God and Man. OR, A Treatise catechistical, wherein the saving knowledge of God and Man is plainly, and briefly declared, whereby such as are ignorant may be helped, to hear Sermons with profit, to read the Bible or other books with judgement, to receive the Lords Supper with comfort, to discern between truth and error, with understanding, and to give an answer to their Minister, or any other that shall ask them a reason of their faith, with readiness. Collected out of the sacred Scriptures, and the most Orthodox and best approved Divines ancient and modern, for the good of such as desire to be made wise to salvation, and heirs of eternal life. By I. B. Preacher of the Word. LONDON, Printed by N. O. for Samuel Man, and are to be sold at his shop in Paul's Churchyard, at the sign of the Swan. 1623. TO THE RIGHT Worshipful his very good Patron, Mr. Henry Hall Esquire, one of his Majesty's justices of the Peace and Quorum in the County of Kent; and to the truly Pious, and Religious Gentlewoman, Ms. jane Hall his Wife: All Felicity, Internal, Externall, Eternal. THE saying of one (Right Worshipful) is most true: a French hist. 1187. Compare vice with vice, and evil with evil: Ingratitude is the most odious and the worst. Vitium omnium b Theodoric. dom. 14. post. trin. p. 2. d. 3. Ingratum si dixeris omnia dixeris. teterrimorum teterrimum, of all foulest vices the most foul, admitting no parallel. And yet notwithstanding, it is the common vice of this vicious, and flagitious age of ours: a Gangrene that hath diffused itself fare and near. c Para. in Gen. 1970. b. Turpissima ingratitudine plerique omnes obliterare solent beneficia accepta. It is the guise of the most, with filthy ingratitude to obliterate received favours. Injuries are engraven in brass, but benefits are written upon the waters: And d Gen. 40.23. Pharaohs Butler hath but too many consorts, who remember not, but forget their josephs', their benefactors. My desire is not to be found in this list: And therefore I am bold to present you with this poor oblation. A poor present I confess to gratify them withal, to whom I am so deeply engaged. 'tis but a silly mite, I own you many talents, yea (as e Hieron. Sophron. Hierom sometime said to one) & quae possum, & quae non possum, both what I can, and what I cannot, make tender of. And such are your merits towards me, that (as f Effecisti ut viverem & morerer ingratus. Senec. lib. 2. de benef. cap. 25. Furnius once to Caesar) I must live and die ingrate. Howbeit, whatsoever it is, be pleased to vouchsafe it your favourable acceptation, as a Symbol and Testimony of my grateful mind, and dutiful respect towards you both; for your great undeserved favours. In confidence whereof (not meaning to tyre you with a tedious incult Epistle) I humbly take my leave, and rest Your Worship's most obliged, and in the Lord ever to be commanded, john Boughton. God & Man. jacob. WHat is Catechising? Benjamin. It is a plain a 1 Cor. 3.1.2. & 14.19. Nehem 8.8. familiar, and brief declaring by lively voice, of the b Heb 5.12. & 6.1. Principles of Christian Religion, out of the c Acts 18.28. & 28.23. 2 Tim. 4.2. Exod. 12 26 & 13.8. Deut. 6.6 etc. 2 Pet. 1 21. Scripture or Word of God. I. Who was the author of this form of teaching? B. Even God himself. I. Hath it been of any long continuance in the Church of God? B. Yes surely, it was diligently used in the times of the d Gal 6.6. The original word is Catechise. Heb 5 12, 13. & 6.1. 1 Pet. 3.21. Primitive Church, and in the days of the Apostles themselves: yea, even the e Gen. 19, 19 Exod 12 26. Deut. 6, 7, 8. Fathers of the first world, long before Christ's Incarnation, after this manner instructed their families, and such as were under their tuition, charge, and government. I. What profit or benefit doth there arise from this kind of teaching? B. The benefit which may be reaped hereby, is very great and manifold: 1 Pet. 3.15. For first it will enable us to give a ready answer to any man that shall ask us a reason of our Faith. Heb. 5.12. Secondly, it will greatly help us to understand, remember, and profit by the Scriptures. Our people, for the most part, are rude and uncatechised: and therefore they profit little or nothing by Sermons. A Sermon to such persons, is like a great loaf ser before a Child. M. Perk. in Gal. c. 4 v. 20. 1 Thes 5.21. Heb. 5.14. 1 john 4.1. 1 Cor. 11.29. Thirdly, to hear the Word of God preached with much more fruit and commodity to our souls, than otherwise we should do. Fourthly, to try what we hear or read, and readily to discern true Doctrine from that which is false, and erroneous. Fiftly, it will much further our due and worthy receiving the Lords Supper: to the which none ought to be admitted before they be skilled in the grounds of our holy Faith, neither without some competent knowledge thereof, can any with comfort be partaker of it, Sixtly, it is the high and ready way to bring to sound and settled knowledge; to the which, Heb. 5.11, 12. 2 Tim. 3.7. whosoever is uncatechised in the Principles of Religion, can never attain, but will be ever learning, and ever ignorant. Lastly, 1 Chron. 28.9 Deut. 17, 18. Pro. 22.6. Matth. 22.29. Acts 3.17. Rom 3.11.12. Ephes. 4.17, 18, 19 it is a sovereign preservative against all infection of error, impiety, and profaneness; and a most effectual means to maintain the purity of sound Doctrine. I. Is this exercise necessary only for children and youth? B. No, but also for men of years and aged persons, who either through their f Deut. 20.18, 19 etc. own default in their youth, or g Pro 22.6. Ephes 6.4. Gen. 18, 19 Deut. 4.10. theirs that should have seen them better brought up, are oftentimes but h 1 Cor 3.2. & 15.34. Heb. 5.11, 12. joh. 3.10. children, yea, babes in understanding, and such as have need of milk, not of strong meat, scarce knowing one foot of the way to Heaven, when almost both their feet are in the grave. I. Is it not therefore the duty of every Minister, diligently to use this holy exercise among his people, as well as Preaching? B. Yes, questionless, and greatly it is to be wished, that i Gal. 6.6. 1 Cor. 3.2. Heb. 5.12. & 6.1 all of that sacred function would make conscience constantly so to do, the neglect hereof being one main principal reason, why many of rare and most worthy gifts, though they preach often and with great zeal, yet see little or not fruit of all their travel: for who can erect a building, where k Luk. 6.48.49 & 14.29. 1 Cor. 3.10. the foundation upon which it should stand, is not first firmly laid? I. Why say you, that Catechising is a declaring of the Principles of Religion, out of the Scripture or Word of God? B. Esay 8.20. Acts 17.11. 1 Cor. 11.23. 2 Tim. 4.2, 3. Because nothing is to be delivered nor received for a Principle of Religion or true Doctrine, which hath not foundation in this Word, or is not contained therein. Scripture. I. WHat call you the Scripture or Word of God? B. All l john 5 39 Matth. 22.29. Luke 24.27. Ephes 2.20. those Books of the Old and New Testament, penned by holy m Luke 1.7. joh. 16.13. 2 Tim. 3 16. 2 Pet. 1.19 20.21. men of God, as they were moved by the Holy Ghost; commonly called the Bible. I. Which be the Canonical Books of the Old Testament? B. They may be divided into three orders. The first contains Historical books, being narrations of things done: which are, Genesis, Exodus, Leviticus, Numbers, Deuteronomie, the book of joshua, judges, Ruth, two books of Samuel, two of the Kings, two of the Chronicles, the books of Ezra, Nehemiah, Hester, and job. The second are Doctrinal books, teaching divine Doctrines and Precepts. These are the books of the Psalms, of the Proverbes, of the Preacher or Ecclesiastes, and the Song of Songs or the Canticles. The third comprehends Prophetical books, foretelling things to come, whereof some are greater: namely, the Prophecy of Esay, jeremy, whereunto belongs his Lamentation, Ezekiel and Daniel: Some smaller, to wit, Hosea, joel, Amos, Obadiah, jonah, Micah, Nahun, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi; all which were written in the Hebrew tongue. I. Which be the divine Canonical books of the New Testament? B. They are distinguished into three ranks or orders. The first contains Historical books, which are five: The Gospel of S. Matthew, Mark, Luke and john; & the Acts of the Apostles. The second is, of Epistles which are twenty one in number: one to the Romans, two to the Corinthians, one to the Galathians, one to the Ephesians, one to the Philippians, one to the Colossians, two to the Thessalonians, two to Timothy, one to Titus, one to Philemon, one to the Hebrews; of james one, of Peter two, of john three, and of jude one. The third, one only Prophetical book, called the Apocalypses or Revelation of Saint john; which books were penned in the Greek tongue. I. Are not Esdras, Tobit, judith, and the other books, commonly joined in one volume with the books before mentioned, and interiected between Malachy the last of the small Prophets, and the Gospel of Saint Matthew, parts of the Canonical Scripture and Word of God also, and of equal authority and credit with the rest mentioned? B. No surely, and therefore are not to be alleged for confirmation of any Doctrine, or grounds of our faith, though they may be profitably read for example of life, and instruction of manners. I. What reasons can you render for the proof of that you say? B. My reasons are these: First, Luke 16.29. & 24.27. 2 Pet. 1.19. Confer these Scriptures with the Preface before Ecclesiasticus and 2. Macab. 2.23. Also Malachi was the last Prophetical Writer, as may be collected by Malac. 4.5.6. because they were not written by any of the Prophets, or such as were immediately called of God. Secondly, 2 Tim. 3.16. 2 Pet. 1.21 See the Prologue before Ecclesiasticus and 2. Maccab. 2.24.25.26. unto the end of the Chapter. they came not by divine Inspiration. Thirdly, there be many o Apocryphal Ester Chap. 12.5, 6. & 15.7. compared with Canonical Ester Chap. 6.3. & 3.1.2. etc. and 5.2. Tob. 5.12. and 12.15. judith 9.2 conferred with Gen. 49.5, 6, 7. Eccles. 46. ver. last, with Reuel. 14.13. The History of Bell. ver. 31. Dan. 6.18. false and some p 2. Maccab. 12.39, 40, 41, etc. and 14.41.42. etc. judith 9.1, 2.11.13, etc. impious things contained in them. Fourthly, throughout the whole New Testament there is not so much as one Testimony to be found cited out of any of these books, either by our Saviour Christ or his Apostles, to give witness or approbation unto them. I. What Arguments are there to assure us, that those books of the Old and New Testament are the Scriptures and undoubted Word of God? B. Acts 2.16, 17. 2 Tim. 3.16. 2 Pet. 1.20.21. First, the outward testimony of themselves, for they testify of themselves that they are so. john 14 26. 1 Cor. 2.10, 11 12, 13. 1 john 2.20.27. Secondly, The inward testimony of the Holy Ghost, which doth most effectually persuade our hearts that they be divine. Thirdly, their Antiquity. Fourthly, the singular Majesty and sublimity of style, which everywhere shineth in them. 1 Mac. 1.56, 57 Fiftly, the miraculous preservation of them, against the rage and fury of adversaries. Gen 15.13.14. compared with Exod. 1.11.13, 14, etc. Chap. 7. 20. Chap. 8, 9, 10, 11, & 12. also 14.27, 28. Esay 7.14. accomplished. Mat. 1.21, 22, etc. Mich. 5.2. Mat. 2.1. Luke 2.4, 5, etc. Gen. 49.10 Luke 2, 3, etc. Gen. 12.2. Exod 1.7.12. Numb. 26.4, 5, 6, 7, etc. Gen. 3.15. Col 2.14, 15. Heb. 2.14, 15. Sixtly, the precise and wonderful accomplishment of the Prophecies therein contained, in the same manner as they were foretold, though many hundred years after, coming to pass. Seventhly, Reuel. 6.9. the constancy of the Saints and holy Martyrs of God, which have sealed the same with their blood. john. 3.2. Ex. Chap. 8, 9, 10. Acts 5.12, etc. Mark. 16.20. Heb. 2.4. Eightly, the rare miracles by which God hath confirmed the Doctrine and approved the Penners thereof to been immediately called of him. Ninthly, Ex. 32.23.24. etc. Numb. 12.1, 2, 3. & 20.11.12. Psal. 51. & 73.2, 3.13. 14. Mat. 26.69, 70. etc. john 20.25 Acts 15.39. the impartial faithfulness of the Penners of them, not sparing to record unto all succeeding ages, the faults and blemishes both of themselves and such as were nearest and dearest unto them. Tenthly, the n 1 Cor. 14.24.25. Heb 4.12. admirable power and exceeding efficacy they have in the consciences of men, o 2 Tim. 3.16. convincing, p 2 Cor. 3.6. kill, q Acts 2.37. & 24.25. terrifying and amazing some; r Psal. 19 7.8. & 119.99.100.104.105. illuminating, s Psal. 19.8. & 119.111. rejoicing, t Rom. 15.4. comforting, and u Psal. 19.7. Acts 26.18. converting others, &c, I. What are the properties of these Scriptures? B. They have their whole authority from God alone the Author of them, and not from the Church. I. How prove you this? B. Psal. 19.7. & 119.1.2.88. Esay 8.20. First, because the Scriptures are the Testimony of God; now that cannot receive authority from men, and therefore neither the Scriptures. Secondly, because the Scriptures are before the Church; for it is x Esay 2.2. Mat. 28.19. Acts 1 8.9.10. gathered, y james 1.13. 1 Pet. 1.23. regenerated, and z Acts 20.32. etc. Ephes. 4.11.12, 13. Psal. 119.9.105. Ephes. 2.20. governed by them. Thirdly, because the Church itself doth depend upon the Scriptures, and borroweth all her authority from them, being built upon the foundation of the Prophets and Apostles. I. Rehearse the second property of the Scriptures. B. All things necessary to salvation, Deut. 12.32. Psal. 19.7. 2 Tim. 3.16. Reu. 22, 18.19. both concerning faith and manners, are therein fully comprehended. I. What is the third property of the Scriptures? B. Psal. 19.7. & 119.105.130. All points or Articles of faith needful to be known unto salvation, are plainly and clearly set forth in them. 2 Cor, 4.3. 2 Pet. 1.19. I. What are we further to know concerning the Scriptures? B. That they are the only a Esay 8.20. Deut. 17.8, 9, 10 18, 19 john 5.39. Acts 17.11. judge of controversies, and rule of faith and manners. Secondly, that there is but one b Nehem. 8.8. true and genuine sense of every place of Scripture, which is the literal, expressed sometimes in proper, and sometimes in borrowed or figurative speeches. Thirdly, that they are to be interpreted c Nehem. 8.8. Luke 24.27. by and out of themselves. Fourthly, that they are d Luke 16.29. 2 Tim. 3.16. Rom. 15.4. necessary, and e Psal. 12.6. Prou. 30.5. Ps. 119.9.7 5.86.106.113.128.142.160. Mat. 22.29. john 17.17. Pro. 8.8 pure, being ᶠ free from all vanity, folly, injustice, error or falsehood in the least degree. I. For what ends and uses were the Scriptures written? B. To teach all truth and saving Doctrine, 2 Tim. 3.16, 17. Rom. 15.4. Psal. 119.23.50 81.92. to instruct in righteousness and virtue, to correct all sin and wickedness, and to comfort in all distrosses and perplexities. I. To whom doth the knowledge of the Scriptures appertain? B. Deut. 17.18, 19 Psal. 119.9. 2 Tim. 3.15. john 5.39. Deut. 6, 7, 8. Col. 3.16. To all men, of what age, condition, quality, rank or degree whatsoever. Yea, all sorts of men without exception, are bound to get the knowledge thereof. I. But how shall all men attain to knowledge and understanding of them, since they were written in Greek and Hebrew, which are languages which but a very few are acquainted with? B. They ought to be g 1 Cor. 14.18 19 Acts 2.4, 5, etc. 1 john 4.1. translated into all Languages, and h Nehem. 8.8, etc. Luke 24 27. plainly expounded to the capacities of the unlearned. I. What are we especially to learn out of the Scriptures? B. The saving knowledge of God, of Man, and of him that is both God and Man, the only and all-sufficient Saviour of mankind jesus Christ. Of God. I. IS there any God? B. Ps. 14.1. & 90.2. Esay 41.4. That there is, ever hath been, and ever shall be a God, is a thing so conspicuously apparent, that it ought not once to be called into question, especially among Christians; and the i Psal. 79 6. jerem. 10.25. cruelest death is too gentle a punishment, for any that shall deny it. I. You say true. Howbeit because there have k Diagoras. Theodorus Cyrenaeus. been and yet are many such Monsters, as fear not to deny it, let me hear what arguments you could bring, were you to deal with such an one, to convince him of this truth? B. This most glorious frame of heaven and earth, job 12.7, 8 9 Psal. 19.1. Rom. 1.20. with the innumerable multitudes of admirable creatures in them both, doth most evidently evince against all the Atheists in the world, that there must needs be some intelligent nature, of infinite wisdom and power, (which is God) from and by whom all these things should exist. For it were most absurd and absonous from reason, to think, that they either came by chance, could create themselves, or were from everlasting. Secondly, job 38.5, 6, 7, 8, etc. Mat. 6.26. A & s 14.17. the continual preservation and most wise and powerful government of the world, and all things created in the same, doth argue no less. Thirdly, all Nations the k jonah 1.5, 6. Acts 1●. 23.28 Gal, 4.8. most savage that can be named, have ever had this persuasion engraven in their hearts by light of nature, that there is a supreme Power and Deity, whom they ought to serve and adore: which most manifestly appears in this, in that all of them even the most barbarous Pagans, have ever worshipped some thing or other for their god, yea, even senseless l Ps. 115.4.5.6. etc. 135.15, etc. Dan. 5.4.23. stocks and stones, rather than they would be thought to have no god at all. Fourthly, the fearful judgements which are inflicted upon men even the greatest of them, Exod. 14.27, 28 judg. 1.4, 5, 6, 7. Dan. 4.31, 32, 33. Acts 12.23. and that such many times as do so lively resemble the sins whereby they have offended, as that they may be (as it were in Capital letters) read in their plagues: is also an undoubted argument of a Deity ruling the world, and taking notice of the actions done by men. Gen. 4.14. Dan. 5.5, 6. Mat 27.3, 4, 5. Rom. 2.15. Humane Histories abound with examples of this kind. Theodorick King of Goths, Nero, Caligula, Richard the third of this Kingdom, etc. Fiftly, the insufferable terrors of conscience, those hellish twitchings and tortures, wherewith the wicked of this world, even those of highest place, and such as have therefore no cause to fear any man whatsoever, are often tormented, and racked, for their crimes even in secret committed. This must needs be an argument invincible to prove the certainty of a God, before whose tribunal they must one day be convented, to answer and receive sentence of deserved punishment for their wickedness. I. What is God? B. What God is in his divine Essence and nature, john 1.18. job. 11.7. 1 Cor. 2.10.11. it passeth the capacities of all the men in the world either to express or conceive, only what manner of one he is, he hath revealed in his Word, out of which some description may be given of him, to distinguish him from all false and feigned gods and all creatures, but no true and perfect definition. I. How may he be described? B. Thus: God is an m Psal 90.2. uncreated n john 4.24. Spirit, o Exod. 3.14. Rom. 11.36. having his being of himself, most p Deut. 6.4. simple, q Mat. 5. & last. perfect, r Ps. 139.7, 8, &c infinite, s Reuel. 1.8. eternal, t james 1.17. immutable, u 1 Tim. 6.16. immortal, x Gen 17.1. omnipotent, y 1 john 3.20. omniscicient, most z Psal. 147.5. wise, a Psal. 33.5. good, b Exod. 34.6. gracious, c john 3.16 loving, d Psal. 86.15. patiented, e Luke 6.36. merciful, f Levit. 11.44. holy, g Reu. 6.10. true, h Gen. 18.25.11.1. just, i Ephes. 1.11. free and k Psal. 104.1. glorious, the l Gen. 1.1.2, 3, etc. Creator, m Mat. 6.26.30. & 10 29, 30. Governor and n Psal. 36.6. Acts 17.25.28. Preserver of Heaven and earth, and of all things in them, visible and invisible. I How many Gods be there? B. 1 Cor 8.4, 5, 6. Gal. 3.20. 1 Tim 2.5. No more but one only. I. What reasons can you give beside Scripture, to prove the oneness or unity of God? B. There can be but one thing most perfect, but one omnipotent, one omnipresent, one all-sufficient, one first, last, and chiefest good. But God is all and every of these, therefore it is impossible that there should be more than one only. Besides, many Heathens by light of nature have seen and acknowledged this truth. I. 2 Cor. 1. ● & 13, 14. 1 jobn 3.7. But the Scripture makes mention in many places of three; namely, the Father, the Son, and the Holy Ghost, and affirms each of them to be God; it seems therefore that there are three Gods, and not one, as you affirm? B. It is true indeed, that, as the Scripture witnesseth, every one of these you have named, both the Father, the Son, and the Holy Ghost, are very God; yet notwithstanding, they are not three but one God. B. How can they be three and yet but one? B. They are three in persons, Gen. 1.26. & 3 22. Mat. 28.19. & 3.16.17. & 15.26. but one and no more in essence. I. But if there be three persons among men propounded, whereof every one is a man; as for instance, Peter, james and john: can it be truly affirmed of them all, that they are but one man? B. No. But we must beware of measuring the profound things of God, by the leaden rules of man's hollow reason, especially this Trinity in Unity, and Unity in Trinity, which of all other, is a mystery of mysteries, and a secret to be adored, but not curiously inquired into. I. You said that God is one in essence, and three in persons; tell me what these words import? B. Exod. 3.14. Psal 9●. 2. Rom. 1.20. The Offence of God, is the Deity or Godhead itself, by which, God from and by himself absolutely is, and existeth, and is distinguished from all other things whatsoever. I. What is a person of the Deity? B. Heb. 1.3. john 1.1 & 5.19.37. & 14.9. 16. Col. 2.9. It is a subsistence in the divine Essence, having in it by nature the whole Godhead or divine Essence, but distinct from the other persons, by a peculiar and incommunicable property. I. How many persons are there in the Godhead? B. p Mat. 28.19. 1 john. 5.7. Three, neither more nor fewer; and those truly and really q john 1.14.18.32, 33, 34. & 5.17, 18, 19 Rom. 8.11. distinct one from another, the Father, the Son, and the Holy Ghost. I. What is the Father? B. The r Mat. 28.19. 1 joh. 5.7. first person of the Deity, having original of none, existing from himself, and not from any other, who of s john 1.14. himself, from t Pro. 8.22, 23. john. 1.1, 2, 3. & 8.58. everlasting hath u Psal. 2.7. Heb. 1.5. begotten his x john 1.14.18 & 3.16.18. only Son, and y joh. 14.26. joh 15.26. together with his Son, sendeth forth the Holy Ghost. I. Why is he called the Father? B. First, in respect of Christ, who is his z Heb. 1.2. Mat. 3.17. Son by nature. Secondly, of the faithful, who are all his a Ephes. 1.5. Rom. 8.14, 15. Sons by grace of adoption. I. What is the Son? B. He is the b Pro. 8.22.23. & 5.26. Mat. 11.27. second person of the Deity, that in the c john 10.30. & 17.21, 22. unity of Essence, is from all d Pro. 8.22, 23. eternity e Heb. 1.3.5. begotten of the f Rom 8.32. substance of the Father, and together with g john 15.26. Rom. 8.9. him, sendeth forth the Holy Ghost, and so hath done from everlasting. I. Why is he called the Son? B. Because he is begotten of the substance of God the Father. Heb. 1.3. Phillip 2.6. I. Why is he called the Word? B. First, because nothing in the world serveth so fitly, to resemble and shadow forth unto us the manner of his eternal generation of his Father's substance, as doth the conceiving of a word in the mind of man. Secondly, john 1.18. because as men reveal their minds one towards another by their words: so the Father from the beginning of the world, hath revealed his mind and will concerning man's duty and salvation by his Son jesus Christ. Acts 10.43. Luke 24.27. john 5.39.46. Thirdly, because he is the main and principal subject of the whole written word of God. I. What is the manner of his eternal generation? B. Deut. 29.29. This is a mystery that cannot be comprehended, and therefore may not be pried into by the dim eye of humane reason. I. How prove you that the Son is God? B. The g He is called God, Esay 9.6 Tit. 2.13. Lord, Rom. 6.8.9. Lord of glory, 1 Cor. 2.8 Prince of the King of the earth, Reuel. 1.5. King of Kings, Lord of Lords, Reuel. 19.16. Lord of all, Acts 10.36. The Prince of Life, Acts 3.15. judge of quick and dead, Acts 10.42. He is also called Gods own Son, Rom. 8.32. and his only begotten Son, john 3.16, etc. names or titles, the essential h He is said to be infinite, Mat. 28.20. Eternal, john. 1.1. Revel 1.11. Immutable, Heb. 1.10, 11, 12. Omnipotent, Reuel. 1.8. Omniscient, john 21.17, etc. Of most free power, Mat. 10. and 5.21. properties, i We are to believe and trust in him, john 3.14, 15, 16. To pray to him for things we need, Acts 7.57.60. 1 Cor. ●, 2. To be baptised in his Name, Mat 28.19. Acts 2.38. To give him thankes for benefits received, 1 Tim. 1.12. The Angels themselves worship him, Heb. 1.16. honour, works k First, the Creation of the world is ascribed to him. john 1.3. Colos. 1.16. Secondly, the preserving and governing the same, john 5.17. Colos. 1.17. Thirdly, working of true miracles, Mark. 16.20. Acts 3.6, 7. Fourthly, institution of baptism, Mat. 28.18, 19 Fiftly, institution of the holy Supper, Mat. 26.26. Mark. 14.23, etc. Sixtly, Redemption of the world. Mat. 1.21. Luke 2.11. Seventhly, Regeneration, Mat 3.11. john 1.33. Eightly, justification, Esay 53.11. Ninthly, Remission of sins. Mat. 9.6. Tenthly, raising of the Dead, john 5.21.22, 23. & 6.39, 40. Eleventh, judging the world, john 5.22 23. Rom. 14.9, 10, 11. Twelfthly, giving eternal life, john 10.27, 28, 30. Phil. 3.20.21. and actions of God are attributed to him in Scripture. I. What is the Holy Ghost? B. The l Mat. 28.19. third m job 33.4. Acts 20.28. Person of the Trinity, eternally n john 14.26. & 15.26. Gal. 4.6. proceeding from the Father and the Son. I. What is the manner of the proceeding of the Holy Ghost? B. This is as the generation of the Son, a secret inconceivable. I. Is there any difference between the generation of the Son, and the proceeding of the Holy Ghost? B. Yes doubtless, there is some difference between them, but what it is, Rom 11.33. is one of the unsearchable things of God, and a way of his past finding out. I. What reasons have you to prove the Holy Ghost to be God? B. The o He is called God, 2 Sam. 23 2, 3. Acts 5.3, 4. names, titles, essential p He is eternal, Gen. 1.2. Infinite, Psal. 139.7, 8. Omniscient, Esay 11.2. john 16.13. Omnipotent, Esay 11.2. properties, q We are baptised in his Name. Mat. 28.19. honour, r It is affirmed of him, that he created the world, Gen. 1, 2, 3. job 26.13. He preserves the same, Gen 1, 2. Governs it, Act. 16.6. Rom. 16.25. Works miracles, 1 Cor. 12.4.10. Calls Prophets and Ministers, Act. 13.2 & 20.28. Reveals God's will, etc. john 14.26. 1 Cor. 2.9, 10. Distributes divine gifts at his pleasure, 1 Cor. 12.11. Leads into all truth, john 16.13. Foreshows things to come, john 16.13. & 11.28. Regenerates, john 3.5. Gal. 5.22. Comforts, john 14.28. Acts 9.5. justifies, 1 Cor. 6.11. works and operations of God, are attributed to him, as well as to the Father or the Son in Scripture. I. Why is the Holy Ghost called Spirit, more than the Father, or the Son, since they are Spirits as well as he? B. He is termed Spirit, not only because of his spiritual nature, which is equally common to all the three persons, but for that he is spired and (as it were) breathed forth from the Father and the Son, he proceeding from them both. I. Why is this title (holy) given to him, more than to the other Persons, who are of no less purity and holiness than himself? B. 1 Cor. 6.11. 2 Thes. 2.13. 1 Pet. 1.12. Because he immediately sanctifies the elect and children of God. I. What things are common to these three Persons? B. The Essence, all s As Eternity, Immensity, Immutability, Omnipotency, etc. the essential properties, and outward t As Creation, Preservation. works of the Deity, respecting the creatures. I. How are they distinguished among themselves? B. First, by their names, the first person being called the Father; Mat 28, 29. the second, the Son; and the third, the Holy Ghost. Secondly, by their order; for the Father is the first Person, because he is the fountain of the Divinity of the Son and of the Holy Ghost. The Son is the second Person, because the Deity is communicated unto him of the Father, by an incomprehensible generation. The Holy Ghost is the third Person, Mat. 28.19. 1 john. 5.7. because the Deity is communicated unto him from the Father and the Son, by an incomprehensible spiration, I. Is not then one of these Persons before another? B. Yes, in manner of existence, but not in time; there is an order among them, but no priority or inequality, but they are all Coessential, coeternal and Coequal. I. Is not this order of Persons kept also in their outward works? B. john 1.3. & 14. 2●. & 15.26. & ● 19 Col. 1.16. Heb. 1.2. It is so; for though all outward works are done by the common will and operation of the whole Trinity, yet so as the Father of himself, worketh by the Son and the Holy Ghost; the Son from the Father, by the Holy Ghost; the Holy Ghost from the Father and the Son. I. How are these three Persons distinguished among themselves? B. By an internal incommunicable property. I. What is the incommunicable property of the Father? B. That he being of none, hath from everlasting begotten his Son consubstantial to himself. I. What is the incommunicable property of the Son? B. That he is begotten of the Father from all eternity, by an incomprehensible and unspeakable generation. I. What is the incommunicable property of the Holy Ghost? B. That from all eternity he proceedeth from the Father and the Son. I. What are we further bound to know out of the Scripture, concerning God? B. His Works, especially, his Predestination, Creation, and Providence. Of Predestination. I. IS there any Predestination? Mat. 20.16. john 10.26. 28 29. Ephes. 1.4.11. jude 4. B. Yes certainly, the Scripture in many places teacheth us so. I. Ought the Doctrine of Predestination to be taught? B. Yea surely. First, because it is a thing u Deut. 29.29. Rom. 15.4. revealed in Scripture. Secondly, it makes much for the x Rom. 9.22, 23 Ephes. 1.6.12. illustration of God's glory. Thirdly, for the y 1 Thes. 5 9, 10, 11. Luke 10.20. 2 Tim. 2 19 consolation of the faithful: and fourthly, for stirring them up to z Rom. 12.12. Ephes. 1, 2, 3, 4. thankfulness to God in word and deed. I. What is predestination? B. It is the a Ephes. 1.4. 2 Thes. 2.13. 2 Tim. 1.9. eternal, b Rom. 9.11.15 18.20. etc. Ephes. 1.5. free, c Rom 11.33. 1 Cor. 1.25. wise, d Mal. 3.6. Rom. 11.29. immutable, and most e Deut. 32.4. Gen. 18.25. just f 1 Thes. 5.9. Rom. 9.11. decree of God, whereby, before g Ephes. 1.4. jude 4. the foundations of the world were laid, he hath h Rom. 9.22, 33. 1 Pet 2.8. appointed all men to an everlasting i Psal. 16.11. Mat. 25 46. estate, either of happiness or k 2 Thes. 1.9 Reuel. 14.11. misery, to the glory of l Rom. 9.17.22.23. Ephes. 1.6.12. his mercy and justice. I. What be the parts of Predestination? B. Rom. 9.23.20. 1 Thes. 5 9 Two, Election, and Reprobation. I. What is Election? B. It is the decree of God, whereby he hath k Rom 8.30. Ephes. 1.4. ordained some men to everlasting life, and the l Rom. 8.30. 2 Thes 2.13. means that bring thereunto, for the glory of his m Rom 9.23. Ephes. 1.6.12. grace and mercy I Why did God elect some to life? B. Rom. 9.15, 16. 18, etc. & 11.5. Luke 13.32. Only for the mere good pleasure of his will. I. Did he not elect men for their foreseen faith and works? B. No. n Rom. 9.16. For election is the cause of o Acts 13.48. Tit. 1.1. faith and p Rom. 8.29. Ephes. 1.4.2.10 works, in whomsoever have them. I. Are not all men elect? B. No. Mat. 20.16. john 13.18. Rom. 11.7. For then there should be no election at all. I. Can the Elect be certain that they are predestinated to eternal life? B. They q Luke 10.20. Rom. 8.16 38. etc. 2 Tim. 4.8. can, and aught to be, r 2 Cor 13.5. 2 Pet. 1.10. giving all diligence to make their election sure. I. What are the signs of an elect vessel, whereby one may be infallibly assured that he is such an one? B. The undoubted fignes hereof are s Acts 13.48. 2 Thes. 2.13. Tit. 1.1. faith and constant t Ephes. 1.4. Mat. 10.22. 1 Cor. 15.58. holiness of life, which whosoever are in truth endued withal, may, yea and aught to be as certainly persuaded of their election, as if God by some extraordinary revelation, or by his own voice from heaven, should make known the same unto them. I. What if a man find not these graces in himself? B. He is not therefore to despair of his salvation, or to judge himself a Reprobate and castaway, u Rom. 10.8. 1 Cor. 3.5. john 15.3. Acts 26. ●8. but must diligently labour in the use of the means ordained of God, that they may be wrought in him, remembering that God calls at x Mat. 20.1, 2, 3, 4, etc. Luke 23.40, 41 42. all hours. I. Tell me now what is Reprobation? B. It is the decree y Rom. 9.18.21 22. 1 Pet. 2.8. 2 Tim. 2.20. of God, whereby he hath from all eternity ordained, not to have mercy on some men and women in Christ, nor to make them z Mat. 11.25. Acts 13.48. john 8.47. partakers of the means of salvation, but to pass them by, a john 8.21.24 leave them in their sin, and for them justly to condemn them to perpetual torments in Hell, b Pro. 16.4. Rom. 9.17.23. for the glory of his power and justice. I. What is the moving cause of Reprobation? B. Rom. 9.18, 19, 20. Ephes. 1.11. None other but the good pleasure of Gods Will. I. Were not foreseen Infidelity and other sins, the cause why some are Reprobates? B. No. God c john 3.18.36 john 16.9. Mark. 16.16. condemns none but for their infidelity and d john 8.21.24 Rom. 2.8. & 6. 3●. etc. sin: but these were not the causes of his reprobating any; for than none should have been Elect, but all Reprobates, in as much, as he foresaw all men of e Psal. 51.5. Rom. 6.17.20. & 3.9, 10, etc. Ephes. 2.1, 2, 3. themselves, would be alike unbeléevers and sinful. I. But will not this argue God of injustice, for his will sake to reprobate men? B. No. Gen. 18.25. Nehem. 9.33. Rom. 9.14. Because whatsoever God wills, is therefore just, because he wils it: his will being the supreme rule of all justice and righteousness. I. Is there a certain and definite number of Elect and Reprobate? B. Yea undoubtedly, john 13.18. & 10.3.14.27. 2 Tim. 2.19. with God there is, so as the same can neither been augmented nor diminished, or he which is once Elect become a Reprobate, nor any Reprobate of the Elect. But to us men, the number both of the one and the other is altogether unknown. I. Which number is the greatest, of the Elect, or of the Reprobate? B. The number of the Elect, considered in themselves is very f Mat. 8.11. & 20.28. Reuel. 7.9. great; but in comparison of the Reprobate, and such as shall be damned, it is but g Luke 12.32. small and little. I. Are the Elect so certain of salvation, as that they cannot perish; and on the contrary, the Reprobate of damnation, as that none of them can be saved? B. Yes assuredly, it is impossible for any one of Gods h Mat. 24.24. john 10.27, 28, 29. 2 Tim. 2.19, chosen to miss of eternal life, or so much as i Reuel. 20.15. & 21.27. one reprobate to escape everlasting death. I. But will it not follow, if the case be so, that neither the Elect can perish, nor the Reprobate be saved whatsoever they do, that it matters not then how men live, or demean themselves in this world? B. God predestinates none to the end, but he predestinates them also to the means conducting to that end. No. God forbidden that any should make such a heilish and devilish conclusion, from so divine and heavenly a doctrine. For it is most certain, that whomsoever God hath elected, he purifies their hearts by k Acts 15.9.26.18. faith, and l 1 Cor. 1.30. & 6.11. 2 Thes. 2.13. so sanctifies them by his renewing spirit, at the time of their effectual calling, as that afterwards they m Rom. 6.4, 5, 6.14. & 8.1. Ephes. 1.4. cannot but lead an holy and godly life, and n jer. 32.40. Phil. 1.6. persever so to do unto the end. And as for the Reprobate, God so leaves them to their own o Psal. 81.12. Acts 14.16. Rom. 1.24.26. corruption, and to the will of p Rom. 11.8. Ephes. 2.2. 2 Tim. 2.26. Satan the tempter, as that they q jer. 13.23. Mat. 7.16, 17, 18. john 8.34.45. cannot but live and continue in infidelity and sin, till their dying day. I. What is the inference than that men should make from the certainty of the Elects salvation, and the Reprobates damnation? B. Surely this, which is clean contrary to the other; namely, That it stands every man and woman upon to endeavour with all their power, to avoid sin, and to walk in holiness and righteousness before God, and so resolve with themselves at all times to do, that by this means they may get assurance to their souls that they are of the number of God's Elect, whose salvation is so sure; and not of the Reprobate whose damnation is so unavoidable: an holy and unblameable conversation being the r 2 Pet. 1.10. Ephes. 1.4. mark whereby the one is discerned from the other, as also the s Pro. 10.17. & 12.28. & 15.24. means and way to attain everlasting life. Of Creation. I. WHat is Creation, the second special work of God (as you affirmed) that we are to inform ourselves of out of the Scriptures? B. It is a most t Esay. 40.26. Rom. 1.20. powerful u Gen. 2.2. work of x Esay 44.24. job 38 4, 5, 6. etc. 1 Cor. 8.6. God the Father, the y john 1.3. Col. 1.13. Son, and the z Gen. 1.1.26. job 35.10. Holy Ghost, by which in the a Gen. 1.1. Pro. 8.22, 23. john 1.1, etc. beginning, in the b Gen. 1. Gen. 2.1, 2, 3. space of six days, by his c Gen. 1.3.6, etc. Ps. 148.5. Word only, out of d Pro. 8.22, 23. Rom. 4.17. Heb. 11.3. nothing, he made the e Psal. 19.1.103.22. Pro. 16.4. Heavens and the earth, with all things in them visible and invisible; to the f Rom. 11.36. Reuel. 4.10, 11. praise of his infinite power, wisdom and goodness. I. How did God create all things? B. Gen. 1.31. Excéeding good. I. How can it be said that God made all things exceeding good, since we see that there are so many noisome, venomous and hurtful beasts, herbs, and other things in the world, as also wicked and unclean spirits, nam●●, the Devils? B. No creatures were hurtful by God's creation, but they became so by the e Gen. 1.17. sin of man, for a punishment to him for the same. And as touching the f jude 6. john 8.44. 2 Pet. 2.4. Devils, God made them good, holy and happy, but of their own will they rebelling against God, fell from that excellent estate they received by Creation, and so became evil, etc. as they are. I. You said that God created the world with the creatures therein, in the space of six days; tell me what he created the first day? B. The earth, waters and light. Gen. 1, 2, 3, etc. I. Which were the works of the second day? B. The firmament, and the division of the waters under the firmament from them above the firmament. Gen. 1.6, 7, 8, 9 I. What made he the third day? B. The third day he collected the waters under the firmament into one place which he called Sea, Gen. 1.9, 10, 11 12, 13. dried the earth, and made all sorts of herbs and trees upon the same. I. What did God create the fourth day? B. The Sun, Moon and Stars, and that for these purposes; namely, Gen. 1.14.15. that they might divide the day from the night, be for signs and seasons, days and years, and give light to the earth both by day and night. I. What did God create the fifth day? B. Gen. 1.21, 22, 23. All kinds of Fishes and Birds. I. What did God create the sixth and last day? B. Gen. 1.24.25, etc. All manner of beasts, cattles and creeping things, and last of all man, of the g Gen. 2.7: dust of the earth. I. In which of these days were the Angels created? B. It is most certain they were created in one of them, Gen. 2.1.2. Col. 1.16. 1 Kings 22.19. but in which, is not revealed; howbeit it is most probable that they were created the first day together with the Heavens, the place of their abode. I. Why doth not Moses express the time of their creation, as well as of all other things? B. Because his purpose and project was, only to entreat of the visible creatures, and such as are subject to our senses. Of the Angels. I. NOw we are fallen into the mention of Angels; tell me what are Angels? B. They are h Mat. 22.30. Luke 20.30. immortal i 1 Kings 22.21 Psal. 104.4. Spirits, or spiritual k Dan. 7.10. substances, free l Mat. 18.10. from bodies, of exceeding m 2 Kin. 19.35. Esay 37.36. power, n 2 Sam. 14.17.20. wisdom, and o 2 Kings 19.35. Esay 6.2. agility, p Gen. 2.12. Col. 1.16. created after the q job 1.6.2.1. Mat. 22.30.25.31. image of God, to minister r Psal. 104 4. Psal. 103 21. to him, and men his s 1 Kings 19.5. Heb. 1.14. children. I. How many sorts of Angels are there? B. Two. Good and bad. I. What are the good Angels? B. The good Angels are those t 1 Tim. 5.21. Elect spirits in u Mat. 18.10.22.30.24.36. heaven, x Mat. 25.31. Luke 9 ●6. which by the grace of God continued in the truth and integrity, in which they were created; and by the same grace are so confirmed in that estate, as that now they y Mat. 18.20. & 22.30. cannot fall from it, but are for ever blessed. I. What are the actions of the good Angels? B. With all z job 1.6. & 2.1. Mat. 6.10. & 18.10. readiness and cheerful willingness to a Psal. 103.20. Dan. 7.10. obey and serve God, and b Psal. 103.20.21.148.2. Esay 6.3. celebrate his praises; to c Gen. 19.12, 13. Dan. 9.21, 22. & 10, 11, 12, etc. instruct, d Gen. 19.16.28.12.15. 2 King. 6.16, 17 19.35. Psal. 34 7. preserve, keep, defend, e 2 Sam 24.16 17. Luke 1.20. correct and f Gen. 21.17.18. Luke 1 30.22.43. comfort the faithful: in the hour of death to convey their g Luke 16.22. souls into the Kingdom of Heaven, and in the day of judgement, to h Mat. 24.31. Mark 13.27. gather them together, from the four Winds, from one end of the heavens to the other. Lastly, in respect of the wicked, to i Gen. 19.12.17. Exod. 12.29. plague and punish them in this life, and at the last day to separate k Mark 13.41. them from the Elect, and l Mat. 13.42. cast them into everlasting fire. I. Dan. 7.10. 2 Kings 6.16, 17. Psal 103.20, 21 Are there many of these good Angels? B. Yea, innumerable multitudes. I. What are the evil Angels? B. They are those m 1 Tim 3.2. reprobate infernal n Luke 8.31. 2 Pet. 2.4. spirits, commonly called the o Luk. 4 2 8.12 Heb. 2.14. james 4.7. Devils, which p 2 Pet. 2 4. jude 6. stood not in the truth and integrity they were created in, but of their own will fell from the same, and so of good became evil, and of happy most unhappy and miserable, being q Mat. 13.28, 29 1 Cor. 10.21. 2 Cor. 6.15. irreconciliable enemies to God, and he to them. I. When did they fall? B. The Scriptures expresses not the time of their defection, Gen. 3 1, 2 etc. 1 john 8.44. john 3.8. only this is evident by them, that it was before the fall of our first parents, Adam and Eve, even in the beginning of the world. I. What was their sin? B. The Scripture peculiarly doth not define this neither. I. What are their actions? B. Continually to r Zach. 3.1. Mat. 4.9.13.28 29. Therefore he is called Satan, job 1.6 12 & 2.1.6 and often else where. hate, oppose and resist God; to s 1 Chron. 21.1 Gen 3 15. 1 Pet. 5.8. Reuel. 12.7.10.13, 14. In this respect also, is he so often in Scripture called Satan, which signifies an enemy or adversary malign, persesecute and t job 1.9.11. & 2.5 Revel 12 9, 10. hence so frequently termed Devils. falsely accuse his children; to u Mat. 13.19. 1 Thes. 2.18. hinder (what lies in them) all good, x Gen. 3.1, 2, 3, etc. Mat 4.3, 4. The tempter, Mat. 4.3. 1 Thes. 3 5. solicit to all evil, y job 1.7. & 2.2. 1 Pet. 5.8. ever to be labouring how to bring men to perdition and destruction; to z Ephes. 2.2. 2 Tim. 2.26. work mightily in the wicked, carrying them headlong into all manner of sins, to plague a judg. 9.23. 1 Sam. 16.14, 15. them in this life, to b Luke 12.20. carry their souls when they die into Hell, and there for ever to torment them. I. What doth the Scripture further reveal unto us concerning these evil Angels or Devils? B. That they are almost c Mat. 8.30.12 45. Reuel. 1●. 7. infinite for number, exceeding d Reuel. 12.4.12.17. malicious, e job 1.13, 14, 15, etc. & 2.7. Mat. 15.22. Therefore called Dragon, Reuel. 12.3, etc. and 16.13. & 22. and Lion, 1 Pet. 5.8. cruel, f Gen 3.12. etc. 2 Cor. 2.11. & 11.3. Hence called Serpent, and old and crooked Serpent, Esay. 27.1. Reuel. 12.9.14, 15, 20.2. Therefore called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise, learned, skilful, expert, etc. Mat. 8.31. Revel 16.14.18.2. as elsewhere often. subtle, g Gen. 3.1, 2, etc. 1 Kings 22.22, 23. false, h Mat. 10.1.12 43. filthy, i Mat. 6.13. Ephes. 6.12.16. wicked, and k 2 Pet. 2.4. jude 6. everlastingly condemned without the least hope of redemption. I. What think you of their power? B. That it is l job. 1.16.19.2.7. Ephes. 2.2. Therefore called a strong men, Mat. 12.29. and Lion, 1 Pet. 5 8. and Dragon, Reuel. 12.3, 4. and Leviathan, Esay. 27.1. and Prince of the world, john 12.31 14.30.16.11. and the God of the world, 2 Cor. 4.4. wonderful great, yet so m job 1.12.2.5, 6. 1 Kings 22.21, 22. Mat. 8.31, 32. Reuel. 7.2. limited and restrained, as they cannot do what they would, nor the least thing of all without the will and permission of God: and therefore (which is a singular comfort to all the Saints) it is impossible that they should ever prejudice the n Mat. 24.24. Luke 22.31, 32 salvation of any of God's Elect; yea, or do them so much as the o job 1 12.2.6, 7. Mark 5.12, 13. least evil in any kind, which God their heavenly Father will not have befall them. Of Providence. I. WHat is the third work of God, which you said we are especially to learn out of the Scriptures, namely, his Providence? B. The providence of God is a most p Heb. 1.3. powerful action of God, whereby according to his q Ephes. 1.4. 1 Cor. 2.6, 7. eternal, r Psal. 147.5. Rom. 11.33. most wise, s 2 Chron. 19.7 Nehem. 9.33. just, and t Psal. 33.11. Heb. 6.17. immutable u jer. 50.45. Acts 2.23. decree, he x Psal. 36.6.40.2. Acts 17.25.28. preserves, y Psal. 104.14.27, 28. Mat. 6.26.28, 29.30. cares for, and z Pro. 16.33. Mat. 10.29, 30. governs the whole world, all and every thing in the same, together with their a Gen. 26.50.19, 20. actions, disposing all to their foreappointed ends, for his own b Exod. 9.16. Rom. 9.22, 23. glory, and the c Gen. 45.7.50.19.20. Rom. 8.18. salvation of the Elect. I. Are the sinful and wicked actions of men disposed and governed also by the providence of God? B. Yes d Gen. 45.5. Acts 12.23. & 4 28. certainly, for being omnipotent, it is c Rom. 9.9. Ephes. 1.11. impossible that any thing should come to pass which he will not have to be. I. But will not this make God to be the cause and author of sin? B. No. For he f Rom 9.14. james 1.13. cannot sinne himself, neither doth he g Deut. 18.12. Psal. 5.5, 6, 7. Esay 1.13, 14. etc. and 66.3, 4, etc. will, approve or command sin; neither tempt, persuade, allure, help, provoke or compel unto it, nor yet instils wickedness into any, but forbids, extremely hates, detests and h Deut. 28.15, etc. Levit. 26.14, 15, etc. punishes the same. Only the i Acts 17, 18. Ephes. 1.11. action, and as it tendeth to, or hath some k Gen. 45.5. & 50.19, 20. Acts 4.27, 28 good adjoined with it, is from God but the l james 1.13, 14, 15. 1 john 2.16. evil and sinfulness thereof, is from the wicked will of man, m Gen. 20.6. Psal. 119.10. destituted of God's grace, and given over to his n Psal. 81.12. Rom. ●. 24.26. own corrupt lusts, and the power of Satan the tempter. o Ephes. 2.2. 2 Tim. 2.26. Of Man. I. WHat are we to learn out of the Scriptures, concerning man? B. His fourfold estate or condition. Of confection, defection, refection, perfection. First, of innocence by creation. Secondly, of misery by his fall. Thirdly, of grace by jesus Christ. And lastly, of glory, being immediately after death in his soul, & consummate both in body and soul again reunited after the general resurrection. I. Who were the first parents of all mankind? B. Their names were Adam and Eue. Gen. 2.20 & 3.20. 1 Tim. 2.13. I. Of what parts did they consist? B. Of a body, Gen. 2.7. Mat. 20.28. and an immortal soul. I. Of what matter was the body of Adam form? Gen. 2.7. Eccles. 12.7. Gen. 2.21, 22, 23. 1 Cor. 11.8. Gen. 2 7. Zach. 12.1. B. Of the dust of the ground. I. Of what was Eve's body form? B. Of one of Adam's ribs. I. Whereof were their souls made? B. God inspired them of nothing. I. How may the soul of man be described? B. Thus. The soul is an p Gen. 2.7. Mat. 10.28. immortal q Eccles. 12.7. Acts 7.59. spirit, or a spiritual substance, endued with r Gen. 2.20. Nehem. 8.8. understanding, s Deut. 15.15. Eccles. 12.1. memory, t Rom. 2.15. Heb. 13.18. conscience, u john 8.44. Rom. 7.19.21. will, and x Deut. 6.5. 1 Sam. 1.10.15. Mat. 26.38. Luke 1.47. affections, y Gen. 2.7. Eccles. 12.7. Esay 57.16. created out of nothing, and immediately infused of God into the body, to z Gen. 2.7. Acts 5.5.10. quicken it, fit it for actions, and together with the same, to make the a Gen. 46.26. Exod. 1.5. person of a man. Of man's first estate of Innocence by Creation. I. IN what estate were our first Parents created? B. Gen. 1.27. Psal. 8.5.49.20. In a most glorious and happy condition, even according to the image of God himself. I. In what respects were they created after God's image? B. First, in b Gen 2.7. Zach. 12.1. Exod. 1.5. Acts 7.14.59. respect of their souls, in that as God is, so are they, of a spiritual, simple, intelligible, incorporeal, immortal, invisible nature; also as he is but one in Essence, yet diverse in persons, so the soul of man is but one, yet having sundry faculties. Secondly, Gen. 2.19, 20.23. 1 Chron. 28.9. Rom. 1.19.20.21. & 2.15. Col. 3.10. in respect of the divine gifts and graces they were adorned with, to wit, singular wisdom, and knowledge, so that they rigthly and perfectly knew both themselves and God their Creator, as also his will and works, even the several natures, dispositions and properties of all his creatures. Deut. 6.5. Eccle●. 7.31. Mat. 22.37 38, 39 Ephes. 4.24. Also perfect righteousnes●e and holiness, so that neither in their minds they did conceive, neither in their hearts desire, nor with the members of their body's act or commit (during the time of their integrity) any thing, but that which was most consonant and agreeable to the will of God their maker. Thirdly, in respect of their dignity, Gen. 1.28. & 9.2. Psal. 8.6. in that they had sovereignty and lordship given them over all other creatures I. In what other things did their happiness consist? B. First, Gen. 1.28. in that the love and favour of God was set upon them. Gen. 1.28, 29. Ephes. 4.18. Secondly, in that blessed communion and fellowship they had continually with him. Thirdly, in their bodies, which were endued with perfect health, Gen. 1.31. & 2.25. & 9.2. Psal. 8.5. & 49.20. 1 Cor. 12.23. strength, agility, impassibility, immortality, with a princely majesty, most incomparable beauty, and in a word, with all perfections that might give grace or glory to them; the image of God (though properly seated in their souls, yet) illustrating and most gloriously shining in their bodies also by the effects thereof. Gen. 2.8. Fourthly, in the place of their abode, which was Paradise, where they enjoyed an heaven upon earth, even whatsoever might give content or delight. Gen. 3.17.19. Fifthly, in that their labour was without any the least pain, grief or wearisomeness that can be imagined. Of Man's estate of misery by his fall. I. DId they continue in this glorious and happy estate? B. No alas, they did not, Gen. 3.1, 2, etc. Psal. 49.20. but soon lost the same, and fell away from God that had given it them. I. How came that to pass? B. By their voluntary and wilful disobedience to the commandment of God, Gen. 3.6. Eccles. 7.29. in eating of the forbidden fruit of the tree of knowledge of good and evil. I. By what means were they drawn to eat of this fruit, contrary to God's commandment? B. By the temptation of the Devil, Gen. 3.2, 3, etc. who by his wily subtlety beguiled the woman, making her believe that it would redound to the great good both of her and her husband to eat thereof; by which persuasion she being overcome, taken of the fruit, and did eat, and gave of the same to her husband, who did eat also. I. What was the good which the Devil bore the woman in hand they should gain by their eating? B. Wisdom and Knowledge. Gen. 3.5, 6. I. What befell them for this transgressing Gods Commandment? B. They were instantly stripped of Gen. 3.7.8.10.17, 18, 19 23, 24 & 2.17. Levit. 26.14, 15, etc. Deut 20.15, 16 etc. and 27.26 job 14 1. Psal 49 last. Rom. 6 23. Gal 3.10. Tit. 3 3. that glorious and happy estate of their creation; and moreover, made obnoxious to innumerable legions of sorrows in this life, to death of body, and to the never-ending wrath of God in body and soul, in the life to come. I. But do you not think that God herein inflicted too great a punishment upon them for their sin? B. No undoubtedly, he did not. I. Why so? B. Because thereby they transgressed the commandment of him who is an infinite Majesty, to the breach of whose least Commandment, there can be no less due than an infinite weight of vengeance. Secondly, because this was no small or petty sin, as it may seem to be, if we look no further than the baseness of the external object; but a most grievous, horrible and capital crime, even in the highest degree. I. This sin may well be called with the wicked spirit in the Gospel, Legion, because it was a combination of many execrable sins together in one. Gen. 2.17. How make you this to appear? B. First, because it was not one simple and single sin alone, but a composition, and as it were, a concourse and conglobation of many several, and those most heinous sins together. I. Which were they? First, damnable infidelity, in that they believed not God, menacing death unto them, if they disobeyed his Commandment. Secondly, fearful contempt of the sacred Majesty of God, Gen. 3, 4, 5, 6.17. in that they give credit and yield obedience to the voice of the Devil, rather than to his. Thirdly, detestable covetousness, Gen. 3.6. in that not satisfied with those most excellent and glorious prerogatives they were endowed withal, they gape after more, and seek for a higher estate than God was pleased to confer upon them. Fourthly, Satanical pride, Gen 3.5. in that they most insolently aspire to an equality with God himself. Fiftly, intolerable ingratitude, in that when God had made them the principal and noblest of all his creatures, yea, Gen. 3. their sovereign Lords and Kings; and further, dignified them with his own image; all this is forgotten, vilified, and made of no account with them, unless they may be his fellows and equals: also in that they so soon let slip the memory of those manifold unspeakable favours bestowed upon them. Gen. 2.17. Sixtly, sacrilegious theft, in that they put forth their hands to that which is none of theirs, but another's, and expressly interdicted them. Gen. 3.6. Seventhly, itching curiosity, in that they affect greater wisdom, than God had given them, and other knowledge than he had revealed. Gen. 3.1, 2, 3, etc. Eightly, horrible blasphemy, in that they subscribe and give consent to the saying of Satan, in which he had charged God with lying and envy. Gen. 3.6. Ninthly, epicurish intemperancy, in that they must needs gratify and please their palate, though Heaven itself be incensed and displeased for it. Rom. 5.12. 1 Cor. 15.22. Tenthly, cruel, unnatural and most bloody murder, in that they plunge themselves and their posterity with them, into death both of body and soul. I. What other circumstances are there which may aggravate this sin of theirs, and evidence the heinousness of it? B. First, Gen. 1.27.9 9 1 Cor. 11.7. because they had power and ability given them, not to have sinned if they would, but to have kept the Commandment of God. Secondly, Gen. 1.29.2.16, 17. because the Commandment given them, was so easy to have been observed. Thirdly, Gen. 1.29. & 2.16, 17. the great reason they had to keep it; namely, the innumerable and inestimable benefits of God towards them, and in particular, his great bounty, in giving them free liberty to eat of all other the trees and fruits in the Garden, whereof there were great abundance, and all most delectable; this one only and no more among them all, being excepted and forbidden them. I Had Eve, who was first in the transgression and the means to draw her husband to transgress God's Commandment, no greater punishment inflicted on her than Adam? B. Yes. Gen. 3.16. For besides all the things before specified, wherein she had equal share with him; as a further plague and punishment, God laid upon her extreme sorrow and bitter anguish in conceiving and bearing children, as also subjection to the will and rule of her husband. I. But what think you, did this happy condition we have spoken of, wherein Adam was created, or that woeful misery and wretchedness, wherein by his disobedience he plunged himself, any whit concern his posterity, and such as are descended of him? B. Yes questionless, both the one and the other, concern every one of us which are come out of his loins. I. How so? B. Rom. 5 12.18, ●9. 1 Cot. 15.22. Gen. 5 3. job. 14 4. Psal. 51.5. job, 14.1. ●en 3.27.19. Esay. 30.33. Ma●. 25.41. M●●k. 9 43, 44. Reuel. 19, 20, & 21.8. Because by the most just appointment of God, Adam was not a private man, but a public person, representing all mankind, and every particular person to descend from him; in whom all were, as in a common Root and Stock: and therefore every man in him received the Image of God, and all those invaluable gifts, graces and privileges, which he was enabled withal, to have possessed and enjoyed them for ever, had he remained in his integrity and kept them: and he sinning and losing them, we all likewise sinned and lost the same in him, and together with him became most unhappy, forlorn, and sinful wretches, obnoxious to the curse and wrath of God, in this life and for evermore in the life to come. I. Wherein stands that sinfulness which you say is in all the children of Adam, through his fall? B. In that we are all, Gen. 8.21. job 14.4. & 15.14. Psal. 51.1. & 58.3. even from our mother's wombs, miserably defiled with original sin, and guilty of a numberless number of actual transgressions, which, through the whole course of our lives we cease not to commit against the most holy precepts of God. I. Is there any original sin? B. Yes. Gen. 5.3. Psal. 51.5. job. 14.4. Ephes. 2, 3. Rom. 5.12. The Scriptures in many places testifieth, that all men are conceived and borne in sins and trespasses. I. What is that you call original sin? B. First, Rom. 3.23.7, 8. the want of that purity and holiness wherein Adam was created, and we in him. Rom. 5.12.19. Secondly, the guilt of his defection and transgression imputed unto us. Thirdly, an d Rom. 7.18. 1 Thes. 5.23 The mind is corrupt, Ephes. 4.22, 23. Ephes. 2, 3. It is covered with a sea of ignorance, Rom. 2.11. Ephes. 4. ●8. It ●s incapable of spiritual things, john 3. 9.1●. 1 Cor. 2.14. It is vain, Ephes. 4.17. so●●●sh, Pro. 22 15. Tit. 3.3. The memory is exceeding forgetful of good, Heb. 13.2. 2 Pet. 1.12, 13.15. of a marble firmness for eull, 2 Sam. 13 23, etc. witness injuries, etc. the conscience is defiled, 'tis 1.15. Heb 9.14. It is senseless, Ephes. 4.19. 1 Tim. 4.2. tormented, Gen. 4.13, 14. Dan. 5, 6.9. Acts 2.37. accusing when it should excuse, Mark 10.19.20. Esay 29 13. and contrary, excusing when it should accuse, john 16.2. The will impotent to good, Rom. 5, 6. Phil. 2.13. potent to evil, and infinitely rebellious to God, jer. 18.12. & 44.16, 1●. The affections altogether irregular and disordered, 1 Kings 2 14 & 22.8. Gal. 5.24. The members of the body are occasions of sins conceiving in the soul, Gen. 3.6. 2 Sam. 11.2.21. and instruments to put it in execution, being there conceived, Rom. 3.13, etc. and 6.13.19. universal corruption, diffused throughout our whole nature, both bodies and souls, together with all the parts, powers and faculties of either, whereby we are e Ro. 7.8.14.23. prone to all manner of actual sin whatsoever, and f Ro. 8.7. Tit. 1.16. averse and g Rom. 5, 6, & 7.18. wholly disabled to any thing which is good and pleasing to God. I. Why is it called original sin? B. Gen. 3.6, 7, etc. Because it was from the original or beginning of the world, even as soon as Adam was fallen. Secondly, because it is derived to all mankind by hereditary propagation from Adam, Gen 5.3. job 14.4. who is the original or beginning of us all. Thirdly, Gen 8.21. Psal. 15.5. Esay 48.8. because it is in all men and women whatsoever, from their first original and beginning, even from the first moment of their conception and birth. Fourthly, james 1.14, 15. Mat. 12.35. 2 Pet. 1.4. because it is the original and beginning of all actual sins, which issue and flow from the same, as from a fountain. I. Is this original corruption in all men? B. Yes, 1 Kings 8.46. job 14.4. Psal. 51.5. Rom. 5.12.14. & 7.24. Ephes. 2, 3. 1 john 1.8. in every one that is but a mere man, of what sex, age or condition soever he be, both infants and men of years, unregenerate and such as are regenerate and borne anew, are infected with this sin. I. But is there no difference between the being of this corruption in the regenerate and unregenerate? B. Yes, great difference; for in the regenerate it is grieved h 2 Sam. 24.10 Psal. 51. Rom. 7.22, 23, 24. for, and detested, in them it i Rom. 6.11.14 22. & 7.15.19.21, 22. reigns not, is in part mortified, and is not at all k Ephes. 1.7. 1 john 1.7. imputed to any of them; but in the l It is not grievous but sweet unto the unregenerate, job. 15, 16. & 20.12.13 Pro. 2.14. Secondly, in them it reigns, etc. Rom. 6.17 19, 20. & 7.5. Ephes. 2.1, 2, 3. Thirdly, it is also imputed to them, job 20.11. john 8.21.24. unregenerate all is contrary. I. Is this original impurity in like degree and measure in all by nature? B. Yea, all men which descend from Adam by natural generation, Ephes. 2, 3. Pro. 27.19. are equally infected therewith, not one more, another less. I. Whence is it then that all men do not alike break forth into the same degree of actual vice and wickedness? B. This comes to pass from Gods m Gen. 20.6. & 31.24.39. restraining grace in some, from his n Gen. 39.7, 8.9, 10. jer. 32.40. renewing and sanctifying grace in others, as also from other o As fear of punishment from the civil Magistrate, Rom. 13.3, 4. Of God's temporal judgements, 1 Kings 13.3, 4. Of danger from men, Mark 11.32. Mat. ●1. 46. Acts 5.26. lets and impediments. I. What punishment is due to original sin? Rom. 5.14.17.18. B. The same which is to every actual sin, even eternal death. Rom. 6.23. Ephes. 2, 3. I. What is actual sin? B. It is every p Exod. 20.1, 2, etc. 2 Cor. 5.10. Gal. 5.19. action, or q Mat. 3.10. & 25.30.41, 42. etc. omission, every r Mat. 5.22. & 12.36. word, s Gen. 6.5. Mat. 15.19. thought, t Exod. 20.17. Rom. 7.7. Gal. 5.17. desire, purpose, wish or motion of the heart, u 1 john 3, 4. contrary to any of the Laws or Commandments of God. I How many kinds of actual sins are there? B. There is great variety of them. First, x 2 Cor. 7.1. some are inward, some outward. Secondly, some immediately against y 1 Sam. 2 25. Levit. 24.11. God, some against our z 1 Sam 2.25. Mat 18.15. neighbour, some against our a Tit. 2.12. selves. Thirdly, some of b Exod 20.1, 2. etc. 2 Cor. 5.10. commission, some of c Mat 3.10. Luke 13.7. omission. Fourthly, some of d Luke 23.34. Acts 3.17. ignorance, some of e Luke 12 47. Rom. 1.32. knowledge. Fiftly, some are f john 8.34. 2 Pet. 3 5. voluntary, some are g Rom. 7.7. involuntary. Sixtly, some of h Rom. 7.19. Gal. 6 1. infirmity, some of i Psal 19. 1●. presumption. Seventhly, some k Psal. 19.12. secret, some known. Eightly, some are m Ro. 6.12.14. reigning, some are not n Rom. 7.20. 1 john. 3 6.9. reigning. Ninthly, some o 1 Cor. 6.18. without the body, some against it. Tenthly, some p Gen. 4.10. & 18.20, 21. crying, some of q Acts 17.30. toleration. Eleventh, some simply r All those we commit ourselves. ours, Heb. 10.26. some by s Ephes. 5.7.11. 1 Tim. 5.22. 2 joh. 11. participation. Twelfthly and lastly, some are t Mat. 12.31. Mark 3.28, 29. Luke 12.10. Heb. 6.6. 1 joh. 5. 16, 17. pardonable, l 1 Tim. 5 2 4. some for ever u Mat. 12.31. Mark 3.28, 29. Luke 12.10. Heb. 6.6. 1 joh. 5.16, 17. unpardonable; namely, the sin against the Holy Ghost. I. Are all actual sins of equal or alike guilt, & c? B. No. But some are x Ezek. 16.47. Mat 5.22. & 7.3, 4, 5. john. 15.24. john 19.11. 1 Tim. 5.8. 2 Pet. 2.20, 21. greater, some smaller, some in a higher degree offensive, and more heinous before God, some less: Yet so, as that the least that can be committed or named, is y Rom. 6.23. Gal. 3.10. Ezek. 18.20. mortal and damnable of it own nature, if it be not pardoned through Christ. I. You said that actual sins were such as are committed against the Commandments of God, tell me therefore which are those Commandments you speak of? B. They are those ten, recorded in order, in the twentieth Chapter of Exodus. 1. Thou shalt have none other gods before me. 2. Thou shalt not make to thee any graved image, nor the likeness of any thing that is in Heaven above, etc. I. Have you sufficient power perfectly to keep and fulfil all the commandments of God, as you ought? B. No z Eccles. 7.22. Psal. 19 12. james 3.2. in no wise, neither any man living be he never so holy, but even the most righteous that are, do break them every day in thought, word and deed, yea, in the most a Nehem. 13.22 Esay 6 4.6. Revel 8 3. perfect and holiest performances that proceed from them, they grievously offend against them. I. What punishment do they make themselves liable unto which break any of these Commandments? B. To b Gen. 3.17, 18 19 Levit. 26.14, 15 etc. Deut. 28.15, etc. all the miseries, woes, crosses, plagues and calamities of this present life; to c Rom. 5.12.14 1 Cor. 15.55, 5 6. death of body in the end of this life, and to d Deut. 27.26. Ezek. 18.20. Rom. 6.23. everlasting and inconceivable torments both of body and soul after this life, in Hell fire. All this and no less is the deserved punishment of every, even the lest breach of any of these Commandments, though it be but in wish, desire, or thought, and that but once only, and no more, during the whole time of our sojourning here in this world. I. How can this be? B. Because the author and giver of these Commandments, is an e 1 Tim. 1.17. eternal, f Gen. 18.14. omnipotent, g Psal. 139 7.8, etc. & 147.5. infinite and h Psal. 145.3. incomprehensible Majesty, even God the high i Gen. 14.22. possessor of Heaven and earth, the King of k 1 Tim 6.15. Kings and Lord of Lords. I. Yea, but God is most merciful gracious, and full of compassion, he will not, nay, he cannot therefore punish sin so extremely? B. It is true indeed, God is exceeding l Exod. 34.6. Psal. 103.8. Psal. 145 9 merciful, yea, infinite in mercy and compassion; but it is also as true, that he is exceeding m Exod 34.7. job 34.10.11.12 just, and as infinite in justice as in mercy, and therefore cannot punish sin with a less than an infinite and eternal punishment. For this justice requires, that the punishment be proportionable to the offence, which takes it greatness, not from the person by whom it is done, neither from the thing about which it is conversant, nor yet from the time in which it is finished; but from the quality, dignity and eminency of the person, against whom and whose laws it is committed, and by this is to be measured. Moreover, God is most n Deut. 32.4. Num 23 19, 20 john 14.6. true of his Word (yea, ᵒ truth itself) he therefore having said, that the fore recited punishment, all and every part of it shall be the reward of every sin, it is as impossible that it should receive any easier recompense, as it is that he p 1 Sam. 15.29. Tit. 1, 2. should lie or deny himself. Of Man's estate of grace by jesus Christ. I. But is there no remedy for us, who by the sin of our first parents, and our own personal, original and actual transgressions, which are innumerable, are subject to all this woe and misery you have mentioned, whereby we may be delivered from this dreadful and damnable condition? B. In q Exod 34.7. Ps. 49 6, 7, 8, 9 Mich. 6.6, ●. Mat. 16.26. 1 Pet. 1.18. ourselves or any mere creature in Heaven or in earth, or aught that we or they can do, none at all. Howbeit, God out of his infinite love to mankind, r john 3.16. 1 john. 4.9.10.11. hath s Ephes. 1.4. 1 Pet. 1.20. appointed, and in his Word revealed a most effectual means, which, whosoever make right use of, they shall not only be saved from all their sins, and the eternal and infinite wrath of God, due unto the same, but also be possessed of a fare more happy estate then ever in t Psal. ●30. 7.8. Luke 20.36. john 10.10. Rom 5.17. Adam they were created in. Mat. 20.28. john 14.6. & 10 10. Acts 4 10. & 20 28. Rom. 3.23.24 Gal. .13. Ephes. 2.14, 15. Col 1.14.20. 1 Tim. 1.15. I. What is that means which God hath appointed for this purpose? B. jesus Christ and his merits. I. What is this jesus Christ? B. He is the u john 1.14. & 3.16. only begotten son of God, the x Mat. 28.19. 1 john 1.7. second person of Trinity, who of y Gen. 3.15. Luke 1.31. the seed of the z Esay 7. ●4. Mat. 1.20.21. etc. Virgin Mary, a Mat 1.20. Luke 1.34, 35. sanctified by the Holy Ghost, b Heb. 2.16, 17. Phil. 2.6, 7, 8. assumed, and the same, personally united unto his Deity, a true humane c john 1.14. Heb 10.15. body, endued with a reasonable d Mat. 26.38. Mark 14 34. soul, and so in e john 3.13. 1 Tim. 3.16. one and the same person, became true f Esay 7.14 john 1.1. God and true g 1 Cor. 15.21.47. 1 Tim. 2 5. Man, in all things h Heb 2.17. & 4.15 like unto us, i 2 Cor. 5.21. Heb. 4.15. 1 Pet. 2.22. sin only excepted. I. How are the two natures of Christ his Godhead and Manhood united together? B. In such sort, as the one cannot be l john 3.13. Ephes. 4.10, 11. severed from the other, neither is m Rom. 1.3, 4. & 9.5. 1 Tim. 3.16. 1 Pet. 4.1. Luke 2, 52. Mark 13.32. john 2.19.24.25. & 4.6. & 10 17, 18, & 21.17. Acts 3.21. 2 Cor. 13.4. mixed nor confounded with, either converted into the other; but so, as both remain really and truly distinct one from the other, both in essence, properties, wills, actions and operations. I. Was it necessary that our Redeemer, should be thus God and Man in one person? B. Yes altogether, for otherwise he could never have wrought the work of our redemption. I. For what cause was it needful he should be God? B. First, the greatness of the evil that oppressed us. Secondly, the greatness of the good we stood in need of, necessarily required it so to be. I. In what things consists the greatness of our evil? B. The n Ezra 9.5, 6, 7 Psal. 40.12. Tit. 3.3. horribleness of our sins. Secondly, the infinite o Gen 2.17. Ezek. 18.20. Gent. 26, 27. wrath of God due unto the same. Thirdly, by the p Rom. 5: 14. & 6.23. dominion of death. Fourthly, the q Ephes. 2.2. 2 Tim. 2.26. tyranny of the Devil; from r Psal. 49.6, 7, 8, 9 Esay. 43.11. Mat. 16.26. all or s Not from wrath, etc. Deut. 4.24. Nahum. 1.6. Revel 19.15. Not from sin, Esay 43.25. Mark 2.7. Not from death, Hos. 13.16. 1 Cor. 15.57. Not from the Devil, Rom 16, 20. Reuel. 1.18. any of which, no mere creature was possibly able to deliver us. I. What are the good things we stood in need of? B. First, t Esay 43.25. Mark 2.7. remission of our sins. Secondly, u 1 Cor. 15.54 55.56, 57 Rom. 16.20.38.39, 40. Rom. 8.35, 36. etc. 1 Pet. 1.5. Rom. 6.23. Mat. 25.34. Luke 12.32. deliverance from death and Satan. Thirdly, x Psal. 51.10. Ezek. 36.26, 27. restitution of God's image. Fourthly, y jerem. 32.38, 39.40. Rom. 8.35, etc. defence against sin, the World, Devil and Hell. Fiftly, ᶻ eternal life and happiness: neither of which we could attain unto, but by him who is truly and essentially God. I. Why was it necessary he should be Man? B. Ezek. 18.20. Rom. 5 17, 18, 19 & 8.3. First, because the justice of God required, that the same nature which had offended should also be punished, and that in no other, but in that in which his Laws were violated, satisfaction for the breach of them should be made. Secondly, because the person that should be our Saviour, was to suffer z Mat. 16.21, 22, 23, & 20. 1● 18, 19 Heb. 2.10. many things, yea, a Mark 10.34. Heb. 2.9. death it self, and to shed his b Heb. 9.18, 19, etc. Mat. 26.28. 1 john. 1.7. blood for us, without which we could not be redeemed. I. Why must he be God and Man in one person? B. First, that so he might be a fit mediator between God and Man, as it were an indifferent person to both, Ephes. 1.10. Col. 1.20. 1 Tim. 2.5. and alike affected to either party, both offending and offended, being (as it were) as nearly allied to the one, as to the other, and on either side both of them to him. Secondly, Acts 20.28. 2 Cor. 5.19. 1 john 1.7. that the works performed by him in his Manhood, might be of infinite merit, and so consequently, sufficiently available to make expiation for our sins, by which, no less than an infinite Majesty was offended. I. In the description of Christ our redeemer, you said he was in all things like us, sin only excepted: show me therefore how it came to pass that he descending from the corrupt and sinful stock of Adam, as well as others, yet should be free from sin, when as it is contrary with all other men beside that come from him, Ephes. 2.1. who are all from their mother's wombs most lamentably infected therewith, and even borne dead in sins and trespasses. B. The reason is, because though Christ came from Adam, as all other men do, Mat. 1.20. Luke 1.35. yet his conception and birth were not after the common & ordinary manner of other men's, but after a peculiar, extraordinary and miraculous; he being form of the seed of a most pure Virgin, which never knew man, by the wonderful and ineffable power of the Holy Ghost, who in the very first moment of her conception, sanctified that seed of hers, and severed it from all, even the least defilement of sin, which can be imagined. I. Was it necessary that he should be so holy and righteous, without any stain of sin at all? B. Yea certainly, c Heb. 7.26.27. 1 Pet. 3.18. 2 Cor. 5.21. most necessary, for otherwise his works and sufferings could have been of no merit or efficacy, to save us from the guilt and punishment of our sins, but he d Ezek 18.20. Rom. 6.23. Gal 3 10. himself should have needed a Saviour for his own redemption. Secondly, because his humane nature was to be perpetually and personally united to the Godhead itself, Psal. 5.4. 2 Cor. 6.14. which could never have been, had it so much as in the least degree that can possibly be conceived, been polluted with sin. I. By what means hath this jesus Christ effected the work of our redemption? B. Partly by his passive obedience or sufferings, and partly by his active obedience or righteousness. I. What understand you by the passive obedience or sufferings of Christ? B. His most e joh. 10.17, 18 Heb. 10.9. voluntary and willing undergoing and bearing in our f Esay 35.4, 5.6, etc. Rom. 4.25. behalf, both in his g 1 Pet. 2.24. body and h Esa. 53.10, 11 Mat. 26.36, 37, 38. soul, the i Esa. 53.3, 4, 5.6, etc. Luk. 22.24, etc. Gal. 3.13. Phil. 2.8. full punishment and wrath of God, which by our sins we had deserved to endure for ever and ever. I. What benefit do we reap by this passive obedience or the sufferings of Christ? B. Rom 3 24, 25. & 5.9, 0 & 8.1 Col 1 14. 'tis 2.14. The justice of God is thereby fully satisfieded for all our sins, so that we are for ever cleared from them, and the whole punishment due unto them; God of his endless mercy, imputing the merit thereof unto us, and so accounting and accepting of it, as if we ourselves had made most exact satisfaction for them. I. How comes it then, since Christ hath borne the burden of our sins, and satisfied the justice of God for them, that notwithstanding, the faithful are so k Psal. 73.14. & 34 9 1 Cor. 15.19. grievously afflicted in this life, and also subject to l may 57.1. Heb. 9 27. death in the end thereof? B. The miseries and afflictions the faithful endure in this life, are not properly punishments, neither may they so be termed, but loving and m 1 Cor. 11.32 Heb. 12.5, 6, 7. fatherly chastisements of God, that they may not perish with the children of this world. And as for death, it is no n 1 Cor. 15.55.56. Num. 23.10. curse, no evil to them; but contrariwise, the greatest blessing and good which can befall them; for it frees them from all o Rom. 7.24. Ephes. 5.27. Col. 1.22. sin and p Reuel. 14.13. 2 Cor 4.17. 2 Kings 22.20. misery; and immediately q Phillip 1.20.23 2 Tim. 4.7, 8. Reuel. 14.13. possesses them of unspeakable and everlasting happiness in Heaven. B. But is not this injustice and cruelty in God, to lay the punishment of us who are the offenders and transgressors of his Law, upon Christ, a most guiltless, innocent and holy man? B. No thing less, in as much as Christ took upon himself to be our pledge and surety, Heb. 7.22. to make satisfaction to God for our sins. Secondly, because he was no way compelled to undergo the penalty due unto us; but most freely, Mat. 16.21, 22, 23. & 20.28. willingly, and of his own accord, did suffer, and submit himself thereunto. Thirdly, Rom. 9.5. Tit. 2.13. Heb. 7.24, 25.26. because he being not only man, but God also, and consequently, of infinite power, he was able to bear the full wrath of God incensed against us, to wind out of the same and overcome it. I. But how can this be, that Christ being but one single man, that his obedience and sufferings which were also but for a short space, should be of that merit and efficacy, as to make satisfaction for the sins of so many innumerable men and women, when as every particular sin, even the least thought, deserves no less than everlasting destruction, both of body and soul? B. Because the obedience and passions of Christ, are not the obedience and passions of a mere man alone, but of him, who in unity of person, is God as well as Man, and therefore of infinite Glory and Majesty. Now as himself is infinite, so must needs his obedience and sufferings be of no less than infinite and unlimited force, value and efficacy. I. What mean you by the active obedience or righteousness of Christ? B. Mat 1.20. Mark ●4. Luke 1.35. First, the innocence, sinlessness, and most perfect holiness of his conception; he being conceived and borne most pure, without the least stain of sin. Secondly, the actual obedience of his life, Mat. ●●7. john ●. ●9 46. john 4.34. whereby on our behalf, he fully and most perfectly, even to his death, kept all the Commandments of God, shunning with detestation all and every sin forbidden; and performing with all alacrity and joyous gladness, all and every good work required by the same. I. What is the benefit we receive by this active obedience or righteousness of Christ? B. By this we have right to eternal life and happiness, 1 Cor. 1.30. & 2 Cor. 5.21. Rom. 10.4. God of his infinite goodness imputing the same unto, and accepting it on our behalf, as if we ourselves had perfectly fulfilled the Law in our own persons. I. Is then the actual obedience of Christ, necessary to our salvation, as well as his passive obedience and sufferings? B. Yea certainly, because his sufferings do but only r Rom. 4.25. 1 john. 1.7. Reuel. 1.5. expiate and make satisfaction for our sins, and deliver us from hell and damnation, the wages thereof; but it s Levit. 18.5. Mat. 19.17. Rom. 10.5. is the imputation of his righteousness, which invests into, and gives us title unto the Kingdom of Heaven, there being no possibility, nor hope of entering thereinto, without fulfilling the whole Law of God. I. And is Christ's pure and sinless conception necessary for us, as well as the obedience of his life? B. Yea, we have need of both; of the one, to answer for the t Psal. 51.5. Ephes. 1.2, 3. impurity of our polluted conception and births; of the other, for the sinfulness of our wicked u Eph. 2.1, 2, 3. james 3.2. lives and actions. I. But Christ was bound to perform obedience to the Law for himself: was he not? B. No. Because from the first moment of his conception, his Manhood was personally united unto the second person of the most holy Trinity, x Mat 1.20. Luke 1.25. and consequently, was not only Man, but God; and therefore was not bound to any Law, neither stood in need of any legal righteousness, being already endued with a fare more excellent and exact righteousness, even the righteousness of God; so that the only end for which he fulfilled the law, was, that the same might be z Rom. 4.6. & 9.30. Phil. 3 9 imputed to us, and we thereby endued with such an absolute and perfect righteousness, as might entitle us to eternal life. Luke 17.7, 8, 9, 10. Exod. 20.6. Moreover, had Christ been bound to perform obedience to the Law, as a duty from, and for himself due to God, his obedience (though never so exact) could not have been meritorious at all, no, not so much as for himself. I. What are we yet further taught in the Scriptures concerning Christ our Saviour? B. That he is the sole and only a 1 Tim 2 5. Heb. 9.15. mediator between God and the Elect, to b 2 Cor. 5.19. Col. 1.19, 20, 21 reconcile them for ever; to obtain from God, and effectually confer upon them, c john 10.28. & 17.2.22.24. eternal life and glory, with d As remission of sins, Mat. 9.6. Regeneration, Mat. 3.11. john 1.33. The graces of God's Spirit, john 4.10.14. john 1.14.16. Adoption, etc. john 1.12. all things whatsoever are requisite thereunto. I. How many are the offices of Christ, as he is our Mediator? B. They are three, to wit, his e Deut. 18.15. Acts 3 22. &. 3.37. Prophetical, f Psal. 110.4. Heb. 2.17. Priestly, and g Esay 9.7. john 18.33, 34, 36, 37.39. Kingly office, in respect of which, he is called h Psal. 2.2. Acts 4.27. Rom. 1.1.3. Christ, that is to say, Anointed. I. What are the functions of his Prophetical office? B. Esay. 16.1. Mat. 11.27. john 1.18. Luke 24.25. Acts 16.14. Mark 9 24. Luke 17.5. Heb. 12.1. First, to reveal unto us the will of God his Father. Secondly, to illuminate our minds to know and understand it. Thirdly, to work our hearts to believe and obey the Doctrine which is taught. I. Wherein stands the office of his Priesthood? B. First, in i Heb. 6, 7.26.27. etc. and 9.13.14.26. offering up himself k Heb. 9.12.25, 26, etc. 1 Pet. 3.18. once for all, an l Gal. 3.13. 1 john 1.7. & 2.1, 2. Rom. 8.34. Heb 7.5. all-sufficient, propitiatory and expiatory sacrifice for the sins of Gods Elect. Secondly, in making continual intercession for them, to his Father in Heaven. I. How doth Christ make intercession for us? B. First, by m Heb. 9 24. presenting himself and the infinite merit of his oblation unto God his Father, with a continual * john 17.24. desire, that for the same, we may for ever be reconciled unto him, abide in his favour, and be made heirs of eternal glory. Rom. 8.26. Secondly, by stirring up in us by his holy Spirit, sighs and groans which cannot be expressed. Thirdly, Reuel. 8.3, 4. by offering up our prayers and thanksgivings to God his Father, & making them (howsoever stained with many weaknesses and imperfections, as they proceed from us) pleasing and acceptable unto him. I. You think not then, that Christ prostrates himself upon his knees to his Father, and makes any vocal prayers or supplications unto him in our behalf, do you? B. No, in no wise. This is but a fantastical conceit and foolish dream, of such as cannot distinguish between earthly and heavenly things, between Christ in his humiliation, and in the height of his glorious exaltation: yea, it is no less than an execrable blasphemy, against the sacred person of our Saviour, so to affirm. I. Proceed we now to the Knigly office of Christ, and tell me how he doth execute that? B. He executeth his Kingly or Regal office two ways; one in respect of his Elect: the other in respect of his and their enemies. I. How doth he execute it in respect of his Elect? B. First, in n Acts 18.9, 10, 11.26.18. Mat. 28.19, 20. collecting them out of this world, and kingdom of Satan, to become the members of his Church. Secondly, in ruling and governing them, being so collected, by his o Esay 2, 3. Ephes. 4.11, 12. etc. Word and p Rom 8, 9 1 john 2 27. Spirit. Thirdly, by q joel. 2.28. Acts 2.16, 17, 18. 1 Cor. 12.8, 9 etc. pouring upon them the Gifts and Graces of the Holy Ghost. Fourthly, in r Psal. 34 9, 10. Mat 6.25, 26. Rom. 8.31. providing for them so fare as he sees expedient, the blessings of this life. Fiftly, in defending them against their enemies, both s Mat. 18.10. Acts 5.19. & 18 9, 10. corporal and t john 10.28. & 17.11, 12. jude 1. spiritual: and lastly, possessing them of u Mat 25.34.46. john. 10.28.29. Luke 10.18, 19 Acts 9.3, 4. etc. and 13.8, 9 etc. eternal glory and happiness. I. How doth he execute this kingly office, in respect of his and their enemies? B. In ˣ curbing, repressing and y Exod. 7.19. etc. and 8, and 9, and 10, and 11. Chap. Act 13.11. plaguing them in this life. Secondly, in z Psal. 2.9. destroying and confounding them: which he doth partly in this a Exod. 14.27, 28. Acts 12.22, 23. world, but especially in the day of b 1 Cor. 25.24, 25. 2 Thes. 1.6, 7, 8, 9 judgement, when he shall be the full and final perdition of them c 2 Pet. 2, 4. jude 6. Rom. 16.20. all, and shall tread down d Rom. 16.20. Satan himself, our arch and capital enemy, under his feet. I. But is he that person whom we profess and believe to be the true Saviour of the world indeed, and he on whom we are solely and wholly to rely for eternal life and salvation? B. He is undoubtedly; Acts 2.36.17.3 & 18.28. & 2.36. john. 11.27. 1 Pet. 1.20. Acts 2.23. there is not the least scruple to be made of it. I. How prove you him so to be? B. First, because God before the foundations of the world, ordained him and none other to be the Saviour of mankind. Secondly, john. 3.17.34. & 17.4.18. Gal. 4.4.5. God hath sent him into the world, unto this end and purpose, to accomplish the work of our redemption. Thirdly, the properties of a true Saviour, are to be found in him, and in him alone. I. What are the properties of a true Saviour? B. First, that he be very Man. These particulars are proved before. Secondly, a holy Man. Thirdly, God as well as well as Man. And lastly, God and Man in one person. All and every of which, are truly accomplished in this jesus, in whom we believe, and never were, are, or shall be in any else. I. What other reason can you give, to prove him to be the true and only Saviour of the world? B. It was prophesied of him that should be the Messiah and Saviour of the world, that he should come of the seed of David, Ier 23 5 and 33.15. So did jesus, Mat. 1.16. Luke 2.4. and 3.24. That he should be borne at Bethelem, Mich 5.2. So was jesus, Mat. 2. ● Luke 2.6, 7, etc. That his birth should be, when the Sceptre was departed from judah, Gen. 49.10. Then was Christ borne, Luke 1, 2, etc. That he should be the Son of a Virgin, Esay 7.14. So was jesus, Mat. 1.23, etc. Luke 1.34 & 2.4. That he should be of a mean and poor condition, Zach. 9.9. So was Iesu●, Luk. 2.7. Mat. 8.20. 2 Cor. 8, 9 That he should be contemned, rejected, vilified, etc. Psal. 22.6. Esay 53.3. So was jesus, more than ever any before or since, Mat. 26.67, 68 & 27.39, 40. etc. Mark 15.17, 18, etc. and 6, etc. 29, 30, etc. Luke. 22.62 63, etc. That one should go before him, to prepare his way, Esay 40.3. Malach. 3.1. so had jesus, Mat. 3.1. Mark 1.4, etc. Luke 3.3, etc. That he should come riding on an Ass, Zach. 9.9. So did Christ, Mat. 21.1, 2, etc. Mark. 11.1, etc. Luke 19.29, etc. That he should be grievously afflicted, Esay 53. So was Christ, Mat. ●●. 38. and 27.46. Mark 14.34. and 15.24. Luke 22.42, 43, etc. That the jews and Gentiles should conspire to destroy him, Psal. 2.2. So they did against Christ, Mat. 26.34. Mark 15.1. Acts 4.25, 26, 27, etc. That he should be prized at thirty pieces of silver, Zach. 11, 12, 13. So was Christ, Mat. 27.3. That he should be betrayed of one near unto him, Psal. 41.9. So was Christ, Mat. 26.49. & 27.34. Mark 14.43. Luke 22.21.48. That he should be numbered with transgressors, Esay 53.12. So was Christ, Mat. 27.15.17, & 38. Mark 15 6, 7. & 6.27, 27. john 18.39, 40. That he should be spit upon, buffeted, &c Esay. 50.6. So was Christ, Mat. 27.30. Mark 14 65. That his hands and his feet should be pierced with nails. Psal. 22.16. So was Christ served. Mat. 27.35. Mark 15 24 ●ohn ●9. 18. & 20.25, 26, 27. Acts 4.10. That in his thirst and agony Vinegar should be given him to drink, Psal. 69 21. So to Christ, etc. Mat. 27.48 Mark 15.23.36 john 19 29, 30. That they should divide his Garments, and cast lots on his vesture, Psal 22. ●8. So Christ's, &c. Mar. 27.35. Mark 15.24. john 19 ●3 24. That he should be put to death, Esay 53 12, etc. So was Christ, Mat. 27.50. Mark 15.37.44, 45. john 19.33. That he should rise from death, Psal. 16.10. So did Christ, Mar. 28.6. Mark 16.6. Luke 24.6, 7. Acts 4 10. That he should ascend into Heaven, Psal. 68.18. So did Christ, john. 20.17. Acts 1.9, 10, 11. Eph. 4.8, 9 That he should sit down at the right hand of God, Psal 110.1. So Christ, Acts 7.56. Ephes. 1.20, 21. Col. 3.1. Beside all that hath already been alleged: This also doth most unanswerably evince him to be, because all those several, and almost innumerable things which were prophesied by God in the Old Testament, concerning that person, that should be the Messiah and Saviour of the world, do all concur, and are most exactly fulfilled in him, and in no other. Of Faith. I. SHall there be a general and universal salvation of all men and women, by this jesus Christ his merits? B. d Mat. 7.13, 14 21, 22. & 20.16 2 Thes. 1.8, 9 No. Though his obedience and sufferings be of e Acts 20.28. 2 Cor. 5.19. sufficient price, to redeem all men in the world, yea, of ten thousand thousand worlds, if there were so many; yet only such shall effectually be saved by him, as f Habak. 2.4. Mark 16.16. john 3.14, 15, 16, 17, 18.26. believe, and by a true and lively faith, make application of his merits to themselves. I. What is a lively faith? B. It is the g Rom. 12.3. Ephes. 4.9. and 2.8. Phil. 1.29. gift of God, wrought in h Mat. 20.1, 2, 3, 4, etc. his appointed time, by the i 1 Cor. 12.9. 2 Cor. 4.13. holy Ghost, in the k Acts 8.37. Rom. 10.9.10. hearts of his l Acts 13.48. Tit. 1.1. Elect, by the m Rom. 10.17. 1 Cor. 3.5. preaching of the Word n Mat. 18.6. & 19.14. Luke 1 15. ordinarily, whereby they are made to o Esay 53.11. john 4.36. & 10 38. know and understand the doctrine of salvation by Christ and his merits, to p john 17.8. james 2.19. assent to it for truth, and to make peculiar q job 19.25. john 20.28. Gal. 2.20. application thereof unto themselves, being persuaded that Christ and all his merits, belong unto their own persons in particular, so as whatsoever he hath done or suffered, for the salvation of any: he hath done, and suffered the same for their salvation, and that for the same, their sins are forgiven them, they are accounted righteous before God, and shall eternally be saved as well as any other. I. Is not the knowledge of the Scripture and the mysteries of salvation therein contained, and believing the same to be true, sufficient to eternal life, without particular application thereof, unto every man's own person? B. No verily. But beside this, particular application or affiance, is necessary to a true saving justifying faith, yea, the principal part thereof, the very soul (as it were) the form, pith and marrow of it. I. Let me hear your reasons? B. First, because many r Mat 7 23. john 17.12. 2 Pet. 2.20, 21. Reprobates which shall never be saved, yea, the very s james 1.19. Devils themselves, that are irrecoverably damned, know the Scriptures, and believe the Articles of faith and the Word of God to be true. Secondly, job 19.25. john 20.28. the Saints already glorified, have been saved by no other but this particularising Faith. Thirdly, we are to pray for remission of our t Mat. 6.12. Luke 11.4 sins, and the imputation of Christ's merits, for ourselves, therefore also u Mark 11 24 james 1.5, 6. particularly to believe the same. Rom. 5.1. Fourthly, it is only this particularising faith, which gives to a man true peace of Conscience. I. By what degrees doth God work this saving Faith in the hearts of his Elect? B. First, he reveals unto them their x Deut. 27.26. Rom. 6.23. cursed and damnable estate through sin, by the knowledge of the Law, thereby y Mat 11.28. Acts 2.37. Rom. 7 9, 10. humbling and terrifying them with the dread of death and damnation. Secondly, he z Acts 2.38, 39 etc. and 16.31, 32. makes known unto them, the sweet promises of the Gospel concerning Christ jesus; and thereby brings them to an hope that their sins are curable and pardonable. Thirdly, he a Mat. 5, 6. Acts 2.37. & 16 30. breeds in them an eager hungering and thirsting after the righteousness and merits of jesus Christ; even as one almost famished, hungers and thirsts after meat and drink. Fourthly, most b Hos. 14.2. Psal 51.12, etc. Luke 18, 13. fervent and importunate prayer, for the pardon of their sins, and imparting to them the merits of his Son. Lastly, after the particulars mentioned (to the c 1 Pet. 1.8. unspeakable comfort of their souls) he imprints in their hearts a d Mat. 7.7. and 9.2. Gal. 2.20. particular persuasion, that their sins are remitted, their persons justified, and shall eternally be saved by and through jesus Christ. I. Is every believer endued with a like measure of faith? B. No; in some it is weaker, in some stronger: some have a greater, Luke 17.5. Rom 1.17. and 12.3. and 14.1. some have a lesser measure of it, according as it pleaseth God the author and giver of the same, to deal to every man. I. What is a weak faith? B. When a man out of true e Mat. 11.18. & 9.13. humiliation for his sins, and f Gen. 4.13. persuasion of the pardonableness of them, doth g Mat. 5.6. Reuel. 21.6. Luke 1.53. hunger and thirst after Christ and his merits, crying h Psal. 10.17. & 145.19. Luke 18 13. to God in his heart, with i Rom. 8.26. sighs and groans which cannot be expressed, to have the same imputed to him, that his sins may be pardoned, and his person reconciled to him. I. What is a strong faith? B. It is a plerophory, and full assurance of the heart, whereby one makes sure and resolute account, Psal. 23.6. Rom. 4.20, 21. & 8 38, 39 Heb. 10.22. that the merits of Christ appertain unto him, that God love's him in particular, hath pardoned all his sins, is reconciled to him, and will most certainly possess him of everlasting life. I. Rom. 4.21. & 8 38, 39 Cannot a man be saved, unless he have a strong faith, such as was in Abraham and Paul? B. Mat. 12.20. Mark 9.24, etc. john 20.27. Yes. The least measure of faith, though it be but as a grain of Mustard seed, if it be in truth and sincerity, is effectual to salvation. I. What reasons beside Scripture, can you give, for further confirmation of this point? B. Mat. 6.30. & 8.26. Mark 9.24. First, because the least measure of faith that can be named, is true faith, as well as the greatest: even as the least drop of water, is as truly water, and as the smallest sparkle of fire is as truly fire, and have the nature of water and fire in them, as well as the whole Ocean or greatest flame. Secondly, faith saves not as it is a k 1 Cor. 13.9.12. Ephes 4.13. 2 Pet. 3●. 8. quality, grace or virtue of the mind, either in respect of any dignity, merit or worthiness in itself; but as it is an l john 1.12. Gal. 2.16. Phil. 3.9. instrument, and (as it were) the hand of the soul, to apprehend and apply the merits of jesus Christ. Now this the weakest faith doth as truly, though not so firmly and powerfully as the strongest; even as the feeble hand of a young infant can hold a piece of Bread, as well and truly, though not so stably and steadfastly, as the strongest and stoutest Samson or Goliath. Thirdly, Mark 16.16. john 3.14, 15, 16.18 36. Acth 10.43. & 16.31. the promises of God are made indefinitely to all believers whosoever, and no where appropriated to such as have a strong faith; and therefore the weak in faith, have interest in them, as well as the strong. Fourthly, God commands us not to reject, but to m Rom. 14 1. 1 Thes. 5 14. receive the weak in faith, and with all loving affection to tender them, etc. Himself therefore whose n Exod. 34.6. Esay ●9. 15. Psal 36.5. compassions infinitely surpass all men's in the world, cannot be less gracious, etc. I. May one then that hath but a small measure of faith, content himself therewith, and rest in it? B. No, by no means, but must hearty be o Mark 9.24. grieved for the weakness and infirmity of it, unfeignedly p 1 Pet. 2.2. Mark 9.24. desire increase, and earnestly labour in the use of all good q 1 Pet. 2.2. Luke 17.5. Acts 2.4.2.46. means ordained of God, to get it strengthened and augmented. Yea, whosoever hath in truth attained to the least dram or grain of this saving grace, he will do all these things, as also be changed and renewed both in r Acts 15.9.26 18. 2 Cor. 5.17. james 2.18. Tit. 3.8. heart and conversation. I. Is it not the duty of every man, to prove and examine himself, whether he be endued with this gift of faith, or no? B. 1 Cor. 11 28. 2 Cor. 13.5. Yes surely, and it greatly concerns every man to have an especial care so to do. I. May a man then know whether he have saith or no? B. Acts 8.37. 1 Cor. 2.12. 2 Tim. 1.12. Yea surely, every true believer knows he doth believe. I. What are the marks or notes whereby one may know and be assured, that he is a faithful person? B. Rom. 5.1. Rom. 8.15, 16. Gal 4.6. First, true believers have peace of Conscience. Secondly, the Spirit of God testifieth to their spirits that they are his children. Thirdly, Rom 7.23, 24. Gal. 5.17. Acts 2.21. & 9.11.14 Rom. 8.16. & 10.14. job. 2.3. & 27.8, 9, 10, Psal. 119.109.141.143.157. Reu. 22.17.20. Rom. 8.23. 2 Tim. 4.8. they feel a conflict within themselves, between the flesh and the spirit, corruption and grace. Fourthly, they religiously exercise themselves in prayer. Fifthly, they continue to fear, love, obey and serve God, in adversity, as well as in prosperity. Sixtly, they desire the coming of Christ to judgement. Seventhly, they desire and endeavour to bring s Esay 2, 3. Luke 22.32. john 1.41, 42.45, 46. others, especially those under their t Gen. 18, 19 Iosh. 24. 1●. A & s 10.2. job 17.9. john. 15.2. 2 Thes. 1.3. charge, to the faith, knowledge and service of God, and to further the salvation of others as well as their own. Eightly, they grow and increase in grace. Ninthly, they hearty and unfeignedly love the u Psal. 15.4. Act 4.34, 35. etc. Gal. 5, 6. 1 john 3.14, 15.23. Col. 1.4. children, the x Psal. 119.103.111.113.167, etc. 1 Pet. 2.2. word, and faithful y Mat. 10.41. Acts 16.15.33. Rom. 1●. 4. Ministers of God. Tenthly, their constant care, study, Psal 119.94. john 15.5. jam. 2 18, 19, 20 and labour is, to keep all the Commandments of God, being fruitful in all good marks, Rom. 8.1. 1 john 1.7. to the praise of his great and glorious name. I. Is faith then always accompanied with good works? B. Yea certainly, they are ever inseparable companions, Acts 9.36. Luke 23.40, 41 42. Luke 19.8. so as the Sun can no more be without light, or the fire void of heat, or a good tree in the season thereof, destitute of fruit, than faith can be without works. Of good Works. I. WHat do you call good Works? B. They are actions z Deut 12.32. Esay 29.13. Mat. 15.9. commanded of God, and done by persons a Gen. 4.4. Mat 7.18. john. 15.4, 5. regenerate, and engrafted into Christ, in b Rom. 14.23. Heb. 11.6. faith, c 1 Cor. 13.1, 2, 3. 1 Tim. 1.5. love, d Luke 17.10. & 18. 11. humility, e 1 Sam. 15.22. obedience to God, and for his f Mat. 5.16. 1. Cor. 10.31. glory. I. Are any able to do good works of themselves? B. 2 Cor. 3.5. Phillip 2 13. john ●5. 5. No. We cannot so much as think one good thought, but by the grace of God. I. Are the good works done by the faithful in this life, perfect and without blemish? B. No, Eccles. 7.20. Esay 64.6. but even the best and holiest that proceed from them are full of infirmities, and greatly defiled with sin. I. How comes this to pass? B. Because their regeneration, Rom. 7.23, 24. Gal. 5.17. Mark 19.24. Mat. 14.31. 1 Pet. 2.2, etc. faith and love of God, and their Neighbours, which are the roots from whence all good works do spring and grow, are ever imperfect in this world. I. If the works of the faithful be so imperfect and defiled with sin, how then come they to be acceptable and pleasing to God? B. Through Christ, Mat. 3.17. & 17.5. 1 Pet. 2.5. with whose righteousness (as with a Mantle) all their imperfections and defilements are covered, and for his sake, are fully pardoned and remitted them. I. Do good works justify? B. No. Rom. 3.20.28. & 4.4, 5. Phil. 3.9. A man is justified by faith only, without the deeds of the Law. I. Why cannot works justify? B. First, Ephes. 1.6, 7. & 2.7, 8. because than Christ should be but an imperfect Saviour. Psal. 143.2. Phil. 3.8, 9 Secondly, because the Saints of God have renounced their works in the matter of justification. 1 Kings 8.46. Pro. 20.9. Acts 15.10. joh. 15.2.4, 5. Gen. 4 4. Mat. 3.17. Thirdly, because no man can perfectly fulfil the Law. Fourthly, because we must be justified, before we can do any good work at all. I. Do the good works of regenerate persons or believers merit everlasting life? B. No, in no wise. I. What are your reasons? B. First, because no works of the most sanctified can be absolutely good, Esay 64.6. Eccles. 7.20. james 2.10. but even the best they do have many wants and failings in them, needing mercy and forgiveness. Luke 7.10 & 1 74, 75. Rom. 8.12. Ephes. 2.10. job. 22.2. & 35.7, 8. Psal. 16.2. Rom. 8.18. 2 Cor. 4.17, 18. Secondly, what good works soever they do, or possibly can do, are due to God from them. Thirdly, they can be no way profitable or beneficial to God. Fourthly, there is no proportion at all, between them and eternal life or salvation. I. But hath not Christ merited, that our works might merit? B. He hath merited to make our g Ephes. 1 6 & 2 ●● 14, ●5, 16.18. persons and h ● Pet 2.5 works acceptable to God his Father: but that he should merit to make our i Rom. 4.4 & 11 6. Gal. 2.21. & 5.3, 4. works meritorious, is a brainsick conceit, and newfound device, of such as be enemies to him and his merits. I If good works can neither justify, nor merit aught at God's hands, why then should we do them? Levit. 19.2. Mat. 5, 16 48. 1 ●et. 1.15, 16.17. B. First, because God commands them. Secondly, that thereby we may testify our thankfulness to him, for his k Iosh. 32.6. Confer with the Verse before, and 24.14 with Verse 5. Esay 1, 2, 3. Rom. 2.4. gracious benefits, especially our l Luke 1 74, 75. Rom. 12.1. 1 Pet. 1.17, 18. redemption from everlasting woe and misery. Thirdly, that we may m Mat 5.16. john 15.8. glorify him. Fourthly, edify the n 1 Cor. 10.33 faithful. Fiftly, win the o 1 Pet 2.12 & 3.1, 2. faithless. Sixtly, give no * Luke 17.1, 2. 1 Cor. 10.32. offence to any. Seventhly, p Tit. 2.10. adorn the Gospel. Eightly, q Phil. 2.15. 1 Thes. 5.4, 5, 6. beautify our profession. Ninthly, r Tit. 2.8. 1 Pet. 2.12.15. stop the mouths of s Mat. 7.18. james 2.17, etc. 26. men, that seek all occasions to defame us. Tenthly, that we may get assurance of the truth of our ˢ faith, 11. t 1 Cor. 6 11. james 2.24, 25. justification, 12. u 1 john 3.9 & 5.4.18. Regeneration, 13. x 1 john 3.10. Rom 4.14. Adoption, 14. and y Ephes. 1.4. 2 Pet 1.5, 6 etc. to 11. Election, 15. z Levit. 26.15, 16, & Deut 28.15, 16, etc. escape Temporal, 16. and a Mat. 7.19. Rom. 8.13. eternal punishments, 17. and obtain the blessings of b Deut 28.1, 2, 3, etc. 1 Tim. 4.8. this life, 18. and of that which is to c Ezek. 18.5, 6. Psal. 1, 2. and 15. all. come. I Do you hold then that good works are necessary to salvation? B. I do so; and it is most certain that they are, as a d Pro. 11.18, 19 & 10.17. way to come unto it, or as e Rom. 8.1. Heb. 12.14. Psal. 24.3, 4, 5. signs and marks of such as shall be saved, or as inseparable f Gal 5, 6. james 2.14 &c truits and consequents of true saving faith, whose g 1 Pet 1.9 end is salvation; or as qualities which God hath decreed all shall be endued withal, h Ephes 2.10. & 1.4. that shall be made heirs of his Kingdom, but in no wise, as any i Ephes. 2.5.8. Tit. 3 5. john 14.6. causes or merit thereof. I. But Christ hath freed us from the k john 8.36. Rom. 7.6. Law, how then can there be such a necessity of the works of the Law to salvation, as you affirm, or we at all bound to do them? B. Christ hath freed us from the Law indeed, in respect of the l Mat. 11.30. 1 john 5.3. Acts 15.10. rigorous exaction thereof, whereby it imposeth upon every man, without exception, a necessity of perfect obedience, even to the least title or tote of it; as also in respect of the m Gal. 3.13. Rom. 8.1. curse and malediction thereof, for transgressing the same: But, as it is a rule of righteousness and holy n Psal. 119.5. Mat. 5.19, 20. etc. and 13. obedience, so he hath freed nor released none from it, but chargeth all that will be saved, carefully and conscionably, to conform their lives and actions thereunto. I Proceed we now in the doctrine of Faith, and tell me, is this grace ever lost, or utterly taken away from any that are truly endued with it? B. No undoubtedly. It may be, and often is, even in God's dearest children, through the violent storms of temptations and their grievous falls, sorely o Psal. 42.5, 6.11. & 77.7, 8, 9, 10. Psal. 51.11, 12. Mat. 26.71, etc. shaken, obscured and so buried (as it were) in their hearts, like fire in the ashes, as that they have little or no feeling of it at all for a time; but it is not, nor ever can be totally and finally p Psal. 1.3. jer. 32.39, 40. Hos. 2.19, 20. extinguished in any, to whom God hath vouchsafed the same in any, though the least measure. I. Show your reasons. B. Rom. 11.29. john 13.1. First, because the gifts and calling of God are without repentance. Luke 22 ●2 john 17.11.15.17.20. Secondly, Christ hath prayed for every one of the faithful, that their faith may never fail. Thirdly, nothing is able to separate any true believer from the love of God in jesus Christ. Rom. 8.38, 39 Esay 54 10. Phil. 1.6. Fourthly, God will perfect that good work which he hath once beg●●●ne in his Elect, to the end. fiftly, God is both q john 10.29. Rom. 16.25. able and r Mat. 12.20. Mat. 18.14. john 10.28. willing to uphold, confirm and strengthen the faith of all his children, until they attain to the end of their faith, to wit, the everlasting salvation of their souls. I. Is the faith of any of Gods Elect perfect in this life? B. No certainly, but even they which have it in fullest measure, have much s Mat. 6.30. Mark 9.19.24 john 20.25. 1 Cor. 13.9.12. weakness, ignorance and doubting, mingled with it; and therefore t Mark 29.24. 2 Pet 3.18. must ever be labouring to get their faith strengthened and increased more and more. I. What are the means which God hath appointed us to use for the strengthening and increasing of our faith? B. First u 1 Pet. 2.2. & 2 Pet. 3.18. Acts 20.32. 2 Thes. 4.11, 12 13, 14 reading of his sacred Word, 2. and especially ˣ hearing the same preached or Catechised, 3. y Luke 17.5. jude 20. Mat 7.7. frequent and fervent prayer, 4. religious and conscionable use of the z Gen. 17.11. Rom. 4.11. 1 Cor. 11.23, 24 etc. Sacraments. I. How are we to read the Word of God, that we may be edified thereby? B. With a Psal. 25.4, 5. and 119.12.26.27. james 1.5. prayer, 2. b and Psal, 119 161. Heb. 12.28. reverence, 3. c Luke 1.1.3. Acts 11.4. order, 4. d Heb. 4.2. john 5.46, 47. faith, 5. e Psal. 25.9. james 1.21. meekness, 6. f Pro. 11.2. james 4.6. humility, 7. g job 23.12. Psal. 119.16.48.167. love to it, 8. h Psal 119 4. 1 Pet. 2.2. desire after it, 9 i Rom. 15.4. 1 Cor. 11.28. application, 10. k Psal. 45.10. Mat. 24.15. consideration, 11. l Psal. 1, 2. Iosh. 1 8. meditation, 12. m john 5.39. Acts 8.30.31. care to understand, 13. n Deut. 6.6, 7, 8. Psal. 119.93: remember, 14. o Deut. 6, 7. Col. 3.16. confer of, 15. p Deut. 4.1.5. & 29.9. Reuel. 1.3. and practise what we read, using 16. q Psal. 1.2. Deut. 17.19, 20. a daily diligence herein, yet ever with such a wise and discreet moderation, as that we at no time, 17. r Mat. 9.13. Eccles. 5.12.13. neither tyre our spirits before we give over, or 18. s Exod. 20.9. Ephes. 4 28. neglect the duties of our personal and particular callings. I. How are we to hear the Word preached or catechised? B. Of every one that desires to hear so, as to be profited by his hearing, three sorts of duties are carefully and conscionably to be practised. I. Which be they? B. Some are to go before, some to accompany, some to follow after our hearing. I. What duties are to go before our hearing? B. First, an t Mich. 2.7. Luke 8.15. holy life. 2. A u Psal. 4.4. and 77 6● diligent search of our wants and imperfections. 3. x Lam. 3.40. 1 Cor 11.28. Examination of our sins. 4. y Nehem. 9.1, 2, etc. Esay. 1.10, 11, 12, etc. Repentance for them. 5. Working ourselves to an earnest and z 1 Pet. 2.2. Psal 119.40. longing desire after the Word. 6. To a serious a Esay 2, 3 Psal 119.106. resolution of obeying it. 7. To be well b 1 Cor. 14.1. Gal. 4.14, 15. 1 Thes. 5.13. affected to the Preacher that delivers it, carrying a reverend opinion of his person, gifts and graces. 8. Emptying our hearts of all c james 1.19, 20. 1 Pet. 2.1, 2 corrupt affections. 9 Of all d Luke 8.14. Mat. 13.22. cares of this world, of all thoughts concerning the profits, pleasures, affairs and business of this life. 10. As also of all e Esay 57.15. Luke 1.53. 1 Cor. 3.18. proud and presumptuous conconceits, in respect of our knowledge or gifts, how great or excellent soever. 11. Hearty f Psal. 119.5.18 Ephes. 6.18, 19, 20. prayer to God, for his blessing upon our hearing. 12. Avoiding all g Luke 21.34. 1 Cor. 11.21. intemperate eating and drinking, before we come to hear. h Deut. 31.11, 12, 13. Acts 10.24. james 1.19. 13. and lastly, a timely resorting to the place where the Word is taught. I. What duties are to accompany our hearing? B. i Nehem. 8.5, 6 Luke 10.16. Reverence. 2. k james 4.6. Humility, 3. l Heb. 4.2. Faith. 4. m Psal. 25.9. Esay 61.1. meekness. 5. n Nehem. 8.12. Mark 6.20. Gladness of heart. 6. o Nehem. 8.3. Acts 8.6. diligent attention. 7. p Psal. 45.10. 2 Pet. 1.19. Heedful observation. 8. q Rom. 15.4. 2 Kings 22.12, 13. Due applications to ourselves. 9 r 2 Chron. 34.27. Esay 66.2. Labouring to be affected with that with is spoken. 10. Care to s Nehem. 8.2, 3.8.13. 1 Cor. 14.16.20. understand and t Pro. 3.1. james 1.25. remember it. I. What duties are to follow our hearing? Acts 11.18.13.48. 1 Thes. 5.18. obser. Dan. 2.18, 19 B. Thanksgiving to God for his mercy in the use of his Word. Secondly, humble prayer unto him, for pardon of our x Esay 64.6. infirmities in hearing, and for his blessing the same unto us. Thirdly, y Acts. 17.11, 12 1 Thes. 5 21. examination of the things we have heard. Fourthly, z Psal. 119 97. and often in that Psalm, and 1 Tim 4.15 meditation. 5. a Luke 24.13, 14, 15. 1 Thes. 5.11. conference of them with others. And lastly, conscionable b Esay 2, 3. Rom. 2.13, james 1.22. etc. practice of them in our lives and conversations. I. What duties are the people bound to perform, to the able and faithful Preachers of the Word of God? B. First, to have them in c 1 Th' 5.12, 13 Gall 4.14, 15. singular love for their works sake. Secondly, greatly to esteem, honour and d Phil. 2.29. 1 Tim. 5.17. reverence them. Thirdly, to e Col. 4 3. 2 Thes. 3.1. pray for them. Fourthly, to follow their f 1 Cor. 4 16. Heb. 13 7. godly examples. Fiftly, diligently to hear g Mat. 10.14, 15. Malach. 2.7. their Doctrine and Sermons. Sixtly, to h Heb 13.17. obey and submit themselves unto them. Seventhly, with all i 2 Cor. 9 7. 2 Chron. 31.5.6, etc. See Ecclesiast. 35.6, 7, 8, 9, 10, 11. alacrity and cheerful willingness (as their k Mat. 10.10. 1 Tim. 5.17, 18. due and deserved recompense for their l Mat. 10.10. 1 Thes. 5. 1●.13 toilsome labour and service) to afford them a m 1 Tim. 5.17. Gal. 6.6. 1 Cor. 9.4, 5, 6, 7, etc. liberal, ample and honourable maintenance, not only sufficient for them and theirs, but also that they may thereby be enabled to n 1 Tim. 3 2 & 4 12. Tit. 1.8. hospitality, and be examples to others of christian charity and beneficence. Of Prayer. YOu said that prayer is also a mean to increase faith: what is prayer? B. It is an o Esay 29.13. john 4.23, 24. Rom 12.12. & 10.1.1. hearty and earnest p Luke 18.1. john 14.14. craving of q Exod. 8.12. Dan. 9.3, 4. God such things as belong to his r Luke 11.2. 1 Cor. 10.31. glory, and the s Mat. 7.11 Luke 11.3, 4, 5, 6.11, 12, 13. good of ourselves, and t Ephes 6.18. 1 Tim. 2.1. others, with u Col. 3.17. & 4.2. Phillip 46. thanksgiving for such benefits as we have received. I. Is every Christian bound to exercise himself in this duty of prayer? B. Yes, x Psal. 50.15. Mat. 6.9. & 7.7, 8. every one that hath the use of reason, without exception of what age, state, degree, condition or sex soever they be, and that y Luke 18.1. etc. 1 Thes. 5.17. daily. I. What motives are there to stir us up so to do? B. First, the z jer. 33.3. Esay 55.6. Commandment of God. 2. The a Abraham, Gen. 17, 18. & 18.22.24 etc. Isaac, Gen 28.34 & 24.63. jacob, Gen. 32.11, etc. Moses, Exod. 15.25.17 4.11, 12. David, Psal. 55.1, etc. 16, 17. Psal. 119.145, 146, 147, 164, and most of his Psalms and prayers. Daniel, Dan. 6.10. examples of the Saints and Servants of God, both in the b Abraham, Gen. 17, 18. & 18.22.24 etc. Isaac, Gen 28.34 & 24.63. jacob, Gen. 32.11, etc. Moses, Exod. 15.25.17 4.11, 12. David, Psal. 55.1, etc. 16, 17. Psal. 119.145, 146, 147, 164, and most of his Psalms and prayers. Daniel, Dan. 6.10. Old and New c Anna, Luke 2.37. The Apostle, Acts 1 14.24 3.1. & 4.24. & 6.4. First believing Christians, Acts 2.42. Cornelius, Acts 10.2.4. with many others. Testament, and of our d Mat. 14.23. john 17. Luke 3.21. and often elsewhere. Saviour Christ himself, who upon all occasions used to pour forth their souls unto God by prayer. 3. It is a e Psal. 50.15. Luke ● 37. Hence the Temple called the house of prayer, Esay 56.7. Mat. 21.13. Hence also prayer is often put for t●e whole worship of God, etc. 1 Cor. 1, 2. 2 Tim 2.22. principal part of that worship and divine service we own unto God. 4. It is the means to get deliverance from all f Exod. 8. ●, ●, 1●, & ●. and 9.28, 29.33. 2 Chron. 6 24, 25, 26. evils which are upon us, and to obtain all g Mat. 7.7, 8. Luke 1●●●. john 15.7. good things we stand in need of, either for soul or body, as also to have the same h 1 Tim. 4, 5. sanctified unto us. 5. It is a i Rom. 10.14. 1 Cor. 1.2. mark of God's Children to exercise themselves in holy invocation, and contrarily, of a k Psal. 14 4. & 79 6. Ier 10.25. wicked man & profane Atheist, not to pray. I. Can any man of himself perform this duty of prayer as he ought? Zach 12.10. Rom. 8.15 26. B. No, none, of what gifts or graces soever, can pray as he ought, without the help and assistance of God's Spirit. I. To whom must we direct our prayers? B. Neither to l Col 2.18. Revel 22.9. Angels, nor m Esay 63.16. john 14.6. Saints, nor any other n Deut 4.19. 2 Kings 21.2, 3. Esay 42.18. creature whatsoever, but only to o Psal. 5.2, 3. & 77.2, 3. A & s 10.2. God the p Mat. 6.9. john 16.24. Father, q Acts 7.59. Reuel. 1.5. Son, and Holy r 2 Cor. 13.14. Reuel. 1.4. Ghost. I. Why must we pray only to God? B. Because he only is s 1 Kings 8.27. Psal. 139.7, 8. every where present to hear us, all t Gen. 18.14. Ephes. 3.20. sufficient, omnipotent, and u Psal. 24.6.9, 10.15.18. & 50 15. Mat. 7.7, 8. willing to help and give us what we crave, also he only knows our x 1 Chro. 28.9. Psal. 139.1, 2. hearts, and is alone to be y john 14.1. Rom. 10.14. Ier 17.5. believed in. I. In whose name are we to offer up our prayers unto God? B. Only in the name of z john 14.13, 14. Col. 3.17. jesus Christ, who is the only and perpetual a john 14.6. Rom. 8.34. 1 Tim. 2.5. mediator between God and Man, not of redemption and propitiation alone, but also of intercession. I. What is it to pray in the name or mediation of jesus Christ? B. To entreat God to vouchsafe unto us, the things we pray unto him for, not for any b Dan. 9 7.8.18. Ezra. 9 6, 7.15. merit or worthiness in ourselves, or any other creature in heaven or in earth; but only for the worthiness, intercession and merits sake of c Dan 9.17. Heb. 10.19, 20, etc. Rom. 8 32. jesus Christ his Son, in and through whom alone he is well d Mat. 3.17. & 17.5. pleased. I. What things are we to pray for? B. Only for such as are agreeable to the e Psal. 19.14. 1 john 5.14. Will of God, revealed in his Word, which are of three sorts: First, such as concern the f Mat. 6.9, 10. Luke 11 2. glory of God: Secondly, the g Mat. 6.12, 13. Luke 11.9. salvation of our souls: Thirdly, our h Mat. 6.11. Pro. 30. corporal good and welfare in this present lise. I. How are we to pray for these things? B. The two first kinds; namely, the things belonging to the i Mat. 6.9, 10.33. Psal. 51.1, 2, 7. glory of God and our salvation, are principally, and in the first place to be craved of us, as also absolutely, without any condition or limitation at all: but the last, to wit, the things of this life, with condition of k Mat. 6.10. Mat. 26.42. Rom. 1.10. God's will, their making for his l Mat. 6.33. 1 Cor. 10.31. glory, and our own and brethren's good and m Pro. 30.8. Mat. 16.26. salvation. I. For whom must we pray? B. For all men, of what quality, n 1 Tim. 2.1: Ephes, 6.18. rank or condition soever, either now living, or hereafter for to o john 17.20, 21. Psal 90.16.1 live, such only excepted, who are apparently known, to have committed the unpardonable sin against the p john 5.16. 1 Sam. 16.1, 2. jer. 7.16. Holy Ghost. I. May we not also pray for the dead? B. No; in no wise. I. Why so? B. Because we have no warrant so to do, either by commandment from God, Rom. 14.5.23. or approved example of any of the faithful, recorded in Scripture which have done it, or by promise to be heard, if we do it, or threatening to be punished if we do it not. I. What other reason can you render against praying for the dead? B. It is a mere vain and frivolous thing, to pray for any departed this life, they being either such as died in the faith, and are consequently for ever r Reuel. 14.13. 2 Cor. 5.1, 2. Phil. 1, 23. blessed in heaven, and therefore need not our prayers: or such as died in their sins, and so are irrecoverably damned in s Luke 16.23, 24 etc. Reuel. 21.8. Hell, to whom our prayers can do no good; neither for procuring their full and final redemption, nor so much as the least t Luke 16.23.24, etc. intermission or mitigation of their torments. What conditions are required in our prayers, that they may be acceptable to God, and graciously heard of him? B. Unfeigned u job 11.13, 14 Psal. 26.6. john 9.31. repentance, x Mat. 5.23.24. 1 Tim. 2.8. love, y Gen. 18.27. Psal. 5.7. Heb. 12.28. reverence, z Dan. 9.3. Mat 14.23. minds purified from all cares, carnal, worldly and wand'ring thoughts; a Nehem. 9.34 34, 35. Dan. 9.4, 5, etc. confession of sins, b Psal 17.1. Heb. 10 22. sincerity, c Gen. 32.10. Luke 18.13. humility, d 1 Cor. 14, 15. understanding, e Phil. 1.4. wisdom, f Phil. 1.4. joy, g Ezra. 9.6, 7. Mat. 11.28. Psal. 86.1. Esay 26.16. lively feeling of our sins and wants, h Col. 4.12. james 5.16.17. fervent desires to have them supplied, craving things for righteous and holy i james 4.3. Mat 6.13. ends, namely, the glory of God, the furtherance of our own and brethren's salvation. Moreover, k Heb. 11.6. Rom. 10.14. saving faith, l Mark 11.24. james 1.6. confidence to be heard, m Luke 18.1. Ephes. 6.18. perseverance, in case we have not present audience, humble n Psal. 51.18. Lament. 3.26. Mat. 6.10. Luke 22.42. Psal. 78.41. Psal. 40.1. submission to the good pleasure of God, both for the things themselves we sue for, as also their quantity, quality, manner and time, how, and when it shall please him to bestow them on us; neither conditioning with, nor limmiting him to any circumstances, but merely referring all to his most wise and fatherly dispose, who knows what is best for us: a religious o Pro. 2, 3.4. Nehem. 4.9. care to frame our practice according to our prayers, joining thereunto the use of all sanctified means for obtaining the things we pray for. Lastly, all our prayers must ever be accompanied with our p 1 Tim. 2.1. Phil. 4.6. heartiest praises and thanksgivings for blessings received, not being like the nine, but that one Leper, Luke 17.12.18. as ready ever to glorify God for his mercies obtained, as forward to beg the obtaining of them. I. Is it necessary that these conditions be observed of us in perfection? No, neither can they so be of any, Psal. 80.40. Esay. 64.4. Rom. 8.26. Reuel. 8.3, 4. how holy soever, but of all that desire a blessed success of their prayers, they must be observed in sincerity and truth, with sorrow, repentance, desire of pardon for failings, with earnest striving also to their uttermost power to come as near perfection, as possibly they can: which whosoever do, all blemishes, infirmities and imperfections shall be graciously passed by, and forgiven of God in jesus Christ. I. How many ways doth God hear the prayers of men? B. Two ways, first in mercy and favour, as when he gives them such things as be x 1 Sam. 1.17.20. Luke 1.13, 14. good for them. Secondly, in y 1 Sam. 8.5, 6. etc. Psal. 78.29, 30, 31. Mat. 27.25. wrath and indignation, as when he sends the evils and mischiefs which they sinfully wish upon themselves. I. How many ways doth he hear the prayers of his children? B. Two ways also, first by giving them what they z 2 Kings 20.2.5. Exod. 14, 15, 16, etc. desire, according to his will. Secondly, in not giving them that, but a better a Mat 26.39. Heb 5.7. 2 Cor. 12.8, 9 and more expedient for them, hearing them according to their weal, although not according to their will. I. Why doth God many times defer to hear the prayers of the faithful? B. First, to try them: Secondly, to exercise their faith and patience: Mat. 15.22, 23, etc. Mark 10.46, 47. Psal. 22.1, 2. & 69.3. Thirdly, to cause them to be more frequent and fervent in their prayers: Fourthly, to convince them more throughly of their own disabilities to help themselves, that so he may keep them from sacrificing to their own Nets, and make them acknowledge that the blessings they receive, come wholly and solely from the hands of his providence: Fiftly, to prepare the heartier welcome, and more thankful entertainments for his benefits at their hands: Sixtly, because he sees it expedient for us to delay the granting our Petitions: or finally, for some other reason best known to himself. I. Why doth God many times not hear men's prayers at all? B. Either because they ask such things as they b Acts 8.19. Mat. 20.20.21. ought not to ask, or though good in themselves, yet hurtful to them: or else because they ask c james 4.3. 1 john 5.14, 15 Esay 1.15. & 59.1, 2, 3, etc. amiss, not in that manner, nor for those ends, nor with that religious observation of the due conditions and circumstances of holy prayer, spoken of before, as they ought. I. May we use a prescript or set form of prayer? B. Yea doubtless, for as much as such prayers are not only d Mat. 6.1, 2. etc. Psal. 92. Observe the Title of it, and the Title of Psal. 102. 2 Chron. 29, 30. Luke 11.1. approved of, but also e Num. 6.23.24, 25, etc. Luke 11.2. Hosea 14.2. enjoined and commanded in the Word of God. Howbeit, every Christian ought to labour to get himself so furnished with the f Zach. 12.10. Spirit of supplication, as that he may be able to deliver his own Ambassages, and prefer his own petitions to the Lord in g 1 Kings 8.22, 23, etc. Ezra 9.7, 8, etc. jacob Gen. 32.9, 10, etc. 1 Sam 1.10, &c words of his own conceiving. I. How many kinds of prayers be there? B. Two, h Luke 2.37. Acts 3.1. public, which is performed in the public assemblies of God's children, in which the Minister or Pastor in a i 1 Cor. 14. known tongue, with plainness of speech, and an audible voice, is to go before, as the mouth of all the rest: and the whole Congregation with silence, in their hearts and affections to follow; and in conclusion, with conjoined voices, by saying k It is a fault in many Congregations: Let the Minister pray never so loud, the people are mute to say Amen; contrary to the laudadle practise of the Primitive Church, whose Amen was like a clap of thunder, as Hierom witnesseth. Amen, to testify their communion in their prayers, their assent unto the same, their earnest desires to have them heard, and assured confidence, that they shall so be through jesus Christ. Secondly, Private, which is performed either by l Mat 6.5, 6. 1 Kings 14.42 ourselves alone, or together with m Act. 1.13.14 & 12.12. & 16.25. others, in any private or secret place. I. Are Christians bound to use both these kinds of prayers, public and private? B. They are: neither the n Psal. 35. Mat. 21.13. Luke 2.37. one, nor the o Mat. 5, 6. & 14.23. Acts 1.13, 14. other may be neglected of any that desire to live like Christians, and men fearing God; especially, the public, which is most to be p Psal. 26.8. & 84 1, 2. etc. Acts 3.1. set by and esteemed of every man. I. Is the use of the voice necessary to prayer? B. To public prayer it is, which q 1 Cor. 14. always ought to be vocal, that the people (in whose name they are conceived) may answer, Amen; but in private prayer it is not simply r Exod. 1 4, 15 1 Sam. 1.13. Rom. 8.26. necessary, so that the s Psal. 25.1. Lam. 2.19. john 4.24. heart and affections be lifted up to God; howbeit, it is helpful for the t Psal. 130.1, 3. & 141.1. & 142.1. kindling of our affections stirring up, and continuing our devotion, keeping our minds in order and restraining them from wand'ring. In which respects it is vere fit and convenient to use the voice, even in private prayer, as also, because in so doing, we do in a specal manner, consecrate our u jame. 3.9. Psal. 51.14.16. & 145.21. tongues to the end for which God gave them us; namely, to honour and glorify him withal. I. In what place is this duty of prayer to be performed of us? B. john 4.21. 1 Tim. 2.8. In ˣ any, without difference or exception: yet for order sake, it is fit that public prayers be made in y Esay 56.7. Psal. 134.2. Acts 3.1. public places, appointed for the public worship of God: and private, in places z Dan. 6.10. Mat. 6.6. Acts 10.9. private, as our houses, chambers, etc. I. Ephes. 6.18. Col. 4.2. 1 Thes. 5.17. When are Christians to pray? B. At all times, and upon all occasions. I. What especial times are there, in which every one ought to give himself to set and solemn prayer? B. Ordinarily every a Psal. 88.13. & 92.1, 2. Mark 1.35. morning after our rest, before we enter upon the duties of our personal callings. Secondly, at all our b 1 Tim. 4, 5. Acts 27.35. Mark 6.41. repasts, when we are comforting ourselves with the good creatures of God. Thirdly, every c Dan. 6.10. Psal. 55.17. Psal. 92.2. night when we betake ourselves to sleep: d Rom. 12.12. Ephes. 6.18. Extraordinarily at all other times whensoever occasion is offered, especially in the e Psal. 50.15. james 5.13, 14. Psal. 18.6. time of trouble and affliction. I What helps of prayer are there? B. f Luke. 21.36. Ephes. 6.18. Watchfulness, g 1 Pet. 4.7. sobriety, ʰ gestures, and i Mat. 17.21. Acts 10.30. fasting: The three first whereof, are to be used at all times; the latter, especially upon extraordinary occasions. I. What gestures must we use in prayer? B. There are many k Some of God's children have prayed kneeling, as Solomon, 1 Kin. 8.54. Dan. 9, 10. Our Saviour Christ, Luk. 22.41. Steven. Act. 7.60. and others. Some fallen on their faces, as Moses and Aaron, Num. 16.22. Ezekiel, Chap. 9.8. Some lying, as David, 2 Sam. 12.16. Ezekiah, Esay 38.2. Some sitting, as jacob, Gen. 48.2.15, etc. Some standing, as the Publican, Luke 18.13. Some with eyes elevated or lifted up, as David, Psal. 121. Some with eyes dejected or cast down, as the Publican, Luke 18.13. Some with hands spread abroad, as Moses, Exod. 9.29. Some with hands lifted up, as Moses, Exod. 17.11. and David, Psal. 28.2. Some smiting their breasts, as the Publican, Luke 18.13. described, but none precisely prescribed to us in Scripture. Notwithstanding, we must be careful in all our prayers, to use such as be grave, sober, and beseeming so sacred and divine an exercise, and may best serve both to express and excite, stir up and further the reverence, devotion, humility, fervency and holy affections of our hearts. I, What is fasting, which you say is an help of prayer? B. It is a l Hest. 4.16. 2 Sam. 12.16, 17.20. voluntary and m Hest. 4.16. 2 Sam. 12.16, 17.20. general abstinence from all meats and drinks, as also from n 1 Kings 21.27.29. Dan. 10.3. jonah 3.6, 7. all other comforts and delights of life, for a convenient time, not prejudicial to o Hose 6.6. Levit. 23.32. 2 Sam. 1.12. & 3.35. health or nature; that thereby the p 1 Cor. 9.27. flesh may be subdued, our q joel 2.12, 13. Ezra 8.21. Nehem. 9.1, 2. humiliation and unfeigned r Esay 58.5, 6, etc. jonah 3.8. repentance for sin testified and furthered, and ourselves better fitted for s 1 Cor. 7.5. Luke 2.37. Act; 10.30. jer. 36.9, 10. prayer, and the service of God. I. Are Christian bound to fast? B. As this exercise of fasting is a t joel. 2.12, 13. testification of, and a furtherance to humiliation and repentance for sin. Secondly, a u 1 Cor. 9.27. means to repress and mortify our rebellious flesh, and a x 1 Cor. 7.5. help to make us more fervent and devour in prayer, and other religious services of God; it is a y joel 2.12, etc. duty, when time and occasion requires, of Christians not to be neglected: yea, it is utterly a z Esa. 22.12, 13. fault, that the use thereof is no more frequent among us, there being a As God's judgements upon us, and hanging over our heads Our unbridled justs so much needing mortification. The impious and hellish crimes which every where reign, etc. so many occasions, public and private, that daily call and provoke us thereunto: Howbeit, in itself simply considered, without relation to these holy ends, for which it ought to be observed, it is but a thing b Mat. 9.14, 15. Rom. 14.17, 18. indifferent, and no part of divine worship; much less may it be esteemed c joh. 19.28.30 Heb. 10.14. Luke 17.10. 1 joh. 2.1, 2. & 10.14. satisfactory for sin, or meritorious of temporal or eternal benefits, as the Papists most blasphemously teach and affirm. I. When is fasting especially to be used? B. When we our d 1 Sam. 7.6. Nehem. 9.1, 2. selves, or e 1 Cor. 5.12. any that appertain unto, or live among us, have dishonoured God, and scandalised the Gospel, by falling into any notorious crime. Secondly, when we or they have any fearful judgement of God, either already f 2 Sam. 12.16. Nehem. 1.4. lying upon us, or g 2 Chron. 20.2, 3. Hest. 4.3.16. hanging over our heads. Thirdly, when h Ezra 8.21.22 23. Mat. 17.21. Acts 13.2, 3. we desire to obtain some special and singular benefit at the hands of God. I. What are the kinds of fasting? B. They are two; first private, when a man is i Dan. 10.2, 3. 2 Sam. 12.16.20 alone by himself, or with those of his k Zach. 12.11.12, etc. Hester 4.16. family, or some other his especial l job 2.11.12, 13 friends or neighbours; for some of the premised causes, gives himself to this exercise: the second is public, when by the m Ezra 8.21. 2 Chron. 20.3. joel 3.7. appointment and proclamation of such as are in authority, men publicly n 2 Chron. 20.4, 5. joel 1.13, 14. assemble together, thus to humble and afflict their souls in the sight of God. I. What pattern hath God prescribed us to frame our prayers by in Scriptures? B. That most divine and heavenly prayer, Mat. 6.9, etc. Luke 11.2, etc. which our Saviour Christ in the days of his flesh, taught his Apostles, and in them all Christians, commonly called the Lords prayer. I. May we use no other form of prayer but that? B. For o john 14.13. Mat. 26.41. and confer Mat. 6.11. and Luke 11.3. also Mat. 6.12. and Luke 11.4. and you shall find a difference for words, in their very recital of this prayer. phrases and words we may, as both the p jacob, Gen. 32.11. Moses. Psal. 90. jehoshaphat, 2 Chro. 20.6, etc. David, in the Psalms, the most whereof are prayers. The Apostles, Act. 4.24, etc. Act. 2 24, 25. faithful recorded in Scripture, and our q Mat. 26.39, etc. john 12.27, 28. and Chap. 17. Saviour Christ himself hath done. But for r Mat. 6.9. Luke 11.2. matter and substance, we may not, but must ever conform all our prayers thereunto: All things to be prayed for, either concerning the glory of God, our own, or others present or future good, being in a most exquisite and exact order and brevity, therein fully comprehended. Of the Sacraments in general. I. YOu affirmed the Sacraments to be another means, appointed of God, for the confirmation and increasing of our faith; let me know of you therefore, what a Sacrament is? B. A Sacrament is a holy, outward, or visible s Gen. 17.10, 11 Rom. 4.11. sign and t Rom. 4.11. Mat. 26.28. seal, u Gen. 17.10. Exod. 12.1, 2, 3, etc. 1 Cor. 11.23, etc. instituted of God, to be joined to the x Mat. 28.19. Acts 20.7. preaching of his Word, to y 1 Pet. 3.21. 1 Cor. 11.26. declare and z Rom. 4.11. Mark. 16.15, 16 Acts 2.38. confirm, unto every a Mark 16.16. Acts 8.37. believer, that for the only merits of Christ b Acts 4.12. & 10.43. his Son, he bestows remission of sins, and life eternal, upon themselves in c john 20.28. Gal. 2.20. particular, as well as any other, by receiving whereof, we also promise, covenant and bind ourselves, to d Acts 8.37. Mat. 28.19. believe his promises in Christ, and to walk in all dutiful e Gen. 17.1, etc. Rom. 6.4, 5, 6. Mat. 3.11. obedience to his will, all the days of our lives. I. Why are these signs called Sacraments? B. They had this name imposed upon them, by ancient worthy Divines, in regard of the semblance and agreement between them and a Sacrament; that is to say, a solemn oath, by which Soldiers bound themselves to their Emperor or General. I. Wherein doth this semblance or agreement consist? B. In these particulars. First, as Soldiers (by this form of oath called Sacrament) did addict, vow and bind themselves, to serve and obey their General, and to fight couragigiously and faithfully under his banner, in defence of him and his Commonwealth: So we that are Christians by the use of these holy mysteries, do addict, vow and for ever bind ourselves, as it were, by a solemn oath, in the presence of God himself, Men and Angels, to serve and obey him in all things, and like valiant Soldiers, manfully to fight under his Banner, against his and our enemies, the World, the Flesh and the Devil, unto our life's end. Secondly, as Soldiers at their taking of this oath, received their Emperor's Cognisance, that thereby they might declare themselves to be, as it were, consecrated to him and his only service. In like manner we, Gen. 17.11. Mat. 28.19. when we publicly participate in these sacred ordinances of God, the Sacraments, do, as it were, put upon us, the Cognisance and Arms of Christ our Lord, King and Emperor, declaring and professing to the world thereby, that we have and do consecrate and dedicate ourselves to him and his only service for ever. I What conditions are required to a true Sacrament? B. These six. First, an g Mat. 3.11.13 16. external visible sign. Secondly, an h Mat. 26, 27, 28. Acts 2.38. internal invisible thing, signified thereby. Thirdly, an apt i August. If Sacraments had not a similitude of the things whereof they are Sacraments, they should be no Sacraments at all. Hence it is, that the name of the thing signified is attributed to the sign. Act. 22. 1● and Mat. 26.26.27. Ti●. 3.5 correspondence and agreement between them both. Fourthly, that their institution be of k Mat. 28.19. 1 Cor. 11.23. God, not of man. Fiftly, that their use be warranted by God's l Gen. 17.9, 10, etc. Mat. 28.19. Commandment. Sixtly, that there be a m Mark 16.16. 1 Cor. 10.16. & 11.24, 25. promise passed from God, concerning them, to ascertain us, that the the things signified and represented, shall in our lawful partaking of them, be communicated unto us: where all or but any one of these be wanting, there can be no true Sacrament. I. Are the Sacraments necessary to salvation? B. Necessary they are in respect of God's n Mat 28.19. Luke 22.19. Acts 22 16. Commandment, who chargeth us to receive them: and as they are o Mat. 28.19. Rom. 4.11. means appointed of God for the confirmation and increase of our faith, which hath need of all p Mat. 6.30. Mat. 9.24. helps, to support and strengthen it. But simply and absolutely necessary they are q Mark 16.16 Luke 1.15. and 23.43. The children of Israel not Circumcised for forty years space in the Wilderness, joshua 5.2, 3, etc. not, so as that whosoever partakes not of them, must of necessity perish: for not the want of the Sacraments, when they cannot, but the profane, wilful and irreligious r Gen. 17.14. Luke 7.20. contempt of them, when they may be enjoyed, is that which is damnable in the sight of God. I. You do not hold then, that grace is tied to, included or shut up in the Sacraments, or that they of themselves, by virtue of the work done, confer grace, remission of sins, regeneration, justification, etc. B. By no means: they have no such power or force in them. I. Show your reasons. B. First, the Sacraments are only s Gen. 17.11. Rom. 4.11. signs, seals, tokens and pledges, not causes, workers, conveying vessels, Pipes or Conduits, as it were, of grace. Secondly, it is proper to t Mark 1.8. Rom. 3.30. God alone, to confer and bestow these things. Thirdly, the u 1 Cor. 3, 4, 5. james 1.18. preaching of the Word, confers not grace of itself, neither can do, and therefore neither the Sacraments. Fourthly, some have received remission of sins, been justified. etc. x Rom. 4.11. Acts 10.47.48. before the use of the Sacraments; others y So many baptised in their infancy. long after the use of them, others that z Luke 23.43. So the Emperor Valentine. never were partakers of them. Also many have been partakers of the Sacraments, yet never at all of the a john 17.12. Mat. 7.22. 1 Cor. 10.1, 2, 3. things signified thereby, but have died in their sins, and everlastingly perished. I. When are the Sacraments used in an holy and lawful manner? B. When they are used according to the b Rom. 14.23. 1 Cor. 11.20.23 2 Chro. 35.6.13 institution of Christ, by the c Acts 8.37, 38. Mark 16.16. Heb. 11.28. faithful, for whom, and to d Mat. 3.6.11. Acts 2.38. those ends for which they were ordained. I. What are the ends for which God hath ordained Sacraments? B. First, that thereby our communion with Christ and all his benefits, Acts 2 38.41. Rom. 4.11. & 6. ●. 1 Cor. 12, 13. Gal. 3.1.27. 1 Cor. 10.16. might be, as it were, in lively pictures most evidently declared, as also more and more scaled and ratified unto us, and our faith in the through persuasion of these things, strengthened, and the more confirmed. Secondly, to be testimonies and e Gen. 17.1.7, 8, 9 etc. Acts 7.8. Exod. 12, 13. pledges of the f Exod. 19.5. Deut. 7 12. jer. 31.32, 33, 34. Heb. 8, 9, 10, &c Exod. 24.3.7. covenant between God and us, of his binding himself to become, and for ever remain our God, and to give us remission of all our sins, his spirit of sanctification, and eternal life, through his Son jesus Christ: and on the contrary, of our binding ourselves to become and for ever remain his people, to g Acts 8.37. Mat 28.19. believe his promises, and to obey all his Commandments. Thirdly, Gen. 34.14. Exod. 12 43 44 Ephes. 2.11, 12. etc. to be outward marks and characters of our Religion, to distinguish us the true Church and people of God, from all other Sects, Professions and Societies of men whatsoever, which believe not in jesus Christ. Fourthly, Ephes. 4.3, 4, 5. 1 Cor. 10.17. & 12.12.13. to be bands and means of mutual love, concord and brotherly amity, between the faithful. Fiftly, Mark 1.4. Mar. 28.19. Acts 20 7. 1 Cor 11.18.20.23. to occasion holy assemblies of God's Children, and be a means of preserving and propagating the Gospel and public ministry thereof, to the world's end. I. Where ought the Sacraments to be administered? B. 1 Cor. 11.20. In the public place of God's worship, the people of God being there met together. B. Who are to administer them? I. Mat. 28.19. Mark. 16.15, 16 Heb. 5.4. Only such as be lawfully called to be Ministers of God's Word. I. How if a private person take upon him to administer the Sacraments? B. He shall greatly incense the wrath of God against him, for presuming to meddle with his holy things, 2 Sam. 6, 7. 2 Chron. 26.16, 17. having no calling thereunto: and as for his action, it is wholly void, the Sacraments administered by him, are no Sacraments, but mere nullities. I. How if the Minister which delivers the Sacrament, be a profane, vicious, wicked man, a scandalous liver, an hypocrite, etc. may the Sacraments nevertheless be effectual, and profitable to the receiver? B. Phil. 1.15, 16, 17, 18. Mat. 23.2, 3. john. 3.5. 1 Cor. 4 4.6, 7. Yea doubtless, no less then if they were dispensed by one that is truly religious, godly and faithful, so that we for our parts, participate of them as we ought, and as God requireth; for the virtue and efficacy of the Sacraments depends not upon the holiness and worthiness of the Minister, but wholly and solely upon the institution, promise and blessing of God, the author and maintainer of them. I. Can any Minister give the things signified by the Sacraments, as remission of sins, regeneration, & c? B. No assuredly, Mat. 3.11. Luke 3 16. Deut. 30.6. 1 Cor. 3.6, 7. john. 6.32. be he never so holy, zealous or religious; of never so rare and singular gifts and graces of God; yet he can only confer the outward signs and elements; and whosoever receiveth any thing else, he hath it not from the Minister, but immediately from God himself. I. Is it necessary, that the Word of God be always preached, when the Sacraments be administered? B. It is h Mat. 28.19. Mark. 16.15, 16 very fit and meet, that preaching should always accompany the Sacraments, and greatly to be wished, that as our Saviour Christ joined the Commandments of them both together, so that they might be always joined in their administration, as we also read in sacred Writ, both i Mark 1.4. john the Baptist & the Apostles to k Acts 2.41.42 & 10.34, etc. and 20.7. have done: Howbeit there is no such absolute necessity thereof, as that the Sacraments being administered without preaching, should become either no Sacraments at all, or not effectual and available to the worthy partakers of them. I. How many be the Sacraments of the New Testament? I. Two only, and no more; namely, l Mat. 28.19. Baptism, which succeeded m Col. 2.11, 12 Circumcision; and the n Mat. 26.26 1 Cor. 11.25. Lords Supper, which came in place of the Passeover. o Mat. 26.26 1 Cor. 11.25. Of Baptism, the first Sacrament of the New Testament. I. WHat is Baptism? B. It is the p Therefore administered immediately after conversion john 4.1. Acts 2.41. & 16 14, 15.3 first Sacrament of the New Testament, ordained by our q Mat. 28.19. Mark 16.16. Saviour Christ, wherein by the outward r Mark 1.5.9, 10. john 3.23. dipping, s Heb. 10.22. 1 Pet. 1, 2. sprinkling or t Acts 22.16. Ephes. 5.26. washing with u Mat. 3.6.11. Acts 10.47. water, in the x Mat. 28.19. name of the Father, Son and Holy Ghost, is signified and sealed to the parties baptised, y Mark 1.4. Acts 2.38. remission of all their sins, by the z Ephes. 1.7. Col. 1.14. blood of Chrst; a Mat. 3.11. john 3.5. Ephes. 5.26. sanctification by his b 1 Cor. 6.11. john 3.5, 6.8. Spirit; their c Rom. 6.3. Gal. 3.26, 27. into Union and Communion with him and all his d Mark 16.16. 1 Pet. 3.21. benefits, their e Hence men immediately baptised, as soon as converted, etc. Mat 28.19. Acts 8.12.36, etc. admission into the Church, grace, favour and fellowship of God; and on the contrary, they that are baptised, do promise, protest, vow and bind themselves, to f Mark 16.16. Acts. 19.4. believe in God, fear g Mat. 28.19. & 3.11. Rom 6.3, 4. Hence so frequently called, the Baptism of Repentance. honour, worship, serve and obey him in all things, as their only Lord; renouncing all ungodliness, and all worldly lusts; and living soberly, righteously and godly in this present world. I. What is the outward sign in Baptism? B. The Element of h Acts 11.16. Water, together with the action of i Heb. 10.22. sprinkling, k john. 3.23. dipping or washing the body therewith. l 'tis 3.5. I. May not Baptism be administered with some other Element, as well as with Water? B. No, in no case; because this is directly contrary to the m john 1.33. institution of Christ, and practice of n Mat. 3.11. john the Baptist, the o Act. 8.36, etc. and 10.47. Apostles and Primitive Church, and with p Levit. 10.1, 2 Nadab and Abihu, to offer strange fire unto the Lord, such as he never commanded; which cannot be but a fearful provocation of his wrath, and exceeding dangerous to whomsoever shall presume so to do. I. What manner of Water is to be used? B. None other but pure, simple, natural and ordinary; Mat. 3.13. john. 3.23. Heb. 10.22. not waters compounded, mixed or artificial, either with addition of any other Element whatsoever. I. What is the thing signified in this Sacrament? B. The q Heb. 9.14. 1 john. 1.7. blood and r Mar. 3.11. Luke 3.16. Spirit of Christ, together with our s 1 Cor. 6.11. Mar. 1 4. justification, t john 3.5. regeneration or sanctification, and communion u Rom. 6.3. Gal. 3.26, 27. with him and his merits through the same. I. What is the correspondence or agreement between the water and sprinkling, or washing therewith, and the Blood and Spirit of Christ our Saviour? B. That even as the filth and uncleanness of our x Mark 7.4. bodies, y Nehem. 4.23 clothes, etc. is purged and washed away with the Element of Water: so the filth and uncleanness of our souls through sin, is purged and washed away, by the blood, (that is to say, the z Rom 4.25. & 5.8, 9, 10. merit of his death and sufferings) and by the Spirit of Christ our Saviour; the one freing us from the a Reuel. 1.5. guilt and b Rom. 8.1. 1 john 5.24. condemnation of sin, the other from the c Rom 6.11.12.22. Tit. 3.5. dominion and reigning power thereof, causing us to dye unto sin, and live unto righteousness. I. Doth the outward, visible washing of the body with Water, and the inward invisible washing of the soul with the blood and Spirit of Christ, always go together? B. d Rom. 2.28, 29 Acts 8.13 etc. No. No Reprobate e joh. 13.10, 11 & 14.17. is ever partaker of the inward washing, though he be ●●the outward; but only the f 2 Thes. 2.13. 1 Pet. 1.2. Elect, and they not always at the very instant of their baptism, but some of them g Rom. 4 11. Acts 2.41. before, some h As many Infants, so Paul long after Circumcision. Phil. 3.5. Acts 9.4, 5, etc. after, according as it pleaseth God, before or after, to work in their hearts the grace of i Gal. 3.26, 27. Acts 15.9. & 10, 43. faith, and thereby to incorporate them into his Son jesus Christ. I. Doth Baptism, being duly administered and received of the faithful, purge them from all their sins? B. 1 Cor. 6.9.10, 11. Ezek. 36.25. Acts 22.16. 1 john 1.7. And hence the Scripture (which is worthy our observation) doth apply the salvation we have (through faith) in Baptism, to all times of our lives, both past, present and to come, to the time past, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath saved us, Tit. 3.5. present, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth save us, 1 Pet. 3.21. the time to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be saved, Mark 16.16. Yes, both from original and all their actual sins, flowing from the same, whether past, present or to come; whensoever, howsoever or wheresoever committed; that is to say, it seals and assures the free and full remission of them all, to every believer. I. But is original sin utterly taken away and abolished in Baptism? B. As touching the k Acts 3.38. 1 john 1.7. guilt and l Rom. 8.1. john 3.36. punishment, it is abolished in every regenerate person, as also in respect of the dominion of it, for it neither doth, nor can m Rom. 6.6.11.14. 1 john 3.8, 9 reign in them any more. But touching the vice, matter, contagion, and corruption thereof, it n Rom 7.13, 14, 15, etc. 23, 24, 25. Gal. 5.17. remains in them even after Baptism, yea, till death, though o 2 Cor. 4.16. daily mortified more and more; and is truly and properly p Rom 7.17, 18.20 23. Heb. 12.1. sin, and in itself worthy of eternal q Rom. 6.23. & 7.23, 24 etc. Gal. 3.10. damnation; but that it is freely r Acts 10.43. Rom. 7.24, 25, etc. remitted, together with all their actual transgressions, the cursed fruits of the same, through jesus Christ. I. What are the ends of Baptism? B. To signify, seal and assure unto us, our blessed s Rom. 6.3. 1 Cor. 12, 13. 1 john 1.3. union and communion with Christ, and through him, with the whole Trinity; our t Mat. 28.19. john. 4.1. admission into the covenant, favour and Church of God, u Acts 2.38. remission of all our sins, ˣ regeneration, and y Mark 16 16 Tit. 3.5. eternal life. Secondly, to admonish us of, and provoke us unto z Rom. 6.3, 4, etc. z Mark 16.16 Acts 8.37. faith, a Ro. 6.1, 2, etc. Mat. 3.11. Col. 2.12. repentance, new obedience, and holiness of life, whereunto, by the use of this Sacrament, we solemnly oblige and bind ourselves. Thirdly, john. 4.1. Gen. 17.14. Mat. 28.19. to be a badge of our Religion, and (as it were) a public note to distinguish us from Turks, jews, Pagans, Infidels, and all such as call not upon, nor worship God according to his Word. Fourthly to be a means of public b Mat. 28.19. Mark 1.4. meetings in the Church, as also of unfeigned c 1 Cor. 12, 13. Ephes. 4.3, 4, 5. love and charity among Christians, who by Baptism are all knit together into one body; and made members one of another. I. Who are to have the Sacraments of Baptism administered unto them? B. First, d Mark 16.15 16. Acts 2. ●8. 41. & 10.47, 48. men and women of years, which are instructed in the Principles of Christian Religion, and make profession of their faith, and unfeigned repentance for their sins. Secondly, infants of e 1 Cor. 7.14. one or both beléeving and baptised parents. I. How prove you that Infants as well as men of years ought to be baptised? B. Gen. 17.7. 1 Cor. 7.14. First, because they are within the covenant of grace. Secondly, Circumcision in whose f Col. 2.11, 12. place Baptism is succeeded, and is i● substance, effect, ends and signification, one 〈◊〉 the same with it, was administ●●s unto g Gen. 17. 1●. Levit. 12.3. Infants in the old Te●●●●nt, and that by the express commandment of God. Mat. 28.19. Thirdly, God enioynes the baptising of all Na●●●ns i● general, without exception of sex or age. Fourthly, Acts 16. 14.1●.33. 1 Cor. 1.16. Acts 18.8. the Apostles baptised whole families and households, in which who can or dare say there were no infants? Fiftly, the promises of grace, Acts 2.39. Luke 1.14, 15. Mat. 19.14. & 18.2, 3, etc. remission of sins, sanctification and eternal life, belongs to them. Sixtly, because our Saviour Christ in the days of his flesh, Mat. 19.13, 14. Luke 18.15, 16. commanded little children to be brought unto him, most graciously entertained them being brought, and openly professed, that the Kingdom of Heaven belonged even to them in particular. I. What fruit or profit can there be of Baptising children, which are destitute of knowledge and understanding, and have not the use of reason? B. First, it is exceeding and marvellous comfort to all believing parents, Gen. 17, 18. Acts 2.39. who thereby have it confirmed and ratified (as it were) under the broad seal of heaven, that God love's not them alone, but their children also; and that he will be the God, not of themselves only, but of their seed and posterity, to protect, succour, guide, bless, sanctify and save them, even to a thousand Generations. Secondly, the Infant hath an unspeakable blessing conferred upon it, in that so soon as he enters into the world, he is made partaker of Christ, his saving graces and benefits, received into the love, favour, covenant, fellowship, family and Church of God, and is instated (as it were) into the Kingdom of Heaven. The consideration whereof, when he comes to years of discretion, will be a most effectual motive, to make him love, fear, honour, worship and serve, with all willing and careful obedience, that God, who from his Mother's womb, hath done such great things for him. Gen. 17.7. Acts 2.39. Thirdly, hereby God promotes his own glory, in approving himself true of his Word and Promise, of showing mercy to the faithful and their seed. I. When are infants to be baptised? B. Ac●s 22.16. The Scripture hath not expressly prescribed or limited us unto any certain time or day: notwithstanding: it is the duty of all Christian Parents, to offer and present their children to be baptised, with all convenient speed they may. I. Why so? B. Because in so doing, Gen. 17.23.24. they shall testify their reverend esteem of the Lords Sacrament, and their ready willingness to perform obedience to his Ordinances. Secondly, they shall thereby declare their loving affection to their children, and their desire to have them partakers of Christ, Rom. 4.11. & 6.3. Mark. 16.15, 16 of his spiritual blessings, and heirs with themselves of everlasting life; which things are sealed and assured by the holy use of this Sacrament. Thirdly, because the Apostles h Acts 2.38.41. & 8.12.36, 37. etc. and 10.47, 48. instantly without any delay, baptised such as gave any probable evidences of their belonging to the Covenant, Church and Kingdom of God; which we are to repute all i Gen. 17.7.12. 1 Cor. 7.14. Mark. 13, 14, 15 Infants of beléeving Parents to do, even from the first minute of their births. Fourthly, jer. 48.10. God denounceth a curse against all those that do his work negligently. Fiftly, Exod. 4.24, 25, 26. God was highly displeased with Moses, and like to kill him, because he delayed to circumcise his Son. Sixtly, the Israelites so soon as possibly they might, in respect of k By the Ceremonial Law, every woman was unclean seven days after her delivery of a Man-child, and for that space, the child also was accounted as unclean; and therefore during that time, was not meet to be partaker of the holy Sacrament of Circumcision, Levit. 12.1, 2, ●. Now, so soon as these days were expired, even the v●●y next, the eight day, the children were circumcised, Gen. 17. ●2 & 21.4. Luke. 1.59. ceremonial uncleanness, and their weakness to endure the l Gen. 35.24, 25, 26. Iosh. 5.8. Exod. 4.25, 26. Parents and Elders, in whose power Infants are, aught with their greatest care provide, that they depart not this life without Baptism; which if they do not, they most grievously sin, and shall be punished for it, for that they have contemned the Sacrament● instituted by God. The sooner godly Parents do offer up their children to be baptised, the better they do, that (if it be possible) they may not be deprived of this benefit. bitter pains of Circumcision, without deferring it so much as a day, did circumcise their children, and were straight commanded of God so to do. I. What time do you think is to be held most fit and convenient for the baptising of children? B. Mat. 20.7. Either the next public meeting of the Church, if any be in the week, or the next ensuing Sabbath after the birth of the child, which, unless upon some very urgent occasion, would by no means be pretermitted. I. How often are men to be baptised? B. No more but once only. Ephes. 4, 5. I. What are your reasons? B. Because God n Mat. 28.19. commands the receiving of this Sacrament, but once. 2. The o Acts 2.41. & 8.12, 13.38. Apostles baptised none more than once. 3. The jews were p Gen. 17.10, 11, 12. Levit 12.3. circumcised but only once. 4. The efficacy of baptism once received extends itself to q Rom. 6.2, 3. Gal. 3.27. all the sins and the whole life of every believer. 5. We are but once r 1 Cor. 12.13. planted into Christ, once s Tit. 3.5. new borne, once t 1 Cor. 6.11. Acts 23.8. justified, once u Mat. 28.19. Gen. 17.11. Acts 10.48. Rom. 11.29. adopted, once x Mat. 28.19. Gen. 17.11. Acts 10.48. Rom. 11.29. admitted into the covenant, love, Church, Communion and fellowship of God; of all and every which, Baptism is a pledge and seal. I. How is Baptism to be administered? B. In the Name of the Father, Mat. 28.19. Acts 19.2, 3. Son and Holy Ghost, as our Saviour Christ commanded; and other form then this, ought not to be used. I. What is it to be baptised in, or into the Name of the Father, the Son, and the Holy Ghost? B. By a As God, so soon as Christ was baptised, did proclaim him to be his Son, Mat. 3. 17. So by baptism he doth (as it were) publish and proclaim us to be his Children. That this is the true sense and meaning of these words appears by 1 Cor. 1.12, 13, 14, 15. Gen. 48.16. Deut. 28.10. 2 Chron. 7.14. 1 Kings 8.43. jerem. 25.29. Esay 4.1. Hence it is, that we have names given us at our baptism: as the jews had when they were circumcised, Luke 1.59, etc. and 2.21. that so often as we hear ourselves called thereby, we may be admonished and put in mind of these things. this form of speech is signified, that the party baptised is received into the favour, covenant, family and communion of God, the Father, Son, and Holy Ghost, one in Essence, and three in Persons; and that he is dedicated unto God, and bound (as it were) by a solemn oath, to believe, love, worship, honour, obey and serve him, as his only God and Lord, according to his Word, in holiness and righteousness, all the days of his life. I. What is the difference between Baptism and the Lord Supper? B. Baptism is a seal, etc. of our engrafting into Christ, of our regeneration, justification, adoption to be the sons of God, and of our entrance into the covenant, favour, fellowship, and Church of God. The Supper of the Lord is the Sacrament of our upholding, 1 Cor. 10.3, 4.16. & 11.24, 25, 26. continuance, preservation and nourishment, etc. in this blessed estate; and of our growth and increase in grace, until we be translated into the full fruition of our heavenly inheritance. Of the Lord's Supper, the second Sacrament of the New Testament. I. HOw may the Supper of the Lord be defined? B. Thus: It is the y Mat. 26.28. Mark 14.24. second Sacrament of the New Testament, ordained by our z Mat. 26.26. Mark 14.22. Saviour Christ, in the a Mat. 26.45, 46, etc. Luke 22.47.48, etc. night in which he was betrayed, wherein, by b Mat. 26.4 26. 1 Cor. 11.24. taking and c Mat. 26.26. eating the Bread d Acts 20.7. broken, and e Mat. 26, 27. 1 Cor. 11.25, 26 etc. drinking the f Mat. 26, 27. 1 Cor. 11.25, 26 etc. Wine poured out into the Cup, is signified and sealed to every g john 6.35.40 47.51. 1 Cor. 11.27. faithful and worthy receiver, his h 1 Cor. 10.16, 17. & 12.13. communion with Christ and all his benefits, and that his Body i Luke 22.19. 1 Cor. 11.24. was crucified, and his k M●t. 26.28. Blood shed, for his sins upon the Cross; and that their souls, by the same his Body crucified, and his Blood shed, are l john 6.47.51. etc. sustained, preserved, and nourished up unto eternal life, no less surely and effectually, than their Bodies by the use of m Ps. 104.15. Zach. 10.7. 1 Tim. 5.23. Bread and n Ps. 104.15. Zach. 10.7. 1 Tim. 5.23. wine, are nourished, etc. in this present, natural and temporary life we now enjoy. I. Why is this Sacrament called a Supper? B. o Luke 22.20. First in respect of the time when it was instituted, and first celebrated, which was about supper time. Secondly, of the thing itself, because it is a holy spiritual p Mat. 26.26, 27, etc. 1 Cor. 10.16. Supper, Banquet or Feast, whereby the soul of every true believer, in a spiritual manner, is fed and refreshed with the Body and Blood of Christ, to everlasting life. I. Why is it called the Supper of the Lord, or the Lord's Supper? B. First, in respect of the q 1 Cor. 11.23. author or ordainer of it, who is our r Rom. 14.8, 9 Lord. Secondly, of the end, because it is celebrated in s 1 Cor. 11.24, 25. remembrance of him, his death and passion. Thirdly, it may also not unfitly been so called, in respect of the time when it hath been, and yet is accustomed to be administered; namely, for the most part, on the t Acts 20.7. Lord's day or Sabbath. Fourthly, as also of the food we partake of in it, which is the Flesh and Blood of our u 1 Cor. 11.24, 25. john 6.54.56. Lord jesus Christ. I. What are the outward visible signs in this Sacrament? B. Bread and Wine, Mat. 26.26, 27, 28. 1 Cor. 11.24.25 as also all the rites and actions about them, both in Ministers and Communicants, as breaking, giving receiving, etc. I. What are the things signified by these signs? B. The x Mat. 26.26, 27, 28. 1 Cor. 11.24, 25 Body of Christ crucified, and his Blood shed, with his y john 6.27.51 52. giving, and our receiving, or spiritual z john 6.53, 54 etc. eating and drinking the same, through a ●ohn 6.29.35 40.47.51. faith, that is to say, our b 1 Cor. 10.16. & 1.24, 25. union with him, even his whole c 1 Cor. 1.9. john. 6.56. person, God and man, and our communion with all his merits, gifts and benefits d ●ohn 6.53. & 15.5. 1 Cor. 1.30. flowing from the same. I. What is the correspondence or agreement between these signs and things signified? B. It is this: As the e P●al. 104.15. Bread and Wine which we eat and drink, do nourish, confirm, and preserve our bodies in this natural life; so the Body and Blood of Christ crucified (that is to say, the merit of his f Rom. 5.9.10. Herald 9.15.27, 28. death and passion) applied unto us by the hand of g john 6.47.54 faith, do as certainly and effectually h john 6.51.53 54 56, etc. nourish, and preserve our souls unto that eternal life which is to come. I. Why did our Saviour Christ, of all other things in the world, select and consecrate Bread and Wine, to be the Symbols and representations of his Body and Blood? B. In regard of the excellent analogy and likeness, that is between the one and the other, in their several properties and effects. I. Wherein standeth the analogy and likeness between the Bread, and Body of Christ? I. In these particulars, all worthy observation. First, as Bread by i Gen. 18.6. Levit. 26.26. Esay 28.28. water and fire, as also with many press and break, is prepared to be corporal food for us: So the Body of Christ, by the water and fire (as it were) of k Esay 53.3, 4, 5, 6, etc. Mat. 26.37, 38.39.42.44. & 27.46. 1 Cor. 11.24. broken for you. afflictions, with many pressures, miseries and bitter torments, was prepared to be spiritual food for us. Secondly, as bread doth l Gen. 42 2. & 43.8. judges 8.5. nourish, sustain, m Gen. 18.5. Psal. 1●4. 15. strengthen the body, n Esay 58.7. Pro. 27. 2●. expel hunger, o Pro. 27.7. Luke 15.15, 16. delight and benefit those which are hungry, but none whose stomaches are already p Pro. 27.7. Luke 15.15, 16. full: So the Body of Christ doth q john 6.51, 52. etc. nourish, sustain and strengthen the soul, assuage the hunger thereof, delight and benefit such as r 1 john 6.35. Luke 1.53. hunger after grace and righteousness; but nothing at all any Pharisaical s Mat. 9. 1●. Luke 18.9, 1●, 11, etc. justiciaries, which are filled and puffed up with presumptuous conceits of their own righteousness, and feel no need of the t Rom. 3.22. righteousness of God, which is by faith in jesus Christ. Thirdly, as bread is the u Hence so often in Scripture bread is put for all other meats, etc. as Gen. 39.6. & 43 31, 37. and in many other places, see Eccles. 29.21. chief and principal of all nourishments appointed for man, and so necessary, as that without it, all other would be x Gen. 27.17. 2 Sam. 6.19. unfit, unsufficient and uncomfortable: So the y john 6.27, 28 29. Phil. 3.7, 8. merit of Christ's Body, it is the y john 6.27, 28 29. Phil. 3.7, 8. chief and principal of all things which we ought to seek after in this life, and so necessary for us, as that without it z Mat. 16.26. Phil. 3.7, 8, 9 Luke 2.25.29, etc. all other things whatsoever, ●e unfit and unsufficient, to yield us any true, sound, so●e comfort or benefit, or to bring us unto ᶜ eternal life. Fourthly, as bread is the most b Mat. 6.11. common and ord●●●● o● meats, enjoyed of poor, a john 3.16. Acts 4.12. as well as rich; of c Luke 11.3. 2 Sam. 9 7. daily and continual use with all, yet not wearying, not cloying any, but is savoury and welcome still to every healthy palate, when other things though of d N●m. 11.6. sweetest relish, please not long, but soon breed loathing: Even so the body of Christ and merit thereof, is a common e Mat. 11.28. john 3.14, 15, 16. & 7.37. james 2.5. spiritual meat, to all sorts and conditions of men that believe, without exception, to the poorest Dungeon-captive, as the mightiest Sceptred-Monarch on the earth, and is f Ephes. 3.17. daily and continually fed upon, by all that have faith, yet not wearying or cloying any, but remaining always g Io●n 6.34. most sweet, pleasant, and delightsome to every faithful soul: yea, is ever the more h Mark 9.24. Luke 17.5. Cant. 2, 3, 4, 5. eagerly hungered after, and desired; the more often and frequently it is tasted and eaten. Fiftly, as bread parted and broken among many persons, is a testimony of i Psal. 41.9. 2 Sam. 9 7. love and unity among them: So the Body of Christ, broken with most grievous k Esay 53.3, 4, 5, 6, etc. 1. Cor. 11.24. torments and sacrificed for many upon the Cross, is a most illustrious testimony of Christ's l john 3.16. & 15 13. infinite love to us, and of the m 1 Cor. 10.16, 17. love, unity and concord wherewith our hearts and souls ought to be glued one to another. Lastly, as one Lease of bread, 1 Cor. 10.16.17. & 12.27. is made of many grains of Corn: so of us (which are many) partaking of one bread, is made one Body of Christ. I. In what things consists the Analogy and likeness between the Wine and Christ's Blood. B. In these specialties. 1. As Wine quenches the n Pro. 9.5. Dan. 1.5. th●●st, quickens the ᵒ spirits, p Zach. 10.7. cheers she heart, and beautifies the q Psal. 104.15. face: so the Blood of Christ quenches our r john 6.35.54 55. & 4.14. & 7.37. Ephes. 1.7. thirst after righteousness and remission of sins, it s Acts 2.46. & 16.34. 1 Pet. 1.8. Ephes. 2.13, etc. glads our fainting hearts, and revives our drooping spirits, with the joyous assurance of our reconciliation with God, t Heb. 10.12. & 13.12. Ephes. 5.25, 26, 27. beautifies and adorns our deformed souls, with the glorious robe of his own innocence, and makes us gracious, lovely and infinitely amiable, without spot or wrinkle or any such thing, in the sight of God his heavenly Father. Secondly, as Wine u Luke 10.34. purgeth the body of corrupt and noisome humours, also warms and makes it more apt and active for any employment: So the y Heb. 9. 1●, 14. Blood of Christ purgeth our souls from all our sins, and warms, yea, inflames us with the x Reue●. 12.11. 1 john 1.7. love of God, and zeal of his glory; and makes us more ready, active and nimble to all z Tit 2●. 14. Heb. 9.14. good works, and with David, to run the ways of God's Commandments. Thirdly, as Wine moderately drunk, a Pro. 31.6, 7. expels fear, makes bold, courageous and eloquent: So the Blood of Christ, drunk by faith, expels the fear of b Mat. 10.28. Act. 5.28, 29, etc. Tyrants and bloody Persecutors, of c Luke 1.74. Heb. 2.14. Satan, d Luke 2.29. Acts 21.13. Death, e Heb. 2.14, 15. Rom. 8.1.15. Hell and damnation, and makes us f john 1.29.30.31, etc. Acts 2.22, 23, etc. and 3.13, 14, etc. and 4.8, 9 etc. to 14. bold, eloquent and courageous, to confess his faith and name, even before Kings, and in the midst of most exquisite torments. Fourthly, 1 Cor. 12.12, 13 27. Rom. 12, 4, 5. as Wine is made of many several Grapes, pressed and compounded together: So the faithful, which are many several distinct persons, are made one with Christ, and one together among themselves. I. Why would Christ have two signs used in this Sacrament? to wit, both Bread and Wine, and not one of them alone? B. To certify and assure us, joh. 6.35.54, 55 Acts 4.12. Heb. 7.25. that he is the complete and perfect nourishment of our souls, and that whatsoever is needful to salvation, is to be found in him; even as our perfect bodily nourishment consists of meat and drink. I. Are these signs, the Bread and the Wine to be given and received, each of them apart by themselves, or both together, mixed one with another, or the Bread dipped in the Wine? B. They are distinctly and severally, and not otherwise to be administered. I. Why? B. Because g Mat. 26.26, 27. Luke 22.17, 18. Christ and his h 1 Cor. 11.23, 24, 25, 26. Apostles so administered them; because this doth i john 19.34. more lively represent and shadow forth the cruel, violent, and bloody death and passion of our Saviour jesus Christ, in which his blood was separated from his body; which is a special end for which this Sacrament was ordained. I. What difference is there between the Bread and Wine in this Sacrament, and the Bread and Wine commonly used in our private houses? B. In nature, substance or essence none at all, but only in use, office, end and application; 1 Cor. 10.16. & 11.24, 25. the one, serving for the refreshing, comfort and nourishment of our bodies; the other (to wit, the Bread and Wine in the Sacrament) being consecrated and set apart, to be sacred signs, pledges and diseases of the Body and Blood of Christ, and of the spiritual refection, comfort and nourishment of our souls thereby, unto eternal life. As Wax being sealed, differs from itself before sealing, and from other Wax, etc. and as Gold or Silver coined, from that which is not stamped with the King's Image: So differs Bread and Wine in this Sacrament, from other Bread and Wine not applied to this sacred use. I. How are the Elements of Bread and Wine sanctified or consecrated to this divine and holy use; namely, to be the Signs, Symbols, etc. of the Body and Blood of Christ? I. By rehearsing and declaring the Institution and Promise of Christ; Mat. 26.26.27, etc. 1 Cor. 10.16.11 23, etc. 1 Tim. 4 4, 5. as also by the prayers, thanksgiving and whole action of the Minister and Communicants, according to our Saviour's Institution. I. How long doth the Bread and Wine continue to be the signs of the Body and Blood of Christ? B. Only during the time of the celebration and administration of this Sacrament, and no longer, 1 Cor. 11.24, 25.26. but as soon as that is finished, they become common Bread, and common Wine as other ordinary Bread and Wine are, and as themselves were, before their consecration. I. Are the Body and Blood of Christ locally, substantially, corporally or bodily present in the Sacrament? B. No. His Body and Blood are truly and really present with the signs thereof, 1 Cor. 11.24, 25 to wit, the Bread and the Wine by Sacramental Relation, as words spoken, and the things signified by them, are present together: as also to the Receivers or Communicants spiritually k Ephes. 3.17. by faith, and so are eaten and drunken of every believer: but other presence, eating or drinking then this, there is none to be held or believed. I What reasons can you give against the bodily presence of Christ in the Sacrament? B. First, were he corporally and carnally present in the Sacrament, than his Body must of necessity be in many several places at one and the same instant, which is directly contrary to the nature of a true humane body, such as Christ assumed, l john 11.15.21 retained, and so shall do for ever; even a body in m H●b. 2.14. & 4.15. all things like unto ours; sinne only excepted. Secondly, this carnal presence of Christ, destroys the end for which this Sacrament was ordained of him, 1 Cor. 11.24, 25, ●6. Luke 22.19. which was to keep him, his death and passion in continual remembrance among us, until his coming again. Now this is altogether vain and needless, if he be here in body present with us; for helps of remembrance are not of present, but things absent only. Thirdly, john 6.63. because our Saviour Christ in plain terms, affirms his corporal presence and fleshly eating of him, to be wholly unprofitable, and to avail us nothing at all to salvation. Fourthly, nothing is more certain than that the Body of Christ is in Heaven, Ephes. 1.20. and there must be till the day of judgement. Fiftly, the faithful in the Sacraments of the Old Testament, did eat the same spiritual meat, 1 Cor. 10.1, 2.3, 4. and drink the same spiritual drink, that we do in the Sacrament of the New: But they could not eat the body of Christ, nor drink his Blood, otherwise then by faith, for they were not then in the world, ergo, etc. I. You do not hold then, that by virtue of these words (For this is my Body, etc.) pronounced by a Priest over the Bread and Wine, the substance of the Bread is turned into the very Body of Christ, and the substance of Wine into his very Blood, so as nothing remains of either but the bare forms, shows, likenesses or appearances of them only? B. By no means, but contrariwise, I condemn and reject it for a most gross and palpable absurdity, contrary to Scripture, to reason, to the truth of Christ's humane Body, to divers Articles of our faith; to the nature, end, and use of a Sacrament; to the judgement of our senses, of ancient Fathers, of whole Churches and holy Martyrs, who have sealed the contrary by their dearest blood; yea it is an invention so infinitely monstrous, as that the very Patrons and defenders of it, are contrary one to another about it, sighting like the Midianites each against his fellow, and can no better agree together, than the false witnesses suborned against our Saviour Christ. I. What then will you make to be the meaning of those words, when he affirms of the Bread that it is his Body, and of the Cup, that it is his Blood? B. They are not to be understood, neither substantially, as if the Bread should be the very Body, or the Wine the very Blood of Christ; neither may they be understood consubstantially, as if the Body of Christ were included in the Bread, and his Blood in the Wine; but they are figurative speeches, in which the names of the things signified are attributed to the signs thereof: And the meaning of them is in effect thus much, as if our Saviour had said; Those visible Elements of Bread and Wine, do signify and represent unto you, my Body crucified, and my Blood shed, for remission of your sins; and are pledges, scales and assurances unto you, that as verily as you receive these creatures of Bread and Wine, into your bodies, to their comfort and nourishment: So you are as certainly made partakers of my very Body and Blood spiritually by faith, to the eternal comfort and salvation of your souls. I. How do you prove, that this exposition which you have given, is the true and genuine meaning of these words? B. Because the e 1 Cor. 10.16. It is the usual Language of the Scripture speaking of Sacraments, to call the sign by the name of the thing signified; as Gen. 17.10, 11. Rom 4.11. Exod. 12 11.13.27. 1 Cor. 10.4. Tit. 3.5. 1 Cor. 11.25. Scripture itself, and ancient f Tertul. Lib. 4. cont. Marc. Aug. cont. Adimant. Cap. 12. and Epist. 23. Fathers so expound them. Secondly, this Exposition doth well consent with the g Luke 22.19. words of Institution, with the h Concerning the truth of Christ his humane nature, his Ascension, session at the right hand of God, etc. Articles of our Faith, and the i Which ever necessarily requires an outward visible sign, and an inward invisible thing signified thereby; both which, by this Exposition, are ratified and confirmed to the Eucharist. nature of Sacraments. I. What are the actions to be performed by the Minister in the administration of this Sacrament? I. Mat. 26.26, 27. Luke 22.17, 18.19, 20. First, to take the Bread and Wine into his hands. Secondly, to bless and consecrate them. Thirdly, to break the one, 1 Cor. 11.23, 2● 25. and pour forth the other. Fourthly, to give them both into the hands of the Communicants. I. Is the action of breaking the Bread an indifferent rite, so as it may be admitted or omitted, used or not used at the pleasure of the Minister? B. No; but it is a necessary Ceremony not to be neglected or passed over. I. Why? B. Because Christ himself the author and maintainer of this Sacrament, Mat. 26.26. Mark 14.22. whose example we must k Mat. 11.28.29 follow, gave not the Bread whole, but first broke it, and then gave it to his Disciples. Secondly, Luke 22.19. he expressly commands the breaking of it. Thirdly, the l 1 Cor. 10.16. Apostles and Pastors of the Church, m As by the writings of the Fathers, and Ecclesiastical Histories doth appear. for many hundred years after them, did ever observe this Ceremony. Fourthly, the whole service of celebrating the Lords Supper, hath his denomination from this action, Acts 2.42.46. & 20.7. and is often in the Scripture called breaking of Bread, which certainly should not have been, were it not a necessary rite that might not be omitted. Fiftly, it is a lively and most effectual representation of the breaking of the Body of Christ, 1 Cor. 11.24. Gal. 3.13. Heb. 9, 26, etc. and of the bitter death and infinite torments he endured for our sins; on which, the whole hope and comfort of our souls depends, and for memorial and representation whereof, this Sacrament was ordained. I. What are the actions to be performed by the Communicants or Receivers? B. Mat. 26.26, 27. 1 Cor. 11.23, 24, 25. First, to take the Bread and the Wine into their hands. Secondly, to eat the one, and drink the other, to the nourishment of their bodies. I. Is the Wine then to be administered to the People, and they to drink of the same, as well as to receive and eat the Bread? B. Yes doubtless; for Christ in the institution of this Sacrament, Mat. 26, 27. Luke 22.17. delivered the Cup as well as the Bread, to all his Disciples, in that action, holding the place, not of Pastors, but of the people: and commanded them all to drink the same. Secondly, the Apostle Paul, not by any private motion, 1 Cor. 11.28. but guided by the Spirit of God, enioynes all Christians to communicate in both kinds. Thirdly, it is a part of Christ's Will and Testament, Luke 22.20. 1 Cor. 11.25. ratified by his death and bloodshed, which by no means ought o Gal. 3.15. Heb. 9.16, 17. to be violated, that the people should partake of the Wine as well as of the B●ead. Fourthly, because else the people should have but an half and insufficient, See john 6.54.55, 66. not a full and perfect nourishment of their souls, by jesus Christ, resembled and sealed to them in this Sacrament; for our perfect and complete bodily nourishment, consists not in meat only, but in meat and drink both together. Fiftly, the p 1 Cor. 10.21. & 11.26, 27.29. & 12, 13. Primitive Church administered the Communion under both kinds to the people; and it hath been the constant custom of the Christian Churches so to do, for the space of more than a thousand years together, after the times of the Apostles. Sixtly, 1 Cor. 10.4. the Israelites drank of the Rock in the Wilderness, which in effect, was the same Sacrament with ours. Seventhly, the Blood of Christ and Merit thereof, appertains no less to the people, Acts 2●. 28. 1 Pet. 1.18.19. Mat. 20.26. being believers, then to the Pastors and Ministers; and therefore the sign and seal thereof, which is the Cup or Wine, may be no more denied unto the one then to the other. I What is it to eat the Flesh or Body of Christ, and to drink his Blood? B. Not to receive and feed upon his Body and Blood q john 6.62, 93. carnally, with the mouth of the body, but spiritually with the mouth of the soul, which is, alively faith; that is to say, to r john 6.35.47.50, 51, etc. believe, and be persuaded, that the Body of Christ was crucified, and his Blood shed, for a full remission of all our sins; and not only so, but (after s Ephes. 5.32. an incomprehensible manner) to be t 1 Cor. 10.16, 17. united unto Christ, as the members of the body unto the head, and so to be made partakers of his u joh. 6.55, 56. righteousness, life, glory, and whatsoever his benefits, as truly and verily as we are of the outward Elements of Bread and Wine. I. Then no wicked impenitent, person, etc. unbeliever, hypocrite etc. though they be present at this Sacrament, doth eat the flesh, or drink the Blood of Christ, doth he? B. No. It is not possible they should. I. What receive they then in this Sacrament? B. Only the outward Symbols or Elements, and nothing else; john 6.54, 55, 56. they get the shell, but not the Kernel, they eat the Bread of the Lord, but not that Bread which is the Lord. I. What are the ends of the Lords Supper? B. First, Luke 22.19, 20 1 Cor. 11.20.25. john 6.56. to signify and assure our continuance, preservation and nourishment in the covenant of grace, the family and Church of God, into which, by baptism we had entrance and admission. Secondly, 1 Cor. 10.16. to seal and confirm more and more our communion with Christ, and all his benefits. Thirdly, 1 Cor. 10.17. & 12, 13. to declare and admonish us of that near fellowship and communion, which is between all faithful receivers of this Sacrament; who are all joint members of the same body mystical in Christ, bone of each others bone, and flesh of each others flesh. Rom. 4.11. 1 Cor. 10.16 & 11.24, 25, 26. Fourthly, to strengthen and increase our faith and all other saving graces. Luke 22.19. Fiftly, to celebrate and preserve the memory of our Saviour's death and passion, and of the inestimable benefits we reap thereby, until his glorious appearing to judge the world. I. Whom are the Pastors or Ministers of the Church to admit to this Sacrament? B. All and only such as have by y Exod. 12.43, 44, etc. Baptism been admitted into the Church, and continue the professed members thereof, and are for years, z 1 Cor. 11.24.29. understanding and knowledge of the Principles of Christian Religion, and particularly, of the Doctrine of the Sacraments, able to a 1 Cor. 11.28 examine and prepare themselves for the worthy receiving of it; and withal, do by their Christian and b Mat. 7.6. unblamable conversation, give probable testimonies, that they are endued with a true saving faith in jesus Christ, and unfeigned repentance for their sins. I. Doth it not therefore stand every Minister upon, to examine such as he admits unto it? B. Certainly it doth; for it is his duty, to c jer. 15.19. separate the precious from the vile, and to beware that he do not prostitute the holy things of the Lord, to d Mat. 7.6. Dogs and Swine. Secondly, it is his duty at all times to be careful of acquainting himself with the state of his Flock; Pro. 27.23. Acts 20.28. and therefore much more then, when he is to receive them to this holy Table. Thirdly, 2 Chron. 35.6. & 30.17. he is to help the people in their preparation, that they may be worthy receivers. Fourthly, whomsoever he admits unto it, being unworthy and unprepared, 1 Tim. 5.22. he makes himself accessary to their sins, and culpable of profaning the sacred pledges of the Lords Body and Blood. I. Then it is the people's duty also to be willing and ready to submit themselves, to their Minister's examination, is it not? B. It is so, for every Christian is bound to be always ready to give an answer to any man that shall ask him a reason of the hope that is in him: 1 Pet. 3.15. much more therefore ought he to show this readiness to his lawful Pastor, who, by God, is placed over him. Secondly, God chargeth every man to be obedient to h●s Pastor, and with all meekness and humbleness of mind, Deut. 17.11.12 1 Thes. 5.12. Heb. 13.17. to submit themselves unto him, in all things which concern the worship of God, and good of their own souls; of which nature this is one. Thirdly, God requires of all such as are to be baptised, Mat. 3.6. Mark 1.5. Acts 8.37. 1 Pet. 3.21. being men of years, that first they give evidence of their knowledge, faith and repentance, to the Minister that baptises them: and therefore it is not to be imagined that he requires any less of those that are to partake of the Lords Supper. I. Who may not be admitted to this Sacrament, but must be barred from it? B. All c Exod. 12.43, 44. 2 Cor. 6.14, 15, 16. Ephes. 2.11, 12, etc. Infidels, all persons f Exod 12.43, 4● 48. Disciples, so Acts 20.7. unbaptized, all g These cannot eat, drink, remember Christ's death, etc. Mat. 26.26. departed this life, all h None of these are able to examine themselves, discern the Lo●ds Body, commemorate his death, etc. 1 Cor. 11.24.25.26.27.28.29. Infants, all Ignorants that know not the fundamental points of Religion; all Idiots, Fools, furious, frantic and mad men; all i P●al. 50.16, 17. Esay 1.11. & 66.3. 1 Cor. 10.21.22. scandalous wicked impenitent livers, and whosoever are by the Governors of the Church worthily k Mat. 18.17. 1 Cor. 5.5. 1 Tim. 1.20. excommunicated. I. What are we to do that we may be worthy receivers of this Sacrament? B. That we may worthily partake of it, to our comfort and edification, there be some duties to be practised of us, before we resort to it; some in the time of our receiving, some after we have received. I. What are the duties to be practised before our resorting to it? 1 Cor. 11.28. B. We must diligently prepare and examine ourselves. I. Why are we so to do? B. First, because in the Old Testament, all were to prepare and sanctify themselves, before they might either offer l 1 Sam. 16.5. sacrifice, or celebrate the m 2 Chron. 35.6. Passeover. Secondly, because we are bound to prepare ourselves before other the services of God, as n Eccles. 5.2. Prayer, o Eccles. 5.1. Luke 8.18. hearing his Word. Thirdly, because whosoever receives unworthily, 1 Cor. 11.27.39. is guilty of the Body and Blood of Christ, and eats and drinks his own damnation. I. What things must we examine ourselves of? I. 1 Cor. 10.15, 16. First, whether (at the least in some competent measure) we know the grounds of Religion, and in particular, the Doctrine of the Sacraments. 2 Cor 13.5. Heb. 11.6.28. Secondly, whether we be endued with a true justifying, saving faith in jesus Christ, applying all his merits to our own souls, and resting upon them, as appertaining to ourselves in particular, as well as to any other. Thirdly, whether we do p 1 Kings. 8.48. seriously and unfeignedly, q 1 Cor. 5.8. & 1●. 28, 29.31. repent us of our sins, hearty r 2 Cor. 7, 8, 9, 10.11. sorrowing and grieving for them, and that especially in this respect, because thereby we have offended so loving and gracious a s Psal 51.4. father; truly t Psal. 119.104 128. hating and detesting them, and fully u Psal. 119 57.106. resolving to x Psal. 34.14. Esay 1. ●6. abandon them y Ezek. 18.21. all, for z 2 Pet. 2.21.22 ever; and to lead a new a Mat. 3.8. life, in an b jer. 11.4. universal and c Psal. 119.33.44.112. constant obedience to all d Exod. 19.8. God's Commandments. Fourthly, whether we be in e Mark 11.25 love and charity with all men, even our f Mat. 5.44, 45. Enemies; freely and hearty g Mat. 6.12.14, 15. forgiving such as have wronged or injured us, in word or deed; even as we desire that God, for Christ's sake, should forgive us. Therefore the ancient Christians were wont by a mutual kiss, to testify their unfeigned love each to other, before their receiving of the Lords Supper. I. What if a man upon examination find these graces in him, but in a very weak measure, and with great and manifold infirmities and imperfections, is he therefore to abstain? B. No, by no means, if so be he perceive them in himself, though in never so h 2 Chron. 30.17, 18, 19, 20. weak a measure, so they be in truth and sincerity; and please not himself in his wants, but be unfeignedly ⁱ grieved for them, Mark 9.24. i strives against them, and earnestly k Mat. 5, 6. desires to grow in grace; he ought to come whosoever he be. Yea, the imperfections and wants of our faith, repentance, and other saving graces, should be so fare from keeping us away, or discouraging us from it, as that they ought rather to be sharp l Rom. 4.11. spurs and motives, to provoke us to a more frequent and diligent use of the same, that thereby we may get them strengthened, confirmed and increased; this Sacrament being the means appointed of God, for that very end and purpose. I. What other duties are there to be performed of us, before our coming to this Sacrament? B. Mat. 5.6. We are to provoke ourselves to an ardent and longing desire after it. Secondly, we must earnestly pray unto God, Acts 2.42. that he will be pleased of his gracious goodness, to vouchsafe his blessing upon our partaking of the same. I. Is it necessary to our preparation that we come fasting to it? B. No certainly; fittest it is for such as are able without prejudice of their health to forbear meat so long, to receive it fasting, that in honour of so great a Sacrament the Lords body may first enter into their mouths, before any other earthly meats: but for such as are not, they may without scruple of conscience, or offence to God, take some small refreshing before they come; for God no where m Esay. 8. ●0. commands the contrary, neither doth his n Rom. 14.17. Kingdom stand in meat and drink. Also our Saviour Christ administered it to his Apostles after Supper o Luke 22.20. , and moreover (to make it without controversy) the Scripture expressly p 1 Cor. 11.34 warrants and approoues of eating, in case one be hungry, before he communicate. I. What duties are we to perform during the time while the Sacrament is administering? B. We must be careful to behave ourselves with all seemly religious q Levit. 19.30. Psal. 2.11. reverence, duly considering that the Lord in a most special manner is here present r Matth. 18.20. Psal. 26.8. among us. Secondly, we must in our souls let the incense of our unfeigned and heartiest s Mat. 26.26.30 & 103.1.2. etc. thanksgiving ascend up unto the Throne of God, for his unspeakable t john 3.16. 1 joh. 4.9.10.11 love towards us, in giving his only begotten Son to such a cursed death, and infinite torments for us; which in this Sacrament as it were in a Table, most u Gal. 3.1. lively and graphically are portrayed forth unto us. Thirdly we must with all heedful regard observe the signs of bread and wine, with all the Sacramental rites, ceremonies, and actions, both on the Ministers and Receivers part performed about them; seriously weighing, 1 Cor. 11.24.25 Exo. 12.26. & 24.8. and pondering in our minds, the several things signified, sealed, and represented unto us thereby. I. When we set two signs upon the Table, both Bread and Wine, what are we then to think upon? B. That jesus Christ is both Bread and Water of life unto us, that is to say, our perfect and all-sufficient Redeemer, Heb. 7.25. joh. ●. 35.54.55 Heb. 10.14. in whom, and in whom alone is abundantly to be found whatsoever is requisite to our everlasting salvation. I. When we behold the Minister by rehearsal of the institution, prayers, etc. to consecrate and set apart the Bread and Wine to this sacred use, what meditation are we then to have? B. This; john 6.27. and 10.36. that Christ jesus was ordained, set apart, and consecrated by God his Father to be our Saviour and Mediator. I. When we see the Bread broken, and Wine poured forth, what are we then to call to mind? B. That our blessed Saviour jesus Christ was as it were u 1 Cor. 11.24. Esa. 53.3.5. etc. broken with inexpresseable tortures, and his blood x joh. 19.34. Luk. 22.20. 1 john 1.7. most cruelly shed, to make satisfaction to the justice of God for our sins, for which otherwise we should both in body and soul have for ever y Deut 27.26. Rom. 2.9. and 6.23. endured the unspeakable torments of Hell-fire. I. What must the Ministers giving the Bread thus broken, and the Wine so poured forth, suggest unto us? B. That the body of Christ was so broken, and his blood shed for us and our salvation in particular z Gal. 2.20. as well as for any other: and that as the Minister doth visibly and corporally give these signs of Bread and Wine unto us, which nourish our bodies: So verily doth God now invisibly, and in a spiritual manner, offer and exhibit the very a john 6.32.50 51, 52. etc. 1 Cor. 10.16, 17 flesh & blood of Christ unto our souls, to be the food and nourishment thereof unto eternal life. I. What are we to do when we take and receive the Bread and Wine into our hands from the Minister? B. Then we must as it were awaken, and rouse up our souls to reach forth the hand of faith, and thereby to take and apply unto ourselves jesus Christ, john 1.12. and 6.35 40.47.48. etc. with all his saving merits. I. What is our eating of the Bread and drinking of the Wine, to cause us to meditate on? B. Even upon that most near and straight union thereby signified, that is between Christ jesus, ourselves, and every true believer; that he is no less nearly and straightly joined to us, and we to him, as also to one another, than the Bread and Wine which we receive, 1 Cor. 10.16.17 and 12.12, 13. eat and drink, are to our bodies. I. What duties are we to perform after we have received this Sacrament? B. We ought every one, according to our ability, cheerfully and willingly to consecrate some portion of that which God hath blessed us with, 1 Cor. 16.2. Nehem. 8.10. Heb 13.16. towards the relief of our poor and needy Brethren among us. I. Is the receiving of this Sacrament, a thing arbitrary or indifferent, so as we may communicate or not, at our own pleasures? B. No; but all such as are baptised, being of years and fitness to examine and prepare themselves, Mar. 26.26.27. 1 Cor. 11.24.25 and not having any just impediment, are bound to partake of it. I. How may that appear? B. First, because God hath expressly enjoined and commanded it. Luk. 22.19.20. 2. Chron. 30.8. confer with the verses preced. Secondly, it is a part of his public divine worship. Thirdly, the neglect of it, is a very heinous and grievous sin, Numb. 9.13. Gen. 17.19. Ex. 4.24.25.26. greatly provoking the wrath of God against such as are guilty of it. Fourthly, it is one of the means appointed of God, to preserve, cherish and increase in us our faith, and other spiritual graces. Rom. 4.11. 1 Cor. 10.16. & 11.24.25.26. Fiftly, this Sacrament is one of the badges and cognisances, and as it were, the arms of our Lord and Master jesus Christ; by receiving whereof, his pleasure is, that we should make public profession of being his Disciples and Servants, Exo. 12.43, 44. Gen. 17.11, etc. Acts 2.41.42. Acts 20.7. and be known and distinguished from all other Sects and professions in the world. I. How oft are we to celebrate and partake of the Lords Supper? B. We may not content ourselves to come to it at Easter, or once, or twice in the year, as if that were sufficient; but we must receive it as often as fit opportunity is offered, and as with conveniency we may. I. Why are we to receive it often? B. First, because our Saviour Christ commands the frequent use of it. 1 Cor. 11.25. Acts 2.41.42. and 20.7. 1 Cor. 11.26. Secondly, the Apostles did often administer it. Thirdly, it was the constant practice of the Christian Churches long after the Apostles time, to communicate often; of some, as often as they met together, to hear the Word of God; of some, every Lord's day; of some every day in the week; of all, many times in the year. Fourthly, because our Saviour Christ departing this world, enjoined us to celebrate this Sacrament, Luk. 22.19. 1 Cor. 11.24.29 in remembrance, and in testimony of our unfeigned thankfulness for his bitter death and passion, which he endured for our sins. It must needs be therefore horrible ingratitude not to do it often. Fiftly, because it is a means ordained of God for the preserving, Rom. 4.11. 1 Cor. 10.16. nourishing and increasing of the spiritual life of our souls, and the sanctifying graces of the holy Ghost, even as he hath ordained his creatures for preservation and nourishment of our corporal life: As therefore we do often feed upon these, so ought we in like manner often to receive the other. Sixtly, to neglect receiving of it, when it is administered in that congregation, whereof we are members, unless by sickness or some other necessary impediment we be hindered, is a fearful contempt of God's sacred ordinances and seals of grace, as also of those invaluable benefits which in the same are proffered and confirmed unto us; Gen. 17.14. Num. 9.13. 1 Cor. 10 16. and 11.24.25. which cannot be but a most heinous sin, and greatly incense the wrath of God against us. I. I will propound but one question more unto you concerning this Sacrament, and so pass from it. What think you, may we with comfort of conscience and benefit to our souls, receive this Sacrament with those congregations wherein notorious sinners, and scandalous impenitent livers are permitted to communicate, and so as not to be partakers of their sins. B. Doubtless we may, in as much as every one is enjoined to examine himself, 1 Cor. 11.28. and not others, when he comes to this blessed banquet. Secondly, because the sin and penalty of unworthy receiving, is limited and appropriated by God, 1 Cor. 11.29. only to the persons self unworthily communicating. Thirdly, because the Esa. 1, 2, 3, etc. jere. 6.13. etc. and 8.10. etc. and 5.1. Hos. 4.1, 2. read & observe the other Prophets also. Prophets, the g Luk. 24.53. Act. 2.46. & 3.1 Apostles, yea, our most innocent and holy h Luk. 4.16. and 19.47. & 22.53. john 18.20. Saviour himself, for whom it was impossible to err or sin living in most profane, godless and irreligious times, when all wickedness and impiety reigned and abounded among all sorts of men: yet none of them did separate from, or forsake the assemblies of the people, but joined even with the themselves in the public exercises of Religion, and the commanded duties of God's worship. Of the state of Man after this life. I. WHen men have lived a while here upon earth, job 4. 19.20.2● and 14.10. Gen. 35.18. job 27.8. Eccle. 12.7. what befalls them then? B. They die. I. What is death? B. It is the separation of the soul from the body. I. Shall all men taste of death? B. Yes surely, every i Iosh. 23.14. Heb. 9.27. man and woman, of what rank or condition soever, whether k Ps. 82.7. and 146.3.4. noble or l Luk. 16. 2●. base, m ●ob 3. ●9, ●0 ●●●. ●9. ●, 7, 8, & ● rich or n Luke 16.22. poor etc. o Rom. 8.10, 11 Reu. 14.13. elect or p job. 21.32. & 27.8. reprobate, believer or unbeliever, must die; those only excepted, whom Christ at his second coming, shall find alive upon the earth; q 1. Cor. 15.51.52. 1. Thess. 4.15. who in a moment and twinkling of an eye, at the last Trump shall be changed, of mortal being made immortal; which change to them shall be in stead of death. I. What becomes of men when they die? B. The souls of the r Eccle. 12.7. Luk. 16.22. and 23.43. faithful and godly, are by the elect s Luke 16.22. Angels t Luke 23.43. Reu. 14.13. immediately carried up into Heaven, there, forthwith to be made partakers of a most unspeakable, glorious and blessed condition with jesus Christ. I. What becomes of the souls of the wicked and unbelievers? B. So soon as they are severed from their bodies, they are instantly conveyed by the damned infernal spirits into Hell, Luke 12.20. and 16.22, 23. there to abide in most insupportable and inconceivable torments. I. You have told me what becomes of the souls of men, tell me likewise, how it fares with their bodies after death? B. The bodies of all sorts of men both godly and wicked, return to the dust out of which they were made. Eccle. 12.9. Gen. 3.19. Of the Resurrection. I. But shall they for ever abide in this estate? B. No; but they shall all of them be raised again out of their graves, Dan. 12 2. john 5.28.29. 1 Cor. 15. to life, and be reunited to their souls, never to be severed more. I. How shall they be raised? B. They shall all, both Elect and Reprobate, be raised by the u john 5.25.28.29. Math. 22.29. 1 Thess. 4.16. omnipotent voice and power of Christ, but the Elect, by virtue of his x 1 Cor. 15.12.20.22 45. 1 Thess. 4.14. resurrection, he being their head, they his members; the Reprobate by his y joh. 5.25. etc. judiciary power, and the z Gen. 2.17. Dan. 12.2. curse and execration of God: also the Elect to everlasting life, but the Reprobate to ignominy, shame and everlasting contempt. I. Shall the very same individual bodies, in which we live here in this world, be quickened and raised to life again? B. Yes assuredly, the very self same bodies in number, job 19.25, 26, 27. 1 Cor. 15.53, 54 and for substance, which every man had and carried about with him in this life, and none other, shall again be reunited. I. But shall our bodies arise again, with the same qualities too, which they had in this world, as well as the same for substance? B. No; but marvellously altered; for the bodies of all the faithful shall be b 1 Cor. 15.53, 54, 55. immortal, c 1 Cor. 15.42.52, 53, 54. incorruptible, d 1 Cor. 15.44. Math. 22.30. spiritual, most e 1 Thess. 4.7. nimble, f 1 Cor. 13.10. Gen. 2.25. perfect, g Math. 22 30. Reu. 21.4. impassable, of admirable h 1 Cor. 15.43. Math. 22.30. power, i Dan. 12.3. Math. 13.43. majesty, brightness and glory, even like the k 1 Cor. 15.47, 48, 49. Phil. 3.20, 21. glorious Body of Christ. I. With what qualities shall the bodies of the Reprobate and wicked be raised? B. Their bodies shall be l 1 Cor. 15.52. immortal, and incorruptible too, as well as the faithfuls; but wholly m Dan. 12.2. Esay 66.24. Reu. 22.15. Math. 13.41, 42. and 25.41.46. destitute of all glory, power, and spiritual dignity: and most vile, abject, contemptible and deformed, full of ignominy and most hateful uncomeliness, even ugly and abominable to behold: they shall be also passable, that they may for ever suffer the deserved punishment of their sins. Of the last and final judgement. I. WHen shall this Resurrection you speak of be? B. At the day of judgement. I. Shall there then be a day of judgement? B, Yea most certainly; for God hath n Act. 10.42. & 17.31. decreed it, his o Eccle. 12.14. Math. 12.36. jude 14.15. Word so testifieth, his p 1 The. 1.6. etc. Luke 16.25. justice and mercy requires it; and otherwise, the q 1 Cor. 15.19: Psal. 73.5. etc. 14. godly and such as have most care to glorify him, should of all men be most miserable. I. But why should men be again brought to judgement, since they receive their judgements at the time of their death? B. Because that judgement concerns only the r Luke 12.20. & 16.22.23. soul; this, s 2 Cor. 5.10. both soul and body. Secondly, that God may make it t Rom. 2.5. 1. Cor. 4.5. apparent to the whole world, that the judgement he passeth upon every man is most righteous, and according unto equity. I, When shall this day be? B. The precise day, week, month or year, neither Man, nor any of the Angels can tell; yea, our Saviour Christ himself (as man) was ignorant of it, Math 24.36, 37, etc. Acts 1.7. 1 Thess. 5.1, 2. in the days of his flesh. I. Why would God have this day unknown unto us? B. To bridle our u Acts 1.7. curiosity, to try and exercise our x 1 Thess. 5.8. confer with preced. faith, y 1 Thess. 5.8. hope and z james 5.7. patience; to fear us from a Math. 24.42, 43, etc. Mat. 13.34. etc. carnal security, to make us watch and prepare for his coming continually, having our loins girt, our Lamps trimmed with the Oil of faith and good works, not deferring and procrastinating our repentance. I. But though God (for the reasons you have alleged) be pleased to conceal the day of judgement: yet he hath in his Word, revealed some signs, to forewarn and admonish us of the approaching of it, hath he not? B. You say true, he hath indeed. I. Which be these signs? B. They are of two sorts, some whereof proceed and go before it; others concur and are joined with it. I. Which are the preceding or foregoing signs. B. First, the b Math. 24.14. Mark. 13.10. preaching of the Gospel to all Nations of the world. Secondly, a c 2 Thess. 2.2, 3. 1 Tim. 4.1. general Apostasy or defection of the greatest part of men from the Faith and Religion of Christ. Thirdly, the d 2 Thess. 2.3, 4 revelation or discovery of Antichrist. Fourthly, a e Luke 18.8. Math. 24.12. marvelous decay of faith and love, with an universal corruption of men's manners. Fiftly, a f Mat. 24.38, 39 general security and minding only the things of this world, a wonderful senselessness and deadness of heart among all sorts of men that live upon the earth. Sixtly, g Math. 24.6, 7, 8, etc. dreadful calamities and horrible persecutions of the Church and people of God. Seventhly, h Mat. 24.11.24 arising of false Christ's, and false Apostles. Eightly, the i Reu. 18.8. etc. burning, k Rom. 11.25, 26, etc. final subversion, utter ruin and desolation of Rome, the throne of Antichrist, that man of sin, and son of perdition. Ninthly, the calling and conversion of the jews to the Christian faith. I. Are not most of these signs already accomplished and fulfilled? B. It is apparent that they are, even all of them, the final ruin of Rome, and the Kingdom of Antichrist, and the conversion of the jews excepted; both which also are undoubtedly very near at hand, and to be every day expected; and therefore the day of judgement cannot be fare off, james 5.8, 9 1 Pet. 4 7. Reu. 22.12. but of necessity must come upon us very speedily. The judge stands at the door? I. What are the signs concurring and joined with the day of judgement? B. The darkening of the Sun and Moon, the falling of the Stars from Heaven, the shaking of the powers thereof, the lamentation of all the Nations of the world, and the dreadful burning and dissolution of Heaven and Earth, with all the works that are therein, by fire; which (as learned Divines are of opinion) is called in Scripture, Mat. 24.29, 30 ● Pet. 3.7.10.11 the sign of the son of Man. I. In what place shall this judgement be? B. Partly on the earth, where the wicked shall stand and hear their doom; and partly in the m 1 Thess. 4.17 jude 14. air, whither the Godly shall be rapt and caught up, to meet their Lord and Saviour, and to be his n 1 Cor. 6.2, 3. Math. 19.28. assessors and assistants (as it were) in the arraignment and judgement of the Reprobate, both men and Angels. I. Who shall be judged? B. All o Rom. 14 10. 1● 2 Cor. 5.10. men without exception of what sex, age, state, degree or condition soever, which either heretofore have been, now are, or shall be hereafter, living upon the face of the earth: As also the p 1 Cor. 6.3. 2 Pet. 2.4. Devils, whose sin shall then be manifested to the whole world and the q Math. 8.29. Mark. 1.24. full Viols of God's wrath poured down upon them for the same. I. Who shall be judge? B. r Acts 10.42. & 17.31. jesus Christ, t Luk. 20.26. and 23.30. Reu. 6.14, 15, 16, 17. to the unspeakable s Luke 21.28. Reu. 22.20. comfort of the faithful, and no lesser terror of the wicked. I. In what manner shall Christ come to judgement? B. In a u Acts 1.11. Math. 24.30. visible conspicuous manner, in his glorified humanity; as he ascended after his Resurrection, he shall on a x Math. 24.27.37, 38. etc. sudden y 1 Thess. 4.16. descend from heaven, and come in the clouds z Luke 21.27. Reu. 1.7. with a Math. 24.30. Titus 2.13. wonderful power, majesty and glory, with a b Math. 24.30. 1 Thess. 4.16 shout, with the voice of the Archangel, and the Trumpet of God, most regally attended with the innumerable c Mat. 25.31. 2 Thess. 1.7. troops of his holy Angels. What shall be done when Christ is come in the clouds? B. Math. 19.28. & 25.31. He shall sit down upon a most glorious Throne of Majesty. Secondly, all both d 1 Cor. 6.3. jude 6. Devils and e Math. 25.32. Rom. 14.10. Men, shall be convented before him. Thirdly, he shall separate the godly and Elect, from the wicked and Reprobate, Psalm. 1.5. and 25.31, 32, 33. placing the one at his right, the other at his left hand. Fourthly, the f Rom. 2.16. 1 Cor. 4.5. thoughts, g Mat. 12.36, 37 jude 14, 15. words and h Eccle. 12.14. 2 Cor. 5.10. deeds, of them both shall be manifested, i Luke 8.17. tried and k Rom. 2.15, 16 1 Cor. 3.13. examined: theirs who have had no further illumination, by the Law of l Rom. 2.12. Nature, written in their hearts; theirs to whom God hath vouchsafed the knowledge thereof, by his m Rom. 2.12. Law and n Rom. 2.16. Gospel, written in the books of the Old and New Testament; and further, of both, by the evidence and verdict of their several o Rom. 2.15, 16 Reve. 20.12. consciences, which by the wonderful power of God, shall then most perfectly present to their memories all their actions, etc. good or evil, when, where, or howsoever done in this life; and accordingly, shall testify with or against, excuse or accuse and condemn them. Fiftly, he shall pronounce a p Acts 17.31. Rom. 2.5. just upright and q Mal. 3.6. irrevocable sentence upon r Rom. 2.6, 7, 8, etc. jerem. 17.10. every one according to their s Math. 16.11. 2 Cor 5.10. works, as being the infallible t Math. 25.35, 36, etc. and 12.34, 35. signs and evidences both of faith and unbelief: first, u Math 25.34. etc. Luke 22.30. the sentence of absolution upon the godly; and after, of condemnation upon the wicked. Lastly, after sentence, shall follow most x Dan. 7.9, 10. Math. 25.46. swift and speedy execution, without all manner of delay, the y Math. 13.49, 50. and 25.46. Reprobate being instantly forced, whether they will or no, to go into everlasting punishment, and the Elect immediately possessed of eternal life. I. Tell me more particularly and fully, what shall be the event and issue of this judgement, to the Elect and Reprobate? B. The issue hereof to the Reprobate shall be most terrible and dreadful; for immediately, after sentence once pronounced upon them by Christ they shall be driven and banished from she most joyous and blissful a Math. 25.41. and 7.23. presence of God the Father, the Son, and the Holy Ghost; and from all society, fellowship and communion with his holy b Luke 13.28. and 16.26. Angels and Saints; and cast into c Math. 18.8, 9 and 23.33. Hell fire, where both in d Math. 5 29.30 body and e Math. 16.26. and 10.28. soul, and every f Math. 5.29. all the members of our bodies have been instruments of sin, and therefore shall receive the wages of sin. Rom. 6.19. and 3.13, 14, 15. part and member of them, they shall be tormented with g Esay 30.33. Math. 8.12. inconceivable tortures, with the h Math. 25.41. 2 Pet. 2.4. Devil and his Angels; and that for i Mat 25.41.46. Mar. 9.43, 44. etc. evermore, without all hope of any k Luk. 16.24, 25 26. Reu. 14.11. and 20.10. intermission, remission, diminution, remedy or ease, the least that can be imagined, so much as for a minute of time. I. What shall the event or issue of it be to the Elect or godly? B. Infinitely happy, for they shall l Mat. 25.46. incontinently, with exceeding and m Reu. 19.6, 7. If there be such joy in Heaven among the Angels at the conversion but of one of Gods elect, Luk. 15.10. Oh how infinite then must needs their joy be, when all Gods elect together shall be glorified? etc. triumphant joy, be received up into the n Math. 8.11. & 25.34. Kingdom of Heaven, where they shall enjoy the blessed & glorious presence, fellowship and communion of o Psal. 16.11. God the Father, p Luke 23.43. john 14.3. Son and Holy Ghost, and of all his holy q Hebr. 12.22. Math. 22 30. Angels, r Math. 8.11. Hebr. 12.13. patriarchs, Prophets, Apostles, and other Saints; also a most perfect freedom from all s Ephe. 5.26.27 Reve. 21.27. sin, pain, t Rom. 2.10. Reu. 14.13. labour, u Reu. 21.4. passions, x Reu. 7.16, 17. Math. 22.30. infirmities, y 1 Cor. 13.8, 9, etc. Reu. 22.5. imperfections, z 1 Cor. 15.24, 25, 26. from Satan. Rom. 16.20 the wicked. Lu. 16.26. Hell. Rom. 8.1. death. Luke 20.36. enemies, a Acts 3.19. Reve. 21.4. miseries, troubles and evils, etc. and be possessed of such, b 1 Cor. 13.10, 11, 12. wisdom, c 1 Cor. 15.48, 49. Ephe. 5.26, 27. holiness, d Esay 35.10. Psal. 16.11. and 36.8. Math. 25.21.23. happiness, joys, pleasures and e Rom. 2.7.10. 2 Cor. 4.17, 18. glory, both in f 1 Cor. 15.42, 43. body and g Phil. 3.20. soul, as neither h Esay 64.4. 1 Cor. 2.9. eye hath seen, nor ear hath heard, nor can possibly enter into the heart of man to conceive; and that not for a time, a few months, or years, etc. but to all eternity for i Psa. 16 11. Math. 25.46. 1 Peter 1.4. ever and ever, without all possibility of being deprived of, or losing the same in whole, or in part, or having them interrupted so much as for the least moment or particle of time that can be conceived. I. But shall all the faithful have equal measure of glory and happiness in Heaven? B. No, but according as they have received greater or lesser measure of gifts and graces, k Luk. 19.15.16, 17, 18, 19 1 Cor. 3.8. and 2 Cor. 9.6. and more or less faithfully dispensed the same to the glory of God the giver, and the benefit of his Church and children: So accordingly (not of l Luke 17.10. merit, but of God's free m Luke 12.32. Ephe. 2.8. grace, favour and n Titus 1.2. Gal. 3.15, 16, 17, 18.29. promise) shall they be crowned with a o 1 Cor. 15.41, 42. Phil. 4.17. greater or lesser eminency of glory, and felicity; yet so as he that hath lest shall have such a p Psa. 16.11. and 17.15. and 36.8 hence called a full reward 2 joh. 8. fullness as he is any way capable of, so that he shall neither covet increase, nor grieve because he hath so little, nor q 1 Cor. 13.4. envy any that hath more, nor in the least measure desire to change, or to be otherwise; but be fully satisfied, and abundantly contented, exceedingly r Psa. 16.5, 6. rejoicing evermore in his lot and portion, and no less in others s 1 Cor. 12.25, 26. Then our love to one another shall be perfect. 1 Cor. 13.10. ergo etc. glory (though surpassing his) then in his own. I. Shall there be also an inequality or differing degrees of torments in Hell? B. Assuredly there shall, according as men have been t Luk. 12.47, 48 jerem. 32.19. Math. 16.27. greater or lesser sinners, more or less dishonoured God by their and impious deeds: So proportionably shall their woe and misery be the u Math. 10.15. and 11.22.24. and 23.14, 15. more or less grievous, and intolerable, yet so as that he who hath least, shall have so much as he is x Math. 24.51. Luke 13.28. Hence called destruction, & perdition of the creature. 2. Th. 1.9. 2 Pet. 3.7. comprehensive of, or possibly able to endure. I. What service shall the Saints in Heaven perform unto God for all his infinite and unspeakable love and mercy, unto them in his Son jesus Christ? B. They shall continually, with the blessed Choir of all his holy Angels, be praising, Reu. 4.10, 11. and 5.12, 13. lauding and magnifying his great and glorious Name for the same, world without end. FINIS.