming fire, but fire never burns the ashes that lie under it, Heb. 12.28.29.  
Qu. What is the sixth part?  
An. Man's filial subjection to his God, or man's sonlike obedience to God as a father, wherein the Lord doth for the sons of men, two great and especial things.  
1. He recovers them to the dignity of sons and heirs too, Gal. 4.7.  
2. Endues them by the spirit of God with a disposition sanctified, and suitable thereunto, viz. they call him father, Rom. 8.16. they love him, Psal. 116.1. fear 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 do what he will.  
Qu. What is the seventh part?  
An. Man's servile fear and subjection to God as his servant, which grace the Lord gives to his, and of this the Scripture speaks under a twofold consideration.  
1. Some are such servants as are more eminent in the Lord's service, like Vessels of Gold and Silver in the great house; serving him always and in every thing faithful 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 josuabs now as lead his people.  
2. All believers are such, they that serve him in any thing; I find that Divines delight to express 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 ministry too) the ways of God and godliness, and therefore in Scripture we read such places as these, Mat. 23.8.10. and that excellent place in job 32.8. There is indeed a spirit in man, but the inspiration of the Almighty giveth understanding. And therefore believers are called Disciples, Act. 11.26. And 1 Thes. 4.9. ye are taught of God to love one another.  
2. And he is pleased so to endue them with a dependence upon him for instruction that they hear his voice, and a stranger they will not follow, joh. 10.5. their hearts burn within them while he opens the Scriptures, Luk. 24.32. they believe what God saith because he saith it.  
Qu. What is the ninth part or consideration of God's mercy in our recovery?  
An. Man's subjection to God as his Creator, which is in seeking his glory, and living to his praise, whose he is, and whom he ought to serve.  
Qu. What did Adam praise God in innocency for?  
An. For his wisdom, power and goodness in the creation of the world, for his justice in rewarding the holiness of his reasonable creatures with life and happiness, etc.  
Qu. Is there any difference between the causes of praising 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 Psalm, 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 only to their God-ward, to be ordered by his word and inspired by his Spirit.  
3. They desire to wink and believe, be content to be something or nothing, even as the Lord will. See job 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; man's subjection to God as to an husband. For the purpose of God in our recovery is not only to tie and knit us to him as subjects, sons, servants, Scholars, and creatures, but also as his espoused wife, married unto him in holiness and righteousness, Hosea 2.20. which is the great mystery of mercy, Eph. 5.32.  
Qu. Wherein doth this appear?  
An. A contract is made, Ez●k. 16.8. downry agreed, 1 Cor. 3.23. a kingdom, Luk. 12.32. the conjunction no less than that, Matth. 19.5. in the incarnation of our Lord Jesus. And as the wife expects and attains to have more done for her then any friend, kinsman, or other whatsoever, so the believer may look for more love, and riches, and protection, from her Christ, and husband.  
And upon this ground of such an especial love, two especial duties of love we find in holy Scripture taught us.  
1. She that is married, careth for worldly things, how she may please her husband, 1 Cor. 7.34. so ought the believer.  
2. Hear O daughter, incline thine ear, forget thy people and thy father's house, so shall the King have pleasure in thy beauty, 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, we may learn 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 God's desertion and castigation of all his own.  
Secondly, we learn that there is a rest, recovery, renovation, regeneration, for the Lords people, which the election do obtain, and all the rest are hardened, as is to see Rom. 11.7.  
Thirdly, that this recovery, out of the snare of the Devil, (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 be shorter than the disease, and the salve not suitable to the sore.  
Fourthly, that all the means of grace, viz. preaching, hearing, reading, prayer, reproof, etc. are all intended by God, and should so be by man, to recover us out of our fallen estate.  
Fiftly, that whosoever will thrive under the means of grace must only use them to that end unto which God hath appointed it and alle which is only his glory and the salvation of mankind.  
Sixtly, that for as much as the speculative or knowing only of any thing is not that which is or can be useful, that therefore our recovery graces be known of us in experience and practise.  
Seventhly, and that such a thing is easy to be done to him that will understand and be diligent, the question and answer following doth make plain.  
Q. How shall I know whether I am recovered to any estate of happiness?  
A. See the particulars in the part, Happiness.  
1. Dost thou descry a God clearly in the creature? the workman in the work?  
2. Dost thou see him more clearly in his own Image the Lord Jesus?  
3. Hast thou persuasion 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 seen, nor ear heard, neither hath entered into the heart of man to conceive; and so of holiness and all the other parts in order.  
Q. How shall I know whether I have attained to any measure of holiness?  
A. See the particulars in that part, Holiness.  
Was that mercy a miracle to thee? dost thou remember the time (with joy of heart) when God wrought it? hast thou any evidence, sign, seal thereof? 1 Joh. 4.13. and so of all the rest.  
Now as the Jews once asked of our Saviour, Whence hath this man this learning, etc. So will we also of a Christian recovered out of the fruits of Adam's fall,  
Q. Whence are all these parts of his recovery? out of what fountain were these streams derived?  
A. In our Saviour's own language, Matth. 6.23. If the eye (that is, the mind of man) have light in it (that is, be illuminate from God) it doth enlighten the whole body, but if it be dark, there is nothing but darkness in the body: that is in sum, as is the eye seeing to the body to guide and govern it in actions, so is the mind enlightening to all the parts and faculties of the soul, to govern it.  
Q. Whence comes all our obedience unto, believing in, and dependence upon God in the estate of our recovery from the fall?  
A. From that, because our minds being enlightened, we know our God to be just, holy, and good and merciful, etc. and therefore do perform acts of love, fear and obedience to him: For as the subjects of a King do therefore love and fear him, because they know him to be great and good, so do the subjects of the great King also.  
Q. By what signs or otherwise do we discern this mind-inlightning?  
A. Thus; 1. It is the first work 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 work, so in the redemption it is also, Act. 16.14.  
2. It is the most apparent and convincing testimony of regeneration, either to ourselves or to others that can be in the world, Eph. 5.8. dull, rude, unlearned, and ignorant men to be by God's holy spirit enlightened and made to understand and live in the great mystery of our salvation, yea to discern 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 only in this life, for we see now through a glass darkly, but then we 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 clear 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 David's heart smote him; and excusing us also now after our recovery, 1 Job. 3.2 Cor. 1.12.  
Q How may this be opened unto us now that it may be plain?  
A. Thus: 1. Every faithful man hath true knowledge of sin by the renewing of his mind, and also sin itself by the infirmity of the flesh, and therefore they have an accusing conscience, heart-smitings, weeping bitterly for sin, considering their ways, and acknowledgements, such as that of David, I have done very foolishly, 2 Sam. 24.  
Hence arise in the most faithful; 1. Fear of temporal 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 keep them from sin.  
2. The faithful have an excusing conscience also, which doth excuse them before God; and this must be thus understood.  
1. The conscience doth excuse them in regard of their own inherent righteousness, not as being perfectly holy, but as being sincere and unfeigned: see David often, Psal. 119.1.  
2. The conscience doth excuse them also in regard of the imputed righteousness of Christ unto the believer, for he is made unto us of the Father, wisdom, righteousness, 1 Cor. 1.30. and in him ye are complete, Col. 2.11.  
3. This excusing conscience hath two especial things to be marked therein.  
First, that it dare not look upon the judgement seat of God's justice, for than it would be but as a filthy clout; and indeed none excuser dare peep in here but Christ's righteousness only, but flies to the court of mercy, and love, and to a throne of grace to find help in, at a time of need, Heb. 4.16.  
Secondly, that here hence ariseth to the faithful ones all their triumphant persuasions of God's love, their salvation, and a full and final victory over sin, hell, death and judgement, Rom. 8.33. It is God that justifieth, who shall condemn? and who shall separate us from the love of God, etc.  
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 be observed (lay up) in their hearts, Luk. 2.51. For as he that layeth up a thing for his use, when occasion is to use it, can go and fetch it out again: So faithful men bring out of their treasury things new and old, Matth. 13.52. See more to this purpose, Matth. 12.35. and see the practice of David what a piece of experience he 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 fountain, and such choice streams 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 God's 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 means which Gods people use to lay up these things, viz. hearing, reading, remembering, 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, seen in one man in the holy Scripture, in two remarkable circumstances.  
1. What a monster the will is, bend in violent persecution against God and godliness until the Lord renew it: the instance is Saul, Acts 9.1, 2. breathing out slaughter, etc.  
2. What a miracle of mercy God can and doth sometimes work upon such a sinner.  
By what things may I know whether my will be renewed?  
1. Holiness and the things of God will be made natural to thee as it were, thou wilt walk in the Spirit, a godly man though indeed goodness may be contrary to his corrupted nature, yet to his regenerate part it is very suitable, Rom. 7.22, 23.  
2. It doth, the will of a regenerate man doth I mean, actually incline itself 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 believer 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 restless till it come to his own 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, etc. In which regeneration keepeth his Court, Throne and especial residence. For as a ship without sails or wind must lie still, not stir and be becalmed, so Religion, Faith is dead without works, and it is the labour of love (above all) which will be rewarded, Heb. 6.10.  
Q. Wherein may this be opened?  
A. In this. 1. God-love is in the regenerate according to the commandment, Mat. 22.37. with all the all in some measure; 2. Man-love is in them too, goodman love, by this they are known to be Christ's Disciples, because they love one another, Joh. 13.35. See also 1 Joh. 4.3. Self-love, that is, a renewed love to himself, that is the better part of himself, his soul, in the be●● things, Mark. 8.36.  
Yea and to them that are near him and in relation to him for soul service, Gen. 18.19. See Psal. 101.  
Secondly, by the contrary also, as 1. Devillhatred and resistance. See Matth. 4. So ou● Saviour, Matth. 16. Eph. 4.27. Eph. 6.12. etc. 2. Man-hatred: Do not I hate them that hate thee? Psal. 139.21. 3. Self-hatred, that is, o●● natural, sinful, yea and spiritual self too, tha● is, our best works, 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 be remembered, and so we have done with the two things propounded to be handled in this Catechism, viz. Man● recovery out of his sinful and lost condition.  
Q. What are the several uses of this doctrine?  
A. The 1. that there is a recovery for the people of God: Devils have no means, 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, praise thy God, O praise him, in his Sabbaths, in his Sacraments, remember him and think of this, Can. 3.11. Psal. 9.13.14.  
The 2. that this recovery of ours is no work of nature, (do not sleep yourselves into destruction) but of grace, a mighty work of grace, wrought by God, at a time whereof no man (that ever tasted) was ignorant, but knows, remembers it, and admires God in it, yea and can say, I was a blasphemer, etc. but God had mercy on me: so 1 Tim. 1.  
The 3. that it is not of yesterday, to have men 1. think carnally and grossly of the work of our regeneration, so did Nicodemus, otherwise a great Scholar, and a man in great place and preferment too: alas it is not that sends a man to heaven the faster, nay it's well if it do not send him the faster to destruction, Act. 6.9.  
2. Yea and scoff and scorn at it too, as many Atheists now adays do, so did the University men, Act. 17.18. for these men were great traders in learning, but had dealt for no grace at all, which is the condition of all such (whatsoever they think of themselves) which are such as Saint Paul speaks of, 1 Tim. 1.7.  
3. And therefore to understand and not to be led by any thing in the world as example, but to take courage, josh. 24.14. yea and to make conscience too of hearing the Shepherd's voice and not following a stranger. See joh. 10.5.  
The 4. is, that thou tell others, (when thou art converted strengthen thy brethren) when thou art recovered, O seek to pull others out of the pit) O you can tell others the fearful estate of the fearless and secure carnal man, that he that cries Peace, peace, where there's no peace, th● certain (if not sudden) destruction is coming and the Lord will not be merciful to such a● one: see 1 Thes. 5.3. Deut. 29.19.  
You can tell them the comfort and joy tha● you had in believing, the sweet felicity in a comfortable walking with God, and the more happiness which is in the conquering one sin then in committing a thousand; you can discover to them the fare which Christians have a● their father's table, even the wine and the milk in the garden of grace, to which the beloved of God are invited, Can. 5.1. whereof whosoever eateth and drinketh shall never hunger and thirst more, and whosoever tasteth not thereof, he may feed deliciously every day here, but the time cometh (and God only knoweth how soone) when he shall not have (not though he had a heart to ask it, which is impossible) a drop of cold water to cool his tongue, Luk. 16.  
The 5. is, that he that desires to know his spiritual estate, do examine, prove, and try himself by the aforegoing evidences, after this manner and as is before directed.  
Q. How shall I knew that I am in the estate of recovery?  
A. Thus, 1. Is the eye open to the mind? and doth it do that same office to thy soul which the eye doth unto the body, viz. keep in the way and out of the ditch, in obedience and out of sin, in the way of God, out of the way of the devil?  
2. Why doth a Christian love, fear, trust God, but because he knows the justice, mercy, etc. in our God? And they that know thy name will put their trust in thee, for thou Lord hast not failed them that seek thee, Psal. 9.10.  
3. The first principle in the world before the Spirit of God moved thereon, was darkness, darkness moved upon the face of the deep; so is it in worldly men, all is darkness, they love darkness, they do the deeds of darkness, and their reward will be the blackness of darkness, if God do not give them light.  
4. And for the convincing of ourselves & others of the work of grace throughly, do as the poor blind man did, draw thy argument so, joh. 9.25. One thing I know, that I was blind and now I see: so I would have every one of us do and say, I was in woeful misery and he relieved me: Psal. 116. and so of the rest of the particulars.  
Of the fall of mankind and his recovery, thus much be spoken, now let us to the third point, which is the gracious means whereby this recovery may through God's blessing be obtained, that is to say, the Word and the Sacraments of our Lord Jesus Christ.  
First, of the Word of God.  
Q. Whether all the Word of God be necessary to be preached to the elect of God before, in and after their actual conversion?  
A. Yes surely, and if he be an approved workman which handles the same, not without an especial benefit with God's blessing. The Law, for by it comes the knowledge of sin: so the Apostle, I had not known sin but by the Law, Rom. 7.7. And the Law is our Schoolmaster to bring us to Christ. Thus the other Laws, as the ceremonial and the judicial, are useful too, for they serve to show sin, though not directly, yet by accident, Col. 2.14. This was the course of old amongst the Preachers of the Gospel; Gal. 3.10.13. and so it must be now.  
Before we preach promises, we must preach threaten.  
Therefore the Law is resembled to the seed, the Gospel to the fruit, and the preaching to the breaking up of the fallow grounds, jerem. 4.4.  
The Law is like the needle which pricks and enters to bring after the thread which closeth the feame, rend or breach.  
And as for preaching the Law, and exact obedience thereunto, even after justification of God's people, it must not be omitted, for it is the rule of life, Psal. 119.195. hath both its coactive and directive force upon believers: It is perpetual, because moral; lasteth in the Church Militant to them, to whom through God's mercy the commandment is not grievous, 1 Job. 5.3. For they desire not better testimony of their love to Christ than the keeping of his commandments, John 14.15. It lasteth in heaven the Church triumphant, for obedience shall there continue; and why should we think the Law, which is the rule thereof, shall there be abolished? Many excellent and indeed extaticall admirations thereof read all over the 119. Psalm.  
Qu. Under what consederation is the Word of God when it is the means unto the salvation of our souls?  
An. It must be preached. For though the reading of the Word of God hath its particular and private, and indeed excellent use to them that make conscience thereof, yet preaching is the ordinance of God, 1 Cor. 1.21.  
Q. What is the thing which you call preaching?  
A. You may take the Apostles description of his own pains thus, Act. 20.26, 27. I am pure from the blood of all men, for I have kept nothing back, but have showed you all the counsel of God. The Ambassador's duty is to deliver the mind and will of his Master that sends him, so is it the duty of the preacher, God's Ambassador, 2 Cor. 5.19.20.  
Qu. What is required of him that is a Preacher of the Gospel?  
An. Four especial 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 we set the whole loaf they will rise hungry, or it is taken from the husbandman's 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 clean and unclean, a distinction between Sheep and Goats, such a skill as the Lord complains of the Shepherds of Israel for want of: See Ezek. 34.1, 2.17.  
The third is a holy courage, boldness, and resolution in the things of God, and the work of God, and ways of God: see Jerem. 1.17, 18, 19  
The fourth is an holy ability for consolation and satisfaction: we must be like the Oracle of heaven, like our Master, Esa. 61.1. not break a bruised Reed, Matth. 12.20. to strengthen the weak, to heal the sick, to bind up the broken, to bring again 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 she attended. It is in Scripture called the seeking after God, Esa. 58.2. A wisdom goes, or at least should go along with it to know and approve the good will of God, Rom. 12.2. yea and if the Lord please to work this in us, than we 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 four 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 works of God upon his elect in hearing?  
An. Very many, but four especially: 

1. The heart opening, so Lydia, Act. 16.14.  
2. The heart pricking, so Act. 2.37.  
3. The taking away the veil, 2 Cor. 3.16.  
4. The teaching of God, Joel 2.28.    
Qu. What are the deal of God toward the reprobate?  
An. In the hearing of the Word of the Gospel, thus it fares with the reprobate.  
1. They hear, but understand not; see, but do not perceive, Esa. 6.10.  
2. God describes the hearing of the Gospel by the four 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 than on other men?  
An. Yes, and it is that of which God speaks, 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 engraving 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 believing, In whom 1 Pet. 1.8. after, etc. ye rejoiced; it is set forth, Matth. 13.44. The Eunuch went on his way rejoicing, Act. 8.39. And there are two both infallible and indeed inseparable companions joined together, namely sanctification of the Spirit, and belief 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 evangelical use of the Law of God, which is that before, and in, and after conversion it be preached unto God's people.  
Qu. What is the second use of this point?  
An. An information, that preaching is the soule-saving ordinance, the faith-begetting means ordinarily, as is to see Rom. 10.14. Whence these two conclusions follow.  
1. That the chief business of that day, which is set apart for the soul to be 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 godliness, is their despising of the means, 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 duty, divided into particulars, the Preachers lookingglass, wherein he may see the rule of right preaching, and cutting the Evangelicall loaf amongst the Church's children.  
Qu. What is the fifth use?  
An. The hearers direction, O you that desire to hear with profit, and to do your souls some advantage in an holy ordinance, look 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 sixth use?  
An. Trial of that great thing; the main question is here decided whether the Lord deal with me as an elect one, or as a reprobate one under the means of grace; see the trial here plainly set forth unto you.  
1. Doth the Lord open my heart, etc.  
2. Doth he pass by my spirit, etc. 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 own finger to write.  
2. Practise of a Christian, to observe our Lord's direction in hearing him, that is, Christ Jesus the great Prophet. Waiting 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. Proof of Soul-rejoycings have we 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 remembering.  
Thus much for the first means, the word of God; now for the second means which is the Sacrament.  
Qu. Do we read of such a word in the holy Scripture as a Sacrament?  
An. No: nevertheless we read of something that is of equal signification, that is to say, a Sign, Gen. 17.11. a Seal, 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 sign, of an inward & spiritual grace, so plainly, and in that language. In which description I shall look upon these particulars: 1. The sign, and there we shall speak of the signs that are Sacramental, and of them it will be very needful to know,  
1. That in respect of the thing signified a sign is either of things past, and then it is called commemorative, that is, a sign wherein something past is remembered; or of things present, and then it is called demonstrative, that is, wherein something present is showed forth; or of things to come, and then it is called prenunciative, that is, foretelling some things to come; or else a sign is that, that shows forth all these, or at least partly things past, and partly present, and partly to come.  
2. That these signs in the Sacrament do either serve the understanding, and then they are called showing signs; or the memory, and then they are called warning signs; or the faith, and then they are called sealing signs; or of these, all three together; and this is that which is needful to be known concerning signs.  
Thus of the sign. Now 2. of the word (outward.)  
Qu. What means that by saying outward and visible?  
An. That which may be seen by the bodily eye, and in this place the question is concerning the signs in the Sacrament of what force and power they are: In which I find the opinion of former times to be threefold.  
1. They said and taught that the Sacramental signs did confer grace, now this by no means is to be admitted for the reason expressed afterwards.  
First, they give to the signs that which is to be given to God alone, and then the people understand not what God, and what the signs do severally perform.  
Secondly, they give all unto man in the conferring of grace, and nothing to Christ; and from thence arises the Priest's forgiveness of sin, the tyranny & lording it over men's consciences, and that desperate point of denying heaven to the Infants that die without baptism: a great deal of these dregs do yet rest and stay amongst our people, that in the very sign, there is some more than ordinary holiness.  
2. They spoke of the signs dispositively, that is to say, that signs were instituted of God, not only to signify grace but to dispose it, and so they say that whosoever was baptised, and did receive confirmation, did bear the badge and character of a Christian.  
3. Another opinion they had whereby all was taken from the signs, and they reputed to be no more than other things in a profane use.  
For the right understanding therefore of the doctrine of these outward signs; the truth is, the signs do offer, but in their own nature they do not confer grace; they are not without grace, for God hath instituted them, but presently, and of themselves they do 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 only of God to give that which these signs do represent and show forth: so Esa. 43 25. I am he which blot out thine iniquity, and Jer. 31.34.  
2. By a necessity of the means, the signs are helpful, and not to be neglected, no more than the looking up to the brazen Serpent, of that Israelite which would have cure, but the Spirit blows where it listeth, John 3.8. By grace ye are saved, Ephes. 2.8.  
3. The Scripture speaks plainly, that grace is given before the receiving of the sign, Rom. 4.11. and after also, as is to see Act. 2. and 8. and 10.  
4. Instances are given which clear it, and put it out of question, that many have received the signs 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) sign; 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 God's testament, but the Sacrament is the Seal of the Testament.  
Now in this Testament of God, there were two Covenants, unto which the Lord did set the Seals or the Sacraments, as is to see in holy Scripture.  
1. In the Old Testament there was a Covenant of works, 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 Seals 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 evil, which was the Sacrament of their obedience, or of their trial rather, whether they would abstain 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 do in as much as it was weak through the flesh, God did, by sending his own Son in the similitude of sinful flesh, and for sin condemned sin in the flesh, Rom. 8.3, 4. That the righteousness of the Law might be fulfilled in us, and that whosoever believeth 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 Seals, the white Seal of Baptism, and the red Seal of the Lords Supper. And thereby doth ascertain every faithful man and woman (using the Sacrament rightly & faithfully) that the Covenant of grace in Christ, and all the benefits which are promised therein do not only belong to the whole Church, and all the faithful in general, but unto them and their souls in particular; And not only so, but,  
1. They using the Sacrament according to divine institution, do hope for it.  
2. And do also profess themselves bounden by that Sacrament to show forth all possible holiness 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 Seals thereof, let these things following be observed.  
1. That the Sacraments of the Covenant of Grace, are only instituted for the faithful; for as it is said of the Word of God, that it profited not them (of whom the Apostle speaks) because it was not mixed with faith, Heb. 4.2. in those that heard it: So it must be 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 soul. 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 work done, as the Papists say, and too many of our people think, but another way surely.  
4. That one and the same thing is given to, and received by the faithful both in the Word and Sacrament, namely Christ with all his benefits; no difference in the thing, that is all one, nor in the manner of receiving, for that is all one, namely by faith, only the difference is in the outward form, for in the word preached God only deals with the ear, but in the Sacraments with the ears and eyes too, for he addeth Signs and Seals to them.  
So we have done with the third part, which is the Grace of the Sacrament. Now of the fourth part, inward and spiritual 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 Sign, for that is but merely external and altogether outward, is received with an outward part, the mouth, digested with an outward part, the stomach, and gives nourishment only to the outward man, the body; but the other is received with an inward act, to wit Faith, and yields spiritual nourishment to the inner man, in which respect it is called Meat indeed, and Drink indeed, john 6.55. and the Manna and it sweetly compared together, 1 john. 6.49.50.  
2. With respect unto the Seat, for this hath place in the heart, and soul, and inner man; See Rom. 10.9. Believe 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 spiritual?  
An. From the quality of it, for the more of grace any thing hath in it, the more spiritual it is; which may be showed by that speech of joshna to the people, Iosh. 24.19. Ye cannot serve the Lord, for he is an holy God, he is a jealous God, etc. what is the meaning? ye cannot serve him, 1. as you ought; 2. as he will accept, unless you be very spiritual and leave your idolatry. See john 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 persuasion, the satisfaction, the heart-raysings, and soule-quicknings, which God in an ordinance or Sacrament feeds and fills 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 unbeliever, 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 believer came blindfold to the Sacrament. We were darkness, though we be now light in the Lord, Ephes. 5.8. And it is by faith only that we see invisibles. See Heb. 11.27.  
Some uses must be 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 learn, what a Sign, any Sign, but especially a Sign in the Sacrament is; viz. a thing instituted by God in that holy business of our souls, unto that end.  
1. That I might see what things God intends by it to put me in mind of in the Sacrament, which are the things past, those are Christ's death and suffering, and satisfaction for me and the sins of all the elect.  
The things present, those are, the grace of persuasion and obsignation, or sealing that all these belong to me, I being a believer 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, joh. 6.35.40.58.  
2. That I might also see what parts of my soul, or faculties thereof these Signs in the Sacrament serve to benefit whilst I am receiving and after: that is to say;  
1. As they show me any thing, and so they serve to my understanding; for when I see those Sacramental actions of breaking bread and pouring out of wine, I am put in mind of the breaking of the body and the pouring out of the blood of the Lord Jesus Christ.  
2. As they do warn me of any thing, and so they do serve my memory; for in the receiceiving of the Sacrament I am put into remembrance to be thankful for and to preserve the remembrance of the death of my Saviour until he come, as one friend gives another a book or a piece of gold.  
3. As they seal any thing, and so they do serve my faith; for as I do 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 do believe that I have and shall receive the Lord Jesus into my soul, that holding the head, whereof all the body is knit together, and having nourishment ministered, I may increase with the increases of God, Col. 2.19.  
Thus of the first part.  
Qu. What uses are to be made of the second part, that is to say, of the doctrine of the Signs in the Sacrament?  
An. They are sweetly useful to a discerning receiver.  
1. To try his obedience whether he 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 he would have done it, 2 King. 5.13.  
2. To try a Christians wisdom, for he hath more of heavenly grace and direction in him then to depend upon any thing under God for that which he knoweth must only 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 acknowledgements of the Lord; for if the Spirit blow where, when, and on whom it listeth, than it is not of him that runneth nor of him that willeth, but of God that showeth 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 judas his sop, joh. 13.27. and Magus his Baptism, Act. 8.23.  
Thus of the second part, Sign 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 works could not save, I learn to remember the misery of man: Oh woe unto us for ever if we were put to our own desert at the hands of God  
In the second Covenant of Grace I learn to remember the exceeding great, & bottomless, yea indeed boundless mercy of God, who when we were lost was pleased to recover us again in the Lord Jesus.  
For the Sacraments I do desire to esteem them not otherwise then the Seal of the Testament of our Lord Jesus Christ. And therefore think myself bounden unto these things following.  
1. The most sober and sanctified use of them that possibly I may or can, that God be not provoked to curse that to me which to others is a blessing, 1 Cor. 10.1, 2, 3.  
2. That I am strictly tied by them to perform my service in all possible holiness to God, as ever I desire to receive from him the Sacraments benefit. For otherwise,  
First, I show that I have none of Christ's Spirit, and if so, than I am none of his, that's most clear, Rom. 8.9.  
Secondly, I deny the end, fruit and purpose of the grace of the Gospel, which is set down clearly, Tit. 2, 10, 11, 12.  
Thirdly, I deny that power to be in the flesh and blood for spiritual nourishment, which is in bread and wine for corporal growth and strength.  
3. That I understand that this bread was and is appointed for the children to be food for them, dogs must not eat it, and therefore must look that I can cry Abba father, if ever I mean to be received into God's favour or family. See, Matth. 15.22, etc. Matth. 7.6.  
4. I am to know that to the unclean all things are unclean, yea even the very consciences are defiled, Tit. 1.15.  
So for the uses of the third part.  
Qu. What uses now are to be made of the fourth part, that the grace of the Sacrament is called inward, spiritual, and inward?  
An. These in order. 1. That God in spiritual things, hath and indeed desireth to have to do with hearts, souls, and insides, whose purging, pardoning and the like, God doth and indeed we should in these holy things chiefly aim at. See to this purpose, Prov. 23.26. Heb. 16.22.  
2. That a man had need to be very spiritual in the drawing nigh to God, were it for no other reason than this, that the benefit is a spiritual benefit, and indeed the natural man doth not perceive, 1 Cor. 2.13. old men must have spectacles, all men must have grace, and the Spirit of God, which do either perceive or receive benefit in a Sacrament.  
3. That the Faith of a believing Communicant is a certain wonderful kind of Grace that can pierce into the secret of salvation, and be able to see the hidden things of God.  
No wonder carnal men care so little for the best things of God, they are on the dark side of them, Exod. 14.20.  
No wonder believers are so affected with them on the other side, for the Gospel is the power of God to salvation, Rom. 1.16.  
Thus much for the general consideration of a Sacrament, yet more clearly and we go further to ask,  
Qu. Who is the author of a Sacrament?  
An. God only, who did institute and ordain the Sacraments both in the Old and New Testament, and unto them annexed the promises of grace and glory, which was in the power neither of man nor Angel to perform.  
And therefore the holy Sacraments are by the Ministers of God only to be administered, and of these also as in the name and stead of Christ.  
Qu. Why cannot man be the author of a Sacrament?  
An. Beside that one great reason aforenamed, there are two more to be observed; the 1. Man giveth, he can give neither promise nor reward to any service; the 2. God will not be served according to man's appointment, but as himself shall set down and determine, Matth. 15.9. Esa. 29.29.  
Qu. What is the matter of a Sacrament?  
An. It is a point of doctrine and divine knowledge, that concerning which the learned have discovered themselves divers ways.  
1. They have said that the matter of a Sacrament is twofold, one in the sensible and terrestrial sign, another in that thing or truth, which is by the said sign set forth and signified unto us.  
2. Thus they have taught, that the Sacramental element, as water in Baptism, and bread and wine in the Lord's Supper, that is the matter, (yet not without some higher thing therein, and thereby set forth and signified as was said before) of the Sacrament.  
Which said Matter, though it be corporal, yet it is also spiritual, as is to see, 1 Cor. 10.3, 4. spiritual I say, not in regard of the substance, for that is not all changed, but in regard of the end; upon which a wise receiver is to look with this fourfold consideration.  
1. That the bread and wine is not now profane and common, but holy, that is to say, by God ordained and instituted to a holy and spiritual use.  
2. That it is the instrument of the holy Ghost, by which he is spiritually efficacious in the heart of the believers.  
3. That by them the spiritual good things, are both signified, given, yea and sealed up to the believers, 1 Cor. 10.16.  
4. That to a wise receiver these things do not so much serve to the body as to the soul, 1 Pet. 3.20.  
3ly. They have called the matter by a distinction, that is to say, the earthly matter, and the heavenly matter, meaning the sign, and the thing signified, and therefore they taught that it behoved those which came unto the Lord's Supper to think that there they should receive two things, to wit, an earthly thing after an earthly manner, that is, bread and wine with the mouth of the body, and a heavenly thing after an heavenly manner, that is, Christ Jesus by faith.  
4ly. If you shall say briefly, Christ is the matter of a Sacrament, it is sound doctrine, and indeed it is useful for these two purposes.  
1. To try all false and spurious Sacraments, for such they are all where he is not found to be the matter: by which rule if five of the Pope's seven Sacraments be tried, they will be found too light.  
2. To try all true receivers, for thou mayst receive the matter of the Sacrament and yet not receive the matter, the bread of the Lord, and not the bread the Lord, the outward but not the inward matter.  
In a word, when Christ did deliver to his disciples the bread, and said, This is my body, and when we in his stead do the like to you, it is such a speech as if a Prince should when he had given one a fair Manor, bring him the Grant or Letters patents thereof, and say unto him, Lo there's your Manor, etc. Which serves for the understanding of the words we speak to you in the delivery of the matter of the Sacrament.  
Qu. What is the form of the Sacrament?  
An. Of this also you shall hear what was taught of old; 1. They said that the form of the Sacrament were those rites, ceremonies or usages in the Sacrament, which were agreeable to God's Word, and so to primitive institution. Hence that assertion is amongst the Schoolmen, that the word of God is the form and soul of a Sacrament: from which two things were concluded.  
1. That the words of our Lord in the institution ought only to be used, without any addition or diminution.  
2. And that therefore it ought so to be done, because every receiver ought so to receive as if the Lord Christ himself were present to give the Sacrament.  
Secondly, they did distinguish of the form of the Sacrament, and truly taught that this form of the holy Sacrament was twofold.  
First, the manners of administering the holy Sacrament, that is to say, those rites and orders which were agreeable to our Lord's institution, which they truly called the outward form of the Sacrament: Therefore the Apostle desiring to show the Corinthians how the Sacrament ought to be administered, 1 Cor. 11.23, 24, 25. repeateth the words of our Saviour only.  
Secondly, the sweet analogy, similitude and resemblance between the sign and the thing signified. As for example.  
Qu. Wherein is this fitness in bread to signify and set forth Christ's body?  
An. See this: 1. The bread is broken.  
2. The bread nourisheth.  
3. The bread strengthens. So,  
1. The wine is poured.  
2. The wine reviveth.  
3. The wine makes glad. So,  
The Lord was broken and his blood shed, that he might nourish and revive, yea that he might strengthen and make glad the drooping consciences and sad hearts of such whose consciences are pressed with sin's guilt and fear of damnation all their life long, and this is the inward form of the Sacrament. See Heb. 2.15.  
Thirdly, one thing more they noted worthy of our observation, which is, that the consecration of the elements was either, 1. Constitutive, that is, that which is set down and appointed of God, to be the words of the same, so those words, This is my body, etc.  
2. Invocative, that is, such as is to be performed by the prayers of all the Congregation together, which in Scripture is called blessing, 1 Cor. 10.16. and see that place, Act. 2.42.  
Qu. What is then the form of the Sacrament we have seen, but now tell us only the end of the Sacrament?  
An. Of that much must be said, for as it is very true that the end of a thing & the good of that thing are so convertible, that until the end and use of a thing appear, there is no benefit of that thing to me: So is it in the Sacrament surely, for by the clear understanding of the Sacraments ends, we shall as clearly see the end and use of the Sacrament also, wherein is the benefit of the same.  
Qu. What then are the many and main ends of the Sacrament?  
An. These following, that is to say,  
1. That it may be a monument, Sign and Seal of the Covenant of Grace and of our communion with Christ in all the benefits of our salvation which are given already, or are hereafter to be given to the Church.  
So the Passeover was a remembrance not only of their deliverance past, that is to say, out of Egypt, but also of the future deliverance which they were also to have in, by, and through the Lord Jesus Christ. And our Passeover is a sweet memorial not only of the redemption of Christ made upon the Cross, but also of that which is to be perfected when Christ shall come to judge the quick and the dead, and fully to deliver his people from sin and death, and all the enemies of their salvation, Luk. 21.28. 1 Cor. 11.26. john 6.35.40.50.  
2. That it may be a warning to us of that obligation wherein we stand bound to become the people of God by covenant and agreement. This is like the boaring of the ear under the Law.  
3. The Sacrament is the bond of mutual charity, concord, and love between the Church and people of God, 1 Cor. 10.17.  
4. The Sacrament is as it were the very sinews of our public meetings, and the preservation of the work of the Ministry, Exod. 12.16. 1 Cor. 11.20.  
5. These badges do distinguish the people of God from all heathen and strangers; the Church of God is distinguished from unbelievers, and idolaters, see Exod. 12.43. No stranger shall eat thereof.  
6. The end of the Sacrament is, that those of the household may eat thereof, and no other. Men prepare their meat for their servants, and for their family. So God, Leu. 7.20. And all the family come together and expect their meat from their master, or from him who is by the Master appointed to give them their meat in due season, Matth. 24.45. So the Sacrament in the constant and conscionable use thereof doth discover us to be of the society of the Saints and family of the faithful.  
7. God doth intent hereby that we should in the reverend and sober use of this ordinance give others occasion to inquire and learn what it is, and so bring them to be acquainted with the ways of God, Exod. 13.14.  
Nor for the uses in order.  
Qu. What is the first use?  
An. That if God be the author of a Sacrament; 1. We labour to see God in the institution of them, and so with reverence behave ourselves both in hearing and receiving. The Minister to come with Paul's authority, 1 Cor. 11.23. the people with jacobs' behaviour, Gen. 28.16. And no man to go out from the holy things as he came in, but bettered either in judgement or affection, Ezek. 46.9.  
Secondly, that we labour to stir up the gift of Faith and our dependence upon God, Heb. 10.23. for he is faithful that hath promised, and all the promises are yea and amen, 2 Cor. 1.20. we desire to trust solvent men for great matters, so to believe the truth-performing God.  
Thirdly, that we may and aught to expect God's power from, & his presence in the holy Sacrament. God's Sun, when it shines it doth heat and enlighten all the creatures below: so to see whether God's Sacrament and the Sun of righteousness doth shine upon, heat, qualify, and quicken our cold, earthly and frozen hearts.  
Qu. What is the second use?  
An. That if Christ be the matter of a Sacrament, then; First, we labour to take heed to the Sacraments which we receive, and indeed to the word we hear; for no preaching where Christ is not preached, 1 Cor. 2.2. No Sacraments where Christ is not received; and therefore the servants of God must learn to refuse all other Sacraments besides the two only.  
Secondly, we learn that he must needs be a happy man that receives the Sacrament aright, for he receives the Lord Jesus Christ; See Rom. 8.15. Ye have received not the spirit of bondage to fear again, but the spirit of adoption; Ye are Christ's, 1 Cor. 3.22, 23. and that one place, Rom. 8.32. how shall he not with him give us all things?  
Thirdly, that we have an eye upon two especials; 1. The preparation, or that which is the Instrument of our receiving Christ, namely faith, see Heb. 4.2. and therefore desire the Lord to show us the impediment of our comforts in the holy things, see Mark 9.23, 24. that we may behave ourselves humbly under all our wants and weaknesses.  
2. The persuasion, fruit, benefit, advantage, accrueing to the soul out of the Christ-giving ordinance, Gal. 2.20. what power, Phil. 4.12. contentation and acquiescence, Psal. 16.5.6.  
Qu. What is the third use?  
An. That if the form of the Sacrament be the Word of God,  
1. They do well that have regard unto the sure word of prophecy as unto a light shining in a dark place, see 2 Pet. 1.19. For in vain he worships God, that brings for doctrines the traditions of men; and as in all other things, so in this especially, me thinks the Lord should appoint the rule of his own worship; so than we learn to take up David's resolution, I will hearken what God saith, Psal. 62.11.  
2. If we would be prevailed withal to examine ourselves, from the form of the Sacrament we might learn to try whether there be that union between the Sacrament and us, which is between the sign and the thing signified: the bread is broken, so Christ, but for me? Gal. 2.20. the bread nourisheth, so doth Christ my soul? The bread doth strengthen, so doth the Lord Jesus me? yea Phil. 4.12. I can do all things through Christ strengthening me; and so of the rest, he that will make conscience of examination of himself and self-judging thus, shall doubtless find the comfort of it.  
3. We learn that when we come to a Sacrament, it is our duty not to sit senselessely there, or gazing after this or that vanity, as too many do, but to help with your prayers mightily that the Sacrament may be effectual and very powerful. You complain of ineffectual & liveless ordinances, you are in fault, you bring indisposed and liveless souls; the word of God would run and be glorified, if you would like brethren pray for us. See 2 Thes. 3.1. You must help to consecrate and set an edge upon the ordinance, the element, the Sacrament.  
Qu. Whereby may a Christian do this?  
An. Thus: 1. The capacity of a Christian must be looked unto. Art thou a believer? a convert a Christian. You force us to lay the plaster upon a dead man's sore, if you come to the Sacrament in your unbelief; Wicked men come to the Church, to the Sacrament, but the Church, the Sacrament, never comes to them: such places as Psal. 50.16. and Tit. 1.15. and Esa. 1.  
2. The care of a Christian must be regarded, his care I say to do at a Sacrament time with his soul as David doth in a time of praise with his soul, Psal. 57.8. Lord awaken my faith, love, repentance, zeal, meditation, judgement, all: graces will be asleep, the devil busy, desertion it may be appearing, to stir up therefore the gift of God, blow up the fire, and seek new inspiration to every new action. Our best duties, alas, are for the most part worst performed.  
Qu. What is the fourth use?  
An. That if there be so many excellent ends of the Sacrament, we labour earnestly, 1. To be informed that there ought to be no rest in a Christian heart, until we see some of these ends in our hearts, lives, and spirits, appearing evidently both for our comfort and others good example: the end of eating, the end of studying, the end of trading, gain, nourishment, knowledge, these are those we look at in natural things, and such should be our care also in things spiritual. See Phil. 3.8, 9, 10.  
2. To see two names we read of old given to the Sacrament which I entreat may be marked.  
1. It was called an Eucharist or a work of thankfulness answerable to that, 1 Cor. 11.24. Do this in remembrance of me: and so a Christian should think when he is called to the communion; Oh I am called most thankfully to remember him that forgot not me when I was in my low estate; the God that delivers the Church from all her sins, how much more from all her sorrows? Psal. 130.8. and to say of the Lord Jesus as David said of his Church, If I forget thee, let my right hand forget her cunning, Psal. 13.7.  
2. It was called a Lovefeast, and so they that were called to the Sacrament did use to give something to the poor, that so they might testify how that by the use of the Lords Supper, they were obliged to perform works of charity to the poor according to that of Nehem. 8.10. and so a Christian should think, I am called now to remember the members of his body who is the head of the Church, and what I do to them he will account to be done as unto him, Matth. 25. A cup of cold water given to a Disciple in the name of a Disciple shall not lose his reward.  
Qu. But what more particular uses are to be made out of the ends of the Sacrament?  
An. In a word, all the uses of the ends of the holy Sacrament may be well reduced to these following particulars, that is to say:  
1. In regard of Christ, and there is a work of commemoration to be done, & that is to fill our hearts with the remembrance of him, the fullness of whom filleth all things. Neither can this be done without thanksgiving, if ever we have tasted, Psal. 118.21.  
2. In regard of ourselves, and there is a work of trial and strict search, what confirmation, nourishment, pacification, we get; Luke 24.32. Psal. 63.5. Matth. 13.51, 52. Psal. 27.8.  
3. In regard of others, and so there is a threefold duty that we are to desire to be exemplary in, and to make others witnesses of.  
First, the offering of ourselves; and all that we have to him which hath offered himself to death for us, to deny ourselves, and all that we have for Christ, which is a duty every where pressed.  
Secondly, the acknowledgement of ourselves to belong to the company of the faithful, in and under these badges of our profession, and so to be ready to render a reason of the hope that is in us with meekness and fear, 1 Pet. 3.15. Not forsaking the assemblies, Heb. 10.25.  
Thirdly, the fellow-feeling of the miseries of our brethren, to be like affectioned, to bear one another's burden, and if one misery befall one member that the rest sympathise.  
Qu. Are there not some cases of conscience to which a Communicant aught to have an especial regard in these Sacrament duties?  
An. There are very many, but I shall only commend these two unto you.  
1. How often a religious Christian ought to make conscience of receiving? Very often; surely much might be said in this point: The Scripture seems to leave it to the discretion and understanding of the wise believer.  
The primitive Church used it very often.  
In the times of the Apostles, Act. 2.42. it seems they did it every time they met: Some have followed the old course of superstition and determined, three or four times a year, at least it ought to be done, and that for such reasons as these following, that is to say:  
First, Because thanksgiving is comely, Psa. 33.1.  
Secondly, our Saviour's words, 1 Cor. 11.26.  
Thirdly, we own to our faith and assurance, care of increasing them.  
Fourthly, it is said, 1 Cor. 11.30. for this cause many are weak, etc. Out of which it is inferred that if God punish a wrong use of the Sacrament, he will also not bear with a rare use thereof.  
Thus have men ●aught concerning this case of conscience.  
Something more I shall entreat to warn you of in this point for the true knowledge of this how often we ought to receive.  
1. To tie a people at such times, at set times to receive the Sacrament, is both superstitious and absurd; men were wont to be excommunicated if they did not receive, but never questioned if they were not fit.  
2. All men are not to receive it alike often, the strong Christian may and aught to receive oftener than the weak, his senses are exercised, Heb. 5.14. But there is fear that the other may eat doubting, Rom. 14.23.  
3. The obligations are very binding for often receiving, where men are fit and qualified, as God to have his praise, our souls their peace, quickening, raising, etc. and our profession its ornament, with our brethren's example and charitable respect.  
4. The dictate of a man's own spirit, I say of a believers own spirit, will be best for this point, to whom I say as in another case was said to Saul, 1 Sam. 10.7. When these signs shall come unto thee, do as occasion serves, for God is with thee. Mark the dictate of thine own spirit.  
The second case is, how worthily a religious Christian ought to receive the holy Sacrament?  
To this point exceeding much aught to be be said, and I will say something.  
First, it is not indifferent whether a man receive well or ill, I say it is not indifferent or arbitrary.  
1. Not in respect of God, for 1 Cor. 11.27. his prescript.  
2. Not in respect of man, for 1 Cor. 10.3. his profit.  
Secondly, that the Scripture seems to include it all within the compass of that duty of examination and trial; so that he which knows what belongs to that duty of examination, and practically falleth upon the service of self-tryall, seems to perform the whole work of preparation.  
Qu. What is then the duty of examination of trial?  
An. In it I shall observe these things.  
1. There must be knowledge presupposed, and so idiots are not at all fit.  
2. There must be will to amend too, otherwise to what purpose is examination?  
3. An exact rule for trial, otherwise is not any thing to be tried.  
4. Such a trial as God will have, and the things, to be tried will bear.  
5. Reason of this.  
Qu. What kind of knowledge is required of them which come to the duty of examination and trial?  
An. This will be best understood by considering what the Scripture saith of knowledge, which is said to be either natural knowledge, Rom. 2.14.15. Esa. 28.26. or it is legal knowledge, Rom. 3.20. and Rom. 7.7. or Evangelicall, 2 Cor. 2.14. which is called elsewhere spiritual understanding, Col. 1.9. Now all these three kinds of knowledge are necessary unto examination. By the first a man shall see that there is a God, and that he ought to be served; by the second a man shall see how fare he hath been from the serving of God aright; by the third he shall see the only way to bring him into the state of salvation: for this is eternal life, to know God and the Lord Jesus Christ whom he hath sent, John 17.3. and see Gal. 3.10.13. So that unto true trial and examination, a threefold knowledge is necessary as you see.  
Qu. Why all this knowledge?  
An. For great reason: as first, our way of teaching, for it is possible to convince nature out of her own principles, Act. 17.  
Secondly, the Law's vindication, that it is a rule of life, according to which the trial must be both for present and futurity, Matth. 25.  
Thirdly, the Gospel's dignity, that when all means of safety failed, than God's love in Christ shone brightly.  
Fourthly, the justifying of an old rule in Divinity, this it is, The worship of God is from nature, the manner of worship is from the Law, but the virtue and power is all from Grace.  
Qu. What distinct things am I to look upon, and set before me in the duty of my examination and trial, before and at the Sacrament in way of knowledge?  
An. These in particular, that is to say:  
1. Misery, which is either general, in the fall of mankind, and consisteth in sin and punishment, those two inseparable companions, Gen. 4.7. and is seen daily in the propagation and imitation of sin.  
Or else special misery, and our own personal sad estate, which is seen in the commission of innumerable evils, in the omission of innumerable goods, which might have been done to others, and received from them, with the just vengeance of an Almighty God due against these things.  
2. Redress thereof, either by justification, where we are to see how we have behaved ourselves toward the whole doctrine of the remedies of our souls out of our sin and the curse; and so John 1.12. Matth. 23.37. John 15.22.  
Or else by sanctification, where we are to see how fare short we come of either being able to do or willing to suffer according to the will, how unable to pray to God, or praise him.  
Qu. Are there not some choice Scriptures to be read, at or before the time of receiving, which would be useful to a willing Christian in this case?  
An. For the doctrine of misery read, Exod. 20. Deut. 28. read Psal. 51. or Psal. 38. The doctrine of Mercy read, Esa. 53. John 17. and 18. 1 Pet. 2. The doctrine of purity read, Matth. 5. and 6. Heb. 12. and 13. 1 joh. all the Epistle.  
Now if such kind of knowledge be required in examination,  
1. Oh the great condemnation which lies upon our people! and why? Joh. 3.19.  
2. Oh the great lamentation! here is required so much knowledge, and I bring with me so much ignorance.  
3. An exhortation, Oh seek, Prov. 19.2. and 1 Cor. 15 34.  
4. A direction, 1. To your duty. 2. To your danger, Esa. 5.13. Hosea 4.1.6.  
Qu. What is the second thing which is supposed in examination?  
An. A will to be amended, otherwise, to the Physician we go, because we would have cure, there we draw our purses, no cost is spared. See Hos. 7.8.  
Without a cordial intention of cutting off right hands, etc. no right examination; As God said of Coniah, Jer. 22.24. So should we say of our sins; as Saul of Jonathan, 1 Sam. 14.44. So must he that examines do and say concerning sin, if the nearest or dearest, I will part with it, that God may not part from me.  
Here also this point will put us into a sad condition; do not we draw near with our lips while our hearts are fare from God? Do not we do thus with our sins? Confess them to day, and commit them to morrow?  
2. Cor. 7.11. See the companions of godly sorrow, and take heed to yourselves in this point.  
Qu. What other thing is it fit we should understand in this doctrine?  
An. These following, that is to say:  
1. Divines help us with this distribution; some sins are in the will, but not of the will, that is to say, original sin; some are in the will and from the will, so are the sins of unregenerate men; some sins again are partly from the will, and partly against it; so are the sins of all regenerate men; And this last they express by a similitude thus, as the Merchant in the storm 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, etc. Many desire amendment, with lazy and heartless desires.  
3. The denomination of a Christian is and aught to be 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 be 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 duty of exaamination and trial, which is the business in hand; For hereby,  
1. Men may see how sin 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, pains, abstaining from appearance of evil, and the like.  
3. That we ought to call and account of men as God doth, with charity, and yet care and conscience too, not calling good evil, or evil good, Esa. 5.20. Psal. 10 3.  
4. Besides, a weak Christian ought not to be 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 be metal presupposeth a touchstone, if moist a measure, as pint, quart, pottle; weights are trial for some things you know, God throws men into the balances and finds them too light, Dan. 5.27. Now here we must agree to two things.  
First, that the Scripture is the only trial, the alone rule, to try men by, to try I say, men, matters, and every thing by in the Church of God: this is plain, Rev. 22.18.19. see the definition of a rule.  
Now because I would confirm this and deliver it out of the hands of Papists, see these arguments.  
1. The testimony of God dependeth not upon the witness 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 aught to be before it surely, but the Church is after the Scripture.  
3. The Scripture hath the properties of a rule for trial, which are these; 1 independent, 2 sufficient, 3 plain.  
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 Canonical 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 Laws which now under the time of the Gospel, seem to be useless, as the Ceremonial and Judicial, do serve excellently to show sin by accident.  
Qu. Doth the Scripture speak distinctly of any rule for examination?  
An. It doth, as for example:  
1. In things material or corporal, Esa. 44.13. there it is a rule, a line, a red thread, a direction without which you know, they cannot work.  
2. In things doctrinal, 2 Cor. 10.13.15. there it is the measure, and whatsoever is not agreeable to it is out of square.  
3. In things practical, and there it is the path, the road way, God's highway for his people to walk in, Gal. 6.16. and herein they find a lantern be it never so dark, for God's word is such, Psal. 119.105.  
Qu. Why ought we to be so careful 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 trials looked to that rule by which I am sure the Lord will try me.  
2. The conscience of it, it is the evidence of sincerity to a believer, yea and his persuasion too that he shall not be confounded while he hath respect unto all God's Commandments Psal. 119.6.  
3. Hereby we reconcile the Law and the Gospel, establishing the Law by Faith; see Rom. 3.21.  
4. Hereby we take hold of those horns of the Altar for sure refuge, mercy and truth together, the rule & the refuge, the Law and the Gospel, and desire to make our ways like God's waves, Psal. 25.10.  
Qu. What is the fourth thing supposed to be in examination?  
An. Such a trial as God will have, and the things to be tried will bear, for both these must be regarded in our examination.  
Qu. What is the former of these?  
An. Such a trial as God will have is this. 1. That we may try ourselves, not other men, that we suspect, examine, judge and proceed against our own spirits, which the Scripture commends unto us as a duty, see 2 Cor. 13.5. under a danger, Luk. 6.41.42.  
2. That we try and proceed against that of ourselves which we know God will be sure to try and proceed against, that is to say, all of ourselves, our words, Matth. 12.37. our works, our thoughts, jer. 4.14. for such a trial God will have.  
Qu. What is the latter of these?  
An. Such a trial as the things to be tried, will be able to undergo and bear, that is to say, a legal trial and evangelical.  
For the further clearing of this point, we must know that Divines do help us with a distinction.  
1. There is a trial of things perfect, whereby they are not made to be better, but found to be what they are, with which kind of trial man is said to try the Lord, and his word too, See Mal. 3.10. Prove me now and try me, if I will not pour you out a blessing without measure: By this trial if a man fall to try the Lord, he shall find him what he hath declared himself to be; see the same place, Mal. 3.6. So if a man try God's Word, he shall find it to be the power of God, etc. see Psal. 19.7. etc. see Rom. 1.16.  
2. There is another trial, whereby things imperfect are so tried, that they are found to be evil, frail, faulty and sinful, and are made better and in time come to be perfected: with which kind of trial God and his Word do and should try men, yea and with this trial man should try himself also, see Mal. 3.3. The Lord shall fine the sons of Levi as Gold and Silver, that they may bring offerings to the Lord in righteousness, see Heb. 4.12.  
From this distinction therefore I shall draw for you these conclusions. 1. That no man ought to be discouraged because new trials find out and do discover new corruptions; for this is God's purpose, and should be man's practice to mark 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 aught to be exempted from trial before the Sacrament and an examination, but he 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 own his sin, and then owns him, for he came not to save the righteous, but to call sinners to repentance, Luk. 5.31. etc. The whole need not the Physician, but the sick: under the notion of a sorrowing sensible sinner, we draw nearest to a supplying, succouring Saviour.  
5. That we may see the use of both these trials sweetly in the Sacraments. 1. God will try thee there, and he shall find thee, alas, an unprepared, unbelieving. Job 42.6.  
2. Thou wilt try God there, and thou shalt find him (if thou wilt but cast all thy care upon him) no less than ever he was to any: Come to him I charge thee, and press him with that prayer, Psal. 119.132. No less than ever he promised to be 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 me from this body of sin! (which by trial I have found out) Oh I thank 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 be complete, his knowledge of things I say which are of soule-concernment. See how the men of God bear themselves upon their knowledge, job 19.25. I know that my Redeemer liveth, etc. And I know whom I have believed, 2 Tim. 1.12. A right man in his receiving aught to be like old jacob in his blessing, Gen. 48.19. I know well my Son, I know well, and therefore not to be diverted. I require you therefore to see that your knowledge in the holy Sacrament be, 1. speculative, discerning and direct, which is in these three things following in the Sacrament.  
1. Every thing in the Sacrament to be taken after his own 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. Again, this bread is now no common bread, but by God's appointment, an Eucharist or Sacrament; no less: For as wax stamped with the Seal of a King, differeth not in substance from other wax, and yet in value is much more excellent, and may not be unreverently handled without the contempt of the King, so is this bread, and so the wine in the holy Sacrament.  
2. The Sacrament to be used of us according to Christ's holy institution, that is to say, as he commanded, and so only without either perverting, or altering, or adding or any thing. And so Popery will be overthrown, 1. Which gives the bread without the cup, and 2. Profaneness 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 aught to be our direct knowledge, without which no right receiving.  
1. A practical and reflect knowledge, a conscience which is a knowledge together with God, for if our heart condemn us not, then have we boldness with God, 1 Joh. 3.21. the triple testimony to be sealed up unto a believer, 1 Joh. 5.8. the spirit, and the water, and the blood, to go 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 speaks diversely.  
An. The Scripture speaks of a Seal, which is the foreknowledge of God concerning the safe custody of those that be his, 2 Tim. 2.19. and again, it speaks of a Scale which is the effectualness of the ministry in the conversion of men, 1 Cor. 9.2.  
To Seal, 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 Seal which is that earnest of our inheritance and of God's Spirit, 2 Cor. 1.22. which is not as a pawn or pledge that may be taken up again, but part of payment, binding the bargain between our God and us, and making them to be the sure mercies of David, Esa. 55.3.  
Qu. What then is that which is to be learned from hence for our practice in the Sacrament?  
An. First, I learn to examine my persuasion of comfort in my safe custody, my soul's resolution for an everlasting God dependence.  
My conversion also in the effectual coworking 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 believed, 2 Tim. 1.12. And I am persuaded that nothing shall separate between me 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 God's unchangeable love towards me) for whom he loveth, he 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 be knowledge.  
Qu. What is the second reason of our examination?  
An. Will to be amended, whether the receiver bring with him a stead fast purpose of amending whatsoever shall be found to be amiss upon our examination.  
The great question between God and man in holy Scripture is that, if not only, 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 be made whole? joh. 5.6. So then in an ordinance we must look at and pray for this concurrence; namely 1. The Lord to be willing to do for us; for it is not of him that runneth nor of him that willeth, but of God that showeth mercy.  
2. Ourselves to be willing to suffer the word of exhortation, the work of sanctification, etc.  
For these two things are ever to be observed in holy Scripture.  
First, the hindrance of our holiness and happiness, which God saith is ever in the will; See Matth. 23.37.  
Secondly, the help which is only 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 be observed, that Grace is the work of God, therefore there can be no power of resistance; And Grace is also the work of man, therefore there can be no shadow of violence.  
Again, to work with a danger of not bringing to pass agrees not with the power of God, whose will is not will, unless it be omnipotent, that is to say, unless it work whatsoever it will.  
To work by constraint and compulsion agrees not with the nature of man, whose will is not will, unless it wills what it worketh; so than this is all for the conclusion, Lord let Grace in me be thy work, than I am sure there can be no resistance, and let it be my work too, than I am sure there can be no violence.  
Qu. What is the third reason of our examination?  
An. His acknowledgement of God's Word, (which ought to be in every Christian) for the rule of trial, for the rule of life, for the rule of obedience also; and indeed there are but two things which Scripture presents us with.  
1. A sure rule, which is the Law.  
2. A sure refuge, which is the Gospel; concerning both which, see one excellent place of Scripture, Gal. 3.10. Cursed is every one that continueth not in all things which are written in the book of the Law to do them; here is the corrasive of the Law, but then Vers. 13. Christ hath redeemed us from the curse of the Law, when he was made a curse for us; there is the comfort of the Gospel.  
Qu. What is the reason that such regard must be had to a rule in our examination?  
An. This, 1. our submission and casting down, so comes the knowledge of sin and the bringing of us all unto our kees before God.  
2. Our certainty, for we are not left to try ourselves by custom, example, Laws of man, opinion of others, etc. but the never failing truth of God.  
3. Our satisfaction, for herein we find a sure word of prophecy; yea indeed that which will make the man of God complete, 2 Tim. 3.17.  
4. The Scripture is declared to be that precious antidote or preservative by which Gods people are kept from the paths of the destroyer.  
5. All men are sent unto the Word of God for their trial and amendment: Wherewithal shall a young man amend his way, but by taking heed thereto according to thy Word? Psal. 119.9.  
Qu. What is the fourth and last reason of our examination?  
An. It is twofold, first, drawn from God; he will have a trial, and such a trial as he will have: for our God looks both to the matter and to the manner of all his people's performances, as is to see every where, Esa. 58.  
Now in every trial that God requires of his people, there are these things supposed and included.  
1. Detestation of sin, for herehence arises all our in nulls after sin, its pursuit, judging, confession, condemnation.  
2. Amendment of sin, which indeed is and aught to be first in the intention, so David, Psal. 119.59. consideration and turning.  
3. Approbation of ourselves, both unto God, and to the rule also, Psal. 119.6. a respect to God and to his Commandments.  
4. Example of our brethren too, 1 Pet. 3.1, 2 they which obey not the Word, may without the Word be won if they many behold your meek conversation coupled with fear.  
Second reason is drawn from the things themselves which are to be tried, which can be no other but either good or bad, perfect or imperfect, and therefore must come within the compass of those two things which the rule will exactly help us unto, that is to say;  
1. Justification; if so be thou be'st good, perfect, and preparing only (with an honest heart) though not prepared, the weeping faith-wanter may come near to Christ, Mark. 9.24. Men have said somewhat of themselves, 2 Tim. 4.8. I have fought, etc. I have desired to try, judge, confess, condemn, from henceforth there is mercy for me with a merciful God; and God desires that his servants may go from some of their duties with a Well done good and faithful servant, Matth. 25.21.  
2. Condemnation, which is and cannot but be the portion of all ignorant, unbelieving, unexamining receivers; for as counterfeit Gold may go for true, till the touchstone come, and then it is discerned, and rejected too, so it is here in the Word, there is the touchstone, balances, weight, measure, furnace and all for all, which (will they, nill they) shall thereby be examined.  
Qu. What is the condemnation under which unworthy receiving falleth?  
An. It lieth under, 1. The condemnation of God's Word, for as long as all the Scripture is God's Word, and some particular places are not blotted out, the rash and unprepared must needs be concluded guilty, as it is to see 1 Cor. 11.26. etc. 29. this condemnation receiving unworthily lies always under.  
2. The condemnation of God's people, for all those, as well the people, as the Pastors come tremblingly and truly, and thereby condemn ignorance and rashness; examples are pregnant, 1 Cor. 10.2 Chron. 30.3. 1 Chron. 15.13. Scriptures very plain as before.  
3. The condemnation of conscience sometimes it lies under, surely (it would always if conscience were awake) men's hearts tell them that they are not fit for such holy mysteries.  
Qu. How do men usually behave themselves under such condemnation?  
An. Some ignorantly and affectedly, so 1 Thes. 5.3. Esa. 28.15. Deut. 29.19. Some carelessly, and desperately, so 1 Cor. 15.32. Some contradictorily and scoffingly, so Act. 13.45. Some are convinced but relapsingly, so 2 Pet. 2.22. Some mournefully, and beleevingly, so which as soon as they believe, Act. 12. and inquiringly, so Act. 2.37. and successfully, so Act. 16.33, 34.  
FINIS.