Jesus bee not content to runne altogether after your earthly businesse but mind a little the one thing necessary Erasmus tels us of a certaine carnall Gospeller He calls him Cyclops Evangeliophorus in his Dialogue of a carnal Gospeller who carried on one side a bottle of rich Sack and on the other the New Testament of Erasmus Translation fairely bound and bossed with gilt leaves as faire as his life was foule and his conditions base Hee carried it alwayes about him that was observed and once had knocked it about the pate of a Franciscan for rayling against Erasmus and the new Gospellers To convince the man hee is asked what if hee were tied ever to carry the bottle at his girdle and never to taste of it or if to taste onely and never drinke it down his answer is That were a punishment just Tantalus like but what if hee did as his manner was drink deeply thereof Hee then answers it would warme his heart refresh his spirits and cheere his countenance So oh so saith hee that spake to him would that little booke thy soule if thou didst eate it downe concoct digest and turne into nutriment in thy life and practise I know you will soone apply this taste a little and see how excellent it is to bee able to serve the Lord and save your owne soules You have here two things in generall which are driven at for your direction 1. Why you ought to let your profiting appeare to all men in this knowledge namely because wee are all most miserable by nature and have to doe with a most mercifull God who had thoughts of our recovery from everlasting by free grace 2. What is to be done of those that this may come to passe in their soules viz. To have a most especiall regard unto the holy use of and wholesome profit by the Word and Sacraments The Maximes and Sanctions of things to bee done and beleeved are very few and contained in briefe Summaries but the incentives motives directions reproofes and such like things for practise these make volumes swell these lengthen Sermons and multiply bookes of all sorts Surely the sinnes amongst us in these times do not proceed from ignorance all but many of them from incontinence some from the despising of knowledge others because men with-hold the truth in unrighteousnesse and not a few from that That so many things are in despute and so few in practise Great lights burne and give light t is true But hold forth so many questions that many yea most men will not bee troubled to read or attend the answers A woman there was not far from this place and lately living in a professed doubt of the Deitie after illumination and repentance shee very hardly received comfort Now she professed often that the vitious and offensive life of a great learned man in the towne where shee lived occasioned those damnable doubts If a stranger should come here and see our books heare our Sermons view our Ministery and but a little attend unto the tatling part of our windy professours which are all tongue hee would surely think our Theory to bee unparalleled and our Land and Citie in speciall to bee knowing of all things which are knowable But if hee should goe into many families and see them at home if hee should view our Suburbs a little and but make a step into the Villages round about London if hee should walke our streets and heare our Porters Carmen c. their oathes idle yea and evill speaking verily the ingenuous Traveller would say of this Citie as once was said of one greater then it Here are 600000. which know not their right hand from the left notwithstanding both Presse and Pulpit doe so abound with knowledge and the labours of learned men for the sakes of these and such as these the ignorant and willing to know your children and servants I have drawne these Sermon notes into a way of Catechisme and doe intreat that they will not onely find leasure but make some opportunitie to read and practise Socrates The great learned man was wont to say that hee that would bee an honest man shall soone bee so and is indeed already past the hardest part of the worke not much unlike to what Solomon saith Wisedome is easie to him that will understand Linacer It is said of one that reading the 5.6 and 7. Chapters of St. Matthew hee began to compare those rules presently to his owne and unto other Christians lives also and when hee had so done throwes downe the booke and saies Either this is not Gods Gospell or else wee are not Christians and Gospellers holy application Gentlemen will bring forth holy indignation holy indignation I say such as 2 Cor. 7.11 I conclude with some rules of direction for the use of this and such like better workes First to Catechize is to teach the principles of Religion See Heb. 5.12 and 6.1 and is used in Scripture to traine up as Children and Servants ought to bee Prov. 22.6 to instruct Luk. 1.4 It is the dutie of the Minister Ezek. 44.23 But not of him onely as too many thinke see Deut. 4.10 and Deut. 6.6 7. Secondly take heed I pray you of two destructive principles one of the Courtier Religion he saies must not goe too high Amos 7.13 Prophecy no more at Bethel for it is the Kings house the other of the Countreyman and Citizen too Let not Religion goe too low what need wee teach it our children or our servants See Psal 34.11 and silence such words for ever 1. The dutie is children to bee taught 2. The manner of their teaching to bee by way of Catechise 3. What they to bee Catechized are to performe that is to come and hearken thereunto Thirdly observe well what is the cause of the want of publike profit to your children and servants at Church even their rudenesse and unpreparednesse at home you send them to schoole and prepare them for mens service but they come to Gods service ignorant utterly of the goodnesse and necessitie thereof come to Church without preparation and goe away without profit Fourthly the Countryman went to the Physitian for Physick to whom the Physitian gave a bill which the patient put into his pocket safe and wore it there a great while but finding no ease of his trouble comes againe and the Physitian bids him take it in Posset Ale hee goes home and puts the bill into the cup but never suffers the ingredients prescribed to come within his body Now looke how much good his Physick did him just so much will Divinitie doe you unlesse you let such words as these sinke downe into your eares unlesse you receive the Word with readinesse and search the Scriptures whether these things bee so that many of you and yours may beleeve see Act. 17.11 12. Fiftly and lastly mens Catechises are all nothing unlesse you bee also taught of God therefore weigh well the promise
A CATECHISME FOR COMMVNICANTS Set forth for the benefit of the willing to be well prepared for the receiving of that great Mystery of the LORDS SVPPER By a Wel-willer unto all the children and servants in this great Cities and the Suburbs but most especially those of the Parish of Dunstans 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 c. 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 sanctifie your selves and come with me to the sacrifice 1 Sam. 16.5 London Printed by R. C. for Andrew Crook at the Green Dragon in Pauls Churchyard 1645. TO The Right worshipfull and others the inhabitants of the Parish of Dunstans East LONDON Gentlemen IF you and I and all that love light bad ever cause to blesse God for the same let us now begin to thinke of our dutie none of our least thankes surely is due for the Catechisme Candles lighted and burning bright one after another and all from the great Torch of Gods holy Word The dimnesse to my knowledge is yet very great yea even here where so many fired Beacons now burne out Now because some perhaps will read such a Catechisme 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 unsavorie this is wax and gathered with some diligence too and if it may make any heart like melting wax as David speakes Psal 22.14 or become a Taper serving for a light to feet and a Lanthorne to pathes as every thing of truth gathered out of Gods Word ought to doe it will bee well for you and for mee not amisse your integrity shall surely redound upon your own heads and if I helpe you some of your wel-doing shall bee put on mine accompt All knowledge doth and indeed ought to tend to practise but catechisticall knowledge most especially concerning which Exod. 12.26 And such knowledge in these seeming knowing but indeed ignorant times is I beleeve the best Pilot guide and usher unto godly practise Divinitie propounds three noble ends unto her selfe The 1. is Gods glory the highest and most supreame 2. Is mans 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 drawne from catechisticall principles looks directly Wolphius Hee said sweetly God gave not man his Lawes to preserve onely for then he might have committed them to iron Chests or marble Pillars nor onely to talke of them for then hee might have given them to Geese or Parrats nor yet onely for contemplation for then the Owles in Ivy woods or the Monks in Cloysters had beene fittest to have received them Gods purpose was and still is not to make tryall of the wits of men who could sharpliest conceive nor of their memories who could faithfulliest retaine nor of their eloquence who could roundliest discourse but of their wills who would most obediently doe that which hee commanded them These directions Gentlemen intend your practise onely and as in all things so especially in your approches 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 then ten of the tree of the knowledge of good and evill though wee in our longings fondly preferre these before the other ever since our first parents teeth were set on edge therewithall Some of the maine heads of Divinity are here handled as our misery and our mercy Nazian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syst Theolog p. 212. our disease and the cure as hee said well The remedy you have here in the meanes 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 practise that as hee said excellently The Faith of the eares and that of the hands may goe together I finde of old foure great complaints Vid. Ruffin Eccl. hist lib. 2. cap. 10. Moses Lucio Arr. Episcop by no small men neither fitted for their severall times but indeed too too suitable unto ours also The first Seneca saies Malint disputare quam vivere Men had rather fall to disputing downe one another then endeavour to live up to God too true God wot The second saith men know onely that they may bee knowne by it Sciunt ut sciantur Bernard The third saies of the Athenians thus Nummis ad numerandum et scientia ad sciendum utuntur They use their money to count withall and their knowledge to know withall 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 crosse one another Such as any of these I would by no meanes have either you or my selfe to bee but active and doing Christians in this much of light lest peradventure that of our Lord Joh. 15.22 or that Joh. 9.41 bee applyed unto us unavoidably Indeed I must needs tell you Gentlemen that though few in these times bee troubled with deafe and dumbe spirits yet abundance have withered hands and dryed armes and lame feet The blood under the Law was appointed to bee put upon the lap of the right eare the top of the right thumbe and upon the toe of the right foot you know and why so That the hearing practise and progresse of Gods people might bee sanctified and indeed then are wee like to prevaile with God and to prepare men for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theo. in Iud. when like Gideons Souldiers wee beare in the one hand the Trumpet of preaching piety profession and in the other the burning lampe of Godly conversation And yee Fathers and Masters of Families suffer a little I pray you the word of exhortation Let not all these Catechismes rise up in judgement against you whilst either you or yours continue uninstructed and unexcusably so as you must needs bee in these times Miserrimi omninum illi sunt qui fidem in domo Fidei non habent Cypr. De mortalitate unbeleevers as the Father in Faiths house and grossely ignorant under all meanes of knowledge The condemnation you know what it is Joh. 3.19 And I know on whom it will lie if it bee not prevented even on you in this Citie and yours too One I remember brings Children in complayning of their relations thus Alas Perdidit nos aliena perfidia parentes sensimus parricidas other mens untrustinesse hath undone us wee have found our parents our overthrowers I beseech you in the bowels of the Lord
hee worships God that brings for doctrines the traditions of men and as in all other things so in this especially me thinkes the Lord should appoint the rule of his owne worship so then wee learne to take up Davids resolution I will hearken what God saith Psal 62.11 2. If wee would bee prevailed withall to examine our selves from the forme of the Sacrament wee might learne to try whether there bee that union between the Sacrament and us which is between the signe and the thing signified the bread is broken so Christ but for mee Gal. 2.20 the bread nourisheth so doth Christ my soule The bread doth strengthen so doth the Lord Jesus mee yea Phil. 4.12 I can doe all things through Christ strengthening mee and so of the rest hee that will make conscience of examination of himself and self-judging thus shall doubtlesse find the comfort of it 3. Wee learne that when wee come to a Sacrament it is our dutie not to sit senselessely there or gazing after this or that vanity as too many doe but to helpe with your prayers mightily that the Sacrament may be effectuall and very powerfull You complaine of ineffectuall livelesse ordinances you are in fault you bring indisposed and livelesse soules the word of God would run and bee glorified if you would like brethren pray for us See 2 Thes 3.1 You must helpe to consecrate and set an edge upon the ordinance the element the Sacrament Qu. Whereby may a Christian doe this An. Thus 1. The capacity of a Christian must bee looked unto Art thou a beleever a convert a Christian You force us to lay the plaister upon a dead mans sore if you come to the Sacrament in your unbeleefe Wicked men come to the Church to the Sacrament but the Church the Sacrament never comes to them such places as Psal 50.16 and Tit. 1.15 and Esa 1. 2. The care of a Christian must bee regarded his care I say to do at a Sacrament time with his soule as David doth in a time of praise with his soule Psal 57.8 Lord awaken my faith love repentance zeale meditation judgement all graces will bee asleepe the devill busie desertion it may bee appearing to stirre up therefore the gift of God blow up the fire and seeke new inspiration to every new action Our best duties alas are for the most part worst performed Qu. What is the fourth use An. That if there bee so many excellent ends of the Sacrament wee labour earnestly 1. To bee informed that there ought to bee no rest in a Christian heart untill wee see some of these ends in our hearts lives and spirits appearing evidently both for our comfort and others good example the end of eating the end of studying the end of trading gaine nourishment knowledge these are those wee looke at in naturall things and such should bee our care also in things spirituall See Phil. 3.8 9 10. 2. To see two names wee read of old given to the Sacrament which I intreat may bee marked 1. It was called an Eucharist or a worke of thankfulnesse answerable to that 1 Cor. 11.24 Do this in remembrance of mee and so a Christian should thinke when he is called to the communion Oh I am called most thankfully to remember him that forgot not mee when I was in my low estate the God that delivers the Church from all her sinnes how much more from all her sorrowes Psal 130.8 and to say of the Lord Jesus as David said of his Church If I forget thee let my right hand forget her cunning Psal 13.7 2. It was called a Love-feast and so they that were called to the Sacrament did use to give something to the poore that so they might testifie how that by the use of the Lords Supper they were oblieged to performe works of charitie to the poore according to that of Nehem. 8.10 and so a Christian should think I am called now to remember the members of his body who is the head of the Church and what I doe to them hee will account to bee done as unto him Matth. 25. A cup of cold water given to a Disciple in the name of a Disciple shall not lose his reward Qu. But what more particular uses are to bee made out of the ends of the Sacrament An. In a word all the uses of the ends of the holy Sacrament may bee well reduced to these following particulars that is to say 1. In regard of Christ and there is a worke of commemoration to be done that is to fill our hearts with the remembrance of him the fulnesse of whom filleth all things Neither can this bee done without thanksgiving if ever wee have tasted Psal 118.21 2. In regard of our selves and there is a worke of tryall and strict search what confirmation nourishment pacification wee get Luke 24.32 Psal 63.5 Matth. 13.51 52. Psal 27.8 3. In regard of others and so there is a threefold dutie that wee are to desire to bee exemplary in and to make others witnesses of First the offering of our selves and all that wee have to him which hath offered himselfe to death for us to deny our selves and all that wee have for Christ which is a duty every where pressed Secondly the acknowledgment of our selves to belong to the company of the faithfull in and under these badges of our profession and so to bee ready to render a reason of the hope that is in us with meeknesse and feare 1 Pet. 3.15 Not forsaking the assemblies Heb. 10.25 Thirdly the fellow-feeling of the miseries of our brethren to bee like affectioned to beare one anothers burden and if one misery befall one member that the rest sympathize Qu. Are there not some cases of conscience to which a Communicant ought to have an especiall regard in these Sacrament duties An. There are very many but I shall onely commend these two unto you 1. How often a religious Christian ought to make conscience of receiving Very often surely much might bee said in this point The Scripture seemes to leave it to the discretion and understanding of the wise beleever The primitive Church used it very often In the times of the Apostles Act. 2.42 it seemes they did it every time they met Some have followed the old course of superstition and determined three or foure times a yeere at least it ought to bee done and that for such reasons as these following that is to say First Because thanksgiving is comely Psa 33.1 Secondly our Saviours words 1 Cor. 11.26 Thirdly wee owe to our faith and assurance care of increasing them Fourthly it is said 1 Cor. 11.30 for this cause many are weak c. Out of which it is inferred that if God punish a wrong use of the Sacrament hee will also not beare with a rare use thereof Thus have men â—aught concerning this case of conscience Something more I shall intreat to warne you of in this point for the true knowledge of this how
are the sinnes of all regenerate men And this last they expresse by a similitude thus as the Merchant in the storme casts his goods into the Sea partly with his will and partly against it 2. They distinguish of the will of man and say that there is a desire or a wish and a will of which see Prov. 13.4 vult et c. Many desire amendment with lazie and heartlesse desires 3. The denomination of a Christian is and ought to bee from the better part as for instance a Blackmore is not called white because his teeth are so A shield which is white on the one side and black on the other cannot bee called black or white properly but partly black and partly white Qu. Wherefore serve these distributions distinctions and similitudes An. They are excellent for the dutie of exaamination and triall which is the businesse in hand For hereby 1. Men may see how sinne is of their wills and in their wills which is worth the observation See Rom. 7.18 2. Men may see the difference between wishing for grace and willing of it with industry paines abstaining from appearance of evill and the like 3. That we ought to call and account of men as God doth with charitie and yet care and conscience too not calling good evill or evill good Esa 5.20 Psal 10 3. 4. Besides a weake Christian ought not to bee discomforted because of little God gives thee a name from that little because it is the better part Zach. 4.10 Qu. What is the third thing supposed in examination An. A rule for to try a thing if it bee metall presupposeth a touchstone if moist a measure as pint quart pottle weights are tryall for some things you know God throwes men into the ballances and finds them too light Dan. 5.27 Now here wee must agree to two things First that the Scripture is the onely tryall the alone rule to try men by to try I say men matters and every thing by in the Church of God this is plaine Rev. 22.18.19 see the definition of a rule Now because I would confirme this and deliver it out of the hands of Papists see these arguments 1. The testimony of God dependeth not upon the witnesse of man but the Scripture is the testimony of God 1 John 5.9 therefore needeth not man 2. That which the authority of Scripture depends upon ought to be before it surely but the Church is after the Scripture 3. The Scripture hath the properties of a rule for tryall which are these 1 independent 2 sufficient 3 plaine Secondly that all the Scripture is so that is to say both the Law and the Gospel both the old and the new testament There is distinction and difference in holy Scripture it is true thus In respect of time revealing so it is called the old and new Scripture In respect of authority proving so the Canonicall and the Apocrypha In respect of matter handling so the Law and the Gospel It is true that the Law hath his office and purpose and place as the Gospel hath his yea and even those Lawes which now under the time of the Gospel seeme to be uselesse as the Ceremoniall and Judiciall do serve excellently to shew sin by accident Qu. Doth the Scripture speake distinctly of any rule for examination An. It doth as for example 1. In things materiall or corporall Esa 44.13 there it is a rule a line a red thread a direction without which you know they cannot worke 2. In things doctrinall 2 Cor. 10.13.15 there it is the measure and whatsoever is not agreeable to it is out of square 3. In things practicall and there it is the path the road way Gods high-way for his people to walke in Gal. 6.16 and herein they find a lanterne bee it never so dark for Gods word is such Psal 119.105 Qu. Why ought wee to bee so carefull of a rule An. For many and indeed those are exceeding great reasons as for instance these 1. The comfort of it it is sweet to a Christian to think I have in my tryals looked to that rule by which I am sure the Lord will try mee 2. The conscience of it it is the evidence of sincerity to a beleever yea and his perswasion too that hee shall not bee confounded while hee hath respect unto all Gods Commandements Psal 119.6 3. Hereby wee reconcile the Law and the Gospel establishing the Law by Faith see Rom. 3.21 4. Hereby wee take hold of those hornes of the Altar for sure refuge mercy and truth together the rule the refuge the Law and the Gospel and desire to make our wayes like Gods waves Psal 25.10 Qu. What is the fourth thing supposed to bee in examination An. Such a tryall as God will have and the things to bee tryed will beare for both these must bee regarded in our examination Qu. What is the former of these An. Such a tryall as God will have is this 1. That wee may try our selves not other men that wee suspect examine judge and proceed against our owne spirits which the Scripture commends unto us as a dutie see 2 Cor. 13.5 under a danger Luk. 6.41.42 2. That wee try and proceed against that of our selves which wee know God will bee sure to try and proceed against that is to say all of our selves our words Matth. 12.37 our workes our thoughts Ier. 4.14 for such a tryall God will have Qu. What is the latter of these An. Such a tryall as the things to bee tryed will bee able to undergoe and beare that is to say a legall tryall and evangelicall For the further clearing of this point wee must know that Divines doe helpe us with a distinction 1. There is a tryall of things perfect whereby they are not made to bee better but found to bee what they are with which kind of tryall man is said to try the Lord and his word too See Mal. 3.10 Prove mee now and try mee if I will not poure you out a blessing without measure By this tryall if a man fall to try the Lord hee shall find him what hee hath declared himselfe to bee see the same place Mal. 3.6 So if a man try Gods Word he shall find it to bee the power of God c. see Psal 19.7 c. see Rom. 1.16 2. There is another tryall whereby things imperfect are so tryed that they are found to bee evill fraile faulty and sinfull and are made better and in time come to bee perfected with which kind of tryall God and his Word doe and should try men yea and with this tryall man should try himself also see Mal. 3.3 The Lord shall fine the sonnes of Levi as Gold and Silver that they may bring offerings to the Lord in righteousnesse see Heb. 4.12 From this distinction therefore I shall draw for you these conclusions 1. That no man ought to bee discouraged because new tryalls find out and doe discover new corruptions for this is
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 your selves into destruction but of grace a mightie worke of grace wrought by God at a time whereof no man that ever tasted was ignorant but knowes remembers it and admires God in it yea and can say I was a blasphemer c. but God had mercy on me so 1 Tim. 1. The 3. that it is not of yesterday to have men 1. thinke carnally and grossely of the work of our regeneration so did Nicodemus otherwise a great Scholler and a man in great place and preferment too alas it is not that sends a man to heaven the faster nay it 's well if it do not send him the faster to destruction Act. 6.9 2. Yea and scoffe and scorne at it too as many Atheists now adayes do so did the Universitie men Act. 17.18 for these men were great traders in learning but had dealt for no grace at all which is the condition of all such whatsoever they thinke of themselves which are such as Saint Paul speakes of 1 Tim. 1.7 3. And therefore to understand and not to be led by any thing in the world as example but to take courage Iosh 24.14 yea and to make conscience too of hearing the Shepheards voice and not following a stranger See Ioh. 10.5 The 4. is that thou tell others when thou art converted strengthen thy brethren when thou art recovered O seeke to pull others out of the pit O you can tell others the fearefull estatâ— of the fearelesse and secure carnall man that he that cries Peace peace where there 's no peace thâ— certaine if not sudden destruction is comming and the Lord will not bee mercifull to such aâ— one see 1 Thes 5.3 Deut. 29.19 You can tell them the comfort and joy thaâ— you had in beleeving the sweet felicitie in a comfortable walking with God and the more happinesse which is in the conquering one sinne then in committing a thousand you can discover to them the fare which Christians have aâ— their fathers table even the wine and the milke in the garden of grace to which the beloved of God are invited Can. 5.1 whereof whosoever eateth and drinketh shall never hunger and thirst more and whosoever tasteth not thereof hee may feed deliciously every day here but the time commeth and God onely knoweth how soone when hee shall not have no though hee had a heart to aske it which is impossible a drop of cold water to coole his tongue Luk. 16. The 5. is that hee that desires to know his spirituall estate doe examine prove and try himselfe by the aforegoing evidences after this manner and as is before directed Q. How shall I knew that I am in the estate of recovery A. Thus 1. Is the eye open to the mind and doth it doe that same office to thy soule which the eye doth unto the body viz. keep in the way and out of the ditch in obedience and out of sinne in the way of God out of the way of the devill 2. Why doth a Christian love feare trust God but because hee knowes the justice mercy c. in our God And they that know thy name will put their trust in thee for thou Lord hast not failed them that seek thee Psal 9.10 3. The first principle in the world before the Spirit of God moved thereon was darknesse darknesse moved upon the face of the deepe so is it in worldly men all is darknesse they love darknesse they doe the deeds of darknesse and their reward will bee the blacknesse of darknesse if God do not give them light 4. And for the convincing of our selves others of the worke of grace throughly doe as the poore blind man did draw thy argument so Ioh. 9.25 One thing I know that I was blind and now I see so I would have every one of us doe and say I was in wofull misery and hee relieved me Psal 116. and so of the rest of the particulars Of the fall of mankind and his recovery thus much bee spoken now let us to the third point which is the gratious meanes whereby this recovery may through Gods blessing bee obtained that is to say the Word and the Sacraments of our Lord Jesus Christ First of the Word of God Q. Whether all the Word of God be necessary to bee preached to the elect of God before in and after their actuall conversion A. Yes surely and if he be an approved workman which handles the same not without an especiall benefit with Gods blessing The Law for by it comes the knowledge of sinne so the Apostle I had not knowne sinne but by the Law Rom. 7.7 And the Law is our Schoolemaster to bring us to Christ Thus the other Lawes as the ceremoniall and the judiciall are usefull too for they serve to shew sinne though not directly yet by accident Col. 2.14 This was the course of old amongst the Preachers of the Gospel Gal. 3.10.13 and so it must be now Before wee preach promises wee must preach threatnings Therefore the Law is resembled to the seed the Gospel to the fruit and the preaching to the breaking up of the fallow grounds Ierem. 4.4 The Law is like the needle which pricks and enters to bring after the thread which closeth the feame rent or breach And as for preaching the Law and exact obedience thereunto even after justification of Gods people it must not be omitted for it is the rule of life Psal 119.195 hath both its coactive and directive force upon beleevers It is perpetuall because morall lasteth in the Church Militant to them to whom through Gods mercy the commandement is not grievous 1 Job 5.3 For they desire not better testimony of their love to Christ than the keeping of his commandements John 14.15 It lasteth in heaven the Church triumphant for obedience shall there continue and why should wee thinke the Law which is the rule thereof shall there bee abolished Many excellent and indeed extaticall admirations thereof read all over the 119. Psalme Qu. Vnder what consederation is the Word of God when it is the meanes unto the salvation of our soules An. It must be preached For though the reading of the Word of God hath its particular and private and indeed excellent use to them that make conscience thereof yet preaching is the ordinance of God 1 Cor. 1.21 Q. What is the thing which you call preaching A. You may take the Apostles description of his owne paines thus Act. 20.26 27. I am pure from the blood of all men for I have kept nothing back but have shewed you all the counsell of God The Ambassadours duty is to deliver the mind and will of his Master that sends him so is it the duty of the preacher Gods Ambassadour 2 Cor. 5.19.20 Qu. What is required of him that is a Preacher of the Gospell An. Foure
especiall things the first is the right dividing of the Word of God 2 Tim. 2.15 a twofold similitude there is in that one word one taken from the cutting of bread for children before whom if wee set the whole loafe they will rise hungry or it is taken from the husbandmans cutting and lopping off the superfluous branches See Matth. 24.45 and John 15. The second is a distinction betwixt the precious and the vile the cleane and uncleane a distinction betweene Sheep and Goates such a skill as the Lord complaines of the Shepheards of Israel for want of See Ezek. 34.1 2.17 The third is a holy courage boldnesse and resolution in the things of God and the worke of God and wayes of God see Jerem. 1.17 18 19. The fourth is an holy ability for consolation and satisfaction wee must bee like the Oracle of heaven like our Master Esa 61.1 not break a bruised Reed Matth. 12.20 to strengthen the weake to heale the sicke to bind up the broken to bring againe that which was driven out of the way Ezek. 34.4 Qu. What is required of him that is a hearer of the Gospel An. Two things 1. Attention which is the applying of the understanding to perceive the will of God Act. 16.14 God opened and then shee attended It is in Scripture called the seeking after God Esa 58.2 A wisedome goes or at least should goe along with it to know and approve the good will of God Rom. 12.2 yea and if the Lord please to worke this in us then wee consult not with flesh and blood but with him and his truth Gal. 1.15 16. 2. Intention which is the applying of our will to the will of the Lord our God Psal 119.106 this is called in Scripture obeying from the heart Rom. 6.17 and in regard of this the Law is said to be in the heart Psal 40.8 Such a resolution should be in the hearer as Jerem. 42.5 6. There are foure resemblances unto which the hearers of the Gospel are likened 1. To a Sponge 2. To a Water pot 3. To a Strainer 4. To a Sieve Qu. What are the workes of God upon his elect in hearing An. Very many but foure especially 1. The heart opening so Lydia Act. 16.14 2. The heart pricking so Act. 2.37 3. The taking away the vaile 2 Cor. 3.16 4. The teaching of God Joel 2.28 Qu. What are the dealings of God toward the reprobate An. In the hearing of the Word of the Gospell thus it fares with the reprobate 1. They heare but understand not see but doe not perceive Esa 6.10 2. God describes the hearing of the Gospel by the foure grounds Matth. 13. 3. Stumbling at the Word of the Gospel 1 Cor. 1.23 4. Fore-ordained thereunto 1 Pet. 2.8 Qu. Is there not some particular and peculiar work which God doth upon his people in hearing more then on other men An. Yes and it is that of which God speakes Jerem. 31.33 the inscription and writing of his Law in our hearts which work is indeed no other thing but the very finger of God ingraving in the heart as in a table his Law and our obedience thereunto Qu. What are the effects of ordinance using comfortably An. Many such as these Joy in beleeving In whom 1 Pet. 1.8 after c. yee rejoyced it is set forth Matth. 13.44 The Eunuch went on his way rejoycing Act. 8.39 And there are two both infallible and indeed inseparable companions joyned together namely sanctification of the Spirit and beleefe of the truth 2 Thes 2.13 Now for the use of this point Qu. What is the first use of this point An. An information in the true sober and evangelicall use of the Law of God which is that before and in and after conversion it bee preached unto Gods people Qu. What is the second use of this point An. An information that preaching is the soule-saving ordinance the faith-begetting meanes ordinarily as is to see Rom. 10.14 Whence these two conclusions follow 1. That the chiefe businesse of that day which is set apart for the soule to bee wrought upon I mean the Sabbath day is preaching that is the work of the day 2. That the reason why few of our people attain to measures and good degrees of grace faith and godlinesse is their despising of the meanes neglect or loathing or contempt of sound doctrine this is complained of Rom. 10.16 Qu. What is the third use An. An information when the minister is discharged and the people may be truly said to die in their sin The canon is Ezek. 13.19 Men that are wicked having once been warned and of the wrath to come and do not come in to God nor repent must die unpitied and unlamented Qu. What is the fourth use An. The Preachers dutie divided into particulars the Preachers looking-glasse wherein he may see the rule of right preaching and cutting the Evangelicall loafe amongst the Churches children Qu. What is the fifth use An. The hearers direction O you that desire to heare with profit and to do your souls some advantage in an holy ordinance looke to your guidance take your direction with you 1. Understanding 1 Cor. 10.15 2. Will must be both present 1 John 5.20 Qu. What is the sixt use An. Tryall of that great thing the maine question is here decided whether the Lord deale with me as an elect one or as a reprobate one under the meanes of grace see the tryall here plainly set forth unto you 1. Doth the Lord open my heart c. 2. Doth he passe by my spirit c. And so of the rest Qu. What is the seventh use An. The 1. Prayer of a Christian for heart-inscribing that the Lord would please with his owne finger to write 2. Practise of a Christian to observe our Lords direction in hearing him that is Christ Jesus the great Prophet Wayting on the ordinances of grace Depending on the word for all of a Christian 2 Tim. 3.16 Qu. What is the last use An. Proofe of Soul-rejoycings have wee any at all Psal 63.5 What and whence they arise Luk 10.20 Joy in heaven for the conversion of a sinner From heaven for Psal 4.6 Psal 106.4 5 6. a place worth the remembring Thus much for the first meanes the word of God now for the second meanes which is the Sacrament Qu. Do wee read of such a word in the holy Scripture as a Sacrament An. No neverthelesse wee read of something that is of equall signification that is to say a Signe Gen. 17.11 a Seale Rom. 4.11 a Figure 1 Pet. 3.21 so Heb. 8.5 it is called a Mystery too Qu. But what is a Sacrament An. An outward and visible signe of an inward spirituall grace so plainly and in that language In which description I shall look upon these particulars 1. The signe and there we shall speak of the signes that are Sacramentall and of them it will be very needfull to know 1. That in respect of the thing