THE KEY OF SAVING KNOWLEDGE, Opening out of the holy Scriptures, the right way, and straight passage to eternal life. OR A Dialogue wherein the chief principles of Christian Religion are unfolded for the enabling of Christian people, to understand the Word of God and to attain to the true sense and mean●ng thereof.  
Composed by GEO. WALKER B. of Div. and Pastor of S John the Evangelists Church in LONDON.  
LONDON, Printed by THO. BADGER. M.DC.XLI.   

To his little flock, the Inhabitants of the Parish of S. John the Evangelist in Watling-street in London, Georg● Walker their weak, but wellwishing ●astor, commendeth this small token of his unfeigned love, and hearty desire of their eternal happiness in the fruition of God; by their fellowship and communion with him in the Lord Jesus Christ.  
BEloved in the Lord Christ, seeing now I have spent one half of my days in Preaching to you and your predecessors the gospel of Christ, in expounding the sacred Scriptures, & in watching and labouring for the good of your souls, to wit, for the space of 29 years, until there is not one left alive of all those inhabitants, who were masters of families at my first coming to this place, and did all with one consent and voice make choice of me to be their Pastor: I hold it high time for me, to think of my departure from hence by putting off this earthly tabernacle, and of leaving you as your predecessors who were my first flock, have left me their Pastor behind them to feed you a succeeding generation. And lest my labour and pains, which I spent among them for the good of their souls should seem to die with them, and to be buried in their graves: I have thought good to renew the memory of them; and to leave to the World some Monuments of that doctrine I have Preached to them heretofore, as also to you of latter times, by God's gracious assistance, though in great weakness of body, yet with a willing mind, and with a courage never daunted with any menacings and threatenings of potent adversaries, and malicious persecutors. The principal heads and true platform of which doctrine I have briefly comprised, and compendiously set forth in this short Dialogue, which contains in it the principles and foundations of Christian Religion and which I do here commend to you, as a testimony of that unfeigned love which I bear to you, and of my fervent desire of the salvation of your souls. I have already published, and have ready for the press divers larger Treatises, wherein are contained many particular doctrines which may be reduced to these principal heads; and are there largely handled, plainly opened, and fully proved by Scriptures; and the true use of them showed in such manner as they have been by my mouth publicly preached among you. But this golden Key, which is the quintessence of them all, will open Heaven unto you, if you can learn to use it aright. It is made of divine metal, even the Word of God revealed from Heaven, which is more pure than the most refined gold. It will teach you by a short and compendious way to know God, not only in the unity of Essence in his essential attributes; In the Trinity of persons, and in his Works of Creation, and actual Providence overruling man's fall, and disposing it and all the evils which entered in by it, to his own glory, and the good of his Elect: but also in Jesus Christ, in whom to know him the only true God is eternal life, as our Saviour testifieth, John 12. 3. Here God's eternal counsel and Decree of Predestination is discovered: Here you may learn the saving works of God, in and by Christ, God and man humbled in our nature. What love God hath showed in giving his Son for us; and what Christ hath done and suffered for our Redemption. Here you may see what saving works God works by his Spirit, shed on his Elect through Christ, as Regeneration, Renovation, effectual calling, union with Christ, Adoption, Communion of his ransom for Redemption, of his righteousness for justification, of his satisfaction for Remission of sins, and Reconciliation. And what God's Spirit works in us and by us, as Mortification, Sanctification, Faith, Repentance and all holy graces; and how and by what means he enables us to apply Christ and his benefits unto us, and to enjoy him and them for Salvation; and also doth beget and increase grace in his Elect, to wit, by the Word preached and heard, the Sacraments rightly administered and received, faithful and fervent Prayer, and the like. And how these work in the Elect to eternal life and blessedness, and are abused by wicked reprobates, to their own everlasting damnation and destruction. These things have I written to you Fathers and Masters, that you may read them yourselves, and commend them to your children and families; I commend them to you Young men, that you may grow strong, and may overcome the wicked one. And I commend them to you little children; that you may learn to know his name, and that your sins may be forgiven you for his name's sake. If after so much preaching & teaching you be found ignorant & unprofitable, it is because the God of this World hath blinded your minds, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto you. This word will be to you the savour of death unto death, and this book shall witness for me against you, that you are wilfully ignorant and a lost people. But if, as I hope, and pray fervently and wish from my heart; You do cheerfully receive the love of this Truth: then shall my Doctrine be to you the savour of life unto life, and we shall both together, I of my work and labour in preaching, and you of your reverence in hearing, and faithfulness in obeying the Word Preached, receive the reward of righteousness, which Christ hath purchased for them that believe and obey the gospel, even the Crown of glory, which never fadeth. This brief sum of Christian Religion, with other more large Treatises I have written in my bonds, for the common benefit of you and others, to testify unto you, that the many waters of troubles and persecutions, which I suffer for the Truth sake, which I have preached unto you, cannot quench my love to you, nor my desire of your salvation, nor hinder me from labouring for your good. In all which I seek not yours, but you. And as I have preached the gospel freely to you, never seeking any of your temporal goods, for my ministering of spiritual things plentifully unto you; but spending besides my spirits, much substance over and above the revenues of my small Benefice, which from you I have received; so I commend to you freely this and all other works and labours of my love, which if you do lovingly accept and use, and employ to your own advantage, I shall think my work in some good measure rewarded, and shall ever remain a faithful labourer for the good of your souls, according to the utmost of my power, and  
Your welwilling, though weak Pastor, GEO. WALKER.   

A brief Dialogue, wherein the Father examineth his Son, concerning the principles of Religion, in which he hath formerly instructed him.  Quest. 
MY dear Child, why dost thou complain because of thy sickness, and many pains and infirmities which often do befall thee, seeing thou by thy sins pullest them upon thee, and causest God thus to punish and correct thee?  Answer. 
Indeed in my book of the of the psalms of David, I am taught to confess, that I was shapen in iniquity, and that in sin hath my mother conceived me, but this is the fault of you that are my parents, from whom I received in my birth and with my first being this sinful corruption.  Quest. 
It is true, that we brought thee into this world a poor sinful wretch. But dost thou not know, that this corruption cometh not from ourselves, as the first causes of it, but from our first parents in whom thou and we and all mankind have sinned against God, and lost that image and likeness of God, in which we were created, and are so infected with the poison a●d malice of the devil, which he breathed into our first parents, that we have no power, or will to do the good which God requireth of us in his Law; but are forward to run into all sins which God forbiddeth.  Answ. 
I remember now when you put me in mind of it, that you have taught me oftentimes, that God created all things good at the first, and in Adam he created all mankind in his own image and likeness; and that the devil by the Serpent did tempt the woman, and breathed into her his poison and drew her into sin, and by her infected Adam, who was the root and stock of all mankind; and by drawing him into transgression, did corrupt him and all mankind, defaced God's image in us all, and stained and defiled our nature, so that eversince we are by nature children of wrath and disobedience, who of ourselves have no power to will or do any good, but do run into sin and actual transgression continually.  Quest. 
I see and perceive by this, that you are ready to forget those instructions of godliness which you have often learned, and have need to have your memory often rubbed up. And therefore I will stir you up to remember the things which I have often taught you, by asking you questions concerning the chief points of Christian Religion which you have learned, that they may be more deeply printed in your mind, and that you may have them more ready to put them in practice when occasion shall be offered.  Answ. 
I acknowledge myself bound in a double bond of thankfulness unto you, both for your godly pains in t●aching me saving Knowledge, and for your fatherly care, to ma●e me remember the things which you have taught me, that I may both believe and practise the things which God requireth of me, for the obtaining of eternal life, and blessedness.  Quest. 
My pains of teaching you, are a pleasure to me, when I see you willing to be instructed. And if you answer readily the questions which I shall ask you concerning the grounds of Religion, which I have heretofore taught you, I shall rejoice in hope and confidence that God hath chosen you to be a vessel of honour▪ called you to the state of Grace, and prepared you for the state of glory in Heaven.  Answ. 
I acknowledge with all thankfulness God's infinite love, mercy and bounty to me, in that he hath ordained me to be borne of Godly and Christian parents, who as they were means to bring me into the world, a corrupt sinful child of Adam, so are God's special instruments to beget me to God a new creature in Jesus Christ, by instructing me in his holy Word, by which his holy Spirit doth take possession of my soul, worketh in me Faith, and reneweth me after the image of Christ; wherefore I am ready according to my best understanding and memory to answer every question which you shall ask, concerning the things which I have before heard and learned from your mouth, humbly beseeching God to print in my heart, and to enable me by his grace to practise in my life the things, which by your often urging and pressing are printed in my memory.  Quest. 
My first Question therefore shall be about that which is the first work of God, by which he gave to mankind their first being, I mean the creation of Adam and all mankind in him, tell me what you have been taught concerning it?  Answ. 
First, I have learned that God created the whole world and all things therein, Gen. 1. & 2.  Quest. 
What God is he who did perform and perfect so great a work?  Answ▪ 
He who is the one only true God, and besides whom there is no other God, Deut. 6. 4. & isaiah 45. 5.  Quest. 
What a one do you conceive this God to be?  Answ. 
I conceive him to be such a one as his most proper name Jehovah doth signify.  Quest. 
What doth that name signify?  Answ. 
It signifieth that he is and hath his being of himself from all eternity, without beginning and without end, and that be giveth being, motion, breath, life, and all other things, to all creatures which live, move, and breath, and to all other things which have been, are, or shall be in the world, and without him nothing can ●e or come to pass, Exod. 3. 14.  Quest. 
What do you learn from thence?  Answ. 
I learn, First, that God is most absolute of himself, and depends upon none other, neither needeth, either for his being, glory, or blessedness any help, or for the increase of them. Secondly, that he is before all things, and is the first cause of them. Thirdly, that he is eternal, even one who was before all times, and is and shall be the same for ever, without beginning, and without end. Fourthly, that he is immutable and unchangeable in his nature, essence and being, and in his counsels, will and all other his attributes and properties. Fiftly, that he is most perfect, one who wanteth nothing, but hath in him all excellencies to the full, so that nothing can be added to him to increase his goodness or blessedness. Sixthly, that he is infinite and incomprehensible, no tongue can utter, no eye can see, nor ear hear, nor heart conceive, nor reason and understanding comprehend him or his excellencies.  Quest. 
Wherein doth his infiniteness consist?  Answ. 
It consists in this, that he hath no bounds, nor limits, but is above all degrees of comparison, his whole essence is at all times pr●sent in all places; 
1 Kin. 8. 27  and neither Heaven, nor the Heaven of Heavens, nor all places in the World can contain him, or measure his Substance. He is infinite in wisdom, Knowledge, Power, goodness, Mercy, justice, Will, counsel, and all other Attributes and Properties, able to do whatsoever he will. 
Psa. 147▪ 5  He seeth and knoweth all things, which are, have been, shall be, 
Isa. 46. 10.  or can be, and his Will is the rule of all things, and is limited to no rule or law, but is itself the rule and law of all things.  Quest. 
If God be infinite in Essence and Will, and all Attributes, and wholly present in all places by his whole Essence, and all his Attributes: How comes it to pass that he showeth his glory above the Heavens more than in the World which is below, and in one place he do●h show more power, and justice, and in another place, and to other persons he showeth more goodness, gra●e and mercy?  Answ. 
There is great difference between God, as he is in himself, and as he is seen, felt, and apprehended by his creatures in his Word, and works: Though he is Omnipotent and can do all things, yet he doth not work all things in all to the full, according to his infinite power, but only so much as he pleaseth, when, & where and in whom he will, as in his wisdom he thinks fit for every one Neither can we see and conceive God's Essence, and properties in themselves, but in the effects and works of them, which are limited by his Will and wisdom. And though he worketh by degrees and by measure: Yet his Essence and essential properties are without measure and degree, and his Word is fitted to our capacy.  Quest. 
What other properties do you conceive to be in God?  Answ. 
There is no shadow of excellency, virtue, goodness, or Grace in any creature, but it is in God Essentially, and substantially, one and the same thing with his very Essence and Substance. He is Essentially, Good, Wise, just, merciful, Gracious and Loving, and even goodness, wisdom, justice and Mercy itself: 
1 Ioh. 4. 8.  And as the Apostle saith, that God is Love, so we may truly and most properly say of him, that he is goodness, Wisdom, justice, and Mercy; and yet he is in himself a most pure and simple Essence, free from all mixture, composition and division.  Quest. 
Wherein doth this purity, and simplicity of God consist?  Answ. 
It consists, First in this, that though God filleth Heaven & Earth, and is in and withal creatures: Yet his substance is not mingled with any of them. Secondly, that he is not compounded of things different, neither of act and power as other spiritual substances are, nor of matter and form, Substance and Accidents, such as quantity, quality and the like, as bodily creatures are. Thirdly, that he cannot be divided into several parts, as men's bodies are. He is not of the same kind and nature with any other thing whatsoever: But is a most pure simple Spirit, or spiritual substance, in comparison of whom the most pure Spirits and Angels are but gross substances and impure: In a word his Substance and properties are all one and the same thing; and wheresoever he is present, there his whole Essence, and all and every one of his essential properties are actually present, even in all places at once.  Quest. 
If God be only one most pure and simple: Why do the Scriptures speak of three persons, the Father, the son, and the Holy Ghost, and do call every one of them Jehovah and God?  
Though there is but one God, and one Jehovah, even one most pure and simple Nature and Essence: Yet in this one pure simple, undivided Essence, there are three distinct persons, the Father, Son, and Holy Ghost, all which three are but one Jehovah, and one God, and every one of them is called Jehovah and God; because they are all of one and the same simple and Divine Essence.  Quest. 
How are they then three persons distinguished one from another?  Answ. 
They are distinguished, not by their Essence, and Nature, which in all three is one singular and undivided: but by their personal subsistence and properties.  Quest. 
Which are they?  Answ. 
First, the Father subsists of himself and is not begotten of any, but begets the Son: The Son is begotten of the Father from all eternity, and receives his personal subsistence, from the person of the Father alone: The Father and the Son together breath out the Spirit, and the Spirit hath his subsistence by proceeding from them from all eternity. Secondly, in order the Father is the first, the Son the second, and the Holy Ghost the third; though in time and dignity, none of them is before or after other; but all are coeternal, consubstantial and coequal of the same dignity, glory and Majesty. 
Phil. 2. 6.   Quest. 
How can he who is Jehovah and God eternal, proceed and receive his personal subsistence from another? Seeing Jehovah the true God, is of himself and can receive nothing from any?  Answ. 
It is true that the persons considered according to their nature and substance, which is common to all three, and is one and the same in them all, cannot beget nor be begotten, nor proceed one from another. For if God absolutely considered, could beget, as he is an absolute essence, or be begotten, or proceed; then there might be more Gods than one. But a person or personal subsistence in that one simple essence of God may beget another person, but not another God, and may be begotten and proceed, not from the simple essence of God, but from another person in that one Essence▪ Wherefore the Son is begotten not as he is one and the same Essence with the Father, but as he is another person in that Essence: and so the Holy Ghost proceeds from the Father and the Son, as he is another person in the same Essence: And so Jehovah the true God doth proceed from none, nor receiveth any thing from any: but a person which subsists in the Essence of God, and is Jehovah the true God, receiveth subsistence from another person in the same Essence.  Quest. 
I see you do rightly conceive of God the Creator, both in the unity of his Essence, and in the Trinity of persons. Now tell me which of the three persons created the world?  Answ. 
Though the Father is called the Creator of whom are all things: Yet he alone did not create the world, nor any thing in it, but the Son and the Spirit also did work with the Father, and had an equal hand in the Creation of every thing: For in all the outward works of God, that is the joint operation of all the three persons.  Quest. 
How doth it appear that the creation is the work of all the three persons?  Answ. 
By plain testimonies of holy Scripture, for in the description of the Creation, we have express mention of the Word, that is the son, and of the Spirit, Gen. 1. 1, 2, 3. and David, Psal. 33. 6. saith, by the Word of the Lord were the Heavens made, and all the Host of them by the breath of his mouth, that is, b● the son & the Spirit. For the son is called the eternal Word, one God with the Father, by whom all things were made, and without whom nothing was made that was made, John 1▪ 1, 2, 3. And the Apostle, Colos. 1. 16. saith that by Christ the Son all things were created that are in Heaven and Earth, visible and invisible, and by him all things consist.  Quest. 
You have well declared the Truth concerning the Creator, now tell me whereof the World was made?  Answ. 
God made all things of nothing at the first, to wit, the highest heavens with the Angels and all the Host of them; and also the Earth that is the rude mass without form and void, which was the common matter of all the visible world, and this is called simple and primary creation. Afterwards God created out of that rude matter the Li●ht, that is, the Fiery and Starry Heavens and the large Element of the air, which is called the Firmament, and the Sea, and the dry Land, and then out of those four Elements he formed and made all other things, as the sun, moon and Stars, the Herbs, Plants, and Trees; the Stones and metals, the Fishes, Birds and all other living creatures; and this is called, secondary creation, because all those things were not made first and immediately of nothing: but secondarily were formed out of a matter, which God had before created of nothing; and so all creatures had their first beginning, and being out of nothing▪ so mighty and omnipotent is God's hand far above the reach of man's reason.  Quest. 
After what manner did God create the World and all things therein?  Answ. 
The Scriptures teach us that he created all things: First, most freely by the liberty of his Will, not by necessity of Nature▪ Secondly, not rashly, but according to his most wise counsel and eternal purpose. Thirdly, with great ease, and facility, without pains, toil or labour.  Quest. 
How doth that appear?  Answ. 
By the words of Moses in the History of the Creation, where it is recorded, that God in the creation did but say let things be, and so they were made; so he is said to create the Light, the Firmament, the Waters, the dry Land, the Lights in Heaven, the herbs and Trees, and all things living and moving on the Earth and in the Sea. He said let them be, and they were made and brought into being, Gen. 1▪ 2▪ 6, 9, &c.  Quest. 
How doth this speech show that God created all things in such manner as you have said, to wit, freely, wisely, and with ease and facility?  Answ. 
Very plainly, for these words are not to be understood properly that God uttered a sound of words: but the phrase is metaphorical borrowed from the doings of men. For works done by necessity of Nature, men do without consulting or speaking, or any pr●scription or direction given by word of mouth. The things which men first speak of, and then do, are done by liberty of will; and therefore this phrase teacheth us, that the Creation was a work done, not by necessity of Nature, but by liberty of will, that is a work which God, if he had so been pleased, might have left undone, and did therefore do, because it was his free will to do it. Secondly, wise men do not command, or prescribe things to be done unless they have consulted, purposed, and determined, that they shall be so done. Their words by which they command, and prescribe the doing of great works, are the open manifestation of their mind, will purpose, and decree; and the first thing which belongs to the actual performing and effecting of the work. And therefore this phrase teacheth us, that as God in his eternal counsel had wisely purposed and decreed; so now God the Father by his Word the Son, and by his Spirit, began to put his wise counsel in execution, and actually to create and make all things, and to bring them outwardly into being according to his wise counsel, and as he had inwardly purposed in himself, so the creation was a work not rashly done, but wisely according to counsel.  
Thirdly this phrase showeth, that as among men, nothing can be done with greater ease and facility, and with less toil or labour, than when they only say the word let it be done, and presently it is done, without any more pains: So it was with God in the creation, he did as easily and without pains create all things as a man doth a thing by saying let it be, which of all things is most easy as experience teacheth.  Quest. 
What special things have you learned concerning the creation of mankind?  Answ. 
Four things especially.  
First, that God consulted about it saying, Let us make man.  
Secondly, that he made man after his own Image and likeness, male and female.  
Thirdly, that he gave them domination over all other creatures in the inferior world.  
Fourthly, that he created a place of pleasure for them to dwell in, and there placed them.  Quest. 
How do you understand these words? And God said, Let us make man in our image and after our likeness?  Answ. 
They are thus to be understood, not that God the Father, son, and Holy Ghost did then first enter into consultation about man's creation: But that as God in the common counsel of the blessed Trinity, had from all eternity purposed and decreed; so now he began to put his decree into execution and actually to create man, after such a manner and such a creature as he had decreed, even stamped with his Image, fit to rule over other Creatures.  Quest. 
Show me more particularly how God created man in his own image male and female?  Answ. 
First, he made Adam of the dust of the earth, and with breath of life, created a soul in him, and he made him one only, that he might be the common stock and root of all mankind, from whom the woman also might have her beginning, and be made of his flesh and bone, even of a fleshy rib taken out of him.  
Secondly, he made them both in his own image, the man first, and when man appeared so excellent above all living creatures, that among them all there could not be found a mate, or help meet for him; then he took a rib of the man and made a female, the woman meet for him in the same Image, and after the same likeness.  Quest. 
Wherein did the Image ●f God consist, and how was man like unto God?  Answ. 
This Image did consist, first and principally in his soul, s●condarily in his body, and thirdly in his whole person.  
First, in the substance of his soul, he was like to God; For as God is a Spirit, so man's soul was created a Spirit or spiritual living substance.  
Secondly, in the powers and faculties of his soul, to wit, his reason, will, desires, and affections, in all which created perfect and upright in him, he was like unto God; For as God knoweth and understandeth all things: so man by his reason was able to know and understand all things, meet for him. As God hath liberty of will, so man had liberty of will to do all things, which by his upright reason, he knew to be good & in his power. As God loveth goodness and delighteth in it, so man loved and desired all good things, which his upright reason and will did lead him unto. In all this did the Image of God primarily consist.  Quest. 
How did he bear God's Image, and was like to him in his body?  Answ. 
First, in the upright stature, beauty, glory, and Majesty of his body; Secondly, in the abilities, actuity and fitness of all members of his body, to move, work and perform all things, unto which his upright reason, will, and affections did move him and direct him.  Quest. 
How was man like to God in his whole person?  Answ. 
First, as he was perfectly upright, both in soul, and body, and in his whole person conformable to God's Will, and fit and able to serve and obey him.  
Secondly, as he was in his whole person, soul and body, endowed with all ability and fitness, to rule over all other visible living creatures, and to be the Lord of them; so he bare the Image of God, and was like to him the supreme Lord of all.  Quest. 
Did not God's Image in Adam consist in holiness also, as some do teach from the Apostles words, Ephes. 4. 24.  Answ. 
The Image of the first Adam consisted only in natural uprightness, as wise Solomon teacheth, Eccles. 7. 29. and his perfections, gifts, and endowments were only natural. But holiness is a property of the 2 Adam Christ, and is a supernatural work and gift of the Spirit, which in our new birth is shed on us only through Jesus Christ, and is the image of the new man made a new creature in Christ, as the Apostles words plainly sh●w in the forenamed place, Ephes. 4. ●4. & 1 Cor. 15. 49. & Tit. 3. 6. If man had been holy, he could not have fallen as he did.  Quest. 
Wherein did man's dominion over the creatures consist?  Answ. 
It consisted in this, that as man was in nature above them all, and had reason and wisdom to order and rule them: So God made them all obedient to man, and put in them a reverence and love of man, insomuch that they delighted, and rejoiced to look on man and to come to him at his call and to show their nature and several qualities, that man might admire God's manifold wisdom showed in their creation, and in the workmanship of them.  Quest. 
Had not man power to sacrifice, kill, and eat them▪ as men have had since the fall?  Answ. 
No verily, For all death, groaning and vanity of the creatures came in by man's sin: man's meat in the state of innocency was only fruits of trees, and herbs bearing seed, Gen. 1 29. But after man's fall, and the promise of Christ, God through Christ enlarged man's dominion over the creatures, and appointed the killing and sacrificing of birds, and beasts to foreshow Christ's death for man's redemption from sin, and withal gave the flesh of them to man for meat, and their skins to clothe him; and hereby we see that we gain more by Christ, than we lost in Adam.  Quest. 
What place of pleasure was that which God made for man's dwelling and habitation?  Answ. 
It was the Garden which God planted in Eden, the most fruitful place of Mesopotamia, in which he made to grow out of the ground, all trees pleasant to the sight, and good for food; and in that Paradise of pleasure, all delights did abound which the world could afford to a natural man. A river divided into four streams watered it, and there was no want of any thing, which man's upright heart could conceive or desire.  Quest. 
What service did God require of man for all this bounty and goodness, and all the delights and honour bestowed on him?  Answ. 
He required no more service of man over and above that which his own reason, will, natural appetite and affection did lead him to do of himself; but only to abstain from the fruit of one tree, even the Tree of Knowledge of good and evil, Gen. 2. 16. 17.  Quest. 
Was the fruit of that Tree by nature evil, and hurtful?  Answ▪ 
Surely no, for all things which God made were very good, Gen. 1. 31 and the fruit was pleasant to the eye, and good for food, Gen. 3. 6.  Quest▪ 
Why then did God forbid man to eat of it?  Answ▪ 
For good reasons.  
First, to exercise and prove man's obedience.  
Secondly, to show that all other trees were of free gift given to man, and that God might as well have kept back all other trees, as this, if he had would, which consideration might justly have moved man to acknowledge God's large bounty in giving him dominion over the whole Earth, the Sea, and all the creatures in them.  Quest. 
When God had made the world and all things therein very good, did he not by his wisdom and providence, rule, order and govern them?  Answ. 
Yes verily, he did and doth still by his wisdom so order, govern, and dispose all things, that without his Will nothing can come to pass in all the world.  Quest. 
Wherein doth that Providence of God consist?  Answ. 
First, in doing and working all the good which comes to pass in the World. 
Heb. 1. 3. ● Colo. 1. 17  For as he gave being to all things; so he sustaineth and keepeth them in their being by the word of his power, and by him all things consist. There is no good done in the world, but he bringeth it to pass, either immediately by his own hand, or else by the power which he hath given and continueth to his creatures, and by his inclining and moving them to it. For he worketh in them both to will and to do, Philip. 2. 13.  
Secondly, his Providence consists in permitting and suffering his creatures to abuse his power and strength which he gives them, and to employ it to sin and transgression. And if God had not wittingly and willingly suffered the Devil and the evil Angels to sin and fall, and to tempt and draw man into sin, no evil nor sin could have entered into the world.  Quest. 
How could God who is infinite in goodness willingly suffer sin to enter into the World, which is a thing so hateful to him?  Answ. 
He suffered it in his wisdom and goodness, not out of any pleasure, which he takes in sin, or any evil, or in the destruction of his creatures, but because by his Omnipotency he can out of evil bring greater good, than any, which is lost and forfeited by sin. For by hating sin he showeth his holiness, by punishing it his justice, by redeeming his elect from it, his mercy, free grace, and goodness, by the evils which his elect do undergo for their trial and correction, and the misery and torment which they see inflicted on reprobates, they are made more sensible of their own happiness, and more blessed in the fruition of God and of his glory at last. And as a man who was never pinched with hunger, and pain of sickness, cannot so fully know the goodness of health, nor so sweetly taste and relish his meat; so without sight and sense of evil we cannot so fully know, nor so sweetly enjoy our own happiness, nor so perfectly rejoice and glory in the fruition of God and all his goodness.  Quest. 
If sin comes to pass by the will and providence of God, how is God excused from being the author of sin?  Answ. 
Very well, For the bare willing and permitting of a thing, makes not him who willingly permits it the author and cause thereof. To make God the author of sin, or any way guilty of it; there are three things required. First, that God do command, counsel, or persuade men to commit sin: Or secondly, that he move, incline, or stir them up to it. Or thirdly, that when he willingly permits and suffers it, and is able to hinde● it, he be bound by some Law and bond of duty (as men are) to hinder it to the utmost of his power, and in no case to will it. But God's Will hath no Law besides itself; as he is supreme Lord of all, so he may will or not will where he pleaseth. He is bound by no Law to restrain men from sin: he may have mercy on whom he will, and whom he will, he may leave to be hardened. Neither doth God command, 
Rom. 9 18  counsel or persuade any man to sin by his Word; but hath given a Law to the contrary, by which he forbids sin under pain of death. And never did he tempt, move, incline, or stir up any to sin: Therefore he can neither be the cause or author of sin, 
Iam. 1. 13.  nor any way partaker in the stain and guilt of it.  Quest. 
But doth not God's Providence meddle any more with sin, but only to permit it willingly and wittingly?  Answ. 
Yes certainly, God by his providence doth hinder and limit sin, that it doth not break forth in all wicked men, nor prevail to the utmost extremity. He doth also order and dispose the sins of the wicked to his own glory, and the good of his elect: He made the fierceness of Pharaoh and Senacherib turn to his honour, fame, and praise; and the treachery of Judas in betraying, and the cruelty and malice of the Jews, in murdering Christ, he turned to the redemption of the world, and the salvation of his elect in Christ, by his overruling power and goodness.  Quest. 
You have fully justified God from being the author of sin. Now tell me how man being made in God's image perfectly upright and good could be drawn to disobey his commandment, which was so just, equal and easy to be observed?  Answ. 
By the power, malice and subtlety of the devil. For every creature is in itself mutable, and may decline and be corrupted, unless it be brought by Covenant into Communion with God, who only hath immortality, and is of himself unchangeable. Man though made perfect with all natural perfection, was Mutable in innocency, and therefore God made a Covenant of life with him, upon condition of his obedience, he gave him the Tree of life to be a seal of this Covenant, and to confirm it, and to settle man so steadfastly in that natural estate, that he could not have been seduced by any power or subtlety of the devil, if he had received the seal by eating of the Tree of life. But the devil prevented our first parents, before they had time to eat of that Tree, and subtlety by the Serpent insinuated himself into the woman, and by her, into the man before they were settled and established by the sealing of the covenant, breathed into them infidelity and ambition, and by his lies brought them into an evil opinion of God, and so drew them into disobedience and transgression of God's commandment, and made both Adam and all mankind, who were then in his loins guilty before God, worthy of death, and subject to all the evils and curses which follow sin and disobedience. For Adam the root and stock being corrupted, and stained with sin; all the branches which spring from him, must needs be partakers of the same corruption, and of the malice & enmity against God, which the devil breathed into him. Thus the Devil was the first author of man's sin and fall, and the Serpent was his instrument.  Quest. 
If this be so, why do not the devil the author, and the Serpent his instrument bear the punishment, but man and his posterity suffer for it?  Answ▪ 
The devil and the Serpent are cursed for this sin with an eternal curse, from which there is no redemption. And Adam because by infidelity, pride, ambition, and an ill and false opinion of God, which Satan suggested into his heart, did willingly yield to the temptation, and transgressed God's commandment, and as a voluntary agent did work with the devil in that act of disobedience, therefore he is guilty: yet so as that his sin is pardonable, and both he himself and all his Elect and faithful posterity are redeemed from it by Christ.  Quest. 
How comes it to pass, that so small a thing as that wherein Adam transgressed, to wit, eating of a forbidden fruit is counted so great a sin before God, and brings on all mankind so many evils and curses?  Answ. 
The smaller the thing was in which God required obedience of Adam, the greater was his sin, and the more blame he deserved; in that having received so many gifts from God, and such large dominion over all earthly creatures by the free gift of God; he would not upon God's just Command which was so easy to be observed, obey his Creator in abstaining but only from one Tree▪ Besides he disobeyed God out of infidelity, pride, ambition, a false opinion of God, and enmity against his Majesty. For he believed the devil's words, who said he should not die, and not God's Word, who had said that in the day he did eat he should surely die. He in pride and ambition sought by eating to become as God; and imagined wickedly, that God out of envy did forbid him to eat, of purpose that he might not become wise as himself: So that this disobedience in so small a matter did include in it all kinds of sins, whereby the whole Law of God is transgressed.  Quest. 
You have well showed that this act of disobedience was an heinous sin. Now tell me what evils it brought upon mankind?  Answ. 
First, it stripped man naked of all those perfections of Nature, and all that uprightness and image of God, 
Gen 3. 10  in which he was created; so that his person, which before for the beauty, majesty, and comeliness of it was reverenced, loved, and served of all creatures, came to be feared and abhorred of them, as an enemy, his nakedness made him ashamed, and his pains and sorrows made his life a burden to him.  
Secondly, man's nature and frame, was so stained and corrupted by this sin, that neither he nor any of his posterity can understand things aright, nor will, 
Psa. 49. 12  nor do any good; but are altogether perverse & froward, prone to all wickedness, very slaves of sin and Satan, and by Nature children of wrath.  
Thirdly, 
Gen. 3. 17.  it brought a curse upon the ground for man's sake, so that without his hard labour and sweet it yields no good fruit, but only thorns, thistles & other noisome weeds & plants. 
vers. 19   
Lastly, it brought all mankind in bondage to death, both temporal (Which is such a corruption of the body, as doth separat the soul from it & make it utterly unfit for the soul to lodge in) and also eternal, which is the punishment of him with eternal destruction from the presence of God, and from the glory of his power. 
2 Thes. 1. 9   Quest. 
Is there any hope of deliverance, from this foul stain, & guilt of sins, and from death, and all evil of wrath, which are the fruits and effects of it?  Answ. 
There is no hope of deliverance in any thing which man's wit and reason can devise, or man by his art, skill, and power can perform. All creatures in the world can yield him no help. God only of his infinite mercy, free grace, love and kindness to mankind hath from all eternity, ordained an all-sufficient Saviour, and Redeemer, even his only begotten son, who immediately after man's sin and fall, did undertake for man, stayed the execution of the sentence and punishment of death, and was promised to become the seed of the woman, and by suffering death and all the punishments due to sin in our nature, 
Heb. 2. 14.  to redeem mankind from sin, 
1 Ioh. 4. 8.  and death, and to destroy the devil, who had the power of death, and to dissolve all his works.  Quest. 
Who is this Son of God, which did undertake to redeem man?  Answ. 
It is the Lord Jesus Christ, who was first promised under the name of the seed of the woman, Gen. 3. 15. which should break the serpent's head, and afterward was promised to Abraham, Isaac, and Jacob, under the name of the blessed seed, 
Gen. 12 8. 22.  in whom all the nations of the earth should be blessed. And to David, and by the Prophets, by the name of Messiah, that is the anointed Saviour of the seed of David. And at last in the fullness of the time, when he was made flesh, took our nature upon him, and was borne of a Virgin, did bear the name of Jesus; and is now preached and made known to the world, under the name of the Lord Jesus Christ.  Quest. 
Why did not Christ come in the flesh in the beginning or first age of the world, and work man's redemption, that the Fathers who lived under the old Testament▪ might be redeemed and saved by him, as we now are under the gospel?  Answ. 
The Incarnation of Christ, and all things which he did and suffered for our redemption in the days of his flesh, were present with God from all eternity, (as all times, and all things which come to pass in all times past, present and to come, are continually present with him) and were as effectual to satisfy his justice, appease his wrath, and to purchase and procure perfect salvation to men at his hands; as they are now ever since they were actually performed. And through Christ promised, God did shed his Spirit on the Fathers of old, as he now doth on us through Christ given and exhibited, and by the Spirit united them to him in one spiritual body, and wrought in them Faith, by which they did (as it said of Abraham) see the day of Christ believe in him, 
John 8. 5●.  were partakers of all his benefits, and were made conformable to him both in his death and life by mortification and sanctification.  Quest. 
Why did Christ come and satisfy for sinful men, in the mids of years between the times of the Old and New Testament?  Answ. 
Because that was the most fit and seasonable of all times for mankind for divers reasons.  
First, if he had appeared in the first ages of the world, the memory of him would have been worn out. For as the people of the Gentiles within a few ages forgot the promises of Christ made to Adam, Noah and Sem, and lost the knowledge of them: so men would have forgotten Christ, and all his doings, and sufferings long ago; for the world loveth changes, and loathing old things, seeketh after novelties.  
Secondly, the deferring of Christ's coming held the world in suspense and expectation with promises from age to age, still more plainly renewed; that after much longing his coming might be so much more welcome, and men might with greater joy receive him.  
Thirdly, the world increasing in sin and corruption, and being grown so hard, that weaker means and obscurer revelation could work little upon men; it was God's wisdom to reserve the appearance of Christ, and the publishing of the powerful gospel for these latter evil days, as being the fittest means for these harder times.  
Fourthly, if Christ in our nature had made satisfaction in the first ages of the world, and had paid our ransom so many ages before we were borne or had our being; it had not been so equal and proportionable to justice, as now it is, by reason of his coming in the midst of years, between the Old and the New Testament. For by this means God's forbearance of the ransom and satisfaction for the sins of the Fathers before Christ's death, is recompensed with payment of our debt, and making a full satisfaction for our sins as much before hand, even many ages before our committing of sin, or running in debt to his Majesty in our own persons.  
Lastly, it was necessary that many of the members of his elect and faithful Church should by the Spirit be united to him, and by Faith have Communion with him before and at his coming & appearing in the flesh, that being the head of the Church actually through them, He might by Communion and imputation of the sins of so great a body & multitude, justly suffer the punishments due to the sins of his people even of them who were in after ages to grow up into the same mystical body by the same Spirit. If he had been borne in the beginning of the world, before the Church of the Old Testament had any actual being, he could not have been the actual head of the body, nor united to the Church, which as yet was not in being, and so could not have borne the sins of his Church, nor justly suffered the punishment of them. Therefore the Apostle very fitly calls the time of Christ's coming in the flesh the fullness of time, that is, the time most seasonable, Gal. 4▪ 4.  Quest. 
What have you learned concerning Christ's person needful to be known and believed?  Answ. 
I have learned, That as he was the eternal Son of God, one and the same God, and of the same nature and substance with the Father, and the Spirit, he did undertake, according to God's eternal counsel to be the Mediator between God and man, and to mediate for man from the day of his fall; and as he was promised to be the Seed of the woman, so he did in fullness of time assume and take into personal union with himself, the whole nature, and substance of a man, and was made of the seed of Abraham and David in the womb of a Virgin, of their seed, a man like unto us in all things, but without sin, even the holy one of God, and so was God and man in one person.  Quest. 
How could he be borne a pure holy man without sin, of a woman, a daughter of Evah, and of the same nature with the rest of mankind, who are all corrupted in Adam?  Answ. 
God Almighty, who alone is able to bring a clean thing out of an unclean, did by his power overshadow the Virgin his mother, and the holy Ghost came upon her, 
Luk 1. 35.  and framed out of her seed and substance an holy seed, and so he was conceived and borne without sin, perfectly holy both in soul and body, and filled with the holy Ghost.  Quest. 
How could he being so perfectly holy, be subject to infirmities, and to death, and other punishments due to sin?  Answ▪ 
Though he knew no sin, yet he was made sin for us, 2 Cor. 5. 21. and being most holy and righteous in himself, he took all our sins upon him, and bare all our sorrows and infirmities, that he might thereby satisfy God's infinite justice, pay our ransom, and redeem and reconcile us unto God, Isa. 53. 4, 6.  Quest. 
How and by what means hath Christ redeemed us from wrath, and wrought our salvation?  Answ. 
By executing and performing the office of a Mediator between God and men.  Quest. 
How is he a Mediator?  Answ. 
As he is God the Son, equal with the Father, so he is a person of infinite value, and worthy to be accepted, and able to make a full satisfaction for all sin to God's justice, and to pay a ransom of infinite value. And as he is man of the same nature and substance with all mankind, and the first fruits of the whole lump; so he is fit to make satisfaction in the same nature which sinned, and is our brother and friend, and one who is touched with the feeling of our infirmities, 
Job 16. 21.  and is compassionate towards us, 
Heb. 2. 17. & 4. 11.  and deals faithfully for us. As he is God, so he is too high to be a Mediator for man, and as he is man, so he is too low to mediate and plead to God for us sinners: But as he is God and man in one person, so he is most fit to come as a mediator between God and men.  Quest. 
Wherein doth Christ's Mediation consist?  Answ. 
In the faithful execution of a threefold office: 

The first, of a Prophet.  
The second, of a Priest.  
The third, of a King.    Quest. 
How did he execute the office of a Prophet?  Answ. 
By prophesying, Preaching, and Revealing the Will of God from the beginning, both in his own person, and also by his Prophets, Apostles and Ministers of the Word and gospel. In the old world he went forth in the Spirit, and soak to the godly Fathers, Enoch, Methushelah, Noah and others, and by them preached to the wicked, especially while the ark was a preparing, as the Apostle testifieth▪ 1 Pet. 3. 19 He in the form of man, and sometimes of an angel spoke to Abraham, Isaac and Jacob, Gen. 18. 26. & 32▪ 24. He was the angel of the Covenant, which appeared to Moses in the bush, and said, I am the God of Abraham, the God of Isaac, and the God of Jacob, Exod. 3. He spoke also at sundry times, and in divers manners, as apparitions, dreams and visions to the Fathers in times past, and by his Spirit inspiring and moving the Prophets, Heb. 1. 1. And in the days of his flesh he preached the gospel with his own mouth. And as after his Ascension, he sent down the Holy Ghost upon his Apostles, and gave them the gifts of Tongues, and of Knowledge to Prophecy and Preach the gospel to all Nations, Act. 2. So he is with them in their true successors the Ministers of the gospel to the end of the world, Mat. 28. 20. And by his Spirit gives them knowledge and utterance, to teach and expound the Scriptures, and to bring men to the saving knowledge of the truth. And in a word he is the great Prophet whom God promised to raise up to his people, like unto Moses, whom all aught to hear and obey in all things, Deut. 18. 15. And no other Prophets or Preachers, are to be heard, but those which Preach in his Name, truly according to his Word contained in the holy Scriptures.  Quest. 
Wherein doth the office of his Priesthood consist?  Answ. 
In making atonement between God and men, both by offering up himself, and all sufficient Sacrifice for all our sins, in his obedience unto death, and in suffering all punishments due to sin, and by bringing in eternal righteousness, which is his perfect fulfilling of the Law in the obedience of his whole life, Dan. 9 24. Rom. 8. 3, 4. & 1 Cor. 5. 21. For in these two consists the whole work of man's redemption, and the full ransom and sacrifice of atonement which is needful to reconcile men unto God.  Quest. 
How can the sufferings of one man satisfy for all men, and the righteousness of one be able to justify all that are to be justified?  Answ. 
The man Christ as he fulfilled the Law, and suffered in our nature, so his righteousness and satisfaction is human, and is proper only to mankind, for as man sinned, so man satisfied▪ But as this man Christ, is also God in the same person: So his righteousness and satisfaction is Divine of infinite value and worth, even the righteousness and suffering of God; and that is more than if all men had suffered eternal death, and fulfilled in their own persons every jot and title of the Law, and all the righteousness thereof.  Quest. 
If Christ's infinite Godhead doth add so much to his obedience performed in our Nature, and makes his sufferings of infinite worth and value: What need was there of shedding his blood unto death, and of suffering all the storms of God's wrath, was not (as some say) one drop of his blood sufficient to redeem the world?  Answ. 
Though Christ is a person of infinite value, because he is God; yet as he could not be a complete and perfect Mediator, if he had taken into his person the body only of a man, and not a complete Manhood consisting both of soul and body: So suffering in part, and obeying the Law in part, could not be made a complete satisfaction, for justice requires a full suffering of all kinds of punishment due to man for sin, even of death itself, and a perfect fulfilling of the whole Law; otherwise there is no righteousness: If one drop of Christ's blood shed for sin had been a sufficient price of redemption: than it had been injustice in God to exact more, and undiscreet, and vain prodigality in Christ to pour out all his blood, and his soul to death, when one drop was enough.  Quest. 
Is this all that Christ doth as a Priest?  Answ. 
This is all that Christ did in paying man's ransom and price of atonement, but to make men partakers of it, and of the benefit thereof, he doth make intercession to God for them, as appears, Rom. 8. 34. and Heb. 7. 25.  Quest. 
How doth Christ make intercession?  Answ. 
First, by praying for his Elect and faithful, 
John 17.  whom the Father had given him out of the world, this he did in the days of his humiliation.  
Secondly, by sitting at God's right hand, he presents continually before God his perfect satisfaction and righteousness in the behalf of all his faithful members, 
Rev. 8. 3.  and with his Sacrifice and Intercession, doth as it were perfume all their Prayers, and make them acceptable in the sight of God.  Quest. 
Doth not Christ as well make Intercession for all, as he died for all mankind?  Answ. 
Though Christ died and fulfilled the Law for a common benefit to all mankind and his ransom is sufficient to save all; yet he never purposed to redeem all men by his death. For he knew that many were already damned, and past all hope of redemption before he died, and that Judas was a son of perdition, and therefore he did not purpose to give himself a ransom for them. Besides he himself testifieth that he did not pray for the world, but only for his Elect given to him by his father out of the world, Ioh. 17▪ 9 Therefore he did much less die with an intent purpose and desire to redeem and save them.  Quest. 
How doth Christ execute his Kingly office?  Answ. 
By ruling spiritually in his Church, and giving his Spirit and all spiritual gifts to men, by which they are fitted and furnished with several gifts, for several offices, and functions, in that his mystical body. The distribution of all honours, offices, and dignities, as of some to be Apostles, some Prophets, some Evangelists, others Pastors and Teachers, is in his hand. No man is capable of such honours, and dignities, nor fit for such offices, but by his gifts and qualifications. Whosoever thrusts himself into the office of a Bishop, Elder, Pastor, or public Preacher without such gifts, and calling, as he hath in his Word prescribed, he is a thief, and an usurper, as our Saviour himself testifieth, who is the only door by which men must enter into his sheep-fold, John 10. He ruleth also in the hearts of all faithful people by his Word and Spirit, as by a Law, and that Law is the rule of their life, and of all their actions. He also by his power defends his Church from all enemies, and takes just revenge on their persecutors and oppressors for all power is given him in Heaven and Earth, Matth. 28. 18. and he hath all judgement committed to him, John 5. 27. All the Saints fight under his royal Standard against the devil, the World, the Flesh, sin and Antichrist, being armed by him with the whole armour of God, Eph. 6 11. He will tread down Satan under their feet, Rom. 16. 20. and by the spirit of his lips will destroy the wicked one, 2 Thes. 2. And by his iron rod break in pieces all his enemies, like a potter's vessel, Psal. 2. So that whatsoever can be required in a King, for the well ordering and ruling of his kingdom, by judgement and righteousness; for the merciful relieving and helping of them in their need. For the powerful defending of them from all dangers, and for the execution of just revenge on their enemies; all this is abundantly found in Christ as he is the Lord and King of his Church.  Quest. 
You have well showed that Christ both in respect of his Person and Offices, is an all-sufficient Redeemer and Saviour, and is able by the infinite worth of his Mediation to save all men: Now then tell me why all men are not saved?  Answ. 
Though Christ his ransom and satisfaction is able to save and redeem all that are partakers thereof, even all mankind, if they had grace to receive and apply him and all his merits by Faith, Yet because none have spiritual communion with him, but only they whom God hath chosen to eternal life in him, and predestinated to be effectually called, according to his purpose, to the state of grace, and to be made conformable to his image: therefore many who are not elect, follow their own evil ways, and have no will nor care to repent of their sins, and believe in Christ, but run wilfully into destruction and perish.  Quest. 
Hath God then chosen from all eternity a certain number only of mankind to salvation in Christ?  Answ. 
Yea verily. For the Scriptures plainly testify▪  
First, that God hath a certain number of particular persons, whom he hath from all eternity predestinated both to eternal life in Christ, and also to the means which lead unto life, to wit, redemption, effectual calling, adoption, faith and the like, Ephes. 1. 4. 5, 11. & Rom. 11. 5▪ 7. & Act. 13. 48.  
Secondly, that the persons elected are they only who are called in time, according to his purpose, justified▪ made conformable to the image of his Son, and at length glorified, Rom. 8▪ 28, 29, 30.  
Thirdly, that they are chosen not for any work which God foresaw in them, but merely according to the good pleasure of his own Will, Rom. 9 11. 15. Eph. 1. 5.  
And fourthly, that all they who continue in obstinacy and impenitency unto the end, and are damned, were of old ordained to that damnation, & destruction. 1 Thes. 5. 9 1 Pet. 2. 8. Jud. 4.  Quest. 
If God hath not ordained men to Faith in Christ repentance, and good works, but hath willingly rejected them, as he did Esau before he had done any evil; and given them up to hardness, and impenitency, as he did Pharaoh: Why is he angry with them, for none can resist his Will?  Answ. 
It is too much presumption in men to dispute against God, and to judge of his actions by their own shallow reason. For he is not to give account of any of his matters, nor to answer for his doings, Job 33. 13. Rom. 9 19 And yet it is reason that every absolute Lord should do what he list with his own, & that as the potter hath power over the clay to make of the same lump one vessel unto honour, and another unto dishonour; so God much more should have power over his creatures, to ordain and make some vessels of honour, and leave others to follow their own evil ways which they have found out to themselves, and are not lead into by him, and so to perish; seeing their evil and destruction by his overruling wisdom and power doth turn to the greater good of his Elect, and makes the glory of his holiness, justice, Power and Mercy shine forth more clearly to them.  Quest. 
Doth the benefit of Christ the Mediator, and Redeemer reach only to the Elect?  Answ. 
Though the saving virtue of Christ belongeth only to the elect; yet there is a common benefit of Christ, whereof reprobates are partakers, which reacheth also to all the world. For he is said to preserve man and beasts, that is, to keep them in life and being, Psal. 36 6. and to be the Saviour of all, especially of them that believe, 1 Tim. 4. 10. and to give himself a ransom for all, 1 Tim. 26. and by him all things are said to consist, Coloss. 1. 17.  Quest. 
How can Christ's virtue reach to them who are a far off Aliens and Strangers from him, and enemies to his cross and sufferings?  Answ. 
It reacheth to them not immediately by virtue of union with him, as it doth to the faithful, but after a secondary manner for his Elects sake. For Christ by his mediation hath obtained of God, that all the World which was made for man's use, should be upheld by his general providence, that the Heavens, and the Sun, Moon and Stars, should keep their course, and continue in their natural being, and give light and influence to the good and the bad, the just and unjust, and that the air, the Earth, and the Sea, should breed and nourish living creatures, and herbs, plants, fruit-trees and all other things useful for men, yea the wicked prosper and flourish in wealth and strength, either that they may be a wall of defence to the Elect which live among them, or that they may build houses, plant vineyards, and subdue the Earth for them, as the cursed Canaanites did for Israel; or that they may be progenitors, and instruments, to bring forth an elect seed, as our forefathers the Heathen Gentiles were to us their Christian progeny; or for the punishing and correcting of the sins of the elect, as the Canaanites were kept alive to punish the Israelites when they sinned; and for the trial and exercise of their Faith and patience by unjust persecution. Christ by his Mediation hath procured all these things for his elects sake, to all creatures, which otherwise should have perished with man being all stained and corrupted by his sin. And hence it is that he is said to bear up the pillars of the world, when the earth and the inhabitants thereof are dissolved, Psal. 75 3. And thus far we may grant and acknowledge an universal grace, which Christ by his Mediation hath procured to all the world, even to the wicked reprobates which perish.  Quest▪ 
Hath not Christ procured to all mankind grace and ability, to believe, repent and be saved, if they will do as much as they are able for the obtaining of regeneration, and other saving graces of the Spirit?  Answ. 
No certainly, For Regeneration, effectual calling, Faith, and all saving Graces are purchased and given by Christ, only to the Elect, for whom alone he prayed, and doth still make intercession: And they also while they remain in the common state of Nature, have no power in themselves, either to will or to do any work truly good, but are dead in trespasses and sins, 
2 Cor. 3. 5.  Ephes. 2. 1. They are aliens and enemies in their minds, and all their thoughts incline to evil, Colos. 1. 21. If all men, even they who perish, had power and liberty of will, to believe and be saved, certainly some of them who are not elect, would believe and be regenerate, and use their liberty to the saving of their souls. For it is given for that end, that it might be brought into act, and take effect; if it never doth, it is given by God in vain. But Nature, as the Philosophers observed, never gives power in vain, and much more doth the God of Nature, abhor to give men a vain power which never comes into act.  Quest. 
If it be not in their power to do any work tending to life, nor to believe and repent: why are they condemned for infidelity, impenitency, and omission of good works?  Answ. 
Though they cannot believe nor repent to salvation, yet they have a power left by common grace, to use the means which lead to Faith, and Repentance, as hearing of the Word, reading the Scriptures, harkening to reproofs and to good admonitions and exhortations, and this natural power they refuse to exercise, and wickedly and wilfully neglect and reject those outward means. Also by their sin in Adam▪ they have disabled themselves, are become froward and averse from all actions truly good, and are a cursed generation justly condemned.  Quest. 
How come the Elect to be redeemed, and saved by the Mediation of Christ; seeing they by nature have no more interest in Christ than others?  Answ. 
They are redeemed and saved by the most gracious supernatural working of God in them, according to his eternal Counsel, Purpose and Decree. For as he hath ordained them to eternal life in Christ, before the foundation of the world, so it doth in the time appointed, gather them to himself, in and by the Lord Jesus Christ.  Quest. 
By what means doth God work saving grace in them?  Answ. 
By the ministry and Preaching of his holy Word, which is a work of the prophetical office of Christ. For by that Word spoken to the Elect Fathers of old, in Dremes, Visions, and Apparitions; and after spoken and written by Moses, the Prophets and Holy men of God, who spoke as they were moved by the Holy Ghost; and since by the mouth of Christ and his Apostles, Evangelists and their successors; he hath revealed and doth continually reveal himself to them in Christ, teacheth them the only right way to salvation, calls upon them, and invites them by gracious promises to come unto him; and by the threatenings of the Law, he drives them out of themselves, discovers their sins, and the dangerous estate in which they are by reason of sin, and suffers them to find no place wherein to rest, until like Noah's dove, they flee unto his ark the true Church.  Quest. 
Can the Word Preached bring men to Christ, and to salvation in him?  Answ. 
It is the only outward ordinary means which God useth for that purpose, and we never read of any, who without the word believed, were called effectually to Christ and saved. All Heathen, Infidels, Turks and Pagans, who either never heard the Word Preached, or hearing do refuse and reject it, do undoubtedly perish in their unbelief. For he that believeth not is condemned already. John 3. 18. and without the Word heard none can believe, Rom. 10. 14.  Quest. 
What then shall we think of infants borne of believing parents, which die before they hear, or are able to believe the Word?  Answ: 
God teacheth and inclineth them inwardly by his Spirit to long after Christ and to grope after him, as they do after their mother's breasts for milk and bodily nourishment: but yet not without the Word. For by the Word preached to their Fathers, he works Faith in them, and makes his covenant of life in Christ with them and their seed; and so by the ministry of the Word, their infants come to be in the Covenant. And God doth often times sanctify them by his Spirit from the womb (as we read of Jeremy and John the Baptist) or in their baptism at the Prayers of his Church. And therefore we ought charitably to believe and judge, that children of believing parents, as they are from the womb holy by dedication, 1 Cor. 7. 14. and capable of baptism, so are inwardly baptised by the Spirit into Christ; and if they die in their infancy, are saved by the free Grace of God, who worketh all things after the counsel of his own will.  Quest. 
How doth the Word preached work saving grace in men?  Answ. 
Not barely by itself, nor by any divine virtue inherent in it; but by the free grace of God, and the inward operation of the Spirit working with it, when and where, and in whom he will. For the Word preached doth not profit, when it's notmingled with Faith in them that hear it, Heb. 4. 2. as we see in the Jews, to whom Christ himself preached, and yet they were not turned to God; but the Word by him spoken, through their infidelity turned to their hurt, wrought to the hardening of them in their sins, and left them without all excuse or any cloak for their wickedness, John 15. 22.  Quest. 
What are those necessary works and saving graces, which God by his Word and Spirit worketh in men to bring them to salvation in Christ?  Answ. 
They are works and graces, which flow from God's eternal election and are only wrought in the elect. They are necessary, because without them none can be saved, and they are called saving works and graces, because the persons in whom they are once wrought, can never fall away and perish, but shall certainly persevere in them and be saved: And they all may be brought under two heads.  
The first are the works, which God alone by his Word and Spirit worketh in his Elect.  
The second sort, are the works which God so worketh, that they also do cooperat with him, and work together with his Spirit.  Quest. 
Which are the works which God alone by his Spirit worketh in the Elect?  Answ. 
The first is regeneration, from which all the rest do flow, to wit, renovation, which is called renewing of the holy Ghost, Tit. 3. 5. Effectual calling, union with Christ, adoption and Communion of all Christ's benefits, as of his ransom, satisfaction, righteousness and intercession for redemption, remission of sins, justification, and perfect reconciliation.  Quest. 
Which is the first saving grace?  Answ. 
The first, which is the ground of all the rest, is Regeneration.  Quest. 
What is Regeneration?  Answ. 
It is that work of God by which he sheds the Holy Ghost on his Elect, through Jesus Christ, 
Tit. 3. 5, 6.  of which Spirit given to dwell in them as his immortal seed, they are borne again and become new creatures, and spiritual members of Christ, and children of God by a new birth and Generation.  Quest. 
What is Renovation?  Answ. 
It is the work of God, which he by his Spirit shed on them, and dwelling in them, doth work in them, renewing them after the image of Christ, and making them conformable to him, both in his death, by mortification, and in his life, by vivification.  Quest. 
What is Mortification?  Answ. 
It is that work of God's Spirit wherein he deriveth the virtue of Christ's death unto them, and worketh in them such a sense of their misery, sin, and corruption, and such a godly grief, sorrow, contrition of heart, loathing and abhorring of themselves, as doth tame their rebellious lusts, and gives a deadly blow to the old man of sinful corruption in them; so that sin can no more reign in their mortal bodies, but by grace they prevail more and more over their corruption and do mortify it continually.  Quest. 
What is Vivification?  Answ. 
It is that work of the Spirit by which he derives the virtue of Christ's holy life unto them to quicken them, and sanctify them by inherit holiness, and to make them in the whole course of their life conformable to the holy and upright life of Christ.  Quest. 
What gifts and graces are wrought in the Elect by Renovation?  Answ. 
The first which is, as it were, the root of the rest is Faith. For as the devil did first breath into Adam an unbelief, and distrust of God and his truth, so that he believed not the Word and threatening of God, but gave credit to Satan's lies, and relied on them, and by his false belief, Satan drew him on to a false opinion of God, and a conceit that God envied his greater good, whereupon he began proudly to imagine that he might by eating of the forbidden tree become wise as God, and did conceive enmity in his mind against God, ambitious lusts, and evil affections: So God in renewing man doth first work Faith in him, which is the gift of believing in God, and relying on his Word and Promises. And by his Word believed, he gives light of unde●standing, and knowledge, which drives out errors, and false opinions, and enables man to see his own vileness, and God's goodness towards him, whence ariseth the grace of humility and repentance; also a sincere holy love of God, fear and reverence of his Majesty, joy, rejoicing, hope, and delight in God, and a will and desire to obey him in all things, and in a word, all Christian virtues, by which a man becomes conformable to Christ.  Quest. 
What is effectual Calling!  Answ. 
It is the work of the Spirit of Regeneration, who by giving to the elect a new heart and spirit, doth incline and enable them to follow the outward calling of the Word, and to turn from darkness to light, and from the power of Satan unto God, Act. 26. 18.  Quest. 
What is the union of the Elect with Christ?  Answ. 
It is not a making of their several persons one undivided Essence and Substance with the person of Christ. For that unity is only in God, and in the three persons of the blessed Trinity: Neither is it a making of them one person with Christ, by such a personal union as is between his Godhead, and Manhood, and between the soul and body of every man: Neither is it a bodily uniting of them with Christ, by a bodily mixture and composition of the substance of their souls, and bodies, with the substance of the soul and body of Christ, as wine and water are mingled together: For such an union makes the things united inseparable in place one from another; so that wheresoever Christ's body is, there they must needs be, and can be in no other proper place who are thus united: Neither is this union only in heart and affection. But this is a spiritual, mystical and substantial union, in which Christ sitting at God's right hand above the Heavens, and they dispersed over all the Earth, are made one spiritual, and mystical body, whereof Christ is the head and they members, by means of the same Spirit dwelling and working in them, after the same manner as he dwelleth and worketh in the human nature of Christ from his first conception and framing in the womb. For by one Spirit they are all baptised into one body, whereof Christ is the head, and being many members, they make up one body, even as all members in natural body, though they be many, make up but one body, because they all have but one soul and life, the holy Spirit of which they are regenerate, borne again, and made new creatures is the sure spiritual band of union between Christ the head, and them the members of the same mystical body.  Quest. 
What is Adoption?  Answ. 
It is a necessary consequent of the union of the Elect with Christ. For Christ being the only begotten Son of God by eternal generation, as he is God, and as he is Man by personal union with God the son, and by a supernatural and miraculous generation, and so heir of all things, Heb. 1. 2. It must necessarily follow, that whosoever are in him, one body with him, and lead by his Spirit, do thereby come under the account of children and heirs of God, and of coheirs with Christ, and so God the Father doth esteem, respect and account them, & the Spirit dwelling in them doth witness with their spirit that they are the children of God. Rom. 8. 16.  Quest. 
What is the Communion with Christ of all his benefits?  Answ. 
It is a consequent that is a grace necessarily following from union with Christ. For whosoever are by one Spirit baptised into Christ, and made one spiritual body with him, as really and substantially as all members in a man's body, are one natural body with the head, they must needs have such a spiritual communion of all Christ's treasures, virtues, and endowents as is the natural communion which all the members in a man's body have with the head. Christ's sufferings, satisfaction for sin, righteousness, ransom and intercession are theirs, 
Rom. 5. 19 & 10. 4.  and they have a right and interest in them, 
Rom. 3. 7:  and communion of them all. 
2 Cor. 5. 21.  And thus God justifies and makes them fundamentally righteous by Christ's perfect righteousness, frees them from the guilt of all their sins, by his satisfactory sufferings, and accepts them for his redeemed, and reconciled ones through Christ's intercession, and makes them actually accepted in his beloved Christ, Eph. 1. 6.  Quest. 
What are the works of saving grace, which God so worketh in the Elect, that they also being moved by his Spirit, do cooperat and work together with him?  Answ. 
They are the actions of the Elect regenerate, exercising by the motion of the Spirit those spiritual gifts, and Christian virtues, which were given them by renovation or renewing of the holy Ghost.  Quest. 
Which is the first of them?  Answ▪ 
The first is actual Faith, or believing in God and in Christ, for as the gift of Faith is the first of all spiritual gifts, which by the renewing of the holy Ghost, is wrought in the elect regenerate: So the work of their Faith, that is, actual believing is the first of all, which by the motion of the Spirit, they perform after they are quickened and raised up to live a spiritual life.  Quest. 
Why is the work of their Faith the first before the acts of knowledge, repentance, love, hope, and the rest?  Answ. 
Because Faith possesseth the whole heart and soul of man, and informeth after a sort all the powers and faculties thereof: even the understanding, will, and affections. It is the opening of the understanding to take notice of God's goodness, and of the truth of his Word. It is the inclining of the will, to give assent to the whole Word of God and all truth therein revealed, and to acknowledge all God's Truth, goodness, and Mercy in Christ. It is the rectifying of the affections, and the pliableness of them to trust in God, to rely on him, to hope in his mercy; to love, fear, and reverence him, and to hate all offence of his holy Majesty, to sorrow for sin with godly sorrow to repentance, to rejoice and delight in the things of God, and to be zealous of good works, and resolve to serve, honour, and obey God in a constant course of life. This saving Faith sets a work all other graces, and therefore all works of true godliness, holiness, and righteousness performed by the Elect regenerate, and sanctified, are called fruits of Faith, by which their Faith is openly showed, and made known as a tree by the fruits of it.  Quest. 
Which is the proper work of true saving Faith?  Answ: 
The proper work of it by which all other graces are set a work is a firm, and steadfast believing with the whole heart, of the Word of God, and all things therein revealed, which concern their salvation by Christ, that is, both eternal life in the fruition of God, and the way to it.  Quest. 
What difference is there between this believing and that which is in Devils, and in carnal hypocrites who believe these things, or at least many of them at some times?  Answ. 
There is as great difference between them, as between light and darkness. The believing of the Elect regenerate proceeds from a supernatural cause, and from a Divine and holyroot, even the Spirit of God dwelling in them, as God's immortal seed, and sanctifying them, and therefore it is holy, firm, and steadfast, and reacheth beyond all hope, sense and reason. But that of the Devils and carnal hypocrites, proceeds from their own natural reason, convinced by sense, experience and plain arguments, or by a common illumination of the Spirit, shining from without into the hearts of hypocrites, and temporary believers, as we read of Simon Magus, Act. 8. 13. and the hypocritical Jews who believed in Christ's name, when they saw his miracles, John 2. 23. And therefore their believing is carnal temporary and vanishing, and goeth no further than sense and natural reason do lead. The believing of the Elect is the subsisting of things hoped for, and the evidence of things not seen, Heb. 11. 1. That is, they have the things which they believe, as certainly as they believe that they have them and hope for them, and their believing is a clear evidence to them of their being in Christ, and of their communion with him in grace, and of their portion in Heaven, which things are not seen with carnal eyes of sense or reason. For the Spirit which works this belief, hath united them to Christ, and made Christ and all his benefits theirs already, so that their believing is infallible and cannot deceive them. But Devils, carnal men, and hypocrites cannot reach so far as to believe their own particular salvation in Christ, or their having of things thereto belonging: And if any of them do at any time, Mich. 3. 11. it is but a false and vanishing belief. In a word whosoever doth by a true saving Faith, believe historically the Word of God, and the truth therein contained, he hath withal an affiance in God, and grace to believe by all other acts of Faith, even to apply to himself all God's promise by believing steadfastly that they belong to himself in particular. For as the Spirit which works this faith is the fountain of all grace, and unites the believers to Christ, & makes him & all his benefits theirs. So this Faith necessarily produceth all acts of believing in them, and makes them able by believing, to apply to themselves & to enjoy all blessings, which are to be found in Christ.  Quest. 
What benefits do the Elect receive by their actual belief, and exercise of their saving Faith?  Answ. 
They receive hereby, First a comfortable sense, feeling and fruition of their regeneration, renovation, effectual calling, union, adoption, remission of sins, justification, reconciliation, and in a word communion of all Christ's benefits, and hence it is, that they are said by Faith to turn to God to be united to Christ adopted, justified, and to obtain remission of all their sins, that is, in their own sense, and feeling.  
And secondly, by this actual believing, and by the sense and feeling, which it brings to the believers, all other graces are set a work, and more and more increased in them.  Quest. 
How doth believing give to the Elect a feeling of their regeneration, renovation, effectual calling union, adoption, and other saving works of God in them?  Answ. 
First, as it is a fruit and work of the Spirit of regeneration and adoption, which he never works in any but them who are regenerate, made new creatures effectually called, united to Christ, adopted and have communion of all his benefits: so it is a clear evidence to them of those graces in themselves, and by it the Spirit witnesseth with their spirits, that they are the children of God by regeneration and adoption, and are effectually called and engrafted into Christ, become new creatures, heirs of God and coheirs with Christ. Secondly, the act of believing by a true saving Faith is an applying of the things believed to themselves, and by believing that they are regenerate, renewed, effectually called, united, adopted and have communion of Christ's perfect satisfaction, intercession and righteousness, they possess and enjoy all those graces, and are in their own sense fully reconciled to God.  Quest. 
How are they justified and have their sins pardoned by Faith?  Answ. 
They are justified and have their sins remitted by Faith, not as by an instrumental cause and means to make them righteous before God; but as by the hand of the soul, receiving and applying to themselves the righteousness of Christ to make them righteous in their own sense and feeling. And their actual believing that they are justified and pardoned, is neither their righteousness, nor the satisfaction for their sins, nor any thing which in itself properly is accepted of God or reputed for righteousness and satisfaction, but is only the applying of Christ's righteousness and satisfaction to themselves, and an assuring of themselves, that by communion thereof they are justified. And by this believing they possess and sweetly enjoy them, and are in their own sense and feeling, justified and absolved from the guilt of all their sins, and obtain this testimony from God that they are righteous, Rom. 4. 3.  Quest. 
Can any man be justified before he doth actually believe?  Answ. 
If we take justification in the first most proper and principal sense, as it is the act of God alone, communicating Christ's righteousness and satisfaction to his elect, when he doth first unite them to Christ by his Spirit, and make Christ theirs with all his treasures: Then it must be granted that men may be and are justified, before and without any express act of believing: As for example, elect infants which die in their infancy, when they are regenerated and united to Christ by his Spirit, they have communion of his righteousness, and are justified and made righteous, and all their sins are abolished and blotted out, and yet they do not actually believe, nor perform any explicit and express act of Faith. Also they who are not effectually called to the state of grace, and to communion with Christ till they come to years of discretion, though they have the gift of Faith immediately at the same time infused into them: yet Christ's righteousness is in order of nature communicated to them and they are made righteous by it before God, before they do actually believe, or can truly believe that Christ is made to them righteousness, or can by believing possess and enjoy his righteousness for justification. As a child may be borne, or made an heir to Lands, honour and riches, and may have a true right and interest in them, and be Lord of all, before he hath wit to know his own estate, or discretion to possess actually and use them: So men may be justified by Christ's righteousness madetheirs, in the first instant of their regeneration and spiritual union with Christ, before they do actually believe, and sensibly possess, and enjoy Christ and his obedience for justification. But if we take justification in a secondary sense, as it is an act wherein the elect themselves do cooperat and work together with God, by receiving and applying to themselves particularly the gift of righteousness freely given unto them, and by possessing and enjoying it; then must actual believing go before it as the instrumental cause, by which God justifieth them in their own sense and feeling, and upon which he doth esteem and account them righteous in the intercourse between him and them, and gives them his warrant to esteem themselves justified with him. But if we take justification in a judiciary sense, as it is used in Courts of justice and judgement, for proving, declaring and pronouncing men righteous: Then not only Faith and actual believing, but also repentance, amendment of life, and all holy Christian duties, and good works of piety, mercy and charity must necessarily go before as evidences, testimonies, and proofs by which men must be justified, that is judged declared and pronounced righteous.  
First, in the Court of their own conscience, so often as sin and Satan stand up against them to accuse them.  
Secondly, in the common judgement of men.  
Thirdly, in the general judgement at the last day.  
Of the first, justification, the Apostle speaks, Rom. 5. 19 where he saith that by the obedience of Christ many are made righteous, and Rom. 8. 4. and 1 Cor. 5. 21. Of the second he speaks, Rom. 3. 28. and 4. 3. and Gal. 3. 8. where he saith, we are justified by saith without works or deeds of the Law.  
Of the third Saint James speaks, where he saith, that Abraham was justified by works, Jam. 2. 21. and Job 13. 18. where he saith, Behold now I have ordered my cause, I know that I shall be justified, and this S. Paul calls justification of life, Rom. 5. 18. because it is an adjudging of men to eternal life, according to the evidence of their works, as our Saviour showeth, Mat. 24. 35.  Quest. 
How doth justifying Faith differ from that which they call historical Faith?  Answ. 
They both in the elect are one and the same Faith, and differ only as several acts of the same Faith exercised about several objects. For when they believe the History of the Scripture, and that those things are true which they hear, or read out of God's Word, this is called historical Faith. But when they believe firmly and confidently, that the promises of God in Christ belong to them, and that Christ, with his righteousness is given to them of God, & made theirs, this believing & applying of Christ's righteousness to themselves is the justifying act of Faith. And whereas the historical saith of Devils and carnal men, is only an assent unto the Word of God, that it is true, arising from carnal reason, and arguments convincing the judgement without any affection to the truth, or any relying on it. On the contrary every act of believing any word or promise of God; if it proceeds from a true Faith in the elect, is not a naked assent ruled by human and natural reason, but guided by God's Spirit, and joined with a relying on God, and his Word, upon the Divine authority of the speaker, and may be brought as an evidence of their salvation, & may in that respect be called a saving belief, as we see at large, Heb. 11. where believing that the worlds were framed by the Word of God. And that God would bring a flood upon the world and destroy all except them that were in the ark made by his appointment; and that he would give the land of Canaan to the seed of Abraham the Israelites, and after 400 years deliver them out of Egypt, and such like acts of believing, proceeding from an holy spiritual Faith, are declared to be saving Faith.  Quest. 
How doth actual believing set a work all other graces, and increase them more and more in the Elect regenerate, and justified?  Answ. 
By the sense, feeling, and sweet fruition of Christ and his righteousness, satisfaction, and intercession, it brings us to the sight and experimental knowledge of the goodness, bounty, love and mercy of God to us in Christ. And being justified by Faith, 
Rom. 5. 1.  we have peace with God through our Lord Jesus Christ, and rejoice in hope of the glory of God, and hereby the holy Ghost sheddeth the love of God abroad in our hearts, so that being inflamed with the love of God, we begin more and more to hate and abhor our own vile corruptions and sins, which are offensive to his holy Majesty: We are ashamed and confounded, because we have by our sins so often provoked so gracious a God, and merciful Father, we grieve and mourn and sorrow with godly sorrow to repentance, we strive and wrestle against our lusts, and by the assistance of the Spirit, tame and subdue them; so that sin can no more reign in our mortal bodies, we contend to sollow hard after God, to cleave to him in love, and to be still more & more united to Christ in love and zealous affection of heart: And in holiness and newness of life we study and strive to be conformable to his image; and in a word we are stirred up to use all care and endeavour, that we may abound in all good works, and still forgetting those things which are behind, may reach forth unto those things which are before and press hard towards the mark for the price of the high calling of God in Christ Jesus: In all which works of saving grace, as God moves us by his Spirit, so we being moved, enabled, and made a free people, do cooperate and work together with him, till we come to the measure of the age of the fullness of Christ, and be fitted to see God in glory.  Quest. 
What outward means are to be used whereby the Spirit of God may work in the Elect, and beget and increase Faith and belief with all other saving graces in them?  Answ. 
The chief outward means is the Word of God, without which God doth not ordinarily shed his Spirit on them, beget them again and by his Spirit work saving grace, and the works of grace in them. For they are borne again of incorruptible seed, that is, of the Spirit by the Word of God, 1 Pet. 1. 23. and regeneration which is God's shedding of the holy Ghost on them, through Christ and the first saving work, even the ground work of all other saving graces is not to be found where the Word is not Preached. By the Word of Christ the holy gospel only, the Spirit speaks inwardly to men's hearts, and leads them into all truth, John 16. 13. By the Word preached he begets Faith, for Faith cometh by hearing, and none can believe except heheare, Rom. 10. 14, 17. The Word is the whole and perfect rule of Faith, and whatsoever the elect believe to salvation, is contained in the Word, and there only to be learned, John 3. 39 The threatenings of the Law are the means by which the Spirit discovers to believers the danger of sin, and their own misery, humbles them in their own eyes, and drives them out of themselves to Christ by repentance. The precepts of the Law prescribe to them the right way in which they ought to walk, and is a lamp to their feet, and light to their steps, Psa. 119 105. The Word of the gospel is the Covenant of life, and sets before them the goodness, bounty, love and mercy of God in Christ, and by it the Spirit inflames them with the love of God, with joy and delight in God, and with zeal for his glory, and stirs them up to imitate God in works of mercy, love, and charity, and in all holiness and sanctification, till they be conformed to Christ, and to serve, honour, and worship God. And in a word, the whole Scripture, which is the sure, infallible Word of God, given by Divine inspiration, is profitable for doctrine, for reproof, for correction, and for instruction in righteousness, that the man of God may be perfect thoroughly furnished unto all good works, 2 Tim. 3. 16. 17.  Quest. 
How must the Word of God be used, that it may be such an effectual means of the Spirit to work all these gracious effects in God's elect people?  Answ. 
It must not only be read out of the Sacred Scriptures, in which it is recorded by the Prophets and Apostles; but also preached, and expounded by godly, able and learned Ministers, who are called and sent of God, Rom. 10. 15. For they are God's watchmen, who have a charge given to watch for men's souls, Ezek. 3. 17. & Heb. 13. 17. They are his shepherds and Overseers to feed his flock with his Word, the Bread of Life, Act. 20. 28. & Ezek. 34. & 1 Pet. 5. 2. Ephes. 4. 11. And by delivering God's message faithfuly, they obtain this honour to themselves to be called the Angels of the Lord, Mal. 2. 7. and God's ambassadors, 2 Cor. 5. 20. and to be spiritual Fathers under God, who beget children to God in Christ by the gospel, 1 Cor. 4. 15.  Quest. 
What other means are to be used?  Answ: 
None but such as God hath prescribed in his holy Word, to wit, the Sacraments which are seals annexed to the Word, public Prayers, Invocation, and Worship of God, And also good education, and private Prayers, and instruction, and often reading of God's Word alone, and in private Families.  Quest. 
What is a Sacrament?  Answ. 
It is a religious action prescribed by God, in which by using outward visible rites consecrated to be signs, seals, pledges, and remembrances of the invisible graces promised and given in Christ, the Covenant of grace is sealed to his people, their Faith confirmed, and all holy graces stirred up, quickened, and increased in them.  Quest. 
How many Sacraments are now in use under the gospel?  Answ. 
There are but two properly so called, and ordained to be seals of the whole Covenant of Grace: baptism, and the Lord's Supper. For these two are expressly commanded and commended by our Saviour, to the Church in the gospel, and to every true member thereof. There are divers other signs, pledges, and remembrances of benefits and blessings past or to come; but they either do not belong to all Christians, as imposition of hands in ordaining Pastors and Elders, is proper to them who are so ordained: Or else beside their signification, they have other more principal uses, as the weekly Sabbath, besides that it is a pledge of the eternal rest in Heaven, and a sign that God is our God, who doth sanctify us. It serves chiefly to be the first fruits of our time, and is to be spent wholly in the worship of God public and private, preaching and hearing of the Word, Prayer and other Religious exercises, by which God is immediately served, and our souls edified. So also holy Feasts, and days which are remembrances of some great blessings, as Easter, Pentecost, the days of Christ's Nativity, Passion and Ascension, besides their signification have other far more principal use, to wit, the solemn worship, and service of God, such as is used on the Sabbath, and therefore they are called holy signs and Sacraments improperly, and in a secondary sense. But baptism and the Eucharist serve only for signs, seals and Pledges, and have no other notable use.  Quest. 
What is the Sacrament of baptism?  Answ. 
It is an outward washing of the body with pure water, applied thereto by dipping or sprinkling, ordained by God to be a Sacrament, that is, a sign, seal and Pledge of regeneration to the party baptised, by which outward rite, he is received into the true visible Church, and dedicated to Christ, to be a member of his body, and a faithful servant of God all the days of his life.  Quest. 
To whom doth this Sacrament belong?  Answ. 
It belongs to all that are either borne in the Church of God, or by the Word preached are called to believe in Christ, and to profess true Christian Religion, after they are come to years of discretion.  Quest. 
What warrant have God's Ministers to baptize Infants, and to give them the sign, Seals, and Pledge of Regeneration, which a great number of them, that are borne in the Church never have, but are reprobates and show themselves so to be, by living in sin all their days, and dying in impenitency?  Answ. 
They have sufficient warrant in the Word of God. For the Apostle saith, that children of believing parents are not unclean but holy, 1 Cor. 7. 14. that is, they are so far within the Covenant (being in their infancy, as it were members of their believing parents and wholly at their disposing) that they may justly be dedicated to God by baptism, (as Samuel was by his mother's vow) and received into the true Church. The vow which their parents and guardians made for them in baptism, is a band to tie them to serve God so soon as they begin to have knowledge and discretion. Certainly God's grace and bounty towards Infants of Christian Parents under the gospel, is not straitened more than to Infants in the Old Testament, whose males were Circumcised the eight day after their birth. Baptism, and the promise and Vow therein ma●e for them is as powerful a means and motive to provoke them from their youth to serve God, as Circumcision was to the children of Israel. Also Christ hath taught us that his blessing & the Kingdom of even belongs to them, Marc. 10. 13. And the Apostles baptised whole households of believing men and women, not refusing any children, as we read of Lydias and the jailors household, Acts 16. 15. 33. In a word, many who were at full age called by the Gospel preached to believe by a temporary carnal saith, and to profess Christ, were never truly regenerate, as Judas, Simon Magus, Demas, and others, but proved hypocrites and backsliding reprobates; and yet this was never counted a just cause to hinder or restrain the Apostles from baptising all who professed Christ outwardly, for fear of profaning the Sacrament of baptism, and abusing the holy ordinance of Christ.  Quest. 
How doth the Spirit of God by baptism increase grace in men, and set it a work?  Answ. 
So often as they are put in mind of their baptism, either by the name of Christians or their own proper names given in baptism, when they are called by them, or by seeing others baptised; the Spirit of God doth thereby as by a sure pledge assure the faithful that God is their Father, and they are his children in his Son Christ, borne again of the Spirit, and so confirms their Faith in that communion which they have with God the Father and his Son Jesus Christ; hereby he stirs them up to remember, that their endeavour ought to be to walk in newness of life, as new creatures, adopted to God, called unto Christ out of the world mortified and dead to the world, and sinful lusts, and sanctified to lead a godly life in all righteousness and true holiness.  Quest. 
What is the Sacrament of the Lord's Supper?  Answ. 
It is that holy ordinance instituted by Christ after his last Supper, in which by Bread and Wine consecrated, with blessing and giving of thanks, and by the public Minister given and distributed; and received, eaten and drunk, by the people assembled, Christ God and Man their Redeemer, together with all his obedience and full satisfaction, made and performed in the days of his humiliation, in the form of frail flesh and blood, is signified and sealed to them and in greater measure given, and of them received by Faith, as a spiritual nourishment to feed their souls to life eternal.  Quest. 
Is Christ given to all, and received of all who partake of this Sacrament?  Answ. 
He is Sacramentally given, that is, the true signs and pledges, of him, are given to all, and of them received; but he is not spiritually given to any but true believers, and worthy receivers; Neither do any effectually receive him or his benefits to the feeding of their souls, but only they who lay hold on him by a lively working Faith. For the giving, receiving, eating, drinking, is not carnal, but spiritual, as our Saviour himself showeth, John 6. 63. saying, It is the Spirit that quickeneth, the flesh profiteth nothing, the words that I speak they are spirit, and they are life.  Quest. 
Why doth Christ call the Bread given and eaten, his Body, and the Wine his blood, if he be not in them bodily present, and his Flesh and blood given and received bodily?  Answ. 
The true reason of his speaking so is to call our thoughts to the remembrance of him in the state of humiliation, and of his infirmities, obedience and sufferings, which in that estate he did undergo in the form of frail flesh and blood for us, and to stir us up so to apprehend him, and feed on him by Faith. For Christ did not redeem us, and pay our ransom by any thing which he did as God before his Incarnation, nor by any thing which he doth as man exalted and glorified; but as he God and Man in the days of his flesh, fulfilled the whole Law, and suffered all punishments due to man's sin, so he paid our ransom, brought in eternal righteousness, and made full satisfaction to God's justice, and these are the things which together with himself are signified and sealed by Bread and Wine, and are Spiritually given to, and received by the faithful in this Sacrament.  Quest. 
How can true believers be said to receive Christ and his benefits, seeing they are already united to him, and have Communion of them all, and his satisfaction and righteousness is made theirs before in their regeneration, when they were first effectually called, and made fit to partake of this Sacrament?  Answ. 
The Spirit of God by this Sacrament rightly administered, doth as by a sure pledge confirm and increase their Faith, and set it a work to lay hold on Christ, and to apply him and his righteousness, and satisfaction to themselves more strongly and sensibly, and by this means they are more feelingly united to him in love and affection, and have a more sweet communion with him of all his benefits, which doth like a plentiful feast, refresh and feed their souls, strengthen them in all grace, and this is as it were a new and fresh receiving of Christ and the benefits of his Life and Death, more abundantly & in greater measure than they had him before.  Quest. 
You have well declared the efficacy of the Sacraments, and how the Spirit worketh by them. Now tell me what the other means are, and first what is prayer and invocation both public and private?  Answ. 
Prayer and Invocation, if it be public, is the speech of the whole Congregation, and if it be private of one person or more directed to God, in the Name of Jesus Christ, wherein all needful blessings and increase of grace, are asked and desired in Faith, and Hope, that God will give them for Christ his sake, in such a measure as he in his wisdom doth know to be fit for every one.  Quest. 
How is grace thereby increased?  Answ. 
The Spirit of God by stirring our hearts to pray, and by putting fit words in our mouths, or in the mouths of them who are the mouth of the Congregation, inflameth our affections, exerciseth our Faith, kindleth our desires, and reviveth the sense and feeling of our wants. And by directing us to pray to God in the Name of Jesus Christ, he maketh us implicitly to acknowledge and confess that God is the author of all blessings, and giver of all grace, and so maketh us to give to him in our prayers all the glory with all humble thankfulness. And God who is gracious, rich in mercy, faithful, and true in his promises, will accept our holy and humble desires, and for Christ's sake and his own truth's sake, grant our requests and give a supply of grace, and an increase of blessings.  Quest: 
How doth the public worship of God increase grace?  Answ. 
The public worship of God performed outwardly and frequently in the congregation of his people, by holy preaching and reverent hearing of his Word, praises, thanks, singing of psalms, and reverent gestures and behaviour, according to God's Word, is a special means by the inward operation of the Spirit, to kindle and increase devotion in the hearts of all his people. It is their using of his talents, and improving of his graces in them to his glory. And God hath promised that as they get more gain of grace, Mat. 25. 29. so he will still add more unto them, and will surely establish them, give them the gift of perseverance and uphold them by his grace unto the end, till they be received to glory and come to eternal life and blessedness.  Quest. 
Wherein doth the eternal life and blessedness of the Elect consist?  Answ. 
In the eternal sight, knowledge, and fruition of God in his Heavenly glory, Ephes. 5. 27. For when Christ hath fully purged, and sanctified his Church and people, and made them fit to see God, then will he present them before his glorious majesty to dwell in his presence, where is fullness of joy and pleasures for evermore, Psal. 16. 11.  Quest. 
Where shall they enjoy this blessedness?  Answ. 
In the Heavens where a Kingdom is prepared for them, Luk. 12. 32. and John 14. 2. an inheritance incorruptible, and undefiled which shall never fade away, 1 Pet. 1. 4. which is far above all that the eye hath seen, or the ear heard, or that ever entered into the heart of man, 1 Cor. 2. 9  Quest. 
When shall they come to possess this blessed inheritance?  Answ. 
They have the earnest of it in this life in the state of grace, even the Spirit of adoption by which they are sealed up to the day of full redemption, and even here in this life they find that sweetness and communion with God, 
1 Pet. 1. 8.  that though they see him not, yet believing they rejoice with joy unspeakable and full of glory. But when their souls are loosed out of the prison of the body, 
Heb. 12. 23.  then shall their spirit be made perfect, 
Phil. 1. 23.  and they shall in that better part depart hence and be with Christ, and reign in glory, until the last great day of account, the general judgement. At which time the Lord Jesus Christ shall descend from heaven, & bring them with him. And he the Prince of Angels with the commanding voice of the archangel shall call all the Angels of God to attend him, 
Mat. 24. 31  and to gather before him all his Elect from the four winds, 
1 Thes. 4. 15, 16.  from one end of Heaven to the other, and by the power of his voice and the sound of the trumpet of God, shall raise up their dead bodies purged in the grave, from all the degrees of corruption, and brought up in a most glorious form like unto his own glorious body: 
Phil. 3. 21:  Which bodies shall not be prevented by the Elect and faithful then alive on earth, but shall be first raised up and joined with their glorified souls, before those then living shall be changed, 
1 Cor. 15. 52.  and in a moment in the twinkling of an eye shall they all together be ready to meet the Lord in the air, 
Mat. 25. 33  whither they shall be caught up, and being set at his right hand shall receive this comfortable sentence, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world, and so they shall be ever with the Lord and reign with him in glory world without end, 1 Thes. 4. 17. & 2 Tim, 2. 12. & Rev. 22. 5.  Quest. 
But what shall become of all wicked reprobates, who were never chosen, nor called to be of this number?  Answ. 
Their bodies also shall be raised up to everlasting shame, and joined with their cursed souls, that as they have sinned in both, so they may in both be punished, Dan. 12. 2. They shall also be gathered together like a flock of ill savouring goats by themselves and brought before the judgement seat of Christ full sore against their will, with horror, howling and trembling: And tumbling and grovelling on the earth as if they would creep into the ground intermingled among the Devils and wishing that the rocks and mountains might fall on them, and the hills cover them, but all in vain; Luke 23. 30. they shall receive an heavy doom. For the judge sitting above in the air, attended with all his glorious Angels, & with all his elect Saints, caught up to meet him in their glorious bodies, and to sit with him in judgement, shall with a dreadful voice pass this woeful sentence against them, Math. 25. 41. Depart from me ye● cursed into everlasting fire, prepared for the devil and his angels. And then shall they go into everlasting destruction, and be punished in unquenchahle fire, from the presence of God, and from the glory of his power; where a gnawing worm which never dyeth, shall torment them world without end, 2 Thes. 1. 9 Isa. 66. 24. Mark. 9 44.  Quest. 
What may we conceive of the punishment, and torment of the wicked after this judgement?  Answ. 
It far surpasseth all conceit of mortal man, being such as all the tongues of men and Angels are not able to express. But this is plain by Scripture, that whatsoever can be conceived, or is named among men as a cause of extreme torment, or a means to increase it beyond all measure, that shall be in their damnation & punishment. First, the Lord Christ whom they have scorned, provoked and perfecuted, both in himself and in his members, shall be their judge, and shall give the sentence against them. And all his Saints whom they have mocked, misused, proudly insulted over, despitefully handled, and evil entreated, and put to death, shall sit as assessors with Christ in judgement, and with their voices shall approve and applaud the sentence of condemnation, as the Scriptures testify, Mat. 22. 28. & 1 Cor. 6. 2. and shall judge the evil angels, v. 3. Now for malicious proud skorners full of envy, to be judged and condemned by those who they have most of all others hated, scorned and abused with despite, is worse than a thousand deaths, as experience teacheth. Secondly, their torment unto which they shall be adjudged is said to be in everlasting fire, in that Lake of hell burning with fire and brimstone, Mat. 25 41. which of all torments that men by sense can discern, or reason conceive is the greatest and most intolerable, Rev. 19 22. And yet as if that were not enough, our Saviour saith, that they shall have a worm inwardly gnawing them which shall never die, even the worm of devilish malice, rancour and envy, which shall make them fret and rage against the Lord Christ, and against his Saints gnawing their tongues for grief: For the sight of their glory shall be to them inwardly as great a torment, as the torture of fire and brimstone are outwardly unto them. Thirdly, they shall have no light of comfort or refreshing from God, but shall be imprisoned in the dungeon of everlasting darkness, for the blackness of darkness is reserved for them for ever, Jude v. 13 which is a thing most horrid to the eyes. Also the sound of horror and a doleful noise shall fill their ears, even weeping and wailing and gnashing of teeth, Matth. 13. 42. & 25. 30. Luk. 16. 24. And all the world shall not yield them a drop of water to cool their tongues when they are tormented in that flame. Fourthly, their misery and torment shall be endless, easeless, and remediless, when they have endured it many thousands and millions of years and ages, more in number then the stars of Heaven, and drops of water in the Sea, and sands by the sea shore; they shall be as far from any end as they were at the first beginning. Now we know that when men suffer any pain or misery, without hope of any end thereof, it is made by this means most grievous and intolerable, though in itself it be not so great. And therefore the extremity of torment to them who are cut off from all hope of ease or end, must needs exceed all conceit and utterance, and be more than can by tongue be expressed.  Quest. 
How can their sins committed in the short time of their life deserve such an endless torment in so great extremity?  Answ. 
Very well, For first their sins being committed against an infinite Majesty, and having offended the infinite God, and provoked his infinite wrath, do by the rule of reason and justice deserve an infinite punishment.  
Secondly, as the elect Saints, shall in the last Resurrection be all filled up to the full with holiness, and with the image of Christ, and shall every one have as much as his vessel can contain, so that he can desire no more, Even so wicked reprobates after the last judgement shall be transformed into the image of the devil, and filled up with malice and rage against God to the brim, insomuch that they shall blaspheme and curse God, for tying them in everlasting chains, that they can do no more mischief, and gnash their teeth with anger against themselves, because they have no more provoked the Lord by transcendent wickedness, so far shall they be from relenting and from remorse and repentance for their sins. And therefore the more and the longer they suffer the torments of hell, the more they deserve to suffer them for ever with increase, if it were possible. That they are past all hope and possibility of repentance, may easily be proved by that which the Scriptures testify of Apostatas and such as sin against the holy Ghost, to wit, that it is impossible to renew them by repentance, Heb. 6. 6. and it is a vain thing to pray for them, 1 John 5. 16. for their hearts are hardened to commit all iniquity with greediness: And therefore much more the damned in hell being turned into the image of the devil, are past hope of repentance, and must needs be hardened in eternal malice and impenitency to the utmost.  Quest: 
Is there no difference of glory among the Saints in Heaven, and of torment among the damned in hell?  Answ. 
The Apostle saith, that as one Star differeth from another in glory; so it is in the resurrection of the Saints to glory, 1 Cor. 15. 41. But though some of the Saints are capable of more glory than others, because they have been more excellent members of Christ in the state of Grace, and instruments of great good to the Church, as appears, Dan. 12. 3. and Mat. 19 28. And some reprobates are more capacious vessels of wrath, as they have more outrageously and despitefully provoked God in the time of their life; and both these shall be filled up to the utmost fullness of their measure, the one sort with glory, the other with shame and wrath, and so they shall have the one more glory, the other more misery: Yet he that hath the least glory, shall have as much as he can conceive or desire, and he who hath the least torment and misery shall have as much as his vessel can contain, and as he is capable of, and can bear. This may be made plain by a familiar similitude. If divers bottles or earthen vessels of divers measures and different capacity beeplunged into the deep sea with open mouths; every vessel will be filled to the brim, that it cannot contain one drop more, the least as well as the greatest; and though the greatest contains more; yet the least is as full, as it is, even to the utmost. So it is both in the Saints glorified in Heaven, and the wicked tormented in Hell. Though some are like vessels more capacious, and being filled with glory, or with misery, have more than others: Yet the least Saint is as full as he can be of glory, and can desire no more; and the least among the damned is filled up with torment and with the wrath of God to the utmost, and hath as much as his vessel can hold. The one wants nothing, but hath a fullness of glory, to make him, as blessed, as he can desire, for ever. And the other hath so much torment, as makes him to the utmost extremity miserable: And as there is no possibility of the falling away of the Saints from their glory in the least degree. So it is impossible to ease the damned of the least grain of his heavy and intolerable misery; but God's wrath shall cleave to them for ever, and abide on them to the utmost, world without end.  Quest. 
Seeing now I have lead you on by Questions to the utmost ends both of the godly Elect, and wicked Reprobates: Now tell me what remains?  Answ. 
No more but this: That, as God hath set before us Life and Death; For the godly, Life eternal in the fruition of himself in Glory; but for the wicked and ungodly eternal Death, misery and torment in Hell: So we by following hard after God by Faith in Jesus Christ, and making his glory, the mark which we shoot at in the whole course of our Lives, and the main end of all our labours, may be free from all danger and fear of eternal Death in Hell, and may obtain the inheritance of Heavenly glory, and with Christ our Head, and all his Elect Saints, may see God and enjoy all his goodness, as our portion for ever, World without end. To this blessed God who hath vouchsafed thus far to reveal himself unto us, and to show us the right way, by which we may come to him, be all glory, honour and praise given, and ascribed by us and his whole Church, now and for ever. Amen.  
Trin-uni Deo gloria.  
FINIS.