A PLAIN & PROFITABLE CATECHISM Whereunto is Added A SERMON Preached upon Exod. 23.2.  
By that Reverend and Judicious Divine Mr JAMES BACON, late Minister of Burgate in Suffolk.  
Now first Published by his Son in Law H.W.  2 Tim. 2.13. 
Hold fast the form of Sound words.  
OXFORD, Printed by W. Hall for R. Davis Anno Dom. MDCLX.   

To the Christian READER  
THIS Solid, Pithy Catechism which holds forth the Form of sound words, and this excellent. Sermon tending much to edification I received from the hands of a religious and grave Matron, an old Disciple, and steadfast Christian the survivor of her Dear Husband the worthy Author. After deliberate perusal of what is here presented to public view. I cannot but give this Testimony to the truth that here's an Iliad in a Nutshell, I mean a great deal of good profitable matter comprised in a Narrow room: there's much in a little and that which is sound and Orthodox. Although I never had any personal acquaintance with the reverend Author yet having contracted affinity with his Family (to which I be are great respect) & likewise for his choice work and profitable Labours in the Ministry (An evident Testimony I have from several manuscripts, which I have seen) I conceive myself obliged to to make an honourable mention of this Reverend Divine, being one of those whom the Apostle would have highly esteemed of, 1 Thess. 5.12, 13. And we beseech you Brethren to know them, which labour among you, and are over you in the Lord and admonish you, and to esteem them very highly in love for their works sake. As for the work (because there's so much worth as abundantly to commend itself) I need add no more.  
Concerning the Author who lived a saint on earth and (I question not) is now a saint in glory, because he is out of the reach of fear, and flatteries, I shall mentia particular or two, of special observation worthy of Imitation. What I shall make mention of I'll reduce unto two heads. 1. Before he entered into the Ministry. 2. After he was settled in a Pastoral Cure.  
1. Before he entered itto to the Ministry he was a hopeful studious Scholar in Emanuel College in Cambridge a Society eminent for Religion and Learning. And he had a 
* Dr John Preston.  Tutor there of great worth and ability the glory of the place where he lived. There he made great proficiency in Religion and Learning wherefore being well qualifyd to fix upon a calling, his 
* Sir James Bacon.  Father a Knight of great Quality sent to him, that he would have him be a Lawyer, and to that purpose he would remove him from the Vniverfity to one of the Inns of Court: whereupon he answered (as I can produce his letter for proof hereof) with much reverence to his Father, used strong reasons for his great desire to give himself to the work of the Ministry: And notwithstanding his Father's frequent solicitations, yet he (showing all duty and observance to him) persisted in the resolution which God fixed in his heart, and retained it inviolably which was to dedicate himself to Christ in the work of the Gospel; Whereunto his Father yielded as being prevailed withal, and overcome by the strength of his Sons Reasons, so that it hence evidently appears, that he took upon him the Ministerial Function not upon necessity but choice, not constrainedly, but willingly, not for sinister respects & self-interests but for God's glory.  
3. After he entered into the Ministry having been Lecturer several years at Bow in Cheapside at London where his name is fresh and green (as I have heard) amongst some ancient Professors yet alive: he removed to Burgate in Suffolk, where he exercised his ministry for many years, and there finished his course. He was in all his Relations as Pastor, Husband, Father, Master, Faithful, Loving, Conscientious, one who walked by the rule of David in Psal. 101. His godly conversation, learning, wisdom, charity are abundantly known to many, not only in his own Parish, but likewise in the adjacent parishes where he lived. And let this be mentioned as a Character of honour for the Perpetuating of his memory, and for a pattern of imitation, that notwithstanding sore and grievous bodily infirmities by the stone, strangury etc. yet (when he could not go of himself) he would be carried to the Public Congregation, and there Prach the Gospel. I shall not make a larger Preface to so short a Volume; yet his Motto may be fitly applied to the ensuing work. Pondere non numero. Throughout the whole there's sound Doctrine plainly and profitably handled. If therehy thou profitest (Reader) and so thou mayst if it be not thy own fault give God the glory and labour thereby to be more grounded and established in the truths that are in Jesus, And so I remain,  
Thy souls Servant H. W. OXON. May 2. 1660.   

A PRACTICAL CATECHISM, Introductory to a large exposition of Reverend Mr PERKINS his CATECHISM.  
Question.  
WHy art thou called a Christian?  
Ans. Because I profess the Christian Religion.  
Q. What is the Christian Religion?  
A. Christian Religion is a Heavenly Art, or a wholesome Doctrine according to Godliness, revealed and taught by Christ, showing us the right way to eternal life. 1 Cor. 2.7. 1 Tim. 6.3. Tit. 1.1, 2. 2 Tim. 1.13. Tit. 2.10. 2 Joh. v. 9 Joh. 6.68.17.3.  
Q. Why is Christian Religion called a Doctrine according to Godliness?  
A. Because it is a pattern of Gods most holy will: and that excellent Rule which Christ hath given us to walk by, teaching us to deny ungodliness, and worldly lusts, and to live soberly righteously, and Godly in this present world. Tit. 2.11, 12.  
Q. Are all those Christians that are so called?  
A. No: to make a Christian indeed these three things must concur. 1. Sound knowledge: 2. Faith unfeigned: 3. Holy obedience. They and they only are Christians indeed, the only true Christians such as are truly engrafted into Christ. who have attained to the true knowledge of God and have put on Christ by Faith; and yield obedience to the Doctrine of Christ. Rom. 2.28, 29. Joh. 17.3. Rom. 13.14. Gal. 3.26, 27. Rom. ch. 6. v. 17.  
Q. Tell me then, what is required of those that have taken upon them the honourable title of Christians?  
A. First they must be diligent in learning the Heavenly art of Christianity Prov. 8.32, 34. Secondly they must earnestly contend for the Christian Faith, Judas v. 3. Thirdly they must endeavour by a holy and unblameable life to adorn the Doctrine of Christ. Tit. 2.10.  
Q. Where is the Christian Religion taught?  
A. In the writings of the Prophets, and Apostles, which are called the holy Scriptures. Rom. 1.2. 2 Tim. 3.15.  
Q. What were these Prophets and Apostles?  
A. They were Teachers called, and sent immediately by God; instructed by Christ himself; and infallibly assisted by the holy Ghost in whatsoever Doctrines delivered to the Church, either by word, or writing. And therefore the Doctrine of of the Prophets, and Apostles is to be received, and embraced as the Doctrine of Christ. Luc. 1.70. Gal. 1.1. Gal. 1.11, 12. 1 Pet. 1.10, 11. 2 Pet. 1.21. Joh: 16.13. 2 Pet. 1.19, 20. Ephes. 2.20. Judas v. 17.  
Q. Why are the writings of the Prophets and Apostles called the Scriptures?  
A. Scripture is a Latin word, which signifieth writing: now because, of all writings that ever were published, these are the worthiest, therefore (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an excellency) they are styled the Scriptures.  
Q Why are they called the Holy Scriptures?  
A. The Scriptures are holy in these 4. respects,  
First because the holy Ghost did indite, and dictate whatsoever is written in this precious Book. 2 Pet. 1.21. Act. 28.25.  
Secondly, because the Penmen of Scripture were holy men of God, holy Prophets and holy Apostles. Luc. 1.70. Eph. 3.5.  
Thirdly because the holy will of God is here revealed: whatsoever is recorded in the Scripture is an holy Truth; Prov. 30.5. Luc. 1.72. Rom. 7.12. Tit. 1.1. Psal. 12.6.  
Fourthly because the word is a powerful instrument, whereby the elect of God are sanctified and made holy. Joh. 17.17.  
Q. Seeing the Scriptures are so holy, whether may Lay people read them and speak of them?  
A. Yes they may read them, so they address themselves to the reading of them with holy affections: they may speak of them so they speak of them with reverence, and allege them to those holy ends for which they were written; as to gain some glory to God, who is the Author of holy writ: and to edify one another in their Christian Faith. Judas. v. 20. 2 Tim. 3.16. Rom. 15.4.  
Q. But many think, that it belongs to Churchmen only to search and Study the Scripture: tell me therefore whether is it a duty that God requires of all Christians to read and search the Scriptures?  
A. Yes, all the disciples of Christ (that are able to read) ought to read and search the Scriptures as well Laymen, as Ministers.  
Q. How may that appear?  
A. By these arguments,  
First because the precepts enjoining this duty are general, and extend as well to the Lay-People, as to Ministers. Read Joh. 5.39. Col. 3.16. Deut. 6, 6, 7, 8, 9 Deut. 17.18, 19  
Secondly we have examples of all sorts recorded in Scripture, which show, that this exercise of piety is commendable in all ages, in all degrees and callings, Read 2 Tim. 3.15. Act. 8.28. Act. 17.11. 2 Pet. 1.19.  
Thirdly, God hath made such gracious Promises as may encourage all Christians to perform this duty. Read Rev. 1.3. Psal. 25.14. Joh. 7.17.  
Fourthly, that which was written to all, & is commended to be read unto all. why should it not be free for all to read. See Rom. 1. v. 7. 1 Thes. 5.27. Col. 4.16.  
Object. But the Scriptures are obscure and hard to be understood, and therefore simple and unlearned men cannot profit by reading of them.  
Ans. The Scriptures are in themselves perspicuous, and plain enough: They are written in such a style as is most fit for the Instruction of the whole Church, yea all things that are necessary to be known and believed of all men to salvation are plainly and manifestly laid down in the Scriptures. And therefore all sorts of men may profit by reading of them. Psal. 19.7. Prov. 1.4. Psal. 119.130. Prov. 6.23. Psal. 119.115. 2 Pet. 1.19.  
Q. Seeing you affirm the Scriptures to be in themselves perspicuous, and yet they seem dark to many that read them, tell me therefore to whom are the Scriptures plain and easy to be understood?  
A. To Spiritual and Regenerate Persons, using the means, which God hath appointed to bring us to the right understanding of the Scriptures. All the words of wisdom are plain to him that understandeth. Prov. 8.9. 1 Cor. 2.15.  
But to natural, and carnal men, neglecting the means they seem very dark, and obscure. See 1 Cor. 2.14. 2 Cor. 4.3, 4.  
Q. Tell me then what are the ordinary Means, which are to be used to bring us to the right understanding of the Scriptures?  
A. They are these.  
1. Humble and fervent prayers unto God: we must entreat the Lord to open the eyes of our understanding, that so we may understand the Scriptures. Psal. 119.18, 68 Luc. 24.45. Prov. 2.2.  
2. Frequent and attentive reading, with Consideration of all the circumstances of the Text.  
3. Conference of other places: we must compare Scripture with Scripture, and expound one place of Scripture by another.  
4. We must get humble and docible hearts: we must read the word with a desire to learn the Truth: and with a purpose to submit unto it. Psal. 19.9.14. Prov. 8.32.  
5. We must make conscience of the practice of what we know. Joh. 7.17. Psal. 119.100.  
6. We must with diligence attend upon the public Ministry of the Word, 1 Thes. 5.20.  
Q. How are the Scriptures divided?  
A. Into the old and new Testament.  
Q. How is the Old Testament divided?  
A. Into the Law and the Prophets; or Moses and the Prophets, Mat. 11.13. Luc. 16.29.31.  
Q. Doth this Division comprehend the whole Old Testament.  
A. Yes For by Moses we are to understand the five Books of Moses, which contain the whole Law: and by the Prophets we are to understand all those Books which the holy Prophets have written as expositions of the Law of Moses. Luc. 24.27. Act. 28.23.  
Q. Whether are the books called Apocryphas to be received as part of the Old Testament, and accounted Canonical Scripture or no?  
A. The whole Old Testament from the beginning of Genesis to the end of Malachy is Canonical Scripture: But the Books called Apocrypha, are no part of this sacred Canon; and therefore they are fitly distinguished from the authentical Books of the old Testament by this title Apocryphas.  
Q. How may this appear, that these Apocryphal Books are not to be accounted Canonical Scripture?  
A. By these Arguments.  
1. All the Canonical Books of the old Testament were written by Prophets in the Hebrew tongue: But these Apocryphal books were not penned by Prophets, neither were they written Originally in the Hebrew tongue,  
2. All the Canonical Books of the Old Testament were committed to the Jews and they wear faithful Registers of them. But the Jews never received these Apocryphal books as Canonical, never kept them as the Oracles of God. Rom. 3.2.  
3. Many errors and humane frailties are found in these Apocryphal Books which cannot agree to Books indicted by the holy Ghost. And therefore these Books are not to be accounted Canonical. Read Tob. 6.6, 7. & Tob. 5.11, 12. Tob. 12.15. compared with Rev. 8.2, 3, 4. 2 Macc. 14.37, 41, 42. and 2 Macc. 12.43, 44. Eccles. 46.20. compared with 1 Sam. 28.6. etc.  
Q. What are the number of the Books that are to be accounted Canonical?  
A. The Canonical Books of the Old Testament are thirty nine: the Canonical Books of the New Testament are twenty seven.  
Q. Why are the Scriptures of the Old, and New Testament called Canonical?  
A. Because they contain the Canon, or Rule of our Faith and life. Gal. 6.16. Phil. 3. vers. 16.  
Q. What is the proper Office of this Canon of Scriptures?  
A. First our Faith must be measured by this sacred Canon.  
Secondly all Controversies in Religion must be divided be this Rule of truth.  
Thirdly our life and all our actions must be guided by the Canonical Scripture, as by a strait Line and Rule. Gal. 6.16.  
Q. Seeing you affirm Canonical Scripture to be the Rule of Faith, and the Judge of all controversies, tell me therefore, how know you that the Scriptures are of infallible truth?  
A. The Scriptures are the very word of God: and therefore of infallible truth, and divine Authority. They therefore that ground their faith upon Canonical Scripture, build upon a Rock, and not upon the sand. 2 Pet. 1.19.  
Q. How know you the Scriptures to be the very Word of God?  
A. First the Scripture doth testify this of itself, 2 Tim. 3. vers. 16. All Scripture is given by inspiration of God. etc. 2 Peter 1. v. 21.  
Secondly, Gods own spirit, doth testify to the consciences of his Children, and assure them, that the Scriptures are the Oracles of God. 1 Joh. 2.20, 27.  
Thirdly, many Arguments may be drawn out of Canonical Scriptures, whereby we may, discern these Books to be no humane writings but the very word of God.  
Q. What are those Arguments, which may induce a reasonable man to believe that the Scriptures are the Word of God?  
A. They are these; First the purity and divine perfection of the Doctrine contained in Scripture: Here are many sacred and heavenly Mysteries concerning men's Salvation, which are fare above the reach of humane reason, and could never have been found out, had not God revealed them by his Spirit. Psal. 19.7. 119.96. Prov. 30. vers. 5. 1 Tim. 3. vers. 16. 1 Cor. 2. vers. 7, 9, 10.  
2. The Scriptures contain many Prophecies of such things as could not be foreseen in their causes: which have been fulfilled in the same manner as they were foretold. Gen. 15.13, 14. 49.10. 1 King. 13.2, 3, 5. Isai. 44.28.45. 1. Jer. 25.11, 12. 2 Thes. 2.7, 8.  
3. The Scriptures are of admirable power and efficacy to humble and terrify the Sinner to comfort the conscience, and to convent the Soul Heb. 4. vers. 12. Act. 24. v. 25. Psal. 19 vers. 7.  
4. Such is the grace and Majesty of the Scriptures, though written in a plain and easy style as is not to be found in any humane Author. 1 Tim. 5. vers. 21. 1 Corinth. 1.17, 18, 21, 24.  
5. The sweet Harmony, and perfect concord of every part of Scripture with other: notwithstanding these Books were written by divers persons in sundry places at sundry times.  
6. The Antiquity of the Scriptures above all humane writings. And the admirable preservation of this Book, notwithstanding the strange malice of Satan, and his wicked Instruments against it.  
7. The gracious simplicity of the Penmen of Scripture, who neither spare their friends nor themselves, but most freely and impartially set down their own faults, and infirmities, as well as others: which had they been guided by humane reason, they would never have done.  
8. The constant Testimony of many holy Martyrs; and of the Church of Christ in all ages.  
Q. You have proved the Scriptures to be the Word of God, and therefore I doubt not but a Christian may boldly build his Faith upon them: But whether are the Scriptures a sufficient and perfect Rule of Faith and Obedience?  
A. Yes, all points of necessary Faith and practice are contained in the written word, and therefore the Scriptures are a sufficient and perfect Rule.  
Q. What are we to understand by the Contents of Scripture.  
A. By the Contents of Scripture, we must understand not only what is expressed in so many letters and syllables, but whatsoever may thence by manifest and necessary consequence be deduced.  
Q. How may it appear that the Scriptures are a sufficient and perfect rule?  
A. By these Arguments: First, the Scriptures are able to make a man wise to Salvation through Faith in Jesus Christ. 2 Tim. 3.15. Jam. 1.21. Joh. 20.31.  
2. The Law and the Gospel (which are the subject matter of Scripture) are both perfect. The Law is so perfect a Rule of all to be done that nothing may be added to it or taken from it: Deut. 4. v. 2. Deut. 12. v. 32. The Gospel is so perfect a Rule of all things needful to be believed that nothing may be added to it or taken from it. See Gal. 1.8, 9  
3. All that we need to bring us to Salvation is either to be taught, or reproved, or instructed, or corrected, or comforted. But all this the Scriptures are able to do, they are able to teach, to reprove, to correct, to instruct in all righteousness, and to comfort in all estates. Read 2 Tim. 3.16. Prov. 2.1, 9 Rom. 15.4. Psal. 119.50. Isai. 8.20. Luc. 16.29, 31. Joh. 5.39. Ephes. 2.20. Lu. 24.44. Act. 26.22, 25. Act. 28.23.  
4. The Scriptures are able to furnish the man of God (that is the Minister) sufficiently to every duty of the Ministry, and to make him perfect (whose duty it is to declare the whole Counsel of God to the People) therefore they are much more able to give the people sufficient Instruction So 2 Tim. 3.17. Act. 20.27.  
5. The Scripture is styled a Rule: now a Rule must be fit to measure that which is to be measured by it without addition otherwise it is no just Rule. Gal. 6.16. Phil. 3.16.  
Q. What gather you from this Doctrine of the Sufficiency of the Scriptures?  
A. Seeing the Scriptures are a sufficient, and perfect Rule, therefore we need no unwritten verities no Traditions of men to supply any supposed defect of the written word of God. Isai. 29.13. Mat. 15.6, 9 Col. 2.8.   

The six Principles of Mr PERKINS expounded.  

The first Principle.  
Q. WHat dost thou believe concerning God?  
A. There is one God, Creator and Governor of all things, distinguished into the Father, the Son and the Holy Ghost.  

The Exposition.  
Q. What particulars are to be observed in this Principle?  
A. Three things are here set down to be believed concerning God. First the Unity of the Godhead. 2. The Distinction of this one God into three persons. 3. The works, whereby God hath made himself known.  
Q. How is God One?  
A. In being and Essence: the Spiritual Essence of God is but one, and no more in number. Deut. 6.4. Mark 12.32. 1 Cor. 8.4, 5, 6.  
Q. Can you give me any true Definition or Description of God?  
A. God as he is in himself is known to himself only; and therefore a perfect definition of God cannot be given: but yet he may be described sufficiently to distinguish him from all Idols, from all Creatures whatsoever. Job. 11.7.  
Q. How may God be described?  
A. By his Attributes.  
Q. What are the Attributes of God?  
A. They are those essential properties which are attributed to God in Scripture, that we may thereby the better conceive of his incomprehensible Essence.  
Q. Tell me how may God be described by his Attributes?  
A. Thus. God is a spirit absolutely perfect, Eternal, Infinite and Immutable. See Joh. 4.24. Gen. 17.1. Psal. 90.2, 4. Isai. 44.6. & 1 Tim. 1.17. Psal. 139.7, 8, 9, 10. Jer. 23.24. Mal. 3.6. Psal. 102.26, 27. Jam. 1.17.  
Q. How else?  
A. Thus. The Lord is a living God, of divine understanding, & will, of infinite power, and infinitely holy, infinitely Just, infinitely Merciful, etc. See Deut. 5.26. Jer. 10.10. Psal. 139.2, 3, 4. & 147.5. Rom. 11.33. Exodus 33.19. Dan. 4.35. Job. 42.2. Psal. 115.3. & 135.6. Isai. 6.3. Hab. 1.13. Deut. 32.4. Exod. 20.5, 6. & 34.6, 7. Psal. 103.8, 9  
Q How is this one God distinguished?  
A. Into the Father, the Son and the Holy Ghost. And these three Persons, or Subsistencyes are not three Gods, but one God, having one and the same simple, and divine Essence together. Mat. 3.16, 17. & 28.19. 2 Cor. 13.14. 1 Joh. 5.7. Joh. 10.30, 38. & 14.9, 10, 11.  
Q. What is the Father?  
A. The Father is the first Person in the Trinity, who by a divine generation hath eternally begotten his beloved Son of himself. Prov. 8.22, 25. Joh. 1.1. Mat. 3.17. Heb. 7.3.  
Q. What is the Son?  
A. The son is the second Person, begotten of the Father from all eternity; who is also called the Word, Joh. 1.1. & 1 Joh. 5.7. Heb. 1.6. Joh. 1.14.18.  
Q. What is the holy Ghost?  
A. The Holy Ghost is the third Person proceeding from the Father and the Son. Joh. 14.26, and 15.26. and 16.7. Gal. 4.6.  
Q. Wherein do these three Persons differ?  
A. They differ not in degree or dignity, for they are Coequal: Joh. 5.17, 18. Phil. 2.6. But they are distinct in order and manner of subsisting. The Father is a Person without beginning, & therefore the first in order. Jo. 5.17, 18. Phil. 2.6.  
The Son is of the Father alone, and therefore the second person in order.  
The holy Ghost is of the Father, and of the Son, and therefore the third Person in order, Mat. 28.19. 1 Joh. 5.7.  
Q. How else are these three Persons distinguished?  
A. By their relative and personal properties.  
The relative and personal property of the Father is to be unbegotten, and to beget. Psal. 2.7. Heb. 1.5.  
The relative property of the Son is to be begotten Joh. 1.14.18.  
The relative property of the Holy Ghost is to proceed. Joh. 15.26.  
Q. What are the works whereby God hath made himself known to the world?  
A. Creation and Providenc; which are usually attributed to God the Father.  
Q. What is Creation?  
A. Creation is the first outward work of God whereby of nothing he made all things very good. Gen. 1.1.31. Heb. 11.3. Rom. 4.17.  
Q. With what instrument did God make the world?  
A. God used no other Instrument, but his word. Gen. 1.3, 8, 9 Psal. 33.6.9. & 148.5. Heb. 11.3.  
Q. How long did God continue working before this great work was finished?  
A. Six days.  
Q. To what end did God make the world?  
A. For the communication of his goodness; and the manifestation of his Glory. Psal. 115.16. Prov. 16.4. Rev. 4.11.  
Q. What is Providence?  
A. Providence is the second outward work of God whereby he preserveth and governeth all the Creatures he hath made, and provideth for every one of them. Neh. 9.6. Psal. 36.6. Heb. 1.3. Act. 17.28. Psal. 136.25. and 245.25, 16. 1 Pet. 4.19. and 5.7.  
Q Doth the Providence and Government of God extend to all things?  
A. Yes, there is not any creature, there is not any thing belonging to any creature but comes under the hand of God's government, and under the eye of his Providence. Psal. 136.25. Prov. 15.3. Joh. 1.17. and 4.6, 7, 8. Psal. 147.9. Luc. 12.6, 7.24, 27, 28.  
Q How doth God provide for his Creatures?  
A. Ordinarily God provideth for them by ordinary means and this is styled Gods ordinary Providence. Sometimes God provideth for them extraordinarily and by miracle; and this is called his extraordinary Providence. Psal. 147 8, 9 Hos. 2.21, 22. Act. 14.17. Rom. 10.13, 14, 15. Exod. 14.21, 22. and 34, 28. Deut. 8.34. Neh. 9.20, 21. 1 King. 17.4, 6. Dan. 3.    

The second PRINCIPLE.  
WHat dost thou believe concerning Man, and concerning thine own self?  
A. All men are wholly corrupted with sin through Adam's fall, and so are become slaves of Satan, and guilty of eternal damnation.  

The Exposition.  
Q. What is the Sum of this Principle?  
A. The estate of Man as he is fallen, is here expressed. all men by nature are sinful and miserable.  
The estate of Man by creation is here employed: for Adam's fall doth imply a good and happy estate, from which he fell.  
Q. What was Adam?  
A. The first man that God made, and the common Root of Mankind.  
Q. What was the estate wherein Adam was created, and from which he fell?  
A. Adam was made in the Image, and likeness of God a most excellent and happy Creature. And such as was the estate of Adam, such should have been the estate of all his posterity, if he had not fallen. Gen. 1.27. Jam. 3.9. Eccl. 7.29.  
Q. Seeing man was created in the image of God, tell me wherein did this image consist.  
A. It consisted chief in those excellent gifts and habits of Wisdom, Holiness, and Righteousness which God bestowed upon Man, whereby man was able in a Spiritual manner to resemble the Wisdom, Holiness, & Righteousness of God his Creator. Col. 3.10. Ephes. 4.24.  
Q. How did Adam lose his Original Righteousness that God bestowed on him?  
A. By his disobedience, in eating the fruit of that tree, whereof God had expressly commanded him, that he should not eat Gen. 3.  
Q. What tree was it, the fruit whereof was forbidden?  
A. The tree of knowledge of good and evil. Gen. 2.17.  
Q. Was this transgression of Adam the transgression of all men?  
A. Yes, Adam was the common Root of Mankind all men were in his loins, & therefore in Adam all have sinned. Rom. 5.12. Heb. 7.9, 10.  
Q. What is the estate of man by nature since the fall of Adam?  
Ans. All men are by nature the children of wrath being dead in trespasses and sins. Eph. 2.1, 3. Ephes. 4.18. Col. 2.13. 1 Tim. 5. vers. 6.  
Q. What is sin?  
A. Sin is the Transgression or breach of the Law of God. 1 Joh. 3.4.  
Q. How many sorts of sins are there?  
A. Two: Original Corruption, Actual Transgressions.  
Q. What particulars are needful to be known concerning Original sin?  
A. These four: first the parts whereof it consisteth: secondly, the parties corrupted, and infected with it; thirdly, the Extent of it; 4ly the outward Efficient cause of it: whereof the three latter are expressed in this Principle.  
Q. What are the parts of Original sin?  
A. The parts whereof it consisteth are two: the privation and absence of Original righteousness, and the contrary habit of unrighteousness, or an indisposition to good, and an inclination, and proneness to all manner of evil. 1 Cor. 2.14. Gen. 6.5. and 8.21.  
Q. What parties are infected with Original sin?  
A. All men whatsoever, that descend from Adam by ordinary generation: no creature begotten of Adam is exempted from this corruption. Such as the Root is such will the branches be: like egg, like bird. Rom. 3.19 & 5.12. Gen. 6.5.  
Q. What is the extent of it?  
A. This Original corruption is the defilement of the whole man; all the powers and faculties of the soul, and all the members of the body are infected with it. The mind is vain, and fleshly: the understanding dark and blind. Joh. 15.16. 1 Thes. 5.23. Ephes. 4.17. Col. 2.18. Ephes. 4.18. Rom. 8.7. 1 Cor. 2.14 2 Cor. 3.5.  
The Conscience is defiled, Tit. 1.15.  
The will is perverse obstinate and Rebellious. Phil. 2.13. Joh. 15.5. Joh. 15.16. Ezek. 36.26. Mat. 23.37. Gal. 3.17.  
The affections are unruly, and disordered. Gal. 5.24. Rom. 7.23. Prov. 2.14. Eph. 4.19.  
And all the members of the body are the ready Instruments of the soul for the execution of sin. Rom. 6.13, 19  
Q. Whence cometh this Original sin? what is the Efficient cause of it?  
A. The transgression, and disobedience of Adam. By one man sin entered into the world, Rom. 5.12, 19 All men were in Adam's loins, when he sinned; and therefore all men being equally guilty of Adam's Transgression, are equally infected with Original sin from the womb. Psal: 51 5. & 58.3.  
Q. What are the fruits, that Original sin bringeth forth?  
A. All actual sins: Evil thoughts in the mind; inordinate affections in the heart; corrupt speeches, and wicked deeds are as streams, that flow continually from this impure Fountain, this sink, and puddle of Original Concupiscence. Gen: 6.5. Mar: 7.21, 22. Jam. 1.14, 15. Rom. 7.13.  
Q. What is the Punishment, that every sin deserveth?  
A. The curse of God. Cursed is every one, that continueth not in all things, which are written in the book of the law to do them, Gal. 3.10.  
Q. What are the parts, and branches of this?  
A. They are these, viz. 1. Spiritual bondage under Satan. All men by nature are slaves of Satan, to whom they have voluntarily enthralled themselves. Satan reigneth in the hearts of natural men, and they willingly acknowledge him to be their Prince, by doing his will, living under his laws and delighting in his works of darkness. Joh. 8.34.44. Rom. 6.20. 2 Cor. 4.4. Joh. 12.31. Eph. 2.2. 2 Tim. 2.26. Heb. 2.15. 1 Joh. 5.19.  
2. Temporal calamities, and Judgements innumerable. See Deut. 28.  
3. Temporal death which is the Separation of the soul from the body Rom. 1.32. & 5.12.  
4. Eternal death and Damnation in Hell. Rom. 8.6, 13. Mar. 16.16.  
Q. What is Hell?  
A. It is a place prepared of God for the eternal punishment of the wicked, both Angels & Men: where the worm dieth not and the fire is not quenched, where the torments are both endless and easeless. Mat. 25.41. Isa. 30.33. Mar. 943.48.  
Q. Doth every sin deserve eternal death?  
A. Yes; every sin being committed against an infinite God, deserveth eternal punishment.  
Q. When shall sinners be cast into Hell?  
A. The souls of the wicked when they go out of their bodies are sent immediately to Hell, where they are kept imprisoned until the day of Judgement: & then these bodies shall be joined to their souls, & both together shall be cast into hell fire; as they sinned together on earth so they shall suffer together in hell everlastingly. Lu. 16.22, 23. Mat. 10.28. Mat. 25.46.    

The Third PRINCIPLE.  
Q. WHat means is left for thee to escape this damnable estate?  
A. Jesus Christ the eternal Son of God, being made man, by his death upon the Cross, and by his righteousness, hath perfectly alone by himself accomplished all things that are needful for the salvation of man.  

The Exposition.  
Q. What is the sum of this Principle?  
A. This Principle containeth the comfortable Doctrine of perfect Salvation by Christ, which is the sum of the Gospel.  
Q. What are the parts of this principle?  
A. They are principally two,  
First the Author of Salvation, the person of the Redeemer is here described.  
Secondly the great work of Redemption is expounded.  
Q. Who is the Redeemer?  
A. Jesus Christ.  
Q. Why is the Redeemer called Jesus?  
A. Jesus is the proper name of the Redeemer and it signifieth a Saviour. The Redeemer was called Jesus, because he was to save his people from their sins, Mat. 1.21.  
Q. Why is the Redeemer called Christ?  
A. As Jesus is the proper name of the Redeemer, so Christ is the name of his office, and it signisieth one anointed. The Redeemer, was called Christ, or Messiah, because he was ananointed of God that he might be a fit (a) Prophet, and (b) Priest, and (c) King to his Israel. Joh. 4.25. (a) Luk. 4.18. and 24.19. Mat. 17.5. and 21.11. (b) Psal. 110.4. Heb. 5.5, 6. (c) Psal 45.6, 7. Luc. 1.32, 33.  
Q. How was the Redeemer anointed.  
A. The Spirit of God was poured upon him without measure: God anointed him with the holy Ghost and power: Act. 10 38. Heb. 1.9. Psal. 45.7, 8. Joh. 3.34. Isai: 61.1. Lu. 4 18.  
Q. Wherein doth the Prophetical office of Christ consist?  
A. The Prophetical office of Christ consisteth in revealing to the Church the whole will of his Father: even all things necessary to salvation. Math. 11.27. Joh. 1.18. Deut. 18.18. Joh. 15.15.  
Christ is the great Doctor of the Church, who teacheth his Disciples, outwardly by his Word, and inwardly by his Spirit. Mat. 23.8, 10. Heb. 3.1.  
Q. Wherein consisteth the Pristhood of Christ?  
A. It consisteth chief in offering himself a propitiatory sacrifice to his Father, to the end he might fully satisfy the Justice of God for our sins, and so might reconcile us unto his Father. Ephes. 5.2. Rom. 3.25. 1 Joh. 2.2. & 4.10. Mat. 20.28. Isa. 53.10. Heb. 9 vers. 26.  
To this satisfaction which Christ made to the Justice of God, while he was upon earth, we may add the perpetual intercession, which he maketh for us now in Heaven. And so the parts of his Priesthood are two. Expiation and Intercession. Rom. 8 34. Heb. 7.24, 25. & 9.24.  
Q. Wherein doth the Kingdom of Christ consist?  
A. 1. In the Collection of his Church, & gathering his subjects out of the world Act. 15.18. Col. 1.13.  
2. In the protection, & peaceable government of his Church in the world: in the defending his subjects and subduing his and their enemies. Isa. 11.6, 7, 8, 9 Mat. 16.18. Joh. 10.28. Psal. 110.1, 2. and Psal. 2.9.  
3. In rewarding his subjects and punishing his enemies in the world to come. Mat. 25.33, 34, 41, 46. Joh. 5.28.29.  
Q. What kind of person is Christ the Redeemer?  
A. Christ is the eternal Son of God made man, that is, God and man in one person. Hence he was called Immanuel, which signifieth God with us. Mat. 1.23. Is. 7.14. 1 Tim. 3.16.  
Q. Tell me more particularly, what is to be considered in the person of Christ the Redeemer?  
A. His two natures divine and humane: and the union of them.  
Q. How are we to conceive of the Divine nature or Godhead of Christ?  
A. Christ is the natural and only begotten Son of God: coessential, coequal and coeternal with God the Father and God the holy Ghost. Joh. 1.14, 18. Joh. 10.30. Phil: 2.6. Joh: 1.1. and 17.5. Rom. 9.5.  
Q. How are we to conceive of the Humane nature or manhood of Christ.  
A. The Manhood of Christ consisteth of a reasonable soul, and of a true humane body: & subsisteth in the second person of the Deity. Mat. 26.38. & 17.5. Lu. 24.39. Heb. 2.14. 1 Joh. 1.1.  
Q. Was Christ like unto Adam, Abraham and other Men?  
A: Yes, as he is true God, so he is true man. Christ our Saviour took to him the substance, the Essential properties & the common infirmities of man's nature: he was like unto us in all things, yet without sin. 1 Tim: 2.5. Joh: 4.6, 7. Mar: 11.12, 13. Heb: 2.17. & 4.15. & 7.26. 1 Joh. 2.1.  
Q: How did Christ become man?  
A: He was not begotten but was made man. He was conceived of the holy Ghost & borne of the Virgin Mary. Rom: 1.3. Gal: 4.4. Mal: 1.18.20. Lu: 1.30, 31.  
Q. How are we to understand this, that Christ was conceived by the Holy Ghost?  
A. Thus, Christ was conceived not of the substance but of the power of the Holy Ghost: the holy Ghost by his incomprehensible power wrought his conception supernaturally. Lu: 1.35.  
Q: How are we to conceive of the Union of these two natures of Christ?  
A. Although Christ consist of two Natures, yet he is but one Person. The manhood of Christ is united immediately to the Person of the Son, & by the person, to the Godhead of the Son: and so the nature assuming, and the nature assumed, make but one Person of the Redeemer, one Christ. Joh. 1.14. Luk. 1.35. Col. 2.9.  
Q. What kind of union is this?  
A. A Personal union, but not a union of Persons: a Union of natures not in nature: a Union of two natures in one person.  
Q: But are not these two natures mingled and confounded in Christ?  
A: No verily; although they be inseparably united in person, yet they remain still distinct in substance, properties, and actions, 1 Pet. 3.18. 2 Cor. 13.4.  
Q: Why was it necessary that God and man should be thus united in Christ's Person?  
A: It was necessary that Christ should be God-man, that he might be a fit Mediator between God and man; that he might be every way fit both to reconcile God to man, and man to God.  
Q: Tell me more particularly why was it necessary, that Christ should be Man?  
A. It was necessary that Christ should be made man; First that the Lord might perform the promise, which was made to Adam in Paradise, that the seed of the woman should bruise the Serpent's head, Gen: 3.15. If Christ had not been made of a woman, he could not have been the promised Messiah.  
Secondly, because our redeemer was to suffer and die for us: but God could not suffer. 1 Tim: 12.5, 6.  
Thirdly because it makes most for the glory of God's justice to exact satisfaction from that nature, that had sinned. Man had sinned and therefore man must suffer. Heb. 2.14, 16.  
Q: Why was it necessary, that Christ should be God also?  
A. 1. That he might not be swallowed up of death, that he might be able to bear the wrath of God, and to conquer and overcome Satan, Death and Hell for us.  
2. That his obedience, and sufferings might be of infinite value and merit. Act. 20.28.  
Q. Hitherto of the person of the Redeemer; it remaineth to consider of the work of Redemption? Tell me now what kind of work is this work of Redemption?  
A. As the Person of the Redeemer is wonderful; Isa: 9.6. so the work of Redemption which he hath wrought for us, is admirable: as two distinct natures concur to make the Person of the Redeemer: so the operations of both these natures concur to the effecting of this great work of Man's Redemption.  
Q. How may this admirable work of Redemption be described?  
A. Redemption is a most gracious, and powerful deliverance out of the captivity of sin, and Satan; and from the curse of the Law. Tit. 2.14. Heb: 2.14, 15. Gal. 3.13.  
Q. How, and with what price hath Christ redeemed us?  
A. Not with silver, and gold, but with his precious blood. Christ hath redeemed us, by making full satisfaction unto the justice of God for us. 1 Pet: 1.18, 19 Eph: 1.7. Col: 1.14.  
Q. To whom was the price of Redemption paid?  
A. Christ paid the price of our Redemption to God his Father. We were captives to Satan, no otherwise, then as Satan is the minister of God for the execution of that curse of the Law, which the justice of God hath denounced, and threatened against all sinners: and therefore Satisfaction was to be made unto God. Gal: 3.10.  
Q. How, and by what means hath Christ made satisfaction to the justice of God for us?  
A. By his voluntary obedience, both active, and passive: Christ our Surety hath paid all our debts for us, both the principal, and the forfeiture, that so we might be freely, and fully discharged.  
Q. What are we to understand by the active obedience of Christ?  
A. The obedienee of his life, performed to the whole Law of God for us: When Christ lived upon earth, he fulfilled all righteousness, which we were to fulfil: he kept every Commandment exactly, in thought, word, and deed; he perfectly performed the perfect Law of God, in our stead: and this is called his active obedience. Matt: 3.15. & 5.17. Gal: 4.4, 5. Rom: 5.19. & 10.4.  
Q. What are we to understand by his passive obedience?  
A. By the passive obedience of Christ, we are to understand his whole Passion, which ended in his Death upon the Cross. Phil: 2.8. 1 Pet. 2.24.  
Q. What manner of death was that, which Christ suffered upon the Cross?  
A. A cursed death; and a meritorious death.  
Q. Why do you call it a cursed death?  
A. Because it was not only ignominious, and shameful before men; but also accursed before God: for it is written, Cursed is every one that hangeth on a tree. Deut: 21.23. Gal: 3.13.  
Q. Why did Christ suffer this kind of death, rather than any other?  
A. To declare that he was made a Curse for us, to the end that he might redeem us from the Curse of the Law.  
Q. Why do you call the death, that Christ suffered upon the Cross, a meritorious death.  
A. Because it was the price of our Redemption. The death of an Ordinary man is a duty, and a debt; but the death of Christ was a satisfactory oblation, and a full price of Redemption. Ephes: 5.2. Mat: 20.28. 1 Tim. 2.6.  
Q. What made the death of Christ thus meritorious?  
A. The infinite dignity of his person. Christ who willingly suffered death, was not a mere man but God and man in one person: and therefore it is said, that God purchased his Church with his own blood. Hence it is that the death of Christ is of infinite value and merit, a price sufficient for the ransom of the whole world: for in that the natural and eternal Son of God suffered death it is more, then if all men in the world had suffered for ever. 1 Cor: 2.8. Tit. 2.13.14. Act. 20.28.  
Q. Did Christ suffer for us the first death only?  
A. The whole curse of the Law due to our sins, was laid upon Christ our Surety; and therefore as Christ suffered the first death for us; so he tasted of the second death also, he did drink up the bitter cup of his Father's wrath even the torments of Hell, which made him cry out My God my God why hast thou forsaken me. Mat. 27.46. Isa. 53.5. Heb. 2.9. Mat. 26.38, 39.42. Luk. 22.44. Isa. 63.3.  
Q. What are the fruits and effects of Christ's death?  
A. By the death of Christ the wrath of God is appeased, the sins of the redeemed are remitted, Satan, Death and Hell are vanquished; and consequently, those that were miserable captives, are graciously and powerfully delivered out of the hands of all their spiritual Enemies. Now those who are thus delivered from the captivity of Sin, and Satan here, shall have perfect deliverance from all sin, corruption, wrath, and misery hereafter. Christ hath merited perfect and eternal Redemption for us: and therefore we expect a day of full Redemption. Eph. 5.2. Heb. 9.26. Col. 1.14. and Ephes. 1.7. Isai. 53.12. Ephes. 4.8. Col. 2.15. Heb. 2.14, 15. Luk. 21.28. Rom. 8.23. Heb. 9.12. Ephes. 1.14. and 4.30.  
Q. Hath Christ left any thing to those that are redeemed by him, to be done, or suffered in way of merit, or satisfaction to the justice of God?  
A. Nothing at all. Christ is a most absolute and perfect Redeemer, and Saviour: Christ alone hath done and suffered all things that are needful for the Salvation of man; and therefore the glory of that great work of Man's Redemption, and Salvation, belongeth to Christ alone. The righteousness, obedience and sufferings of Christ are no way defective; The satisfaction that Christ hath made to the Justice of God, is absolutely perfect: now that which is perfect is marred by adding aught unto it. Heb. 7.25. Tit. 2.14. Act. 4.12.  
Q. What is required of those that are Redeemed by Christ?  
A. The redeemed aught to live according to the will of their Redeemer. See Luc: 68.74, 75. & 1 Cor: 5.15. & 1 Pet: 2.24.    

The fourth PRINCIPLE.  
Q. But how mayest thou be made partaker of Christ, and his benefits?  
A. A man of a contrite, and humble spirit, by faith alone apprehending, and applying Christ, with all his merits to himself, is justified before God, and sanctified.  

The Exposition.  
Q. What are the parts of this Principle?  
A. This Principle layeth down these three things: 1. The quality, and disposition of the person, that shall attain to salvation by Christ in these words, a man of a contrite and humble spirit. 2. What every one that would be saved, must do: viz. by faith apprehend, and apply Christ with all his merits to himself. 3. The fruits, and benefits, which follow upon our Union with Christ, which are two, Justification and Sanctification.  
Q. How must the sinner be qualified, that he may be made partaker of Christ.  
A. He must be humbled, bruised, and broken: This Humiliation, and contrition prepares the sinner for Christ: before the sinner be thoroughly humbled, and kindly broken, he is altogether unfit to receive Christ. Isai: 57.15. & 66.2. Isai: 61.1.  
Q. Why must a Sinner be thus humbled, before he can be made partaker of Christ?  
A. Because every man hath naturally a proud, hard, and stony heart: and God will not pour the oil of his grace, and mercy into any other, but a broken Vessel; the sinner therefore must have his proud, and hard heart humbled, and broken. Sinners must understand themselves to be, what they are indeed by nature, before they will be willing to come out of their natural condition. See Matt. 9.12, 13. Eze. 11.19. & 36.26. Zech. 7.12. Isai. 48.4. Psal. 51.17. & 147.3. Zeph. 3.12.  
Q. Wherein doth this Humiliation, whereby the sinner is prepared for Christ, consist?  
A. In such a sight of Sin, and sense of Misery, as drives a man to God's Mercy, and makes the sinner, seeing no means of help in himself, or the creature, flee unto Christ. Matt. 11.28. Prov. 30.1, 2, 3. Rom. 7.24, 25.  
Q. How is it wrought?  
A. God, by the moral Law, (which is a perfect Rule of righteousness) discovers to the sinner his sin, and the punishment of it: and convinceth the sinner of his miserable, and wretched condition; and lets him see, that it is impossible for him to come out of this condition, by his own strength, and that it is in vain to expect help from the Creature. Now when a sinner is come to a right knowledge of himself, to a true sight and sense of his vileness, wretchedness, and spiritual wants, then lest he should be swallowed up of despair, the Lord lets the sinner see his divine goodness, and his readiness to forgive, and the Mercy that is laid up in Christ. Jer. 23.29. Rom. 3.20. & 7.7. Rom: 4.15. & 7.9. Gal: 3.10. Job: 33.16, 19— 23.24. Gal: 3.22, 24.  
Q. What follows hereupon?  
A. When the sinner seethe himself to be a bundle of sin and misery: when he seethe his sin, and the strict Justice of God, threatening death, and damnation on the one hand, and the great Goodness of God, with the Mercy that is revealed and offered in Christ, on the other hand: then he loathes himself, bewails his sin, fleeth unto God for mercy, being willing to take Christ upon any terms, upon any conditions. When the heart of the sinner is thus kindly broken, it is then a fit vessel to receive the precious oil of God's Mercy. Ezek: 36.31. Zech: 12.10. Act: 2.37. Jer: 31.18. Luc: 15.18, 19 Matt: 11.28. Isai: 61.1. Isai: 42.3. Hos: 14.3.  
Q. Are there not degrees of this Humiliation?  
A. Yes; but every sinner must be humbled so fare as may prepare him, and make him fit to receive Christ. Now a sinner is then prepared for Christ, when he is convinsed of the Necessity of a Saviour: when he is made sensible of sin, and misery, and flexible, and tractable to good; when he is willing to yield, and submit unto Christ, and disposed to take any impression from God's hand. Act: 2.37. Act: 9.6. Act: 16.30.  
Q. When a sinner is thus humbled, what must he do, that he may be saved?  
A. Believe on the Lord Jesus Christ. Act. 16.30, 31. Faith in Christ is the only way to life, and salvation. Mar: 16.16. Joh: 3.14, 15, 16. Joh: 6.47. & 20.31. Rom: 1.17. &. 10.9, 10.  
Q. How doth Faith save us?  
A. As an Instrument applying Christ. When we say, that Faith saveth us, the meaning is, that Christ apprehended by faith, doth save us. As the hand may be said to feed, and nourish the Body: so Faith may be said to save the Soul. Christ is the Saviour of sinners; and Faith is the hand of the Soul, that layeth hold on Christ, and cleaveth to this Saviour. Christ is the Treasure, that doth make us rich; and Faith is the hand wherewith we receive this Treasure. Act: 3.16. Rom: 3.24, 25. Joh: 1.12.  
Q. Is it Faith alone that saveth the Believer?  
A. True Faith never goeth alone, without other graces, and fruits of the sanctifying Spirit: but yet Faith only is it, which as an hand, or instrument applying Christ doth save us. Galat: 5.22. Mark: 5.36. Rom: 3.28.  
Q. Have all those true faith, who profess to believe in Christ?  
A. No: faith is in the mouths of many, but in the hearts of few. An historical faith may be found in many: but a Justifying, saving Faith, is proper to the elect children of God; and therefore it is styled the Faith of Gods elect. 2 Thes: 3.2. Joh: 10.26. Act: 13.48. Tit. 1.1.  
Q. How may this precious grace be described, what is Faith?  
A. Faith is a special gift of God, whereby the Believer being convinced of the truth, and goodness of the doctrine of the Gospel, embraceth the promise of special mercy in Christ, and applieth Christ with all his merits to himself. Ephe. 2.8. Phil. 1.29. 1 Tim. 1.15. Gal. 3.26, 27.  
It is a special gift of God, whereby the Believer appropriateth, and applieth the general promise of grace, and mercy in Christ, to himself in particular, resting wholly upon Christ for life, and salvation. Gal. 2.20. Cant: 8.5. Act. 15.11.  
Q. What is the Object of Faith?  
A. The general, and complete Object of Christian Faith, is the written word, the whole will of God, revealed unto us in his Word. Act: 24.14. Joh: 20.31.  
The special, and principal Object of a Justifying Faith, is Christ crucified, Christ promised, and offered in the Gospel; or the Promise of special grace, and mercy in Christ. 1 Cor: 2. vers. 2. Rom: 10. vers. 9 Gal: 2. vers. 16. & 3. vers. 26. Mar: 1. vers. 15. Joh: 1. vers. 12.  
Q. What is the proper Subject, or Seat of Faith?  
A. The whole Heart, and Soul. The understanding being enlightened doth see the promise of grace revealed in the Gospel, and doth acknowledge it to be true. The will being effectually inclined by the Spirit of God, gladly receiveth, and embraceth the promise of grace as sweet, and good. Act: 8.37. Rom: 10.10. Eph 1.17, 18. 1 Cor: 2.12. Act. 16.14. 1 Tim: 1.15.  
Q. What are the parts of Faith?  
A. They are three. Heb: 11.13.  
Q What is the first of them?  
A. Knowledge. The understanding cannot yield assent to that divine truth, which it knoweth not: Faith therefore doth presuppose a distinct knowledge of what is propounded to be believed. Although knowledge may be where Faith is not; yet Faith can never be, where knowledge goes not before. Joh: 6.40. & 1 Joh: 4.16. Act: 16.18.  
Q. What is the second?  
A. Assent. the Believer in his understanding giveth firm, and full Assent to whatsoever is revealed, and promised in the Gospel. Rom: 4.20.21. Heb: 11.13.  
Q What is the third?  
A. Affiance. The Believer with his heart embraceth the Promise of grace as his own, and casteth himself wholly upon Christ, cleaving to him, trusting in him, and depending upon him for remission of sins, and eternal happiness. Cant: 6.3. Heb: 11.13. Job: 19.25. 2 Tim: 1.12.  
Q What is the principal Act of a Justifying Faith? wherein doth it chief consist?  
A. It consisteth chief in the particular Application of the general Promise of grace: or in Affiance, and Reliance upon Christ, when the Soul dependeth wholly, and only upon Christ, looking after no other help. Gal: 2.20. Joh: 20.28. Psal: 22.1. & 25.2. Hab: 1.12. Cant: 8.5.  
Q. Seeing that Faith unites the Believer to Christ, tell me therefore, what are the fruits, that follow upon this Union? what are the chief benefits that every Believer receiveth from Christ?  
A. Justification, and Sanctification here: and this Salvation which is begun here, shall be perfected in unspeakable happiness, and eternal Glory hereafter. 1 Cor: 1.30.  
Q. What is Justification?  
A. By the Justification of a Sinner, we are to understand that Action of God, whereby God (beholding the sinner in Christ) absolves, and acquits him from all his sins, pronounceth him righteous, and consequently accepts him to life everlasting. Rom: 3.30. & 8.33. Act: 13.39. Rom: 2.13.  
Q. Is not a man justified before God, by that righteousness, that is inherent in himself?  
A. No: we are justified in God's sight, not by my righteousness inherent in us, but by the righteousness, and obedience of Christ imputed unto us; and therefore Christ is styled, the Lord our righteousness. As our sins were imputed to Christ; so Christ's righteousness is imputed to us: as the sin, for which Christ suffered, is inherent in us, not in Christ; so the righteousness, whereby we are justified, is inherent in Christ, not in us. 2 Cor: 5.21. Rom: 4.6. Jer: 23.6. 2 Cor: 5.21. Rom: 10.4.  
Q. But this seems to be an absurd Doctrine, that a man should be made righteous by the righteousness of another. We know a man cannot be wise with another man's wisdom, a man cannot be warm with the  another weareth; and therefore how can, we be made righteous, how can we be justified in God's sight by that righteousness, which is resident in the Person of Christ and not in ourselves?  
A. Although the righteousness, whereby we are justified, be inherent in the Person of Christ, and not in us, yet it is not Christ's alone, but, as it is his, so it is ours also. Look how the sin, and Transgression of Adam is made our sin, in like manner the righteousness of Christ is ours. As the sin of Adam was of force to condemn us, because we were in his loins, so the righteousness, and obedience of Christ our Surety, is much more available to justify us. Rom: 5.12, 19  
Q. In what sense, is the righteousness of our Saviour Christ, ours?  
A. As this righteousness (whereby we are justified before God) is Christ's properly, and inherently; so it is ours truly, and really: both in regard of our right, and interest to it; and in regard of the use, and fruit of it. See Gen: 27.15. & 27.  
Q. When is this righteousness made ours?  
A. At what time we are effectually called, and spiritually united to Christ, and made members of his mystical Body. For being truly, and really united to Christ, the righteousness of Christ our Head is truly, and really made ours. Rom: 8.1.  
Q. How is this righteousness of Christ made ours?  
A. By the free gift, and gracious Imputation of God; and by the Application of Faith, 1 Cor. 1.30. Rom. 4.6.11. Rom. 3.22. & 4.13. Phil. 3.9. Heb. 11.7.  
Q. What are the parts of Justification?  
A They are two: Absolution from sin; and Acceptation to life eternal; both which presuppose the imputation of the merits and righteousness of Christ. The forgiveness of our sins, Christ merited by his passive Obedience our gracious Acceptation and Admittance to eternal life, Christ merited by his active obedience. Rom. 4.6, 7, 8. Rom. 5.18. 2 Cor: 5.19. Col. 1.21, 22. Rom: 5.18, 19  
Q. Hitherto of Justification: tell me now what is sanctification?  
A. Sanctification is the Conformity of our nature to the pure nature of God. When of unholy, we are renewed by the holy Spirit to the Image of our Heavenly Father, and made holy when all vicious qualities are purged out of our hearts in some good measure, and all gracious habits (which are the seeds of a virtuous life) are planted in us, than we are said to be sanctified. 2 Pet. 1.4. Eph. 4.22, 23, 24. 2 Cor. 7.1. Gal. 5.22.  
Q. Is the Sanctification of a Christian perfect in this life?  
A. No; although Sanctification be of the whole man; yet the whole man is not fully, and perfectly sanctified. The justification of a true Believer is perfect, but his sanctification is imperfect in this life. Here we receive but the first fruits of the Spirit: and this Sanctification of the Spirit (begun here) increaseth daily until it be fully perfected in the life to come. Rom. 8.23. 2 Thes. 2.13. and 1 Pet. 1.2. Rev. 22.11.  
Q. What are the parts of Sanctification?  
A. They are two: Mortification and Vivification.  
Q. What is Mortification?  
A: Mortification is the first part of Sanctification, wherein the old man by the application of Christ his death, and Burial, is crucified, and buried in a Christian. Rom: 6.3, 4, 6. 1 Pet: 4.1. Gal: 5.24.  
Q. What is Vivification?  
A. Vivification is the quickening of one that was dead in sin: or a daily rising to newness of life, by the power and virtue of Christ his Resurrection. Eph. 2.5. Rom. 6.4, 5. Phil. 3. vers. 10.  
Q. What shall such as are truly sanctified find in themselves?  
A: A spiritual battle a continual conflict between corruption dying, and Righteousness rising, and growing in them. Rom. 7 Gal: 5.17.  
Q. Do not the good works of the Children of God that are truly sanctified merit at God's hand eternal life and Salvation?  
A: No verily: the best works, which the children of God perform are no more then due debt; they are no way beneficial to God; they are no way comparable to the glory that shall be revealed; and therefore they cannot Heaven: yea the good works of the holiest men are stained with many imperfections, and therefore the children of God have more cause to condemn themselves for their good works, then to expect to be justified before God, and to be saved by them. Luk: 17.10. Psal: 16.2. Job: 22.2. & 35.7. Rom: 8.18. 2 Cor: 4.17. Is. 64.6. Psal: 143.2. Job: 9.15.  
Q: But are not good works necessary then to Salvation?  
A: Although good works cannot merit heaven, though they cannot justify us is God's fight: yet they are in their kind, and order necessary, I say in their kind and order; namely, good works are necessary, not as causes of salvation, but as fruits, and inseparable companions of true faith, and as marks in the way to Heaven. Yea good works are as the way, that will lead us to the Kingdom of Heaven. Eph. 2.10.  
Q Seeing the good works of the best children of God are stained with imperfections; and seeing good works are not meritorious tell me therefore what encouragement hath a Christian to be fruitful in good works?  
A. Although corruption cleaveth to the best of our good works, yet seeing this pollution is taken away by the Intercession of Christ, and so our good works become acceptable to God in Christ Jesus; the consideration hereof should make us zealous of good works, Exod. 28.36, 37, 38. 1 Pet. 3. vers. 5. Titus 2. vers. 14.  
Again, although good works be not meritorious, yet there are many good ends, and necessary uses of good works which should excite Christians to bring forth the fruits of holiness & righteousness, in abundance. Tit. 3.14.  
Q: What are the necessary uses of good works? What are the ends a Christian may aim at, in doing good works?  
A. We must abound in good works;  
1. That we may glorify God our Heavenly Father. Mat: 5.16. Joh: 15.8. Phil: 1.11.  
2. That we may adorn the Gospel of Christ our Lord and Saviour. Phil. 1.27. Ephes. 4.1. Col. 1.10. 1 Thes. 2.12.  
3. That we may testify our thankfulness to God and to Christ, Rom: 12.1. 2 Cor. 7.1.  
4. That we may testify, & manifest the truth, & sincerity of our faith, Mat. 7.16, 17. Jam: 2.20.  
5. That we may make our effectual calling, & election sure. 2 Pet. 1.5.10. 2 Tim. 2.21.  
6. That we may confirm our weak brethren. Rom: 14.19.  
7. That we may be patterns to others, and excite them to imitate our example. 2 Cor. 9.2.  
8. That we may win such as are yet unconverted and even provoke them to embrace the truth. 1 Pet. 3.1.  
9 That we may at least stop the mouths of such persons as cannot be won. 1 Pet: 2.15.    

The fifth PRINCIPLE.  
Q. WHat are the ordinary and usual means for obtaining of Faith?  
A. Faith cometh only by preaching of the Word, and increaseth daily by it, as also by the administration of the Sacraments and Prayer.  

The Exposition.  
Q. What are the parts of this principle?  
A. This Principle layeth down two things.  
First the mean or the instrument of getting Faith, viz. The Word preached.  
Secondly the Means, whereby faith being once bred in us is nourished strengthened and increased, which are these 4. the same Word preached, the Sacraments and Prayer.  
Q. Is the Word preached the mean or instrument both of begetting and increasing faith?  
A. Yes, the Word is both the seed that breedeth and the milk that feedeth Faith in us. See 1 Pet. 1.23. & 2.2. Rom. 10.8.14.7. Jam. 1.18. Act. 20.32. Rom. 1.17.  
Q. Is it in the power of the Word being faithfully preached, to work faith?  
A. The word is not able of itself to work Faith in the hears of it. The Word is not the principal worker of Faith, but a powerful Instrument, whereby the Lord worketh faith in the hearts of his children. The same almighty power, which raised up Christ from the dead, doth create this grace in the soul. Hence it is, that although many hear the Word faithfully preached, yet but a few, even the Elect only believe. See Act: 13.48. and Tit. 1.1. Rom: 10.16. Joh: 12.37, 38. Isa: 53.1. Rom: 1.16. Ephes. 2.8. Isa. 57.19. Eph. 1.19 20. Mat: 13.11.  
Q. Seeing the Lord is the principal worker of Faith, may not a man expect to have saving faith wrought in his heart, without attending upon the Word preached?  
A. No, for the Lord delighteth to work by his own Means: as the Word cannot work Faith without God, so God will not work Faith without it. Luk. 16.21.  
Q. Seeing the word is both the Seed, and the Food of Faith, tell me therefore how ought we to hear the word preached, that we may profit by it?  
A. Before we come to the public Ordinance, we must prepare ourselves to go to the place of God's presence. When we are come to the house of God, we must remember we are in God's presence, and behave ourselves as before him. After we have heard the Word, we must meditate of that which we have heard, we must hid it and lay it up in our hearts and endeavour to practise it. Luk. 11.28. Joh. 13.17. Jam: 1.22. Exod: 3.5. Josh. 5.15. Exod. 19.10, 11. Eccl: 5.1. Act: 10.33. Act. 17.10, 11. Job: 22.22. Psal: 119.11. Luk: 2.19. and 51. Heb: 2.1.  
Q. How are we to prepare ourselves, before we come to the public Ordinance?  
A. 1. We must lay aside whatsoever may hinder the profitable hearing of the Word. See Jam: 1.21. & 1 Pet: 2.1, 2. Jer: 4.3. Ezek: 33.31.  
2. We must consider what our spiritual wants be and how necessary and profitable the Word of God is for the relieving of these our wants, that so we may get a spiritual appetite to this spiritual food of our souls: like new borne babes we must cry after this milk that we may grow by it. Jam: 1.19. 1 Pet. 2.2.  
3. We must entreat the Lord to bless this holy ordinance unto us, and to accompany the outward Ministry of the Word with the inward operation of the Spirit, that so the Word may be effectual to save our souls. Psal: 119. Isa. 59.21. Act. 16.14.  
Q. How are we to behave ourselves when we are come to the House of God?  
A. We must acknowledge the Minister to be God's Messenger, and Ambassador, and therefore we must here and receive the Word preached, not as the word of man but as the word of God, even as that word, which one day shall judge us. Job. 33.23. Mal. 2.7. 2 Cor. 5.20, 1 Thes. 13. 1 Pet. 4.11. Joh. 12.48.  
More particularly we must hear the word preached,  
1. Not with drowsy and dull ears, but with diligent attention, to the end we may understand what we hear and be affected with it. Isai. 6.10. Prov. 2.2. and 4.20. Luk. 4.20. Act. 2.14. & 8.16.  
2. With due reverence, yea with fear and trembling. Isa. 66.5, 6. Ezra. 9.4. & 10.3.  
3. With meekness and absolute subjection of spirit, Jam. 1.21.  
4. With alacrity and constancy not departing before the public exercise be ended. Prov. 8.34. Ezek. 46.10.  
5. With an earnest desire to attain and keep the good seed of the Word in our hearts: and with a firm purpose to bring forth the fruit of it in our lives. Luk. 8.15. Pro. 4.21. Deut. 5.27. Exod. 19.8. Isai. 42.23.  
Q. What other means are there which serve to the further increasing of our Faith.  
A. The Sacraments and Prayer.  
Q. What is a Sacrament?  
A. It is a seal annexed by Gods own hand to the Covenant of Grace. Gen. 17.7.10, 11. Rom: 4.11.  
Q: What is the Covenant of Grace?  
A. That eternal Covenant and contract, laid down in the Word, wherein God hath promised remission of sins, and everlasting life to all that believe in Christ Jesus. Gen. 3.15. & 17.7, 8. Act. 10.43. and 13.38.39. Joh: 15, 16. Mar. 16.16. Act: 16.30, 31.  
Q. How many parts be there in a Sacrament?  
A. Two: the outward and visible Sign; and the inward and invisible Grace, Mat. 3.11. and 26.26. 1 Cor. 10.16.  
Q. Of what use are the Sacraments, and to what end were they ordained?  
A. The Sacraments were ordained,  
1. To be holy Signs and Seals, to ratify the Covenant, which the Lord hath made with us to confirm our weak Faith in all the gracious promises of the same. Gen. 17.11. Rom: 14.11.  
2. To be (as it were) badges of our profession, whereby we may be known to be the Servants of Christ. Mat. 28.19. 1 Cor. 10.16, 17.21.  
3. To be monuments to put us often in mind & remembrance of Christ and (as it were) glasses wherein we may see Christ crucified before our eyes: and therefore the Sacraments are truly called a visible word. Lu.: 22.19. Gal. 3.1.  
Q. How many Sacraments are there?  
A. Two, the one representing our Nativity or new birth; the other representing our spiritual Education, and growth in Christ 1 Cor. 10.1, 2, 3, 4.  
Q. Have these sacraments been always the same?  
A. The inward and spiritual part which is Christ with all his benefits, hath been always the same both under the Law, and under the Gospel. But the outward, and sensible signs have been divers according to the times of Christ. Before Christ was exhibited in the flesh, there were but two fixed and ordinary Sacraments: and since Christ's coming in the flesh there are likewise two Sacraments and no more. 1 Cor. 5.7. & 10.4. Gal. 3.27. Heb. 13.8.  
Q. What were the ordinary Sacraments of the old Testament?  
A. Circumcision and the Passeover. Gen. 17. Exod. 12.17.  
Q. What are the Sacraments instituted by Christ in the New Testament?  
A. Baptism, and the Lords Supper. Now these are answerable to the Sacraments of the Old Testament; for Baptism is come instead of Circumcision; and the Lords Supper instead of the Passeover. Mat. 28.19. Mat. 26.26. Col. 2.11, 12. Lu. 12.13, 14, 15, 19, 20. 1 Cor. 10.  
Q. How do these two Sacraments of the New Testament differ?  
A. Baptism is the Sacrament of our Regeneration, and engrafting into Christ. The Lord's Supper is the Sacrament of our spiritual nourishment, and growing up with Christ, And therefore Baptism is but once used of us; but the Lords Supper is often to be celebrated. Act. 2.42. 1 Cor. 11.26.  
Q. Tell me more particularly what is Baptism?  
A. Baptism is the first Sacrament of the new Testament wherein, by the washing, or sprinkling of our bodies with water in the Name of the Father, the Son, and the holy Ghost, our Regeneration, or new birth is represented and our entrance into Christianity sealed unto us. Mat. 28.19. Joh. 3.5. Tit. 3.5. Gal. 3.27. Act. 8.36, 37, 38.  
Q. What is the outward and visible sign in Baptism?  
A. Water, wherewith the party baptised is washed or sprinkled. Mat. 3.11, 16. Act. 8.36, 38.  
Q. What doth this water represent and signify?  
A. The Spirit and the blood of Christ. Mat. 3.11. Joh: 3.5. 1 joh. 1.7.  
Q. What doth the covering or sprinkling, and washing with water signify?  
A. Our new birth renovation, and putting on of Christ: the washing of our souls with the blood of Christ applied by his Spirit. The covering of our sins and remission of them, through the imputation of the sufferings, and death of Christ: and the presenting of us holy, clean, and without spot in the sight of God, through the imputation of Christ's obedience, and righteousness. joh. 3.5. Tit. 3.5. Gal. 3.27. 1 Cor. 12.13. 1 Pet. 1.2. Act. 2.38. and 22.16. Rom. 6.3, 4. Col. 2.12, 13. Eph. 5.26, 27.  
Q. Why are we baptised in the name (or into the Name) of the Father and of the Son, and of the holy Ghost? Mat. 28.29.  
A. Hereby is signified that by baptism we are consecrated to the worship and service of the only true God, who being one divine Essence, is distinguished into three Persons, the Father the Son and the Holy Ghost. In Baptism our Adoption in Christ by the Holy Ghost is sealed unto us, and ratifyed, and so we are consecrated to God the Father. Thus by this Sacrament we are (as it were) enroled amongst those of the Household of God. Act: 2.38. and 19.5. 1 Cor: 12, 13, 14, 15. Gen: 48.16. Eph: 2.19. and 3.15.  
Q: What persons are to be admitted to this Sacrament?  
A. All such as by the Laws of Charity are to be esteemed within the Covenant of Grace of what Nation, Sex or age soever they be. Mat. 3. vers. 5, 6. and 28.19. Act. 2.41. and 8.27, 36, 37. Act. 10.47. Act. 16.15.33. 1 Cor. 1.16. Gen. 17.12. compared with Col. 2. vers. 1.  
Q. When do such as are baptised in their infancy reap the fruit, and feel the effect of their Baptism?  
A. So many of them as live till they come to years of discretion, when they actually believe in Christ, and repent of their sins. Mark. 1. vers. 4, 5, and 15. and 16.16. Act. 2. vers. 38. and 8.30, 31. 1 Pet. 3. vers. 21.  
Q. What is the Lords Supper?  
A. The Lord's Supper is the other Sacrament of the new Testament wherein by the use of bread, and wine administered, and received according to Christ his institution, our spiritual nourishment by Christ is represented, and our continuance, and growth in Christianity sealed unto us. Mat. 26.26, 27, 28. 1 Cor. 11.23, 24. etc. 1 Cor. 12.13.  
Q. What are the outward signs of this Sacrament of the Lords Supper?  
A. Bread and Wine both which Christ hath expressly commanded to be received of all Communicants, and the Sacramental actions about these elements of Bread & Wine. Mat. 26.26, 27. Mar. 14.22, 23. Luk. 22.19.20.  
Q. What do these elements of Bread and Wine signify?  
A. The Body and Blood of Christ which are exhibited and given to the faithful, and received of them after a spiritual and visible manner, yet verily and truly. Mat: 26.26, 28. 1 Cor. 10.16, 17. 1 Cor. 11.24, 25. Joh: 6.27, 28, 51. etc.  
Q. Tell me more plainly and distinctly, How doth the worthy Communicant receive the Body, and Blood of Christ in this Sacrament?  
A. As with the hand of the body we receive the Creatures of bread, and Wine, which refresh and strengthen our bodies: so Faith is that hand of the Soul, whereby we receive the Body, & Blood of Christ. The worthy Communicant by the exercise of his Faith, feedeth (as it were) upon Christ, and his merits to the spiritual refection, and nourishment of his Soul. Psal. 104.15. Joh. 1.12. Joh. 6.35. & 50, 51, 54, 55, 56, & 63.  
Q. What are the Sacramental Actions about these Elements of Bread and Wine.  
A. The Sacramental Actions of the Minister are chiefly three.  
Q. What is the first of them?  
A. The Sanctification, or Consecration of the Bread and Wine.  
Q. Wherein doth this Consecration of the Bread and Wine consist?  
A. The Minister reciteth the Ordination and Institution of Christ, that so our faith may have what to lay hold of: he sanctifieth & blesseth these creatures of Bread, and Wine by solemn Prayer, and Thanksgiving unto God: and these Elements being thus separated to an holy use, and being administered, and received according to Christ his Institution, become effectual Signs and Seals of the true, and natural body & Blood of Christ. Thus the Bread, and Wine are consecrated. 1 Cor. 11.23, 24 etc. Mat. 26.26, 27. Mar. 14.22, 23. Luk. 22.19.  
Q. Are not the Bread and Wine by this Consecration changed into the Substance of the natural body and blood of Christ?  
A. No truly: after the Consecration of the Bread and Wine, these Elements are not changed in Substance but in their use only: they are set a part to an holy use, they are now lively Signs and effectual seals, of the Body and Blood of Christ; but yet they continue in nature and substance Bread and Wine still. Mat. 26.29. 1 Cor. 10.16. 1 Cor. 11.26, 27, 28.  
Q. What is the second Sacramental Action?  
A. The breaking of the bread and pouring out of the wine. Mat. 26.26. Mark. 14.22. 1 Cor. 11.24, 25.  
Q. What is signified hereby?  
A. The crucifying of Christ upon the Cross: that the body of Christ was broken, that the blood of Christ was shed for us. 1 Cor. 11.24. Gal. 3.1. Mat. 26.28. Mar: 14.24. Luk. 22.20.  
Q. But it is written, A bone of him shall not be broken: How therefore can the breaking of the bread signify that the body of Christ was broken for us? Joh. 19.26. Exod: 12.46.  
A. Although the legs of Christ were not broken, yet the body of Christ was bruised, and even broken with those torments which he suffered upon the Cross, when Christ yielded up his spirit upon the cross he was (as it were) rend into two pieces according to his humane nature. Joh. 19.32, 33. etc. Isa. 53.5. Mat. 27.50. Mar. 15.37. Lu. 23.46. Joh: 19.30.  
Q. What is the third Sacramental Action of the Minister?  
A. The distribution and delivering of the Bread & Wine, Mat. 26.26, 27. Mar: 14.22.23. Lu. 22.19.  
Q. What is signified hereby?  
A. That Christ offereth himself and his merits to all: that Christ is given and exhibited to as many as have faith to receive him Mat. 26, 27, 28. Mar: 14.23, 24. Luk. 22.19, 20.  
Q. What are the Sacramental Actions of the Communicants?  
A. With reverence to take the Bread at the Minister's hand, and to eat it: with reverence to take the Cup at the Minister's hand and to drink of it. Mat. 26.26, 27. Mar. 14.23.  
Q What is signified thereby?  
A. The particular Application of Christ, and his merits; the feeding (as it were) upon the Body and Blood of Christ by the exercise of a lively faith, to the spiritual refreshing, and strengthening of our inward man. 1 Cor. 10.16. 1 Cor. 12.13.  
Q. What Persons may safely come to the Lords Table, and partake of this heavenly banquet?  
A. All such as have right and title to this Sacrament; and have in some good measure prepared themselves to partake of so holy an Ordinance. 1 Cor. 11.27, 28.  
Q. What Persons have right, and title to this Sacrament?  
A. All the true Children of God, and Members of Christ, that have been baptised, and (being come to years of discretion) are also to examine themselves, and to try their fitness for this Sacrament. 1 Cor. 11.12.  
Q. How may a Christian try his fitness for this Sacrament?  
A. A man must search and try, whether he can find in himself those Sacramental graces which are necessarily required in every worthy Communicant.  
Q. What are they?  
A. They are chief these: Repentance, Knowledge, Faith, and Love.  
Q. Why is Repentance required in every worthy Communicant?  
A. No man may presume to come to the Lords Table with defiled hands, and polluted feet; now every sin defiles, and pollutes the soul in God's sight; and therefore whensoever we come to the Lords Table, we must remove our sins by a solemn renewing of our Repentance. Num. 9 vers. 6. Eccles. 5. vers. 1. Jam. 1.27. Judas vers. 23. Isa. 1.16. Jam. 4.8.  
Q. How may this be done?  
A. That we may remove our sins by a solemn renewing of our Repentance, four things are requisite.  
Q. What is the first of them?  
A. We must search, and examine our hearts, and lives thoroughly by the Law of God, to the end we may come to a true sight of our sins. Lam: 3.40. Psal: 119.59. Rom: 3.20. & 7.7. Jam: 1.23.  
Q. What is the second?  
A. When we have found out our sins, we must get mournful spirits, broken, and contrite hearts for them: we must mourn for them with a godly sorrow. See 2 Cor: 7.9, 10, 11. Jam: 4.8, 9 Joel: 2.13. Zech: 12.10. Psal: 51.16, 17. Jer: 31.18. Mar: 14.72. Luck: 7.38.  
Q What is the third?  
A. When we are truly humbled for our sins, we must make an ingenuous, and particular Confession of them to God our Father; we must Judge ourselves for them; we must flee to the Throne of Grace, and implore merey and forgiveness. Prov: 28.13. & 1 Joh: 1.9. Psal: 32.3, 4, 5. & 51.14. Ezr: 9.6, 14. & Neh: 1.6, 7. 1 Cor: 11.31. Psal: 51.1. & Psal. 130.3, 4.  
Q. What is the fourth?  
A. We must promise, and covenant to forsake our sins, and firmly resolve to reform our ways for the time to come. Prov: 28.13. Isai: 1.15, 17. & 55.7. Psal: 51.13. & 119.116.  
Q. But every one is ready to say, that he repenteth of his sins: tell me therefore, how may a Christian know, whether his repentance be sound, and hearty, or no?  
A. Sound Repentance consisteth in an inward change of the heart, and affections; and an outward change of the life, and actions; and therefore, if we find this double change in ourselves; if we find in ourselves, a true hatred of all sin, and an unfeigned love of God, and goodness, with an earnest desire of universal Reformation; if we have renounced the practice of every gross sin, and allow not the least infirmity we see in ourselves; then we may conclude our Repentance to be sound, and hearty, Psal. 101.3. & 119.97, 113. Psal. 40.8. Rom. 7.22. Psal. 119.5, 6, 101, 112. Heb. 13.18. Act. 19.18, 19 Luk. 19.8. Rom. 7.15, 16, 19  
Q Why is Knowledge required in every worthy Communicant?  
A. First, because the other Sacramental graces presuppose Knowledge.  
Secondly, because the Administration, and Receiving of this Sacrament, is a public, and solemn part of God's worship, wherein many sacred duties are joined together; now knowledge is a grace that is needful to guide a Christian in the performance of every Christian duty; and therefore this that is so great, and weighty a Duty can never be performed aright, without a good measure of knowledge.  
Q. What knowledge is required in every worthy Communicant?  
A. That a Christian may be fit to receive this Sacrament,  
1. He must have a competent knowledge of the common grounds, & principles of Christian Religion. 1 Joh. 2.20.  
2. He must understand the doctrine of the Sacraments in general; and have a distinct knowledge of this Sacrament of the Lords Supper.  
Q. Why is Faith required in every worthy communicant?  
A. 1. Because this Sacrament was ordained to be a spiritual means to confirm & strengthen our weak faith. Rom. 4.11.  
2. Because Christ and his saving benefits cannot be received without Faith, whosoever presumeth to come to this Sacrament without Christ. Joh 1.12. Ephos. 3.17.  
Q. What kind of Faith is required in a worthy receiver?  
A. That kind of Faith which maketh a true Believer, will also make a worthy Communicant: now that is, not an Historical but Justifying a particular Faith; such a faith as giveth firm and particular assent to the truth of this Proposition Christ loved me and gave himself for me, Gal. 2.20. Joh: 20.28. Psal. 20.1. Isai. 25.1.  
Q. What is the office of Faith in this Sacrament?  
A. To behold and to receive Christ, and to feed upon the Body and Blood of Christ. For Faith is that spiritual eye, whereby the true Believer seethe Christ and discerneth the Lord's Body and that hand of the soul, whereby the true Believer receiveth Christ: and that mouth of the soul whereby the true Believer feedeth upon the Body and Blood of Christ in this Sacrament. Joh. 8.56. Heb. 11.1.27. 1 Cor. 11.29. Gal. 3.1. Joh: 1.12. Joh: 6.35.  
Q. Why is love required in every worthy Communicant?  
A. 1. Because Christ provided this Heavenly banquet not for strangers but for those of his own Family, for his own Disciples. Now mutual love, & Charity is the Cognizance of a true Disciple, Joh. 13.35. 1 Joh: 3.14. and 4.7.  
2. Because we cannot upon good ground expect to have the forgiveness of all our sins sealed up unto us in this Sacrament except we bring Christian Charity in our hearts, Mat. 6.14, 15. and 18.35. Mar: 11.25.26. Luk. 6. vers. 37.  
3. Because this Sacrament was ordained to be a seal, as of our union with Christ our head, so of our Communion with all the true Members of Christ. 1 Cor. 10.16, 17. 1 Cor. 12.12, 13.  
4. Because Charity is the Rule of all gracious actions. 1 Cor. 16.14.  
Q. What rules of love are we to observe when we intent to come to the Lords Table?  
A. These two Rules (prescribed by Christ) are diligently to be observed, viz.  
1. If he hath aught against thy neighbour, if thy neighbour have offended, and wronged thee, forgive him. Mar. 15.25. Mat: 5.44. Luk: 6.27, 28. Mat. 18.21.22.  
2. If thy brother hath aught against thee, if thou hast any way offended, grieved or wronged thy brother, go & reconcile thyself unto him & then come to the Lords Table. Mat. 5.23, 24. Rom. 12.21.  
Q. Hitherto of the Sacraments; tell me now, what is Prayer?  
A. Prayer is a pious Colloquy, and humble Discourse with God; wherein we lift up our souls, and express the desires of our hearts unto God, as to our heavenly Father. 1 Sam. 1.13.15. Psal. 25.1. & 62.8. Mat. 6.6, 9  
Q. How may we express the desires of our hearts unto God?  
A. The Lord understands the language of the heart, as well as of the tongue; and therefore we may express the wishes and desires of our hearts, both by vocal, and by mental Prayer. Rom. 8.27. Mat. 6.8.  
Q. What is mental Prayer?  
A. It is the expression of the mind by secret ejaculations, by sighs, & groans. See Ex. 14.15. Neh. 2.4. Ps. 79.11. Rom. 8.26. 1 Sam. 1.13.  
Q. What is a vocal Prayer?  
A. It is the expression of the mind in words; when our tongues are the true interpreters of our hearts, opening and uttering our inward desires unto the Lord. 1 Kings 8: 22, 23. Joh: 17.1.  
Q. Is there any Rule left us, by which we ought to frame our Prayers?  
A. Yes; the Prayer, which Christ taught his Disciples, commonly called, the Lords prayer, is both an absolute Prayer in itself, which we may, and aught to use; and also a perfect Platform of Prayer. All our Prayers are to be framed according to this Pattern. Luk: 11.1, 2, 3, 4. Mat. 6.9. etc.  
Q. What are we generally to consider, for the right performance of this duty in Prayer?  
A. That we may rightly perform this holy, and heavenly duty, these four things are to be considered, 

1. To whom we are to pray.  
2. In whose Name.  
3. In what manner.  
4. For what persons.    
Q. To whom are we to pray?  
A. To God alone. Psal: 38.9. & 50.15. & 65.2. Isai: 42.8. & 48.11. Phil: 4.6.  
Q. Why are we to pray to God alone?  
A. 1. Because God only knoweth the hearts of all the children of men. 1 Kings 8.30. & 3 Chron: 6.30. Psal: 44.21. Jer: 17.10. Act: 1.24.  
2. Because God only is every where present, and therefore able to hear the Prayers of all persons, in all places. Jer: 23.23, 24. Ps: 139.7.— 12.  
3. Because God only is Almighty, and therefore able to give us, whatsoever we ask. And as he is Almighty, so he is most merciful, and therefore most ready to grant our requests. Job: 42.2. Jer: 32.17. Gen: 18.14. Luk: 1.37. Isai: 63.16.  
4. Because we cannot call upon any religiously, in whom we may not believe, Rom: 10.14. Now we are to believe only in God. Whosoever doth place his faith, and confidence in any Creature, is accursed. Jer: 17.5.  
5. Because no part of divine worship is to be communicated to any creature. But Prayer is such a principal part of divine worship, that it is often put for the whole Service of God. Matt: 4.10. Isai: 42.8. Jer: 10.25. Joel: 2.32. Act: 9.14.  
6. Because Christ hath taught us to direct all our Prayers to our heavenly Father: Now there is none, which is our Father in heaven, but God alone. Matt: 6.9.  
Q. In whose name are we to pray?  
A. In the Name of Christ alone. Prayer is a calling upon God the Father, in the Name of the Son, through the assistance of the Holy Ghost. Joh: 16.23, 26. Heb: 4.14, 16. Zech: 12.10. Rom: 8.26. Eph: 6.18. Judas v. 20.  
Q. Why are we to pray in the name of Christ alone?  
A. 1 Because as there is but one God, so there is but one Mediator between God and men, the man Christ jesus, 1 Tim. 2.5. Christ is the only Mediator, as of Redemption so also of Intercession. Act. 4.12. Rev. 8.3.4.  
2. Because, we are taught to direct all our Prayers to our heavenly Father. Now God is our Father in Christ alone: and therefore to come to God in any other name is abominable.  
Q. May we direct our prayers to the Son or to the holy Ghost by Name?  
A. Yes prayer may be directed to the (a) Father, or to (b) Christ his Son, or to the (c) holy Spirit. But when we direct our Prayer particularly to one person of the three, this must be done with due care of worshipping all in one. We must pray to all though we name but one: when we mention but one with our mouths, in our minds, and hearts we must conjoin all the three persons, as those which cannot be severed, in will, in counsel, or in outward actions because they are one in nature and Essence. (a) Mat. 26.39. Ephes. 3. vers. 14, 16. (b) Act: 7.59. and chap. 9 vers. 10.14. 1 Cor. 1. vers. 2. (c) Mat. 28.19. 2 Cor. 13.14.  
Q. In what manner are we to pray?  
A. We must not come rashly but with prepared hearts to the performance of this heavenly duty. And our hearts being prepared. Psal. 57.7.108. 1. Eccles. 5.1, 2. We must pray,  
1. With heedful attention, keeping our hearts from vain and wand'ring cogitations. Prov. 4.23.  
2. With humility of spirit in regard of our own baseness and unworthiness Gen: 18 27. and 32.10. Isai. 66.2. Lu. 18.13. 2 Sam. 7.18, 19 Ezra. 9.5, 6.  
3. With reverence towards the glorious Majesty of that God, to whom we speak in prayer. Psal. 95.3, 6. Eccles. 5.2. Luk: 22.41. Mat. 26.39. Eph. 3.14.  
4. With Faith that is with persuasion, that our persons are accepted of God in Christ, and that our Prayers shall be heard, Heb: 10.22. Jam. 5.15. 1 Joh. 5.14.  
5. With a sincere purpose to forsake those sins which we confess unto the Lord and pray against. Psal. 66.18. Prov. 15.8. Isai. 1. ●●. 2 Tim. 2.22. and 1 Joh. 3.22.  
6. With Charity in our hearts. We must lift up holy hands without wrath and without doubting. 1 Tim. 2.8. Mat. 5.23, 24. Mar. 11.25.  
7. With perseverance without fainting, patiently expecting a gracious answer from the Lord. Luk. 18.2. etc. Psal. 27.14. Gen. 32.24. Hos. 12.4. Ephes. 6.18. Col. 4.2.  
Q For what persons are we to pray?  
A. For ourselves and others. For the whole Church of God: for all sorts and degrees of men; for (a) Magistrates, (b) Ministers, and the afflicted (c) Members of Christ. Yea we are to pray for all men living, even our very (d) Enemies who hate and persecute us. Mat. 6.11, 12, 13. jam. 5.16. Psal. 122.6.7, 8. Ioh: 17.6, 11, 20. (a) 1 Tim. 2.1, 2. Psal. 72.1. (b) Eph. 6.19. Col. 4.3. 2 Thes. 3.1. Heb. 13.18, 19 (c) Psal. 25.22. and 44.4. (d) Mat. 5.44. Luk: 23.34. Act. 7.60. Rom. 12.14.  
Q Are none living on earth excepted?  
A. None but those who have committed the unpardonable fin against the holy Ghost, and are apparently rejected of God. Se 1 Joh. 15.16. 1 Sam. 16.1.  
Q. But although all men are to be commended to God in our Prayers, yet are not some to be preferred before others?  
A. Yes; Prayer is one of the most principal effects of love; and therefore those, whom we may and aught to prefer before others in our Love, we may; and aught to prefer before others in our Prayers. See joh. 17.9. Eph: 6.18. 2 Tim: 1.16, 19 1 Sam: 12.23.  
Q. What are the parts, or several kinds of Prayer?  
A. Petition, and Thanksgiving. Now these two are to be joined together in use: and to these * Confession of sins is to be annexed, that we may be the better prepared both to make Petition and to give thanks, * Neh. 1.6, 7, 8, 9 and 9.32, 33, 34, 35. Psal. 143.2. Dan: 9.8, 9 Phil. 4.6. Col: 4.2. 1 Thess. 5.17.18. Gen: 32.9, 11. Rom: 1.8, 10. Ephes. 1.16. Phil: 1.3, 4. Col: 1.3. 1 Thes: 1.2.  
Q. What is Petition?  
A. That part of prayer, wherein we request and ask something of God according to his will, revealed in his word. Rom. 8.27. 1 joh. 5.14.  
Q. With what mind, and affections are we to make our petitions and requests known to God?  
A. 1. With a true sense & feeling of our wants. 1 King: 8.38. 1 Sam. 1.10. Psal. 63.1. jam. 1.5.  
2. With fervency of spirit, and an earnest desire to have our wants supplied. Psal. 130.1. and 143.6. Lam. 2.19. Rom: 8.26. and 15.30. Jam. 5.16.  
3. With special faith in those Promises which concern our particular wants. Mar. 11.24. Iam: 1.6. and 5.15. 1 joh. 5.14.15.  
Q. For what things may we make request unto God?  
A. For such good things as the Lord hath promised our faith must rest upon the promise of God: and therefore every petition must have respect to some promise. Now as things are promised so they must be prayed for; things absolutely promised may be absolutely prayed for: but where God hath put conditions, and exceptions to his promise, here our prayers must have respect not only to the blessing promised: but also to the condition annexed: and therefore things conditionally promised, must be asked with this (or the like) exception, if it seem good unto his Majesty. 2 Sam. 7.27, 28, 29. 2 Chron: 20.7, 8, 9, etc. Neh: 1.8, 9, 11. Exod: 32.10, 11, 12, 13. Luk: 11.13. Mat: 26.39. Mat. 8.2. Rom: 1.10. 2 Sam: 15.25, 26.  
Q. Tell me more particularly, what things may lawfully be asked of God in prayer?  
A. Christ in that perfect pattern of prayer which he hath left us, hath made a brief collection of all such things as are good and lawful to be asked in Prayer, and comprised them in six Petitions: of which the three first respects Gods glory; the three last our own good. Mat. 6. Luk: 11.  
Q. How are these three petitions which respect God's glory distinguished?  
A. The first petition concerns God's glory itself in these words, Hallowed be thy Name. Mat. 6.9.  
The second concerns the means of his glory in these words Thy Kingdom come, vers. 10.  
The third concerns the manifestation of it in these words, Thy will be done in earth as it is in Heaven, verse: 10.  
Q. How are the other three which respect our own good distinguished?  
A. The fourth petition concerns our bodily life, in these words, Give us this day our daily bread. Mat: 6.11.  
The other two concern our spiritual life, The fifth our Justification in these words, Forgive us our debts, as we forgive our debtors v: 12.  
The sixth our Sanctification in these words, Lead us not into temptation, but deliver us from evil. verse: 13.  
Q: What is Thanksgiving?  
A: An humble and hearty acknowledgement of God's mercies bestowed on us, and of those particular benefits which we have received from his bountiful hands; rendering unto the Lord due praise and ascribing unto him Kingdom, Power and glory for ever. 1 Cor. 20.10, 11, 12, 13, 14. Psal: 9.1. and 29.2. Psal: 66.1, 2, 3, 8. and 96.7, 8. Psal. 103.1, 2. and 111.1. Eph: 1.5. and 5.20, Col. 3.17. 2 Thes: 5.18. 1 Tim: 2.1, Mat: 6.13.  
Q: Having distinguished prayer according to the matter thereof; Tell me now what other Distinctions are there of prayer?  
A: Prayer is Public, or Private: Ordinary or Extraordinary.  
Q: What is public Prayer?  
A: Public prayer, is a solemn calling upon God, in a public place, at a public meeting of the Congregation, where the Pastor speaketh, and the rest of the Congregation going with him in mind, at the Conclusion say, Amen to testify their Consent. 1 King: 8.22, 23.55. etc. Joel: 2.16, 17. 1 Cor: 14.15, 16, 19 Deu. 27.14, 15. etc. Neh: 8.1, 6.  
Q: What is private Prayer?  
A. Private prayer is that, which is made in any private place at any time: as the private prayers of Families: and the * secret prayers of particular persons. 1 Tim: 2.8. Luk: 9.28. Zech: 12.12.13, 14. Act: 10.30. and 1 Pet: 3.7. * Mat: 6.6. Mark: 1.35. Gen: 25.21.  
Q: What is ordinary prayer?  
A: Ordinary prayer is that, which is made daily upon ordinary occasions. Gen: 24.63. Dan: 6.10. Psal: 55.17. and 145.2. Act: 10.2. Rom. 1.9.  
Q. What is extraordinary prayer?  
A: Extraordinary prayer is that, which is made with more than ordinary fervency upon some special and extraordinary occasion. Unto this kind of Prayer the holy exercise of * Fasting is often annexed. Gen: 32.34. Hos. 12.4. Ex. 32.32. Act: 12.5. Lu: 22.44. Heb: 5.7. * Neh: 1.4, 5, 6. Esth. 4.16. Joel: 1.14. Jon. 3.7, 8. Lu: 2.37. Act. 10.30, 31.  
Q: What motives are there to excite and provoke a Christian to the frequent, and daily performance of this duty of Prayer?  
A. These considerations following may be so many motives to prayer.  
1. Christ hath taught his Disciples, how to pray: and the Lord often calleth and inviteth his children to the performance of this duty: yea God hath commanded that we should perform his service to him continually, that is frequently, daily at set times without intermission 1 Thes. 5.17. Luk. 11.1, 2. Mat: 6.9. Psal: 50.15. Can. 2.14. Isa. 55.6. Mat: 7.7. Luk: 18.1. Eph: 6.18. Phil. 4.6. 1 Tim: 2.1.8. Jam: 5.13.  
2. The Lord hath made many large, and gracious promises to those that call upon his Name. See Psal. 81.10. and 65.24. joel. 2.32. Rom. 10.12, 13. Mat. 7.8. joh. 16.24.  
3. As the most compendious way for children to get any thing is to go to their Parents, and beg it of them; so the ready way to obtain any blessing, temporal, or spiritual, is to go to our Heavenly Father, and by humble prayer to beg it, of him. Prayer is the key to open the storehouse of all God's treasures; and (as it were) the only hook whereby we reach all the blessings of God, which otherwise would be out of our reach. Mat. 7.7. Luk. 11.9.10, 13. Psal. 34.17. Psal. 145.18, 19 joh. 16.23.  
4. There is no exercise a Christian can perform on earth so heavenly as prayer. It is no small privilege that God in his Word vouchsafeth to speak to man. But this is a greater privilege, that the Saints by prayer have free access to the Throne of grace, and talk with God (as it were) face to face; Hence prayer is said to be a familiar conference with God. Heb. 4.16. Eccl. 5.2.  
5. Prayer doth sanctify all God's creatures to our use: and without prayer the use and enjoying of all things we have is unlawful: to lay our hands upon any thing that is Gods (whose all things are) without ask them at his hand is a spiritual kind of felony. 1 Tim: 4.4, 5. Mat: 14.19. and 15.36.  
6. The neglect of this duty doth expose a man to the judgements of God and to the temptations of Satan daily. The Saints by faithful prayer run unto God as strong Tower, and commit themselves to his protection: and so the Lord is an hiding place unto them. Without prayer, a Christian Soldier is not able to wield, and use that spiritual armour aright, which we are commanded to put on for our safeguard and defence against the spiritual assaults of our spiritual enemies. See Ephes. 6.11, 12, 13, 18. Psal. 79.6. Jer: 10.25. Mat. 26.41. Prov. 18.10. Psal. 50.15. Psal: 18.2, 3, 6. and 27.5. Psal. 91.1, 2, 4. Isa. 25.4.    

The sixth PRINCIPLE.  
Q. WHat is the estate of all men after death?  
A. All men shall rise again with their own bodies to the last judgement: which being ended, the Godly shall possess the Kingdom of heaven: but unbeliever; and reprobates shall be in hell, tormented with the devil and his Angels for ever.  

The Exposition.  
Q. What are the Parts of this Principle?  
A. In this Principle three things are laid down, which every Christian ought to believe:  
First, the general Resurrection of our bodies at the last day. Joh: 11.24. Act: 24.15.  
Secondly the end of this general resurrection; that all men may come to judgement. 2 Cor: 5.10.  
Thirdly what shall fall after the general Resurrection; and the general Judgement; viz. the definitive Sentence of Christ, both touching the everlasting Salvation of the Godly, and the eternal Damnation of the wicked, shall be executed upon them. Mat: 25.  
Q. When the souls of the Godly are separated from their bodies by death: what estate shall they be in, till the Resurrection at the last day?  
A. When the godly die their souls are carried immediately by the Angels into Abraham's bofome: and their bodies shall rest in their graves, as perfumed Beds, till the last day Lu: 16.22. Isa. 57.2. Act: 7.60. 1 Thes. 4.13, 14.  
Q: When the souls of the wicked are separated from their bodies by death, what estate shall they be in, till the resurrection at the last day?  
A. When the wicked die, their Souls are sent immediately to Hell; and their Bodies are carried to the dark Dungeon of the Grave, where they shall be reserved unto the Judgement of the great day. Luk: 16.22, 23. Psal: 49.14.  
Q. Is it not a thing incredible, that those bodies, which have been dead many hundred years, should be raised out of the dust, and live again?  
A. Why is it not as credible to think that God can raise up and bring again all those bodies that have been, as to be persuaded, that he can create new bodies, that never, yet had being? The same Almighty God who gave life to all living creatures, who gave being to all things out of nothing, is likewise able to restore life: the same God who form man's body of the dust of the ground, is able to quicken our dead bodies though returned to dust, and to make them live again. God hath spoken it that the dead shall be raised out of the dust; and his power can subdue all things to itself: Now these two are the props of our Christian faith in this point Act: 26.8. Gen: 2.7. & 3.19. Dan: 12.2. Mat. 22.31, 32. 1 Cor: 15. Rom. 4.17. Mat. 22.23, 29.  
Q. When shall the general resurrection be?  
A. At the Glorious coming of Christ to Judgement: when the world shall be desolved and destroyed with fire; and the heavens and the earth shall be renewed, 1 Thes: 4.16. Mat. 24.30. 2 Pet: 3.7, 10, 12, 13.  
Q. How shall the dead be raised up and gathered together?  
A. By the mighty voice of Christ: and by the ministry of Angels, Christ shall send his Angels with a great sound of a trumpet, and they shall gather together the elect, from one end of Heaven to the other: At the sound of the Trumpet the dead shall rise again, every one with his own body: and as many as shall then be living, shall be changed suddenly in the twinkling of an eye. Joh. 5.28, 29. Mat. 13.49. and 24.31. 1 Cor: 15.51.52. Job. 19.25, 26, 27. 1 Thes. 4.15, 16.  
Q. But shall all men rise again, both good, and bad?  
A. Yes; all both good & bad shall rise again at the last day, but not by the same Cause; nor to the same End: For the godly shall rise by the virtue of Christ's resurrection, to receive eternal life. But the wicked shall rise by the power of Christ to be judged & condemned. Act: 24.15. Dan. 12.2, 3. Heb. 11.35. Joh. 5.28, 29.  
Q. Express this more particularly. What is the true cause of the Resurrection of the godly?  
A. The godly shall be raised up by Christ as their head and Saviour. In the day of Resurrection, by reason of that mystical conjunction which is between Christ and the faithful, divine, and quickening virtue shall flow from Christ to the Elect and cause them to rise again from the grave. That Union which is between Christ, and all true believers, shall even force the grave to render up the bodies of the Saints: for the Head, will not be without the Members. Joh: 15.24. Col. 1.18. Joh. 11.25. 1 Cor. 15.20, 21, 22, 23, 45. Mat. 27.52, 53. 1 Thes. 4.14.  
Q. To what end shall the bodies of the Saints be raised out of the dust?  
A. That the Saints may be glorified in their Bodies as well as in their Souls. As the Souls, and Bodies of the Saints have been Companions in well-doing here; so they shall be Companions in glory hereafter. Phil. 3.21. Mat. 13.43. 1 Cor: 15.42, 43, 44, 49. 2 Cor. 5.10.  
Q. What is the true cause of the Resurrection of the wicked?  
A. The wicked shall be raised up by the powerful voice and command of Christ the Judge of all flesh; and by virtue of that Curse wherein God threatened eternal death to our first Parents and to their posterity) upon their disobedience; which curse shall certainly be executed upon all unbelievers, and impenitent Sinners that have no part in Christ, Ioh: 5.28. Gen: 2.17.  
Q. To what end shall the bodies of the wicked be raised out of the dust?  
A. That their bodies may partake with their souls in the punishment of sin. As the souls, and bodies of the wicked have been partners, and companions in evil doing; so they shall be companions in Judgement, and torment: as they have sinned together here, so they shall suffer together everlastingly hereafter, Joh: 5.29. 2 Cor: 5.10. Mat. 10.28.  
Q:  the end of the general Resurrection, is that all men may come to Judgement, tell me therefore, who shall he the Judge?  
A. Jesus Christ is appointed of God to be the Judge of quick and dead. Act. 10.12. joh. 5.29. Act: 17.31. Rom: 2.16. and 14.10. 2 Tim. 4. vers: 1.  
Q: How and in what manner shall Christ come to Judgement?  
A. As the first coming of Christ was in meekness & humility; so his second coming shall be in Majesty and glory. He shall come in the clouds of Heaven with power, and great glory; armed with flaming fire; attended with an innumerable company of mightite Angels: by whose ministry (as the dead shall be raised, so) all men shall be cited, and summoned to appear before the Judgement Seat of Christ. Mat: 12.18, 19, 20. Phil: 2.7. Mat: 24.30. and 25.31. Act. 1.9, 11. Rev. 1.7. 2 Thes. 1.7, 8. Dan. 7.9.10. Judas 14.15. 1 Thes. 4.16.  
Q. When the dead are raised, and all men summoned to appear before Christ, the supreme judge, then how shall they be ranged and sorted?  
A. As the Shepherd when the Evening cometh gathereth his flocks, and separateth the sheep from the Goats: so in the Evening of the World, Christ the good, Shepherd shall divide the whole world into two flocks, shall separate the good from the bad: the sheep, that is the Godly he shall set on his right hand; but the goats that is, the wicked on the left. Mat. 25.32, 33.  
Q. When the whole world shall be arraigned before the Tribunal of Christ, then how shall every man be tried and jndged?  
A. All men shall be judged according to their works, as the plainest proofs and most evident signs of Faith, or infidelity. Every one shall receive the things done in his body, according to that he hath done whether it be good or bad. 2 Cor. 5, 10. Mat. 16.27. Mat. 25.35, 36. and vers. 42.43. Rom. 2.6. Rev. 11.18. and 22.12.  
Q. How shall all men be examined, and their works made manifest?  
A. By the Books that shall be opened. Rev. 20.12. Dan: 7.10.  
Q. What books are they that shall be opened?  
A. The book of God's remembrance; and the book of every man's conscience. Christ the supreme Judge, who searcheth the hearts of all men, will then bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: out of the Book of God's remembrance, the Lord will declare the good deeds of the godly, and the sins of the wicked. Every man's conscience shall be made either to accuse him or to excuse him. Now the wicked man's conscience is like a closed or sealed book, but than it shall be so touched and (as it were) opened, that he shall remember all his particular offences, wheresoever, and whensoever committed; and the conscience of every wicked man shall be as good as a thousand witnesses to accuse him, and to condemn him. By these two books all men shall be examined, and the wicked shall be convicted. Rev. 2.23. Joh. 21.17. 1 Cor. 4.5. Mal. 3.16. Hos. 7.2. Rom. 2.15, 16.  
Q. Is there any other book that shall be opened?  
A. Yes, the Book of life (wherein the names of all the Elect are written) shall be opened; that is, it shall then be declared before all the World, who are Elect and who are Reprobates, by the exact separation of the one from the other, and by the definitive Sentence, which shall accordingly be executed. Rev. 20.12 Luk: 10.20. Phil. 4.3. Rev. 3.5. and 13.8. and 17.8.  
Q. How are we to conceive of the definitive Sentence of the Judge? and in what order will Christ give sentence?  
A. The definitive Sentence which Christ will give is twofold, one for the Godly; another against the wicked. The Elect, and godly shall first receive the Sentence of Absolution, and Salvation: and then Unbelievers and Reprobates shall receive the Sentence of condemnation. Mat: 25.  
Q. Why shall the godly be acquitted and absolved, before the wicked be condemned?  
A. That the godly may be Assessors with Christ in the Judgement to be pronounced, and executed upon the ungodly. The Godly being cleared, shall have the dignity to sit with Christ the Judge of all flesh, and shall approve and applaud his most righteous judgement upon the wicked; and so after a sort shall judge the world with Christ. Mat. 19.28. 1 Cor: 6. ●, 3.  
Q. What is the Sentence of absolution and Salvation which the Godly shall receive?  
A. Christ shall say to the Godly, Come ye blessed of my Father, inherit the Kingdom prepared for you before the foundation of the world, Mat. 25.34.  
Q. What is the Sentence of Condemnation, which the wicked shall receive?  
A. Christ shall say to the wicked, Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels. Mat. 25.41.  
Q. When this double sentence is pronounced, what shall follow?  
A. The definitive sentence being pronounced shall be executed immediately. The wicked shall presently be bound and cast into Hell, where they shall suffer eternal death & endless misery. And then the godly shall go into Heaven where they shall live in eternal glory, and enjoy perfect felicity. Mat: 13.41, 42. and v. 49, 50. Mat. 25.46. Dan. 12.2, 3.  
Q. What shall be the estate of the wicked in Hell? How may we conceive of their future Misery?  
A. 1. The wicked shall be excluded, and shut out of Heaven, and banished from the glorious presence of God for ever. Luk. 13.28. 2 Thes. 1.9.  
2. They shall be cast into utter darkness, where shall be nothing but horror, and confusion, sin and torment: they shall have their portion with the Devil, and his Angels, in a lake of fire, and brimstone, invented by the infinite wisdom of God, and kindled by the Justice and wrath of God: where eternity shall be added to the extremity of their torments; where they shall live a dying life; and die a living everlasting death. Mat: 8.12. and 22.13. Mat. 25.30. Mat: 13.42: 50. Mat. 25.41. Isa. 30.33. Rev. 14.10.11. and 21.8. Is. 66: 24. Mat. 3.12. Mark; 9.43, 44. and 48.  
Q. What shall be the estate of the godly in heaven? how are we to conceive of their future happiness?  
1. The godly shall be perfectly free from all sin, and Misery, and from all society with the wicked. Rev. 21.4. and 32.3, 5. Psal. 9.17. Mat: 13.41.  
2. They shall enjoy the society and fellowship of all the glorious Saints, and Angels: They shall be made like unto Christ their head in holiness and happiness: they shall behold even with their bodily eyes, the glory of Christ their Lord and Saviour; and with the eyes of their souls, the Father also and the holy Ghost; yea they shall have that perfect communion with the blessed Trinity, wherein consisteth perfect felicity. Mat: 8.11. Heb. 12.22.23. 1 Joh: 3.2. 1 Cor: 13.10, 11. Joh. 17.24. Phil. 1.23. 1 Thes. 4.17. Psal: 36.9. 1 Joh. 3.2. Rev. 1.22, 23. Rev. 22.4.  
3. Security and perpetuity shall be added to the perfection of their happiness: In Heaven shall be happy security and secure happiness: happy eternity and eternal felicity. Rev. 21.25. Psal. 16.11. and 17.15. Isa 66.23. 1 Thes. 4.17. Rev. 22.9.  
Q. Seeing such shall be the Misery of the wicked and such shall be the happiness of the godly, after the last Judgement, tell me now for conclusion; how may we escape this eternal Misery? How may we attain to this eternal happiness?  
A. We must learn to know the only true God as he hath revealed himself in his Word.  
2. We must learn to know ourselves, that we are sinful and miserable by nature.  
3. We must learn to know Christ, his person, his natures, his offices, his saving benefits.  
4. We must be humbled by the Law, that we may be willing to come out of our natural condition, and may be fit to receive Christ tendered unto us in the Gospel. We must make sure our Union with Christ: we must by a true and lively Faith depend, and rest wholly upon the Mercy of God, and Merits of Christ for the remission of our sins, and the salvation of our souls.  
5. When we are united to Christ by a justifying faith, and have the seed of regeneration sown in our hearts, than we must wait upon God in a conscionable use of his holy Ordinances, whereby faith and all other graces of the sanctifying spirit may be confirmed strengthened and increased in us daily.  
Finally, Grace is the seed, and infancy of Glory: and therefore we must be infants in Grace, before we can be Heirs in Glory: If we have part in the first Resurrection, if our souls be raised to a spiritual life here: then certainly we shall be sharers in the glorious resurrection of the just hereafter. Rev. 20.6.  
There are two degrees of spiritual life; the life of Grace and the life of Glory. If we do not attain to the first of these, we cannot attain to the Second. We must therefore live the life of Grace here, if we desire to live the life of Glory hereafter.     

AN APPENDIX Wherein these four Doctrines (appertaining to the first Principle) are more fully expounded viz.  
The Doctrine of 

The Attributes of God.  
The Blessed Trinity.  
The Creation of the World.  
Divine Providence.    

DOCT. I. The larger Exposition of the Attributes of God.  
WHat are the Attributes of God?  
A. They are those essential Properties, which are attributed to God in Scripture, that we may thereby the better conceive of his incomprehensible Essence.  
Q. How may sorts are there of these divine Properties?  
A. Two, the Attributes of God are either Principal and incommunicable; or Secondary, and communicable.  
Q. What are the principal Attributes of God?  
A. They are these; absolute perfection, infiniteness and immutability.  
Q. Why are these Attributes styled incommunicable?  
A. First because they are so proper to God, that they are not communicable to any Creature.  
Secondly because they are not only incommunicable themselves but make all the other Attributes of God incomunicable also.  
Q. How are we to co nceive of God's Perfection?  
A. 1. God hath all excellencies in him in the highest degree and whatsoever faculty, Virtue, or property is attributed to God, is absolutely perfect. Genes. 17.1. Mat. 5.48. Mark. 10. vers. 18.  
2. Whatsoever excellencies are attributed to God, are in him not by participation, but originally and from himself, jam. 1.17.  
3. God is so good, and perfect of himself, that he hath all fullness of delight and contentment in himself, and needeth nothing out of himself to make him blessed, and happy: and therefore he is styled the Blessed God. Mark: 14.61. and 1 Tim. I. 11.  
Q. How are we to conceive of God's infiniteness?  
A. God is infinite in Essence. God hath neither Matter nor form, which are the  limits of Essence; and therefore his Essence is unlimited, and infinite.  
2. God is infinite in Quantity and greatness: Here Immensity and Ubiquity are attributed to God.  
3. God is infinite in Time: and this is called his Eternity.  
Q. What is God's Immensity?  
A. It is a divine Attribute, whereby is noted, that God is without all dimensions. God measureth all things, but cannot himself be measured by any thing: He is higher than heaven, deeper than hell, longer than the earth; broader than the Sea. Is. 40.12. Jhb: 11.8, 9  
And from this Immensity of God flows his Ubiquity.  
Q. What is God's Ubiquity?  
A. It is a divine Attribute, whereby is noted that God is without and within all places; no where excluded, no where included. God fills heaven, and earth with his presence, and the Heaven of Heavens cannot contain him: God is contained only in himself. Psal. 139.7, 8, 9, 10. Isai. 66.1 Jer: 23.24.  
Q. What is God's Eternity?  
A. It is a divine Attribute, whereby is noted, that God is before, and after all times: He is the first and the last without beginning, and without end. God is at all times yet without respect of time; for one day is with the Lord as a thousand years, and a thousand years as one day. 2 Pet. 3.8. 1 Tim. 1.17. Isa. 40.28. and chap. 44.6. Rev. 1.8, 11. Job. 66. vers. 26. Psalm. 90. vers. 2, 4.  
Q: What follows upon God's Infiniteness?  
A. His immutability; God is therefore immutable because he is infinite.  
Q. What is God's immutability?  
A. It is a divine Attribute whereby is noted that God is in no sort mutable, or changeable, but continues always one, and the same without any manner of mutation, alteration, or change whatsoever. Mal. 3.6. Psal. 102.26, 27. Jam. 1.17.  
Q: What are the other Attributes of God, which you called Secondary, and communicable?  
A. They are these: Life, Understanding, Will, Power, Holiness, Justice, Mercie, Truth, and Fidelity, with many the like.  
Q: Why are these Attributes styled communicable?  
A. Because we may see some shadows, and glimpses of them in men and Angels.  
Q. What is the life of God?  
A. It is that divine Faculty, whereby God after an incomprehensible manner liveth of himself moveth himself to his proper works, and communicateth life to others. Deu. 5.26. Josh. 3.10. Jer: 10.10. Dan. 6.26. Act: 14.15. 1 Thes. 1.9. Joh. 5.26. Dent: 30.20. Psal. 36. v. 9  
Q. What is the understanding of God?  
A. God's understanding is the same with his Knowledge, and wisdom: it may thus be described: It is that divine Faculty, whereby God knoweth and comprehendeth himself, and all things else after a perfect, and divine manner. Rom. 11.33. Psal. 147.5. Mat. 11.27. 1 Cor. 2.11. Psal. 139.2, 3, 4. 1 King. 8.39. Heb. 4.15.  
Q: Tell me more plainly in what manner doth God understand all things?  
A. God doth not understand all things successively or by discourse, collecting one thing from another, but he knoweth and comprehendeth all things by one simple, and eternal act; so that all things both past, and to come, are present before him.  
Q: What is the will of God?  
A. It is that divine Faculty, whereby God most freely approveth, or disapproveth whatsoever he knoweth; and willeth whatsoever may make for his own glory. And this will of God is the first, and highest cause of all things: See Psal. 115.3. Eph. 1.11. Exod. 33.19. Mat. 11.25, 26. 1 Cor. 10.5.  
Q. Doth not God therefore will a thing, because it is good?  
A. No, Gods will is the rule of all Goodness, and Justice: because God willeth this, or that, therefore the thing is good, and just; not because it is good, and just, therefore he willeth it. Dan. 4.35. Mat. 20.15. Rom. 9.18.  
Q. How are we to conceive of the power of God Almighty?  
A. God's Power, or Omnipotency, is (as it were) the Instrument of his will; it is that divine property, whereby God is able to do whatsoever he will, yea whatsoever is simply possible for so perfect an Essence. As for those things which imply, and argue imperfection of nature, or imperfection of Grace, it were dishonourable for God to do them; and therefore he cannot do them. God cannot lie; God cannot deny himself; God cannot die etc. not out of impotency or weakness: but because these contradict the perfection of his divine nature. Job. 42.2. Psal. 115.3. and 135.6. Mat. 19.26. Luk. 1.37. Tit. 1.2.2 Tim: 2.13. Jam. 1.13.  
Q. What is God's holiness?  
A. It is an Attribute, generally noting the virtues of God, and the purity of his divine Nature. God is so perfectly pure from sin in himself, that he cannot endure any sin in his Creatures. And this Holiness of God doth appear in his Justice, Mercie, Truth and other Virtues. Isa. 6.3. Heb. 1.13 Psal. 5.4.  
Q. What is his Justice?  
A. It is that divine Attribute whereby God is most just and Righteous in himself, and exerciseth justice towards his Creatures, as in rewarding and blessing them that do well; so in punishing them that do evil. Deut: 32.4. Psal. 119.137. and 145.17. Exod. 20.5.9. and 34.7. Rom. 2.6, 7, 8, 10. 2 Thes. 1.6, 7.  
Q. What is God's Mercy?  
A. It is that divine Property whereby God hath compassion on them that are in misery, though they have offended him, and ready of himself to pardon their offences, and to help them. This Mercy of God appeareth abundantly in his (a) Patience (b) Long-suffering, and (c) bountifulness towards Sinners. Jud: 10.16. Exod: 34.6, 7. Psal. 103.8, 9 etc. Psalm. 145.8. Mic: 7.18. See Rom. 2.4. (a) Isa. 1.24. Psal: 50.21. Act: 17.30. Rom: 3.25. (b) Lam. 3.22. Joel: 2.13. and 2 Pet. 3.9. (c) Mal. 5.45. Act. 14. vers. 16, 17.  
Q. How are we to conceive of God's Truth, and Faithfulness?  
A. God hath revealed his will unto us, as it is indeed, and therefore he is styled a God of Truth; and his Word is the Word of Truth. And as the God of Truth cannot lie, so he cannot deny himself, but will certainly perform whatsoever he hath decreed, and purposed; and this is properly called his Faithfulness. This Truth and Faithfulness of God appeareth in the constant performance of all his Promises and Threaten. Deut. 32. vers. 4. Psal. 31.1. Psalm. 119.43.142. Eph. 1.13. Joh: 17.17. Tit. 1.1, 2. 2 Tim: 2.13. 1 Joh. 1.9. Rev. 22.6.  
Q: Is there any thing else to be observed, for the right understanding of these divine Attributes?  
A. Yes, That we may conceive aright of them, these general Conclusions are further to be observed.  
1. These divine properties are attributed to God Essentially. God is Holy, Just, and Good without Quality; great without Quantity; everlasting without Time; Merciful without Passion: God's Wisdom and Power; Justice and Mercy are Himself. God is a most pure and simple Essence; and therefore whatsoever is in God is God himself. Hence it is that God is styled not only just, but Justice itself; not only merciful, but mercy itself, not only the living god but life itself; &c. joh. 11.25. and 14.6. 1 Joh. 4.8. and 5.20.  
2. The former properties which are styled incommunicable, may be attributed to the latter which are called communicable: as the wisdom of God is absolutely perfect, infinite, eternal and immutable; so is his holiness; so is his Justice etc. Psal. 147.5.  
3. Seeing these Attributes of God are his Essence; and seeing they are absolutely perfect and infinite, therefore it necessarily follows, that all those divine properties are equal in God, though they appear not always equally to us. Psal. 145.9.   

DOCT. II. A larger exposition of the Doctrine of the Blessed Trinity.  
Q. SEeing the Doctrine of the blessed Trinity, is a deep and incomprehensible Mystery, is this Doctrine necessary to be known, and believed of all Christians?  
A. Yes, we profess to believe in God the Father, the Son and the Holy Ghost; and therefore every Christian ought to believe the only true God to be, One most pure essence, subsisting in three distinct Persons.  
Q: What is a Person in the blessed Trinity?  
A: It is a distinct Substance having the whole divine Essence in it. The most pure divine Essence considered as it subsists, with his relative and incommunicable property, is called a Person.  
Q. How may this Mystery of a Trinity of Persons subsisting in the unity of the Godhead, be proved?  
A. Not by humane reason; but by divine Authority. The Scripture in divers places maketh express mention of three Persons in the Deity; as 1 joh. 5.7. There are three that bear record in heaven the Father the Word and the Holy Ghost. Mat. 28.19. Go and teach all Nations baptising them in the Name of the Father and of the Son and of the holy Ghost.  
When Christ was baptised of John in Jordan, the Father spoke from heaven, and testified of his Son who had then taken upon him the form of a Servant, and the Holy Ghost appeared in the likeness of a Dove. This is faithfully recorded in the four Evangelists. See Mat. 3.16, 17. Mar. 1.10, 11. Luk: 3.22. joh 1.33, 34. By these and the like testimonies, it is evident that there is a Trinity of Persons. in the Deity. Read Joh. 14.26. 2 Cor. 13, 14. Gal. 4.6. Eph. 2.18.  
Q. What are the proper names of these three Persons, or Subsistencies?  
A. Their proper names are expressed in those places of Scripture that have been cited.  
The first person is called the Father.  
The second Person is called the Son, and the Word.  
The third Person is called the Holy Ghost, or Spirit.  
Q. Why is the first Person called the Father?  
A. Because he hath the Relation and respect of a Father to the second Person.  
Q. Why is the second Person called the Son?  
A. Because he hath the proper Relation of a Son to the first Person.  
Q. Why is the Son, and second Person called the Word?  
A. First because as speech is conceived, and begotten of the Mind without any passion: in like manner the Son is begotten of God the Father. Secondly because he is so often spoken of and promised in the Scriptures, and is (in a manner) the whole subject of the Scripture. Thirdly because he bringeth glad tidings from the bosom of the Father: As man doth make known his will to man by his Word, so God hath made known, and revealed his will to us by his Son. Joh. 1.18.  
Q: Why is the third Person called the Spirit?  
A. Although the Father be a Spirit, and the Son be a Spirit as well as the third Person, yet this title Spirit is peculiarly attributed to the third person, because he is (as it were) spired or breathed both from the Father, and the Son, that is to say, He proceedeth from them both.  
Q. Why is the title of holy peculiarly attributed to the third Person?  
A. Although the Father and the Son be equally holy with the third Person, yet the title of Holy is peculiarly attributed to the Spirit; because it is his office to sanctify the children of God, and to make them holy: which he doth in a special and peculiar manner. The Father and the Son sanctify immediately by the Spirit: but the Spirit sanctifieth from the Father, and from the Son, by himself immediately; and therefore he is called the Holy Ghost, Tit. 3.5. 2 Thess. 2.13. 1 Pet. 1.2.  
Q. What is the Father?  
A. The Father is the first Person in the Trinity, who by a divine generation hath eternally begotten his beloved Son of himself. Mat. 28.19. Prov. 8.22.25. Joh. 1.1. Mat: 3.17. Heb. 7.3.  
Q. What is the Son?  
A. The Son is the second person begotten of the Father from all eternity. Mat. 28.19. Heb. 1.6. Joh. 1.14.18.  
Q. What is the holy Ghost?  
A. The holy Ghost is the third person proceeding from the Father and the Son. Mat. 28.19. 1 Joh. 5.7. Joh. 14.26, & 15.26. Rom. 8.11. Gal. 4.6.  
Q. How are we to conceive of the Unity of these three persons?  
A. They are one in Being and Essence: the Essence of the Father is the Essence of the Son, and the Essence of the holy Ghost. Although we may say Personally; the Father is one Subsistence, the Son is another Subsistence; and the holy Ghost another Subsistence: yet we cannot say Essentially; The Father is one God; the Son is another God; and the holy Ghost another God: for they are Coessential, that is they have the same essence together. Although the entire Godhead, the whole divine Essence be in each Person; yet the three persons are most singularly one and the same God. Joh. 10.30, 38. Joh. 14.9, 10, 11. Joh. 1.12. Joh: 5.32, 37. Heb. 1.3. Joh. 14.16. 1 Cor: 12.4, 5, 6. Deut: 6.4. Mar: 12.32. 1 Cor. 8.4, 5, 6.  
And from this Unity of Essence necessarily follows the Cooperation of these three Persons: as they have one and the same Essence; so they work one and the same thing inseparably. Gen. 1.1, 26. Joh. 1.3. Joh: 5.17, 19, 21.  
Q. How may this truth be confirmed, that these three Persons have one and the same divine Essence?  
A. By these Arguments.  
First because the divine Essence being most simple, and infinite, is not subject to multiplication, or division; the divine Essence cannot be multiplied with the Persons nor divided between them.  
Secondly, because the same divine Names are are given to each person. As the (a) Father is God, so the (b) Son is God, and the (c) Holy Ghost is God. As the (d) Father is Jehovah [or Lord] so the (e) Son is Jehova, and the (f) Holy Ghost is Jehova. (a) Joh: 17.3. Heb. 1.1, 2. (b) Isa. 9.6. Joh. 1.1. Act: 20.28. Rom: 9.5. (c) Act: 5.34. 1 Cor. 3.16. (d) Psal. Psal. 110.1. Gen. 19.24. (e) Jer. 23.6. Isa. 25.9. Zech: 2.10, 11. (f) Act. 28.25. compared with Isa. 6.3, 5, 9  
Thirdly, because the same essential Attributes, and properties are given to each person. As the Father is eternal, So the (a) Son is eternal, and the (b) Holy Ghost eternal. As the Father is omnipotent, so the (c) Son is omnipotent, and the (d) Holy Ghost omnipotent etc. (a) Joh. 1.1. and 17.5. Mic. 5.2. Rev. 1.17. (b) Gen: 1.2. Heb. 9.14. (c) Joh: 3.31. Phil. 3.21. Rev. 1.8. (d) 1 Cor: 12.8, 9, 10, 11. Luk. 11.20. Mat. 12.28.  
Q. How are we to conceive of the Distinction of these three Persons?  
A. Although these three Persons have one, and the same Essence, yet they differ really one from another; so that one is not, one cannot be the other. The Father is God, the Son is God, and the Holy Ghost is God: but the Father is not the Son; neither is the Holy Ghost, either Father or Son.  
Q. Tell me more particularly wherein do these three Persons differ?  
A. They differ not in degree or dignity: as they are coessential, so they are coequal. But these three persons are distinct. Joh: 5.17, 18. Phil. 2.6. Col. 2.9.  
1. In Order and manner of subsisting.  
2. In their Relative properties.  
3. In manner of working.  
Q. Seeing these three Persons differ not in dignity, why is one set before another?  
A. Although these three persons be equal, yet one is in order before another, according to their manner of subsisting: As the Father before the Son, and both of them before the Holy Ghost. Math. chap. 28. vers. 19 1 Joh. 5. vers. 7.  
The Father is the Person without beginning, and therefore the first in order.  
The Son is of the Father alone, and therefore the second Person in order.  
The holy Ghost is of the Father and of the Son, and therefore the third Person in order.  
Q. Seeing these three Persons are distinguished by their Relative Properties; tell me therefore, what kind of Properties are these?  
A. They are individual, and incommunicable.  
Q. What may be observed from hence?  
A. That these three subsistencies, the Father, Son and Holy Ghost, are not improperly called Persons, because they are distinguished one from another by incommunicable individual and personal properties?  
Q. What is the Father's relative, and personal property?  
A. To be unbegotten, and to beget. Psal. 2.7. Heb. 1.5.  
Q. What is the Sons personal Property?  
A. To be begotten. Joh. 1.14.18. and 3.16. 1 Joh. 4.9.  
Q. What is the Holy Ghosts Personal property?  
A. To proceed. Joh. 15.16.  
Q. Seeing these three Persons although they work one and the same thing, yet not after the same manner, tell me therefore how are we to conceive of this third difference?  
A. Each Person worketh according to the manner of his subsisting. As Cooperation flows from the Unity of these three persons in Essence; so this distinct manner of working flows from the distinct manner of their subsisting.  
Q. What is the Father's manner of working?  
A. As the Father is first in subsisting, so he is first in working. The Father worketh of himself, by the Son, and the Holy Ghost: and therefore the Original and beginning of all things is given to the Father.  
Q. What is the Son's manner of working?  
A. As the Son is from the Father, so he worketh from the Father, by the Holy Ghost: and therefore the dispensation of all things is given to the Son. Joh. 5.19. Joh. 16.15.  
Q. What is the Spirits manner of working?  
A. As the Spirit is both from the Father and the Son, so he worketh from them both. And because he worketh from the Father and the Son therefore the Consummation and finishing of all things is given to the Holy Ghost Joh: 16.13, 14, 15.   

DOCT. III. Of the Creation of the World.  
Q. WHat works are attributed to God the Father?  
A. Creation and Providence. We profess to believe in God the Father, maker of Heaven and earth: a faithful Creator, in which words we acknowledge God the Father to have created the world once; and to preserve and govern it always. 1 Pet. 4.19.  
Q. Was Creation the first work of God?  
A. Creation was the first outward work of God; but not simply the first Action of God. For God's Decree is the Foundation of all his outward works: God worketh according to his wise Counsel and eternal Decree. Whatsoever God hath done in time, he purposed, and decreed to do before all time. Ephes. 1. vers. 11.  
Q. What is God's Purpose or decree?  
A. It is an eternal action of God's will, whereby he hath freely and immutably determined of all things that ever have been or shall be. Ephes. 1.11. Act: 2.23. and 4.28. Isai. 14.24. Act. 17.3.  
And this eternal decree God executeth in the Creation and Government of all things.  
Q: What is Creation?  
A: Creation is the first part of the execution of God's decree. whereby he made the world of nothing. Gen: 1.1. Heb: 11.3. Rom: 4. vers. 17.  
Q. Why is Creation especially ascribed to God the Father?  
A. Because the Father's manner of working (to whom the Original of all things is given) doth here principally appear: for all things had their original and beginning here, before God begun this work, there was not any thing but God the Creator.  
Now when creation is attributed to the Father, the Son and the holy Ghost are not excluded: for Creation, being an outward action, is common to the three persons, the Father, the Son and the holy Ghost, did work together in the Creation of the world. See Gen. 1.1, 2, 26. Joh. 1.3. Col. 1.16. Job. 33.4.  
Q. By what means, with what Instruments, did God make the world?  
A. God used no other instrument but his powerful word, God made all things by his word, that is, by his inward will, and effectual command. Gen. 1.3, 6, 9 Psal. 33.6, 9 Psal. 148.5.  
Q What was the general condition, and disposition of all things, that were made?  
A. Every thing, that God made was good in his kind: and the whole work was excellent, and beautiful, Gen. 1.31.  
Q When did God begin this work?  
A. In the Beginning of time. Gen. 1.1. Mark. 13.19.  
Q. How long did God continue working before the whole work was finished?  
A. Six days: in the space of six times 24. hour's God finished this great work.  
Q. Can not God have perfected the whole work in a moment?  
A. Yes; but it seemed good to his wisdom to take some days for the finishing of it, that we might more easily conceive, that the world was not made by chance, but by counsel: and might more distinctly consider the parts of the world and every days work.  
Q. To what end did God make the world?  
A. For the communication of his goodness, and the manifestation of his Glory. Psal. 115.16. Prov. 16.4. Rev. 4.11.  
Q. Hitherto of the Creation of the World in general: tell me now, what are the parts of the World?  
A. They are two 

The Habitations.  
The Furniture, & Inhabitants.    
Q. What are the Habitations?  
A. They are either the higher habitations, the Heavens: or the lower, the earth and the Sea. Gen. 2.1. Exod. 20.11. Neh. 9.6. Psal. 146.6. Act. 14.15.  
Q. How many Heavens are there?  
A. There are three Heavens: the third and highest Heaven; the upper Firmament where the Sun, Moon, and Stars are set, and the lower Firmament, or Air, wherein we breath and the birds fly. 2 Cor. 12.2. Gen. 1.16, 17.17. Gen. 1.20.  
Q. What manner of Creature is the highest Heaven?  
A. The highest Heaven is a most glorious, , and unchangeable place, created in the first moment of time, where God is to be seen face to face, and therefore it is called the Habitation of his holiness. 2 Chron. 30.27. 1 Tim. 6.16. Heb. 11.10. Luk. 16.9. Gen. 1.1. Mat. 18.10. Joh. 14.2. 1 King. 8.30.  
Q. Whereof was the third Heaven made?  
A. Immediately of nothing, Gen. 1.1.  
Q. What Creature is next unto the highest Heaven?  
A. The upper Firmament or Element of fire.  
Q. How are we to conceive of this Element of fire?  
A, The fire is the highest of the Elements, most hot and lightsome. God said let there be light. Gen: 1.3. Here by light (which is the most sensible quality of fire) we are to understand fire also which hath that quality.  
Q. How are we to conceive of the lower firmament or Element of Air?  
A. God hath made the Air equally capable of light and darkness, and placed it next under the fire, as being nearest of nature unto it: he hath stretched forth the Air like a curtain, to make a separation between the waters above, (which are bound up in the Clouds) and the waters beneath. Gen. 1.7. Hence this lower firmament or Element of Air is divided into three parts, or Regions, the highest above the Clouds; the middle where the Clouds hang, and move; and the lowest under the Clouds Psal. 104.2. Psal. 148.4.  
Q. What other elements are there?  
A. Water and earth which are the lower Habitations. And because these two lower Elements make but one globe, therefore in Scripture they are often comprehended, under this one term Earth. See Gen. 2.1. Col. 1.16. Psal. 134.3. Act: 17.24.  
Q. How are we to conceive of the Element of water and of the creation of it?  
A. The water is a cold and moist element, whose proper place is to succeed the Air, and cover the Earth; but by Gods special appointment, part of it is raised and lifted up above his natural place, into the middle Region of the Air; and that part of it which is below, is so gathered together that it divides the Earth, and is called seas. Gen. 1.9, 10. Psal. 104.6.9. Psal. 135.7. and 148.4. Job. 26.8. and 38.37. Psal. 33.7. and 104.8.  
Q. How are we to conceive of the Element of Earth and of the Creation of it?  
A. The Earth is the driest and heaviest of all the Elements which he hath founded upon nothing: and although it hangeth upon nothing, yet it stands firm, and . This Element the Lord made to appear from under the waters, (which stood above the high mountains, Pal. 14.6.) that it might be fit for habitation. Gen. 1.9. Job. 26.7. Psal. 24.2. Psal. 104.5. and 119.90.  
Q. Whereof were these Elements of Fire, Aire, Water and Earth, made?  
A. These Elements were made of that huge lump, or Mass, which is described, Gen: 1.2. The Earth was without form, and void, and darkness was upon the face of the deep?  
Q. Seeing this Mass or Chaos was without form and void, how was it sustained?  
A. It was sustained preserved and cherished for a time by the comfortable and powerful motion of the holy Ghost; for it is said the spirit of God moved upon the face of the waters. Gen. 1.2. Compare Gen. 1.2. with Deut: 32.11.  
Q. Whereof was this huge Mass made?  
A. Immediately of nothing. Gen. 11.1.  
Q. Having spoken of one part of the world, the Habitations, it followeth to speak of the other part of the world, namely, the Furniture and Inhabitants: tell me therefore, what are the Inhabitants of the third and highest Heaven?  
A. The glorious Angels. Mat: 18.10. and 24.36. Mark. 12.25.  
Q. How are we to conceive of those glorious Angels and of the Creation of them?  
A. The Angels are spirits created immediately of nothing, whose office is to minister unto God, to praise and celebrate his name, and to execute his commands: and therefore they are styled Ministering spirits; and are said to stand, before God as his immediate Ministers, and Messengers always ready to do his pleasure. Heb. 1.7.14. Dan. 7.10. Ps: 103.20. Is: 6.2, 3. Heb. 1.14. Dan. 7.10. Lu: 1.19, Psal. 103.21.  
Q. Seeing the Angels are ministering Spirits, how hath God fitted them for their Ministry?  
A. God hath furnished them with excellent properties: as namely, with perspicuity of reason and liberty of will; with admirable strength, and agility. 2 Sam: 14.17. Mat: 24.36. 2 King: 10.35. Psal. 103.20. 2 Thes: 1.7. Isa. 6.2, 6. Dan: 9.21.  
Q. What is the Furniture of the second Heaven, or upper Firmament?  
A. The Lights; the Sun, the Moon and the Stars, which are all Organs, and Receptacles of light and have power to cast down their light upon the Earth. To these lightsome bodies God hath given a motive faculty whereby they move round about the Earth, that they might the better obtain the ends for which they were created Job. 26. vers. 13. Deut. 4. vers. 19  
Q. What are the ends and uses of those Heavenly bodies?  
A. First to give light and heat to the Inhabitants of the Earth. Gen. 1.15, 17. Ps. 19.6.  
Secondly to distinguish the night from the day: The Sun was made to rule the day, the Moon and the Stars to rule the night: and to distinguish the day from the Month, and the Month from the year. Gen. 1.14, 16. Psal. 136.8, 9 Psal. 104.19.  
Thirdly God made them for signs and for seasons Gen. 1.14. to distinguish the set times or Seasons of the year as Spring, Summer, Autumn, and winter: and to be natural signs and Instruments of those natural events, which happen in these Seasons, as of storms, tempests, fair weather, fruitfulness, etc. Gen: 8.22. Job. 9.9. Deut: 33.14. Job. 38.31, 32. Gen. 1.16. Psal. 136.7.  
Q. Why are the Sun and Moon called the greatest lights?  
A. Because they are greatest in their use: for they cast down the greatest portion of light, they give us more light than all the Stars besides; they exercise most virtue upon these terrestrial bodies. See Deut. 33.14.  
Q. How hath God replenished the lower Firmament, or Element of Air?  
A. With Birds; with Clouds, Winds, and other Meteors. Gen. 1.20. Psal. 8.8. Dan. 7.2, 13. Psal. 148.8.  
Q. How are the waters replenished?  
A. With swimming Fishes, which God caused the waters to bring forth in abundance. Gen. 1.20.21. Psal. 104.25. Psal. 88  
Q. How hath God adorned and replenished the Earth?  
A. The Earth is adorned within and without. The Creatures which adorn the bowels of the earth are the Minerals, both Metals and Stones. The Creatures which adorn the face of the earth are the plants, both the lesser, and the greater, the lesser as grass herbs, flowers, Corn; and the greater Trees. The Earth, being thus adorned, was replenished with inhabitants. The Inhabitants of the Earth, are these: Birds, which God made to fly in the Air; and commanded to multiply upon the Earth; and therefore they have a double place they move in the Air, and rest on the Earth. Gen. 1.20, 22.  
Beasts, both tame, and wild, going, and creeping. Gen. 1.24, 25.  
The chiefest Inhabitant is Man.  
Q. What may be observed generally concerning these Creatures which fill Heaven and Earth?  
A. All these Creatures are called Gods Hosts, and Servants they stand all in order like an Army set in Battle array, and are always ready to obey the command of God their Creator; who is therefore styled the Lord of hosts. Gen. 2.1. Psal, 119.91. Deu. 4.19. Jud. ●. 20. Isa. 45.12. 1 King. 22.19. Luk. 2 v. 13.15.  
Q. Seeing Creation was a work of six days, tell me therefore, what was created the first day?  
A. The third Heaven; the glorious Angels; that huge Mass which was the first Matter of all inconstant, and corruptible things; and the Element of Fire. Gen. 1.1, 2, 3, 4, 5.  
Although the Angels be not expressly mentioned by Moses in the history of the Creation, yet it may be gathered out of Scripture, that they were created before the third day. These Sons of God did sing and shoot when God laid the foundations of the earth, Job. 38.4, 6, 7. and therefore it is most probable they were created the first day together with the highest Heaven which is their proper habitation, Psal. 148.2.5. Col. 1.16.  
Q. What was made the second day?  
A. The Element of Air. Gen: 1.6, 7, 8.  
Q. What was made the third day?  
A. The water and the Earth which make but one globe: The plants and the Minerals. Gen. 1.9, 10, 13.  
Q. What was made the fourth day?  
A. Those Heavenly bodies, the Sun, the Moon and the Stars which garnish the upper firmament, Gen. 1.14.19.  
Q. What was made the fifth day?  
A. The fishes of the Sea, and the Fowls of the Air Gen: 1.20.23.  
Q: What was the work of the sixth night and day?  
A. In the night thereof (as is probable) God made the Beasts of the Earth, and in the day thereof God made man in both sexes, that is both man and woman. Psal 104.20, 22, 23. Gen: 1.24, 25, 26, 27.  
Q. What divine Attributes hath God manifested in the Creation of the world?  
A. Chief these three; his Power, Wisdom and Goodness. In this great work of Creation, we may plainly see the footsteps of Gods infinite and eternal power; of his admirable wisdom; and his incomparable Goodness. Psal. 19.1. Rom. 1.20. Psalm. 104.24.  
Q. What argument of God's Omnipotency may be observed from his work of Creation?  
A. These that follow:  
1. That all things were made of nothing. Heb. 11.3.  
2. That God made the World, and all things therein, by his word, that is, by his inward will, and powerful Commands. Heb. 11.3. Rom. 4.17. Psalm. 33.6, 9 Psalm. 148.5.  
3. That God made the huge earth, the heaviest of all the Elements, to hang  in the midst of the Air without any pillar to support it. Job. 26.7. Jerem. 10.12. and chap. 51.15.  
4. The multitude of the Creatures which fill Heaven and earth; these Hosts, and Armies of God are innumerable. Hebr: 12. vers. 22. Genes. 15.5. Jerem. 33.22. Psalm 104.24, 25.  
5. The strength God hath given to many Creatures: as to Angels, to the Sun; to the Winds; to the Leviathan: and to divers Beasts. See Job. 39, vers. 40. and chap. 41. v. 2. 2 King. 19.35. Psal. 19.5, 6. Job. 1.19. Exod. 14.21.  
6. That God made the earth fruitful, before he made the second, and ordinary causes, which do naturally produce this Effect. God made the earth to bring forth grass and corn, and trees, before the rain descended upon it, and before there was a man to till the ground; yea before those Heavenly bodies the Sun, the Moon and the Stars were created to send down their influences upon the earth. Genes. chap. 2. vers. 5.  
7. That God hath given power, and virtue to living Creatures to bring forth the like unto themselves, for the continuance of their several kinds: Herein appeareth as the Wisdom, so the Power of God.  
Q. What Argument of God's Wisdom may be observed from this work of Creation.  
A. These that follow.  
1. The beauty of the Heavens with their ornaments. Psal. 136.5. Job. 26.13. Jer. 10.12. and 51.15.  
2. The Infinite variety of visible Creatures: the manifold wisdom of God appeareth, in creating so may divers kinds of birds, of beasts, of fishes, of trees, of herbs, of Metals of stones etc. yea the wisdom of God appeareth in the exquisite frame of the smallest living creature.  
3. The fitness of every Creature for his proper end: the fitness of the Habitations for their several Inhabitants.  
4. The subordination of the Creatures: God hath set the Creatures in such excellent order that they keep their several stations, and are serviceable, and useful one to another. Psal. 119.91.  
5. The natural prudence, and providence which God hath given to many unreasonable Creatures. Jer: 8.7. Job. 39.17. Prov. 6.6, 7, 8. Prov. 30.24, 28.  
Q. What other Argument of God's Wisdom may be observed from this work of Creation?  
A. The Order, which God observed in this work of creation is another Argument of his wisdom. For the Elements which are simple bodies, were first created, and then mixed bodies which are compounded of these Elements: And here God proceeded from the things that are less perfect to those that are more perfect, until he came to the perfectest: as from plants which have a single life, namely, a growing life to fish, and fowls, and beasts, which have a compound life, and from them to Man, which hath (besides vegetation, and sense) a Reasonable soul, whereby he liveth a reasonable life.  
Q. What Argument of God's perfection, and Goodness may be observed from this work of Creation?  
A. These that follow.  
1. The goodness, and Perfection of every Creature in his kind. Gen. 1.31.  
2. The Excellency; and perfection of the whole work; for the world was created so good and perfect that it could not be better: Not that God's power is limited but the creature is limited. the creature was not capable of more perfection.  
3. Although God hath made the world so good, and perfect yet there is an infinite distance between that perfection, of the Creature, and the Perfection of the Creator; for the perfection of the Creature; (even of the whole world) is finite, but the perfection of God is infinite.  
Finally, the Goodness and bountifulness of God appeareth in the large provision he hath made for the necessities of every one of his Creatures Psal. 140.24.  
Q. Why was man made last of all the Creatures?  
A. First because man was the Noblest of all visible Creatures.  
Secondly because he would have man bountifully provided for, before he brought him into the world, to the end he might be stirred up to glorify God for all those creatures which are made for his use.  
Thirdly because man was an Epitome of the whole work: and is therefore not unfitly styled, A little world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Q. What things are most remarkable in the Creation of Man?  
A. In the History of Man's Creation, these things are remarkable:  
1. That the holy Trinity is brought in as it were deliberating, and consulting about the making of this excellent Creature, Gen. 1.26. Let us make man. Where as other Creatures were were made by a simple Command; Man was not made without a divine Consultation.  
2. That man was made in the Image and likeness of God. Gen. 1.27.  
3. That man was made part after part; first his body then his Soul. Gen. 2.7.  
4. Whereas in the Creation of other Creatures, male and Female were made together, it was not so here but first the Man was created, and then the Woman. Gen. 2.  
Q. Seeing man was created in the Image of God, tell me wherein did this Image consist?  
A. In the purity and perfection of Man's nature, and the excellency of those endowments, which God bestowed upon him, whereby man was able in a special manner to resemble God his Creator. Ecles. 7.29. Jam. 3.9.  
Q. What was the subject of the Image?  
A. The whole Person consisting of body and Soul. See Gen. 9.6. 1 Thes. 5.23.  
Q. Tell me more particularly, how or wherein did Man resemble God his Creator?  
A. 1. In those noble Faculties of understanding, and will, wherewith the Soul of man was endowed.  
2. In Knowledge, and wisdom; in Holiness and Righteousness which did perfect these faculties. Man was endued with admirable Wisdom and Knowledge; as appeareth by his naming of the Creatures, when they came before him, according to their several natures and dispositions. Man was endowed with such holiness, and Righteousness that he was able in all his actions to resemble the holiness, and righteousness of God his Creator. Now in these excellent gifts, and habits of Wisdom, Holiness and Righteousness, did the Image of God principally consist. Col. 3.10. Ephes. 4.24. Gen. 2.19, 20. and 22, 23.  
Q. Was the Image of God stamped upon man's body also?  
A. Yes, some sparks of God's image were to be seen even in man's body, considered as united to the soul, and making one person with it: for the body was made a most fit instrument for the soul, being so composed that the soul might conveniently use it for all works of holiness, and righteousness. As a bright candle shines through a clear Lantern; so those excellent qualities which were in the Soul of Man did shine through his body. And Man's body should have been immortal (if he had continued in his integrity) together with his soul. Moreover there was such a grace and majesty in the person, especially in the face of man; that the other creatures could not look upon him without fear & reverence. Rom. 5: 12.  
Q. Is there any thing also wherein man did resemble God his Creator?  
A. Yes, in his dominion, and rule over the Creatures. As God is absolute Lord over all Creatures, so he made man his Lord deputy under him: and therefore the Creatures were brought unto him as to their Lord, to see how he would name them. 1 Cor. 11.7. Gen. 1.26. Psal. 8.6, 7, 8. Gen. 2.19.  
Q. Wherein did that dominion which God gave man over the creatures consist?  
A. In a most free use of the Creature for God's glory for his own necessity and lawful delight. Gen. 1.28, 29.  
Q. Seeing man consisteth of a body and of a soul, tell me therefore, whereof was man's body made?  
A. Of the dust of the Earth, with the rest of the Elements. Gen. 2.7. and 3.19. Job. 4.19. Eccles. 12.7.  
Q. What manner of Body was it made?  
A. God form and fashioned the Body of Man after a fingular manner, above the bodies of other Creatures, that it might be a fit habitation for his reasonable soul. It was made of an exquisite temper; of an erect and strait figure; and furnished with all such Organs, as were necessary for comeliness or use. Gen. 2.7.  
Q. How was the soul of man made?  
A. It was made of nothing by the insufflation or inspiration of God: God immediately breathed it into the body. It was not first created and then inspired; but created, and inspired together. Zech. 12.1. Genes. 2.7. Eccles. 12.7.  
Q. What manner of soul was it made?  
A. A Reasonable soul, endowed with divers excellent faculties, and of that nature that it is able to subsist, and live of itself, and to give life unto the Body; and therefore being joined to the body, which God had form. man became a living and Reasonable Creature Gen: 2.7.  
Q. How are we to conceive of the creation of the woman?  
A. The Woman's body was not made immediately of the four Elements but of one of Adam's ribs, man being cast into a deep sleep. The Soul of the Woman was not produced from Adam's soul, as her body from his body, but created of God and inspired into the body which God had builded. As the soul of the man was created immediately of nothing; in like manner was the soul of the Woman. Gen. 2.21, 2. Gen. 2.23.  
Q. Why did God make the Woman?  
A. Because God saw it was not convenient and comfortable for man to live alone, and amongst the rest of the Creatures there was not one fit to be his Companion. Gen. 2.18, 20.  
Q. How was the woman fitted for the Man?  
A. The Woman was made an help meet for man, in regard she was made every way like unto him namely,  
First, in kind, and nature; such as were the Body, and soul of the Man, such also were the body and soul of the Woman.  
Secondly, faculties gifts & endowment, even the whole image of God. Gen. 1.27. Eccl. 7.29.  
Thirdly in state and condition.   

DOCT. FOUR A larger Exposition of Divine Providence?  
Q. HItherto of the work of Creation: tell me now, What is Divine Providence?  
A. Providence is the second part of the execution of God's Decree, whereby he preserveth, and governeth all the Creatures which he hath made, and provideth for every one of them. Neh. 9.6. Psal. 36.6. Pfal. 136.25. & 145.15, 16. 1 Pet. 4.19. and 5.7.  
A. What are the several Acts and operations of Gods general Providence?  
A. They are chief five.  
Q. What is the first of them?  
A. God forseeth the wants and necessities of his creatures; whatsoever is needful for the preservation of any creature. Math. 6.32. Act: 15.18.  
Q. What is the second?  
A. God prepareth for his Creatures, and bestoweth upon them whatsoever he knoweth to be needful for their preservation. For the preserving of their several kinds he hath given unto plants the power of propagation: and to sensitive Creatures the power of Generation, with a strong desire of posterity. And for the preserving of Singulars he giveth them food and nourishment and shelter also, to keep them from outward violence. Act. 17.25. Jon. 1.17. Psal. 145, 15, 16. Psal. 147.9. Mat. 6.26. Psal. 104.10, 11, 12, 14, 16, 17, 18, 21, 27, 28.  
Q. What is the third?  
A. God sustaineth all his creatures; as their essence and being: so those powers faculties and qualities which he hath bestowed upon them. Act: 17.28. Heb. 1.3.  
Q. What is the fourth?  
A. God moveth and worketh in, and with the Creature: God is an universal, and efficient cause of all motions in the creature. 1 Cor. 12.6. Ephes. 1.11.  
Q. What is the fifth?  
A. God doth order the Creature to an End; and diverts every Creature to his proper end. As God hath made every Creature for an end, so he preserves the Creature for it & guides the Creature to it. Psal. 104.19. Prov. 30 25.  
Q. What are the general ends of divine providence?  
A. The good of the Creature: and the glory of the Creator and Governor. Rom. 11.36.  
Q. How is the divine providence distinguished?  
A. It is either ordinary or extraordinary  
Q. What is God's ordinary Providence?  
A. Gods ordinary providence is that whereby he provideth for his Creatures, by ordinary means. Now seeing this is God's usual, and ordinary manner of working, both in works of Nature, and in works of Grace; therefore to depend upon God's Extraordinary Providence without using the ordinary means when the Lord doth afford them, is to tempt God. Psal. 147.8, 9 Hos. 2.21, 22. Act: 14.17. Rom: 10.13, 14, 15. Mat. 4.5, 6, 7.  
Q. What is God's extraordinary providence?  
A. Gods extraordinary Providence is that whereby he provideth for his Creatures extraordinarily, and by miracle. Sometimes God leaps over the second causes and works the end without the Means: and this is called Gods immediate Providence. Thus God sustained Moses and Elias 40. days together without meat or drink. Sometimes God worketh above natural means, and by miracle. Thus the Israelites were sustained forty years together in the wilderness, by God's extraordinary providence. Thus God preserved Shadrach, Meshach, and Abednego in the midst of the burning fiery furnace miraculously. Exod. 14.21, 22. Josh. 3. vers. 15.16. 1 King. 17.4, 6. Exod. 34.28. 1 King. 19.8. Deut. 8.3, 4. & 29.5. Neh. 9.20, 21. Dan. 3.  
Q. What is a Miracle?  
A. A Miracle is an extraordinary work, exceeding the ability of all second causes, as to make the Sun stand still, to make the Sun go back to raise the dead, and the like. Now this is proper to God to work true miracles See Psal: 72.18. and 86.10. Josh. 10.12, 13. Isa. 38.8., Joh. 11.43, 44. Joh. 9.16.  
Q. What is the Object of divine providence?  
A. The providence of God extendeth to all things whatsoever not one sparrow is forgotten of God, the very hairs of our heads are all numbered. There is not any Creature either in Heaven or in Earth, there is not any thing belonging to any Creature but the Providence of God extendeth unto it. As the glorious Angels, the proper inhabitants of the highest heaven, are under the hand of God's Government; so the basest worms that creep upon the earth, are under the eye of God providence. Luk. 12.6. Mat. 10.29, 30. Jon. 4.7.  
Q. Doth the providence, of God extend to those things which come to pass by casualty?  
A. Yes; as the providence of God extendeth to all things great and small; so to all events necessary and contingent, or casual. The lot is cast into the lap; but the whole disposing thereof is of the Lord. Prov. 16.33 Deuteron. 19 vers. 5. compared with Exod. 21.13. Jon. 1. vers. 7.  
Q. But doth any thing come to pass by chance?  
A. Nothing cometh to pass by mere chance. Indeed those Events which were not foreseen, or intended by us, the second causes whereof we are ignorant of, are called casual and such things are said to fall out casually, or by chance. But no event is simply casual, that is so casual as that the providence of God should not extend to it. For divine Providence hath an hand in governing those events, which seem casual to us, that are ignorant of the second causes of them. We must not therefore ascribe that to Fortune which is to be attributed to divine providence, What cometh to us by chance, we must make account, it is of Gods sending. See Mark. chap. 14.13, 16. 1 Samuel 9 vers. 16.  
Q. May Christians use these terms of chance, and Fortune?  
A. Religion doth not absolutely forbid us to use the term chance or fortune; but these are Heathenish words and therefore Christians must use them warily and sparingly. Luk. 10.31. Deu. 22.6.  
Q. What other particulars are comprehended under the general object of divine Providence?  
A. As the providence of God extendeth to all things great and small; necessary and casual; so it extendeth to all Actions, and to all Events, good and evil, Proverb. 15. vers. 3.  
Q. How doth the Providence of God extend to evil and sinful actions? Is God the Author of any sin?  
A. Fare be it from us to think that God is the Author of that sin, whereof he is the Avenger, the Lord hateth, forbiddeth, condemneth, and punisheth all sin, and therefore he is not the Author of any sin. We may rather accuse the Sun which is the Fountain of light, to be the cause of darkness then accuse God who is goodness itself to be the cause and Author of sin. Yea God is so fare from being the Author of sin, that he would never suffer it, were it not for the good that he can draw out of it. Deut. 32.4. Psalm. 5.5. and 92.15. Rom. 3.5, 6. Jam. 1.13.  
Q. How then doth the Providence of God extend to evil and sinful actions.  
A. God is neither the Author nor Actor of any Sin; nor yet an idle spectator of sinners; but he acteth the part of a Judge, and of a Governor. The Lord hath a powerful hand in governing the transgressions of all sinners; yet so as he is most free from all stain of sin and unrighteousness. Read and consider these testimonies of Scripture. Gen. 45.5, 7, 8. Exod. 1.9, 10, 11. compared with Psal. 105.25. Exod. 4.21. and 5.1, 2. and 9.34. 2 Sam. 12.11, 12. and 16.10, 11. 2 Chron. 10.15. 1 King. 22.19, 20, 23. Act: 2.23. and 4.27, 28. Rom. 1.24, 25, 26, 28. and 2 Thess. 2.11.  
Q. But how can the Lord so powerfully, and effectually govern sinners, and yet be free from all stain of sin?  
A. As a man that ringeth a cracked bell is the cause of the motion of the Bell but not of the jarring of it: and as a man that rides upon a lame horse, when he puts him forward is the cause of the horse his going but not of his halting: so here God is the universal cause and Author of every action, and motion of the Sinner, (for all Actions naturally, and simply considered, are good) but the Devil, and Man's Concupiscence, and corrupt will are the proper Authors of that evil, or faultiness, which cleaveth to the action. Act: 17.28.  
Q. How may this be further cleared?  
A. As a skilful workman can use an ill tool well, and work artificially with it: in like manner, the Lord can use those wicked, and foolish men, which are the Instruments of his providence, well and wisely. The Instrument we know is wholly subject to the principal Agent, without infusing any quality into it. That therefore which wicked men being the instruments of God's providence, do wickedly and sinfully; the Lord doth justly and righteously. For the will and purpose of Sinners which are Gods Instruments, differ from the will and purpose of that righteous God, which over-ruleth and governeth these instruments.  
Q. Can you make this more plain by an example?  
A. This may plainly be seen in the crucifying of Christ. As Judas, the Jews and Pilate delivered up Christ to death; so God the Father also is said to have done the same: but Judas did it out of discontentment, and covetousness to the end he might obtain the money he desired. The Jews of malice and ignorance, to the end that Christ should not reign over them; Pilate out of ambition and fear, to the end he might please the people, and keep his place, whereas God delivered up Christ to death out of love to his Church, and for the salvation of his people. Act. 3.13. Joh. 19.16. Act: 2.23. and 4.8. Rom. 8.32. Mat. 27.18, 20. Act. 3.17. Joh: 11.48. John 19.12, 13, 15, 16.  
Q. What followeth from hence?  
A.  that wicked men are the proper Actors of their own sins; though they be as Instruments in God's hand, yet they are active Instruments which understand and will what they do; & seeing that which sinners do wickedly, the Lord who governeth all sinners doth righteously: therefore God may justly punish sinners for doing that, wherein they have been the Instruments of his Providence. Isa. 10.5, 6, 12.  
Q. How doth the providence of God extend to good and evil events?  
A. God is the Author of all Events, good and evil. As all blessings, so all Afflictions, and Judgements come from the Lords hand, and by his special appointment: Whosoever be the Instrument, or Messenger to convey any blessing unto us, God is the Giver of it. Whosoever be the bringer of any Affliction, God is the sender of it. Jam. 1.17. Amos 3.6. Isa. 45.7. Lam. 3.38. Jer: 25.15.17.  
Q. When the wicked prosper and flourish in the world, when the Godly groan under many pressures, afflictions, and crosses, is God the dispenser both of the prosperity of the one, and of the adversity of the other?  
A. Yes, all Calamities and Judgements, as war, sickness, famine, etc. are the Arrows of the almighty, wheresoever they light, and all outward Blessings, as peace, health, plenty, all come from God's bountiful hand, even when they are bestowed upon wicked men. Deut. 32.23. Joh. 6.4. Psal. 38.2. Psalm. 91.5. Ezek. 5.16. Ezek. 16.17, 19 Hos. 2.8. Mat. 5.45. Act: 14.17.  
Q. How can the afflicted estate of the Godly, and the prosperity of the wicked, stand with the just and wise providence of God?  
A. If we desire to see and discern the Wisdom and Justice of divine providence, we must look upon these works of God, not by the light of our natural Reason, but by the light of God's Word. We cannot judge aright of the whole providence of God by a little part of it. We see but a little part of divine providence here in this world; an other part of it followeth immediately after death; and the last (which is the greatest) part of it at the last Judgement. Now if we lay all the parts of God's providence together, if we go into the Sanctuary of God, and weigh all things in the Balance of the Sanctuary, than we shall see the Wisdom and Justice of divine Providence. Psal. 73.16. & 73.17. Jer. 12.1.  
Q: But doth not God oftentimes deal better with the wicked, then with the righteous in this world? is not the prosperity of the wicked, rather to be desired then the afflicted estate of the righteous?  
A. No: although the Lord be kind and bountiful to the wicked here, yet he doth manifest his grace and mercy, and goodness much more to the godly, then to the wicked. For the godly, notwithstanding the many Afflictions that befall them here, are in a blessed condition: whereas the wicked notwithstanding their outward prosperity (which is glorious in the eye of the World) are miserable and cursed. Luc. 6.35. Psal. 31.19. Psal. 94.12. Jam. 1.12. Mat. 5.10, 11. Isa. 65.20.  
Q. How may it appear that the godly, notwithstanding the many afflictions that befall them here are in a blessed condition?  
A. By these Considerations following viz.  
1. The Godly though they live under the cross yet are adorned with heavenly virtues and blessed with all spiritual blessings in Christ Jesus. All their sins are remitted, and all graces necessary to salvation, are bestowed upon them. Ephes. 1.3. Joh: 16.33. Rom. 8.33, 34. Psal. 32.1. 2 Cor. 4.16.  
2. The bitter Cup of Affliction is sweetened unto them. As their afflictions abound, so their Consolations abound also: the Lord gives them strength, and comfort proportionable to that Burden of Affliction which he lays upon them. 2 Cor. 1.5. 1 Cor. 10.13. 2 Cor. 12.9.  
3. Their Afflictions being sanctified bring forth excellent fruits and so become matter of rejoicing unto them. The Lord by afflictions repaireth his glorious image in the Souls of his Children, and so fits them for his Kingdom. Psal. 119.71. Rom. 8.28. Rom. 5.3. Jam. 1, 2, 3. Heb. 12.10 11.  
4. The Lord upholds them in their greatest pressures with the certain hope of future happiness; and gives them a Joyful deliverance in his good time. Job. 19.25. 2 Cor. 4.17, 18. Rom. 8.35.37. Psal. 34.19. and 37.37. Jam. 5.11. Job. 42.12.  
Q. How may it appear, that the wicked notwithstandeng their outward prosperity, which is glorious in the eye of the world, are miserable, and cursed?  
A. By these considerations following.  
1. The wicked though they flourish in the world yet in God's sight are condemned persons and abominable. Joh. 3. vers. 18. Tit. 1.16.  
2. When the wicked man holds a full cup of pleasure in one hand, he holds a cup of spiritual Judgement in the other hand and drinks deep of it: for God gives him over to blindness of mind, to hardness of heart, etc. Now of all plagues, and Judgements, which are inflicted upon sinners, these spiritual Judgements though they be secret and insensible, yet are most fearful. Deut. 28.28. Rom. 1.28.  
3. The wicked have many stings and terrors of Conscience that the world takes no notice of, which makes their earthly delights, and pleasures bitter unto them Prov. 14.13.  
4. Whereas the goodness of God should lead and allure ungodly men to repentance, because it hath not this effect in them, therefore it deprives them of excuse. Rom. 2.4.  
5. The prosperity of the wicked is short and uncertain: but their ruin and destruction is certain and inevitable: Joh. 20.5, 8. and 21.17. Pfal. 73.18, 19, 20. and 129.6. Pou. 10.25. Eccles. 8.12, 13. 2 Thes. 5.3.  
6. The present prosperity of ungodly men makes way to their heavier Judgement; and damnation: the longer they are spared the nearer is the cup both of temporal and eternal Judgement unto them, and the deeper shall they drink of it. Rom. 2.5. Jam. 1.2, 3. Deut. 32.35. and Psalm. 7.11, 12, 13.  
Q. How are we to conceive of that part of divine providence which beginneth when this life is ended? how will God deal with the Godly and with the wicked in the world to come?  
A. In the world to come God will manifest his exact Justice in punishing the wicked, and his mercy and fidelity in rewarding the righteous: partly at death; and partly at the last Judgement. The Scripture teacheth, that the Lord hath made the wicked for the day of evil. Now both the day of death and the day of Judgement, are evil days to the wicked, but good and joyful days to the godly. Rom. 2.6. Psalm. 62.12. Psalm. 58.11. Prov. 16.4.  
Q. Tell me more particularly how doth God deal with the godly at death?  
A. The godly when they go out of this world shall carry none of their Calamities, and Miseries with them, but they shall rest from all their afflictions sorrows and labours: and their good works shall follow them. When the righteous die, their Souls are carried immediately by the Angels into Abraham's bosom; and their bodies shall rest in their Graves as in perfumed Beds till the last day; Rev. 14.13. Luk. 16.22. and 23.43. Isa. 57.2.  
Q. What shall be the estate of the wicked (which prosper here) at Death?  
A. The wicked, when they go out of this world, shall carry none of their Riches, Honours and pleasures with them; but instead of these, they shall carry a Bundle of their Sins; their Transgressions shall follow them. The wicked that prosper & flourish here, are like unto Sheep or Kine, that are put into fat pastures to be prepared for the shambles: for when they die their Souls are sent immediately to Hell; and their bodies are carried to the dark dungeon of the Grave: and their Souls, and bodies being thus separated, Death shall feed upon their Bodies, and the Worm that never dyeth shall feed upon their Souls. Psal. 49.17. Jer. 12.3. Luk: 16.22, 23. P. 49.14. Mar. 9.44.  
Q. How are we to conceive of the third, and last (which is not the least) part of divine providence? how will God deal with the Godly and with the wicked at the great day of Judgement?  
A. The great day of Judgement, will be a day of triumph, and of perfect redemption to the godly; but a day of wrath, and of eternal perdition to the wicked. Now the Justice of God seems to be observed in the present prosperity of the wicked, and the many pressures of the righteous: but then the exact Justice of God shall be declared, and manifested to all the world. Now many particular Judgements of God are so secret and hidden, that we are not able to give a sufficient reason of them: but then the wisdom and Justice of secretest dispensations shall appear to men and Angels. Now the godly are counted miserable, but then their happiness will appear to all the world, when they shall hear that sweet Sentence Come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the world. Now the wicked are counted and called happy; but then the miserable cursed condition of the wicked shall appear to all the world, when they shall hear that dreadful Sentence, Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels, Luk. 21.28. Job. 21.30. 2 Pet. 3.7. 2 Thes. 1.4, 5, 6. Rom. 2.5. Psal. 36.6. Rom. 2.5. Psal. 36.6. Rom: 11.33. Mat. 25.34. Mal. 3.15.18. Mat. 25.41.  
FINIS.