A LIGHT FROM CHRIST Leading unto Christ, by the Star of his Word. OR, The rich Jewel of Christian DIVINITY, Practically explained in the Principles, enlightening the Children of God how to meet Christ in his Ordinances, and by strength from Christ to walk comfortably with Christ in the whole course of their Lives. Divers chief Controversies of the times moderated: Many Cases of Conscience resolved; and in particular, How Men and Women may know whether they have life of grace and be God's Children or not? Profitable for Parents to instruct their Families. By way of Catechism or Dialogue: not to Answer verbatim, or by wrote (as young Children) but each one according to his own sense and understanding of the QUESTION. By IMMANUEL BOURN, Of Ashover in the County of Derby; now Preacher of the Gospel to the Congregation in Sepulchers C. L. London, Printed for John Wright, at the King's head in the Old-Baily, 1646. I Have perused this large Catechism, entitled, A Light from Christ, leading unto Christ, and finding it to be Orthodox, Pious and Profitable, I allow it to be Printed and Published. JOHN DOWNAME. TO THE RIGHT HONOURABLE THE Lords and Commons Assembled in the High and Honourable Court of this ever Memorable PARLIAMENT. Right Honourable, IT is the Observation of that Kingly Preacher, Eccl. 11.7. Wise Solomon the Great: Truly, the Light is sweet, and a pleasant thing it is for the eyes to see the Sun; but certainly, much more pleasant and precious is the light of the Lord Jesus Christ, that most glorious Sun of Righteousness, Mal. 4.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who doth arise to those that fear Jehovahs' Name, with healing in his wings; joh. 1.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. who was and is that Light, that true Light, that lighteneth every man that cometh into the world; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illuxit, he hath shined forth. that shining forth or enlightening Light, which communicateth true Light to every one who hath been, is, or shall be truly enlightened with the light of Nature, Grace or Glory; for even that natural light of the understanding, and heavenly wisdom which our first Parents had with the Image of God in Paradise before their fall; Gen. 1.27. it was from God the Father of Lights, jam. 1.17 in and by the Eternal Son of God, that increated Light, joh. 10.31. Phil. 2.7 coequal with the Father, and by him, together with the Father and the blessed Spirit, was all other light (as all things else) created; joh. 1.3. Gen. 1.3. for without him was nothing made that was made. Outward light and inward, they are both from the true Light, Col. 2 3. in whom are hid all the Treasures of the Wisdom and knowledge of God; and from that true Light and his fullness, joh. 1.16 we all receive the light of whatsoever Grace we have; whether of God's Free grace and love in Christ, of the grace of knowledge, Faith, or of Obedience to God or men, to Princes, Magistrates or Governors, Ps. 82 6. joh. 10.34, 35. who are under God, and as Gods upon Earth, who Rule and govern to Judge Righteous and true Judgement for the Lord; 2 Chron. 19.5, 6. which if they do, 2 Sam. 23.4. they shall be as the light of the Morning when the Sun ariseth, as a Morning without Clouds, as the tender grass springing out of the Earth by clear shining after Rain: But if they Judge unjustly, as the great God sets them up, 1 Sam. 2.6, etc. Dan. 4.33, etc. & 5.30, so he pulls them down at his pleasure; witness the Babylonian, Persian, Grecian, and other Mighty Emperors, Empires, States and Kingdoms of the world. And, Right Honourable and Christian Senators, as true light, especially the light of Christ is excellent, sweet, pleasant and profitable, directing the minds of men in the Religious ways of Truth, and right obedience to the just, and lawful commands of all Superiors: So is darkness and blind ignorance, as odious, base and hurtful, not only to men in particular, but to Kingdoms and Nations in general. The Pope and Papacy politicly made Ignorance the Mother of Devotion; D. Aug. in Ps. 33. Erat in illis regnum ignorantiae id est regnum Erroris. but learned Augustine calleth it the Mother, not of Devotion, but of Error; and that Kingdom where Ignorance reigneth the Kingdom of Error, ignorance blindly leading men to blind Obedience, many times to the ruin of themselves and others. The sad evidences of this deplorable ignorance I myself have found in not a few of that Congregation and County, (where above twenty years I lived a Preacher of the Gospel, a presser and Practizer of this Duty of Catechising) and where I met such ignorance, 1 Cor. 5.1. as is not fit to be named amongst Christians: One affirming blindly (upon Examination) That none had died for him, nor should any die for him, he would stand between God and himself; yet after when I told him that Christ died for him, he wept for joy. Another, That the Sun shining in the Firmament was the Son of God that died for him. A third averring, There was no hell, and that her soul should go to Heaven like a white Dove (although she did not know the way to Heaven: other hoped to be saved by our Lady: And multitudes ignorant of the knowledge and light of Christ, in any competent measure to meet Christ in the Sacrament, or to walk comfortably with Christ in their lives, or indeed necessary to salvation. And the woeful effects of this blind Popish ignorance, I myself have found by sorrowful experience also; and that almost in the beginning of our English Troubles (this lamentable Civil War) The King's Majesty no sooner set up His Royal Standard at Nottingham (within twenty miles of my Habitation) but divers of these blind, ignorant, profane, and Popishly affected, of the base sort (I speak nothing of the Superiors) they prepare for War, make haste towards the Standard; and presently the ROUNDHEADS (a name they quickly learned) were threatened with Plundering, Fire and Sword; myself, with divers other well-affected to Religion, the King's Majesty, Parliament and Kingdom, were constrained to fly our houses, from whence, ever since, I have lived a banished man, these having not yet been for any space of time, either safe or comfortable abiding. And if was not long after that, but by such like Popish ignorant Soldiers, and in particular, by a Commander in the Earl of Newcastles Army, a Papist (since dead) I was Plundered, not only of my Goods and Study of Books, above twenty years in gathering, and my house Barbarously torn in pieces & spoiled, standing to this day a spectacle to witness truth (to the shame of blind, ignorant, profane, and Popish malice of Malignant Enemies) I am sure to my loss of more Hundreds of pounds then for present I am willing to glory in. But which was worse, Heb. 10.34. my Manuscripts, near thirty years' Studies and pains night and day, rend in pieces and taken away, the greatest part then, and the rest after from a Garrison of the Parliament, W. Manor. taken by the same Earl of Newcastles Army. And for all my losses (besides what will be due to me upon the Public Faith) I expect no recompense but from the Lord, except it please God to settle the Kingdom in Truth and Peace; and to enable Your Honourable Houses of Parliament, according to Your Religious Declarations, to take notice of my losses, as of others my Brethren and Companions in the same Tribulations (Your faithful Friends) and to direct a way of Reparation, as to Your Wisdoms and Piety shall seem most convenient. That Declaration of Both Kingdoms, although I cannot say it was an encouragement unto me, because I had lost all before; yet I may say it was a a ground of comfort in faith and hope, that the Lord would work mightily for these Kingdoms, and so there might be some expectation of outward good, and Reparation again in God's due time to me or mine. (I must beg pardon for this digression). And yet this I cannot but declare, Hos. 4.1, 2. Prov. 29.18. That I am assured this abominable, blind, profane, superstitious ignorance (not only in that, but in other parts of the Kingdom) was one principal occasion of these and the like sad miseries, both to me and many Thousands in the Land; joh. 16.1, 2, 3. especially the Religious part, who have commonly been the objects of the Malice and Rapine of these ignorant, profane, or Popish persons (besides their oppressions by other men, not Religiously affected). Now, if Your Honours ask me, What hath been or is the cause of this ignorance? In all humility I Answer from my own experience, I am certain a principal cause was and is want of Catechising: Acts 20 22. First, by Ministers in their particular Congregations: And secondly, by Parents and Masters in their particular Families, Gen. 18.18, 19 without which I conceive it impossible to cure this deadly Malady of base ignorance, or ever to have the common sort of people know how to serve or obey either God or man, Isa. 27.11. & 29.11, 12. according to the light of Christ, and good Laws Established in a Kingdom: As the Eunuch said unto Philip, Acts. 8.31. How shall I understand, except some man shall guide me? So may it be said of such kind of uncatechized people. But is not the fault then in Ministers? I Answer, assuredly it is in great part, Jer. 10.21. & 5.31. & 6.10. & 29.12. Isa. 56.10, etc. Ezek. 34.1, 2, 3, 4. though not altogether. First, in many idle, careless, unconscionable, Ministers, who have had means sufficient to maintain them, and common knowledge enough to instruct in the Principles of Religion, but wanted Grace to perform their duties, and in particular this duty of Catechising. Secondly, in too many others, jer. 23.1, 2. Zac. 11.16, 17. blind, ignorant Ministers, who have neither maintenance sufficient, nor grace or abilities to perform their duties ns they ought, judg. 17.10. 1 Kin. 12.31. like Micahs Levite, or Jeroboams Priests, of the basest of the People. And how can it be expected there should be Preaching and Catechising in a right order, where Ministers have but twenty Nobles, or Ten pounds a year for their maintenance, and twenty or thirty pounds a very high rate (in esteem of some men) where some have been constrained to keep common Alehouses to get a livelihood (as they professed in my hearing) and I have seen proved upon Oath in the High Commission, where not so long since that I can forget their kindness, in three years' attendance, Commissions and Hearing, it cost me Three hundred pounds at least, of my own purse, besides my loss of my time, and this for my Preaching too often (as they Judged) and keeping Fasting and Praying too long, spending the most of the day, an offence unsufferable (as some learned in that Court were pleased at my sentence then publicly to aver) although it was in the Plague time, and when I thought I had both Kingly & Episcopal Authority sufficient: From the King, A Proclamation. And an Order from the Bishops for the Fasts. And I am sure I Fasted and Prayed not otherwise then with my Congregation, but as now is the constant Monthly practice of this Honourable Parliament, and the Religious party in the Kingdom; but all that saved me little in that Court; There was blind ignorance there, as well as amongst those poor ignorant Ministers I spoke of before; and such Minister's Alehouse keepers, I myself have known in some places, where there are great impropriations, appropriated in times of Popery to Deans and Chapters, and leased out to such as receive the profits, but take no care at all for the souls of the people (and too many of them yet in the hands of such who now are or have been open Enemies to the Parliament) so that the people perish for lack of knowledge; Hos. 4.6. because for lack of convenient maintenance they want Ministers faithfully to Preach and Catechise, as becometh the Ministers of Christ. Verily, every one will say the disease is lamentable; But how can this be remedied? fit maintenance provided? or faithful Ministers procured to Preach and Catechise the people in this great Kingdom? I Answer as Bernard once did in another matter, Bern. in Cant. Non est meae humilitatis dictare vobis. It is not for my humility, Right Honourable, to Dictate any thing nor was I called amongst my Reverend Brethren to Advise) and except the golden Sceptre of Grace be held forth unto me, Esth. 4.11. & 5.2. I may seem to have presumed too far already. But since it hath pleased the Lord of Hosts so highly to honour You, Give me leave, I most humbly beseech You, as a poor (though a weak and unworthy) Minister of Jesus Christ, and as God's Ministers have been in Ancient time unto Mighty Princes) in all humility to became a Remembrancer, Isa. 62.6, 7. as I have many times been unto God for You, so now unto You for God. You well know faithful Abraham, that great Conquering Prince (over four Kings at once) that Religious Father of his Family, Gen. 14.9, etc. how careful he was to instrust and Catechise his Household; and the Lord taketh special notice of it, Gen. 18.18, etc. and makes him one of his secret Counsel. Christian Kings, Princes and Magistrates are the Fathers of the Commonwealth; and it is a high honour the Lord exalteth them unto, to take care the Commonwealth (which is their Family) be Catechised in the knowledge of the Lord, and of his will in Christ. 2 Kin. 19.8, etc. 2 Chron. 29.11. & 33.29, etc. Yea, sometimes to admonish and charge the Lords Ministers to perform their duties in the work of the Lord, as those good Kings Jehoshaphat, Hezekiah, Eusebius in vita Constant. and Josiah did in their days, Constantine the Great, and other Christian Princes in later Ages. Yea, Isa. 49.23. to be as Nursing Fathers, and Nursing Mothers to Christ's Church. In the Primitive times the Church was exceeding vigilant for this duty of Catechising, they had their Catechumen: Noble Theophilus was Catechised in the way of the Lord: Luk. 1.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for so the Greek importeth, That thou mayst know the truth of those things in which thou hast been Catechised. Acts 18.25. And Apollo's was Catechised; and many Catechumen were after in the Church; therefore they had their Catechists or Catechizers also after the Apostles times, Cyprian, Epist. 24. Eusebius Eccl. hist. lib. 3 c. 12 their Doctor s audientium (as St. Cyprian calls them) Teachers of the Catechumen; such a one was Pantenus, such was Origen, Clemens Alexandrinus, and others. And for this end, divers holy and learned men have both in Ancient and Modern times composed Catechisms, as helps and furtherances for this excellent work. Heb. 5.12. & 6.1, 2, 3. The Apostle to the Hebrews sets down a brief Catechism, containing the first Principles of the Oracles of God. Learned Hierom tells us there was a Catechism written by Cyril Bishop of Jerusalem, and another by John, Bishop of the same place, Betulaeus, Com. ad Lact. lib. 2. cap. 11. which Betulaeus mentioneth in his Commentaries upon Lactantius. I pass many other in after Ages, our late learned Writers, Mr. Calvin, Musculus, Peter Martyr, Ursinus, Bucanus, Beza, Danaeus, Zanchius, Alstedius, Mr. Virel. Our English, Mr. Nowell, Mr. Perkins, Mr. Egerton, Mr. Dod, Mr. Baal, Mr. Downame, Mr. Allen, Dr. Twisse, Dr. Majer, and many other laborious workmen in the Lord's Vineyard: What are their sums of Divinity but Catechisms, some larger some less? and all witness as their desire, so their approbation of this most necessary work of Catechising. Now the great benefit that I have found by experience in this way of Catechising, excellent light sometimes communicated to poor aged people, as well as Children. And my experience of the present necessity of all that true light, which is or may be afforded by any of the Lords Servants, Labourers in his Vine-yard, the better to prevent Ignorant and Scandalous persons from approaching the blessed Sacrament, and to remove dark ignorance, and give light to heal the diseases of poor wand'ring souls, hath moved me to cast my Mite into Christ's Treasury, Luk. 21.1, etc. and to hold forth in this Catechism following, what Light I have received from Christ, to lead unto Christ: on whom, waiting in use of all good means, a fullness of light may be communicated in Gods good time to poor hungry souls, and that to their joy unspeakable and full of glory. 1 Pet. 1.8. I most humbly present it to Your Honours, not that I think any thing of mine in it is worthy of such an Honour; but what is in it of the Lord Jesus Christ, and his Spirit of Truth and Grace, to whom all the Honour belongs: Nor that I am not persuaded of Your Honourable and Religious care already, for what is or may be fitting in this kind: Nor to prevent the learned and godly labours of any of my Reverend Brethren, the Religious Assembly of Divines, whose indefatigable endeavours I pray God to direct and bless to his glory and the good of his Church; but to be a light to those who stand in present need, and want better directions. And to conclude, Luk. 2.32. joh. 1.9. that the true Light of Christ may more fully shine forth into darkened souls, longing after Light, Isa. 8.20. and all false Lights daily and more duly be discovered; that the true light Christ Jesus and his commands may be more fully followed, Is. 9.6, 7. and all false light of Error or Heresy avoided; that the light of the Sun of Righteousness may not only more richly enlighten Your Honours, who are as so many glorious Stars in the firmament of the Commonwealth; but may shine gloriously in all the dark corners of the Land: Mat. 4.15, 15. that as the glorious God hath so highly Honoured You already to begin and lay the foundation stone in the beautiful building of his House, the blessed work of Reformation; so he will Honour You further to lay the Top stone thereof; Zac. 4.7. that all the Christian Princes and Churches in the world may with rejoicing cry, Grace, Grace unto it. And all this by the strength of the great Jehovah: For nor by might nor by power, Zac. 4.6. but by my Spirit saith the Lord of Hosts. That Your Excellencies may be enabled in God's due time to take particular notice of the Thousands of Churches or Congregations in the Kingdom, which want not only learned, able, faithful and honourable Pastors and Teachers to Preach and Catechise, and hold forth the light of Christ unto them; but want honourable and comfortable maintenance or encouragement fit for so honourable and great a work of the Lord Christ's Ambassadors the faithful Ministers of the most high and mighty Prince the Lord Jesus Christ. In a word, that if it be the will of God, our Sovereign Lord & King Charles may be truly enlightened by the light of Christ to see the false light of all evil counsels, either from his own heart, or any others, and may return fully convinced in conscience, and rest fully satisfied by his evident experience of the mighty works of Jehovah the great God of Battle, in the most faithful Counsels of thi● High, Honourable, and Highly Honoured Parliament; that He and His Posterity may love and Honour You and Yours from Generation to Generation, as those who have been His best and most faithful Counsellors; that God's blessing may be upon all the three Kingdoms; that Truth & Peace, Unity and Unanimity in the true light of the Lord Jesus, with the God of Truth and Peace, of Love, Unity and Unanimity may dwell amongst us in Grace, until that great King Christ shall come in the Clouds of Heaven, and translate us all with all his Saints unto Eternity in Glory. All which is and shall be the most humble, faithful, sincere and hearty Prayer of Your Honour's most unworthy, most humble daily Orator at the Highest Throne of Grace, IMMANUEL BOURN. London, from my Study in Sepulchers, May 1. 1646. To the Right Honourable Thomas Adam's Lord Mayor. The Right Worshipful Sir Nicholas Rainton Knight. Isaac Pennington. Sir John Wollaston Knight. Thomas Atkin, Sir John Cordel, Sir Thomas Soam, Sir john Gayer, Sir jacob Gerrard Knights. john Warner, Abraham Reynardson, Sir George Garret, Sir George Clark, Knights. john Langham. Thomas Andrews, john Fowke, james Bunce, William Gibbe, Richard Chambers, Thomas Cullum, Simon Edmons, Samuel Avery. john Bide, George Witham, Aldermen. Thomas Foot, and john Kendrick, Aldermen and Sheriffs of the Honourable City of London. With the several Families of and within the said City, and the Lives of Communication; and especially the Beloved Congregation, and particular Families of and within the Parish of Sepulchers; a daily increase of Light from CHRIST. Right Honourable and Beloved in the Lord Christ, THe many burning and shining lights my Reverend Brethren, the faithful Ministers of Christ in this Famous City, most graciously holding forth the blessed Light of Christ in their constant Preaching the Gospel of your Salvation, Eph. 1.13. with their glorious abilities and readiness to Catechise and instruct both young and old, Acts 20.20. in public, and from house to house, known to many of yourselves by sweet experience, and to myself by assured evidence, might well seem to commend my silence, rather than this seeming presumption to be a Remembrancer to you, or a furtherance of the necessary Duty of Catechising, to this Illustrious, and (to this day) wonderfully preserved City. But love and duty on my part, and hope of Christian acceptation on yours, emboldens me to declare my desires and endeavours for a blessed increase of the true light of Christ amongst your dwellings, and in your several Families: Me thinks my heart is indicting of a good matter, and I cannot but speak the things that pertain to London's Peace. Duo sunt Reipublicae Christianae firmamenta veritas & pax praefat. Synopsis purioris Theolog. etc. Truth and Peace are said to be the stays and pillars of a Christian Commonwealth, and so they must needs be of a Christian City; yea, of the Church of Christ, the communion of Saints. The Prophet Zachary prefers Truth in the first place, and makes Peace to follow in order; I may join a third, as a concomitant or accompanying Grace, this is Unity and Unanimity, especially in the true light of Christ, all to go hand in hand together; a Brotherly walking in the light of Truth, revealed by Christ in the sacred Scriptures: Behold how good and joyful a thing it is, for Brethren to dwell together in Unity. Zac. 8.19 jerusalem is builded as a City that is compact, or at Unity in itself: So is London this glorious City, Ps. 133.1. & 122.3 Honourable and Honoured Christians; and my daily Prayer is and shall be, that as it is in your beautiful Habitations in many parts of it, so it may be united, and continue to be as one glorious building in your minds, hearts, wills and affections, and principally in that blessed light of Truth and true Religion. I would to God there were not too many different lights, glimmering like Glow-worm's in dark corners, leading aside sometimes some of your dearest Consorts, your beloved Children, Servants and Apprentices into ways of different, if not contrary walkings from the true light of Christ, breeding Divisions even in Families, the most Ancient Common wealths: One chief Reason I am assured is want of Catechising in the Principles of Religion, and their duties in particular. To recover sight and prevent the following of by lights in time to come, I am bold to commemorate the excellent practice of Catechising, not only in public Congregations, but in private Families; and to bring a light from Christ for this end, hath been my desire and endeavour in this jewel of Christian Divinity, I commend it to your Lordship, and to you Honoured Fathers of this precious and populous City, and to you Religious Worthies, Parents and Masters of Family's, and to you the particular, my beloved the great Congregation of Sepulchers, to whom the Lord in his good Providence was pleased by your free Election to call me, and this two years and upwards to continue me an Assistant Teacher: If it be not so perfect for method or matter as might be expected; besides that, my intention at first was only to give light to a right preparation for the Lords Supper, and not to enlarge myself so fully in the Principles of Divinity, my constant Preaching these two years since I began this work, beging for three parts of the year three times a week at least, and the rest twice or more, besides my attendance both on the public Service, and other special occasions may plead my excuse. Now that the light of Christ may by the help of this or my lesser Catechism, or any other Labours of the Lords faithful Servants shine forth more and more gloriously in all your souls and several Families, that they may be enlightened as so many particular Churches of Saints; that Christ may walk in the midst of them, as of the seven golden Candlesticks, Rev. 2.1. Eph. 2.19. that you may be found Citizens with the Saints, and of the household of God; that being truly lightened by the true light of Christ in the Church Militant, you and yours with the whole Israel of God in all the Families of this City and Kingdom, may shine as blessed lights for ever in the Church Triumphant, is and shall be the daily Prayer of The most unworthy and humble Servant and Minister of the Lord jesus Christ, IMMANUEL BOURN. From Sepulchers London, May 2. 1646. To the Right Worshipful Sir Edward Worthley Kt. AND Dame ELIZABETH his Religious Lady. The Right Worshipful Sir SAMUEL TRYON Baronet, And Dame BRIDGET his Virtuous Lady. The true Light of Christ here, and true Light with Christ in Heaven for ever. Right Worshipful, THat Honourable respect I did receive above twenty years since as a Minister of Christ, from your Religious Mother, the Right Honourable the late Countess of Devonshire; and the more ancient relation I had unto your now Religious Lady, as living divers years in house with her and her former Husband Sir Samuel Tryon (my Honoured Patron) with the due respects I own to Sir Samuel Tryon their Son, and his Virtuous Lady; together with kindness from yourself, may command a public acknowledgement of all your private favours. And since the Lord hath now enabled me after two years' study and labour at times extraordinary, almost spared from my necessary sleep (rising up early and late taking rest) to finish this Light from Christ, by way of Catechism, which as it concerneth the general, I have Dedicated to those Honoured Worthies in more public places: And do humbly desire every of you also to accept of it, as a Light from Christ, a help for you and yours better acquaintance with God in your Families in private, and your closerts in secret, that you and yours may be the better enabled to meet Christ with comfort in his Ordinances, and to walk joyfully with Christ in every condition in the whole course of your lives: And for this end, I commend this excellent duty of Catechising in and by your worthy Names, to all the Gentry, with their and all others Families in the Kingdom; particularly in the County of Northampton, my Native country, Now Pastor of Easthaddon: where my Reverend Aged Father hath been a Preacher and Catechiser almost this fifty years, and in the County of Derby, and Parish of Ashover, where by the free love of my Noble Patron aforesaid, I was placed, and did find both the want and benefit of Catechising by good experience; that they and every of you, making your Calling and Election sure, you may gain a sweet entrance here, and in the end a full possession and fruition of that everlasting Kingdom of our Lord and Saviour Jesus Christ: which to further, is the earnest desire and endeavour of Yours ever to serve you in Christ jesus, IMMANUEL BOURN. May 2. 1646. TO THE READER. A Brief Table and Catalogue, of the chief Questions, Cases of Conscience, and Divine Truths handled in this light from Christ, or Jewel of Christian Divinity. With a direction to make use both of the greater and lesser Catechisms in private Families, or secret Closets or in public Congregations if any please to make trial of them. These according to the several Classes, wherein they are primarily expressed or where more fully they are explained. Classis 1. WHether all be bound in conscience to declare their knowledge and profess Qu. 1. p. 1, 2 2. their faith in Christ? when, to whom, and for what end this aught to be done? Quest. 2. page 3. 4. Whether the use of Catechising be ancient in the Church, with the necessity and benefit of it, and the lamentable ignorance in the Kingdom? Qu. 3. p. 7 8, etc. Whether, all Baptised persons be true Christians? and to be admitted to the Sacrament of the Lords Supper? Qu. 4. p. 14. etc. Whether all who are to be admitted to the preaching of the word, may also be received to the Sacrament? Qu. 5. p. 21. etc. Whether in mixed congregations the sins of unworthy Receivers can hinder grace from the worthy? and how such communion is lawful, how not? Qu. 6. p. 24, etc. What requisite graces are in the wedding garment to meet Christ in the Sacracrament antecedent antepresent, present acting and subsequent graces? Qu. 7. p. 27, 28. What kind of knowledge, faith, Repentance and Charity are to be enlivened in preparation? Classis 2. Qu. 1 p. 27 28, etc. WHether a fourfold knowledge of God, 2 of ourselves, 3 of Christ, 4 of the Sacrament be requisite in a Receiver, what these are and wherefore necessary. What God is in his nature, Qu. 2. p. 29, etc. and in his attributes communicable and incommunicable to the creatures? Whether there be three distinct persons of the Divine Essence? Qu. 3. p. 33, 34, etc. and the properties evidencing the Divinity of the Son of God, of the Spirit as of God the Father and the Son? Classis 3. WHether there be any such spiritual Essence, Qu. 1. p. 38, etc. and this proved by evidences of light from the Book of nature, and of Scripture of grace, and of glory? Classis 4. WHether the holy Scriptures be the revealed will and infallible word of God, what is the antiquity, Qu. 1. p. 47, 48, etc. necessity and authority of them? How to know the right sense, Qu. 2. p. 50, 51, etc. and understanding of the Scriptures, and whether the authority of Scriptures depend upon the Church with the excellent use of them? Cassis 5. Qu. 1. p. 58 etc. WHat are the four great works of God revealed in Scripture? namely his eternal decree his work of creation, his work of providence here, and work of glory hereafter? Qu. 2. p. 62, 63, etc. Whether the whole Trinity did create the world and how God made the body and soul of man? Whether the souls of men or women be immortal with divers arguments to prove the immortality of the soul? Classis 6. Qu. 1. p. 70. 71, etc. Whether God governeth the world by his providence, and in particular Angels and men, and of the nature of Angels good and evil and their service to the glory of God, and benefit of his Church? Classis 7. Whether a fourfold knowledge of a man or woman's self be requisite, Qu. 1. p. 76 77, etc. what he or she was by creation, what by the fall of Adam, what in and by Christ in grace, and what he or she shall be in state of glory? Classis 8. Whether men or women have free will, Qu. 1. p. 84, etc. and what it was in the state of creation 2 Of nature corrupted after the fall, 3 what it was in the state of grace and, 4 what it shall be in the state of glory. Whether a natural man or woman can desire their own salvation, and how far, Qu. 2. p. 89. 90. and whether they be bound to wait upon God in the use of the means for salvation? Classis 9 Whether the Lord did hold forth the Law or commanding part of God's word in mount Sinai, Qu. 1. p. 91, etc. as a covenant of works or to what end? and wherefore Christ and his Apostles do interpret the mind of God in the commmanding part of his word, and what is the use of it in the Church of Christ in preaching of the Gospel? Qu. 2. p. 98, etc. Qu. 3. p. 100 101, etc. What is the covenant of grace and state of God's children under the Gospel? What shall be the condition and state of God's children and of the wicked in death, at the day of judgement, and for every afterwards? Classis 10. Qu. 1. p. 105 106, etc. WHat is to be known of Christ in respect of his nature's divines and humane, and of his hypostatical or personal union of both natures and the necessity of his being, both God and man for our salvation? How there is a communication of the Jdioms or Phrases and properties of both natures each to other, Qu. 2.114, 115, etc. with particular instances of the same? Classis 11. Qu. 1. p. 116 etc. WHat is the threefold office of Christ; in particular, of his Priestly office, and of the two chief parts of it, First, satisfactitn to God's Justices, Secondly intercession for us. Whether the whole satisfaction and sufferings for our sins was fulfilled by Christ? Qu. 2. p. 118 etc. and for what end Gods is pleased to afflict and suffer his children to be afflicted in this life? Classis 12. WHat is the prophetical office of Christ, Qu. 1. p. 12, 122, etc. how and when he did and doth exercise it, and to what end and how by his Gospell-ministrey and spirit he encourageth and draweth poor sinners to come unto him Believe, Repent, and he saved? What is the kingly office of Christ, Qu. 2. p. 139 130. when and how he did, and doth manifest his conquering calling power with his special calling and ordination of Ministers for the benefit of his Church? Whether every man may take upon him the office of Preaching with the manner of callings, necessity, Qu. 3. p. 130 131, etc. and excellency of the Ministerial office, and the sad miseries would follow in the Church, if it were abolished? Classis 13. Qu. 1. p. 134 135, etc. Whether Christ hath procured excellent graces and benefits for his Church and children, and what they are in particular, Election, Redemption, Vocation, and the excellent privilege of Justification for comfort of Saints? Classis 14. Quest. 1. p. 142. 143, etc. What is the great blessing and benefit of adoption, the difference between a natural and an adopted Son and Daughter, and how we may know we are the adopted children of God in Christ Jesus, and heirs with Christ of glory? Qu. 2. p. 144 etc. What is the great benefit of the new creation, and how a man or woman may know they are now creatures? Qu. 3 p, 146 147, etc. What is the benefit of the presence of Christ's Spirit, and what other particular graces Christ communicates to his Church? Qu. 4.149, 150, etc. What a true Church of Christ is, who are the members, how manifold it is, what are the marks of it, and whether there be so many Independent Churches as there are particular Congregations of Porfessors in the world? Whether there may be a separation from a true Church for some corruption in Doctrine or manners and how far? Qu. 5. p. 154 etc. Whether the Church of Christ may err in Fundamentals totally and finally, P. 206, 297. Qu. 6. p. 157 158, etc. with the grounds of preseverance, and whether this doctrine of assurance doth open a way to libertinism? Classis 15. What knowledge of the Sacraments is necessary for a comfortable partaking of the Lords Supper, Qu. 1. p. 160 etc. what kind of mystery a Sacrament is, How it is a signifying and sealing action, and the Covenant of Grace, which is sealed? How many Sacraments there are of Christ's institution, Qu. 2. p. 164, etc. what difference between those before and since the coming of Christ, who may administer, and what are the outward and inward matter and form of the Sacraments in general, with the union between the sign and the thing signified? Classis 16. Qu. 1. p. 170 &c, p. 290. Who are the subjects, or persons to be Baptised according to the institution of Christ, and whether Infant Children of believing Parents; and what evidence and light from Christ to prove this against the adversaries of Poedobaptisme? Qu. 2. p. 194 etc. What means to difference the Church from the world without Rebaptisation of men and women professing their faith, with the profit of Baptism if Infants in the Church? Classis 17. Qu. 1. p. 210 etc. What the Sacrament of the Lords Supper is, by whom instituted, and when, what are the outward things signified and sealed, and what kind of body of Christ the receiver doth partake of, or hath communion and union with in the Ordinance, the natural, or Sacramental, or spiriticall or Mystical Body of Christ, and how and in what manner each or any of these is in the Sacrament? What are the outward and inward form in the Sacrament, Qu. 2. p. 217, etc. and what the Analogy and agreement between the signs and the things signified, and in particular between the Bread and the Body of Christ? Classis 18. What is the Analogy and similitude between the Wine in the Sacrament, and the blood of Christ, Qu. 1. p. 221, 222, etc. and how the things signified are present with the outward signs to a faithful communicant, if neither by transubstantiation, as Papists, nor by consubstantiation, as others, whether by a local presence, or Sacramental or spiritual or virtual, and what every of these kind of presence are and how to he understood? What are the ends, why the Lords Supper was ordained, Q. 2. p. 22● etc. and the sweet union and communion, we have with Christ and the Saints for our strengthening in th●● sacred Ordinance? Classis 19 Qu. 1. p. 229 230, etc. What is fit to be known concerning the outward circumstances of time, place, and gestures, in giving or receiving the Sacrament, whether Christian churches and particular members may not use liberty of conscience in these, particularly in standing, kneeling or sitting and upon what grounds? Qu. 2. p. 23● etc. Whether it be necessary that the Minister deliver the Bread and Wine to every communicant in particular, and whether Christ did so, whether all ought not to endeavour a uniformity with the Directory and practice of that church of which he or she is a member, and what hath been the practice of antiquity in things indifferent as seeking Unity and Peace in the Church? Classis 20. What the grace of Faith is, Qu. 1. p. 241 etc. the several acceptations of faith in Scripture, what justifying faith is, and when a man or woman is rightly disposed by Christ and his Spirit to believe and receive Christ for salvation? Who is the principal worker of faith, Qu. 2 p. 244 etc. who the instrumental, what is the matter and form of faith, what are the lively effects of it, what the ends of it, namely the glory of God and salvaiion of our souls? Classis 21. What the grace of Evangelicall Repentance, Qu. 1. pag. 249. and conversion to God is, with the author or means and manner of working, the subject, matter, the whole Man or Women, soul and body. The form mortification of the old man and vivification of the new, and the end of it the glory of God, the edification of our Neighbour, and assurance of our eternal salvation? Qu. 2. p. 255 etc. What the necessary grace of Christian love and charity is, wherein, and with whom it is to be ex●rcised in the Church, namely to every one that is our Neighbour, but especially the household of faith and our fellow Saints in the church of Christ? Q. 3. p. 258, etc. How we may know who are of the household of Faith, and rightly admitted to be fellow Saints, or Members of the church, and of the twofold entrance and admission into the Church, the first inward and spiritual, the second outward corporal and visible; with the several degrees of spiritual entrance into church-fellowship, or christianity, not almost but altogether, And how the church may be said to be universal, national, provincial, or congregational? Q. 4. p. 264 etc. How manifold the outward, corporal, on visible entrance and admission is into the visible church, namely, but one in substance, yet diversely acted in the church both in men and women of ripe years, and children before Christ, and of the Jnfant admission of children into the Church, and Proselytes in and after Abraham's time. Q 5 p 273, etc. Whether circumcision was unto Abraham a seal of the covenant of works or of the covenant of grace, and how that place is to be understood, Galat. 5. he that is circumcised is bound to keep the whole Law? What was the outward manner of admission into the Church since Christ's time for men of ripe years, Q. 6. p. 278 etc. and the description of a visible Church and whether Christ or his Apostles did unchurch a church for some failings, and whether it be lawful for others to do so? Whether children of Believers Baptised have an infant membership in the church, Q 7 p. 290 &c p. 170. and of their more full admission and entering into covenant, when they come to make profession of faith and are admitted to the Lords Supper? Whether any of our mixed congregations in England, and London in particular, Q. 8. p. 296, 297, etc. &c, 154. be true Churches for matter and form, as the Churches of Corinth Galatia, Pergamus and others in the Primitive times, and whether all Separatists do not sin in separating from us, and unchurching of us contrary to the practice of Christ and his Apostles? Whether our Ministers be true Ministers or Antichristian; Q. 9 p. 315, 316, etc. and whether their Ordination and calling be lawful to particular Congregations? Qu. 10. p. 322.323, etc. Whether our Churches be rightly constituted in respect of a formal union of members, and rightly ordered for discipline, admission unto or suspending from the Lords Supper? and whether some failings in discipline can make our Churches to be no true churches of Christ, but Antichristian and to be separated from, and whether our Church reforming be as a house pulled down and no church, until it be builded up again? Classis 22. Qu. 1, 332, etc. HOw all these graces of knowledge, Faith, Repentance and Love, are to be enlivened, and particularly our knowledge of God with particular helps and directions herein? Classis 23. Qu. 1. p. 341 etc. HOw a man or woman may wait on Christ to enliven this knowledge of themselves of Christ, and of the Sacraments, and how they may wait on Christ to enliven their Faith, their Repentance, and their charity that they may come more comfortably to the Lords Table? Classis 24, 25. What are the four immediate preparatory graces to be quickened, Qu. 1. p. 357 etc. and acted before we draw near to the Sacrament, sorrowful humbleness, sacred hunger, heavenly joyfulness, and covenant renewing? How men or women may know whether they have life of grace, Qu. 2. p. 363 364, etc. and be God's children or not, with divers particular examples of the manner of converting of men and women to God, and special comforts to doubting Christians, with a direction how to live by faith? Classis 26. Wherefore God suffers doubtings to be in his children, Qu. 1. p. 385, etc. with helps to keep from despair, comforts against decay in grace, and directions to live by faith until Christ bring out of darkness, and bring light of comfort to a poor fearful soul. Classis 27, 28. Qu. 1. p. 408 etc. What are the present acting graces, Sacramental actions, and operations or exercises both of bodily and spiritual senses in the time of celebration of the Lords Supper, for refreshing of our souls at the Lords Table? Classis 29. Qu. 1. p. 450 etc. What graces are to be exercised immediately after receiving before we depart, and how we should go home rejoicing and feast with sweet Meditations of Christ, and the Sacrament, every night when we go to bed, and Morning when we awake, with the rich graces and benefits are sealed and we may find in a daily communion with Christ in our souls? Q. 2. p. 456, &c What those subsequent graces are to be exercised and practised for, or in the manifestating of our thankfulness in the whole course of our lives, particularly the Root Grace of Love, manifested in our obedience. First, in believing what is to be believed according to the Word of God, and ancient Creeds agreeing to and with the Scriptures? Classis 30. THe manifestation of our love and our obedience in walking; Qu. 1. p. 472, etc. and the Ten Commandments held forth as a light from ●hrist to lead us unto Christ, and a directory for our comfortable walking with Christ in the whole course of our lives, in particular the explication of the first Commandment. The 2 Section of the 30 Classis. What is the second Commandment with the explication of it, Qu. 1. p. 493 etc. and in the use a light from Christ How to discover all false lights, and false worships in the world contrary to the light of Christ, that they may be avoided, and the true light followed? The 3 Section of the 30 Classis. WHat the Third Commandment is with the duties required, Q. 1. p. 534 etc. and sin forbidden, and the use of it as a light from Christ to lead unto Christ, both as a justifyer and sanctifier that we may walk comfortably with Christ in our lives? The 31 Classis. Qu. 1. p. 545 etc. What the fourth Commandment is with the explication of it, and how it is a light from Christ to lead us unto Christ as a justifyer and sanctifier, with the benefit and end of the Commandment for the comfort of Christ's church? The 32 Classis. Q. 2. p. 575 What are the Commandments of the second Table, and in particular the first Commandment, with the duties commanded and the sins forbidden, as they concern superiors and inferiors in general, both in respect of commutative and distributive justice? The 33 Classis. Q. 1. p. 597. etc. WHat are the particular duties of superiors and inferiors, according to their several Relations; first in the economical or household estate of Husbands and Wives, Parents and children, Masters and servants, with directions how to get strength to perform them. Secondly, in the state Ecclesiastical Ministers and People, page 634. etc. and in particular whether Ministers have any maintenance due to them in the New Testament by Ordinance of Christ, Page 639. etc. or are to live only of alms and charity of the people? And what the office of Rulers and Elders is in the church. Page 632. Thirdly, in the State political the duties of Magistrates and people, Page 654, etc. with light from Christ to lead to Christ in the use and practice of them. The 33 Classis 2 Section. WHat are the sixth last Commandemen in their Order with the sins forbidden and duties commanded, Q. 1. p. 657, etc. with light from Christ to direct the children of God, not to rest in any duties or performances of duties, but on Christ for justification, and yet to glorify God in and for, and by every grace given to us in Christ Jesus? Whether a bare form or saying of prayer be sufficient, Q. 2. p. 679 etc. in what manner we ought to pray and prai●● God, with directions how to attain the gift of Prayer 〈◊〉 help of Christ's Spirit; Page 681. etc. and an example of a man, who could not Read, yet learned to pray, for the comfort of himself and encouragement of others? Quest. How may we make use of this the Catechismel, or the lesser to best profit of private families or others? First, the Master, or some one in the Family may read the Question; and then first every one in order declare their knowledge, or show their ignorance and inability to answer. Secondly, the Master or any other may Read the Answer in the Book, and let every one in order render the Answer again, not verbatim word by word, but as he or she understands the Question. Thirdly, let this be practised until every one is able to give the sense of the Answer, only upon Reading of the Question, without Reading the Answer. The like a Christian man or woman may do in their closerts by Reading and Meditation, and questioning themselves; And if young Scholars in the Universities, or elsewhere, make use of it at times convenient, only Reading the Questions and Answers out of the English into Latin or Greek; I conceive it might be helpful to receive some light from Christ, by which they may sooner be prepared to hold forth the light of Christ for the good of Christ's Church; Which for the benefit of the Universities, Cities, and Kingdoms, is the daily Prayers of Yours, Theirs, and the Church's Servant in Christ. IMMANUEL BOURNE. London, Printed for John Wright, in the Old Bailie at the sign of King's Head, 1646. FINIS. A light from Christ leading unto Christ by the Star of his word, and to a lively refreshing in and by Christ at the Lords-Table. OR, A Divine Help and Directory for preparation to a sweet Communion with Christ in the more comfortable partaking of the Lords Supper. Divided into thirty three several Classes or companies of Question, the better to order practice, and help the memory. The first Classis or company of Questions. 1 Question. IS every man and woman (who profess themselves Christians) bound in conscience to make confession or profession of their Faith and Hope in Christ, to whomsoever is fit to require it in a fit time and place to God's glory, and the good of God's Church and Children? Answer. Yes verily, the holy Spirit of Truth holdeth forth this in the Scripture of Truth, Mat. 16.23, 14, 15, 16. Luke 9.25, 26. 1 Pet. 3.14, 15, 16. as a Christian duty, not to be ashamed of Christ's Word, or afraid of men; but to sanctify the Lord God in our hearts, and to be ready to give an Answer to every man that asketh a Reason of the hope that is in us, with meekness and reverence. Quest. 2. But doth not the holy Apostle Paul require a man to examine himself, and prove himself? What then need any man or woman, 1 Cor. 11.28, 29. 2 Cor. 13.5. 1 Pet. 3.14, 15. Gal. 6.4.5. Gal. 2.8. Col. 3.20.22. Herald 13.17 1 Tit. 14,26. 1 Tit. 5.17. 2 Tim. 2.24, etc. or child, give an Answer to the Examination or Question of another? Ans. The Apostle Paul indeed doth strictly require self-examination; but neither he nor any other in Scripture doth forbid or gainsay that which the same Spirit of God in St. Peter requireth as a duty; namely, give a reason of the hope that is in us, especially to our Superiors in order of nature or office in the Church; as to Parents or masters, to Teaching or Ruling Elders, especially when it is desired, discreetly, holily, humbly, as in God's presence with meekness, compassion and love, for God's glory, our own Edification, and the good of God's Church. Quest. 3. Is Catechising or Instruction of the ignorant Children and others of ancient practice, and approved authority in the Church of God? Ans. Most certainly it is, Gen. 18.18. Mat. 16.16, 17. Heb. 5.12, 13. Heb. 6.1, 2, 3. Eusebius l. 5. c. 9.10. Hicronim. in catalo. Eusebius l. 6. c. 56. Faithful Abraham instructed his Family, Christ Catechised his Disciples, the Apostles gave both milk for Babes, and meat for strong men, laying down the principles of the Doctrine of Christ, and Catechism hath still been continued in the Church of Christ, as Catechisms and Catechists witness at large, and in particular Pantaenus a Catechist in the Primitive times succeeding the Apostles: After him Clemens Alexandrinus, Origen and others. Quest. 4. But may not all those who call themselves Christians, and have been Baptised when they were Infants, be admitted to the Sacrament when they come to riper years, although they were never Catechised, or be they never so ignorant? And if so, Then what need Catechisms, or Catechising, or any Examination, other than wha man can examine himself? Ans. All are not Israel that are of Israel, nor are all true Christians that call themselves Christians; Rom. 9.6 Rev. 3.9. as some said they were jews and were not, but were of the Synagogue of Satan: so it is now, there are many Christians in name, (or Baptised persons) not only secret Hypocrites undiscerned, (of whom we cannot judge) but open, careless, and notoriously ignorant of Christ and Christianity; yea, without the knowledge of God or of themselves, or of Christ, or of the Sacrament in any competent measure, requisite to enable them to examine themselves (as the Scripture, 1 Cor. 11.28. and the Spirit of Christ in the Scriptures require) and these I conceive (though some men account them visible Christians) and although neither their lives are so scandalous, nor their ignorance such, as for which they may be fitly Excommunicated from the preaching of the Gospel, and all communion with the Saints, (they being willing to hear the Word Preached, and not rejecting Christ's ministers) yet their very ignorance is such, that (in my judgement) they are not fit to be admitted to the Sacrament. 1 Example. I will give you an Example or two of my own experience: I did know one W.W. whom I found ignorant of Christ, (although he was above threescore years old) and telling him that the wages of sin is death, Rom. 6.23. and that he must know some one that had died for him, or would die for him, to satisfy God's Justice for his sins; or else being a sinner he could not be saved. He Answered me, That none had died for him, and none should die for him, but he would stand between God and himself: This man verily was unfit, in my mind, to be admitted to the Sacrament of the death of Christ, who did neither know nor believe that Christ died for sinners, Rom. 4.25. nor risen again for their justification: And when he did presume thus ignorant to come to the Lords Table, 1 Cor. two, 29, 30. he sinned in so doing, and did eat judgement to himself, not discerning the Lord Body. And yet I conceive he was not so scandalous in life, or ignorant, as to be Excommunicated from the Preaching of the Gospel. For when after I did show him his misery by sin, joh. 3.16. and the greatness of God's love in giving Christ to die for poor sinners, the tears ran down his cheeks for joy, and he confessed he never understood so much before; And yet he had once a year with his Neighbours at Easter received the Sacrament for many years together. Example 2 The like ignorance I found in a manner in one W. D. an ancient man also, and one that had thought himself worldly wise; I asked him, who died for him (and that in a loving familiar way, as willing to instruct him:) He Answered me, The Son of God died for him: I was glad to hear his answer: but demanding of him again if he did know what this Son of God was that died for him, he pointed his hand towards the Sun then shining in the Firmament, (it being about two a clock in the Afternoon) and said, Look, yonder in the Son of God that died for me, (blessed might he be.) It grieved me then to see his lamentable ignorance, which by that Answer and further Questions I found to be in him. I might give more Examples of the like: And such I conceive sin in coming to the Sacrament, though neither for scandal of life, nor for this ignorance, they be judged worthy to be Excommunicate from the word Preached. Quest. 5. Truly I am of your mind for this notorious ignorance, and for all such us are not able to Examine themselves; But what think you of those who are otherwise Scandalous? Ans. There are too many Baptised persons, Baptised in Childhood (now of ripe years, called (by some) visible christians) whom St. Paul calls enemies to Christ, Phil. 3.18.19. 1 Cor. 5.9, 10, 12. 2 joh. 10.11. 1 Cor. 1.11. 2 Cor. 2.9.10. who are openly and notoriously scandalous, ignorant, profane, impenitent, and unreformed; with such as these are, every true Christian ought, as much as is possible, to avoid all familiarity, or intimate acquaintance (except to convert them) and much more all willing Communion with them at the Lords Table: And therefore certainly Catechisms and Catechising is very necessary, that both knowledge and holiness may be held forth, as to the former, so to such as these; and examination or trial be made, 1 Cor. 11.28, 29. both by themselves and others, before they presume to come to the Supper of the Lord. Quest. 6. Were there any in the Primitive times of the Church, who were converted to Christianity, that were kept back for a time from the Sacrament? Ans. In the Primitive times, some who were converted extraordinarily upon profession of their Faith in Christ, and desire they were Baptised. First, Thus was the Eunuch, Acts 8.37. Acts 8. Secondly, Thus was Cornelius and his company, (after the holy Ghost had given a public evidence of their conversion and true Faith in Christ) admitted to Baptism. Acts 10.44, 45. 46, etc. Acts 8.18, 19, 20. 21, etc. 1 Tim. 1.19, 20. 3 joh. 9.10. 1 Cor. 5. Phil. 3.17, 18, 19 Heb. 6.4, 4, 6, etc. Heb. 10.24, 25, 26, etc. Thirdly, Some were converted only to an outward profession of the Faith, amongst whom were many hypocrites Baptised at the first; and these it may be were admitted to the Lords Supper until they were discerned: But so soon as they were discerned and known, notice was taken of them, as such who were fit to be cast out, and their Communion avoided for their wickedness and hypocrisy. Thus Simon Magus, Hymeneus, Alexander, Diotrephes, Demas, and such like: some of which fell for a time and were restored, some fell to Heresy and Apostasy and perished in their sins. Quest. 7. Do you read of any difference of Christians made afterwards in the Church, or were all that were converted to an outward profession of the Faith admitted the Sacraments promiscuously without any difference? Ans. Certainly no, They were not admitted to the Sacrament: For in process of time, when the Church did find that many joined themselves to the Christians, and made a profession of the Faith (as true Believers) which after fell away, As before noted, 1 Tim. 1.26, 30. 2 Pet. 2.14, 15, 20. some to Heresies, some to scandalous lives, and some to Paganism again: The Saints did not presently then upon the first seeming conversion, or profession of themselves to believe, admit men or women so much as to Baptism, much less to the Sacrament of the Lords Supper; but had a time of trial and preparation for so great a work: Therefore Writers relate there were several orders of Christians in the Church of Christ. Quest. 8. Which were these several Orders of Christians in the Church? Ans. First some were only Catechumenes, Isidorus, Origen. lib. 14. Catechumenus dictus qui Doctrinam fidei audit nec dum tamen Baptismum percepit. hearers and learners of the Doctrine of the Gospel by Catechising as well as Preaching; yea, though they were men of ripe years, until they were able to make a good profession of their Faith, and give evidence of their sincere conversion and resolution, to persevere by God's Grace unto their lives end. Quest. 9 Have you read of any particular persons who were such Catechumen in the Church? Ans. First, such a Catechumen was Ambrose, Sozomen, Histor. Ecclesias, l. 6. c. 24. when he was chosen Bishop or Overseer of the Church of Milan, the state of the Church so requiring, by reason of Schisms and Heresies then springing up. Eccles. Hist. Gent. 4. cap. 10. Cent. 5. cap. 10. Secondly, such a Catechumen was Augustine, after he was converted from a Maniche to be a Christian, and did write divers Books before he was Baptised by St. Ambrose. Arnobius, Adversus Gentes, lib. 7. Thirdly, such a Catechumen was Arnobius, who when he saw he was deferred Baptism, because the Disciples feared, least being an eloquent man, if he should revolt to Paganism, he might profanely abuse that holy Sacrament: Therefore he wrote an excellent Book against the Gentiles, to evidence the truth of his profession, and constancy in the Faith of Christ. 2. Again there was a second Order or Degree of Christians, and these were such Catechumen or Catechised persons, who when they were well tried and proved, or examined and approved. Socrates, Eccl. hist. l. 7. c 17. came to desire Baptism, and were called Competitors, or Fellow-Catechumens desiring Baptism, which when they received, they were arrayed in white Robes, In liturgi Chrisostomis. as History relates. And neither of these were yet received to the Lords Supper, until they were baptised, and approved by the Church. Quest. 10. What were the third Order of Christians in those times? Ans. They were called the Faithful; and these were such Believers, or Believing Christians, who after they were baptised, Socrates, Eccl. hist. l. 7. c. 17. & had made profession & proof of their faith, were admitted to the Lords Table, and had Communion with their fellow-Saints in that holy Ordinance, and so were all fellow members of the mystical Body of Christ. And in the first Primitive times of the Apostles and Church after Christ, 1 Cor. 12.27. Acts 5.32. these Believers were together, and were of one heart, and of one soul; a sweet example of unity for the Churches of Christ to the end of the world. Quest. 11. Was there not a fourth Order of Christians? Ans. Yes, There is mention made of the Penitents, (who were such believers) as after profession of their Faith, and partaking of the Sacrament, did fall into some open, notorious, scandalous sin, and were put back into the number and place of the Catechumen, Hospin. de Templis, page 88 and kept from the Sacrament, until upon true signs of Repentance, D. August. Hom. 49. de verbis Apostol. Eph. 6.20. and satisfaction to the Church, they were received again into their former order, and readmitted unto the Lord's Supper; And so it is evident, all were not promiscuously suffered to receive the Sacrament, who had been baptised, or were formerly received: But they were and might be kept back by the Church, and such as had right Authority of Government in the Church, yea and be excommunicate upon lawful and just cause given by notorious and scandalous offences, 1 Cor. 5.3, 4, 5. 2 Cor. 2.5, 6, 7, 8. justellus in notis cod. can. Eccl. citat per Godwin. de Excom. until God gave them Repentance, and they were restored again to the communion of Saints; till when, in some places they might not come into the Church, but stand weeping without, desiring with tears those that entered, to pray for them. Quest. 12. Thus you have showed the practice of the Church for men of ripe years converted to the Faith, and for such as were Communicants once received: But what say you of Children of believing Parents, born in the Church, and received by Baptism as outward visible members of the Church, had they any such privilege, that when they came to years, they might be admitted to the Sacrament of the Lords Supper, without Catechising, Examination, and making profession of their Faith, and the graces of God in them? Ans. Children of believing Parents have a privilege to be baptised, as the children of Faithful Abraham had to be circumcised, Gen. 17.12. 1 Cor. 7.14. and so to be distinguished from Children of Pagans, & steemed in the judgement of charity, as members of the Church, until by wickedness & scandalous lives or some other ways, they declared the contrary: but yet as the children of the faithful Israelites were by God's special command to be instructed and Catechised in the knowledge of the Lord, Deut. 6.6, 7, 8, 9 Exod. 12.24, 25, 26, 27. 2 Tim. 1.5. 2 Tim. 3.15. & of his will and works, and in particular of the Sacrament, and the reason of it: So without doubt the Children of believing Parents, are to be catechised and instructed in the knowledge of God, and of themselves, and of Christ, and of the Sacrament, & be able to make profession of their Faith, before they be admitted to the Lords Table. D. Pet. Martyr. locor. come. Class. 3. c. 8. S. 14. And hence I conceive was that decree and order in the Church, that Children of Believers, Baptised in Infancy, when they came to years of discretion, Cum tincti fuerunt homines in infantia, nec fidei confessionem edidorunt, decretum est ut cum venissent ad maturiorem a tatem vocarentur ad Episcopum & publicè fidem suam profiterentur. Heb. 5.11, etc. & were Catechised and sufficiently instructed, they should be called to make profession of their faith in public, and prayers put up unto God, for their perseverance in the Faith to the end: This after was called Confirmation, so much abused since by the Romish Synagogue, and by the Papists and Popish Bishops: the good use of which, according to the first institution, as a policy of the Church, might well have been continued, and may be profitable in the Church of Christ, that men so Baptised in Infancy, might be approved for right knowledge, and holy conversation, before they be entertained at this Feast of the Lord: And so Catechising is a necessary duty in the Church of Christ. Quest. 13. But doth not the Sacrament hold forth Christ crucified to the eyes, as well as Preaching of the Gospel doth to the ears; And may not a man be converted to the faith of Christ by the Sacrament, as well as by the Word Preached? And if so, Wherefore then may not all ignorant and scandalous, and impenitent men and women be admitted to the Sacrament, as well as to hear the Gospel Preached? Ans. First, I will not deny but the Sacrament doth hold forth Christ crucified to a believing eye, that by the eye of faith can look upon the Body of Christ broken with torments, and blood of Christ shed to the death for sin, whilst the eye of the Body doth behold the Bread broken, and the Wine poured out in this Sacrament. And Secondly, I do acknowledge that the Lord may & can if he please convert a wicked, blind, ignorant, profane man or woman, by seeing the Bread broken, and the Wine poured out, and especially by those manifestations of Christ's Death and Passion, and those Dehortations and Admonitions of Ignorant and profane, scandalous men and women to withdraw, and not presume to come to the Lords Table, until God give them Repentance; And by those invitations of believing, humble, hungry, repenting souls to draw nigh to meet Christ, and feast with him at his Table, and this by the power of the Spirit of Christ, bringing all home to the soul. But it is the preaching of the Gospel in another manner then at the Sacrament, that is, the common and ordinary way of conversion, in which men and women ought to wait upon Christ for Repentance and Remission of sins; Acts 5.31. Rom. 10.14, 15, 16, 17. Faith cometh by hearing, and hearing by the Word of God, and this by Preaching, as the Apostle Saint Paul publisheth. Secondly, the Sacrament hath properly another end, namely, as Circumcision of old was a sign of the Covenant between God and Abraham, Gen. 17.7, 8, etc. Rom. 4.11. and and a seal and pledge not of a corporal Covenant, but of that Covenant of Grace in Christ, and of that Righteousness of Faith, or of Christ received by Faith, and which Abraham enjoyed by believing, and Saints by our engrafting into Christ: And as the Passeover or Paschall Lamb, and sprinkling of the Blood upon the two side-posts, Exod. i2. 22. and upon the lintel of the door of the house was a sign and seal, and pledge to confirm the Faith of Israel: That God would pass over their houses when the Angel destroyed the firstborn of Egypt, and that God would sprinkle their souls with the Blood of Christ, Heb. 12.24. that blood of sprinkling that speaketh better things than did the blood of Abel, so this Sacrament was properly instituted to confirm and strengthen the Disciples Faith, Mat. 26.26, etc. and so the faith of all Believers, and to seal and assure unto them the Covenant of Grace, 1 Cor. two. 23, etc. Christ and his benefits promised. And it was not insitituted for Pagans and Infidels and unbelievers to convert them, but for Believers to confirm them in the faith, as by the Institution of this Sacrament may appear, Exod. 12.47, 48. Rom. 2.28, 29. and as the Passeover was not to be eaten of the uncircumcised, but of the circumcised, and those who were circumcised in heart, at least in outward appearance, as the Apostle holds forth true jews, and so true Christians now in the Church of Christ, (at least in appearance) ought to be admitted to the Sacrament. Quest. 14. This is an Answer sufficient: judges 6.31. But what further may be said to such as plead for Baal, and seem to set open a door for all profane, ignorant, unbelieving, impenitent persons, to come to this holy Sacrament? Ans. That the Word hath, and may be Preached to all creatures, men and women of all sorts, Drunkards, Mar. 16.15. Matth. 9.10, 13. 1 Tim. 1. 15, 16. Mat. 10. 14, 15. Adulterers, whores, except such as reject the Gospel, and maliciously persecute the Ministers of Christ, against whom they may shake off the dust of their feet. But to admit all sorts to the Sacrament, all ignorant and scandalous impenitent persons, Act. 13.44, etc. Act. 18.5, 6. Mat. 18.15, 16. Levit. 19.17. 1 Cor. 5.4, 5. this ought not to be suffered: But those in Authority in the Church, ought rather to suspend or deliver up such to Satan, for the destruction of the flesh, that the Spirit may be saved in the day of the Lord Jesus. Quest. 15. It seemeth evident to me then, that every man and woman who may come to the Preaching of the Word, may not come to the Sacrament, if they be either notoriouly ignorant or scandalous? and therefore Catechism is very necessary. Ans. You are in the right, for if legal impurity, Exod. 12.48. Exek. 44.7, 8.9. Leu. 7.20, 21. & 15. Num. 2.10, 11. yea, but the touching of a dead body made them unclean, and unfit for the Passeover: Then much more spiritual uncleanness and uncircumcision of the heart and life defileth the soul, and maketh unfit for the holy Sacrament. And if those who have only a form of godliness, without the power of Religion, 2 Tim. 3.5. must be turned away from, as those with whom the Saints (aught as much as is possible) to have no communion. Then certainly those profane ones who have not so much as an outward form of Religion, but are notoriously ignorant, and notoriously scandalous, who live Atheistically without God in the world; Eph. 2.12. they must needs be unfit to meet Christ in this holy Ordinance of the Lords Supper; or for the Saints willingly to communicate with at the Lords Table. Quest. 16. But who hath Authority to Excommunicate or suspend these ignorant and scandalous persons, and to keep them from the Sacrament? Ans. I do not say that every particular Minister, Mat. 18.17, etc. 1 Cor. 5.3, 4, 5. Act. 14.23. Tit. 1.5. 1 Tim. 1.19, 20. or Member of a congregation hath this power: But the whole congregation, or the Presbytery and Elders, ordained as Rulers in the Church; or at least, such as are lawfully Authorised from God's Word, and from the Church of Christ, to perform this duty. Quest. 17. But what if the Church, or the Elders of the Church, or any other in Authority, jer. 15.19. do not perform their duties in taking order and care (as much as is in their power) that the precious may be wholly separated from the vile: But that for want of their care and diligence or faithfulness, such a man who in the judgement of the Minister, or any one or more of the Congregation, (so it be not of the greatest part) is ignorant, or scandalous, do press into the Sacrament, though he be admonished in private and public, to forbear, and not to endanger his own soul, of becoming guilty of the Body and the blood of Christ? 1 Cor. 11.27, etc. Is the Minister or any such of the Congregation (doing their best to hinder such Communicating) guilty of such a man's sin, who comes wilfully unprepared, as being ignorant or scandalous in their judgements, and without the wedding garment? As for Example, Example if a man live in the wilful breach of a lawful Covenant, Rom. 1.28, etc. a sin (it may be) not named or reckoned as scandalous by those in Authority; and yet a sin in the conscience of a minister, or a member of the Church, for which a man impenitent for it, should be suspended the Sacrament: If those in Authority, or the greater part of the congregation, do neglect their duty, and suffer or approve of this man's unlawful Communicating, is the minister or such a member guil-of this man's sin? As 1 Cor. 5.11, etc. 2 Thes. 3.6.14. 2 Joh. 9.10. 1 Tim. 1.22. Ans. Certainly if the Minister or any such Member or Members of the congregation, do not use all lawful means to put from them such a person, to hinder this sinful communicating of such a scandalous person, they cannot but partake of this man's sin, and so be found guilty: But if they do their best endeavour in their places and callings, to hinder such ignorant or scandalous persons, declaring a just dislike of such a man's presumption, not countenancing, but disallowing and disavowing the boldness of such a guest, Mat. 22.10, &. 1 Cor. 11.27, etc. Gen, 4.7. Rev. 2.14, etc. to come without the wedding garment: I conceive they are not guilty of this man's unworthy receiving, and the sin shall lie at their doors who have Au hority and power to prevent, or use means of preventing this sin, and do not. Quest. 18. Yet before I leave this, I demand once again, whether can the company of such a wicked Communicant, stop the flowing streams of God's grace in Christ from the Saints in the Sacrament, or keep the life cherishing virtue of Christ from them who come rightly prepared? or secondly, Whether should the Saints refuse the Sacrament, or unchurch themselves, and separate from the Congregation for such a scandalous Communicants presence, or for such a failing of the Church or the greater part of the Congregation in such a particular? Ans. 1 Tim. 8.22 Rev. i8. 4 Luk. 22.19. I believe if a Saint discover the scandalous, and do the best to hinder ●his sin of the unworthy receiver, it canno● hinder Christ's grace from a faithful receiver; as Judas presence did not hinder the Apostles, nor the incestuous person the Saints, while he continued with them; nor are the Saints bound to refuse the Sacrament, or unchurch themselves, and separate from that Congregation for this failing of the Church (these Saints having performed their duties in their several places as is noted before:) But these particular members should rather wait on Christ in the use of all lawful and good means, to have this fault of the Church reform, & continue their fellowship with manifestation of their dislike in this particular. And this I conceive they may do without sin, for these and the like reasons. First, when the incestuous person was suffered in the Church of Corinth, 2 Cor. 5.1, etc. & 1.10.11. & 3.2, 3, 4, those Saints (who no doubt were offended) did not presently separate from the Church, but rather informed the Apostle of that, as of other failings, that there might be a Reformation, rather than a separation in the Church. Secondly, the Apostle doth not write to the Corinthians or other Churches, Rom. 16.17, 18 1 Cor. 5.14. to separate one from another, but to beware of self-divisions, and to cast out from amongst them that wicked person; whom after upon his repentance, he ordered to be restored again. 2 Cor. ●. 6, 7, 8. Thirdly, although the Lord commands his people to separate and come out from Babylon, and from wicked Idolators, Rev. 18.4. 2 Cor. 6.15, etc. and promiseth a blessing; yet the Lord doth not require Saints to separate from Saints, or leave a Church for some particular failings, (and it may be but for a time) a Church of Christ may remain a Church, though there be found some failings, witness the Churches of Christ in the Primitive times. Rev. 2.4.14. & 3.2, 3. And if separation should be for every failing, there would be no end of separation amongst some, till no Church could be found, and all must be Zion-seekers indeed; which must needs be a scandal to those which are without, and cause the worthy Name of Christ to be ill spoken of, as our lamentable divisions do at this day, Rom. 2.24. jam. 2.7. Eph. 4.1, 2.3, 4. to the great grief of God's people. Saints therefore must pray for and seek unity in the Church. But howsoever that the Church may fail, & Saints not sin in not separating; Yet it is certain, that ignorant or scandalous persons eat judgement (though not to others, yet) to themselves; 1 Cor. two. 28, 29. And therefore Catechising is necessary in the Church. Quest. 19 What then is required of such ●ersons as desire to meet Christ, to have communion with Christ, and to partake of Christ's Soul-cherishing virtue in the Lord's Supper? 1 Cor. 11 28. Exod. 12.47, 48. Num. 9.1, 2, etc. Ans. To Examine themselves, whether they be rightly prepared; and then to eat of that bread, and drink of that cup. Quest. 20. When is a man or woman rightly prepared to meet Christ in that holy Ordinance? Ans. When he or she is clothed upon with that wedding garment, without which we cannot be welcome to that Feast of the Lord: Mat. 22.12. As in that Feast, so it is in this Feast of the Lord Christ. Quest. 21. What is that Wedding garment? Ans. jesus Christ, with his merits, righteousness, joh. 1.16. and living graces, applied, infused, or wrought by Christ's Spirit in our souls. Quest. 22. But why must we be prepared with such graces before we come to the Lords Table? 2 Tim. 1.6. Is. 64.7. Ans. Because they are to be actuated, stirred up, quickened, and enlivened, if we will meet Christ to our comfort. As a man must examine himself, 2 Cor. 13.5. so here Grace is before hand to be Examined. Quest. 23. Wherefore do you call Christ a Garment? Ans. Gal. 3.27. Rom. 13.14. Because as many as have been baptised into Christ, have and do put on Christ. Quest. 24. How is Christ put on? Or when are men and women clothed upon with the Lord Jesus as with a garment? Ans. When by the work of Christ's Spirit upon our souls, we believe, and see, Act. 2.37. Acts 16.29, 30. joh. 1.11.11, 12. Isa. 61.10. Gal. 3.27. and find, and feel in our consciences, our sin, bondage, and misery by sin, and our extreme need of Christ; and by the eye and hand of Faith, see and receive, and rest or Christ, as our only surety, Saviour, and remedy, and so are and may be assured we are the children of God, and clothed upon with Christ's robes of Righteousness, as with a garment. Quest. 25. What are these living Graces which a Christian should wear, and put on as a garment; and the habits of which are to be examined, stirred up, and enlivened, when we thus meet the Lord Jesus? Ans. As Aaron's holy garments were made up of divers materials and variety of colours, of gold, and blue, and purple scarlet, Exo. 28.4, 5. Psal. 45.13, 14. Ezek. 16.10. etc. and fine linen, curiously embroidered: So this christian garment, is interwoven with variety of Graces, or gracious dispositions and ornaments of the soul; but chief with four sorts. Quest. 26. Which are those four sorts of Graces, the habits of which must he examined, and enlivened, that we may come with comfort to this blessed Sacrament? Ans. First, Antecedent Primitive foregoing Graces, to be examined, stirred up and enlivened, before we come to this holy Sacrament. Secondly, Antepresent, or ●ore immediate foregoing Graces, and g●acious affections and resolutions in the soul, to be stirred up, exercised and enlivened, immediately before, and when we draw near to the act of receiving. Thirdly, present acting Graces, and sanctified affections, operations and spiritual senses of the soul, together with our bodily senses, to be stirred up enlivened and exercised at the Sacrament, and in the act of receiving, as of the Elements of Bread and Wine bodily, so of the body and blood of Christ inwardly, and spiritually in our souls. Fourthly, Subsequent living Graces, to be examined, and exercised after the Sacrament, for the constant improvement of Christ's virtue received in that holy Ordinance, both when we return home, and all the days of our lives. Quest. 27. What or how many are those habitual Graces to be examined and quickened before we come to this blessed Sacrament? Ans. They are in my mind chief these four: 1. A Divine knowledge. 2. A lively Faith. 3. Evangelical repentance. 4. Christian charity. The second Classis, or Company of Questions. 1 Question. WHat or how manifold is that Divine knowledge required, the habit of which must be examined and enlivened before we come to the Sacrament? Ans. A fourfold knowledge; 1. Of God. 2. Of ourselves. 3. Of Christ. 4. Of the Sacrament. Quest. 2. Why is this Divine knowledge so necessary? 2 Cor. 11.27, etc. Hos. 4.6. act 17.30 Luk. 10.41, 42. Zeph. 1.6 Heb. 2.3. job. 21.14 Prov 1.29, 30. Ans. Because ignorant persons are unworthy receivers, not able to examine themselves, or discern the Lords body; especially such as those that might learn and be Catechised, and neglect the means of knowledge: or, That are wilfully ignorant, that refuse knowledge and instruction. Quest. 3. Wherefore is a lively Faith so necessary? Heb. 11.6 & 4.2. Ans. Because without Faith it is impossible to please God in any duty, or to feed on Christ and his virtue in the Sacrament. Quest. 4. For what cause is Evangelical Repentance requisite? Ans. Because the presence, service and sacrifice of unregenerate impenitent persons are abominable before God, Isa. 1.12. 13, etc. Exo. 12.18. Rom. 2.28, 29. and as uncircumcised of old; so those unregenerate and impenitent are not fit to come to the Lords Table. Quest. 5. What Reason can be given why Christian love and charity ought to be in such as come to this Saceament? Ans. Because where Christian love is not in a Communicant, he cometh together with Saints, not for the better but for the worse, 1 Cor. two. 17, etc. 2 Cor. 5.14, 15. Mat. 5.23, 24. Mat. 22.12, 13. forgetting the love of Christ to poor sinners sealed in the Sacrament, which should move him to love his brother, to do good to his poor brother, and seek reconciliation if he be offended, without which neither person nor sacrifice is accepted, as coming without the Wedding garment. Quest. 6. What knowledge of God is requisite, comfortably to meet Christ in this holy Ordinance? Ans. A true knowledge of God, 1. In his excellent nature. 2. In his persons. 3. In his Word. And 4. in his works; And especially in the great work of man's Salvation. Quest. 7. What is to be known of God concerning his excellent nature? Ans. First, what God is in his essence and Divine being. And secondly, what he is in his essential properties, or Divine attributes, declaring his essence, and in some measure communicable to his people. Quest. 8. What is God in his essence and Divine being? Ans. * joh. 4.24. Exo. 3.14 Isa. 44.6. Isa. 46.9.10, etc. Act. 11.25, 26. Rom. 11.36. Act. 17.28. 1 Cor. 8.5, 6. God is one spiritual self-living-essence, having life and being of himself, from all eternity and giving life and being to all creatures. Quest. 9 What is God in his essential properties, Deu. 6.4. Mar. 12.30. Rom. 11.35. Deut. 33.27, Psa. 147.5. jer. 10.10. job 11.7, 8, 9 jer. 23.23, 24. job 22, 3. Gen. 17.1 Rev. 19.6 Exo. 34.5, 6. 1 Tim. 1.17. Mat. 19.17. 1 Tim. 6.16. Mal. 3.6. or Divine Attributes? Ans. He is most single, of himself, one eternal, infinite, omnipresent, incomprehensible, omnipotent, self-immortall, most wise God, most merciful, gracious, and most holy, just, true, perfect, pure, and powerful; yea, All-sufficient, self-sufficient, and Independent, originally, and unchangeably good and blessed for ever. Quest. 10. How are the properties or Divine Attributes distinguished? Ans. They are distinguished into two sorts of Attributes: First, such as are incommunicable to the creature. Secondly, such as in some manner and degree, are communicable and communicated to Angels and men. Quest. 11. What are those Attributes which are incommunicable? Ans. They are divers; but we may chief take notice of these: First, The simplicity or singleness of God, Exo. 3.14 Rom. 11.33, etc. 1 Cor. 8.6. being single and a most pure essence, without all manner of composition, most abolute of and in himself for ever: And this no creature is. Quest. 12. What is a second? Ans. A second is the infiniteness of God. 1. In respect of eternity, Deut. 33.27. Col. 1.17. Rev. 1.8. 1 Kings 8.27. jer. 23.23, 24. job 11.7, 8, 9 Acts 17.24, etc. he is without beginning or end; and so is no creature. 2. In respect of incomprehensibleness. 1. No place can contain God; yet he is omnipresent. 2. No understanding of any creature can comprehend him; yet he is not far from every one of us: And so is no Creature. 3. In respect of power, God is omnipotent of himself, so is no Creature; Rev. 19.6 psa. 135.6. but the Lord hath and can do whatsoever he will. 4. In respect of knowledge, Psa. 139.2, 3, etc. Acts 15.18. Psa. 147.5. Heb. 4.13 Mal. 3.6. Isa. 46.9, 10. 1 Tim. 6.15, 16. Gen. 17. i. job 35.6, 7, 8. he is omniscient, he knoweth all things; so doth no Creature in the world. Quest. 13. What is a third Attribute? Ans. In a word, the Lord is self-immortall and unchangeable, in and of his own nature: and so is no Creature in the world. Quest. 14. What is a fourth Property incommunicable? Ans. The Lord Jehovah is All-sufficient, self-sufficient, blessed in himself for ever. Quest. 15. What are those Attributes of God which are communicable, and in part communicated to Angels and to men; especially to his Sons and Daughters in Christ? joh. 5.26 Exod. 34 5, 6, 7. Gen. 2.7. Acts 17.28. Deut. 31.39. 1 Tim. 1.17. 2 Chron. 1.10, etc. judg. 16.3. Mat. 5.1, 2, 3, &c, Ans. Amongst other these: The life, wisdom, strength, will, goodness, justice, mercy, truth and blessedness for ever: All these are absolutely, fully, and most perfectly in God, as of himself, and communicated to the creature in measure for God's glory, and the good of his children: As wisdom was communicated to Solomon, and strength to Samson. So blessedness, and other Divine Properties to God's Children. Quest. 16. Are there not some special Properties peculiar to the persons in this Divine essence? Ans. Yes, It is the special Property of God the Father to beget the Son; And the special Property of God the Son, joh. 1.18 & 3.18. & 15.26. Gal. 4.6. to be begotten of the Father; And the special Property of God the holy Ghost, to proceed both from the Father and the Son. Quest. 17. How many Persons are there in this Godhead? Ans. Three Persons, and yet but one God, Gen. 1.1.26. 1 Sam. 2.2.3. Psal. 33.6, Isa. 6.3. & 63.9, 10. Mat. 3.16.17. Mat. 28.19. 1 Joh. 5.7. Rom. 9.5. Acts 5.3, 4. Three one. Quest. 18. Which is the first Person? Gal. 1. i. Eph. 1.3. Isa. 43.10, etc. Psal. 2.7. Ans. God the Father, of himself from all Eternity, begetting the Son. Quest. 19 Which is the second Person? Ans. God the Son from all Eternity begotten of the Father, joh. 1.14. Heb. 1.1, 2, 3. joh. 10.28, etc. being the brightness of his glory, the express Image of his Person, and God equal blessed for ever. Quest. 20. Which is the third Person? Ans. God the holy Spirit, Act. 5.3. Heb. 9.14 1 joh. 5.7. God from all Eternity equal with the Father and the Son, and proceeding from them both. Quest. 21. Which is the greatest or most Ancient of these three Persons? Ans. In these three Persons none is afore or after another; 1 joh. 5.7. joh. 1.1.2. joh. 10.30. none is greater or less than another, but all three Persons are coeternal together, and coequal: a Trinity in Unity, and Unity in Trinity, to be glorified. Quest. 22. I conceive the Divinity of God the Father, is evident by the testimonies and grounds before mentioned, and will appear by further light also. But what other ground is there to assure you of the Divinity of the Son of God? Ans. Besides the testimonies of Scripture alleged, the Divine Properties attributed to the Son of God, do plainly evidence the Divinity of the Son, because they are such as can agree to none but to God himself. Quest. 23. What are these Properties thus manifesting the Son to be God? Ans. First, the infiniteness and Eternity of his nature, Rev. 1.8.11. Heb. 7.3. joh. 8.58 Mat. 22.43, etc. Prov. 8.22. to 30. he being the Alpha and the Omega, the Beginning and the Ending, the First and the Last: yea, without beginning of time, or end of days, before Abraham and David, and all creatures whatsoever; and therefore must needs be God. Quest. 24. What is a second Property witnessing the Divinity of the Son of God? Mat. 28.20. Mat. 18.20. Isa. 43.2, 3. Exo. 3.2. Dan. 3.25. Rev. 2.1. Ans. Omnipresency, or Christ his being every where present with his Church in general to the end of the world; And wheresoever but two or three are gathered together his Name, yea, in all times of trial for the good of his Church and Children, Christ is present, and so he must needs be God. Quest. 25. What is a third Property? Ans. Christ his Omnisciency, john 2.24, 25. Mark 2.7, 8. Rev. 2.23. or his knowing all things, the discerning the very thoughts and intentions of the heart, and therefore he must needs be God. Quest. 26. What is a fourth Property? Ans. Christ his Omnipotency and Almighty power; joh. 5.19, 20, etc. Isa. 9.6. he can do whatsoever he pleaseth, whatsoever the Father doth, the Son doth, and so he must necessarily be God. Quest. 27. What other evidence is there of the Divinity of Christ the Son of God? Ans. The works of the Son of God: First, the great work of Creation, Gen. 1.1, 2, 7. joh. 1.1. 2. joh. 14.11. Col. 1.15, 16, 17. God the Son creating the world, together with the Father and the holy Ghost: That Elohim, or those strong ones created heaven and earth, and made man. Secondly, the great work of preservation, Heb. 1.2, 3. upholding all things by the word of his Almighty power. Quest. 28. Have you any more grounds to evidence the Deity of the Son of God, joh. 1.14. who took our nature upon him? Ans. I might give more, joh. 3.16. joh. 14.1. Leu. 17.5 Acts 7. Mat. 28.21. I will name but one, and this is the Divine worship and service to be given, and due to the Son of God, as to God the Father, as to believe in him, to pray to him, to be Baptised in his Name, and to yield obedience unto him, Phil. 2.10 joh. 10.30. as to our Lord God and King for ever: And from all these we may conclude, that the Son of God is God, and one with the Father. Quest. 29. Certainly these grounds do make it evident, that the Son of God, who is equal with God, took our nature upon him, 1 joh. 5.20. to be our Saviour; yea, truly God and eternal l fe; But what profit is the knowledge of this to a poor soul? Ans. It is a comfort and joy unspeakable; yea, Eternal life to know and believe the Son of God to be God as well as man: joh. 17.3 & 20.28. Isa. 63.1, 2. 2 Tim. 4 17, 18. and my Lord and my God able and mighty to save his Church and children from all their enemies, and to preserve me and them to his everlasting Kingdom. Quest. 30, You have evidenced fully the Deity of the Son of God: Have you any such like grounds, to evidence the Deity of the third Person in Trinity, the holy Spirit of God? Acts 5.3, 4. Gen. 1.1, 2 Psa. 139.7, 8, etc. 1 Cor. 2.10. Ans. Yes verily, If we consider the Name of God ascribed in Scripture to the holy Ghost, that the holy Spirit moved in the great work of Creation, and is every where present, and an All-searching and omnipotent spirit, Psa. 33.7 whose works are mighty, and in whose Name we are all Baptised, Mat. 28.19. as well as in the Name of God the Father, and of God the Son: These and more they may satisfy the believing soul, that the blessed spirit is God, and God equal with the Father and the Son, to be blessed and glorified for ever. Quest. 31. What comfort can this be to the Saints? Ans. john 14.16, 17, 18, 26. john 15.26. What greater comfort than that our Teacher, Counsellor and Comforter is God, able to advise us in our greatest straits, and to give us consolation in saddest times of darkness, that he is our helper in our prayers; every where present with us, yea, in the Saints, Rom. 8.11, 16, 20. for their joy, is ready to witness with our spirits, that we are the Children of this blessed Trinity, God the Father, God the Son, and God the holy Ghost, blessed for ever. The third Classis, or Company of Questions. 1 Question. YOu say God is a Spirit or Spiritual substance: What is a Spirit or Spiritual substance? Gen. 2.7 Luk. 24.39, 40. Prov. 20.27. Heb. 12.9. job. 11.7, 8, 9 Ans. A Spirit is an invisible, living, or most pure substance, (more pure than the clear light, or most pure Air or wind,) with life and motion not to be seen or felt with humane senses, as the Air, or wind, or light, or a body with flesh & bones is; yea, a Divine spark, candle or lamp, intelligent, and endued with wonderful excellencies: But God is the Father of Spirits, whose infinite excellency cannot by searching be found out to perfection. Quest. 2. Do you believe that there is such a God? Ans. Yes: For there is no Nation in the world but hath some way confessed, that there is a God, though multitudes do not know the true God: And besides not only God's word, and works, and spirit, but the very consciences of men will witness that there is such a God, Gen. 31.35. Jonah 1.5.6. Josh. 24.15. Acts 11.13, 14, etc. 1 Kings 11.33. Acts 17.23, 24. Gen. 1.1, 2. and 14.19, 20. Josh. 1.1, 2, 3, 4, 5. Joh. 1.1. Gen, 3.10, 11, Dan, 5.5, 6. Acts 24.25. Quest. 3. How doth it appear that there are such essential Properties and Divine Attributes in this great God: Or that God is such a God? Ans. By an evident demonstration of all these, Ps. 19.1. Prov. 8.2, 12, 15. Rom. 1.19, 20. held forth unto us in the word and works of God. Quest. 4. Wherein do these shine forth in God's word and works? Ans, job 11.7, 8, 9 & 26.6, 7, 8, etc. Gen. 1.31. Rom. 1.19, 20. & 11.33. By the surpassing excellency of wisdom, beauty, power and infinite perfection of God, which is to be seen in God's word and works, and firstly and fountainly in God himself. Quest. 5. What light is there held forth in the works and word of God, to manifest this truth, that there is a God, and such a God of such infinite wisdom, power and perfections? Ans. There is a threefold light: First, Of nature. Secondly, Of Grace. Thirdly, Of glory, 1 Cor. 13.9, 10. 1 job. 3.2 by which the excellency of this God, is now in part, and shall be more fully manifested to the children of God in glory. Quest. 6. Wherein doth the light of nature shine forth, declaring this God? Ans. In the book of nature, or of the works of God. Quest. 7. In what particular doth this light appear? Ans. First, in the undersanding, by that spark or light of reason, left in the minds of men and women since the fall of Adam, Rom. 1.18, etc. Acts 17.24, etc. by which from the visible things which are and are seen, and the nature's order and government of them; they may, and have argued and attained to the knowledge of an invisible God, which must of necessity be the being of beings, the incomprehensible nature, that gives nature to nature itself, and is that first cause and ruler of all things; and this light shining so far as to make all men without excuse. Quest. 8. If there be such a light of reason, What was the cause then that divers natural Heathen men did deny or doubt, whether there was such a God? Ans. That ignorance and Atheism did not arise from any principle in pure nature, but from nature corrupted, and that Idolatry and blind superstition of the Gentiles, who having lost the knowledge of true God, jer. 44.17, 18. Rom. 2.15. Rom. 1.19, 20. Rom. 1.19, etc. Psal. 14. Wisd. 13. & 14. c. wandered in the seeking out and setting up so many false Gods, creatures and images, and imaginations; so that blind men seeing the vanity and falsehood of these, were tempted and drawn like the foolish man, to think in their hearts, and sometimes to say, there was no God at all. Quest. 9 How doth this appear further? Ans. Because however some particular men have doubted, Exod. 31.30, 33. Exo. 32.4, 5. Deu. 7.4. 2 Kin. 18.33, etc. Acts 17.23. yet no Nation under heaven but have confessed a God, though they did not lightly know the true God. Quest. 10. What other light is there from the book of nature? Ans. The world and creatures themselves, which could not be from all Eternity, but must have a beginning; Rom. 1.10. Ps. 19.1, 2 & 102.25, 26. pro. 16.4. Acts 17.18. Psal. 8.1, 2, etc. job 38. & 39 & 40. nor could the creatures make themselves, and besides nature, order and use of the creatures in heaven and earth, some without life, as earth and light, and heat and rain, nourishing grass and herbs, which have a growing life; and grass and herbs nourishing beasts and cattles, which have a sensitive life; and all these serving men, which have a reasonable life: and whom should men serve and honour but their first maker, who is the cause of all things, and giveth life and being unto all, and who must of necessity be God, and none but God. Quest. 11. But doth not the preservation of the Creatures, and right ordering of times and seasons, Summer and Winter witness God? Ans. Yes verily: If we consider, First, Acts 14.17. Deut. 32.39. jer. 14.22. Psa. 14 P. 1, 2, etc. 2 Kin. 5.6.7. Deu. 8.3. Mat. 5.45. & 6.25, etc. & 10.29, etc. the wonderful preservation of the Creatures in their kinds, and the continuance of them in all Ages. Secondly, the variety of herbs and plants by virtue of the earth and rain, and warmth of the Sun, not as of themselves, but from God. Thirdly, the admirable generation, breeding and forming of the Bird in the egg of the silk worm, and Phoenix, and such like. Fourthly, the variety of the forms of men and beasts, and the fashioning of man and all his parts before he is born. Fifthly, the giving of life and quickening power of life, which man nor any Creature can give. Sixthly, the forming of the Spirit of man within him. Zach. 12.1. Seventhly, the giving virtue to our to warm us, and our meat which is without life, to nourish life in us: All this must needs hold forth a Divine living, being, which must needs be God, ordering all by his power and wise Providence. Quest. 12. What further testimony is there in the Book of Nature, of the Divine being, as of a great, mighty, everliving and powerful God? Ans. Even the conscience of man within him, which is an act of the whole soul, reflecting upon itself. First, In the memory as a Register recording, Rom. 2.14, 15. and when God awakens accusing or excusing, and witnessing thoughts, words or actions, good or evil. Secondly, In the understandinding, Gen. 42.22. a judge giving sentence to condemn or to acquit, according to that light, rule or Law with which it is enlightened. Thirdly, In the hearts, Gen. 4.13, 14. Mat. 26.75. will and affections; an Executioner to punish or reward with joy or grief, with boldness or terror, according to the nature of the fact, or feeling of it. Rom. 2.15. Gen. 42.21, 22. judg. 1.7. Dan. 5.5.6. jer. 10.4. Act. 24.15. Gen. Fourthly, And all this with trembling in wicked men, and joy in good: As a Coroners inquest or verdict preparing for the Judge of Assize or Sessions; so doth the conscience in reference to some higher power and divine judge, to whom account must be given in the end, which judge must needs be God, Mat. 27.3, 4, 15. 2 Tim. 4.7, 8. Quest. 13. You have given good evidence from the light and book of nature: What is there from the light of Grace, and Book of the Scripture, witnessing this Divine essence, and Eternal being of such a God? Ans. There are many evidences revealed in Scripture of God, and his Divine, eternal, infinite wisdom, power and incomprehensible nature, filling heaven and earth, and in a wonderful manner creating and governing all things. Quest. 14. What is the first Evidence? Ans. His wonderful voice from heaven, without beholding any similitude or likeness at all, Exod. 19.19. & 20.1, 18, 19 Heb. 11.18, 19, &c, Deut. 4.12, 15. & 5.22, 23, 24. 1 King. 19.8. to 18. Mat. 3.17. & 17.5. 2 Pet. 1.16, 17, 18. Quest. 15. What is the second evidence? Ans. His wonderful Promises and Prophecies made so many hundred years before, and fulfilled in time, Gen. 3.15. Gal. 4.1, 2, 3. Gen. 15.13, 14, 15. Exod. 12.40, 41. jer. 25.11, 12. Dan. 9.1, 2. 2 Chron. 36.21, 22, 23. Ezra 8.31, 32, etc. Quest. 16. What is the third Evidence? Ans. God's dreadful judgements upon wicked men for their sins, Gen. 6.3. and 7.11, 12, 21. and 11.7, 8. and 19.24, 25. Dan. 6.24. Acts 12.23. Quest. 17. What is the fourth Evidence? Ans. His miracles and miraculous deliverance of his Children in times of danger, Exod. 14.21. to 31. Iosh. 10.12, 13. Isa. 28.1. 2 King. 10.11. and 5.14. Dan. 3.24. and 6.22, 23. and 4.33, 34, 35, 36. Matth. 11.4, 5, 6. Quest. 18. What is the fifth Evidence? Ans. God's admirable revealing of secrets to the convincing even of Pagan's themselves who knew not God, Gen. 4.8.9, 10. Iosh. 7.18, 19 etc. 1 Sam. 23.11, 12. 2 King. 6.8, 9, etc. Dan. 2.46, 47. Iosh. 1.48 49. 1 Cor. 14.24, 25. Heb. 2.4, 12. Quest. 19 What is the sixth Evidence? A●s. The wonderful conversion of men and women, to believe and confess a God, to believe in Christ, to repent and become new Creatures, for the manifestation of God's wisdom, power, and unspeakable goodness to the sons and daughters of men, Exod. 18.11. 2 King. 5.14. 2 Chron. 14.11. & 20.12, 13. Luk. 19.6, etc. Act. 2.22. and 9.1, etc. 20, 21. 1 Tim. 1.11. Eph. 1.17, etc. 2 Cor. 6.9, 10. Hebrews 11. the whole Chapter. Quest. 20. What Evidence is there from the light of glory? Exo. 34.29, 30. Isa. 6.1, 2, 3, &. 2 Cor. 12.3, 4. 1 Cor. 13.9.10, john. 3.1, 2, 3. 1 Thes. 4.17. Ans. That beginning and part-light of glory, which God hath caused to shine in or upon his Children in this life, and the fullness of which the Lord assureth them they shall see, and enjoy in Heaven for ever. Quest. 21. What profit or comfort is this knowledge what God is, and what a one he is to you? Ans. Great cause of rejoicing, that Jehovah this Lord God, Isa. 43.1, 2, 3. Psa. 52.1, 2, 10. Dan. 3.17, 18, 25. joh. 20.28. is my God in Christ, infinite, able and willing, and wise, and always present to preserve, protect, and do me good in this life, and that life to come, even for ever and ever, Amen. The fourth Classis, or Company of Questions. 1 Question. What is the word of God? Or what ought a Christian to know concerning the word and will of God? Ans. The word of God in the manifestation of Gods will and pleasure 1. Gen. 1. & 2. & 3. & 17.2, 7 & 22.16, 17. Exod. 19.20. Isa. 8.20. Luke 11.28. Rom. 10.27. joh. 5.39 2 Pet. 1.19, etc. Either immediately by himself, as his word of command concerning the Creation of the world in general, and man in particular, before the fall, and the manifestation of his good pleasure, after the fall, to Adam, Abraham, and other Saints and Sons of men: Or mediately in Scripture by holy men, as they were inspired by the holy Ghost. Quest. 2. Where is this revealed will and word of God written to be found? Ans. In the Canonical Books of the Old and New Testament, Ps. 40.7. Mat. 1.1. Mar. 12.26. Dan. 10.21 Mat. 21.42. Rom. 1.2. joh. 5.39 commonly called the Bible and Book of God, and the holy Scriptures. Quest. 3. What is there to be known in the holy Scriptures, concerning the will and pleasure of God? Ans. That the holy Scriptures are the most perfect rule of Faith and life, above all other writings whatsoever, and that they hold forth the good will of God by way of Covenant, both in the Covenant of works to our first Parents before the fall, and in the Covenant of God's Freegrace in Christ since, to and for the people of God to the end of the world. Isa. 8.20. 2 Tim. 3.15, etc. 1 Cor. 15.3. Joh. 5.39. Gen. 2.9.16, 17. & 3.15. & 17.7. Jer. 31.33, 34. Matth. 17.5. John 3.16. Acts 2.28, 22. Quest. 4. Are the Scriptures the ancient and first written truths of God to be believed? Ans. Certainly they are most ancient of all written Divine truths, preserved wonderfully so many hundred, yea, thousand years, as witness them Divine and of most Divine Authority indeed. Quest. 5. By what means may you be assured that these Books of the holy Scriptures are the infallible truth of the most true God; and that holy men writ them, as they were inspired by the holy Ghost? Mat. 4.4. & 22.29, 30, etc. Luk. 24.25, etc. Mat 7.12 joh 15.35 & 17.17. Act. 2.17. & 17.11. & 24 14.2. Ans. Not only by the witness of Christ the chief Prophet, and of the Saints and Church of God, and by Promises and Prophecies fulfilled, by miracles and martyrdoms, whereby the Doctrine hath been confirmed, but by the Divine harmony, perfection, powerful efficacy of the Scriptures themselves, and the testimony of God's Spirit in the souls of believers. Quest. 6. What necessity was there of the holy Scriptures and word of God written? Ans. The Lord did see it needful to have his word written, Isa. 8.20. Rom. 15.4. Isa. 59.20, 21. Rom. 1.20, 21. 2 Tim. 3.16. because men did not learn by the Book of Nature, and work of Creation and government, to keep God in their minds, but did run into Errors, and fell to worship Creatures and false Gods, and false Religions; Therefore God gave Scriptures as a guide and rule of life and Doctrine to his Church. Quest. 7. But is the Old Testament needful for God's Children in the time of the Gospel? Ans. Yea certainly it is of excellent use; for the Old Testament holdeth forth Christ, and directs to Christ, who is yesterday, and to day, and the same for ever: And the whole Scripture is to be searched as profitable for Doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, and throughly furnished to every good work, Gen. 3.15. Isa. 9.6. and 53.1, 2, 3, etc. Zach. 13.1. Mal. 4.2. Heb. 13.8. Rev. 13.8. Joh. 5.39. and 8.5, 6. Rom. 15.4. 2 Tim. 2.16, 17. Psal. 119.105. Isa. 8.20. Rom. 3.31. Matth. 5.17, 18. Luk. 10.34. Heb. 8.10, 11. Quest. 8. In what languages were the holy Scriptures Originally written? And whether may they be translated and read in our English and other tongues understood of the people? Nehem. 8.8. 1 Cor. 14.5. & 14.18, 19, 26, 27. Ans. The holy Scriptures of the Old Testament, were chief written in the Hebrew tongue, and the New Testament in the Greek, (as Original copies evidence:) But they may be truly translated and read in other Languages, and interpreted as the people of several Nations may understand them, for the perpetual edification of the Church. Quest. 9 Are not the Scriptures subject to error? Psa 19.7, 8, etc. Prov. 30.5, 6. Ps 12.6. 2 Pet, 3.15, 16. Ans. No certainly, the holy Scriptures are most true, perfect and pure, and free from error, though some men not rightly understanding them, have erred to their own destruction. Quest. 10. What rules may be observed for right understanding of the Scriptures? Ans. There are divers: And first, a competent knowledge in the Original Languages, and inspection into the fountains themselves. Secondly, Prayer for the assistance of God's Spirit, and to reveal truth. Thirdly, A denial of self-opinion, and Spiritual pride. Quest. 11. What is a fourth Rule? Ans. Fourthly, a careful observation of the chief scope of the holy Ghost, Acts 8.20. Rom. 6.14. Eph. 1.16, etc. 1 Cor. 12.10. Col. 3.6. 1 Cor. 14.31, 32. with the coherence and consequents of the Text, and of proper and figurative speeches, comparing of obscure and plain places together. Fifthly, a having respect to the Analogy of Faith, and grounds of Divinity drawn out of Scripture. Sixthly, a humble submitting of the private Spirits, to the Spirits of the Prophets. Quest. 12. What is a seventh Rule? Ans. To eye the chief judge of controversies, namely, the Spirit of God speaking in the Scriptures, and by consent of plain places, expounding the harder. Quest. 13. What is the principle knowledge to be learned out of the Scriptures? Ans. How to attain life Eternal by the true knowledge of God, joh. 5.39 & 17.3. Rom. 15.14. and of jesus Christ whom he hath sent. Quest. 14. What is the sum of the Scriptures held forth since the fall of Adam, to this end, that we may be happy for ever? Ans. First, the Gospel or promising part, holding forth Christ, and Salvation in Christ by Faith. Gen. 3.15. & 17.1. Exo. 20. Mat. 5. jam. 7.2. Secondly, The Law or commanding part, manifesting that life and Rule of life in thankfulness by obedience. Quest. 15. Whence hath the holy Scriptures its Authority, to require belief and obedience unto it? Ans. From God himself, who did write part of it with his own finger, Exod. 31.18. & 32.16. & 35.1. Deut. 9.10. 2 Pet. 1.20, 21. or by himself and his own power; and the Prophets, Apostles, and Penmen, were the Penmen of God the holy Ghost, writing the Word of the Lord, and what was directed by his holy Spirit, for God's glory and the good of his Church. Quest. 16. But doth not the Scriptures Authority depend upon the Authority of the Church; and doth not the Church's Testimony prove the holy Scriptures to be the Word of God? Ans. Certainly although the Scripture may be believed with some kind of Faith to be the Word of God, by the Testimony of the Church, especially by men out of the Church, moved by the Church's testimony to receive the Scripture as God's Word, (as holy Augustine did:) yet the Authority of the Scriptures depends upon God himself, and the Saints are moved to believe it as by the excellency of the Scripture itself; so by the testimony of the spirit, witnessing unto their consciences, that it is indeed the very Word of God. Quest. 17. How may this be illustrated further to us? Ans. By that Example of the Samaritans, john 4. they first believed on Christ for the testimony of the woman, who said, Christ had told her all things that ever she did. But when they had heard Christ, Ibid. now say they to the woman, We do not believe on Christ for thy saying, for we have heard him ourselves, and know indeed that this is very Christ. So likewise at the first Augustine was, and others may be drawn to believe the scriptures by the testimony of the Church, but when once the mind is enlightened by the holy Spirit, to see the Scriptures excellency, Heb. 4.12. and the power of God in the word, how it is quick and alive, yea, mighty in operation, sharper than a two edged sword, piercing even to the dividing asunder of the soul and the spirit, and of the joints and marrow of us, and is a discerner of the thoughts and intents of the heart; and that the Spirit of God is in the word, 2 Cor. 3.8. and the Gospel is the Ministration of the Spirit: Now the soul doth not believe and rest upon the witness of the Church, for the truth and Authority of the Scripture, but by the power of the Spirit of truth itself: The child of God seethe and knoweth, that the holy Scriptures are the Scriptures of truth, john 16.13. and the very word of God himself, and so to be believed and obeyed of all that look for Salvation. Quest. 18. But is not the Scriptures obscure, and difficult to be understood, and so dangerous to be read, especially of ignorant and weak people? Ans. The holy Scriptures in respect of that Doctrine, the knowledge of which is absolutely necessary to Salvation, is not obscure, but plain and easy, by the assistance of the Spirit, for every regenerate soul to understand, (the eyes of whose mind is enlightened, Psa. 119.105. ) yea, it is a light to our feet, and a lantern to our paths, unto which we ought to give heed, 2 Pet. 1.19. as unto a light that shineth in a dark place, until the day dawn, and the day star and glory of the Gospel arise in our hearts. But it is true, it is dark and offensive to blind eyes, 1 Cor. 1.18. and to all that perish, as in whom the God of this world hath blinded their minds, 2 Cor. 4.4. l●st the light of the glory of God should shine unto them; and it is obscure and difficult to be understood in some parts, (even to God's Children, though not always:) First, that the Elect people of God might not trust to their own wisdom, for understanding of the Scripture; Eph. 1.18, 19 but might be stirred up to pray for the help of the Spirit of Christ, Luk. 24.45. Eph. 3.16, &c, and that Christ might dwell in their hearts by Faith, and open their wills to understand, that they may be able to comprehend, with all Saints, what is the height, and length, and depth, and to know the love of God, which passeth knowledge, that they may be filled with the fullness of God. Secondly, That the Saints may be stirred up to diligent reading, meditation, and study of the Scriptures, that so they may better gain the right understanding of places difficult and obscure. Thirdly, That the Saints may see that sometimes they stand in need of an Interpreter; job 33.23. Acts 8.30, 31. one of a thousand to understand the Scriptures: As the Eunuch did stand in need of Philip; and therefore might be taught to see the necessity and excellency of the special office of Christ's Ministers, 1 Cor. 4.1, 2. 1 Tim. 5.17. and esteem of them, and honour them, as the Ministers of Christ, unto whom the Lord in a more special manner hath given and communicated by his Spirit, the special gift of understanding and Interpreting of the Scriptures, 1 Cor. 12.28, etc. Mal. 2.7. Nehem. 8.7, 8. 1 Tim. 4.13. 2 Tim. 3.15, 16. and of opening the true sense of the holy Scriptures, to the glory of God, and good of God's Church; and verily the Scriptures may and aught to be read and searched of all sorts, whose hearts God moveth to desire the knowledge of Christ; for it hath been observed of old, the Scripture is a Sea wherein the Elephant may swim, and the Lamb may go on foot; the greatest Doctors may find work to understand, and the poorest Saint may see and feel, and find comfort. Quest. 19 What or how manifold is the sense and meaning to be sought out in the holy Scriptures for our instruction? Ans. Howsoever the Scriptures in many places may be applied to our use and instruction, by Typical, Tropological, Figurative, Analogical, and parabolical Interpretations: Yet notwithstanding there is but one immediate, literal, genuine, certain sense of a place of Scripture which is the true scope and intent of the holy Ghost in that place; and this is to be sought out with all diligence, as being the Grammatical, Historical, or positive meaning of the Spirit of God, to be rested in as the truth of God. Quest. 20. But from whence must we seek the true interpretation of the Soripture? Ans. From the Spirit of Christ speaking, not in the breast of the Pope, falsely challenging to himself infallibility of Judgement, and certainty of power to Interpret Scripture: Nor speaking in the breast of a private man, who can boast of the Spirit, and of strange Revelations, (sometimes) contrary to the Scriptures. But by the Spirit speaking in the Scriptures, out of the Text and Context of Scriptures, out of the Antecedents, and Consequents, and scope of the holy ghost, searching Scriptures, and comparing one place of Scripture with another, joh. 5.39. waiting on Christ in prayer and use of other means before mentioned, for a right understanding of the sense of the holy Ghost, held forth in the sacred Scriptures for our instruction and comfort: for the spirit is not given to guide men contrary, but according to the holy Scripture, Gal. 1.8, 9 which are the voice of the spirit of God for our good. And whatsoever spirit speaketh contrary to the Scriptures, Isa. 8.20. cannot be the spirit of God. Quest. 21. What use then is to be made of the holy Scriptures? Ans. In all cases of doubt to search the Scriptures, joh. 5.39. 2 Pet. 1.19, 20. and take heed to the spirit speaking in the Scriptures, until the daylight of truth dawn, and daystar of truth arise in our souls, to see truth from falsehood and error. The fifth Classis, or Company of Questions. 1 Question. What are the works of God revealed in the Scriptures? Or what ought a Christian to know out of the holy Scriptures, concerning Gods works, that he may come with more comfort to the Lords Table? Ans. Chief four: 1. God's Decree. 2. His work of Creation: And 3. His work of Providence here. And 4. His work of glory in the world to come, in the Kingdom of God in heaven. Quest. 2. What is the work of God's Decree? Ans. It is Gods eternal counsel, and the unchangeable act of his most holy will; by which as the only wise, just, holy, eternal, perfect, powerful and great God, he hath set down with himself from all Eternity, to do or suffer to be done, whatsoever hath been, is or shall be, with the means and ends of all, namely, his own glory in the manifestation of his justice upon the wicked, and of his mercy and goodness to his Church and Children, Job 38.33 Ps. 33.10, 11. Prov. 19.24. Isa. 43.13. and 46.10. and 44.24, 25. Eph. 1.11. Amos 3.6. Matth. 11.25.26, Prov. 16.4. Psal. 37.9, 10, 11. and 119.71. Acts 2.23. and 2.27, 28. Quest. 3. Wherein doth God manifest this work of his Eternal Decree? Isa. 46.9, 10. Acts 14.16, etc. Rom. 1.20. 1 Tim. 5.21. Eph. 1.3, 4, 5. Rom. 8.19, 30. Judas 4. Ans. By holding forth to us in Scripture, as his counsel of creating and ordering all things in general, so his works or acts of his election and reprobation, both of Angels and Men in particular. Quest. 4. But if there be such a Decree of Election and Reprobation; then what good is it for men to strive or wait in use of means, after Faith, holiness, or good works; or to fly from sin and wickedness, since none but the Elect are saved, and the Reprobate damned? Mat. 20.1, 2, etc. 2 Tim. 2.24, etc. 2 Thes. 2, 10, etc. 2 Tim. 2.9, 10. Col. 1.16, etc. Luk. 13.24 etc. Acts 24.14, etc. & 26.17, etc. Rom. 9.22, etc. & 11.28, etc. job 11.7, 8, etc. Rev. 15.3, 4, 5, 6. Ans. Great reason that every one should wait on Christ, in the way and means of Salvation; because no one can know in this life that he is reprobate, though he be wicked, since God may give him Faith, and Repentance before he die: And whom God hath Elected to the end life Eternal, he also hath Elected to the means, the way of life Eternal, namely, the true knowledge of Christ, true Faith, Repentance, and holiness, God's Decrees and Acts being always just, although his ways be sometimes like himself, unsearchable. Quest. 5. What is the work of God's Creation? Ans. That glorious act in and by which God made the World and all things therein, Angels and Men, and other Creatures in six days very good, by his wisdom, Almighty power and word for his own glory, Gen. 1. and 2. Exod. 20.11. and 31, 17. Heb. 11.23. 2 Pet. 3.3, 4, 5. Gen, 1.31. Eccles. 7.29. 1 Cor. 8.6. Jer. 10.12. Prov. 16.4. Quest. 6. By which Person of the Trinity was the World Created? Ans. By the whole Trinity, Gen. i 12. joh. 1.12. 1 Cor. 1.4, 5. Col. 1.13, etc. Elohim those three strong ones, he created heaven and earth; God the Father in and by God the Son, and God the holy ghost. Quest. 7. What were the principal Creatures which God did make in those six days? Ans. First Angels: And secondly, Mankind, then in the loins of our first Parents Adam and Eve. Quest. 8. What kind of Creatures are the Angels? Ans. The Angels are Created very good, finite, invisible, intellectual, Col. i. i6. Psa 104. Heb. 1.7. Psa. 138.1.2, etc. Luk. 20.86. 2 Thes. 1.7. Luk. 2.13, 24. immortal, Spirits, or Spiritual substances, without bodies, flesh or bones, quick in motion, ready and able to do the will of God, speedily and powerfully, to God's glory and the good of his Church. Quest. 9 What kind of Creature did God make man? Ans. An admirable Creature, both in respect of his soul and body. Quest. 10. How was his body made? Ans. His body was made of the dust of the earth, as a little world, Gen. 2.2.7. & 3.10. Eccles. 12.7. with wonderful workmanship in the curious frame thereof in all his inward parts, job 4.19. Psal. 139. job 10.9, 10, 11. Psal. 8.4, 5, etc. with veins, arteries, sinews, ligaments and bones, all admirable for number, nature and frame, with glorious outward beauty, comeliness, and Majesty, as Lord over all inferior Creatures, and all as by the finger and power of God himself. Quest. 11. How was the soul of man Created? Ans. A living immortal soul or breath of life, Gen. 2.7. 1 Cor. 15.45. job 27.3 & 33.4. I●●. 139.13, etc. Heb. 12.9 Zach. 12.1 was breathed into the created bodies of Adam and Eve, by God the Father of Spirits, and so man became a reasonable living substance at first by Creation, and Mankind hath since been continued by generation, wonderfully and fearfully made, God forming the never dying Spirit of man within him. Quest. 12. But what evidence is there that the soul of man is immortal and dyeth not with the body, as the spirits or breath of Bruit Beasts? Have not some men been of this opinion? Ans. It is true, that profane Atheistical men, and wanderers from the truth, have been of that mind, as those fools of whom we read in the Book of Wisdom, who thought the breath in their nostrils was a smoke, Wisd. 2.1, 2, 3. and a little spark in the moving of their hearts, which being extinguished, the body should turn into ashes, and the Spirit vanish into soft or moist Air. Wisd. 5.1, 2, etc. But one day they shall confess their folly, and that they have erred from the way of truth. But whatsoever the Atheists or profane or blind men of the world think, both Saints and wicked shall one day find, that the soul dieth not with the body, but liveth for ever in endless joy or woe. And there are many Arguments to prove the immortality of our souls. Quest. 13. What is a first Reason or ground to prove the souls immortality. Ans. Truly, first if we consider even the natural Reasons, found out by natural men, and their opinions who knew not the Scriptures, (or the Gospel of Christ at least) yet they evidence the immortality of the soul; the judgement of Tully and others, in every thing, saith Cicero, Lex naturae putanda est the consent of all Nations is to be accounted the Law of nature; and a consent amongst all good men, aught to be valued as much as a thousand demonstrations; Vox Dei in natura. for it is the very voice of God in Nature, (as Learned Zanchius speaks:) Now no Nation that have had any learning or knowledge, worth the name of knowledge, Cicero, Tusculan, Quest. Quis sapiens sinc spe immortali talis se offeret ad mortem, & quid enim imprudentius quam sine ullo ●remto se & vita & virtute proprie privare. but witness the souls immortality: Thus Plato, Cicero, Cato, Vticensis, Caesar, and many Philosophers in their works, and men dying for their countries' good; yea, amongst the heathen Infidels, I have read of those costly Funerals amongst the Idolatrous Pagans in Meaco a chief City of Japon, in which, amongst other ceremonies, they brandish a flaming Torch over their heads, intimating the souls immortality, as a flaming spark living for ever. And certainly, even these shall rise up in judgement at the last day against those who deny the immortality of the soul. Quest. 14. Thus I conceive a good Argument natural or profane men, but what is a second? Ans. Even the very nature of the soul itself may witness the souls immortality, in that the nature of the soul is to aspire after, and to desire immortality, to use all means to preserve a name to live for ever after them, Gen. 41.4. 2 Sam. 18.18. Solinus de mira●●ulis ●●●●●●i. as the bvilders of Babel; and Absalon by his Pillar: and when Xerxes had fired the Asian Temple, all but Diana's Erostratus, set that on fire, and being asked wherefore he did so: he Answered, that he might be remembered, and his name be immortal, or to that effect: This may Argue an immortality in the soul, that desireth and so longeth after immortality. Quest. 15. What is a third Reason to evidence this truth. Ans. Truly the very Acts of the soul themselves and operations of it, not waxing old, as the body doth, which appears in men, (especially of temperate life:) Though the body be blind, the eye of the soul can see wonderfully; Historia, T●ipartita. we read of blind men admirable in learning. A youth not twenty years old learned the liberal Arts, well skilled in the Scriptures, Dictated several Books to be written. And if an old man had a young man's eye, he would see as perfectly as the best; we see men in years who cannot see a letter in the Book, yet with Spectacles can read plainly. Isaac was dim sighted, Gen. 27.1.27, 28 & 48.14, 15. and Jacob was blind before their deaths; but the blessing they gave to their Children, did witness their souls waxed not blind with old age. And even this may witness the immortality of the soul. Quest. 16. Here are sufficient Arguments of this nature: Now what Evidence of the souls immortality may be drawn from the holy Scriptures? Ans. The Scriptures are full of Evidence to manifest this truth: And first Divine testimonies; the Preacher tells us, That when the Body dieth and returneth to the dust; the soul vanisheth not, but returneth to God that gave it. Eccles. 12.7. And Christ himself witnesseth that the soul cannot be killed by all the Tyrants in the world, Mat. 10.28. Mark. 8.44. though they kill the body: But God can cast both body and soul into Hell fire, where the worm never dieth, and the fire never goeth out, & so the soul tormented in Hell fire for evermore, must needs be immortal and never die. Quest. 17. Is there no other Argument in Scripture but bare testimonies? Ans. If there were no other, the witness of the holy Spirit of truth is sufficient to witness this truth of the souls immortality; but it is evident by other Arguments also: for the Lord is said to be the God of Abraham, Mat. 22.31, 32, 33. and the God of Isaac, and the God of Jacob, not the God of the dead, but of the living: Now their bodies were dead many hundred years before Christ spoke this; therefore it must needs follow, that the souls were alive, and so they had not mortal, but never dying and immortal souls. Quest. 18. This I conceive is a good Argument; What is a second that you find in the holy Scriptures? Ans. The witness of Christ concerning the penitent Thief upon the Cross, Luk. 23.43. that he should be with him that day in Paradise: Now this could not be in respect of his body, for neither the body of the penitent, nor the body of Christ, were that day in Paradise; for Christ's body was taken down from the Cross, Mat. 27.60. and laid in a new Sepulchre, and no doubt the body of the penitent also was buried; And therefore it must needs be, that Christ and the penitent should be and were in Paradise in their souls, after the death of their bodies. And hence it is evident, that the soul is immortal and dieth not with the body, as some wicked men dream. Quest. 19 Have you any more Arguments in Scripture to prove this? Ans. Yes, there might be many more; but I will note but a few, and this you may take for another; Even the practice of Christ at the time of death, to commend in souls into the hands of God his heavenly Father: Luk. 23.46. Father into thy hands I commend my Spirit. And that of blessed Stephen the holy Martyr of Christ, commending his soul into the hands of Christ; Acts 7.59. Lord jesus receive my Spirit. These confirm this truth of the immortality of the soul. Quest. 20. What is the next Argument which you observe in Scriptures? Ans. That fear, and trembling, and terror of conscience which falleth, and hath fallen upon men for their sins against God or men; and especially the fear of judgement to come, as that of Belshazzer, Dan. 5.1.5. when he saw the Hand writing upon the wall, which made his knee● to smite one against another, and the thoughts of his heart to trouble him. Acts 24.25. And that fear and trembling of Festus, when he heard Paul to reason of Righteousness, Temperance, and judgement to come. These evidence plainly an immortality of the soul, whatsoever foolish vain man can think or imagine to the contrary. Quest. 21. What is a last Reason you please to produce from Scripture, to prove the souls immortality? Ans. The long of the Saints to be dissolved and to be with Christ, as blessed Paul did: Phil. 1.23. I desire to be dissolved and to be with Christ, which is far better: This certainly the Apostle did intent of this being with Christ in his soul, when his body was dead, and therefore did verily believe, the immortality of the soul, and a hope of happiness when this life is ended; Rev. 14.13. 1 Cor. 15.19. otherwise God's people were of all men most miserable, when as the holy Ghost pronounceth them blessed that die in the Lord; Therefore without doubt our souls are immortal. Quest. 22. What use is to be made of all this? Ans. To teach all men to prise their immortal souls above all the world, Mat. 16.26. For what is a man profited if he shall win the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? And who will not most willingly wait upon Christ in the Gospel, that he may be drawn in to receive Christ for the Eternal salvation of his soul. The sixth Classis, or Company of Questions. 1 Question. What is the work of God's Providence, as of the world in general, so of Angels and men in particular? Ans. That excellent government by which God doth wisely, justly, and graciously preserve, rule, and order the world, provides for all, and disposeth of all things therein, even the afflictions of his own people, for his own glory, and the good of his Children, Gen. 22.8.13. & 45.5. 1 King. 17.1, etc. job 48.41. Psal. 36.6, 7. Prov. 15.3. Mat. 10.29, 30, 31. 1 Tim. 4.10. Rom. 8.28. Psal. 119.67, 71. Heb. 12.6, 7, 8. Quest. 2. What is the work of God's Providence concerning Angels; or their service in respect to his Children, or to the wicked? Ps. 104.4. Heb. 1.14. Ps 34.8. & 91.10, 11. 2 Kings 6.16, 17, & 19.35. Ans. They are all ministering Spirits, sent forth for their sakes that are heirs of Salvation; yea, for preservation of Saints, & destruction of the wicked, both in this life, and at the day of judgement, Luk. 24.23. Mat. 13.41, 42. & 25.30.31. Quest. 3. What else is the office of the Elect Angels? Ans. They are glorious attendants on God's Majesty in heaven, Dan. 7.9. Luk. 2.13, 14. Rev. 5.11, 12. Psa. 103.20. 2 Pet, 2.11 Isa. 6.23. delightfully singing forth his praises, and readily waiting at all times to do his pleasure. Quest. 4. How long have the Angels been provided to do God service? Or when did God make them for his ministration? Ans. The certain day of their Creation, is not expressed in the holy Scriptures; Gen. 1.2, 3. job 38.4, 5, 6, 7. Mat. 24.30. But it is most likely they were Created the first day, when the Heavens were made, wherein they dwell, the Angels being witnesses at the Creation of the earth, and rejoicing at the excellency of God's works at the beginning. Quest. 5. How many Angels did God make for this service in the beginning? Ans. The certain number is not revealed in Scriptures; Dan. 7.10. Mat. 26.53. Heb. 12.22. but it is evidently held forth, that God hath Thousand thousands of Angels, and Ten thousand times ten thousand, legions and miriades, yea, an innumerable company to attend upon his Majesty, and do him service. Quest. 6. In what state and condition did God create the Angels? Ans. They were all very good, Gen. 1.31. perfect in holiness and righteousness, Lu. 9.26 job 1.8. Act. 6.15. 2 Cor. 11.14. job 39 7. Heb. 12.9 pure and glorious Spirits, Angels of light, after the likeness of God their Father. Quest. 7. Are the Angels all alike in nature? Ans. In respect of their nature they are all alike holy Spirits; Mar, 4.11 jude v. 9 Isa. 6.2. Ezek. 10.1, 2. Col. 1.16, etc. Eph. 1.20, etc. Mal. 3.1, 2, 3. but in respect of their offices, objects, and services, about which they are conversant, they are held forth in Scripture by divers names, titles, and degrees, as Angels, Archangels, Seraphins, Cherubims, and the like; but the head of all is Christ, the Angel of the Covenant. Quest. 8. How is the Lord Christ the head of the Angels? H● 8.12.22, etc. john 1.1, 2, 3. 1 Cor. 8.6. Col. 1.16, etc. Eph. 1.20, etc. Phil. 2. 1 Tim. 5.21. Heb. 1.2, etc. Ans. Not as a head, as Mediator, of or by Redemption, as he is to men; for the Elect Angels never fell: But as head or supreme by Creation, Conservation and Confirmation, in that state of happiness and purity in which they were first Created: Christ the Eternal Son of God upholding all things, and being highly ex●lted above all things as head of the Church, and of all the Sons of God, Angels and men. Quest. 9 Have the Angels any care of, or respect unto men in particular? Ans. They are ready at God's charge for preservation of Saints; they desire their good, and rejoice at the conversion of a sinner, and delightfully look into the mystery of man's Redemption, being ready to oppose the Devils, and all enemies, and to carry the souls of Saints departing into Abraham's bosom, that Paradise of heaven, to be with Christ for ever, Psal. 91.11, 12. Dan. 10.13, 21. Zach. 1.12, 13. Joh. 5.4. Luke 15.10. 1 Pet. 1.10, etc. Eph. 3.8, 9, 10. Zach. 3.1.2. Acts 12.7, 8. Rev. 12.7, etc. Gen. 32.2. Mat. 18.10. Luke 26.22. and 23.43. Quest. 10. Are Angels to be worshipped or prayed unto? Ans. No, by no means; judg. 13.16. Zac. 13.7. Rev. 19.20. & 22.1, 9 Heb. 1.4, etc. It is a sacrifice and service which belongeth to God himself, and to that God-man Christ, the Angel of the Covenant, who is God's fellow; and this worship is an honour which the Angels themselves have refused to accept. Quest. 11. Mat. 33.1, 2, 3. Gen. 19.1.20. & 31, 11, etc. & 34.24, etc. 48.15, 16. But did not the Patriarches bow and pray to Angels, and jacob in particular, Gen. 48.16? Ans. That was the Angel of the Covenant, the Lord Christ, the second Person in Trinity, who appeared to Jacob and other Patriarches; Heb. 11.18. Isa 41.8. Col. 2.18. and so worship was and is due to him, but not to any Created Angel whatsoever. Quest. 12. What profit is this knowledge of Angels to the Saints and Servants of God? Gen. 31.2. 2 King. 6.16. & 19.35. Mat. 26.53, 44. Psal. 68.17. Ans. Of great profit and comfort that we may know the greatness of God's love, and care for his Church; that if all the wicked men and Devils in the world do conspire against God's Children; yet besides Gods own infinite power, God hath created Armies of mighty Angels to preserve his Saints, and to destroy the wicked at his pleasure. Quest. 13. You have Answered comfortably concerning the Elect: Now what is God's Providence concerning evil Angels, or Devils, and what they are? job 4.17, etc. & 1.9, etc. jude 6. Gen. 3.1, 2, 3. 1 Chron. 21.1. Zach. 3.1, 2. Mat. 13.28, 29. Eph. 2.12 2 Tim. 2.26. joh. 8 44. joh. 3.8. 2 Pet. 2.4. Mat. 25.41. Rev. 20. Ans. They are those Angels or Spirits in whom God found folly, who kept not their first state, but left their own habitation, & sinned against God their maker, for which they were cast out of heaven, and of glorious Angels, became ugly Devils, enemies to God and Saints, tyrants over wicked men, ruling in them as their God, and drawing them to sin in this life, for which the Devils are reserved in chains of darkness, and shall be tormented with the wicked in Hell fire for ever. Quest 14. What power hath the Devil and his Angels to hurt the Saints? Ans. A limited power and retrained, for the Devils are conquered by Christ, and can go no further than God gives them leave, for his own glory, and the trial and good of his Saints, Job 1.12. and 2.6. Hebrews 2.14, 15. John 6.11. coloss. 2.14, 15. Quest. 15. What benefit can this knowledge bring to the Church and Children of God? Ans. Great joy and profit that Christ our Saviour hath broken the Serpent's head, and hath power of Devils, Gen. 3.15. Rev. 12.10, etc. Mat. 8.28, etc. Luke 11.21, 22. that they cannot hurt so much as a Swine, much less one of his Children, without leave and licence from Christ our Lord and King, who doth and can restrain the Devils, and dispossess them at his pleasure. Quest. 16. What other benefit have we? Ans. To teach Saints to be watchful and take heed of Satan's temptations, to keep close to Christ, who doth and will tread down Satan under our feet shortly, Mat. 26.41. 1 Pet. 5.8, 9 Gen. 17.1. Joh. 14.20, 21, 22. Act. 24.15, 16. Rom. 16.20. The seventh Classis, or Company of Questions. 1 Question. YOu have declared God's Providence concerning Spirits, Angels and Devils: Now what should a faithful receiver known of the creation, and of God's Providence concerning man, and concerning himself in particular? Ans. A fourfold knowledge is requisite to a comfortable meeting of Christ in the Sacrament. Quest. 2. What is this fourfold knowledge? Ans. First, what we were by Creation before Adam's fall. Secondly, what was our condition in nature corrupted after the fall. Thirdly, what it is in the state of Grace. And fourthly, what it shall be in the state of glory. Quest. 3. What was the state and condition of man by Creation? Ans. He was created in the Image of God, his soul in some degrees like God in nature, a Spiritual, invisible, living substance, endued with understandings, will and memory, and immortality, the whole man blessed with knowledge, righteousness, and true holiness, graced with a communion with God, as their Father, with an outward Majesty and Dominion over all inferior creatures, without all sin and misery, having a freedom of will, and a promise if he would obey, to persevere in happiness for ever, Gen. 26.27. and 2.7. Eccles. 12.7. Zach. 12.1. Luke 16.22. and 23.43. Heb. 12.9. Eccles. 7.29. Psal. 8.3, 4, 5.6. Eph. 4.23, 24. Gen. 1.28, etc. and 2.18, etc. Quest. 4. What ground of assurance was there that Adam might have continued in that happy estate if he would? Ans. God's promise in that Covenant of works made with our first Parents before their fall, Gen. 1.26, 27. & 2.16, 17. assuring life upon condition of persevering in obedience; and threatening death if they break the Covenant, or that command of trial given them. Quest. 5. Should Adam have enjoyed heaven for the merit of of his works, if he had continued obedient and kept the Covenant with God his Maker, or fulfilled the pleasure of Gods will so revealed therein? Gen. 2.17. 1 Cor. 4.7. Ans. Certainly not: the creature could not merit any thing at the hand of the Creator, having received both his being and well being from God; but he was to live for ever, and receive heaven by virtue of the free Covenant, and Gods free Promise, as the end and free reward of his obedience and faithfulness in the Covenant of God. Quest. 6. What Evidence is there of this truth? Ans. Besides what is rehearsed, this hath been the judgement of holy men in the Church of God, after the opinion of our Rabines of blessed Memory, saith an Hebrew, If Adam had not sinned, he had never died, but the breath which he was inspired with of the most high blessed God, should have given life for ever; and the good will of God which he had in his creation, had cleaved unto him continually, and kept him alive for evermore. Quest. 7. How was this Covenant held forth to our first Parents before their fall? Ans. By those two Sacraments (as some call them) of the Tree of Life, and of the Tree of Knowledge of good and evil; Gen. 2.9.17. Rom. 2.14. the first signifying and sealing life eternal, if they kept the Covenant: The second threatening death, and the woeful knowledge of good and evil, if they break that command of trial given, and so walked contrary to the Moral Law, or rule of life written in their hearts, or that holy nature infused into them by God in their creation. Quest. 8. Did Adam and Eve keep that precept of trial and Law written in their hearts; Or walk according to that holy nature in which thty were Created? Ans. No: Gen. 3.1, etc. they did eat of the forbidden Tree, and obeyed Satan's temptations rather then the command of God their Maker. Quest. 9 What was the estate of Mankind, after this fall of our first Parents, and their rebellion against God their Creator? Ans. Man lost the Image of God, wherein he was made, became a rebel like Satan in word and deed; a slave to the world, the flesh and the Devil: polluted with Original corruption, and Actual transgression, liable to the wrath of God, and all curses Spiritual and corporal, in this life and eternal torments with the Devils in Hell fire for ever, Eccles. 7.29. Gen. 3.7. and 6.5. Psal. 53.1, etc. 2 Tim. 2.26. Luke 11.21. Joh. 3.36. Rom. 2.8, 9, 12, 14. and 7.18, 20. Gen. 17, 18, 19 Act. 28.27. Rom. 1.24, etc. Psal. 9.17. Isa. 30.33. Mat. 25, 41. Quest, 10. Is every Child of Adam in this woeful estate by nature? Rom. 3.9, etc. Eph. 2.1.2, 3. Ans. Yes. There is none righteous, no not one; for all have sinned, and are come short of the glory of God, and were all by nature the children of wrath as well as others. Quest. 11. But how could the guilt of Adam's sin and punishment, be justly charged upon us their Posterity? Rom. 5.12, etc. & 11.16. So contrary, Luk. 13.26, 27. Rev. 21.27. Gen. 3.22. etc. Ans. Because Adam and Eve sinned as the common Parents of all Mankind, all being then in their loins, as the branches in the stock, the streams in the Fountain, and so the corruption and guilt of sins in them, was justly derived and imputed to all Mankind, and all subject to be excluded heaven and Gods gracious presence, as Adam and Eve were cast out of Paradise. Quest. 15. Can not our first Parents, or Mankind since the fall Redeem themselves from this damnable estate, by being sorrowful, and doing penance for their sin, or by gold or silver, or good works, make God amends again, and so recover their lost estate, and get heaven by virtue of the first Covenant, Do and live? Ans. No: jer. 10.23. Ezek. 37.1, etc. joh. 11.39. Psal. 49.6, etc. 1 Pet. 1.18, 19 Eph. 2.1. as 1 Tim. 5.6. It was and is altogether impossible, as much as for the dead bones to raise themselves to life, or Lazarus to get out of his grave by his own strength, after he had been dead four days, and stinking in the grave by corruption. Quest. 13. How can this be, since the dead bones, and Lazarus in the grave had no life at all, but man by his fall is only half dead, as our Saviour seemeth to intimate, Luke 10.30. Ans. If we consider the life of nature in man that is half dead, Gen. 2.17 & 3.16, etc. Luk. 15.32. Eph 2.1: 1 Cor. 2.14. Eph. 4.17, etc. 1 Cor. 44. 2 Cor. 3.5 as being since the fall subject to mortality, sorrows, weakness, sickness, pains, death of body, and outward miseries, besides imbecilities of understanding, will and memory: But if we look to the life of grace, and power to please and walk with God, that is wholly dead, and every one totally unable to recover himself, or gain happiness by that first Covenant, Luke 10.31.32. Do and live. Quest. 14. But did not the understanding, will, conscience, and inferior appetite, remain in man after the fall? Ans. Yes. The natural faculty of the Understanding did remain, but darkened: and so of th' Will, but corrupted: of the Memory, but wounded: of the Conscience, but defiled: and of inferior Appetite, but vitiated and deprived of Original purity, the clear light of the understanding, rectitude of the will and conscience, and conformity of appetite with right reason, or light of that light which man had by creation being lost; and so Man altogether unable to think or act any thing pleasing to God, whilst his guilty person, like cain's, is not accepted; but as cain's, so every natural man's person, actions, service and sacrifice, are abominable before God, Gen. 6.5. Eph. 4.18, 19 1 Tim. 6.15. Rom. 8.7. Deut. 6.12. Judg. 3.7. Job 8.13. Psal. 9.17. 1 Tit. 1.15. Col. 3.5, 6. Gen. 4.4, 5. Prov. 21.4. and 28.9. Isa. 13, 14. Quest. 15. But are not unregenerate men's natural actions, as to eat, drink, plough, perform works of callings, and their well meanings, acceptable to God, and helps to get God's favour again that was lost by Adam's sin? Ans. No certainly, Prov. 21.4. & 15.8. Isa. 66.3. 2 Sam 6.6. Zach. 7.5, 6. jam. 4.3. for although men's natural actions are good in themselves, as they are God's Ordinance in ways of his Providence and commands, and so to be done, yet as acted by ignorant, unbelieving, unregenerate men, they are defiled, sinful and odious, men seeking themselves, not God's glory; and so their well meaning, ploughing and prayer is sin. Quest. 16. Cannot a natural or civil honest man, by good use of his natural parts, doing no man harm to his knowledge, performing works of charity, hearing of God's service, please God, prepare himself for Grace, repent and convert himself to God, and so walk according to the rule of God's Law and be saved? Ans. No verily: jer. 10.14.23. Mat. 10.14, 15. & 11.20, etc. jer. 31.18, etc. It is not in man to direct his steps, or come unto God, and turn to the Lord from sin; and though walking civilly, he may have less torments in Hell, than some notorious wicked men; yet since Adam's fall, the Covenant of works was not renewed, nor is there any getting that way into the Kingdom of Heaven. The eighth Classis, or Company of Questions. 1 Question. But hath not a man or woman free will to repent and convert himself to God if he please, and so to do God's Commandments, and live as Adam and Eve lived before their fall? jer. 10.23. john 6.44. Phil. 2.13. Ans. The will of man was and is always free from violence and constraint since Adam's fall, but not from defilement and servitude, since Adam lost his purity and freedom, so that the liberty of will differs much from what it was before that transgression, and no natural man hath free will of himself to turn to God in Christ for Salvation. Quest. 2. Wherein doth this difference of freedom in man's will consist? Ans. There is a fourfould condition of man's freedom of will, according to his fourfold state and condition of life. Quest. 3. What is this fourfold difference in the freedom of man's will? Ans. First, In the state of innocency before the fall, man had freedom of will both to good and evil, Genesis 2.17. Eccles. 7.29. Deut. 30.19. This was in Adam and not in us. Secondly, Gen. 6.5. & 8.21. In the state of corruption after the fall, man hath freedom of will to evil, not good. Thirdly, In the state of grace man hath freedom of will from evil, i Cor. 13.9. Phil. 3. i2, etc. and unto good, but imperfectly. Fourthly, In the state of glory, the will of man shall be wholly free from evil, and unto good, 1 Cor. 13.10, etc. 1 john 3.1, 2, 3. most perfectly and blessed for ever. Quest. 4. But hath man lost his freedom of will since Adam's fall in all sorts of actions? Ans. Actions are of several kinds: First, Natural, common to men and bruit creatures, as to lie down, to, rise up, Acts 17.25, etc. stand, go, eat, drink, sleep, hear, see, taste, smell or the like; and all these man hath a natural freedom of will and mind, to do or not to do, at choice, only with subordination to the will, leave permission and power of God, without which we can do nothing. Quest. 5. What are the second sort of actions? Ans. Humane actions common to all men, regenerate and unregenerate, as to speak, to lend an outward ear to what is spoken, that he may understand it, to make use of natural reason and memory, to practise a manual Trade, or liberal Art or Science, to perform acts of civil and moral virtues, prudence, justice, temperance, and fortitude, to plead at the Bar as a Lawyer, to be a judge of differences between man and man, to be a Lawmaker, to be a Peacemaker, a Soldier, or any outward Calling: All which an unregerate man may do or act, and have freedom of will to choose or refuse at pleasure, with Subordination to Gods will and licence as aforesaid, as 2 Kings 5.1. yet so but natural. Quest. 6. What are a third sort of actions? Ans. They are mixed actions, partly natural partly tending to Spiritual ends, and in outward appearance Spiritual actions; as to come to the Church to hear a Sermon, Mark 6.20.21. 2 Kin. 10.16, 31. to partake of the outward Ordinances, to reach out the hand in Sacrament to receive the elements of Bread and Wine, to join with the lips and mouths in common and ordinary prayers or praises, john 3.3, 5. to make a show of Religion like Herod, and have a John like zeal of Reformation, and he may have a kind of natural free will in all these, joh. 3.3. and yet be a natural man or woman, and never enter into the Kingdom of heaven. Quest. 7. But is the understanding, will and judgement, as right now in these actions by nature, as they were before the fall? Ans. Assuredly no: In these and the like motions and actions, Rom. 8.7. Thef. 4.17, etc. Mat. 5.20. the understanding since Adam's fall, is weak and dark, the judgement subject to err and be deceived, and the will is weak and wounded, weighed by corrupt affections when it meets with temptations, as a bowl is drawn with a bias, or a corrupt Lawyer, Soldier, Committee-man, or any other, in state of nature is drawn contrary to a good conscience, And the rule of God's Word. Quest. 8. What are the fourth sort of actions? Ans. They are actions Spiritual; and these are of two kinds: First, Evil and sinful actions, tending to death and damnation, Secondly, Good and right actions, tending to life and salvation, in and by the merit and righteousness of Christ, apprehended by faith, 1. Evil, as Adam's actions, Gen. 3.6. or as cain's, Gen. 4.8. Gal. 5.19, 20.2. Good actions, as Abraham, Gen. 15.6. Rom. 4.3. as jailer, Acts 16.30. etc. Quest. 9 What is the condition and power of man's will in the first of these, sinful thoughts, words or works, tending to death and damnation? Ans. Man's will in nature corrupted, is free to evil thought, Gen. 6.5. & 8.21. words and works; yea, prone and ready to consent to sin, without compulsion, with a kind of delight; the will in respect of defilements, and enticements of corrupt affections, being servile and running, not constrained, but willing to sin. Quest. 10. What is the condition of man's will by nature in Spiritual good things tending to life and Salvation, as in Divine knowledge, Faith, Repentance, Conversion to God, and new obedience in Jesus Christ, and such like graces? Ans. In the very first act of Conversion, although the will be free from all violent constraint; Rom. 3.9, etc. yet in Spiritual good things, the will is unable to convert itself, Phil. 2.13. or will a turning of itself to God, the Freegrace of God in order of nature, goeth before and enlightens the mind, and moveth the will; and yet in the order of time, the Spirit of Christ freely moves, Act. 9.6. Luk. 19.5, etc. and the will of man willingly wills both together, to believe, to repent, to be converted and obey God in Christ. Quest. 11. But is there any principle in man, or man's will, to join willingly with the motions of God's Spirit, in Faith and Conversion to God? Ans. No: The life of Grace and principle of Grace is wholly dead in man by the fall, Eph. 2.1. Phil. 3.13. Col. 2.13. and all is of God's Freegrace, who works both the will and the deed of his good pleasure, preventing with his Freegrace, both the unwilling that he may will, and the willing that he may not will in vain. Quest. 12. But cannot a natural man or woman will or desire their own Salvation? Ans. A natural man hath not a power and principle in himself to understand, 1 Cor. 2.14. & 1.18. Luke 11.21. Num. 13.10. Acts 8.19. or be sensible of his own misery or danger of eternal damnation, and so he cannot desire eternal salvation, as a freedom from it; yet as Salvation is held forth in the Gospel as a good thing, so far as he is enlightened by the common grace of the Spirit, he may desire it as Baalam did the death of the righteous, or Simon Magus power by laying on hands to Communicate the Holy Ghost. Quest. 11. But can they desire Salvation truly in a right way? 1 Cor. 3.5. Mark 16.15, 16. Mat. 16.24. Luke 13.5. Mat. 19.21, 22. Ans. No: For desire of Salvation in the way and means of it, the true knowledge of Christ, Faith, Repentance, self-denial, taking up the Cross, leaving all for Christ: Thus a natural man cannot desire it, but rather leaves Christ and Salvation, as the young man did in the Gospel. Quest. 14. But if a natural man by natural power, cannot so much as will or desire the right way and means of his own Salvation, nor by all he can do, procure life Eternal: To what end then should a natural man go to Church, attend the Preaching of the Word, or perform any good duty whatsoever, since by all he can do he cannot save himself? Ans. Yes verily, even a natural man is bound to wait upon God in Christ, in all the means of Grace, as far as God giveth him power, as to come to the Church, to attend the work of Christ by his Spirit, in hearing of the Word Preached, in Catechising, in Christian conference, and such like outward Ordinances, Matthew 22.1, 2, 3, 4, etc. Luke 14.16, etc. Quest. 15. But why should he do this? Ans. Because although a man or woman cannot convert themselves to God; jer. 10.23 Mat. 20.1, etc. Act. 16.4 john 5.2, 3, 4. Rom. 8.15. Mat. 16.17. Gal. 1.16. Acts. 2.37, 38. & 3.18, etc. yet as that multitude of impotent folk, of blind, halt and withered, came, or were brought to the Pool of Bethesda, waiting for the moving of the Water, that they might be healed; so these may come to the Gospel, and wait till the Spirit of Christ come and open their hearts, and trouble their consciences with sight and sense of sin and misery, reveal Christ, and give them life, and work grace to believe and be converted, and be saved, and made happy for ever. The ninth Classis, or Company of Questions. 1 Question. YEt once again, Exo. 20.1. to 20. Leu. 18.5. & 2.6. Deut. 28. Ezek. 20.21. Isa, 8.20. Luke 10.25, etc. if man by natural strength, or by good works, cannot redeem himself, nor gain heaven: To what end then did God hold forth the ten Commandments, though not by way of any Covenant of works, yet as the matter or Articles of the Law (or first Covenant, as some call them) on Mount Sinai, and since that in divers places of the Old and New Testament, as if it were a repetition of the Covenant of works, with Promises of life upon obedience, and threaten of death if the Law be broken? Ans. There are divers Answers may be given to satisfy this doubt: Chief these following may suffice. Quest. 2. What is the first? Ans. First, The old carnal Israelites, part of the Posterity of Abraham in Egypt, as all natural men, in whom the spark of conscience, or light of the Law of nature, accusing or excusing is awakened, had is still such have some thoughts of saving themselves by the way of the first Covenant, Gal. 2.16. Acts. 13.39. Rom, 10. ●. or Rule of life to Adam in Paradise, Do and live; Therefore God repeats the matter of the Law as to show sin, so as a rule of a Christians life, not to justify, but to convince them of their error, and show they could not have life or justification by any works of the Law, as such Pharisees dream. Quest. 3. But how can this be, since the Lord declares himself to be their Lord and God in Christ, who had brought them by Christ from the Egypt of sin, as he had brought them by Moses out of Egypt's Bondage? Ans. Though God did this, yet he delivers the Articles or matter of the Law, Rom. 10.1, etc. & 2.14, 15. Exod. 19.1, to 25. & 20.1, etc. Gal. 3.17, etc. or rule of life written in the heart of Adam in Creation, (and blotted by the fall,) and now written again in the tables of stone, and delivered with Thunders and Lightnings, and terrors, which they were not able to abide: not to hold forth life in that way, or to renew the Covenant of works, but that they might see their own sin, weakness and misery, and seek out for a Mediator Christ to come; as they did for Moses then present, that so the Law or Rule of doing might be their Schoolmaster, revealing sin and misery, to bring them unto Christ, and to seek Salvation in the Gospel, the Rule of Faith. Quest. 4. But how doth it appear that the Lord did declare himself to them as their God in Christ: Or in the Wilderness hold forth Christ, and the Covenant of grace to his people? Ans. This is evident, Exo. 20.1, 2, 3. & 12. Leu. 16.7, etc. as by the Preface of the ten Commandments of the Moral Law, or Rule of manners and obedience, I am the Lord thy God in Christ: So by the Ceremonial Law clearly, in which by their Sacrifices, Num. 21.6, etc. Gal. 2.24. and Types, and Figures of the Paschall Lamb, the escape Goat, the Brazen Serpent, and other mysteries, Christ was sweetly Preached and held forth, as the only Way and means of Salvation: This Ceremonial Law in this respect, as well as the Moral Law in another, noted before, being also a Schoolmaster to bring them to Christ. Quest. 5. But wherefore doth Christ and his Apostles in the New Testament, hold forth the Law, or Covenant of works, if there be no justification by the Law, nor Salvation by a man's own works? Ans. The Lord Christ and his Apostles do not hold forth the Law, john 14.6. or speak of it to renew the Covenant of works, or set it up as a way of justification and life; for he declares himself the way, the truth, and the life: But Christ repeats and expounds the Law for divers other uses. Quest. 6. What is the first? Ans. First, To show what man could not do by the Law, that is, not be justified by it, rather than that he could keep the Law, Luk. 17.7, etc. or gain life and Salvation by his own power, or by any works of the Law. Quest. 7. What is a second? Ans. Secondly, Mat. 5.1, etc. & 5.17, etc. to vindicate the Law from the false glosses of the Scribes and Pharisees, who Interpreted the Law according to the Letter only, and outward acts of obedience, and as if it had been a way of life, Christ holding forth that strictness of obedience which man is not able to perform. Quest. 8. What is a third? Ans. To show the inward and perfect obedience which the Law requireth, Mat. 5.17, etc. & 19.16, etc. Gal. 2.17. jam. 2.8, etc. if a man do bat look upon a woman to lust after her, he hath committed Adultery with her in his heart; if he be but angry with his Brother unadvisedly, he is a Murderer; if he break the Law but in one point, he is guilty of all; so no life or Salvation but in Christ. Quest. 9 What is a fourth? Ans. That men being enlightened by the Spirit of Christ in the Word, Rom. 7.7 joh. 16.7, etc. Rom. 8.15. Acts 2.37. & 16.29, etc. to see their own weakness and inability to keep the Law, or be saved by it, they may be convinced of their sin and misery, find their bondage, despair in themselves, as not knowing what to do, and be drawn by the Gospel and same spirit of Christ, to come into Christ, believe and receive Christ and be saved. Quest. 10. But will not the Gospel show man's misery without the Law? Ans. Yes, The Gospel doth show our misery implicitly, by way of inference, as 2 Cor. 5.14, 15. But God's Spirit is pleased to make use of both at his pleasure, and both Law and Gospel may be Preached in the Church in a true and right manner, as Luke 10.34. So Law and Gospel, 1 Thes. 1.8. Acts 2.37, etc. and 13. Quest. 13. But is there no other use of the Law? Psal. 119.1, etc. Mat. 5.16. Isa. 8.20. john 14.21, etc. & 15.12, etc. Phil. 31.27. & 3.17, etc. & 4.8, 2. Ans. Yes, The Law, Commandment, or judgement, Statute, Testimony, Precept, Word or way of God, (for it hath all these names and such like in Scripture) as it was, so it is, and may be held forth as a rule and way of our life and conversation, in which through Faith, and the power and virtue of Christ, and his quickening and sanctifying Spirit, the Children of God may, and aught to walk, offering up themselves and all their endeavours fruitfully; in all good works, as Spiritual Sacrifices of Praise, acceptable to God in Christ, as we shall show further in the last part. Quest. 12. What profit is it to know so much of man's natural condition, weakness and misery since Adam's fall? Ans. That men and women may be throughly convinced of their death in sin, and misery in a natural condition, Eph. 2.1, Acts 28.23, etc. Mat. 16.24. Rom. 1.4, 5. Phil. 3.4, etc. and inability to believe or repent, and be wholly brought to deny themselves, their own wisdom, righteousness, and strength to recover, and so truly and more earnestly seek out to be saved by another, even by jesus Christ, and prize Christ jesus, in whom alone there is hope of Salvation for poor sinners. Quest. 13. But if a man can do nothing of himself, neither repent, nor believe the Gospel; and that without Faith and Repentance, there is no Salvation to any man or woman; then what difference, or what profit is there in the New Covenant, more than in the Old, since in neither, man hath power of himself to save himself, or make a right use of those means of grace which tend to Salvation? Ans. Yea, Eccles. 7.29. Gen. 1.27. & 3.3, 4, 5. certainly there is great difference between the Covenant of works, & the Covenant of grace: for in the first Covenant, although God gave our first Parents a holy nature and ability, if they would, Isa. 42.6, 7. Acts 5.31. jer. 31.33. Heb. 8.10. 2 Cor. 3.8. to keep the Covenant and be happy: Yet did not God give them a grace and confirmed will, to persevere in that holiness, or be preserved from falling: But in the Covenant of Grace, the Lord gives Christ for a Covenant, and in and by Christ, his Spirit, knowledge, Faith, Repentance, love, a new heart, freedom from dominion and damning power of sin, and perseverance in grace, and all things that pertain to life and godliness; God writes the Law, not in Tables of stone, as on Mount Sinai, but in the heart; and as he requireth Faith, as with an empty hand to receive Christ, so he giveth Faith, Phil. 1.29 1 Pet. 1.3, 4. and works it by his word and Spirit, keeping the Saints by his power, through Faith unto Salvation. Gen. 3.15 & 17.17. Isa. 5.3. Gen. 2.17, 18. Ma.. 1.21. Luke 2.10, etc. joh. 1.14 1 joh. 3.14, etc. Mat. 17.5 1 Tim. 1.1 5. Quest. 14. What is the Covenant of grace? Ans. The Covenant of grace is that Covenant which God made with our first Parents in Paradise after their fall, promising Christ the seed of the woman, to break the Serpent's head, and in Christ, life Eternal freely: This Covenant renewed to Abraham, held forth before Christ, more darkly, in Types and Figures; but more fully since Christ, in the glorious and clear Sunshine of the Gospel. Quest. 15. You have explained what man was in the state of Creation, and how miserable by nature after the fall: Now what is man's condition by Grace, and in the state of Grace, when God hath drawn him to come into Christ, and to seek Christ alone for Salvation, by virtue of this Covenant? Ans. Man who could destroy, Hos. 13.9.14. 1 Pet. 1.18, 19 2 Cor. 5.18, 19 Phil. 1.29. Act. 5.31 Rom. 5.1. & 8.30. & 8.17. Gal. 5.4, 5. but not save himself, nor be Redeemed by silver and gold, or by any other creature, is now, according to this Covenant of grace, a Redeemed one by Christ, reconciled to God in Christ, called, enabled to believe and Repent, justified, Sanctified, Adopted to be a child of God, and in Christ an Heir of glory. Quest. 16. Are all men in this happy condition who live under the Gospel, and hear the Preaching of this Covenant of Grace by God's faithful Ministers? Ans. No certainly, not any in the ordinary way who are of years of discretion, but only those who first, waiting on Christ in his Ordinances, in some measure by his Word and Spirit, according to the working of God's mighty power, have their eyes opened. Secondly, Are made sensible of sin, and misery by sin. Thirdly, Enabled to deny themselves. Fourthly, And by faith to apprehend & apply Christ as their surety and redeemer. Fifthly, To rest on Christ alone for Salvation. And Sixthly, Declare their thankfulness, by serving God in righteousness and true holiness all the days of their lives, 2 Chron. 34.19, etc. Isa. 66.2. Acts 2.37, 38. and 16.17, 18. Eph. 1.17, etc. Rom. 7.23, 24. Mat. 16.24. John 1.11, 12. Mat. 11.28, 29. Rom. 12.1, 2. Luke 1.73. etc. Quest. 17. You have held forth and professed what you believe concerning the Providence of God in the state of man by Creation, and his most miserable condition by the fall, and declared in part what Gods Children are in the state of grace: Now let me hear in brief what you believe concerning the Children of God in the state of glory; And what is God's works of Providence, and government in the Heavenly Kingdom? Ans. First, For the present, Blessed are the dead that die in the Lord, even so faith the Spirit, they rest from their labours, their immortal souls return to God that gave them; and being dissolved from their bodies, they are with their th●ir heavenly husband Christ jesus in glory, Revelation 14.13. Ecclesiastes 12.7. Phil. 1.21, etc. Luke 23.43. Rev. 19.6, etc. Secondly, At the day of judgement their bodies being raised from the dead, 1 Cor. 15.19. etc. Mar. 25.34. Rev. 21.4 Mat. 5.8. 1 john 3.1, 2, 3. & 17.20, etc. 1 Thes. 4 13. to 18. joh. 10.27, to 30. Mat. 25.46. Rev. 4.8, etc. & 5.11, etc. & 7.10, etc. their souls and bodies reunited by the power of Christ, the sentence of blessedness shall be pronounced to them. And Thirdly, there shall be no more death, but all tears shall be wiped away from their eyes, God shall be all in all to them. Fourthly, They shall enjoy the vision of God in glory, and by union and communion with God in Christ, remain happy with the Lord in that Kingdom of glory in life everlasting, praising and glorifying of God for ever and ever. Quest. 18. What shall become of unbelievers, impenitent, and wicked men and women, who neglect Christ and Salvation tendered in the Gospel of grace, and follow the course of this world, and their own sinful lusts, ignorantly or presumptuously to their ends? What is God's government concerning them? Ans. When they die, their souls descend presently to misery, and the bodies shall be raised again at the last day by the power of God, and appear before the judgement seat of Christ, to receive that direful sentence of condemnation, Go ye cursed, and be excluded Heaven, and cast into the fire of Hell, to be tormented with the Devil and his Angels in darkness for evermore, Luke 16.22, 23. Heb. 2.2, 3. Joh. 3.18, 19, 30. John 4.28, 29. and 12.48. Acts 13.46. and 18.5, 6. Rom. 2.8, 9, 12. 1 Cor. 6.9. Gal, 5.19, etc. Eph. 5.24, 36. Phil. 3.18, 19 Mat. 22.12, 13. and 25.41. Rev. 21.15. Quest. 19 But who shall be Judge of believers and unbelievers at that great Day, to separate the precious from the vile, the Wheat from the Tares, the righteous from the wicked, and to reward every man and woman according to their works? joh. 1.12. Mat. 24.30. john 5.22, 23. Act. 10.42. Mat. 25.31, etc. 1 Thes. 1.9, etc. Ans. The Lord jesus Christ, who is the only begotten Son of God, who styled himself also as he is, the Son of Man, to whom God the Father hath committed all judgement, and ordained him to be the judge of quick and dead: He shall come in glory of his Father with his Angels, and shall separate the sheep from the goats, believers from unbelievers, and pronounce the sentence of blessedness to the one, and of the curse and damnation to the other, according to their works, and the just rule of truth and righteousness. Quest. 20. But shall all, both quick and dead, good and bad, be brought before Christ, to receive their Judgement at that Day? Ans. Yes, 1 Thes. 4.14, etc. 1 Cor. 15.51, 52 none excepted or privileged; but when the Trumpet shall sound, and the voice of the Archangel shall call, the dead shall arise incorruptible, the living shall be changed, Rev. 20.12. and all shall appear before the Lord Christ to receive their sentence according to their works. Quest. 21. How shall the unbelievers and all wicked impenitent ones, who have been enemies to the Lord Christ, and to his wisdom, holiness, and government, stand affected at that Day? Ans. They shall tremble with horror, Mat. 24.33. Rev. 1.7. 2 Pet. 3.10. Rev. 3. 12, etc. amazement, and unspeakable sorrows, when they shall see the Son of man, the Lord Christ, come in such glorious and terrible Majesty; and though they cry to the Mountains to fall on them, and to hid them, yet they shall not escape the wrath of the then angry Lamb. Quest. 22. How shall believers and the Saints of the most High, be affected at the presence of Christ? Luke. 21.28 Act. 3.19. Mat. 1.21. Rev. 1.5. Ans. They shall be affected with joy unspeakable, at that day of Resurrection, when they shall behold him to be their judge, who is their Lord and Saviour, and who hath washed them from all their sin in his own Blood. Quest. 23. What are or aught to be the affections of Saints towards Christ coming to Judgement? Rom. 5.2 Heb. 9.28. 1 Thes. 1.10. Ans. They should rejoice in hope, and look and wait daily for Christ, who hath saved us from wrath to come. Quest. 24. Are not Gods Children then in a most happy condition above all other in the world, being freely delivered from this damnable estate of the wicked, and made Heirs of the grace of life Eternal? Ans. Yes verily, the righteous is more excellent than his Neighbour, Prov. 12.23. Isa. 64.4. i Cor. 2.9. as it is written, for the eye hath not seen, nor ear heard, neither have entered into the hearts or men, the things which God hath prepared for them that love him both in grace and glory. Quest. 25. By whom are we thus Redeemed from sin, death, and Eternal damnation, and made partakers of life Eternal, and to be Citizens in that Kingdom of glory? Ans. Only by jesus Christ, the Author and finisher of our Faith, in whom God the Father is well pleased with us, Acts 4.12. 1 Pet. 1.11, 19 Heb. 12. Matth. 17.5. The tenth Classis, or Company of Questions. 1 Question. YOu have declared the knowledge of God, and of ourselves; Now what should we know concerning Christ, that we may draw near with comfort to this Sacrament of the Lords Supper; And know more fully how the Lord doth govern us by Christ in Grace, till he brings us to glory? Ans. We ought chief to know Christ: First, In his natures, joh. 3.2. 1 Cor. 2.2. Phil. 3.7, etc. Divine and Humane. Secondly, In his Person and wonderful union with our natures. 1 Cor. 1.30. john 1.16. 2 Cor. 5. i9, etc. Thirdly, In his offices, 1. Priest, 2. Prophet, 3. King, exercised in Active and Passive obedience; and application to both. Fourthly, In the glorious fruits and benefits, which the Lord jesus by his virtue and power, as Mediator, communicates to poor sinners for their everlasting Salvation. Quest. 2. How must Christ be known in respect of his nature? Ans. That he is perfect God, and perfect Man, both of a Divine and Humane nature; that Immanuel, God-man, or God with us, in our Humanity; the Son of God, and the Son of Man, mighty to save, full of grace and truth, Isa. 9.6. Joh. 1.14. Zach. 13.7. Isa. 7.14. Joh. 3.16. Matth. 25.31. Isa. 63.1. Mat. 1.21. Heb. 7.25. john 1.16. Quest. 3. How and when was Christ our Saviour God? Ans. He was God of God from all eternity, not made, but begotten of God the Father before all worlds, and from everlasting, very God of very God, being of one substance with the Father, by whom all things were made; the unchangeable wisdom, and essential Word of God, abiding God for ever, Joh. 1.1.14, 11. 1 joh. 5.20. joh. 10.30. 1 joh. 5.7. Joh. 1.2, 3. Col. 1.15, etc. Prov. 8.12, etc. Tit. 1.3. jude 23. Rev. 19.13. 1 Tim. 1.16, 17. Rev. 1.11. 1 Tim. 6.14, 15, 16. Heb. 1.8, 9 Quest. 4. You say Christ the Son of God in his Divine nature was God of God: How I pray you do you understand, that the Son of God was God of God, was it, or is it in respect of his Divine Essence, or in respect of his Person and his filiation or Sonship only? Ans. This is a great mystery, as is the mystery of his Incarnation: But I humbly conceive and believe, that in respect of the Person of the Son, or of his Sonship, he was God of God the Father, john 8.42. and is said to be God of God, Light of light, very God of very God. But in respect of his Divine Essence, he is Auto-Theos, God of himself, john 10.30. and by himself from all Eternity, and one Essence with God the Father, blessed for ever. Quest. 5. But how can the Son of God be said to be begotten of God the Father, since God the Father is a Spiritual Essence; and can one Spirit be said to beget another, or how might this be? Ans. This is a great mystery, more fit for Faith to believe, than Reason to apprehend, nor do I know any similitude can truly and fully express this mystery; but the learned endeavouring to give some light of it, have held forth the eternal generation of the Son of God, in these and the like expressions: First, as the mind of a man when it thinketh of, and understands itself, by reflection upon itself, doth form and beget in itself, and as it were of itself, some Image or likeness of itself, (though not perfect or distinctly, of itself subsisting:) So God the Father, when as he fully knoweth and beholdeth himself in his Eternity and infinity. After an unutterable manner he did beget in himself the most perfect Image, and express likeness of himself, distinctly subsisting, and yet wonderfully coessential with himself from all eternity, and to this effect Christ is called the brightness of God's glory, Heb. 1.3. and the express Image of his person, Col. 1.15 and of the invisible God, and the like in holy Scriptures. Secondly, As a word is the Image of the mind, john 1.1, 2. and begotten of the mind, so the essential word is the Image of God the Father. Thirdly, not far different from this, others express it thus, That as a man looking his natural face in a glass, doth beget his own image or likeness, which so long as he looketh, continueth as his own express image, (though that is not subsisting by itself:) So God the Father beholding himself from all Eternity, in the eternal glass of his own most glorious Essence, he did eternally, or from all eternity, beget his own Son, his own express image, as noted before: And this Person of the Son, is a Person subsisting by himself, and distinguished from God the Father, and yet of one Essence with the Father, and the holy Spirit blessed for ever. But this great mystery is rather to be admired and glorified, then by weak men to be searched into or comprehended. And in like manner the procession of the holy Ghost, the third Person in Trinity, is admirable and unutterable by the Sons of men. Quest. 6. But if God the Son, this second Person of the Trinity, who took our nature upon him, was begotten of the Father: How can he be God from all Eternity equal with the Father; was not God the Father before God the Son? Ans. In this Trinity none is afore or after another, but all three Persons coeternal together, and coequal, as was noted before in the second Classis, Question the twenty one. Quest. 7. But how may this in any measure be conceived? Ans. It is to be believed, though our humane reason cannot comprehend it, since the Scriptures hold forth sufficient grounds for it: and certainly similitudes drawn from the creatures or things below, cannot fully express it; yet you may conceive some resemblance of a possibility of such a truth, even from ordinary things daily in our sight. As for Example, when you light a Candle, no sooner is the Candle lighted, but at the same moment of time, there is a glorious Candle, there is light, and there is heat or warmth, and none of these is afore or after another, but all equal in time together. The like may be observed of the Sun in the Firmament, and other things: And so howsoever the Father in the priority of order of persons, may be before the Son; yet in order of time, I believe they are coeternal and coequal for ever, and before all time whatsoever. Quest. 8. What benefit or comfort is the knowledge of this to a poor believing soul? Ans. Great joy and cause of rejoicing, that the Lord Christ who came down from heaven, Isa. 63.1, 2. Heb. 7.25. was incarnate for us men and for our Salvation; was and is God from all Eternity, equal with the Father, and so mighty to save all that come to God by him. Quest. 9 How and when was Christ our Lord and Saviour man? Ans. Although Christ was God equal with the Father from all Eternity; yet for our sakes he humbled himself, and took upon him our humane nature, being conceived of the substance of the blessed virgin Mary, by the power of the holy Ghost, and born of her in fullness of time, now about One thousand six hundred forty five years since: Thus being that blessed seed of the woman promised, and the Son of Man of a reasonable soul and humane flesh subsisting, as well as the Son of God, who did break the Serpent's head; and being made perfect, he became the Author of Eternal salvation to all that obey him, Phil. 2.6, etc. Luke 1.31, 32, etc. Mat. 1.18. Luke 2.1, etc. Gal. 4.4, etc. Gen. 22.18. and 3.15. Psal. 132.11. 2 Sam. 23.5. Acts 2.30, etc. Mat. 26, 38. Luke 24.38, etc. john 19.34. Luke 23.46. Col. 2.14, 15. Heb. 5.7, 8 9 Quest. 10. But was not Christ the Author of Salvation to all that believed in him, and waited for Salvation by him before he was born, as truly as he is now to believers since his birth, and death, and Resurrection, and ascension to glory, Luke 2.25, 38. john 8.56. Heb. 13.8. 1 Cor. 10.3, 4. Rev. 13.8. Ans. Yes certainly, Father Abraham rejoiced to see Christ's day, and he saw it by Faith, and was glad, and jesus Christ was yesterday, and to day, and the same for ever, in respect of his virtue and efficacy, the Lamb slain from the foundation of the world. Quest. 11. Was it necessary that Christ our Redeemer should thus be God? Ans. Yes, The Majesty of God required he should be God. job 15.15. Mat. 17.5. Acts 20.28. Isa 6.1, 2, etc. First, That in his perfect purity he might draw near to God, and be a fit Mediator for us to his Father. Secondly, That his merit might be of such excellent worth, that it might satisfy the infinite justice of God, which was then offended, no Creature being so pure and precious as was needful for it. Quest. 12. Was it necessary also that Christ should be man? Ans. Yes, First, The justice of God required, Heb. 2.14, etc. Mat. 4.3, etc. that in the same nature in which man had sinned, satisfaction should be made for sin; therefore Christ took not upon him the nature of Angels, but of man. Secondly, And our necessity required, that Christ being man like us, though without sin, he might be touched with a feeling of our infirmities, Heb. 4.15, 16. and having been tempted himself, might readily secure his Children when they are tempted. Quest. 13. How must Christ be known in respect of his person? Ans. That he is God and Man in one Person, joh. 1.14. 1 Cor. 8.4, 5, 6. 1 Tim. 2.5. & 3.16. by a Hypostalicall or Personal union of his two natures, Divine and Humane: for as the soul and body make but one man, so God and Man make but one Christ. Quest. 14. In what manner is this union of the Divine and Humane nature, so as there is not two, but one Christ? Ans. Not by conversion of the Godhead into flesh, john 1.14. 1 Tim. 3.16. 1 joh. 5.7 Col. 1.26, &c, but by taking of the Manhood unto God; not that the Divine nature which is common to all the three Persons, did take our Humane person, but the Person of the Son of God did assume our humanity, and so God and Man became one Christ, not by confusion of substance, but by unity of Person in a great and wonderful mystery. Quest. 15. Why was it needful that Christ should be Theanthropos, God and Man in one Person? Heb. 5.1. Heb. 12.24. job 9.33. Col. 1.20. 2 Cor. 5.19, etc. Ans. That being both God and Man, he might be a fit Mediator between God and Man, as a dayman to lay his hand upon us both, to make up a reconciliation between us, in and by himself. Quest. 16. What else followeth this near Personal union? Ans. Besides the excellency of the Person, and Dignity of Christ's merits, there is a Communication of the Idioms phrases or manner of speaking, so that what is most agreeable to the Divine nature, is attributed or spoken sometimes of the humane nature; and what is agreeable to the humane, is ascribed to the Divine, by virtue of this personal union of both natures in one Person. Quest. 17. How prove you this? Ans. John 3.13. No man hath ascended up to Heaven, but he that came down from heaven, even the Son of Man which is in heaven, where being in heaven, which was proper at that time to Christ as God, is ascribed to Christ the Son of Man. And secondly, Acts 20.28. where God is said to purchase the Church with his own blood, which blood was ascribed to Christ-God, not as God, but as the Son of Man: Thus you see the properties of both natures, are ascribed each to other by this union. Thirdly, So in the 1 Tim. 2.5. there is one God, and one Mediator between God and Man, the Man Christ jesus: That office of Mediatorship is ascribed to the Manhood, which is common to both natures, God and Man. The eleventh Classis, or Company of Questions. 1 Question. YOu have Answered concerning the natures and Person of Christ: Now what is to be known concerning Christ's Offices, that we may come with more comfort to the Lords Table? Heb. 12.24. 1 Tim. 2.5. Psal. 110.1, 2. Deut. 18.18, 19 Psal. 2.6. Luk. 1.32, 33. Rev. 19.16. Ans. That the Lord Christ is the Mediator of the new Covenant, the eternal high Priest, the eternal high Prophet, and the eternal King of his Church. Quest. 2. What are the principle parts or acts of Christ's Priestly office? Ans. Chief two: First, as a holy and perfect Mediator, Advocate, and High Priest of God, not only Originally in his holy nature, and Actually in his life, to keep the whole Law, and fulfil all righteousness, but passively in his death and passion, as our surety, to satisfy the wrath of God, and drink the bitter Cup for our Redemption, Heb. 12.24. and 3.1. Luke 1.35. 1 John 2.1, 2. Mat. 5.17. and 3.15. Isa. 53.5, 6. 1 Pet. 2.21, etc. Mat. 26.38, 39 Col. 1.23. Gal. 3.13. Rom. 5.10. Quest. 3. But how could Christ die, and as a surety, and by his death and passion make satisfaction to God's justice for our sins, since he was God and man in one Person, and God cannot die? Rom. 13.4. & 4.25. Heb. 2, 1, etc. Ans. As he was Man, he died for our sins, and by the power of his Godhead he risen again for our Justification. Quest. 4. But since Christ's death and passion were temporal only, and but for a short time; How could that satisfy the justice of God due to our sins, and free us from torments both of soul and body, which should have been Eternal? Ans. The sufferings of Christ in his death and passion, Isa. 53.2, etc. & 63.2, 3 Lam. 1.12 Gal. 3.13, 14. 1 Pet. 2.23, 24. Mat. 26.38, 39 & 26.48, 42. & 6.74, 75. & 27.20. etc. Luk. 22.41, etc. & 23.46. Acts 20.28. Mat. 17.5 1 Thes. 1.10. were not only great and bitter, (none like) as in bearing the heavy burden of our sins, both in his body and soul, with the anguish of Spirit in sense of the wrath of God, and curse due to our sins, witnessed in his Agony, his bloody sweat, his desire that bitter Cup might pass from him, and that doleful cry of Gods forsaking him: But above all, the dignity of his Person, being God and Man, united by a Personal union; this made his merit of so unmeasurable a virtue, that it was price sufficient to satisfy for a world of sinners, to please God the Father, free them from wrath to come, and procure for them Eternal life. Quest. 5. But is not Christ then inferior to the Father, being thus united to our humane nature, and subject to such a passion for us, to be our Mediator? Ans. Though Christ be God's fellow, and one with the Father as he is God, the second Person in Trinity; yet as Man, Zac. 13.7 joh. 10.30 and Mediator between God and Men, thus humbling himself, joh. 14.28. Phil. 3.6 and suffering for our sin, he is inferior to his Father, though he be Mediator as God and Man. Quest. 6. Are Christ's sufferings so great, and of such value, that we need not further to satisfy God's justice for our sins, neither in this life, nor after our death and departure hence? Ans. The whole sufferings and satisfaction for our sins, was performed, and endured, and finished by Christ perfectly in his death and passion once for all; so that there is no more for God's Children to suffer, to satisfy the justice of God, either in this life, or after, God the Father being fully well pleased in Christ and his blood, cleansing us from all our sins, Heb. 10.7. etc. joh. 19.28, etc. Col. 2.13. Mat. 3.7. Rom. 8.12. 1 joh. 5.8, 9, 10. and 1.7. Luke 16.23. and 23.43. Rev. 14.13 Quest. 7. If Christ hath satisfied fully, Wherefore then are Gods faithful servants subject to so many sufferings and miseries both inward and outward in this life, Acts 14 22. 1 Cor. 15.19. 2 Cor. 6.4, 5, 6. 1 Cor. 4.9, etc. 2 Cor. 11.24, etc. Isa. 53.10, 11. Dan. 9.24. Eph. 2.8. Ans. Of all the sufferings of the Saints, not any for satisfaction of God's justice for sin, for that is satisfied fully already in Christ, and God is well pleased; Mat. 17.5 Heb. 10.4, etc. Tit. 3.5. Rom. 3.24, 25. 1 Pet. 2.24. Rom. 8.18. nor are all the sufferings of this life worthy to be compared with the glory that shall be revealed: But the Lord afflicts and suffers his Children to be afflicted for other ends. Quest. 8. For what ends or causes doth the Lord afflict, or cause his Children to be afflicted, or suffer them many times to lose their estates and lives, by tyrants and wicked persecutors, as Rom. 8.35, 36, 37? Ans. First, God doth this sometimes, that his Children may be Martyrs, and witnesses to testify the truth of God and the Gospel, for the greater condemnation of the wicked, and the glory of the Saints, which God freely giveth them whom he pleaseth to honour with the Crown of Martyrdom: Thus Abel the first Martyr before Christ, Gen. 4.8. Thus Steven that great Martyr after Christ, Acts 7.55, etc. and 5.41. and 22.17, etc. Quest. 9 What is the second end why God suffers his Chrildrens to be oppressed? Ans. Sometimes God doth let wicked tyrants and ungodly men go on in oppression, 1 Kings 21.29. Rom. 2.17. Mat. 23.34, etc. Rev. 6.10, etc. for the greater manifestation of his justice, in requiring all the blood of his servants by some fearful judgements upon such bloody men and women. Quest. 10. What is the third end why God afflicts or suffers his Children to be afflicted, since their sins are satisfied for by Christ? Micah 6.8, 9, Deut. 1.23. Gen. 35.1, 2, 3. judg. 2.21, 22. job. 1.42. Gen. 27.24, 28. Psal. 119.71. Heb. 12.11. 2 Cor. 15.14.15. Rom. 8.28. & 8.17. 1 Pet. 4.13. Ans. Sometimes God doth it to teach his Children to walk more humbly with God, or more carefully and circumspectly in his ways, or to renew our Covenant of Reformation, or for exercise and trial of Fair and Patience, or other graces, or to fit and prepare them better for other conditions of life for which he intends them; or to make them more sensible of punishment, which sin deserveth, or which Christ hath suffered for their sins, that they may prise and love Christ more; but always afflictions and these trials, are for the good of God's Children, all being sweetened to them, even death itself, by the death and passion, and merits of Christ. Quest. 11. What is the fruit or benefit of this knowledge of the sufferings of Christ and of God's Children? Luke 22.42. Phil. 4.12, 13. 1 Pet. 2. ●0, 21. Ans. To teach us in all afflictions to learn and labour by strength from Christ, to submit our will to the will of God, patiently to abide God's pleasure, and to wait upon God in all good and lawful means, Mat. 19.29. Heb, 10.32, etc. Luke 18.6, 7, 8. Rev. 6.9, 10, 11. till the Lord be pleased to repair the losses, and avenge the blood of his servants that is shed upon the face of the earth. Quest. 12. What is the second part of Christ's Priestly office? Ans. To be for ever at the right hand of God, and as a holy High Priest and Mediator, to make intercession for us to his Father, and our Father, and to his God and our God, for the eternal good of his Church, Rom. 8.34. john 20.17. and 14.13, 14. and 16.23, etc. and 17.9, etc. Heb. 7.25, 26, & and 9.24, etc. The twelfth Classis, or Company of Questions. 1 Question. What is the work or act of Christ's Prophetical office? Ans. That in which Christ as the great Prophet, Doctor, Deut. 18.15. Act. 3.22 Mat. 23.8 Heb. 3.1, 2. Isa. 61.1, 2, 3. and Apostle of our Profession; he doth reveal God the Father, and his good will unto poor sinners, whom he hath purchased with his own blood, and to instruct them in the way of the new Covenant, Mat. 11.25, etc. Luke 4.18. joh. 1.18. Mat. 13.10, 11. & 28.29, 30. Thes. 2.13. how to come in to Christ for justification, and how to walk in and by Christ in Sanctification unto Eternal happiness. Quest. 2. When and how doth the Lord Christ execute his Prophetical office, or practise this revealing of his will unto Adam or his Posterity? Ans. No doubt the Lord Christ as he was first God, the second Person in sacred Trinity, did at the first, together with God the Father, and God the holy Spirit, reveal to our first Parents the Covenant of grace in Paradise after the fall. And Secondly, Christ the second Person did again in his Spirit in Noah Preach to the old world before the flood, many of them then in the Prison of their sins, and many of them now in the Prison of Hell. Thirdly, And as by himself, so by his Spirit enlighten the Patriarches and Prophets after the flood, who writ the holy Scripture by his direction. Fourthly, And the Apostles and Evangelists, since Christ's Ascension; But Christ did immediately, as God and Man in one Person, exercise this his office when he lived upon the earth, before and after his Resurrection, Gen. 1.27. and 3.9, etc. John 1.1. Prov. 8.12, etc. The works without themselves are common to all the three Persons, 1 Pet. 3.19, etc. and 1.10, etc. Gen. 9.8, etc. and 28.12, etc. and 22.15, etc. Mal. 3.1. Psal. 105.7, 8, 9, 10. Christ the Angel of the Covenant spoke to Abraham, Jacob, as Gen. 32. 28, etc. Luke 11.49. Mat. 23.34. Exod. 3.2, etc. 2 Pet. 1.19, etc. Quest. 3. What encouragements doth Christ hold forth as he is the chief Prophet for poor sinners, to come in to him, and believe, and find Eternal Salvation by his merits? Ans. The Lord Christ giveth divers motives to draw sinners to believe and repent, and be saved. Quest. 4. What is the first? Ans. First, Isa. 55.1, 2, 3. Rev. 22.17. He invites them graciously to come and buy freely the wine and milk of the Gospel, the water of life, Christ's righteousness and grace, without money, or money worth, without any righteousness or merits of their own. Quest. 5. What is a second? Ans. Secondly, Mar. 15.15. Mat. 9.13 11 3. He commands the Gospel to be Preached to every creature, to all sinners without exception, manifesting himself to be come, Luke 19.10. Not to call the righteous, but sinners to repentance; yea, to seek and to save that which was lost. Quest. 6. What is the third Encouragement? Mat. 11.28, 29. Ans. Thirdly, He calleth poor sinners, sensible of sins burden, to come unto him, and promiseth to give them rest. Quest. 7. What is the fourth Motive or Encouragement to come in to Christ? Ans. Fourthly, He holdeth forth to us in Scripture, and since the Apostles times Examples of great sinners converted, and drawn in to Christ, and made Saints and Heirs of glory, according to God's counsel, by Christ his Righteousness and merits. Quest. 8. With what Examples or similitudes doth Christ illustrate this truth? 2 Chron. 33.21, etc. jer. 31.18, 19 Mtt. 10.3. Luk. 19.2, etc. & 15. Acts 9.1, etc. 1 Tim. 1.12, etc. Ans. Of Manasseh, Ephraim, Matthew, Mary Magdalen, Zacheus, the Prodigal Son, and Saul the persecutor, afterwards a glorious Apostle of jesus Christ. Quest. 9 But what shall such poor sinners do as find by experience that truth verified, That man by natural power can neither believe nor repent; How shall these obtain remission of sins, or be Converted to God? Ans. These may yet wait upon Christ in his Ordinances, Isa. 8.17. & 25.6, 7, 8, 9 & 51.4, 5, 6. Hab. 2.3. Luk. 23.51. Cant. 1.4. joh. 5.1, etc. Isa. 42.6. Act. 5.31 until he draw them, that they run after him: For God hath given Christ himself for a Covenant, and exalted Christ as a Prince, and a Saviour to give repentance to Israel, and remission of sins: As Job in another sense, Job 14.14. So wait on Christ. Quest. 10. But how doth Christ, this great Prophet of his Church, reveal God the Father, and his good will to poor sinners, that they may know God and Christ, and believe, and be converted, and be saved? Ans. Christ in the ordinary way, Isa. 6i. 1, 2, 3. Luke. 4.18, etc. Acts 16.14. & 2.36, etc. Rom. 19.6, etc. 2 Cor. 3.8. joh. 16.7, etc. & 14.26. Eph. 1.17. etc. Herald 8.10. joh. 16.7, etc. Rom. 3.20. john. 3.18, etc. doth reveal this, outwardly by the Preaching of the Word, and Catechising, and inwardly by the Spirit, communicated in the Gospel, teaching and writing the truth of God, according to his Covenant of grace, in the hearts of his children. Quest. 11. In what wanner doth Christ thus proceed by his Word and Spirit, to reveal God to man, and man to himself; and the will of God to men, concerning man's Salvation? Ans. The Lord doth this divers ways in respect of particular persons, but commonly by the Spirit of Christ in the word. First, Revealing sin, bondage and misery; in sin, sometimes by the Law, or commanding part of the Word, or otherwise at his pleasure; sometimes by the Gospel, and promising part. Secondly, Revealing Christ and his righteousness, and Freegrace, drawing the poor humbled soul to desire and long for, and to receive, believe, and gladly rest on him alone for Salvation, Act. 2.38, 39 john 1.11, 12. Acts 16.14, 15. and 16.27, etc. and 4.12. Heb. 5.9. Quest. 12. What further doth this great Prophet work in the soul of a believer by his Word and Spirit? Ans. 2 Pet. 3.16, etc. He persuades the soul: First, to grow more and more in grace, and in the knowledge of our Lord and Saviour jesus Christ. Mark 9.23, 24. Lu. 7.17.5. Secondly, To believe more and more. Thirdly, To repent and be sanctified more and more. Fourthly, To become a new creature more and more. Fifthly, To be more and more fruitful in good works. And Sixthly, By daily beholding, First, The glory of God in the face of Christ: And secondly, The glory of Christ in the glass of the Gospel, to be made more and more partaker of the Divine nature, and changed from glory to glory, as by the Spirit of the Lord, Phil. 3.9. etc. Luke 17.5. Eph. 3.14, etc. and 4.7. etc. Rom. 12. and 13. Mat, 5.16. Col. 1.7, etc. and 1.21, etc. 2 Pet. 1.7, etc. 2 Cor. 5.17. and 3.17, 18. Quest. 13. Now you have showed the Priestly and Prophetical office of Christ; What are the acts or work of Christ's Kingly office? Ans. Christ doth not only as a mighty Conqueror, rescue and Redeem his Church and children out of the hands of all their enemies, spiritual or temporal, and call, gather, and unite them to himself, as his own mystical body; But as a rich and bountiful Prince, bestow upon them all needful graces, and protect, preserve and govern them in this Kingdom of grace, until he bring them safe unto his Kingdom of glory, Isa. 63.2, etc. and 54.5, etc. Luke 1.74, 75. Tit. 2.13, 14. Heb. 2.14, 15. Mat. 20.1, 2. and 22.1, etc. John 12.20, etc. Eph. 3.8. and 4.7, Mat. 28.10. Rev. 2.1. 2 Tim. 4, 16, etc. Quest. 14. When and how did Christ make evident, that as a mighty Conqueror he had rescued and redeemed his Church out of the hands of their enemies, and by his active and passive obedience to his Father's will, satisfied the Justice of God, and purchased for his Children remission of sins and life everlasting? Psal. 2.6, etc. Mat. 28.1, etc. Mark 16.9, etc. Luk. 24.32, etc. joh. 20.19, etc. Acts 2.23, etc. & 1.9, etc. & 3.19, etc. & 17.31. Luk. 21.27, 28. Mat. 25.34, etc. Ans. When as a powerful Prince he did break the bars, and loosed the cords and pains of death, as being impossible to be holden of it, and gloriously did rise from the dead: First, appearing to his Disciples after his Resurruction. And secondly, Ascending visibly into heaven, Thirdly, sitting at the right hand of God his Father. And fourthly, there to remain till he shall come at the Day of judgement in a triumphant manner, for to judge both quick and dead, to the evealasting confusion of all his enemies, and the Eternal good of his Church. Quest. 15. When else did Christ openly make this evident to the world, of his Church? Ans. When by the powerful Preaching of the Gospel, Rom. 15.15, etc. & 16.25, etc. and work of his Spirit, he brought so many Kingdoms and Nations to the obedience of Faith. Quest. 16. When doth the Lord Christ make this evident inwardly to the soul and conscience of a man or woman? Ans. When by his Word and Spirit he enlightens the eye of Faith, to see, Gal. 2.19, 20. 2 Tim. 4.7, 8. find, and assuredly perceive, and enableth the mouth and tongue of Faith to speak, and by assured evidence of the Spirit, to say to his or her own Soul, as Paul did, Christ loved me, and gave himself for me; and Christ hath laid up for me a Crown of Righteousness in heaven. Quest. 17. How and when doth the Lord Christ call, gather, and unite his Church or particular members thereof, as one body unto himself? Ans. When the Lord Christ by his faithful Servants, Mat. 28.19, 20. 2 Cor. 5.19, 20. Act. 26.17, 18. as Ambassadors for Christ, rightly called to that great office by the power of his Word and Spirit, draweth them out of the Kingdom of the world, sin and Satan, to receive him to be their Lord and only Mediator; yea their Eternal High Priest, Prophet, and King, for their Eternal salvation. Quest. 18. Are the Ministers of Christ ordained by Christ, in a special calling above others, to be Instruments or outward means of converting men and women unto Christ, and to bring them out of the Kingdom of darkness into this Kingdom of Christ? Psal. 68.17, etc. Eph. 4.10, etc. Act. 26.18, etc. 1 Cor. 3.5, etc. & 4.15. Gal. 4.19. Ans. Yes, the Lord Christ ascended up on high, and having led Captivity Captive, he gave gifts unto men, first, some Apostles, some Evangelists, some Pastors and Teachers, for the work of Ministry, and Gods Ministers, as outward Instruments through Christ in their special calling do beget men again through the Gospel, and travel in birth again until Christ be form in them, and that they may be turned from darkness to light, and from the power of Satan unto God, and presented with joy to God their Father by jesus Christ their Lord, and King of his Church. Quest. 19 May not all Christians in general, undertake this work of this Ministry to convert Souls, and build them up in the truth of Christ, as well as those who are so specially called of God to it? Ans. Certainly howsoever in Primitive times, Act. 8.1, 2, 3, 4. & 8.14. & 11.19. etc. 1 Cor. 12.12, etc. some Disciples extraordinarily endued with the Holy Ghost, did Preach the Gospel in days of persecution, to Pagans and Infidels that knew not Christ; and although all Christians in general are Members of the same body of Christ, and aught in their places to have a care of the whole body; nevertheless, every Member, is not a head or an eye, or a tongue, or to exercise the office of them: And howsoever all the Members of Christ as private Christians, may communicate their gift of knowledge one to another, Heb. 10.25. in times and places convenient, not leaving off their attendance on Christ in the public Ordinances exercised by the Ministers of Christ, nor separating from the public congregations of Saints; yet the great office of the public Ministration, Heb. 5.4, 5. belongeth to none but such as are specially called and appointed thereunto by their Lord and King Christ jesus. Quest. 20. How doth Christ our heavenly King, call his Servants and Ambassadors to this great work of the Ministry? Ans. First, Mat 28.19, 20. joh. 20.20, etc. Acts 16.8, 9, 10. 1 Tim. 1.11, 12. & 3.1, etc. inwardly furnishing them with grace, and experimental knowledge of Christ's power and grace in their own souls, that they may reveal Christ, and the way of life and salvation, in and by Christ better to others. And secondly, bestowing upon them gifts of grace, to enable them for the work of the Ministry. And thirdly, 2 Tim. 2.1, etc. Col. 1.25. etc. Tit. 2.7. 1 Pet. 5.1, etc. Drawing their Spirits willingly, to undertake this honourable calling, not for by-ends, or base respects of worldly profit, pleasure, or uncertain honour; but for God's glory, conversion of souls, and the good of God's Church. Quest. 21. How else doth the Lord call them to the office of the Ministry? Ans. He calleth them outwardly by a due and right examination of their graces, Acts 13.1, etc. 1 Tim, 4.12, etc. & 5.21, 22. & 6.11, 12. Tit. 1.4, etc. life, and learning, and Approbation of them by the Church, and such Elder able servants of Christ jesus, as are appointed to that office of Examination and Approbation by good and lawful Authority, setting them apart for the Ministry, according to the rule of Christ in his Word. Quest. 22. What hurt or danger can follow, if the special calling of the Ministry were laid aside, and every Christian according to the measure of his gifts, did take upon him to Preach the Gospel, and administer Sacraments to private meetings of people, and neglect and separate from the public Ministry of such as are called by Authority as aforesaid; though the Gospel be truly Preached, and no danger of frequenting the Congregations known and openly appointed for that end? Ans. It will throw down God's Ordinances of the Ministerial office, so fully confirmed in holy Scripture, and open a door to all Schisms and Divisions in the Church; yea, to all Errors and Heresies, and in the end, to Ignorance, Atheism, and all profaneness, Exod. 3.30, 31. Numb. 3.10, &c, and 4.15.20. and 16.3, etc. 1 Sam. 3.29. 1 King. 2.19.16. Isa. 6.6, 7, 8. Jer. 1.5. and 3.15. Ezek. 1.28. Gal. 1.6, 7. 1 Tim. 1.6, 7, 8. 2 Pet. 2.1, 2, 3. and 2.10, etc. 1 Tim, 1, 18, etc. and 6.8, 9, 10, 2 Tim. 3.5, etc. 3 Joh. 9.10. 2 Tim. 4.3, 4 and 3.13. Tit. 1.11, etc. 1 Tim. 2.12. Quest. 23. What profit is it to have such an able and faithful Ministry called, fitted and Authorized as aforesaid? Isa. 50.4. 2 Tim. 4.1.2, 3, 4. Eph. 3.6, 9, 10. 1 Tim. 1.15. Heb. 12.2. Luke 4.18, 19 Acts 6.10. Ans. Certainly great profit and comfort to have able and faithful Ministers, for these can and will minister a word of comfort in due season to poor souls in distress; these can and will first, Reprove and convince Errors: Secondly, Correct vice by Authority of God's Word. Thirdly, Rightly exhort to all holiness. And Fourthly, To all patience, long-suffering and Doctrine, holding forth Christ as the Author and finisher of our Faith: 1. To the comfort of poor sinners. 2. To the joy of Saints. And 3. To the confusion of all gainsayers. The thirteenth Classis, or Company of Questions. 1 Question. YOu have manifested the knowledge of Christ in his Natures, Person, and Offices: Now what is to be known concerning those graces which God the Father, and the Lord Christ, with the holy Ghost gives, and which are sealed to the Saints in the holy Sacraments? Ans. When Christ ascended up on high, and had led Captivity Captive, as he had procured many graces, Eph. 4.8.16. gifts, and benefits; so he gave and communicated them from God the Father to poor sinners, and they are sealed to the faithful in the blessed Sacraments. Quest. 2. But what are these gifts and graces in particular? Ans. The first special gift, benefit, or blessing, is the grace of Election, which God hath bestowed upon his Church and Children in Christ; and the assurance whereof is sealed in this Sacrament, as other benefits of Christ to our souls. Quest. 3. What is the grace of Election? Ans. The grace of Election is that most free Act of God, Rom. 8.22, 30. Eph. 1.4, 5, 6. 2 Thes. 2.13. by which he hath chosen some men and women before the foundation of the world in Christ to life Eternal, having predestinated them to the Adoption of Children by jesus Christ unto himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made them accepted in the beloved. Quest. 4. What should a Christian do concerning his Election? Ans. Labour to make his Election sure for his joy and comfort. 2 Pet. 1.7, etc. Luke 10.20, Quest. 5. What is the second blessing and grace given from God the Father, in and by Christ for the benefit of his Church? Ans. The unspeakable benefit of Redemption, Eph. 2.14, etc. Col. 1.12, 13. and Reconciliation to God by jesus Christ for the joy of his people. Quest. 6. What is this grace of Redemption and Reconciliation to God? Ans. Redemption is that vindication and freeing of men and women by Christ from the terrible bondage of sin, Hos. 1.13, 14. Luke 1.74, 75. 2 Cor. 5.19. Col. 1.12, &c, Heb. 9.12 joh. 3.16. Mat. 17.5 2 Pet. 1.16, etc. death, the Devil, and hell, and making our peace with God by the payment of a just and full price to satisfy God's justice, not with silver and gold, but with his precious blood, as of a Lamb immaculate and without spot. Quest. 7. What is a third blessing or grace given in Christ, and procured by Christ for the good of his Church? Eph. 1.7, etc. & 3.1, 2, etc. & 4.8, etc. 2 Cor. 3.8. & 4 13. 1 Cor. 3.1, etc. 2 Cor. 6.1, etc. Ans. The rich grace of the Gospel which brings salvation, and the Ministers of the Gospel, who are Ambassadors for Christ, to beseech men to be reronciled, and Instruments of our conversion and calling into the knowledge of the mystery of Christ. Quest. 8. What is a fourth grace or benefit which the Lord Christ hath procured and doth communicate to and for the profit and comfort of his Church? Ans. The holy Ghost or blessed Spirit of truth, proceeding from the Father and the Son, 2 Cor. 3.8. & 4.13. Eph. 1. ●6, etc. and God equal with them both, the Lord and giver of life, and who makes the Gospel and all grace effectual by Faith, and power of applying Christ, and all Christ's benefits and graces to the soul of a Child of God. joh. 16.7, etc. 1 joh. 4.13. Secondly, Who worketh and increaseth graces in the hearts of God's Children, in the holy and right use of all Christ's Ordinances, for the joy and comfort of God's Church. Quest, 9 What is the fifth blessing or grace? Ans. The inestimable grace and blessing of effectual vocation unto God in Christ, and the society of the faithful. Quest. 10. What is this grace and benefit of effectual vocation? Ans. The grace of effectual vocation, is that gracious act, fruit and effect of God's Freegrace and love in Christ, manifested, First, upon us in Election: Secondly, and towards us in Redemption: Thirdly, to us in giving the Gospel and and Spirit of Christ, whereby men and women, most sinful and miserable by nature, are gathered and called by the Ministry of the Gospel without, and power of the same Spirit within: First, out of darkness to light: Secondly, from the power of Satan to God, reconciled in Christ: Thirdly, from self-confidence to believe in Christ: Fourthly, from communion and union with the world, the flesh and the Devil, in all sin and wickedness, to an union and communion with God in Christ, in all righteousness and true holiness, as that true way and path, in, by, and for Christ, which leads to glory, Matth. 11.25, etc. Joh. 6.44, 45. Acts 13, 47, etc. Eph. 4.8, etc. Acts 26.17, etc. 1 Pet. 2.2, etc. Rom. 7.1. Matth. 10.3. The Publican Zacheus, Luke 19.5, etc. as Acts 9 Paul called extraordinarily: So Acts 2.37, etc. 2 Tim. 1.9, 10. Tit. 2.11, 12. Joh. 14.6. Quest. 11. What is the sixth grace or benefit which Christ hath procured for us, and we do receive from God our Father, in and through Christ his only begotten Son our Lord? joh. 17.3. Eccl. 17.18, 19 jer. 31.33, 34. Ans. The precious gift and grace of Divine and Heavenly knowledge by the Spirit of Wisdom, to know God the Father, together with God the Son, and the same blessed Spirit, the true God, and the knowledge of jesus Christ, whom the Father hath sent into the world for our salvation, and whom to know is life Eternal. Quest. 12. What is a seventh grace or gift procured by Christ, and given of God to us in Christ, by the Spirit in Christ to our comfort? Ans. The rich and precious gift and grace of Faith, Phil. 1.29. joh. 1. 11, 12. joh. 3.16. (of which we shall speak in due place) as a hand to receive and apply Christ, and in Christ justification, and life Eternal. Quest. 13. What is the eighth blessing, gift, or grace procured by Christ, and given of God the Father, Son, and blessed Spirit, in Christ, and for Christ, to his Church and Children? Ans. That inestimable gift and grace of free justification before God for life and Salvation. Rom. 5.1, 9, 10. Quest. 14. What is this gift and grace of Justification? Ans. justification is the free gracious act of God, Psa. 32.1, 2. A & s 13.37. Rom. 3.23, etc. Rev. 2.17. Rom. 6.14. & 8.1, 33, 34. 2 Cor. 5.20, 21. in which for the merits and righteousness of Christ, apprehended by a true and lively Faith: The Lord doth first freely discharge, acquit, forgive, absolve, and set free a faithful or believing man or woman, from all the imputation, guilt and punishment of sin; yea, from death and Hell, the second death, or death Eternal due to sin: Secondly, doth also repute, account, esteem, and judge, or sentence, and so make them righteous, in, and for, and through, not their own, but the merits and righteousness of Christ, and so in and for Christ, gives them the white stone of grace, and adjudgeth them to life Eternal. Quest. 15. You say Justification is the free act of God: How is it free? Or how are we said to be freely justified, when as you also say it is for the merits of Christ? Tit. 3.4, 5, 6, 7. Rom. 8.32. Ans, We may well be said to be justified freely by grace: 1. Because we pay nothing for it of our own to God himself. 2. Because Christ by whose merits and righteousness we are justified, is God's free gift. Quest. How are ye said to be Justified by Christ, Rom. 5.1. when the Apostle saith, We are Justified by Faith? Ans. Faith is the Instrument by which we receive and apply Christ, Mat. 5.17. Rom. 5.9. by whose merits and virtue we are justified. Faith brings nothing of our own, but receives from Christ; indeed properly and meritoriously: It is Christ applied by Faith, in whom God is well pleased, and for whom we are justified in God's sight. Quest. 17. But doth not the Apostle james say, That Abraham was justified by works? How then are we justified by Christ, apprehended by Faith, or how by works, as St. james speaks? Ans. The Apostle James speaks of justification, jam. 2.20, etc. Rom. 4.1, etc. Rom. 3.27.28. or rather a Declaration of our justification before men; and this is by works: the fruits of a true and lively faith, but before God, not by or for any works of ours, but for Christ's merits applied by Faith, we are justified in the presence of God. Quest. 18. What benefit is there to a true believer in and by this grace of Justification before God in Christ, for being thus made righteous in God's presence? Ans. An excellent change into a new state and condition: 1. Before a sinner subject to an angry God, Eph. 2.3. But now a Saint delivered from wrath to come, 1 Thes. 1.10. 2. Before an enemy to God in our carnal minds, Rom. 8.7. But now friends reconciled to God in Christ, Rom. 5.10. 2 Cor. 5.10. 3. Before afar off, Eph. 2.1, 3. But now brought nigh, Eph. 2.13. 4. Before strangers and foreigners; but now fellow Citizens with the Saints, and of the household of God, Eph. 2.19. 5. In a word, Before neither sons nor daughters in grace; But now sons and daughters of God in Christ, and heirs and fellow-heirs of Christ in Eternal glory, 2 Cor. 6.17, 18. Rom. 8.17. Quest. 19 This is comfortable knowledge concerning this blessing and grace of justification: Now what is a ninth blessing or benefit which is procured by Christ; and bestowed upon us from God the Father, in and by the Lord jesus? 2 Cor. 6.17, 18. Ans. Great blessings and benefits of Adoption, to be sons and daughters of God in Christ. The fourteenth Classis, or Company Questions. 1 Question. What is the grace and great blessing of Adoption? 1 john 3.1. Eph. 1.5, 6. joh. 1.12. Gal. 4.4, 5. Ans. It is the act of God's Freegrace and love in Christ, whereby according as he hath Predestinated, Redeemed, Called, and justified: So he doth Adopt, and take those who were strangers in unbelief, now brought near by Faith, and receiving Christ by Faith, to be sons and daughters of God in Christ jesus. Quest. 2. What difference is there between a Natural and an Adopted Son or Daughter? Ans. A Natural Son or Daughter, is one who is begotten or born of a Natural Father or Mother; Gen. 21.2 as Isaac was the Natural Son of Abraham and Sarah; And Rebekah the Natural Daughter of Bethuel and Milcah. Gen. 24.24, etc. But an Adopted Son or Daughter, is one not Naturally begotten or born, but a stranger by birth Adopted, and taken to be a Son or Daughter; Exod. 2.5, etc. as Moses was the Adopted Son of Pharaohs Daughter; And Esther the Adopted Daughter of Mordecai. Esth. 2.7. Hos. 2.23 So is it between God and us. Quest. 3. What is a certain property or sure evidence of Adoption? Ans. The Spirit of Prayer, whereby the Child of God is enabled to cry, Abba Father, Rom. 8.15, 26, 27 and to seek to the Lord upon all occasions, as to a Father. Quest. 4. What is a chief Prerogative and Privilege of an Adopted Son and Daughter of God? Ans. Not only this new Name of Son and Daughter of God, and the excellency thereof, which no man knoweth, but he that hath it; but also the right Title and Dignity of an Heir, Rev. 2.17. Rom. 8.17. yea, a fellow-Heir with Christ of Eternal glory. Quest. 5. How may a man or woman know that he or she is the Son or Daughter of God? Rom. 8.16. Mat. 5.44, etc. Prov. 4.18. 2 Cor. 3.17, 18. & 6.16, etc. 2 Pet. 14.4. Ans. First, by the testimony of the Spirit, witnessing with our Spirits. Secondly, by our daily growing more and more into the likeness of God our Father, in all holiness and perfection of Divine Nature. Quest. 6. But what is the ninth blessing and benefit, procured and commmunicated by Christ to his Elect and chosen? jon. 1.11, 12. 2 Cor. 5.7. Ans. The glorious grace of new creation, or new birth. Quest. 7. What is this new creation or birth? Eph. 4.22, etc. joh. 3.3, 5. Col. 3.10 1 Cor. 6.9, etc. 1 Thes. 2.13. & 5.23, Rom. 12.12. Ans. It is a Sanctification of, and real communication or change of our Nature, our understanding, will, memory, and whole man, by the Spirit of Sanctification, from impurity and sin, to the pure Image of God, pressing more and more to perfection, and to be like God our Father in Christ; not like or conformed to the world, as the children of this world desire to be. Quest. 8. What are the two chief acts or works wrought in the soul by the Spirit of Christ in the grace of new creation? Col. 3.5, etc. Rom. 6.6, etc. & 7.22. etc. Ans. First, the Mortification, weakening and killing, or crucifying of the old man, or Natural corruption, or Law in our members, and rebelling power of sin in us, as dregs of the old Adam to be purged out. Secondly, the Vivification, Col. 3.10 2 Cor. 4.16. & 5.14, 15. & 3.17, 18. Gal. 2.20 or quickening and enlivening of the new man, or inward man in our souls according to the Image of God, and living power of Christ, now living in us. Quest. 9 What is the chief end of this new creation and holiness thus wrought in us by the holy Ghost? Isa. 61.3. Heb. 12.14. 2 Thes. 13. joh. 17.17, 24. Ans. That we may be trees of righteousness, that God may be glorified. 2. That we may see God and be saved. Quest. 10. How may a man or woman know they are new Creatures? Ans. First, by the help of the Spirit of Christ. Eph. i 17, etc. Secondly, by the light of their own consciences reflecting upon themselves in self Examination; so here to find out, Rom. 9.1. 1. What changes is wrought in their hearts, and will and affections; Psa. 51.9, 10, 11. as David prays for. Psal. 15.1, 2, 3. Ezek. 36.31. Psal. 16.2, 3. Psal. 119.97. 2. In their lives and conversations, from sin and wickedness, to Grace and goodness. 3. What loathing of evil, and loving of God, goodness, and good people, according to godliness in their Souls and Spirits. 1 Tim. 1.12, etc. 1. This change Paul found in himself. 1 Cor. 6.9, etc. 2. This he found in his Christian Corinthians. 3. And this a man or woman may find in themselves, joh. 9.25 if a true change or new creation be wrought in them. Quest. 11. What is the tenth blessing and benefit procured by Christ, and given in and by Christ from God the Father to his Church and Children? joh. 14. i6, etc. Ezek. 36.27. Zach. 12.10. Rom. 8.9 Gal. 4.5, 6. 1 Cor. 12.3, etc. 1 joh. 2.27. Ans. The great and special, and daily gift of the blessed Spirits presence, the holy Ghost, God equal with the Father and the Son; not only as a worker of all these graces in us at first (as we noted before) but also as continually present, a counsellor and comforter, yea, a perpetual preserver of his graces in the souls of God's children, meeting them in the Word Preached, in the Sacraments, in Prayer, and in all other duties and Ordinances, secret, private and public, for their Eternal good in Christ Jesus. Quest. 12. How shall a man or woman know he or she hath the Spirit of Christ? Ans. If he or she be led or guided by the Spirit of Christ. Rom. 8. i, 2, 12, 14 Quest. 13. What respect is to be had to the Spirit? Ans. A special care is to be taken, Eph. 4.30. Psal. 52.11, 12. that we grieve not the Spirit, by whom we are sealed to the day of Redemption, but to prise his presence above all earthly treasure. Quest. 14. Are there any more blessings which Christ hath procured, and God in Christ giveth to his Church? Ans. Yes, there are multitudes in particular, both for this present life, and the life to come. I will name but these that follow: Quest. 15. What is the first? Isa. 61.10. Rom. 14.17. Ans. First, the clothing upon with Christ's righteousness. Quest. 16. What is the second? Ans. Peace with God, with, and in our own consciences, and with all good Angels and men, Rom. 5.1. Phil. 4.7. Hos. 2.18. Luke 2.14. Isa. 11.5, etc. Heb. 1.14. 2 Pet. 1.11, 12. Rev, 22.9. Quest. 17. What is the third? Ans. Thirdly, joy and rejoicing in hope of the glory of God; rejoicing in Christ with joy unspeakable and full of glory. Rom. 5.2 & 14.17. 1 Pet. 1.8. Quest. 18. What is the fourth? 1 Pet. 1.3. Ans. Fourthly, a lively hope of Heaven, which no wicked man can have. Quest. 19 What is a fifth? Rom. 5.3 Act. 5.41. Heb. 11.24, etc. Ans. Fifthly, a joyful willingness to suffer for Christ. Quest. 20. What is the sixth? Rom. 8.28. Psa. 119.71. 1 Pet. 1.6, 7. Ans. Sixthly, an ordering of all things whatsoever, for good of God's children; yea, a working of all for good, a blessing unspeakable. Quest. 21. What is the seventh? Ans. Seventhly, an assurance we are Gods children by the Spirits witness, and the fruits and graces of Christ in my soul. Quest. 22. What it the eighth? Isa. 11.10. Phillip 4.11, etc. Ans. Eighthly, a sweet rest and contentment in Christ in every state and condition, both for soul and body, for this life, and the life to come. Quest. 23. What is the ninth? Gal. 2.20. Ans. Ninthly, an enlivening virtue from Christ to cherish life and grace in the soul, joh. 15.15. Phil. 4.12 and enable us for every duty and performance, to God's glory, and good of ourselves and others. Quest. 24. What is the tenth? Ans. Tenthly, Gen. 4 4. Mat. 17.5 Heb. 11.4. Isa. 1.5, 6, 7. 1 Pet. 1.3, etc. Rev. 2.10 2 Tim. 4.8, etc. Mat. 16.16, etc. an acceptation of our person and all our services in this life, and an assurance of the crown of Righteousness and glory in heaven, with perseverance in grace, and protection from men and Devils here, and preservation to that heavenly Kingdom and Salvation. These and many more are the rich blessings Christ hath purchased, and God the Father given to his Church in Christ Jesus. Quest. 25. But what is this Church and people for whom the Lord Christ hath procured, and to whom he communicates so many excellent benefits, both of grace and glory? Ans. * Eph 1.4, 5, 6, 7. Act. 20.28. Mat. 1 21. Rom. 8.29, 30. 1 Pet. 1.4, 5. 2 Tim. 4.7, 8, 18. 2 Cor. 5.1, 2, 8. Phillip 1.23 Rev. 14.13. 1 Thes. 4.16, 17. The Church of God is that company of people who are Gods chosen one's, whom Christ hath purchased with his own blood, saved from their sins, in time calleth, justifieth, sanctifieth, and preserveth here in grace, in a condition Militant; and in the end translateth to glory, in and to an estate Triumphant in the heavens for ever. Quest. 26. Is there a communion of Saints, or of this Church and people of God? 1 Cor. 12.12, etc. 1 joh. 1.3. Eph, 4.3, etc. Gal. 3.27, etc. Ans. Yes certainly, true believers are united as one Body in Christ their Head, and have a sweet union and communion with God the Father, and with the Lord Jesus Christ, and one with another in Christ; in all these rich benefits procured by Christ for their souls and bodies, and their happiness for ever. Quest. 27. Who is the Head of the Church? Ans. The Lord Christ himself, who was exalted up on high, Eph. 1.20, etc. Phil. 2.9, 10. Eph. 4.15, 16. Mat. 28.18, when he was raised from the Dead, by the working of God's mighty power, and set at God's right hand, far above all principalities and power, and every name in heaven and earth; and appointed him to be the Head over all things to the Church, all power being given unto Christ in heaven and in earth. Quest. 28. Is there but one Head of the Church? 1 Cor. 12.12, 27. 1 Thes. 2.3, 4, Ans. Certainly no, as Christ's Church is one mystical Body; so it hath but one mystical Head, Christ himself; to have two Heads ascribed to the Church, were to make it a Monster: Therefore the Pope, or whosoever taketh upon him to be Head of the Church, is not a friend of Christ but Antichrist. Quest. 29. Rev. 17.14. 1 Cor. 12.27, etc. Eph. 4.12. Heb. 1.1, etc. Eph. 1.22, 23. Heb. 12.22. Re 19.10. Who are the Members of Christ's Church? Ans. All who are truly called and chosen, and faithful believers, and children of believers Elected in Christ; yea, the Elect Angels themselves in some respect are the Members of this Church of Christ, he being exalted to be Head both of Angels and Men. Quest. 30. How manifold is the Church of Christ? Ans. The Church of Christ is one Body, of which Christ is the Head; Gal. 3.28. Eph. 4 4. Can 6.8. joh. 10.16. one Dove, one Flock, as there is one Shepherd the Lord Jesus. But in divers respects it hath divers names ascribed unto it: 1. It is called Catholic or Universal, Gal. 3.28. Heb. 12.23. Rev. 2. & 3. as it relates to the children of God in all Ages and places of the world, yea, in heaven as well as in earth. 2. It is called Particular, as it relates to particular countries' and Congregations believing in Christ, and professing the Gospel. Act. 2.41. 2 Tim. 2.19. Eph. 6.11. Mat. 25.34. 3. It is called visible, as it relates to the open professors of the Faith. 4. It is called invisible, as it respects the Elect, chief known to God himself. 5. It is called Militan●, as it is warring on Earth. And, 6. Triumphant, as they are conquerors in the Kingdom of Heaven. Quest. 31. What are the marks of the Church? Mat. 28.19, 20. Act. 2.42. 1 Cor. 11.23, etc. 2 Thes. 2.13. Ans. First, the outward marks are two; The pure Preaching of the Word of God, and right Administration of the Sacraments. Secondly, the inward are Faith and holiness, as the way to happiness. Quest. 32. How are the keys of Jurisdiction or Discipline to be ordered in the Church? Mat. 16.19. joh. 20.23. Mat. 18.15, etc. 1 Cor. 5.5. & 16.22. 2 Cor. 2.7, 8 Ans. According as Christ hath set down in the Scriptures, to God's glory and good of his Church. Quest. 33. You have briefly spoken of the true Church, and true Members of the Church, God's Elect, known to God. But doth every visible National or particular Congregation of men professing themselves to be a Church of Christ, consist only of such true Members, without Hypocrites, or false Christians in name not in truth? Ans. Certainly we do not read of any National Church visible but had or might seem to have some Hypocrites in it, some false Brethren, some who after they were admitted, or taken as Members in the judgement of the Church, proved erroneous in judgement, and fell to Errors and Heresies, or scandalous in life, and fell to profaneness, until they were discovered and Excommunicated, or Schismatically rend themselves from that true Church and Congregation wherein they were, as the Churches of Corinth, Rev. 2.12, etc. 1 joh. 2.18, 19 of Galatia, Ephesus, Pergamos, and other Churches since the Apostles times; and History of Church's witness at large. Quest. 34. Are there so many absolute independent Churches of Christ, as there are particular Churches or Congregations truly professing Christ, and enjoying the Word and Sacraments in truth throughout the Christian World? Ans. Verily the Church of Christ is but one, as we proved before; Eph. 4.2, 3, 4. & 4.1 5, 16. and this one Catholic or Universal Church is depending upon Christ the Head, whose Body the Church is; and every particular true Church, called Congregational, Classical, Provincial, or National, or by any other name, is a Member of this Universal Church, or Mystical body of Christ the Head; 1 Cor. 12.21, etc. and as no Member of the Body of man or woman, is absolute and independent of itself, but all the Members stand in need one of another, & are to submit one to another, in love and duty, and to be helpful one to another, for the good of the whole Body. So I humbly conceive it is and aught to be with the Churches of Christ, 1 Cor. 12.20. Eph. 5.25, 26, Act. 20.28. who are many Members, yet but one Church, which he hath loved, and given himself for, and purchased with his own blood, and as no Church ought to be tyrannical, or have a tyrannical power over another; so no particular Member Church, is or aught to be so independent, 1 Cor. 12.25, etc. but that the Member Churches should have the same care one for another, that there be no Schism or division in the Body or Church of Christ, as the Apostle St. Paul excellently holds forth unto us. Quest. 35. But may there not be a Separation from a true Church, when corruptions and faults are found in it in Doctrine or practice of life and conversation? Ans. First, I conceive there is a great deal of difference between the Errors or faults of a Church, and of particular Members of a Church, and also between failings of a Church in substantials and fundamentals, which destroy the Essence and being of a Church; and between failings and faults in circumstantials only. If any Church or company of people should fall away, the greater part of them in substantial truths and fundamental, unto Error and Heresies, which cannot stand with the foundation and being of a Church; then I conceive such company may be rather said to have left the true Church, though it be the lesser part in number, than the lesser part to have left the Church. The greater part, Rom. 8.1. 1 Tim. 1.19, 20. as the seeming Church of Rome, having left their first Faith, and the truth of God in those Fundamental verities, of Christ and his Offices and Graces, without the holding and believing of which no company of people can be a Church of Christ. Secondly, If particular Members, or a Church or company of professors fail in some particulars, not Fundamentals, but circumstantials only and such as it may yet be, and is a true Church of Christ, both in respect the Preaching of the Word, and Administration of the Sacraments. Then I believe there ought not to be presently an unchurching or a Separation from this Church, Eph. 4.1, etc. but rather a labour and industry for a Reformation & the preservation of unity, and avoiding of Schisms, and Rents and Divisions in the Church of Christ. Quest. 36. What do you call that company of people which fall away to Error and Heresies, destroying the Foundation, and in that respect separate from Saints? Ans. The name of Church cannot be given unto them, but abusively and improperly only. But these are a Heretical company rather than Church, leaving the true Church of Christ, 2 joh. 2.18, 19 because they were never truly of the Church, and so departing to their own destruction. Quest. 37. What do you call those who agree in the Fundamentals of Faith with the Orthodox and true Churches of Christ, yet for some External Rites or things indifferent, or some particular failings in manners, or different Opinions in Dispensation of Ordinances or Discipline, and these not Fundamental, unchurch the Orthodox Reformed Churches of Christ, and Separate themselves, as if it were from Rome or Babylon? Ans. These are truly called Schismatical congregations, who intentionally without cause do separate and unchurch the Churches of Christ, and making Schisms, 1 Cor. 3.3, & 11.18. so much complained against by the Apostle, do divide themselves from the unity of the Churches, condemning the true Churches as not Churches of Christ. Quest. 38. But whether is the Church of Christ subject to err in fundamentals finally and totally, or to perish for ever? Ans. Certainly no, Mat. 16.18. joh. 10.27, etc. Psa, 125.1, 2. howsoever particular Churches have erred in many particulars, yet the universal Churches of Christ cannot err in Fundamentals, neither totally nor finally in any particular necessary to salvation; nor can the Church of Christ perish, it being built upon the Rock Christ, but shall abide firm for ever. Quest. 39 Yet tell me I pray you, what firm ground is there that the Church and Children of Christ shall be enabled to persevere and continue in grace unto Eternal glory, and not fall from Christ and grace to perdition? Ephes. 1.4, 14. 2 Thes. 2.13. Matth. 24.24. 2 Tim. 2.19. Acts 26.17, 18. 2 Tim. 2.9, 10. Rom. 8.28. Rom. 11.29. Isa. 42.1. Luk. 17.5. Luke 22.32. Rom. 14.1, 2, 3, 4. 1 Cor. 15.10. Isa. 53.11. jer. 23.6. Acts 13.38, 39 Rom. 5.1, 2, 3, 4, 5. Rom. 8.1 Col. 1.20 Answ. We might hold forth unto you many grounds; But you may observe these: First, The certainty and infallibility of our Election by God the Father in Jesus Christ, both unto grace and glory. Secondly, The certainty of our vocation or calling from darkness to light, and from the power of Satan unto God, a holy calling, not according to our works, but according to his own purpose, and grace, which was given us in Christ before the world was. Thirdly, The certainty of our Faith being true (though sometimes weak,) yet receiving, relying, and resting on God's promise in Christ, is sure to hold out; not by our own power, but by the grace of God in Christ. Fourthly, The certainty of our justification in and by Christ's righteousness, and merits, by which we are freed from condemnation, and have peace with God in Christ for ever. Fifthly, The certainty of our regeneration and new creation, and glorification begun here, and to be perfected in glory. 1 Pet. 1.23. 2 Cor. 5.17. and 3.18. Rom. 8.30. Phil. 1.6. Sixthly, 2 Pet. 1.7, 8, etc. 1 Cor. 2.9, 10. Our entrance already into the everlasting Kingdom of our Lord and Saviour Jesus Christ; endeavouring by the grace of God in Christ, to make our calling and election sure. Seventhly, 1 Thes. 5.23, ●4. 1 Pet. 1.3, 4, 5. john 10.29, 30. jude 4. Our assurance of faithfulness and mighty power of God to keep his children through faith unto salvation, ready to be revealed in the last times. Quest. 40. But doth not this Doctrine of Assurance, open a way to Libertinism, and so to sin. Answ. Certainly, john 8.31, 32, 36. the children of God have an excellent liberty, and true freedom, in and by Christ. 1. Rom. 8.1. Gal. 3.13. 2 Cor. 5.19. Rom. 8.2 Rom. 6.12, etc. Ephes. 2.1, 2, 3. Rom. 14.1, 2, 3, 23. 1 Cor. 14.26, 40. Rom. 6.1, 15. From the condemning or damning power of the Law, sin and curse due to sin, having our pardon sealed in Christ. 2. From the commanding power of sin and Satan, unto both which, by nature we were in bondage. 3. From tyranny and rigid imposition of things indifferent, to bind the conscience where Christ binds not. Christian charity and order guiding us to our comfort and the peace of the Church: Yet there is no liberty for a child of God to commit the least sin; What, shall we sin that grace may abound, Rom. 6.11, 12. 2 Pet. 2.19, 20. Psal. 19.13. God forbidden. How shall we that are dead to sin, take any liberty to sin (as the wicked do,) but rather pray continually by the power of Christ to be kept from sin. Quest. 41. What should the child of God do, that wants this assurance of perseverance in grace to glory? Gal. 1.16. Gal. 2.20 joh. 13.1 2 Cor. 1.20. job 44.14. john 17.24. Answ. Wait on God in Christ in all good means of grace, till the Lord be pleased to reveal Christ in you, and his love and assurance of his free-love in Christ to your soul, knowing that whom Christ loveth, he loveth to the end. And consider Gods promises, and so live by faith in grace, depending upon God, until he bring you unto eternal glory. The fifteenth Classis, or Company of Questions. 1. Question. YOu have answered concerning the knowledge of God, and the knowledge of ourselves, and the knowledge of Christ. Now what is fit for a Communicant to know concerning the Sacrament, that he or she may come with more comfort and profit to the Lords Table? Answ. There are divers things to be known, concerning the Sacrament, both in general, and particular; and first, What a Sacrament is, or what is meant by a Sacrament? Quest. 2. I pray you tell me then, what you conceive a Sacrament to be? Answ. First, Revel. 2.17. Matth. 26.27, 28. Matth. 28.19. A Sacrament is not a bare and naked substance single, or compounded, as Water, Bread, or Wine, or the like; but such a thing or substance instituted, appointed, and applied to a Mystery, to hold forth Christ, and the Mystery of Christ, and spiritual things in a spiritual manner to the soul, as Bread and Wine in the Sacraments do hold forth the Body and Blood of Christ spiritually to believers. Quest. 3. Is every secret or hidden Mystery in nature a Sacrament? Answ. No; Every natural mystery or hidden thing, as the secrets of nature, the virtues of herbs to heal, of the Loadstone to draw Iron to it, and the like; nor an artificial mystery or secret of Trades or the like, is not a Sacrament. But a Sacrament is a spiritual mystery, a mystery of godliness, 1 Tim. 3.16. as the Apostle calls the Mystery and History of Christ. Quest. 4. Thirdly, But is every spiritual mystery, or mystery of godliness, a Sacrament? Matth. 13.11. 1 Tim. 3.9. Answ. No; every spiritual mystery is not a Sacrament: But a spiritual mystery holding forth Christ, as the Mysteries of God's Kingdom, or the mysteries of Faith, are mysteries holding forth Christ. Quest. 5. Are these, or every spiritual mystery holding forth Christ, a Sacrament? Levit. 16.21, 22. Numb. 21.9. Ephes. 5.29, 30, 31, 32. Ans. No; not properly neither, these nor divers others of like nature; for the Scape-Goats, and the Brasen-Serpent were Mysteries holding forth Christ: And marriage is a great mystery, representing the spiritual union between Christ and his Church; and yet none of these are properly Sacraments, although they signify and reveal excellent truths of Christ to believers. Quest. 6. But if none of these be properly Sacraments, what then is a Sacrament? Gen. 17.7, 8, etc. Answ. A Sacrament is a sacred action, or an outward symbol, or badge, signifying and sealing, by way of Pledge, or Bond, or Covenant between two parties, to assure performance of conditions on both sides. Quest. 7. Is every signifying or sealing Action, by way of covenant, a Sacrament? Answ. No: Gen. 31.44, 45, 46. 1 Sam. 20.8. 18. etc. For that action of Jacob and Laban's setting up stones as a witness, was a signifying, and sealing of peace between them, as was Jonathans' shooting Arrows according to agreement between him and David, of saul's intentions, and as divers civil actions of like nature; yet these are none of those Sacraments which Christ hath left to his Church. Quest. 8. What kind of signifying and sealing action than is a Sacrament? Answ. A Sacrament is a sacred Ordinance, or Action, Gen. 17.11, etc. Gen. 21.4. Exod. 12.48. Num. 9.13. Rom. 4.11. acted with a sacred mind, or divinely instituted by a sacred person; in which, by outward visible signs, and seals, and pledges, and instruments, in outward elements, words and actions; the inward invisible freegraces of God in Christ, is held forth, signified, sealed and assured from God in Christ, to believing souls, according to the Covenant of Grace; and the mutual promise of love, duty, obedience, faithfulness, and thankfulness of believers is entered into, or renewed and sealed to God again, according to the same Covenant. Quest. 9 What in brief is the substance of this Covenant of Grace, thus sealed in the Sacraments? Exod. 19.4, 5, etc. jere. 32.37, 38. and 30.21, 22. 2 Cor 6.17, 18. Ans. We have set forth the Covenant of Grace before; But in brief, the Sacrament Seals the Promise of God to take his Church to be his people, his sons, and daughters in Jesus Christ, and of the Church, to receive the Lord for their God, and Father in the same Christ, and to glorify him accordingly. Quest. 10. How many such Sacraments hath Christ instituted and ordained, to, and for the benefit of his Church? Matth. 28.19. Gal. 3.27. 1 Cor. 11.26, 27. and 10.16. Ans. Only two properly, so called, and no more ordinarily. The first, a Sacrament of our initiation, entrance, inrolling, consecrating unto or engrafting into Christ and his Church, as visible Members thereof, and of the Covenant to that end. The second, a Sacrament of confirmation and renewing of the same Covenant with God, in, and by Christ, from God to his people; and from God's people to God again. Quest. 11. What, was the first of these Sacraments ordained by God in Christ, for this initiation, enrolment, entrance, and engrafting into Christ, for the benefit of Christ's Church and Children? Ans. In the Old Testament, the first was the ordinary Sacrament of Circumcision, the Seal of the Covenant of Grace, and of the Righteousness of Faith in Christ, the Messiah then to come into the world to be born for us. Rom. 4.11. Gal. 5.1, 2, 3. But in the New Testament, the Sacrament of Baptism, instituted by Christ instead of Circumcision, as a Seal of the Covenant of Grace and Righteousness of Faith in Christ, the Messiah that is come already. Quest. 12. What, was the second Sacrament appointed as a pledge of Christ's love for comfort of God's people, as a Seal for confirmation, and continuance of his Covenant, and of God's Grace with his Church? Ans. In the Old Testament the Sacrament of the Passeover, or Paschall Lamb, Exod. 12.43, etc. hold forth Christ and his benefits to the Saints, waiting for Christ, the consolation of Israel, 1 Cor. 11.26, etc. in his first coming. But in the New Testament, the Sacrament of the Lords Supper; that Love-token of Christ to be celebrated by such as are rightly prepared, in remembrance of Christ, who hath perfected the Work of Redemption, to be communicated to all those, who by Faith wait for his second coming at the last day. Quest. 13. Are not Sacraments of the Old Testament, contrary to the Sacraments of the New, and so different, that there may rather be said to be four Sacraments then only two? Rom. 4.11. Col. 2.16, 17. 1 Cor. 10.3, 4. Heb. 13.18. Rev. 13.8. 1 Cor. 10.2, 3, 4. Ans. The Sacraments of the Old and New Testament, they are both Sacraments of the Covenant of Grace; not contrary one to another, but agreeing in the matter and substance of them; and although they differ in outward signs, and circumstances, yet the internal Grace held forth signed, and sealed in both, is Christ and his Benefits, who is yesterday and to day, and the same for ever; and so, though there were divers figures and types, yet here are not four properly in substance, but two Sacraments in the Church ordinarily; for the Baptising in the Red Sea was extraordinary. Quest. 14. Who hath authority as the spiritual Efficient, and Author to institute and ordain such a holy Sacrament? Ans. None but God, Gen. 17.10, 11. Exod. 12.1, 29. Matth. 28.19. Mark 14.22, 23. the whole Trinity in common, and Christ, God and man in particular, who is the Angel of the Covenant, and of whose last Will and Testament, a Sacrament is a Seal, to, and for the good of the Church. Quest. 15. Who hath authority and power as an instrument to administer such a Sacrament? Answ. None but the Ministers of Christ lawfully, Matth. 28.19, 20. Heb. 5.4. Ephes. 4.7, 8, etc. and rightly called and authorised thereto by Christ and his Church. Quest. 16. what is the external matter, or material cause, and outward sign in the first of these Sacraments, the Sacrament of Baptism? Ans. The external sign, Matth. 3.6. Acts 8.38. Mark 7.4. 1 Cor. 10.4. and seal of Baptism is the Element of Water, wherewith men of ripe years, converted to the Faith of Christ, and children of believing Parents, within the Covenant of Grace have been, are, and may be Baptised, or washed by diving under dipping or sprinkling, Heb. 12.24. and washing with water, sacramentally, and according to the Ordinance of Christ. Quest. 17. What is the internal material thing signified in this Sacrament of Baptism? john 3.3, 5. Heb. 12.24. 1 Cor. 12.13. Rom. 6.4, 5, 6. Gal. 3.27. 1 joh 1.7 Rev. 1.5. Acts 22.16. 2 Cor. 5.17. Titus 3.5, 6, 7. Matth. 28.19. Acts 14.3, 4, 5. Ans. Christ himself and his spirit, and the virtue of Christ his blood, the blood of sprinkling applied by the Spirit, washing, and clearsing us from our sins, making the baptised partakers of the virtue of Christ's death, and Resurrection; and of the Grace of Regeneration, and new Creation, of union, and engrafting (whom God the Father pleaseth) into Christ, in this Sacrament of Baptism. Quest. 18. What is the outward form of this Sacrament of Baptism? Ans. The outward form of Baptism, on God's part and ours, is the word of Promise in the institution of the Sacrament, and action, and profession of Faith, and manner of baptising; by dipping or sprinkling, or baptising, in, or into the Name of the Father, the Son, and the Holy Ghost. Quest. 19 What is the inward form of this Sacrament of Baptism? Answ. That mystical and sacramental union that is between the outward signs of the Sacrament, Gen. 17.10. Rom. 2.29. Col. 2.11, 12. Tit. 3 5. Acts 2.38, 39 and 10. 47, 48. and 22.16. and inward Graces of the Covenant set forth, and sealed in the Sacrament, by virtue of which union as the signs are attributed to the things signified, and these agree with the signs; so the things signified, and sealed, are really communicated not by virtue of the work done, and to every person baptised (as the Papists dream) but when God seethe good to those persons that are Gods elect children, and have right unto, and rightly partake of this Sacrament, it sealeth their justification, Regeneration, and Salvation in Christ. Quest. 20. What kind of union is this between the outward sign, and the thing signified in the Sacrament? Ans. Not a Corporal, Physical, or Local, nor yet an imaginary union only, but a true and real union; yet so as the inward Grace is not communicated to all, by virtue of the work done, but to Saints in Covenant by virtue of the Covenant, to whom, and when God pleaseth. Simon Magus he wanted, Acts 8.13, 20. and 8.36, 39 and the Eunuch enjoyed spiritual Grace, and joy in believing when he received Baptism, as the outward sign and seal of inward Regeneration of the heart; so that the outward sign and inward grace, are not always united together; but when and to whom God please, he giveth grace, and sealeth it to the joy of the soul. The sixteenth Classis, or Company Questions. 1 Question. Who are the subjects or persons to be made partakers of this Sacrament of Baptism? Matt. 28.19, 29. Mark 16.16. Acts 2.38. and 8.38 Answ. All that are within the Covenant of Grace, are first men or women of ripe years, embracing the Gospel, and converted to believe in Christ, repent of their sins, and be new Creatures, yea, able and willing to make profession of the faith, and graces of God in them. And secondly, the custom of the Church for many hundred years hath practised Baptising of Infants, especially of believers in the Church. Quest. 2. What grounds or proof of this do you find, that have, or may be produced from Scripture, that children of believers should be admitted to Baptism? Ans. Divers Reasons have been observed by Divines: But first this Rule is noted by Divines, That whatsoever is, or may be found a command, or Institution of Christ in the Old Testament, or in the New, either in express words and terms, or by good and necessary consequence, not upon supposition only, but true foundation in the Book of God, either for moral or for positive Duty. It hath sufficient authority to be commended as a Truth of Christ, for the benefit of Christ's Church, and may hold good for substance in the New Testament, as well as in the Old; although in a different manner of dispensation: And therefore those who cast off a Truth of Christ plainly set forth in the Old Testament, because it is not in so many words, held forth or expressed in the New, I conceive, do much derogate from Christ, who was the glorious Prophet of his Church, as truly in the Old Testament, as in the New. The same Spirit of Christ preaching to, 1 Pet. 3.19, 20. and in the Patriarches, and by the Prophets in the Old Testament, as in the New; and both Moses, the Prophets and Apostles being all the amanuensis and Penmen of the Holy Ghost. The whole Scripture being written by the Inspiration the Holy Ghost, not by any private Interpretation; and so the whole Scripture, or any part of it, in the Old Testament or in the New, 2 Pet. 1.19, 20, 21. either in express words, or evident consequence, is a sufficient ground to prove Infant's Baptism, or any Truth of God whatsoever. Quest. 3. Although this be granted, yet what Arguments do you find drawn, either from the Old Testament or the New for Pedobaptism, or the practice of Infant's Baptism in the Church. Ans. First, you may take notice of this which followeth, Whatsoever was a positive rule and institution of Christ to a believer as a believer, either concerning himself or his children, as children of a believer, for assurance of salvation by Faith in Christ, and inward Circumcision of the heart, according to the Covenant of Grace in the Old Testament, which is ho way revoked in the New: That is, still a positive rule and institution of Christ virtually, and in the substance of it, to a believer as a believer; and to, or concerning the children of a believer as children of a believer, and to be continued now in the New Testament as a duty, by virtue of that Institution of Christ, as well as in the Old, or before the coming of Christ in the flesh. But a sign and seal of the righteousness of faith, and salvation in Christ, and of Circumcision made without hands, or of Spiritual Regeneration of the heart, and life; and assurance of these was a positive command and institution of Christ to a believer as a believer, and to, or concerning the children of a believer as children of a believer, according to the covenant of Grace in the Old Testament, and is no way forbidden in the New Testament; and therefore a sign and seal of the righteousness of faith, and of salvation in Christ, and regeneration, or inward circumcision of the heart, according to the covenant of Grace, is still a positive rule and institution of Christ virtually in, or for the substance of it, to a believer as to a believer, and to, or concerning the children of a believer as children of a believer, and to be continued now in the New Testament as a duty, by virtue of that Institution of Christ, as well as it was in the Old, or before the coming of Christ in the flesh. Quest. 4. How prove you the major, or first proposition? Ans. For the first Proposition, it may be confirmed from this ground, Revel. 13.8. Heb. 13.8. That Christ is the same Lamb slain from the foundation of the World; and Jesus Christ the same yesterday, and to day, and for ever. First, The same Saviour and Mediator, High Priest, Prophet, and King of his Church. Secondly, The same Revealer of the Covenant of Grace, as Prophet; and in the same manner in respect of the substance of it; 1 Cor. 10.1, 2, 3, 4. Salvation by Christ, and signs and seals of it, as signifying and sealing the same inward Graces in the Old Testament, and in the New, although by different signs and seals: And therefore, what was instituted by Christ then to a believer as a believer, and no way forbidden or revoked in the New Testament expressly, nor by good consequence may be continued to believers, and children of believers in the New Testament, as well as in the Old. Quest. 5. How prove you the minor? Ans. Again, for the second, the minor Proposition or Assumption. First, That a sign and seal of the Righteousness of Faith, and inward Circumcision or Regeneration of the heart, was instituted by Christ to a believer as a believer, and to children of a believer, as children of a believer. I conceive, this is evident in that example of believing Abraham. In the renewing of the Covenant of Grace to believing Abraham, Gen. 19.3, 4, etc. Rom. 4.11. and his spiritual Seed, and Christ's appointing of circumcision, not only to Abraham himself, as a seal of the covenant of Grace and Righteousness of Faith, but to his children at eight days old. And a sign and seal was still appointed to believers in the New Testament, though not the same sign of circumcision, yet Baptism. And although Infants, Matth. 28.19, 20. Matth. 26. 1 Cor. 11.26, 27. children of believers, are not named in the Institution in the New Testament, as they were in the Old to Abraham; yet they are not prohibited, and may virtually be included in the general Institution of baptism, as well as women, not named, are virtually included in the Institution of the Lords Supper: And so children of believers nay be baptised now in their infancy, as well as children were circumcised then at eight days old, by Christ's his Institution, and appointment to Abraham a believer. Quest. 6. But how doth it appear, that the Lord did renew the Covenant of Grace to Abraham a believer as a believer, and appointed a circumcision, a sign and seal of the Righteousness of Faith, and inward circumcision of the heart to Abraham as a believer, and to Abraham's children as children of a believer: Otherwise, the Argument will not hold that believers and their children should be baptised now, as well as believers, and their children were circumcised then. Ans. Whatsoever by virtue of Christ's Institution did agree to, and might be practised by all believers and professors of Religion, and only to believers, and children of believers at all time; after that Institution of Christ in the Old Testament, that was appointed by Christ to a believer as a believer, and to the children of believers as children of believers, as being proper to them. But circumcision, that sign and seal of the righteousness of Faith, and inward circumcision of the heart did agree to, and might be practised by all believers, and professors of themselves to be believers of the true Religion, and only believers and professors of themselves to believers. And all times ordinarily to believers and professors of the true Religion, and to their children; and therefore circumcision, that sign and seal of the righteousness of Faith was instituted by Christ to Abraham a believer as a believer, and to the children of believing Abraham, as children of a believer. And so it may still follow, that a sign and seal of the righteousness of Faith, though not circumcision, yet baptism doth, and may agree to believers converted, and to children of believers, as children of believers now, as well as before the coming of Christ. Quest. 7. How is the first manifest, or the second evident it is good. Answ. For the first, Proprium quod convenit omni soli & semper ejusdem specici. Iosh. 5.7. the Proposition that is evident from the right of property which agreeth to all believers, and only to believers, as at all times to believers in the ordinary way, except it be obstructed by extraordinary causes, as Circumcision was in the Wilderness. And for the second, the Assumption that will appear, because all believers or professors of the Faith, and true Religion, were, or might be circumcised if they would, though they were not of Abraham's family: Gen. 17.12, etc. Here is no prohibition of them, but a command if they were of Abraham's family, whether children born in the house, or strangers bought with money of any stranger, though not of Abraham's Seed; yet he must be circumcised if he come into Abraham's family, and so become a professor of the true Religion, and worshipper of the true God; for which, the Lord did know that Abraham would instruct his household after him. All these must be circumcised as believers or professors of belief in God, and of the true Religion, and hope of eternal life in Christ the Messiah to come. But unbelievers, and such as did not, nor would come in, and be true believers in the true God, and professors of the Faith in Christ, the Messiah to come, they had no right to circumcision, nor to any sign and seal of the covenant of Grace; and therefore the Assumption is true, that Christ did institute Circumcision, that sign and seal of the covenant to believers as believers, and to children of believers as children of believers. And so a sign and seal may still continue to believers and their children, as well as believers and their children, as well as before the coming of Christ, and this not Circumcision which is abolished; and therefore baptism which succeeds circumcision as the Apostle intimates to us, Col. 2. Co. 2.11, 12, 13. making circumcision and baptism all one in the respect of the inward Grace. Circumcision made without hands, and burying with Christ by baptism, both intimating our putting off the Old man in our burying with Christ, as being made partakers of his death, and rising again, in putting on the New man, as partaking of Christ's Resurrection, both signed land sealed in circumcision in the Old, Rom. 4.16. and Baptism in the New Testament to believers, and the elect children, the seed of Abraham, the father of us all. Quest. 8. But wherefore was not Melchisedech and Lot circumcised, and Job and his friends, and other believers, and worshippers of the true God, out of Abraham's family, if circumcision was to believers as believers? Ans. First, in Melchisedech, Lot, job, and the rest, we have no certain evidence that they were, or were not circumcised, nor is it material. For it is certain, neither circumcision before Christ, nor baptism since, or any outward Sacrament, was, or is, or can be rightly said to be absolutely necessary to Salvation; else Noah and other Patriarches before Abraham, might have been circumcised, or have had some other sign and seal which we had not: and children dying before the eight day of circumcision, or before they were baptised, could not be saved, which a Popish Doctrine well worthy to be exploded out of the Church. Secondly, it may be answered, That God did renew the covenant, and institute circumcision as a sign and seal of the covenant with Abraham, and the Church in his house, which was then the Church of God, chief visible at that time in the world, consisting of above three hundred souls, Gen. 14.18. and then set forth by God as a Type of the Church of the faithful in all ages, who were to have the covenant of Grace published, and th● seals of the covenant communicated to them in the Gospel: And so this Objection doth not hinder, but that circumcision, that sign and seal of the righteousness of Faith, was instituted to Abraham as a believer, and to Abraham's children and family, as the children and family of a believer. Men of ripe years, professors of the true Faith and Religion, and children as children of believers and professors: And so the like sign and seal, baptism may in like manner be continued in the New Testament, as well as in the Old, for any light that yet appeareth to be held forth from Christ to the contrary. Quest. 9 But is not Infant's Baptism forbidden by Christ in the New Testament, either expressly or by consequence, in that Christ doth not name children in the institution of baptism, as he did in the institution of circumcision? Answ. Certainly there is no express prohibition of Infant baptism in the New Testament; yea, the Lord Christ is so far from forbidding of Infants any Grace and favours they are capable of, Mark 10.13, 14. that he reproveth his Disciples for hindering their bringing unto him, though it was not in particular to be baptised, yet to receive a blessing from Christ; for which cause, their believing parents or friends, did present them unto Christ, that Christ might take them in his arms, and put his hands upon them and bless them (as believing parents, do now present them to Christ in baptism. Mark 10.13. ) And Christ receiveth them, and giveth for a reason, a high approbation of children expressed in several Evangelists: Suffer little children to come to me, and forbidden them not; for of such is the Kingdom of God. True, not only of such who in some respects are qualified like children, but of such persons also, even of little children: And true, both of the Kingdom of Grace and Glory, for all elect children of Jews and Gentiles of all Nations. And if the Kingdom of God belong to children, then why not this Seal of the Kingdom Baptism, of which, Infants are capable now, as well children at eight days old were capable of circumcision, before the coming of Christ? It is evident, there is no express prohibition of Infant's Baptism, which may hinder their presenting unto Christ, to be blessed in that Ordinance. Quest. 10. But what say you to the second? is not Infant Baptism denied by consequence, in that they are not named in the words of Institution, go, Disciple all Nations, or make them Disciple, by Teaching and Baptising them? Ans. The Answer is: First, it is evident that Christ in that Institution of Baptism, intends principally men and women of ripe years, Jews and Gentiles to be converted to the Faith of Christ, who were capable of teaching; and first to be discipled by teaching, and then baptised as the Proselytes that came in to Abraham's House, Gen. 18.18, etc. no doubt were first taught before they were circumcised, and yet their children were circumcised at eight days old, before they were taught or made Disciples by teaching, of which they were not capable. It is true, jere. 1.4, 5. Luke 1.13, 14, 15. they might be made Disciples by Covenant. and inward teaching, and sanctification Of the Holy Gospel, as all the spiritual Seed were; and so may children now that Christ holds forth, why not baptised now as well as children were circumsed then by virtue of Christ's Institution. Secondly, There is another answer, That if a sign and seal of the Righteousness of Faith, and Regeneration, or inward Circumcision of the heart, be due to Infants of believers, and to be communicated to them as to children of believers, by virtue of Christ's institution of a seal to believing Abraham, and his children, as is before held forth; Then it must be either circumcision, or baptism, or some other sign and seal appointed by Christ for this end; but it cannot be circumcision, for that is virtually abolished by Christ's institution of baptism; nor is there any other sign or seal appointed by Christ for children of believers, jews or Gentiles; and therefore it must needs be baptism: And so Christ doth not forbid, but rather virtually appoint baptism for Infants in the new, as he did appoint circumcision for Infants in the Old Testament. Gen. 17. For the not naming, doth not imply a negation? when as they may be included in the institution in general setting up baptism instead of circumcision, as women not named, are not denied, but included in the institution of the Lords Supper in the place of the Passeover, and may partake of that Ordinance, being rightly prepared, although not named in the institution. Quest. 11. You have answered concerning the spiritual Seed of Abraham, the elect children of believers, that they may be Disciples by way of Covenant, and by right of Election; and so may have a right and interest to Baptism, the seal of the Covenant, which is not denied by some chief adversaries of Pedobaptism, (if they could be known to be such.) But now, what say you for other children of believers, which it may be, are none of Gods elect; nor disciples by way of that internal Covenant of Grace; nor inward sanctification of the Spirit? What right or title can such Infants have to baptism in infancy, or until they be discipled by public Teaching, and Declaration, or profession of themselves to be believers, and converted to the Faith of Christ, and such to be admitted by virtue of Christ's Institution, Go, Disciple all Nations, and Baptise, as is opened before? Ans. I answer, for all children of believing Parents, though they be none of God's Elect, yet I conceive they may have as good a privilege now, and be under outward Administrations, as Ishmael and Esau had, (if these were not elected) or as any of the believers children before Christ had, not being elected by way of privilege as children of believers, to partake of outward Ordinances and privileges as children of the faithful, especially when as it is not known of us who are elected, and who are not. Why may it not be, that Esau was made partaker of this outward privilege, for Jacob and Abraham's sake? And for the elect children's sake, all in general, who are children of believers in the Church of God, might, and may have this outward badge of Christianity, as a note of distinction between children of jews, Turks, and Pagans, who deny and reject Christ; and children of such faithful, who believe and embrace Christ, and the Gospel, in truth, and sincerity. And thus you have one ground of Scripture opened and applied for Pedobaptism, which may evidence, That it is not a mere humane invention, and absolute will-worship, as some have affirmed, whom I dare not for this one opinion against Infant's baptism, utterly condemn, excommunicate, and cast out of the Churches of Christ, as enemies to Christ and the Gospel; but rather look upon some of them as weak Brethren, to be drawn in by bands of Love, and cords of Amity, by all means seeking to inform them, and reveal that light the Lord hath opened in the Canonical Books of the Old and New Testament, praying God, that every Saint may join in love and humility, in prayer to God every day more and more, to reveal and settle Truth in his Churches, that God may be glorified, and truth, and peace established in Christ Jesus. Quest. 12. I am of your mind not to condemn all as utter enemies to Christ, who are adversaries to children's baptism: But yet their Divisions and Separations they have made in the Church, their unchurching of the Churches of Christ, their contempt of Christ's Ministers for difference of Opinion, in things of lesser importance, with divers such like, cannot be answered, or justified, I think, before God or men, as being contrary to that Christian love, and unity required by Christ, in, and amongst all that profess the Name of the Lord Jesus. But tell me I pray you, what other grounds of Scripture have you to prove the lawfulness of children's Baptism? Ans. There are divers Grounds of Scripture discussed, and handled at large by several learned men. I will only name a few, and leave the more full opening of them, to those who have undertaken the controversy in their larger Treatises. And first, That encouragement which the Apostle giveth to those Converts, Acts 2.38, 39 to repent, and be baptised in the Name of the Lord Jesus Christ for remission of sins, because the Promise is to them, and to their children, and not to them only and their children, but to as many as are afar off, even as many as the Lord our God should call, that is, to the faith of Christ, or to be believers in Christ; and why not to their children also, as being children of believers, as well as to the former, whether they were far off of the jews, or far off of the Gentiles, who should be, or are since brought in to believe on Christ? and so their children have an encouragement to be baptised, as well as other. If you ask what the promise here spoken of, was, I cannot see why it should not be that promise made to Abraham, and to believers in him, as being in some respect the Father of the Faithful. I will be thy God, and the God of thy Seed; and then as circumcision was especially the seal of that spiritual Covenant to Abraham, and his spiritual Seed, so virtually to believers, and their spiritual children, is there a sign and seal belonging: And this is not circumcision, which is virtually forbidden in that Institution of Baptism by Christ in the Gospel; as Baptism is, Matth. 28.19, 20. and may be virtually commanded to children of believers, though not expressed by Name in that Institution of Baptism aforesaid. In like manner, as women are not expressed by Name in the Institution of the Lords Supper, and yet are virtually by Christ's Ordinance to be admitted, and made partakers of that holy Sacrament. Quest. 13. But may not there be the same Arguments for the Sacrament of the Lords Supper to be given to children of believers now, as for the Sacrament of Baptism, since the children of the Israelites are conceived to eat the Passeover, Exod. 12. as well as they were circumcised? Ans. I conceive there is not the same Reason of Baptism, and the Lords Supper. For in the Act of Baptism, both men of ripe years, and children, are mere patients, suffering themselves to be baptised, which a child is capable of, and may suffer, as well as a man of ripe years. But in the Sacrament of the Lords Supper there is action, not only of eating and drinking, for that a child may do. But of eating and drinking in remembrance of Christ, of showing the Lords death until he come, of offering up an Eucharistical Sacrifice, of praise and thanksgiving, for the death and passion, and Resurrection, and Ascension, of Christ, and all benefits thereby, and an Act of renewing our Covenant with God in Christ at the Sacrament, which an Infant cannot do, N●●●. 10. 2●. as not being of knowledge and understanding; and so an Infant may not he be capable of the Lords Supper, though he be capable of Baptism or inchoate admission into the Church of Christ. But this is discussed at large by others, therefore I pass to the next. Quest. 14. What is that third ground you find produced for children's Baptism? Ans. That privilege of the children of believers in Christ, above the children of Turks, Pagans, and Infidels, unto whom, I perceive there are divers privileges and prerogatives may be found in Scriptures; and besides that, they are in the bosom of the Church, in godly Families bred up under the means of Grace, partakers of their Parent's instruction in the knowledge of Christ, and in many respects more happy than the children of Pagans, and Infidels, in regard of outward privileges, even in spiritual things. There is as the Apostle intimates, a special kind of holiness belongeth to them, which pertains not to children of unbelievers. This seemeth to me held forth by the Apostle, 1 Cor. 7. 1 Cor. 7.14. The unbelieving Husband is sanctified by the Wife, i. e. by, or in the believing wise, and so on the contrary part; for I conceive these are opposed one to the other, and the conclusion, or inference, followeth, else were your children unholy, but no● they are holy. And this for what 〈◊〉 yet find, may, and must be meant of more than Matrimonial holiness; for that may be amongst unbelievers: And if it should be no more, the conclusion would be but this, else were your children Bastards, as some have expounded it. But I do not believe, that all the children of unbelieving persons in the married estate, are Bastards, Heb. 13.4. since marriage is honourable amongst all, whether believers or unbelievers. And although neither of the Parents be a believer, yet if they be lawfully married, their children are not Bastards, nor so to be esteemed. And if there be more meant, and to be understood, than a Matrimonial holiness: Then what reason is there why this holiness should not be a Covenant holiness, Ben. Art. in 1 Cor. 7. Sumit Argumentum naturâ fidei melioris personae singulis fidelibus dicitur. Ero Deus tuus & seminis tui. Ad sanctificationem filiorum satis est, si alter parens sit fidelis. 1 Cor. 7.14, 15. intitling children of believers to covenant privileges? for in this, I subscribe to the judgement of Bendictus Aretius upon that place, That the Apostle takes an Argument from the nature of the Faith of the better party, namely, of the believer, to prove the sanctification of the worse party, that is, of the unbeliever: And so the privilege of this holiness of the children, ariseth not from a bare Matrimonial or Conjugal union of the married parties, but from the excellency and privilege of Faith; and so of that Covenant union, and Covenant holiness of the Covenant to believers, I will be thy God, and the God of thy Seed. And a Covenant privilege may be to have a sign and seal of the Covenant, belong to these holy children of believers, as the Apostle calls them. And if so, then why not Baptism, as is held forth in the Reason before; and for that i● is objected by some, that divers Divines h●ve been of other minds, and given other In●erpretations of the place; it is no satisfactory ground against Poedobaptism to another Christian, who cannot underwrite to their opinions. Quest. 15. Is there no more Reasons given or held forth by Divines for this Infant Baptism? Ans. There are divers Reasons drawn from other places of Scripture; Col. 2.11, etc. that Col. 2. where the Apostle makes mention of inward circumsion made without hands, and after of Baptism, ●s coming in place of circumcision; for so some argue from that place, and from other the like Scriptures: But because the Controversy grown to be great in these present times, many Books written pro and con, for and against Infant Baptism; and for that, the opening and handling of this Controversy at large, is too great for this little Body of Divinity, and beyond my intention in this work. I will leave the deciding of the Question, to those, I hope, holy and learned men, that are engaged in the Controversy; for I dare not but think there may be Saints on both sides, and only hold forth a few Questions for clearing of some objections, (at least in part, as I conceive) and desire that the Lord Christ will so discover truth by his light, that whatsoever hath been practised amiss may be reform, and the Church of Christ be glorious in Truth and Unity. Q●●st. 16. Is not Baptism 〈◊〉 badge of Christianity, and sign to put difference between the Church of Christ, and the world; and if so, then doth not Baptising Children, though of Believers, destroy that difference, and confound the World and Church together sometimes receiving them for Saints which are not, and so frustrate one end of Baptism to different Believers from the world? Ans. It is true, outward Baptism is one outward sign or badge of difference in men and women of riper years, between the world and the Church, and yet all that are baptised in Infancy, or amongst men and women of ripe, years; and who have made an outward confession of Faith and Repentance, and have been baptised after Profession. are not by their outward Baptism truly separated from the world, and made Members of Christ by virtue of that work done (as Papists have taught: Acts 8. ) For Simon Magus was outwardly Baptised, and made a profession and show of believing, yet was he in truth still one of the world; 1 Tim. 1. and Hymeneus and Alexander no doubt were outwardly Baptised, and yet they and many others after made shipwreck of Faith, and were not truly separated from the world: But there is more required than this. Quest. 17. What then is that which doth thus truly separate and make this true difference? Ans. It is God's Election, effectual calling, Justification, Regeneration, and inward Baptism, and true engrafting into Christ, and to be born of the Spirit, that truly separates from the world, in respect of inward separation: And this Children may have, as Jeremy, John Baptist might, and many Children of Believers, Luke 1.15. and such as died before outward Circumcision, and all elect children whatsoever before the Eight day; and therefore by right of foederal holiness, may Children of Believers have this privilege to be outwardly entered into the Church by an Infant Solemn admission, and being Baptised, to be as true outward Members of the visible Church, and complete in respect of truth and perfection of true visible Infant-Membership, and so may partake of outward Administrations according to their capacity (although they be incomplete in respect of perfection of degrees of visibility, and declarative admission to the Lords Supper, and other acts of Church-fellowship, agreeing to Professors of the true Faith of the Gospel, and subjection thereunto in holiness) as well as Isaac, Ishmael, jacob and Esau when they were Children being Circumcised: and so Children now, since they cannot be discerned to be otherwise then Elect of God and of God's Kingdom (no more than Esau could till he was discovered) and therefore children may be accepted as outward true Members, and inward in judgement of charity, and partake of Baptism; otherwise, what chief holiness or privilege have they above the Children of Infidels; for to say they have none, is directly contrary to the Apostles Doctrine, in that 1 Cor. 7.14, 15, 16. noted already. Quest. 19 But what outward means is there then to separate and distinguish these truly from the world, when these come to years of discretion? Ans. I have answered this Question in part too already: I now add, Not to be Baptised again as some are in these days, as if that had power of itself to convey an inward Grace, or communicate the holy Ghost, or to make and evidence them to be true Disciples, (as some dream:) For certainly men may be outwardly Baptised and made outside Disciples, and have outward common gifts of knowledge, utterance, to profess the Faith of Christ, and be Rebaptised, and yet be but Hypocrites and no true Disciples nor Teachers, Rom. 2.28, 29. as were many in the Primitive times, and too many amongst ourselves. Quest. 20. What outward means than will suffice Children Baptised when they come to years of discretion, to evidence them without Rebaptising, as far as any outward badge can do, to be true Christians separated from the world, and approved of as Members of the Church of Christ, and of the Congregation of Saints? Ans. first, a profession of total resigning themselves to Christ with a right preparation in themselves, with gifts of Grace from Christ outward and inward, evidencing the truth of their knowledge, Faith, and Regeneration, or new conversion unto God in Christ, so far as can be discerned by the Church in Christian charity. Secondly, a right Examination of them and their knowledge, Faith and other Graces to this end, with admission of them by the Church, or Ministers and Elders of the Church to the Lords Supper, after Examination and sufficient proof and approbation aforesaid. Thirdly, their joining with the Church in that Sacrament of Establishment and confirmation of their Faith in Christ, and communion with the Saints of the most high in Profession of Faith and holiness. Fourthly and lastly, their Religious walking in all holiness and good works, according to their callings manifesting their Christian thankfulness to God for his Freegrace in Christ, to God's glory, the good of God's Church, and joy of their own souls in Christ jesus. These may suffice to evidence and approve them Christians without Rebaptization or separation of themselves from the public Preaching of the Gospel, Heb. 10.22, etc. and communion of Saints, as the manner of some is. Quest. 21. What profit or comfort can there come by Baptising of Infants? Ans. First, It may be a comfort to the Parents in this assurance, that their Children are within the Covenant of Promise, when as Infidel can have no such assurance of their Children, that they might praise God for such goodness. And, Secondly, Great profit to their Children themselves for their Instruction when they come to years of discretion, what Covenant they are engaged in by Baptism to be God's Children, and have, as Children in Covenant with God in Christ, right to many Prerogatives which Infidels have not, no nor their Children. Quest. 22. What is the end and use of this Sacrament of Baptism? Ans. To set forth and seal, First, Our engrafting into Christ, as Rom. 11.17, 18. & 6.4, etc. Secondly, And our union and communion with Christ and his Church, 1 Cor. 12.12, 13, 27. Thirdly, Our putting on of Christ and Righteousness in graces, Gal. 3.27. Fourthly, To hold forth our inward washing in Christ blood, partaking in the virtue of Christ's death and Resurrection, Rom. 6.3, 4, etc. Fifthly, Our assurance of Repentance and remission of sins, Acts 22.16. Sixthly, Our Adoption to be God's children, Gal. 3.24. & 4.4, 5. Seventhly, Assurance of Eternal life when this life is ended, 1 Pet. 1.9. Gal. 3.20.29. Rom. 4.11. Quest. 23. But should not children be Dipped over head and ears, the whole body in the Water, as some thinks john Baptised in jordan, and as Papists did use to Baptise their children. Ans. It is not the outward dipping or washing that cleanseth away sin; but the virtue of the blood of Christ: And we read no absolute command of Baptising in a River, or washing the whole body in water; nor do we believe the jailor and his household (Baptised at midnight) went forth to a River to be dipped all over: It is sufficient to Baptise or wash part, as Christ said to Peter in washing the Disciples feet, He that is washed needs not have to wash his feet, but is clean every whit: For if Christ wash any part of the soul or body with his blood, he washeth the whole man, joh. i. 7. Rev. 5.6. joh. 13.8, 9, 10. Heb. 12.24. it needs then save to Baptise or wash the head or face of a man, woman or child with water in Baptism. That may suffice to seal our Spiritual washing with the blood of Sprinkling, which speaks better things than did the blood of Abel. Quest. 24. What say you of the Popish custom of Dipping the whole body of the child all over in water three times: First, in the Name of the Father, Secondly, in the Name of the Son, Thirdly, in the Name of the holy Ghost. Ans. It is evident to me, that they rested too much in the work done, and outward action, Christ giving no command for such a threefold baptising of the body; and I conceive the like of baptism of some Adversary to Poedobaptism in a River, (too much magnifying the manner of the outward action, of their Baptising of their whole body of their Rebaptised Disciples:) For which kind of Baptising the whole Body, or Baptising in a River, Mat. 28.19. Christ gives no word of command that we find in Scripture in the Institution of Baptism. Quest. 25. You have held forth divers grounds from the Word of God, to show the lawfulness of Baptising the chil-of Believing Parents: But I desire the resolution of another doubt. Do you believe I pray you that there is such a necessity of Baptising children, that if they die without Baptism they are damned, or go to Limbo, as the Papists dream, and too many Popishly affected amongst us. Ans. I answer, I believe Baptism is not a thing indifferent to be used or not used at pleasure: but it is necessary to be used of Christians according to the Institution of Christ. Mat. 28.20. And if it cannot be obtained by men of ripe years converted, or for children of Believers; yet it is to be sought for and desired in a right and due manner, with the Word adjoined unto it, not resting on Baptism, but on Christ for Salvation. And yet I do not believe that outward baptism makes a Christians soul, Gal. 6.15. or Baptism to be so absolutely necessary to Salvation, or the Grace of God in Christ to be so tied unto the Sacrament, that those who desire it, and die without it, cannot be saved; or that they go into some Limbo, and not into Heaven, as Papists and ignorant people have dreamt: Or that believing Parents should be so troubled for their children dying without Baptism, as if they were lost; but rather to live by Faith, Gen. 17. that as God is their God, so he is the God of their Seed, and can save them as well without Baptism as with Baptism. Quest. 26. But what ground have you for this your Faith? I have ground sufficient out of the Word of God. For first, it cannot but be a sin against Christian charity, to judge all those children of Patriarches, and people of God before the birth of Christ, who died before the eight day of circumcision to be damned, or be sent to Limbo for that want of circumcision, which by the Law of God they might not have until the eight day. Secondly, Gen. 17.12. or to think all those who died in the wilderness (in the forty years) uncircumcised to perish, when as there was a kind of necessity by occasion of their often removing that they could not have circumcision until they came to Canaan. Thirdly, Iosh. 5.2, etc. or to think the same of children of Christian Parents, who died before the Feasts of Passeover and Pentecost, at which times Baptism was then used in the Church. Fourthly, or to think of the Believing Repenting Thief upon the Cross, joh. 3.5. & 4. & 7. that he was damned for want of Baptism. If these had the Baptism of the Spirit, the living virtue of that water of life; that was a seal of their entrance into God's Kingdom, though they wanted the outward Baptism of water. Quest. 27. What conclusion do you make from all this? Ans. Therefore I conclude of these or such like children or others, as Ambrose did of Valentinian the Emperor, who coming to be Baptised died by the way, Ambrose lib. de vita Valentinian. they are Baptised voto, though not facto, in will and desire, though not in fact, in respect of outward Baptism, yet they may partake of the inward Baptism. And so Christian Parents need not to be tormented with grief for want of Baptism in private, when God is pleased to deny public, 1 Thes. 4. but be comforted, and not to sorrow as those that have no hope, for their children they hope are asleep in Christ. Qu. 28. I will touch but one Quaere more: Hath not Infant Baptism been very much abused in the Church? And if so, Is it not better to take it away, as the Brazen Serpent was, by which means the abuses may be sure to be Reform, which otherwise can very difficultly be Reform, many gross abuses being so rooted in the hearts and minds of ignorant men, yea, of multitudes of men and women in the world? Ans. It cannot be denied but that Infant Baptism hath been most grossly abused by erroneous opinions and practices in the Church, yea almost even from the beginning that we read of it in Ecclesiastical Writers, as that it conferred grace, that it was necessary to Salvation, that without Baptism Infants were at least in danger to perish, that outward Baptism did make an Infant a Christian soul, and having Baptism, it was made a member of Christ and the child of God, and certainly saved, though the Parents were unbelievers, Pagans or Infidels, or as bad. These erroneous abuses and divers others, not only in Popery and Popish Churches at this day, but even in England amongst multitudes of superstitious formal and ignorant people, both in the city and country, as we may find by sad experience, witnessed by many Arguments of wilful ignorance, or much weakness at least, and much to be pitied and lamented, and prayers put up to God it may be amended. Besides the multitude who rest in this outward Ordinance of Baptism in their Infancy, as Paul did before his Converson in outward jewish privileges, and in special that he was circumcised the eight day, Phil. 3.6, 7, 8. all which he accounted nothing but loss for Christ, when God once opened his eyes to see his folly of trusting to these outward privileges of being circumcised, or partaking of the Passeover or any thing but to Christ himself and his Righteousness: multitudes now trusting to this, That they were Baptised, made Christian souls in Infancy, and have been housholded, and received Sacrament at least once a year at Easter, or it may be every month, although they did never make profession of Faith, or partake of inward Baptism, Regeneration, or new Birth, john 3.3, 5. without which a man cannot enter into the Kingdom of God. Secondly, although they were never brought to see their extreme need of Christ, or carried out of themselves, and all self-confidence or trust to outward Ordinances and common privileges of Baptism, the Lords-Supper, form of Godliness, Religious duty, or the like, all which a man or woman may partake of, Luk. 13.24. and never have any dram of that true Grace which accompanieth salvation, or be admitted entrance into the Kingdom of Glory. Thus far certainly; and worse it may be, hath Infant Baptism been abused in the Church. Nevertheless, if Infant Baptism be judged lawful by virtue of that Institution of a seal of the Covenant by Christ to believing Abraham, not of the corporal or carnal part of the Covenant, the promise of the Land of Canaan to Abraham's Posterity: But also the spiritual part to believing Abraham and his children, and to Believers and their children, as children of Believers, as a seal of the Righteousness of Faith, or by any other ground or Argument held forth already, or to be held forth by any the Servants of Christ. Then I conceive the abuse of Baptism doth not take away the lawful use. But if the Apostle approve circumcision of the jewish children; Acts 21.21. and Paul circumcised Timothy, Acts 16.3. because he would not offend the jews, although circumcision was to be abolished. And if after he had Preached, that if they were circumcised Christ profited them nothing, Gal. 5.2. (as he did to the Galatians) yet if a jew should have been converted to the faith, and the year before his conversion, had a child received circumcision as his privilege, and the next year after his conversion to Christianity, have had a child which might not have been circumcised, because abolished, and troubled that his child might not be Baptised, nor have any outward badge of difference from the child of an Infidel; because, as Adversaries to Poedobaptism aver, there's no Ordinance of Christ for Infant Baptism: I conceive Saint Paul would have Baptised the jews child, to take off the offence, as well as circumcised Timothy before, since no direct command of Christ appears to the contrary. And so, though Infant Baptism could be proved fit to be left, as circumcision was abolished; yet till men were enlightened, it might be continued as circumcision; and much more now be practised in the Church, since it cannot be proved to be forbidden or abolished. And thus you have the substance for Infant Baptism moderately. Quest. 29. Now to conclude, What may all this teach us which you have set forth concerning children's or Infants Baptism, that (as you have said even now) although it had been abolished as circumcision was, which it was not, yet it might be continued until men's minds were enlightened, as circumcision was continued for a time; and much more now be practised in the Church, since it cannot be proved to be any where forbidden by Christ, but rather approved; and since there are such different and doubtful opinions of it in such as profess to be Saints, how should Saints behave themselves one to another in the Church of Christ? Ans. Truly this may be a light from Christ, to lead us unto Christ, and learn from Christ and his Apostles not to un-Church the Churches of Christ Reform; and yet reforming for this difference of Poedobaptism and such like, as some virulent and unchristianlike Adversaries to Infant-baptism have done, and yet endeavour to do: But to labour for Reformation, rather than unlawful Schism and Separation from the Church. Thus shall we declare ourselves to be Christians indeed, not seeking division, but in a Christian Brotherly way endeavouring Union and Unity, and Peace in the Church, each one labouring for a true and pure Reformation, 1 Cor. 13.11, rather than a separation one from another, in the profession of the Gospel of peace, that peace and the God of peace may dwell amongst us. The seventeenth Classis, or Company of Questions. 1 Question. VErily I like well of your Christian conclusion for Peace and Unity amongst Saints, though there be some differences in opinion in lesser matters, when as we all hold the Head Christ. And since you have declared your knowledge and faith concerning the Sacrament of Baptism: Now what do you know and believe concerning the Sacrament of the Lords Supper and by whom, and when was that instituted, and what light is there from Christ to lead us to Christ therein? 1 Cor. 10.16. Mat. 26. Mark 14. Luke 22. 1 Cor. 11.23, etc. Ans. This Sacrament of the communion of the Body and Blood of Christ, was instituted by the Lord Jesus Christ himself, in the same night that he endured his bitter Agony, and also sweat drops of blood before he was betrayed by Judas, and apprehended by the Officers of the High Priests and Elders, to be condemned and put to death, that cursed death of the Cross which he suffered for our Redemption. Quest. 2. What is the outward visible sign, seal, or external material thing of the Lords Supper, or of that Sacrament of the confirmation of our Faith, and renewing of our Covenant again with God in Christ? Ans. The external or outward thing, Mat. 26.27. etc. & 14.22, etc. Luke 22.19, 20. 1 Cor. 11.23, etc. sign, seal, badge, or pledge in a Sacrament, is that which being sanctified, holdeth forth another thing to the inward ear, or eye, or hand, or mouth of the soul, which is Faith, than it doth to the outward ear, or eye, or hand, or mouth of the body; and seals and assures another thing to the soul, then that which the body partakes of; and in the Sacrament of the Lords Supper, this outward sign, seal, pledge and Symbol, is the bread and wine consecrated or blessed; and the bread broken and wine poured out; the bread and wine given and received, eaten and drunk of the faithful, together with the whole Sacramental action, according to the institution of Christ. Quest. 3. What is the inwrrd or internal grace and material thing in this Sacrament, so signified, sealed and communicated by Christ to every true and faithful receiver, of these holy mysteries, in this holy Ordinance? Mat. 26.26, & t. john 6.55, etc. & 10.15. etc. 1 cor. 10.16. Eph. 5.25, etc. Rom. 4.24, etc. Heb. 9.25, etc. & 10.12, etc. 1 Thes. 1.10. Rom. 6.23. Ans. The inward grace or inward material thing is Christ himself, given for his Church with his body and blood spiritually received by Faith, and all Christ's merits, with the graces procured by Christ in his death, passion and Resurrection, Ascention, and all he hath done for our good, both for this and a better life; all which are lively represented, sealed, and communicated to the faithful in their souls, according to the Covenant of grace held forth, and confirmed in this communion of the body and blood of Christ. Quest. 4. But since Christ saith of the bread in the Sacrament, This is my Body; and of the wine, This is my Blood, do not the faithful receive corporally and carnally the Body and Blood of Christ in this Sacrament? Ans. No verily, the Body and Blood of Christ cannot be received corporally and carnally, with the hand and mouth of our bodies, wratsoever the Capernaites of old, or the Papists or any other since have imagined. Quest. 5. How then is the Body and Blood of Christ received in the Lord's Supper? Ans. To understand this, we must know that a body is divers ways ascribed to Christ, or Christ may be said to have a body in a fourfold respect, or a fourfold body; and spiritually and by faith the children of God do receive and partake of union and communion with Christ, and Christ's body in all these kinds. Quest. 6. What is the first kind of body, and how do the faithful receive and partake of that body of Christ in this Sacrament? Ans. The first was the Natural body of Christ, Luke 1.15. john 1.14. Mat. 27.21, etc. & 25.31.32. & 28.6. Acts 3.20, 21. which was conceived and born of the blessed Virgin Mary, crucified, dead and buried, and risen again for us and our salvation: and ascended into Heaven, and there is glorified, and sits at the right hand of God the Father in power and glory: where he shall remain making intercession for his Church till the day of judgement, when he shall come with his glorious Angels in power to judge both the quick and the dead. Quest. 7. But how do we who are the Saints, receive and partake of this Natural crucified and glorified body of Christ. Ans. We may be said to receive and partake of this natural body of Christ really and truly, though not corporally and carnally, by eating or receiving it by the hand or mouth of the body: But, 1 cor. 10.16. First, Spiritually and by Faith, believing on Christ as our Lord and Saviour, who gave his Natural body to be crucified, and his Blood to be shed for our sins. Gal. 2.20. Secondly, Applying Christ and all his merits by Faith to our souls. john 6.5, 6. Thirdly, Receiving Christ to dwell in us, and so having an union and communion with Christ, as with our Lord and Head, into whom we are engrafted by Faith. Fourthly, To partake of Christ even the Divine Nature, by our union and communion with Christ which is sealed in the Sacrament, John 6.63, & 6.33, etc. & 10.18. Eph. 1.17, etc. & 3.16, etc. 1 Cor. 12.12, etc. & 10.16, etc. 2 Pet. 1.3. Quest. 8. What is the second kind of body which is ascribed to Christ? Ans. A Sacramental body, and so the bread and wine in the Sacrament, Mat. 26.26, etc. 1 Cor. 12.24, etc. are the body of Christ which doth signify, represent, and seal the virtue of the Natural body and blood of Christ crucified, not to all, but to all true Believers; and this outward visible Sacramental body is received by the bodily outward hands and mouth of all communicants, true Believers and Hypocrites, who come to the Lords Table. Quest. 9 But is this Sacramental body the Bread and Wine in the Sacrament, any thing available for their goods, who come unprepared, and receive that and no more? Ans. No certainly, this is not profitable but hurtful to the souls, 1 Cor. 11.28, etc. Mat 22.11, etc. because they want the Wedding-Garment, and eat and drink judgement to themselves, not being able to examine themselves, or to discern rightly, or partake Spiritually of the Natural or Spiritual body of Christ. Quest. 10. How can you call a body Spiritual? Ans. The Apostle calls the glorified body of the Saints Spiritual bodies, because they are endued with Spiritual qualities of glory, 1 Cor. 15.44. Rom. 6.6 & 7.24. Col. 2.16, 17. mortality, as sin and death is compated to a body in respect of Natural corruption, or sinful qualities, and mortality, so likewise the rich graces and spiritual benefits of the life of Christ, communicated and sealed in the Sacrament, may be called a Spiritual body, as a whole body of spiritual heavenly graces bestowed upon faithful receivers: thus Christ and his graces are a body of grace received by the faithful. Quest. 11. What do you call a spritual body of Christ? Ans. This is the third kind of body, a virtual or spiritual body, comprehending all the power, life, virtue, merits and benefits which do arise from the passion, crucifying of the natural body, shedding of the natural blood of Christ, with his Resurrection and Ascension, for the good and benefit of God's Church and people, held forth, sealed, and exhibited in the Lord's Supper, and received, not by the hand and mouth of the body, but of the soul, and enjoyed only by the faithful communicant, and such as are rightly prepared for this sacred feast of the Lord, 1 Cor. 10.3, 4, 16. Phil. 3.10, 11. Gal. 2.20. & 3.1. Christ held forth in the Word and Sacraments, as crucified before our eyes, and Spiritually communicated, 1 Cor. 10.16. Quest. 12. What is the fourth and last kind of body attributed to Christ? and how do the Saints partake of or receive an union or communion with that, or assurance of it in this Sacrament? Ans. This fourth and last is the mystical body of Christ, Rom. 12.45. 1 Cor. 12, 13, etc. & 10.16, 17. Eph. 2.16 & 3.4, 5. & 4.12. Col. 3.14, 15. Heb. 12.22, etc. 1 joh. 1.3, 7. the Church and people of God, the Members of that body of which Christ is the head. And a more full union and communion with which body the Saints do receive and partake of, when in the Sacrament as in a communion of Saints, rightly and spiritually, not by mouth of the body, but by faith they partake of Christ, and have this union and communion of Saints sealed and assured in this Sacrament, Quest. 13. You have declared your knowledge concerning the author and matter of this Sacrament: Now what is the form of it? Ans. The form of communicating in this Sacrament, is likewise twofold, outward and inward. Quest. 14. What is the outward form or manner of celebrating or partaking of and in this Sacrament of the Lords Supper? Ans. The external or outward form in this Sacrament, Mat. 26.26, 27. 1 Cor. 10.16. & 11.23, etc. Isa. 42.3, etc. & 53.10, etc. is first, the whole Sacramental word of Christ's Institution, the blessing or consecrating of the bread and wine, the command of receiving, eating and drinking of the outward Elements, and especially the Promise and Covenant of Grace; Christ and all his benefits promised, held forth and sealed to the faithful in this Sacrament. Quest. 15. What it the second part of the outward form or manner of celebration to be observed? Ans. The Sacramental actions of breaking bread, Mat. 26.26. Luke 22. pouring out of wine, the distribution of bread and wine, to and for the communicants, and their receiving of of them by the hand, eating of them by the body, as Sacramental, signifying, sealing, exhibiting, communicating, and applying signs and symbols of all inward grace given to the faithful, and received by them in this Sacrament. Quest. 16. What is the inward form of or in this Sacrament of the Lords Supper? Ans. The internal or inward form is the analogy, union and presence, not local, but virtual, Sacramental and Spiritual of the outward signs, and the things signified, the one representing and answering; the other as the face doth answer a face in a glass, the outward signs being exhibited by the Minister of Christ; and the things signifieth the light and warmth, and soul-cherished virtue and nourishment of the life of grace from Christ, given and communicated, and applied by that Sun of righteousness Christ; and Christ his spirit at the same time to the faithful in the Sacrament, as the Sun in the firmament doth its virtue of light and warmth to us; or as the outward Elements of bread and wine do their virtue and refreshing, 1 Cor. 10.16. to nourish the life of nature in man or woman that receive them in the Sacrament. Quest. 17. What Analogy, proportion, likeness or agreement is there between the signs and the things signified? First, between the Bread and the Body of Christ, to set forth and seal the benefits unto us? Ans. First, as the bread corn of wheat is threshed with a flail, or beaten with a staff, bruised, ground in the Mill, and baked in an oven, with fire to make bread for our bodies; Isa. 28.28. & 53.5, 6 1 Cor. 9.10. so was Christ threshed with a flail, and beaten with a staff, and ground in the Mill, and baked in the fiery oven of his passion, and of the wrath of God; that he by his virtue and merits might be heavenly bread for our souls and bodies, to nourish us to life Eternal. Quest. 18. What is a second resemblance? Ans. Secondly, as the bread is comfortable strength and nourishment for a hungry body for life of nature: Psa. 104.15. joh. 6.48, etc. so the body of Christ and virtue of his merits in sweet nourishment for hungry true believers, to nourish the life of grace in them to life Eternal. Quest. 19 What is a third agreement or resemblance? 1 Cor. i0. 16. Ans. As the bread in the Sacrament is made of many corns, and one bread is distributed to many, and many partake of one bread; so doth it set forth our union and communion with Christ, and one with another, we that are many are one body in Christ, and all partake of that one heavenly bread Christ for our everlasting comfort. The eighteenth Classis, or Company of Questions. 1 Question. What analogy, resemblance, or similitude and fitness of agreement is there between the wine and the blood of Christ in the Sacrament? Ans. First, Gen. 49.11. Deut. 32.14. Isa. 63.2, etc. john 15.1, 5. Luke 22.42, etc. Mat. 27.24, etc. as the wine is made of the blood of Grapes, pressed and strained in the winepress, for the benefit of men and women: so the blood of Christ; was pressed out in the winepress of the wrath of God, which Christ did endure in his most bitter agony and passion for our Redemption. Quest. 2. What is a second resemblance and analogy between Wine and the Blood of Christ? Ans. As wine when it is drunken doth ●●rm the stomach, Psal. 104.15. Prov. 3.6. Psal. 119.13. jer. 16.7. Mat. 26.27, etc. Acts 10.28. Col. 1.10. Heb. 12.24. john 1.7. Rev. 1.5, 6. & 5.8, etc. cheer up the spirits, and make glad the hearts of men and women in times of sorrow, as a cup of consolation of old time; yea, doth quicken and strengthen to labour and duty: so likewise the blood of Christ received and drunken by faith, doth by Christ's virtue and merits warm the life of grace in the soul, in assuring remission of sins purchased with his blood, cherish, comfort and quiet the soul, and make it able and ready to every good work, to the glory of God in Christ, good of his Church, and joy of our own hearts Quest. 3. What is a third analogy or simulitude between Wine and the Blood of Christ? 1. Cor. 10.3. Mat. 26.27. 1 Cor. 12.4. Gal. 3.27, 28. Eph. 4.3, etc. Ans. As many Grapes pressed together make but one wine, and all that receive the Sacrament drink of one and the same blood and juice of the Grape, as of the cup; so all the virtue of the passion of Christ, his active and passive obedience to his Father's will for us, makes one cup of precious blood for the faithful to drink, and all the faithful drink of the same blood of Christ, as of one cup of love, to signify and seal our union and communion with Christ, and one with another in love, as all made one in Christ jesus. Quest. 4. Now what kind of union and presence is this between the signs and the things signified, if it be not a corporal and local union and presence? Ans. First, for the union between the signs and the things signified, though there he not a corporal or local, or place union, yet it is not an imaginary, but a true Spiritual relation and union, by virtue of which, and of the Covenant of Grace in Christ, the things signified are really and truly communicated to all them that lawfully and rightly partake of the outward signs in this Sacrament. 1 Cor. 10.16. Quest. 5. How is there a presence of the thing signified with the signs, if there be not a local presence, or that the things signified be not present in place with the outward signs, either by way of Transubstantiation, the Bread and Wine turned into the Natural Body of Christ, as Papists; or of Consubstantiation, or of the Natural body in or under Bread and Wine, as some others have imagined? Ans. There is a fourfold manner of presence, in and by which one thing may be said to be present with another, which being rightly observed, a man may easily see how Christ and things signified are and may be said to be united and present to the outward signs in the Sacrament, and to Believers that partake of them. Quest. 6. What is the first of these? Heb. 2.14. Luke 24.38, etc. Mat. 28.6 Acts 3.20, 21. 1 Cor. 8.17. & 12.13, 27. Ans. The first a local or place-presence, a bodily presence in a place, as a man is present in a house, as Christ was in the Temple, or the Sun in the Firmament, or the like; and with this presence Christ may be said to be present, not bodily, but in respect of his Divine Person and Spirit, by which he is always present with his to the end of the world, yet not by the presence of his Natural body, either by Transubstantiation, or turning the bread and wine, by virtue of the Priests words of consecration into the Natural body and blood of Christ, as the Papists; or by Consubstantiation, as if in or under the bread and wine the Natural body and blood of Christ were contained (as some Lutherans have affirmed) Christ's Natural body, though glorified, being finite like ours and cannot be in multitudes of places and persons at the same moment of time: But indeed is in heaven, and there to continue till the day of judgement, yet present by spiritual union with us, as we are Members of his Body. Quest. 7. What is the second manner in which one thing may be said to be present in or with another? Ans. By a Sacramental, symbolical, Gal. 13.1 1 Cor. ●0. 16. or figurative presence; when a thing is represented to the mind of a man by some outward sign; as a thing is represented by a word, or a voice; or a man to the sight by a Picture: And thus Sacramentally Christ's true natural body and blood, are present, as represented to the eye of the soul, the mind of a believer by the outward sign of Bread and Wine in the Sacrament. Quest. 8. What is the third manner of presence? Ans. The third is a spiritual presence, Heb 11. i. 1 Cor. 10.3, 4, 5. joh. 8.56 when we represent a spiritual thing, not present, as present to and with us, by Faith; as faithful Abraham by the eye of Faith did see Christ day many hundred years before Christ was born, or as by a prospective Glass we do bring the body of the Sun, or Moon, or of a Star far off to be near, and as it were present to the eyes of our bodies; and thus Christ's natural Body and Blood, his passion, death, resurrection, ascension, and all his benefits, are present to our souls and bodies by Faith, to our joy and comfort. Quest. 9 What is the fourth kind of presence in and by which one thing may be said to be present in or with another? Ans. This is a virtual presence, when that which is distant and far off in place, Mat. 28.20. Mat. 18.20. 1 Cor. 10.16. is by the virtue power and efficacy present to and with us, for our comfort and nourishment; as the Sun in the firmament is far off in place, and yet the virtue, the light, and warmth of the Sun, is present with us here on the earth, to direct, revive, quicken, nourish, and cherish the creatures, yea, men and women whom experience teacheth to be refreshed by it: And thus virtually Christ is present, yea, his natural Body and Blood, whole Christ, and his virtue present for the nourishment of true believers, and their assurance of eternal salvation by Christ sealed in this Sacrament. Quest. 10. You have explained and held forth the Author, Matter, and Form of the Sacrament; now what is your knowledge concerning the Use, Benefit, and End of the Sacrament, to faithful and right Communicants. Ans. The Ends, Use, and Benefits of this Sacrament, are divers for the unspeakable benefit of faithful receivers. Quest. 11. What is a first End? Ans. First, to seal and confirm the Covenant, and promise of God's free Grace in Christ, Mat. 26.26, 27. 1 Cor. 11.23, etc. to our souls with Christ's virtue and merits; and all the benefits which Christ hath procured for us, in his Passion, Death, Resurrection, Ascention, yea, his whole active and passive obedience, to his Father's will, as our Surety, with his whole Humiliation and Glorification, as mediator between God and us; all sealed in this Sacrament. Quest. 12. What is a second End? Ans. On our part to renew and seal our mutual Covenant of thankfulness, Rom. 12.1.2. 2 Cor. 5.14, 15. Psal. 116.12. Psal. 119.105. and obedience, to our God and Father again, in and by the virtue and power of Christ, to be manifested in our lives, according to that light of his will, revealed by his Word and Spirit to our souls, from Christ our chief Prophet and director in the way to happiness. Quest. 13. What is a third End of this Sacrament of the Lords Supper? Ans. To hold forth Christ by remembering and showing the Lords death until he come; for the strengthening of our Faith, and refreshing of our souls, in the lively representation of Christ's love to us, joh. 15.13. 1 Cor. 11.24, etc. giving his body to be crucified, and his blood to be shed for our sins; evidently held forth in the sacramental breaking of the Bread, pouring out of the Wine, seen by the eye of the body, as the inward graces are by the faithful eye of the soul in every Communicant. Quest. 14. What is the fourth End and Benefit of this Sacrament? Ans. It is a sealing and confirming: 2 Cor. 8.9. Eph. 3.8. joh. 6.56. 1 Cor. 1.9. joh. 17.20. Eph. 3.8, 16, etc. 1 Cor. 6.15. Col. 3.2, 3. 1 Cor. 12.12, 13. First, of our union and communion with God in Christ, and of our right and title to all the riches and treasures of Christ's Kingdom of Grace and glory. And secondly, of our union and communion one with another in Christ, and with the whole Church of God, as fellow members of the same mystical body; of which Christ our Lord and Saviour is the head, for the comfort and benefit of his Church. Quest. 15. Are there no other Ends of this Sacrament. Ans. Yes, their are divers other ends and uses: As Acts 2.46, 47. First, the profession of our Faith that we are Christians, not jews, Turks, or Infidels. Secondly, the profession of our love, unity, Acts 2.46, 47. and charity one towards and with one another. Thirdly, 1 Cor. 11.17, 18. Ephes 9.3, 4, 5. the conservation of our fellowship and communion with Saints. Fourthly, Our strengthening of all graces in us by participation, and meditation of Christ, held forth in this Ordinance in all times of temptations, and divers other ends and uses, but the former are principle in this Sacrament, John 6.32, 33, 34, 35, 50, 51. The ninteenth Classis, or Company of Questions. 1 Question. YOu have declared your knowledge concerning the Author, matter, form, and end of this Sacrament; now what do you know concerning the outward circumstances of partaking of this Sacrament, time, place, and gestures: What light have you from Christ for these? Answ. I do not find that the Lord Christ hath directly, and expressly commanded any set time, place or gesture, when, where, and in what manner of gesture, sitting, or kneeling, or standing, we should receive the Sacrament: But the Spirit of Christ in his holy Apostle Paul hath held forth two general Rules: 1 Cor. 14.40. and 11.34. Col. 2.5. Rom. 14.17, 18, 19 1 Cor. 10.23. and 14.25. Rom. 14.1, 2, etc. and 15.1, 2. First, That all things should be done according to decency, and order; And secondly, That all be done to edification. Quest. 2. But may not the consciences of God's children, be ordered and bound up to particulars in these things? Ans. I am persuaded that no Law, or Rule aught to be made, to bind the tender conscience of any man or woman, where the Lord Christ, the chief teacher, doth not bind; nor ought any liberty of conscience be given, where the Lord jesus Christ giveth no liberty: But all Churches ought to be content, if they cannot agree in circumstance, and ceremony, yet lovingly to agree in matters of substance, which Christ hath plainly holden forth unto his Church in the holy Scriptures. Quest. 3. But may not Christian liberty be used in these things, which are only circumstantial in this Sacrament? Ans. Yes: Christian liberty may be used, in these things, Rom. 14.1, 2, etc. and 15.1, 2, 3. Gal. 6.1, 2, 3. and the stronger ought not to tyrannize over the conscience of the weaker brother or sister, but to bear one another's burden, and so fulfil the Law of Christ: yea, the stronger brethren, and the Elders of the Church, aught in all love, and tenderness to endeavour the instruction of the weaker, and to inform the judgement, rather than by force upon the outward man, to compel the conscience. Quest. 4. But may not the weak Christians absolutely, and peremptorily use what circumstances they please? Ans. The weak aught in all humility to seek information of judgement, and satisfaction in scrupulous, or tender doubtful cases of conscience; that if it be possible he or she may conform to the Directory of that particular Church, Eph. 4.1, 2, 3. Psal. 133.1, etc. of which he or she is a member, or if not, to behave themselves humbly, peaceably, and Christian like, rather than to break, or endanger the breaking of the bond of unity, amity, and uniformity in that Church, wherein God in his providence calls them to partake in this holy Ordinance. Quest. 5. Verily, I do desire to conform myself to the Order and Directory of that Church and Congregation where I live; and I long often to meet Christ in this holy Ordinance: But I have some doubts trouble me in the present Directory, for giving and receiving the bread and wine at the Lords Table: And first, I am not satisfied upon what ground the gesture of kneeling, so much pressed formerly (as if it had been a matter of absolute necessity) is now changed into a Table gesture of sitting about or at the Lords Table? Ans. To satisfy you in this, I desire you, first to consider, that the gesture of kneeling at the Sacrament hath no example, much less any command, either in Old or New Testament. Search the Scriptures, and you can find none, and so no binding necessity can press the continuance of it. The real presence bodily advanced by Pope Innocent, about 1215. Secondly, If you read all the History of the Church in the Apostles, or in the primitive times after; where can be found any approbation of kneeling at Sacrament, until after that gross idolatrous error of Transubstantiation of the Bread into the carnal body of Christ, was pressed by Pope Nicholas, and confirmed in that wicked counsel of Constance, and when as eleva son, Bowing to Bread above 1220 ●s in D retal Greg.. lib. 3. and adoration of the Bread, was required by Pope Honorius the third, but about four hundred and twenty years since? Thirdly, consider that if the Br zenocrate Serpent set up by Gods own appointment, Num. 21.9. might be taken away, and broken in pieces, because it was abused to idolatry (as you may read it was 2 Kings 18 4.) much more may the gesture of kneeling be changed, which hath been and still is, so much abused by the Pap●st in adoration of the Bread in that idolatrous sacrifice of the M●sse, Col. 2.2.23. a will worship forbidden in the second Commandment. And too much esteemed by ignorant persons, who are too too superstitious in this respect. And also by some tender consciences, who conceive not rightly of the nature of gestures in this Holy Ordinance, kneeling h●ving been most abused to adoration, and will-worship. Quest. 6. I think indeed since it hath been, and is so much abused to adoration of Bread or Bread worship it may be changed, and I am convinced it is dangerous, if not sinful: But yet me thinks I cannot receive the Sacrament sitting, with that reverence and humility, as I should do kneeling: and therefore since I conceive, I might lawfully receive kneeling (not to adore the Bread) but to declare my reverence to Christ, and my humility; I had much rather kneel then sit. Ans. I will not say but some well instructed, and rightly informed, and believing Christians, might in former times lawfully receive the Sacrament kneeling, the rather when the Directory of the Church was not against it but for it, as it was in the Church of England. Secondly, yet notwithstanding I should desire you to consider, that true reverence and humility doth not consist in the outward bodily gesture of kneeling, but in the inward spiritual reverence and humility of the heart. joh 4.24 and 5.63 A man or woman may kneel at the Sacrament, and yet neither receive with true reverence not humility, as many unprepared, ignorant people, most zealous for kneeling have done. God requireth the heart, as Prov. 23.26. And a truly humbled contrite spirit God will not despise, but dwell with, and Christ will meet in his Ordinance the humble minded soul, Psa. 51.17. Isai. 57.15, 16, 17, 18. Matth. 18.20. and 11.28, 29. Thirdly, I pray consider, that a true believing man or woman, that comes with the wedding Garment, and when Christ's invites, sits at the Lords Table, may receive, and does receive the blessed Sacrament both with great humility and reverence, Mat. 26.20.21. Cant. 5.1 and the rather when he or she being sensible of his or her own unworthiness, considers how kindly the Lord Christ invites, and bids him or her welcome at his blessed Table. Quest. 7. But what better ground is there for sitting? Ans. First, Consider that sitting at the Feast of the Lord, is the most proper Table gesture, and the most agreeable in this respect to the example of Christ, Luke 22.21. Secondly, Acts 2.46, 47. and 20.7, 8. 1 Cor. 10, 16, etc. and 11.20, 21, 22, 23. That the Apostles and Disciples or Christ with the Saints in the Primitive times did receive the Sacrament at their Feasts of Charity in a Table gesture, as Feasting with Christ, as well as one with another. And for the Sacrament itself, it is called the Lords Table, and a Table gesture is most convenient. 1 Cor 14.26. ●0. Thirdly, that this table gesture (if any edification may be in gestures) it may hold forth, First, our union and communion at this Feast of Grace: 1 Cor. 10.16. Luk. 22.30. Secondly, our union and communion with Chr●st at his Table in the Kingdom of Glory: Therefore sitting at the Lords Table being allowed and warranted by the example of Christ, and of the Apostles, and Primitive Church, and by the example of other reformed Churches, and agreeable to the Apostles rules, of order and edification: It must needs be both lawful and comfortable, for one that comes rightly prepared (with Faith, Humility, Reverence, and other necessary graces rightly enlivened) to receive the holy Sacrament, sitting at the Lords Table. Quest. 8. I am in a comfortable manner satisfied in the gesture of sitting, yet I have one doubt more: me thinks it was better in the old Directory, when the Minister of Christ did give the Bread and the Wine, to every Communicant, in particular with a particular prayer and application; as the body of our Lord Jesas, that was given for thee, etc. and take and eat, etc. rather then only to present it in general to the whole Table by the Minister, and every one to take and eat of the Bread out of the dish, or cup wherein it's broken, and take and drink of the cup from of the Table as it is now used. Ans. For Answer of this doubt: First, consider that we do not read in the Scripture, that our Saviour Christ did give the Bread, and that Wine to every one of the Apostles in particular: Search the Scriptures and where can you find any such expression in any of the Evangelists or Apostles clearly: Read in particular, Mat. 26.26. he ●ook it and broke it, and gave it to his Disciples, he doth not say he gave it to every one in particular, or to Peter, or james, or john in particular, but to them in general, Mat. 26.27. for the cup he gave to them, saying, drink ye all of this; not, take you in particular, or drink you in particular, but take ye all, and drink ye all of it: And read, Luk. 22.17. Take this cup and divide it amongst yourselves which whether we respect the Passeover or the Sacrament; it declareth it as most agreeable to Christ's order to receive the Sacrament, as given from the Minister to all in general at the Table; as it was given from Christ to all in general, and not into every one's hand in particular, as was lately done in the old Directory: Not take thou and eat thou, but take ye and eat ye: and take and drink ye all of this Mat. 26.26, 27. Clemens. Alexand. storm. 1. Pag. 2. Thus about 220 years after Christ the manner was when they had divided the Eucharist, every one of the people did take his part. Secondly, again there may be too much superstition put into this manner of receiving in particular from the hand of the the Minister; as formerly hath been when the people durst not touch the Bread with their hands, but the Priest put it in their mouths, for fear they should defile the Lords body: And such Communicants I myself have met with, who reached out their mouths instead of their hands, to receive the Bread from me; and so the hand by which the hand of Faith is remembered, was made of no use in the action, which you will say ought not to be in this Sacrament: For the hand of Faith receives Christ the Lord of our souls, for the spiritual refreshing, as the hand of the body receives the Bread and Wine. Thirdly, If you rightly observe the sacramental action, or act, or ministration: you sh●ll find and see the Minister of Christ, having broken the Bread according to the institution, command, and example of Christ, to take the Bread in a Silver or other Charger, or Dish in which it is broken, and present and give it to all in general at the Table: with Christ's invitation take and eat; and so the cup, take and drink ye all of this; which doth imply every particular man or woman at the Table: So our taking the Bread all out of one dish, doth sweetly hold forth (reaching out of a living hand of Faith) a Christian union and communion in Christ, as the Apostle intimates, 1 Cor. 10.17. And thus I hope I have satisfied your doubts, so that you may come with comfort to the Lords Table. Quest. 9 But what if a tender conscience cannot be satisfied about circumstances, may not Saints agree to meet Christ in the Sacrament, and receive the outward Elements in divers gestures of the body, some sitting, some standing, or the like, as well as they agree daily, to hear the Word preached, as they please or can be fitted, without any such ask question for conscience? Ans. These Ceremonies I conceive are not worth contending for, 1 Cor. 11.16. if men cannot agree; or a tender conscience not satified; nor ought to be excommunicated or delivered over ●o Satan for these things; yet it is good (yea, a duty for all) to study to be all of one mind, and in one manner to meet Christ if it were possible, according to the Directory of that Church wherein they live. Quest. 10. But have you any antiquity of your opinion herein? Dan. 7.8. Psa. 122.6. Eph. 4.3, 4, 5, 6. Eusebius l. 5. c. 26. Anselm. Epi. 327. of Ireneus to Victor and others. Ans. Yes; the ancient of days, God himself holdeth forth this in the Scriptures, That God's people should endeavour unity, and the Saints in former ages have been of the same judgement, in that controversy between the Eastern and Western Church about the celebration of Easter, though they differed in opinion in circumstance, yet they agreed in substance, and received the Sacrament together; and so in the d fferent manner of celebrating the Lords ●upper, and the like, when the unity of charity was observed in the substantial matters of Faith; divers customs in circumstance did not, nor ought to separare; but Saints ought to unite in love, as the reformed Churches do at this day. The twentieth Classis, or company of Questions. 1 Question. YOu have answered concerning the first grace in the Wedding Garment, namely, knowledge: first, of God: secondly, of ourselves: thirdly, of Christ: and fourthly, of the Sacrament: Now what light is there from Christ to manifest Faith the second grace, to be examined and enlivened before we come to the Lords Table. Ans. To know what Faith is, we must understand that the Word is diversely held forth by Christ in holy Scriptures. First, Gal. 1.23. Rom. 10.6.8. 1 Tim. 1.16. 1 Tim. 3.9. 1 Tim. 4.1 james 2.17, etc. for the Doctrine or Word of Faith, which is preached and believed by the Church of Christ. Secondly, Faith is taken for historical Faith only, when assent is given to the truth of the Word without application, or fruit, it is a dead Faith. Thirdly, Faith is taken for a temporary Faith; which hath not only assent to the truth of the Gospel; but profession with a kind of joy and delight for a time, Mat. 13.20, 21. Mat. 13.22. Mat. 17.19, 20. 1 Cor. 13.2. till temptation and tribulation cometh because of the Word; and than it dieth and withereth. Fourthly, Faith is taken for the Faith of working miracles, a special Faith given in the Primitive times to the Saints, for confirmation of the truth of the Gospel. Rom. 3.3 Mat. 13.23. Fifthly, Faith is taken for faithfulness, truth, and constancy in word and promises; as the Faith and promise of God to his people, and of men to men. Rom. 5.1 Tit. 1.1 2 Pet. 1.1. Acts 13.48. Isai. 53.1, 2. Phil. 1.29. Rom. 13.6, etc. Rom. 8.1.5.10. 2 Cor 4.13. Mat. 13.11. joh. 17.3 Sixthly and lastly, Faith is taken for a true, lively, justifying faith, the proper and precious Faith of Gods Elect. Quest. 2. What is this precious justifying Faith of God's Elect? Answ. This Faith is an admirable peculiar and special Grace, and free gift of God; by which a man or woman rightly prepared by the power of the Word, and Spirit of Christ, First, doth know, assent unto and embrace, and trust to God in Christ, in the free promises of the Gospel or Covenant of Grace. Secondly, know, desire earnestly, single out and make choice of Christ, the rich treasure and pearl held forth in the Gospel, and Gospel promises, as his only Surety, Redeemer, Advocate, and Mediator between God and him. Thirdly, lively believe, receive, apprehend, take and apply Christ to himself as his Saviour, and acquiesce or rest on Christ, and Christ's merits and righteousness alone for salvation. joh. 3.14, etc. Romans 1.1, etc. and. 4.16. Gal. 3.16, etc. joh. 17.3. 1 Cor. 2.2. Phil. 3.7, etc. Heb. 1.22. and. 8.6, etc. and. 12.14. joh. 3.36. and. 1.12. Phil. 3.12. Mat. 11.28, 29. Gal. 2.20. and 3.14. 2 Chr. 14.11. 2 Tim. 1.12. Rev. 5.11, 12, 13, 14. Act. 4.12. 2 Thes. 2.13, 14. Act. 13.37, 38, 39 Quest. 3. How or in what sense, do you call this Faith a justifying Faith? Ans. Not virtually and meritoriously, of itself, 1 Tim. 1.9, 10. Titus 3.4, etc. as it is a work or act of our understanding to know; and of our will sanctified, to elect, and embrace Christ; but instrumentally as it doth apprehend and apply Christ to the soul: It is not the act of our Faith receiving, but the object of our Faith, Christ and his merits and righteousness received which meritoriously justifieth poor sinners before God: as not the hand which applieth, but the plaster and virtue of that which cures the wound, to which it is applied. Quest. 4. When is a man or woman, rightly prepared, or his heart by the power and spirit of Christ, disposed to believe; and thus to receive and embrace Christ, for his salvation? Ans. When by the strength and mighty power of Christ and his spirit in the word, a man or woman is in some measure First, enlightened with the knowledge of God and Christ, and himself by the good pleasure of God, held forth in the Word of God in general, and in the promises of the Gospel in particular: And Rom. 8.15. Secondly, Enabled by the spirit of Christ, to know, believe, and feel; and be affected in his heart, and conscience, with his own self guiltiness of sin original, and actual, and of bondage under sin, and misery due to sin, yea, of his subjection to the wrath of God, to death and damnation eternal for sin. Thirdly, with the sense of his utter inability to save himself. Fourthly, of his extreme need of Christ in some sense; Eph. i 16, etc. Heb. 4.12, 13. 1 Thes. 1.4, 5, 6. 2 Tim. 3.15, etc. jer. 31.34 2 Cor. 5.16. Ps. 57. i.2, 3. Rom. 3.20. and 7.17, Eph. 16.28, etc. Gen. 30. 1 Mar. 5.25, etc. Phi. 1.29. Act. 16.14. and 13.48. 2 Pet. 1.1, 2, 3. Eph. 1. i6 17, etc. Rom. 10.17. Gen. 18.18, 19 Mat. 16.13, etc. Eph. 1.19. 2 Cor. 3.8. and 4.5. Gal. 4.15, 6. and 5.4, 5, 6. Luk. 24.25, etc. Prov. 30.5. Isai. 5.20 joh. 5.39 Rom. 15.4. act. 17.11, 12. and 24.14, etc. and 2.19 Eph. 1.13 1 Tim. 1.5, etc. act. 20.24. Rom. 10.10. 2 Tim. 1.12. act. 15.9. Gal. 5.6. as Rachel did of children, give me Christ or else I die, then is the soul fit and ready to receive Christ with his precious justifying living Faith. Quest. 5. Who and what is the principal worker or efficient cause of our Faith? Ans. The principal efficient cause is God himself the Father, Son, and blessed Spirit, or God the Father in the Son by the Spirit; which great God, by his Grace and in his free love, hath elected and doth call his children to Faith and Glory in the Gospel, and worketh Faith in them by the spirit of Faith, and working of his mighty power in the world. Quest. 6. What is the instrumental efficient or working cause of Faith, the means by which or by whom we believe? Ans. This is two fold, outward and inward, and the outward is ordinarily the Word of God, in the preaching of the Gospel, and catechising inwardly the spirit of Christ, called the spirit of Faith. Quest. 7. What is the material cause, ground, or object of Faith? Ans. The whole Word of God in general, and the rich promises of Grace, and Covenant of God's free love or Gospel of the Grace of God in particular. Quest. 8. What is the form or nature of this Faith, this precious Faith of God's Elect? Ans. The form of this Faith, First, is not only a light of knowledge in the understanding, and assent to the truth of the Word of God, as an historical Faith is, Secondly, Nor some temporary joy in the word, as in temporal Faith. Thirdly, but it is this knowledge and assent, joined with a firm confidence and affiancy in the heart, and will to rest on Christ, and Christ his merits and righteousness, and to trust in Christ alone for salvation: As the vegetative or growing life, and the sensitive, or life of sense, is joined with the reasonable faculty, or reasonable life in the soul in man, which distinguisheth men and women, from all brute creatures; even so is this confidence and assured rest on Christ in this Faith, joined with knowledge and assent, and sweet fruits in Faith, which distinguisheth it from all false faith whatsoever. Quest. 9 But hath this true Faith always joined with it this confidence and assured rest on Christ? Ans. This Faith when it is a strong well grown Faith, 1 Cor. 7.5. Mat. 8.26. and 14.31. Isai. 42.3. Psal. 1.6. Heb. 12.2 it hath this blessed confidence and assured rest on Christ, though not always free from temptations to doubt: But a weak Faith though it be a true Faith, is often subject to fears and doubtings; yet so as God in Christ, inables the soul to stand and adhere to Christ, and preserved from final despair in greatest times of trial, for the comfort of weak Christians. Quest. 10. What are the effects and fruits of this true lively Faith? Ans. The effects of this true lively Faith in a believer, or of Christ in the soul, Christ thus truly apprehended, and rested on by Faith in apprehending of Christ's righteousness, are divers: And, First, justification by Christ's righteousness and merits. Rom. 5.1 act 13.39 Secondly, sanctification and purity of heart. 1 Cor. 1.1, 2, 3. Thirdly, Christian liberty from the condemning and commanding power of sin. Rom. 8.12. Rom. 5.1 Fourthly, peace of conscience which passeth all understanding. 2 Cor. 5.14. Rom. 8.35, 36, 37, 38. john 8. 5, 6. Rom. 5.4.5. and 15.13. 1 Pet. 1.3, 4, 5, 6. 2 Pet. 1.10, 11. Heb. 11.1. 1 Pet. 1.8. Fifthly, Love of Christ, and a longing desire to walk in the ways of Grace, inseparable against all persecution. Sixthly, Joy in the love and sight of Christ, and in the comfortable assurance of perseverance in grace, and lively hope of Heaven. Seventhly, A kind of entrance into eternal glory, Faith making that as present to the eye of our souls, which is not seen or present to the eyes of our bodies, and yet affecting a believers heart with joy unspeakable, and full of glory. Quest. 11. What is the end of this true lively, justifying, faith, this precious faith of Saints? Ans. The end of this faith, or Christ's benefits, received, and enjoyed by Faith, is Ephes 1.5, 6, 7. 2 Thes. 1.10. Eph. 3.16, etc. 1 Thes. 5.23, 24. 1 Pet. 1.9. Rom. 8.30. First, and principally the glory of God in Christ. Secondly, the preservation comforting, and strengthening of our souls in the Kingdom of Grace, with our everlasting salvation in the Kingdom of glory for evermore. The twenty one Classis, or company of Questions. Question 1. YOu have made profession of your knowledge concerning the Grace of Faith: Now what is you knowledge concerning the Third Grace, the Grace of Evangelical Repentance, to be examined, renewed and enlivened of every Communicant, men and women, before the approach to the Lords Table? What light have we from Christ concerning this Grace? Ans. By what I have learned from Christ I conceive Evangelical Repentance, Renovation, Regeneration, new Creation, and Conversion unto God; is a Grace of God reconciled to us in Christ, by which a poor soul enlightened by the Spirits working in or by the Word of God, First, With a true knowledge, sight, Rom. 3.20. and 7.7. Luke 15.17. and sense of sin original and actual. Secondly, Of the misery and bondage under sin. Thirdly, Terror of the wrath of God due to sin. Fourthly, With tidings of Christ a Saviour, Acts 5.31. Exalted to give Repentance and Remission of sin, jere. 31.18. Acts 2.36, 37. Gen. 4.13. 1 Sam. 31.4. 2 Sam. 17.23. Mat. 27.4, 5. Acts 2.37, 38. and 16.28, 29, 30. jere. 31.19. First, Is troubled, stinged, pricked, and wounded in conscience, sorrowful, , and humbled under God's hand, bemoaning himself for sin, as Ephraim of old. Secondly, Brought to a kind of despair (though not final, or a despair of God's mercy in Christ, as Cain, Saul, Achitophel, and Judas) yet with a despair of themselves, or of any power in themselves, to save themselves from hell and damnation. Thirdly, A being affected by the power of Christ, with recipiscence, or beginning to be wise again, with a shame and confusion of soul for sins past. Hos. 14.1, 2, etc. Fourthly, with a renewing of spirit, and change of mind, and judgement of heart, will, affections, desires, and whole man, and all by the powerful virtue of Christ, and the Holy Spirit of the Father and the Son. Ezek. 36.31. Fifthly, A dislike and loathing of sin, and former evil courses, as contrary to the nature of God, and new nature of grace in the soul. Sixthly, Acts 11.18. 2 Cor. 7.10. Rom. 12.2. joh. 3.5. 2 Cor. 5.17. Psal. 51.14. Luke 22.32. 2 Cor. 5.19, 20. Rom. 8.15. Psal. 51.1, 2, 3, etc. Luke 22.61, 62. 2 Cor. 7. as 2 Kin. 23.2, 3. It is enabled by Christ unto an aversion, and turning from all sin, and Satan's Kingdom, in thought, word, and deed: and a conversion unto God, and all goodness; with a love unto, and a delight in righteousness and true holiness. And this not only in our first conversion or repentance, as a work of grace begun in us: But all the days of our lives, perfecting holiness by the virtue of our Saviour, to the glory of God, good of our neighbours, and comfort of our own souls in Christ Jesus, especially in the renewing of our Covenant, when we meet Christ in the holy Sacrament. Quest. 2. You have given a large description of Repentance; to give in the substance of what repentance is in fewer words, as you understand and conceive of it in your mind. Ans. Repentance is a grace, Act. 5.31 jere. 31.19. 1 Sam. 7.2. job 34.32. Hos. 14.8 and free gift of God in Christ, by which a poor sinner, upon sight and sense of sin, and misery, and bondage revealed by the spirit, is affected with true sorrow and shame for his original, and actual transgression; and though he despair in himself, yet by faith resting on God's free love in Christ, Zach. 12.10, 11. Prov. 28.13. 2 Thes. 2.13. Eph. 4.20, etc. 1 Thes. 5.23. is drawn to a hatred of sin that crucified Christ; and is converted by Christ's virtue from all sin to God, forsaking of all sin daily more and more, and the Image of God daily renewed in him more and more, that he may glorify God in grace on earth, till Christ bring him to glory in Heaven. Quest. 3. Who is the author and efficient cause of this Evangelical Repentance, Regeneration, Renovation and Conversion, from sin to God in Christ? Rom. 1.7. and 1.4. 1 Thes. 5 23. 2 Thes. 2 13, 14. 2 Cor. 5.10. Ans. The whole Trinity in common, and in special the Holy Spirit, that Spirit of sanctification sent of God the Father, and the Son, with the Word, into the minds and hearts of poor sinners; to this end, that they may repent, be born again, converted, and changed from glory to glory, by the virtue of Christ. Quest. 4. What is the internal moving cause of this Repentance, and Regeneration, and Conversion of poor sinners unto God? Titus 3.4, 5. john 1.12, 13. Ephes. 2.4, 5, etc. Ans. The freegrace, and good will of God in Christ, giving, and working this grace of his own goodness in the hearts of his children. Quest. 5. What is the internal principle, meritorious, working cause, by virtue whereof this change is wrought in our souls? Ans. This is Christ himself, Eph. 5.25, 26, 27. Revel. 1.5, 6. and his merits and blood, by which we are cleansed, sanctified, and changed, that we may be presented blameless before God. Quest. 6. What is the instrumental outward cause of this Repentance, Regeneration, and Conversion, or turning unto God in Christ? Ans. Ordinarily the Word of God, Exod. 19.18, 20. Acts 2.36, 37, 38, 39 Luke 3.9, 10. Rom. 3.20. Acts 9.1, 2, etc. 1 Pet. 1.23. Acts 16.25, etc. both Law & Gospel, brought home to the soul in the powerful preaching of it, by the work of Christ's spirit, and sometimes extraordinary means, as thunders, lightnings, judgements of God, afflictions, fears, terrors, and such like, with which God worketh as he pleaseth to this end. Quest. 7. What is the subject matter of this Repentance, and new birth, and sanctification, and turning unto God, or that which is thus converted to God in Christ? Ans. The whole man, all the powers, and faculties of the soul, understanding, will, memory, affections, conscience, and all the parts, 1 Thes. 5.23, 24, Rom. 6.19, 20, 21. Rom. 12.1, 2. Acts 15.9. 1 Cor. 10.32. and 6.15, etc. Rom. 6.3, 4, etc. Ephes. 2.1, 2, etc. Isai. 1.16, 17, etc. Eph. 4.21, etc. Isai. 5.7. Col. 3.9, 10. Gal. 2.20. and members of the body, eyes, ears, hands, feet, heart, all purified, and sanctified to glorify God by Christ jesus. Quest. 8. What is the form or manner of this Repentance, Regeneration, and Renovation, unto newness of life, or wherein doth this form consist? Ans. In the mortification of the old man, and the vivification or quickening of the new man; the old man or old Adam being crucified, and the body of sin destroyed, and the new man created, and enlived by Christ living in the soul: and so, an aversion from all evil, and a turning or conversion unto good by the virtue of Christ. Quest. 9 What is the end of this grace of Repentance, Renovation, and Conversion to God in Christ? Ans. The chief end is the glory of God, the edification of our neighbour, and the assurance and enjoinment of our own eternal salvation, 2 Tim. 2.21. 2 Thes. 1.11, 12. Matth. 5.16. Gal. 1.22, 23, 24. 2 Pet. 7.8, 9, 10, 11. 2 Thes. 2.13. Quest. 10. You have made profession of your knowledge, and of the grace of Faith, and concerning Evangelical repentance; now what light hath Christ revealed to you concerning the fourth and last Grace, we noted in the wedding Garment, to be examined and enlivened, before we come to the Lords Supper? Ans. The grace of Christian love and charity, is a necessary Garment to be worn as at all times, so especially when we meet Christ in the Ordinance of the Lords Table. Quest. 11. What is this grace or affection of love and charity, as you have learned from Christ? Ans. First, in general, love is an affection of the soul, moving in the heart of a man or woman, to embrace some known good thing. First, with a desire of union with it. Secondly, a Sympathy or good will of beneficence, or well doing to it. Thirdly, an acquiescence, 1 Sam. 17. 1 Sam. 18.1, 2, 3. or rest in the fruition or enjoyment of it; as (under God) the chief present joy and satisfying delight of the soul; as the love of jonathan to David, of husband and wife, parents and children, or the like. First, jonathan observed David and knew him to be a valiant good man. 1 Sam. 19.4. 1 Sam. 20.4. 2 Sam. 9.1, 2, etc. Secondly, in his heart desiredd union and was knit to David's heart. Thirdly, he loved David as his own soul, with a love of beneficence, or well doing to David; he gives David his Robe and Garments, even to his bow and his girdle, and his sword, ver. 4. Fourthly, jonathan loved David with a love of acquiescence or resting in his love. Quest. 12. You have described what love is in general: But what now is this grace of Christian love and charity, to be examined and enlivened, before we come to the Lords Supper? Ans. True Christian love and charity, is a grace freely given of God, wrought in the heart and soul of a believing man or woman, by the spirit of Christ, by which a man or woman, who is enlightened with the true knowledge of God, of himself, and ol his neighbour, is enabled in true affection of soul, to love with love of union and complacency or well pleasing, and in action of life to declare his or her love, in beneficency and well doing, First, towards God above all, as the chiefest good, according to his revealed will, giving up ourselves too God. Secondly, towards ourselves, next under God seeking our own salvation, and good temporal, and eternal. Thirdly, towards our neighbour in and for God as we love ourselves, 2 Thes. 3.5. joh. 1.16. Gal. 5.12. Rom. 5.4, 5, 6. Deut. 6.4, 5, 6, 7, 8, 9, Mat. 22.37, 39 Rev. 4.10, 11. 1 Cor. 10.3. Eph. 6. Luk. 10.27. Mat. 7.12. Psa. 42.1, 2. Cant. 3.4. Phil. 2.12. Cant. 1.4, 6, 8. 1 joh. 4.19, 20. and 4.7, 12. 1 Cor. 13. Eph. 4.15, 16. Rom. 12.10, 13, 14, 15, 16. Quest. 13. But what is this love or wherein is this Grace of love to be exercised, and who is my neighbour to whom I should show this Christian love and charity, and what light from Christ to reveal this, and so lead to Christ? Ans. I shall show more fully, who is our neighbour, and in what duties, as it concerneth all in general: This love is to be exercised, when I come to unfold the ten Commandments in the last part: Luk. 10.3, 4. But now in brief, every man is my neighbour, which the Lord presents to me as an object of mercy or love to do good unto; Gal. 6.10. but in special and more particularly, the household of Faith, and our fellow Saints in the Church of Christ. Quest. 14. I remember in the fourteenth Classis, when you did speak of the Church, although you did describe principally the Church of Gods elect; yet you said the Church is or may be said to be a visible company of men and women, professing the Faith of Christ and obedience thereunto; Rom. 16.26. and so as there have been, so there may be some hypocrites in the Church not discerned: how then shall I know who are these Saints, upon whom and to or with whom I should exercise this Christian love and charity? Ans. Howsoever there are and may be some hypocrites in the Church; yet whosoever is a visible Saint, or Saint in profession and outward appearance at least, Act. 8. called by the word and spirit to the visible profession of Faith and holiness, and fitly admitted in to the society and fellowship of the Church: This man or woman is to be esteemed of the household of Faith, and a fellow Saint to or with whom a child of God ought to exercise and communicate this grace of Christian love and charity. Quest. 15. But what do you mean by right and fit admission into the fellowship of the Church and household of God; or how, or when, or by what way and means may a man or woman be admitted and received as a Member of Christs-Church, and of the household of God, and fellowship or communion of Saints? Ans. There is a two fold entrance into the Church of Christ, or to be the children of God in Christ jesus: the first, an inward or spiritual: the second, an outward corporal or visible entrance. Quest. 16. What or how manifold is that inward and spiritual entrance you speak of? Ans. This inward or spiritual entrance, is the work of God making Christians, First, in election, Eph. 1.4, 5. Luk. 10.20. 2 Tim. 2.19. Rev. 13.8 Col. 1.20 2 Cor. 6.17, 18. Rom. 1 7. 2 Tim. 1.9, 10. Act. 26.18. writing and enrolling the names of all those (whom the Lord knoweth to be his) in the Book of life, of the Lamb of Christ slain from the foundation of the world. Secondly, making inward Christians in redemption by Christ who hath made our peace by the blood of his Cross. Thirdly, they are made Christians in effectual vocation, when we are called out of the world by the persuasion of the spirit of Christ in the Word, and drawn unto Christ by the Father, to believe and receive, and rest on Christ for salvation: joh. 6.44 2 Cor. 4.13. Gal. 3.16 1 Cor. 6.17. Eph. 2.19 and thus as a believer is united inwardly by the spirit, as a member of Christ unto Christ the Head of his Church, as one not only mutually joined in heart and affection unto Christ: but as one that enroleth and entereth his name in heart and mind, in the registry of Saints, as a servant of the Lord Christ, and fellow Soldier and Citizen with the Saints, and of the household of God. Fourthly, we are made Christians in justification, act. 13.38, 39 Eph. 1.6. 1 Cor. 6.9, 10, 11. Revel. 2.17. Mat. 17.5. when God doth justify in and by Christ, when the Lord Christ doth give us the white stone of justification; and in that doth write our new name of Christians, justifying a believer before God his Father, and God the Father accepts us for Christians in Christ jesus. joh. 1.12. joh. 3.3. Rom 6.4, 5, 6. Gal. 3.27 1 Cor. 12.12, etc. Fifthly, we are not almost but altogether, made Christians in and by inward regeneration and sanctification of the spirit of Christ, when we are baptised into Christ, and by one spirit into one body, of which Christ is the Head, and put on Christ and are made new creatures; and so are entered or admitted into the Church of Christ and fellowship or communion of Saints. 2 Cor. 5.17. Sixthly, Eph. 1.5. Gal. 4.5, 6. Rom. 8.16, 17. Rev. 3.12 Rev. 2.17. G●l. 4.4, 5, 6. 1 joh. 2.19. joh. 10.30, 31. Gen. 17.1, 2. jer. 1.5. Luk. 1.15 act. 9 6, 15, etc. we are made not almost but altogether inward Christians by adoption, when the Lord doth take a man or woman for his son or daughter, yea, makes us heirs with and in Christ jesus, and giveth that new name promised in the Scriptures: And all that are thus inwardly and spiritually entered and admitted into the Church of Christ, are Saints indeed and shall remain Saints for ever: These are truly of the Church, and a man or a woman an elect child of God may thus inwardly be a Saint, and admitted by Christ as a member of his Church before they be outwardly admitted, as Abraham and others before circumcision, and many catechumene's or instructed persons were in the Primitive times truly believers, and converted to Christ, before they were baptised; 1 Cor. 12.13. Rom. 8.11. and indeed all the Saints in the world make but one body or Church of Christ, quickened by Christ's spirit to life eternal. This godly Mr. Perkins excellently sets forth by a similitude which I shall express in this order: Mr. Perkins on the creed. Suppose a man as high as heaven, his legs standing one in Asia, the other in America; his hands spread out, one over Europe, the other over Africa; his toes and fingers in England, France, Germany and other parts of the world, many hundred miles distant asunder, and all quickened by one and the same soul: This distance of place doth not hinder the union of every part of the body to the head, and of each part to the fellow members, or the truth of any part in particular: There is and may be a sweet union and communion of one part with another, though far distant in places and Countries, Kingdoms, Cities, and Common wealths, where they live, and a truth of each part, though not all beautiful alike one excelling in graces above another: In the same manner, the Head of the mystical Body and Church of Christ, is now in heaven, the Lord Christ himself our Lord and Saviour, and some of his members in heaven with him, and some in earth: and of these some part in England, some in Scotland, some in Germany, some in divers other Kingdoms, Nations, Provinces, Cities, Parishes, and Congregations of men in several places of the world, many hundred ye thousand miles some parts distant from the other; and the spirit of God is as it were the soul of this body, which giveth spiritual life unto all the members, and all united by this one and the same spirit, by whom we are all baptised into one body as we noted before. And so, first, you see how the Church may be said to be Catholic or Universal, as it comprehendeth all the members of the body, scattered in divers Countries. Secondly, how it is and may be called national, as it is a company called of God, to believe, repent, and profess subjection to the Faith and gospel-holiness living, and preserved in England, Scotland, or other Nations. Thirdly, how it was or might be called a Church provincial, in the Province or Country of Galatia, in the Cities of Ephesus, Corinth, Geneva, London, or other Cities and Provinces greater or less whatsoever. Lastly, how the same Church of Christ is and may be called particular, or congregational, as it relates to persons called, professing Faith and holiness, admitted to Church communion, and united together in a holy profession and participation of Word, Sacraments, and other ordinances of Christ jesus, in one parochial or congregational Assembly, all as particular true members of the Catholic or Universal Church of Christ. Quest. 17. What or how manifold is that outward corporal or visible entrance into the visible Church of Christ, and fellowship of the Saints? Ans. As the inward entrance is but one in substance, Eph. 1.5. 2 Tim. 1.9. 1 Cor. 6.11. joh. 10.7 joh. 14.6. and thus in and by Christ we are elected and chosen of God the Father, but it is in and by Christ; and so we are inwardly called and justified and sanctified, but it is in and by the same spirit of Christ: The Lord Christ is the only way and door of entrance into the Church militant, and Church triumphant; and so likewise there is but one outward entrance and admission into the Church of Christ, for the substance and principal matter of it, and this was by way of Covenant and seal of the Covenant, as an Ordinance of Christ, although there have been divers manners and ways in the practice of the Churches, and amongst the Saints of the most High; yet all I conceive by a charitable and Christian construction may be referred to, and for substance ageee with the Ordinance and institution of Christ. Quest. 18. What is or was the first of these ways of admission and entrance into the Church or Church-fellowship and communion of Saints before Christ coming in our humane nature? Ans. To omit former times, and what was the practice of the Church then, and God's Ordinance the footsteps thereof not being easily to be found, I look upon that Ordinance and Institution of Christ with Abraham; and the practice of the Church in Abraham's family, and Generation: Rom. 4.16, 17. Abraham being in some respect the Father of the Faithful, and the Church in his house a Type (if I may so call it) of the Church of Christ since the coming of Christ, and of the household of Faith. Quest. 19 Gen. 17.2, 3, etc. Isai. 56.6, 7. Num. 15. Exo. 12.48. Gen. 17. What was the Institution of Christ, and Direction to Abraham for admission and entrance into the Church? Ans. This Ordinance of Christ to Abraham, was by way of Covenant between God and Abraham, and Abraham's Seed, the Faithful or believers, and completed by a sign and seal of this Covenant in Abraham, and his children, and all that should come in to be of Abraham's family, and so members of the Church, and to their children at eight days old, as to Isaac and all Abraham's posterity. This sign and seal was Circumcision, as we may read Gen. 17. Quest. 20. But howsoever, there was and might be a Covenant between God and Abraham; and so between men of ripe years, and the Lord mutually. Yet how could there be a Covenant between God and Abraham's young children, or the children of other believers when they were circumcised, Whereas they were but eight days old, and Circumcision in the ordinary way to be deferred no longer: And how were these admitted into the Church by Covenant and Circumcision, the sign and seal of the Covenant of Grace, between God and Abraham? Ans. First, The Covenant or Promise on God's part, or by the Lord, was with Abraham himself, and in and with Abraham, to and with the children and believing posterity of Abraham: And all Proselytes whom the Lord should convert and draw in to believe, and to be of Abraham's Family, or of the Church by Faith and Profession manifested by submitting unto, and accepting of Circumcision, Gen. 17. that sign and seal of the Covenant, appointed by the Lord to Abraham, and to and for Abraham's posterity, and all such converted Proselytes, and their children whatsoever. Secondly, As on Abraham's part, Gen. 12. Gen. 17. Rom. 4.11. the Covenant was mutually made with God by himself, in taking the Lord for his God as he had done before by believing the Promise, That in him, that is, in his Seed Christ, should all the nations of the Earth, be blessed, renewed here again, as expressed more fully in and by acceptance of, and submitting unto circumcision the sign and seal of the Covenant of Grace, and of the righteousness of Faith in Christ the Messiah to come: and so by men of ripe years, Proselytes converted to be of Abraham's Family, by professing themselves covenanters, and to have the Lord for their God, and by accepting of and submitting unto circumcision, that sign and seal of the Covenant as, Abraham did. But for children of Abraham, and of other Proselytes, believers who had entered Covenant for themselves; Abraham and such Parents did in all appearance Covenant that they would instruct and teach their children the Covenant of God which the Lord witnesseth of Abraham, Gen. 18.18, 19 that he did know Abraham would do according to his duty and Covenant, that they might fear the Lord, which is certain was no more than what Abraham had engaged himself unto by his Covenant, accepting the Lord for his God, and the God of his seed. And the Infants themselves did only passively enter Covenant (if I may so speak) by receiving circumcision the sign and seal of the Covenant, which they were actually to enter by solemn profession, when they came to be of knowledge and understanding; as those children of the Israelites did, of which we read Nehemiah the tenth: Neh. 10.28, 29. When they were instructed and catechised in the knowledge of the mystery and Sacrament of circumcision, as the Israelites children were commanded to be instructed in the mystery or Sacrament of the Passeover & Law of God, Exo. 12.26, 27. Deut. 6.6, 7. from generation to generation, Exodus 12. Quest. 21. Then it seemeth that circumcision did not give Infants at eight days old a complete and perfect admission into the Church or a perfection of membership with visible professors complete? Ans. I conceive they had a true and complete Infant admission as far as they were capable of, and passively received the sign of circumcision, as a sign and seal of that Covenant made with Abraham their Father, to distinguish them from the children of all Pagans and Idolaters, such as were not of the Church, and to entitle them to other rights and privileges, which they should be capable of when they came to knowledge and understanding to profess, and by profession actually to enter Covenant themselves. But they were not fully and completely taken as such visible members, as might join in Covenant and other Ordinances, until they were of knowledge and understanding, as is noted in Nehemiah before. For I do not conceive it certain that children were admitted to eat the Passeover until they were of some understanding, if that be true which is related by the Hebrews, that every one both of men and women was bound to drink that night, four cups of wine without fail, every cup containing a log, as much as an egg and half, and to bless God at every cup, especially at the last cup, As Master Ainsworth out of Maimon relates, to which the Apostle alludes in the cup of blessing; besides, they were to be of that understanding to ask their Parents the reason of that service, Exo. 12. 1 Cor. 10.16. and to conceive their instruction given them as appeareth from that 12 of Exod. noted before: Therefore more than Infant-circumcision was necessary to a complete grown up visible member of the Church before Christ. Quest. 22. You have showed in part the admission of Abraham, and men of ripe years of Abraham's posterity or children were admitted as members: now in what manner were the Proselytes admitted when they were received as of the Church? Ans. It is recorded in Scripture that one Ordinance was to be for the Congregation and for the stranger that sojourned with them; as they were, so were the strangers to be before the Lord by an Ordinance for ever. Num. 15.15. But we read further as it is related out of the Hebrew Doctors, That if an Hebrew receive of the Heathens a servant grown in year●; and the servant be not willing to be circumcised, he dealeth with him a whole twelve month; more than that it is not lawful to keep him being uncircumcised, he must sell him again to the Heathens; so that every Heathen might be admitted to the Church and people of God if he would: but if he would be admitted, than he must be admitted and enter into Covenant as the Hebrews did, like as the Hebrew Doctors say by three things, did Israel enter into Covenant, namely, by circumcision and baptism, and sacrifice: First, circumcision was in Egypt, as it is written, Exo. 12.48. 1 Cor. 10.22. Exo. 10.8, 9, 10. no uncircumcised person shall eat thereof: Secondly, Baptism was in the wilderness before the Law (not only typically in the Red-sea) But at the foot of Mount Sinai as it is written, The Lord said to Moses go unto the people, and sanctify them to day and to morrow, and let them wash their and be ready against the third day; this was their entering Covenant, as in the 5, 6, 7, 8. verses a fore going in that Chapter, is evident: Thirdly, by sacrifice, as it is written, he sent young men of the sons of Israel which offered burnt offerings, and this at entering into a confirming of the Covenant: For Moses took the Book of the Covenant and read in the audience of the people, Exo. 24.5, 6, 7, 8. and they said all that the Lord hath spoken, we will do, and be obedient; here was a submission to the Covenant, and Moses confirmed it by sprinkling the blood on the people, and said, Behold the blood of the Covenant which the Lord hath made with you concerning all these6 words: And so in all ages, when an Ethnic or Heathen was willing to enter into the Covenant, and gather himself under the wings of the Majesty of God, and take upon him the yoke of the Law, he must be circumcised and baptised, and bring a sacrifice; and if it be a woman, she must be baptised, and bring a sacrifice; and as the Israelite, so was the admission of a stranger also, by way of Covenant profession and seal of Covenant, as is held forth by these evidences. Quest. 23. There is one question more I desire to be resolved in, before you come to show the admission of converts or children of belivers in the time of the Gospel; and this is concerning what you said of circumcision, that it was to Abraham a sign and seal of the righteousness of Faith, and of the Covenant of Grace; I have heard some are of opinion, that circumcision appointed to Abraham was not a seal of Faith and Covenant of Grace, but a seal of the Covenant of works, do and live, and of the righteousness of works, by doing and not believing; and that Abraham by circumcision was bound to perform perfect obedience to the whole Law, upon pain of eternal damnation; and that the Covenant was only a corporal covenant, and that there was as much difference between circumcision and baptism, as between Mount Sinai, which gendereth to bondage, Gal. 4. and jerusalem which is free, between Hagar and Sara, which are most contrary; and then the manner of admission of Saints in the Old Testament, can have no agreement with this in the New, and so all this is to no purpose which is spoken? Ans. For men's opinions no assertion is therefore true, because some men affirm it, but it must have ground in the Word of God. Now for circumcision it is evident by the Apostle, that it is not a seal of the Covenant of works, but of Faith, and the righteousness of Faith, Rom. 4.11. Rom. 11.6. and therefore not of works: For Faith and works in respect of the Covenant and justification of life, are opposite and contrary the one to the other, if of works, than not of grace. And Mr. Ainsworth well observes upon that place, that the word Covenant is thirteen times named in that Chapter; Gen. 17.21. and hereby is meant the promise of Christ ●nd salvation in him; and that the promise was not only of corporal, but of spiritual and heavenly things: As Saint Luke testifieth, Luk. 1.72 73, etc. Chapter the first. To perform this mercy promised to our forefather's, and to remember his holy Covenant the Oath which he swear unto our Father Abraham, which was an Oath and Covenant of spiritual things, as you may read at large: And so circumcision a seal of that Covenant, must needs be not a seal of the Covenant of works but of grace: Not of Mount Sinai gendering to bondage, but of Mount Zion and of Jerusalem which is free, the Mother of us all, of all the free born children of faithful Abraham, free born not by a natural, but by a spiritual new birth; joh. 1.12 not of the will of the flesh or of man, but of God. Quest. 24. Gal. 5. But what say you to that place of the Apostle, he that is circumcised is bound to keep the whole Law, doth not this evidence that circumcision did bind a man to legal obedience, and then how could it be a seal of the Covenant of Grace? Ans. I Answer the Apostle in this Chapter, concludeth his disputation concerning justification by the merit of Christ, and not by the observation of the works of the Law, or of circumcision appointed to Abraham before the holding forth of the Law of Moses, Gal. 2.3, etc. or by any of Moses his Ceremonies: justification before God being only by Christ received by Faith, and Christ's righteousness as he had proved by divers Arguments in the former Chapters: For the jewish Doctors which came to the Galathians had preached a false Doctrine, Act. 15.1, 2, etc. that except they were circumcised they could not be saved: As those did at Antioch against which the Council at Jerusalem made a Decree, that no such burden as circumcision should be laid upon the Church, Acts. i5. 24, 28. and this Doctrine of justification by circumcision, the Apostle vehemently opposeth: Not as if circumcision indeed had been ordained by Moses, or was any Sacrament or seal of the Covenant of works, or so esteemed by the Apostle: For it was appointed by God Himself to Abraham a believer in Christ, joh. 8.56 Gal. 3.17 four hundred years before that dispensation of the Law by Moses, or matter of the Covenant of works by Moses; and the same Apostle himself had held it forth, not as a seal of the Covenant of works, but of the righteousness of Faith in Christ, Rom. 4.11, 12. as is noted before: Therefore the Apostle doth not speak against circumcision, as it was an Ordinance of God to Abraham continued until Christ, or as if it ever was a seal of the Covenant of works; but as it was falsely abused by the false glosses of the Pharisees and jewish legal Doctors, who came and disturbed the pure Doctrine of the Gospel amongst the believing Galatians, contrary to the Apostle and Church's Decree at Jerusalem and truth of Christ taught the Galathians by the Apostle Saint Paul himself; for otherwise he speaketh of Circumcision as indifferent in the times of the Church's respect to the Jews, whom they desired to convert, as he made it evident in his own circumcising of Timothy, which he would not have done, if Circumcision had been a Seal of the Covenant of Works, B. Arce. in Gal. 5. Observa. de circumcisione hic agi respectu abusus quem in ducebant falsi Doctores. Alibi Circumcisionem tulit ut rem mediam in Timotheo, alibi ut figillum justitiae commendavit in Abrahamo, etc. or subjected Timothy to perform the whole Law, or could have caused that Timothy should have received no profit by Christ, as here he speaketh of Circumcision to the Galathians, when the false Doctors taught Justification by Circumcision, which Error the Apostle here so strongly contradicts, as most contrary to Christ, and the Doctrine of Faith in Jesus. And to this effect, both blessed Luther, Benedictus, Aretius, and others, expound that place: And so it is a most clear truth, that Circumcision was never a Seal to Abraham, or to any other of the Covenant of Works, of only of temporal Benefits, or that there is any such difference between Circumcision and Baptism, as between Hagar and Sarah, or between Mount Sina in Arabia, gendering to bondage, and Mount Zion or Jerusalem, between Law and Gospel, as some Antipoedobaptists have affirmed: And therefore it is not unprofitable to hold forth the manner of entrance into the Church, declared and appointed by God to Abraham, for his posterity, for Proselytes converted, and the Church until Christ, as is noted before. Quest. 25. You have satisfied me in this trouble now. I pray you what was, or is, the manner of outward admission into the Church, since Christ in the time of the Gospel? Answ. For outward admission into the visible Church of Christ, since Christ's Ascension: This was and is by way of Covenant also, though in a different manner of dispensation, as it respects divers persons, and times of admission, or at least of approbations of persons admission, as visible complete members of the Church, and fellowship of the Saints, fit to partake and communicate in all Ordinances and Acts of fellowship, especially in the Sacrament of the Lords Supper. And this in several ages and practices of the Church. Quest. 26. What was the first way or practice of the Church in the new Testament, according to the Ordinance of Christ? Ans. First, Inwardly men of ripe years, Jews or Gentiles converted, or professing themselves to be converted by the preaching of the Gospel, to believe in Christ, were admitted as members of the Church, and into or for this admission there was. First, As there was or should have been a believing or faith in Christ, true and sincere, or at least temporary; in which the soul did close or seem to close with Christ, and Covenant and agree to receive Christ for a Saviour, Act 8.13 and 8 37 Psa. 27.8 according to the promise and tender of the Gospel. And this was a kind of union, agreement, and secret covenanting with Christ. 1. The Lord Christ speaking inwardly to the soul in kindness; O poor soul, wilt thou seek my face, and have me for thy Lord, and Husband, and Saviour: Behold, I have loved thee, Gal. 2.20. and given myself for thee. 2. The soul answering again, as by consent and agreement; Lord, 1 Tim. 15. I know thou haste loved me to come into the World to save sinners, of which, I am chief. Behold, thy face will I seek, and I Will have; yea, I do receive, and take thee for my Lord, and my Husband, and my only Saviour, Hosea 2.14, 19 upon whom alone I rest for salvation, and life eternal here, I say, is a kind of secret covenanting, and a preparation for admission, as I noted before in part, in the internal entrance before specified. Secondly, Outwardly there was, first an inchoation or degree of entrance and admission into Church fellowship, by desiring of Baptism, the Seal of the Covenant with Christ, and the Members of Christ, Acts 8.16. the head of his Church, as the Eunuch did desire to be baptised. Secondly, There was an open profession of this Faith, and internal Covenant, and union with Christ the Head of his Church by believing; and so inwardly, or by that inward bond of the spirit and saith with all Christ's members, and an open Declaration, and holding forth of this Faith of Christ, and belief of it, before the Church; or those who had authority from Christ to admit, and receive into Church fellowship, as visible membership in the Church. Acts 8.37. This Philip requireth of the Eunuch when he demanded or desired Baptism. First, Here is water, saith the Eunuch, what letteth but that I may be baptised? Secondly, Philip Answereth, if thou believest with all thy heart, thou mayst. Thirdly, the Eunuch replieth, Act. 8.16, 17. I believe that jesus Christ is the Son of God; I believe that jesus Christ of whom I have read in the 53 of Isaiah, and whom then Philip had preached unto him, and namely, Christ the Saviour. Here was two things, first, a holding forth of the truth of the Gospel. Secondly, of his belief and assent thereunto, and so a receiving of Christ and a hearty-covenant with Christ, which moved him to desire Baptism, as the seal and Sacrament of the Covenant, and of admission into the Church, and of Communion with the Saints. Thirdly, In this profession of Faith and declaration of a willingness to and desire of Baptism, the sign and seal of the Covenant of Grace in Christ (as circumcision was before) is implied a Declaration, that we have and do actually Covenant with Christ: And (as it was foretold by the Prophet Zachary) as the Lord says ye are my people; Zac. 13.9 so God's people also say the Lord is our God. First, Christ saith to the soul thou art my spouse, Secondly, and the soul saith to Christ thou art my Lord my loving Husband: And so though not in so many words outwardly, yet in substance in this belief in the heart, and profession or confession of Faith with the mouth and willingness to be baptised, is an entrance by way of Covenant or witnessing, that the party desiring Baptism hath entered Covenant with God in Christ, which he now desired to be sealed, and his admission to be completed in Baptism. 4ly. A Covenant is entered and sealed in Baptism with the Head Christ and all the members of his mystical Body, the party thus confessing and professing Faith and Covenant; when the Church or persons authorized by it that did find that according to Christ's institution, Act. 10.47. he or she had jus adrem a right unto Church-fellowship and to Baptism, the seal of admission, yea, a kind of inward right in the Communion, and spiritual membership of Saints in Christ the Head (as far as in judgement of charity they could discern) thus admitted by Christ, this professor of the Faith I say was baptised, and so outwardly completed, and entertained as a Church member; not only to the Sacrament of the Lords Supper and breaking of bread, Act. 2.46. but also to all other Acts of Church fellowship which agree to a member by the Ordinance of Christ's sealing in Baptism both his Covenant with God in Christ, and with all the members of Christ's mystical Body: And thus you see how men of ripe years converted from judaism, or Paganism to the Faith and holiness of the Gospel, had their outward admission into the Church and Communion of the Saints with Christ their Head, and one with another: And so far you may behold the Scripture way of admission into, or making up the Body or Church of Christ: Thus there were daily added to the Church such as should be saved, Act. 2.47. 1 Cor. 12.27. Eph. 1.22, 23. men and women converts and professors being made visible members of the Church: And all particular members making up one Body of which Christ is the Head; and so Saints to and with whom we must exercise our Christian love and charity. Quest. 26. How then may a visible Church of Christ be described by this that you have held forth? Answ. I conceive a true visible Church of Christ to be a company or Act. 8.17 18, etc. society of professors of the true Faith of Christ and holiness of the Gospel, 2 Cor. ●●. 13. and of their belief, obedience, and subjection thereunto united and joined by Covenant, and Covenant union unto one with Christ their Head, and in Christ and with another, both sealed in the Sacrament of Baptism rightly admitted and completed according to the Scriptures, by and in which they are admitted, and received and approved as visible members of the Church and Body of Christ. Quest. 27. I like of this description if you make the matter of a visible Church to be visible Saints as you seem to intimate. Rom. 1.7 Ans. The matter of a visible Church certainly aught to be visible Saints, if you mean Saints by profession of true Faith and true holiness; and such as desire and endeavour to walk not after the flesh, Rom. 8.1, 2. but after the spirit, so as the Church can discern. Quest. 28. But what if any admitted prove offensive? Ans. If any declare themselves otherwise in their walkings or common course of life after their admission, the Church and those in authority by Christ, may, and aught to cast them out upon due proofs, and convictions in a due and right exercise of the Keys and power of Christ, though not for every failing, Matth. 18.17. 1 Cor. 5. and not before other means used, according to the custom and practice of the Churches of Christ. Quest. 29. But if this Discipline be wanting? Ans. For want of this, although the Lord Christ hath not used in any Scripture example to un-Church a Church for any personal corruption of particular members, or for the Churches neglect in this particular; Revel. 2.10, 11, etc. yet Christ hath reproved the particular Churches for this fault, and that sharply, as the Scripture holdeth forth evidently unto us. Quest. 30. But if Christ do not un-Church for this fault, nor for personal corruptions of particular members; then what say you of those particular persons, men or women, who will, and do, not only Separate from, but un-Church those Churches and Congregations, where they cannot deny but the Gospel hath been comfortably preached, and Sacraments administered; so as they have been converted, conceived in the Womb, born again, and received, Isai. 66. suck from the Breasts of consolation, for nourishment of the life of Grace in them; Matth. 18.20. in which Churches they have often met Christ in his Ordinances of the Word and Sacraments, in prayers and praises, to their comfort. And yet now for particular failings (it may be for want of full power in the Congregation, to exercise Reformation as they desire) do brand the Churches and Congregations of Christ, with the name of Antichrists Synagogues, and the faithful, painful Ministers of Christ, Baal's Priests, Limbs of Antichrist, no true, but false and counterfeit Churches; and not Ministers of Christ indeed (as they judge) but of Antichrist himself? Ans. Truly, howsoever some weak Christians may be seduced by deceivers, and led into this error; yet it appears divers of these spirits have either none or but little of Christ, or true Christianity in them; for a man to call his mother whore, it would be very uncivil and unchristian; although she be sick and weak, and fallen into divers noisome diseases, it is his duty rather to seek, first to God, and secondly, to the Physicians, and use all good means for the recovery of her health, not separate from, and leave her to death, and desolation without respect. Simile. Is it a Christian course, when two or three are sick or fallen lame in a Family, to forsake the house without taking care, or affording help and assistance for recovery of a brother, sister, or fellow servants: How will the father or master of the family take this; certainly, if a murderer must be destroyed when the great King Christ shall come to judgement; These that kill in not endeavouring to save life, shall not escape unpunished, except in time God open their eyes, and in and by Christ, Acts 5.32. give them repentance; let such then repent, and return, and assist in Reformation, not go on in Separation from the Church. Quest. 31. But what if men be forbidden by Law, and men of power to use those means, which might by God's blessing reform such corrupted persons, or heal such sick Congregations? Ans. Howsoever any new course of Discipline, or that great censure of excommunication may be forbidden by some acts, except they be repelled; and so in some course directed by authority of Parliament, yet no Law forbids brotherly and neighbourly Exhortations, Admonitions, Reprehensions, Counsels, Instructions out of God's Word, Prayers, and Supplications, and such like; and all these should be used for Reformation, and not fall to a rash and offensive Separation to grieve the souls of weak Brethren, and harden wicked men, which it may be by good means, and God's blessing might be reform and reclaimed, as I have showed in former Classes of this Dialogue. But God giveth us good hope of authority, sufficient in a Christian humble way, to reform our Congregations, and if some blemishes be not reform, yet a Church may be a true Church, if it hold forth the substantial, and necessary truth of the Gospel, and professed subjection thereunto, though many failings and corruptions be born in particular members, and the Church in general; 1 Cor. 5. Gal. 1. Revel. 2. Revel. 3. witness the Churches of Corinth, of Galatia, Ephesus, Pergamos, Sardis, and Philadelphia, and many other ancient and modern Churches of jesus Christ, and yet esteemed true Churches, as the Church of England, Scotland, France, Bohemia, Belgia, Geneva; the Churches of Holland, yea, the Churches of London, and our particular Congregations, though they be too full of corruptions, may, and aught to be esteemed true Churches, at least where true Saints are joined together in the enjoyment of Ordinances, although in mixed Congregations. Quest. 35. You have given me good satisfaction thus far, what is a true visible Church of Christ, or the matter of a Church, and who are visible Members, and of the household of faith, to and with whom we may exercise our Christian love and charity. But how can Infant-childrens of believers baptised in their infancy, which can neither profess the Faith of Christ, or their Faith in Christ, nor show any subjection to the Gospel, agree to your description of a visible Church, or how and when and in what manner can these be accounted Members of the visible Church of Christ? Ans. This is the next manner of admission to Church-membership to be held forth unto you, to show who are Saints, and of the household of Faith; and who is our neighbour, and fellow Saint, to and with whom I ought to exercise this Christian love and charity, even children according to their capacity as well as men of riper years. Quest. 33. But how or in what manner have children of believers been admitted, and esteemed or reputed members of the visible Church? Ans. How the children of faithful Abraham, and professors of Faith, were admitted in the Old Testament. Gen. 17. First, in infancy to the Sacrament of Circumcision, and after to the Sacrament of the Passeover, Exod. 12. especially when they were come to years of discretion so far as to be able to inquire of their parents the reason of that service. Neh. 10. And so to covenant solemnly with God when they were of knowledge, and understanding. I have showed before. Now for children of believers in the New Testament; there are two things to be considered. First, their admission unto Baptism, as the children of Abraham in the Old Testament were to Circumcision in infancy, and so they were used to be admitted to a true Infant-membership of and in the Church, and were and are to be reputed as true visible Infant-members of, and in the Church of Christ, and visible Infant-saints in judgement of charity, Mark 10. and such as of which is the Kingdom of God, as our Saviour speaks. And this is a true and complete admission, in respect of truth to outward membership; though I cannot call it a complete and perfect membership in respect of perfect visibility, and declarative subjection to the faith and profession of the Gospel, which they are to declare themselves when they come to years of discretion, as before in part I observed. Quest. 34. What reason is for this? Ans. The cause of those four particulars in Baptism, we declared in the example of the Eunuches baptising. 1. A desire of Baptism. 2. A profession of Faith in Christ, and subjection unto it. 3. An intimation of Covenant, and an embracing of Christ, and Faith, and Covenant union with Christ the head of his Church, and in him with members of his mystical body. 4. And last of all, the receiving of the seal as a patiented, and so sealing promise of performance of Covenant with Christ, and his Church accordingly. Of these I say, 1. The first is not acted by the child, for that cannot desire Baptism: Mark 10. But it is acted by the parents who do present the child, as those in the Gospel, and dedicate, and consecrate it to God in Christ, and in the behalf of the child (according to God's Covenant with the faithful, and their seed) desire Baptism for it: That in and by Baptism, it may be admitted to outward visible Infant-membership in the Church. See the Ancient Forms of Baptism in the Church of Christ Reform, etc. 2. Again, for the second profession of the Faith; that neither is nor can be done by the Infant, when it usually baptised at a week old or thereabouts, or it may be sooner. That profession of Faith therefore hath usually been made by the parents, at least in a declaration of their assent and consent to the Articles of the Faith of Christ, and chief sum of the Gospel. Thirdly, for the intimation of a Covenant and Covenant-union with Christ and his Church in the profession of the Gospel, this the child in infancy cannot perform nor promise: Therefore it hath been the Church's practice, that the Parents (whose duty properly it is) or the pro-parents have according to their duty, promised and engaged themselves to do their best endeavour by the power of Christ, First, To Catechise and instruct their children in the knowledge of God and jesus Christ, as he is held forth in the Word of God our Saviour, and to instruct them in that promise they did make (when they did present them to be baptised) to bring them up in the knowledge, Faith, and profession of the Gospel, according to the power and means God in his good providence should afford them. Secondly, to inform them how they have likewise promised to do their best endeavour to instruct them in their duty (when that they come to years and have gained knowledge and Faith, by God's Grace in the Gospel) to make profession of that Faith, and declare their subjection in their own persons unto the Gospel of Christ. Thirdly, and to renew the Covenant of which passively they received the seal when they were baptised in infancy, and to declare their renewing of that Covenant with God in Christ, when upon approbation of the Church and Ministers, and Elders of the Church, or those in Authority from Christ, they were admitted to the Lords Table. Fourthly and lastly, to instruct them that they were baptised and engaged in Baptism, to this end amongst others in this or the like manner to enjoy a more full Communion in and with the Church of Christ. And thus I have endeavoured to set forth the manner and nature of Infants outward entrance and solemn admission with the Church by Baptism. Secondly, there is another thing to be considered in and concerning the children of believers, when they are come to years of understanding and knowledge; and that God hath given them Faith and holiness in some measure, and ability to profess their Faith, and to declare their desire of holiness and willingness to manifest their professed subjection to the Gospel in Faith, and obedience: This is their performance of this duty, by means whereof they are admitted by the Church in general, or those who have Authority from Christ unto a full Church communion in the Sacrament of the Lords Supper, and other acts of Church-fellowship, according unto the rule and direction of Christ, held forth in the Gospel: And thus I conceive they are formally complete members, as in respect of truth, of membership-infant, in their infant Baptism, so in respect of visibility and ripe years membership in the Lord's Supper, and thus they all are visible members and matter of the Church of Christ, and have a true formal admission into the Church without any other special Covenant amongst Christians as necessarily and absolutely necessary to the formal constitution of a visible Church, and without any rebaptisation or renouncing of their former Baptism, as some have and do pretend. And thus I have showed you who are our neighbours, and what is the Church of Christ visible and the Communion of Saints to and with whom we ought to exercise our Christian love and charity: And so the true matter of a Church or material cause both in respect of infants and men of ripe years. Quest. 35. But sir there are divers Separatists amongst us, who are seducing people daily from our Church, and affirm our Churches have neither matter nor form of a Church, or at least are so corrupt in both, that our congregation are no Churches of Christ; but Babylon and members of Antichrist and so to be departed from: Rev. 41. They do indeed abuse that place of Scripture, and falsely apply that to us which belongs to Rome. Ans. But I have given an Answer to this Objection before in part: Yet to clear the point more fully in brief: First, for the matter of the Church they cannot deny, but we have in our Church and Congregations visible Saints true matter of a Church and members of Christ, yea, some as great Saints as most we know or read of in the Christian world: This I myself have known in some Country Parochial Congregations by experience, and this I do know in some great City Congregations; although there be too many hypocrites, too many formalists, and too many profane People mixed, and not yet purged out from our Congregation, nor cast out as they ought to have been: And I say further, if for these failings and corruptions in a Church, They will as they would un-church our Churches, they may and do by the same Argument unchurch the Church of Corinth, and others which Christ and his Apostles approve and acknowledge true Churches of God in Christ jesus: If for this cause of different matter of or in our Churches, or because we have mixed Congregations, and not consisting of all visible Saints, but some erroneous in judgement, and some erring in life and conversation; their Argument I conceive must be to this or the like effect, as full against the Church of Corinth, as our great mixed Congregations. No visible Church which is a mingled Congregation consisting of some visible Saints and some visible profane people in life, and erroneous in judgement, ignorant and scandalous, and not cast out, but suffered in the Church, is a true visible Church of Christ and to be communicated with: But the Church of Corinth was such a Church (as well as our mixed Congregations, as may easily be proved) And therefore the Church of Corinth was no true visible Church of Christ, and to have beep separated from as from Babylon. And this I hope they dare not but confess is a most false and scandalous conclusion; and so their Argument false against our Churches, and their opinion, a false opinion that our mixed Congregations are no true Churches of Christ, or to be separated from as from Babylon itself. The force and falsehood of their minor proposition, will appear as it relates to our Congregations if we compare the Church of Corinth and our great mixed Congregations together; we shall find the Church of Corinth and other Churches as corrupt and mixed as ours, and yet not un-churched by Christ or the Apostles. You may observe these particulars. 1 Cor. 1.10, etc. 1 Cor. 3.3, 4. First, in the Church of Corinth there were contentions, Schisms and Divisions: For which the Apostle reproveth them and tells them they were carnal, and carried themselves not Christian like; and yet he did not un-church them for all this. 1 Cor. 5.1, 2, 13. Secondly, in the Church of Corinth were profane persons, the incestuous person and such as with whom they should not eat in their civil societies, as professing themselves Brethren; for such are intimated and warning given of them, and such as should have been cast out of the Church, and excommunicated or suspended from the Sacrament at least and were not; and yet the Apostle doth not un-church them for all this, but admonish to put from them wicked persons. Thirdly, 1 Cor. 6. 1, 2, 8 in the Church of Corinth there was quarrelling and going to Law one with another, and that before unbelievers, yea, Brother with Brother, yea, doing wrong and defrauding one another; and yet the Apostle doth not un-church them, nor exhort to a separation for all this. Fourthly, in the Church of Corinth, 1 Cor. 8.1, 2, 10. there were some puffed up with knowledge, but had little charity; they offended their weak Brethrens by eating meat in the Idols Temple, and yet no un-churching for all this. Fifthly, in the Church of Corinth there were such as did grudge at the maintenance of Christ's Ministers; 1 Cor. 9 1, 2, 34. as if Christ's Ministers had not power to eat and to drink, and to receive, and require maintenance for their labour in preaching the Gospel (as some amongst us have not been ashamed to affirm) For which the Apostle reproveth them, and proveth by several Arguments, 1 Cor. 9.13, 14. the equity, justice, and duty of Minister's maintenance, as being an Ordinance of Christ; that those who preach the Gospel should live of the Gospel, of duty, not of mere alms at pleasure, or not at pleasure as som● think: And yet the Apostle doth not unchurch them for all this, or exhort, or teach a separation by all this. Sixthly, in the Church of Corinth there were Idolaters those who did go to partake of the Lords Table, and the Table of Devils, and provoked God to jealousy, 1 Cor. 10 14, etc. as the Apostle intimates, and yet he doth not un-church them for all this. Seventhly, In the Church of Corinth there were such as came to the Sacrament and Church-Communion, not for the better, 1 Cor. 11. but for the worse: There were divisions amongst them; they neglected the poor; one was hungry, another drunken, for so the Greek signifieth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one is hungry, another is drunken: The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ebrius est, he is drunken, is taken for drunkenness in divers other places of Scripture. Thus, Acts 2. For these are not drunken as ye suppose. The same Greek word is used in the Plural Number, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are drunken, or, they are not drunken, as ye suppose: it implieth a distemper by wine or strong drink, which the Apostle did affirm, the Church was not at that time, to whom God gave the gift of Tongues, in such an excellent manner by the power of the holy Ghost. The same word is used in 1 Cor. 6. Neither Thiefs, nor Covetous, nor Drunkards shall inherit the Kingdom of God: not drunkards; the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ebriosi, drunken men, distempered with drink: I might name other places: These are enough to show the condition of the Corinthians, some of them hungry, others drunken, that is, distempered with drink. It is not enough to say they were merry and cheerful with drink; for it is evident they were so far distempered or drunken, that the Apostle reproveth them for it as a sin; some are hungry, some are drunken: and yet he doth not un-Church them, nor move them to Separation for all this. Quest. 36. But do you approve of drunkenness or these sinful corruptions in a Church? Ans. God forbidden: nay, we reprove them as Saint Paul did, and declare they ought to be informed against to the Church and Elders of the Church; and if after Admonition and warning given they do not repent, they are to be Excommunicated, to be excluded the Sacrament, and cast out of the Church: But if there be failing in this and the like, as Corinth did in not casting out the Incestuous person for a time; yet the Apostle doth not un-Church them for all this, or press a Separation from Saints, or from the Church, though failing in this particular. Eighthly, They came to the Sacrament without due Examination of themselves; 1 Cor. 28, etc. they were guilty of the Body and Blood of Christ by unworthy receiving: They did eat and drink judgement to themselves, not discerning the Lords Body: they were both ignorant and scandalous, and God did punish them, some with sicknesses, some with death: This the Apostle tells them of, and reproveth them, and exhorts to examine and judge themselves: But yet he doth not un-Church them for all this, or give any way to Separation from Church. Ninthly, 2 Cor, 11.12, etc. They had in the Church of Corinth false Teachers, false Apostles, deceitful workers, transforming themselves into the Apostles of Christ, as Satan changeth himself into an Angel of light, whose Ministers these safe Apostles were, labouring by fair show to seduce the people of God in Corinth: and yet the Apostle doth not un-Church Corinth, nor press or give way to a Separation for all this. Tenthly and lastly, In the Church of Corinth there were such as said there is no resurrection from the dead: A notorious Atheistical Doctrine, 1 Cor. 15.12 etc. overthrowing the very foundation of Religion; For as the Apostle argueth, If there be no Resurrection, than Christ is not risen, than our Preaching is vain, and our faith is in vain, and we are yet in our sins: But Christ is risen, and there is certainly a Resurrection from the dead, as the Apostle proveth at large in that Chapter: Certainly, too many in the Church of Corinth were seduced to that opinion, and denied this truth of the Resurrection from the dead: And yet the Apostle doth not un-Church them for all this, nor give any way to a Separation from that Church. Qest. 37. And what the reason of this, may some one demand? Ans. There might be many reasons given; but this one amongst the rest: Because, although there were many corruptions in that Church, both in life and Doctrine, yet the Word and Sacrament were continued, the profane wicked men and Hypocrites, though they were in the Church, and taken as members, until they were discovered and tried, and proved, and cast out; yet they were not true members of the Church, nor true members of Christ, nor any true members of the Congregation, but in show and outward appearance; They were amongst the Saints, but they were not of the Saints, as John speaks, They were and are (indeed) of the world: they went out from us, 1 joh. 2.18, 19 but they were not of us; but they went out from us, that it might be known they were not all of us; they were with and in the Church, and yet they were not truly of the Church; And howsoever this corruption was, yet the Church did still remain a true Church, and had many true Saints in Corinth, although it had rotten and corrupt members, which by right course and execution of Discipline, should have have been cast out the Church. And thus for the Saints sake, though the Church of Corinth had false member, and corrupt members, and many Errors, both in life and Doctrine; yet the Apostle doth not un-Church the Church of Corinth, or give way to a Schism or Separation for all this. As a tree is a true tree although it have some rotten Branches: Simile. Or as a sick or wounded man is a true man, although he be sick or wounded: So a Church of Christ may be a true Church, although it be sick and weak, and wounded and full of imperfections, both in matter and form as the Church of Corinth and other Churches of Christ have been, and yet esteemed by Christ and his Apostles to be true Churches of Christ, as the Scripture hold forth evidently unto us. Now compare the Church of England or the Churches of Christ in England collectively, though they be mixed Congregations; yea divers of our Congregations in London, and in the country, where faithful and painful Ministers have been Preaching, Baptising, Catechising, calling to profession of Faith and holiness, and approbation before the Admission to the Lords Supper, where there hath been and is a communion of Saints (as I know there hath been in divers places and mixed Congregations) compare, I say, these with the Church of Corinth, and by the same Argument that these Seducers may or can Separate or un-Church our Churches, by the same the Saints or some of the Saints in Corinth might have separated from their fellow Saints and Church of Corinth; which yet would have been a sin in them, as it is a sin in these who separate and labour to seduce and draw others amongst us to separate from their fellow-Saints, and to un-Church or make rents and Schisms, and divisions in our Church, which is a grievous sin against the Lord Christ, the Lord and Head of his Body the Church. Quest. 38. But some will object, It may be that there is not the same condition of our Church of London, or any great mixed Congregation amongst us in respect of the matter as there was of Corinth. For in Corinth it is most like that the greater part of the Church were Saints indeed, or visible Saints in outward appearance at least. But in our mixed Congregations, commonly the greatest part visible ignorant, profane, or scandalous persons, or but civilly honest, and formal professors at best; and so are not to be compared to the Church of Corinth, no not so much as for the matter of our Church? Ans. First, Certainly men ought to be very careful, as not to un-Church a Church; so not to un-Christian a Professor for some failings in knowledge or practice. 1 Cor. 13. 1 Pet. 4.8. Charity covers many failings, and as the Apostle speaks. Secondly, Corinth was a great city wd Church, and yet consider the divisions and other faults, it is not certain which was the greater part, the innocent or the faulty. But howsoever, grant that the Church were so decayed, that that the greater part had only a name to live, and indeed were dead, Rev. 3, 1, 2. as is spoken of the Angel or Church of Sardis: Or that the greater part of the Church were grown Lukewarm, Rev. 3.15, 16. and such as Christ threatens to spew out of his mouth, as the Church or Angel of Laodicea: yet it may be a true Church of Christ for all this. A Bushel of good Wheat in a Barn amongst three or four or more Bushels of chaff, is yet a true Bushel of Wheat, though it be mixed with much more chaff than Wheat. Or, an Army of men, although consisting of more sick and wounded Soldiers and Officers then whole, is yet a true Army though weak. And so is a company of Professors of the Gospel of Christ, enjoying a communion in Ordinances, holding the truth of Christ, and professing subjection thereunto: Yet a true Church, when the greater part be the worse, yea, both ignorant and scandalous; but yet a sick Church, and stands in need of the Reformation. And thus is the Church of England, and our great mixed Congregations, true Churches for matter of a Church of Christ, as the Church of Corinth was, and not to be separated from or un-Churched for these coruuptions, as Corinth was not, whatsoever any seducers in this respect oppose to the contrary. Quest. 39 But howsoever this may prove our Churches as true as Corinth was for matter; yet the Adversaries of our Church deny our Churches to be true Churches in Form: And how will you Answer this Objection? Ans. I Answer, the Form of a Church doth consist in union: This union is two fold, first, internal with Christ our Head, Eph. 1.22, 23. 1 Cor. 12.13. Eph. 4.1, 2, 3. by the spirit and Faith: The second, is external of members one with another. Now to understand this better, and to declare that our Churches are true visible Churches of Christ, in respect of outward Form. Consider, First, the outward Form or union, in respect of admission into a Church membership Secondly, the outward Form of Ordination of Ministers, and appointment of them, for a Church and union with them. Thirdly, the outward Form in possession, and profession of union with them in outward ordinances: As, First, in the Word or Gospel. Secondly, in prayers. Thirdly, in the Sacraments. Fourthly, observe the outward Form of union, in government and execution of Discipline in the Church. I will not stand to handle these at large, but touch them in brief. First, for outward Form of union in respect of admission into a Church, we have showed how men of ripe years, jews or Pagans, converted to the Faith, were admitted, first, after they had heard the Gospel and believed; either with a false Faith as Simon Magus, or with a true Faith as the Eunuch; they did desire a union and admission into the Church by Baptism. Secondly, did make profession of their Faith. Thirdly, did intimate in this desire of Baptism and profession of Faith, their receiving of Christ to be their Lord and Saviour, and their Covenanting with the Lord to be his people: And, Fourthly, their sealing all this in receiving Baptism; the sign and seal of this Covenant between God and them, and so were formally admitted into the Church, and brought into a Church union and fellowship with the Saints: And this our Adversaries confess was a true form of admission into the Church at first conversion: And this I say was right, for jews and Pagans born out of the Church converted to the Faith of Christ; but it doth not follow, that because it was the ordinary way for them: Therefore the same order and form in every circumstance, must be for those who are born in the Church: for children of believers have a privilege (as the children of believing Abraham had, and as we have proved already) above all the children of Pagans and Infidels out of the Church whatsoever. And yet the substance of this Form of admission, is and hath been observed in the Churches of Christ; and so we may Justify of our particular mixed Congregations (as they are called) that they are true Churches of Christ, in respect of outward admission into the Church. Quest. 40. But how do you make this to appear? Ans. First, children of believing Parents, have according to their privilege due to them, a infant admission into the Church in Baptism; in which whereas they themselves cannot present themselves and desire Baptism, that seal of the Covenant (as circumcision was of old) I will be thy God, and the God of thy Seed: Acts 2.38, 39, The Parents do present their children and desire Baptism for them, as a Covenant privilege belonging to children of believers. Secondly, because the children cannot profess their Faith: The Parents do profess or declare their assent and consent to the Faith of Christ, and truth of the Gospel. Thirdly, because the children cannot intimate their Covenant with Christ: therefore their Parents do Covenant and promise to do their endeavour, not only to catechise their children, and bring them up in the knowledge of Christ: but to do their endeavour, that the child when he or she shall be of years, and that God hath given knowledge and Faith, shall make a solemn profession of the Faith of the Gospel, and of their Graces and Faith in Christ. Fourthly, the Parents promise that they will do their endeavour, that the child when called of God, and enabled with knowledge and Faith, shall not only profess Faith and Covenant, but desire to renew and solemnly to enter Covenant with the Lord, and to seal it in the blessed Sacrament of the Lords Supper, after examination, profession, and approbation of the Church: and thus the children of believers have a true infant admission, and form of admission into the Church, and are true infant members of the visible Church, so far as infant-membership is or can be to them now, as it was to Isaac at eight days old, and to all children of believing Abraham before the coming of Christ. Quest. 41. But this is but an infant-membership, which though true, yet it doth not Answer that admission of men of ripe years in the Primitive Times? Answ. I Answer again, that when these children of believers baptised in infancy, are come to years of discretion; and God hath given them knowledge and Faith in Christ, and they have made profession of their Faith and Graces of God in them, and desire to enter Covenant solemnly with the Lord, and to seal it in the Sacrament of the Lords Supper; and upon examination, and approbation of the Church, are formally admitted by the Minister of Christ and the Church and officers thereof: there are such persons made complete visible members called to be of Saints, and to the fellowship of the Saints in the Church of Christ: And of this person or persons so admitted, I affirm that they have a true Form of admission into the Church; and if their Faith and prfession of Faith be true and sincere, they are as true members of the Church of Christ, as the Eunuch was; and if their Faith and profession of Faith be but false and counterfeit, as Simon Magus his was, and too many have been in our Churches; yet a Church made up of such members, is as true a Church visible for our form of admission, as any we read of, was since the Apostles times. Let any man declare if he can, when and where a Church was constituted of such as were born in the Church in a better form, for the first six hundred years after Christ: None to be admitted to the Sacrament before catechised and approved. See the Rubric before & at Sacrament in the old Book of Common-prayer. And therefore I conclude, that however many corruptions and failings have been in particular Congregations in the practical part of this admission; yet the Laws of our Church did require both catechising and profession of Faith, and approbation, and allowance after examination before admission to complete visible ripe year membership, and admission to the Sacrament to renew covenant as aforesaid; And thus our Churches are true in form, in respect of outward formal admission into the Church substantially true, which is sufficient. Quest. 42. This I think may satisfy for the form of admission into a Church fellowship: When a man or woman born in the Church, Mr. Calvin justitions, l. 4. c. 19.8.4. Jerome Contra. Lucifer. I would it were restored to its pure use. a child of a believing Parent baptised in infancy, is thus admitted when he or she cometh to years, not by Popish confirmation worthily abolished, but by this ancient order of solemn profession of Faith in Christ, and holiness and approbation of the Church, which learned Martyr speaks of noted before: And reverend Mr. Calvin commends, as most worthy to be restored in the Church to its pure use: But our Adversaries deny our Minister's Ordination, and affirm the form of their Ordination and admission, or call to be Ministers to be Antichristian, and therefore our Churches to be no true Churches of Christ? Ans. First, I Answer, that it is the opinion of these Adversaries, that there is no need of Ordination of a Minister, only for a particular Congregation to choose one of their fellow Brethren to be their Minister, or to have an approbation of a company of professors to be their Minister, there needs no more, and then the Ordination of our Ministers, as in the opinion of separatists it doth not further, so it is certain it cannot hinder a man from being a Minister of Christ, if at any time he be called and approved of a Church, and whosoever he be who renounceth his calling to the Minister, because he was ordained by a Bishop and a company of preaching Presbyters: I think in this as in other things, he is too superstitious and Popishly affected, to an outward form of admission, and worthy to be censured of the Church for such an error; in which he condemns valiant Martin Luther, judicious Master Calvin, worthy Latimer, Cranmer, Ridley, Hooper, those glorious Ministers and Martyrs of Christ; as if they were not true Ministers of the Gospel, because ordained by a Bishop and a company of Presbyters according to the ancient practice of the Church. Secondly, I say the Ministers of Christ have had a twofold vocation or calling to that office. Acts 20.18, 18. and 13.1, 2, 3. 1 T t & .4.14. First, extraordinary by Christ Himself, as the Apostle and Saint Paul had. And, Secondly, more ordinarily by the Apostles and Elders of the Church, and by the laying on of the hands of the Presbytery as the Scripture held forth unto us; as Paul left Titus, Tit. 1.3, 4. Act. 20. 2●. Bishop Titus, or overseer Titus, as Saint Paul calleth the Bishops or Elders of Ephesus, far different from our late Bishops or overseers in many respects, & the manner commonly by laying on of hands of Presbyters, and a Bishop or overseer, not as a Bishop of later stamp; but as a Presbyter and overseer of old, have Ministers of Christ been ordained, and after ordination sent and received of particular Churches: And howsoever some corruptions have crept into the manner of Ordination; and although some ordained Presbyters have turned Popes and Popish Bishops, and some Popish Bishops, with a company of Presbyters, have examined, approved, and ordained Ministers, and given outward Ordination and Authority to preach the Gospel; yet this cannot nullify the call of a Minister of Christ, if he be called and gifted inwardly and enabled by Christ's spirit with gifts fit for the ministerial office, as all the outward calling and approbation by a particular Congregation, maketh not an illiterate cobbler or other mechanic to be a true Minister of Christ when Christ hath not furnished him with gifts and graces fit for so high and honourable a calling. Thirdly, We who are Ministers of Christ receive not our calling from Antichrist, but from Christ, and our Ordination for substance is truly Christian, not Antichristian: Howsoever, some Antichristianly affected might sometimes have had a hand in Ordination; the Gospel of Christ hath been conveyed to Reformed Churches, yea, to separate congregations themselves, to such as separate themselves from Babylon (it may be by the hands and means of Romish Babylon) God hath made the servants of Antichrist to be his servants in this, that they have been porters and carriers, to bring the holy Scriptures unto the Reformed Churches by the hands of glorious Reformers in the Churches of Christ, and yet the Scriptures are the true Word of God, and the true Gospel of Jesus Christ for all this. And so are our Ministers true Ministers of Christ, though their outward Ordination had been carried through the polluted hands of some Antichristianly affected Bishops and Presbyters, who did sit in place as Scribes and Pharisees did sit in Moses chair. But we say further, Mat. 23.1, 2, 3. as God did extraordinarily call, and gifted the Apostles and Ministers in the Primitive times, and they ordained others in the Church, whose Ministry the Lord did bless for the propagation of the Gospel. So did the Lord wonderfully stir up, and in an extraordinary manner call Luther, Calvin, and others in the Reformed Churches: And so Reverend Bishop Cranmer, Ridley, Latimer, and other godly Martyrs, Bishops and Ministers of Christ, by whose hand their successors the faithful Ministers in the Churches of Christ in England received their outward ordination; but their inward from Christ himself and his spirit, by whose grace the Lord hath made our Ministry glorious in the conversion of many thousand souls to God, and building up of as glorious Saints as any ever was in the Christian world, since the Primitive times; yea, even the Separatists themselves, 1 Cor. 4 15. who now deny us to be the true Ministers of Jesus Christ, must needs confess that we have been their spiritual Fathers in Christ, and have begotten them again to God through the Gospel; yea, Gal. 4.19. we as tender Mothers have traveled in birth again in our painful Ministry, until Christ hath been form in them all, though now in a most ingrateful manner they dishonour their parents, and sin against Christ the Lord of his Church. Quest. 43. This I suppose is sufficient to satisfy any humbled soul, not filled too much with pride, self-conceit, and the spirit of division and separation, as too many are in these days: But yet some object, That howsoever Ministers outward approbation and ordination may be passed over, and they be lawful Ministers; yet what lawful call have they to particular Congregations and places? Ans. I answer, Patrons of Churches and congregations were and have been honoured and trusted with the nomination and presentation of Ministers to particular, Churches; but so as none ought to have been put upon any congregation, but such as ought to have been well approved of by the Bishop (who had a trust reposed in him also) for sufficiency and ability for the work of the Ministry, and for holiness of life and and conversation, which when and where the trust was rightly performed, and the Ministers have been faithful labourers in the Lord's harvest; and after admission approved of by the faithful and godly party in a Parochial Congregation; certainly, there was a call sufficient, and a sufficient union and form of union between Pastor and people, to make up in this respect a true Church of Christ. Secondly, Howsoever this trust both in Patrons and Bishops, hath been most grossly abused by corrupt Simoniacal Patrons, most unconscionably seeking to thrust wicked Ministers they cared not whom upon the people, and careless Bishops neglecting that trust reposed in them; yet the failings herein was not enough to un-church a Church, where yet the Gospel hath been preached, and Sacraments administered for substance according to the institution of Christ, though here as in Corinth, Galatia, and Jerusalem, many faults might be found to stand in need of Reformation. And howsoever no face of a Church might for a time appear, 1 Kin. i9. 14. jer. 3.15. as in Jerusalem for a time: yet God in many places have given Pastors after his own heart, to feed his people with knowledge and understanding; and where the Candlestick hath been removed for a time, or at least a Candle shut up as in a dark lantern: God at prayers of his people, hath removed a careless shepherd, and in his due time restored comfort in a faithful Minister to his people; and so still continued and preserved the Churches of Christ amongst us, yea, both for matter and form sufficient to constitute a Church, howsoever, there hath been some failings in both. Quest. 44. You have in some measure cleared this Objection: Yet how are our Churches rightly constituted in respect of a formal union of members, one with another? Ans. I conceive there is a twofold union: First, a civil union, as in division of Kingdoms, Provinces, Cities, or Parishes: And as God hath in this providence, united men in habitation and course, Act. 17.26. and means of livelihood, God having determined the times before appointed, and the bounds of their habitation: and in this civil co-habitation there is a union, and this civil union in a Kingdom, City, or Parish, or the like, doth not un-church a people for this respect: for then certainly all the Churches of Christ in Corinth, Galatia, Ephesus, Pergamos, Smyrna, and others, as well as in England, London, or a Parochial Congregation, must have been un-churched then, which, what is more absurd to imagine. Secondly, there is a religious and more spiritual formal union, when a company of men and women professing the Faith of Christ held forth in the Gospel and subjection thereunto, in righteousness and true holiness, and united in a Parochial Church or congregational meeting place, to partake of the holy Ordinance of the Word, Prayer, and Sacraments, and other acts of Christian communion and Church fellowship. This is a true form of a Church amongst us though not without some failings, yet so as we have and do remain true Churches of jesus Christ, and such as ought not to be un-churched by schism and separation. Quest. 45. But how will this appear in particular? Ans. I Answer first, for the preaching of the Gospel and our union, in that we have had and do enjoy a most comfortable union and meeting of Christ, and one with another; even our Adversaries being judges, they themselves have found the sweetness of Christ, in the preaching of the Gospel in our mixed Congregations by Gods faithful Ministers: And although some Ministers there preach otherwise, as in Galatia they do, yet not un-church a Church for all this. Secondly, for prayer, howsoever, set forms have been by some in Authority so much pressed, yet if we look to the ancient form, prescribed in the days of King Edward the sixth of happy memory; That was but a kind of directory, as was evident in the Rubric, and directions at the end of that Book, that liberty given to use or not use in divers respects, as that in prayer, a man might knock his breast, or not knock it, he might kneel or not kneel; in ordinance he might cross, or not cross, and divers other of like nature: yea, I conceive the late Book of Common-prayer, howsoever pressed by some, yet was but a kind of directory, as in divers particulars is evident in direction for visitation of sick, thanksgiving for women's deliverance from danger of childbirth, left to discretion of a Minister, and though pressed by other; yet not un-church a Church for all this. Thirdly, for the Sacrament and administration of them, those that object, that Christ did bless, first, the Bread, and after distribution of the Bread, or partaking of that, did then bless the Cup, that we bless them both together: This is but a circumstance of time, and if unchurch a Church for this then, why not for changing the time of receiving from after supper, to the morning, or at feasts of charity or the like: These are weak objections to unchurch a Church, or to separate from a true Church for any such differences. I may say the like, to that of the cutting of the bread, although the bread be cut and fitted for preparation; yet we constantly break the Bread in our administration of the blessed Sacrament, as those who join in communion with us know well. Quest. 45. But they object, we admit ignorant and scandalous persons, many times to the Sacrament, which should be cast out of the Church? Ans. I Answer, as Saint Paul did ordain concerning the incestuous person, all such as are ignorant, and to be cast out of the Church, when once they are discovered and proved to be so, not upon bare surmises only; and this is that which always ought to have been done by the Discipline of the Church of England, read the old Rubric in that Directory or Book of Common prayer, before and at the Sacrament, confirmed in the days of Edward the sixth; and you may find, first, that none ignorant aught to be admitted to the Sacrament, they must, first, be catechised and approved, before they be received to partake of that holy Ordinance: and secondly, none scandalous aught to be received, yea, if there have been or be but a controversy between two parties, any malice or hatred, the Minister ought, first, to examine the parties, and to persuade to charity, and admit the penitent, and reject the uncharitable; and howsoever, this duty may have been neglected, yet this failing is not a sufficient ground to un-church a Church, or to separate from a Congregation presently for all this: else might the Church of Corinth, and other Churches of Christ have been unchurched as we noted before. Quest. 46. But what power of Discipline hath there been in particular Congregations in the Church of England, that there might have been a power of Reformation in these things. Ans. I answer, Certainly there was a great power in the Ministers of particular Congregations, especially joining with the Church-Officers, who were sworn to assist in Execution of Discipline; and further, although there was a power taken to the Bishops in the great matter of Excommunication and such like censures; yet not the Bishop nor any under him, had any lawful power to Excommunicate any, inflict any censure until they were first presented by the Minister or Church-officers of the particular Congregation: Nor was any man taken notice of as Excommunicate or suspended from the Sacrament, until the Sentence was Declared in the particular Congregation; and thus, There was a power of Discipline in particular Congregations, although it was many times obstructed, and not put in due Execution as it ought to have been; yet for all this it had sufficient to declare and point out a form of a Church, and to constitute and continue a true Church for all this. Look to the Church of Corinth noted before: Look to the Church of Pergamos, where Discipline was obstructed, the Church and Church-Officers suffered those who taught the Doctrine of Balaam, Rev. 2.14, 15. and the Doctrine of the Nicolaitans, which Christ hated, and yet a true Church for all this, though corrupt and unsound in this respect. Look to the Church of Thyatira, Christ complained against them, that Discipline was not exercised, Rev. 2.20 they suffered the woman Jezabel; yet Christ doth not un-church them, nor direct any separation from them for all this: And so our Churches are true Churches both for matter and form, and not to be un-churched, or any separation; but a Reformation to be sought for, and true unity in the Churches of Christ. Quest. 47. Yet once again; Howsoever formerly there hath been a matter and form of a Church; yet now the outward form is gone, and the Church like an old house, pulled down to be new builded; and where and what form of a Church have we now, until Discipline and a Government be settled in the Church? Ans. I answer, Our Church is now in a hopeful way of Reformation (blessed be God) but yet it is not like a house wholly pulled down to be new builded; there are only some few rooms pulled down, where the Officers for execution of Discipline lodged, and some such particulars: But the main house stands still, the preaching of the Gospel as glorious as ever, the Word, and Prayer, and the Sacraments, and admission and growth of grace in the Churches of Christ, yea, even in our mixed Congregations, and so still true Churches, for matter and form, and visible Saints to be found, to and with whom we may exercise this grace of christian love and charity. Quest. 48. This is enough, I conceive, to show our lawful membership in and of the Church of Christ; and to evidence our Church a true Church, in respect of admission into the fellowship of the Saints, and communion of the faithful, both for matter and form: But now wherein should a child of God declare and show forth his Christian love and charity to such visible Saints and members of Christ's Church? Ans. In all lawful christian union and communion one with another in actions of piety and charity, according to the rules of the Gospel, edifying one another in the knowledge of Christ, receiving the weak brethren in all wisdom, humility and love, to build them up in the necessary truth of the Gospel, and that in all godly prudence, to win them to a more high prising of Christ and all the ways of Grace and godliness: but not receiving weak brethren or sisters to doubtful Disputations, Rom. 14.1, 2, etc. so much as in things indifferent, and so not in matters of higher nature, they being not able to judge of the force of Arguments in dispute, 1 Tim. 1.4.6. and vain jangling (too common in the world) and so may be drawn to Errors, have their consciences remain less satisfied in the truth: Acts 2. & 5. but to exercise all love towards them, especially Ministers to the flock, satisfying tender consciences out of God's Word, and one christian communicating to another in outward things, especially to the poor in the Churches of Christ; not that there is such a community of goods, Rev. 2. and of all things, as the wicked Nicolaitans did, Acts 2. and some of later times do imagine, by wrong interpreting Scripture; but that in christian charity the richer christians should be careful to relieve the necessities of their poor Brethren, and do good to them, especially as being of the household of Faith. Gal. 6.10. And this is enough to manifest the truth of members of particular Congregations that were baptised in Infancy, and Catechised, and professing Faith, holiness, and renewing Covenant with God in Christ, before their partaking of the Lords Supper, as according to the true ancient order of the Church they have been in many Congregations Parochial in England, where faithful Ministers have been; and not only in this respect, but in respect of our Ministers, Word and Sacraments, and effects of grace wrought in the hearts of God's children, evidence our Churches true Churches, whatsoever violent seducing Separatists whisper to their deceived Disciples to the contrary. Thus you may see a communion of Saints in England, to whom, and with whom we may exercise our christian love and charity, jer. 15.19. which every day will shine more gloriously, as Reformation separates the precious from the vile more fully; which we hope and pray for daily. The two and twentieth Classis, or company of Questions. Question 1. YOu have in some good measure declared these four Graces in the Wedding garment, Divine knowledge, lively Faith, Evangelical Repentance, and Christian love and charity: Now is there no more required but the habits of these Graces to fit us for the comfortable partaking of the Lords Supper, and to fit us in our walking with Christ in the whole course of our lives? What light is there for Christians for direction herein? Ans. Yes, we ought to wait on Christ in all good means, that these graces may be enlivened, actuated, awakened, as a man from sleep, yea, strengthened and lively, 2 Tim i 6. Rev. 3.2. stirred up and quickened by the quickening virtue and power of Christ, that we may more sweetly meet Christ, and gain soul-cherishing virtue from Christ in that holy ordinance, and walk with Christ to eternal glory. As man may have an habit of sight, yet except awakened he cannot see; Eph. 5.14. so we in habits of Grace must be awakened and quickened by Christ. Quest. 2. What helps or meant are there to be used, in which we should wait on Christ for the quickening of these Graces, and our further preparation for the Lords Table, and walking with Christ in our lives? And what light have you from Christ, to direct in this particular? Ans. These helps are chief of three sorts, revealed by Christ unto us: 2 Chron. 30.3, etc. Leu. 23.27, &c 1 Cor. 11.17, etc. First, Public preparation in the Ministry of the Word, Prayer, Catechising, confession or profession of these graces of Knowledge, Faith, Repentance, and love, especially in a day set apart for preparation, for the meeting of Christ in this Ordinance, that a man or woman may be approved of by the Ministers and Elders of the Church, as being not only in some competent measure freed from ignorance, and without scandal, but also endued with truth of grace, as far as may be discerned in judgement of charity, and so such as are to be admitted to join in communion with the Saints, and partake with comfort in this this holy communion, at the Table of the Lord. Quest 3. But is it fit that men or women should willingly make profession of their graces, and approve themselves to the Church, as well as examine themselves in secret, before they presume to come to the Lords Supper? Ans. Howsoever, it is not necessary that every one should make this profession every time he or she comes to the Sacrament; yet it is certain, that every one ought to make this profession, or be known to be such a one, until he or she be approved of by the Church, as fit members to be admitted; as children baptised, when they come to age of discretion ought to profess the Faith in Christ. 2 Cor. 2.5, etc. 1 Cor. 5.3, etc. 2. And if any fall into open sin, after profession and admission, it is fit they should declare their Repentance before they presume to come, or be readmitted to this feast of the Lord. Quest. 4. What ground have you for this in holy Scriptures, or what light from Christ to discover this Truth? Ans. Because if we must be always ready to give an Answer to every one that asketh you a reason of the hope that is in us, with meekness and fear, 1 Pet. 3.15. and 5.1. etc. jud. 20.21, etc. as is noted in the first Classis, much more to the Church, or to the Ministers of Christ, or Elders set over the Congregation; desiring (not as Lord to tyrannize over our consciences) or to shame us for our weakness in knowledge, Faith, and other Grace: But as Ministers of Christ, Fathers, or Brethren, in all love, humility, and tenderness of compassion, to help and further our preparation, to meet Christ with comfort in this blessed Sacrament. Quest. 5. What is a second help for the quickening of these graces to the glory of God in our lives, and specially before we draw near to the Lords Table, and what light from Christ for this to your soul? Ans. There may be a private lawful day, or time of preparation in our Families, or with some Christian friends, joining in conference and prayer, and reading of the Scriptures (so there be no neglect of public places, and times of worship, nor disquiet of the state, nor contempt of the lawful and good orders of the Church) the better to fit us to meet Christ, not resting on the thing done, or the duty performed, but waiting in these or the like duties until Christ be pleased to reveal Himself, Zach. 12.10, etc. Luk. 15.5, 6, 9 Act. 12.5.12. 1 Pet. 3.7 jer. 10.15 and communicate his virtue to our souls, for our more comfortable enjoying of Christ in his holy Ordinance. As we may call in neighbours to rejoice and praise God with us: So to pray with us. Quest. 6. What is the third help or means in which we should wait on Christ, for his quickening virtue, to honour God in his Ordinances, and in our whole life what light from Christ for this end? Ans. This is a waiting on Christ in secret duties, between God and our own souls: And for this I conceive I may wait on Christ in six several helps. Quest. 7. What are these several helps in particular? Ans. First, I may set some time a part from all other employments, only to attend Christ in secret, for the obtaining of this grace, as Isaac did, Gen. 24.28. 2. As day a of Atonement of old. Leu. 23.27, 28. 3. Or as Christ himself, and Peter, and other Saints, Mat. 14.23. Acts 10.9. have set times apart for secret communion with God in Christ jesus: And so I may wait on Christ in a time convenient for this work. Quest. 8. What is a second help? Ans. To choose a convenient place where I may be quiet in the sweet and secret soliloquies, Mat. 6.6. & 14.23. Acts 10.9. or soul-conferences with God and my own heart and conscience. Quest. 9 What is a third? Ans. Examination of myself, 1 Cor. two. 28. 2 Cor. 13.5. and of the Graces before mentioned, Knowledge, Faith, Repentance and Love. Quest. 10. What is a fourth help to this enlivening of Graces, and preparation for the Sacrament, by the virtue of Christ? Ans. Meditation both of God, Luke 2.19. Psal. 4.4. and myself, and of Christ, and the Sacrament, and all these graces, that they may be quickened to my own soul by the mighty power of Jesus Christ. Quest. 11. What is a fifth help in Christ for this renewing of grace? Ans. Application of all rightly to myself, joh. 20.28. job. 10.25, 26. Gal. ●2. 20. Psal. 110.1. by virtue of the life of Christ in my soul, that all graces may be more enlivened in me, and I may meet Christ with more cheerfulness, and be enlivened by him, for my more profitable enjoyment of Christ in the Ordinances. Quest. 12. What is a sixth help or means? And what light further from Christ, to strengthen and direct our souls in this particular? Gen. 32.10, etc. Ezek. 46.37. Luke 17.5. Rom. 8.26, 27. Mark 9.24. Eph. 3.16, etc. Acts 4.31. Ans. Prayer to God in the name of Christ, in which I may wait on God in Christ, for the enlivening of the graces of God in me, and right preparation to meet Christ in this Sacrament, till God give a return of my prayer, to my great joy in Christ Jesus, as Jacob, till an answer be given to my soul. Quest. 13. What is the first of these graces, by these or the like helps to be enlivened by Christ and our spirit to our souls? Ans. Divine knowledge of God, and of ourselves, and of Christ, and of the Sacrament. Quest. 14. In what manner should we wait on Christ, to enliven in us our knowledge of God? Ans. First, Having set a fit time apart. And, Secondly, Gen. 24.63. Gen. 32. 2●, etc. Dan 6.10. Mat. 14.23. Acts 1●. 9. 2 Cor. 13.5. Mat. 13.51. & 16.13.15. Acts 8.30. 1 Pet. 3.15. Made choice of a fit place to be separated from all worldly thoughts, and to be devoted wholly to this work by the spirit of Christ, that my soul may be in love with God. Thirdly, To Catechise and examine, and question myself, concerning my knowledge of God, according as he is held forth unto me in this Catechism before, or as far as I am enlightened with the knowledge of God, what God is in himself, in his excellent Nature, Divine being, and Essential properties, perfections, word and works, especially the great work of man's salvation; and I may examine my knowledge, and see how able I am in God's presence, or before the Saints (if need were) to make a solemn profession of this my knowledge, to the comfort of myself, and edification of others. Quest. 14. How else should a Christian, or you in particular, wait on Christ, to enliven this knowledge, or have it enlivened by Christ's spirit in his or her soul; or in soul be fit to meet Christ? Ans. Fourthly, As a Christian man or woman, so I may meditate, think, ruminate, and ponder of my knowledge of God in my heart, Gen. 24.63. Psal. 104.33, 34. Luke 2.19. Psal. 42.1, 2, 3, 4. and endeavour to fix the eye of faith in my soul upon God in all these respects, by the power of Christ, until my soul be ravished with a glorious delight in God, in his excellency, fullness, and all-sufficiency, until that my soul and spirits by the spirit of Christ, be drawn up into a holy and admirable union and communion of life, with this blessed God, now at one with me in jesus Christ. Quest. 15. What or how thirdly may this be done? Isa. 64.7. 2 Tim. 1.6, 7. 2 Pet. 1.13 Ans. Thirdly, I may labour by the power of the spirit of Christ, to improve my interest in this great and good God, by stirring up, and exercising the grace of Faith in the special application of God and his goodness (as my God in Christ) with joy and gladness to my own soul in particular. So it is meet we stir up ourselves and Graces in us. Quest. 16. What or in what manner lastly, may you enliven this knowledge of God in your soul? Ans. In pouring out of my soul by the strength of Christ's spirit unto God, in prayer, to bless this my seeking out of union and communion with God in Knowledge, Sam. 1.15 Rom. 8.26, 27. Phi. 30.8, 9 Exo. 34.29, 30. 2 Cor. 4.6, 7. 1 Pet. 1.7, 8. waiting on Christ till I find the enlivening virtue of Christ's spirit, quickening and making alive my knowledge, and till the face of my soul shine and be glorified with those glorious apprehensions of God, in the face of Jesus Christ, which are accompanied with joy unspeakable and full of glory. The three and twentieth Classis, or company of Questions. 1 Question. HOw may a Christian man or woman enliven the knowledge of himself, that he or she may come fitly to the holy Sacrament? Ans. Having in the same manner, first, made choice of fit time: And secondly, place, or at the same time and place: Thirdly, he or she may by the power of Christ, examine his knowledge of himself, and mankind. Gen. 1.27 and 1.31 and 28. Eccl. 7.29. First, in respect of his estate by creation, righteous, and good. Secondly, of his state of corruption, sin and death by Adam's fall, Gen. 6.5. Eccl. 7.29. Eph. 2.1, 2, 3. Col. 1.12, 13, 14. and 2.6, 7. Mat. 5.8. and 19.29 Luk. 22.9, 22.30. Rev. 7.14, &. and his or her misery and bondage under it, a woeful estate. Thirdly, of his state of Grace, and bringing some to God in Christ, in his effectual vocation or calling, from the thraldom of sin and death, by the Gospel and spirit of Christ. Fourthly, of state of glory, looked for in Heaven. Quest. 2. What is the fourth means, or how in the next place, is this knowledge of a man's self to be quickened? Ans. By meditation and thinking of this fourfold estate, First, of Creation, Secondly, of the Fall: Thirdly, of Grace: And fourthly, of glory, until my heart be truly and rightly affected with the consideration of it, by the power of Christ and his spirit. First, till I can lament my fall and loss of God's Image in my soul. Psal. 51.1, etc. Rom. 10.7, 8. Eph. 2.1, 2, 3. Mat. 5, 2 8 6 5 2, Secondly, till I can see and feel in my heart, my natural corruption and bondage under sin and Satan, yea, my subjection by sin, to the wrath of God, and damnation for sin, and my extreme need of Christ, both for my redemption and repair of the Image of God in my soul Thirdly, Rom. 8.12. Phil. 4.11, etc. Eph. 5. i, 2. 1 Cor. 2.9. 2 Thes. 2.13. 2 Cor. 5.1, etc. Phil. 1.20 etc. 2 Pet. 1.10, 11. Gen 1.27, 31. Eccl. 7.29. Eph. 2.3. Mark 9.44. till I be affected with the state of Grace, as a happy condition, being freed from the condemning and commanding power of sin and death, and enjoying a lively power from Christ, to walk thankfully in grace and holiness, towards glory. Fourthly, till my heart be affected and ravished with thoughts of Heaven, longing and labouring for the assurance of that most glorious and blessed state of glory, and all this not by any strength of my own, but by the virtue and power of Christ in my soul. Quest. 3. What is the fifth means of enlivening this knowledge in your own soul in special for your joyful meeting Christ in this Ordinance? Ans. Application of my knowledge of every state and condition, to my own soul in particular. First, that I was made holy, and happy in Gods own Image, very good. Secondly, that I lost that happy estate and became most miserable under the bondage of sin and Satan, and subject to the wrath of God and Hell fire for ever. Thirdly, that I redeemed from this miserable bondage under sin and death by my Lord jesus Christ, 1 Pet. 1.18, 19 Gal. 2.20. 1 Pet. 1.3, etc. Eph. 1.10, etc. Phil. 1.20. etc. Tim. 4.7, 8. Mat. 25.34. who loved me, and gave himself for me. Fourthly, that I am persuaded there is a glorious inheritance in Heaven, which God hath prepared, and Christ hath purchased for me; and that when I have fought my fight and finished my course, the Lord shall then give it me in my soul, when I shall be dissolved and be with Christ, which is far better; and at the resurrection of the just and unjust, I shall a rise, and in soul and body possess that Kingdom of Glory for ever. Quest. 4. How or by what means may your knowledge of Christ be enlivened? Ans. First, in a time fitly chosen. And secondly, a place for this work. Thirdly, examine and catechise my soul, in the knowledge of Christ, as he is set forth unto me in this or the like catechism, or as the Lord hath revealed this knowledge of Christ unto me. First, in his nature's Divine, and humane. Secondly, In this personal union of both natures in one person. Thirdly, In his offices of mediatorship, Priest Prophet, and King of his Church. Fourthly, joh. 1.14 Isa. 9.6. Psa. 110.1 Isa. 61.1, 2, 3. Rom. 8.29, 30. Luke 1.31. Gal. 4.2, 3, 4. in his benefits and graces communicated, as of Election, Redemption, Calling, Justification, Sanctification, and Adoption to glory, and the like. All proved and noted before. Quest. 5. What is a fourth help in which you may wait on Christ for your enlivening your divine knowledge of the Lord jesus, and what light from Christ for this? Answer. Meditation of Christ according to my knowledge in all these until I see Christ's glory, and rejoice in Christ, Psal. 104 33, 34. joh. 8.56 Isa. 61.10 Can. 5.1, 2, 3, 4. Cant. 1.2, 3, 4. Cant. 1.1, 2, 3, 4. Cant. 5.8, 9, 10. john 20.27, 28, 29. Rom. 8.9 Rom. 9.38, 39 Galat. 2.20. and fall in love, and be ravished with divine longing after a more full union and enjoyment of Christ and his rich graces and benefits in my soul. Fifthly, in application of Christ, and his virtue and efficacy of his grace in his whole office of mediatorship, as high Priest, Prophet, and King, until I see I live and feel the life-blood of grace and virtue from Christ, in assurance of Christ's love springing in my soul, as I sometimes feel my life-blood springing in my body. Quest. 6. What is a sixth and last help of enlivening the knowledge of Christ in you? Answer. Waiting upon God in faithful and fervent prayers to God in the name of Christ; until I gain an answer of grace, Psal. 85.8, 9 Gen. 41.16. Psal. 42.1, 2, 3. and find and feel life from Christ to quicken graces in me, that I may come with more longing to meet Christ in the Sacrament & walk with Christ in my life. Quest. 7. How or by what means may you enliven your knowledge of the Sacrament? Answer. By the same means I may wait upon Christ as before. First, choose a fit time. Secondly, a fit place. Thirdly, examine my knowledge of the Sacraments, especially of the Lords Supper in the several particulars as is expressed in the Catechism before, or in the Scripture of truth of author, matter, form, and end, and the like. Quest. 8. What is the fourth help? Fourthly, to meditate of the Sacrament and Christ communicating himself to prepared souls, until my heart be filled with spiritual hunger, and longing to meet Christ in that holy ordinance, as David to come into God's presence. Psal. 63.1, 2, 3, 4. 5. or as Israel longed after the Lord, 1 Sam. 7.1, 2. Quest. 9 What is the fifth help? Answ. Application of the Sacrament to myself as a seal of the covenant of grace, 1 Cor. 10 16, 17. Rom. 4.11. Gal. 2.20. Rom. 9.23, 24. and of my confirmation in the faith and love of God to me as my God and Father reconciled to me in Christ, until I prise it as a rich treasure and part of the riches of Christ's kingdom of grace, for my preparing to glory. Quest. 10. What is the sixth and last help? Answ. Prayer to God with faith in the name of Christ, zeal and constancy, and humble waiting, until I can understand by the help of Christ's Spirit, Ios. 16.23. jam. 1.6. jam. 5.16 1 Cor. 10 1, 2, 3, 4. 1 Cor. 10 16 Cant. 5.8 G●n. 30.1 Esther 5.13. Luke 22.20. 1 Cor. 11 25. the excellency of this ordinance, and that glorious union and communion which a prepared, humble, faithful soul enjoys with Christ; feeding on Christ spiritually, and feasting with him at the Lords Table: and until my soul be so far sick of love for Christ, that I can truly say as Rachel did of children, O my God, give me the holy Sacrament, and to feast with Christ in it, or else I die. Or as Haman did of all his riches and honours, and of hester's banquet in another kind: what is all this, so long as I enjoy not Christ, and banquet not with Christ at the Supper of my Lord. Quest. 11. You have declared how you conceive the grace of knowledge, both of God and of ourselves, and of Christ, and of the Sacrament may be enlivened, waiting on Christ in these or the like helps: now how do you conceive the grace of faith may be enlivened by the power of Christ, so as you may come with greater comfort to the Lords Table. What light from Christ to enlighten in this work of grace? Answ. First time, and secondly place being observed, as before. Thirdly I conceive I may wait on Christ in a serious examination of my faith, as it is held forth before in this catechism. First, distinguishing this lively faith from all other kinds. Secondly, examining and trying my faith: 1. In the nature of it, an entertaining, receiving, applying faith. 2. In the means disposing my heart to believe. 3. In the heavenly author or efficient and instrumental causes of faith, the word of promise and spirit of Christ. 2 Cor. 4.13. 4. In the matter and object of faith. 5. In the form and life of faith. 6. In the effects and fruits of faith, all proved and set forth already. Fourthly, I may enliven my faith, by waiting upon Christ in self-application of all those rules of trial to my own heart, to see how the truth of this grace is in my soul. Fifthly, I may wait on Christ in a solid and devout meditation of the grace of saith in my heart of the promises of Freegrace in Christ, and especially the sacramental promises now to be looked upon in the Sacrament: This is my body, Mat. 26.26, 27. this is my blood, which is given, which is shed for you, until my soul finds and feeleth that it believes more firmly, receiveth and rests on Christ for salvation more fully. Sixthly, wait on Christ in prayer to God the Father in the name of Christ. Isa. 11.10 Isa. 66.11 1 Cor. 10 21. That I may suck and be satisfied with the breasts of consolation and feed with joy at the Lords Table. Quest. 12. How or in what manner may you wait on Christ, to quicken and renew your Evangelical Repentance, or daily turning more and more from sin to God, in mind, will, affection, and conversation, that you may with more comfort come to the Lords Supper? What light is there from Christ to lead you to Christ in this grace and duty? Ans. First, Time. Secondly, Place, observed as before. Thirdly, I am to set myself as in God's presence; and examine, jer. 31.18 19 First, My first conversion to God, to find evidence of the truth of that, by considering, 1. The meritorious cause Christ: 2. The Nature. 3. Author. And, 4. Means of working this grace in my soul, as far as I can discern. 5. The matter of it; the whole man soul and body. 6. The manner. And, 7. The end and effects of this conversion and repentance, as in this Catechism is held forth; or a I find in other Catethisms or word from Christ. Ezek. 36.31. Psal. 51.10. Mat. 26.57. Secondly, To examine the progress and growth of it daily in my soul; not only loathing, but turning from sin to God, and lamenting my f●●ling with sorrow, if I have fallen as David, Peter or other Saints of God, and ungratefully forgotten the love of my Saviour. Fourthly, meditating of my sins and vile ingratitude, against so good a God, to me in Christ. Fifthly, a right application all to my own soul in particular. Psa. 51.1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12 Isa. 2.1, 2, 3. Psal. 122 1, 2, 3, 4. Cant. 1.7, 8. And lastly, prayer to God, in the name of Christ, until I find an increase of power over my sinful corruptions and a more full assurance of my pardon, & new heart and spirit-restored joy; which that it may better be communicated from Christ to my soul, I long to meet Christ in his ordinances. Quest. 13. But what help and light from Christ have you to find out not only your original sin and sinful nature in general before your repentance and conversion to God; but you daily actual sals an A failings by which you do dishonour God, grieve the Spirit of Christ, and wound your own conscience, and make yourself more unfit to come to the holy Sacrament? Answ. I conceive I may wait on Christ and his Spirit looking for light from Christ into a threefold glass or book which reveils sins to my soul by the power and light of Christ's Spirit. Quest. 14. What is the first? Answ. The first is the book of the law or commanding part of God's will or Word, revealed by Christ, & held forth in the ten Commandments in particular, Isa. 8.21. and in the whole Scriptures of God in general. Quest. 15. What is the second glass? joh. 3.17▪ 18, 19, 20. joh. 16, 8, 9 Hebr. 2.2, 3. Mat. 22.1, 2, 3, 4, 5, 6. & 9, 10, 11, 12. Mat. 25.19, etc. Answ. Secondly, the book ot the Gospel or gracious promising part of God's Word, against which I have sinned by unbelief & too little regard of the tender of grace to improve my talon of faith, & other graces communicated to Saints, and to my soul in and by Christ jesus. Quest. 16. What is the third glass or light from Christ to see this truth? Answ. The book of my own conscience enlightened, which as & Register recordeth my sins, and will upon search by the help of Christ's Spirit and light from Christ, set my sins before my face, with the circumstances, Rom. 2.14, 15. Rom. 9.1, 2. Gen. 42.21. john 3.16 john 15.5. Rom. 8.37. Colos. 1.10. Rev. 1.4, 5. order, and several aggravations of them, by which I may more see my own vileness, and admire God's goodness in giving Christ whom I stand daily in need of: not only for more assurance of pardon, but for increase of power, to overcome temptations, and walk more thankfully to God, who hath so freely loved me in jesus Christ. For if natural conscience do this, much more conscience enlightened by the Spirit of Christ. Quest. 17. How can you find all your sins and failings by the glass of the law or ten Commandments? Answ. First, reading and observing the Commandments as they are recorded in the 20 Chapter of Exodus, with the exposition and explication of them by the Prophets in the Old Testament, Mat. 5.6, etc. and by Christ himself 〈◊〉 the fifth, sixth & seventh Chapters of the Gospel according to S. Matthew, and by the Apostles in the New Testament. Secondly, by questioning my conscience upon intergatories drawn both from the affirmative and negative part of every Commandment, as I hope I shall be able to declare more fully in the next part of this Catechism; Luke 10 25, etc. as Christ did Catechise the Pharisee. Quest. 19 But is repentance of every sin, original and actual, required in that man or woman who will come with comfort to the Lords Table? Answ. Certainly that soul that lives senselessly and securely, either in the state of nature unregenerate, or in any known actual sin, as Atheism, wilful affected ignorance, or unbelief and profaneness against the first Commandment. Or superstitious will-worship or neglect of love against the second Commandment. Or blasphemy, cursing, swearing, against the third Commandment. Or irreligious profaneness of the Lords day, and neglect of God's Ordinances against the fourth. Or in wilful, careless, omission of duty, or commission of sins against superiors, as Parents, Magistrates, Ministers, against inferiors or equals, as children, servants, brethren or neighbours, against the fifth Commandment. Gen. 4.5 1 Cor. 10 1, 2, etc. Tit. 1.15 16. jer. 7.8, 9, etc. jer. 1, 10, etc. Ezek. 14.1, 2, etc. Isa. 1.12, etc. Matth. 5.20, etc. 1 Cor. 11 17.20. Mat. 22.11, etc. Isa. 66.2, etc. Or in malice, envy, murder, whoredom, theft, oppression, cozening, sacrilege, drunkenness, lying, slandering, or in any other grievous crime: yea, or in wicked desires and unlawful covet against the ten or any other commands, such cannot find comfort in coming to the Lords Table, except the Lord first give them repenting hearts for their sins; faithful and longing hearts after Christ, for assurance of pardon, and for power to repent more and more, with a resolution by the grace of God in Christ to walk in newness of life; because without this repentance, faith, and other needful graces, they come not for the better, but for the worse, and eat judgement to themselves, and their service is abominable. Quest. 20. How can you find out your sins against the Gospel? Answ. Especially by getting a Catalogue of the promises, and finding out the unbelief of my own heart, and great ingratitude to doubt of God's love, 2 Cor. 7.1. Heb. 3.12 Heb. 11.6. 2 Pet. 1, 3, 4. 2 Cor. 1.20. 2 Tim. 1 12. or not to confide in God through Christ, and walk thankfully towards thee, the Lord having given so many rich and precious promises, which are all yea and Amen in Christ jesus. Quest. 21. By what helps may you wait on Christ for the quickening and enlivening of the grace of Christian love and charity? What light from Christ for exercise and quickening of this grace of love? Answ. Time and place being kept as before. I may wait on Christ with examination of my love. First, to God in Christ. Secondly, to myself. Thirdly to my neighbour. 1. How I love God in his holy nature, person, properties, word, and works. 2. How I love Christ in his person, Name, in his Ordinances, Church, and Children. 3. How I love myself, not with a self-love, but as in and for God, and God's glory in Christ, as well as my own good in an inferior respect. 4. How I love my neighbour, yea my very enemy to do him good, for God's glory, 2 Cor. 8.1, etc. Mat. 22.37, etc. john 14.21. john 15.9, etc. 1 Cor. 16 22. Mat 16.24. Tit. 1.7. 1 Cor. 11.28. 2 Tim 3, etc. Eph. 5.28, 29. Pro. 19.8 Rom. 13 8, etc. Pro. 25.21. Rom. 12 20. Rom. 12.13. 1 Cor. 4.4. 2 Cor. 5.14, 15. that I may appear to be one of the children of my heavenly Father. 5. How I pity poor Saints, to relieve them for Christ's sake. 6. How I do, and desire, and endeavour to do all this, not to be justified thereby before God, or to satisfy for my sins, or to procure my peace, all which is done by Christ; but to witness my thankfulness to God in Christ, for his free love to me, and the great invaluable gift of his Son Christ, who loved me and gave himself for me. Quest. 22. What further meant is there to quicken this love? Answ. Fourthly, by the power of Christ's spirit to meditate and think of all this love, with the author and worker of it in my soul, the same holy spirit, by whom it is spread abroad in my heart, and the object of this love, my God reconciled to me in and by Christ, and God's word and people. And fifthly, to wait on Christ in a special application of this to my own soul. And sixthly, to wait in earnest prayer, by the help of the spirit of prayer (who proceeds from the father, john 4.16, etc. john 16.23. 1 john 5.13, etc. Rom. 8.35, etc. Luke 10.27. Cant. 5.5, etc. and the Son) until my heart be inseparably inflamed with all this true love of God, my neighbour, and myself, and my soul filled with unsatisfied longing, to meet Christ, and see his glorious face in his Ordinances, that I may tell him I am sick of love to enjoy him more fully, and his soul-satisfying refreshments in his gracious virtue, and presence in my soul. The twenty fifth Classis or Company of Questions. 1 Question. YOu have made profession of your knowledge, faith, repentance and love, and your experience how to enliven and strengthen the habits of those antecedent graces, divine knowledge, lively faith, Evangelicall repentance, and christian love and charity. Now what are those more immediate, present, necessary graces, or gracious affections, resolutions, and actions in the soul, in which you may wait on Christ as in more immediate preparatives to be examined, enlivened, resolved upon; acted and exercised immediately before, or at that time, when you draw near to partake of the Lords Supper. Answ. There are and may be divers, but chief these that follow. Quest. 26. What is the first of these to be quickened in you? What light from Christ for these have you seen? 2 Chro. 32, etc. Isa. 57.15. Isa. 66.2. Mic. 6.8. Ephes. 4. ●0. Answ. First by the power of Christ dwelling in my soul, I may endeavour to stir up and be affected with a holy reverence, godly sorrow, and humbleness of spirit in my heart, quickened in or by a serious meditation or thinking, 1. Of my great unthankfulness to God my Father in Christ for his Free grace and love to my soul in the Lord jesus, 1 Cor. 3.1, etc. Heb. 5.12 who loved me and gave himself for me, that I have grieved his Spirit by whom I am sealed to the day of redemption. 2. By meditation, or thinking of my great unprofitableness in my former partaking of Christ in this and other sacred ordinances, what small growth in knowledge, faith, love, power over sin, fruitfulness in good works and other graces. 3. In meditating and thinking of my own weakness unworthiness, and unfitness now to meet Christ; Gen. 28. 26, 17. Isa. 6.5, 6, 7. 1 Cor. 11 28, 29. Gal. 3.1. Luk. 2.19 Hest. 5.2 Mark. 5.27, etc. my inability to examine myself or discern the Lords body; or by the eye of faith to see Christ crucified for me, and meditate until I be truly affected with a holy reverence and childlike fear of offending my God, in not coming rightly fitted for the Lords presence in this sacred Ordinance, so that I durst not approach if I did not hope that in Christ the golden Sceptre of grace shall be holden forth unto me for my comfort, & therefore press to come to Christ for virtue from Christ to strengthen grace in my soul. 4. In meditating and thinking of my former breach of covenant with my God and Father, which I have renewed time after time in this sacred Ordinance, and too often broken again, for all which I should endeavour by the power of Christ and his Spirit to wait on Christ in meditation, and prayer, until I find myself affected with a holy godly sorrow and humbleness of spirit, for that I have in the least measure offended my God, and loving Father in Jesus Christ; so that as I may, so I can confess truly with the Centurion, Lord I am not worthy thou shouldest come under the roof of the house of my heart, Gen. 32.24, etc. Hos. 12.4 Rom. 8.26, 27. judg. 10.15, 16. Mat. 15.27, 28. speak but the word and thy servant shall be healed, Matth. 8.8. Or with the poor Publican, stand a far off as scarce daring to look up to heaven, had I not Christ my Mediator, and smiting my breast, say as the repenting Publican, God be merciful to me a sinner, Luke 18.13. Lord once again seal the assurance of my pardon in and by Christ to my own soul. Quest. 3. What is a second immediate preparatory grace, or gracious affection or sanctified act, or motion of the soul as a preparative, for the quickening of which, you should wait on Christ immediately before you draw near to the Lords Table. Answ. I may and aught to wait on Christ, and look up to Christ until I find by the power of Christ's Spirit in my soul, in sense and feeling of my great need of Christ: A holy hunger, and spiritual thirst-desiring-desire, and earnest longing after Christ, and his soul-cherisbing virtue, and spiritual nourishment which my soul wants. First, to seal my assurance of Christ's unchangeable love to me. And secondly, to strengthen and nourish in me, my life of grace, and my love and obedience to my God and my Father in the Lord jesus Christ, Psal. 63.1, etc. Ps. 107.9. jer. 44.3. jer. 31.3 Mal. 3.6. john 13.1. Phil. 4.13. Rom. 16.26. Gal. 2.20. my Lord and my Redeemer, who loved me, and gave himself for me, and will enliven me according to the rich promises of Christ in the Gospel; as Psal. 42.1, 2, etc. Luk. 22.15. as Christ, so a Christian to meet Christ. Quest. 4. What is a third immediate preparatory grace, or gracious affection of the soul, for the quickening of which you must and aught to look up unto, and wait on Christ, and endeavour to enliven and exercise immediately before you draw near to the Lords table, are invited by Christ's Ministers, to partake of that bread, and drink that Cap in the holy Sacrament of the Lords Supper? what light from Christ to reveal him unto you? Answ. I may and aught by strength from Christ to meditate of Christ's gracious invitation of me. 1. As a poor humbled sinner to come in to him, and find rest and refreshing to my soul, as Mat. 11.22. 2. Inviting me as one of his believing sons or daughters, to come to his feast, and to partake of his Supper, as Cantic. 5.1. Isa. 55.1, 2, etc. Luke 14.17.24. Rev. 19 9 Mat. 22.1, etc. 2 Chro. 30.18, etc. 3. To meditate of this invitation, until by the spirit of Christ my heart be affected with joyfulness, that I may come and have liberty to come with joy and rejoicing to the Lords Table, as to a most free and rich marriage feast in which I hope to have a sweet union and communion with Christ my Lord, the heavenly husband of my soul. Quest. 5. What is the fourth preparatory grace or gracious affection, resolution, or act of the soul, to be renewed, quickened, and enlivened, immediately before you are coming to the Lords Table. Answ. As the Lord is pleased in this holy Sacrament to seal and confirm his Covenant of free grace in Christ, and of the communion and union of Christ with me and my soul; so first by the power from Christ, when I draw near to this blessed Sacrament, I do not only resolve by the grace of God to renew, out actually by his grace I do renew my Covenant, vows, & protestations to & with the Lord my God. 2. And as the Lord doth take, avouch, and acknowledge me to be one of his people in Christ; so I do avouch, witness, and vow, that the Lord is and shall be my God and Father in Christ jesus, by the same power and grace of Christ. 3. And that I do and will renounce all my former sins, and failings, and all sinful union and communion with those spiritual enemies, Deut. 26.27. the World, the Flesh, and the Devil. 4. And freely and fully offer up and render myself wholeman, soul, and body, to do and suffer the will of God, in every condition and state of life, until I be dissolved and be with Christ, Psal. 50.4, etc. to live with him in glory and to do the will of God for ever. Gather my Saints to me who have renewed a covenant with me as in the Sacrament. Quest. 6. Is there nothing further necessary, that a poor soul may be assured, he or she may with comfort meet Christ and feast with him at his Table? Answ. Yes, the resolution of a great question by the light and strength of Christ's Spirit, to look into the glass of God's Word, and of my own heart and soul comparing them together, to see and examine, and know. 1. What life of grace witn joy and hope in believing: and 2. what quickening virtue of Christ held forth in the Word of life there is in my soul. 3. What strengthening with might in inner man, what abilities of spiritual senses, seeing, hearing, tasting, with eyes, and ears, and mouth of faith, to discern the Lords body and blood from the outward element of bread and wine, and to partake of Christ in the act of receiving, that so I may feed on Christ with joy & rejoicing at the Lords Table. Quest. 7. But what light have you from Christ to know whether you have life of grace and spiritual senses in your soul nor not; without which it is impossible to discern the Lords body, or to receive or seed on Christ, or draw near with any comfort to the Lords Table? Answ This is a great question, and often hath filled my soul with fears and doubting, but by the grace of God in Christ, I shall render a reason of the hope that is in me, and show you what grounds I have to believe and hope that I have found life of grace in me, and so spiritual senses ●o discern the Lords body, so that I may come with comfort to the Lords Supper. Quest. What are your grounds of your life of grace, given in you in Christ? Answ. I praise God I was born of religious parents, my Father like faithful Abraham, careful to pray with, and to instruct his family, Gen. 18, 19 Iosh. 24.15. 1 Sam. 1.15. 1 Pet. 3.7. and catechise them in the first principles of the Oracles of God, and as Joshua, who resolved himself and his house to serve the Lord. And my Mother like Hanna, a woman pouring out of her soul to God in secret prayer for me: or as Monica did for her son Augustine; and both my parents living together as heirs of the grace of life; so that their prayers might not be hindered, and with endeavouring to bring up their children in the knowledge of Christ and fear of God; and so I conceive it is more difficult to declare the first quickening or birth of the life, of grace my soul; but yet I believe I have felt and found divers evidences of this life in me. Quest. 9 You answer right, its difficult in such to manifest the beginnings of grace in the heart, but what was a first evidence of life of grace in you, that you can discern or remember. Answ. Truly in my childhood I was taught, and had some knowledge of the Scripture, and of my estate both by creation and the fall of Adam, and of the way of salvation in Christ the second Adam, and I had an outward form at least of Religion, and I was careful to sanctify the Lords day and to spend it in holy duties, Prov. 22.6. 2 Tim. 3.15. Gen. 24.63. Rev. 1.10 Psal. 119.136. Rom. 9.1, 2, 3. both public & private (though with many failings. And I remember on a Lord's day after Supper I went into a Garden (as Isaac into the field) to meditate of what I had heard Preached) and I hearing a great noise of children and youths playing in the streets, and so profaning the Lords day, I was so grieved, that I shed tears for them, as David for his enemies, conceiving their estate was fearful, being senseless of their own misery, and adding sin to sin; and this I thought might be some work of God's Spirit, and sign of true grace then beginning in my soul, when I was about ten or twelve years of age. Quest. 10. I do conceive there might be much wrought in you by the power of education, moving you to dislike that open profanation of the Lords day, of Parents suffering their Children to play in the streets, when they should rather be catechising them in their families (as it is a common fault still) yet there is good hope that affection and grief for sin was a work wrought in you by the Spirit of Christ, and so a an evidence of true grace in your soul: But what further evidence have you found? Ans. After I was grown to riper years, Gen. 42.16. Rom. 2.14, 15. 2 Cor. 12, 7, etc. Rom. 7.22, etc. in my youthful time when I left my Parents, I was too subject to conform to that company and family with whom I lived, where was an outward common form of Religion, and saying of some prayers sometimes; but I saw no power of Religion, no conscience of ordinary swearing, especially lesser Oaths (as common blind people call them) as by their Faith and Troth, and by our Lady, etc. no conscience of immoderate abuse of the creatures, eating and drinking to riot, no care of any strict observation of the Lords day, but a dislike of too much preciseness, as they called it, and inveighing against Puritan, as they called them in those days (as some such do against Roundheads in these times) of which so called, I did know some to be religious and good people; and sometimes would defend and speak for them, whether out of a principle of graca from Christ, or by the power of my education, I have since called in question: but this I am sure, that amongst this formal or civil, yea, sometimes uncivil company, I had many buffet of Satan's messengers, sometimes as a captive prisoner I had many falls into sin, and failin my walking to the great trouble of my conscience, enlightened, whether by the light of nature, accusing or excusing (as the Apostle speaks) or whether by the common light of the spirit in my education, Rom. 2.15. and word Preached, or thirdly, whether by the light of grace and spirit of Christ, I conceived a great question, and was often filled with fears and terrors in my soul, that though I seemed a Saint in comparison of divers open profane persons about me, yet having such falls and corruptions, I was either still unregenerate, or a formal hypocri●e at best (as Mr. Bolton upon the first Psalm the beginning describes him) and so could seldom gain or keep any quiet in my conscience or true peace (as I was persuaded in my soul, only some comforts I had hope of in Christ jesus. Quest. 11. Truly your state I believe might well be questionable, especially if you were drawn away with the error of the wicked, Rev. 2.5. to approve of their ways, or to dislike strictness in Religion, and precise walking with God; at the best, it is certain, that if truth of grace was ever in you (yet) you had lost your first love; and though formerly you might have had a name to live, 2 Pet. 3.17. Rev. 2.4. & 3.1, 2. yet in this condition you were either dead or taken captive indeed, or graces ready to die in you, your works and walking being found so imperfect before God: But tell me I pray you, how or by what means did you get any peace or quiet in your conscience in those times? Ans. I do not remember that I did approve of the evil ways of that company with whom I lived, Rom. 7.14. etc. Psal. 66.18, 19 2 Cor. 7.5. Gen. 25.22. or of any sailings in myself, either in judgement or affection, but was rather sorry for sin in others, though by occasion and temptation I have fallen; but in those things which the world, and some of my acquaintance counted but peccadilloes, little sins, yet I could not rest until for the quieting of my conscience I went into a secret place and confessed my sins to God; yea, sometimes with many tears and begging pardon and power over them; but still my life was without comfort, I sinned, and prayed, and seemed to repent, and confessing my sins, and sinned again, and thought by my repentance I pacified God's wrath, or might please him by amendment; yet I got not power over my sins, and the corruptions of my nature, nor any true peace, or assurance that I was God's child, and therefore lived in fear of Hell, and sense of bondage, Rom 7.14, 15. Gen. 25 22. and fear sometimes that I had neither true faith nor repentance in me, or did know either Christ or the Gospel of grace as I should, if I had any life of grace in me; and so it was as if I had twins in my soul as Rebecca had. Quest. 12. It's a good sign you had truth of grace, in that you were not drawn to allow of sin in yourself or others, and that indeed there were twins in your soul, Flesh and Spirit; but your course in seeking to pacify your conscience, Gen. 25.23. Gal. 5.17 in some humiliation and confessions, and sorrow for your sins, with resolution of amendment, if they did arise from any legal fears or accusations of natural conscience, and not from Christ's Spirit; or if you rested in these or any acts or works of your own, or in any religious duty, or performances of duty of piety or mercy, as many do, although your conscience might be quieted for the present (as a Papists conscience by his Confession to a Priest, or performance of Penances enjoined) yet this way was not the way to get any true or sound peace to your soul, or to get any true power over your sins or sinful corruptions in you; but to look to Christ, Acts 5.3 whom God hath exalted as a Prince and a Saviour, to give repentance to Israel, and remission of sins, and to wait on Christ in the Gospel, till you by the Spirit of Christ be made so sensible of sin and misery, that you see your extreme need of Christ, and be drawn by the same Spirit to receive and rest on Christ as a sufficient Saviour, and one in whom God the Father is well pleased: This is the way to true peace in your soul, Mat. 17 5. as the treasure of Christ's Kingdom set up in your heart, Rom. 14.17. joh. 1.12. Mat. 11.28, etc. Ans. I do acknowledge you say well, joh. 6.37, 44. Isa. 11.10. & 26.3, 4 Mat. 16.24. Phil. 3.6, etc. Rom. 15.13. & 8.16. though I might have some weak faith in Christ, and some beginning of grace in my soul, yet the way I went was not a right way, as now (I believe) to gain true peace, because I did not begin my peace, and assurance of peace from Christ, and God's Freegrace, and love in Christ, and faith in him; but from my endeavour of repentance, and acts of amendment (both which I find imperfect to this day) and so can have no perfect and full peace that way; but now I praise God since it pleased God of his goodness to let me see a more clear light of the Gospel, and to reveal his Son in me (as Saint Paul speaks, Gal. 1.16.) I have found and felt that there is a glorious rest and peace in Christ for poor sinners, Isa. 11.10. joh. 6.44 joh. 6.37 whom God the Father giveth and draweth into Christ, and whom Christ will in no wise cast out from him; and now the Lord hath enabled me to deny my self-righteousness, and all self-confidence, and by faith in Christ held forth in the promise of the Gospel, to adhere to Christ, to rest on Christ, and trust to his merits and righteousness for my Justification before God, and my eternal salvation in heaven, and thus I have joy and peace in believing, and am assured by the spirit of God, Rom. 8.16. Gal. 2.20. witnessing with my spirit, that I am the child of God, and have life of grace in me, that Christ liveth in me, and so I may come with comfort to meet Christ for nourishment of this life of grace at the Lords Table. Quest. But have you now other signs or symptoms of the life of grace in you, save your faith and resting on Christ for salvation? Ans. Truly, by that light I have from Christ, I must acknowledge Christ rested truly on by faith, and that assurance arising from the truth of the promises of God in the Gospel, in general and special, Gal. 2.20. 2 Cor. 1.20. & 5.19, 20 2 Tim. 1.12. Eph. 3.16, etc. john 6.5, 6. Rom. 6.11. and the persuasion of God's spirit in my soul in particular, that Christ loved me, and gave himself for me, and so that God is my God, reconciled in Christ to me; and the eye of the soul, by a reflect act of faith, seeing that I do belive, and by a living hand of faith, lay hold and rest on Christ for salvation; this lively faith (I say) is a prime evidence that Christ is mine, and that Christ dwelleth in me, and that I am his, and that he hath truly communicated the life of grace to my soul; but besides this, I find other signs of the spirit of life in me, evidencing, I hope, the life of grace in my soul. Quest. 14. I do confess a true lively faith is and may be a principal evidence of the life of grace in the heart: Now what other evidence have you? Ans. First, by light from Christ I have found, that this assurance by faith in Christ, Rom 5.4, 5. and Christ's spirit of Christ's love to me, and the shedding abroad of this love of God in my soul, hath affected my heart, 1. With love to Christ again; yea, such a love as draweth me after Christ more and more, Rom 5.4, 5. 2 Cor. 5.14, 15. Cant. 1.2, 3, 4. 2 Cor. 5.17. 2 Pet. 1. ●, 4. 1 Pet. 2.2, 3. 1 Cor. 11.16. john 6.33, etc. job 22.21. Gen. 24.63. Isa. 66.11. & 12.3. 1 Cor. 16.22. 1 joh. 3.14 joh. 20.27. and after a more full union and communion with Christ. And, 2. Constrains me with a holy, spiritual, loving affection, to live henceforth, not to myself, but to him who lived, and died for me, and rose again: So that now, 3. I am made partaker of a new creation, and of the Divine nature. 4. I hunger more vehemently after the word of grace (as having tasted that the Lord is gracious. I long to meet with Christ here to receive spiritual nourishment from Christ, to nourish this life of grace in my soul. 5. I long more than ever to meet with Christ in the Sacrament, to feed spiritually on Christ, there to strengthen the life of grace in me. 6. I long more and more to keep a secret acquaintance with God in secret meditation and prayer, that I may suck the breasts of the promises, and draw water of life out of the wells of salvation, and so strengthen the life of grace in my soul. 7. In brief, I now love Christ more and more in himself, and prize Christ's righteousness and his presence with me, and in me above all the world, as Phil. 3.7, 8. 8. I love Christ more and more in his Word, in all sweet and sacred truths, more and more revealed to my soul. 9 I love Christ in all his Saints, 1 joh. 3.14. Christ's brethren and mine. 10. And daily I wait on Christ, to grow in grace, in faith, in holiness, 2 Pet. 3. ● & 1.8, 9 in every good work of grace, adding to faith virtue, and so grace to grace, that I may more and more be assured of God's love to me: And, 1. Have my calling and Election be made more sure to my soul. And, & 20 10. 2. That I may submit to my Father's will with content, Luk. 22.41, 42. till he bring me to glory; and all this not by any strength or power of my own, but by the strength and living virtue of Christ, and Christ's spirit dwelling in me; and this assureth me that I have from Christ the life of grace in my soul, and may safely come with comfort to meet Christ at the Lords Table, who loved me, and gave himself for me. Quest. These and such like are comfortable evidence of the life of grace: But tell me, do you not still find corruptions in you, and fears, and cares, and sorrows for sins, as you felt before. Ans. I do acknowledge, that I find 1. Failings in my best performances, but press forwards towards perfection. 2. I sometimes meet with a messenger of Satan sent to buffet me. And, Phil. 3.13, 14. 2 Cor. 12.7. Rom. 7.23, 24. 3. I find a law in my members sometimes rebelling against the law of my mind, and seeking at least to take me captive to the Law of sin: But yet with a great deal of difference, from what was before, I came to see Christ more clearly: For first, Though Satan's messengers be sent to buffet me, yet I know the grace of God in Christ is sufficient for me, and his strength shall be made manifest in my weakness. 2 Cor. 12.9, 10. And although rebels within me rise up against me, and against the l●fe of grace in my soul, Rom. 7.23, 24. yet I thank God through Jesus Christ my Lord. Secondly, And for my fears and cares, and sorrow for sin; now I fear not Hell and Damnation as before I did fear, because I know there is no condemnation to me that am in Christ Jesus, Rom. 8.1, 2. endeavouring by the strength of Christ, to walk, not after the flesh but after the spirit, as Rom. 8.1. And the law and power of the spirit of life which is in Christ, hath in comfortable manner made me free from the law and power of sin and death, as Rom. 8.1, 2. So that as Rom. 7.12, 14, 22. it is not I, but sin that dwelleth in me. Thirdly, I do indeed feel the least sin, as a mote in my eye, very troublesome, and I find my heart smitten within me for it; yet I fear sin, and fear to offend my God by sin, not with a servile slavish sin as before, but with a son like fear of offending so good a God, and my so gracious a Father in jesus Christ, as David, 1 Sam. 24.5. Romans 8.15. and 6.1. Fourthly, I do grieve and sorrow for my sins and failings, but yet as with a childlike sorrow that I have any way, or at any time grieved the spirit of my Father, who hath sealed me to the day of Redemption in jesus Christ my Saviour, Eph. 4.30. Fifthly, But still with this confidence, that he which hath begun a good work in me, will perfect it to the day of Christ, Phil. 1.6. Sixthly, So that although my enemies Spiritual or Temporal, be never so many, and the Tribulations never so great, yet they cannot separate me from the love of Christ; but when I have finished my course, and kept the saith, he will give to me the crown of Righteousness, and preserve me assuredly to his heavenly Kingdom, Romans 8.35, etc. 2 Timothy 4.8, 18. Quest. 16. You have witnessed a good confession, and given comfortable evidence of the life of grace in your soul; and I believe the Lord Christ will bid you welcome to his Table: But do you believe that the Lord doth work in the same manner with every Christian that is and may be admitted to this feast of the Lord? What light hath Christ revealed to you in this particular. Ans. No verily, I do not believe that the Lord is pleased to work in all alike, I have heard a good woman say, That she was born of Parents very ignorant, who had little show of Religion in them, nor did they bring her up in a Religious way, living then in a place of much ignorance and profaneness, having no prayer in Family, nor repeating of Sermons, not so much as an out-form of Religion, and the first time that ever she began to consider her ways, and the misery of her natural condition; Exod. 9● 16, etc. Psa. 29 8 Acts 24.25. Eph. 5.14. it pleased God to strike her with fear and terror of the shaking voice of Thunder, which made her tremble, and being awakened, to think of a God, and to join herself to a few who went out to hear God's word, by which means she became a wonder to profane people; but in the end, was converted, and found Christ to be the comfort of her soul, and many fears and cares was she pressed with in the travel of the new birth, Gal. 4.19. before Christ was form in her, and she found Christ and his sweetness of peace to her comfort; yea, since that, though the Lord hath several ways tried her faith and patience, by conversion and affliction, to teach her to see the emptiness of the creature, and the fullness of God reconciled to her in Christ; yet she liveth by faith in God, who hath promised never to fail her, Heb. 13.5. nor forsake his sons and daughters in Christ, who depend upon him in the Lord jesus. Quest. 17. Have you known any other drawn by such like means to seek out after God in Christ? 2 Chron. 33.12, etc. Ans. 1. Some have been drawn by outward losses and miseries, as Manasses was, by great affliction to consider of their ways, and repent of their sins, so that he might say as one did, I had perished, unless I had perished; if I had not lost my estate in all outward appearance, I had lost my soul. 2. I have have heard one acknowledge, That the Lord did strike him with a terrible sickness and fear of death and hell for his sins, which terrified him; and when he did recover, God did draw him to attend more diligently to the Preaching of the Word, by which he became so convinced of his former evil life, and of the damnable danger of his former wicked companions, and of the vanity of this present evil world. 1. Christ's spirit by the law or commanding part of the Word, revealing even the vain thoughts, Ier, 4.14. Rom. 7. and speculative sinful imaginations, odious to God, yea, the lusts of the heart to be damnable, and as Christ interprets the Law, He that is angry with his Brother rashly, or calls his Brother Raca, or gives him evil names, shall be in danger of judgement: and he that saith, thou fool, shall be in danger of hell fire: or he that but looks upon a woman, to lust after her, hath committed Adultery with her already in his heart; Mat. 5.28. Gal. 3.24. that Law was his Schoolmaster to bring him unto Christ: and the Law so expounded by Christ convincing his conscience, and so accusing him of sin, that he could find no rest or peace in his soul. 2. The spirit of Christ by the promising part of the Word, the Gospel of grace drawing him unto Christ, Acts 13.48. Mat. 11.28, 29. wrought faith in his soul, enabled him to believe and embrace Christ, to receive and rest on Christ, as he is All-sufficient, and alone Redeemer; and then he found rest in the arms of his Saviour, and did know that Christ had communicated life of grace to his soul. Quest. 18. Sir, have you known none in a different manner converted unto Christ? Ans. Yes truly, to answer your relation, I remember one acquainted me with the manner of his life, and told me of his conversation: I was saith he, Mr. M. of London. first a Soldier beyond Sea, and got money and outward riches, but I had gotten no life of grace in my soul. Then I came into England, and was a Courtier, and increased my riches, but I gained no grace at Court, nor life of grace to my soul. Then I turned Merchant in the city, and gained a place in custom for a great Merchandise and increased my gold and silver by trading, but I gained no life of grace for my soul, till in the time of the great Plague, I fled the city for fear of infection, and in the country, though I took great store of gold and silver with me, yet I was in danger to perish for want of provision, no one would come near me for fear of the Plague, nor suffer me to stir out of doors; so that in a strait I began to think there was a great God who could starve me in the midst of gold, Gen. 42.16. jam. 4.16 2 King. 7.19, 20. Acts 16.29. & 5.42. Phil. ●3. 7, etc. of heaps or bags, or take my life in a night, and what was my gold and silver to me, and I went back to London like the affrighted jailor, not knowing what to do, and I heard a Minister of the Gospel Preach Christ, and the Doctrine of God's Freegrace in Christ so sweetly, that the spirit of God wrought faith in my soul, drew me in to embrace Christ, to count all but dung for Christ; and so I gained the life of grace, more of value then all the gold and silver in the world. And thus you may see how God is pleased to work divers ways in the conversion of sinners, Acts 2.36, etc. & 9.4, 5. & 16.14, joh. 3.1. and communicating the life of grace to their souls, as we find evidence in the Scriptures in Peter's tears, the Eunuch, Paul, Lydia, and the jailor, and others, some wrought upon by the spirit of Christ in one way, some in another; but which way soever it pleaseth God to give grace, that soul that finds and feels this life of grace to be nourished, may assuredly approach with boldness and comfort to the Table of the Lord. Quest. 19 But Sir, Psal, 116.11. Isa. 50.10. Psal. 51.8, etc. Isa. 63.17. Psal. 77.7, etc. I have heard a friend of mine complain, that although in time passed she thought she had the life of grace in her soul, and she found divers evidences of her conversion, felt joy and comfort in Christ, with hungering desire, and rejoicing to meet Christ in his Word, Sacrament, and other Ordinances: and although she felt sweet refreshment from Christ in them, yet now she walks in darkness, and seethe no light, she finds hardness of heart, and deadness of spirit to prayer, or any spiritual duty; she is forgetful of good, cannot remember God's Word, full of fears and doubtings that she is none of God's Elect; she is subject to fearful temptations against God, and Christ, and the Gospel, and Ministers, as if false Preachers, yea, to speak against God's Government, or think strange thoughts of God, and that God hath hardened her heart, and his mercy is gone from her for ever: And because she seethe so many divisions, even amongst those whom she hath esteemed to be Saints, she is ready to cast off all, and to think it is in vain for her to meet Christ in the Word, or in the Sacraments, judging her case desperate, and in a sad condition; she finds such decay of grace in her soul: What counsel I pray you is to be given to her? Or what comfort or means of comfort in Christ, that she may be revived, and the life of grace revived in her, and she filled again with long after Christ, that so she may meet Christ again with comfort at the Lords Table? Ans. I have satisfied this doubt, and answered these cases of conscience at large out of God's Word in a Sermon which I Preached at Paul's Cross London, Printed by G. Fayrbead. 1617. called, The true way of a Christian to the new Jerusalem; but I believe it is difficult to be gotten in print, therefore I will acquaint you with the brief resolutions of these and such like cases of conscience, by which some christians in the like temptations have found comfort, and it may be with God's blessing they may be profitable for your friend. The twenty sixth Classis or Company of Questions. 1 Question. I Shall be right glad to hear of any comfort for my friends: Now what I pray you are the causes wherefore the Lord sometimes suffers these doubtings, and these temptations to disquiet his children? Ans. There are divers occasions why the Lord withdraweth the beams of his graces from his own people, and leaveth them as it, were to themselves for a time; of many, take a few which follow. 1. Isa. 57.16, etc. Psal. 31.1, etc. It may be for some sin for which the soul is not humbled, so God doth it for humiliation, that the soul may see more need of Christ, both for justification and Sanctification. Psal. 77.2, etc. 1 Pet. 5.8, 9 Psa. 119.17, 75. 2. It may be it is to keep a child of God from security, to awaken us, and help us to walk more watchfully with God, as David was troubled for very faithfulness for good. 2 Cor. 1.7, etc. & 12, 7, etc. 3. To prevent spiritual pride, and self-confidence, that our whole dependency may be on God's Freegrace, which is sufficient for us. Cant. 3.1, 2, 3. & 5.5, etc. 4. Or because he would try our faith or wisdom, or patience, or obedience, constancy, or such other graces. 5. To cause his sons or daughters to esteem better of the sense of God's love, job 1, 2, 3, 4, c. or Christ's presence in time to come. Psal. 51.7, etc. Luke 22.32. 2 Cor. 1.3, &c, Eph, 4.30. 6. Because we should be watchful not to grieve God's spirit by our failings, or any way dishonour God, but at return of spirit, be established to walk constantly with God in Christ for ever. 7. Or that in greatest darkness we may wait upon the Lord till he cause his Sun to shine, and his beams of love to appear again to the soul. Isa. 50, 10. For these and such like ends God suffers doubtings, therefore your friend ought not to despair, because she is troubled with fears and doubtings. Quest. 2. But can such temptations and weaknesses befull Gods children? Psal. 73.12, &c, jer. 20.2 Rom. 7.22 etc. Ans. Your friend must know that these temptations and corruptions, or weaknesses may sometime be found in the best of God's Saints, who are very dear and precious jewels in the eyes of Christ, bought with the price of his own most precious blood, and upon whom he hath bestowed an excellent measure of grace, as David, Jeremiah, Paul, and others: these weaknesses arising either from the first corruptions of nature, not yet fully purged, in which are the seeds of all sin, Atheism, Infidelity, or the like: Gen. 6 5. Rom. 7.18. & 8.7. 2 Cor. 17.7. Mat. 26.74. Gen. 9.21, etc. & 20.2. Psal. 51. Luke 22.31. Secondly, or else from Satan's temptations, from which we cannot expect to be wholly free in this life; for Paul was often buffeted with these temptations; Peter was tempted, and fell fearfully; Noah, Lot, Abraham, had their Resurrections from sin: and David was constrained to pray, Create in me a clean heart, O God; and therefore none of God's Saints in this life must think to be free from assaults of spiritual Enemies, and winowing less or more. Quest. 3. What more is to be considered? Ans. Thirdly, to satisfy further, let her consider she is yet a member of the Church Militant, Gen. 3.1, etc. Eph. 6.10, etc. and must expect as a Soldier of Christ, many skirmishes before she passeth the wilderness of this world, to the Canaan of Heaven; temptation is one sign of the life of grace, which the Devil cannot abide in any soul, therefore seeks by temptations to destroy it, and the Saints which enjoy it, as he sought to destroy Christ. Mat. 4.3, etc. Fourthly, You know Satan tempted the Son of God to grievous sins, to Idolatry; to distrust of God's Providence, to doubt whether he were the Son of God or not, (as your friend doth whether she be God's child) yea, to pride, to vainglory, nay, which is more, to lay violent hands upon himself, and destroy his own life, by casting himself down headlong from a Pinnacle of the Temple, and when the Devil left him it was but for a season. Luke 4.13. And if Christ was tempted she must not despair in temptation, because she is tempted, but resist Satan by the word as Christ did, 1 Pet. 5.8, 9 Rom. 8.35, etc. and so in time she shall be more than a conqueror through Christ that hath loved her. Quest. 4. But what if my friend fear she shall one day fall by the hand of Satan, as David once feared he should fall by the hand of Saul, 1 Sam. 27.1? Ans. Fifthly, In time of temptation, put her in mind that God hath the Devil in chains, and can bridle him as he doth the roaring waves of the Sea at his pleasure, job 38.8. And if at any time she be ready to sink by the waves of temptation, as Peter in the waves of the Sea, then let her pray to Christ for strength, to imitate Peter, to call out to Christ for his right hand of power to preserve her soul, as Peter was saved, and he is ready, and will be ready, according to his promise, to save her from drowning, according to that gracious promise made to his Church when thou art in the water, I will be with thee, it shall not drown thee, Isa. 43.2. (as he saved Peter, Mat. 14.30, 31.) so will he save his servants that put their trust in him, Psal. 18.27. & 34.6. Quest. 5. You have given a good direction how to seek to Christ in times of temptations: But what shall she do in her doubtings, concerning her Election, that she may be sure that she is one of God's Elect and chosen ones, and hath life of grace in her soul, as called of God in Christ to glory? Ans. I answer, as she that would find the Sea must take the River by the hand and follow that, so she that would find out Election, must get the golden chain of Predestination, and lay hold on those links first which are nearest unto her, she must by the power and direction of Christ in his Word, and by his Spirit, first find our the effects and fruits of Election, before she can find Election itself: first find out the consequents of Election, before she can find out the antecedents, and know God's Free-love the cause of all. As the Sun rising is known by the light approaching, the fire by the heat, and the tree by the fruits; so Election that prime grace, by the effects or subsequent graces that follow, the Apostle holds this forth, Rom. 8.29, 30. whom God did foreknow with the knowledge of approbation, them he did Predestinate, whom he did Predestinate, them he calleth, whom he calleth, them he justifieth, whom he justifieth, them he glorifieth. Now begin at Calling, the first link we can take hold on, and if she be enabled by the power Christ, to see her effectual calling from darkness to light, and from the power of Satan unto Christ, Phil. 3.6, etc. Acts 26.18, 19 and from sin and her self-righteousness, unto his perfect righteousness and merits, which was the end why the Lord sent Paul to Preach the Gospel. Then she may be assured of her Election: And therefore let her examine her calling, john 1.10, etc. 1. Whether the Lord hath drawn her soul into Christ, to receive Christ as her Eternal Highpriest, Prophet and King a before. 2. Cant. 3.1, 2, 3. Hos. 2.12, 20. Whether he hath affected her heart with a longing desire to be married to Christ, to have union and communion with Christ as her Lord and Saviour, and to love Christ with her soul. 3. Ezek. 36.3. Hos. 14.8. And whether he hath made her willing and desirous to loathe and dislike sin, and to forsake her natural and sinful communion with sin, the world, the flesh and the Devil. 4. Whether she be willing to take the Lord Christ for her Lord and Father, 2 Cor. 6.17, 18. and Heavenly husband, and then no doubt she is one of the Elect of God; the Lord is her Father, and she is his daughter, who is the Lord Almighty. Quest. 6. But what if she doubt still? Ans. Give her this one rule, that she seek with an impartial eye, First, as not to flatter herself that she hath grace when she hath none. So, 2 Cor. 13.5. 1 Cor. 10.11, etc. 2 Tim. 1.12. & 4.7, 8. Secondly, on the other side, not to deny that grace, which the Lord of his Freegrace and love in Christ hath bestowed upon her soul, as any measure or true knowledge of true faith, of true repentance, of true love, of true hunger after the Word, desire of assurance of the like graces: Thus may she in God's due time, find herself a dear Elect daughter in Christ, and so in Christ an heir and fellow-heir of Eternal glory, and in the end assurance may come. Quest. 7. This may be a means by the power of Christ to stay her soul from despair in that temptation: But what do you say to her decay in grace? What light have you from Christ to reveal any comfort to her soul in this respect? Ans. I say the Apostle gives a caveat to his Christian Thessalonians, 1 Thes. 5.19. to take heed of quenching the spirit; and yet no doubt they had the spirit of grace in them, but they must be careful not to quench the spirit; Gods dear children may be in danger to quench the spirit for a time, and may lose the acts and vigour of grace for a time, as Peter did when he denied Christ, Mat. 26. (though not finally and totally) therefore if your friend find some decay of grace in her soul, or want of holiness, she ought not to conclude presently she is none of God's child, or exclude the favour of God in Christ from her. For, First, as there is no wheat but there is some chaff groweth with it; so the best of God's children have some imperfections, Phil. 3.12, 13. Secondly, In this life we are not like the Sun, perfect in brightness and light, but like the Moon, receiving our light of grace from Christ, as the Moon doth her light from the Sun, and like the Moon, 1 john 1.8. we are subject to have some changes, some decrease as well as increase, some spots of darkness in the centre of our hearts. And, Thirdly, take this for a certain rule, as sight and sense of weakness of body is a sign of bodily life (for a dead man feels nothing) so a sight and sense of spiritual weakness, Rom. 14.15, etc. is an evident argument of spiritual life of grace in her soul, as it was in blessed Paul. Eph. 2.1. 1 Tim. 5.9. Rev. 3.2, 3. Isa. 40.30, 31. Fourthly, A dead man cannot see nor feel his own weakness at all; a dead man complains not of sickness, and therefore your friend ought not to despair because of sight and sense of failings, which is an evidence of the life of grace, but wait on Christ for more light and life, till the soul recover strength, and what is ready to die be quickened, and she find peace in the end. Quest. 8. But I have heard my friend complain, that sometimes she neither feels any signs of life of grace; nor doth she feel any want of life of grace, she is dead ●nd senseless, no hunger after the Word or Sacraments, or Prayer, or to meet Christ in any good duty, she is sometimes so far from resting in a duty, or setting it up in stead of Christ, that she is careless of any duty at all, as if all were in vain, as to her, her faith is dead, and without life, her soul and life is dead in respect of grace, or any sense of want of grace in her soul, like those Isaiah 64.6, 7. no stirring of life in her: And what comfort can be given to one in such a condition? Ans. Your friend hath no cause to despair, but to live by faith. For, First, did she ever find or feel any signs or sense of life of grace in her soul, any sight and sense of her sin and misery by natural corruption? any sweetness or delight in meeting Christ in the Word, or Sacraments, or Prayer? any combating or stirring in her soul between the flesh and the spirit? Then, although now she be as dead to all these, let her know that the state of the child of God in this life, and the life of grace, may be sometimes, 1. Like a child in the Mother's Simile. 1 womb, alive, though not felt to stir, or to have any motions of life at all. 2. Or like a man in a trance, wherein Simile. 2 his own sense, (being as it were without sense or understanding) yea, and in the judgement of others, may seem to be dead, and yet after revive and come to himself again▪ and so may a dear child of God in respect of the life of grace. Assuredly David, after his fall, until Example. 1 Nathan came to him, he had little sense of life of grace, little remorse for his sin, especially while after his sin of Adultery with Bathsheba, he went on to plot and procure the making of Vriah drunk, and after to take away his life, so adds sin to sin. Example 2 The like may be said of Peter, between his first and third time of denying Christ, until the Cock did crow, and Christ cast a look of mercy, 2 Sam. 11, 12, c. Mat. 26.69, 75. Psal. 51.1, etc. and pity, and love upon his poor soul, than indeed he went out and wept bitterly; as David repent and bewailed his folly and sinful fall in the end, and prayed earnestly to the Lord, to restore unto him the joy of his salvation, and to establish him with his free spirit. Quest. 9 What other around of comfort? Ans. Let her consider, that God's child doth not sin as the wicked do, with full heart, consent and freedom (because his seed of grace remaineth in him) 1 john 3.8, 9 but like a, man in a crowd or throng, sometimes carried forwards, and sometimes backward: 1. Carried forwards in grace willingly, the will regenerate and sanctified, striving together with one consent, with the grace given, and good motions of God's spirit assisting as in Christ jesus to press on to perfection. And, 2. Sometimes carried backward by corruptions, and the violence of Satan's temptations, as it were against our will, Simile. to an ebbing in grace, as in the Tide the water runneth back, as the Moon decreasing, Rom. 7.23, etc. as Peter sinking in the water of presumption, senselessness, or despair, as Paul despairing. Quest. 10. What is the third comfort? Ans. Thirdly, that though the faith of God's child be asleep for a time, like Christ in the ship, and the life of grace be covered as fire in the Embers, not to be seen, though like a tree in winter, the faithful soul seem dead or (as a sick man) doth lose his taste of soul-refreshing-meat for a time, or a child of God like the Moon be Eclipsed, and all darkness who can see no light, ready to complain with the Psalmist, Isa. 50. lo Rom. 70.22, 13. Mat. 8.24. Psal. 77.7, 8, 9 Is his mercy clean gone for ever, and will he be no more entreated? hath God forgotten to be gracious, and hath he shut up his loving kindness in displeasure. Yet when Christ is pleased to cast a good look of grace upon their souls, than life, grace, and sense of sin, and sorrow for unthankfulness, and for loss of first love, will return, as ni Peter noted before, and as Christ looks for, Rev. 2.4, 5. Quest. 11. What is a fourth consolation? Ans. That when the Lord Christ is pleased to draw near with his bright beams of light and love, Mal. 4.2. than the soul will be enlightened, and be enlivened with long after Christ, and a reunion with him in love, and renewed acquaintance as in times past. Quest. 12. What is a fifth consolation for such a poor Saint? Ans. That when the spring time of grace returns, and showers of Divine love, and dews of spiritual refreshments from Christ fall upon the soul, then will child, and declare he hath loved her freely, that he will be as the dew to his daughter, Hos. 14.4, etc. Isa. 61.3. and that she shall grow in grace as the Lily, and the root of grace shall be fastened as the Trees of Lebanon, and their beauty shall be as the Olive tree, and she shall bring forth fruits as a tree of righteousness that the Lord hath planted, that God may be glorified. Yea, she shall greatly rejoice in the Lord, and be joyful in her God; she shall find that he hath clothed her with the garments of salvation, and covers her with the robes of his righteousness, Isa. 61.10 Psal. 45.13, 14. as a Bridegroom decketh himself with his Ornaments, and as a Bride adorneth herself with her Jewels. Quest. 13. These are comfortable and good encouragements, if it please the Lord by the power of his spirit to apply and give strength to apply them to her soul: But what if still she find her faith weak, and her holiness so feeble that she yet is doubtful and fearful to meet Christ in his Ordinances, or to come at the invitation to feast with him at his Table? Ans. Let her know that its not her act of believing, or strength of holiness, doth justify before God, or maketh her acceptable in his sight; but it is the object of her faith, Christ Jesus and his righteousness and merits, for which God is well-pleased with her, Mat. 17.5. As it is not the hand that receiveth the Plaster, and applyeth it to the sore; Simile. but the Plaster itself, and the virtue of that, with God's blessing, that healeth the wound. So though faith be an instrument or hand to receive Christ, and so an instrumental cause of Justification; yet it is Christ and his merits and righteousness that is the meritorious cause, and that which giveth true and full peace to the soul. And this rest on Christ will prove a glorious rest in the end, Isa. 11.10. And therefore if your friend do but see the day light or renewing and requickning grace begin to dawn in the soul, if but a wishing for the day (as Paul's company in that long and sad night on the Sea of danger, Acts 27.29.) let her wait on Christ in his Ordinances, and take her to the sure word of Gods gracious promises, until the day light of grace dawn, and the day star of joy appear in her heart, 2 Pet. 1.19. If she find any hunger, though but a weak stomach, like a man or woman new recovered, or recovering from some long and tedious sickness; yet let her weak soul, almost fainting for lack of Christ, as sorrowful for her former failings, yet hungering after Christ, and rejoicing at Christ's invitation, draw near to Christ's Ordinances, the Word Preached, and Sacraments administered, waiting to see the face of her beloved the Lord jesus Christ, Cant. 5.8 that she may tell him she is sick of love, and be revived with the light of his countenance, that she may sit down under his shadow with great delight, and his fruit may be sweet to her taste. Conclus. And thus I have endeavoured to satisfy your doubts to heal and help a tender conscience, or comfort a drooping soul in time of a spiritual desertion, that such a soul may not Excommunicate herself from Christ's Ordinance, but rather come and find soul-refreshing of unutterable value, 2 Tim. 1.1.2. 1 Pet. 1.8 and believing on Christ, and trusting Christ with her soul, she may rejoice with joy unspeakable and full of glory. Quest. 14. I will propound but one doubt more: What shall a poor soul do, if in use of all these helps for comfort, he or she still walk in darkness, and can see no light of comfort or peace to their souls? What light from Christ to such a poor disconso-spirit late? Ans. Although the child of God walk in darkness, Isa. 50.10 Hab. 2.3, 4. Heb. 10.35, 36. Isa. 40.29, etc. and can see no light of comfort, no light of sense of the favour of God in the soul, yet the poor weak soul must not despair, but labour by the power of Christ to live by faith, and dependent upon God in Christ, until the Lord Christ jesus that Sun of righteousness arise with healing in his wings, Gal. 2.20. Mal. 5.4. 1 Pet. 1.9 and peace and joy be communicated through believing unto the soul to life and salvation the end of faith. Quest. 15. But how or by what means may a poor weak soul gain strength from Christ, to live this life of faith when it walketh in darkness? Is there any light from Christ for this? Ans. By waiting upon Christ in the means of faith, and endeavouring by strength from Christ to make use of those helps and furtherances which are held forth in Scripture, Phil. 4.13. 2 Cor. 5.7. to stregthen the foul, and enable it to live this life of faith, when evident sight and sense is absent. Qued. 16. What are these helps? Ans. There are divers, but you may observe these that follow: First, to consider the nature of this life of faith: First, as a life of excellency, by which the creature is enabled to glorify the Creator, as Abraham being strong in faith gave glory to God. Rom. 4.20. Secondly, as a life of suavity, delightful and pleasant, Mat. 6.25, &c, to live by dependence upon God in Christ, 1 Pet. 5.7. Gal. 2.20. in the use of the means, without carking care for this life, or dismal despair for the life to come. Thirdly, as a life of certainly, 2 Tim. 2.19. 2 Cor. 1.10. Rom. 4.21 1 Thes. 5.23, 2 as depending, not upon our own changeable strength, but upon the foundations of the sure decree, promises, power, faithfulness, and Oath of an unchangeable God. Fourthly, as a life of necessity, 2 Chron. 20.12. Gen. 42.2, 3, 4. Col. 3.3, 4. 2 Cor. 3.4, 5. Gal. 9.5. 2 Tim 2.7, 8. a poor soul not having life or power of life in and of itself, and therefore must needs go out of itself by faith, to search life and strength from God in Christ, and so of necessity must live the life of faith, both for grace and glory, and assurace of both. Quest. 17. What other helps are there? Ans. Observe secondly, thy present condition, estate, danger or temptation, whereby thou art troubled for the Church of God in general, and for thyself, 2 Pet 1.12. or any other in particular, for the want of assurance of justification or Sanctification, or for want of particular graces, or strength, and growth of grace, of knowledge, of faith or repentance, of confidence on God in time of prosperity, and not on uncertain riches, or friends, or husband, wife, children, parents, or any creature-comfort whatsoever, or for want or loss of any of these, or of their help and comfort in time of adversity, or for want of assurance of glory. Quest. 18. What is a third help? Isa. 43.2, 3, 4. Heb. 13.5. Ans. Thirdly, search the Scriptures, and look out some promise, general or particular, for comfort of thy soul, to depend upon God, even as a ground of thy confidence, to live by faith, and that God will not fail thee. Quest. 19 What is a fourth help? Ans. To wait on Christ in the use of all good means, 2 Pet. 1.19. and so live by faith, taking heed to the sure word of promise, until the day dawn, and the day star Christ arise in thy soul. And thus the life of faith upholds a poor soul in greatest doubts and fears whatsoever. Quest. 20. Now let me ask you one Question before I conclude this part of Catechism: What is a sixth immediate preparatory grace, or gracious act of the soul, to be enlivened, or acted and exercised immediately before you draw near to the Lords Table? Ans. To attend the invitation of Christ by his Ministers, and to draw near, and come to the Lords Table, as with all humility and reverence so as becomes my presence at so great an Ordinance, to meet my Lord and Saviour, so with joyful confidence, holy hunger and faith, yea, with spiritual cars and eyes, and mouth of faith, to hear, and see, and receive, and feed on Christ in my soul, as well as with ears, and eyes, and hands, and mouth of body: 1. To hear and see the Bread and Wine blessed, consecrated and set apart to this holy Sacramental use, Matthew 26.26, 27. 2. To see the Bread broken, and the Wine poured out. 3. To hear the Sacramental welcome, Take ye, and eat ye, and Take ye, and drink ye, Mat. 26.27. 4. And all this with a thankful remembrance of Christ's death and passion, who loved me, and gave himself for me, Luke 22.19. 1 Corinthians 11.24, 25. Gal. 2.20. Conclus. Thus, Sir, I have made my profession of what I have learned, concerning a right preparative, the wedding garment to meet Christ at the Lords Table, that I may walk more comfortably with Christ all the days of my life. Quest. 20. But do you think it is necessary that every one be thus prepared with Knowledge, Faith, Repentance and Love, and the habits of graces, so examined, enlivened and quickened, before he or she come to the Lords Table? What light hath Christ left for resolution of this doubt? Ans. It is certain, a competent measure of true knowledge, true faith, true repentance, and true love, is of necessity required; and howsoever it may be the good Lord God may be gracious to any of his children whose hearts are up right towards God, and who have life of grace in them, and hunger after Christ, though he or she be not so fully prepared, according to the preparation of the Sanctuary, as 2 Chron. 30.18, 19, 20. yet assuredly that soul that cometh less prepared, and the life of grace, and living graces less enlivened in the soul, doth ordinarily receive less comfort at the Lords Table, when as that soul that is more carful to wait upon Christ in all good ways and means of preparation, not resting upon performances, or preparation, but with a selfdenying and humble heart and soul of faith, waiting on God's goodness in Christ, and Christ's righteousness and merits, may with a much more glorious assurance of comfort, hear that gracious voice of Christ speaking to his or her soul, as to his well-beloved Spouse in the Canticles, I am come into my Garden, my Sister, my Spouse, I have gathered my myrrh, with my spice, I have eaten my hoay-comb, with my honey, I have drunk my wine, with my milk; eat O friend, drink ye abundantly, O Beloved; not drink abundantly of the outward Bread or Wine, but feed on Christ by faith abundantly for thy spiritual refreshing to the eternal joy and rejoicing of thy soul, yea, a joy unspeakable and full of glory, as Cant. 5.1. 1 Pet. 1.8. The twenty seventh Classis or company of Questions. 1 Question. YOu have made profession of your preparation and enjoyment of the wedding garment, in respect of the Antecedent graces, and immediate enlivening of the preparative graces, and gracious actions and quickening of them: Now what are the third sort, the present concomitant or accompanying graces, and gracious affections, and spiritual senses, actions and operations of the soul and body, which do accompany, and are to be exercised and quickened in these Sacramental acts or actions of receiving, as of the Elements outwardly, so of Christ and his quickening and soul-refreshing virtue inwardly, for the spiritual strengthening of your soul, and life of grace to life of glory? Ans. There is a twofold nourishment which we receive and feed on in the Sacrament at the Lords Table: The first, outward and corporal, the Elements of Bread and Wine, which nourish and refresh the body. The second, inward and spiritual, Christ himself and his Body and Blood, or the living virtue and merits of Christ, his Life, and Death, and Passion, and Resurrection, and Ascension, and Intercession, which feeds, strenghneth and nourisheth our souls, and the life of grace in our souls, to life Eternal. And so there are two sorts of senses, (as I may so call them) to be exercised, 1. Of the body: 2. Of the soul, or inward man; and two sorts of actions to be acted in this Sacrament. Quest. 2. What are these two sorts of actions in the Sacrament? Ans. First, the actions of the body and organical parts, or by the instruments of the body. The bodily eyes must see, Mark 14.22, 23. the bodily ears must hear, the bodily hand must receive, and the bodily mouth must eat and feed on the outward Elements of Bread and Wine in the Sacrament. And secondly, the acts or operations of the soul, or of the inward man. The spiritual eye of the soul must see, the ear of faith must hear, the hand of faith must receive, and apply Christ, the mouth of faith must feed on Christ. So you see there are two sorts of eyes; the eyes of the body, & the eyes of the soul. And two sorts of ears, the ears of the body, and the ears of the soul. And two sorts of hands, the hands of the body, and the hands of the soul. And two sorts of mouths, the mouth of the body, and the mouth of the soul. Rom. 10.6, etc. john 6.54, etc. And so all the objects and Sacramental acts or actions at the Lords Table: So by faith we spiritually feed on Christ. Quest. 3. Are there not two sorts of objects, about which these bodily and spiritual senses are to be exercised? Ans. Yes, there are first outward visible objects of Bread and Wine, with all the audible and visible acts and operations of Christ's Ministers, Mat. 26.26, etc. and Christ's people, in the several Sacramental actions and branches of the Lords Supper. Secondly, Inward, invisible and heavenly acts of Christ, and graces from Christ, in the institution of this Sacrament, and participation thereof presented, and communicated to faithful receivers at the Lords Table; and each of these, corporal and spiritual, answering one another in every particular object, branch, or Sacramental action in this sacred Ordinance, in and about which the acts and operations of the soul and body, and inward man, are to be chief exercised in time of this solemn feast with the Lord Jesus. Quest. 4. What are these acts and operations of the soul and body thus to be exercised at the Lords Table? Ans. There are chief these three, First, diligent Observation of every Sacramental action and object of the soul or body. The second, Divine Meditation of every of them. Thirdly, spiritual and faithful Application of all to my own soul for my joy and comfort in this holy Ordinance. Quest. 5. What or how many are the Sacramental actions or objects of senses corporal or spiritual, in which these senses and operations of the soul and body, are to be exercised, and these acts of the soul to be busied at the Lords Table? Ans. There are divers, but chief these ten which follow: First, a Sacramental preparation of Bread and Wine on the Lord's Table. Secondly, a Sacramental invitation to draw near to the Lords Table, with eyes of body or soul, when we are come rightly prepared. Thirdly, Sacramental Consecration, first, of the Bread to be received, and after of the Wine to be drunk at the Lords Table. Fourthly, Sacramental Representation of Christ's Death and Passion, by breaking of the Bread, and pouring out of the Wine upon the Lord's Table, to show the Lords death till he come. Fifthly, Sacramental Commemoration, and doing this in memory of Christ with a thankful remembrance of Christ's Death for my sins, and for my salvation. Sixthly, Sacramental Congratulations, or Christ's welcome to his guests at his Table, Take, eat, Take, drink. Seventhly, Sacramental Foederation, or Covenant-promises held forth by Christ when he took the Bread and said, This is my Body, and took the Cup and said, This Cup is the New Testament in my Blood, shed for many for remission of sins. Eigthly, Sacramental Participation by the mouth of the body of the outward Elements, and by the mouth of faith feeding on Christ himself, and his benefits to my soul. Ninthly, Sacramental Union and Communion with Christ, and all his merits and benefits; with my head, and with the Saints as my fellow-members of the same mystical body of Christ, with whom I do partake, and have communion at the Lords Table. Tenthly, Sacramental Obsignation, or sealing and communication of this spiritual union and communion with Christ, and of all graces from Christ to my believing-Covenanting-soul, renewing my general and particular Vows and Protestations to God in Christ, as Christ reneweth, and re-confirms his Covenant of grace and love to my soul, in this Sacrament at the Lords Table, Matthew 22.1, 2, 3, 4. and 26.26, etc. 1 Cor. 11.25, 26. and 10.16, 17. Quest. 6 What is the first Sacramental action, word or object of your bodily or spiritual senses, about which the acts and operations of the soul or body are to be exercised when you are to draw near to the Lords Table? Ans. Sacramental invitation, when the voice of the Minister of Christ having expressed, 1. The inestimable benefits communicated to the Saints in this Sacrament. 2. The Author. 3. The Institution. 4. The ends. 5. The use of it to Believers. 6. The profit of it. 7. The great preparation required. And, 8. The danger of coming unprepared. 9 The solemn Admonition and Dehortation to all ignorant, scandalous and profane persons, that they stand back and presume not to approach the Lords Table, lest they eat judgement to themselves, and drink their own damnation, as 1 Cor. 11.19. And, 10. Invitation calling and embracing, and emboldening me with all Saints truly prepared to draw near and partake of that blessed feast, which according to the institution, example and command of Christ is there prepared for me and them at the Lords Table, as Matthew 22.4. Quest. 7. What must you do when you hear this voice of the Minister of Christ sounding to the ears of your body, and inviting you to draw near to the Lords Table? Ans. I should be careful by the power of Christ, to wait on Christ in these three acts noted before. 1. Rightly to observe and consider what is spoken by the Minister of Christ in this invitation. 2. To meditate and think by the power of Christ's spirit, what this invitation is, and what a joyful thing it is to be invited to the Table of the Lord Jesus. 3. To labour by the same power of Christ's spirit, Psa. 104.34. to apply this invitation to my own soul, as to one believing and longing for refreshing from Christ, to the joy and comfort of my soul, and the reviving of my spirit in Christ Jesus. Quest. 8. How must you exercise the ear of your faith? Ans. In attention, as if I heard the voice of Christ from heaven, Cant. 5.1. calling me spiritually to feast with him at his Table. Quest. 9 What is the second object, or Sacramental action or object which answereth your corporal sense of Seeing in the Celebration of this holy Sacrament? Ans. The Sacramental preparation of the outward Elements of Bread and Wine, which I see set upon the Table, or made ready to be consecrated, Mark 14.22, 23. and set apart for that holy Ordnance, when I am come to the Lords Table. Quest. 10. What is that spiritual sense and spiritual object, which answereth the spiritual sense of seeing to be exercised in this holy Sacrament? Ans. The spiritual sense which answereth bodily sight, is a spiritual sight and eye of the soul, or rather eye of faith; and the spiritual object of the eye of faith, is the Body and Blood of Christ, or whole Christ my Saviour, presented to the eye of my soul, as preprared from all Eternity, by God the Father, as a perfect Saviour and a full banquet, joh. 6.27, etc. 1 Cor. 10.16, 17. by his virtue and merits to nourish and enliven my soul and body to life eternal, and the life of grace in me, to the life of glory, for which himself exhorts me to labour, and wait for him in this Sacrament. Quest. 11. What is to be acted or done by you when you thus see the Bread and Wine prepared for you on the Lord's Table? Answ. I ought by the power of Christ. 1. To observe diligently the Sacramental Elements of Bread and Wine, first, what they are. 2. To meditate and see how fitly they represent the Body and Blood of Christ. And, 3. By the eye and hand of faith to apply all to my own soul, Heb. 10.5, 6, 7. joh. 6.27. that as I see the Bread and Wine is prepared by the Minister of Christ, and God's goednesse, for my bodily nourishment, so to see how the Lord jesus Christ is prepared from all Eternity for nourishment of my soul to life everlasting. Quest. 12. What is the third Sacramental object of senses corporal and spiritual, to be exercised in this feast of the Lord? Mat. 26.6, 27. 1 Tim. 4.4, 5. Luke 22.19, 20. 1 Cor. 11.26, etc. Ans. The action of blessing Elements in which both the senses of seeing and hearing bodily are to be exercised, when the Minister of Christ by solemn prayer doth Bless, Consecrate, and Sanctify, 1. The Bread to be the Sacramental Body of Christ. 2. The Wine to be his Sacramental Blood according to the Lords Institution seeing and hearing of them both sanctified, and separated from common Bread and Wine to this holy use and end, by prayer, thanksgiving and blessing, according to the command, example, and institution of Christ. Quest. 13. What is the object of your spiritual senses of seeing and hearing in this action represented by consecration of Sacramentdl Bread? joh. 6.27 Ans. By the ear and eye of faith I am to hear and see God the Father, sealing and consecrating Christ the Lord, for the everlasting nourishment of my soul and body spirirually to life eternal. Quest. 14. What is to be acted and done when you thus hear and see the Bread and Wine blessed and consecrated by the Minister of Christ, with the ears and eyes of your body, and hear and see the Lord Christ so represented, consecrated, and sealed by God the Father with the ears and eyes of faith, the spiritual senses of the life of grace in your soul, 1 Cor. 10.18. Rom. 10.7, etc. Ans. First, Rom. 8.9. 1 Pet. 1.11. john 16.26. Isa. 63.4, etc. Heb. 10.14. observation by the power and assistance of Christ's spirit, and his quickening power in my soul. Secondly, to observe diligently by the power of God, this blessing, consecrating, and sanctifying of the outward Elements of Bread and Wine by Christ's Minister, and by the ear and eye of the soul, this consecrating and sealing of Christ by the holy blessed God, as my full, perfect and sufficient Saviour. Quest. 15. What is the second meditation? Ans. Secondly, by the power of the spirit of Christ, 2 Sam. 1.26. Psal. 42.1, 2. by Divine meditation of this unspeakable love of God, consecrating his only begotten Son from all Eternity, to be my Redeemer and All-sufficient Saviour, so to be affected, as to admire this wonderful free love of God in giving his Son, and having my soul filled with spiritual long, to enjoy and partake of so rich a gift of grace held forth to my soul in this Sacrament, above that wonderful love of Jonathan to David, passing love of women. Quest. 16. What is a third particular act to be done? Ans. Thirdly, Application by the power of the same spirit, through the grace of faith, so to apply Christ thus consecrated of God the Father to be my Saviour, as the Bread and Wine by the Minister to represent this sacramentally to my soul, that I may find I am united by faith, and the same spirit of Christ unto God the Father, joh. 20.17. as to my most tender Father in Christ jesus for ever. Quest. 17. What is the fourth Sacramental action or object in the celebration of this blessed Sacrament, about which your corprral and spiritual senses should be exercised? Luk. 22.19, 20. Mat. 26.26, etc. 1 Cor. 11.24, etc. Isa, 53.4, etc. Luk. 24.15, etc. Ans. The sacramental representation, or the breaking of Christ's body with torments, and the shedding of his blood for my sins, as Christ our Lords intimates in his institution of this holy sacrament, and as foretold before by Prophets. Quest. 18. What bodily or spiritual senses, or organs and instruments of body and soul are to be exercised by you in this Sacramental action of breaking Bread, and pouring out of the Wine in the Sacraments by the Minister of Christ? Ans. First, the sense of bodily seeing, when by the eyes of the body I behold the Minister of Christ, breaking the Bread the sacramental body, and pouring out of the Wine the sacramental blood of Christ, prepared and blessed, consecrated, sanctified by the Word and prayer for this holy use, and poured forth for my refreshing, as 1 Tim. 4 4, 5. common bread and drink; so much more this by Christ's institution and ordinance, Mark 14.22, etc. Quest. 19 What spiritual senses are to be exercised? Ans. I ought to exercise the senses of spiritual sight, Isa. 53. Zach 12.11. & 13.6, 7. Mat. 26.31, ult. & 27. c. Luk. 22.23. and by faith the spiritual eye of the soul, to behold and see the natural body of Christ crucified, and broken with torments for my sins (though a bone of him was not broken) but his soul broken with grief and sorrow in sense of the wrath of God, and his body with sense of pains, buffet with fists, whip with scourges, crowned with thorns, crucifying with tormenting nails, mixing of Gall and Vinegar to drink; and above all, his Agony in the Garden, sweeting drops of blood, and not only denying, forsaking and betraying, but sense of his Father's wrath and forsaking, at least in sense to him for a time; I say the eye of my faith is to see all this, Mat. 27.46. and what more the scripture revealeth in the bitter passion of Christ, held forth to my soul in the breaking of the bread, and pouring out of the wine for me to partake of at the Lords Table. Quest. 20. What is to be acted or done by you upon the beholding of this Sacramental action of breaking Bread, and pouring out of the Wine, with the eyes and sense of seeing both bodily by eyes of your body, and spiritually by eyes of faith? Ans. I must still by the power of Christ exercise these three spiritual acts or actions of my soul to be exercised in every particular sacramental action: 1. Diligent observation. 2. Divine meditation. 3. Faithful application and appropriation of all to my own soul. Quest. 21. How must observation be exercised by you? What light shineth from Christ for your direction? Ans. I ought diligently by the spirit of Christ to observe the sacramental action of breaking bread, Luk. 22.17, etc. or pouring out or giving of the wine, according to the institution of Christ, as it is a sacramental action for the end for which Christ appointed it. Q● st. 22. How ought you to exercise meditation? Ans. By help of Christ I ought so to meditate and think of the breaking bread, and pouring out of the wine, as to meditate of Christ crucified, his body broken with torments (as before noted) and his blood shed for my sins, Gal. 3.1. Quest. 23. How ought you to exercise spiritual and faithful Application and appropriation of all to yourself? Ans. By the strength of Christ and Christ's spirit, strengthening and communicating strength of life from Christ to my soul, I ought to apply by faith, and appropriate all this that Christ hath done or suffered, as done and suffered by Christ for me and my Redemption, and as loving me, and giving himself for me, his soul to be made an offering for my sin, his body to be broken with torments, and his blood to be shed to the death for my eternal Redemption and salvation, Isaiah 53.10. Galathians 2.20. Heb. 9.12. The twenty eighth Classis or company of Questions. 1 Question. What is the fifth Sacramental action or object of your senses corporal or spiritual? Or upon which your senses or acts of life in your soul and body are to be exercised when you are at this holy Sacrament? Ans. Sacramental commemoration of the death and passsion of the Lord jesus Christ, Luk. 22.19, 20. 1 Cor. 11.23, etc. and of his Institution of this blessed Sacrament the same night in wh●ch he was betrayed, his passion, crucifying and death, so lively set before my eyes in the celebration of this Sacrament, and by Christ's command to be commemorated and remembered, as it is showed forth until he come. Quest. 2. What are you to do in this act of commemoration? Ans. To exercise those three acts before specified; 1. Diligently to observe how this Sacrament doth remember me of that sacrifice of the death of Christ, of his inestimable love in dying for me, and of the most glorious benefits that I am made partaker of in a right meeting of Christ at the Lords Table. Quest. 3. What is the second? 1 joan 4. Divine meditation, I ought by the power of Christ's spirit, 19 joh. 17.20, 21. to think of this memorial of Christ's Death, Passion and Resurrection, and benefits, till I be so affected with it, as to rejoice with it, and never to forget this love of Christ, but to be delighted with his love, as to love Christ again until I come to glory with Christ. Quest. 4. What is the third? Ans. By the power of the spirit of Christ, and by faith to apply the memorial of this action and passion of Christ unto my soul, that it may be engraven upon my heart, to be recorded and set before my eyes for ever, that evening and morning and midday I may remember what Christ hath done for my soul, and Christ's love may for ever be in my heart, and I may say as the Apostle, Gal. 2.20. Christ loved me and gave himself for me. Quest. 5. What is a sixth Sacramental action, object or act on Christ's part, or on yours, which is the object of your senses corporal or spiritual, or in which these senses, operations or actions of the soul and body are to be exercised in this holy Ordinance of Christ? Ans. Christ's congratulation or Sacramental welcome he gives to his faithful prepared guests, Take, eat, Take drink, yea, all of this, and thus bidding them welcome: 1. As in the Institution of Christ is evidently set forth unto us, Mat. 26.26, 27, 28. Luke 22.19, 20. 2. As Christ invited his Spouse, his Church and children, Canticles 5.1. Eat friends, and drink abundantly, O beloved, that is, eat abundantly, not of the outward bread, and drink abundantly, not of the outward Wine, but eat spiritually of the body of Christ by faith, and the merits of Christ crucified for me, and drink abundantly of the virtue of Christ's blood which was shed for me: For Christ's flesh is meat indeed, and Christ's blood is drink indeed: joh. 6.51, etc. If I thus eat of Christ's flesh, and drink of Christ's blood, I shall live for ever. Quest. 6. What is to be acted by you? And how are your corporal and spiritual senses to be exercised in this congratulation or heavenly welcome which Christ gives your soul at this Table? Ans. First, a diligent observation of this welcome when I hear it with the ears of my body, from the voice of Christ's Minister speaking comfortably & cheerfully to me from Christ, as to a prepared, believing, penitent, humble, hungry communicant, Take and eat, Take and drink, in the Name of Christ bidding me welcome to Christ's Table, as Mat. 26. Luke 22. Quest. 7. What is a second thing to be acted? Answ. A Divine meditation, as if by the ears of my soul I did at the same time hear the voice of Christ, as once he spoke to his Disciples at his last Supper; so now speaking to my soul from heaven, and bidding me welcome, Eat my friend, and drink my beloved, I have loved thee, I have given myself for thee, I have given thee my body crucified, my bloodshed for thee, and for many for remission of sins, feast and refresh thy soul with abundance of assurance of my love to thee at my Table; O poor believing, hungry, and humble soul, thou art welcome here, in and amongst my congregation of Saints at my Table of grace, and thou shalt one day be welcome, and eat and drink heavenly and gloriously with me at my Table of glory in the Kingdom of heaven for ever, Matthew 22. Luke 22.19. Quest. 8. What is the third? joh. 4.14, 15. & 6.33, etc. Answ. A sweet and short ejaculation or ejaculatory and darting prayer, to this or this like in effect: Even so Lord jesus I bless thy name for this sweet assurance of being welcome to thy Table, strengthen my faith, enliven mine eyes, and hand, and mouth of faith, that I may see and discern thy body and thy blood, I may so receive and feed on thy body and blood, that I may find and feel, and enjoy such an everlasting virtue, and sap and juice of life from thee my Saviour, which may enliven and strengthen thy life of grace in me here in this life, to life everlasting in the world to come. Quest. 9 What it the seventh Sacramental act or object held forth as from Christ by his Ministers, on which your corporal and spiritual senses, acts and operations of soul and body are to be exercised by the power of Christ? Ans. Sacramental Foederation, or Covenant-promises held forth by Christ to his Disciples the night before his Passion, 1 Cor. 11.23, etc. when he did Institute this Sacrament, and held forth now to my soul in this Sacrament of the Lords Supper. Quest. 10. Wherein doth this Sacramental Foederation or Covenant consist? Ans. In those promising words of Christ to his Disciples, the same night he was betrayed: First, when he took bread and broke it, and said, This is my Body which is given for you, as is recorded Luke 22.22. or, which is broken for you, as blessed Paul expressed, 1 Cor. 11.24. that is, this Bread which I thus take in my hand and give to you, is my Sacramental body, by which another thing is meant: for this Bread thus broken and given, signifieth, and sealeth, and communicateth to you, and assureth you of this my natural body, which is now with you, which you now see with your bodily eyes, as well as you do this Bread which I break and give unto you, Matthew 26.26, 27. Quest. 11. Wherein further doth this promise appear? Ans. And secondly, in that it is as much as if the Lord had said further, as verily as I do now give you this Bread broken as my Sacramental Body; so verily I do now promise to give you this my natural body to be crucified and broken with torments for you, and for many, and this my promise and Covenant I do seal to you, in giving you this Sacramental body of mine, this Bread so blessed and broken; yea, behold the hand of him that betrayeth me is with me on the Table; this night will Judas betray me with a kiss; and the servants of the Highpriest shall take me, and shall lead me to be accused, and condemned, and crucified, not for any sins of my own, but for your sins, joh. 10.15. I say; and not for yours only, but for all my sheep, for whom I do willingly lay down my life; and do by this Sacramental Covenant and Promises, engage myself to lay down my life for yours and their salvation; and I do appoint this Sacrament, that you may never forget my love, thus witnessed by my death, and thus held forth and sealed to you. And this is my promise which you shall see performed after few days, read Matthew 26, and 27, Chapters, and Luke 22, and 23, Chapters, 1 Cor. 11.23, 24. Quest. 12. But doth not the words of Christ in blessing and giving of the Wine hold forth the same Sacramental promise? Ans. Yes verily, for at the same time he took the cup and gave thanks, and gave to them, saying, Drink ye all of this; and then he giveth them the same promises, as a reason why they should drink of that cup; for saith he, This is my blood of the New Testament, which is sealed for you and for many for remission of sins, as Mat. 26.27, 21. and in Luke 22.22. compared may appear; this is my blood of the New Testament, or, of the New Covenant, the Covenant of Grace to your souls, not that the Bread broken is my natural body which shall be crucified for you, or that the Wine in the cup which I now give unto you, is my natural blood which shall be shed for you; But these are my Sacramental body & blood; signifying and sealing this promise; for as verily as I do now give you this cup, this Wine to drink, which I call my blood of the New Covenant, because it is a seal and pledge, and earnest of my blood, which I do now this night promise shall be shed for you within few days; and as sure as I now give you my Disciples this Wine to drink; so verily do I now give you my blood to be shed for you, Mat. 26.27, 28. and for many for remission of sins; and this my promise shall be speedily verified and fulfilled. For that (as if Christ had said) this night, when as anon we shall go out to the Mount of Olives, according to our trust. 1. Some of you shall see that my Agony and bitter Passion will begin, joh. 1.19. when in sense of the heavy burden of sins which the Lord my Father hath laid upon me, and which as a Lamb of God I take away even the sins of the world, and which I have most willingly undertaken to bear for you and for all my people whom I will save from all their sins, Mat. 1.21. the burden of which are so great, that I shall desire, if it were my Fathers will this cup of wrath, so bitter, might pass from me. 2. You shall see my Agony will be so vehement and grievous, that I shall sweat even great drops of blood. 3. And you shall see it more, when being crowned with thorns, and crucified with Nails in my hands and feet, and my side pierced with a spear, my blood, my heart's blood shall flow in abundance for your sakes. This I promise, Isa. 53. Mat. 26.27. Luk. 22.23. Mat. 1.21. 1 Cor. 11.24, etc. and this you shall see performed, even with your own eyes, and that within three days; this I conceive humbly to hold forth plainly the Sacramental promises of Christ in this Sacrament, as by comparing the Prophets and Evangelists, and the Apostle Paul, you may find evident. Quest. 13. This indeed may hold forth that promise that Christ made at his last Supper, and the institution of this Sacrament before his Passion, and which he did promise and fulfil when he died for us: But how can the same words be a Sacramental pnomise to you who desire to come to the Lords Table? Ans. Yea verily, the same promise of Christ continueth in force, in respect of the virtue, truth, power, and efficacy of it to my believing soul, and to all Believers to the end of the world. Quest. 14. How can this appear, and upon what grounds? Heb. 13.8. Ans. First, Christ Jesus is the same yesterday for the benefit of his Church, yesterday, and to day, 1 Cor. 10.2, 3. and for ever. And as the Patriarches before Christ did all eat of the same spiritual meat & drink the same spiritual drink, and drunk of the spiritual Rock that followed them, and that Rock was Christ, believing the promises they fed on Christ the Messiah then to come by virtue of the promise. Secondly, As the Apostles in the first Institution and participation of the Sacrament did by faith feed on Christ's body, 1 Cor. 12.24, etc. which was then promised to be given to be crucified for them, and drink of his blood which was then promised to be shed for them, and of which they were assured by that word of Christ's promise; even so likewise I now being a believing, humbled, hungry soul, do now by virtue of the same promise of Christ, who hath performed and sealed, now in the Sacrament, what he promised, Receive assurance that Christ hath given his body to be crucified, and given his blood to be shed for my sins. And thirdly, by the same Sacramental promise I am now assured that I shall receive all the virtue, merits and efficacy of the body and blood of Christ, necessary for assurance of my Justification, sanctification and salvation, as assuredly as if I had been present when Christ spoke those words, or made that promise to his Disciples; or that I did now hear the bodily voice of Christ now speaking unto me from heaven by the ear of my body, as he speaks to the ear of my body by his Minister, and now speaks to the ears of my believing soul by the voice of his spirit, persuading and enabling me to believe the truth of these Sacramental promises. Fourthly, Therefore I conclude, that I may eat and drink at this Table to my joy and comfort; Now I may be assured that Christ gave his body to be crucified, and his blood to be shed for my sins, or that he loved me and gave himself for me. Quest. 15. What now is to be acted by you when you hear and see the Sacramental promises held forth unto you? Ans. I may follow the former Directory in a threefold respect. 1. Diligent observation of the promisory words, This is my body given for you, broken for you, This is my blood shed for you, and for many for remission of sins, Take and eat, Take and drink. 2. A divine meditation of this promise, the same or like effect as before is declared in the Paraphrase of it, in answer of the former Question. 3. A sweet and rejoicing Application by faith of this promise to my own soul, Mark 14.22, 23. for my comfortable emboldening and encouragement, to take and eat, take and drink, and feed on Christ to my souls cherishing comfort, and the refreshing of life of grace in my heart. Quest. 16. What is the eighth Sacramental action, object, or subject in this Ordinance of Christ, in and about which your senses, acts or actions, corporal or spiritual, may be exercised when you are at the Lords Table? Ans. Sacramental participation, 1. In taking and eating of that Bread the Sacramental body of Christ, and taking and drinking that Wine the Sacramental blood of Christ with the hand and mouth of the body, Matthew 26.26, 27. 2. In taking and feeding on Christ's body crucified, 1 Cor. 10.16. and taking and drinking of Christ's blood shed for me, and of the virtue, power and merits of Christ, and all the benefits of Christ's Passion, Death and Resurrection, not corporally or carnally, with hand or mouth of my body, but spiritually, by a true and lively feeling, apprehending and applying faith, which is the hand and mouth of my soul, to strengthen and nourish my soul and body, my life of grace in me to life Eternal. Quest. 17. What may be done for better quickening your soul in this participation of Christ, and this blessed feast at Christ's Table? Ans. 1. I may and aught to observe diligently this rich feast upon which I feed, Isa. 25.6. as a feast of fat things which the Lord promised his people a feast of fat things, full of marrow, a feast of wines on the lees well refined. Yea, not only Bread and Wine for my body, but Christ himself and all his rich benefits to feed my soul, john 6.27, etc. to strengthen my life of faith, by the living virtue of Christ ingrace, till I get possession of glory. Quest. 18. What is the second? Ans. A divine meditation of Christ as of the Tree of Life in the midst of the Paradise of God, Gen 2.9 & 3.22. Re. 22.2. & 22.17. joh. 4.14. Phil. 4.11, etc. of which whosoever eateth, shall live for ever (as a Tree of Life) yea, a Tree of life which beareth twelve manner of fruits, and yield fruit every month, and oftener if I meet Christ oftener in his Ordinances; yea, living fruit which hath a living virtue to revive and quicken a dying fainting soul, to strengthen a weak and almost decaying grace, as of Knowledge, Faith, Repentance, Love, Joy, Peace, contentment in my heart, yea, the very leaves of this Tree Christ, are good to heal all diseases and infirmities in a soul, every taste of Christ in this feast is restaurative, filling my dead heart with cheerful and soul-rejoycing spirits of life, vital spirits indeed, as from Christ himself, that everliving fountain of water of life, springing up in me to life eternal, so that I may and can do all things, and glorify God with sweet contentment, and rejoicing delight in every condition, through Christ that strengtheneth me. Quest. 19 What is the thing, in exercise whereof your soul may be more fully revived and strengthened in the participation of Christ at the Lords Table? Ans. 3. A lively faithful application, Psa. 27.8 Cant. 5.1 Psal. 19.10. john 6.57, 58. in feeding by faith upon Christ, and the assurance of Christ's love unto me, a sweet spiritual echo answering of Christ's welcome, as if thou shouldst say, Lord thou bidst me eat, and drink, and welcome, yea, eat thy flesh, and drink thy blood, in and by believing that thou gavest thy body to be crucified, and thy blood to be shed for my sins: Now by faith I do eat, by faith I do drink, I do feed on thee, I do rejoice in thee, I find sweetness in thee above all the sweetness in the world, sweeter than the honey and the hony-comb; still feed thou my soul, and show me thy gracious and thy glorious refresh more and more, until I come to feast with thee in glory. Quest. 20. What is the ninth Sacramental object, act, action, fruit or benefit in this feast of the Lord, in and about which you should exercise your senses, acts and operations of body or soul, in or at this blessed Sacrament? Ans. That Sacramental union or communion with Christ and the Saints of God, fellow-members of Christ, and those most refresh from Christ in the enjoyment of Christ and his spiritual and most joyful presence to my soul, held forth in these Sacramental promises which Christ the God-man hath spoken in his holiness, and which makes my soul rejoice within me, and having the present possession of Christ, in feeding on Christ spiritually, eating his flesh, and drinking his blood, and so having an admirable union & communion with Christ's, john 6.56. Psal. 16.12. in enjoyment of all his benefits; Christ now dwelling in me, and I in him, as one day I shall in his presence have fullness of joy, and pleasures for ever more. Quest. 21. What may you now do by virtue of Christ? Or What acts of your soul may you exercise? Or in what may you wait on Christ for your greater profit and comfort in this most gracious union and communion with Christ and the Saints, Rom. 8.17. the heirs and fellow-heirs with you and with Christ of Eternal glory? Ans. I may follow the former direction, and wait on Christ, First, in observation of this union and communion that is between Christ and my soul in this Sacrament, as in part is set forth before this Catechism, and so observe and consider what an union there is between the ouward signs of Bread and Wine, and the inward thing signified and sealed, the body and blood of Christ, namely, a mutual union and relation, and this according to the nature of the signs and the thing signified, is spiritual and invisible; now it cannot be seen with bodily eyes, and so there is a spiritual and secret union, and yet a speedy present union; and as there is a secret spiritual union and relation between the bread and wine, and the body and blood of Christ, represented to my soul to the eye of faith in me, and conveyed to the hand and mouth of faith in me: So there is a spiritual and speedy present union between the body and the blood of Christ, and my believing soul, and a speedy and present communion and union of virtue and spiritual refreshment unto my soul, partaking by faith of this refreshing; for as the word is no sooner spoken, and is united to the outward ear, but the thing signified thereby is present, and united to the understanding and ear of my mind; so it is here, and so I do observe a divine and spiritual union and communion betwixt Christ and my soul, Mat. 28.20. Rev. 2.1.17. for my more full refreshing at this sweet spiritual and reviving banquet, hidden Manna of grace in this holy Ordinance. Quest. 22. What is a second act or operation of your soul, to be exercised for your more full comfort in this sweet and spiritual union and communion with Christ at the Lords Supper? Ans. Divine meditation, when I think and seriously ruminate and meditate again and again; How I do exercise two kind of eyes, and two kind of hands, and two kind of mouths in this Sacrament, and how and in what manner Christ is present, as with the signs by relation and representation, so with me by present enjoyment; how as soon as by the eye of my body I behold the consecrated Elements of bread and wine, and these are present to the eye of my body, so speedily do I see the body of Christ crucified, and the blood of Christ shed for my sins with the eyes of faith, and they are present to the eyes of my soul, and so I have a union and communion with them immediately. Secondly, 1 Cor. 10.16. so speedily as I do with the hands of my body take the bread and the wine prepared, and presented upon the Table for me to take, but presently with faith the hand of my soul, I do apprehend and take the body and blood of Christ presented to be taken and received spiritually and by faith at the Lords Table. Thirdly, I may meditate, That so speedily as with the mouth of my body I do eat and feed on the bread, 1 Kin. 19.7, 8. Psal. 63.1, etc. and drink the wine in the Sacrament, at the same instant, with the mouth of faith, or my believing soul, I do feed on Christ's body and blood, and the virtue and merits of Christ are present with me, and I have a sweet communion with them, and in these or like meditations my soul is fatted with heavenly Manna, as with marrow and fatness, nourishing me in the wilderness of this world to the Canaan of heaven. Quest. 23. What is the third principal thing to be exercised concerning this union and communion with Christ, and his soul-reviving comforts and benefits in this Sacrament? Wherein hath light of Christ appeared unto you for duty in this? john 6.56. Gal. 2.20. Ans. Spiritual and faithful application of Christ and his benefits to my soul, that now as verily as the bread and wine which I have eaten and drunken in this feast are mine, and the virtue of them is united to me, and I to it; so verily the body and blood of Christ is mine, and the virtue and benefits of Christ's body and blood is become mine, and I am united to Christ, and Christ to me, to my joy everlasting, so that I may say with confidence and rejoicing, Christ loved me and gave himself for me. Quest. 24. What is the tenth principal Sacramental act or action which is or may be the object of your corporal or spiritual senses or operations of soul or body in the right observation, meditation and application of which, you may wait on Christ the Lord, Prince, with more full rejoicing in or after your meeting of Christ at the Table of the Lord? Ans. Sacramental obsignation or sealing in communication of this spiritual union and communion with Christ, and enjoyment of Christ, and all the benefits of his Death, Passion, Resurrection, Ascension and Intercession, yea, of his Priestly, Prophetical, and Kingly Office, and of the assurance of all these benefits of Election, Redemption, Vocation, Justification, Sanctification, Freedom from the condemning and commanding power of sin from Death and Hell, with all graces needful in this life and immortal glory, when this Mortal life is ended; all which are sealed and grounds of assurance, of all communicated to Saints in this seal and Sacrament of the Covenant of grace the Lords Supper, as Rom. 4.1. Quest. 25. In what acts or operations of your soul may you wait on Christ for improvement of this Sacramental obsignation and sealing of this union and communion with Christ, and the Saints of God, and the assurance of all graces and benefits of Christ to his Church and children in this holy Ordinance? Ans. In those three before mentioned: First, In a serious consideration of this sealing by the word of promise, and work of Christ's spirit and Sacrament, or this seal of confirmation of my faith, and of all God's promises of this sealing Ordinance, the Sacrament of this body and blood of Christ, and of Christ's Death, held forth unto me in the Lord's Supper, that as verily as I do partake of the outward Elements of bread and wine; so verily the Lord Christ hath and doth communicate unto me the virtue and merits of his body and blood, and all the benefits he hath procured to and for the benefits of his Church and children, and for my soul in particular, Gal. 2.20. for I know he loved me and give himself for me, as he did for blessed Paul. Qu●st. 26. What is a second operation or act of the soul, enlightened and sanctified by the spirit of Christ, in and by which you may wait on Christ for improvement of this obsignation, or sealing of the Covenant of Grace, and all those fruits and benefits Christ doth assure his Church and his Children in his Sacrament? Ans. Divine meditation, by the help and power of Christ's spirit, to think, meditate and ruminate, or as it were chew the cud again and again in meditation of this great and inestimable love of God in Christ, and most free love of Christ to my soul, God the Father not only loving me to give Christ his Son for me, and the Lord Christ so loving me, as to give himself for me, and to give the Gospel of grace to manifest this his invaluable love, but also to give the Sacraments, and this Sacrament of the Lords Supper in particular, to seal this wonderful surpassing love of God in Christ to my soul, manifested in his death and passion for me, and God the holy Ghost to witness this to me; and in this meditation to be persuaded and assured by the strength of Christ's spirit, that I have a most sure right title and interest to Christ, to his Death, Passion, Resurrection and Ascension, and Intercession, and to all the fruits and benefits of all these to my soul, and that all these are most surely and firmly sealed and confirmed to me in this Sacrament, to the glorious strengthening of my faith, and rejoicing of my soul in Christ jesus, having loved me and given himself for me, Gal. 2.20. Quest. 27. What is the third act orr operation of the soul, in which by the power of Christ's spirit, you may improve this Sacramental obsignation to yourself, to your joy and comfort? Ans. A spiritual and faithful application, First, of this blessed Sacrament, as appointed and instituted by Christ as a seal to confirm my faith, and an application of Christ and his glorious benefits sealed and assured to my soul, and sealed to all Saints who have a holy union and communion with me in this Sacrament, and a communion in and with Christ, held forth and communicated in this Ordinance. Reason. For the bread broken is the communion of the body of Christ, and the cup which is blessed is the communion of the blood of Christ, 1 Cor. 10.16, 17. and we that are many are one bread and one body, for we are all partaker of that one bread, and so I have both union and communion with Christ, and with the Saints, both sealed to me in this Sacrament. Simile. For as a Princes Broad or commonseal annexed to an Evidence, confirmeth or sealeth up to the party to whom the Deed or Evidence is made; the truth of all those Promises and Covenants which are contained in that Deed, or Evidence, or Letters, or Patents: So this Sacrament of the body and blood of Christ, being as it were great Broad Seal of the Prince of Heaven and Earth Christ jesus, it sealeth to my soul all the promises and covenants in that great Charter the Covenant of Grace, for my confirmation and establishment in Christ, and Christ's righteousness received by faith. As circumcision of old, Simile. and Baptism in the time since Christ's Ascension, seals my entrance into Christ, and clothing upon with Christ and his righteousness, and engrafting into Christ for nourishing virtue to life eternal. So that I may still conclude with the Apostle, certainly Christ loved me, and gave himself for me, Romans 4.11. Isaiah 61.10. Galathians 3.27. 1 Peter. 1.4, 5. Galathians 2.20. The twenty ninth Classis or company of Questions. 1 Question. YOu have made profession of your faith, and knowledge of all those present acting, concomitant graces, and gracious acts and operations of your soul which are to be exercised at the Lords Table in every Sacramental act and object of your senses, corporal and spiritual to your refreshing and strengthening in the Lord Jesus, by virtue from Christ the heavenly husband of your soul: Now what light from Christ have you for those subsequent graces or gracious following acts or operations of soul or body in the inner man, which are to be exercised and acted by you after the partaking of Christ in this holy Ordinance, that a Christian may walk comfortably with Christ in the whole course of his or her life? And what light have you received from Christ to lead you to Christ in this respect? Ans. There are two kinds of graces or gracious acts, some to be put in practice presently and immediately before we depart from the Ordinance, and some after in the whole course of our lives and callings general and special. Quest. 2. What are those to be acted and put in execution, in and upon the act of receiving before you depart from this holy Sacrament, in which you may wait on Christ for a sweet and full assurance of Christ's love unto you, and of all those rich and invaluable benefits, which the Lord Christ doth communicate and seal to your soul at the Lords Table? Ans. The first is a spiritual, repletion, Sacramental satisfaction, glorious rest, and full contentment in this rich Banquet at the Lords Table, not in the action alone, as resting in the thing done, but having now fully fed on Christ, Psal. 63.1, etc. and being satisfed with Christ's sweetness as with marrow and fatness. Quest. 3. How are your affections now bend towards Christ? Ans. I desire now heavenly dainties, and resolve by the power of Christ to feed no more at the Table of Devils, upon the prodigals husks of sinful profits and pleasures, Hos. 14.8. Luke 15.16, & 221 30. 1 Cor, 10. jer. 50.4, 5. Psa. 65.4. but to keep my Covenant with my God in Christ for ever, and to meet Christ upon all opportunities in his Ordinances, that I may feed on Christ often at his Table of grace, till I come to feast with him at his Table of glory. Quest. 4. In what manner, or how may you wait on Christ in those three acts of your soul and inward man; viz. 1. Serious observation. 2. Divine meditation. And 3. Faithful application for improvement of this rest, satisfaction and spiritual content in this heavenly refreshing by Christ at the Lords Table? What light from Christ for this duty? 1 Pet. 2.3 Ans. First, for observation I may mark diligently divers particulars, First, what refresh I find in the ordinance. joh. 13. Secondly, what sign of Christ and his love to my soul in dying for my sins. Thirdly, how my affections are wrought upon with grief and godly sorrow in my soul. 1. That my sins have crucified Christ. 2. That I have been so unthankful and so often forgetful of this inestimable love to me. Fourthly, how I am cheered up with a joyful assurance that yet God accepteth me in Christ, and that the pardon of my sins is now sealed to my soul in this Sacrament. Quest. 5. What assurance is gained from these? Ans. That Christ will make me strong in time to come, 1. To resist all sin in thought, word and deed. And, 2. More able to honour God in all estates and conditions. 3. And more enlivened to delight in Christ's presence of grace then ever before. Cant. 5. Quest. 6. What further grace way be observed? Ans. That in Christ I am more hungry after the Word of God. 4. More longing to feast wit Christ in this Sacrament, Acts 14.22. Luk. 22.30. and more enabled to pour out my soul in prayer, more assured, that although I may pass through many aafflictions, yet I shall one day feast with Christ in the Kingdom of glory. Quest. 7. What further may you stir up in your soul? Ans. To observe how I am delighted and fully satisfied with this heavenly and joyful feast; yea, that I am so satisfied, as never any more to feast at Satan's Table, or to have the least communion with the Devil, the World, or the Flesh, or any sinful feast of sinful profits or pleasures whatsoever, Isa. 55.3. john 6.34, 35. as being now fully contented with Christ's presence in this life, and with assurance of Christ's presence in that life eternal which is to come. Quest. 8. How may you wait on Christ in the second of these Divine meditations? Gant● 2.3, etc. Ans. In fixing the eye of my soul so fully upon Christ in this feast, I may meditate, by the power of Christ's spirit, so exactly upon every particular dainty which my soul meeteth with at the Lords Table. Quest. 9 What else mayyou meditate upon? Ans. Upon those glorious refresh and strengthning of my soul in grace (by the lively holding forth of Christ) and my so near union and communion with Christ, and with all the Saints, until my soul say, Cant. 2.1, etc. It is enough, Lord, I desire no more, but still to enjoy thee the delight of my soul, and most thankfully to remember thy love above all the delights and loves of the world for ever. Quest. 10. How may you wait on Christ in the third and last, faithful application of all to your own soul in particular? Ans. By the power of Christ's spirit and faith, I now by secret medication in faith; may and do apply Christ, and the love of Christ in all this rich feast to my own soul. Quest. 11. What benefits do you enjoy by this? Ans. First, now by the eye of faith I see evidently, that God my Father so loved me, that he gave his Son for me, that I now believing, shall not perish, john 3.16. but have everlasting life. Quest. 12. What is a second? Ans. Secondly, I now see by the eye of faith, that my Lord Christ loved me, and gave himself for me, that he is now become the Author and finisher of my faith; yea, Gal. 2.20. Heb. 12.2. the Author of eternal life to and for me, to whom he hath given power to obey him, in and by believing. Quest. 13. What is a third? Ans. Thirdly, I now see by the eye of faith, that all this great feast was prepared for me, and lor my refreshing, and souls contentment, and is a sure and infallible sign, Mat. 22.1, etc. job 19.25, 26. and seal, and pledge of God my Father's love to me in the Lord Christ, who is my strength and my Redeemer. Quest. 14. What is a fourth? Acts 3.20, 21. Psa 24.7 Can. 5, 1. Luk. 22.23, &c, Ans. Fourthly, I now see, that although my Lord and Saviour, my great King of glory (who hath entered into the everlasting door of my soul) keep his residence in his most glorious Court of heaven; yet he hath been present with my soul in this rich feast of grace, he hath fed me with his delicates, he hath cheered up my spirits with his wines of joys; O the sweet meats of comforts that have made my soul fat this day, I am filled with the loves of my Lord, my heavenly husband, who hath married me to himself for ever, and made me sit with him at his Table. Quest. 15. What may I consider further? Ans. Fifthly, How great was my unworthiness, and how invaluable was his love and Freegrace to my soul, when he saw me in my blood, and said live; yea, when I was in my blood, dead in my sinful blood, he gave me life; when I was an Infant new born, Exek. 16.3, 4. cast out to the loathing my person; when my Father an Amorice, and my Mother was an Hittite could not relieve me, than my Christ, my Lord did graciously secure me, he cherished me, he bred me up while I was grown in grace, he cast his skirt of love over me, and I became his, and he made me glorious in grace through the comeliness that he hath put upon me. Quest. 16. what is the sixth grace or benefit? Ans. Surely, as I may, so I will greatly rejoice in my Lord, and my soul shall be joyful in my God, for he hath clothed me with the garments of salvation, Isa. 61.10. and he hath covered me with the robes of righteousness, as a Bridegroom decketh himself with Ornaments, and as a Bride adorneth herself with Jewels. Quest. 17. What is the seventh benefit? Answ. Seventhly, when I was in danger of my life through the plots and conspiracies of bloody enemies, the World, the Flesh and the Devil, I drew near into the presence of my Lord with a true heart in full assurance of faith, Est. 5.2. Heb. 10.22. Can. 4.6. having my heart sprinkled from an evil conscience, and my body washed with pure water, my Lord held forth his golden Sceptre of grace, and revived my spirits which formerly hide been fainting for want of his gracious presence. Quest. 18. What may you conclade from these? Ans. Now I may truly and assuredly conclude, I am my Beloved's, and my Beloved is mine, I will hold fast the profession of my faith without wavering, Can. 6.4. Heb. 10.23, etc. 1 Thes. 4.16, etc. Luk. 22.36. joh. 17.24. for he is faithful that promised, I will consider my brethren and sisters in Christ, to provoke unto love and to good works, and I will not forsake the assembling of ourselves together to meet our Lord at his Table, as the manner of some is, but exhort one another while it is called to day, because the day approacheth when our Lord and King Jesus will call us all by his last Trumpet, to feast at his Table in heaven, where we shall be with him, and see his glory for ever and ever, Amen. Quest. 19 What is a second grace or gracious action to be put in present execution before your departure from the congregation and communion of Saints in this sacred feast? Ans. A present manifestation of my thankfulness and love to Christ my Lord and Saviour again in the work of charity, Neh. 8.8, &. Acts 20.7. & 2.46. 1 Cor. 16.1, 2, 3. 2. Tim. 1.16. 3. joh. 5, 6, 7, 8. 2 Cor. 9.4, etc. joh. 2.34, etc. according to my ability, to the poor Saints my fellow-members of the same body of which Christ my Lord is the Head, that I may refresh their hungry bodies as the Lord Christ hath refreshed my hungry soul with plentiful refresh at his Table. Quest. 21. What is the third grace or gracious action to be acted and exercised by the power of Christ, to God's glory and your own comfort, before the Congregation be dismissed after partaking this Sacrament? Ans. First, I am to join with the Minister of Christ, 2 Cor. 2.14. Col. 1.12, 13. and the congregation of Saints, in solemn thanksgiving unto God the Father, the Son and the Holy Ghost, for the inestimable gift of the Lord jesus Christ, for his taking our humane Nature upon him, that he might be a fit Mediator betwixt God and my soul, to reconcile me to God for his Passion, Death, Resurrection, Ascention, and Intercession, and all his rich merits and benefits of my Redemption, Vocation, justification, Sanctification, and Glorification, so gloriously set forth and sealed, and so graciously communicated in this Sacrament to my soul, and to all Saints with me at the Lords Table. Secondly, Humbly and faithfully to join in Petition for assurance, that all failings and infirmities in my performances are pardoned in Christ, my pardon sealed, my person & whole service accepted with the sweet merits, and incense of Christ's righteousness upon the golden Altar, with a continual influence of power and virtue from Christ, that all the congregation of Saints may keep covenant with the Lord, and declare our thankfulness by our fruitfulness in all good works, as becometh the people of God, who have received so great and assuring plesges of the love of God to us in Christ, and of our eternal salvation in and by the Lord jesus. Quest. 21. What is the fourth and last thing to be acted or joined in with the Congregation? Ans. Divers particulars: 1. After the example of Christ, to glorify God in a holy Hymn or Psalm (if it be thought fit) praising the Lord for his goodness to his Church in Christ jesus, and to his congregation present in his Ordinance. And secondly, waiting for the blessing, giving in and with which the congregation is dismissed, according to the practice of Christ, the Apostles and Churches of Christ, as of old, to leave the people of God with a blessing, as Numb. 6.22, etc. 2 Sam. 6.17,18. 1 Kings 8.55. etc. Luke 22.50, 51. And the blessing which the Apostle gave when they took leave of the Church in several Epistles, as Rom, 16.24, etc. 2 Corinthians 3.15. And thirdly, I should return home with rejoicing, as the Eunuch did after he was baptised, or the two Disciples who met with Christ as they went to Emmaus, and take notice myself, and tell others how my heart burned within me, and how my souls was affected. 1. With grief for my sins. And, 2. With joy in my Saviour, while I heard Christ talking with me; 1. Outwardly, by the voice of his Minister: 2. Inwardly, by the voice of his spirit at his Table, and how it was declared out of the Scriptures, that Christ ought to suffer that his most bitter Passion, and cursed Death for my sins, and to rise again for my justification, and so to enter into his glory. And, 3. How Christ was known to me in the breaking of the Bread, in the pouring out of the Wine, and in Christ's giving, and my receiving of those soul-reviving and soul-cherishing refreshing; which I enjoyed at his Table. And, 4. And lastly, by the strength of Christ, and this refreshing from Christ, I am resolved, with the assistance of the spirit of God the Father, and God the Son, and of God the holy Ghost, daily to keep in memory that feast of the Lord, with that sweet welcome I had at the Lords Table, and in this or the like manner to bespeak my soul every morning. O my soul, thou hast this night received a sweet refreshing from the Lord for thy body (praised be the Name of thy God and Father in Christ) who is the keeper of Israel, who never slumbreth not sleepeth, who hath kept thee from the dangers of this night past, and brought thee to the light of this day, who hath awakened thee out of sleep, and given thee a kind of Resurrection from the dead. Quest. 22. How may I stir my soul to this? Ans. In this or the like manner: Now, O my soul, be thou awakened, and break thy fast with Christ, and call to mind the sweet refreshing the Lord did give thee the last Sacrament at his Table, and in what thou didst see and hear. 1. His invitation to draw near and partake of the feast that he hath prepared. 2. Didst thou not see Bread and Wine set upon the Table, and with the eye of faith didst thou not behold Christ himself prepared for thy spiritual refreshing. 3. Didst thou not hear the Minister of Christ consecrate those Elements to that holy use; and with the ear of faith hear how God the Father had consecrated and sealed his beloved Son jesus for thy Redemption. 4. Didst thou not see the Bread broken and Wine poured out, and by the eye of faith see Christ's body broken with torments, and his blood shed to the death for thy sins to Redeem thee from Hell and death eternal. 5. Didst thou not hear Christ bidding thee welcome, Take, eat, this is my body, Drink, this is my blood which is shed for thee, and for many for remission of sins, Mat. 26.26, 27, etc. 6. Didst thou not observe and believe those Sacramental promises, assuring that Christ loved thee, and gave himself for thee; and as verily as Christ's Minister having blessed and broken the Sacramental Bread, and blessed and poured out the Sacramental Wine, did present and give them unto thee to eat and to drink; so verily hath Christ given, and did Christ present and give and reach out himself for a spiritual and heavenly refreshing to thee, to nourish thee to life eternal, according the the Covenant of Grace. 7. O my soul, didst thou not take and eat the Bread, and take and drink the Wine, and so spiritually feed on the body and blood of Christ, that in strength thereof thou mightest walk thy great journey of this life, not as Elijah, forty days and forty nights to Horeb the Mount of God, but to Heaven God's Kingdom of glory. 8. O my soul, didst thou not actually renew thy Covenant with the Lord as God, in gi●ing, and thou in actual receiving and partaking of these seals and pledges of his love; consider thyself, what hast thou now to do any more with sin and Satan, with the World, the Flesh or the Devil, with any sin of omission or commission, that may grieve the spirit of life? Remember thy Covenant, thy Promises, thy Vow, thy Protestations to thy God; and be conscientious, by the power of Christ, to keep them all the days of thy life. 9 O my soul, was there not a soul-satisfying feast set before thee at that time, never to let thee to return to the feast of sin again. 10. And was it not the command of Christ to celebrate that Sacrament in remembrance of him, Acts 8.39. Luk. 14.13, &. Phil. 4.11, etc. 2 Tim. 4.7,8. and what he hath done for thee? O then remember that holy feast every morning when thou awakest, every evening when thou goest to bed: Thus thou mayst feed daily on Christ by faith, O my soul, and rightly endeavour to declare thy thankfulness to God in Christ again, and show forth my thankfulness to my Lord Jesus, in daily remembering of him until he translate thee to eternal glory. Quest. 23. What are the subsequent graces to be acted, and duties to be exercised and practised in manifestation of your thankfulness to your God in Christ all the days of your life? And what light from Christ have you received for direction herein? Gal. 2. 20. 2 Cor. 5. 14, & .. Mat. 22.37, & .. Gal. 5. 13, 14. Eph. 4.1, etc. Ans. There is one root-grace flowing into my soul from Christ, and Christ's wonderful love to me, Christ loving me and giving himself for me: And this is the grace of love; that love of Christ with a holy gracious power (as a precious Loadstone) doth draw my soul to my God in Christ, and sweetly constrain me to love Christ again, who loved me first, moving me powerfully to live henceforth, not to myself, but to him that died for me, and role again; and the fruits of this love are to be made evident by the power of Christ dwelling in me, 1. Towards God the Father in Christ. 2. Towards myself in true charity. 3. Towards my Neighbour in love and unity all the days of my life, all comprehended in one, Grace Love And all this as fulfilling the Law of Christ, Gal. 6.1, 2. john 13.34, 25. and 15. 12, etc. and because I find God hath loved me first in the Lord jesus, John 4.19. Quest. 24. What is the fruit that spring from this root Grace, of your Christian Walking, the free love of God to you in Christ, assured by the spirit and faith, and the reflex of that love, as the echo of love in your souls answering love again? Ans. The manifestation of my thankfulness, or thankful remembrance of Christ, of Christ, joh. 4.9. etc. love held forth to me in this Sacrament by a conltant and continued acting and exerciting of that grace of love wrought in me by the power of Christ's spirit in my soul: 1. Towards God my Father, john 20.17. 2. Towards myself as to a child of God in Christ, Luke 10.17. 3. Towards my Neighbour, and especially towards the Household of saith, the Church and Saints of the most High God, and my fellow-members in Christ jesus, Gal. 6.10. Quest. 25. Wherein ought you to declare your thankfulness, and exercise your love towards God and your Neighbour in Christ? Ans. In yielding obedience to the will of God as my Father in Christ. john 5.39. & 6.68. First, in believing whatsoever truth the Lord my God holdeth forth to be believed in the Scriptures. Secondly, john 14.21. in doing or suffering whatsoever is by the will and pleasure of God my Father to be done or suffered by me according to his will. Thirdly, in praying to or praising God all the days of my life. Quest. 26. What light from Christ, or what directory or rule is there of your faith, or of tbose truths in which you are to declare in thankfulness your love and duty to God your Father by believing? Ans. The holy Scripture or whole Word of God recorded in God's Book, joh. 5.32 2 Pet. 1.19, 20. Gen. 3.15. & 22. Isa. 53. joh. 3.16. the holy Bible, is my light, but that which is especially for my comfort, is the promises of the Gospel or Covenant of grace held forth unto me in the Old and New Testament by the Lord himself, or by men of God, as they were inspired by the holy Ghost. Quest. 27. What brief or sum is there to be believed of that which is taught at large, as the Doctrine of faith in the holy Scriptures? Ans. Those twelve Articles in that symbol of faith, or brief sum commonly called the Apostles Creed, explained further in those other ancient Creeds received in the Church of Christ, and known by the Names of Nicene Creed, and Athanasius Creed. Quest. 28. Which call you the Apostles Creed? Ans. That which gins thus: I believe in God the Father Almighty, maker of Heaven and Earth; And in jesus Christ his only Son our Lord etc. as is expressed at large in my lesser Catechism. Quest. 29. Which call you the Nicene Creed? Ans. That Creed which beginneth as followeth: I believe in one God the Father Almighty, maker of Heaven and Earth, and of all shing visible and invisible: and in one Lord jesus Christ, the only begotten Son of God, begotten of his Father before all Worlds, God of God, Light of Light, very God of very God, begotten, not made, etc. Quest. 30. Which call you Athanasius Creed? Ans. That Creed which gins and follows thus: Whosoever will be saved, before all things it is necessary that he hold the Catholic Faith. Which Faith, except every one do keep whole and undefiled, without doubt he shall perish everlastingly. And the Catholic Faith is this: That we worship one God in Trinity, and Trinity in Unity. Neither confounding the Persons, nor dividing the Substance. For there is one Person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost is one: The glory equal, the Majesty coeternal, etc. as is also Printed at large in my lesser Catechism. Quest. 31. But are these Creeds the ground or rule of Faith? 2 Pet. 1.19, & 2. john 5.39. Ans. The holy Scripture is the most proper ground of Faith, and most perfect rule for judging all Controversies: But these Creeds, as they are grounded on the Scriptures and holy Would of God, are and may be an object and directory of our faith; and so they have been and are yet received in the Church of Christ, and are very profitable for our help and furtherance in the knowledge and remembrance of the Doctrine of Faith, john 5.39. Romans 15.4. 2 Timothy 3.15, 16, 17. 2 Peter 2.19, 20. The thirtieth Classis or company of Questions. 1 Question. What directory or rule is there of your thankfulness and declaration thereof, in doing or suffering the will of God, as your God and loving Father in jesus Christ? What light from Christ for instruction in our Christian walking with God all our life long? Deut. 4.1, &c, & 6.1, etc. Psa. 119.105. Isa. 8.20. Matthew 5, 6, 7, c. Ans, The will and command of God my God and Father, held forth to his Church and to me in the Decalogue or ten Commandments, and the Explication and meaning of them by Moses and the Prophets in the Old Testament, and by Christ and his Apostles in the New Testament, as is evident by many places of Scripture in the Book of God. Quest. 2. What light is there from Christ? Or what is that directory or rule of the Decalogue or ten Commandments held forth as a light to older our obedience and thankfulness is unto God, as to our Father, who hath brought us out of the Egyptian Bondage of Sin and Satan, and from the power of Death and Hell? Ans. The same which God spoke in the Twentieth Chapter of Exodus: saying, I am the Lord thy God which brought thee out of the Land of Egypt, and out of the house of Bondage: 1. Thou shalt have no other Gods but me. 2. Thou shalt not make to thyself any graven Image, nor the likeness of any thing that is in Heaven above, nor in the Earth beneath, nor in the Water under the Earth: Thou shalt not bow down to them, nor worship them, for I the Lord thy God am a jealous God, and visit the sins of the Fathers upon the Children unto the third and fourth Generation of them that hate me, and show mercy unto thousands of them that love me and keep my Commandments, etc. Quest. 3. These Commandments or ten Words, first, are or may be the heads of direction for a Christians life, who is reconciled to God in Christ, and at peace with the Law of God in and by Christ, the condemning power of the Law being taken away, Rom. 8.1, 2. in respect of that man or woman who hath his or her pardon sealed in Christ. And secondly, it may be as a light to them who are in Christ, and have the spirit of Christ to assist and direct to a right understanding of this will of God the Father in Christ? But what are the particular branches of duty and obedience to God our Father, according to which a Christian ought to declare his or her thankfulness and love to the Lord, the holy blessed God, reconciled to you in Jesus Christ? Ans. The Lord Christ hath given a more short distribution of these ten Commandments, dividing them into two principal Tables or Branches: Mat. 22.35. 1. Of the love of God: 2. Of the love of our Neighbour. Quest. 4. But are there not in both these Tables many particular sins forbidden as evidences of ingratitude, and contrary to the holy will and nature of our God, and many particular duties required, and directories of our special duties held forth as rules of our thankfulness, not only in these two Tables of the Law in general, but in every Commandment in particular? Ans. Yes verily, there is not a Commandment, either Affirmative requiring a duty, or Negative forbidding a sin, Isa. 1.20. but it infolds several particulars elsewhere expressed in the Word of God, and necessarily employed in, Luke 10.25, etc. Psa. 119.125. Gen. 5.24. & 6.8, 9 Luk. 1.6. and to be referred unto the particular Commandments of the first and second Table, as lights of truth from the spirit of Christ, for our more comfortable christian walking with God by the strength of Christ that great Prince and Lawgiver of his Church. Quest .. 5. I conceive there are many sins forbidden, and many duties commanded: But what rules may be observed for finding out particular sins forbidden, and duties commanded in every precept of the first or second Table? Ans. First, observe that in the first Table are four Commandments. 1. Rule. The three first of which are Negative precepts, forbidding sin expressly: 1. Against God. 2. Against his Worship. 3. And thirdly, against God's name. 4. And the fourth which concerneth God's Sabbath, is partly Affirmative, partly Negative: This you may find if you consider the four first Commandments. Secondly, again, the like you may observe in the second Table. 5. The fifth Commandment, which is the first of the second Table, is Affirmative, holding forth the duties of children to Parents, and so of inferiors to superiors. The five last are all set down Negatively forbidding sins. 6. First, against the life of our Neighbour in the sixth Command. 7. Secondly, against the charity of our Neighbour in the seventh. 8. Thirdly, against our Neighbour in his goods in the vl. 9 Fourthly, against the good name of our Neighbour in the ninth. 10. Lastly, against the coveting or desire of doing our Neighbour wrong in any of these, even in our hearts, in the tenth and last. Quest. 6. This is the first rule: What is a second? Ans. Secondly, consider that in every Negative precept, whatsoever sin is forbidden, the contrary duty is commanded: As in that of Psalm 34.14. Eschew evil, and do good, both the Negative and Affirmative are expressed: First Negative, Thou shalt do no evil: And, Secondly, Affirmatively, Thou shalt do good: So in every Commandment Negative, though the contrary good is not expressed, yet it is employed, and expressed in other places of Scripture, and so to be referred to these Commandments. Quest. 7. What is a third Rule? Ans. Thirdly, consider that in every Affirmative precept commanding a duty to God, or to our Neighbour, the contrary sin is forbidden: As for example, if God command that I should love my Neighbour as myself, there he doth by that forbidden all hatred of my Neighbour, for love and hatred as light and darkness cannot agree together: 2 Cor. 6.14. This is a third Rule. Quest. 8. What is a fourth Rule? Ans. Every Commandment forbidding any sin mediately or immediately, against God or our Neighbour, forbids all means, occasions, kinds and degrees of that sin, inward or outward, in thought, word or deed, intention or motion to sin, Exod. 34 20. so perfect is the law of God in every particular of these ten Words, or ten Commandments. For Example, in that sixth Commandment, Thou shalt do no murder, or, Thou shalt not kill thy Neighbour; In this is forbidden all kind of murder, all rash anger, Mat. 5.21, etc. all evil provoking words or deeds, all murdering thoughts, all malice or hatred in the very hearts, and so all occasions of murder, as our Saviour himself interprets the Law to his Disciples, Matthew 5. and so in other commands, as forbidding Adultery, or the like. 2. Again, every Commandment requiring the performance of any duty to God, or to our Neighbour, it requireth that we should by the power of Christ wait upon God in the use of all good means and occasions, to perform that duty with every kind and degree of that duty, Mat. 5.44, etc. inward and outward, even to perfection of sincerity, and sincere endeavour at least to God's glory, and the good of ourselves and others. As when the Lord requireth, in the fourth Commandment, Isa. 58.13. That we should remember the Sabbath day, to keep it holy, he commands we should sanctify it, in making it our delight, not doing our pleasure on Gods holy day, or speaking our own words, Eph 4.29. but sucn as may be for God's glory and edification of ourselves and others, glorifying God, and waiting on God for power in Christ, in hearing of the Word Preached, Prayer, Sacraments, catechising, conference, meditation, and the like acts of piety, charity or necessity. Quest. 9 Is there any other rules to be observed? Ans. There might be divers; but I will name but one more: Every Commandment Affirmative or Negative, is spiritual: A command of God binds not only the tongue and the hand, or our works and actions, which humane Laws take notice of; Acts 24.14, 15, 16. but it binds our very souls and consciences, thoughts, intentions and motions of the heart to do good, and not to think or act evil: for God is a spirit, john 4.24. jer. 17.10. and they that Worship him must Worship him in spirit and in truth, and he is a searcher of the heart, and a tryer of the reins. Quest. 10. I am glad to hear your knowledge of these Rules in general: Now I pray you what order or method should or may I use to know and find out the particular or special sins forbidden, and duties required in every Commandment? And first, in the first Commandment, I am the Lord thy God which brought thee out of the Land of Egypt, out of the house of Bondage, thou shalt have no other Gods but me. Ans. All this is not the first Commandment; for properly the first words, I am the Lord thy God which brought thee out of the Land of Egypt, out of the house of Bondage, are rather a Preface or entrance into the Commandment, than a command itself. Quest. 11. But wherefore doth God set a Preface, or Portal, or Entrance before his ten Commandments? Ans. To guard them from contempt, and to strike men with an awful reverence of God the Lawgiver, when they begin to hear, Exo, 19 or hear, or think of God's Commandments, as the people were at Mount Sinai. Quest. 12. What doth the Lord hold forth by way of Preface to work this consideration in the hearts of his people? Ans. Three things especially: First, setting forth Majesty by his great Name jehovah challenging to himself Lordship and Dominion over all, whereby he may compel, and hath just right to require and command obedience: I am the Lord. Secondly, Exo. 19.56. Deut. 10.14, & e. 2 Cor. 5.19. he puts them in mind of his being in Covenant with them, by a Covenant of Grace and special favour, as his chosen people in Christ: I am the Lord thy God, which must needs be in Christ, in whom God had reconciled them to himself. Thirdly, he puts them in mind of the great benefit he had bestowed upon them, The benefit of Redemption from Egyptian Bondage, by which they might mind their Redemption promised in Christ, and in both be stirred up to be sensible of Christ, and declare their thankfulness by willing and sincere obedience to God Law. Quest. 13. You have given good reason of the Preface: Now what is the first Commandment? Ans. It followeth in the next words, Thou shalt have no other Gods but me? Quest. 14. How then may you find out your particular sins or duties? Ans. Although this is a Negative precept, and therefore I might 1. Consider the general sin forbidden. And, 2. The general duty required in this Commandment, as contrary to the sin forbidden. And, 3. Observe the particular duty required, and the particular sins forbidden in this first Commandment: and might observe the like method in the rest. Yet I shall first hold forth the general duty required. Quest. 15. What is the general Duty required in this first Commandment? Isa. 43.3, Exo 20.23. Deut. 26.17. Gen. Psa. 16.8 Act. 2.25 Ans. I am commanded to have Jehovah the Lord for my God, and for my God alone, to choose and set the Lord always before me as my God. Quest. 16. What is the general sin forbidden in this prohibition? Deu. 4.34. Exo. 34.14. Isa. 44.8. 1 Cor. 8.4, 5. Phil. 3.10 Ans. To make to ourselves, set up, or have any other God or Gods, or any creature, thing, or likeness of thing to be God, or in stead of God unto us. Quest. 17. What are the particular duties reqoired, and sins forbidden in this first Commandment? Ans. There are many particular duties required, and sins forbidden in other places of Scripture expressly, and here required or forbidden in the general: I will name but these few, the rest you may observe as you read the holy Scriptures, and refer them to this Commandment. As I have spoken first of the general duty required, and after of the sin forbidden: So I conceive in the particulars, it is best to begin first with the duties required, and so with the Affirmative part, that we may first see that holy Nature and Righteousness we had by creation, and lost by the fall. And, Secondly, the sin forbidden, that we may see the sinfulness of our Nature and miserable condition since the fall. And thirdly, I shall oppose particular sins against particular duties, as light is opposite to darkness. And, Fourthly, set down in brief the blessing promised to the obedient, and curse threatened to the rebellious, that we may more clearly see our extreme need of Christ, both as a Justifier and Sanctifier without whom there is no salvation, and who is made of God unto his people wisdom, righteousness, 1 Cor. 1.30. Mat. 1.21 sanctification and Redemption. Quest. 18. Tell me then, what is the first particular duty you conceive fit to be observed in this first of God's Commandments? Deu. 7.9. Ans. That as it is a duty to have the Lord the true God for my God, so it is my duty, Rom. 10.13, 14. Acts 17.23, 2 Kings 26.27. 1. To know this God that is my God, that I may know how to do him acceptable service in Jesus Christ: for how can I worship rightly an unknown God. 2. To acknowledge this God to be my God, and to be honoured of me and all men whatsoever. Quest. 19 I conceive you answer right, that knowledge of God is a particular duty required in the general duty of having the Lord our God: But is there any places of Scripture of which the Lord doth expressly command to know him what he is, or what a one he is, or hath declared himself to be? Deut. 4.39. & 7.9 jer. 24.7. Hos. 6.6. 2 Chron. 28.9. Ps. 9.10. Col. 1.10. Ar. f. There are divers places of Scripture which hold forth this duty; you may search and consult with these noted in the Margin, and refer them and the like places to this duty, as Explications of this Commandment. Quest. 20. What is the sin forbidden, contrary to this duty of knowing God? Hos. 4.1.6. jer. 9, 6.24. & ●. 25. Ans. Ignorance of God, or not knowing God; this is a sin contrary to the duty of knowledge, and contrary to this Commandment, as is evident in divers Scriptures wherein God disalloweth of ignorance as a sin. Quest. 21. What second sin is forbidden? Ans. Atheism to live without God, Eph. 2.12 or to deny him in our hearts, words or actions, as in Atheism. Quest, 22. What is the blessing of those who know God aright? Ans. It is life eternal with which those are blessed who know God to be the only true God, joh. 17.3. and whom he hath sent, jesus Christ. Quest. 23. What is the curse or misery threatened to those who are ignorant and know not God? Ans. The Lord jesus shall come from heaven in flaming fire, 1 Thes. 1.7, 1. and render vengeance to them that know not God, and obey not the Gospel of our Lord jesus Christ. Quest. 24. What is the condition of ignorant men then, whether simple ignorant, or carelessly ignorant, or wilfully ignorant of God? And what counsel is to be given to these ignorant and sinful souls? Ans. Their condition is miserable and damnable; therefore they should wait on Christ in his Ordinances for Power to lament their ignorance, Acts 5.31. 1 Cor. 4. Ps. 9.10. john 3.16. and not rest until Christ give them remission of their sin, that in the end they may know God in Christ, and trust on him and be saved. Quest, 25. You have satisfied me in the first particular duty and sin forbidden: Now what is a second duty required? Ans. As it is my duty to know God, so it is my duty to believe, Gen. 15.6. 2 Chron. 20.20. Ps. 9.10. joh. 14.1. Heb. 11.6 Pro. 3.5. and repose my trust and confidence in God my God, in jesus Christ as my God in Christ; that so I may rightly glorify God in every condition, by believing and depending upon God in all estates, for things corporal, spiritual and eternal. Quest. 26. What are the contrary sins to this faith, trust and confidence in God. Psal. 78.21, 22. Num. 20 12 1 Sam. 27.1. Ans. First, unbelief and distrust of God, or his goodness manifested in God's Word and faithful promises for the good of his Church and children. Quest. 27. What is a second sin? Deut 1.29, etc. jer. 49.16. Psal 118.8, 9 Ans. Presumption against Gods threaten and carnal confidence in men's riches, and honours, or any thing, but on the Lord and his goodness and truth in his promises. Quest. 28. What is the punishment and misery of unbelievers and such presumptuous persons? Ans. They are cursed in this life, jer. 17.5 Rev. 21.8 Mar. 16.16. Acts 5.31. and to be separated from God, and cursed and tormented for ever hereafter, except God in time give faith and repentance in Christ jesus. Quest. 29. What is a third particular duty required in this first Command? Ans. Hope, Rom. 5.1, etc. Ps. 5.6, 7 & 33.22. Tit. 1.2. 1 Pet. 1.3. by which we expect and wait for those blessings spiritual, temporal or eternal, which God hath promised in Christ, and which we believe God will in his due time give according to his promise, Quest. 30. What is the contrary sin? Ans. Despair, 2 Kings 6.33. Mat. 27.4, 5. Heb. 10.38, 39 and impatiently casting off hope, and refusing to wait upon God any longer, casting away confidence in God. Quest. 31. What is fourth particular duty required in this first Command? Ans. If we must have the Lord jehovah for our God (as God commands) then as I must know and acknowledge the Lord to be my God, Deu. 6.5. and believe in him, and trust in him, and hope and depend upon him; Mat. 22.27. & 19 17. jam. 1.17 1 joh. 1.14. so it is my duty to love him with all my heart and soul above all, and for himself as the chiefest good, and the Author and Fountain of good unto all, and to love God's Word and children for God, with all the Ordinances and means of grace. Quest. 32. What is the contrary sin? Mat. 10.37. joh. 12.43. 1 tim. 3.2 Ro. 1.30. Ans. Love of any thing above God, and hatred of God, his Word, Ordinances and children, or any thing that is near and dear to the great God. Quest. 33, What is a fifth particular duty commanded? Gen. 31.42. De. 6.13. & 13.12 Mat. 10.28. 1 Pet. 1.16 17. Gen. 28. Ans. An holy childlike fear of sinning against so great and good a God, with a holy reverence of his Majesty at all times, and in all places whatsoever. Quest. 34. What are the contrary particular sins forbidden in this Commandment? Ps 30.1, 2 Ro. 3, 18. Luk. 23.30. Eccl. 8.12, 13. Rom. 2.5 Ans. First, carnal security, or want of the fear of God, or of offending God, presumption to sin in God's presence, without reverence of God's Majesty, and a hardness of heart, or seared conscience without fear of God. 1 Tim. 4.2. Secondly, servile slavish fear of God's judgements. Dan. 5.6. Acts 24.25. Thirdly, base fear of the creature, without consideration of God's greatness and goodness over all. 1 Sam. 15.24. Mat. 10.28. Quest. 35. What is a sixth particular duty in this first Commandment? Ans. Inward, spiritual, Deu. 13.4 Isa. 1.29. and sonlike obedience in a gratitude or thankful acknowledgement of God's free gifts of grace upon us, far above our deservings, Gen. 32.10. 1 Cor. 1●. 31. Num. 14.14. that in all we may seek to glorify this great and good God, not with outward only, but with sincere and hearty obedence, as our God and heavenly Father in jesus Christ. Quest. 36. What are the contrary sins forbidden? Ans. Disobedience, rebellion, 1 Sam. 15 22, 23. Isa. 1.2. jer. 44.17. Hab. 1.16 ingratitude, sacrificing to our own nets, or to any creature in our hearts, and not to God. Quest. 27. What other particular duties are required, or sins forbidden in this first Commandment? Ans. There are divers other, concerning our inward obedience, which may be found in several places of Scripture, and to be referred hither: I will touch but one more. Quek. 38. What is that duty required? Phil. 4.4. Gen. Neh. 8.10. Hab. 3.17, 18. joh. 16.21, 22. Ans. This is joy, delight and content in God, as the chiefest good, in which the heart of a child of God can delight in, or rest contented or satisfied in, either in this world or the world to come. Quest. 39 What are the sins contrary to this joy in the Lord? Gen. 30.1, 2. 1 Kings 21.4, 5. Psal. 42.5.11. Ans. First, sinful sadness and discontented heaviness, when men are so sorrowful for want of the creature, comforts, or satisfaction of their delight in the creature, or their own wills, that they forget that all-sufficient fullness of joy, Eph. 3.18, 19 or cause of rejoicing is in God the Lord and Saviour of his Church and people. Gen. 6.1, 2, 3. 1 Kin. 11.1, 2, 3. Eccl. 2.8, etc. jonah 4.6, 7. Quest. 40. What is a second sin? Ans. To joy and delight in any creature, or creature delight, in husband, Wife, children, friends, or whatsoever earthly thing above God, or to draw our hearts from God. This is a sin, and sometimes God seethe it best to take these temporal joys from his children, or turns them to sorrows, joh. 16.21, 22. that we may seek to and rest in him for joy eternal, which none can take from us. Quest. 41. What use I pray you can you make of this knowledge of these many duties required, and sins forbidden in this Commandment? Ans. First, I may see in this light, 2 Cor. 2.10. Who is sufficient for these things. 2 Cor. 3.5. Gal 2.16 jam. 2.10 Gal. 3.24. by the strength of the spirit of Christ, my own insufficiency and inability to keep God's Commandments, or ever to be justified by the works of the Law, as being never able to perform perfectly that inward spiritual obedience which the Lord requires in his Law; but to seek my justification by Christ; and in this respect, this Law may be said to be a Schoolmaster to bring us unto Christ. Secondly, I may see my weakness to walk in this rule of holiness, Rom. 3.20. & 7.7. Acts 4.12. 1 Cor. 1.30, 31. Eph. 3.16, etc. 1 Thes. 5.23, 24. Phil. 4.13. which is so spiritually perfect, and learn again my extreme need of Christ, as a sanctifier, as well as a justifier; and therefore to seek daily to God in Christ, for holiness in Christ, and the holy spirit of Christ, that so I may be strengthened by Christ to walk in this path of holiness for God's glory and my comfort, because I may be able to do all things through Christ that strengthens me, and without Christ I can do nothing. Thirdly, in my daily prayers to my good God and Father in Christ, Mat. 6.6. Luk. 10.26. Rom. 2.14, 15. from the general and particular duties required, and sin forbidden in this and other Commandments (comparing this glass of the Law with the glass and book of my own conscience) by the assistance of the spirit and power of Christ, I may 2 Chron. 34.19, 20, 21. Dan. 9.3, 4, 5. 1. See my sins Original, Actual, and of omission and commission against every Commandment, and I be more able to confess them to my heavenly Father, and beg the seal of my Pardon in Christ. 2. I may beg more strength from God in Christ, to glorify God in the spiritual and holy practice of every duty both towards God and towards my Neighbour. Lastly, I may learn what graces and spiritual abilities I have received to walk with God by faith in Christ, and to perform every particular duty according to my Covenant renewed in the Sacrament, Deut. 26.17, etc. and give God the glory in Christ jesus, resting upon his promise of blessing. And thus we have so far explained the first Commandment. The second SECTION of the thirtieth Classis, or the second COMMANDMENT. 1 Question. What is the second Commandment which is next to be considered? And what are the parts of it? Ans. There eaten two parts of it: 1. The Command itself; Thou shalt not make to thyself any graven Image, nor the likeness of any thing that is in Heaven above, nor in the Earth beneath, nor in the Water under the Earth: Thou shalt not bow down to them, nor worship them: 2. The Reason in the words that follow; For I the Lord thy God am a jealous God, and visit the sins of the Fathers upon the Children unto the third and fourth generation of them that hate me, and show mercy unto thousands of them that love me and keep my Commandments. Quest. 2. What is the general sin forbidden? Isa. 29.13, 14. Ans. As in the first Commandment the Lord did forbid all false or feigned Gods; so in this the Lord forbids all false or feigned worship and service, of what kind soever: Latreia. Deubeia. First, whether it be the Lord the true God by any Image or invention of man. Deut. 4.15, ctc. Secondly, or whether it be to any false or imaginary God, to bow down or worship that. Numb. 33.52. Acts 17.29. Isa. 40.18. jer. 7.14. Rom. 1.21, etc. Reu. 22.8, 9 Thirdly, or to the likeness or similitude of any, either of Christ, or of Saints, or Angels, or Sun, or Moon, or Stars, Birds, Beasts, or any other thing made by God, or devised by man, to be our God, or for our God, or the likeness of any of them, to make the invisible God visible to the outward bodily eyes, or to worship, or serve God in them or by them. Quest. 3. What is the duty required, or the Affirmative part of this second Commandment, implied in this Commandment? Ans. The Lord commandeth all to worship and to serve him who is the true God, Deu 6, 13 & 10.20. Mat. 4.10 1 San. 7.3. Heb. 1.5. Isa. 8.20. joh. 4.24 and to worship and serve him only in a true and right manner, even in spirit and truth. Quest. 4. What is a first particular duty required in the general prohibition? Ans. To have an eye unto, Deu. 4.2. Exo. 25.40. Isa. 8.19, 20. 1 Cor. 11.23. 2 Tim. 3.25, & e. and to consult with the spirit of God in the holy Scriptures, both for the matter and manner of our worship and service of the Lord according to his will, and this in outward, as well as in ward services. Quest. 5. What sin is contrary unto this? Ans. To follow the devices and inventions of men in God's worship, Deu. 12.30, etc. Mat. 14.8, 9 Iosh. 9.14. jer. 32.34, 35. without any ground from God's word, or search to know the mind of God in his service. Quest. 6. What are the particular services or parts of God's worship, in which we ought to worship and serve the Lord in public or private, according unto his Word, or will revealed in his holy Scriptures? Ans. There in divers public acts, and divers private acts or parts of Gods solemn worship and service, but we may observe these four that follow: 1. Preaching and revealing of God's Word and will to the children of men. 2. Administration of the Sacrament. 3. Spiritual sacrifices of praises and prayer. 4. Covenants, and renewing of our Vows and Covenants with the Lord our God in Christ jesus. Quest. 7. How is God to be served in respect of the Preaching and Revelation of the word and will of God? joh. 1.24 Ans. In spirit and truth, or with spiritual worship; and that in a fourfold respect. Quest. What is the first? Ans. Exo, 3.5, & 19.10, 11. Eccl.. 1. Acts 10.24, 25. A holy and spiritual preparation of my heart and mind, by examination, meditation, prayer before I come to meet Christ, that I may hear the voice of Christ more comfortably when I wait upon him in this Ordinance. Deu. 33.34. Luk. 10.39. Acts 16.14. & 22.3. What is the second? Ans. A humble and diligent attention, as at the feet of Christ, to hear God's Word, and be instructed by him from the mouth of God's Minister. Quest. 10. What is the third? 2 Chron. 20.20. Heb. 4.2. Rom. 10.4. 1 Thes. 2.13. Ans. A faithful acceptation or receiving of God's Word with belief, as the certain truth of the holy blessed God. Quest. 11. What it the fourth respect in which the Lord is to be served spiritualy in hearing of his Word? Mat. 28.20. Rom. 6.17. Ex. 19.5. & 23.21 Heb. 5.4. Ans. In diligent observation and obedience to that which the Lord holds forth to be believed or done to God's glory, and our own good or the good of others. Quest. 12. What sins are contrary to these duties concerning hearing or believing and obeying God's word? Ans. To come to God's house without a due preparation of the heart and mind and memory before we come: 1. By examination of our knowledge or want of knowledge, or by meditation of Christ and his Prophetical Office, to teach us that we may learn of Christ, or prayer for God's Ministers, or for ourselves, for our profiting in the Ordinance. Mic. 7.16 Mat. 13.15. 2 Tim 1.4.3. 2. To be present without serious attentions, with gazing eyes, deaf, dull, itching, prejudicated ears, or wand'ring hearts. jer. 6.10. 3. To hear with hypocritical, profane, or uncircumcised hearts o● ears, without love towards God's Word. 4. To hear with wilful, hard, impenitent hearts, Acts 28.27, 28. & 17.11. or disobedient forgetful minds, without care to remember or confer of God's Word after, or prayer to God for a blessing upon it to ourselves, or those who have heard it. Quest. 13. What danger or judgement are such evil hearers subject unto? Or how doth doth God punish such wicked and careless hearers of his word? Prov. 28.9. Mat. 13.14, 15. 2 Thes. 2.10, etc. 1 Cor. 1.18, etc. Ans. He that turneth away his ear from hearing of God's Word, his prayer is abominable, and God many times gives them up to blindness of mind, and hardness of heart, to strong delusions, to believe lies, and perish for ever. Quest. 14. What may these sins and dangers teach such wicked men? Ans. To come in betimes to wait on Christ for hearing ears, Pro. 20.12. Mat. 13.16. and seeing eyes, that they may hear and believe on, and receive Christ, and be justified and saved. Quest. 15. What way this teach Gods Children? Ans. To wait daily on Christ for more strength, joh. 15.5 to prepare more conscionably to hearken more attentively, to believe and follow Christ more fully until they come to glory. Quest. 16. You have answered concerning the first part of God's worship, the Prceaching of the word: Now what is required in this command, concerning Gods Ministers, and their duty in this solemn worship? Ans. 2 Tim. 4.12, 3 4. Deu. 33.9. 2 Cor. 5.20. 1 Cor. 5.20. & 2 5, 6. The Ministers of Christ rightly called to this great Ministerial Office, they are to Preach the Word of God in season and out of season, with all faithfulness, long-suffering and patience, as for God, and in Christ's stead, in godly sincerity, boldness and zeal, for God's glory, and the salvation of souls; And this with Divine authority, and holy wisdom, and in demonstration of the spirit, and of power. Quest. 17. What are the sins of Ministers contrary to this? Ans. To Preach Lies in Hypocrisy, 1 Tim. 4.1, 2. Gal. 1.8, 9 1 Tim. 1.3, 4. & 6.3, etc. or any Doctrine contrary to the word of God or Gospel of Christ, or unprofitable for the people to whom they Preach. Secondly, to Preach the word of God corruptly, 2 Cor. 2.17. jer. 23.28. 1 Pet. 5. 1, etc. or not of a ready mind, but for filthy Lucre sake, or with Lording over God's heritage. Thirdly, to Preach the Word flatteringly to please men, sowing pillows under men's Elbows, jer. 23.18 Ezek. 22.28. or not as the Servant of Christ. Fourthly, not to Preach, or to be negligent Ministers in their Ministerial Office. Exo. 34.2, 3. Quest. 18. What it the penalty of such Ministers who Preach, or people Who hear the word of God in such a sinful manner? Mat. 7.21, etc. Luk. 13.24, etc. Ans. The Lord Christ will not know or own them to be any of his at the day of Judgement, but shut them out of heaven. Quest, 19 What should he the consideration of this work in these men's minds? as joh. 5.1, etc. to want ordinances. Acts 8.21, etc. 2 Tim. 2, 25, 26. 1 Thes. 1.10. Ans. It should teach them in time to wait on Christ in his Ordinances, to see if God will give them true faith in Christ, and true Repentance, and forgiveness of their sinful speaking or hearing of God's Word, that they may be delivered from wrath to come. Quest. 20. You have answered concerning the first outward part of God's worship, the Preaching and hearing of God's word: Now what are the duties commanded or the sins forbidden, in relation to the second part of God's outward worship, the blessed Sacraments? Ans. They are already declared in the former part of this Catechism, in the 26, 27, 28, Classis, where you may find divers directions of duties to be practised for right preparation and participation for the blessed Sacrament: And divers sins are or may be observed contrary to those duties, with the danger of unworthy receiving, 1 Cor. 11.27. both intimated by the Apostle, and the Doctrine of the Sacraments are opened at large in the Classes aforesaid. Quest. 21. What are the duties commanded and sins forbidden in the third public Ordinance or part of God's worship, offering up the spiritual sacrifices of prayer and praises unto God? And first for prayer; Ans. It is a general duty for all to pray to God in the Name of Christ for all things lawful and necessary for themselves or others, joh. 16.23. 1 Tim. 2.1, 2. for God's glory and good of Christ's Church. Quest. 22. What is the general sin contrary unto this duty of prayer unto God in the Name of Christ? Isa. 46.6, 7. & 57.8. Ans. First, to put up our prayers to any other god, then to the true God, or to any other as to God, or to any Idol, Image or similitude of the true, or any false God, or to any Mediator as Mediator, either Angels or Saints departed, or the Image of any of them. 1 Sam. 22.23. job. 15.4 Secondly, to neglect prayer for ourselves, or not to pray for another, and for the Churches of Christ Militant upon Earth. Quest. 23. What are the particular duties required in Prayer? Ans. There are many particular duties; you may observe these in brief. 1 Cor. 14.15. 1. We must pray with knowledge and understanding, both to whom, in whose Name, and for what we pray. jam. 1.5. 2. We must pray with Faith, and in Christ's Name, having an eye to God's promises of those things for which we pray. 3. We must pray with repentance, that our sins separate betwixt God and us, john 16.23. to keep good things from us. 4. We must pray with reverend Devotion, having our hearts and minds firmly fixed on God to whom we pray. Acts 10.1, 2. 5. In sincerity pouring out our hearts unto God. 1 Sam. 1.13, 15. 6. With humility or humbleness of spirit, Isa. 57.15 Ps. 51.17. Luk. 22.41, 42. submitting our wills to the will of God. 7. With fortitude, even wrestling by faith with our God in prayer until we conquer. Gen. 32.24, etc. Hos. 12. 8. With fervency and zeal of spirit for the grace we do pray for even with tears, sighs and groans of the spirit unto God, at least in our desires. jam. 5.10. Rom. 8.26, 27. 9 By way of Covenant, jer. 50.4, 5. or renewing of our Covenant, and performing our Vows to the Lord. 10. With perseverance, giving the Lord no rest, until according to his promise, 1 Thes. 5.17. Gen. 32.10, 11. Isa. 62.6, 7. he grant the lawful desires of our souls, so far as they may be for God's glory, and the good of his Church, or that he make jerusalem a praise in the earth. Quest. 24. What are the particular sins contrary to these particular duties in Prayer? Answ. There are divers particular sins opposite to these duties relating to the manner of prayer, and especially these that follow: First, it is a sin to pray ignorantly, not understanding to whom, Mar. 10.35, etc. in whose Name, or for what we pray. Heb. 11.6 jam. 1.6, 7. Secondly, to pray without faith, or any eye to a promise, that we may have ground to hope for obtaining of that we desire. Gen. 4.5. Isa. 1.15. Pro. 28.9 judg. 10.10, etc. Thirdly, to pray without repentance, so as God will not accept our persons or prayers, but both are abominable in his sight. jer. 14.10, etc. & 4.14. Mat. 15.9 Fourthly, to pray without reverence and devotion, with wand'ring imaginations, or vain distractions in this holy service. Isa. 15.1, etc. Fifthly, to pray formally, without sincerity. Luk. 18.11, 12. jam. 4.6. Sixthly, to pray without humility ot sense of our own unworthiness, or submission to the holy will of the most blessed God. August. Confess. lib. O Lord, give me chastity, but do not give it yet. Seventhly, to pray without spiritual fortitude, or any wrestling with God, or to pray faintly, as Augustine before his conversion, for chastity, as desiring, and not caring whether his petition was granted or not. Eighthly, Psal. 77.1, 2. to pray without zeal or fervency, without sight or sense of the want or what we pray for, Mark. 2.19, 29. or of the misery under which we lie, without sorrow of affliction of spirits for the absence of Christ, in respect of that present distress in which we are. Ninthly, Gen. 35.1. to pray without renewing our Covenant, or paying our Vows unto our God. Tenthly, john 15.4. 1 Sam. 12.23. to pray without perseverance to surcease or leave off prayer to this great God for our felves, or for the Church and people God. Quest. 25. What should the meditation of these sins, evein in our prayers, work upon the souls of men? Ans. First, to the wicked men out of Christ, Pro. 28.9. & 21.4. it may be a Schoolmaster to ead them to Christ, teaching them that even their prayers, and much more, their ploughing is sin, and therefore they should not eat nor sleep in quiet until they come into Christ, and find pardon. Quest. 26. But what may it teach God's Children? Ans. First, to see that when we have done all thtt we can, we are unprofitable servants, we can do no duty so well as we should; and therefore stand in need of Christ, and Justification by Christ, without whom there is no salvation. Acts 4.12. Secondly, to call to mind that our Sanctification is imperfect; and therefore we had need of Christ's virtue daily to nourish the life of grace in our souls, that we may be more able to call upon God and do him service, Rom. 8.26, 27. which joy and comfort in and by Christ's spirit. Quest. 27. You have opened the duties commanded, and particular sins forbidden, as they relate to Prayer ordinary: Now what are the duties commanded and forbidden in respect of Prayer and fasting extraordinary, practised by the Church of God? Leu. 23.17, etc. Iosh. 7.7, etc. judg. 10.28. 1 San. 7.6. Acts 14.23. jonah 3.6.7. Mal. 2.2. Neh. 1.4. etc. Ans. Prayer extraordinary and fasting, used by the Church as an outward help and furtherance to fit for Prayer, is Prayer joined with fasting or abstinence from ordinary labours, and corporal refreshments, so far as strength and fitness will suffer, in sense of our unworthiness Ot any creature-comforts, and of our worthiness, that all temporal blessings should be cursed unto us for our sins; that being truly humbled with sigh, and sense of our sins, Mark 2.20. Ps. 85.8. Rev. 8. 4, 5, 6. and subjection to misery by Christ's absence, or seeming absence from ourselves or any other Saint in particular, or from the Church of God in general, either in respect of spiritual graces, or want of the manifestation of Christ's power and presence to help in any distress, we may seek the face of God in Christ with greater earnestness, and find a return of our Prayers with more joy in the Lord, who is the hearer of Prayer in and through the mediation and merit of Jesus Christ. Quest. 28. What are the sins contrary to this duty of extraordinary Fasting and Prayer? Ans. To refuse or neglect Humiliation with Fasting and Prayer, Isa. 22.12, etc. & 58. 3, etc. when the Lord calls for it, or to perform the duty formally, or by halfs, not fully as the Lord requireth. Quest. 29. You have declared the duties required, and sins contrary in Prayer: Now what are the duties commanded, and sins forbidden in respect of praises and thanksgiving unto the Lord, and first in general? Psal. 50.15, 23. & 103.2, 3. Ans. It is the duty of every child of God in Christ, to glorify God in all thankfulness for all deliverances from danger, Rom. 12.1. or any other mercies received, either spiritual or temporal. Quest. 30. What jam the contrary sin forbidden? Deu. 32. 5, 6, 7. Luk. 27.17. Hab. 1.16 Isa. 42.8. Ps. 110.12. Ans. To be ingrateful by sinning against God, or to neglect to glorify God for his favours bestowed, or to sacrifice to our own nets, or give the praise to any other which is due to God. Quest. 31. What are the particular duties required in Thanksgiving? Ans. There are divers; you may observe these four: First, An acknowledgement of the blessings and graces which the Lord hath given us, Gen, 32.10. Neh. 9.5 to be far above all that we can do, and above and beyond all thanksgiving and praise that can come from us. Gen. 28.20, 21. Psal. 16.5. 6, 7. Secondly, A contentment in the lot and condition the Lord is pleased to order for us in his good Providence. Acts 17.26. Ps. 66.4. Thirdly, A Declaration of God's mercies bestowed upon us to others to God's glory. Ps. 118.5. & 95.1, 2 & 107. 8, etc. Fourthly, An Exhortation and stirring up of others to glorify God with us for the Lords mercies. Quest. 32. What are the contraries of these duties? Ans. They are all sins: As, 2 Chron. 35.25. jon. 4.8, 9 First, not to acknowledge God's mercies, and give the Lord thanks for them. Secondly, 2 Kin. 6.33. to be discontented at the Lords disposing of us, either in prosperity or adversity. Thirdly, to conceal the Lords favour, 2 Kings 7, 9 and not to tell others what the Lord hath done for our souls, that we may praise the Lord together. Fourthly, Isa. 64.7. not like the woman, Lu. 15.9. not to stir up others to to praise the Lord for his goodness. Quest. 33. These are the duties required, and sins forbidden for private or ordinary praises: But what is the duty of extraordinary praising God with feasting and joyfulness? Ans. Extraordinary praise is when the Church of God for some great and extraordinary mercy received, 1 Chron. 16.8, etc. 2 Chron. 20.26, 27 Neh. 8.9, 10. doth celebrate a day of praise, solemnly glorifying of the Lord, and rejoicing in God in the comfortable sober use of the creatures, remembering our friends, and especially giving gifts to the poor, that they may rejoice with us, and praise the Lord. Quest. 34. You have answered concerning the three first parts of God's solemn worship: Now What I pray yond are the duties required in the fourth and last you named, to wit, Covenants, and renewing of our Vows and Covenants before the Lord? Answ. To understand this, we must distinguish of Covenants, Vows and Promises they are of two sorts: First, that general Covenant, and Promise or Vow, which Gods people make with God in Christ in Baptism, and renew again and again in tha Lord's Supper. Gen. 17.7, 8, 2. This is an absolute duty and part of God's worship required in this Command. Exo. 19.4, etc. & 20.1, etc. Deut. 5.23, etc. & 26.17, Iosh. 24.19, etc. Gen. 28.20, etc. That at the Lord doth give himself to be our God and Christ, as a reconciled God and Father, and take his Church and children to be his people. So God's people are bound, and it is tneir duty again not only to take the Lord for their God; but to Covenant, Vow and Promise, and bind themselves mutually by Vow and Covenant to be God's people, and to give up themselves wholly to be the Lords servants; and by all ways and means to glorify God and keep his Commandments. Quest. 35. But is this renewing of this Covenant, Vow, and general Promise, and binding of ourselves to God by Vow and Covenant, a duty when the Lord calls for it, by an extraordinary occasion, either of his trials of us, by dangers and adversity, or by mercies in deliverances from dangers, and Enemies in time of danger? Ans. Yes certainly, Gen. 35.1. 1. Sam. 7, 2, etc. 2 Chron. 15.10, etc. jer. 50.4, 5. it is no more but a duty for a man or woman in particular, or a Church and Nation in general, upon extraordinaty occasions of God's providence in adversity or prosperity, to seek the Lord by way of Covenant, and renewing of our Vows and Covenants with our God in Christ. Quest. 36. You have answered concerning the general Covenant, Vow and Promise in Baptism, and the renewing of that Promise, Vow or Protestation of a Child of God in particular, or the Church and people of God in general, as upon special occasions: What are special Vows? Ans. Special Vows and Protestations, Gen. 28.21, 22. Psal. 66.14, etc. & 76.42. or Promises to God for some special causes, are to be made by fit persons, of things lawful, and in our own power in a right manner, Num. 30.1, etc. Psa 116.12, 13. jer. 35.6, 7, 8. Deut. 7.2, etc. Num. 16.3, 33. 1 Sam. 6.19, 20. & 6.7. Eph. 5.15 jer. 51.45. Rev. 18. job. 22.21. 1 Cor. 9.27. Psa. 132.1, 2, 3. 1 Cor. 9.11. & 16.1, 3. Rom. 14.23. john 4.24. 2 Cor. 5.19, 20. and to a right end▪ to glorify God, and as furtherance for avoiding of sin, or occasion of sin, or of performance of some duty, or of declaration of our thankfulness for some special mercy received. As, First, not to drink wine or strong drink, to avoid drunken company, and all occasion of familiarity of such as may entice to any sin; as not to have familiarity with Atheists or Papists, or any who may draw us to profaneness, or from our precise and strict walking with the precise God of Heaven and Earth, or bring us in danger of God's judgements by their company; or to spend some time daily in secret acquaintance with God. And secondly, to do some special good, as to give some part of our estate for maintenance of the Preaching of the Gospel where it is wanting, or so much yearly out of our increase, and gain to the Ministers of Christ, or to the poor of Christ, in thankfulness to God for his mercies in deliverance from special dangers, or communicating to us some special favours, and all this in faith, spirit, and in truth, as unto God our God, reconciled unto us in Christ jesus. Quest. 37. What are the sins contrary to the duty of Vows, and Covenants, and Protestations, thus made or renewed in a right manner unto God? Ans. First, all rash, inconsiderate, unlawful Vows. Secondly, all breaking of our Vows, Ecc. 5.2. & 5.4. Deut. 23.21. Prov. 20. 2●. Promises or Protestations lawful, made to God in a true manner, and to a right end. Thirdly, all Vows, Promises of Covenants made with the Devil, Leu. 20.27. Deu. 18.10 etc. or service done unto the Devil immediately, as Witches, Wizards, Conjurers, or such like use to do. Or service done to the Devil mediately, 1 Sam. 28.7, etc. Acts 16.19. Ezek. 21.21, 22. Is●. 1.19. by seeking unto, consulting with Witches, Wizards, Conjurers, Fortune-tellerss, or any of the Devil children of that nature, for help in distress, or attaining whatsoever we desire. Quest. 38. Are there any other sins forbidden in this second Commandment? Ans. I will not stand to set down every particular sin; nor is it easy: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.20, etc. But besides all false worship, and Ethelo-threskeia or Will-Worship, framed in man's brain, Exo. 4, 5. & 12.3.6 & 19.10. 2 Kin. 21.3, 4, 5. 1 Cor. 10.17. etc. 2 Chron. 19.1, 2, 3 Deu. 13.6, etc. & 7.2, 3. Eph. 5.11 and all neglect of God's true Worship, and of any preparation, means, help or furtherance thereunto, all rest or confidence in Worship, or in any duty, and not on Christ in duty; all help or approbation of Idolatrous false Worship, or Will Worship, or inward familiarity with Idolaters, favouring or sparing of any such as the Word of God holdeth forth to be shunned or punished, is a sin, and contrary to the second Commandment, and so to be avoided. 1 Cor. 14.26. & 11.13. & 14.40. Lastly, all failing in circumstances, when what is done is contrary to edification, to decency, or to order. Quest. 39 You have thus manifested the duties required, and the sins forbidden in the second Commandment: Now what may be further learned from hence? Psa. 119.12, 13. Acts 4.12. Ans. That the sins and failings in out holy services, are or may be exceeding many in the manner, as well as in the matter of our Worship; And therefore. 1. Men may see their extreme need of Christ for salvation, john 5.40 Mat. 17.5 and come in to Christ for justification and life eternal, and to rest, not upon our best services or performances of holy duties, Rev. 8.4. Mat. 17.5 or any our graces; but upon Christ for our acceptance with the Lord. john 15.5. Phil. 4.13. 2. Even Saints themselves may learn to wait daily on Christ in his Ordinances for true light, strength and virtue from Christ, wisely, faithfully, spiritually and truly to perform our holy services in public and private, Mark 5.30. to God's glory and our own comfort in Christ jesus. And to direct and help you further for a more comfortable walking with God in Christ, by true light from Christ, Gen. 5.24. in your duties general (as a Christian) and particular in your calling, and so all Christians in theirs, not only as they respect this second, but all other Commandments of the first or second Table; yea, and as they relate to what is to be received by Faith, and believed in the Gospel, take these meditations and directions following: First, consider that the Lord jesus Christ, joh. 1.9. he is that true Light that lighteneth every man that cometh into the world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Light that true, that is, that true Light, with an Emphasis, that surpassing excellent Light, that increated Light, that Essential Light, all one with the Fathers, joh. 10.30. 1 joh. 1.5. Heb. 1.2, 3. jam. 1.17. Isa. 45.7. and so that Light in whom there is no darkness at all, who is the brightness of his Father's glory, and the express Image of his person; That Original Light, as God the Father is the Father of Light, with whom is no Variableness, nor shadow of turning; so is God the Son, the Father and Creator of Light; for all things were made by him, john 1.3. and without him was made nothing that was made; and so he created the light also, not as he was God and man, but as he was the eternal and only begotten Son of God. As Jehovah is a Name attributed to God, Acts 17.28. because he hath his being of himself, and giveth being to all Creatures; so light is attributed to Christ, because he is light in himself, and giveth light unto all: He enlighteneth every man or woman cometh into, and is enlightened in the world; all that receive any true light of nature, grace or glory, they receive it in or by the Eternal Son of God. That external created light made in the beginning, when God said, Let there be light, he was one person of that Elohim, Gen. 1.13 Elohim Barah, etc. the strong Ones, Father, Son and holy Ghost, of whom Moses saith, Gen. 1.1. 2 Cor. 4.6. joh. 1.2. He Created Heaven and Earth; and who commanded that light to shine out of darkness, and that as he was with God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning, and was God with the Father. And that internal light of natural reason and understanding, created with Adam's soul, and communicated to the understanding of our first Parents before their fall, that was created and communicated by this Son of God, together with the Father and the blessed spirit, Gen. 1.26. Luk. 10.30. Eph. 4.18. & 5.8. he was one of that Counsel who made man in the Image of God, and give that light of reason unto man, which was so wounded, and the purity and rectitude lost by the fall, our understanding being darkened, and we being by nature darkness, not light. And for the light of grace, joh. 9.5. whosoever receiveth that light, they received it from Christ this eternal Son of God, not only as he is God, Isa. 7.14. but as he is Immanuel, God-Man, Theanthropos, joh. 1.14, God and Man, the Word made flesh, in whom dwells the fullness, of the Godhead bodily, yea, all fullness, Col. 1, 19 & 2.9. & 2.3. in whom are hid all the treasures of the wisdom and knowledge of God, he being not only the coessential wisdom of the Father, Prov. 8.1, 22, etc. Heb. 12.24. Acts 20.28. 2 Tim. 1.10. 1 Cor. 1.30. but the Mediator of the New Testament, the eternal Highpriest, Prophet and King of his Church, who hath purchased us, and light of grace and true heavenly wisdom for us, and brought life and immortality to light through the Gospel: yea, is made unto us of God, wisdom and righteousness, sanctification and Redemption, communicating light unto us. As the Moon receiveth her light from the Sun, so the Church of Christ and every true Christian soul, receiveth the light of grace from Christ. joh. 1.16. As of Christ's fullness of grace, we receive grace for grace, so of Christ's fullness of light, we receive light of grace to prepare us for light of glory, 2 Cor. 4.6. light to see the glory of a reconciled God in the face of Christ. joh. 17.1, 2, 24. And whosoever have or shall receive the light of glory and life eternal, they have, and do, and shall receive and enjoy that light of glory, and life in and by Christ. Col. 1.12. God the Father maketh us meet to be made partakers of that inheritance with the Saints in light; 2 Cor. 5.19. but is in and by his Son Christ, in whom God was reconciling the World unto himself. Christ is the true light, the fountain, Rev. 22.16. Luke 1.78, 79. the wellspring, the daystar of light, who hath visited us, To give light to them that sit in darkness and shadow of death, and to guide our feet in the way of peace. Now, if you meditate and consider rightly and truly how Christ is thus the true Light, and communicates true light of grace to sinners, and to Saints, and that all that are enlightened, have, and do, and must receive their light of grace from Christ, and every increase of the light of grace in the soul is from Christ. Then you may see a ground, wherefore I call this Catechism, A light from Christ, leading unto Christ; because, whatsoever light is in it of God or grace, it is from Christ; And whatsoever light a poor soul stands in need of, it is in, and by, and from God in Christ to be received. And all light, new or old, which is contrary to the light of Christ, it is but a a false light, leading out of the true way of life and light, toward darkness; yea, it is but error, ignorance and darkness itself, and so not to be followed; but by the light of Christ to be discovered and avoided; yea, and the publishers of such false lights to be rejected, not entertained: If there come any unto you, and bring not this true Doctrine, and light from Christ (saith Saint John) receive him not into your house, neither bid him God speed. 1 john 10, 11. For he that biddeth him, God speed, is partaker of his evil deeds. By this true light of Christ, you may discover and learn to fly from all that false Antichristian light of superstitious Will-Worship of God by men's inventions, contrary to the light of Christ in the light of his Word, aqd this Law or commanding part of his will and word in particular. Mat. 15.9. By this true light of Christ you may find out the falsehood of those blinding lights, who set up the false light of natural reason corrupted since Adam's fall without the enlightening of the spirit of Christ, Rationis lumen quo Deus ns donavit ostendit non debere nec posso paenam corporalem quam unus debea, ab alio persolvi, Sociws Tract. de Salvatore. above the light of Christ in the scripture, as if it were no further to be believed then the sense can agree with the right reason (as they call) it of their darkened understanding by which as the wicked Arrians, they question the Divinity of the Son of God, and the All-sufficient satisfaction of Christ for poor sinners, Isa. 53.5, 6. joh. 1.12. 1 Cor. 2.14. a most abominable error, odious to every true Christian whatsoever, and most contrary to the light of Christ revealed in Scripture, which is sometimes above not contrary to right Reason, enlightened by the spirit of Christ. By this light of Christ you may see evidently that odious, hateful, false light of the Mahometan Koran, upheld by Turkish Tyranny, to the miserable slavery and destruction of many thousands. I may say the same of those false lights of the Council of Trent, Conc. Trident. Decret. 1. Sess. 4. de Tradit. Conc. Trid. de Interpret. Script. Decret. ●. Sess. 4. making unwritten Traditions of equal Authority with the written Word of God; and the Church of Rome the Judge of all Interpretations of Scripture, as Cardinal Bellarmine maketh the Pope chief judge, as being the Church virtual, and having infallibility of spirit, as he vainly pretends, when as in truth his light is darkness, a blind leader of the blind to error and destruction. I might name the Arminian false light, that gilded Popery, the Antinomian false light; I mean not such Orthodox men who Preach Christ clearly a justifier and sanctifier, and love the Law of God, the commanding part of the will and word of God, as Christ by his light holdeth it forth in Scripture: But Antinomian enemies to the Law of God; indeed, their light is a false light, easily discovered by the true light of Christ. Others there are not worth the naming, who go about like Guido Fauks with the dark Lantern of Errors, A Memento of Nou. 5. 1605. to blow up the Parliament house of the true light of Christ from the Saints, if the Lord did not hold forth the light of Christ in grace, to quicken them by his Spirit of truth unto glory. I say no more of any these false lights, but desire the true light Christ (if it be his blessed will) may bring them from darkness to light, and from the power of Satan unto God, Acts 26.18. reconciled in Christ jesus. Again, if Christ be such a light, the true light, Then how should every Christian soul highly prise this true light, Christ above all false wand'ring uncertain dangerous light whatsoever new or old, for this light, Lux vera, et sincara nil, ficti habeus. Christ and his light is true light, without any counterfeit at all, and who will not prize truth above fallehoodjts not a true precious Diamond far more valued than a counterfeit: Is not pure Gold far more excellent than guilded Lead, or Copper; what woman will not prize a rich chain of precious Pearl, above any counterfeit Beads, or Glass, or the like: what hungry man will value a painted banquet above a solid feast? was not the Land of Goshen, where was light, far more sweet and comfortable than Egypt, where was darkness that might be felt? Exod. 10.23. even so is Chr●st and his light, excelling the darkness of all false lights in the world; look upon the light of Christ, it is pure, clear, and Genuine, as it hath not falsehood, so it hath no obscurity in it, It is Christ's own proper light, as the light of the Sun; not borrowed as the light of the Moon, if it seem dark to men at any time, it is because some Cloud, or mist, of ignorance or unbelief cometh between a soul and Christ. Yea Christ is a full and perfect light, the light of Christ it self admitteth no lessening, no decrease, the Moon, the more it draweth from the Sun, the more her light decreaseth; But Christ's light doth not diminish at all, if any darkness seem to be, it is the weakness of our eyes, not able to behold the glorious light of Christ, as sick eyes cannot look upon the Sun in his glory. If john Baptist was a burning, john 5.35. john. 1.8. and a shining light, who was not that true light, how much more Christ, who is the true light itself, by whose brightness we may see the glory of a reconciled God, 2 Cor. 4.6. as in the Face of Christ: The light of Christ is full of virtue to drive away all darkness from a soul. The Land that sat in darkness, Mat. 4.13, etc. and in the shadow of death, unto them hath the light shined, and then darkness flieth away; Christ shineth in the middle of darkness: He is truly a light to lighten the hearts, and the glory or God's people Israel. Luke 2.31, 32. He driveth away the darkness of ignorance out of the mind and understanding, and causeth light of Divine and heavenly knowledge to shine into the Soul; as it is with the light of a candle brought into a dark Dungeon, it expelleth darkness, and light shineth in the place. So it is with the light of Christ, when he cometh into a darkened soul, he driveth out the darkness of error, and light of truth shineth in the place thereof: He driveth out the darkness of unbelief, when a soul walketh in darkness and seethe no light; yet when the light of Christ cometh shining into a soul, and revealing the light of Divine truth enclosed in the promises, the sparks of faith which were as it were raked up in the Embers, they are kindled, and the flame of faith shineth as a light, with joy and peace in believing; yea, Christ brings the light of joy to a troubled conscience, Phil. 4.7. and peace of God which passeth all understanding. And how then is the light of Christ precious: How is it to be rested in as satisfactory above all other lights whatsoever? And how should every soul that liveth and walketh in darkness, draw nigh to Christ for light, for he lighteneth every man that cometh into the world; all that receive light, they do and must receive it in and through Christ, whether light of Justification, or light of Sanctification, or light of glory. O than my soul, come into Christ for increase of light; come near to Christ and meet him often in his Ordinances, that thou mayst be more and more enlightened by Christ's presence, power and grace. And shall not a poor soul fall in love with this true light of the Lord jesus. O be it far from thee my soul to hate this light, john 3.19, 20. as those who love it not, because their deeds are evil. Light is comfortable to sinners, and so is Christ to a live pure-seeing soul, who by a lively faith can look on Christ, though the eye of Faith be never so weak sighted, Christ's light is a healing light, which fills the soul which life, in the end, enabling a poor Saint to follow this light of grace, until it brings the soul to life ana light eternal. And thus by light from Christ, we may see the use of the second Commandment, and the many errors of wand'ring false light, leading to false worship, and the true light of Christ direcing to serve God in spirit and in truth. O my soul, let this lighc of Christ be a light to thy feet, Psa. 119.105. and lantern to thy paths, in all Ordinances of Word, Sacraments, Prayer, and life to life everlasting. And, my soul, Christ ac Scripturarum lucifuga. lament those Christ and Scripture-light-flyers, who cannot away with the light of Christ and of the Scriptures, but love darkness rather than lights because their deeds are evil. john 3.19, 20. The light of Christ in this or other Commandments, might teach them how to find not their many sins against God, against his true spiritual worship, against the honour of his Name, his Sabbath, his Sacrament, the seals of the Covenant of Grace, which so many multitudes in the world do profane by coming blindly unto them, never examining whether they have any light or authority from Christ to come to that sacred Banquet; or whether they be drawn by the light of custom or formality only, 2 Tim. 3.5. to do as their Neighbours do, and their forefathers have done; never considering whether their desire after the Sacrament be a holy hunger after Christ spiritually, john 6.56, 57 to eat the flesh of Christ, and drink his blood, that Christ may dwell in them, and they in Christ, that they may live by Christ the life of grace here, and glory hereafter. They never look to this light of Christ, 1 Cor. 11.28, 29. whether they have light of knowledge, and be able to examine themselves; or whether they walk in darkness, and are ignorant and blind, not able to discern the Lords body, and so eat and drink unworthily, are guilty of the body and blood of Christ, and eat and drink their own Judgement or Damnation, 1 Cor. 11.28, etc. if the Lord deal in judgement with them. They never examine by any true and impartial light from Christ, whether they be profane and scandalous in their lives, common swearers, etc. To conclude, they never question their own souls, whether they have found by any light from Christ that they have the life of grace, spiritual eyes to see, and hands to receive, and mouth to feed on Christ, that they may find refreshing indeed at the Lords Table, and spiritual feet, and affections of their souls to walk with Christ in their lives. But, O my soul, do thou with the Saints of God most high, daily look after this true light of Christ, that thou lose not Christ's presence, but travel with Christ, and in his light held forth in this Commandment, and all other commanding parts of God's word by faith, in all the promises of Grace through the wilderness of this word, to the Canaan of Heaven. Quest. 40. You have given the use of the Commandment in generally but now what do you conceive of the Reason of the Commandment which followeth in particular in the next words? For I the Lord thy God am a jealous God visiting the iniquity of the Fathers upon the children, unto the third and fourth Generation of them that hate we, and showing mercy unto thousands of them that love me, and keep my Commandments. Answ. I conceive the Lord holdeth forth in this Reason principally two things. First, Ex. 34.6, 7 Deut. 6.13, 14, 15, Deut. 7.4 Deut. 29.19, 20, 21 Ezekel 18 13, 14, 15, 16, 17. Canticles 8.6. a threatening of severe punishment to wicked Idolaters (and all others who corrupt the service of God) to them and to their posterity, if they go on to hate the Lord and continue in their Father's sins; and to terrify men the more from this sin, The Lord declares himself to be a jealous God and one that will not hold the wicked innocent. Quest. 41. What is the second that the Lord holds forth to persuade to obedience, and what light from Christ herein? Ans. Eccl. 8.13 Isaias 3.11 Jer. 32.18 A gracious promise of his own free mercy and goodness, though man can merit nothing, but when he hath done be can, he may and must say he is an unprofitable servant; Luk. 17.10. yet the Lord of his own free love will manifest his goodness to them that low him, and keep his Commandments, Gen. 17.7. Prov. 20.7. Psal. 112.1, 2. and to their Posterity to thousands of Generations: so abundant is the Lord in his goodness to his children in Christ Jesus. Quest. 42. What should the meditation of this threatening and promise by Christ spirit work in the hearts of men, what light from Christ to direct in this duty? Answ. First, sinners should take notice of their misery, Ezek. 18.21, 22, 23. and as they tender their own happiness, or the happiness of their poor children, wait in the means of Grace on Christ till Christ convert them, 2 Tim 2.25, 26. Ezek. 18.14. Num. 16.31, 32. Gen. 9.25. and direct them to repentance, that they and their children after them repenting may enjoy sweet freedom from God's Terrible Visitation, which is sure to fall upon the wicked and impenitent and their children. Secondly for Saints to instruct them, to wait on Christ for power to glorify God, Gen. 18.19 Joshua 24.11. and to teach their children, also to serve him in a right manner in Spirit and Truth, Deut. 3.29 knowing this that in and for Christ it shall go well with them, and with their children for ever. The third Section of the thirteth Classis, The third Commandment. Quest. 1. YOu have now unfolded the second Commandment; I pray you which is the third? Ans. Thou shalt not take the Name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain. Quest. 2. What is considerable in this command? Ans. Theve are two things considerable. First, the prohibition, Thou shalt not take the name of the Lord thy God in vain. Secondly the reason, For the Lord will not hold him guiltless that taketh his name in vain. Quest. 3. What do you understand is meant by the Name of God? Ans. Whatsoever the Lord hath manifested himself to be known by, Deut. 12.5 as men are known by names, Acts 9.15. whether it be by his proper Names or Titles: Exod. 3.15 Exodus 6.3 As Jehovah, Jah, Lord, God. 2. Or his Attributes, Eternal, Invisible, Omnipresent, All-sufficient, Immortal, Unchangeable, or the like, and for the Justice, Mercy, Goodness, Truth, or any Attribute of that nature. 3. Or his word, The Scriptures of Truth and Gods Will and Ordinances revealed there; Sacraments, Prayer, etc. 4. Or whether it be Gods Work of Decree, Creation or Providence, Judgement, Mercy, or the Glory or Honour of God in these, or any way whatsoever. Quest. 4. What is meant by taking of God's Name, or taking it up as the Hebrew is rendered? Ans. Thou shalt not take, or take up or touch the holy Name of God, Psal. 16.4 Psal. 50.16 either in thoughts of thy heart, or in the words of thy mouth, or in thy works of life and conversation. Thou shalt not make any use of the Name of God in any respect, or of Religion or any part or God's worship in vain. Quest. 5. What is meant by taking or touching this Sacred Name of God in vain? Ans. Mat. 5.34, 35, 36, 37 Levit. 19.12 Psalm 111 9 To take or touch God's Name in any respect unnecessarily without weighty reasons, when it may be to God honour, or to my own or my neighbours good. Secondly, irreverently, without fear of dishonouring the holy Name of the holy blessed God. Thirdly, falsely, in speaking or swearing falsely, or abusing the Name of God erroneously, hypocritically or dishonourably in any manner whatsoever, in word, life or profession. Quest. 6. Now having thus explained the precept, tell me what is the general sin forbidden in this general prohibition? Ans. That we should not dishonour God in taking up in our mouths, Deut. 28 58. Exo. 3.13, 14, 15. 1 Cor. 11.17, 18. Psal. 50.26 Rom. 2.24 Mat. 12.31 using or abusing this holy Name vainly, or any his Titles, and Attributes, Words, Ordinances or Works, or whatsoever the Lord is known by as men are known by their names, either in our Hearts, Words, Lives, Profession or any manner of way, or by any means whatsoever, knowing we must answer for every idle word at the day of Judgement. Quest. 7. What is the general duty required and implied in this Commandment, or the affirmative part contrary or opposed to this negative? Ans. That we should honour and glorify God's Name, Mat. 6.9. 1 Cor. 6.20. Mat. 5.16. Isaia. 26.9, 10. Psal. 14.1 Job. 1.5. Psalm 50.23. and seek his glory in a holy use of his Name, Attributes, Word, Worship, Ordinances and Works of Judgement, or Mercy, or whatsoever the Lord is pleased to manifest himself in or by for his own glory, or the good of his Church and children, and this in all our Thoughts, Words and Conversation. Quest. 8. You have declared the General sin forbidden, and the general duty required; Now what I pay you are the particular duties commanded, and sins contrary to these forbidden in this Commandment? Ans. There are many but I will observe these few. 1 Pet. 3.14, 15. 2 Pet. 2.8 Ex. 32.19. Num. 25.9 Psal. 69.9 1 Kings 19 10. John 2.14, 15, 16, 17. Revel. 3.19. And the first is a holy and reverend and sincere and right ordered zeal of the glory of God, in our hearts and lives; This zeal of God's glory is a duty required in this third Commandment; and with this holy zeal have the Saints glorified this holy and dreadful Name the Lord our God. Quest. 9 What are the contrary sins to this true of the honour and glory of God and his Name? Ans First, a lukewarmness, Kings 18.22. Revel. 3.15 Acts 18.17 1 Sam. 229 1 Sam. 3.13 1 Cor. 5: 2 and base nutrality in the cause of God and Religion, a halting between two opinions without any care or zeal of God or his Truth, or of his Honour and Glory. Secondly, an ignorant superstitious, hypocritical, or preposterous zeal of Evil, or of Good in a false manner. Quest. 10. What is a second particular duty required to set forth the glory of God, and honour his sacred Name, and what light from Christ for this duty? Ans. To glorify God in his glorious Works of Creation and Providence, Psal. 19.1, 2 observing and speaking of God's Wisdom Power, Goodness, Justice and Mercy, or any other his Attributes, giving God the glory of all both in consideration of his Creation and Government of the World, Romans 33.34. and his works of Justice or Mercy to the wicked, or to his own children. Quest. 11. What is the contrary sin to this honouring of God's Name in respect of his works? ●sal. 104 Isaiah 26.9, 10. Psal. 147.1, 2. & 26, etc. Ans. To neglect the glory of God, or to dishonour his Name in the observation, or disregard of God's Wisdom, Power, Justice or Mercy held forth in his great Work of Creation or Providence, Judgements or Mercies, Ordinary or extraordinary, ungodly men or to the Saints of the most high, not learning Righteousness or dishonouring Gods Name in any of these. Quest. 12. What is a third particular duty required for the honouring of God's Name, and what light from Christ for direction in this particular? Ans. To glorify God's name in the sacred use of God's Word, 1 Cor. 10 31. Sacraments, Prayer or any of his Ordinances, and in our Profession of the faith and service of God in Jesus Christ, in the Gospel of grace serving the Lord in spirit and truth, 1 Sam 2.30 and exalting the glory of God's Name in every particular, profiting and growing in grace in the use of them by the power of Christ. Quest. 13. What is the contrary sin to this particular duty? Answ. To dishonour God's Name in the profane and sinful manner of hearing God's Word, Ezek. 44.32.33. partaking of his Sacraments, Prayer or any other of God's Ordinances, worship or service, 1 Cor. 11.17.29, 30. Nehe. 9.5 Act● 9.15 Numbers 6.24, 15. Heb. 13.26.21. public or private, or our formal profession or use of them without any preparation for to meet Christ in the spiritual participation of them, or heavenly profit by them to God's glory and good of ourselves and others, or for our own by ends, not God's glory. Quest. 14. What is a fourth particular duty required for the honouring of God's holy Name? Ans. To Bless and magnify the most holy Name of God upon all special occasions in himself, his Names, attributes, Word, Ordinances or Works, Ezra. 3.11. whensoever we are called to defend and bear the Name of God and his Truth, Power and Glory before all the World, and to bless in his Name upon what cause so ever the Lord mindeth us to that duty. Quest. 15. What sins are contrary to this duty of glorifying the holy Name of the holy blessed God? Ans. First, to neglect the honouring of God's Name, Nehemias' 9.5. or not giving the praises due to his Name which is far above, and beyond all thanksgiving and praise, or neglect to bless his Name when God requires. Leviticus 24.15. Job. 2.9. Mark. 5.24 Secondly, to curse or Blaspheme the sacred Name of God or of Christ our Lord, in himself, Word, Ordinances or Works. Thirdly, to abuse the fearful Name of God to conjuration, charms, exorcisms or the like wicked abomination. Fourthly, to dishonour his Name, Title, Exodus 21.17. Mat. 5.44. James 3.9, 10. Word, or Works of Judgement, or mercy, in using and abusing it in cursing Father or Mother, or others by any wicked imprecation as a plague of God and Pocks on you, or the like most odious and profane terms wicked men practise against themselves or others, as God dam me or them. Quest. 16. What other sin is there contrary to this duty of glorifying God's Name, in blessing in and by God's Name? Ans. To bless or curse any in the Name of the Devil, whether it be by wicked devilish imprecations upon a man's self as those cursed wishes and devilish prayers of Athesticall profane men in these days, Job. 2.9, 10 The Devil take me, the Devil confound me body and soul, and the like damnable wickedness or the like, worse than Paganish imprecation upon any others, all being high provocations of the most mighty God who is able to cast both body and soul into Hell fire in a moment, Mat. 20.28 as he made the earth to open her mouth and to swallow up Dathan and to cover the congregation of Abiram; Numbers 16.32, 33. 1 Sam. 28.7. 2 Kings 1.1. or to bless in the devil's name or by the devil, as those whom ignorant people use to call good Witches, abominable to God. Quest. 17. What is the first particular duty required in this third Commandment, for honouring of God's Name? Ans. Deut. 6.13 To glorify God in calling him to witness, and judge of the Truth of our words and actions, Jer. 4.2. Jer. 12.16 Heb. 6.16 whensoever we are called to swear in his Name in Truth, Judgement and Righteousness, and to testify the Truth lawfully concerning ourselves or others upon Oath, or whensoever we bind ourselves by Oath, Promise, 2 Cron. 11.12, 13.14 Psalm 15.4. Covenant or Protestation in God's Name for the performance of any thing lawful, possible, acknowledging the Lord to be the Revenger of all false Oaths, or falsification of Oaths and Promises, and subjecting ourselves to his judgement if we swear falsely, or perform not our just and lawful Oaths and Protestations, & so profane and take the name of our God in vain. Quest. 18. What are the particular sins contrary to this duty of honouring God, in swearing the Lord liveth, in Truth, judgemmt, and Righteousness? Ans. First, Not to swear and witness the Truth, in judgement and righteousness, jerem. 4.2. in the name of God, when we are called lawfully and rightly to swear to God's glory, and the good of God's Church. As those who affirm all swearing unlawful, and utterly refuse to take any Oath before a lawful Magistrate, upon misunderstanding of those places of Scripture which seem to forbid swearing at all, M●t. 5.14. james. 4.12. when as indeed they only forbidden all unlawful swearing, and all swearing in our ordinary communication, by which the name of God is taken in vain. Quest. 19 WVhat is a second sin contrary to this duty? Isaiah. 48.1. Levit. 19.12. Ans. All perjury or false swearing when men swear by the name of the Lord, but not in truth nor righteousness, and so take the name of the Lord God in vain, Deut. 3.11 Zach. 5.23 4. contrary to God's strict commandment. Quest. 20. What is a third sin, forbidden contrary to the duty of glorifying God's name: what light from Christ in this duty for our direction? Ans. jer. 5.7. All swearing by the creatures and that which is not God, calling that to witness truth which cannot search the heart, nor try the reins, nor know whether the Oath be true or false. As when men swear by Heavens, Mat. 5.34, 35, 36, 37. or by the Earth, or by our Lady, or by the Mass, or by themselves or any thing in them, or of man's devising, setting them up for the tryers of Truth in stead of God, whether they be Saints or Angels, or any creature whatsoever, or any thing but God himself. Quest. 21. What is a fourth sin? 1 Sam. 14.24, 40, 45. 1 Sam. 25.22. Ans. The performing of any unlawful rash oaths vows or promises, which are sinful and a dishonour to the holy name of God, and to the hurt of the souls or bodies of ourselves or others, Acts. 23.12. and contrary to the true honour of God or love of our neighbour. Prov. 16.33. Prov. 18.18 Numb. 26.25 joshu. 14.2 Quest. 22. What is a sixth duty in particular, for the honouring of God's name? Ans. The lawful and right use of a lot, for dividing of lands or goods when necessity requireth, and God calleth for it, to end some such controversy which otherwise cannot be decided, Acts. 1.24. Psal. 16.6. and this with prayer to God to direct the lot, and resting satisfied with the lot, when God hath ordered it. Quest. 23. What is the sin contrary to this duty of seeking the honour of God's name in a lot? Ans. All unlawful common and ordinary abuse of lots in games, or otherwise in a wrong manner or to a wrong end, Hester. 3.7 to the profanation of God's name, and dishonour of the Gospel of Christ. Quest. 24. What is a seventh particular duty, what light from Christ herein? Mat. 10.32 Rom. 10.10. Mat. 5.16. Phil. 1.27 Rom. 1.16 jude. 4. Ans. The confession and glorifying of God's name in our lives and conversations, to God's honour, the good example of others, and comfort of our own souls in Christ Jesus. Quest. 25. What is the sin contrary to this confession and profession to the glorifying of God's name? Ans. To deny or be ashamed of Christ, Mat. 26.74 john. 12.42, 43, Rom. 2.24 or the Gospel, or to dishonour God in our lives, or cause the Gospel of Christ and name of God to be Blasphemed. Quest. 26. You have given me good satisfaction concerning the command itself; now what do you believe concerning the reason annexed in the words following, For the Lord will not hold him guiltless that taketh his name in vain? Ans. I understand in this command as in the former, there is expressed a terrible threatening against all such as profane God's name, 2. Chron. 36.13 either by profane swearing or forswearing, or by abuse of Ordinances or any other way, that God will not hold them guiltless but guilty, Deut. 27.26 and so subject to God's curse and eternal condemnation for this sin. Quest. 27. What is further employed in this threatening, that God will not hold such guiltless who profane his name? Ans. A gracious promise of blessing to such as by the power of Christ carefully endeavour by all good means to glorify the sacred name of the great God; That the Lord will bless and honour them that honour him, 1 Sam. 2.30. and extol them who seek in Christ to give God the praises due unto his name. Quest. 28. What may the diligent observation of all these duties commanded, and sins forbidden, with the threatening and promises annexed, hold forth unto the sons of men, or what may this instruct? Ans. First to wicked and profane men this holds forth, and may teach them to take notice of their miserable condition, living in a continual profanation of God's name, either in his Titles, Word, Ordinance, or works of Mercy, or Judgement, and so of a continual subjection to the curse of God, spiritual and temporal here, and to an everlasting curse hereafter. Quest 29. What further may such wicked men who are out of Christ, learn from hence? Ans. Not to give sleep to their eyes with quiet, nor take delight in any creature-comfort, but wait on Christ in all the means of Grace, until Christ make them by his Spirit sensible of their sin and misery, and give them faith and repentance, that closing with Christ they may be freed from the guilt and punishment of their sins. Quest. 30. What may the Saints of God learn from hence, by light from Christ for instruction? 1 Cor. 13.9 Phil. 3.12 13 Ans. To see the perfection of this holy Law of God, and their own imperfection, and seek daily to Christ as for assurance of Justification and Pardon of sin, so for assured power of Sanctification and increase of strength from Christ, that they may be enabled more and more to honour and glorify the most holy Name of their most blessed Lord God and tender Father in Christ Jesus; and that one day they shall glorify this sacred Name in Heaven with Saints and Angels for evermore. The thirty one Classis, or company of Questions. Question 1. YOu have answered concerning the Third, now what is the fourth Commandment? Ans. Remember the Sabbath day to keep it holy. Six days shalt thou labour and do all thy work: But the Seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, Thou, nor thy Son, nor thy Daughter, thy Manservant, nor thy Maide-servant, nor thy Cattles, nor thy Stranger that is within thy gates: For in six days the Lord made Heaven and Earth, the Sea and all that in them is, and rested the Seventh day, wherefore the Lord blessed the Seventh day and hallowed it. Quest 2. What do you principally observe and consider in this Fourth Commandment? Ans. First, I observed the substance o● sum of the Commandment set down in the first words, Remember the Sabbath day to Sanctify it, or to keep it holy. Secondly, the explication or further Declaration of Gods will and pleasure, in the next words that follow; Six days shalt thou labour and do all that thou hast to do, or all thy work; but the Seventh day is the Sabbath of the Lord thy God, in it thou shalt not do any work; thou nor thy Son, nor thy Daughter, thy Manservant nor thy Maidservant, nor thy Cattles nor thy Stranger that is within thy gates. Thirdly, I observe the grand or chief reason, and ground of this Commandment in the last words; For in Six days the Lord made Heaven and Earth, the Sea and all that in them is, and nested the Seventh day, wherefore the Lord blessed the Seventh day and hallowed it. Quest. 3. What do you consider in the first of these, the substance or sum of the Commandment in the first words? Answ. I consider three things. First, the memento, Remember; as holding forth a duty of Minding, Deut. 5.15 Genes. 2.1, 2, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shabath rest. Remembering and Observing the Sabbath day before it come for preparation, as a day holy to the Lord by his appointment of old even in Paradise before the Fall, and as too much forgotten and neglected, and therefore he requireth his people to remember the day with greater observation. Heb. 4.10 Secondly, I consider the day, the Sabbath day or day of Rest, the Rest-day, a day of ceasing from our own works as God did from his. Thirdly, I consider another duty, namely the end to remember the sanctification of this Rest day, or separating and setting it apart from common and ordinary works, which concern this present natural life, and a Consecrating of it unto God and to holy spiritual works, such as concern our spiritual life; and these things amongst other I observe considerable in the first expression of the Lord in this Commandment, Remember the Sabbath day to keep it holy. Quest. 4. What do you consider in the second part? Ans. First, a permission; and in this the equity of this Commandment, as a strong reason or motive to obedience; six days shalt thou labour and do all thy work. Secondly, a Commission or Commandment to work; for since God made all the seven days, as he did all the Trees of the Garden, Gen. 2.16, 17. and as he might have forbid our first Parents half the Trees, or all but on e if he had pleased, and that without any wrong to them, yet did forbid them but one Tree of the Garden; So the Lord might have forbidden us to work in three or four of the days or more, yea in all but one day. And therefore since he reserveth but one whole day of Seven for his solemn worship; Great cause we should yield most willing obedience to this Commandment, and be careful to keep this in a holy rest to the Lord. and yet not misspend the six days but work in our lawful callings. Secondly, I consider a declaration of of the Lords right in this as being the Lords own separated day in a special manner, and therefore a strong reason that man should not profane this day but keep it holy. This in the next words, But the Seventh day is the Sabbath of the Lord thy God. Thirdly, I consider a more general and full prohibition of all manner of work; In it thou shalt do no manner of work, that is, of thy own works for which I have allowed thee six days to labour in. Fourthly, I consider the persons who are prohibited from working in particular, held forth in these seven expressions. First Thou, Secondly nor thy Son, Thirdly nor thy Daughter, Fourthly nor thy Manservant, Fifthly nor thy Made servant, Sixtly nor thy Cattles, Seventhly nor the Stranger that is within thy Gates, or that is within or under thy power, jurisdiction, protection or command whatsoever; Thou shalt not profane the Sabbath thyself, nor suffer any other in thy power to sin in this respect. Quest. 5. What do you consider in the third and last part you obsorved, the principal reason of the Commandment? Ans. Frst, the Lords own example in the great work of Creation held forth for our imitation. For in six days the Lord made Heaven and Earth, The Sea and all that in them is, and so the Lord appointed us to labour six days. Secondly, the Lords own example in Resting also from work the seventh day, and Rested the seventh day. Thirdly, the Lord's institution and appointment of the seventh day to be a holy Rest for his service, wherefore the Lord blessed the Sabbath day and hallowed it. Quest. 6. But is there no work to be done upon the Sabbath day nor by any manner of persons? Answ. I answer yes, first works of piety may be done by all in their several places, and in particular by the Ministers of Christ as of old time the Priests did perform their works upon the Sabbath day, Mat. 12.5 and were blameless and as men went a Sabbath day's journey to the Prophets, Acts 1.12 2 Kings 4 22, 23. and places appointed for God's public worship. Secondly, works of Mercy and Charity may be done upon the Sabbath day without blame, as being acceptable to God at all times in Christ Jesus, Acts 20.9 1 Cor. 16.2. Luke 14.5. and not condemned on that day, but appointed. Thirdly, works of necessity which require present help, and could not have been done the day before, nor stay until the day following; Mark 2.23 24, 25, 26, 27. Mat. 12.11, 12. Luke 13.15, 15, 16. these works may also be done upon the Sabbath day as necessary provision of meat for man or beast, the necessary work of the Physician or others for a sick or deceased person, or of a Chirurgeon for the wounded, or a Midwife or others for Women in travel; all such works of necessity in truth and without hypocrisy may be done upon the Sabbath day. But other Works which are neither works of piety, of Charity, nor of true necessity, I believe ought not to be done upon that day. Quest. But is not the Sabbath day ceremonial, and so to be abolished, Colos. 2.16, 17. or at least to be left at liberty now in the time of the Gospel, since the Apostle seemeth to hold forth a Sabbath as a ceremony in that Epistle to the Collossians, and before to the Galatians, he blameth them for observing days and months and years; Gala. 4.10 Is not the Sabbath day then abolished by the Coming of Christ? Ans. First, I answer it is certain there were divers Sabbaths which the Jews were required to sanctify, Levit. 23.38, 39, etc. Ezek. 20.21. and not to profane or pollute, as is evident by that of the Prophet Ezekiel, they polluted my Sabbaths, than I said I will pour out my fury upon them. Thus in this sense the name Sabbath was applied to all those Ceremonial, Levit. 23.26, 27, 28, 29, 30, 31, 32. festivals, yea, and days of Fast which were to be kept without doing any work on those days as a Sabbath or Rest of the Lord. Levit. 23.15, 16. Levit. 25.2, 3. L●vit. 25.8, 9 Again there was a Sabbath of Sabbaths, and a Sabbath of years when was the year of Jubilee, and these were Ceremonial, Types indeed and Shadows with the Sacrifices and services herein; And of these I conceive the Apostle speaks as abolished, and in which the children of God in the Gospel are not to be condemned, Colos. 2.17 because Christ who is the body figured by all these is come. But he doth not speak of this Sabbath which the Lord commanded to be sanctified in the Decalogue or Ten Commandments, at least in no wise of the substance of the Commandment, that a Seventh day is to be sanctified as holy to the Lord. Quest. 8. But wherefore then is not the Seventh day from the Creation kept as a Sabbath day, or by what authority is this Seventh day now sanctified and kept as a Sabbath called in Scripture the Lord's Day? Ans. First, Isai. 56.2, 3, 4, 5. the keeping of a seventh day for a Sabbath is absolutely moral and perpetual, instituted in Paradise before the fall, and in the Decalogue or Ten Commandments given on Mount Sinai, and that Commandment binds to a seventh day for ever. Secondly, although there be not an absolute command in the New Testament to change the day, evidently held forth unto us, yet there is Divine Authority sufficient in the constant practice of the Apostles and Saints to meet on this seventh day, Acts 2.46 Acts 20.7, 8, &c, 1 Cor. 16.1, 2. being then called the first day of the week, to perform the duties of the Sabbath on this day in Preaching and Hearing of the word, and receiving of the Sacrament called breaking of bread, and in Prayer and giving Alms and the like, as being the Lords own day, as the day of the Lords Resurrection, and to be sanctified as the Lord's day to meet Christ in all his Ordinances of the Sabbath, Revel. 1.10. as John the 〈◊〉 Divine was ravished in the spirit, and met Christ on that day for the great comfort of himself and the Churches of Christ; that day then called and esteemed and reckoned to be the Lords own day, and so to be kept as the Lord's day by the Churches of Christ. Quest. 9 What is the general duty required in this fourth Commandment, and what light from Christ for this duty? Ans. To be mindful of and remember the Sabbath, Isai. 58.13 Heb. 4.9.10. Mark. 1.35 39 or Lords day to keep it as a day of Rest from our own works and bodily labour, and as a spiritual rest from the sinful works of our souls and bodies, and to sanctify it as a holy Rest in the performance of the Lords Works of holiness and his holy service, to glorify the Lord of Sabbath in a special manner on that Day. Quest. 10. What is the general sin forbidden in this Commandment? Ans. All profanation of the Sabbath or Lords day, Isaia. 58.13 by ommission of God's works or performing of our own works, or worldly business of this life outward in our bodies (except in case of true extraordinary necessity or performing of any our own works of sin in bodies or souls (as all other days) so especially on● the Lord's day or the day of God's Rest, Heb. 4.9.10. and Sabbath Day. Quest. 11. What are the particular duties required for the sanctification of the Christian Sabbath or Lords day, what light from Christ for these? Ans. They are divers we may remember these especial, First, a preparation for the right sanctification of this day by minding of it before it come, that we may be more fit to serve the Lord in it when it is come, and by rising early in the morning (as bodily health will suffer) that we may have time to exercise preparative duties before we come to the public Ordinances. Quest. 12. What is the sin contrary unto this? Ans. To forget the Lords Day, or be so unmindful of it as either in our own persons or by compelling or suffering our children or servants so long to labour, Ex. 12.3.6 Exo. 3.5. Ex. 19.10.15. Deut. 33.3 Mat 27.62 As Amos 4.12. so here. and over-wearie our bodies or spirits on the evening, before, as to make ourselves or any other under our charge unfit for the Lords service on the Lord's Sabbath day when it comes; the Lord requiring preparation for, as well as performance of a duty. Quest. 13. What are the particular duties of preparation in the morning before the public Ordinances? Mark, 16.1 Ephes. 5.16 Ans. To rise early and improve as much time as can possibly be spared (from works of necessity) in private Reading, Catechising, and Prayer in our Families, and in secret meditation and Prayer in our closerts for God's blessing upon the public Ordinances, both enabling the Minister of Christ's for their duties, and the people of God, and ourselves in the Ordinances to meet Christ, 1 Cor. 10. ●. and receive refreshing from Christ to our comfort, and to God's glory. Quest. 14. What is the particular sin contrary to this particular duties. Ans. To misspend the morning of the Sabbath or Lords day by oversleeping ourselves, or otherwise neglecting reading, Meditation, Catechising, or Prayer for God's Ministers, the Congregations, or ourselves, or any spiritual duty which we have time to perform in private or secret, and neglect to the disfurtherance of our spiritual refreshing in Gods holy Ordinances. Quest. 15. What reason can you give that all this is required for preparation to meet Christ in the Ordinances. Ans. Because in every duty all means and helps to the performance of that duty are likewise required to be made use of; As Ex. 36.37. So 1 Sam. 12.29. 1 John 3.23. Rom. 10.17. and so the neglect of any one help or means of performance, and Christ's power to perform it, must needs be a sin. Quest. 16. But how may this appear that when a Duty is required, the use of means to perform the duty it required? Ans. We may illustrate this by an example or two. First, to believe on Jesus Christ, is a duty being the command of God; and hearing of God's Word which is a means of faith is commanded likewise as well as to believe; Therefore the means faith is commanded also as a duty, Mat. 13.9 Ex. 19.10, 11.28. 1 Cor. 11.28. Eze. 36.37 1 Sam. 6.3.6, 7. 1 Cron. 15 13. and so helps to duty as well as duties themselves; the like I might say here of preparation to the Sacrament; and so the neglect of any help or means to further the performance of a duty, is sin, as to neglect prayers or helps made, and so in particular the neglect of right preparation for Ordinance on the Lord's Day; for God will be sought and served in a right order. Quest. 17. You have showed the duty of preparation for the Sabbath both before it come, and in the morning for better sanctification of the day; now what is or are the particular duties which respect the Rest of the Lords day, and what light from Christ for direction in these? Answ. To rest from all our own works of worldly profit, Levit. 23.3 Nehe. 13.25, 16. Jer. 17.22 Ex. 16.29, 30. Ex. 34.21. or pleasure, as from buying, and selling, carrying of burdens, and journeys not of absolute necessity, or any other of the like kind of labours, though in ear-ring time or harvest, except such as are noted before to be works of mercy, and in case of necessity aforesaid. Quest. 18. What are the particular sins contrary to this duty? Ans. A pharisaical overstrict Jewish superstition in the bare outward Rest refusing works of mercy or necessity on the Sabbath day, so much as to kindle a fire in a cold season for needful refreshing, or to prepare warm meat necessary the better to enable even the weak for God's service, 1 Macah. 2.37.38. Ex. 35.3. Mark. 34 Mat. 12.1, 2, 3, 4, 5, 9 ● necessary defence from the enemy seeking to destroy, or any of the like nature, Christ having eased us of this strictness, declaring the Sabbath was made for man, not man for the Sabbath; for man's good not hurt, and respecting mercy above sacrifice. Quest. 19 What other particular sins are there contrary to the rest of the Sabbath or Lords day? Ans. To profane this day by bodily unnecessary labours; Levit. 15.32.35. Nehe. 13. Jerem. 17. or works which might have been done the day before or may be deferred until the day following, or by buying or selling, bearing of burdens, any the works of men's ordinary worldly calling for worldly profits, Isai. 58.13 or by words of conference about such worldly things for our profit or the like. Quest. 20. It is evident this labour for profit is prohibited; what think you of carnal pleasures and pastimes, upon the Sabbath or Lords day in gaming, sporting, to sit gazing at their doors, or otherwise mispending of precious time on the Lord● day? Ans. They are unlawful also as being the sinful practice of Idolaters in their Feasts and holy days, Ex. 32.5, 6 or the practice of profane irreligious people, hindering the improvement of that spiritual refreshment the soul hath or should receive in the Ordinance, Isai. 51.13 Colos. 3.16 1 Cor. 10.31. and unbefiting Christians, whose delights should be spiritual and heavenly in a sweet Communion with God in Christ, and one with another in spiritull graces and exercise of them; But in these carnal delights men rather dishonour then honour God as becometh Christians. Quest. 21. You have declared the duties commanded and sins forbidden concerning the rest of the Sabbath; is there no more required? Genes. 2.3 Exod. 20.8 Ans. Yes, there is a sanctification of this rest also commanded in all deligent practice, performance of and attendance on Christ in all the Ordinances of Christ both private before we come to the Congregation, Levit. 23.3 Ezek. 20.12. and public when we are present in the Congregation, and private and secret duty when we return home to our houses and Families. Quest. 22. You have already shown the duties of preparation in private before we come to the public; now what are the public duties in which the people of God ought to sanctify this rest, and glorify God in this his day, and what light from Christ to enable for these? Ans. They are divers, but you may observe these that follow and first a timely presence in the house of God to be ready as one man to join with the Minister of Christ in public Prayer to God for a blessing upon the work of the day and his own ordinances, Gen. 28.16, 17. Nehem. 8.1.23. and the pious endeavours both of Christ's Ministers and people, every one being ready with the Congregation to hear what Gods Ministers shall speak unto them from God. Acts 10.33 Quest. 23. What is the particular sin contrary unto this duty? Ans. A negligent late coming to the house of God, not being ready to join with the Congregation in the beginning, Eccles. 5.1 1 Cor. 14.40. and so are more ready to offer foolish Sacrifices then to hear and join with the Congregation, as good order in the Church of God requires. Quest. 24. What is a second duty in public? Ans. To join devoutly and understandingly with the Minister and Congregation in Prayer; not only attending with the ear to every confession of sin, petition for grace and all the powrings out of the Ministers soul in Prayer; but with thy mind and heart to go along with the Minister of Christ, and to pour out thy soul with him and all the rest of the Congregation in every confession, request, or giving of thanks to God, saying Amen in thy soul, Psal. 85.8 Phil. 4.13 Rom. 8.26, 27. and in faith expecting a gracious return of your prayers in Gods due time; and this not in thy own strength but by the assistance and strength of Christ, and the spirit of Christ helping our infirmities and enabling the soul to wrestle with God in prayer. Gen. 32. Quest. 25. What is the sin contrary to this duty declared? Ans. Not to attend diligently with our ears or to wander and be distracted in our minds and hearts in time of Prayer, or not to go along with the Minister of God and hearty join with him in Prayer according to the Word of God and rule of Christ, or to do this in a dead manner without any affection or life in Prayer, or not to pray in faith, and in faith expect an answer and gracious return of our petitions put up rightly in matter and manner in the name of Christ. John 19.23 Quest. 26. What is a third duty in public for sanctification of this blessed Sabbath and rest day of the Lord? Ans. This concerneth both the Ministers and People of God; Ezra. 7.10 Nehe. 8.8 Ezek. 3.17 Acts 20.20 21. And first the Minister's duty is to Read, Expound, Catechise, and Preach the Word of God, without respect of persons, in faithfulness, sincerity and godly wisdom, not with enticing words of man's wisdom, but in evidence of the spirit and of power and as becomes the Ministers of Christ. Quest. 27. What is the Ministers sin contrary to this duty? Ans. To neglect Expounding and Preaching of the Word or Catechising, or to do it unfaithfully with enticing words of man's wisdom, and otherwise then becometh the Gospel of Christ. Quest. 28. What is the people's duty in this particular, and what light from Christ for this? Ans. To attend diligently in the hearing of the Word or Catechising to the voice of God's Ministers, Acts 15.14, 15. or to the Word of God, as it is indeed the Word of God and not of man, and that without wand'ring or sleeping, with hunger after the mind of Christ in the Word and with faith and obedience as becometh the children of God to the will of their Heavenly Father. Heb. 4.2. Quest. 29. What is the sin contrary to this duty of the people? Ans. To neglect hearing of God's Word or Catechising, or to hear it carelessly without devotion, Faith, Love or Obedience, unprofitably, either in respect of God's glory or our own salvation. Quest. 30. What is a fourth particular duty in which this rest-day or Lords day is to be sanctified? Ans. In a right communicating and partaking of the blessed Sacrament, according to Christ's institution, God's people being clothed upon with the wedding Garment, as is declared at large in the former part of the Catechism. Quest. 31. What is the contrary sin to this duty? Ans. To neglect the Sacrament, 2 Chron. 30. As 1 Chron. 15.13. 1 Cor. 11.28, 29, 30. or not to receive it in a due and as right order to God's glory and our own refreshing in Christ Jesus. Quest. 32. What are the duties to be performed in private in our Families after the public Ordinances are ended? Ans. Repetition and conference one with another of what we have heard, Parents taking account of their children and Masters of their servants what they have remembered, searching the Scriptures, and examing by the Word what hath been delivered by the Minister of Christ, Acts 17.11 12. in Catechising those under our charge, meditation and earnest Prayer unto God for a blessing upon the Word and Sacraments received, and strength from Christ to bring forth fruits as Trees of righteousness, Isaia. 61.3 the planting of the Lord that he may be glorified. Quest. 33. What is the sin contrary to this duty? Ans. A mere resting in the outward hearing of the Word or partaking of the Sacrament, and public ordinance, without any care of profiting ourselves or Families by Repetition, Conference, searching the Scripture, Catechising, or Prayer in our Family o● closerts for a blessing, endeavouring by the power of Christ to practice in our lives what we have heard, and learned as the truth is in Jesus; the neglect of any of which is sin. Quest. 34. This is a strict rest indeed and a strict sanctification of this rest is there any more required? Ans. Yes, a giving of Alms and performing works of charity and Mercy, 1 Cor. 16 2. Nehe. 8.12 and that freely and liberally according to our ability, and as the necessities of the Saints require. Quest. 35. What is the sin contrary unto this duty of Charity? Ans. To give no Alms, and neglect works of charity and mercy, though God hath given us ability to help the afflicted brethren in their time of need. Quest. 36. Here are many outward acts of duty to be performed; are there no● some inward and spiritual required also? Ans. Yes, it is required that the childdrens of God should make the Sabbath his delight, and keep a spiritual rest from sin of omission or commission, and so keep a spiritual and holy restj indeed, Heb. 4.9.10, 11, etc. Isai. 58.13.14. as all the days of our lives from sin, so especially on the Lord's day a preparation to that eternal Sabbath and rest from all sin and misery which we shall enjoy for ever in the Kingdom of Heaven. Quest. 37 What is the sin contrary to this duty of delight in the Sabbath and spiritual rest from sin? Ans. To be weary of the Sabbath or Lords Day, to say or think as those in Amos, when will the Sabbath be gone? Amos 8.5 Isaia. 1.12, 13, 14. when will the Sabbath be gone? And not to rest from sin but to do the Devil's work on God's Day; to swear to drink tippling and distempering themselves, to Whore, Amos 5.21 or keep company with Harlots, Jer. 5.7. or abuse God's Day in any wickedness whatsoever, and so to make even our outward performances odious to God and to all good men; Luke 13.25 26. endangering the soul and body to a restless condition in Hell fire for ever. Luke. 16.24 Quest. 38. This is a most perfect Law indeed that requireth all this in one of the Ten Commandments but I pray you who is bound to perform this duty? Answ. The Commandment itself holdeth forth this in the next words. Thou, thy Son, thy Daughter, thy Manservant, thy Maide-servant; nor thy Ox, nor thy Ass, nor the Stranger that is within thy Gates. That is thou and all that are in thy power without exception. Quest. 39 But wherefore doth the Lord give this special command and direction to his people not only for themselves, but for all under their command. Ans. That God's children being careful and dutiful themselves, and diligently performing their duties to all that are under their charge, they might not be partakers of other men's sins. Quest. 40. But how may one man be guilty of another man's sin, what light have you from Christ to reveile this? Ans. One may be guilty of another man's sin divers ways; First, when a superior commands an inferior to commit a sin, and the sin be committed, of this the superior is guilty, as Saul was of killing the Lords Priests, 1 Sam. 22.18. 2 Sam. 11.15. when he commanded Doeg to do it and wicked Doeg did it accordingly David killed Urias by Joab and the sword of the children of Ammon. And so jezabel was guilty of that sin of the sons of Belial, 1 Kings 21 10. who did bear false witns against Naboth for his Vineyard, and thus Magistrates, or masters or parents are guilty when they command their subjects or children or servants to profane the Lords Sabbath. Quest. 41. What is a second way of being guilty? Answ. When superiors have power, and do not hinder, but suffer inferiors to commit sin, 1 Sam. 3.13 as old Eli suffered his sons and did not punish them, nor restrain them as he ought; and so when Parents suffer their children, or Masters their servants to profane the Lords Day, They are guilty of their children's sin and servants sin. Quest. 42. What is a third manner how one man may be guilty of another man's sins; have you any light from Christ for this? Ans. Wen one man giveth another wicked council to commit sin; as when Ahitophet counselled Absolom to commit wickedness with his Father's concubines, 2 Sam. 16 21. or Herodias counselled her Daughter to ask the head of John Baptists, Mark. 6.24 or when a Master or Father adviseth or counselleth his son or servants, or any under his charge to profane the Sabbath. Quest. 43. What is a fourth manner? Ans. When Minister or people, man or woman doth consent to sin in others, Acts 8.1. Eze. 3.18 or not reprove sin; as Saul before his conversion consented to the death of blessed Stephen the Martyr of Christ; and for Prophets not to warn the wicked; Levit. 19.17. so when Parents or Master's consent to their children's and servants profanation of the Lords Day, when as they should not suffer sin to lie upon them, but reprove them rather. So when unworthy Receivers are suffered without any admonition or reproof. Quest. 44. What is a fift manner of being guilty? Ans. When one Man or Woman provokes and stirreth up another to sin, 1 Kings 21 25. as Jezabell provoked Ahab to commit wickedness, and Jobs Wife her Husband to curse God and die. Job 2.9. And so when Parents or Masters provoke and stir up their children or servants by Labour or Pastimes to profane the Sabbath. Quest. 45. What is a sixth manner of becoming guilty of other men's sins? Ans. When men grow to such a height of impudence as to defend other men's sins. Who call good evil, and evil good, Isai. 5.20. 1 Kings 22 6.11.24. 1 Sam. 15.22. as wicked Zedechiah defended wicked Ahab in his sinful course, and Saul defended the people's sin, as lawyers plead in unjust causes, or when Parents or Masters or any other will plead for Baal, and defend the sins of their children or servants or Neighbours when they profane the Lords Day; all these ways at least may men be guilty of other men's sins. Quest. 46. Most certain the Lord is a most holy God, and is Law a most holy Law and perfect rule of holiness which holdeth forth to us so many duties, and so many sins in one Commandment of the Sabbath day and sanctification of the rest; what use therefore my the knowledged of this truth be of unto the sons of men? Ans. First, concerning wicked men out of Christ, the many duties commanded, Jer. 17.27 G●lat. 3.24 Acts 8.21, 22. and sins forbidden may cause them to tremble for fear of the curse and wrath of God due to them for their profanation of the Lords day, and so be a Schoolmaster to bring them to Christ, to see if they may find, pardon and escape the curse and damnation. Acts 13.38 39 1 Thess 10 Secondly, concerning saints in Christ, the Meditation of these things may likewise mind them of Christ. First, Christ as a justifyer without whose Righteousness and Merits they could not be saved, 1 Cor. 1.30 and in whom salvation is their portion. 2 Cor. 5.17 Secondly, Christ as a sanctifier in whom there is holiness and power to sanctify this holy rest, this blessed Sabbath as the Lords day, in all holiness and righteousness to God's glory and good of our own souls. Quest. 47. What benefit is this to the Church that the Lord hath ordained, Mat. 28.6 9.17, 18. and by his Resurrection and appearing to his Disciples so often one that day consecrated this holy Sabbath, Mark. 1●. 12. Luk. 24.13 as a day to, and for himself and for his special service and ordinances wherein he now appeareth to his Church? Ans. A special cause of joy that the Saints may once a week be as it were in Heaven with Christ meeting Christ in his glorious Ordinances, Luke 24.33, 34.36. 1 Cor. 16.1.2. Mat. 18.20 Ex. 25.21, 22. Isai. 66.11 John 15.4, 5, 6. Heb. 4.9. Revel. 14.13. and sucking the breasts of consolation in all his gracious promises so receiving the sweet juice and sap of the life of grace to nourish us in this time of trouble to that Kingdom of glory, that eternal Sabbath of rest and peace for ever. Quest. 48. What is the principal motive or moving cause to stir up and draw the heart of a child of God and your soul in particular, to desire and labour in all sincerity and faithfulness to glorify God in a full obedience to every duty commanded, and in a full avoiding of every sin forbidden in these four Commandemmts, or first Table of the Law of God? Ans. The free love of God in Christ to my soul, John 3.16 in the free gift of his only begotten Son, and the free love of God the Son, John 10.15. the Lord Christ himself in giving himself, and laying down his Life for me, 1 Cor. 5.14, 15. to reconcile me to God and to procure for me grace and glory; this doth constrain me with a kind of holy and sweet violence or rather powerful attractive or loadstone of love to love my God again, and to declare my love in a loving, Isai. 16.9. Psal. 119.6 ready willing, faithful and cheerful obedience, yea sincere desire and endeavour to fulfil every one of the Commandments of my Heavenly Father; and so, these four first Commandments or first Table of the Law of God, Psal. 119.101.128. and to refrain from every sinwhatsoever. Quest. 49. What is the final cause or chief ends at which your soul doth or aught to aim at in this your obedience? Ans. The prime and chief end is the glorifying of God, 1 Cor. 6.20 1 Cor. 10.31. 1 Pet. 2.9. 1 John 5.10, 11, 12. my God and Father in Christ; And the next the Declaration of my love and thankfulness to the Lord my God, and to show forth his praises, who called me out of darkness to light, and hath freely given me life eternal and everlasting salvation in Christ Jesus. The Thirty two Classis, or company of Questions. Question 1. YOu have profitably and plainly endeavoured to declare the duties commanded, and the sins forbidden in the first Table of the Law of God, and held them forth as a light to the feet of God's Saints by the help of the spirit of Christ; And in the performance of our Duties and Declaration of our more immediate love unto our God in Christ; Now what I pray you do you call the second Table of the Law of God, and what are the Commandemtnts comprehended in this second Table, what light from Christ to teach this? Ans. This second Table is that which holdeth forth rules for the manifestation of our love to our Neighbour, Mat. ●2. 38, 39, 40. in and for God as ourselves; and these Rules are comprehended in the six last Commandments of the Decalogue or ten words of God's Mind to his people. Ex. 34.28. Quest. 2. What then you do conceive to be the general duties of this second Taeble of the Law? Ans. That which the Lord Christ and the spirit of Christ in the Prophets, Mat. 22.39 Levit. 19.18. Rom. 13.8, 9 and Apostles holdeth forth unto us, namely to love our Neighbour as ourselves. Quest. 3. What is the sin contrary to this duty of loving our Neighbour as ourselves? Ans. Not to do as we would be done be done by; Mat. 7.12 Levit. 19.17, 18. Isai. 58.7 or instead of love to hate our Neighbour and to hid ourselves from our own flesh. Quest. 4. You say the Lord requireth that we should love our Neighbours as ourselves: Therefore it seemeth to me that the Lord requireth his child to love himself; Now what is this love of a man's self according to which he ought to love his Neighhour? Ans. Certainly the Lord doth require that a man should in a right manner love himself, M●t. 22 37, 38, 39 Ph●l. 2.12 Eph. 5.29 and this love of a man towards himself is that love wherewith a Believer should in and for, and after God love his own soul and body in seeking the temporal and eternal good of both, for God's glory and his own eternal happiness and salvation. Quest. 5. What are sins contrary to this true and right ordered love of a Man or Woman's self? Ans. There are divers sins contrary to a right and true love of a man's self; first a perverse and wicked hatred of Man's self, Acts 18.6 either of a Man's soul and body by an obstinate rejecting of grace and means of grace, or wilful Rebellion against God, or hatred of his body and life by a Man's desperate rejecting and refusing the means of preserving the body and health and life of it, or by a desperate destroying of the body and life by any means whatsoever. An example of this I have seen in divers who in strength and violence of Satan's temptations, or a kind of frenzy and brain distemper have utterly rejected means of comfort, some for the soul, some for the body, some for both, as Francis Spira did in Germany after his fall from the Gospel, History of Francis Spirra. to subscribe to Popery, continuing in that sad condition to the day of his death. I say nothing of Ahitophel and judas, 2 Sam. 17.23. Mat. 27.5 who wickedly destroyed themselves contrary to the sixth Commandment, of which I shall speak in its place. Quest. 6. What is a second sin contrary to the true love of a man's self? Ans. Philauty or corrupt and inordinate love of a man's self, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. either above God, which is a wicked Idolatrous love making an Idol of a man's self and setting up an Idol in his heart, and preferring that above God; 2 Tim. 3.2 Or to be so inebriated and drunk with self love, as to admire only himself; and turn his affections of love wholly into himself, as that Misanthrop●s, who hated every man but himself. ● Cor. 4.14 Thirdly, to love a man's self from and for himself, not from and for God in Christ, or from Christ. Quest. 7. But may there not be a good and holy hatred of a man's self? Ans. We must distinguish of a man's self, there is a threeford self. First, a man's soul and body or person, consisting of both considered in themselves as God's creatures. 1 Thess. 5.23. Secondly, the old Adam in a man's self, or the corruption of soul and body by sin, Rom. 6.6 either original or actual, that Law or power of corruption in our members rebelling against the Law of our minds; or Thirdly, a man's spiritual self or the new Adam and image of Christ in the soul, the regenerate part, Galat. 5.14 the spirit that fighteth against the flesh. Now to hate the first of these self, our soul or body, or person, is against nature; Ephes. 5.29 no man ought to hate himself though he may lose himself for Christ; which is love, and no hatred. And to hate the third the self of grace or grace of Christ in a man's self, The life of grace in us, this is against grace; this self must be loved and cherished by all means in and through Christ. But for the second self spoken of, namely our corrupt old Adam in us our body of sin, Coloss. 3.5 This aught to be hated as the enemy of the well being both of soul and body for ever, Job. 42.6 as job abhorred himself, and Paul chastised his body, and the converted People of God loathed themselves as they were loathsome to God in their sinful corruption. Ezek. 36.31 Quest. 8. You have satisfied me in this question, how a man ought to love, and not to love himself; now what say you in general of the love of our Neighbour, before we come to the Commandments in particular? Ans. I have described that in general before, That we must love our neighbour in God and for God as ourselves. Quest. 9 Who is our Neighbour towards whom we ought to exercise our Christian love and Charity? Ans. All that stand in need of our help or love, whether they be our own kindred or strangers, Luk. 10.36, 37. 1 Tim. 5.8. Mat. 5.48. Prov. 25.21. Galat. 6.10 yea, our very enemies, and especially the household of faith, but all in the Lord for God's glory. Quest. What is the sin contrary unto this love? Ans. First, not to love our Neighbour, or not to declare our love unto our Neighbour, 1 Cor. 13.1. James 2.15, 16. 1 John 3.3 when he needs, and we may do it. Secondly, to hate our Neighbour, much more to hate our Friends, Brethren, Sisters, Husband, Wife, Children, Parents, and especially and that be Gods children or of the household of Faith. Thirdly, to love Husband, Wife, Parents, Children, Friends or any creature above God and Jesus Christ whom he he hath sent, or against God or God's glory and revealed will, especially to love them that hate Lord. Fourthly, 1 Sam. 2.30 2 Chron. 19.2. any inordinate or hypocritical love, love in show and not indeed, disembling love; all this is sin. Especially to love them that hate the Lord, 2 Sam. 20.9.10. or any inordinate or hypocritical love, love in show, not in deed, dissembling love. Quest. 11. May a child of God hate any man? Ans. As he may hate himself that is his own Corrupt sinful conditions against or contrary to God's holy nature and at enmity with God, Psal. 139.20, 21, 22. so he may hate them that hate God as they are enemies to God and haters of God and his Saints and servants; But yet with humility, love and piety, desiring and endeavouring their conversion if it be Gods will, and so to love them and seek their good. Quest. 12. What are the special graces in which this Christian love and charity, is to be exercised towards our Neighbour? Ans. There are divers; you may observe these. First, Christian Humanity by which in Offices of civility, hospitality, peaceableness and good Neighbourhood, doing as we would be done by, Isaia. 16.3, 4. Rom. 12.15, 16, 17 18. Rom. 16.2. 2 Cor. 5.14 15. in counsels, comfort, visiting in affliction or any other manner of assistance, we help and so declare our love to our Neighbour, and win our Neighbour's love and respect again unto us, and all this as in and from that kind respect of God to us in Christ. Quest. 13. What is a sin contrary unto this? 1 Sam. 25.14, 25. Mat. 7, 8, Z●ch. 1.14, 15. Amos 1.9 Mat. 7.12. Ans. Inhumanity, incivility, churlish unquietness, or any kind of ill Neighbourhood, neglecting or refusing to visit in affliction, or to assist with counsel, or comfort; much more they sin who do any way rejoice in misery of Neighbours, or help forward their afflictions, doing ill offices against Charity, Religion and the rules of good Neighbourhood held forth in holy Scriptures, when men do not as they would be done by. Quest. 14. What is a second grace in Christian friendship? Ans. Benevolence or good will, in which in God and for God, Isaia. 66.10 Luk. 15.10 we desire and endeavour the good of our Neighbour When occasion is offered, and congratulate our Neighbour's prosperity from our very hearts, Rom. 12.15. John. 3.2.3 as Christians rejoicing in the good one of another. Quest. 15 What is the sin centrary unto this? Ans. Wicked envy at the prosperity of our Neighbour, Gen. 26.14 Mat. 20.11 Acts 13.45 James 3.14, 15, 16. or malevolent ill will or unfriendlinesse towards our neighbour any manner of way against the Word of God. Quest. 16. What other Graces are there in which our love may be declared to our Neighbour? Ans. There are divers other in particular which I refer to a Christians search in the Scripture, and shall handle many in the particular Commandments of this second Table only; one I note this is true Christian Justice or righteousness to be exercised towards our Neighbour. Quest. 17. What is this Christian Justice and righteousness required in this second Table? Ans. Justice is a virtue by which a man doth give to every man his right; and Christian Justice is a gracious virtue or a grace by which a believing man or woman by virtue and grace of Christ doth in a right manner according to God's Word from a right Principle God's love in Christ to the Christians, and to a right end God's glory, give right and due to every one. Quest. 18. How manifold is this Christian Justice, or righteousness to be practised of Saints? Ans Divines divide it into two parts, first, distributive righteousness which is exercised in distribution of good things, and of rewards and punishments in a due proportion and order, according to the condition, merit and worth, or desert of every person, as will appear further in the unfoulding of the particular Commandments. Quest. 19 What is the second? Ans. Commutative Justice or Righteousness is that which is to be communicated to every one according to the equality or inequality of things or matters concerned, or according to right and Justice to be communicated, as will also appear further with the sins contrary to Justice in the duties commanded, and sin forbidden in the particular commands of the second Table. Quest. 20. Which is the first Command of the second Table. Answ. The first Commandment in Order of the Decalogue, namely, as it is expressed in the twentieth Chapter of Exodus verse 12. Honour thy Father, and thy Mother, that thy days may belong in the Land, which the Lord thy God giveth thee. Quest. 21. What may be observed, for the unfoulding of this fifth Commandment? Answ. Three things especially. First, the Duty required, Honour. Secondly, the Persons to be honoured; all Superiors, set down here under the names of Father and Mother. Thirdly, the reason or Motive to draw to a willing obedience, the blessing of long life; that thy Days may be long in the Land which the Lord thy God giveth thee. Quest. 22. What is meant, or to be understood by Honour? Answ. First, an inward reverend respect, and Honourable esteem of a Superior in Age, Birth, Place, Rom. 13 7. or Worth, according as is due to such a Superior. Secondly, an outward manifestation of this Reverence and Honourable respect in words, actions and fitting behaviour upon all occasions, as becometh inferiors toward their Superiors in Birth, Age, Place, or Worth, both in a Civil and Christian relation, and in particular expressions and examples will be further manifest. Quest. 23. What Persons are understood by Father and Mother, as superiors unto whom honour must be given as a duty? Answ. All Parents, and those that are in place of Parents, in Natural, Civil or Spiritual Relation. Quest. 24 What are those Parents and Persons in particular States and Conditions to be honoured as superiors? and what are the particular inferiors, who relatively are bound in duty to give honour unto these as to their superiors, and what light from Christ revealing these? Answ. First, in the Economical or Household Estate, 1 Husbands. the Persons are, First, husband's wives &c. secondly, natural parents, Father and Mother; these are the superiors to be honoured; and the inferiors are their Children, Sons and Daughters by Nature, Adoption, or Tuition, as are Committed to them as to Parents or Guardians to take care of them as of Children; as Tutors and Pupils, Masters and Scholars, and such like. First, Husbands, as the head of the wife and superior, and the wife as inferior in respect of God's Ordinance. Gen. 3.16. although in some respect she be her Husband's equal, 1 Pet. 3.7. as being a fellow Heir of the Grace of life in Christ jesus. Secondly, in the Ecclesiastical or Church Estate, First, 1 Cor. 12.28. Acts 20.28. Pastors and Preachers of the Gospel, who have the oversight and rule of the flock, they are superiors; and the flock and people committed unto their Charge to teach, rule, and direct according to God's word, they are the inferiors, as Children to their spiritual Fathers. Secondly, the ruling Elders who are fellow helpers to assist the Pastors and Teachers in Government, 1 Tim. 5.17. and oversight of the Flock, they are superiors though Brethren in Christ; Heb. 13.17 and the Members of the Church in particular they are inferiors in order all though Brethren in Christ; and duties to be performed both of superiors, and inferiors each to other, and amongst themselves respectively according to the word of God. Thirdly, Masters as superiors; Apprentices and Servants as inferiors, to honour and obey their Masters and Mistresses according to the Commandment of the Lord in the Political or Common wealth estate; the Civil Magistrate, King, or Governors are superiors, and Subjects are inferiors; and duties are to be performed reciprocally each to other, according to their Relations, and the word of God. Quest. 25. You have showed who are superiors and inferiors in order according to God's Ordinance both in the Economical, Political, and Ecclesiastical Estate, now what I Pray you are General Duties both of superiors towards inferiors, and of inferiors towards superiors? for you said before, that there are duties of superiors as well as inferiors required in this Commandment; and first, what are the General Duties of superiors respectively towards their inferiors? Answ. It is true, when the Lord requireth Inferiors to Honour their Superiors, he doth likewise require Superiors to carry themselves honourably and as becometh Parents and Superiors to the Children and inferiors, as is evident in divers places of Scripture, in which the holy Ghost doth further interpret and explain this Commandment; and to Answer your present question, there are divers duties which Superiors in General, are to perform towards their inferiors. Quest. 26. What an these duties, I desire you to express them; and what light Christ hath revealed in the word, concerning these? Answ. First Superiors, Parents, and others ought to behave themselves towards their inferiors, as considering that they themselves are inferiors to the Lord, they are but under God; Rom. 13.4. and he that is higher than the highest of them, considers the matter, Eccles. 5.8. and there be higher than they; therefore they ought to carry themselves as such as over their inferiors only in the Lord, as Parents, 1 Thes. 5 12. 1 Tim. 5.17. or Elders that Rule well, and so worthy of Honour indeed. Secondly, Leviticus. 25.43. Deut. 17, 18, 19, 20. Superiors ought not to Rule with Rigour, or to Tyrannize over their inferiors, but to behave themselves Sincerely, Psal. 78.70.72. 1 Tim. 5.1.2. etc. Eccles. 33.31. 2 Chron. 19.7. Modestly, and Prudently withdue respect, as Fathers and Brethren; not as Enemies, or Tyrants over inferiors; not according to their own wills, but according to the will and word of God. Thirdly, Superiors ought to behave themselves Gravely as becometh Father's Ancients, Titus. 2.1, 2, 3. Job. 2●. 7, 8, 9, 10. or Elders in the Church of Christ, that inferiors may be moved to Reverence them for their Gravity, and Honourable Behaviour. 2 Cor. 12.14. 2 Chron. 19.6, 7. Philip. 1. ●7. Fourthly, Superiors they ought as Parents, to take care for their inferiors as for Children, and to Walk in the fear of God, to be of blameless life and conversation, giving good examples to their inferiors, walking before them, and with them, as men of knowledge, Titus 1.6. 1 Pet 3.7. 1 Sam. 2.30. yea, as lights in all Godliness and honesty, that God may have honour, and their inferiors comfort by their Rule over them. Quest. 27. You have showed the duty of Superiors towards inferiors; now what art the sins contrary to these? Answ. Superiors sin, first, when they take more upon them than is due unto them, Zephan. 3.3. as Lions in the way, not considering that although they be Gods, Psal. 82.6. yet they shall die like men. Secondly, when they take less upon them than they ought, 1 Sam. 2.29. Nehem. 13.17.29. as Eli praying his Sons when he should have commanded and compelled to a reformation. Thirdly when they carry themselves lghtly, Zephan. 3.4. as the wicked prophets of Israel did, defiling their places of superiority, as Elies Sons, or any other ways, 1 Sam. 2.22. doing Violence to the Law, that gives them Power in their places, either the Law of God or men. Fourthly, Superiors may sinne not providently taking care for inferiors good, 1 Tim. 5.8. according to their relations and places, walking Ignorantly or Scandalously, to the dishonour of God, and evil example of such as are inferior unto them, Rom. 2.24 to cause the name of God, James 2.7. and their Honourable Places to be evill-spoken off in the world, to the grief and offence of the Saints of the most High. Quest. 28. You have declared the Duties of Superiors towards inferiors, and their sins in failing; now what are the Duties of Inferiors in General, towards their Superiors, and what light from Christ is there in the Scriptures to hold forth this unto us? Answ. There are divers particular Duties due from Inferiors towards all Superiors in General; and first inwardly, Levit. 19.3. all inferiors ought to have a reverend estimation, Rom. 13.7. Ephes. 5.33 and honourable respect of all Superiors, and obedience, according to their place and dignity, in respect of Birth, Age, and Worthiness, 1 Tim. 6.1 and especially of the Grace, and Image of Christ shining in them, 1 Thes. 5.13. Heb. 13.17. esteeming them very highly for their dignity, and work sake, and obeying them in the Lord. Secondly, outwardly, all inferiors ought to declare, and manifest their reverend respect, and honourable esteem of their Superiors in all words, and acts of Reverence and Honour, according to place, time and manner of the Country, where they live not contrary but agreeble to the word of God, and this in divers particulars. Quest. 29. What are these particular expressions of Respect and Honour, towards Superiors, and what light from Christ for these? Answ. I Answer, First at the entrance or appearance and presence of Parents and superiors to rise or stand up in a reverend respect of them, as the aged, and much more the younger did when Religious father Job passed by in the street, Job. 29.7, 8 or came to take his place in their presence, or as men of right civil much more of Religious breeding use to do when the Judges or Justices of assize come to the Bench, or seat of judgement, or the Lord Major or Governor of a City to his place. Secondly, when a superior cometh towards an inferior, then in an honourable respect to go to meet them and give them that honour that is due to them, and becometh their place and dignity, Gen. 18.1, 2, etc. uncovering the head and bending the knee or bowing down a man's self towards the ground in civil reverence of them, as Religious Abraham did when three men came towards him, which proved Angels and one of them the Lord Christ, Malachy 3.1. Gen. 23.7.12. the Angel of the covenant, as the Prophet Malachy calleth the Lord Jesus, or as Abraham did to the children of Heth. Thirdly, the duty of the inferior in respect to the superior, as of children to Parents, servants to Masters or the like, is to stand up before them, and wait upon them as place and dignity, and occasion require, Job. 29.8 Gen. 18.8 as those did in jobs presence, or as Abraham waited on his honourable guests giving all civil respects due to each person according to place and calling. Fourthly, the inferior as children to parents, or any other in like relation, aught to declare their respects in giving precedency in place giving the right hand and any the like honour as King Solomon did to his Mother, he risen up to meet her, 1 Kings 19 2. he bowed himself to her, he caused a seat to be set for her, and preferred her to sit on his right hand; an excellent example for all children to honour and respect their Mothers as well as Fathers, and so servants and all others in their several Relations. Fifthly, the younger and inferiors are to declare their respect to superiors in a wise silence holding their peace, and to refrain from talking whiles their ancients are in speaking, Job. 29.9, 10. or in place, as the Princes did before job; except as Syracides in his excellent Ethics giveth leave and wisely directs young men how to behave themselves. Eccl. 32.7, 8 Speak young man if there be need of thee: and yet scarce when thou art twice asked: Let thy speech be short, comprehending much in few words; be as one one that knoweth and yet holdeth his tongue. Sixthly, inferiors ought to keep themselves in a right distance from superiors, not making themselves equal to those that are above them in age place or dignity; Eccl. 32.9 Rom. 12 16. It is the sum of Syrahs' moral counsel, and well comprehended under this command of the moral Law, or Law of good manners becoming a Christian; If thou be amongst great men, make not thyself equal with them, and when ancient men are in place, use not many words; coloss. 4.6 and as Apostle saith, let your speech be always With grace seasoned with salt that you may know how to answer every man. Seventhly, inferiors ought to give words of reverence and respect to superiors, children to parents, 1 Pet. 3.6 Gen. 31.35 servants to Masters, and so others in their respective relations, Gen. 42.10 as Sarah obeyed her husband Abraham calliag him Lord, and as Rachel spoke honourably to her Father, let it not displease my Lord; and josephs' brethren to him as to a Rule, calling him Lord; and so a reverend regard is to be had of superiors even in our words, 1 Sam. 1.15 as Hanna to Samuel the Prophet she called him Lord, giving God's Minister the honour of his place. Lastly, I will name no more here. Inferiors ought to be ready to serve th●ir superiors in love and duty, Mat. 8.9. Coloss. 3. ●2. according to their several relations and respects with readiness & singleness of heart as unto Christ; As the Centurians servants I say to this man go and he goeth, and to another man come and he cometh. Saith he; not as those two sons the one said to his Father, when he sent him into his Vineyard, I go Sir, but he went not; The other said I will not go, yet went and in this did the will of his father that he did go, but yet sinned in his behaviour, saying he would not go; the children and servants and inferiors ought to honour and serve their Parents, Rom. 12.10. and Masters and Superiors both in word and deed, in giving honour to go one before another; And thus you have the general duty of Inferiors towards their superiors. Quest. 30. What now are the sins contrary to these or any of these? Ans. I need not express them in particular; each one, who maketh conscience to find out and perform his or her duty, may consider whether his carriage be answerable to these directions, or in an unmannerly way contrary to them, manifesting any disrespect or disobedience which is a sin. The Thirty three Classis, or company of Questions. Question 1. YOu have declared sufficiently the general duties both of superiors towards inferiors, and of inferiors towards superiors in general; Now I pray you what are the particular duties of each to other according to their particular estates, Relations and Callings? And first in the Economical or household estate, what are the duties of the Husband towards his Wife, and of the Wife towards her husband? First the common duties of Husbands towards his Wife? Ans. But first of the common duties of the Husband towards the Wife, and of the Wife towards the Hushand; and of these I note these. First, Love a Root uniting grace; their souls and hearts and affections, must be married together as well as their bodies; Gen. 2.24 Ephe. 5.25 the Husband must love his wife, and the Wife ought to love her Husband above all others in the world. Secondly, mutual good will, or conjugal benevolence to be communicated each to other as the Scripture holdeth forth unto us. i Cor. 7.1, 2, 3, 4, 5. Prov. 5.18, 19 Prov. 2.16, 17, 18. Malac. 2 15 Jer. 23.24 Thirdly, conjugal fidelity not communicating their bodies to any other as the strange woman. But preserving each others chastity according to the marriage covenant in thought, word, and deed, as being always in God's presence. Fourthly, in the mutual communication of their goods, and all endeavours for the due mutual good, Eph. 5.33 comfort and benefit one of another both for souls and body, Gen. 2.18 1 Pet. 3.7 and good name and fame, as becometh the Gospel of Christ, and those that are fellow helpers one of another and fellow heirs of the grace of life. Lastly, mutual cohabitation, dwelling one with another that they may be more conveniently helpful each to other upon all occasions with mutual love and respect to each other, 1 Pet. 3.7 1 Cor. 7.10 Ex. 18.7, 8 Ruth 1.16 Parents and kindred. Quest. 2. You have declared the common and mutual duties of Husband to Wife, and of Wife to Husband now what are the sins contrary to these duties, John 16.8 what light from Christ to reveile these to convince of these? Ans. There are divers sins contrary to these, I will note but these fix. First, 2 Tim. 3.2 a corrupt self-love of themselves; and not one of another. Secondly, a want or absence of love, when Marriage is for by ends not joined with true love one of another's person, but rather of estate or outward worldly Profits or pleasure, without true love. Thirdly, hatred, Eph. 5.29 disagreement and dissension, and unquiet quarrelling, such as becometh not Man and Wife. Fourthly, denial of mutual benevolence forsaking the marriage bed, and so giving way to the devil to tempt to worse wickedness. 1 Cor. 7.4 Fifthly, neglecting communication of goods and other mutual helps and comforts in a fit manner. Lastly separation one from another except necessity of calling, 1 Cor. 7.5 require, or with consent for a time according to the Scriptures. Quest. 3. Now you have declared the common mutual duties between Husbands and Wife; what are the particular duties first of the Husband towards his Wife, what light from Christ to see these? Ans. The Husband is the head of the Wife, Eph. 5.23 and love is an ingredient in every duty. 1 Pet. 3. First, the Husband is to manifest his love to his Wife in dwelling with his Wife as a man of knowledge, Gen. 24.67 as a loving husband in a loving manner endeavouring to instruct his Wife, 1 Cor. 14.35. yea, govern his Wife in love, to direct, guide, counsel, and advise her in all things necessary to be known both for this life and that which is come, and all in love. Secondly, to cherish and give his Wife honour and respect as the weaker vessel, Eph. 5.29 and as one who hath given herself to him as her Husband under God; amongst other for this end. 1 Pet. 3.7 Thirdly, to preserve, protect, Ezek. 16.8 Ruth. 3.9. and defend her in all lawful and convenient causes, according to his ability, especially in the maintaining of her true chastity, Gen. 16.5, 6. and honour, by all lawful and good means; and more especially in the house amongst her servants, as Abraham did Sarahs' honour and authority over her servant Hagar. Fourthly, 1 T●m. 5.8 Ruth. 3.1 providing her things necessary, according to his ability, that she may find rest in the house of her Husband, to God's glory, and the mutual joy and comfort one of another. Quest. 4. I do now see the special duties of the Husband towards his Wife; what are the sins of the husband contrary to these duties, what light from Christ to know these sins? Ans. First, not behaving himself as a loving head to his Wife, Gen. 3.16 1 Cor. 11 3. 1 Tim. 2.11, 12. 1 Kings 11 4. but to be as an inferior contrary to the order of nature and God's Ordinance. Secondly, to be overmuch uxorious, foolishly drawn away by his Wife or Ruled by her to do that which is either unlawful or inconvenient, dishonourable to God or to himself, or hurtful to any whatsoever, as Solomon doted in his old age. Thirdly, to be too bitter and domineering and tyrnanicall over his Wife, Coloss. 3. Ruling her not in love as a companion, but commanding her as a tyrant doth his slave, or compelling her to that which is unlawful or uncomely in the sight of God or man; Gen. 2, 18 1 Thess. 5.12. God having created her as a help meat for him, not as a slave under him, and him over her; but yet in the Lord as in other ordinances of Christ. Fourthly, the Husband sins in not providing for, protecting and preserving his Wife's life, chastity and honour, by all lawful and good means, according to his power in a convenient and fit manner; much more he sins in prostituting or betraying his Wife's life, chastity or honour, 1 Tim. 5.8 Levit. 19.29. which for a Husband to do to his Wife, is as base as against his own child, and both abominable, and contrary to the holy Law and word of God. Fifthly, to hate, strike, or abuse his own flesh (which his wife now is by the Ordinance of God) 'tis against the Law of God and Nature itself. Eph. 5.25.30. Sixthly, and Lastly, the Husband sins if he neglect as the Prophet and Priest in his house to Pray for and with his wife, 1 Pet 3.7. Job. 15.4. 1 Sam. 12.23. Phil. 4.13. or restrain, prayer before God, that by strength from Christ both Husband and Wife may better perform their duties in God's sight and enjoy God's blessing upon their daily endeavours. Quest. 5. The Husband may hence receive a light from Christ, to know his duty to his wife; now what light from Christ is there shining forth in holy Scripture to show forth the duties of the wife towards her Huband. Answ. First, the wife's duty is to love, Ephes. 5.23 33. esteem, acknowledge and honour her Husbahd as her Head, and Lord whom God hath placed over her, 1 Pet. 3.6. and she hath chosen as her Lord, far her Good. Secondly the duty of the wife, Coloss. 3.18. 1 Pet. 3.1. 2, etc. is to be subject and obedient to her Husband in all things lawful are expedient in the Lord. Thirdly the wife ought to be loving and amiable, Titus. 2.4, 5. and delightful to her Husband, seeking to win his love and affections more and more to her in the Lord, cherishing him in sickness, Prov. 5.19. Gen. 2.18. and in health, as becometh a sweet helper to him, according to God's Ordinance. Fourthly, the wife's duty is to be helpful as a Coadjutrix to her Husband in Government of the Family, 1 Tim. 5.14. Prov. 31.10, 11, 12, etc. not only as a good wife, for the estate, credit, and well-being of her Husband, and Household, for their Bodies, Diet, and Clothing; 1 Pet 3.7. but to be a Good Home-keeper, for Communication of spiritual good, Prov. 31.27, 28, 29, 30, 31. T●tus 2.4, 5. as well as corporal, to pray with, and join in Prayer with her Husband and Family; to the joy of her Husband and Household; whom she helpeth to Govern in the fear of God, and that with wisdom and understanding; many daughters do excellently, but such a one surmounteth them all. Quest. 6. We conceive the wife's duty to her Husband; now what are the sins contrary to this; and what light from Christ in Scripture to reveal these? Answ. First it is a sin in the wife, not to acknowledge her Husband for her head, and not to honour and reverence her Husband as her head, 2 Sam. 6.16.20, etc. who is over her in the Lord, and by the Lord's Ordinance; but to despise and dishonour her Husband as Michal did David. Secondly, 1 Tim. 2.12. It is a sin in the wife to domineer and usurp authority over her Husband, and directly contrary to the Apostles Rule. Thirdly, it is a sin in a wife, to be of a contentious brawling spirit, Prov. 21.9.19. & unquiet provoking disposition in the house of her Husband, or toward her Husband; wheresoever a contentious woman is, there is like a continual drooping, Prov. 27.15. which rotteth and consumeth a house to destruction. Fourthly, Gen. 2.18.23. Eccles. 25. Prov. 31.12. the wife sins that is not a helper, and cherisher of her Husband in sickness and in health; doing him good and not evil all the days of his life. Fifthly, a wife sinneth in helping, provoking, 1 Kings, 21 25. and furthering of her Husband to Commit or Act wickedness, as Jezabell did Ahab, he sold himself to work wickedness in the sight of the Lord, whom jezabel his wife stirred up. Sixthly, It is a sin of the wife to be an unprofitable housewife, Prov. 31.27 either careless or negligent at home, of her Husband's Estate, Prov. 7.11.12. Prov. 12.4. not looking to the ways of her Household, or in often & frequent gadding from home, upon idle and unnecessary occasions, to the shame of her Husband, and neglect of her duty of Coadjutrix, or fellow-helper-ship in Government of the Family, to God's Glory, and their mutual good. Quest. 7. The Commom and particular duties of Husbands towards their wives, and of wives towards their Husband● you have revealed by light from Christ; now what are the duties of Parents, or Fathers and Mothers of Families, towards their Household and Families? Answ. They are to Rule their own Houses well, 1 Tim. 3.4 Psal. 101.1, 2, 3. &c Rom. 16.5. and to Govern them Religiously, according to the word of God; that their House may be as one of the Churches of Christ. Quest. 8. In what particulars are they thus to rule and Govern their Families? Answ. Chief in those four particulars, viz. Instruction, Correction, Provision and Example. Quest. 9 How and wherein ought Parents, and Masters of Families, to Rule, and Order their Households by Instruction? Answ. Not only by Commanding and taking Care, that their Household and Family do Sanctify, Gen. 20.10 Deut. 6.6, 7. and keep holy the Lord's day, in frequenting the Public Ordinances, but also Catechising them imprivate, 2 Tim. 3.15. and instructing them in the first principles of the Oracles of God. Quest. 10. In what Correction are they to exercise this Household Government, what light from Christ herein? Answ. In exercising of discipline towards their Children and Servants; First, in words, Mat. 5.22. wise Admonitions and holy Reproofs; not with reviling Terms, Cursing or Banning, as too many, but convincing reasons out of God's word. Secondly, with Moderate and Discreet Correction, Prov. 13.24. Jerem. 30.11. Prov. 22.15. Prov. 10.13. not in merciless rigour, and mad frenzy: But in measure, as God doth his Children, and in pity and compassion, as sorry for such an affliction, that they have such Children, or Servants sent of God; who stand in need of the Rod most fit for the Ass' back. Quest. 11. With what provision ought they to provide for, and order their Families with? Answ. That which is convenient and necessary for them, 1 Tim. 5.8 Food and Raiment and comfortable rest in due time. Prov. 31.15 etc. Quest. 12. How ought Parents and Governors of Families, men or women to be examples to their Households, Children or Servants? Answ. I Answer, they are to be leaders and patterns to their Household Children and Servants, in their words and actions; especially, in all the Practice of Christian Duties, as becometh Saints of the Household of Faith. Quest. 13. You have held forth the duties of Parents, of Families by a light from Christ; now what are the sins which are contrary unto those duties, and so a Breach of this first Commandment Honour thy Father and thy Mother; what light from the spirit of Christ to know the said sins? Answ. First, Parents and Governors of Families do sin in not Commanding and causing Children and Servants to wait upon Christ in the public Ordinances, Gen. 18.19 Joshua. 24.25. in not seeing them not only to come to the Congregation, but to abide there, not as some who bring their Parents, or Mistresses to Church, and then slip out again, and go to what they ought not. Besides this Parents and Governors of Family's sin in not calling them to account, what they have learned and how they have profited, and what they have brought away of the Sermon. Secondly, Parents of Family's sin in not Catechising, Gen. 18, 19 and Instructing their Children and Servants, in the Grounds and Principles of Religion, that they may be able to make a solemn profession of their Faith, 1 Pet. 3.17 when they are called to declare their knowledge, and to be approved for their admittance to the Lords Supper, 2 Pet. 3.17 18. and to increase knowledge daily in their souls. Thirdly, Prov. 23.13.14. Governors of Family's sin in not giving moderate and fit correction to Children and Servants, when need requireth it; when words and admonition will not prevail, Prov. 10. 1● Prov. 29.15. than the Rod is God's Ordinance, so it be ordered in a right manner; not to spare when necessity requireth. Fourthly, Colos. 3.21. it is a sin to provoke Children or Servants with reviling speeches, Ephes. 6.4.9. or to correct immeasurably without mercy, or without mingling, convincing reasons (if they be able) that correction is just and to be submitted unto as God's Ordinance, for the better Instruction of Children and Servants in their duties. Fifthly, 1 Tim. 5.8 Masters and Governors of Family's sin in not providing, for their Families, Children and Servants what is convenient according to their abilities. As Philip 3.17. so etc. As God's Ministers, spiritual Parents, so all others Examples. 1 Pet, 5.3. Sixtly, Parents and Masters of Family's sin in giving any evil examples to their Children or Servants either in their words or actions; either by sins of Omission or Commission, by which their Children and Servants may be encouraged to any evil, or hindered, or disheartened in what is good and well pleasing to God in Christ; as spiritual, so corporal Parents should be examples. Quest. 14. What are the general sins of Children, Servants, or any inferiors in a Family contrary to these duties, or to Superiors in this respect? Answ. To disobey the lawful Commands, Ephes. 6.1.5. of their Superiors, and especially of Parents and Masters of Families in any of these particulars. Quest. 15. The Common duties of Parents, and Governors of Families are this held forth unto us; what now are the particular duties of natural Parents towards their Children, and what light from Christ to learn these? Answ. Divers duties of natural Parents to Children are already expressed; Prov. 4.3.4 Psal. 103.13, Isaiah 49.15. Gen. 25.28 Prov: 19.18 Prov. 13.24. 2 Sam, 1●. 33. Job. 1.4.5. Prov. 20.6. we may now say, First, natural Parents duty is to love their Children, with a natural & parental love, affectionately ready to do them good upon all occasions, and being grieved when they do evil, as an affliction of God upon themselves, correcting them in time, and especially taking care to prevent sin in them, and God's Judgement for sin upon them. Secondly, to declare their love to their Children in nourishing them and bringing them up with fit education, Prov. 4.3.4.5. according to their calling. Thirdly, in taking care to place them in some honest calling for which they are fit by natural inclination and gifts, or with which their mind upon true information is affected, as convenient, and hopefully profitable for souls and bodies, Gen. 49.8, 9, 10. etc. and a comfortable livelihood, when they come to men's estate; as jacob gave his Son's callings in his blessing and care for them. Fourthly, in taking care for them, Gen. 28. Gen. 24.1, 2, 3, 4, &c 1 Cor. 7.36. if God give ability and fitness; to direct them in matters of moment, for their comfortable life, especially in the Married estate, providing for them, as Abraham for his Son, Eccles. 7.25. Gen. 14.57 58. and the wise man for his daughter, not without her liking and consent. Fifthly, laying up and providing comfortably for their children, 2 Cor. 12.14. Deut. 21.17. Gen. 49.3.4. 1 Chron. 5, 1.2. Gen. 17.23 Exod. 4.25 26. Mark 10.13.14. Luke 1.59.60. Ephes. 6.4. as God giveth ability unto them in estate; respecting the Eldest, according to the right of the first born, if there be no just cause held forth in Scripture to the contrary. Sixthly, as to procure for them (as children of believers born in the Church) the Sacrament of Baptism that seal of the Covenant as their privilege (if God afford it, in a right manner) so to bring them up in the knowledge of Christ, that they may walk according to the Covenant. Gen. 49.15.16. Heb. 13.20.21. Monica prays for her Son Augustine, etc. Seventhly, to pray to the Lord for his blessing upon them, as the Patriarches, and Saints did of old; and the Children of God, of later Times in the Church. Quest. 16. You have held forth the particular duties of Parents to their Children; now, what are the particular sins contrary unto these duties? Answ. Whatsoever is contrary to the duties before mentioned; as in brief. First, not to love their Children, Mat. 7.9. and take care to provide for them. Secondly, to hate them. Ephes. 5.29. Eccles. 16.1.2 3. Thirdly, to love their bodies, or to take care for their outward temporal Estates; and not to take care for their souls, and Eternal Estate. Fourthly to neglect Catechising, Deut. 11.19. or Instructing of them. Fifthly, 1 Kings 1.6. Prov. 10.1 Prov. 29.15.17. to be too Indulgent towards them; Cockering of them, which often proves the undoing of Children, and grief of Parents; the Child left to himself, bringeth his Mother to shame. Sixthly, to be too cruel, Eph. 6.4. and bitter in correction, or otherwise towards their Children, Coloss. 3.21. provoking them to take those evil courses; which a wise and right Fatherly carriage towards them might have prevented; which is contrary to that Rule: Fathers, provoke not your Children, lest they be discouraged. Seventhly, in cursing, Rom. 12.14. or not praying, for their children, and not desiring God's blessing upon them; for if the Magistrate or prophet of God; the Civil and spiritual Father may sinne in not praying for their civil and spiritual 1 Sam. 12.23. children, than it must needs be a sin, also in natural Parents. Gen. 9.25. For howsoever Noah prophetically cursed Canaan, yea, some others have in a prophetical manner, pronounced curses to come upon the wicked; yet to curses, as commonly wicked Parents and others too often use, Matt. 5.44.45. is a grievous sin; and God many times brings the Parent's curses upon their Children. Quest. 17. You have manifested the duties of Parents towards their Children; now what light have you from Christ to hold forth in Scripture, the duty of Children towards their Parents? Answ. These duties of children, may be branched forth into divers particulars. Ruth. 4.15. John 14.31. Gen. 31.35. Gen. 46.29 Gen. 47.7. Malach 1.6. Gen. 45.8.9. Gen. 45.23. Gen. 44.30, 31. First, the children's duty is to love, honour, and highly esteem of, and reverence their natural Parents; although they themselves be highly exalted, and their Parents be but of mean Estate; and to declare their honourable esteem of their Parents in all Words and Actions of reverence and respect, both in their presence and absence. Secondly, children's duty is to fear offending of their Parents, or grieving them by word or deed, in their presence, or by any Actions, Leviticus 19.3. or behaviour in their absence; thou shall fear thy Mother, and thy Father; I am the Lord; the Mother is named before the Father, because children are most apt to disrespect their Mother; therefore the wise man he expresseth both together; Prov. 23. 2●. harken to thy Father that begat thee, and despise not thy Mother, when she is old, Let children not forget their duty herein. Thirdly, Ephes. 6.1.2, 2. Coloss. 3.20. Prov. 1.8. children are not only to love and honour, and fear offending, but also to obey their Parents in the Lord; the Apostle presseth this duty with the motive of a promised blessing, which is the first Commandment with promise (saith he) that it may go well with thee, and thou mayest live long on the earth; Luke 2● 11 and Christ himself giveth an Example, when he was subject unto his Parents. Fourthly, the duty of children, Prov. 1.8. is to accept off, and subject unto the instruction, and correction of Parents; Heb. 12.7.9. as that which is most profitable for their good; being discreetly and in right manner performed. Fifthly, the duty of children, is to be directed, Gen. 28. ●. 2. Gen. 28.6.7. and advised by their Parents; with much respect, for undertaking Matters, of great concernment; especially for their undertaking of marriage; good children will not be rash in this without consent of Parents, especially religious Parents, who take care both of their souls and bodies; and the like respect ought Foster children to have of their Guardians, Hester, 2.7.20. and Foster Parents, who religiously and carefully take care for their good. Prov. 4.1.3. etc. Matt, 15.4.5, 6. 1 Tim. 5.4 Gen. 47.12. John 19. 2●, 27. Gen. 27.34. Gen 48.12, 13. Gen. 14.12, 13, 14.15. etc. Prov. 31.28. Prov. 17.17. Rom. 12.10, Sixthly, children's duty is to follow Parents good Example, and to declare themselves thankful to their Parents; seeking their good, and taking care for them, if at any time they stand in need of cherishing or provision, for their comfortable livelihood, in this life, especially for the good of their souls. Christ took care for his Mother, even at his death. Seventhly, children are to desire, and esteem the Prayers and blessing of their Parents, to love Parents, Friends; and especially natural Brethren and Sisters, as most near ein relation. Quest. 18. You have held forth the duties, now what are the sins of Children, contrary to these duties of children to their Parents. Answ. First, Mat. 10.37. for children to love their Parents above Christ, is a sin against Christ, and no true love to their Parents. Secondly, not to love, or to hate, Levit. 20.9 Prov. 20.20 Deut. 27.16. Prov. 15.20. Prov. 23.22. Gen. 9.22.24, etc. Prov. 30.17. curse, revile, or dishonour, despise, disgrace, or be ashamed of his Parents, is a sin, a fearful sin; cursed is he that seateth light by his Father, or his Mother, and let all the people say, Amen. Thirdly, To mock, scorn or deride Parents, is a fearful sin; yea, not to cover, but to scorn, or deride, or despise them in their infirmities, this is sin. Fourthly, Deut. 21.18, 19, 20. etc. Rom. 1.30. 2 Tim. 3.2. Prov. 30.17 1 Sam. 2.25. for children to be rebellious and to disobey and slight the lawful and good Commandments and directions of Parents is as sin, yea to despise to obey their Mother is a fearful sin, and hath a terrible curse foretold to fall upon such children; The eye that mocketh his Father, and despiseth to obey his Mother, the Ravens of the Valley shall pick it out, and the young Eagles shall eat it. Fifthly, Prov. 5.1. children sin in not subjecting themselves to the good instructions and good correcting of their parents, Prov. 5.11, 12, 13. Levit. 9.3 Prov. 31.1 2, 3, 4. Deut. 21 20. Prov. 28.24. Gen. 26.34 35. Gens. 54.50, 51. Numb. 39.3, 4, 5. 1 Cor. 7.35, 38. yea of Mother and Father. Sixthly, children sin in Robbing of their Parents in diminishig any of their Parents goods in Drunkenness, Gaming or any other way whatsoever, who so Robbeth his Father or his Mother, and saith it is no transgression, the same is the companion of a destroyer; it is a sin. Seventhly, it is a sin to vow and promise or to settle marriage affections, or for children to marry contrary to their Parents good advice and against their good will and approbation, especially being under their government; it was the practice of profane Esau himself to his Parents; for the Father hath the right to give his daughter in marriage. Gen. 74.12 John 19.27 Eightly, children sin in being unthankful and unkind to their Parents, not taking care for them as joseph for old Jacob, and Christ for his Mother; but neglecting Parents contrary to the order both of nature and grace. Mat. 15.5, 6. Ninthly, to be without natural affection to Parents, Rom. 1.31 or to disrespect their prayer and blessing, is a sin; Gen. 27.34 Hest. 2.7 20. and they worse than Esau. Tenthly, for children not to obey as Hester did Mordecia, but to disrespect, or despise, or disobey their Tutors or Governors, or Parents for their wise, just and wholesome commands, 2 Chron. 24.2.17 22. Gen. 12.5 Gen. 13.8 Prov. 18.19 Psal. 33., 1, 2, 3. Gen. 27.41 counsels and admonitions, or to be unkind or unthankful to any of them, or theirs for their care over them, or to be without love to Brethren or Sister, much more to be unkind, unquiet, or contentious, to quarrel, or as Esau to malice or hate one another, all this is sin and subjects to the curse of God. Quest. 19 Now have received from Christ the great Prophet out of the holy Scripture of truth, what is the duties of Parents to children and of children to their Parents, declare I pray you by light from Christ; what is the means to enable children to practice these duties to God's glory and their Parent's comfort, and comfort of their own souls? Ans. It is not in man to direct his steps, Jer. 10.23 neither can Parents or children perform their duties by strength of their own; therefore both Parents and children must wait on Christ in his Ordinances, john 1.12 john 1.16 john 15.5 Phil. 4.13 Malac. 4.2 and receive daily strength of grace from Christ to walk comfortably with Christ in their duties; for without Christ we can do nothing; but in and by Christ we may do all things as the Apostles witnesseth of himself. Christ is the Sun of Righteousness, who cometh with healing in his Wings, not only to heal our natures, but to enlighten, and warm and quicken the souls of his children in the performance of every duty. Grace in children is the best riches, the best portion; the same in Parents. Quest. 20. The mutual dutiet of Parents to children, and of children to Parents being thus held forth; declare I pray you the duties of masters and mistresses to their servants, and apprentices? Gen. 18.19. 2 Kings 5 23. Coloss. 3.22. Ans. Masters and Fathers of Families are in the nature and place of Parents to their servants, whilst they are under their charge, and aught to be careful of their servants and apprentices, to Catechise, and instruct them in the knowledge of God, of Christ, and of themselves and their duties out of God's Word that they may do them service in the fear of God, not with eye service, Gen. 24.1 & 56. but in singleness of heart as unto Christ. For how should Masters or Mistresses expect faithful service from their servants and apprentices, when they never take care to teach them what their duty is out of God's Word. Secondly, Job 13, 31 Coloss. 4.1 Masters ought to rule their servants with Justice and equity, according to the Apostles direction, Masters give unto your servants that which is just and equal, knowing that ye also have a Master in Heaven. Thirdly, the commands of Masters and Mistresses to their servants, and apprentices must be honest and lawful agreeable not contrary to the Word of God; else they are not to be obeyed; 2 Sam. 11 14, 15. David sinned in commanding joab to to set Vriah in the hottest of the Battle that he might be smitten and die; 1 Sam. 22 17. and joab sinned in obeying David; and Saul, sinned in commanding his footmen to to kill the Lords Priests; and Saules footmen did not sin in disobeying the unlawful commands of the King their Master. Fourthly, Gen. 24.5 8. Masters ought to command their Servants and Apprentices things possible for them to do, proportionable to their abilities, & actings of their best endeavours, not beyond them; faithful Abraham a good Master, required no more of his servant. Rom. 12.17. 1 Tim. 5.8 Fifthly, the Master's duty, is to provide for his Servants, and Apprentices, convenient food and raiment; and to Grant them necessary rest, 2 King. 5.13. and refreshing, that they may be able to do their Master's Service with cheerfulness, as unto living Parents. Sixthly, the duty of Masters towards their Servants, Ephes. 6.9. is to correct them, when necessity requireth, with wisdom and moderation; and to forbear cruel threaten, knowing that they have a Master in heaven: neither is their respect of persons with him. Seventhly, the Masters and Mistress' duty, Gen. 29.15.21. Gen. 30.28. Exod. 2 9 Prov. 22.6 Deut. 15.12, 13, 14. towards their Servants and Apprentices, is to perform their covenants towards them, without fraud or delay, and to take care, they may learn their Trade and calling, that they may live comfortably not only with them, but but when according to their Covenants they have done their Service, and are departed from them; Gen. 30.27.28. esteeming those who have been their faithful servants, as their friends; though in estate they be poor, and inferior unto them, as Christ esteemed of his Disciples who served him in truth and sincerity. John 14, 15. Quest. 21. These are good directions from Christ of the duties of Masters and Mistresses, towards their Servants & Apprentices; now what are the sins contrary unto these? Answ. The sins contrary are divers, I will note them in brief. First, Jerem. 10.25. Prov. 31.26, 27. Ephess. 2.12. it is a sin in Masters and Mistresses to neglect Prayer, and Catechising their Families; and not to teach and instruct their households in the way of God; when men or women, or their household live as without God in the world; and their Families are uncatechized in their duties to God or to them; Gen. 18.19 for what God commends in Abraham, the contrary he disliketh in those who neglect the duty, and merit curse. Jerm. 9.25. Secondly, Deut. 24.14. not to govern the household, and servants with Justice, and equity; but with unquietness, Tyranny, and oppression, is a sin; Prov. 11.29. such a one is a troubler of his own house. Thirdly, Coloss. 4.1. to command the Servant that which is unlawful and against the Law of God, is a sin; if a Master, and Mistress command a Servant to steal, it is sin to command, Exod. 20.15. Eph. 4.28 and sin to obey; as contrary to the command of God, thou shalt not steal. Coloss. 4.1 Fourthly, to command Servants, or Apprentices to do that which is impossible, and above strength, and ability, in respect of time or power, is a sin, and oppression like pharao's; and those wicked Taskmasters of the Egyptians over the Children of Israel, Ex. 5.7.10.11. who required the whole Tale of Brick, and gave no Straw, for which and other sins, God plagued them in the end. Fifthly, the Master sinneth in not providing for his Servants and Apprentices that which is comfortable, 1 Tim. 51.8. fitting, and convenient, for Clothing, Meat, Drink, Rest, and the like necessaries. Sixthly, the Master and Mistress sin in correcting their Servants, Exod. 21.20. and Apprentices immoderately, indiscreetly, with violence, passion, cruelty forgetting the rule of Christian moderation, Ephes. 6.9 Prov 9.21: with threaten worse than present moderate correction, and Cockering a Servant is a sin; as dangerous set on the other hand. Seventhly, Deut. 24.14, 15. the Masters and Mistress' sin in not performing Covenants with their servants, in not teaching them their Trades truly without fraud (which is part of their wages or recompense for Money received) in not rewarding them according to Covenant, Leviticus 19.13. Malac. 3.5. Gen. 31.7. and making them freemen, that they may live comfortably with them, & so from them, when Service is ended, and when they are freemen to be esteemed as friends upon their good carriage, and faithful Service, Philemon, 16. especially if there be the Grace of God in them communicated in Christ. Quest. 22. You have set forth divers duties to be performed, and divers sins forbidden. But how shall Masters and Mistresses get ability to perform these duties, and to avoid the sins, to God's Glory, and good of themselves, and their Servants? Answ. Only by virtue and power from Christ; for Christ is the Vine, John 15.3, 4, 5, 6. and we are the Branches; if we have any ability to bring forth fruit, and to perform our duties it must be with sap and juice of life received from Christ; Therefore Masters & Mistresses, Job. 22.21. must endeavour to keep a daily acquaintance with Christ, so shall they be better enabled to perform their duties to God's glory, Acts. 4.13. and the comfort of themselves, and their Servants. Quest. 23. The duty of Masters, and Mistresses towards their Servants and Apprentices being this declared; what are the duties of Servants and Apprentices, towards their Masters and Mistresses? Answ. First the duty of Servants and Apprentices, is to love, honour, and reverence their Masters and Mistresses, Malac. 1.6. 1 Tim. 6.1. 2 Kings 15 13. and to receive Instruction from them, out of God's word; to be Catechised by them, as children by their Parents. Eph. 6.5, 6, 7. Secondly, the duty of servants and Apprentices is to be obedient to their Masters and Mistresses; in lawful commands, Coloss. 3.22. Titus 2.9. and directions, willingly; with fear, and trembling, not answering again; but without contradiction to serve them: 1 Pet 2.23. not with eye service as men-pleasers; but in singleness of heart, as unto Christ. Gen. 31.40. Coloss 3.23.24. Prov. 10.4. Thirdly, Servants and Apprentices are to serve their Masters and Mistresses with diligence, to be thrifty, making use of all opportunities to do their Master's good service, for his profit, and credit; with all singleness of heart as unto God; Prov. 12.24 Prov. ●2. 29. Ephes. 6.8. knowing in this they serve the Lord Christ, and shall receive their reward from God, although their Masters should prove ungrateful. Fourthly, Psal. 101.6.7. the duty of the servants and Apprentices, is to serve their Masters and Mistresses, with all wisdom, faithfulness, and truth, both in word, Prov. 17.2. Titus 2.10 Ephe. 4.25 and deed; without all lying, or falsehood whatsoever, as being always in God's presence, who knoweth whether they speak truly, or do truly and faithfully their service or not. Fifthly, 1 Pet. 2.18, 19 the servants and Apprentices duty, is to submit to their Masters ●ust Admonitions, Reproofs, and Corrections; yea, Gen. 16.6.7. although their Ma●●ers or Mistresses, fail in the manner of their carriage towards them; yet they are not to run away, or in pride to oppose; but to carry themselves in all humility towards their Ma●●ers and Mistress', Gen. 16.8.9. submitting themselves unto them, Eccles. 5.8 as is convenient in the Lord: leaving their cause to God, (who is higher than the highest) & to a lawful course of Justice; not taking the Law into their own hands, or being their own Judges. For the Magistrate beareth not the sword in vain; ●om. 13 ●, 2, 3, 4.7 he is the Minister of God, a revenger to execute wrath upon him, that doth evil, servant or Master. Sixthly, the Servants and Apprentices duty is to keep all their Master's Secrets, Prov. 23.11. Prov. 20.19 which ought to be kept, and concealed, not revealing them to discredit, or the dishonour, Prov. 25.9. or disprofit of their Masters or Mistresses; Gen. 24.2.3, etc. the Master reposeth a trust in his servant, whom he taketh into his house, to be careful both of his profit and honour; and to do him faithful service. Seventhly, the duty of the servants and apprentices, Titus 2.9. is to be well pleasing, & to seek to please their Masters, and Mistresses, Gen. 13.8. and fellow servants (in all lawful and good things) as Brethren and Sisters; Gen. 24.33 34, 35. Gen. 24.37 41. and keep quietness in the Family; and to perform their Covenants to and with their Masters and Mistresss; es, when they are with them, and to Respect them as their Fathers, and late Ancient a Masters, when they are freemen, and departed from them; yet then to have an honourable respect of them, as is comely in the Lord. Question 24. You have manifested the duties of Servants, and Apprentices towards their Masters, and Mistresses; now declare I pray you, what light the Lord Christ hath held forth in Scripture, to discover the sins of servants and Apprentices contrary to these duties. Answ. The Scripture and Christ in the Scripture, revealeth divers sins of servants and Apprentices; as First, the Servants and Apprentices do sin in not loving and honouring their Masters and Mistresses, 1 Tim. 6.1, 2, 3, 4, 5. Rom. 13.7 or in any way hating of them, despising, dishonouring, or discrediting of them; especially, refusing or not receiving Instruction, Pro. 13.18 Psal. 50.17. but hating it from Masters and Mistresses; or in not submitting to be Catechised by them, in the truth of Christ, and their duties, Prov. 15.32. according to the word of God, and that light their Masters and Mistresses have received from Christ Jesus. If Abraham's duty be to Catechise his Family, and command them to know the Lord and his will; Gen. 18.18 19 Matt. 8.8, 9 Job. 19.16. M●tt. 24.48 49.50, etc. Ephes. 6. With good w●ll do service as to the Lord not men. 1 Cor. 15.33. Judg. 5 9 Titus 2 9 2 Cor. 9 7. Matt. 25.26. Rom. 11.12. Prov. 10.4. Prov. 12.24. Prov. 18 9, Prov. 6.6. Prov. 10.26. Jerem. 23.24. Titus 2.10 Luke 16.1.2 8. Zac●ar. 5.4 Ephes. 4.28 Ephes. 6.5.6. John 8.44. Psal. 101.7. Levit. 19.11. Coloss. 3.9 2 Sam. 16.3. 2 Sam. 19 27. Jere. 17.9 Revel. 2.23. Revel. 21.8 Revel. 22.15. Acts 5.31 then the servants and apprentices duty is to learn and submit to be Catechised, and Instructed by them; and the contrary is sin, in any whosoever. Secondly, it is a sin in servants and apprentices, to be rebellious, or disobedient to the just commands, of their Masters or Mistresses; or to do their commands, and directions unwillingly, and grudgingly, or with murmur and repining, with denyings, or evil words which corrupt good manners, and manifest their disobedience; which is sin, as contrary to the Rule of Christ, by the Apostle; God cannot abide unwilling, or grudging service. Thirdly, servants and apprentices sin in being idle, careless, sluggards, negligent or slothful to do service or to perform the will, direction, and lawful orders of their Masters and Mistresses without diligence, and faithful endevotr in absence as well as presence of Superiors. Fourthly, servants and apprentices sin in doing their service unfaithfully, and unjustly, when they purloin, rob and steal from their Masters, or Mistresses; when they waste, or misspend their Master's goods, or embezzle them any manner of way. Fifthly, the servants and apprentices sin in not serving their Masters in sincerity and truth in word or deed, but with lying fraud, and deceit; a servant must not tell his Master an untruth, he must not lie for or against his Master's profit; but speak truth as knowing that the Lord knoweth the heart, lest with lying Gehezi he get the curse of a Leprosy to his shame, and hell for his portion except God give graces of faith and Repentance in Christ Jesus. Sixthly, Malac. 1.6 the servants sin in not keeping all their Master's counsels, and secrets which ought not to be revealed, or in dishonouring or seeking the discredit of their Masters or Mistresses, 1 Pet. 2.18, 19 or their disprofit contrary to the true and lawful trust reposed in them, and not subjecting to fit correction if they fail in duty. Seventhly, Titus 2.9 Changed istian example. Rom. 15.1, 2, 3. Rom. 1.30, 31. Hester. 2.7.20. Hester. 8.1 the servants and apprentices sin in not endeavouring to please, but wilfully or carelessly displeasing them, nor performing their covenants with their Masters, while they are with them not honouring them when they are departed from them as good servants ought to honour those who have nourished, taught and respected them, as good and wise Masters ought to respect servants and apprentices; and as children their foster Parents, to honour them when they are from them, as Queen Hester did to Mordecai. Quest. 25. You have given a light for servants and apprentices to see their duties and their sins and failings; now what light have you from Christ to reveal how servants and apprentices may get not only assurance of pardon for their sins, but wisdom and power to perform these duties, and avoid these sins and failings that so they may walk comfortably with Christ in their callings and course of their lives. Ans. Only in and by Christ who is made unto us of God Wisdom, 1 Cor. 1.30 and Righteousness and sanctification, and Redemption. Therefore Servants and apprentices must seek unto, and wait upon Christ in the Gospel, as to the fountain opened to the house of David for sin, Z●ch. 13.1 1 john 1.7 and for uncleanness that by his Blood they may be cleansed from all sin. Secondly, they must seek to Christ as to the Tree of life in the midst of the Paradise of God that beareth fruit every month, Revel. 2.22 and the leaves are good to heal the nations with. Seek to Christ for health of soul and life, power to strengthen and quicken them with wisdom, and strength of grace to perform their duties. Thirdly, Gen. 24.12 & 26.27. servants and apprentices they must imitate that Religious practice of Abraham's faithful servant, John 16.23. pray to God to bless their endeavours as he did. (O Lord God of my Master Abraham, I pray thee send me good speed this day) thus seeking in the name of Christ, they shall find a blessing to their comfort. Quest. 26. But what if in all these means and performances of duties on each part, Husbands cannot find good Wives, nor Wives find good Husbands, Parents not find good children, or children good Parents, Masters not find good servants, nor servants although they perform their duties, cannot find good masters, what is the duty of each one in such condition? Ans. The Husband is to pray for his Wife, and the Wife for her Husband; the Parents are to seek the Lord for their children, and the children for their Parents; the Masters for their servants and the servants for their Masters, and to use all good means that in and by Christ their hearts may be changed, their corruptions mortified, Luke 9.23 and their infirmities healed, and to bear their cross, Heb. 12.2 and endure the affliction with patience, looking unto Jesus the Author and finisher of our faith, who for the joy that was set before him edured the Cross, despi●●ng the shame, and is set down at the right hand of the Throne of God. Quest. 27. You have explained and held forth the duties of Superiors and Juferiors in the economical or househould estate; now what are the duties in the Ecclesiastical Church or state, 1 Cor. 4.15. and Spiritnall Parents or superiors in the Church, as Pastors and Treachers or Ministers to the people of God committed to their charge, Acts 20.28 und over whom the Holy Ghost hath made them overseers? 1 Pet. 2.25 1 P●r. 5.4 1 Cor. 4.1, 2. 2 Tim. 3.15. Ans. First, the holy Scripture holdeth forth the Lord Christ himself, to be the chief Shepherd and overseer, and as he is the great Pastor to teach, so he hath appointed Pastors and Teachers in his Church; And as the Lord Christ is faithful not as a servant, but as a son over his own house, Heb. 3.5, 6 1 ●or. 4.1, 2. 1 Tim. 2.15. so it is the duty of the Minister's and servant's of Christ to be faithful, as stewards in the house of Christ the Church of the living God. Quest. 28. Wherein is this faithfulness to be manifested by Ministers in the performance of their duties, and what light from Christ to m●ke this evident? Ans. First, Act. 20.28 2 Cor. 5.19, 20. in taking heed to themselves (as Ambassadors sent of Christ) and to all the flock, over which the holy Gho●● hath made them overseers, 2 Tim. 4.2. to feed the Church of God which he hath purchaz●d with his own blood. To Preach the Word of God, and be instant in season and out of season; to Reproove, Rebuke, Exhort with all long suffering and Doctrine. Secondly, Rom. 12.8 1 Pet. 5.1, 2, 3. 2 Cor. 4.5 to feed the flock of God taking the Rule and oversight of them with diligence, not by constraint but willingly, not for filthy lucre, but of a ready mind, neither as Lords over God's heritage, but as servants to the Church for Jesus sake. Thirdly, the Overseers, Elders, Acts 20.28 1 Pet. 5.1. 1 Tim. 3.2 3, 4. or Ministers of Christ they are Pastors and Teachers, and Rulers, they ought to be of unblameable life and conversation, 1 Pet. 5.3 examples to the flock, husband of one wife vigilant, 1 Tim. 4.6 etc. sober, apt to teach, not given to Wine, no striker, not given to filthy lucre, but patiented, not a brawler, not covetous; 1 Tim. 6.11, 12. one that ruleth his own house well having his childen in subjection with all gravity, no novice, lest he be lifted up with pride. 2 Tim. 2.24. Here are fourteen properties in one place, the Epistles of blessed Paul to Timothy, and to Titus hold forth divers more. Titus 1.6, 7, 8, 9 Titue 2.7 Thus the servant of Christ ought not to strive; but in meekness to instruct and be a pattern of good work. Quest. 29. What are the sins of Ministers contrary to these duties? Ans. First, unfaithfulness, running before they be sent, Isai. 56. to 11. and not feeding the flock of God where they come, not Preaching, Catechising, administering of the Sacraments, J●●. 23.1, 2 and Prayers and other Ministerial acts for good of the Church; Ezek. 34.1, 2, 3. being ignorant idol Shepherds, or idle and negligent Shepherds, Not regarding that great charge and honourable office they have taken upon them, not performing that trust committed unto them, and of which they must give an account to the chief Shepherd Christ Jesus. 1 Pet. 5.4 Secondly, unfaithfulness in not ruling as Elders and not Governing the Church of God with watchfulness, Eze. 34.4, 5 1 Pet. 5.3, 4. 3 john 9 Isai. 56.11, 12. wisdom and humility, according to the Rule of Christ; but in pride or tyranny, as lording it over God's heritage, loving the pre-eminence contrary to the direction of the Spirit of Christ. Thirdly, Ministers sin in unfaithfulness in not feeding them by good example of life and conversation, being as john the Baptist burning and shining lights: john 5.35 But walking disorderly as Eli's sons to the dishonour of their callings, and evil example of others, any manner of way unbeseeming the Ministers and servants of Christ Jesus. 1 Sam. 2.17 22. Quest. 30. You have declared the duties of those who are Ministers of Christ, 1 Pet. 5.1. 1 Cor. 4.15. spiritual Fathers, Elders, Overseers, Pastors and Teachers in the Church, and their sins and failings; Now what are the duties of spiritual children of the Congregation, and people, to their Pastors and Teachers? Ans. The duty of people and congregations 1 Thess. 5.17. to their faithful Pastors and Teachers, as Mat. 11.40 1 Thess. 5.12.1. Gal. 4.14 1 Cor. 4.1 1 Thess. 5.13. 1 Tim. 5.17. First, to receive and acknowledge them as sent of Christ, and over them in the Lord, as the Apostles expression is. Secondly, to Love, Reverence, and esteem those Ministers and Elders especially that labour in the word, and very highly in love for their work sake and with double honour as is fit for Ministers and officers of Christ. Thirdly, to obey them in the Lord, as those that have the Rule and oversight of them, Heb. 13.17 Heb. 13.24 and watch for their souls and must give an account, that they may do it with joy and not with grief; for that will not profit for those that disobey God's Ministers and Elders over them in the Lord. 1 Thess. 5.22. Gal. 4.15. 1 Tim. 5.17, 18. Luke 10.5 6, 7. Galat. 6.6, 7. 1 Co●. 9.13, 14. Fourthly, readily and cheerfully to communicate give or pay unto them that honourable maintenance which is due unto th●m for their labour in the work of the Ministry, according to the word of God and ordinance of Jesus Chri●t. Quest. 31. But is there any payment of maintenance due now to God's Ministers as Ministers of Christ in the new Testament by any Divine-right, the neglect or keeping back of which is a sin: because I have heard some affirm that howsoever in the old Testamenet, the Lord had the reserved portion of his own inheritance the Tenth which he gave to his Ministers for their labour, and for the honourable and comfortable maintenance of them and theirs, (besides their Cities and their Suburbs for their cattles, Numb. 18.20, 21, 30.31. Levit. 27.30, 31, 32.1, 2.3, 4, etc. Numb. 35. and for their goods and for all their beasts, and ●ther helps more; yet in the new Testament since Christ ascended into Heaven, the Lord hath nothing peculiar to himself, and Christ Ministers have nothing due to them for their labour, and maintenance by any Divine Right; 2 Cor. 5.20 But they must live of Alms, and accept of there reward for their labour and maintenance at the pleasure of the people? Ans. Truly I should have wondered that any one who had professed the least measure of love to Christ, should dare to manifest so little love and respect to the Ministers, and Ambassadors of Christ as to harbour in their breasts, much less to publish with their mouths such a profane and irreligious an opinion (but that a brother may err) and I have heard men of the same opinion myself, and once had a paper in writing delivered unto me before divers witnesses declaring the very same opinion in substance (the writing I have yet in my Study to show) but this little volume is now grown so big, In S. P. L. or meeting place. that I cannot stand to prove the Divine right of Minister's maintenance so fully as it may be proved by infailible grounds of holy Scriptures, and in particular from those places noted before. Quest. 32. But howsoever some Separatists have erred so far as to deny any Divine Right of Minister's maintenance; Cor. 9.15. yet others more moderate acknowledge an Ordinance of Christ for it; although they deny Tithes to be paid by Divine Right in the Gospel; declare I pray you in brief what you conceive may be said for satisfaction herein? Ans. First, for Divine right of Tithes, as of old to be paid now in kind of every increase by Divine right, Levit. 19.30, 31, 32. I refer the Reader to those Books of learned men, who have writ of this subject at large; In particular to Doctor willet's Synopsis Papismi, Carleton to Sir james Temple, M. Slater and divers other which do out of Scripture and learned Authors do confirm the Divine right further than I could yet ever see any appearance of satisfaction in answer to the conscience of true Christians. Gen. 14.15 Gen. 28.22 But in brief for the Lords inheritance of Tithes or of a part of increase reserved to himself, and manifested in Scripture long before Levi was borne; howsoever levitical Tithes which were a levitical and ceremonial Ordinance, may seem to be abolished by that place of this Apostle Eph. 2.15 Christ having abolished the Law of Commandments contained in Ordinances, compared with that Deut. 12.5.6. and Deut. 14.22.23. Where the Lord ordaineth that they should pay Tithe of all their increase year by year, and bring it up to the place which the Lord should choose, and eat it there before the Lord; which Tithe was levitical and so abolished and not needful now. Secondly, if any man will consider that there was not only that Tithe, but a second Tithe to be tithed every third year for the poor as you may read, Deut. 26.12. called in this respect the year of tything to be eaten at home within their gates, for widows and Fatherless and the rest, and this tenth though not required now as then, yet the poor is not to be forgotten for ever. Thirdly, if you consider that besides these levitical tithes there was a third kind of tith which was first in command, Josephus li. Antiquit. 4. cap. 8. and which the Lord challengeth a special right in as a reserved part for his service to be disposed of at his pleasure, and which he gave to his Ministers for an inheritance, as for their service for them and their househoulds to eat as a reward for their service, as you may read Numb. 18.20.21.31. And of this third tithes as reward for Minister's labour, I find no colour nor ground of abolishment in the new Testament; But rather a confirmation by Christ that they ought to be paid, or that which is answerable to them for the maintenance of Christ's Ministers; for although Aaron be dead, yet Melchisedeck in his Antitype Christ, or Christ in his Ministers is still alive to receive the Lords portion to the end of the World, as St. Paul declares, Heb. 7.8. And as that learned Knight Sir James Semple proves evidently; a Book I never yet saw answered by any man. But to evidence this in a few words, consider, First, that what reason the Lord giveth for the bestowing of this special tenth upon Levi, his Ministers who expounded the Word of God and gave the sense of it to teach God's people, Nehe. 8.8. namely for a wages and reward for their labour and service, as is evident in Numbers 18.21. and in other places; the very same reason Our Saviour Christ giveth wherefore his Apostles and Ministers should be maintained, and have a comfortable livelihood for their labour in Preaching of the Gospel, as a reward for their labour by Christ's appointment; for the labourer is worthy of his reward, saith Christ: and so the Greek word signifieth Luke 10.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and the Apostle St. Paul giveth the same reason and ground for the honourable maintenance of the Ministers of Christ in that 1 Tim. 5.17.18. and concludes the point that Minister's maintenance is an ordinance of Christ, 1 Cor. 9.14. And therefore certainly seeing the Lord Christ giveth the same ground for his Minister's maintenance in the new Testament, as he did for this special first tithe for his Minister's maintenance, in the old Testament; The payment of this special tithe being commanded in the old Testament, and nowhere forbidden in the new Testament, the payment of this tithe for maintenance of Christ Ministers can never be proved to be unlawful, and therefore may lawfully be paid as a reward of Minister's labour, or a due, answerable in consideration thereof, for Minister's maintenance without any scruple of conscience: Malac. 3.8, 9 and much more when it is confirmed by the Christian Magistrate; Thus have I endeavoured in brief to satisfy your desire, and herein to hold forth the duty of people to their Pastors and Teachers in the Churches of Christ to pay that honourable maintenance due by Christ's Ordinance unto them. Quest. 33. Now you have declared their duties; I pray you what are the sins of people and congregations contrary to these duties? Ans. The sins of the people are divers, I will name them in brief. First, for a people or congregation not to embrace a Minister sent of Christ rightly called, Mat. 10.14, 15. and approved by themselves and others in authority by Christ in his Church, 1 Thess. 5.12. and enabled by Christ and his spirit with gifts fit for the Ministerial office, and not to acknowledge him as over them in the Lord, is sin. Secondly, 1 Kings 22 8. Luk. 10.16 Gala. 4.16 John 15.18, 19 1 Cor. 16.22. for any to hate the Ministers of Christ, or any of them for their work sake especially, or to disteeme or dishonour them or be enemies, is a grievous sin and an evidence, such a man or woman loveth not the Lord Jesus, is subject to be cursed with the great curse, Anathema Maranatha. Thirdly, 2 Chron. 36.16, 17. 2 Kings 2.23, 24. 1 Kings 13 Psal. 105. for any man woman or child to make scorn, taunt, or any other ways to abuse the faithful Ministers of Jesus Christ, is a fearful sin, which brings God's judgements upon such men women or children. Fourthly, for any to disobey, Deut. 17.12. Hosea. 4.4, & Acts 5.39. Acts 7.51 Prov. 20.25. Malac. 3.8, 9 or resist, or revile, or discontent the Ministers of Jesus Chrst, in or about their Ministerial office, or any other unlawful ways, is a sin. Fifthly, to take away or keep back from them any part of that honourable maintenance, or countenance which is due unto them by the Ordinance of the Lord Jesus, 1 Thess. 5.17. Galat. 6.6, 7. is sacrilege, a robbing and mocking of God, and an odious sin; and more particularly, what is approved of by the lawful Magistrate. john. 15.20, 21. john 16.1, 2, 3. Acts 9.25. 2 Cor. 11.32.33. Luke 11.49, 50. Acts. 8.2, 3 Acts 9.4, 5 Luk. 19.27 2 Sam 6.7. Sixthly, to persecute, betray or not to defend and preserve the Ministers of Jesus Christ, by all lawful and good means, in their lives, goods, good names, and especially in and for the execution of their Ministerial office, is a sin, and the property and mark of wicked men whom Christ will one day take for his enemies, who refuse to have him to rule over them. Seventhly, for any to intrude themselves into the office of Christ's Ministers, 2 Chron. 26.19, 20. or to usurp a Ministerial office in the Church of Christ, for which he hath no call from Christ, nor ground or title from the Word of God, Heb. 5.4. is certainly a sin, an odious sin against Christ Jesus. Quest. 34. You have revealed by Scripture, and light from Christ in the Scripture, what are the duties required, and the sinne● forbidden both of Christ's Ministers, an● of the people over whom the holy Ghost hat● made them overseers, and in particular how the people ought to receive, reverence, and countenance their Ministers, Pastors, and Teachers, and give them that honourable maintenance which is due to God's Ministers by Divine right, and according to the Ordinances of the Lord Christ. But is there any promise of blessing or any such encouragement to those who do thus receive, honour, and pay freely that honourable Maintenance that is due to God for his service, and to God's Ministers for their labour and service according to the Ordinance of Christ? Ans. Yea verily, the Scripture holdeth forth divers promises to this effect; Prov. 3.9.10. as that in the Proverbs; Honour the Lord with thy substance and with the first fruits of all thy increase, so shall thy Barns be filled with plenty, and thy Presses shall burst out with new Wine; thou shalt be sure if thou honour God in his service, or faithful servants, 1 Sam. 2.30 God, will honour thee; yea the Lord biddeth his people to try and prove him if they would bring in the maintenance of his Ministry and service as they ought, Malac. 3.10 11. if he would not open the Windows of Heaven, and pour a blessing upon them, and he would bless and not curse their increase; and Christ, saith he, Mat. 10.40, 41. that receiveth his Disciples and Ministers, receiveth him; and they that receive a Prophet in the Name of a Prophet, shall receive a Prophet's reward: so that there is great encouragement for Saints and all God's people, to perform their duties herein. Quest. 35. Is there any think you that love the Lord jesus that will not love, and honour his faithful Ministers and willingly give them all respect due to them by the Ordinance of Christ? Ans. Certainly all men have not faith, and some are unreasonable and wicked men, 2 Thess. 3.2. who love not Christ nor his Ministers. I have heard divers Ministers complain, Gens. 47.22.26. 2 Chron. 36.16, 17. that in some parts they have been used far worse than the Egyptians used their Priests, they find no favour, but have been subject to divers abuses, which was a fearful sin that once brought a foreign enemy upon Gods own people; But now we hope better things, that as the Lord hath honoured those who are in high places, so he will honour them with one grace more, to take care that there may be faithful and honourable Ministers placed in every congregation in the Kingdom, 1 Tim. 5.71 and that they may have an honourable maintenance duly paid them according to the Ordinance of Christ. 1 Cor. 9.14. Quest. 36. I have received good satisfaction for the duties of Ministers, Pastors and Teachers in the church of Christ, and the people's duties unto them, both in respect of reverence, and maintenance; But what is your judgement I pray you, hath Christ, appointed no government in his Church? and so no governor's who as Fathers are to be honoured, and who are to be as Rulers in the Church for right ordering of Christ's discipline, for God's glory, and the good of his Church; what light from Christ to direct in this? Ans. Yes, certainly as the Scripture holdeth forth the Lord Christ himself to be the chief Lord and Governor, Isaia. 2.6, 7 Mich. 5.2 Mat. 2.6. yea, the King of his Church, and the Government to be upon his shoulder; so when the Lord Christ ascended up into Heaven, and led captivity captive, and gave gifts unto men, as he gave some to be Apostles and some Prophets, some Pastors, and Teachers, Eph. 4: 11, 12. etc. 1 Tim. 5.17. Rom. 12.8. for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ, so he hath given Elders, 1 Cor. 12.28. Acts 6.1, 2 3. Rom. 12.7 Rulers, and Governments, or helps in Government, as Overseers, Deacons, Ministers and Officers for the good of the Church of Christ. Quest. 37. But who are these Elders and Officers that are to have government in the Church? Ans. First, it is evident in Scripture that the same men, who are called in Scripture Presbyters, Acts 20.17, 28. or Elders, and Rulers, they are called Overseers or Bishops and Pastors, 1 Tim. 5.17. such as must labour in the word and Doctrine, and not only take heed to all the flock, over which the holy Ghost hath made them overseers, Titus. 1.5, 6, 7, 8, 9 But feed the Church of God which he hath purchased with his own blood; Acts 29.28 So that it is evident that the same men who are Pastors and Teachers, have authority from Christ to be Elders, 1 Pet. 5.2, 3, 4. and Rulers in the Church, although they are not to lord it over God's heritage, but to be ensamples to the flock, as St. Seter holdeth forth the light of Christ unto the Church. Quest. 38. Are there no other Elders or Ruling Officers in the Church, but Pastors and Teachers and such as labour publicly in Preaching, and so in the word and doctrine? Ans. Divers learned men do affirm from that place of the Apostle to Timothy, Aretius, Pisc●tor Beza in 1 Tim. 5.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 12.28. Heb. 13.17 24. The Church of G●neva. The Chu ch of Scotland, And Holland, Fr●nce, N●w England, and n●w England. the Elders that Rule well are worthy of double honour, especially those that labour in Word and Doctrine, and principally from the Word especially implying a difference, and distinction of Elders, as is it a note of distinction in other places of Scripture; as you may read, Gal. 6.10. do good to all, especially to the household of faith, And 1 Tim. 4.10. who is the Savioviour of all, especially of them that believe, (as also from other places of Scripture) that besides Pastors and Preachers, There are other Elders, Assistants to the Ministers of Christ and helps in government as divers Reformed Churches have used, and yet have in their practice of Discipline. Quest. 39 What kind of graces or qualifications ought Elders, Rulers, Deacons, or Church officers be endowed with that they may be fit to govern in the Church? Ans. Verily, Elders, and Deacons and Ministers or any Rulers in the Church, according to the Scriptures, they ought to be spiritual, Heavenly-minded men, Acts 6.1, 2.3. endued with the Holy Ghost, James 3.17 men of wisdom and knowledge in Religion endued with wisdom, 1 Tim. 3.9. that is from above, 2 Tim. 2.1, 2. pure, peaceable, gentle full of mercy and good fruits without partiality or hypocrisy, sound and sincere in the Faith, Heb. 5.14 Prudent, Holding the mystery of faith in a pure conscience, grave, sober, Titus 1.9.13, 14. not given to drink, patiented, able in meekness to instruct those who oppose themselves, 1 Tim. 3.8 2 Tim. 2.23, 24, etc. Titus 1.5, 6, 7. not proud as Lords of God's inheritage, but of blameless life and conversation, humble minded, that they may show themselves good examples to the Flock; and when the chief Shepherd shall appear, 1 Pet. 5.1, 2, 3, 4. receive a never fading Crown of Glory. Quest. 49. What is the Office of such Elders, Rulers, or Governors in the Church? Answ. Being rightly chosen by the Church, Acts 6.3. Acts 15.22 23. 1 Cor. 12.28. Acts 9.26, 27. Acts 10.45 47. they are to be helpers, and assistant in the Government of Christ's Church, to take care with the Church, to further the right admission, and uniting of Members do the Communion of Saints, and especially to Church fellowship in the holy communion and Supper of the Lord for better not for worse, 1 Cor. 11.17, etc. Exo. 12.48. Ezek. 44.7, 8, 9 Jer. 15.19. Mat. 18.15, 16. 1 Thess. 5.12, 13. 2 Thess. 3.14, 15. that all ignorant unbelieved, profane, Scandalous, impenitent persons be kept away, to separate the precious from the vile; They are to assist in Christian exhortations, in godly and brotherly admonitions, reprehensions, counsels, comforts, yea to assist not only in suspensions from the Sacrament, that lesser, but in that great censure of Excommunication, if necessity require; they are to assist in overseeing or watching over the flock according to their place and power, Mat. 18.17 18, 19, 20. 1 Cor. 5.3. 4, 5, etc. james 5.15 16. Acts 6.1, 2, 3. Zach. 14.5. ●1. Revel. 21.3 in visiting of the sick, and having eyes with the Deacons, (whose office is to take care for the poor Saints and goods of the Church) to the glory of God and benefit of Saints in faith and holiness, that the Lord may be found to dwell in the Tabernacle of his Saints with delight. Thus the duty of spiritual Fathers. Quest. 41. Now what are duties commanded and sins forbidden of civil Parents and children, in the civil political or Common wealth, Estate, in the relations between Magistrates, Kings, Princes, Governors and people or subjects? Ans. I shall touch these, but very briefly for present and what followeth also in the other Commandments; But first for duties of superiors. The duty of all Magistrates, Deut. 17.18 19, 20. Deut. 18. 2●. 2 Sam. 13.3, 4. Prov. 29.4 2 Cron. 28.9. 2 Sam. 8. ●5 2 Cor. 19.5, 6. Daniel. 4.34, 37 Deut. 16.18, 19, 20. 2 Chron. 15.10. Prov. 28. ●1. Magna Charta. Kings, Princes, Governous or any in higher or lower places, is, to know the Law of God, and in the fear of God, in Justice and equity to govern the Common Wealth and people over whom the Lord placeth them to rule, according to the Word of God, and the good Laws of the same Nation or Kingdom over which they are, considering that they are under God, and govern for God as vice-Gerents under the great Kings of Kings, and Lord and King of Heaven and Earth. Quest. 42. What is the sin of Magistrates and Governors, contrary to this duty, whether they be in higher or lower places? Ans. To Rule or Govern without the knowledge or fear of God, unjustly tyrannically, or in any corrupt and sinful way, contrary to the Word of God, and good Laws of the Land, to sell, or defer, or deny Justice and right to any man. Quest. 43. You have held forth the duty of Magistrates and Fathers of the common wealth; now what if the duty of subjects and people to Kings, Prince's Magistrates and Governors in higher or lower places? Ans. The duty of subjects and people to their Sovereign Princes, Kings, Magistrates or any under God in high or lower places, is, as to know and acknowledge them as their superiors and be subject to them in their respective places, to love, honour, preserve, 2 Sam. 18 3. Rom. 13.1 2 Pet. 1.17 1 Pet. 2.13 14. 1 Tim. 2.1 2, 3. Mat. 22.21 and obey them in their just and lawful commands, to be serviceable unto them in and for that which is good, and to pray for them that they may so govern that we may lead a quiet and peaceable life in all godliness and honesty; being careful to render to Caesar the things that are Caesar's, and to God the things that are Gods. Quest. 44. What are the sins of the people and inferiors against their superiors? 2 Chron. 36.13. 1 Sam. 24.6 1 Sam. 26.9. 2 Sam. 1.14, 15. Ex 22.28. Ans. To Rebel against, dishonour, or disobey the lawful and just commands of superiors in higher or lower places, Kings, Princes or Magistrates; to conspire Treason against them, to curse them or neglect to pray for them according to the Scriptures is a fearful sin. 2 Sam. 16.7 Eccl. 10.20 1 Sam. 12.23. Quest. 45. Sir, yoU have manifested the duties and sins both of superiors, and inferiors declared in Scriptures, and to he referred unto this fifth commandment, as required by the Lord in this Rule of life, and comfortable walking with God in Christ in our several callings and relation; now what use may a Christian make of the knowledge of so many duties requred, and sins forbidden in this fifth Commandment, and what light from Christ to lead us unto Christ for our comfort and direction herein? Ans. Truly by light from Christ, we may here learn to see as in a glass our own inability to keep the Law of God, 2 Cor. 3.5 and so consider our extreme need of Christ. First, as a justifyer; that we may seek our rest not in ourselves, or any of our own performances, 1 Cor. 1.30 Eph. 2.14. Isai. 11.10. but in Jesus Christ, who is our peacemaker and whose rest is glorious. 1 Cor. 1.30 Secondly, as a sanctifier and nourisher in grace by his spirit of faith, and preserver to glory, that receiving daily refreshing nourishment from Christ by meeting Christ in his Ordinances, Mat. 18.20 John. 15.5. 2 Pet. 3.18 1 Pet. 1.3, 4, 5. we may grow in grace and in the knowledge of our Lord Jesus Christ, and by his power be kept through Faith unto salvation. The Thirty three Classis, or company of Questions; The second Section. Question 1. YOu have opened the fift Commandment at large both in the duties commanded, and the sins forbidden, with the use and application as by a light from Christ to lead us unto Christ, both as a justifyer, and a sanctifier, to enable us to walk comfortably with Christ in the course of our lives; Now I pray you tell me in brief what are the duties commanded, and the sins forbidden in the sixth commandment, Thou shalt not kill? Ans. This Commandment is negative as are the rest that follow, Gen. 9.6. and this sixth Commandment God gave for preservation of the life of man as being Gods own Image, as he did the seventh commandment for preservation of a holy seed; Malac. 2.15. The eight commandement for preservation of men's estated, and that propriety which God hath given to men in their own children or any thing else as goods; Deut. 22.1, 2, 3. Psal. 15.3. and the ninth Commandment was given for preservation of a man or woman's good name; and the Tenth to keep the very heart and desires of the soul in a right order to the glory of God and the good of our Neighbour. But in every one of these negative commandments, the affirmative duties are required, and a walking according to that rule of righteousness which God planted at first in man and woman, when he created them in his own Image. I will therefore first hold forth the duty, and then the sins forbidden and some use of them. In this sixth Commandment, Thou shalt not kill, or Th●u shalt do no murder. Prov. 4.23. In the affimaitive part the Lord requireth of every man woman or child to be careful to preserve his or her own life of soul and body, Gen. 1.27. Mat. 4.6 7 Prov. 24.11. Job. 29.12 and the life of his or her Father, Mother, Husband, Wife, Brother, Sister, Neighbour or of any Man, Woman, Job. 29.13 Acts 19.30, 31. Deut. 20.19, 20. 2 Pet. 1.7 1 Sam. 15.2, 3. 1 Pet. 3.8, 9 Coloss. 3.3. 1 John 3.15. Eph. 4.27. Deur. 30.35. Mat. 10.28 Rom. 3.15 16, 17. or Child in the world by all lawful and good means, in heart word and deed, in love, meekness, long-suffering, and to avoid all occasion of murder, lying in wait to destroy, or the unlawful destroying the life of any of whatsoever degree or condition they or any of them may be; all malice, hatred, envy, rash anger, disdain, evil words or actions, especially old grudges and drunkenness, all occasion of murders, and forgtefulnesse of God's presence, or want of fear of offending the great God, and sinning against Christ Jesus. Quest. 2. You hav● held forth the duties in general with divers particular means to preserve life, and occasions of taking life away to be avoided; Now what are the contrary sins to be avoided in general or particular, as brief as you can? Ans. All selfe-murder of soul, Gens. 4.6, 7, etc. or body, or any unlawful kill of any of mankind, much more of Husband, Prov. 18.19. Wife, Father, Mother, Brother, Sister, Neighbour or any other, and all means and occasion of soul killing or unlawful taking away the life of any, Levit. 19.17. is a sin, Mat. 5.22 Prov. 17.19. James 1.20 Mat. 5.21. etc. Acts 5.31. as all hatred, malice rash anger, envy, contempt, emulation, strife, contentions, and heartrisings, & wrath, especially amongst brethren want of brotherly love, or uncharitableness in any respect, in thought, word or deed, especially evil reviling words, giving the lie, or any other provocations of quarrels, all unlawful duels or other occasions whatsoever, all being a degree of murder. Therefore is necessity to seek to Christ for Repentance and Remission of sins. Quest. 3. Now we have heard the duties of the sixth; what are the duties of the seventh Commandment, Thou shalt not commit Adultery? 2 Tim. 2.22. Heb. 13.4. Mat. 5.28. Job. 31.1. 1 Thess. 4.2, 3, 4. Ephes. 5.3, 4. 5. Eph. 5.25. to 33. Answ. The Lord requireth all true chastity both in the married and single estate, both in mind and in body, both inward, holiness and chastity of the heart and affections, and outward holiness and chastity, of the Eyes, Ears, Tongue, and whole man, every one walking as Christians, and as knowing how to possess his vessel in holiness and honour; And waiting on Christ in use of all good means to prevent sin in this as in other temptations, the husband resting satisfied with the love of his own Wife, Prov. 5.18.19. and the Wife of her own Husband, delighting in each others love constantly in the Lord. Quest. 4. Now you have showed the duty, declare what are the sins contrary to this duly, both in the single and in the Married estate, and first in the single estate? Ans. All unchaste corrupt lusts of the heart, Gen. 6.2. 1 John 2.16. 1 Pet. 2.11 Jam. 1.14.15. Gens. 38.18. Gen. 39.9. 2 Sam. 11.2, 3, 4. Jer. 5.7. Prov. 7.22 etc. Isai. 5.11, 12. 1 Cor. 7.9 Levit. 20. ●0. Malac. 2.14 15, 16. or lust of the eyes and all self pollution by speculative wantonness, or wicked imaginations, defiling the soul, and all fornication or adultery in act, or any means or occasions thereunto in heart, word, or deeds, active or passive provoking God to anger, and all keeping company with Harlots, or mispending time in idleness, drunkenness or any manner of sin whatsoever. Quest. 5. What are the sins in the married estate? Answ. Besides that all those sins noted in the single estate are sins likewise in the married, all breach of wedlock or conjugal fidelity and promise made between man and wife, either in thought, Leu. 18.18 Mat. 19.9. Heb. 13.4 1 Cor 5.1 Mark 6.17 18. 1 Cor. 7.2, 3, 4, 5. 1 Cor. 6.9, 10. Levit. 18.19, 20. Levit. 20.18. Ezek. 18.6 Ezek. 16.49. Rom. 13.13, 14. Eph. 5.5, 6. Levit. 19.29. Deut. 23.17, 18. Gens. 34.25.31. Heb. 13.4. Reve. 21.8 word or deed, and all Polygamy, and also all unlawful divorce or separation, all whoredom, adultery, incest or any such wickedness whatsoever; all denial of due benevolence which may occasion breach or decay of love or sin otherwise; all effeminateness; and immodest immoderate or unseasonable use of the marriagebed in times prohibited by the Law of nature, of God, or of lawful consent between themselves; all pampering of the flesh or surfeiting and drunkenness, to nourish unlawful lusts; and all force and rashness, all impudent behaviour or prostitution of themselves or others Wives or Daughters unto filthiness, all wicked whoredom, and all Bawds or keepers of brotherly houses for meeting, base whores, abhorminable and odious to God and good men, occasions of theft, murder, and God's judgement, curse and hell in the end. Quest. 6. Since there are so many duties required in Husbands, Wives and others, concerning chastity in the married and single estate, and so many sins forbidden deserving Gods wrath and curse temporal spiritual and eternal; what use should all make of this holy Law of God, and what light from Christ to lead us unto Christ, for profit hereby? Ans. Truly, this light from Christ and his spirit should lead unto Christ, Heb. 13.4. to see the sinfulness of all impurity and uncleanness, both in the married and single estate; and to see and be sensible of the wrath of God due to this sin and every branch of it: 1 Cor. 30: so to find and and feel an extreme need of christ both as a justifyer and as a sanctifier; 2 Pet. 1.10 11. And to fly daily to Christ, as for a more full assurance of pardon, and peace: Eph. 5.1, 2 so for power to walk in all chastity and holy purity of soul and body before God, Rom. 12.1 2. offering up ourselves, our souls and bodies, a living sacrifice acceptable to God in Jesus Christ, walking holily before God, John 15.5 Phil. 4.13 not like the World, but like Saints. And this not by our own virtue and strength, but by the virtue of Christ. Quest. 7. Now you have declared duties commanded, and the sins forbidden in the seventh Commandment, and so far how to walk comfortably with Christ by the power of Christ according to the Rule and light of Christ and his spirit in the light of this Law or commanding part of God's word; Psal. 119.105. which I pray you are the Duties commanded and the sins forbidden in the eight Commandment which is the next in order, Thou shalt not steal? Ans. The Lord requireth that every man woman and child (according to capacity of instruction) now and ever shall study and endeavour by all lawful and good means, Mat. 5.43, 44, 45, etc. Acts 7.60 Ex. 23.4, 5 justly and with equity and right to preserve his own, Galat. 6.10 and his Neighbours (yea his enemies) goods, Ex. 23.6, 7. children, servants or estate from all wrong, and all injustice whatsoever; their own always, and their Neighbours when God puts it into the power of their hands to do it, Luk. 10.33 34, 35, etc. by word or by deed to manifest we love our Neighbour as ourselves. Quest. 8. What are the sins contrary to this duty required in the sixth Cmmandement? Ans. To do unjustly any manner of way to the wrong of himslfe or his neighbour, Prov. 20.25. Malac. 3.8 9 to commit sacrilege, or rob God in robbing or stealing of that which is religiously and rightly appointed by God or given to God's worship or the maintenance of God's Ministers or any that pertain to his sanctuary; Deut. 19.14. Prov. 22.28. Ex. 21.16. 1 Tim. 1.10. Eph. 4.6. 7. Thess. 4.2.8.1. Ezek. 22.13. Prov. 19.26. Prov. 28.24. Exod. 22. Levit. 19.13. 2 Thess. 3.6.10, 11, etc. John. 6.12 to remove the ancient land marks, or to steal either persons children or servants, ot any goods or chatells or the like, either by fraud, and cozenage or by force, either secretly or openly, under pretence of Law or unlawfully, or other ways, either from stranges or from Parents, or Masters and Mistresses; is sin all dishonest gain and all unrighteousness in contracts, bargains, buying, selling; in any manner of Covenant whatsoever, all oppression, extortion, detaining of goods lent or lost, is sinful theft; and all wicked walking disorderly and mispending or wasting of a man's own estate or others, especially Parents or Masters, in drunkenness, idleness, Prov. 23.21. whoring or the like wickedness, yea, by rash and desperate entering into suretyship to the undoing of himself, wife, Prov. 23.29. Deut. 15.7 8, to. 16. children or any other, is sin: and not to do ourselves, or to others for the good of our own estate, or theirs, poor brother or servant, as we would they should in justice, mercy, Mat. 7.12. and equity according to God's word, do unto us, is a sin, and a breach of this eight Commandment of Jehova our God. Quest. 9 Certainly here are many duties required, and many sins forbidden in a few words in this Commandment; wherein doth the light of grace from Christ direct us to make a right use of this light and rule of life in this Commandment? Ans. This may still preach unto a poor soul an extreme need of Christ both as a justifyer and a sanctifier, 1 Cor: 1.30. and teach iis to wait daily on Christ in his ordinances, john 1.9 john 12.5 john 15.5 and seek daily to Christ for light and direction, and for virtue and power from Christ to glorify God, in walking justly and righteously in our callings and carriages to God and men, Zach. 5.3, 4. lest we sin against God, and procure a curse upon our labours instead of a blessing. Quest. 10. Now you have thus briefly giutn a light from Christ for direction, and help if the eight Commandment; what I pray you are the duties commanded, and the sins forbidden in the ninth Commandment, Thou shalt not be are false witness against thy Neighbour? Ans. The Lord requireth and commandeth faithful Testimony, Prov. 14.5 25. Psal. 15.2. Prov. 12.19. Epla. 4.15. when men are called to witness truth, and upon all occasions to speak the truth as it is in the heart, that the heart and tongue should agree to declare the truth when it is to God's glory and good of our neighbour, Deut. 1.16 17. Exod. 23.2.6. when rightly and lawfully we are called to it; for Judges and Magistrates to give righteous judgement, Ministers to Preach truth, Rom. 9.11 Zach. 8.16 17. for Lawyers to speak truth in pleading the causes of poor or rich, not to hinder but to further justice and equity, Prov. 22.1 Mat. 10.16 1 Cor. 10.31. Prov. 23. to preserve the good name of a man's self or neighbour in truth and righteousness, with the right ordering of our tongues in wisdom and truth upon all occasions, to God's glory and good of ourselves and others, superiors or inferiors, or equals, Psal. 119.128. with love of truth, and hate of falsehood and deceit. Quest. 11. What are the sins forhidden in this Commandment? Deut. 5.20 Mat. 19.18. Mat. 26.5. Psal. 52.3, 4, 5. Psal. 5.3. 1 Sam. 22.9, 10. Ans. All false witness bearing upon Oath, or otherwise all procuring of false witnesses, and all vain lying or uncharitable speaking to the diffamation or hurt of our own good name, or the good of any other, Levit. 5.1, 2. 2 Sam. 10.1, 2. Mat. 7.1, 2. Ezek. 22.28. John 7.24.51. Ex. 23.2. Deut. 16.18, 19 Prov. 17.23. Ex. 22.21. Ezek. 22.6, 7. Ezra. 4.19. Dan. 6.7, 8 Isai. 10.1, 2 Luke 18.2, 3, 4, 5. superior, inferior, or equals or their estates inward or outward, all concealing of truth; not witnessing all wresting or depraving of actions or words contrary to the mind of the speaker or doer, all false teaching and lying, all unjust judgement without due trial and examination to find out truth, and all erring in judgement contrary to truth; all pleading of Lawyers against truth, and all wresting of judgement for bribes or by-respects, or hindering the right execution of judgement by unjust writs of error contrary to right and truth, to oppress a poor man and his just cause in law, or conscience; all unjust Records, or concealling truth; all Decrees, Orders and Ordinances contrary to the right rule of truth or equity; all false delays or pretences to delay petitioners for Justice and right, like as the unjust Judge did the poor widow; Rom. 1.31 Psal. 15.3. Exo. 23.1. All these are both theft and false witness bearing sins against the eight & ninth Commandment; All Covenant breaking, all credulous receiving of false rumours and reports, and nourishing them by rash believing of them, or relating them to others; Nehe. 6.6, 7. Ezek. 22.9 all carring tales, lying and speaking untruth to deceive in jest or earnest, all officious or pernirious lies in trading, buying, Levit. 19.16. selling, or otherwise, all not ruling the tongue, and all other ways and means of hurting with the tongue by any idle unprofitable or sinful words whatsoever. James 3.2, 3. etc. Quest. 12. Certainly Christ in this glass of the Law giveth a light to find out many sins and failing, even in the best; much more the abominations of wicked men, Gen. 6.5. who are senseless of the villainies of their own evil hearts; what benefit may we reap by this? Ans. First, Mat. 12.36 to teach wicked men to tremble, the sins of whose words are sufficient to dam them for ever in hell fire. Secondly, to teach them to prise the Gospel which brings them news of a Saviour, Prov. 23.26. and to wait on the means of grace if at any time Christ will give them Repentance and faith in Christ Jesus, Heb. 13.5. Phil. 3.11, 12, 13. that they may be delivered out of the snare of the devil, who are taken captive by him at his will. Thirdly, to teach God's children to fly daily to Christ and meet Christ in his Ordinances, 2 Pet. 1.9, 10, 11. as to gain more assurance of pardon even of their sinful words, so for power to set a watch before their mouths, Psal. 39.1, 2. and to keep the dors of their lips that they sinne not in their words, Eph. 4.29, etc. but that no corrupt communication come out of their mouths, but that which is good, to the use of edifying that it may minister grace to the hearers as becomes those who have received true light from Christ. Quest. 13. You are now come by God's goodness and light from Christ to the tenth and last Commandment of the Decalogue; tell I pray you what are the duties commanded, and the sins forbidden in this Commandment, Thou shalt not covet thy neighbour's house, thou shalt not covet thy Neighbour's wife, nor his manservant, nor his maid-servant, nor his Ox nor his Ass, nor any thing that is thy Neighbours? Ans. To open the Commandment a little, and then to give you the duties. Note first, that whereas Moses here useth the Hebrew word Tatehmod covet, in Deut. 5.21. he useth the word Tithaweh desire, which the Hebrews make less then to covet, implying a prohibition of the least desire or thought to commit sin in wronging our Neighbour, so much as in our hearts or desires; and in Deuterinomy the wife is named before the house; and the field is added, which is not named here. Secondly, you may observe the object of this coveting or desire prohibited; Thou shalt not covet. First, in particular, not thy Neighbour's house. Secondly, not his wife. Thirdly, not his manservant. Fourthly, not his maide-servant. Fifthly, not his Ox. Sixthly, not his Ass. Seventhly, in the general. Nor any thing that is thy Neighbours. Now the duty the Lord requireth, is, Prov. 23.26. we should give God our hearts, and every man and woman should be content in their minds, Heb. 13.5. hearts and affections with that outward estate and condition in which it hath pleased God to place them, Phil. 4.11, 12, 13. to behave themselves well towards their Neighbours not only in outward actions, but inwardly in affections and to declare their love out of a pure heart using all means to cherish and keep good thoughts, Luke. 10.27. Galat. 5.17 Phil. 4.8. 1 Thess. 5.23. Prov. 4.23 desires and affections in their hearts and to banish or keep evil lusts, and desires out, that by the strength of Christ they may be careful not to sin, so much as in a lust or desire or thought against God or their Neighbour. Quest. 14. Now you have held forth the duty required in the affirmative part of this Commandment; what I pray you are the sins prohibited, and what light from Christ the great Prophet of his Church to reveal these in the sacred Scriptures? Ans. First, in general the Lord prohibits all sinful or evil concupiscence, Rom. 7.7. and lusts or desires of the heart, even before consent of will, Coloss. 3.5 original corruption and pollution of heart, Gen. 8.21. Mat. 15.19 the root of evil lusts and desires; All actual particular unlawful passions, lusts and desires of the soul, Mat. 5.22.38. 1 John 2. yea the very lusts of the eyes as our Saviour speaketh, he that looketh upon a Woman to lust after her, 15, 16. Jo 1.31.1. hath committed adultery with her in his heart, and he that is but angry with his brother unadvisedly is in danger of judgement; Mat. 5.22. Joshua 7.21. Psal. 19.7. Heb. 4, 12.13. Isai. 55.7. So that in this the perfection, preciseness, and exact strictness of the Law of God, appeareth above all humane Laws whatsoever; because they only take hold of men sinning in words or actions, Prov. 24.9. Jere. 17.9, 10. Genes. 6.5 James 2.10, 11. Deut. 27.26. not of evil thoughts except they be made manifest; But the Lord searcheth the very heart; and sinful lusts, desires, imaginations and thoughts of the heart, make them guilty before God, and subject men to the curse as breakers of Gods most holy Law. Quest. 15. Blessed be God that you have received this light from Christ, to declare the mind of God in these Ten Commandments, both concerning duties commanded, and sins forbidden; yea, even to the very thoughts, lusts and desires of our souls good or evil; Now what profit or benefit may the knowledge of this bring to a Christian soul, and what light from Christ to make a right use of this, that God hath revealed by Christ and his Spirit in the explication of these directions for a comfortable walking with God in Christ, in the whole course of our lives, or for terror of wicked and ungodly men? Answ. First, for wicked and ungodly men out of Christ, 2 Tim. 3.5 Mat. 5.20. Phil. 3.5, 6, 7. this declares their damnable condition, be they never so civilly righteous, or formally, and outwardly: because the very sinful thoughts and lusts and imaginations of their hearts, Gen. 6.5, 6 Gen, 7. are enough to drown them in the bottomless Sea of God's wrath for ever, as the wicked of the old World were drowned in the flood of waters; Mark 9.44 yea to drown them in a Sea of fire in hell, where the Worm never dieth and the fire never goeth out, john 6.44 45. except God in time open their eyes to see their misery, and not only reveal but draw them to Christ, that they may believe and repent and be saved. Secondly, for God's children, who are Christ's and in Christ, Rom. 7.7. Rom. 7.23 24, 25. this by light from Christ may be a glass to see their many failings, even in their thoughts, Phil. 3.7, 8, 9, 10. and teach them first to love and prize Christ more, who hath freed them from condemnation and curse of this Law, Christ himself being made a curse for them that they might be blessed; secondly to press daily to meet Christ in his ordinances public, Mat. 18.20 and secret; and that by his strength their hearts may be more and more purified in believing, Acts 15.5 and that by Christ's virtue this Law may be written in their hearts, Isai. 61.3. that they bring forth and abound in all fruits of Righteousness, that God may be glorified by their walking, as a people in covenant with God in Christ Jesus. Quest. 16. You have declared what a Christian should do, and what use to make of this Rule of a Christian life, in respect of his failings, and inability to kept this Law; But what if the child of God find himself enabled by Christ evangelically to walk after the commandments, so as he believes as his person, Gen. 4.1, 2, 3, 4. Heb. 11.4. so his actions and services and performances are accepted with God in Christ how now ought a Christian to behave himself? Ans. To rejoice in all thankfulness in Christ Jesus, 2 Cor. 2.12. Phil. 4.4.13. 1 Tim. 1.12, 13, 14. that he is enabled by Christ in any measure to obey his Father's will, and to walk in those steps of holiness wherein Christ walked, in any the least degree in sincerity, Isai. 26.8.9 and endeavour though not in perfection; 2 Cor. 12.9. 1 Cor. 4.4 Luke 17.9 1●. Titus 3.5, 6.7. 1 Cor. 1.30. Isai. 11.10. Coloss. 1.2. 2 Pet. 3.18 19 But yet not to rest on ourselves, or in any or all his duties, services, or performances for justification before God, or peace of conscience, but to eye Christ in all as a justifyer and a sanctifier, and to rest in Christ as his peacemaker, whose rest is a glorious rest, daily waiting on and seeking unto Christ for virtue, and power to grow in grace and in the knowledge of our Lord and Saviour Jesus Christ, in faith and holiness, praising God in all good works of piety and charity, Galat. 6.16. and by daily light from Christ walking comfortably with Christ and all the Saints in grace, according to Christ's Rule, until he or she shall be translated to enjoy that full Communion with all the Saints; yea, with God the Father, Son and blessed Spirit in Glory for ever. Quest. 17. Is there any further directory or light Christ, for the attaining of power from Christ for this end, both in my general calling as a christian, and in my special calling and particular relation, wherein it hath pleased God to place me? Ans. Certainly, the best directory is to wait upon the Lord Jesus Christ, (who is both the way, the truth and the life) both for direction and power, and this daily, as in private Reading, Meditation, Prayer, and Christian conference, and Chatechiseing, or building up one another in our most holy faith, improving our Christian Communion and society to this end for God's glory and good edification one of another, so in the public ordinance of Christ as oft as may be in the Preaching of the Word, the administration of the Sacraments, godly discipline and Prayer, that all means may be effectual in and by Christ's virtue to our souls for God's glory and the good of God's Church and children, john 14.6. john 5.39. Coloss. 3.16. as 1 Tim. 4.31. jude. 2.15. Quest. 17. What is the chief end of all? Ans. In all these the glory of God, and Kingdom of the Lord Jesus is to be set up, both in our hearts, and lives, until we come to Christ's Kingdom of glory in the Heavens for ever; And in these there are also many doubts, questions and cases of conscience to be resolved, which may be resolved in time if the Lord permit, 1 Cor. 16.7. Quest. 18. I shall desire the resolution but of a very few questions more, and study to declare my thankfulness to God and you for what I am instructed in already; What I pray you is the best directory for Prayer and Thanksgiving to God, that I may receive all graces needful from God in Christ, and abilities to glorify my God in every state and condition of life into which it shall please the Lord to call me, what light from Christ for this grace? Ans. First, for the matter of Prayer in general the Directory is that brief form which our Saviour himself taught his Disciples, as it is recorded by the blessed Evangelist, Mat. 6. and the 9.10, 11, 12, 13. verses, and in these words according to our English translation, After this manner pray ye. Our Father which art in Heaven, hallowed by thy Name, thy Kingdom come, thy will be done in Earth as it is in Heaven, give us this day our daily Bread, and forgive us our debts as we forgive our debtors, and lead us not into temptation, but deliver us from evil, for thine is the Kingdom the power and the glory for ever, Amen. Quest. 19 Is this sufficient direction for matter of Prayer? Ans. Yes, certainly if the several petitions in the Lord's Prayer be rightly understood, here is an excellent direction for a Christian to ground First, his confession of sin to God. Secondly, his petition for graces wanting. And thirdly, thanksgiving for grace received; and to make his requests known to God, upon all occasions both for attaining of good, and avoiding of evil according to the Apostles direction, Phil. 4.6, 7. Quest. 20. But do you think that the repeating or saying of this or other Prayers. as commonly people have used to do, to be a sufficient manner of Prayer unto God? Ans. Certainly Prayer is not only a speaking of words with the mouth, 1 Sam. 1.15. but a powering out of the heart and soul to God, Zach. 12.10 and that by the strength & assistance of the spirit of Prayer, and this rightly, Rom. 8.26 in a right manner, in the name of Christ, and to a right end; otherwise our Prayers are not right, nor acceptable before God, nor can we expect to be heard at God's hand when we call upon him in Prayer. Quest. 21. I see then that a bare form of Prayer is not sufficient to rest in, but I must have the spirit of God enabling of me to pray with the spirit or inner man, as well as with the mouth; and my soul must be disposed in a right manner in Prayer, and enabled by the Spirit of Christ; but what graces are requisite in this duty? Ans. Faith, Repentance, Humility, Devotion, See Classis 30. 2 Sect. in 2 Commandment, pag. 502. 503, 504. Zeal, Fervency, Perseverance, and such like Graces, and all in the name of Christ; else all is nothing; And therefore he or she prayeth best who hath the spirit of Prayer, and can pour out his or her heart and soul to God in Prayer, as Jacob and Hannab, and other Saints of God have done and have been heard in their Prayers, with a gracious return, 1 Cor. 14.15. james 1.6. Isa. 1.15, 16. Acts. 10.2. Hosea. 12.4. James 5.16. Psal. 51.17. jere. 50.4, 5. 1 Thess. 5.17. John 16.23. Quest. 22. But how shall a man get the spirit of Prayer and ability to pour out his soul to God? Ans. I answer you must not rest in your Prayers, nor in any duty you perform to God, as if that did satisfy the Lord for your sins, or meritoriously procured your peace with God, but you must rest on Christ, both for your acceptation of yourself and your prayers upon the Golden Altar, with the incense of Christ's merits, Revel. 8.3.4. Quest. 23. In what else must I wait for the spirit? Ans. Secondly, you must wait upon God in Christ in all the means of grace, till he pour out the spirit of Prayer into your heart and soul, that you may cry Abba Father and be heard as a child of God in Christ, Gal. 4.6. Quest. 24. What further direction can you give? Ans. Thirdly, and lastly for your better enablement to express the desires and groans of your soul to the Lord, ask your soul but these or the like four questions to this or the like effect, as speaking to yourself. Quest. 25. What is the first? Ans. First, Oh my soul to whom or to what glorious Majesty oughtest thou to direct thy Prayers, at Morning or Evening or Noon day, or whensoever, in public or private, or secret thou desirest to gain a blessing from the highest Heavens, Psal. 55.17. Quest. 26. What shall I answer to this demand? Ans. Let thy soul answer, and it will tell thee it is to the most high God the Possessor of Heaven and Earth, the searcher of all hearts, and the hearer of Prayer presented to him in the name, and by the mediation of the Lord Jesus Christ, Ps. 38.13. Psal. 65.2. Psal. 77.1. john 16.23. Quest. 27. What directions? Ans. Endeavour in all fear and humility to begin thy Prayer with the best expressions of the most glorious Name, Nature, Persons, Properties of this great and glorious Lord God, with the acknowledgement of his Truth, Power and Majesty, in his Words and Works, held forth in Scripture, and of thy unworthiness which may affect thy heart by the help of Christ's Spirit, with a right temper to pour out thy soul to God in Prayer, 1 Chron. 29.11. 2 Chron. 30.18.19. Ezra. 9.6. Nehe. 9.32. and this in the best words thou canst; but chief have regard to thy heart, which the Lord hath a special eye unto; And so begin thy Prayer as Exod. 15.11, 12.13. Exodus 34.6, 7. 1 Kings 8.23.27. or in the like manner. Quest. 28. What is second question? Answ. Secondly, ask thy soul a second question to this or the like effect, Oh! my soul, Ezra. 9.5, 6, 7. Prov. 28.13. Dan. 9.4.5, 6, 7, 8, 9, 10, 11, 12, 13. wherein hast thou offended this great God, to whom thou desirest to lift up thyself in Prayer, that thou mayst acknowledge thine offences, and seek for further assurance of pardon, before thou beg any other favour at the Lords hand, as 2 Chron. 6.36. Quest. 29. What direction here? Ans. Let thy soul first look into the glass of thy own conscience, Rom. 2.14, 15. Acts 24.16. Rom. 3.20 john 3.19, 20.36. 1 john 3.23. Rom. 7.18 19, 20. and secondly into the glass of the Word of God, both the commanding and promising part; both Law and Gospel, and find out thy sins, and accuse and condemn thyself for thy ingratitude for so many former mercies, yea, confess and labour to be humble for thy fall in Adam, for thy original and actual transgressions in state of nature, but especially thy unthankfulness in days of grace, Ephes. 4.30. either in thought, word or deed, whereby thou hast grieved the spirit of God, by whom thou art sealed to the day of Redemption, and this in as good words as God makes thee able, As Hannah 1 Sam. 1.17. and with the exercise of all those graces the Lord hath given thee; to this end thou hast here a large field to pour out thy soul to God in, if thou canst find out thy manifold sins against God, or the sins of others which thou desirest to confess, and bewail before God thy Lord, as Daniel and other Saints have done, Daniel 9.7, 8, 9, 10 11. Quest. 30. What is the third question? Ans. Thirdly, ask thy soul a third question, to this or the like effect, Oh my soul what dost thou want, or what is thy request, and the desire of thy heart to obtain at the hands of thy God and loving Father in Christ? Quest. 31. And what wants may I express? Ans. Thy soul will tell thee thou wantest in the first place the assurance, or more full assurance of the forgiveness of all thy sins, and of God's free grace and love unto thee in the Lord Jesus; thou wantest many favours from God for thy body, for thy soul, for this, for a better life, for thy wife, thy husband, for Parents, children, servants, kindred, accquaintance, thy Neighbours, thy friends, thy enemies; for the King's Majesty, for the Parliament, the Kingdom, the City and Country, for Peace and Truth, and a happy union and communion one with another, and with the whole Church of Christ; and here express thy mind as well as thou canst by the power of Christ; the Lord careth not so much for fine words as for an honest sincere contrite heart, sanctified by the spirit of Christ, Isai. 66.2. Quest. 32 What is the fourth question? Ans. Lastly, ask thy soul a fourth question to this or the like effect; Oh my soul, what hast thou received from this great and good God, for which thou art bond to render him thanks, and praise in the Name of the Lord Jesus? Quest. 33. What rule is there to find this out? Ans. Let thy soul call to mind all or as many as thou canst of those unspeakable favours the Lord hath bestowed upon thee; reckon them up imparticular out of the catalogue of God's mercies both upon thy own soul in particular, and the Church in general, to thyself, to thine, to the people of God; and what a sea of mercy mayst thou swim in, and enlarge thy thankfulness above all for God's free love in the Lord Jesus? as Psalm 116.12, 13. Quest. 34. But did you ever know any man thus learn to pray? Ans. Yes, did I know a Christian who could read never a word upon the Book, and yet after he had received these directions putting them carefully and constantly in practice, in a secret place before God, the only searcher of hearts and the Teacher of the ignorant, he did in a short time attain an excellent habit in Prayer; and was enabled to pray daily in his Family, in a sweet comfortable manner; and assuredly the Lord is the same God still to all his children in Christ, and will be so to all, who diligently wait on him in the use of the means; I conclude with the Apostle, now to him that is able to keep you from falling, and to present you blameless before the presence of his glory with exceeding joy, Judas 24.25. to the only wise God our Saviour, be Glory and Majesty, Dominion, and Power, now and ever, Amen, FINIS. COurteous Reader, there are some few Errata which the ingenuous may easily find, and amend with their Pen.