The first Classis or company of Questions.

1 Question.

IS every man and woman (who professe themselves Christians) bound in conscience to make con­fession or profession of their Faith and Hope in Christ, to whomsoever is fit to [Page 2] require it in a fit time and place to Gods glory, and the good of Gods Church and Children?

Answer. Yes verely, the holy Spirit of Truth holdeth forth this in the Scripture of Truth, Mat. 16.23, 14, 15, 16. Luke 9.25, 26. 1 Pet. 3.14, 15, 16. as a Christian duty, not to be a­shamed of Christs Word, or afraid of men; but to sanctifie the Lord God in our hearts, and to be ready to give an Answer to every man that asketh a Rea­son of the hope that is in us, with meek­nesse and reverence.

Quest. 2. But doth not the holy Apostle Paul require a man to examine himself, and prove himself? What then need any man or woman, 1 Cor. 11.28, 29. 2 Cor. 13.5. 1 Pet. 3.14, 15. Gal. 6.4.5. Gal. 2.8. Col. 3.20.22. He. 13.17 1 Tit. 14,26. 1 Tit. 5.17. 2 Tim. 2.24, &c. or childe, give an Answer to the Examination or Question of another?

Ans. The Apostle Paul indeed doth strictly require self-examination; but neither he nor any other in Scripture doth forbid or gainsay that which the same Spirit of God in St. Peter requireth as a duty; namely, give a reason of the hope that is in us, especially to our Supe­riours in order of nature or office in the Church; as to Parents or masters, to Teaching or Ruling Elders, especially when it is desired, discreetly, holily, hum­bly, as in Gods presence with meeknesse, [Page 3] compassion and love, for Gods glory, our own Edification, and the good of Gods Church.

Quest. 3. Is Catechizing or Instruction of the ignorant Children and others of an­cient practice, and approved authority in the Church of God?

Ans. Most certainly it is, Gen. 18.18. Mat. 16.16, 17. Heb. 5.12, 13. Heb. 6.1, 2, 3. Eusebius l. 5. c. 9.10. Hicronim. in catalo. Eusebius l. 6. c. 56. Faithfull Abraham instructed his Family, Christ Catechized his Disciples, the Apostles gave both milk for Babes, and meat for strong men, laying down the principles of the Doctrine of Christ, and Catechisme hath still been continued in the Church of Christ, as Catechismes and Catechists witnesse at large, and in particular Pan­taenus a Catechist in the Primitive times succeeding the Apostles: After him Cle­mens Alexandrinus, Origen and others.

Quest. 4. But may not all those who call themselves Christians, and have been Bap­tized when they were Infants, be admitted to the Sacrament when they come to riper years, although they were never Catechi­zed, or be they never so ignorant? And if so, Then what need Catechismes, or Cate­chizing, or any Examination, other then wha man can examine himself?

Ans. All are not Israel that are of Is­rael, [Page 4] nor are all true Christians that call themselves Christians; Rom. 9.6 Rev. 3.9. as some said they were Iews and were not, but were of the Synagogue of Satan: so it is now, there are many Christians in name, (or Bap­tized persons) not only secret Hypocrites undiscerned, (of whom we cannot judge) but open, carelesse, and notoriously igno­rant of Christ and Christianity; yea, with­out the knowledge of God or of them­selves, or of Christ, or of the Sacrament in any competent measure, requisite to enable them to examine themselves (as the Scripture, 1 Cor. 11.28. and the Spirit of Christ in the Scriptures require) and these I con­ceive (though some men account them vi­sible Christians) and although neither their lives are so scandalous, nor their ig­norance such, as for which they may be fitly Excommunicated from the preaching of the Gospel, and all communion with the Saints, (they being willing to hear the Word Preached, and not rejecting Christs ministers) yet their very igno­rance is such, that (in my judgement) they are not fit to be admitted to the Sacra­ment.

1 Exam­ple.I will give you an Example or two of my own experience: I did know one [Page 5] W.W. whom I found ignorant of Christ, (although he was above threescore years old) and telling him that the wages of sin is death, Rom. 6.23. and that he must know some one that had died for him, or would die for him, to satisfie Gods Justice for his sins; or else being a sinner he could not be sa­ved. He Answered me, That none had dyed for him, and none should dye for him, but he would stand between God and himself: This man verely was unfit, in my minde, to be admitted to the Sacra­ment of the death of Christ, who did neither know nor believe that Christ dy­ed for sinners, Rom. 4.25. nor rose again for their Iu­stification: And when he did presume thus ignorant to come to the Lords Table, 1 Cor. ii, 29, 30. he sinned in so doing, and did eat Iudgement to himself, not discerning the Lord Body. And yet I conceive he was not so scanda­lous in life, or ignorant, as to be Excom­municated from the Preaching of the Gospel. For when after I did shew him his misery by sin, Ioh. 3.16. and the greatnesse of Gods love in giving Christ to dye for poor sinners, the tears ran down his cheeks for joy, and he confessed he ne­ver understood so much before; And yet he had once a year with his Neighbours [Page 6] at Easter received the Sacrament for ma­ny years together.

Example 2 The like ignorance I found in a man­ner in one W. D. an ancient man also, and one that had thought himself worldly wise; I asked him, who died for him (and that in a loving familiar way, as willing to instruct him:) He Answered me, The Son of God dyed for him: I was glad to hear his answer: but demanding of him again if he did know what this Son of God was that dyed for him, he pointed his hand towards the Sun then shining in the Firmament, (it being about two a clock in the Afternoon) and said, Look, yonder in the Son of God that dyed for me, (blessed might he be.) It grieved me then to see his lamentable ignorance, which by that Answer and further Que­stions I found to be in him. I might give more Examples of the like: And such I conceive sin in coming to the Sacrament, though neither for scandall of life, nor for this ignorance, they be judged wor­thy to be Excommunicate from the word Preached.

Quest. 5. Truly I am of your minde for this notorious ignorance, and for all such us are not able to Examine themselves; [Page 7] But what think you of those who are other­wise Scandalous?

Ans. There are too many Baptized persons, Baptized in Childhood (now of ripe years, called (by some) visible chri­stians) whom St. Paul calls enemies to Christ, Phil. 3.18.19. 1 Cor. 5.9, 10, 12. 2 Ioh. 10.11. 1 Cor. 1.11. 2 Cor. 2.9.10. who are openly and notoriously scandalous, ignorant, prophane, impeni­tent, and unreformed; with such as these are, every true Christian ought, as much as is possible, to avoid all familiarity, or intimate acquaintance (except to convert them) and much more all willing Com­munion with them at the Lords Table: And therefore certainly Catechismes and Catechizing is very necessary, that both knowledge and holinesse may be held forth, as to the former, so to such as these; and examination or tryall be made, 1 Cor. 11.28, 29. both by themselves and others, before they presume to come to the Supper of the Lord.

Quest. 6. Were there any in the Pri­mitive times of the Church, who were con­verted to Christianity, that were kept back for a time from the Sacrament?

Ans. In the Primitive times, some who were converted extraordinarily upon profession of their Faith in Christ, and [Page 8] desire they were Baptized. First, Thus was the Eunuch, Acts 8.37. Acts 8. Secondly, Thus was Cornelius and his company, (after the holy Ghost had given a publike evi­dence of their conversion and true Faith in Christ) admitted to Baptisme. Acts 10.44, 45. 46, &c. Acts 8.18, 19, 20. 21, &c. 1 Tim. 1.19, 20. 3 Ioh. 9.10. 1 Cor. 5. Phil. 3.17, 18, 19. Heb. 6.4, 4, 6, &c. Heb. 10.24, 25, 26, &c. Third­ly, Some were converted only to an out­ward profession of the Faith, amongst whom were many hypocrites Baptized at the first; and these it may be were ad­mitted to the Lords Supper untill they were discerned: But so soon as they were discerned and known, notice was taken of them, as such who were fit to be cast out, and their Communion avoided for their wickednesse and hypocrisie. Thus Simon Magus, Hymeneus, Alexan­der, Diotrephes, Demas, and such like: some of which fell for a time and were restored, some fell to Heresie and Apo­stacy and perished in their sins.

Quest. 7. Do you read of any difference of Christians made afterwards in the Church, or were all that were converted to an outward profession of the Faith ad­mitted the Sacraments promiscuously with­out any difference?

Ans. Certainly no, They were not ad­mitted to the Sacrament: For in processe [Page 9] of time, when the Church did finde that many joyned themselves to the Christi­ans, and made a profession of the Faith (as true Believers) which after fell away, As be­fore noted, 1 Tim. 1.26, 30. 2 Pet. 2.14, 15, 20. some to Heresies, some to scandalous lives, and some to Paganisme again: The Saints did not presently then upon the first seeming conversion, or profession of themselves to believe, admit men or wo­men so much as to Baptisme, much lesse to the Sacrament of the Lords Supper; but had a time of tryall and preparation for so great a work: Therefore Writers relate there were severall orders of Chri­stians in the Church of Christ.

Quest. 8. Which were these severall Orders of Christians in the Church?

Ans. First some were only Catechu­menes, Isidorus, Origen. lib. 14. Catechu­menus di­ctus qui Doctri­nam fidei audit nec dum ta­men Bap­tismum percepit. hearers and learners of the Do­ctrine of the Gospel by Catechizing as well as Preaching; yea, though they were men of ripe years, untill they were able to make a good profession of their Faith, and give evidence of their sincere conversion and resolution, to persevere by Gods Grace unto their lives end.

Quest. 9. Have you read of any parti­cular persons who were such Catechumens in the Church?

Ans. First, such a Catechumen was Ambrose, Sozomen, Histor. Ecclesias, l. 6. c. 24. when he was chosen Bishop or Overseer of the Church of Millaine, the state of the Church so requiring, by rea­son of Schismes and Heresies then spring­ing up.

Eccles. Hist. Gent. 4. cap. 10. Cent. 5. cap. 10.Secondly, such a Catechumen was Au­gustine, after he was converted from a Maniche to be a Christian, and did write divers Books before he was Baptized by St. Ambrose.

Arnobius, Adversus Gentes, lib. 7.Thirdly, such a Catechumen was Ar­nobius, who when he saw he was deferred Baptisme, because the Disciples feared, least being an eloquent man, if he should revolt to Paganisme, he might prophane­ly abuse that holy Sacrament: Therefore he wrote an excellent Book against the Gentiles, to evidence the truth of his pro­fession, and constancy in the Faith of Christ.

2. Again there was a second Order or Degree of Christians, and these were such Catechumens or Catechized persons, who when they were well tryed and proved, or examined and approved. Socrates, Eccl. hist. l. 7. c 17. came to de­sire Baptisme, and were called Competi­tors, or Fellow-Catechumens desiring Baptisme, which when they received, [Page 11] they were arrayed in white Robes, In litur­gi Chri­sostomi. as History relates.

And neither of these were yet received to the Lords Supper, untill they were bap­tized, and approved by the Church.

Quest. 10. What were the third Order of Christians in those times?

Ans. They were called the Faithfull; and these were such Believers, or Belee­ving Christians, who after they were baptized, Socrates, Eccl. hist. l. 7. c. 17. & had made profession & proof of their faith, were admitted to the Lords Table, and had Communion with their fellow-Saints in that holy Ordinance, and so were all fellow members of the mysticall Body of Christ. And in the first Primitive times of the Apostles and Church after Christ, 1 Cor. 12.27. Acts 5.32. these Believers were together, and were of one heart, and of one soul; a sweet example of unity for the Churches of Christ to the end of the world.

Quest. 11. Was there not a fourth Order of Christians?

Ans. Yes, There is mention made of the Penitents, (who were such believers) as after profession of their Faith, and par­taking of the Sacrament, did fall into some open, notorious, scandalous sin, and [Page 12] were put back into the number and place of the Catechumens, Hospin. de Templis, page 88. and kept from the Sacrament, untill upon true signes of Re­pentance, D. Au­gust. Hom. 49. de verbis Apostol. Eph. 6.20. and satisfaction to the Church, they were received again into their for­mer order, and re-admitted unto the Lords Supper; And so it is evident, all were not promiscuously suffered to re­ceive the Sacrament, who had been bap­tized, or were formerly received: But they were and might be kept back by the Church, and such as had right Authority of Government in the Church, yea and be excommunicate upon lawfull and just cause given by notorious and scandalous offences, 1 Cor. 5.3, 4, 5. 2 Cor. 2.5, 6, 7, 8. Iustellus in notis cod. can. Eccl. citat per God­win. de Excom. untill God gave them Repen­tance, and they were restored again to the communion of Saints; till when, in some places they might not come into the Church, but stand weeping without, de­siring with tears those that entred, to pray for them.

Quest. 12. Thus you have shewed the practice of the Church for men of ripe yeers converted to the Faith, and for such as were Communicants once received: But what say you of Children of believing Pa­rents, born in the Church, and received by Baptisme as outward visible members of [Page 13] the Church, had they any such priviledge, that when they came to years, they might be admitted to the Sacrament of the Lords Supper, without Catechizing, Examinati­on, and making profession of their Faith, and the graces of God in them?

Ans. Children of believing Parents have a priviledge to be baptized, as the children of Faithfull Abraham had to be circumci­sed, Gen. 17.12. 1 Cor. 7.14. and so to be distinguished from Chil­dren of Pagans, & steemed in the judge­ment of charity, as members of the Church, untill by wickednes & scandalous lives or some other wayes, they declared the con­trary: but yet as the children of the faith­full Israelites were by Gods speciall com­mand to be instructed and Catechized in the knowledge of the Lord, Deut. 6.6, 7, 8, 9. Exod. 12.24, 25, 26, 27. 2 Tim. 1.5. 2 Tim. 3.15. & of his will and works, and in particular of the Sa­crament, and the reason of it: So without doubt the Children of believing Parents, are to be catechized and instructed in the knowledge of God, and of themselves, and of Christ, and of the Sacrament, & be able to make profession of their Faith, before they be admitted to the Lords Table. D. Pet. Martyr. locor. com. Class. 3. c. 8. S. 14. And hence I conceive was that decree and or­der in the Church, that Children of Belie­vers, Baptized in Infancy, when they came [Page 14] to years of discretion, Cum tin­cti fue­runt ho­mines in infantia, nec fidei confessio­nem edido­runt, de­cretum est ut cum venissent ad matu­riorem a tatem vo­carentur ad Epis­copum & publicè fidem su­am profi­terentur. Heb. 5.11, &c. & were Catechized and sufficiently instructed, they should be called to make profession of their faith in publike, and prayers put up unto God, for their perseverance in the Faith to the end: This after was called Confirmation, so much abused since by the Romish Sy­nagogue, and by the Papists and Popish Bishops: the good use of which, according to the first institution, as a policy of the Church, might well have been continued, and may be profitable in the Church of Christ, that men so Baptized in Infancy, might be approved for right knowledge, and holy conversation, before they be en­tertained at this Feast of the Lord: And so Catechizing is a necessary duty in the Church of Christ.

Quest. 13. But doth not the Sacrament hold forth Christ crucified to the eyes, as well as Preaching of the Gospel doth to the eares; And may not a man be converted to the faith of Christ by the Sacrament, as well as by the Word Preached? And if so, Where­fore then may not all ignorant and scanda­lous, and impenitent men and women be ad­mitted to the Sacrament, as well as to hear the Gospel Preached?

Ans. First, I will not deny but the Sa­crament [Page 15] doth hold forth Christ crucified to a believing eye, that by the eye of faith can look upon the Body of Christ broken with torments, and blood of Christ shed to the death for sin, whilest the eye of the Body doth behold the Bread broken, and the Wine powred out in this Sacra­ment. And

Secondly, I do acknowledge that the Lord may & can if he please convert a wicked, blinde, ignorant, prophane man or woman, by seeing the Bread broken, and the Wine powred out, and especially by those manifestations of Christs Death and Passion, and those Dehortations and Admonitions of Ignorant and prophane, scandalous men and women to with­draw, and not presume to come to the Lords Table, untill God give them Re­pentance; And by those invitations of believing, humble, hungry, repenting souls to draw nigh to meet Christ, and feast with him at his Table, and this by the power of the Spirit of Christ, bring­ing all home to the soul. But it is the prea­ching of the Gospel in another manner then at the Sacrament, that is, the common and ordinary way of conversion, in which men and women ought to wait upon [Page 16] Christ for Repentance and Remission of sins; Acts 5.31. Rom. 10.14, 15, 16, 17. Faith cometh by hearing, and hear­ing by the Word of God, and this by Preaching, as the Apostle Saint Paul publisheth. Secondly, the Sacrament hath properly another end, namely, as Cir­cumcision of old was a sign of the Cove­nant between God and Abraham, Gen. 17.7, 8, &c. Rom. 4.11. and and a seal and pledge not of a corporall Covenant, but of that Covenant of Grace in Christ, and of that Righteousnesse of Faith, or of Christ received by Faith, and which Abraham enjoyed by belie­ving, and Saints by our ingrafting into Christ: And as the Passeover or Paschall Lamb, and sprinckling of the Blood up­on the two side-posts, Exod. i2.22. and upon the lin­tell of the door of the house was a sign and seal, and pledge to confirm the Faith of Israel: That God would passe over their houses when the Angel destroyed the first-born of Egypt, and that God would sprinckle their souls with the Bloud of Christ, Heb. 12.24. that blood of sprinkling that speaketh better things then did the bloud of Abell, so this Sacrament was properly instituted to confirme and strengthen the Disciples Faith, Mat. 26.26, &c. and so the faith of all Beleevers, and to seale and [Page 17] assure unto them the Covenant of Grace, 1 Cor. ii.23, &c. Christ and his benefits promised. And it was not insitituted for Pagans and Infidels and unbeleevers to convert them, but for Beleevers to confirme them in the faith, as by the Institution of this Sacrament may appeare, Exod. 12.47, 48. Rom. 2.28, 29. and as the Passeover was not to be eaten of the uncircumcised, but of the circumcised, and those who were circumcised in heart, at least in outward appearance, as the Apostle holds forth true Iews, and so true Christians now in the Church of Christ, (at least in appear­ance) ought to be admitted to the Sa­crament.

Quest. 14. This is an Answer suffici­ent: Iudges 6.31. But what further may be said to such as plead for Baal, and seem to set open a door for all prophane, ignorant, unbelieving, impenitent persons, to come to this holy Sa­crament?

Ans. That the Word hath, and may be Preached to all creatures, men and women of all sorts, Drunkards, Mar. 16.15. Matth. 9.10, 13. 1 Tim. 1. 15, 16. Mat. 10. 14, 15. Adulter­ers, whores, except such as reject the Gos­pell, and maliciously persecute the Mini­sters of Christ, against whom they may shake off the dust of their feet. But to admit all sorts to the Sacrament, all ig­norant [Page 18] and scandalous impenitent per­sons, Act. 13.44, &c. Act. 18.5, 6. Mat. 18.15, 16. Levit. 19.17. 1 Cor. 5.4, 5. this ought not to be suffered: But those in Authority in the Church, ought rather to suspend or deliver up such to Satan, for the destruction of the flesh, that the Spirit may be saved in the day of the Lord Jesus.

Quest. 15. It seemeth evident to me then, that every man and woman who may come to the Preaching of the Word, may not come to the Sacrament, if they be either notoriouly ignorant or scandalous? and therefore Catechisme is very necessary.

Ans. You are in the right, for if legall impurity, Exod. 12.48. Exek. 44.7, 8.9. Lev. 7.20, 21. & 15. Num. 2.10, 11. yea, but the touching of a dead body made them unclean, and unfit for the Passeover: Then much more spiritu­all uncleannesse and uncircumcision of the heart and life defileth the soul, and ma­keth unfit for the holy Sacrament.

And if those who have only a form of godlinesse, without the power of Religi­on, 2 Tim. 3.5. must be turned away from, as those with whom the Saints (ought as much as is possible) to have no communion.

Then certainly those prophane ones who have not so much as an outward form of Religion, but are notoriously ig­norant, and notoriously scandalous, who [Page 19] live Atheistically without God in the world; Eph. 2.12. they must needs be unfit to meet Christ in this holy Ordinance of the Lords Supper; or for the Saints willing­ly to communicate with at the Lords Table.

Quest. 16. But who hath Authority to Excommunicate or suspend these ignorant and scandalous persons, and to keep them from the Sacrament?

Ans. I do not say that every particular Minister, Mat. 18.17, &c. 1 Cor. 5.3, 4, 5. Act. 14.23. Tit. 1.5. 1 Tim. 1.19, 20. or Member of a congregation hath this power: But the whole congre­gation, or the Presbytery and Elders, or­dained as Rulers in the Church; or at least, such as are lawfully Authorised from Gods Word, and from the Church of Christ, to perform this duty.

Quest. 17. But what if the Church, or the Elders of the Church, or any other in Authority, Ier. 15.19. do not perform their duties in taking order and care (as much as is in their power) that the precious may be wholly separated from the vile: But that for want of their care and diligence or faithfulnesse, such a man who in the judgement of the Minister, or any one or more of the Congre­gation, (so it be not of the greatest part) is ignorant, or scandalous, do presse into the [Page 20] Sacrament, though he be admonished in pri­vate and publike, to forbear, and not to in­danger his own soul, of becoming guilty of the Body and the blood of Christ? 1 Cor. 11.27, &c. Is the Minister or any such of the Congregation (doing their best to hinder such Communi­cating) guilty of such a mans sin, who comes wilfully unprepared, as being ignorant or scandalous in their judgments, and without the wedding garment? As for Example, Example if a man live in the wilsull breach of a lawfull Covenant, Rom. 1.28, &c. a sin (it may be) not na­med or reckoned as scandalous by those in Authority; and yet a sin in the conscience of a minister, or a member of the Church, for which a man impenitent for it, should be suspended the Sacrament: If those in Au­thority, or the greater part of the congrega­tion, do neglect their duty, and suffer or ap­prove of this mans unlawfull Communica­ting, is the minister or such a member guil­of this mans sin?

As 1 Cor. 5.11, &c. 2 Thes. 3.6.14. 2 Joh. 9.10. 1 Tim. 1.22. Ans. Certainly if the Minister or any such Member or Members of the congre­gation, do not use all lawful means to put from them such a person, to hinder this sinfull communicating of such a scanda­lous person, they cannot but partake of this mans sin, and so be found guilty: But [Page 21] if they do their best endeavor in their pla­ces and callings, to hinder such ignorant or scandalous persons, declaring a just dislike of such a mans presumption, not countenancing, but disallowing and disa­vowing the boldnesse of such a guest, Mat. 22.10, &. 1 Cor. 11.27, &c. Gen, 4.7. Rev. 2.14, &c. to come without the wedding garmen [...]: I conceive they are not guilty of this mans unworthy receiving, and the sin shal lie at their doors who have Au hority and po­wer to prevent, or use means of prevent­ing this sin, and do not.

Quest. 18. Yet before I leave this, I de­mand once again, whether can the company of such a wicked Communicant, stop the flowing streams of Gods grace in Christ from the Saints in the Sacrament, or keep the life cherishing vertue of Christ from them who come rightly prepared? or second­ly, Whether should the Saints refuse the Sa­crament, or unchurch themselves, and sepa­rate from the Congregation for such a scan­dalous Communicants presence, or for such a failing of the Church or the greater part of the Congregation in such a particular?

Ans. 1 Tim. 8.22 Rev. i8.4 Luk. 22.19. I believe if a Saint discover the scandalous, and do the best to hinder [...]his sin of the unworthy receiver, it canno [...] hinder Christs grace from a faithful re­ceiver; [Page 22] as Judas presence did not hinder the Apostles, nor the incestuous person the Saints, while he continued with them; nor are the Saints bound to refuse the Sacra­ment, or unchurch themselves, and sepa­rate from that Congregation for this fail­ing of the Church (these Saints having performed their duties in their several places as is noted before:) But these par­ticular members should rather wait on Christ in the use of all lawful and good means, to have this fault of the Church re­formed, & continue their fellowship with manifestation of their dislike in this parti­cular. And this I conceive they may do without sin, for these and the like reasons.

First, when the incestuous person was suffered in the Church of Corinth, 2 Cor. 5.1, &c. & 1.10.11. & 3.2, 3, 4, those Saints (who no doubt were offended) did not presently separate from the Church, but rather informed the Apostle of that, as of other failings, that there might be a Reformation, rather then a separation in the Church.

Secondly, the Apostle doth not write to the Corinthians or other Churches, Rom. 16.17, 18 1 Cor. 5.14. to separate one from another, but to beware of self-divisions, and to cast out from a­mongst them that wicked person; whom [Page 23] after upon his repentance, he ordered to be restored again. 2 Cor. [...].6, 7, 8.

Thirdly, although the Lord commands his people to separate and come out from Babilon, and from wicked Idolators, Rev. 18.4. 2 Cor. 6.15, &c. and promiseth a blessing; yet the Lord doth not require Saints to separate from Saints, or leave a Church for some particular failings, (and it may be but for a time) a Church of Christ may remain a Church, though there be found some failings, wit­nesse the Churches of Christ in the Pri­mitive times. Rev. 2.4.14. & 3.2, 3. And if separation should be for every failing, there would be no end of separation amongst some, till no Church could be found, and all must be Zion-seekers indeed; which must needs be a scandall to those which are without, and cause the worthy Name of Christ to be ill spoken of, as our lamentable divisi­ons do at this day, Rom. 2.24. Iam. 2.7. Eph. 4.1, 2.3, 4. to the great grief of Gods people. Saints therefore must pray for and seek unity in the Church. But howsoever that the Church may fail, & Saints not sin in not separating; Yet it is certain, that ignorant or scandalous persons eat judgement (though not to o­thers, yet) to themselves; 1 Cor. ii.28, 29. And there­fore Catechizing is necessary in the Church.

Quest. 19. What then is required of such [...]ersons as desire to meet Christ, to have [...]ommunion with Christ, and to partake of Christs Soul-cherishing vertue in the Lords Supper?

1 Cor. 11 28. Exod. 12.47, 48. Num. 9.1, 2, &c. Ans. To Examine themselves, whe­ther they be rightly prepared; and then to eat of that bread, and drink of that cup.

Quest. 20. When is a man or woman rightly prepared to meet Christ in that holy Ordinance?

Ans. When he or she is cloathed upon with that wedding garment, without which we cannot be welcome to that Feast of the Lord: Mat. 22.12. As in that Feast, so it is in this Feast of the Lord Christ.

Quest. 21. What is that Wedding gar­ment?

Ans. Iesus Christ, with his merits, righteousnesse, Ioh. 1.16. and living graces, applied, infused, or wrought by Christs Spirit in our souls.

Quest. 22. But why must we be prepared with such graces before we come to the Lords Table?

2 Tim. 1.6. Is. 64.7. Ans. Because they are to be actuated, stirred up, quickened, and enlivened, if we will meet Christ to our comfort. As a [Page 25] man must examine himself, 2 Cor. 13.5. so here Grace is before hand to be Examined.

Quest. 23. Wherefore do you call Christ a Garment?

Ans. Gal. 3.27. Rom. 13.14. Because as many as have been baptized into Christ, have and do put on Christ.

Quest. 24. How is Christ put on? Or when are men and women cloathed upon with the Lord Jesus as with a garment?

Ans. When by the work of Christs Spirit upon our souls, we believe, and see, Act. 2.37. Acts 16.29, 30. Ioh. 1.11.11, 12. Isa. 61.10. Gal. 3.27. and finde, and feel in our consciences, our sin, bondage, and misery by sin, and our extream need of Christ; and by the eye and hand of Faith, see and receive, and rest or Christ, as our only surety, Sa­viour, and remedy, and so are and may be assured we are the children of God, and cloathed upon with Christs robes of Righteousnesse, as with a garment.

Quest. 25. What are these living Gra­ces which a Christian should wear, and put on as a garment; and the habits of which are to be examined, stirred up, and enliven­ed, when we thus meet the Lord Jesus?

Ans. As Aarons holy garments were made up of divers materials and variety of colours, of gold, and blew, and purple [Page 26] scarlet, Exo. 28.4, 5. Psal. 45.13, 14. Ezek. 16.10. &c. and fine linnen, curiously imbroy­dered: So this christian garment, is in­terwoven with variety of Graces, or gracious dispositions and ornaments of the soul; but chiefly with four sorts.

Quest. 26. Which are those four sorts of Graces, the habits of which must he ex­amined, and enlivened, that we may come with comfort to this blessed Sacrament?

Ans. First, Antecedent Primitive foregoing Graces, to be examined, stirred up and enlivened, before we come to this holy Sacrament.

Secondly, Antepresent, or [...]ore im­mediate foregoing Graces, and g [...]acious affections and resolutions in the soul, to be stirred up, exercised and enlivened, immediatly before, and when we draw near to the act of receiving.

Thirdly, present acting Graces, and sanctified affections, operations and spi­rituall senses of the soul, together with our bodily senses, to be stirred up enli­vened and exercised at the Sacrament, and in the act of receiving, as of the Ele­ments of Bread and Wine bodily, so of the body and blood of Christ inwardly, and spiritually in our souls.

Fourthly, Subsequent living Graces, to [Page 27] be examined, and exercised after the Sa­crament, for the constant improvement of Christs vertue received in that holy Ordinance, both when we return home, and all the dayes of our lives.

Quest. 27. What or how many are those habitual Graces to be examined and quickned before we come to this blessed Sa­crament?

Ans. They are in my minde chiefly these four:

• 1. A Divine knowledge.
• 2. A lively Faith.
• 3. Evangelical repentance.
• 4. Christian charity.

The second Classis, or Company of Questions.

1 Question.

WHat or how manifold is that Divine knowledge requir [...]d, the habit of which must be examined and en­livened before we come to the Sacrament?

Ans. A fourfold knowledge; 1. Of God. 2. Of our selves. 3. Of Christ. 4. Of the Sacrament.

Quest. 2. Why is this Divine know­ledge [Page 28] so necessary? 2 Cor. 11.27, &c. Hos. 4.6. act 17.30 Luk. 10.41, 42. Zeph. 1.6 Heb. 2.3. Iob. 21.14 Prov 1.29, 30.

Ans. Because ignorant persons are un­worthy receivers, not able to examine themselves, or discern the Lords body; especially such as those that might learn and be Catechized, and neglect the means of knowledge: or, That are wilfully ignorant, that refuse knowledge and in­struction.

Quest. 3. Wherefore is a lively Faith so necessary?

Heb. 11.6 & 4.2. Ans. Because without Faith it is im­possible to please God in any duty, or to feed on Christ and his vertue in the Sa­crament.

Quest. 4. For what cause is Evange­lical Repentance requisite?

Ans. Because the presence, service and sacrifice of unregenerate impenitent per­sons are abominable before God, Isa. 1.12. 13, &c. Exo. 12.18. Rom. 2.28, 29. and as uncircumcised of old; so those unrege­nerate and impenitent are not fit to come to the Lords Table.

Quest. 5. What Reason can be given why Christian love and charity ought to be in such as come to this Saceament?

Ans. Because where Christian love is not in a Communicant, he cometh toge­ther with Saints, not for the better but for [Page 29] the worse, 1 Cor. ii. 17, &c. 2 Cor. 5.14, 15. Mat. 5.23, 24. Mat. 22.12, 13. forgetting the love of Christ to poor sinners sealed in the Sacrament, w ^ch should move him to love his brother, to do good to his poor brother, and seek reconciliation if he be offended, without which neither person nor sacrifice is ac­cepted, as coming without the Wedding garment.

Quest. 6. What knowledge of God is requisite, comfortably to meet Christ in this holy Ordinance?

Ans. A true knowledge of God, 1. In his excellent nature. 2. In his persons. 3. In his Word. And 4. in his works; And especially in the great work of mans Salvation.

Quest. 7. What is to be known of God concerning his excellent nature?

Ans. First, what God is in his essence and Divine being. And secondly, what he is in his essentiall properties, or Divine attributes, declaring his essence, and in some measure cōmunicable to his people.

Quest. 8. What is God in his essence and Divine being?

Ans. Ioh. 4.24. Exo. 3.14 Isa. 44.6. Isa. 46.9.10, &c. Act. 11.25, 26. Rom. 11.36. Act. 17.28. 1 Cor. 8.5, 6. God is one spirituall self-living-essence, having life and being of himself, from all eternity and giving life and be­ing to all creatures.

Quest. 9. What is God in his essentiall properties, Deu. 6.4. Mar. 12.30. Rom. 11.35. Deut. 33.27, Psa. 147.5. Ier. 10.10. Iob 11.7, 8, 9. Ier. 23.23, 24. Iob 22, 3. Gen. 17.1 Rev. 19.6 Exo. 34.5, 6. 1 Tim. 1.17. Mat. 19.17. 1 Tim. 6.16. Mal. 3.6. or Divine Attributes?

Ans. He is most single, of himself, one eternall, infinite, omnipresent, incompre­hensible, omnipotent, self-immortall, most wise God, most mercifull, gracious, and most holy, just, true, perfect, pure, and powerfull; yea, All-sufficient, self-suf­ficient, and Independent, originally, and unchangeably good and blessed for ever.

Quest. 10. How are the properties or Divine Attributes distinguished?

Ans. They are distinguished into two sorts of Attributes:

First, such as are incommunicable to the creature.

Secondly, such as in some manner and degree, are communicable and communi­cated to Angels and men.

Quest. 11. What are those Attributes which are incommunicable?

Ans. They are divers; but we may chiefly take notice of these:

First, The simplicity or singlenesse of God, Exo. 3.14 Rom. 11.33, &c. 1 Cor. 8.6. being single and a most pure es­sence, without all manner of composition, most abolute of and in himself for ever: And this no creature is.

Quest. 12. What is a second?

Ans. A second is the infinitenesse of God.

1. In respect of eternity, Deut. 33.27. Col. 1.17. Rev. 1.8. 1 Kings 8.27. Ier. 23.23, 24. Iob 11.7, 8, 9. Acts 17.24, &c. he is with­out beginning or end; and so is no crea­ture.

2. In respect of incomprehensiblenes.

1. No place can contain God; yet he is omnipresent.

2. No understanding of any creature can comprehend him; yet he is not far from every one of us: And so is no Creature.

3. In respect of power, God is omni­potent of himself, so is no Creature; Rev. 19.6 psa. 135.6. but the Lord hath and can do whatsoever he will.

4. In respect of knowledge, Psa. 139.2, 3, &c. Acts 15.18. Psa. 147.5. Heb. 4.13 Mal. 3.6. Isa. 46.9, 10. 1 Tim. 6.15, 16. Gen. 17. i. Iob 35.6, 7, 8. he is om­niscient, he knoweth all things; so doth no Creature in the world.

Quest. 13. What is a third Attribute?

Ans. In a word, the Lord is self-im­mortall and unchangeable, in and of his own nature: and so is no Creature in the world.

Quest. 14. What is a fourth Property incommunicable?

Ans. The Lord Jehovah is All-suffici­ent, self-sufficient, blessed in himself for ever.

Quest. 15. What are those Attributes of God which are communicable, and in part communicated to Angels and to men; especially to his Sons and Daughters in Christ? Ioh. 5.26 Exod. 34 5, 6, 7. Gen. 2.7. Acts 17.28. Deut. 31.39. 1 Tim. 1.17. 2 Chron. 1.10, &c. Iudg. 16.3. Mat. 5.1, 2, 3, &c,

Ans. Amongst other these: The life, wisdom, strength, will, goodnesse, ju­stice, mercy, truth and blessednesse for ever: All these are absolutely, fully, and most perfectly in God, as of himself, and communicated to the creature in measure for Gods glory, and the good of his children: As wisdom was communicated to Solomon, and strength to Sampson. So blessednesse, and other Divine Properties to Gods Children.

Quest. 16. Are there not some speciall Properties peculiar to the persons in this Divine essence?

Ans. Yes, It is the speciall Property of God the Father to beget the Son; And the speciall Property of God the Son, Ioh. 1.18 & 3.18. & 15.26. Gal. 4.6. to be begotten of the Father; And the speciall Property of God the holy Ghost, to proceed both from the Father and the Son.

Quest. 17. How many Persons are there in this Godhead?

Ans. Three Persons, and yet but one [Page 33] God, Gen. 1.1.26. 1 Sam. 2.2.3. Psal. 33.6, Isa. 6.3. & 63.9, 10. Mat. 3.16.17. Mat. 28.19. 1 Joh. 5.7. Rom. 9.5. Acts 5.3, 4. Three one.

Quest. 18. Which is the first Person? Gal. 1. i. Eph. 1.3. Isa. 43.10, &c. Psal. 2.7.

Ans. God the Father, of himself from all Eternity, begetting the Son.

Quest. 19. Which is the second Person?

Ans. God the Son from all Eternity begotten of the Father, Ioh. 1.14. Heb. 1.1, 2, 3. Ioh. 10.28, &c. being the bright­nesse of his glory, the expresse Image of his Person, and God equall blessed for ever.

Quest. 20. Which is the third Person?

Ans. God the holy Spirit, Act. 5.3. Heb. 9.14 1 Ioh. 5.7. God from all Eternity equall with the Father and the Son, and proceeding from them both.

Quest. 21. Which is the greatest or most Ancient of these three Persons?

Ans. In these three Persons none is afore or after another; 1 Ioh. 5.7. Ioh. 1.1.2. Ioh. 10.30. none is greater or lesse then another, but all three Per­sons are co-eternall together, and coe­quall: a Trinity in Unity, and Unity in Trinity, to be glorified.

Quest. 22. I conceive the Divinity of God the Father, is evident by the testimo­nies and grounds before mentioned, and will appear by further light also. But what [Page 34] other ground is there to assure you of the Divinity of the Son of God?

Ans. Besides the testimonies of Scrip­ture alledged, the Divine Properties at­tributed to the Son of God, do plainly evidence the Divinity of the Son, because they are such as can agree to none but to God himself.

Quest. 23. What are these Properties thus manifesting the Son to be God?

Ans. First, the infinitenesse and Eter­nity of his nature, Rev. 1.8.11. Heb. 7.3. Ioh. 8.58 Mat. 22.43, &c. Prov. 8.22. to 30. he being the Alpha and the Omega, the Beginning and the Ending, the First and the Last: yea, with­out beginning of time, or end of dayes, before Abraham and David, and all crea­tures whatsoever; and therefore must needs be God.

Quest. 24. What is a second Property witnessing the Divinity of the Son of God?

Mat. 28.20. Mat. 18.20. Isa. 43.2, 3. Exo. 3.2. Dan. 3.25. Rev. 2.1. Ans. Omnipresency, or Christ his be­ing every where present with his Church in generall to the end of the world; And wheresoever but two or three are ga­thered together his Name, yea, in all times of triall for the good of his Church and Children, Christ is present, and so he must needs be God.

Quest. 25. What is a third Property?

Ans. Christ his Omnisciency, Iohn 2.24, 25. Mark 2.7, 8. Rev. 2.23. or his knowing all things, the discerning the very thoughts and intentions of the heart, and therefore he must needs be God.

Quest. 26. What is a fourth Property?

Ans. Christ his Omnipotency and Al­mighty power; Ioh. 5.19, 20, &c. Isa. 9.6. he can do whatsoever he pleaseth, whatsoever the Father doth, the Son doth, and so he must necessarily be God.

Quest. 27. What other evidence is there of the Divinity of Christ the Son of God?

Ans. The works of the Son of God:

First, the great work of Creation, Gen. 1.1, 2, 7. Ioh. 1.1. 2. Ioh. 14.11. Col. 1.15, 16, 17. God the Son creating the world, together with the Father and the holy Ghost: That Elohim, or those strong ones created heaven and earth, and made man.

Secondly, the great work of preser­vation, Heb. 1.2, 3. upholding all things by the word of his Almighty power.

Quest. 28. Have you any more grounds to evidence the Deity of the Son of God, Ioh. 1.14. who took our nature upon him?

Ans. I might give more, Ioh. 3.16. Ioh. 14.1. Lev. 17.5 Acts 7. Mat. 28.21. I will name but one, and this is the Divine worship and service to be given, and due to the Son of God, as to God the Father, as to believe in him, to pray to him, to be Bap­tized [Page 36] in his Name, and to yield obedience unto him, Phil. 2.10 Ioh. 10.30. as to our Lord God and King for ever: And from all these we may conclude, that the Son of God is God, and one with the Father.

Quest. 29. Certainly these grounds do make it evident, that the Son of God, who is equall with God, took our nature upon him, 1 Ioh. 5.20. to be our Saviour; yea, truly God and eternall l fe; But what profit is the know­ledge of this to a poor soul?

Ans. It is a comfort and joy unspeak­able; yea, Eternall life to know and be­lieve the Son of God to be God as well as man: Ioh. 17.3 & 20.28. Isa. 63.1, 2. 2 Tim. 4 17, 18. and my Lord and my God able and mighty to save his Church and chil­dren from all their enemies, and to pre­serve me and them to his everlasting Kingdom.

Quest. 30, You have evidenced fully the Deity of the Son of God: Have you any such like grounds, to evidence the Deity of the third Person in Trinity, the holy Spirit of God?

Acts 5.3, 4. Gen. 1.1, 2 Psa. 139.7, 8, &c. 1 Cor. 2.10. Ans. Yes verely, If we consider the Name of God ascribed in Scripture to the holy Ghost, that the holy Spirit mo­ved in the great work of Creation, and is every where present, and an All-search­ing [Page 37] and omnipotent spirit, Psa. 33.7 whose works are mighty, and in whose Name we are all Baptized, Mat. 28.19. as well as in the Name of God the Father, and of God the Son: These and more they may satisfie the be­lieving soul, that the blessed spirit is God, and God equall with the Father and the Son, to be blessed and glorified for ever.

Quest. 31. What comfort can this be to the Saints?

Ans. Iohn 14.16, 17, 18, 26. Iohn 15.26. What greater comfort then that our Teacher, Counsellor and Comfor­ter is God, able to advise us in our greatest straits, and to give us consolati­on in saddest times of darknesse, that he is our helper in our prayers; every where present with us, yea, in the Saints, Rom. 8.11, 16, 20. for their joy, is ready to witnesse with our spirits, that we are the Children of this blessed Trinity, God the Father, God the Son, and God the holy Ghost, blessed for ever.

The third Classis, or Company of Questions.

1 Question.

YOu say God is a Spirit or Spirituall substance: What is a Spirit or Spi­rituall substance?

Gen. 2.7 Luk. 24.39, 40. Prov. 20.27. Heb. 12.9. Iob. 11.7, 8, 9. Ans. A Spirit is an invisible, living, or most pure substance, (more pure then the clear light, or most pure Air or wind,) with life and motion not to be seen or felt with humane senses, as the Air, or wind, or light, or a body with flesh & bones is; yea, a Divine spark, candle or lamp, in­telligent, and indued with wonderfull excellencies: But God is the Father of Spirits, whose infinite excellency cannot by searching be found out to perfection.

Quest. 2. Do you believe that there is such a God?

Ans. Yes: For there is no Nation in the world but hath some way confessed, that there is a God, though multitudes do not know the true God: And besides not only Gods word, and works, and spi­rit, but the very consciences of men will witnesse that there is such a God, Gen. [Page 39] 31.35. Jonah 1.5.6. Josh. 24.15. Acts 11.13, 14, &c. 1 Kings 11.33. Acts 17.23, 24. Gen. 1.1, 2. and 14.19, 20. Josh. 1.1, 2, 3, 4, 5. Joh. 1.1. Gen, 3.10, 11, Dan, 5.5, 6. Acts 24.25.

Quest. 3. How doth it appear that there are such essentiall Properties and Divine Attributes in this great God: Or that God is such a God?

Ans. By an evident demonstration of all these, Ps. 19.1. Prov. 8.2, 12, 15. Rom. 1.19, 20. held forth unto us in the word and works of God.

Quest. 4. Wherein do these shine forth in Gods word and works?

Ans, Iob 11.7, 8, 9. & 26.6, 7, 8, &c. Gen. 1.31. Rom. 1.19, 20. & 11.33. By the surpassing excellency of wisdom, beauty, power and infinite per­fection of God, which is to be seen in Gods word and works, and firstly and fountainly in God himself.

Quest. 5. What light is there held forth in the works and word of God, to manifest this truth, that there is a God, and such a God of such infinite wisdom, power and per­fections?

Ans. There is a threefold light: First, Of nature. Secondly, Of Grace. Thirdly, Of glory, 1 Cor. 13.9, 10. 1 Iob. 3.2 by which the excellency of this God, is now in part, and shall be more fully manifested to the children of God in glory.

Quest. 6. Wherein doth the light of na­ture shine forth, declaring this God?

Ans. In the book of nature, or of the works of God.

Quest. 7. In what particular doth this light appear?

Ans. First, in the undersanding, by that spark or light of reason, left in the mindes of men and women since the fall of Adam, Rom. 1.18, &c. Acts 17.24, &c. by which from the visible things which are and are seen, and the natures order and government of them; they may, and have argued and attained to the knowledge of an invisible God, which must of necessity be the being of beings, the incomprehensible nature, that gives nature to nature it self, and is that first cause and ruler of all things; and this light shining so far as to make all men without excuse.

Quest. 8. If there be such a light of rea­son, What was the cause then that divers naturall Heathen men did deny or doubt, whether there was such a God?

Ans. That ignorance and Atheisme did not arise from any principle in pure na­ture, but from nature corrupted, and that Idolatry and blinde superstition of the Gentiles, who having lost the know­ledge [Page 41] of true God, Ier. 44.17, 18. Rom. 2.15. Rom. 1.19, 20. Rom. 1.19, &c. Psal. 14. Wisd. 13. & 14. c. wandred in the seeking out and setting up so many false Gods, creatures and images, and imagi­nations; so that blinde men seeing the vanity and falshood of these, were temp­ted and drawn like the foolish man, to think in their hearts, and sometimes to say, there was no God at all.

Quest. 9. How doth this appear further?

Ans. Because however some particu­lar men have doubted, Exod. 31.30, 33. Exo. 32.4, 5. Deu. 7.4. 2 Kin. 18.33, &c. Acts 17.23. yet no Nation un­der heaven but have confessed a God, though they did not lightly know the true God.

Quest. 10. What other light is there from the book of nature?

Ans. The world and creatures them­selves, which could not be from all Eter­nity, but must have a beginning; Rom. 1.10. Ps. 19.1, 2 & 102.25, 26. pro. 16.4. Acts 17.18. Psal. 8.1, 2, &c. Iob 38. & 39. & 40. nor could the creatures make themselves, and besides nature, order and use of the crea­tures in heaven and earth, some without life, as earth and light, and heat and rain, nourishing grasse and herbs, which have a growing life; and grasse and herbs nourishing beasts and cattell, which have a sensitive life; and all these serving men, which have a reasonable life: and whom should men serve and honour but their [Page 42] first maker, who is the cause of all things, and giveth life and being unto all, and who must of necessity be God, and none but God.

Quest. 11. But doth not the preserva­tion of the Creatures, and right ordering of times and seasons, Summer and Win­ter witnesse God?

Ans. Yes verely: If we consider, First, Acts 14.17. Deut. 32.39. Ier. 14.22. Psa. 14 P. 1, 2, &c. 2 Kin. 5.6.7. Deu. 8.3. Mat. 5.45. & 6.25, &c. & 10.29, &c. the wonderfull preservation of the Creatures in their kindes, and the conti­nuance of them in all Ages. Secondly, the variety of herbs and plants by vertue of the earth and rain, and warmth of the Sun, not as of themselves, but from God. Thirdly, the admirable generation, bree­ding and forming of the Bird in the egge of the silk worm, and Phoenix, and such like. Fourthly, the variety of the forms of men and beasts, and the fashioning of man and all his parts before he is born. Fifthly, the giving of life and quick­ning power of life, which man nor any Creature can give. Sixthly, the forming of the Spirit of man within him. Zach. 12.1. Seventh­ly, the giving vertue to our cloathes to warm us, and our meat which is without life, to nourish life in us: All this must needs hold forth a Divine living, being, [Page 43] which must needs be God, ordering all by his power and wise Providence.

Quest. 12. What further testimony is there in the Book of Nature, of the Divine being, as of a great, mighty, everliving and powerfull God?

Ans. Even the conscience of man with­in him, which is an act of the whole soul, reflecting upon it self.

First, In the memory as a Register re­cording, Rom. 2.14, 15. and when God awakens accu­sing or excusing, and witnessing thoughts, words or actions, good or evil.

Secondly, In the understandinding, Gen. 42.22. a Iudge giving sentence to condemne or to acquit, according to that light, rule or Law with which it is enlightned.

Thirdly, In the hearts, Gen. 4.13, 14. Mat. 26.75. will and affe­ctions; an Executioner to punish or re­ward with joy or grief, with boldnesse or terror, according to the nature of the fact, or feeling of it. Rom. 2.15. Gen. 42.21, 22. Iudg. 1.7. Dan. 5.5.6. Ier. 10.4. Act. 24.15. Gē. 4.14.

Fourthly, And all this with trembling in wicked men, and joy in good: As a Coroners inquest or verdict preparing for the Judge of Assize or Sessions; so doth the conscience in reference to some higher power and divine Iudge, to whom account must be given in the end, which [Page 44] Iudge must needs be God, Mat. 27.3, 4, 15. 2 Tim. 4.7, 8.

Quest. 13. You have given good evi­dence from the light and book of nature: What is there from the light of Grace, and Book of the Scripture, witnessing this Di­vine essence, and Eternall being of such a God?

Ans. There are many evidences re­vealed in Scripture of God, and his Di­vine, eternall, infinite wisdom, power and incomprehensible nature, filling heaven and earth, and in a wonderfull manner creating and governing all things.

Quest. 14. What is the first Evidence?

Ans. His wonderfull voice from hea­ven, without beholding any similitude or likenesse at all, Exod. 19.19. & 20.1, 18, 19. Heb. 11.18, 19, &c, Deut. 4.12, 15. & 5.22, 23, 24. 1 King. 19.8. to 18. Mat. 3.17. & 17.5. 2 Pet. 1.16, 17, 18.

Quest. 15. What is the second evidence?

Ans. His wonderfull Promises and Prophecies made so many hundred years before, and fulfilled in time, Gen. 3.15. Gal. 4.1, 2, 3. Gen. 15.13, 14, 15. Exod. 12.40, 41. Ier. 25.11, 12. Dan. 9.1, 2. 2 Chron. 36.21, 22, 23. Ezra 8.31, 32, &c.

Quest. 16. What is the third Evidence?

Ans. Gods dreadfull judgements upon wicked men for their sins, Gen. 6.3. and 7.11, 12, 21. and 11.7, 8. and 19.24, 25. Dan. 6.24. Acts 12.23.

Quest. 17. What is the fourth Evidence?

Ans. His miracles and miraculous de­liverance of his Children in times of dan­ger, Exod. 14.21. to 31. Iosh. 10.12, 13. Isa. 28.1. 2 King. 10.11. and 5.14. Dan. 3.24. and 6.22, 23. and 4.33, 34, 35, 36. Matth. 11.4, 5, 6.

Quest. 18. What is the fifth Evidence?

Ans. Gods admirable revealing of se­crets to the convincing even of Pagans themselves who knew not God, Gen. 4.8.9, 10. Iosh. 7.18, 19 &c. 1 Sam. 23.11, 12. 2 King. 6.8, 9, &c. Dan. 2.46, 47. Iosh. 1.48 49. 1 Cor. 14.24, 25. Heb. 2.4, 12.

Quest. 19. What is the sixth Evidence?

A [...]s. The wonderfull conversion of men and women, to believe and confesse a God, to believe in Christ, to repent and become new Creatures, for the mani­festation of Gods wisdom, power, and un­speakable goodnes to the sons and daugh­ters of men, Exod. 18.11. 2 King. 5.14. 2 Chron. 14.11. & 20.12, 13. Luk. 19.6, &c. Act. 2.22. and 9.1, &c. 20, 21. 1 Tim. 1.11. [Page 46] Eph. 1.17, &c. 2 Cor. 6.9, 10. Hebrews 11. the whole Chapter.

Quest. 20. What Evidence is there from the light of glory? Exo. 34.29, 30. Isa. 6.1, 2, 3, &. 2 Cor. 12.3, 4. 1 Cor. 13.9.10, Iohn. 3.1, 2, 3. 1 Thes. 4.17.

Ans. That beginning and part-light of glory, which God hath caused to shine in or upon his Children in this life, and the fulnesse of which the Lord assureth them they shall see, and injoy in Heaven for ever.

Quest. 21. What profit or comfort is this knowledge what God is, and what a one he is to you?

Ans. Great cause of rejoycing, that Jehovah this Lord God, Isa. 43.1, 2, 3. Psa. 52.1, 2, 10. Dan. 3.17, 18, 25. Ioh. 20.28. is my God in Christ, infinite, able and willing, and wise, and alwayes present to preserve, protect, and do me good in this life, and that life to come, even for ever and ever, Amen.

The fourth Classis, or Company of Questions.

1 Question.

VVHat is the word of God? Or what ought a Christian to know concerning the word and will of God?

Ans. The word of God in the mani­festation of Gods will and pleasure 1. Gen. 1. & 2. & 3. & 17.2, 7 & 22.16, 17. Exod. 19.20. Isa. 8.20. Luke 11.28. Rom. 10.27. Ioh. 5.39 2 Pet. 1.19, &c. Ei­ther immediatly by himself, as his word of command concerning the Creation of the world in generall, and man in parti­cular, before the fall, and the manifesta­tion of his good pleasure, after the fall, to Adam, Abraham, and other Saints and Sons of men: Or mediatly in Scripture by holy men, as they were inspired by the holy Ghost.

Quest. 2. Where is this revealed will and word of God written to be found?

Ans. In the Canonicall Books of the Old and New Testament, Ps. 40.7. Mat. 1.1. Mar. 12.26. Dā. 10.21 Mat. 21.42. Rom. 1.2. Ioh. 5.39 commonly cal­led the Bible and Book of God, and the holy Scriptures.

Quest. 3. What is there to be known in the holy Scriptures, concerning the will and pleasure of God?

Ans. That the holy Scriptures are the most perfect rule of Faith and life, above all other writings whatsoever, and that they hold forth the good will of God by way of Covenant, both in the Covenant of works to our first Parents before the fall, and in the Covenant of Gods Free­grace in Christ since, to and for the peo­ple of God to the end of the world. [Page 48] Isa. 8.20. 2 Tim. 3.15, &c. 1 Cor. 15.3. Joh. 5.39. Gen. 2.9.16, 17. & 3.15. & 17.7. Jer. 31.33, 34. Matth. 17.5. John 3.16. Acts 2.28, 22.

Quest. 4. Are the Scriptures the anci­ent and first written truths of God to be believed?

Ans. Certainly they are most ancient of all written Divine truths, preserved wonderfully so many hundred, yea, thou­sand years, as witnesse them Divine and of most Divine Authority indeed.

Quest. 5. By what means may you be assured that these Books of the holy Scrip­tures are the infallible truth of the most true God; and that holy men writ them, as they were inspired by the holy Ghost?

Mat. 4.4. & 22.29, 30, &c. Luk. 24.25, &c. Mat 7.12 Ioh 15.35 & 17.17. Act. 2.17. & 17.11. & 24 14.2. Ans. Not only by the witnesse of Christ the chief Prophet, and of the Saints and Church of God, and by Promises and Prophecies fulfilled, by miracles and mar­tyrdoms, whereby the Doctrine hath been confirmed, but by the Divine har­mony, perfection, powerfull efficacy of the Scriptures themselves, and the testi­mony of Gods Spirit in the souls of be­lievers.

Quest. 6. What necessity was there of the holy Scriptures and word of God writ­ten?

Ans. The Lord did see it needfull to have his word written, Isa. 8.20. Rom. 15.4. Isa. 59.20, 21. Rom. 1.20, 21. 2 Tim. 3.16. because men did not learn by the Book of Nature, and work of Creation and government, to keep God in their mindes, but did run into Errors, and fell to worship Crea­tures and false Gods, and false Religions; Therefore God gave Scriptures as a guide and rule of life and Doctrine to his Church.

Quest. 7. But is the Old Testament needfull for Gods Children in the time of the Gospel?

Ans. Yea certainly it is of excellent use; for the Old Testament holdeth forth Christ, and directs to Christ, who is yesterday, and to day, and the same for ever: And the whole Scripture is to be searched as profitable for Doctrine, for reproof, for correction, for instruction in righteousnesse, that the man of God may be perfect, and throughly furnished to every good work, Gen. 3.15. Isa. 9.6. and 53.1, 2, 3, &c. Zach. 13.1. Mal. 4.2. Heb. 13.8. Rev. 13.8. Joh. 5.39. and 8.5, 6. Rom. 15.4. 2 Tim. 2.16, 17. Psal. 119.105. Isa. 8.20. Rom. 3.31. Matth. 5.17, 18. Luk. 10.34. Heb. 8.10, 11.

Quest. 8. In what languages were the [Page 50] holy Scriptures Originally written? And whether may they be translated and read in our English and other tongues understood of the people?

Nehem. 8.8. 1 Cor. 14.5. & 14.18, 19, 26, 27. Ans. The holy Scriptures of the Old Testament, were chiefly written in the Hebrew tongue, and the New Testament in the Greek, (as Originall copies evi­dence:) But they may be truly translated and read in other Languages, and inter­preted as the people of severall Nations may understand them, for the perpetuall edification of the Church.

Quest. 9. Are not the Scriptures sub­ject to error?

Psa 19.7, 8, &c. Prov. 30.5, 6. Ps 12.6. 2 Pet, 3.15, 16. Ans. No certainly, the holy Scrip­tures are most true, perfect and pure, and free from error, though some men not rightly understanding them, have erred to their own destruction.

Quest. 10. What rules may be observed for right understanding of the Scriptures?

Ans. There are divers: And first, a competent knowledge in the Originall Languages, and inspection into the foun­tains themselves.

Secondly, Prayer for the assistance of Gods Spirit, and to reveal truth.

Thirdly, A deniall of self-opinion, and [Page 51] Spirituall pride.

Quest. 11. What is a fourth Rule?

Ans. Fourthly, a carefull observation of the chief scope of the holy Ghost, Acts 8.20. Rom. 6.14. Eph. 1.16, &c. 1 Cor. 12.10. Col. 3.6. 1 Cor. 14.31, 32. with the coherence and consequents of the Text, and of proper and figurative spee­ches, comparing of obscure and plain places together.

Fifthly, a having respect to the Analo­gy of Faith, and grounds of Divinity drawn out of Scripture.

Sixthly, a humble submitting of the private Spirits, to the Spirits of the Pro­phets.

Quest. 12. What is a seventh Rule?

Ans. To eye the chief Iudge of con­troversies, namely, the Spirit of God speaking in the Scriptures, and by consent of plain places, expounding the harder.

Quest. 13. What is the principle know­ledge to be learned out of the Scriptures?

Ans. How to attain life Eternall by the true knowledge of God, Ioh. 5.39 & 17.3. Rom. 15.14. and of Ie­sus Christ whom he hath sent.

Quest. 14. What is the sum of the Scrip­tures held forth since the fall of Adam, to this end, that we may be happy for ever?

Ans. First, the Gospel or promising part, holding forth Christ, and Salvation [Page 52] in Christ by Faith. Gen. 3.15. & 17.1. Exo. 20. Mat. 5. Iam. 7.2.

Secondly, The Law or commanding part, manifesting that life and Rule of life in thankfulnesse by obedience.

Quest. 15. Whence hath the holy Scrip­tures its Authority, to require belief and obedience unto it?

Ans. From God himself, who did write part of it with his own finger, Exod. 31.18. & 32.16. & 35.1. Deut. 9.10. 2 Pet. 1.20, 21. or by himself and his own power; and the Prophets, Apostles, and Pen-men, were the Pen-men of God the holy Ghost, writing the Word of the Lord, and what was directed by his holy Spirit, for Gods glory and the good of his Church.

Quest. 16. But doth not the Scriptures Authority depend upon the Authority of the Church; and doth not the Churches Testi­mony prove the holy Scriptures to be the Word of God?

Ans. Certainly although the Scrip­ture may be believed with some kinde of Faith to be the Word of God, by the Te­stimony of the Church, especially by men out of the Church, moved by the Chur­ches testimony to receive the Scripture as Gods Word, (as holy Augustine did:) yet the Authority of the Scriptures de­pends upon God himself, and the Saints [Page 53] are moved to believe it as by the excel­lency of the Scripture it self; so by the te­stimony of the spirit, witnessing unto their consciences, that it is indeed the very Word of God.

Quest. 17. How may this be illustra­ted further to us?

Ans. By that Example of the Samari­tans, Iohn 4. they first believed on Christ for the testimony of the woman, who said, Christ had told her all things that ever she did. But when they had heard Christ, Ibid. now say they to the woman, We do not believe on Christ for thy saying, for we have heard him our selves, and know in­deed that this is very Christ.

So likewise at the first Augustine was, and others may be drawn to believe the scriptures by the testimony of the Church, but when once the minde is enlightned by the holy Spirit, to see the Scriptures excellency, Heb. 4.12. and the power of God in the word, how it is quick and alive, yea, mighty in operation, sharper then a two edged sword, piercing even to the divi­ding asunder of the soul and the spirit, and of the joynts and marrow of us, and is a discerner of the thoughts and intents of the heart; and that the Spirit of God [Page 54] is in the word, 2 Cor. 3.8. and the Gospel is the Mi­nistration of the Spirit: Now the soul doth not believe and rest upon the wit­nesse of the Church, for the truth and Au­thority of the Scripture, but by the po­wer of the Spirit of truth it self: The childe of God seeth and knoweth, that the holy Scriptures are the Scriptures of truth, Iohn 16.13. and the very word of God himself, and so to be believed and obeyed of all that look for Salvation.

Quest. 18. But is not the Scriptures obscure, and difficult to be understood, and so dangerous to be read, especially of igno­rant and weak people?

Ans. The holy Scriptures in respect of that Doctrine, the knowledge of which is absolutely necessary to Salvation, is not obscure, but plain and easie, by the as­sistance of the Spirit, for every regene­rate soul to understand, (the eyes of whose minde is enlightned, Psa. 119.105.) yea, it is a light to our feet, and a lanthern to our pathes, unto which we ought to give heed, 2 Pet. 1.19. as unto a light that shineth in a dark place, untill the day dawn, and the day star and glory of the Gospel arise in our hearts. But it is true, it is dark and offensive to blinde eyes, 1 Cor. 1.18. and to all that [Page 55] perish, as in whom the God of this world hath blinded their mindes, 2 Cor. 4.4. l [...]st the light of the glory of God should shine unto them; and it is obscure and difficult to be understood in some parts, (even to Gods Children, though not alwayes:) First, that the Elect people of God might not trust to their own wisdom, for un­derstanding of the Scripture; Eph. 1.18, 19. but might be stirred up to pray for the help of the Spirit of Christ, Luk. 24.45. Eph. 3.16, &c, and that Christ might dwell in their hearts by Faith, and open their wills to understand, that they may be able to comprehend, with all Saints, what is the height, and length, and depth, and to know the love of God, which passeth knowledge, that they may be fil­led with the fulnesse of God. Secondly, That the Saints may be stirred up to dili­gent reading, meditation, and study of the Scriptures, that so they may better gain the right understanding of places difficult and obscure. Thirdly, That the Saints may see that sometimes they stand in need of an Interpreter; Iob 33.23. Acts 8.30, 31. one of a thou­sand to understand the Scriptures: As the Eunuch did stand in need of Philip; and therefore might be taught to see the necessity and excellency of the speciall [Page 56] office of Christs Ministers, 1 Cor. 4.1, 2. 1 Tim. 5.17. and esteem of them, and honour them, as the Mini­sters of Christ, unto whom the Lord in a more speciall manner hath given and communicated by his Spirit, the speciall gift of understanding and Interpreting of the Scriptures, 1 Cor. 12.28, &c. Mal. 2.7. Nehem. 8.7, 8. 1 Tim. 4.13. 2 Tim. 3.15, 16. and of opening the true sense of the holy Scriptures, to the glory of God, and good of Gods Church; and verely the Scriptures may and ought to be read and searched of all sorts, whose hearts God moveth to desire the know­ledge of Christ; for it hath been obser­ved of old, the Scripture is a Sea wherein the Elephant may swim, and the Lamb may go on foot; the greatest Doctors may finde work to understand, and the poorest Saint may see and feel, and finde comfort.

Quest. 19. What or how manifold is the sense and meaning to be sought out in the holy Scriptures for our instruction?

Ans. Howsoever the Scriptures in ma­ny places may be applied to our use and instruction, by Typicall, Tropologicall, Figurative, Analogicall, and Parabolicall Interpretations: Yet notwithstanding there is but one immediate, literall, ge­nuine, certain sense of a place of Scripture [Page 57] which is the true scope and intent of the holy Ghost in that place; and this is to be sought out with all diligence, as being the Grammaticall, Historicall, or positive meaning of the Spirit of God, to be rested in as the truth of God.

Quest. 20. But from whence must we seek the true interpretation of the Sorip­ture?

Ans. From the Spirit of Christ spea­king, not in the breast of the Pope, falsly challenging to himself infallibility of Judgement, and certainty of power to Interpret Scripture: Nor speaking in the breast of a private man, who can boast of the Spirit, and of strange Revelations, (sometimes) contrary to the Scriptures. But by the Spirit speaking in the Scrip­tures, out of the Text and Context of Scriptures, out of the Antecedents, and Consequents, and scope of the holy ghost, searching Scriptures, and comparing one place of Scripture with another, Ioh. 5.39. waiting on Christ in prayer and use of other means before mentioned, for a right un­derstanding of the sense of the holy Ghost, held forth in the sacred Scriptures for our instruction and comfort: for the spirit is not given to guide men contrary, [Page 58] but according to the holy Scripture, Gal. 1.8, 9. which are the voyce of the spirit of God for our good. And whatsoever spirit speaketh contrary to the Scriptures, Isa. 8.20. can­not be the spirit of God.

Quest. 21. What use then is to be made of the holy Scriptures?

Ans. In all cases of doubt to search the Scriptures, Ioh. 5.39. 2 Pet. 1.19, 20. and take heed to the spi­rit speaking in the Scriptures, untill the daylight of truth dawn, and day-star of truth arise in our souls, to see truth from falshood and error.

The fifth Classis, or Company of Questions.

1 Question.

VVHat are the works of God re­vealed in the Scriptures? Or what ought a Christian to know out of the holy Scriptures, concerning Gods works, that he may come with more comfort to the Lords Table?

Ans. Chiefly four: 1. Gods Decree. 2. His work of Creation: And 3. His work of Providence here. And 4. His work of glory in the world to come, in [Page 59] the Kingdom of God in heaven.

Quest. 2. What is the work of Gods Decree?

Ans. It is Gods eternall counsell, and the unchangable act of his most holy will; by which as the only wise, just, holy, eter­nall, perfect, powerfull and great God, he hath set down with himself from all Eternity, to do or suffer to be done, what­soever hath been, is or shall be, with the means and ends of all, namely, his own glory in the manifestation of his Iustice upon the wicked, and of his mercy and goodnesse to his Church and Children, Job 38.33 Ps. 33.10, 11. Prov. 19.24. Isa. 43.13. and 46.10. and 44.24, 25. Eph. 1.11. Amos 3.6. Matth. 11.25.26, Prov. 16.4. Psal. 37.9, 10, 11. and 119.71. Acts 2.23. and 2.27, 28.

Quest. 3. Wherein doth God manifest this work of his Eternall Decree? Isa. 46.9, 10. Acts 14.16, &c. Rom. 1.20. 1 Tim. 5.21. Eph. 1.3, 4, 5. Rom. 8.19, 30. Jude 4.

Ans. By holding forth to us in Scrip­ture, as his counsell of creating and or­dering all things in generall, so his works or acts of his election and reprobation, both of Angels and Men in particular.

Quest. 4. But if there be such a De­cree of Election and Reprobation; then what good is it for men to strive or wait in [Page 60] use of means, after Faith, holinesse, or good works; or to flye from sin and wicked­nesse, since none but the Elect are saved, and the Reprobate damned?

Mat. 20.1, 2, &c. 2 Tim. 2.24, &c. 2 Thes. 2, 10, &c. 2 Tim. 2.9, 10. Col. 1.16, &c. Luk.13.24, &c. Acts 24.14, &c. & 26.17, &c. Rom. 9.22, &c. & 11.28, &c. Iob 11.7, 8, &c. Rev. 15.3, 4, 5, 6. Ans. Great reason that every one should wait on Christ, in the way and means of Salvation; because no one can know in this life that he is reprobate, though he be wicked, since God may give him Faith, and Repentance before he dye: And whom God hath Elected to the end life Eternall, he also hath E­lected to the means, the way of life Eter­nall, namely, the true knowledge of Christ, true Faith, Repentance, and ho­linesse, Gods Decrees and Acts being al­wayes just, although his wayes be some­times like himself, unsearchable.

Quest. 5. What is the work of Gods Creation?

Ans. That glorious act in and by which God made the World and all things therein, Angels and Men, and o­ther Creatures in six dayes very good, by his wisdom, Almighty power and word for his own glory, Gen. 1. and 2. Exod. 20.11. and 31, 17. Heb. 11.23. 2 Pet. 3.3, 4, 5. Gen, 1.31. Eccles. 7.29. 1 Cor. 8.6. Jer. 10.12. Prov. 16.4.

Quest. 6. By which Person of the Tri­nity was the World Created?

Ans. By the whole Trinity, Gen. i. 12. Ioh. 1.12. 1 Cor. 1.4, 5. Col. 1.13, &c. Elohim those three strong ones, he created hea­ven and earth; God the Father in and by God the Son, and God the holy ghost.

Quest. 7. What were the principall Creatures which God did make in those six dayes?

Ans. First Angels: And secondly, Mankinde, then in the loins of our first Parents Adam and Eve.

Quest. 8. What kinde of Creatures are the Angels?

Ans. The Angels are Created very good, finite, invisible, intellectuall, Col. i.i6. Psa 104. Heb. 1.7. Psa. 138.1.2, &c. Luk. 20.86. 2 Thes. 1.7. Luk. 2.13, 24. im­mortall, Spirits, or Spirituall substances, without bodies, flesh or bones, quick in motion, ready and able to do the will of God, speedily and powerfully, to Gods glorie and the good of his Church.

Quest. 9. What kinde of Creature did God make man?

Ans. An admirable Creature, both in respect of his soul and body.

Quest. 10. How was his body made?

Ans. His body was made of the dust of the earth, as a little world, Gen. 2.2.7. & 3.10. Eccles. 12.7. with won­derfull workmanship in the curious [Page 62] frame thereof in all his inward parts, Iob 4.19. Psal. 139. Iob 10.9, 10, 11. Psal. 8.4, 5, &c. with veins, arteries, sinews, ligaments and bones, all admirable for number, na­ture and frame, with glorious outward beauty, comlinesse, and Majesty, as Lord over all inferior Creatures, and all as by the finger and power of God himself.

Quest. 11. How was the soul of man Created?

Ans. A living immortall soul or breath of life, Gen. 2.7. 1 Cor. 15.45. Iob 27.3 & 33.4. I [...]. 139.13, &c. Heb. 12.9 Zach. 12.1 was breathed into the created bodies of Adam and Eve, by God the Father of Spirits, and so man became a reasonable living substance at first by Creation, and Mankinde hath since been continued by generation, wonderfully and fearfully made, God forming the ne­ver dying Spirit of man within him.

Quest. 12. But what evidence is there that the soul of man is immortall and dy­eth not with the body, as the spirits or breath of Bruit Beasts? Have not some men been of this opinion?

Ans. It is true, that prophane Atheisti­call men, and wanderers from the truth, have been of that minde, as those fools of whom we read in the Book of Wisdom, who thought the breath in their nostrills was a smoke, Wisd. 2.1, 2, 3. and a little spark in the mo­ving [Page 63] of their hearts, which being extin­guished, the body should turn into ashes, and the Spirit vanish into soft or moist Air. Wisd. 5.1, 2, &c. But one day they shall confesse their folly, and that they have erred from the way of truth. But whatsoever the A­theists or prophane or blinde men of the world think, both Saints and wicked shall one day finde, that the soul dieth not with the body, but liveth for ever in endlesse joy or woe. And there are ma­ny Arguments to prove the immortality of our souls.

Quest. 13. What is a first Reason or ground to prove the souls immortality.

Ans. Truly, first if we consider even the naturall Reasons, found out by na­turall men, and their opinions who knew not the Scriptures, (or the Gospel of Christ at least) yet they evidence the immortality of the soul; the judgement of Tully and others, in every thing, saith Cicero, Lex na­turae pu­tanda est the consent of all Nations is to be accounted the Law of nature; and a consent amongst all good men, ought to be valued as much as a thousand demon­strations; Vox Dei in natura. for it is the very voyce of God in Nature, (as Learned Zanchius speaks:) Now no Nation that have had [Page 64] any learning or knowledge, worth the name of knowledge, Cicero, Tusculan, Quest. Quis sa­piens sinc spe im­mortali talis se of­feret ad mortem, & quid enim im­prudenti­us quam sine ullo [...]remto se & vita & virtu­te proprie privare. but witnesse the souls immortality: Thus Plato, Cicero, Cato, Ʋticensis, Caesar, and many Philo­sophers in their works, and men dying for their Countreys good; yea, amongst the heathen Infidels, I have read of those costly Funeralls amongst the Idolatrous Pagans in Meaco a chief City of Japon, in which, amongst other ceremonies, they brandish a flaming Torch over their heads, intimating the souls immortality, as a flaming spark living for ever. And certainly, even these shall rise up in Iudgement at the last day against those who deny the immortality of the soul.

Quest. 14. Thus I conceive a good Ar­gument naturall or prophane men, but what is a second?

Ans. Even the very nature of the soul it self may witnesse the souls immortality, in that the nature of the soul is to aspire after, and to desire immortality, to use all means to preserve a name to live for ever after them, Gen. 41.4. 2 Sam. 18.18. Solinus de mira [...]ulis [...]i. as the builders of Babell; and Absolon by his Pillar: and when Xerxes had fired the Asian Temple, all but Dia­na's Erostratus, set that on fire, and being asked wherefore he did so: he [Page 65] Answered, that he might be remembred, and his name be immortall, or to that ef­fect: This may Argue an immortality in the soul, that desireth and so longeth af­ter immortality.

Quest. 15. What is a third Reason to e­vidence this truth.

Ans. Truly the very Acts of the soul themselves and operations of it, not wax­ing old, as the body doth, which appears in men, (especially of temperate life:) Though the body be blinde, the eye of the soul can see wonderfully; Historia, T [...]iparti­ta. we read of blinde men admirable in learning. A youth not twenty years old learned the liberall Arts, well skilled in the Scrip­tures, Dictated severall Books to be written. And if an old man had a yong mans eye, he would see as perfectly as the best; we see men in years who cannot see a letter in the Book, yet with Specta­cles can read plainly.

Isaac was dimme sighted, Gen. 27.1.27, 28 & 48.14, 15. and Jacob was blinde before their deaths; but the blessing they gave to their Children, did witnesse their souls waxed not blinde with old age. And even this may wit­nesse the immortality of the soul.

Quest. 16. Here are sufficient Argu­ments [Page 66] of this nature: Now what Evi­dence of the souls immortality may be drawn from the holy Scriptures?

Ans. The Scriptures are full of Evi­dence to manifest this truth: And first Divine testimonies; the Preacher tells us, That when the Body dieth and retur­neth to the dust; the soul vanisheth not, but returneth to God that gave it. Eccles. 12.7.

And Christ himself witnesseth that the soul cannot be killed by all the Tyrants in the world, Mat. 10.28. Mark. 8.44. though they kill the body: But God can cast both body and soul in­to Hell fire, where the worm never dieth, and the fire never goeth out, & so the soul tormented in Hell fire for evermore, must needs be immortall and never dye.

Quest. 17. Is there no other Argument in Scripture but bare testimonies?

Ans. If there were no other, the wit­nesse of the holy Spirit of truth is suffici­ent to witnesse this truth of the souls im­mortality; but it is evident by other Ar­guments also: for the Lord is said to be the God of Abraham, Mat. 22.31, 32, 33. and the God of Isaac, and the God of Jacob, not the God of the dead, but of the living: Now their bo­dies were dead many hundred years be­fore Christ spake this; therefore it must [Page 67] needs follow, that the souls were alive, and so they had not mortall, but never dy­ing and immortall souls.

Quest. 18. This I conceive is a good Argument; What is a second that you find in the holy Scriptures?

Ans. The witnesse of Christ concern­ing the penitent Thief upon the Crosse, Luk. 23.43. that he should be with him that day in Paradise: Now this could not be in re­spect of his body, for neither the body of the penitent, nor the body of Christ, were that day in Paradise; for Christs body was taken down from the Crosse, Mat. 27.60. and laid in a new Sepulchre, and no doubt the body of the penitent also was buried; And therefore it must needs be, that Christ and the penitent should be and were in Paradise in their souls, after the death of their bodies. And hence it is evident, that the soul is immortall and dieth not with the body, as some wicked men dream.

Quest. 19. Have you any more Argu­ments in Scripture to prove this?

Ans. Yes, there might be many more; but I will note but a few, and this you may take for another; Even the practice of Christ at the time of death, to com­mend [Page 68] in souls into the hands of God his heavenly Father: Luk. 23.46. Father into thy hands I commend my Spirit. And that of bles­sed Stephen the holy Martyr of Christ, commending his soul into the hands of Christ; Acts 7.59. Lord Iesus receive my Spirit. These confirm this truth of the immorta­lity of the soul.

Quest. 20. What is the next Argument which you observe in Scriptures?

Ans. That fear, and trembling, and terror of conscience which falleth, and hath fallen upon men for their sins a­gainst God or men; and especially the fear of Iudgement to come, as that of Belshazzer, Dan. 5.1.5. when he saw the Hand wri­ting upon the wall, which made his knee [...] to smite one against another, and the thoughts of his heart to trouble him.

Acts 24.25.And that fear and trembling of Festus, when he heard Paul to reason of Righte­ousnesse, Temperance, and Iudgement to come.

These evidence plainly an immortality of the soul, whatsoever foolish vain man can think or imagine to the contrary.

Quest. 21. What is a last Reason you please to produce from Scripture, to prove the souls immortality?

Ans. The longings of the Saints to be dissolved and to be with Christ, as bles­sed Paul did: Phil. 1.23. I desire to be dissolved and to be with Christ, which is far better: This certainly the Apostle did intend of this being with Christ in his soul, when his body was dead, and therefore did ve­rily believe, the immortality of the soul, and a hope of happinesse when this life is ended; Rev. 14.13. 1 Cor. 15.19. otherwise Gods people were of all men most miserable, when as the holy Ghost pronounceth them blessed that die in the Lord; Therefore without doubt our souls are immortall.

Quest. 22. What use is to be made of all this?

Ans. To teach all men to prize their immortall souls above all the world, Mat. 16.26. For what is a man profited if he shall win the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? And who will not most wil­lingly wait upon Christ in the Gospel, that he may be drawn in to receive Christ for the Eternall salvation of his soul.

The sixth Classis, or Company of Questions.

1 Question.

VVHat is the work of Gods Provi­dence, as of the world in gene­rall, so of Angels and men in particular?

Ans. That excellent government by which God doth wisely, justly, and gra­ciously preserve, rule, and order the world, provides for all, and disposeth of all things therein, even the afflictions of his own people, for his own glory, and the good of his Children, Gen. 22.8.13. & 45.5. 1 King. 17.1, &c. Iob 48.41. Psal. 36.6, 7. Prov. 15.3. Mat. 10.29, 30, 31. 1 Tim. 4.10. Rom. 8.28. Psal. 119.67, 71. Heb. 12.6, 7, 8.

Quest. 2. What is the work of Gods Providence concerning Angels; or their service in respect to his Children, or to the wicked?

Ps. 104.4. Heb. 1.14. Ps 34.8. & 91.10, 11. 2 Kings 6.16, 17, & 19.35. Ans. They are all ministring Spirits, sent forth for their sakes that are heires of Salvation; yea, for preservation of Saints, & destruction of the wicked, both in this life, and at the day of Iudgement, Luk. 24.23. Mat. 13.41, 42. & 25.30.31.

Quest. 3. What else is the office of the Elect Angels?

Ans. They are glorious attendants on Gods Majesty in heaven, Dan. 7.9. Luk. 2.13, 14. Rev. 5.11, 12. Psa. 103.20. 2 Pet, 2.11 Isa. 6.23. delightfully singing forth his praises, and readily wai­ting at all times to do his pleasure.

Quest. 4. How long have the Angels been provided to do God service? Or when did God make them for his ministration?

Ans. The certain day of their Crea­tion, is not expressed in the holy Scrip­tures; Gen. 1.2, 3. Iob 38.4, 5, 6, 7. Mat. 24.30. But it is most likely they were Created the first day, when the Heavens were made, wherein they dwell, the An­gels being witnesses at the Creation of the earth, and rejoycing at the excellency of Gods works at the beginning.

Quest. 5. How many Angels did God make for this service in the beginning?

Ans. The certain number is not re­vealed in Scriptures; Dan. 7.10. Mat. 26.53. Heb. 12.22. but it is evidently held forth, that God hath Thousand thousands of Angels, and Ten thousand times ten thousand, legions and miriades, yea, an innumerable company to attend upon his Majesty, and do him service.

Quest. 6. In what state and condition did God create the Angels?

Ans. They were all very good, Gen. 1.31. perfect [Page 72] in holinesse and righteousnesse, Lu. 9.26 Iob 1.8. Act. 6.15. 2 Cor. 11.14. Iob 39 7. Heb. 12.9 pure and glorious Spirits, Angels of light, after the likenesse of God their Father.

Quest. 7. Are the Angels all alike in nature?

Ans. In respect of their nature they are all alike holy Spirits; Mar, 4.11 Iude v. 9. Isa. 6.2. Ezek. 10.1, 2. Col. 1.16, &c. Eph. 1.20, &c. Mal. 3.1, 2, 3. but in respect of their offices, objects, and services, a­bout which they are conversant, they are held forth in Scripture by divers names, titles, and degrees, as Angels, Archan­gels, Seraphins, Cherubims, and the like; but the head of all is Christ, the Angel of the Covenant.

Quest. 8. How is the Lord Christ the head of the Angels?

H [...] 8.12.22, &c. Iohn 1.1, 2, 3. 1 Cor. 8.6. Col. 1.16, &c. Eph. 1.20, &c. Phil. 2. 1 Tim. 5.21. Heb. 1.2, &c. Ans. Not as a head, as Mediator, of or by Redemption, as he is to men; for the Elect Angels never fell: But as head or supreme by Creation, Conservation and Confirmation, in that state of happi­nesse and purity in which they were first Created: Christ the Eternall Son of God upholding all things, and being high­ly ex [...]lted above all things as head of the Church, and of all the Sons of God, An­gels and men.

Quest. 9. Have the Angels any care of, or respect unto men in particular?

Ans. They are ready at Gods charge for preservation of Saints; they desire their good, and rejoyce at the conversion of a sinner, and delightfully look into the mystery of mans Redemption, being rea­dy to oppose the Devils, and all enemies, and to carry the souls of Saints departing into Abrahams bosome, that Paradise of heaven, to be with Christ for ever, Psal. 91.11, 12. Dan. 10.13, 21. Zach. 1.12, 13. Joh. 5.4. Luke 15.10. 1 Pet. 1.10, &c. Eph. 3.8, 9, 10. Zach. 3.1.2. Acts 12.7, 8. Rev. 12.7, &c. Gen. 32.2. Mat. 18.10. Luke 26.22. and 23.43.

Quest. 10. Are Angels to be worship­ped or prayed unto?

Ans. No, by no means; Iudg. 13.16. Zac. 13.7. Rev. 19.20. & 22.1, 9. Heb. 1.4, &c. It is a sacri­fice and service which belongeth to God himself, and to that God-man Christ, the Angel of the Covenant, who is Gods fellow; and this worship is an honour which the Angels themselves have refu­sed to accept.

Quest. 11. Mat. 33.1, 2, 3. Gen. 19.1.20. & 31, 11, &c. & 34.24, &c. 48.15, 16. But did not the Patriarchs bow and pray to Angels, and Iacob in par­ticular, Gen. 48.16?

Ans. That was the Angel of the Co­venant, the Lord Christ, the second Per­son in Trinity, who appeared to Jacob [Page 74] and other Patriarchs; Heb. 11.18. Isa 41.8. Col. 2.18. and so worship was and is due to him, but not to any Created Angel whatsoever.

Quest. 12. What profit is this knowledge of Angels to the Saints and Servants of God?

Gen. 31.2. 2 King. 6.16. & 19.35. Mat. 26.53, 44. Psal. 68.17. Ans. Of great profit and comfort that we may know the greatnesse of Gods love, and care for his Church; that if all the wicked men and Devils in the world do conspire against Gods Children; yet besides Gods own infinite power, God hath created Armies of mighty Angels to preserve his Saints, and to destroy the wicked at his pleasure.

Quest. 13. You have Answered com­fortably concerning the Elect: Now what is Gods Providence concerning evil Angels, or Devils, and what they are?

Iob 4.17, &c. & 1.9, &c. Iude 6. Gen. 3.1, 2, 3. 1 Chron. 21.1. Zach. 3.1, 2. Mat. 13.28, 29. Eph. 2.12 2 Tim. 2.26. Ioh. 8 44. Ioh. 3.8. 2 Pet. 2.4. Mat. 25.41. Rev. 20. Ans. They are those Angels or Spi­rits in whom God found folly, who kept not their first state, but left their own ha­bitation, & sinned against God their ma­ker, for which they were cast out of hea­ven, and of glorious Angels, became ugly Devils, enemies to God and Saints, ty­rants over wicked men, ruling in them as their God, and drawing them to sin in this life, for which the Devils are reserved [Page 75] in chains of darknesse, and shall be tor­mented with the wicked in Hell fire for ever.

Quest 14. What power hath the Devil and his Angels to hurt the Saints?

Ans. A limited power and retrained, for the Devils are conquered by Christ, and can go no further then God gives them leave, for his own glory, and the triall and good of his Saints, Job 1.12. and 2.6. Hebrews 2.14, 15. John 6.11. Colloss. 2.14, 15.

Quest. 15. What benefit can this know­ledge bring to the Church and Children of God?

Ans. Great joy and profit that Christ our Saviour hath broken the Serpents head, and hath power of Devils, Gen. 3.15. Rev. 12.10, &c. Mat. 8.28, &c. Luke 11.21, 22. that they cannot hurt so much as a Swine, much lesse one of his Children, without leave and license from Christ our Lord and King, who doth and can restrain the Devils, and dispossesse them at his plea­sure.

Quest. 16. What other benefit have we?

Ans. To teach Saints to be watchfull and take heed of Satans temptations, to keep close to Christ, who doth and will [Page 76] tread down Satan under our feet shortly, Mat. 26.41. 1 Pet. 5.8, 9. Gen. 17.1. Joh. 14.20, 21, 22. Act. 24.15, 16. Rom. 16.20.

The seventh Classis, or Company of Questions.

1 Question.

YOu have declared Gods Providence concerning Spirits, Angels and De­vils: Now what should a faithfull recei­ver known of the creation, and of Gods Provi­dence concerning man, and concerning him­self in particular?

Ans. A fourfold knowledge is requi­site to a comfortable meeting of Christ in the Sacrament.

Quest. 2. What is this fourfold know­ledge?

Ans. First, what we were by Creation before Adams fall. Secondly, what was our condition in nature corrupted after the fall. Thirdly, what it is in the state of Grace. And fourthly, what it shall be in the state of glory.

Quest. 3. What was the state and con­dition of man by Creation?

Ans. He was created in the Image of God, his soul in some degrees like God in nature, a Spirituall, invisible, living substance, indued with understandings, will and memory, and immortality, the whole man blessed with knowled [...]e, righ­teousnesse, and true holinesse, graced with a communion with God, as their Father, with an outward Majesty and Dominion over all inferior creatures, without all sin and misery, having a freedome of will, and a promise if he would obey, to per­severe in happinesse for ever, Gen. 26.27. and 2.7. Eccles. 12.7. Zach. 12.1. Luke 16.22. and 23.43. Heb. 12.9. Eccles. 7.29. Psal. 8.3, 4, 5.6. Eph. 4.23, 24. Gen. 1.28, &c. and 2.18, &c.

Quest. 4. What ground of assurance was there that Adam might have continu­ed in that happy estate if he would?

Ans. Gods promise in that Covenant of works made with our first Parents be­fore their fall, Gen. 1.26, 27. & 2.16, 17. assuring life upon condi­tion of persevering in obedience; and threatning death if they break the Co­venant, or that command of triall given them.

Quest. 5. Should Adam have enjoyed heaven for the merit of of his works, if he [Page 78] had continued obedient and kept the Cove­nant with God his Maker, or fulfilled the pleasure of Gods will so revealed therein?

Gen. 2.17. 1 Cor. 4.7. Ans. Certainly no: the creature could not merit any thing at the hand of the Creator, having received both his being and well being from God; but he was to live for ever, and receive heaven by vertue of the free Covenant, and Gods free Promise, as the end and free reward of his obedience and faithfulnesse in the Covenant of God.

Quest. 6. What Evidence is there of this truth?

Ans. Besides what is rehearsed, this hath been the judgement of holy men in the Church of God, after the opinion of our Rabines of blessed Memory, saith an Hebrew, If Adam had not sinned, he had never dyed, but the breath which he was inspired with of the most high blessed God, should have given life for ever; and the good will of God which he had in his creation, had cleaved unto him con­tinually, and kept him alive for ever­more.

Quest. 7. How was this Covenant held forth to our first Parents before their fall?

Ans. By those two Sacraments (as some call them) of the Tree of Life, and of the Tree of Knowledge of good and evil; Gen. 2.9.17. Rom. 2.14. the first signifying and sealing life eternall, if they kept the Covenant: The second threatning death, and the wofull knowledge of good and evil, if they break that command of triall given, and so wal­ked contrary to the Morall Law, or rule of life written in their hearts, or that ho­ly nature infused into them by God in their creation.

Quest. 8. Did Adam and Eve keep that precept of tryall and Law written in their hearts; Or walk according to that holy nature in which thty were Created?

Ans. No: Gen. 3.1, &c. they did eat of the forbid­den Tree, and obeyed Satans temptations rather then the command of God their Maker.

Quest. 9. What was the estate of Man­kinde, after this fall of our first Parents, and their rebellion against God their Crea­tor?

Ans. Man lost the Image of God, wherein he was made, became a rebell like Satan in word and deed; a slave to the world, the flesh and the Devil: pol­luted with Originall corruption, and [Page 80] Actuall transgression, liable to the wrath of God, and all curses Spirituall and cor­porall, in this life and eternall torments with the Devils in Hell fire for ever, Eccles. 7.29. Gen. 3.7. and 6.5. Psal. 53.1, &c. 2 Tim. 2.26. Luke 11.21. Joh. 3.36. Rom. 2.8, 9, 12, 14. and 7.18, 20. Gen. 17, 18, 19. Act. 28.27. Rom. 1.24, &c. Psal. 9.17. Isa. 30.33. Mat. 25, 41.

Quest, 10. Is every Childe of Adam in this wofull estate by nature?

Rom. 3.9, &c. Eph. 2.1.2, 3. Ans. Yes. There is none righteous, no not one; for all have sinned, and are come short of the glory of God, and were all by nature the children of wrath as well as others.

Quest. 11. But how could the guilt of Adams sin and punishment, be justly char­ged upon us their Posterity?

Rom. 5.12, &c. & 11.16. So con­trary, Luk. 13.26, 27. Rev. 21.27. Gen. 3.22. &c. Ans. Because Adam and Eve sinned as the common Parents of all Mankinde, all being then in their loynes, as the branches in the stock, the streams in the Fountain, and so the corruption and guilt of sins in them, was justly derived and imputed to all Mankinde, and all subject to be excluded heaven and Gods graci­ous presence, as Adam and Eve were cast out of Paradise.

Quest. 15. Could not our first Pa­rents, or Mankinde since the fall Redeem themselves from this damnable estate, by being sorrowfull, and doing penance for their sin, or by gold or silver, or good works, make God amends again, and so recover their lost estate, and get heaven by vertue of the first Covenant, Do and live?

Ans. No: Ier. 10.23. Ezek. 37.1, &c. Ioh. 11.39. Psal. 49.6, &c. 1 Pet. 1.18, 19. Eph. 2.1. as 1 Tim. 5.6. It was and is altogether impossible, as much as for the dead bones to raise themselves to life, or Lazarus to get out of his grave by his own strength, after he had been dead four dayes, and stinking in the grave by corruption.

Quest. 13. How can this be, since the dead bones, and Lazarus in the grave had no life at all, but man by his fall is only half dead, as our Saviour seemeth to intimate, Luke 10.30.

Ans. If we consider the life of nature in man that is half dead, Gen. 2.17 & 3.16, &c. Luk. 15.32. Eph 2.1: 1 Cor. 2.14. Eph. 4.17, &c. 1 Cor. 44. 2 Cor. 3.5 as being since the fall subject to mortality, sorrows, weak­nesse, sicknesse, pains, death of body, and outward miseries, besides imbecilities of understanding, will and memory: But if we look to the life of grace, and power to please and walk with God, that is wholly dead, and every one totally un­able to recover himself, or gain happi­nesse [Page 82] by that first Covenant, Luke 10.31.32. Do and live.

Quest. 14. But did not the understand­ing, will, conscience, and inferior appetite, remain in man after the fall?

Ans. Yes. The naturall faculty of the Ʋnderstanding did remain, but darkned: and so of th Will, but corrupted: of the Memory, but wounded: of the Consci­ence, but defiled: and of inferior Appe­tite, but vitiated and deprived of Origi­nall purity, the clear light of the under­standing, rectitude of the will and con­science, and conformity of appetite with right reason, or light of that light which man had by creation being lost; and so Man altogether unable to think or act any thing pleasing to God, whilest his guilty person, like Cains, is not accepted; but as Cains, so every naturall mans per­son, actions, service and sacrifice, are abominable before God, Gen. 6.5. Eph. 4.18, 19. 1 Tim. 6.15. Rom. 8.7. Deut. 6.12. Judg. 3.7. Job 8.13. Psal. 9.17. 1 Tit. 1.15. Col. 3.5, 6. Gen. 4.4, 5. Prov. 21.4. and 28.9. Isa. 13, 14.

Quest. 15. But are not unregenerate mens naturall actions, as to eat, drink, plow, perform works of callings, and their well [Page 83] meanings, acceptable to God, and helps to get Gods favour again that was lost by A­dams sin?

Ans. No certainly, Prov. 21.4. & 15.8. Isa. 66.3. 2 Sam 6.6. Zach. 7.5, 6. Iam. 4.3. for although mens naturall actions are good in themselves, as they are Gods Ordinance in wayes of his Providence and commands, and so to be done, yet as acted by ignorant, unbe­lieving, unregenerate men, they are de­filed, sinfull and odious, men seeking themselves, not Gods glory; and so their well meaning, plowing and prayer is sin.

Quest. 16. Cannot a naturall or civill honest man, by good use of his naturall parts, doing no man harm to his knowledge, per­forming works of charity, hearing of Gods service, please God, prepare himself for Grace, repent and convert himself to God, and so walk according to the rule of Gods Law and be saved?

Ans. No verily: Ier. 10.14.23. Mat. 10.14, 15. & 11.20, &c. Ier. 31.18, &c. It is not in man to direct his steps, or come unto God, and turn to the Lord from sin; and though walking civilly, he may have lesse tor­ments in Hell, then some notorious wic­ked men; yet since Adams fall, the Co­venant of works was not renewed, nor is there any getting that way into the Kingdom of Heaven.

The eighth Classis, or Company of Questions.

1 Question.

BƲt hath not a man or woman free will to repent and convert himself to God if he please, and so to do Gods Commande­ments, and live as Adam and Eve lived before their fall?

Ier. 10.23. Iohn 6.44. Phil. 2.13. Ans. The will of man was and is al­wayes free from violence and constraint since Adams fall, but not from defilement and servitude, since Adam lost his purity and freedome, so that the liberty of will differs much from what it was before that transgression, and no naturall man hath free will of himself to turn to God in Christ for Salvation.

Quest. 2. Wherein doth this difference of freedome in mans will consist?

Ans. There is a fourfould condition of mans freedome of will, according to his fourfold state and condition of life.

Quest. 3. What is this fourfold diffe­rence in the freedome of mans will?

Ans. First, In the state of innocency before the fall, man had freedom of will both to good and evil, Genesis 2.17. [Page 85] Eccles. 7.29. Deut. 30.19. This was in Adam and not in us.

Secondly, Gen. 6.5. & 8.21. In the state of corruption after the fall, man hath freedome of will to evil, not good.

Thirdly, In the state of grace man hath freedome of will from evil, i Cor. 13.9. Phil. 3.i2, &c. and un­to good, but imperfectly.

Fourthly, In the state of glory, the will of man shall be wholly free from evil, and unto good, 1 Cor. 13.10, &c. 1 Iohn 3.1, 2, 3. most perfectly and blessed for ever.

Quest. 4. But hath man lost his free­dome of will since Adams fall in all sorts of actions?

Ans. Actions are of severall kindes: First, Naturall, common to men and bruit creatures, as to lye down, to, rise up, Acts 17.25, &c. stand, go, eat, drink, sleep, hear, see, taste, smell or the like; and all these man hath a naturall freedome of will and minde, to do or not to do, at choyce, only with subordination to the will, leave permissi­on and power of God, without which we can do nothing.

Quest. 5. What are the second sort of actions?

Ans. Humane actions common to all men, regenerate and unregenerate, as to [Page 86] speak, to lend an outward ear to what is spoken, that he may understand it, to make use of naturall reason and memory, to practise a manuall Trade, or liberall Art or Science, to perform acts of civill and morall vertues, prudence, justice, temperance, and fortitude, to plead at the Bar as a Lawyer, to be a Iudge of differences between man and man, to be a Law-maker, to be a Peace-maker, a Souldier, or any outward Calling: All which an unregerate man may do or act, and have freedome of will to chuse or refuse at pleasure, with Subordination to Gods wi­l and license as aforesaid, as 2 Kings 5.1. yet so but naturall.

Quest. 6. What are a third sort of actions?

Ans. They are mixt actions, partly naturall partly tending to Spirituall ends, and in outward appearance Spirituall actions; as to come to the Church to hear a Sermon, Mark 6.20.21. 2 Kin. 10.16, 31. to partake of the outward Ordinances, to reach out the hand in Sa­crament to receive the elements of Bread and Wine, to joyn with the lips and mouthes in common and ordinary praiers or praises, Iohn 3.3, 5. to make a shew of Religion like Herod, and have a John like zeal of [Page 87] Reformation, and he may have a kinde of naturall free will in all these, Ioh. 3.3. and yet be a naturall man or woman, and never en­ter into the Kingdom of heaven.

Quest. 7. But is the understanding, will and judgement, as right now in these actions by nature, as they were before the fall?

Ans. Assuredly no: In these and the like motions and actions, Rom. 8.7. Thef. 4.17, &c. Mat. 5.20. the understand­ing since Adams fall, is weak and dark, the judgement subject to erre and be de­ceived, and the will is weak and wound­ed, weighed by corrupt affections when it meets with temptations, as a bowle is drawn with a byas, or a corrupt Lawyer, Souldier, Committee-man, or any other, in state of nature is drawn contrary to a good conscience, And the rule of Gods Word.

Quest. 8. What are the fourth sort of actions?

Ans. They are actions Spirituall; and these are of two kindes: First, Evil and sinfull actions, tending to death and dam­nation, Secondly, Good and right acti­ons, tending to life and salvation, in and by the merit and righteousnesse of Christ, apprehended by faith, 1. Evil, as Adams actions, Gen. 3.6. or as Cains, Gen. 4.8. [Page 88] Gal. 5.19, 20.2. Good actions, as A­braham, Gen. 15.6. Rom. 4.3. as Iayler, Acts 16.30. &c.

Quest. 9. What is the condition and po­wer of mans will in the first of these, sin­full thoughts, words or works, tending to death and damnation?

Ans. Mans will in nature corrupted, is free to evil thought, Gen. 6.5. & 8.21. words and works; yea, prone and ready to consent to sin, without compulsion, with a kinde of de­light; the will in respect of defilements, and inticements of corrupt affections, be­ing servile and running, not constrained, but willing to sin.

Quest. 10. What is the condition of mans will by nature in Sprituall good things tending to life and Salvation, as in Divine knowledge, Faith, Repentance, Conversion to God, and new obedience in Jesus Christ, and such like graces?

Ans. In the very first act of Conver­sion, although the will be free from all violent constraint; Rom. 3.9, &c. yet in Spirituall good things, the will is unable to convert it self, Phil. 2.13. or will a turning of it self to God, the Free-grace of God in order of nature, goeth before and enlightens the minde, and moveth the will; and yet in the or­der [Page 89] of time, the Spirit of Christ freely moves, Act. 9.6. Luk. 19.5, &c. and the will of man willingly wills both together, to believe, to repent, to be converted and obey God in Christ.

Quest. 11. But is there any principle in man, or mans will, to joyn willingly with the motions of Gods Spirit, in Faith and Conversion to God?

Ans. No: The life of Grace and principle of Grace is wholly dead in man by the fall, Eph. 2.1. Phil. 3.13. Col. 2.13. and all is of Gods Free-grace, who works both the will and the deed of his good pleasure, preventing with his Free-grace, both the unwilling that he may will, and the willing that he may not will in vain.

Quest. 12. But cannot a naturall man or woman will or desire their own Salvation?

Ans. A naturall man hath not a po­wer and principle in himself to under­stand, 1 Cor. 2.14. & 1.18. Luke 11.21. Num. 13.10. Acts 8.19. or be sensible of his own misery or danger of eternall damnation, and so he cannot desire eternall salvation, as a free­dome from it; yet as Salvation is held forth in the Gospel as a good thing, so far as he is enlightned by the common grace of the Spirit, he may desire it as Baalam did the death of the righteous, or Simon Magus power by laying on hands to [Page 90] Communicate the Holy Ghost.

Quest. 11. But can they desire Salva­tion truly in a right way?

1 Cor. 3.5. Mark 16.15, 16. Mat. 16.24. Luke 13.5. Mat. 19.21, 22. Ans. No: For desire of Salvation in the way and means of it, the true know­ledge of Christ, Faith, Repentance, self-deniall, taking up the Crosse, leaving all for Christ: Thus a naturall man cannot desire it, but rather leaves Christ and Sal­vation, as the yong man did in the Gospel.

Quest. 14. But if a naturall man by na­turall power, cannot so much as will or de­sire the right way and means of his own Salvation, nor by all he can do, procure life Eternall: To what end then should a na­turall man go to Church, attend the Prea­ching of the Word, or perform any good du­ty whatsoever, since by all he can do he can­not save himself?

Ans. Yes verily, even a naturall man is bound to wait upon God in Christ, in all the means of Grace, as far as God giveth him power, as to come to the Church, to attend the work of Christ by his Spirit, in hearing of the Word Preached, in Catechizing, in Christian conference, and such like outward Or­dinances, Matthew 22.1, 2, 3, 4, &c. Luke 14.16, &c.

Quest. 15. But why should he doe this?

Ans. Because although a man or wo­man cannot convert themselves to God; Ier. 10.23 Mat. 20.1, &c. Act. 16.4 Iohn 5.2, 3, 4. Rom. 8.15. Mat. 16.17. Gal. 1.16. Acts. 2.37, 38. & 3.18, &c. yet as that multitude of impotent folk, of blinde, halt and withered, came, or were brought to the Pool of Bethesda, waiting for the moving of the Water, that they might be healed; so these may come to the Gospel, and wait till the Spirit of Christ come and open their hearts, and trouble their consciences with sight and sense of sin and misery, reveal Christ, and give them life, and work grace to believe and be converted, and be saved, and made happy for ever.

The ninth Classis, or Company of Questions.

1 Question.

YEt once again, Exo. 20.1. to 20. Lev. 18.5. & 2.6. Deut. 28. Ezek. 20.21. Isa, 8.20. Luke 10.25, &c. if man by naturall strength, or by good works, cannot re­deem himself, nor gain heaven: To what end then did God hold forth the ten Com­mandements, though not by way of any Co­venant of works, yet as the matter or Ar­ticles of the Law (or first Covenant, as [Page 92] some call them) on Mount Sinai, and since that in divers places of the Old and New Testament, as if it were a repetition of the Covenant of works, with Promises of life upon obedience, and threatnings of death if the Law be broken?

Ans. There are divers Answers may be given to satisfie this doubt: Chiefly these following may suffice.

Quest. 2. What is the first?

Ans. First, The old carnall Israelites, part of the Posterity of Abraham in Ae­gypt, as all naturall men, in whom the spark of conscience, or light of the Law of nature, accusing or excusing is awaken­ed, had is still such have some thoughts of saving themselves by the way of the first Covenant, Gal. 2.16. Acts. 13.39. Rom, 10. [...]. or Rule of life to A­dam in Paradise, Do and live; There­fore God repeats the matter of the Law as to shew sin, so as a rule of a Christians life, not to justifie, but to convince them of their error, and shew they could not have life or justification by any works of the Law, as such Pharisees dream.

Quest. 3. But how can this be, since the Lord declares himself to be their Lord and God in Christ, who had brought them by Christ from the Aegypt of sin, as he [Page 93] had brought them by Moses out of Egypts Bondage?

Ans. Though God did this, yet he de­livers the Articles or matter of the Law, Rom. 10.1, &c. & 2.14, 15. Exod. 19.1, to 25. & 20.1, &c. Gal. 3.17, &c. or rule of life written in the heart of A­dam in Creation, (and blotted by the fall,) and now written again in the tables of stone, and delivered with Thunders and Lightnings, and terrors, which they were not able to abide: not to hold forth life in that way, or to renew the Cove­nant of works, but that they might see their own sin, weaknes and misery, and seek out for a Mediator Christ to come; as they did for Moses then present, that so the Law or Rule of doing might be their Schoolmaster, revealing sin and misery, to bring them unto Christ, and to seek Salvation in the Gospel, the Rule of Faith.

Quest. 4. But how doth it appear that the Lord did declare himself to them as their God in Christ: Or in the Wildernesse hold forth Christ, and the Covenant of grace to his people?

Ans. This is evident, Exo. 20.1, 2, 3. & 12. Lev. 16.7, &c. as by the Preface of the ten Commandments of the Morall Law, or Rule of manners and obedience, I am the Lord thy God in Christ: So by [Page 94] the Ceremoniall Law clearly, in which by their Sacrifices, Num. 21.6, &c. Gal. 2.24. and Types, and Fi­gures of the Paschall Lamb, the scape Goat, the Brazen Serpent, and other my­steries, Christ was sweetly Preached and held forth, as the only Way and means of Salvation: This Ceremoniall Law in this respect, as well as the Morall Law in ano­ther, noted before, being also a School-master to bring them to Christ.

Quest. 5. But wherefore doth Christ and his Apostles in the New Testament, hold forth the Law, or Covenant of works, if there be no Iustification by the Law, nor Salvation by a mans own works?

Ans. The Lord Christ and his Apo­stles do not hold forth the Law, Iohn 14.6. or speak of it to renew the Covenant of works, or set it up as a way of Iustification and life; for he declares himself the way, the truth, and the life: But Christ repeats and expounds the Law for divers other uses.

Quest. 6. What is the first?

Ans. First, To shew what man could not do by the Law, that is, not be Iustified by it, rather then that he could keep the Law, Luk. 17.7, &c. or gain life and Salvation by his own power, or by any works of the Law.

Quest. 7. What is a second?

Ans. Secondly, Mat. 5.1, &c. & 5.17, &c. to vindicate the Law from the false glosses of the Scribes and Pharisees, who Interpreted the Law ac­cording to the Letter only, and outward acts of obedience, and as if it had been a way of life, Christ holding forth that strictnesse of obedience which man is not able to perform.

Quest. 8. What is a third?

Ans. To shew the inward and perfect obedience which the Law requireth, Mat. 5.17, &c. & 19.16, &c. Gal. 2.17. Iam. 2.8, &c. if a man do bat look upon a woman to lust af­ter her, he hath committed Adultery with her in his heart; if he be but angry with his Brother unadvisedly, he is a Murder­er; if he break the Law but in one point, he is guilty of all; so no life or Salvation but in Christ.

Quest. 9. What is a fourth?

Ans. That men being enlightned by the Spirit of Christ in the Word, Rom. 7.7 Ioh. 16.7, &c. Rom. 8.15. Acts 2.37. & 16.29, &c. to see their own weaknes and inability to keep the Law, or be saved by it, they may be convinced of their sin and misery, finde their bondage, despair in themselves, as not knowing what to do, and be drawn by the Gospel and same spirit of Christ, to come into Christ, believe and receive [Page 96] Christ and be saved.

Quest. 10. But will not the Gospel shew mans misery without the Law?

Ans. Yes, The Gospel doth shew our misery implicitely, by way of inference, as 2 Cor. 5.14, 15. But Gods Spirit is pleased to make use of both at his plea­sure, and both Law and Gospel may be Preached in the Church in a true and right manner, as Luke 10.34. So Law and Gospel, 1 Thes. 1.8. Acts 2.37, &c. and 13.

Quest. 13. But is there no other use of the Law?

Psal. 119.1, &c. Mat. 5.16. Isa. 8.20. Iohn 14.21, &c. & 15.12, &c. Phil. 31.27. & 3.17, &c. & 4.8, 2. Ans. Yes, The Law, Commandment, or Iudgement, Statute, Testimony, Pre­cept, Word or way of God, (for it hath all these names and such like in Scrip­ture) as it was, so it is, and may be held forth as a rule and way of our life and conversation, in which through Faith, and the power and vertue of Christ, and his quickning and sanctifying Spirit, the Children of God may, and ought to walk, offering up themselves and all their en­deavors fruitfully; in all good works, as Spirituall Sacrifices of Praise, acceptable to God in Christ, as we shall shew fur­ther in the last part.

Quest. 12. What profit is it to know so much of mans naturall condition, weak­nesse and misery since Adams fall?

Ans. That men and women may be throughly convinced of their death in sin, and misery in a naturall condition, Eph. 2.1, Acts 28.23, &c. Mat. 16.24. Rom. 1.4, 5. Phil. 3.4, &c. and inability to believe or repent, and be wholly brought to deny themselves, their own wisdom, righteousnesse, and strength to recover, and so truly and more ear­nestly seek out to be saved by another, even by Iesus Christ, and prize Christ Ie­sus, in whom alone there is hope of Sal­vation for poor sinners.

Quest. 13. But if a man can do nothing of himself, neither repent, nor believe the Gospel; and that without Faith and Re­pentance, there is no Salvation to any man or woman; then what difference, or what profit is there in the New Covenant, more then in the Old, since in neither, man hath power of himself to save himself, or make a right use of those means of grace which tend to Salvation?

Ans. Yea, Eccles. 7.29. Gen. 1.27. & 3.3, 4, 5. certainly there is great diffe­rence between the Covenant of works, & the Covenant of grace: for in the first Co­venant, although God gave our first Pa­rents a holy nature and ability, if they [Page 98] would, Isa. 42.6, 7. Acts 5.31. Ier. 31.33. Heb. 8.10. 2 Cor. 3.8. to keep the Covenant and be hap­py: Yet did not God give them a grace and confirmed will, to persevere in that holinesse, or be preserved from falling: But in the Covenant of Grace, the Lord gives Christ for a Covenant, and in and by Christ, his Spirit, knowledge, Faith, Repentance, love, a new heart, freedom from dominion and damning power of sin, and perseverance in grace, and all things that pertain to life and godlinesse; God writes the Law, not in Tables of stone, as on Mount Sinai, but in the heart; and as he requireth Faith, as with an empty hand to receive Christ, so he giveth Faith, Phil. 1.29 1 Pet. 1.3, 4. and works it by his word and Spi­rit, keeping the Saints by his power, through Faith unto Salvation.

Gen. 3.15 & 17.17. Isa. 5.3. Gen. 2.17, 18. Ma.. 1.21. Luke 2.10, &c. Ioh. 1.14 1 Ioh. 3.14, &c. Mat. 17.5 1 Tim. 1.1 5.Quest. 14. What is the Covenant of grace?

Ans. The Covenant of grace is that Covenant which God made with our first Parents in Paradice after their fall, pro­mising Christ the seed of the woman, to break the Serpents head, and in Christ, life Eternall freely: This Covenant re­newed to Abraham, held forth before Christ, more darkly, in Types and Fi­gures; but more fully since Christ, in [Page 99] the glorious and clear Sun-shine of the Gospel.

Quest. 15. You have explained what man was in the state of Creation, and how miserable by nature after the fall: Now what is mans condition by Grace, and in the state of Grace, when God hath drawn him to come into Christ, and to seek Christ alone for Salvation, by vertue of this Co­venant?

Ans. Man who could destroy, Hos. 13.9.14. 1 Pet. 1.18, 19. 2 Cor. 5.18, 19. Phil. 1.29. Act. 5.31 Rom. 5.1. & 8.30. & 8.17. Gal. 5.4, 5. but not save himself, nor be Redeemed by silver and gold, or by any other creature, is now, according to this Covenant of grace, a Redeemed one by Christ, reconciled to God in Christ, called, enabled to believe and Repent, Iustified, Sanctified, Adop­ted to be a childe of God, and in Christ an Heir of glory.

Quest. 16. Are all men in this happy con­dition who live under the Gospel, and hear the Preaching of this Covenant of Grace by Gods faithfull Ministers?

Ans. No certainly, not any in the or­dinary way who are of years of discreti­on, but only those who first, waiting on Christ in his Ordinances, in some mea­sure by his Word and Spirit, according to the working of Gods mighty power, [Page 100] have their eyes opened.

Secondly, Are made sensible of sin, and misery by sin.

Thirdly, Enabled to deny themselves.

Fourthly, And by faith to apprehend & apply Christ as their surety and redeemer.

Fifthly, To rest on Christ alone for Salvation. And

Sixthly, Declare their thankfulnesse, by serving God in righteousnesse and true holinesse all the dayes of their lives, 2 Chron. 34.19, &c. Isa. 66.2. Acts 2.37, 38. and 16.17, 18. Eph. 1.17, &c. Rom. 7.23, 24. Mat. 16.24. John 1.11, 12. Mat. 11.28, 29. Rom. 12.1, 2. Luke 1.73. &c.

Quest. 17. You have held forth and professed what you believe concerning the Providence of God in the state of man by Creation, and his most miserable condition by the fall, and declared in part what Gods Children are in the state of grace: Now let me hear in brief what you believe con­cerning the Children of God in the state of glory; And what is Gods works of Provi­dence, and government in the Heavenly Kingdom?

Ans. First, For the present, Blessed are the dead that die in the Lord, even so faith the Spirit, they rest from their la­bours, [Page 101] their immortall souls return to God that gave them; and being dissol­ved from their bodies, they are with their th [...]ir heavenly husband Christ Iesus in glory, Revelation 14.13. Ecclesiastes 12.7. Phil. 1.21, &c. Luke 23.43. Rev. 19.6, &c.

Secondly, At the day of Iudgement their bodies being raised from the dead, 1 Cor. 15.19. &c. Mar. 25.34. Rev. 21.4 Mat. 5.8. 1 Iohn 3.1, 2, 3. & 17.20, &c. 1 Thes. 4 13. to 18. Ioh. 10.27, to 30. Mat. 25.46. Rev. 4.8, &c. & 5.11, &c. & 7.10, &c. their souls and bodies re-united by the power of Christ, the sentence of blessed­nesse shall be pronounced to them. And

Thirdly, there shall be no more death, but all tears shall be wiped away from their eyes, God shall be all in all to them.

Fourthly, They shall enjoy the vision of God in glory, and by union and com­munion with God in Christ, remain hap­py with the Lord in that Kingdom of glory in life everlasting, praising and glo­rifying of God for ever and ever.

Quest. 18. What shall become of unbe­lievers, impenitent, and wicked men and women, who neglect Christ and Salvation tendred in the Gospel of grace, and follow the course of this world, and their own sin­full lusts, ignorantly or presumptuously to their ends? What is Gods govern­ment concerning them?

Ans. When they die, their souls de­send presently to misery, and the bodies shall be raised again at the last day by the power of God, and appear before the Iudgement seat of Christ, to receive that direfull sentence of condemnation, Go ye cursed, and be excluded Heaven, and cast into the fire of Hell, to be tormented with the Devil and his Angels in dark­nesse for evermore, Luke 16.22, 23. Heb. 2.2, 3. Joh. 3.18, 19, 30. John 4.28, 29. and 12.48. Acts 13.46. and 18.5, 6. Rom. 2.8, 9, 12. 1 Cor. 6.9. Gal, 5.19, &c. Eph. 5.24, 36. Phil. 3.18, 19. Mat. 22.12, 13. and 25.41. Rev. 21.15.

Quest. 19. But who shall be Judge of believers and unbelievers at that great Day, to separate the precious from the vile, the Wheat from the Tares, the righteous from the wicked, and to reward every man and woman according to their works?

Ioh. 1.12. Mat. 24.30. Iohn 5.22, 23. Act. 10.42. Mat. 25.31, &c. 1 Thes. 1.9, &c. Ans. The Lord Iesus Christ, who is the only begotten Son of God, who stiled himselfe also as he is, the Son of Man, to whom God the Father hath committed all Iudgement, and ordained him to be the Iudge of quick and dead: He shall come in glory of his Father with his An­gels, and shall separate the sheep from [Page 103] the goats, believers from unbelievers, and pronounce the sentence of blessed­nesse to the one, and of the curse and damnation to the other, according to their works, and the just rule of truth and righteousnesse.

Quest. 20. But shall all, both quick and dead, good and bad, be brought before Christ, to receive their Judgement at that Day?

Ans. Yes, 1 Thes. 4.14, &c. 1 Cor. 15.51, 52 none excepted or privi­ledged; but when the Trumpet shall sound, and the voyce of the Archangel shall call, the dead shall arise incor­ruptible, the living shall be changed, Rev. 20.12. and all shall appear before the Lord Christ to receive their sentence according to their works.

Quest. 21. How shall the unbelievers and all wicked impenitent ones, who have been enemies to the Lord Christ, and to his wisdom, holinesse, and government, stand affected at that Day?

Ans. They shall tremble with horror, Mat. 24.33. Rev. 1.7. 2 Pet. 3.10. Rev. 3. 12, &c. amazement, and unspeakable sorrows, when they shall see the Son of man, the Lord Christ, come in such glorious and terrible Majesty; and though they cry to the Mountains to fall on them, and to [Page 104] hide them, yet they shall not escape the wrath of the then angry Lamb.

Quest. 22. How shall believers and the Saints of the most High, be affected at the presence of Christ?

Luke. 21.28 Act. 3.19. Mat. 1.21. Rev. 1.5. Ans. They shall be affected with joy unspeakable, at that day of Resurrection, when they shall behold him to be their Iudge, who is their Lord and Saviour, and who hath washed them from all their sin in his own Blood.

Quest. 23. What are or ought to be the affections of Saints towards Christ coming to Judgement?

Rom. 5.2 Heb. 9.28. 1 Thes. 1.10. Ans. They should rejoyce in hope, and look and wait daily for Christ, who hath saved us from wrath to come.

Quest. 24. Are not Gods Children then in a most happy condition above all other in the world, being freely delivered from this damnable estate of the wicked, and made Heirs of the grace of life Eternall?

Ans. Yes verily, the righteous is more excellent then his Neighbour, Prov. 12.23. Isa. 64.4. i Cor. 2.9. as it is written, for the eye hath not seen, nor ear heard, neither have entred into the hearts or men, the things which God hath prepared for them that love him both in grace and glory.

Quest. 25. By whom are we thus Re­deemed from sin, death, and Eternall dam­nation, and made partakers of life Eter­nall, and to be Citizens in that Kingdom of glory?

Ans. Only by Iesus Christ, the Author and finisher of our Faith, in whom God the Father is well pleased with us, Acts 4.12. 1 Pet. 1.11, 19. Heb. 12. Matth. 17.5.

The tenth Classis, or Company of Questions.

1 Question.

YOu have declared the knowledge of God, and of our selves; Now what should we know concerning Christ, that we may draw near with comfort to this Sa­crament of the Lords Supper; And know more fully how the Lord doth govern us by Christ in Grace, till he brings us to glory?

Ans. We ought chiefly to know Christ:

First, In his natures, Ioh. 3.2. 1 Cor. 2.2. Phil. 3.7, &c. Divine and Hu­mane.

Secondly, In his Person and wonder­full union with our natures.

1 Cor. 1.30. Iohn 1.16. 2 Cor. 5.i9, &c. [Page 106]Thirdly, In his offices,

• 1. Priest,
• 2. Prophet,
• 3. King,

exercised in Active and Passive obedi­ence; and application to both.

Fourthly, In the glorious fruits and benefits, which the Lord Iesus by his ver­tue and power, as Mediator, communi­cates to poor sinners for their everlasting Salvation.

Quest. 2. How must Christ be known in respect of his nature?

Ans. That he is perfect God, and perfect Man, both of a Divine and Hu­mane nature; that Immanuel, God-man, or God with us, in our Humanity; the Son of God, and the Son of Man, mighty to save, full of grace and truth, Isa. 9.6. Joh. 1.14. Zach. 13.7. Isa. 7.14. Joh. 3.16. Matth. 25.31. Isa. 63.1. Mat. 1.21. Heb. 7.25. Iohn 1.16.

Quest. 3. How and when was Christ our Saviour God?

Ans. He was God of God from all e­ternity, not made, but begotten of God the Father before all worlds, and from everlasting, very God of very God, being of one substance with the Father, by whom all things were made; the un­changeable [Page 107] wisdom, and essentiall Word of God, abiding God for ever, Joh. 1.1.14, 11. 1 Ioh. 5.20. Ioh. 10.30. 1 Ioh. 5.7. Joh. 1.2, 3. Col. 1.15, &c. Prov. 8.12, &c. Tit. 1.3. Iude 23. Rev. 19.13. 1 Tim. 1.16, 17. Rev. 1.11. 1 Tim. 6.14, 15, 16. Heb. 1.8, 9.

Quest. 4. You say Christ the Son of God in his Divine nature was God of God: How I pray you do you understand, that the Son of God was God of God, was it, or is it in respect of his Divine Essence, or in respect of his Person and his filiation or Sonship only?

Ans. This is a great mystery, as is the mystery of his Incarnation: But I hum­bly conceive and believe, that in respect of the Person of the Son, or of his Son­ship, he was God of God the Father, Iohn 8.42. and is said to be God of God, Light of light, very God of very God. But in re­spect of his Divine Essence, he is Auto-Theos, God of himself, Iohn 10.30. and by himself from all Eternity, and one Essence with God the Father, blessed for ever.

Quest. 5. But how can the Son of God be said to be begotten of God the Father, since God the Father is a Spirituall Essence; and can one Spirit be said to beget another, or how might this be?

Ans. This is a great mystery, more fit for Faith to believe, then Reason to apprehend, nor do I know any similitude can truly and fully expresse this mystery; but the learned endeavoring to give some light of it, have held forth the eternall generation of the Son of God, in these and the like expressions: First, as the minde of a man when it thinketh of, and understands it self, by reflection upon it self, doth form and beget in it self, and as it were of it self, some Image or like­nesse of it self, (though not perfect or di­stinctly, of it self subsisting:) So God the Father, when as he fully knoweth and beholdeth himself in his Eternity and infinity. After an unutterable man­ner he did beget in himself the most per­fect Image, and expresse likenesse of him­self, distinctly subsisting, and yet wonder­fully co-essentiall with himself from all e­ternity, and to this effect Christ is called the brightnesse of Gods glory, Heb. 1.3. and the expresse Image of his person, Col. 1.15 and of the invisible God, and the like in holy Scrip­tures. Secondly, As a word is the Image of the minde, Iohn 1.1, 2. and begotten of the minde, so the essentiall word is the Image of God the Father.

Thirdly, not far different from this, others expresse it thus, That as a man looking his naturall face in a glasse, doth beget his own image or likenesse, which so long as he looketh, continueth as his own expresse image, (though that is not subsisting by it self:) So God the Father beholding himself from all Eternity, in the eternall glasse of his own most glo­rious Essence, he did eternally, or from all eternity, beget his own Son, his own expresse image, as noted before: And this Person of the Son, is a Person sub­sisting by himself, and distinguished from God the Father, and yet of one Essence with the Father, and the holy Spirit bles­sed for ever. But this great mystery is ra­ther to be admired and glorified, then by weak men to be searched into or com­prehended. And in like manner the pro­cession of the holy Ghost, the third Per­son in Trinity, is admirable and unutter­able by the Sons of men.

Quest. 6. But if God the Son, this se­cond Person of the Trinity, who took our nature upon him, was begotten of the Fa­ther: How can he be God from all Eter­nity equall with the Father; was not God the Father before God the Son?

Ans. In this Trinity none is afore or after another, but all three Persons co-eternall together, and co-equall, as was noted before in the second Classis, Que­stion the twenty one.

Quest. 7. But how may this in any mea­sure be conceived?

Ans. It is to be believed, though our humane reason cannot comprehend it, since the Scriptures hold forth sufficient grounds for it: and certainly similitudes drawn from the creatures or things be­low, cannot fully expresse it; yet you may conceive some resemblance of a pos­sibility of such a truth, even from ordina­ry things daily in our sight. As for Ex­ample, when you light a Candle, no soo­ner is the Candle lighted, but at the same moment of time, there is a glorious Can­dle, there is light, and there is heat or warmth, and none of these is afore or af­ter another, but all equall in time toge­ther. The like may be observed of the Sun in the Firmament, and other things: And so howsoever the Father in the pri­ority of order of persons, may be before the Son; yet in order of time, I believe they are co-eternall and co-equall for ever, and before all time whatsoever.

Quest. 8. What benefit or comfort is the knowledge of this to a poor believing soul?

Ans. Great joy and cause of rejoycing, that the Lord Christ who came down from heaven, Isa. 63.1, 2. Heb. 7.25. was incarnate for us men and for our Salvation; was and is God from all Eternity, equall with the Father, and so mighty to save all that come to God by him.

Quest. 9. How and when was Christ our Lord and Saviour man?

Ans. Although Christ was God equall with the Father from all Eternity; yet for our sakes he humbled himself, and took upon him our humane nature, being conceived of the substance of the blessed virgin Mary, by the power of the holy Ghost, and born of her in fulnesse of time, now about One thousand six hundred forty five years since: Thus being that blessed seed of the woman promised, and the Son of Man of a reasonable soul and humane flesh subsisting, as well as the Son of God, who did break the Serpents head; and being made perfect, he became the Author of Eternall salvation to all that obey him, Phil. 2.6, &c. Luke 1.31, 32, &c. Mat. 1.18. Luke 2.1, &c. Gal. 4.4, &c. Gen. 22.18. and 3.15. Psal. 132.11. [Page 112] 2 Sam. 23.5. Acts 2.30, &c. Mat. 26, 38. Luke 24.38, &c. Iohn 19.34. Luke 23.46. Col. 2.14, 15. Heb. 5.7, 8 9.

Quest. 10. But was not Christ the Au­thor of Salvation to all that believed in him, and waited for Salvation by him be­fore he was born, as truly as he is now to believers since his birth, and death, and Re­surrection, and ascension to glory, Luke 2.25, 38.

Iohn 8.56. Heb. 13.8. 1 Cor. 10.3, 4. Rev. 13.8. Ans. Yes certainly, Father Abraham rejoyced to see Christs day, and he saw it by Faith, and was glad, and Iesus Christ was yesterday, and to day, and the same for ever, in respect of his vertue and effi­cacy, the Lamb slain from the foundation of the world.

Quest. 11. Was it necessary that Christ our Redeemer should thus be God?

Ans. Yes, The Majesty of God requi­red he should be God.

Iob 15.15. Mat. 17.5. Acts 20.28. Isa 6.1, 2, &c.First, That in his perfect purity he might draw near to God, and be a fit Mediator for us to his Father.

Secondly, That his merit might be of such excellent worth, that it might sa­tisfie the infinite Iustice of God, which was then offended, no Creature being so pure and precious as was needfull for it.

Quest. 12. Was it necessary also that Christ should be man?

Ans. Yes, First, The Iustice of God required, Heb. 2.14, &c. Mat. 4.3, &c. that in the same nature in which man had sinned, satisfaction should be made for sin; therefore Christ took not upon him the nature of Angels, but of man.

Secondly, And our necessity required, that Christ being man like us, though without sin, he might be touched with a feeling of our infirmities, Heb. 4.15, 16. and having been tempted himself, might readily succour his Children when they are tempted.

Quest. 13. How must Christ be known in respect of his person?

Ans. That he is God and Man in one Person, Ioh. 1.14. 1 Cor. 8.4, 5, 6. 1 Tim. 2.5. & 3.16. by a Hypostalicall or Personall union of his two natures, Divine and Humane: for as the soul and body make but one man, so God and Man make but one Christ.

Quest. 14. In what manner is this uni­on of the Divine and Humane nature, so as there is not two, but one Christ?

Ans. Not by conversion of the God­head into flesh, Iohn 1.14. 1 Tim. 3.16. 1 Ioh. 5.7 Col. 1.26, &c, but by taking of the Man­hood unto God; not that the Divine na­ture which is common to all the three [Page 114] Persons, did take our Humane person, but the Person of the Son of God did assume our humanity, and so God and Man became one Christ, not by confusion of substance, but by unity of Person in a great and wonderfull mystery.

Quest. 15. Why was it needfull that Christ should be Theanthropos, God and Man in one Person?

Heb. 5.1. Heb. 12.24. Iob 9.33. Col. 1.20. 2 Cor. 5.19, &c. Ans. That being both God and Man, he might be a fit Mediator between God and Man, as a dayes-man to lay his hand upon us both, to make up a reconciliation between us, in and by himself.

Quest. 16. What else followeth this near Personall union?

Ans. Besides the excellency of the Person, and Dignity of Christs merits, there is a Communication of the Idiomes phrases or manner of speaking, so that what is most agreeable to the Divine nature, is attributed or spoken sometimes of the humane nature; and what is a­greeable to the humane, is ascribed to the Divine, by vertue of this personall union of both natures in one Person.

Quest. 17. How prove you this?

Ans. John 3.13. No man hath ascen­ded up to Heaven, but he that came [Page 115] down from heaven, even the Son of Man which is in heaven, where being in hea­ven, which was proper at that time to Christ as God, is ascribed to Christ the Son of Man.

And secondly, Acts 20.28. where God is said to purchase the Church with his own blood, which blood was ascribed to Christ-God, not as God, but as the Son of Man: Thus you see the proper­ties of both natures, are ascribed each to other by this union.

Thirdly, So in the 1 Tim. 2.5. there is one God, and one Mediator between God and Man, the Man Christ Iesus: That office of Mediatorship is ascribed to the Manhood, which is common to both natures, God and Man.

The eleventh Classis, or Company of Questions.

1 Question.

YOu have Answered concerning the na­tures and Person of Christ: Now what is to be known concerning Christs Of­fices, that we may come with more comfort to the Lords Table?

Heb. 12.24. 1 Tim. 2.5. Psal. 110.1, 2. Deut. 18.18, 19. Psal. 2.6. Luk. 1.32, 33. Rev. 19.16. Ans. That the Lord Christ is the Me­diator of the new Covenant, the eternall high Priest, the eternall high Prophet, and the eternall King of his Church.

Quest. 2. What are the principle parts or acts of Christs Priestly office?

Ans. Chiefly two: First, as a holy and perfect Mediator, Advocate, and High Priest of God, not only Originally in his holy nature, and Actually in his life, to keep the whole Law, and fulfill all righte­ousnesse, but passively in his death and passion, as our surety, to satisfie the wrath of God, and drink the bitter Cup for our Redemption, Heb. 12.24. and 3.1. Luke 1.35. 1 John 2.1, 2. Mat. 5.17. and 3.15. Isa. 53.5, 6. 1 Pet. 2.21, &c. Mat. 26.38, 39. Col. 1.23. Gal. 3.13. Rom. 5.10.

Quest. 3. But how could Christ dye, and as a surety, and by his death and passion make satisfaction to Gods Iustice for our sins, since he was God and man in one Per­son, and God cannot dye?

Rom. 13.4. & 4.25. Heb. 2, 1, &c. Ans. As he was Man, he dyed for our sins, and by the power of his Godhead he rose again for our Justification.

Quest. 4. But since Christs death and passion were temporall only, and but for a short time; How could that satisfie the Iu­stice [Page 117] of God due to our sins, and free us from torments both of soul and body, which should have been Eternall?

Ans. The sufferings of Christ in his death ahd passion, Isa. 53.2, &c. & 63.2, 3 Lam. 1.12 Gal. 3.13, 14. 1 Pet. 2.23, 24. Mat. 26.38, 39. & 26.48, 42. & 6.74, 75. & 27.20. &c. Luk. 22.41, &c. & 23.46. Acts 20.28. Mat. 17.5 1 Thes. 1.10. were not only great and bitter, (none like) as in bearing the heavy burden of our sins, both in his bo­dy and soul, with the anguish of Spirit in sense of the wrath of God, and curse due to our sins, witnessed in his Agony, his bloody sweat, his desire that bitter Cup might passe from him, and that dolefull cry of Gods forsaking him: But above all, the dignity of his Person, being God and Man, united by a Personall union; this made his merit of so unmeasurable a vertue, that it was price sufficient to sa­tisfie for a world of sinners, to please God the Father, free them from wrath to come, and procure for them Eternall life.

Quest. 5. But is not Christ then inferi­or to the Father, being thus united to our humane nature, and subject to such a pas­sion for us, to be our Mediator?

Ans. Though Christ be Gods fellow, and one with the Father as he is God, the second Person in Trinity; yet as Man, Zac. 13.7 Ioh. 10.30 and Mediator between God and Men, [Page 118] thus humbling himself, Ioh. 14.28. Phil. 3.6 and suffering for our sin, he is inferior to his Father, though he be Mediator as God and Man.

Quest. 6. Are Christs sufferings so great, and of such value, that we need not further to satisfie Gods Iustice for our sins, neither in this life, nor after our death and departure hence?

Ans. The whole sufferings and satis­faction for our sins, was performed, and endured, and finished by Christ perfectly in his death and passion once for all; so that there is no more for Gods Children to suffer, to satisfie the Iustice of God, ei­ther in this life, or after, God the Father being fully well pleased in Christ and his blood, cleansing us from all our sins, Heb. 10.7. &c. Ioh. 19.28, &c. Col. 2.13. Mat. 3.7. Rom. 8.12. 1 Ioh. 5.8, 9, 10. and 1.7. Luke 16.23. and 23.43. Rev. 14.13

Quest. 7. If Christ hath satisfied fully, Wherefore then are Gods faithfull servants subject to so many sufferings and miseries both inward and outward in this life, Acts 14 22. 1 Cor. 15.19. 2 Cor. 6.4, 5, 6. 1 Cor. 4.9, &c. 2 Cor. 11.24, &c.

Isa. 53.10, 11. Dan. 9.24. Eph. 2.8. Ans. Of all the sufferings of the Saints, not any for satisfaction of Gods Iustice for sin, for that is satisfied fully already [Page 119] in Christ, and God is well pleased; Mat. 17.5 Heb. 10.4, &c. Tit. 3.5. Rom. 3.24, 25. 1 Pet. 2.24. Rom. 8.18. nor are all the sufferings of this life worthy to be compared with the glory that shall be revealed: But the Lord afflicts and suf­fers his Children to be afflicted for other ends.

Quest. 8. For what ends or causes doth the Lord afflict, or cause his Children to be afflicted, or suffer them many times to lose their estates and lives, by tyrants and wic­ked persecutors, as Rom. 8.35, 36, 37?

Ans. First, God doth this sometimes, that his Children may be Martyrs, and witnesses to testifie the truth of God and the Gospel, for the greater condemnation of the wicked, and the glory of the Saints, which God freely giveth them whom he pleaseth to honour with the Crown of Martyrdome: Thus Abel the first Mar­tyr before Christ, Gen. 4.8. Thus Steven that great Martyr after Christ, Acts 7.55, &c. and 5.41. and 22.17, &c.

Quest. 9. What is the second end why God suffers his Chrildren to be oppressed?

Ans. Sometimes God doth let wicked tyrants and ungodly men go on in op­pression, 1 Kings 21.29. Rom. 2.17. Mat. 23.34, &c. Rev. 6.10, &c. for the greater manifestation of his Iustice, in requiring all the blood of his servants by some fearfull Iudgements [Page 120] upon such bloody men and women.

Quest. 10. What is the third end why God afflicts or suffers his Children to be afflicted, since their sins are satisfied for by Christ?

Micah 6.8, 9, Deut. 1.23. Gen. 35.1, 2, 3. Iudg. 2.21, 22. Iob. 1.42. Gen. 27.24, 28. Psal. 119.71. Heb. 12.11. 2 Cor. 15.14.15. Rom. 8.28. & 8.17. 1 Pet. 4.13. Ans. Sometimes God doth it to teach his Children to walk more humbly with God, or more carefully and circumspect­ly in his wayes, or to renew our Cove­nant of Reformation, or for exercise and tryall of Fair and Patience, or other graces, or to fit and prepare them better for other conditions of life for which he intends them; or to make them more sensible of punishment, which sin deser­veth, or which Christ hath suffered for their sins, that they may prize and love Christ more; but alwayes afflictions and these tryalls, are for the good of Gods Children, all being sweetned to them, even death it self, by the death and passi­on, and merits of Christ.

Quest. 11. What is the fruit or benefit of this knowledge of the sufferings of Christ and of Gods Children?

Luke 22.42. Phil. 4.12, 13. 1 Pet.2. [...]0, 21. Ans. To teach us in all afflictions to learn and labour by strength from Christ, to submit our will to the will of God, patiently to abide Gods pleasure, and to [Page 121] wait upon God in all good and lawfull means, Mat. 19.29. Heb, 10.32, &c. Luke 18.6, 7, 8. Rev. 6.9, 10, 11. till the Lord be pleased to repair the losses, and avenge the blood of his servants that is shed upon the face of the earth.

Quest. 12. What is the second part of Christs Priestly office?

Ans. To be for ever at the right hand of God, and as a holy High Priest and Mediator, to make intercession for us to his Father, and our Father, and to his God and our God, for the eternall good of his Church, Rom. 8.34. Iohn 20.17. and 14.13, 14. and 16.23, &c. and 17.9, &c. Heb. 7.25, 26, & and 9.24, &c.

The twelfth Classis, or Company of Questions.

1 Question.

VVHat is the work or act of Christs Propheticall office?

Ans. That in which Christ as the great Prophet, Doctor, Deut. 18.15. Act. 3.22 Mat. 23.8 Heb. 3.1, 2. Isa. 61.1, 2, 3. and Apostle of our Profession; he doth reveal God the Father, and his good will unto poor sin­ners, whom he hath purchased with his own blood, and to instruct them in the [Page 122] way of the new Covenant, Mat. 11.25, &c. Luke 4.18. Ioh. 1.18. Mat. 13.10, 11. & 28.29, 30. Thes. 2.13. how to come in to Christ for Iustification, and how to walk in and by Christ in Sanctification unto Eternall happinesse.

Quest. 2. When and how doth the Lord Christ execute his Propheticall office, or practise this revealing of his will unto A­dam or his Posterity?

Ans. No doubt the Lord Christ as he was first God, the second Person in sa­cred Trinity, did at the first, together with God the Father, and God the holy Spirit, reveal to our first Parents the Co­venant of grace in Paradise after the fall. And

Secondly, Christ the second Person did again in his Spirit in Noah Preach to the old world before the flood, many of them then in the Prison of their sins, and many of them now in the Prison of Hell.

Thirdly, And as by himself, so by his Spirit enlighten the Patriarchs and Pro­phets after the flood, who writ the holy Scripture by his direction.

Fourthly, And the Apostles and Evan­gelists, since Christs Ascension; But Christ did immediatly, as God and Man in one Person, exercise this his office when he lived upon the earth, before and [Page 123] after his Resurrection, Gen. 1.27. and 3.9, &c. John 1.1. Prov. 8.12, &c. The works without themselves are common to all the three Persons, 1 Pet. 3.19, &c. and 1.10, &c. Gen. 9.8, &c. and 28.12, &c. and 22.15, &c. Mal. 3.1. Psal. 105.7, 8, 9, 10. Christ the Angel of the Cove­nant spake to Abraham, Jacob, as Gen. 32. 28, &c. Luke 11.49. Mat. 23.34. Exod. 3.2, &c. 2 Pet. 1.19, &c.

Quest. 3. What incouragements doth Christ hold forth as he is the chief Prophet for poor sinners, to come in to him, and be­lieve, and finde Eternall Salvation by his merits?

Ans. The Lord Christ giveth divers motives to draw sinners to believe and repent, and be saved.

Quest. 4. What is the first?

Ans. First, Isa. 55.1, 2, 3. Rev. 22.17. He invites them graciously to come and buy freely the wine and milk of the Gospel, the water of life, Christs righteousnesse and grace, without money, or money worth, without any righteousnesse or merits of their own.

Quest. 5. What is a second?

Ans. Secondly, Mar. 15.15. Mat. 9.13 11 3. He commands the Gospel to be Preached to every creature, to all sinners without exception, mani­festing [Page 124] himself to be come, Luke 19.10. Not to call the righteous, but sinners to repentance; yea, to seek and to save that which was lost.

Quest. 6. What is the third Encourage­ment?

Mat. 11.28, 29. Ans. Thirdly, He calleth poor sinners, sensible of sins burden, to come unto him, and promiseth to give them rest.

Quest. 7. What is the fourth Motive or Encouragement to come in to Christ?

Ans. Fourthly, He holdeth forth to us in Scripture, and since the Apostles times Examples of great sinners converted, and drawn in to Christ, and made Saints and Heirs of glory, according to Gods coun­sell, by Christ his Righteousnesse and merits.

Quest. 8. With what Examples or si­militudes doth Christ illustrate this truth? 2 Chron. 33.21, &c. Ier. 31.18, 19. Mtt. 10.3. Luk. 19.2, &c. & 15. Acts 9.1, &c. 1 Tim. 1.12, &c.

Ans. Of Manasseh, Ephraim, Mat­thew, Mary Magdalen, Zacheus, the Pro­digall Son, and Saul the persecutor, af­terwards a glorious Apostle of Iesus Christ.

Quest. 9. But what shall such poor sin­ners do as finde by experience that truth verified, That man by naturall power can neither believe nor repent; How shall these [Page 125] obtain remission of sins, or be Converted to God?

Ans. These may yet wait upon Christ in his Ordinance [...], Isa. 8.17. & 25.6, 7, 8, 9. & 51.4, 5, 6. Hab. 2.3. Luk. 23.51. Cant. 1.4. Ioh. 5.1, &c. Isa. 42.6. Act. 5.31 untill he draw them, that they run after him: For God hath given Christ himself for a Covenant, and exalted Christ as a Prince, and a Saviour to give repentance to Israel, and remis­sion of sins: As Job in another sense, Job 14.14. So wait on Christ.

Quest. 10. But how doth Christ, this great Prophet of his Church, reveal God the Father, and his good will to poor sinners, that they may know God and Christ, and believe, and be converted, and be saved?

Ans. Christ in the ordinary way, Isa. 6i.1, 2, 3. Luke. 4.18, &c. Acts 16.14. & 2.36, &c. Rom. 19.6, &c. 2 Cor. 3.8. Ioh. 16.7, &c. & 14.26. Eph. 1.17. &c. He. 8.10. Ioh. 16.7, &c. Rom.3.20. Iohn. 3.18, &c. doth reveal this, outwardly by the Preaching of the Word, and Catechizing, and inwardly by the Spirit, communicated in the Gospel, teaching and writing the truth of God, according to his Covenant of grace, in the hearts of his children.

Quest. 11. In what wanner doth Christ thus proceed by his Word and Spirit, to re­veal God to man, and man to himself; and the will of God to men, concerning mans Salvation?

Ans. The Lord doth this divers wayes in respect of particular persons, but com­monly [Page 126] by the Spirit of Christ in the word.

First, Revealing sin, bondage and mi­sery; in sin, sometimes by the Law, or commanding part of the Word, or other­wise at his pleasure; sometimes by the Gospel, and promising part.

Secondly, Revealing Christ and his righteousnesse, and Free-grace, drawing the poor humbled soul to desire and long for, and to receive, believe, and gladly rest on him alone for Salvation, Act. 2.38, 39. Iohn 1.11, 12. Acts 16.14, 15. and 16.27, &c. and 4.12. Heb. 5.9.

Quest. 12. What further doth this great Prophet work in the soul of a believer by his Word and Spirit?

Ans. 2 Pet. 3.16, &c. He perswades the soul:

First, to grow more and more in grace, and in the knowledge of our Lord and Saviour Iesus Christ.

Mark 9.23, 24. Lu 7.17.5.Secondly, To believe more and more.

Thirdly, To repent and be sanctified more and more.

Fourthly, To become a new creature more and more.

Fifthly, To be more and more fruitfull in good works. And

Sixthly, By daily beholding, First, The [Page 127] glory of God in the face of Christ: And secondly, The glory of Christ in the glasse of the Gospel, to be made more and more partaker of the Divine nature, and changed from glory to glory, as by the Spirit of the Lord, Phil. 3.9. &c. Luke 17.5. Eph. 3.14, &c. and 4.7. &c. Rom. 12. and 13. Mat, 5.16. Col. 1.7, &c. and 1.21, &c. 2 Pet. 1.7, &c. 2 Cor. 5.17. and 3.17, 18.

Quest. 13. Now you have shewed the Priestly and Propheticall office of Christ; What are the acts or work of Christs Kingly office?

Ans. Christ doth not only as a mighty Conquerour, rescue and Redeem his Church and children out of the hands of all their enemies, spirituall or temporall, and call, gather, and unite them to himself, as his own mysticall body; But as a rich and bountifull Prince, bestow upon them all needfull graces, and protect, preserve and govern them in this King­dom of grace, untill he bring them safe unto his Kingdom of glory, Isa. 63.2, &c. and 54.5, &c. Luke 1.74, 75. Tit. 2.13, 14. Heb. 2.14, 15. Mat. 20.1, 2. and 22.1, &c. John 12.20, &c. Eph. 3.8. and 4.7, Mat. 28.10. Rev. 2.1. 2 Tim. 4, 16, &c.

Quest. 14. When and how did Christ make evident, that as a mighty Conqueror he had rescued and redeemed his Church out of the hands of their enemies, and by his active and passive obedience to his Fa­thers will, satisfied the Justice of God, and purchased for his Children remission of sins and life everlasting?

Psal. 2.6, &c. Mat. 28.1, &c. Mark 16.9, &c. Luk. 24.32, &c. Ioh. 20.19, &c. Acts 2.23, &c. & 1.9, &c. & 3.19, &c. & 17.31. Luk. 21.27, 28. Mat. 25.34, &c. Ans. When as a powerfull Prince he did break the bars, and loosed the cords and pains of death, as being impossible to be holden of it, and gloriously did rise from the dead: First, appearing to his Disciples after his Resurruction. And secondly, Ascending visibly into heaven, Thirdly, sitting at the right hand of God his Father. And fourthly, there to re­main till he shall come at the Day of Iudgement in a triumphant manner, for to Iudge both quick and dead, to the e­vealasting confusion of all his enemies, and the Eternall good of his Church.

Quest. 15. When else did Christ open­ly make this evident to the world, of his Church?

Ans. When by the powerfvll Preach­ing of the Gospel, Rom. 15.15, &c. & 16.25, &c. and work of his Spi­rit, he brought so many Kingdoms and Nations to the obedience of Faith.

Quest. 16. When doth the Lord Christ make this evident inwardly to the soul and conscience of a man or woman?

Ans. When by his Word and Spirit he enlightens the eye of Faith, to see, Gal. 2.19, 20. 2 Tim. 4.7, 8. finde, and assuredly perceive, and enableth the mouth and tongue of Faith to speak, and by assured evidence of the Spirit, to say to his or her own Soul, as Paul did, Christ loved me, and gave himself for me; and Christ hath laid up for me a Crown of Righteousnesse in heaven.

Quest. 17. How and when doth the Lord Christ call, gather, and unite his Church or particular members thereof, as one body unto himself?

Ans. When the Lord Christ by his faithfull Servants, Mat. 28.19, 20. 2 Cor. 5.19, 20. Act. 26.17, 18. as Ambassadors for Christ, rightly called to that great office by the power of his Word and Spirit, draweth them out of the Kingdom of the world, sin and Satan, to receive him to be their Lord and only Mediator; yea their Eternall High Priest, Prophet, and King, for their Eternall salvation.

Quest. 18. Are the Ministers of Christ ordained by Christ, in a speciall calling a­bove others, to be Instruments or outward means of converting men and women unto [Page 130] Christ, and to bring them out of the King­dom of darknesse into this Kingdom of Christ?

Psal. 68.17, &c. Eph. 4.10, &c. Act. 26.18, &c. 1 Cor. 3.5, &c. & 4.15. Gal. 4.19. Ans. Yes, the Lord Christ ascended up on high, and having led Captivity Captive, he gave gifts unto men, first, some Apostles, some Evangelists, some Pastors and Teachers, for the work of Ministery, and Gods Ministers, as out­ward Instruments through Christ in their speciall calling do beget men again through the Gospel, and travel in birth again untill Christ be formed in them, and that they may be turned from dark­nesse to light, and from the power of Sa­tan unto God, and presented with joy to God their Father by Iesus Christ their Lord, and King of his Church.

Quest. 19. May not all Christians in generall, undertake this work of this Mi­nistery to convert Souls, and build them up in the truth of Christ, as well as those who are so specially called of God to it?

Ans. Certainly howsoever in Primi­tive times, Act. 8.1, 2, 3, 4. & 8.14. & 11.19. &c. 1 Cor. 12.12, &c. some Disciples extraordinari­ly endued with the Holy Ghost, did Preach the Gospel in dayes of persecu­tion, to Pagans and Infidels that knew not Christ; and although all Christians [Page 131] in generall are Members of the same bo­dy of Christ, and ought in their places to have a care of the whole body; never­thelesse, every Member, is not a head or an eye, or a tongue, or to exercise the of­fice of them: And howsoever all the Members of Christ as private Christians, may communicate their gift of know­ledge one to another, Heb. 10.25. in times and places convenient, not leaving off their atten­dance on Christ in the publike Ordinan­ces exercised by the Ministers of Christ, nor separating from the publike con­gregations of Saints; yet the great office of the publike Ministration, Heb. 5.4, 5. belongeth to none but such as are specially called and appointed thereunto by their Lord and King Christ Iesus.

Quest. 20. How doth Christ our hea­venly King, call his Servants and Ambas­sadors to this great work of the Ministery?

Ans. First, Mat 28.19, 20. Ioh. 20.20, &c. Acts 16.8, 9, 10. 1 Tim. 1.11, 12. & 3.1, &c. inwardly furnishing them with grace, and experimental knowledge of Christs power and grace in their own souls, that they may reveal Christ, and the way of life and salvation, in and by Christ better to others. And secondly, bestowing upon them gifts of grace, to enable them for the work of the Mini­stery. [Page 132] And thirdly, 2 Tim. 2.1, &c. Col. 1.25. &c. Tit. 2.7. 1 Pet. 5.1, &c. Drawing their Spi­rits willingly, to undertake this honora­ble calling, not for by-ends, or base re­spects of worldly profit, pleasure, or un­certain honour; but for Gods glory, con­version of souls, and the good of Gods Church.

Quest. 21. How else doth the Lord call them to the office of the Ministery?

Ans. He calleth them outwardly by a due and right examination of their gra­ces, Acts 13.1, &c. 1 Tim, 4.12, &c. & 5.21, 22. & 6.11, 12. Tit. 1.4, &c. life, and learning, and Approbation of them by the Church, and such Elder able servants of Christ Iesus, as are ap­pointed to that office of Examination and Approbation by good and lawfull Autho­rity, setting them apart for the Ministery, according to the rule of Christ in his Word.

Quest. 22. What hurt or danger can follow, if the speciall calling of the Mini­stery were laid aside, and every Christian according to the measure of his gifts, did take upon him to Preach the Gospel, and administer Sacraments to private meetings of people, and neglect and separate from the publike Ministery of such as are cal­led by Authority as aforesaid; though the Gospel be truly Preached, and no dan­ger [Page 133] of frequenting the Congregations known and openly appointed for that end?

Ans. It will throw down Gods Ordi­nances of the Ministeriall office, so fully confirmed in holy Scripture, and open a door to all Schismes and Divisions in the Church; yea, to all Errors and Heresies, and in the end, to Ignorance, Atheisme, and all prophanenesse, Exod. 3.30, 31. Numb. 3.10, &c, and 4.15.20. and 16.3, &c. 1 Sam. 3.29. 1 King. 2.19.16. Isa. 6.6, 7, 8. Jer. 1.5. and 3.15. Ezek. 1.28. Gal. 1.6, 7. 1 Tim. 1.6, 7, 8. 2 Pet. 2.1, 2, 3. and 2.10, &c. 1 Tim, 1, 18, &c. and 6.8, 9, 10, 2 Tim. 3.5, &c. 3 Joh. 9.10. 2 Tim. 4.3, 4 and 3.13. Tit. 1.11, &c. 1 Tim. 2.12.

Quest. 23. What profit is it to have such an able and faithfull Ministery cal­led, fitted and Authorized as aforesaid? Isa. 50.4. 2 Tim. 4.1.2, 3, 4. Eph. 3.6, 9, 10. 1 Tim. 1.15. Heb. 12.2. Luke 4.18, 19. Acts 6.10.

Ans. Certainly great profit and com­fort to have able and faithfull Ministers, for these can and will minister a word of comfort in due season to poor souls in di­stresse; these can and will first, Reprove and convince Errors: Secondly, Correct vice by Authority of Gods Word. Third­ly, Rightly exhort to all holinesse. And Fourthly, To all patience, long-suffering [Page 134] and Doctrine, holding forth Christ as the Author and finisher of our Faith: 1. To the comfort of poor sinners. 2. To the joy of Saints. And 3. To the confusion of all gainsayers.

The thirteenth Classis, or Company of Questions.

1 Question.

YOu have manifested the knowledge of Christ in his Natures, Person, and Of­fices: Now what is to be known concerning those graces which God the Father, and the Lord Christ, with the holy Ghost gives, and which are sealed to the Saints in the holy Sacraments?

Ans. When Christ ascended up on high, and had led Captivity Captive, as he had procured many graces, Eph. 4.8.16. gifts, and be­nefits; so he gave and communicated them from God the Father to poor sinners, and they are sealed to the faithfull in the blessed Sacraments.

Quest. 2. But what are these gifts and graces in particular?

Ans. The first speciall gift, benefit, or blessing, is the grace of Election, which [Page 135] God hath bestowed upon his Church and Children in Christ; and the assurance whereof is sealed in this Sacrament, as other benefits of Christ to our souls.

Quest. 3. What is the grace of Election?

Ans. The grace of Election is that most free Act of God, Rom. 8.22, 30. Eph. 1.4, 5, 6. 2 Thes. 2.13. by which he hath chosen some men and women before the foundation of the world in Christ to life Eternall, having predestinated them to the Adoption of Children by Iesus Christ unto himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made them accepted in the beloved.

Quest. 4. What should a Christian do concerning his Election?

Ans. Labour to make his Election sure for his joy and comfort. 2 Pet. 1.7, &c. Luke 10.20,

Quest. 5. What is the second blessing and grace given from God the Father, in and by Christ for the benefit of his Church?

Ans. The unspeakable benefit of Re­demption, Eph. 2.14, &c. Col. 1.12, 13. and Reconciliation to God by Iesus Christ for the joy of his peo­ple.

Quest. 6. What is this grace of Re­demption and Reconciliation to God?

Ans. Redemption is that vindication [Page 136] and freeing of men and women by Christ from the terrible bondage of sin, Hos. 1.13, 14. Luke 1.74, 75. 2 Cor. 5.19. Col. 1.12, &c, Heb. 9.12 Ioh. 3.16. Mat. 17.5 2 Pet. 1.16, &c. death, the Devil, and hell, and making our peace with God by the payment of a just and full price to satisfie Gods Iustice, not with silver and gold, but with his precious blood, as of a Lamb immaculate and with­out spot.

Quest. 7. What is a third blessing or grace given in Christ, and procured by Christ for the good of his Church?

Eph. 1.7, &c. & 3.1, 2, &c. & 4.8, &c. 2 Cor. 3.8. & 4 13. 1 Cor. 3.1, &c. 2 Cor. 6.1, &c. Ans. The rich grace of the Gospel which brings salvation, and the Ministers of the Gospel, who are Ambassadors for Christ, to beseech men to be reronciled, and Instruments of our conversion and calling into the knowledge of the myste­ry of Christ.

Quest. 8. What is a fourth grace or benefit which the Lord Christ hath pro­cured and doth communicate to and for the profit and comfort of his Church?

Ans. The holy Ghost or blessed Spirit of truth, proceeding from the Father and the Son, 2 Cor. 3.8. & 4.13. Eph. 1. [...]6, &c. and God equall with them both, the Lord and giver of life, and who makes the Gospel and all grace effe­ctuall by Faith, and power of applying Christ, and all Christs benefits and graces [Page 137] to the soul of a Childe of God. Ioh. 16.7, &c. 1 Ioh. 4.13. Second­ly, Who worketh and increaseth graces in the hearts of Gods Children, in the holy and right use of all Christs Ordi­nances, for the joy and comfort of Gods Church.

Quest, 9. What is the fifth blessing or grace?

Ans. The inestimable grace and bles­sing of effectuall vocation unto God in Christ, and the society of the faithfull.

Quest. 10. What is this grace and be­nefit of effectuall vocation?

Ans. The grace of effectuall vocation, is that gracious act, fruit and effect of Gods Free-grace and love in Christ, ma­nifested, First, upon us in Election: Se­condly, and towards us in Redemption: Thirdly, to us in giving the Gospel and and Spirit of Christ, whereby men and women, most sinfull and miserable by na­ture, are gathered and called by the Mi­nistery of the Gospel without, and po­wer of the same Spirit within: First, out of darknesse to light: Secondly, from the power of Satan to God, reconciled in Christ: Thirdly, from self-confidence to believe in Christ: Fourthly, from communion and union with the world, [Page 138] the flesh and the Devil, in all sin and wic­kednesse, to an union and communion with God in Christ, in all righteousnesse and true holinesse, as that true way and path, in, by, and for Christ, which leads to glory, Matth. 11.25, &c. Joh. 6.44, 45. Acts 13, 47, &c. Eph. 4.8, &c. Acts 26.17, &c. 1 Pet. 2.2, &c. Rom. 7.1. Matth. 10.3. The Publican Zacheus, Luke 19.5, &c. as Acts 9. Paul called extraordina­rily: So Acts 2.37, &c. 2 Tim. 1.9, 10. Tit. 2.11, 12. Joh. 14.6.

Quest. 11. What is the sixth grace or benefit which Christ hath procured for us, and we do receive from God our Father, in and through Christ his only begotten Son our Lord?

Ioh. 17.3. Eccl. 17.18, 19. Ier. 31.33, 34. Ans. The precious gift and grace of Divine and Heavenly knowledge by the Spirit of Wisdom, to know God the Fa­ther, together with God the Son, and the same blessed Spirit, the true God, and the knowledge of Iesus Christ, whom the Father hath sent into the world for our salvation, and whom to know is life Eternall.

Quest. 12. What is a seventh grace or gift procured by Christ, and given of God to us in Christ, by the Spirit in Christ to our comfort?

Ans. The rich and precious gift and grace of Faith, Phil. 1.29. Ioh. 1. 11, 12. Ioh. 3.16. (of which we shall speak in due place) as a hand to receive and apply Christ, and in Christ Iustification, and life Eternall.

Quest. 13. What is the eighth blessing, gift, or grace procured by Christ, and gi­ven of God the Father, Son, and blessed Spirit, in Christ, and for Christ, to his Church and Children?

Ans. That inestimable gift and grace of free Iustification before God for life and Salvation. Rom. 5.1, 9, 10.

Quest. 14. What is this gift and grace of Justification?

Ans. Iustification is the free gracious act of God, Psa. 32.1, 2. A & s 13.37. Rom. 3.23, &c. Rev. 2.17. Rom. 6.14. & 8.1, 33, 34. 2 Cor. 5.20, 21. in which for the merits and righteousnesse of Christ, apprehended by a true and lively Faith: The Lord doth first freely discharge, acquit, for­give, absolve, and set free a faithfull or believing man or woman, from all the imputation, guilt and punishment of sin; yea, from death and Hell, the second death, or death Eternall due to sin: Se­condly, doth also repute, account, esteem, and judge, or sentence, and so make them righteous, in, and for, and through, not their own, but the merits and righteous­nesse [Page 140] of Christ, and so in and for Christ, gives them the white stone of grace, and adjudgeth them to life Eter­nall.

Quest. 15. You say Justification is the free act of God: How is it free? Or how are we said to be freely justified, when as you also say it is for the merits of Christ?

Tit. 3.4, 5, 6, 7. Rom. 8.32. Ans, We may well be said to be Iusti­fied freely by grace:

1. Because we pay nothing for it of our own to God himself.

2. Because Christ by whose merits and righteousnesse we are Iustified, is Gods free gift.

Quest. How are ye said to be Justified by Christ, Rom. 5.1. when the Apostle saith, We are Justified by Faith?

Ans. Faith is the Instrument by which we receive and apply Christ, Mat. 5.17. Rom. 5.9. by whose merits and vertue we are Iustified. Faith brings nothing of our own, but receives from Christ; indeed properly and meri­toriously: It is Christ applyed by Faith, in whom God is well pleased, and for whom we are Iustified in Gods sight.

Quest. 17. But doth not the Apostle Iames say, That Abraham was justified by works? How then are we justified by [Page 141] Christ, apprehended by Faith, or how by works, as St. Iames speaks?

Ans. The Apostle James speaks of Iustification, Iam. 2.20, &c. Rom. 4.1, &c. Rom. 3.27.28. or rather a Declaration of our Iustification before men; and this is by works: the fruits of a true and live­ly faith, but before God, not by or for any works of ours, but for Christs merits applyed by Faith, we are justified in the presence of God.

Quest. 18. What benefit is there to a true believer in and by this grace of Justi­fication before God in Christ, for being thus made righteous in Gods presence?

Ans. An excellent change into a new state and condition:

1. Before a sinner subject to an angry God, Eph. 2.3. But now a Saint deliver­ed from wrath to come, 1 Thes. 1.10.

2. Before an enemy to God in our carnall mindes, Rom. 8.7. But now friends reconciled to God in Christ, Rom. 5.10. 2 Cor. 5.10.

3. Before afar off, Eph. 2.1, 3. But now brought nigh, Eph. 2.13.

4. Before strangers and forraigners; but now fellow Citizens with the Saints, and of the houshold of God, Eph. 2.19.

5. In a word, Before neither sons nor [Page 142] daughters in grace; But now sons and daughters of God in Christ, and heirs and fellow-heirs of Christ in Eternall glory, 2 Cor. 6.17, 18. Rom. 8.17.

Quest. 19. This is comfortable know­ledge concerning this blessing and grace of Iustification: Now what is a ninth bles­sing or benefit which is procured by Christ; and bestowed upon us from God the Father, in and by the Lord Iesus?

2 Cor. 6.17, 18. Ans. Great blessings and benefits of Adoption, to be sons and daughters of God in Christ.

The fourteenth Classis, or Company Questions.

1 Question.

VVHat is the grace and great bles­sing of Adoption?

1 Iohn 3.1. Eph. 1.5, 6. Ioh. 1.12. Gal. 4.4, 5. Ans. It is the act of Gods Free-grace and love in Christ, whereby ac­cording as he hath Predestinated, Re­deemed, Called, and Iustified: So he doth Adopt, and take those who were strangers in unbelief, now brought neer by Faith, and receiving Christ by Faith, to be sons and daughters of God in Christ Iesus.

Quest. 2. What difference is there be­tween a Natural and an Adopted Son or Daughter?

Ans. A Natural Son or Daughter, is one who is begotten or born of a Natu­ral Father or Mother; Gen. 21.2 as Isaac was the Natural Son of Abraham and Sarah; And Rebekah the Natural Daughter of Bethuel and Milcah. Gen. 24.24, &c. But an Adopted Son or Daughter, is one not Naturally begotten or born, but a stranger by birth Adopted, and taken to be a Son or Daugh­ter; Exod. 2.5, &c. as Moses was the Adopted Son of Pharaohs Daughter; And Esther the A­dopted Daughter of Mordecai. Esth. 2.7. Hos. 2.23 So is it between God and us.

Quest. 3. What is a certain property or sure evidence of Adoption?

Ans. The Spirit of Prayer, whereby the Childe of God is enabled to cry, Abba Father, Rom. 8.15, 26, 27 and to seek to the Lord up­on all occasions, as to a Father.

Quest. 4. What is a chief Prerogative and Priviledge of an Adopted Son and Daughter of God?

Ans. Not only this new Name of Son and Daughter of God, and the excellen­cy thereof, which no man knoweth, but he that hath it; but also the right Title [Page 144] and Dignity of an Heir, Rev. 2.17. Rom. 8.17. yea, a fellow-Heir with Christ of Eternal glory.

Quest. 5. How may a man or woman know that he or she is the Son or Daughter of God? Rom. 8.16. Mat. 5.44, &c. Prov. 4.18. 2 Cor. 3.17, 18. & 6.16, &c. 2 Pet. 14.4.

Ans. First, by the testimony of the Spirit, witnessing with our Spirits.

Secondly, by our daily growing more and more into the likenesse of God our Father, in all holinesse and perfection of Divine Nature.

Quest. 6. But what is the ninth bles­sing and benefit, procured and commmunicated by Christ to his Elect and chosen? Ion. 1.11, 12. 2 Cor. 5.7.

Ans. The glorious grace of new cre­ation, or new birth.

Quest. 7. What is this new creation or birth?

Eph. 4.22, &c. Ioh. 3.3, 5. Col. 3.10 1 Cor. 6.9, &c. 1 Thes. 2.13. & 5.23, Rom. 12.12. Ans. It is a Sanctification of, and real communication or change of our Nature, our understanding, will, memory, and whole man, by the Spirit of Sanctifica­tion, from impurity and sin, to the pure Image of God, pressing more and more to perfection, and to be like God our Father in Christ; not like or conformed to the world, as the children of this world desire to be.

Quest. 8. What are the two chief acts [Page 145] or works wrought in the soul by the Spirit of Christ in the grace of new creation? Col. 3.5, &c. Rom. 6.6, &c. & 7.22. &c.

Ans. First, the Mortification, weak­ning and killing, or crucifying of the old man, or Natural corruption, or Law in our members, and rebelling power of sin in us, as dregs of the old Adam to be purged out.

Secondly, the Vivification, Col. 3.10 2 Cor. 4.16. & 5.14, 15. & 3.17, 18. Gal. 2.20 or quick­ning and enlivening of the new man, or inward man in our souls according to the Image of God, and living power of Christ, now living in us.

Quest. 9. What is the chief end of this new creation and holinesse thus wrought in us by the holy Ghost? Isa. 61.3. Heb. 12.14. 2 Thes. 13. Ioh. 17.17, 24.

Ans. That we may be trees of righte­ousnesse, that God may be glorified.

2. That we may see God and be saved.

Quest. 10. How may a man or woman know they are new Creatures?

Ans. First, by the help of the Spirit of Christ. Eph. i.17, &c.

Secondly, by the light of their own consciences reflecting upon themselves in self Examination; so here to finde out, Rom. 9.1.

1. What changes is wrought in their hearts, and will and affections; Psa. 51.9, 10, 11. as David prays for.

[Page 146] Psal. 15.1, 2, 3. Ezek. 36.31. Psal. 16.2, 3. Psal. 119.97.2. In their lives and conversations, from sin and wickednesse, to Grace and goodnesse.

3. What loathing of evil, and loving of God, goodnesse, and good people, ac­cording to godlinesse in their Souls and Spirits.

1 Tim. 1.12, &c.1. This change Paul found in him­self.

1 Cor. 6.9, &c.2. This he found in his Christian Co­rinthians.

3. And this a man or woman may finde in themselves, Ioh. 9.25 if a true change or new creation be wrought in them.

Quest. 11. What is the tenth blessing and benefit procured by Christ, and given in and by Christ from God the Father to his Church and Children?

Ioh. 14.i6, &c. Ezek. 36.27. Zach. 12.10. Rom. 8.9 Gal. 4.5, 6. 1 Cor. 12.3, &c. 1 Ioh. 2.27. Ans. The great and special, and daily gift of the blessed Spirits presence, the holy Ghost, God equal with the Father and the Son; not only as a worker of all these graces in us at first (as we noted before) but also as continually present, a counsellor and comforter, yea, a perpetual preserver of his graces in the souls of Gods children, meeting them in the Word Preached, in the Sacraments, in Prayer, and in all other duties and Or­dinances, [Page 147] secret, private and publike, for their Eternal good in Christ Jesus.

Quest. 12. How shall a man or woman know he or she hath the Spirit of Christ?

Ans. If he or she be led or guided by the Spirit of Christ. Rom. 8.i, 2, 12, 14

Quest. 13. What respect is to be had to the Spirit?

Ans. A special care is to be taken, Eph. 4.30. Psal. 52.11, 12. that we grieve not the Spirit, by whom we are sealed to the day of Redemption, but to prize his presence above all earthly trea­sure.

Quest. 14. Are there any more bles­sings which Christ hath procured, and God in Christ giveth to his Church?

Ans. Yes, there are multitudes in par­ticular, both for this present life, and the life to come.

I will name but these that follow:

Quest. 15. What is the first? Isa. 61.10. Rom. 14.17.

Ans. First, the cloathing upon with Christs righteousnesse.

Quest. 16. What is the second?

Ans. Peace with God, with, and in our own consciences, and with all good An­gels and men, Rom. 5.1. Phil. 4.7. Hos. 2.18. Luke 2.14. Isa. 11.5, &c. Heb. 1.14. 2 Pet. 1.11, 12. Rev, 22.9.

Quest. 17. What is the third?

Ans. Thirdly, joy and rejoycing in hope of the glory of God; rejoycing in Christ with joy unspeakable and full of glory. Rom. 5.2 & 14.17. 1 Pet. 1.8.

Quest. 18. What is the fourth?

1 Pet. 1.3. Ans. Fourthly, a lively hope of Hea­ven, which no wicked man can have.

Quest. 19. What is a fifth?

Rom. 5.3 Act. 5.41. Heb. 11.24, &c. Ans. Fifthly, a joyful willingnesse to suffer for Christ.

Quest. 20. What is the sixth?

Rom. 8.28. Psa. 119.71. 1 Pet. 1.6, 7. Ans. Sixthly, an ordering of all things whatsoever, for good of Gods children; yea, a working of all for good, a blessing unspeakable.

Quest. 21. What is the seventh?

Ans. Seventhly, an assurance we are Gods children by the Spirits witnesse, and the fruits and graces of Christ in my soul.

Quest. 22. What it the eighth?

Isa. 11.10. Phil 4.11, &c. Ans. Eighthly, a sweet rest and con­tentment in Christ in every state and condition, both for soul and body, for this life, and the life to come.

Quest. 23. What is the ninth?

Gal. 2.20. Ans. Ninthly, an enlivening vertue from Christ to cherish life and grace in [Page 149] the soul, Ioh. 15.15. Phil. 4.12 and enable us for every duty and performance, to Gods glory, and good of our selves and others.

Quest. 24. What is the tenth?

Ans. Tenthly, Gen. 4 4. Mat. 17.5 Heb. 11.4. Isa. 1.5, 6, 7. 1 Pet. 1.3, &c. Rev. 2.10 2 Tim. 4.8, &c. Mat. 16.16, &c. an acceptation of our person and all our services in this life, and an assurance of the crown of Righ­teousnesse and glory in heaven, with per­severance in grace, and protection from men and Devils here, and preservation to that heavenly Kingdom and Salvation.

These and many more are the rich blessings Christ hath purchased, and God the Father given to his Church in Christ Jesus.

Quest. 25. But what is this Church and people for whom the Lord Christ hath procured, and to whom he communicates so many excellent benefits, both of grace and glory?

Ans. Eph 1.4, 5, 6, 7. Act. 20.28. Mat. 1 21. Rom. 8.29, 30. 1 Pet. 1.4, 5. 2 Tim. 4.7, 8, 18. 2 Cor. 5.1, 2, 8. Phil 1.23 Rev. 14.13. 1 Thes. 4.16, 17. The Church of God is that com­pany of people who are Gods chosen ones, whom Christ hath purchased with his own blood, saved from their sins, in time calleth, justifieth, sanctifieth, and preserveth here in grace, in a condition Militant; and in the end translateth to glory, in and to an estate Triumphant in the heavens for ever.

Quest. 26. Is there a communion of Saints, or of this Church and people of God?

1 Cor. 12.12, &c. 1 Ioh. 1.3. Eph, 4.3, &c. Gal. 3.27, &c. Ans. Yes certainly, true believers are united as one Body in Christ their Head, and have a sweet union and communion with God the Father, and with the Lord Jesus Christ, and one with another in Christ; in all these rich benefits procu­red by Christ for their souls and bodies, and their happinesse for ever.

Quest. 27. Who is the Head of the Church?

Ans. The Lord Christ himself, who was exalted up on high, Eph. 1.20, &c. Phil. 2.9, 10. Eph. 4.15, 16. Mat. 28.18, when he was raised from the Dead, by the working of Gods mighty power, and set at Gods right hand, far above all principalities and power, and every name in heaven and earth; and appointed him to be the Head over all things to the Church, all power being given unto Christ in heaven and in earth.

Quest. 28. Is there but one Head of the Church?

1 Cor. 12.12, 27. 1 Thes. 2.3, 4, Ans. Certainly no, as Christs Church is one mystical Body; so it hath but one mystical Head, Christ himself; to have two Heads ascribed to the Church, were [Page 151] to make it a Monster: Therefore the Pope, or whosoever taketh upon him to be Head of the Church, is not a friend of Christ but Antichrist.

Quest. 29. Rev. 17.14. 1 Cor. 12.27, &c. Eph. 4.12. Heb. 1.1, &c. Eph. 1.22, 23. Heb. 12.22. Re 19.10. Who are the Members of Christs Church?

Ans. All who are truly called and cho­sen, and faithful believers, and children of believers Elected in Christ; yea, the Elect Angels themselves in some respect are the Members of this Church of Christ, he being exalted to be Head both of An­gels and Men.

Quest. 30. How manifold is the Church of Christ?

Ans. The Church of Christ is one Bo­dy, of which Christ is the Head; Gal. 3.28. Eph. 4 4. Can 6.8. Ioh. 10.16. one Dove, one Flock, as there is one Shep­heard the Lord Jesus. But in divers re­spects it hath divers names ascribed un­to it:

1. It is called Catholike or Universal, Gal. 3.28. Heb. 12.23. Rev. 2. & 3. as it relates to the children of God in all Ages and places of the world, yea, in heaven as well as in earth.

2. It is called Particular, as it relates to particular Countreys and Congrega­tions believing in Christ, and professing the Gospel.

[Page 152] Act. 2.41. 2 Tim. 2.19. Eph. 6.11. Mat. 25.34.3. It is called visible, as it relates to the open professors of the Faith.

4. It is called invisible, as it respects the Elect, chiefly known to God himself.

5. It is called Militan [...], as it is war­ring on Earth. And,

6. Triumphant, as they are conquer­ours in the Kingdom of Heaven.

Quest. 31. What are the marks of the Church?

Mat. 28.19, 20. Act. 2.42. 1 Cor. 11.23, &c. 2 Thes. 2.13. Ans. First, the outward marks are two; The pure Preaching of the Word of God, and right Administration of the Sacraments.

Secondly, the inward are Faith and holinesse, as the way to happinesse.

Quest. 32. How are the keys of Juris­diction or Discipline to be ordered in the Church?

Mat. 16.19. Ioh. 20.23. Mat. 18.15, &c. 1 Cor. 5.5. & 16.22. 2 Cor. 2.7, 8 Ans. According as Christ hath set down in the Scriptures, to Gods glory and good of his Church.

Quest. 33. You have briefly spoken of the true Church, and true Members of the Church, Gods Elect, known to God. But doth every visible National or particular Congregation of men professing themselves to be a Church of Christ, consist only of such true Members, without Hypocrites, or false [Page 153] Christians in name not in truth?

Ans. Certainly we do not read of any National Church visible but had or might seem to have some Hypocrites in it, some false Brethren, some who after they were admitted, or taken as Members in the judgement of the Church, proved erro­neous in judgement, and fell to Errors and Heresies, or scandalous in life, and fell to prophanenesse, until they were dis­covered and Excommunicated, or Schis­matically rent themselves from that true Church and Congregation wherein they were, as the Churches of Corinth, Rev. 2.12, &c. 1 Ioh. 2.18, 19. of Galatia, Ephesus, Pergamos, and other Churches since the Apostles times; and History of Churches witnesse at large.

Quest. 34. Are there so many absolute independent Churches of Christ, as there are particular Churches or Congregations truly professing Christ, and enjoying the Word and Sacraments in truth throughout the Christian World?

Ans. Verely the Church of Christ is but one, as we proved before; Eph. 4.2, 3, 4. & 4.1 5, 16. and this one Catholique or Universal Church is depending upon Christ the Head, whose Body the Church is; and every particu­lar true Church, called Congregational, [Page 154] Classical, Provincial, or National, or by any other name, is a Member of this Uni­versal Church, or Mystical body of Christ the Head; 1 Cor. 12.21, &c. and as no Member of the Body of man or woman, is absolute and inde­pendent of itself, but all the Members stand in need one of another, & are to sub­mit one to another, in love and duty, and to be helpful one to another, for the good of the whole Body. So I humbly conceive it is and ought to be with the Churches of Christ, 1 Cor. 12.20. Eph. 5.25, 26, Act. 20.28. who are many Members, yet but one Church, which he hath loved, and given himself for, and purchased with his own blood, and as no Church ought to be tyrannical, or have a tyran­nical power over another; so no particular Member Church, is or ought to be so in­dependent, 1 Cor. 12.25, &c. but that the Member Church­es should have the same care one for another, that there be no Schisme or di­vision in the Body or Church of Christ, as the Apostle St. Paul excellently holds forth unto us.

Quest. 35. But may there not be a Separation from a true Church, when cor­ruptions and faults are found in it in Do­ctrine or practise of life and conversation?

Ans. First, I conceive there is a great [Page 155] deal of difference between the Errors or faults of a Church, and of particular Members of a Church, and also between failings of a Church in substantials and fundamentals, which destroy the Essence and being of a Church; and between fail­ings and faults in circumstantials only.

If any Church or company of people should fall away, the greater part of them in substantial truths and fundamen­tal, unto Error and Heresies, which can­not stand with the foundation and being of a Church; then I conceive such com­pany may be rather said to have left the true Church, though it be the lesser part in number, then the lesser part to have left the Church. The greater part, Rom. 8.1. 1 Tim. 1.19, 20. as the seeming Church of Rome, having left their first Faith, and the truth of God in those Fundamental verities, of Christ and his Offices and Graces, with­out the holding and believing of which no company of people can be a Church of Christ. Secondly, If particular Mem­bers, or a Church or company of pro­fessors fail in some particulars, not Fun­damentals, but circumstantials only and such as it may yet be, and is a true Church of Christ, both in respect the [Page 156] Preaching of the Word, and Admini­stration of the Sacraments. Then I be­lieve there ought not to be presently an unchurching or a Separation from this Church, Eph. 4.1, &c. but rather a labour and industry for a Reformation & the preservation of unity, and avoyding of Schisms, and Rents and Divisions in the Church of Christ.

Quest. 36. What do you call that com­pany of people which fall away to Error and Heresies, destroying the Foundation, and in that respect separate from Saints?

Ans. The name of Church cannot be given unto them, but abusively and improperly only. But these are a He­retical company rather then Church, leaving the true Church of Christ, 2 Ioh. 2.18, 19. be­cause they were never truly of the Church, and so departing to their own destruction.

Quest. 37. What do you call those who agree in the Fundamentals of Faith with the Orthodox and true Churches of Christ, yet for some External Rites or things in­different, or some particular failings in manners, or different Opinions in Dispen­sation of Ordinances or Discipline, and these not Fundamental, unchurch the Or­thodox Reformed Churches of Christ, [Page 157] and Separate themselves, as if it were from Rome or Babylon?

Ans. These are truly called Schismati­cal congregations, who intentionally without cause do separate and unchurch the Churches of Christ, and making Schismes, 1 Cor. 3.3, & 11.18. so much complained against by the Apostle, do divide themselves from the unity of the Churches, condem­ning the true Churches as not Churches of Christ.

Quest. 38. But whether is the Church of Christ subject to erre in fundamentals finally and totally, or to perish for ever?

Ans. Certainly no, Mat. 16.18. Ioh. 10.27, &c. Psa, 125.1, 2. howsoever parti­cular Churches have erred in many par­ticulars, yet the universal Churches of Christ cannot erre in Fundamentals, nei­ther totally nor finally in any particular necessary to salvation; nor can the Church of Christ perish, it being built upon the Rock Christ, but shall abide firm for ever.

Quest. 39. Yet tell me I pray you, what firm ground is there that the Church and Children of Christ shall be inabled to per­severe and continue in grace unto Eternal glory, and not fall from Christ and grace to perdition?

Ephes. 1.4, 14. 2 Thes. 2.13. Matth. 24.24. 2 Tim. 2.19. Acts 26.17, 18. 2 Tim. 2.9, 10. Rom. 8.28. Rom. 11.29. Isa. 42.1. Luk. 17.5. Luke 22.32. Rom. 14.1, 2, 3, 4. 1 Cor. 15.10. Isa. 53.11. Ier. 23.6. Acts 13.38, 39. Rom. 5.1, 2, 3, 4, 5. Rom. 8.1 Col. 1.20 Answ. We might hold forth unto you many grounds; But you may observe these:

First, The certainty and infallibility of our Election by God the Father in Jesus Christ, both unto grace and glory.

Secondly, The certainty of our vo­cation or calling from darknesse to light, and from the power of Satan unto God, a holy calling, not according to our works, but according to his own purpose, and grace, which was given us in Christ before the world was.

Thirdly, The certainty of our Faith being true (though sometimes weak,) yet receiving, relying, and resting on Gods promise in Christ, is sure to hold out; not by our own power, but by the grace of God in Christ.

Fourthly, The certainty of our justi­fication in and by Christs righteousnesse, and merits, by which we are freed from condemnation, and have peace with God in Christ for ever.

Fifthly, The certainty of our regene­ration and new creation, and glorificati­on begun here, and to be perfected in glory. 1 Pet. 1.23. 2 Cor. 5.17. and 3.18. Rom. 8.30. Phil. 1.6.

Sixthly, 2 Pet. 1.7, 8, &c. 1 Cor. 2.9, 10. Our entrance already into the everlasting Kingdom of our Lord and Saviour Jesus Christ; endeavouring by the grace of God in Christ, to make our calling and election sure.

Seventhly, 1 Thes. 5.23, [...]4. 1 Pet. 1.3, 4, 5. Iohn 10.29, 30. Iude 4. Our assurance of faithful­nesse and mighty power of God to keep his children through faith unto salvati­on, ready to be revealed in the last times.

Quest. 40. But doth not this Doctrine of Assurance, open a way to Libertinism, and so to sin.

Answ. Certainly, Iohn 8.31, 32, 36. the children of God have an excellent liberty, and true freedom, in and by Christ.

1. Rom. 8.1. Gal. 3.13. 2 Cor. 5.19. Rom. 8.2 Rom. 6.12, &c. Ephes. 2.1, 2, 3. Rom. 14.1, 2, 3, 23. 1 Cor. 14.26, 40. Rom. 6.1, 15. From the condemning or damning power of the Law, sin and curse due to sin, having our pardon sealed in Christ.

2. From the commanding power of sin and Satan, unto both which, by nature we were in bondage.

3. From tyranny and rigid imposition of things indifferent, to binde the consci­ence where Christ bindes not. Christian charity and order guiding us to our com­fort and the peace of the Church: Yet there is no liberty for a childe of God to commit the least sin; What, shall we sin [Page 160] that grace may abound, Rom. 6.11, 12. 2 Pet. 2.19, 20. Psal. 19.13. God forbid. How shall we that are dead to sin, take any liberty to sin (as the wicked do,) but rather pray continually by the power of Christ to be kept from sin.

Quest. 41. What should the childe of God do, that wants this assurance of per­severance in grace to glory?

Gal. 1.16. Gal. 2.20 Ioh. 13.1 2 Cor. 1.20. Iob 44.14. Iohn 17.24. Answ. Waite on God in Christ in all good means of grace, till the Lord be pleased to reveal Christ in you, and his love and assurance of his free-love in Christ to your soul, knowing that whom Christ loveth, he loveth to the end. And consider Gods promises, and so live by faith in grace, depending upon God, un­til he bring you unto eternal glory.

The fifteenth Classis, or Company of Questions.

1. Question.

YOu have answered concerning the knowledge of God, and the knowledge of our selves, and the knowledge of Christ. Now what is fit for a Communicant to know concerning the Sacrament, that he or [Page 161] she may come with more comfort and profit to the Lords Table?

Answ. There are divers things to be known, concerning the Sacrament, both in general, and particular; and first, What a Sacrament is, or what is meant by a Sacrament?

Quest. 2. I pray you tell me then, what you conceive a Sacrament to be?

Answ. First, Revel. 2.17. Matth. 26.27, 28. Matth. 28.19. A Sacrament is not a bare and naked substance single, or com­pounded, as Water, Bread, or Wine, or the like; but such a thing or substance instituted, appointed, and applied to a Mystery, to hold forth Christ, and the Mystery of Christ, and spiritual things in a spiritual manner to the soul, as Bread and Wine in the Sacraments do hold forth the Body and Blood of Christ spiritually to beleevers.

Quest. 3. Is every secret or hidden Mystery in nature a Sacrament?

Answ. No; Every natural mystery or hidden thing, as the secrets of nature, the vertues of herbs to heal, of the Load-stone to draw Iron to it, and the like; nor an artificial mystery or secret of Trades or the like, is not a Sacrament. But a Sacrament is a spiritual mystery, a myste­ry [Page 162] of godlinesse, 1 Tim. 3.16. as the Apostle calls the Mystery and History of Christ.

Quest. 4. Thirdly, But is every spiri­tual mystery, or mystery of godlinesse, a Sacrament?

Matth. 13.11. 1 Tim. 3.9. Answ. No; every spiritual mystery is not a Sacrament: But a spiritual my­stery holding forth Christ, as the Myste­ries of Gods Kingdom, or the mysteries of Faith, are mysteries holding forth Christ.

Quest. 5. Are these, or every spiritual mystery holding forth Christ, a Sacra­ment?

Levit. 16.21, 22. Numb. 21.9. Ephes. 5.29, 30, 31, 32. Ans. No; not properly neither, these nor divers others of like nature; for the Scape-Goats, and the Brasen-Serpent were Mysteries holding forth Christ: And marriage is a great mystery, repre­senting the spiritual union between Christ and his Church; and yet none of these are properly Sacraments, although they signifie and reveal excellent truths of Christ to beleevers.

Quest. 6. But if none of these be pro­perly Sacraments, what then is a Sacra­ment?

Gen. 17.7, 8, &c. Answ. A Sacrament is a sacred action, or an outward symbole, or badge, signi­fying [Page 163] and sealing, by way of Pledge, or Bond, or Covenant between two parties, to assure performance of conditions on both sides.

Quest. 7. Is every signifying or sealing Action, by way of covenant, a Sacra­ment?

Answ. No: Gen. 31.44, 45, 46. 1 Sam. 20.8. 18. &c. For that action of Jacob and Labans setting up stones as a wit­nesse, was a signifying, and sealing of peace between them, as was Jonathans shooting Arrows according to agree­ment between him and David, of Sauls intentions, and as divers civil actions of like nature; yet these are none of those Sacraments which Christ hath left to his Church.

Quest. 8. What kinde of signifying and sealing action then is a Sacrament?

Answ. A Sacrament is a sacred Or­dinance, or Action, Gen. 17.11, &c. Gen. 21.4. Exod. 12.48. Num. 9.13. Rom. 4.11. acted with a sacred minde, or divinely instituted by a sacred person; in which, by outward visible signes, and seals, and pledges, and instru­ments, in outward elements, words and actions; the inward invisible freegraces of God in Christ, is held forth, signified, sealed and assured from God in Christ, to beleeving souls, according to the [Page 164] Covenant of Grace; and the mutual promise of love, duty, obedience, faith­fulnesse, and thankfulnesse of beleevers is entered into, or renewed and sealed to God again, according to the same Covenant.

Quest. 9. What in brief is the sub­stance of this Covenant of Grace, thus sealed in the Sacraments?

Exod. 19.4, 5, &c. Iere. 32.37, 38. and 30.21, 22. 2 Cor 6.17, 18. Ans. We have set forth the Covenant of Grace before; But in brief, the Sa­crament Seals the Promise of God to take his Church to be his people, his sons, and daughters in Jesus Christ, and of the Church, to receive the Lord for their God, and Father in the same Christ, and to glorifie him accordingly.

Quest. 10. How many such Sacraments hath Christ instituted and ordained, to, and for the benefit of his Church?

Matth. 28.19. Gal. 3.27. 1 Cor. 11.26, 27. and 10.16. Ans. Onely two properly, so called, and no more ordinarily.

The first, a Sacrament of our initiati­on, enterance, inrolling, consecrating unto or ingrafting into Christ and his Church, as visible Members thereof, and of the Covenant to that end.

The second, a Sacrament of confirma­tion and renewing of the same Covenant [Page 165] with God, in, and by Christ, from God to his people; and from Gods people to God again.

Quest. 11. What, was the first of these Sacraments ordained by God in Christ, for this initiation, enrolement, entrance, and ingrafting into Christ, for the benefit of Christs Church and Children?

Ans. In the Old Testament, the first was the ordinary Sacrament of Circum­cision, the Seal of the Covenant of Grace, and of the Righteousnesse of Faith in Christ, the Messiah then to come into the world to be born for us. Rom. 4.11. Gal. 5.1, 2, 3. But in the New Testament, the Sacrament of Baptism, instituted by Christ instead of Circumcision, as a Seal of the Covenant of Grace and Righteousnesse of Faith in Christ, the Messiah that is come al­ready.

Quest. 12. What, was the second Sacra­ment appointed as a pledge of Christs love for comfort of Gods people, as a Seal for confirmation, and continuance of his Cove­nant, and of Gods Grace with his Church?

Ans. In the Old Testament the Sacra­ment of the Passeover, or Paschall Lamb, Exod. 12.43, &c. hold forth Christ and his benefits to the [Page 166] Saints, waiting for Christ, the consola­tion of Israel, 1 Cor. 11.26, &c. in his first coming. But in the New Testament, the Sacrament of the Lords Supper; that Love-token of Christ to be celebrated by such as are rightly prepared, in remembrance of Christ, who hath perfected the Work of Redemption, to be communicated to all those, who by Faith waite for his second coming at the last day.

Quest. 13. Are not Sacraments of the Old Testament, contrary to the Sacraments of the New, and so different, that there may rather be said to be four Sacraments then onely two?

Rom. 4.11. Col. 2.16, 17. 1 Cor. 10.3, 4. Heb. 13.18. Rev. 13.8. 1 Cor. 10.2, 3, 4. Ans. The Sacraments of the Old and New Testament, they are both Sacra­ments of the Covenant of Grace; not contrary one to another, but agreeing in the matter and substance of them; and although they differ in outward signes, and circumstances, yet the internal Grace held forth signed, and sealed in both, is Christ and his Benefits, who is yesterday and to day, and the same for ever; and so, though there were divers figures and types, yet here are not four properly in substance, but two Sacra­ments in the Church ordinarily; for the [Page 167] Baptizing in the Red Sea was extraor­dinary.

Quest. 14. Who hath authority as the spiritual Efficient, and Author to institute and ordain such a holy Sacrament?

Ans. None but God, Gen. 17.10, 11. Exod. 12.1, 29. Matth. 28.19. Mark 14.22, 23. the whole Trini­ty in common, and Christ, God and man in particular, who is the Angel of the Covenant, and of whose last Will and Testament, a Sacrament is a Seal, to, and for the good of the Church.

Quest. 15. Who hath authority and power as an instrument to administer such a Sacrament?

Answ. None but the Ministers of Christ lawfully, Matth. 28.19, 20. Heb. 5.4. Ephes. 4.7, 8, &c. and rightly called and authorised thereto by Christ and his Church.

Quest. 16. what is the external mat­ter, or material cause, and outward signe in the first of these Sacraments, the Sacra­ment of Baptism?

Ans. The external signe, Matth. 3.6. Acts 8.38. Mark 7.4. 1 Cor. 10.4. and seal of Baptism is the Element of Water, where­with men of ripe yeers, converted to the Faith of Christ, and children of belee­ving Parents, within the Covenant of Grace have been, are, and may be Bap­tized, or washed by diving under dipping [Page 168] or sprinkling, Heb. 12.24. and washing with water, sacramentally, and according to the Or­dinance of Christ.

Quest. 17. What is the internal ma­terial thing signified in this Sacrament of Baptism?

Iohn 3.3, 5. Heb. 12.24. 1 Cor. 12.13. Rom. 6.4, 5, 6. Gal. 3.27. 1 Ioh 1.7 Rev. 1.5. Acts 22.16. 2 Cor. 5.17. Titus 3.5, 6, 7. Matth. 28.19. Acts 14.3, 4, 5. Ans. Christ himself and his spirit, and the vertue of Christ his blood, the blood of sprinkling applyed by the Spirit, wash­ing, and clearsing us from our sins, make­ing the baptized partakers of the vertue of Christs death, and Resurrection; and of the Grace of Regeneration, and new Creation, of union, and engrafting (whom God the Father pleaseth) into Christ, in this Sacrament of Baptism.

Quest. 18. What is the outward form of this Sacrament of Baptism?

Ans. The outward form of Baptism, on Gods part and ours, is the word of Promise in the institution of the Sacra­ment, and action, and profession of Faith, and manner of baptizing; by dipping or sprinkling, or baptizing, in, or into the Name of the Father, the Son, and the Holy Ghost.

Quest. 19. What is the inward form of this Sacrament of Baptism?

Answ. That mystical and sacramental [Page 169] union that is between the outward signes of the Sacrament, Gen. 17.10. Rom. 2.29. Col. 2.11, 12. Tit. 3 5. Acts 2.38, 39. and 10. 47, 48. and 22.16. and inward Graces of the Covenant set forth, and sealed in the Sacrament, by vertue of which union as the signes are attributed to the things signified, and these agree with the signes; so the things signified, and sealed, are really communicated not by vertue of the work done, and to every person baptized (as the Papists dream) but when God seeth good to those persons that are Gods elect children, and have right unto, and rightly partake of this Sacrament, it sealeth their Iustification, Regeneration, and Salvation in Christ.

Quest. 20. What kinde of union is this between the outward signe, and the thing signified in the Sacrament?

Ans. Not a Corporall, Physical, or Local, nor yet an imaginary union onely, but a true and real union; yet so as the inward Grace is not communicated to all, by vertue of the work done, but to Saints in Covenant by vertue of the Co­venant, to whom, and when God plea­seth. Simon Magus he wanted, Acts 8.13, 20. and 8.36, 39. and the Eunuch enjoyed spiritual Grace, and joy in beleeving when he received Baptism, as the outward signe and seal of [Page 170] inward Regeneration of the heart; so that the outward signe and inward grace, are not always united together; but when and to whom God please, he giveth grace, and sealeth it to the joy of the soul.

The sixteenth Classis, or Company Questions.

1 Question.

VVHo are the subjects or persons to be made partakers of this Sacrament of Baptism?

Matt. 28.19, 29. Mark 16.16. Acts 2.38. and 8.38 Answ. All that are within the Cove­nant of Grace, are first men or women of ripe yeers, embracing the Gospel, and converted to beleeve in Christ, repent of their sins, and be new Creatures, yea, able and willing to make profession of the faith, and graces of God in them.

And secondly, the custome of the Church for many hundred yeers hath practised Baptizing of Infants, especially of beleevers in the Church.

Quest. 2. What grounds or proof of this do you finde, that have, or may be pro­duced from Scripture, that children of be­leevers [Page 171] should be admitted to Baptism?

Ans. Divers Reasons have been ob­served by Divines: But first this Rule is noted by Divines, That whatsoever is, or may be found a command, or Institution of Christ in the Old Testament, or in the New, either in expresse words and terms, or by good and necessary consequence, not upon supposition onely, but true foundation in the Book of God, either for moral or for positive Duty. It hath sufficient authority to be commended as a Truth of Christ, for the benefit of Christs Church, and may hold good for substance in the New Testament, as well as in the Old; although in a different manner of dispensation: And therefore those who cast off a Truth of Christ plain­ly set forth in the Old Testament, because it is not in so many words, held forth or expressed in the New, I conceive, do much derogate from Christ, who was the glorious Prophet of his Church, as truly in the Old Testament, as in the New. The same Spirit of Christ preaching to, 1 Pet. 3.19, 20. and in the Patriarks, and by the Prophets in the Old Testament, as in the New; and both Moses, the Prophets and Apo­stles being all the Amanuenses and Pen-men [Page 172] of the Holy Ghost. The whole Scripture being written by the Inspirati­on the Holy Ghost, not by any pri­vate Interpretation; and so the whole Scripture, or any part of it, in the Old Testament or in the New, 2 Pet. 1.19, 20, 21. either in ex­presse words, or evident consequence, is a sufficient ground to prove Infants Bap­tism, or any Truth of God whatso­ever.

Quest. 3. Although this be granted, yet vvhat Arguments do you finde dravvn, either from the Old Testament or the Nevv for Pedobaptism, or the practise of Infants Baptism in the Church.

Ans. First, you may take notice of this which followeth, Whatsoever was a positive rule and institution of Christ to a beleever as a beleever, either concern­ing himself or his children, as children of a beleever, for assurance of salvation by Faith in Christ, and inward Circum­cision of the heart, according to the Co­venant of Grace in the Old Testament, which is ho way revoked in the New: That is, still a positive rule and institu­tion of Christ virtually, and in the sub­stance of it, to a beleever as a beleever; and to, or concerning the children of a [Page 173] beleever as children of a beleever, and to be continued now in the New Testa­ment as a duty, by vertue of that Insti­tution of Christ, as well as in the Old, or before the coming of Christ in the flesh. But a signe and seal of the righte­ousnesse of faith, and salvation in Christ, and of Circumcision made without hands, or of Spiritual Regeneration of the heart, and life; and assurance of these was a positive command and institution of Christ to a beleever as a beleever, and to, or concerning the children of a be­leever as children of a beleever, accord­ing to the covenant of Grace in the Old Testament, and is no way forbidden in the New Testament; and therefore a signe and seal of the righteousnesse of faith, and of salvation in Christ, and re­generation, or inward circumcision of the heart, according to the covenant of Grace, is still a positive rule and institu­tion of Christ vertually in, or for the substance of it, to a beleever as to a be­leever, and to, or concerning the chil­dren of a beleever as children of a be­leever, and to be continued now in the New Testament as a duty, by vertue of that Institution of Christ, as well as it [Page 174] was in the Old, or before the coming of Christ in the flesh.

Quest. 4. Hovv prove you the major, or first proposition?

Ans. For the first Proposition, it may be confirmed from this ground, Revel. 13.8. Heb. 13.8. That Christ is the same Lamb slain from the foundation of the World; and Jesus Christ the same yesterday, and to day, and for ever.

First, The same Saviour and Mediator, High Priest, Prophet, and King of his Church.

Secondly, The same Revealer of the Covenant of Grace, as Prophet; and in the same manner in respect of the sub­stance of it; 1 Cor. 10.1, 2, 3, 4. Salvation by Christ, and signes and seals of it, as signifying and sealing the same inward Graces in the Old Testament, and in the New, although by different signes and seals: And there­fore, what was instituted by Christ then to a beleever as a beleever, and no way forbidden or revoked in the New Testa­ment expresly, nor by good consequence may be continued to beleevers, and chil­dren of beleevers in the New Testament, as well as in the Old.

Quest. 5. How prove you the minor?

Ans. Again, for the second, the minor Proposition or Assumption. First, That a signe and seal of the Righteousnesse of Faith, and inward Circumcision or Re­generation of the heart, was instituted by Christ to a beleever as a beleever, and to children of a beleever, as children of a beleever. I conceive, this is evident in that example of beleeving Abraham. In the renewing of the Covenant of Grace to beleeving Abraham, Gen. 19.3, 4, &c. Rom. 4.11. and his spiritual Seed, and Christs appointing of circum­cision, not onely to Abraham himself, as a seal of the covenant of Grace and Righ­teousnesse of Faith, but to his children at eight dayes old. And a signe and seal was still appointed to beleevers in the New Testament, though not the same signe of circumcision, yet Baptism.

And although Infants, Matth. 28.19, 20. Matth. 26. 1 Cor. 11.26, 27. children of be­leevers, are not named in the Institution in the New Testament, as they were in the Old to Abraham; yet they are not prohibited, and may virtually be included in the general Institution of baptism, as well as women, not named, are virtually included in the Institution of the Lords Supper: And so children of beleevers nay be baptized now in their infancy, as [Page 176] well as children were circumcised then at eight dayes old, by Christs his Insti­tution, and appointment to Abraham a beleever.

Quest. 6. But how doth it appear, that the Lord did renew the Covenant of Grace to Abraham a beleever as a beleever, and appointed a circumcision, a signe and seal of the Righteousnesse of Faith, and inward circumcision of the heart to Abraham as a beleever, and to Abrahams children as children of a beleever: Otherwise, the Argument will not hold that beleevers and their children should be baptized now, as well as beleevers, and their children were circumcised then.

Ans. Whatsoever by vertue of Christs Institution did agree to, and might be practised by all beleevers and professors of Religion, and onely to beleevers, and children of beleevers at all time; after that Institution of Christ in the Old Te­stament, that was appointed by Christ to a beleever as a beleever, and to the chil­dren of beleevers as children of belee­vers, as being proper to them. But cir­cumcision, that signe and seal of the righ­teousnesse of Faith, and inward circum­cision of the heart did agree to, and [Page 177] might be practised by all beleevers, and professors of themselves to be beleevers of the true Religion, and onely beleevers and professors of themselves to be­leevers. And all times ordinarily to be­leevers and professors of the true Re­ligion, and to their children; and there­fore circumcision, that signe and seal of the righteousnesse of Faith was instituted by Christ to Abraham a beleever as a beleever, and to the children of belee­ving Abraham, as children of a beleever. And so it may still follow, that a signe and seal of the righteousnesse of Faith, though not circumcision, yet baptism doth, and may agree to beleevers con­verted, and to children of beleevers, as children of beleevers now, as well as before the coming of Christ.

Quest. 7. How is the first manifest, or the second evident it is good.

Answ. For the first, Proprium quod con­venit om­ni soli & semper e­jusdem specici. Iosh. 5.7. the Proposition that is evident from the right of proper­ty which agreeth to all beleevers, and onely to beleevers, as at all times to be­leevers in the ordinary way, except it be obstructed by extraordinary causes, as Circumcision was in the Wilder­nesse.

And for the second, the Assumption that will appear, because all beleevers or professors of the Faith, and true Religion, were, or might be circumcised if they would, though they were not of Abra­hams family: Gen. 17.12, &c. Here is no prohibition of them, but a command if they were of Abrahams family, whether children born in the house, or strangers bought with money of any stranger, though not of Abrahams Seed; yet he must be circum­cised if he come into Abrahams family, and so become a professor of the true Re­ligion, and worshipper of the true God; for which, the Lord did know that Abra­ham would instruct his houshold after him.

All these must be circumcised as be­leevers or professors of beleef in God, and of the true Religion, and hope of et [...]rnal life in Christ the Messiah to come. But unbeleevers, and such as did not, nor would come in, and be true beleevers in the true God, and professors of the Faith in Christ, the Messiah to come, they had no right to circumcision, nor to any signe and seal of the covenant of Grace; and therefore the Assumption is true, that Christ did institute Circumcision, that [Page 179] signe and seal of the covenant to belee­vers as beleevers, and to children of be­leevers as children of beleevers. And so a signe and seal may still continue to be­leevers and their children, as well as be­leevers and their children, as well as be­fore the coming of Christ, and this not Circumcision which is abolished; and therefore baptism which succeeds cir­cumcision as the Apostle intimates to us, Col. 2. Co. 2.11, 12, 13. making circumcision and baptism all one in the respect of the inward Grace. Circumcision made without hands, and burying with Christ by bap­tism, both intimating our putting off the Old man in our burying with Christ, as being made partakers of his death, and rising again, in putting on the New man, as partaking of Christs Resurrection, both signed land sealed in circumcision in the Old, Rom. 4.16. and Baptism in the New Testa­ment to beleevers, and the elect children, the seed of Abraham, the father of us all.

Quest. 8. But wherefore was not Mel­chisedech and Lot circumcised, and Job and his friends, and other beleevers, and worshippers of the true God, out of Abrahams family, if circumcision was to be­leevers as beleevers?

Ans. First, in Melchisedech, Lot, Iob, and the rest, we have no certain evidence that they were, or were not circumcised, nor is it material. For it is certain, nei­ther circumcision before Christ, nor bap­tism since, or any outward Sacrament, was, or is, or can be rightly said to be ab­solutely necessary to Salvation; else Noah and other Patriarks before Abraham, might have been circumcised, or have had some other signe and seal which we had not: and children dying before the eight day of circumcision, or before they were baptized, could not be saved, which a Popish Doctrine well worthy to be exploded out of the Church.

Secondly, it may be answered, That God did renew the covenant, and insti­tute circumcision as a signe and seal of the covenant with Abraham, and the Church in his house, which was then the Church of God, chiefly visible at that time in the world, consisting of above three hundred souls, Gen. 14.18. and then set forth by God as a Type of the Church of the faithful in all ages, who were to have the covenant of Grace published, and th [...] seals of the covenant communicated to them in the Gospel: And so this Objecti­on [Page 181] doth not hinder, but that circumcision, that signe and seal of the righteousnesse of Faith, was instituted to Abraham as a beleever, and to Abrahams children and family, as the children and family of a beleever. Men of ripe yeers, professors of the true Faith and Religion, and chil­dren as children of beleevers and pro­fessors: And so the like signe and seal, baptism may in like manner be continued in the New Testament, as well as in the Old, for any light that yet appeareth to be held forth from Christ to the con­trary.

Quest. 9. But is not Infants Baptism forbidden by Christ in the New Testament, either expresly or by consequence, in that Christ doth not name children in the insti­tution of baptism, as he did in the instituti­on of circumcision?

Answ. Certainly there is no expresse prohibition of Infant baptism in the New Testament; yea, the Lord Christ is so far from forbidding of Infants any Grace and favours they are capable of, Mark 10.13, 14. that he reproveth his Disciples for hindering their bringing unto him, though it was not in particular to be baptized, yet to receive a blessing from Christ; for which [Page 182] cause, their beleeving parents or friends, did present them unto Christ, that Christ might take them in his arms, and put his hands upon them and blesse them (as be­leeving parents, do now present them to Christ in baptism. Mark 10.13.) And Christ receiveth them, and giveth for a reason, a high ap­probation of children expressed in seve­ral Evangelists: Suffer little children to come to me, and forbid them not; for of such is the Kingdom of God. True, not onely of such who in some respects are qualified like children, but of such per­sons also, even of little children: And true, both of the Kingdom of Grace and Glory, for all elect children of Jews and Gentiles of all Nations. And if the King­dom of God belong to children, then why not this Seal of the Kingdom Bap­tism, of which, Infants are capable now, as well children at eight dayes old were capable of circumcision, before the coming of Christ? It is evident, there is no expresse prohibition of Infants Bap­tism, which may hinder their presenting unto Christ, to be blessed in that Ordi­nance.

Quest. 10. But what say you to the second? is not Infant Baptism denyed by [Page 183] consequence, in that they are not named in the words of Institution, go, Disciple all Nations, or make them Disciple, by Teach­ing and Baptizing them?

Ans. The Answer is: First, it is evi­dent that Christ in that Institution of Baptism, intends principally men and women of ripe yeers, Jews and Gentiles to be converted to the Faith of Christ, who were capable of teaching; and first to be discipled by teaching, and then bap­tized as the Proselytes that came in to Abrahams House, Gen. 18.18, &c. no doubt were first taught before they were circumcised, and yet their children were circumcised at eight dayes old, before they were taught or made Disciples by teaching, of which they were not capable. It is true, Iere. 1.4, 5. Luke 1.13, 14, 15. they might be made Disciples by Covenant. and inward teaching, and sanctification Of the Holy Gospel, as all the spiritual Seed were; and so may children now that Christ holds forth, why not baptized now as well as children were circum­sed then by vertue of Christs Institution.

Secondly, There is another answer, That if a signe and seal of the Righteous­nesse of Faith, and Regeneration, or in­ward [Page 184] Circumcision of the heart, be due to Infants of beleevers, and to be com­municated to them as to children of be­leevers, by vertue of Christs institution of a seal to beleeving Abraham, and his children, as is before held forth; Then it must be either circumcision, or baptism, or some other signe and seal appointed by Christ for this end; but it cannot be cir­cumcision, for that is virtually abolished by Christs institution of baptism; nor is there any other signe or seal appointed by Christ for children of beleevers, Iews or Gentiles; and therefore it must needs be baptism: And so Christ doth not for­bid, but rather virtually appoint baptism for Infants in the new, as he did appoint circumcision for Infants in the Old Te­stament. Gen. 17. For the not naming, doth not imply a negation? when as they may be included in the institution in general set­ting up baptism instead of circumcision, as women not named, are not denyed, but included in the institution of the Lords Supper in the place of the Passe­over, and may partake of that Ordinance, being rightly prepared, although not named in the institution.

Quest. 11. You have answered con­cerning [Page 185] the spiritual Seed of Abraham, the elect children of beleevers, that they may be Disciples by way of Covenant, and by right of Election; and so may have a right and interest to Baptism, the seal of the Covenant, which is not denied by some chief adversaries of Pedobaptism, (if they could be known to be such.) But now, what say you for other children of beleevers, which it may be, are none of Gods elect; nor di­sciples by way of that internal Covenant of Grace; nor inward sanctification of the Spirit? What right or title can such In­fants have to baptism in infancy, or until they be discipled by publike Teaching, and Declaration, or profession of themselves to be beleevers, and converted to the Faith of Christ, and such to be admitted by ver­tue of Christs Institution, Go, Disciple all Nations, and Baptize, as is opened be­fore?

Ans. I answer, for all children of be­leeving Parents, though they be none of Gods Elect, yet I conceive they may have as good a priviledge now, and be under outward Administrations, as Ishmael and Esau had, (if these were not elected) or as any of the beleevers children before Christ had, not being elected by way of [Page 186] priviledge as children of beleevers, to partake of outward Ordinances and pri­viledges as children of the faithful, e­specially when as it is not known of us who are elected, and who are not. Why may it not be, that Esau was made par­taker of this outward priviledge, for Jacob and Abrahams sake? And for the elect childrens sake, all in general, who are children of beleevers in the Church of God, might, and may have this out­ward badge of Christianity, as a note of distinction between children of Iews, Turks, and Pagans, who deny and reject Christ; and children of such faithful, who beleeve and embrace Christ, and the Gospel, in truth, and sincerity.

And thus you have one ground of Scripture opened and applyed for Pedo­baptism, which may evidence, That it is not a meer humane invention, and abso­lute will-worship, as some have affirmed, whom I dare not for this one opinion against Infants baptism, utterly condemn, excommunicate, and cast out of the Churches of Christ, as enemies to Christ and the Gospel; but rather look upon some of them as weak Brethren, to be drawn in by bands of Love, and cords [Page 187] of Amity, by all means seeking to inform them, and reveal that light the Lord hath opened in the Cannonical Books of the Old and New Testament, praying God, that every Saint may joyn in love and humility, in prayer to God every day more and more, to reveal and settle Truth in his Churches, that God may be glorified, and truth, and peace establish­ed in Christ Jesus.

Quest. 12. I am of your minde not to condemn all as utter enemies to Christ, who are adversaries to childrens baptism: But yet their Divisions and Separations they have made in the Church, their unchurch­ing of the Churches of Christ, their con­tempt of Christs Ministers for difference of Opinion, in things of lesser importance, with divers such like, cannot be answered, or justified, I think, before God or men, as being contrary to that Christian love, and unity required by Christ, in, and amongst all that professe the Name of the Lord Jesus. But tell me I pray you, what other grounds of Scripture have you to prove the lawfulnesse of childrens Baptism?

Ans. There are divers Grounds of Scripture discussed, and handled at large by several learned men. I will onely [Page 188] name a few, and leave the more full open­ing of them, to those who have under­taken the controversie in their larger Treatises.

And first, That encouragement which the Apostle giveth to those Con­verts, Acts 2.38, 39. to repent, and be baptized in the Name of the Lord Jesus Christ for remis­sion of sins, because the Promise is to them, and to their children, and not to them onely and their children, but to as many as are afar off, even as many as the Lord our God should call, that is, to the faith of Christ, or to be beleevers in Christ; and why not to their children also, as being children of beleevers, as well as to the former, whether they were far off of the Iews, or far off of the Gentiles, who should be, or are since brought in to beleeve on Christ? and so their children have an encouragement to be baptized, as well as other. If you ask what the promise here spoken of, was, I cannot see why it should not be that pro­mise made to Abraham, and to beleevers in him, as being in some respect the Fa­ther of the Faithful. I will be thy God, and the God of thy Seed; and then as circumcision was especially the seal of [Page 189] that spiritual Covenant to Abraham, and his spiritual Seed, so virtually to belee­vers, and their spiritual children, is there a signe and seal belonging: And this is not circumcision, which is vertually for­bidden in that Institution of Baptism by Christ in the Gospel; as Baptism is, Matth. 28.19, 20. and may be vertually commanded to children of beleevers, though not expressed by Name in that Institution of Baptism a­foresaid. In like manner, as women are not expressed by Name in the Institution of the Lords Supper, and yet are ver­tually by Christs Ordinance to be admit­ted, and made partakers of that holy Sacrament.

Quest. 13. But may not there be the same Arguments for the Sacrament of the Lords Supper to be given to children of beleevers now, as for the Sacrament of Baptism, since the children of the Israelites are con­ceived to eat the Passeover, Exod. 12. as well as they were circumcised?

Ans. I conceive there is not the same Reason of Baptism, and the Lords Supper. For in the Act of Baptism, both men of ripe yeers, and children, are meer pati­ents, suffering themselves to be baptized, which a childe is capable of, and may [Page 190] suffer, as well as a man of ripe yeers. But in the Sacrament of the Lords Supper there is action, not onely of eating and drinking, for that a childe may do. But of eating and drinking in remembrance of Christ, of shewing the Lords death until he come, of offering up an Eucha­ristical Sacrifice, of praise and thanks­giving, for the death and passion, and Resurrection, and Assention, of Christ, and all benefits thereby, and an Act of renewing our Covenant with God in Christ at the Sacrament, which an Infant cannot do, N [...]. 10.2 [...]. as not being of knowledge and understanding; and so an Infant may not he be capable of the Lords Supper, though he be capable of Baptism or in­choate admission into the Church of Christ. But this is discussed at large by others, therefore I passe to the next.

Quest. 14. What is that third ground you finde produced for childrens Bap­tism?

Ans. That priviledge of the children of beleevers in Christ, above the children of Turks, Pagans, and Infidels, unto whom, I perceive there are divers privi­ledges and prerogatives may be found in Scriptures; and besides that, they are in [Page 191] the bosome of the Church, in godly Fa­milies bred up under the means of Grace, partakers of their Parents instruction in the knowledge of Christ, and in many respects more happy then the children of Pagans, and Infidels, in regard of outward privileges, even in spiritual things. There is as the Apostle intimates, a special kinde of holinesse belongeth to them, which pertains not to children of unbeleevers. This seemeth to me held forth by the Apostle, 1 Cor. 7. 1 Cor. 7.14. The un­beleeving Husband is sanctified by the Wife, i. e. by, or in the beleeving wise, and so on the contrary part; for I con­ceive these are opposed one to the other, and the conclusion, or inference, follow­eth, else were your children unholy, but no [...] they are holy. And this for what [...] yet finde, may, and must be meant of more then Matrimonial holi­nesse; for that may be amongst unbelee­vers: And if it should be no more, the conclusion would be but this, else were your children Bastards, as some have expounded it. But I do not beleeve, that all the children of unbeleeving persons in the married estate, are Bastards, Heb. 13.4. since marriage is honourable amongst all, whe­ther [Page 192] beleevers or unbeleevers. And al­though neither of the Parents be a be­leever, yet if they be lawfully married, their children are not Bastards, nor so to be esteemed. And if there be more meant, and to be understood, then a Ma­trimonial holinesse: Then what reason is there why this holinesse should not be a Covenant holinesse, Ben. A­ret. in 1 Cor. 7. Sumit Argu­mentum naturâ fi­dei melio­ris perso­nae singu­lis fideli­bus dici­tur. Ero Deus tuus & seminis tui. Ad san­ctificati­onem fili­orum satis est, si alter parens sit fidelis. 1 Cor. 7.14, 15. intitling children of beleevers to covenant priviledges? for in this, I subscribe to the judgement of Bendictus Aretius upon that place, That the Apostle takes an Argument from the nature of the Faith of the bet­ter party, namely, of the beleever, to prove the sanctification of the worser party, that is, of the unbeleever: And so the priviledge of this holinesse of the children, ariseth not from a bare Matri­monial or Conjugal union of the marri­ed parties, but from the excellency and priviledge of Faith; and so of that Co­venant union, and Covenant holinesse of the Covenant to beleevers, I will be thy God, and the God of thy Seed. And a Covenant priviledge may be to have a signe and seal of the Covenant, belong to these holy children of beleevers, as the Apostle calls them. And if so, then why [Page 193] not Baptism, as is held forth in the Rea­son before; and for that i [...] is objected by some, that divers Divines h [...]ve been of other mindes, and given other In [...]erpre­tations of the place; it is no satisfactory ground against Poedobaptism to another Christian, who cannot underwrite to their opinions.

Quest. 15. Is there no more Reasons given or held forth by Divines for this In­fant Baptism?

Ans. There are divers Reasons drawn from other places of Scripture; Col. 2.11, &c. that Col. 2. where the Apostle makes mention of inward circumsion made without hands, and after of Baptism, [...]s coming in place of circumcision; for so some argue from that place, and from other the like Scriptures: But because the Controversie grown to be great in these present times, many Books written pro and con, for and against Infant Bap­tism; and for that, the opening and hand­ling of this Controversie at large, is too great for this little Body of Divinity, and beyond my intention in this work. I will leave the deciding of the Questi­on, to those, I hope, holy and learned men, that are engaged in the Contro­versie; [Page 194] for I dare not but think there may be Saints on both sides, and onely hold forth a few Questions for clearing of some objections, (at least in part, as I conceive) and desire that the Lord Christ will so discover truth by his light, that whatsoever hath been practised a­misse may be reformed, and the Church of Christ be glorious in Truth and Unity.

Q [...]st. 16. Is not Baptism [...] badge of Christianity, and sign to put difference between the Church of Christ, and the world; and if so, then doth not Baptizing Children, though of Believers, destroy that difference, and confound the World and Church together sometimes receiving them for Saints which are not, and so frustrate one end of Baptism to different Believers from the world?

Ans. It is true, outward Baptism is one outward sign or badge of difference in men and women of riper years, be­tween the world and the Church, and yet all that are baptized in Infancy, or a­mongst men and women of ripe, years; and who have made an outward con­fession of Faith and Repentance, and have been baptized after Profession. are [Page 195] not by their outward Baptism truly sepa­rated from the world, and made Mem­bers of Christ by vertue of that work done (as Papists have taught: Acts 8.) For Si­mon Magus was outwardly Baptized, and made a profession and shew of be­lieving, yet was he in truth still one of the world; 1 Tim. 1. and Hymeneus and Alexan­der no doubt were outwardly Baptized, and yet they and many others after made ship-wrack of Faith, and were not truly separated from the world: But there is more required then this.

Quest. 17. What then is that which doth thus truly separate and make this true difference?

Ans. It is Gods Election, effectual calling, Justification, Regeneration, and inward Baptism, and true ingrafting into Christ, and to be born of the Spirit, that truly separates from the world, in respect of inward separation: And this Children may have, as Jeremy, John Bap­tist might, and many Children of Be­lievers, Luke 1.15. and such as died before outward Circumcision, and all elect children what­soever before the Eight day; and there­fore by right of foederal holinesse, may Children of Believers have this privi­ledge [Page 196] to be outwardly entred into the Church by an Infant Solemn admission, and being Baptized, to be as true out­ward Members of the visible Church, and compleat in respect of truth and per­fection of true visible Infant-Member­ship, and so may partake of outward Ad­ministrations according to their capaci­ty (although they be incompleat in respect of perfection of degrees of visibility, and declarative admission to the Lords Supper, and other acts of Church-fellow­ship, agreeing to Professors of the true Faith of the Gospel, and subjection there­unto in holinesse) as well as Isaac, Ishma­el, Iacob and Esau when they were Children being Circumcised: and so Chil­dren now, since they cannot be discerned to be otherwise then Elect of God and of Gods Kingdom (no more then Esau could till he was discovered) and there­fore children may be accepted as outward true Members, and inward in judgement of charity, and partake of Baptism; otherwise, what chief holinesse or privi­ledge have they above the Children of Infidels; for to say they have none, is directly contrary to the Apostles Do­ctrine, in that 1 Cor. 7.14, 15, 16. noted already.

Quest. 19. But what outward means is there then to separate and distinguish these truly from the world, when these come to years of discretion?

Ans. I have answered this Question in part too already: I now adde, Not to be Baptized again as some are in these dayes, as if that had power of it self to convey an inward Grace, or communi­cate the holy Ghost, or to make and evi­dence them to be true Disciples, (as some dream:) For certainly men may be out­wardly Baptized and made outside Disci­ples, and have outward common gifts of knowledge, utterance, to professe the Faith of Christ, and be Rebaptized, and yet be but Hypocrites and no true Disciples nor Teachers, Rom. 2.28, 29. as were many in the Primitive times, and too many a­mongst our selves.

Quest. 20. What outward means then will suffice Children Baptized when they come to years of discretion, to evidence them without Rebaptizing, as far as any outward badge can do, to be true Christians separated from the world, and approved of as Members of the Church of Christ, and of the Congregation of Saints?

Ans. first, a professiō of total resigning thē ­selves [Page 198] to Christ with a right preparation in themselves, with gifts of Grace from Christ outward and inward, evidencing the truth of their knowledge, Faith, and Regeneration, or new conversion unto God in Christ, so far as can be discerned by the Church in Christian charity.

Secondly, a right Examination of them and their knowledge, Faith and other Graces to this end, with admission of them by the Church, or Ministers and Elders of the Church to the Lords Sup­per, after Examination and sufficient proof and approbation aforesaid.

Thirdly, their joyning with the Church in that Sacrament of Establishment and confirmation of their Faith in Christ, and communion with the Saints of the most high in Profession of Faith and holinesse.

Fourthly and lastly, their Religious walking in all holinesse and good works, according to their callings manifesting their Christian thankfulnesse to God for his Free-grace in Christ, to Gods glory, the good of Gods Church, and joy of their own souls in Christ Iesus. These may suffice to evidence and approve them Christians without Rebaptization or separation of themselves from the [Page 199] publike Preaching of the Gospel, Heb. 10.22, &c. and communion of Saints, as the manner of some is.

Quest. 21. What profit or comfort can there come by Baptizing of Infants?

Ans. First, It may be a comfort to the Parents in this assurance, that their Chil­dren are within the Covenant of Pro­mise, when as Infidel can have no such assurance of their Children, that they might praise God for such goodnes. And,

Secondly, Great profit to their Chil­dren themselves for their Instruction when they come to years of discretion, what Covenant they are ingaged in by Baptism to be Gods Children, and have, as Children in Covenant with God in Christ, right to many Prerogatives which Infidels have not, no nor their Children.

Quest. 22. What is the end and use of this Sacrament of Baptism?

Ans. To set forth and seal,

First, Our ingrafting into Christ, as Rom. 11.17, 18. & 6.4, &c.

Secondly, And our union and commu­nion with Christ and his Church, 1 Cor. 12.12, 13, 27.

Thirdly, Our putting on of Christ and Righteousnesse in graces, Gal. 3.27.

Fourthly, To hold forth our inward washing in Christ blood, partaking in the vertue of Christs death and Resur­rection, Rom. 6.3, 4, &c.

Fifthly, Our assurance of Repentance and remission of sins, Acts 22.16.

Sixthly, Our Adoption to be Gods children, Gal. 3.24. & 4.4, 5.

Seventhly, Assurance of Eternal life when this life is ended, 1 Pet. 1.9. Gal. 3.20.29. Rom. 4.11.

Quest. 23. But should not children be Dipped over head and ears, the whole body in the Water, as some thinks Iohn Bapti­zed in Iordan, and as Papists did use to Baptize their children.

Ans. It is not the outward dipping or washing that clenseth away sin; but the vertue of the blood of Christ: And we read no absolute command of Baptizing in a River, or washing the whole body in water; nor do we believe the Iaylor and his houshold (Baptized at midnight) went forth to a River to be dipped all o­ver: It is sufficient to Baptize or wash part, as Christ said to Peter in washing the Disciples feet, He that is washed needs not have to wash his feet, but is clean every whit: For if Christ wash [Page 201] any part of the soul or body with his blood, he washeth the whole man, Ioh. i.7. Rev. 5.6. Ioh. 13.8, 9, 10. Heb. 12.24. it needs then save to Baptize or wash the head or face of a man, woman or childe with water in Baptism. That may suffice to seal our Spiritual washing with the blood of Sprinkling, which speaks better things then did the blood of Abel.

Quest. 24. What say you of the Popish custom of Dipping the whole body of the childe all over in water three times: First, in the Name of the Father, Secondly, in the Name of the Son, Thirdly, in the Name of the holy Ghost.

Ans. It is evident to me, that they rested too much in the work done, and outward action, Christ giving no com­mand for such a threefold baptizing of the body; and I conceive the like of baptism of some Adversarie to Poedobaptism in a River, (too much magnifying the man­ner of the outward action, of their Bap­tizing of their whole body of their Re­baptized Disciples:) For which kinde of Baptizing the whole Body, or Bap­tizing in a River, Mat. 28.19. Christ gives no word of command that we finde in Scripture in the Institution of Baptism.

Quest. 25. You have held forth di­vers [Page 202] grounds from the Word of God, to shew the lawfulnesse of Baptizing the chil-of Believing Parents: But I desire the re­solution of another doubt. Do you believe I pray you that there is such a necessity of Baptizing children, that if they die with­out Baptism they are damned, or go to Limbo, as the Papists dream, and too many Popishly affected amongst us.

Ans. I answer, I believe Baptism is not a thing indifferent to be used or not used at pleasure: but it is necessary to be used of Christians according to the In­stitution of Christ. Mat. 28.20. And if it cannot be obtained by men of ripe years converted, or for children of Believers; yet it is to be sought for and desired in a right and due manner, with the Word adjoyned unto it, not resting on Baptism, but on Christ for Salvation. And yet I do not believe that outward baptism makes a Christians soul, Gal. 6.15. or Baptism to be so abso­lutly necessary to Salvation, or the Grace of God in Christ to be so tied unto the Sa­crament, that those who desire it, and die without it, cannot be saved; or that they go into some Limbo, and not into Hea­ven, as Papists and ignorant people have dreamed: Or that believing Parents [Page 203] should be so troubled for their children dying without Baptism, as if they were lost; but rather to live by Faith, Gen. 17. that as God is their God, so he is the God of their Seed, and can save them as well without Baptism as with Baptism.

Quest. 26. But what ground have you for this your Faith?

I have ground sufficient out of the Word of God. For first, it cannot but be a sin against Christian charity, to judge all those children of Patriarks, and people of God before the birth of Christ, who died before the eight day of circumcision to be damned, or be sent to Limbo for that want of circumcision, which by the Law of God they might not have until the eight day. Secondly, Gen. 17.12. or to think all those who dyed in the wildernesse (in the forty years) uncircumcised to perish, when as there was a kinde of necessity by occasion of their often removing that they could not have circumcision until they came to Canaan. Thirdly, Iosh. 5.2, &c. or to think the same of children of Christian Parents, who died before the Feasts of Passeover and Pentecost, at which times Baptism was then used in the Church. Fourthly, or to think of the Believing [Page 204] Repenting Theef upon the Crosse, Ioh. 3.5. & 4. & 7. that he was damned for want of Baptism. If these had the Baptism of the Spirit, the living vertue of that water of life; that was a seal of their entrance into Gods Kingdom, though they wanted the out­ward Baptism of water.

Quest. 27. What conclusion do you make from all this?

Ans. Therefore I conclude of these or such like children or others, as Am­brose did of Valentinian the Emperour, who coming to be Baptized died by the way, Ambrose lib. de vi­ta Valen­tinian. they are Baptized voto, though not facto, in will and desire, though not in fact, in respect of outward Baptism, yet they may partake of the inward Bap­tism. And so Christian Parents need not to be tormented with grief for want of Baptism in private, when God is pleased to deny publike, 1 Thes. 4. but be comforted, and not to sorrow as those that have no hope, for their children they hope are asleep in Christ.

Qu. 28. I will touch but one Quaere more: Hath not Infant Baptism been very much abused in the Church? And if so, Is it not better to take it away, as the Brazen Ser­pent was, by which means the abuses may [Page 205] be sure to be Reformed, which otherwise can very difficultly be Reformed, many grosse abuses being so rooted in the hearts and mindes of ignorant men, yea, of mul­titudes of men and women in the world?

Ans. It cannot be denied but that In­fant Baptism hath been most grosly a­bused by erroneous opinions and practi­ses in the Church, yea almost even from the beginning that we read of it in Ec­clesiastical Writers, as that it conferred grace, that it was necessary to Salvation, that without Baptism Infants were at least in danger to perish, that outward Baptism did make an Infant a Christian soul, and having Baptism, it was made a member of Christ and the childe of God, and certainly saved, though the Parents were unbelievers, Pagans or Infidels, or as bad. These erroneous abuses and di­vers others, not only in Popery and Po­pish Churches at this day, but even in England amongst multitudes of supersti­tious formal and ignorant people, both in the city and countrey, as we may finde by sad experience, witnessed by many Arguments of wilful ignorance, or much weaknesse at least, and much to be pitied and lamented, and prayers put up to [Page 206] God it may be amended.

Besides the multitude who rest in this outward Ordinance of Baptism in their Infancy, as Paul did before his Conver­son in outward Iewish priviledges, and in special that he was circumcised the eight day, Phil. 3.6, 7, 8. all which he accounted nothing but losse for Christ, when God once opened his eyes to see his folly of trusting to these outward priviledges of being circum­cised, or partaking of the Passeover or any thing but to Christ himself and his Righteousnesse: multitudes now trusting to this, That they were Baptized, made Christian souls in Infancy, and have been housholded, and received Sacrament at least once a year at Easter, or it may be every moneth, although they did never make profession of Faith, or partake of inward Baptism, Regeneration, or new Birth, Iohn 3.3, 5. without which a man cannot enter into the Kingdom of God. Secondly, although they were never brought to see their extreme need of Christ, or carryed out of themselves, and all self-confidence or trust to outward Ordinances and com­mon priviledges of Baptism, the Lords-Supper, form of Godlinesse, Religious duty, or the like, all which a man or [Page 207] woman may partake of, Luk. 13.24. and never have any dram of that true Grace which ac­companieth salvation, or be admitted en­trance into the Kingdom of Glory.

Thus far certainly; and worse it may be, hath Infant Baptism been abused in the Church. Neverthelesse, if Infant Bap­tism be judged lawful by vertue of that Institution of a seal of the Covenant by Christ to believing Abraham, not of the corporal or c [...]rnal part of the Cove­nant, the promise of the Land of Canaan to Abrahams Posterity: But also the spiritual part to believing Abraham and his children, and to Believers and their children, as children of Believers, as a seal of the Righteousnesse of Faith, or by any other ground or Argument held forth already, or to be held forth by any the Servants of Christ. Then I conceive the abuse of Baptism doth not take away the lawful use.

But if the Apostle approve circumci­sion of the Iewish children; Acts 21.21. and Paul circumcised Timothy, Acts 16.3. because he would not offend the Iews, although circumci­sion was to be abolished. Ahd if after he had Preached, that if they were cir­cumcised Christ profited them nothing, Gal. 5.2. [Page 208] (as he did to the Galatians) yet if a Iew should have been converted to the faith, and the year before his conversion, had a childe received circumcision as his pri­viledge, and the next year after his con­version to Christianity, have had a childe which might not have been circumcised, because abolished, and troubled that his childe might not be Baptized, nor have any outward badge of difference from the childe of an Infidel; because, as Adversa­ries to Poedobaptism aver, there's no Ordi­nance of Christ for Infant Baptism: I conceive Saint Paul would have Bapti­zed the Iews childe, to take off the of­fence, as well as circumcised Timothy be­fore, since no direct command of Christ appears to the contrary. And so, though Infant Baptism could be proved fit to be left, as circumcision was abolished; yet till men were enlightned, it might be continued as circumcision; and much more now be practised in the Church, since it cannot be proved to be forbidden or abolished. And thus you have the sub­stance for Infant Baptism moderately.

Quest. 29. Now to conclude, What may all this teach us which you have set forth concerning Childrens or Infants Bap­tism, [Page 209] that (as you have said even now) although it had been abolished as circumci­sion was, which it was not, yet it might be continued untill mens mindes were en­lightned, as circumcision was continued for a time; and much more now be practi­sed in the Church, since it cannot be proved to be any where forbidden by Christ, but rather approved; and since there are such different and doubtful opinions of it in such as profess to be Saints, how should Saints behave themselves one to another in the Church of Christ?

Ans. Truly this may be a light from Christ, to lead us unto Christ, and learn from Christ and his Apostles not to un-Church the Churches of Christ Reform­ed; and yet reforming for this difference of Poedobaptism and such like, as some virulent and unchristianlike Adversaries to Infant-baptism have done, and yet en­deavour to do: But to labour for Re­formation, rather then unlawful Schism and Separation from the Church. Thus shall we declare our selves to be Christi­ans indeed, not seeking division, but in a Christian Brotherly way endeavouring Union and Unity, and Peace in the Church, each one labouring for a true [Page 210] and pure Reformation, 1 Cor. 13.11, rather then a se­paration one from another, in the pro­fession of the Gospel of peace, that peace and the God of peace may dwell amongst us.

The seventeenth Classis, or Company of Questions.

1 Question.

VErily I like well of your Christian conclusion for Peace and Ʋnity a­mongst Saints, though there be some diffe­rences in opinion in lesser matters, when as we all hold the Head Christ. And since you have declared your knowledge and faith concerning the Sacrament of Baptism: Now what do you know and believe con­cerning the Sacrament of the Lords Sup­per and by whom, and when was that insti­tuted, and what light is there from Christ to lead us to Christ therein?

1 Cor. 10.16. Mat. 26. Mark 14. Luke 22. 1 Cor. 11.23, &c. Ans. This Sacrament of the com­munion of the Body and Blood of Christ, was instituted by the Lord Jesus Christ himself, in the same night that he en­dured his bitter Agony, and also sweat drops of blood before he was betrayed [Page 211] by Judas, and apprehended by the Of­ficers of the High Priests and Elders, to be condemned and put to death, that cursed death of the Crosse which he suf­fered for our Redemption.

Quest. 2. What is the outward visible sign, seal, or external material thing of the Lords Supper, or of that Sacrament of the confirmation of our Faith, and re­newing of our Covenant again with God in Christ?

Ans. The external or outward thing, Mat. 26.27. &c. & 14.22, &c. Luke 22.19, 20. 1 Cor. 11.23, &c. sign, seal, badge, or pledge in a Sacra­ment, is that which being sanctified, holdeth forth another thing to the in­ward ear, or eye, or hand, or mouth of the soul, which is Faith, then it doth to the outward ear, or eye, or hand, or mouth of the body; and seals and as­sures another thing to the soul, then that which the body partakes of; and in the Sacrament of the Lords Supper, this outward sign, seal, pledge and Symbol, is the bread and wine consecrated or blessed; and the bread broken and wine powred out; the bread and wine given and received, eaten and drunk of the faithful, together with the whole Sacra­mental action, according to the institu­tion [Page 212] of Christ.

Quest. 3. What is the inwrrd or inter­nal grace and material thing in this Sacra­ment, so signified, sealed and communi­cated by Christ to every true and faithful receiver, of these holy mysteries, in this holy Ordinance?

Mat. 26.26, &t. Iohn 6.55, &c. & 10.15. &c. 1 cor. 10.16. Eph. 5.25, &c. Rom. 4.24, &c. Heb. 9.25, &c. & 10.12, &c. 1 Thes. 1.10. Rom. 6.23. Ans. The inward grace or inward material thing is Christ himself, given for his Church with his body and blood spiritually received by Faith, and all Christs merits, with the graces procured by Christ in his death, passion and Re­surrection, Ascention, and all he hath done for our good, both for this and a better life; all which are lively repre­sented, sealed, and communicated to the faithful in their souls, according to the Covenant of grace held forth, and con­firmed in this communion of the body and blood of Christ.

Quest. 4. But since Christ saith of the bread in the Sacrament, This is my Body; and of the wine, This is my Blood, do not the faithful receive corporally and carnally the Body and Blood of Christ in this Sa­crament?

Ans. No verily, the Body and Blood of Christ cannot be received corporally [Page 213] and carnally, with the hand and mouth of our bodies, wratsoever the Capernaites of old, or the Papists or any other since have imagined.

Quest. 5. How then is the Body and Blood of Christ received in the Lords Supper?

Ans. To understand this, we must know that a body is divers wayes ascri­bed to Christ, or Christ may be said to have a body in a fourfold respect, or a fourfold body; and spiritually and by faith the children of God do receive and partake of union and communion with Christ, and Christs body in all these kindes.

Quest. 6. What is the first kinde of bo­dy, and how do the faithful receive and partake of that body of Christ in this Sa­crament?

Ans. The first was the Natural body of Christ, Luke 1.15. Iohn 1.14. Mat. 27.21, &c. & 25.31.32. & 28.6. Acts 3.20, 21. which was conceived and born of the blessed Virgin Mary, cruci­fied, dead and buried, and rose again for us and our salvation: and ascended into Heaven, and there is glorified, and sits at the right hand of God the Father in power and glory: where he shall remain making intercession for his Church till [Page 214] the day of Iudgement, when he shall come with his glorious Angels in power to judge both the quick and the dead.

Quest. 7. But how do we who are the Saints, receive and partake of this Na­tural crucified and glorified body of Christ.

Ans. We may be said to receive and partake of this natural body of Christ really and truly, though not corporally and carnally, by eating or receiving it by the hand or mouth of the body: But,

1 cor. 10.16.First, Spiritually and by Faith, be­lieving on Christ as our Lord and Savi­our, who gave his Natural body to be crucified, and his Blood to be shed for our sins.

Gal. 2.20.Secondly, Applying Christ and all his merits by Faith to our souls.

Iohn 6.5, 6.Thirdly, Receiving Christ to dwell in us, and so having an union and commu­nion with Christ, as with our Lord and Head, into whom we are ingrafted by Faith.

Fourthly, To partake of Christ even the Divine Nature, by our union and communion with Christ which is sealed in the Sacrament, John 6.63, & 6.33, &c. & 10.18. Eph. 1.17, &c. & 3.16, &c. 1 Cor. 12.12, &c. & 10.16, &c. 2 Pet. 1.3.

Quest. 8. What is the second kinde of body which is ascribed to Christ?

Ans. A Sacramental body, and so the bread and wine in the Sacrament, Mat. 26.26, &c. 1 Cor. 12.24, &c. are the body of Christ which doth signifie, re­present, and seal the vertue of the Natu­ral body and blood of Christ crucified, not to all, but to all true Believers; and this outward visible Sacramental body is received by the bodily outward hands and mouth of all communicants, true Be­lievers and Hypocrites, who come to the Lords Table.

Quest. 9. But is this Sacramental bo­dy the Bread and Wine in the Sacrament, any thing available for their goods, who come unprepared, and receive that and no more?

Ans. No certainly, this is not profit­able but hurtful to the souls, 1 Cor. 11.28, &c. Mat 22.11, &c. because they want the Wedding-Garment, and eat and drink Iudgement to themselves, not be­ing able to examine themselues, or to discern rightly, or partake Spiritually of the Natural or Spiritual body of Christ.

Quest. 10. How can you call a body Spiritual?

Ans. The Apostle calls the glorified body of the Saints Spiritual bodyes, be­cause [Page 216] they are endued with Spiritual qualities of glory, 1 Cor. 15.44. Rom. 6.6 & 7.24. Col. 2.16, 17. mortality, as sin and death is compated to a body in respect of Natural corruption, or sinful quali­ties, and mortality, so likewise the rich graces and spiritual benefits of the life of Christ, communicated and sealed in the Sacrament, may be called a Spiritual body, as a whole body of spiritual hea­venly graces bestowed upon faithful re­ceivers: thus Christ and his graces are a body of grace received by the faithful.

Quest. 11. What do you call a spritual body of Christ?

Ans. This is the third kinde of body, a vertual or spiritual body, comprehend­ing all the power, life, vertue, merits and benefits which do arise from the passion, crucifying of the natural body, shedding of the natural blood of Christ, with his Resurrection and Ascention, for the good and benefit of Gods Church and people, held forth, sealed, and exhibited in the Lords Supper, and received, not by the hand and mouth of the body, but of the soul, and enjoyed only by the faithful communicant, and such as are rightly prepared for this sacred feast of the Lord, 1 Cor. 10.3, 4, 16. Phil. 3.10, 11. [Page 217] Gal. 2.20. & 3.1. Christ held forth in the Word and Sacraments, as crucified be­fore our eyes, and Spiritually commu­nicated, 1 Cor. 10.16.

Quest. 12. What is the fourth and last kinde of body attributed to Christ? and how do the Saints partake of or receive an union or communion with that, or assurance of it in this Sacrament?

Ans. This fourth and last is the mysti­cal body of Christ, Rom. 12.45. 1 Cor. 12, 13, &c. & 10.16, 17. Eph. 2.16 & 3.4, 5. & 4.12. Col. 3.14, 15. Heb. 12.22, &c. 1 Ioh. 1.3, 7. the Church and peo­ple of God, the Members of that body of which Christ is the head. And a more full union and communion with which body the Saints do receive and partake of, when in the Sacrament as in a com­munion of Saints, rightly and spiritually, not by mouth of the body, but by faith they partake of Christ, and have this union and communion of Saints sealed and assured in this Sacrament,

Quest. 13. You have declared your knowledge concerning the author and mat­ter of this Sacrament: Now what is the form of it?

Ans. The form of communicating in this Sacrament, is likewise twofold, out­ward and inward.

Quest. 14. What is the outward form [Page 218] or manner of celebrating or partaking of and in this Sacrament of the Lords Supper?

Ans. The external or outward form in this Sacrament, Mat. 26.26, 27. 1 Cor. 10.16. & 11.23, &c. Isa. 42.3, &c. & 53.10, &c. is first, the whole Sa­cramental word of Christs Institution, the blessing or consecrating of the bread and wine, the command of receiving, eating and drinking of the outward Ele­ments, and especially the Promise and Covenant of Grace; Christ and all his benefits promised, held forth and sealed to the faithful in this Sacrament.

Quest. 15. What it the second part of the outward form or manner of celebration to be observed?

Ans. The Sacramental actions of breaking bread, Mat. 26.26. Luke 22. powring out of wine, the distribution of bread and wine, to and for the communicants, and their receiving of of them by the hand, eating of them by the body, as Sacramental, signifying, seal­ing, exhibiting, communicating, and ap­plying signs and symbols of all inward grace given to the faithful, and received by them in this Sacrament.

Quest. 16. What is the inward form of or in this Sacrament of the Lords Sup­per?

Ans. The internal or inward form is [Page 219] the analogy, union and presence, not lo­cal, but vertual, Sacramental and Spiritual of the outward signes, and the things signifi'd, the one representing and answer­ing; the other as the face doth answer a face in a glasse, the outward signes being exhibited by the Minister of Christ; and the things signifieth the light and warmth, and soul-cherished vertue and nourish­ment of the life of grace from Christ, given and communicated, and applyed by that Sun of righteousnesse Christ; and Christ his spirit at the same time to the faithful in the Sacrament, as the Sun in the firmament doth its vertue of light and warmth to us; or as the outward Ele­ments of bread and wine do their vertue and refreshing, 1 Cor. 10.16. to nourish the life of na­ture in man or woman that receive them in the Sacrament.

Quest. 17. What Analogy, proportion, likenesse or agreement is there between the signes and the things signified? First, be­tween the Bread and the Body of Christ, to set forth and seal the benefits unto us?

Ans. First, as the bread corn of wheat is threshed with a flail, or beaten with a staffe, bruised, ground in the Mill, and baked in an oven, with fire to make [Page 220] bread for our bodyes; Isa. 28.28. & 53.5, 6 1 Cor. 9.10. so was Christ threshed with a flail, and beaten with a staffe, and ground in the Mill, and baked in the fiery oven of his passion, and of the wrath of God; that he by his vertue and merits might be heavenly bread for our souls and bodyes, to nourish us to life Eternal.

Quest. 18. What is a second resem­blance?

Ans. Secondly, as the bread is com­fortable strength and nourishment for a hungry body for life of nature: Psa. 104.15. Ioh. 6.48, &c. so the body of Christ and vertue of his merits in sweet nourishment for hungry true be­lievers, to nourish the life of grace in them to life Eternal.

Quest. 19. What is a third agreement or resemblance?

1 Cor. i0.16. Ans. As the bread in the Sacrament is made of many corns, and one bread is distributed to many, and many partake of one bread; so doth it set forth our union and communion with Christ, and one with another, we that are many are one body in Christ, and all partake of that one heavenly bread Christ for our ever­lasting comfort.

The eighteenth Classis, or Company of Questions.

1 Question.

VVHat analogy, resemblance, or similitude and fitnesse of agree­ment is there between the wine and the blood of Christ in the Sacrament?

Ans. First, Gen. 49.11. Deut. 32.14. Isa. 63.2, &c. Iohn 15.1, 5. Luke 22.42, &c. Mat. 27.24, &c. as the wine is made of the blood of Grapes, pressed and strained in the winepresse, for the benefit of men and women: so the blood of Christ; was pressed out in the winepresse of the wrath of God, which Christ did endure in his most bitter agony and passion for our Redemption.

Quest. 2. What is a second resemblance and analogy between Wine and the Blood of Christ?

Ans. As wine when it is drunken doth [...]rm the stomack, Psal. 104.15. Prov. 3.6. Psal. 119.13. Ier. 16.7. Mat. 26.27, &c. Acts 10.28. Col. 1.10. Heb. 12.24. Iohn 1.7. Rev. 1.5, 6. & 5.8, &c. chear up the spirits, and make glad the hearts of men and women in times of sorrow, as a cup of consolation of old time; yea, doth quic­ken and strengthen to labour and duty: so likewise the blood of Christ received and drunken by faith, doth by Christs [Page 222] vertue and merits warm the life of grace in the soul, in assuring remission of sins purchased with his blood, cherish, com­fort and quiet the soul, and make it able and ready to every good work, to the glory of God in Christ, good of his Church, and joy of our own hearts

Quest. 3. What is a third analogy or simulitude between Wine and the Blood of Christ?

1. Cor. 10.3. Mat. 26.27. 1 Cor. 12.4. Gal. 3.27, 28. Eph. 4.3, &c. Ans. As many Grapes pressed together make but one wine, and all that receive the Sacrament drink of one and the same blood and juice of the Grape, as of the cup; so all the vertue of the passion of Christ, his active and passive obedience to his Fathers will for us, makes one cup of precious blood for the faithful to drink, and all the faithful drink of the same blood of Christ, as of one cup of love, to signifie and seal our union and communion with Christ, and one with another in love, as all made one in Christ Iesus.

Quest. 4. Now what kinde of union and presence is this between the signes and the things signified, if it be not a corporal and local union and presence?

Ans. First, for the union between [Page 223] the signes and the things signified, though there he not a corporal or local, or place union, yet it is not an imaginary, but a true Spiritual relation and union, by ver­tue of which, and of the Covenant of Grace in Christ, the things signified are really and truly communicated to all them that lawfully and rightly partake of the outward signes in this Sacrament. 1 Cor. 10.16.

Quest. 5. How is there a presence of the thing signified with the signes, if there be not a local presence, or that the things signified be not present in place with the out­ward signes, either by way of Transub­stantiation, the Bread and Wine turned into the Natural Body of Christ, as Papists; or of Consubstantiation, or of the Natu­ral body in or under Bread and Wine, as some others have imagined?

Ans. There is a fourfold manner of presence, in and by which one thing may be said to be present with another, which being rightly observed, a man may easily see how Christ and things signified are and may be said to be united and present to the outward signes in the Sacra­ment, and to Believers that partake of them.

Quest. 6. What is the first of these?

Heb. 2.14. Luke 24.38, &c. Mat. 28.6 Acts 3.20, 21. 1 Cor. 8.17. & 12.13, 27. Ans. The first a local or place-pre­sence, a bodily presence in a place, as a man is present in a house, as Christ was in the Temple, or the Sun in the Firma­ment, or the like; and with this presence Christ may be said to be present, not bo­dily, but in respect of his Divine Person and Spirit, by which he is alwayes pre­sent with his to the end of the world, yet not by the presence of his Natural body, either by Transubstantiation, or turning the bread and wine, by vertue of the Priests words of consecration into the Natural body and blood of Christ, as the Papists; or by Consubstantiation, as if in or under the bread and wine the Natural body and blood of Christ were contained (as some Lutherans have af­firmed) Christs Natural body, though glo­rified, being finite like ours and cannot be in multitudes of places and persons at the same moment of time: But indeed is in heaven, and there to continue till the day of Iudgement, yet present by spiritu­al union with us, as we are Members of his Body.

Quest. 7. What is the second manner in which one thing may be said to be pre­sent in or with another?

Ans. By a Sacramental, s [...]mbolical, Gal. 13.1 1 Cor. [...]0.16. or figurative presence; when a thing is represented to the minde of a man by some outward signe; as a thing is repre­sented by a word, or a voyce; or a man to the sight by a Picture: And thus Sa­cramentally Christs true natural body and bloud, are present, as represented to the eye of the soul, the minde of a belie­ver by the outward signe of Bread and Wine in the Sacrament.

Quest. 8. What is the third manner of presence?

Ans. The third is a spiritual presence, Heb 11.i. 1 Cor. 10.3, 4, 5. Ioh. 8.56 when we represent a spiritual thing, not present, as present to and with us, by Faith; as faithful Abraham by the eye of Faith did see Christ day many hundred yeers before Christ was born, or as by a prospective Glasse we do bring the body of the Sun, or Moon, or of a Star far off to be neer, and as it were pre­sent to the eies of our bodies; and thus Christs natural Body and Blood, his pas­sion, death, resurrection, ascension, and all his benefits, are present to our souls and bodies by Faith, to our joy and com­fort.

Quest. 9. What is the fourth kinde of [Page 226] presence in and by which one thing may be said to be present in or with another?

Ans. This is a virtual presence, when that which is distant and far off in place, Mat. 28.20. Mat. 18.20. 1 Cor. 10.16. is by the virtue power and efficacie pre­sent to and with us, for our comfort and nourishment; as the Sun in the firma­ment is far off in place, and yet the ver­tue, the light, and warm'th of the Sun, is present with us here on the earth, to di­rect, revive, quicken, nourish, and che­rish the creatures, yea, men and women whom experience teacheth to be refre­shed by it: And thus vertually Christ is present, yea, his natural Body and Blood, whole Christ, and his vertue pre­sent for the nourishment of true belie­vers, and their assurance of eternal salvation by Christ sealed in this Sa­crament.

Quest. 10. You have explained and held forth the Author, Matter, and Form of the Sacrament; now what is your know­ledge concerning the Ʋse, Benefit, and End of the Sacrament, to faithful and right Communicants.

Ans. The Ends, Use, and Benefits of this Sacrament, are divers for the un­speakable benefit of faithful receivers.

Quest. 11. What is a first End?

Ans. First, to seal and confirm the Covenant, and promise of Gods free Grace in Christ, Mat. 26.26, 27. 1 Cor. 11.23, &c. to our souls with Christs vertue and merits; and all the benefits which Christ hath procured for us, in his Passion, Death, Resurrection, Ascention, yea, his whole active and passive obedi­ence, to his Fathers will, as our Surety, with his whole Humiliation and Glorifi­cation, as mediator between God and us; all sealed in this Sacrament.

Quest. 12. What is a second End?

Ans. On our part to renew and seal our mutual Covenant of thankfulnesse, Rom. 12.1.2. 2 Cor. 5.14, 15. Psal. 116.12. Psal. 119.105. and obedience, to our God and Father again, in and by the vertue and power of Christ, to be manifested in our lives, according to that light of his will, revea­led by his Word and Spirit to our souls, from Christ our chief Prophet and dire­ctor in the way to happinesse.

Quest. 13. What is a third End of this Sacrament of the Lords Supper?

Ans. To hold forth Christ by remem­bring and shewing the Lords death un­til he come; for the strengthening of our Faith, and refreshing of our souls, in the lively representation of Christs love to [Page 228] us, Ioh. 15.13. 1 Cor. 11.24, &c. giving his body to be crucified, and his blood to be shed for our sins; evi­dently held forth in the sacramental brea­king of the Bread, powring out of the Wine, seen by the eye of the body, as the inward graces are by the faithful eye of the soul in every Communicant.

Quest. 14. What is the fourth End and Benefit of this Sacrament?

Ans. It is a sealing and confirming:

2 Cor. 8.9. Eph. 3.8. Ioh. 6.56. 1 Cor. 1.9. Ioh. 17.20. Eph. 3.8, 16, &c. 1 Cor. 6.15. Col. 3.2, 3. 1 Cor. 12.12, 13.First, of our union and communion with God in Christ, and of our right and title to all the riches and treasures of Christs Kingdom of Grace and glory.

And secondly, of our union and com­munion one with another in Christ, and with the whole Church of God, as fel­low members of the same mystical body; of which Christ our Lord and Saviour is the head, for the comfort and benefit of his Church.

Quest. 15. Are there no other Ends of this Sacrament.

Ans. Yes, their are divers other ends and uses: As

Acts 2.46, 47.First, the profession of our Faith that we are Christians, not Iews, Turks, or Infidels.

Secondly, the profession of our love, [Page 229] unity, Acts 2.46, 47. and charity one towards and with one another.

Thirdly, 1 Cor. 11.17, 18. Ephes 9.3, 4, 5. the conservation of our fel­lowship and communion with Saints.

Fourthly, Our strengthening of all graces in us by participation, and medita­tion of Christ, held forth in this Ordi­nance in all times of temptations, and di­vers other ends and uses, but the former are principle in this Sacrament, John 6.32, 33, 34, 35, 50, 51.

The ninteenth Classis, or Company of Questions.

1 Question.

YOu have declared your knowledge con­cerning the Author, matter, form, and end of this Sacrament; now what do you know concerning the outward circumstan­ces of partaking of this Sacrament, time, place, and gestures: What light have you from Christ for these?

Answ. I do not finde that the Lord Christ hath directly, and expresly com­manded any set time, place or gesture, when, where, and in what manner of [Page 230] gesture, sitting, or kneeling, or standing, we should receive the Sacrament: But the Spirit of Christ in his holy Apostle Paul hath held forth two general Rules:

1 Cor. 14.40. and 11.34. Col. 2.5. Rom. 14.17, 18, 19. 1 Cor. 10.23. and 14.25. Rom. 14.1, 2, &c. and 15.1, 2.First, That all things should be done according to decency, and order;

And secondly, That all be done to edification.

Quest. 2. But may not the consciences of Gods children, be ordered and bound up to particulars in these things?

Ans. I am perswaded that no Law, or Rule ought to be made, to binde the tender conscience of any man or woman, where the Lord Christ, the chief teacher, doth not binde; nor ought any liberty of conscience be given, where the Lord Iesus Christ giveth no liberty: But all Churches ought to be content, if they cannot agree in circumstance, and cere­mony, yet lovingly to agree in matters of substance, which Christ hath plainly holden forth unto his Church in the holy Scriptures.

Quest. 3. But may not Christian li­berty be used in these things, which are onely circumstantial in this Sacrament?

Ans. Yes: Christian liberty may be [Page 231] used, in these things, Rom. 14.1, 2, &c. and 15.1, 2, 3. Gal. 6.1, 2, 3. and the stronger ought not to tyrannize over the consci­ence of the weaker brother or sister, but to bear one anothers burden, and so ful­fil the Law of Christ: yea, the stronger brethren, and the Elders of the Church, ought in all love, and tendernesse to en­devour the instruction of the weaker, and to inform the judgement, rather then by force upon the outward man, to com­pel the conscience.

Quest. 4. But may not the weak Chri­stians absolutely, and peremptorily use what circumstances they please?

Ans. The weak ought in all humility to seek information of judgement, and satisfaction in scrupulous, or tender doubtful cases of conscience; that if it be possible he or she may conform to the Directory of that particular Church, Eph. 4.1, 2, 3. Psal. 133.1, &c. of which he or she is a member, or if not, to behave themselves humbly, peaceably, and Christian like, rather then to break, or endanger the breaking of the bond of unity, amity, and uniformity in that Church, wherein God in his providence calls them to partake in this holy Ordi­nance.

Quest. 5. Verily, I do desire to conform [Page 232] my self to the Order and Directory of that Church and Congregation where I live; and I long often to meet Christ in this holy Ordinance: But I have some doubts trou­ble me in the present Directory, for giving and receiving the bread and wine at the Lords Table: And first, I am not satisfied upon what ground the gesture of kneeling, so much pressed formerly (as if it had been a matter of absolute necessity) is now changed into a Table gesture of sitting a­bout or at the Lords Table?

Ans. To satisfie you in this, I desire you, first to consider, that the gesture of kneeling at the Sacrament hath no ex­ample, much lesse any command, either in Old or New Testament. Search the Scriptures, and you can finde none, and so no binding necessity can presse the continuance of it.

The real presence bodily advanced by Pope Innocent, about 1215.Secondly, If you read all the History of the Church in the Apostles, or in the primitive times after; where can be found any approbation of kneeling at Sacrament, untill after that grosse idola­trous errour of Transubstantiation of the Bread into the carnal body of Christ, was pressed by Pope Nicholas, and con­firmed in that wicked counsel of Con­stance, [Page 233] and when as eleva son, Bowing to Bread aboue 1220 [...]s in D re­tal G eg. lib. 3. and adoration of the Bread, was required by Pope Honorius the third, but about four hundred and twenty yeers since?

Thirdly, consider that if the Br zen Serpent set up by Gods own appoint­ment, Num. 21.9. might be taken away, and broken in peeces, because it was abused to idolatry (as you may read it was 2 Kings 18 4.) much more may the gesture of kneeling be changed, which hath been and still is, so much abused by 1 the Pap [...]st in adoration of the Bread in that idolatrous sacrifice of the M [...]sse, Col. 2.2.23. a will worship forbidden in the second Commandmen [...]. And too much esteem­ed 2 by [...]gnorant persons, who are too too superstitious in this respect. And also by 3 some tender consciences, who conceive not rightly of the nature of gestures in this Holy Ordinance, kneeling h [...]ving been most abused to adoration, and wil­worship.

Quest. 6. I think indeed since it hath been, and is so much abused to adoration of Bread or Bread worship it may be changed, and I am convinced it is dangerous, if not sinful: But yet me thinks I cannot receive the Sacrament sitting, with that reve­rence [Page 234] and humility, as I should do kneeling: and therefore since I conceive, I might law­fully receive kneeling (not to adore the Bread) but to declare my reverence to Christ, and my humility; I had much rather kneel then sit.

Ans. I will not say but some well in­structed, and rightly informed, and be­leeving Christians, might in former times lawfully receive the Sacrament kneeling, the rather when the Directo­ry of the Church was not against it but for it, as it was in the Church of England.

Secondly, yet notwithstanding I should desire you to consider, that true re­verence and humility doth not consist in the outward bodily gesture of kneeling, but in the inward spiritual reverence and humility of the heart. Ioh 4.24 and 5.63 A man or woman may kneel at the Sacrament, and yet neither receive with true reverence not humility, as many unprepared, ignorant people, most zealous for kneeling have done. God requireth the heart, as Prov. 23.26. And a truely humbled contrite spirit God will not despise, but dwel with, and Christ will meet in his Ordi­nance the humble minded soul, Psa. 51.17. [Page 235] Isai. 57.15, 16, 17, 18. Matth. 18.20. and 11.28, 29.

Thirdly, I pray consider, that a true beleeving man or woman, that comes with the wedding Garment, and when Christs invites, sits at the Lords Table, may receive, and do's receive the blessed Sacrament both with great humility and reverence, Mat. 26.20.21. Cant. 5.1 and the rather when he or she being sensible of his or her own un­worthinesse, considers how kindly the Lord Christ invites, and bids him or her welcome at his bless [...]d Table.

Quest. 7. But what better ground is there for sitting?

Ans. First, Consider that sitting at the Feast of the Lord, is the most proper Table gesture, and the most agreeable in this respect to the example of Christ, Luke 22.21.

Secondly, Acts 2.46, 47. and 20.7, 8. 1 Cor. 10, 16, &c. and 11.20, 21, 22, 23.That the Apostles and Disciples or Christ with the Saints in the Primitive times did receive the Sacra­ment at their Feasts of Charity in a Table gesture, as Feasting with Christ, as well as one with another. And for the Sacrament it self, it is called the Lords Table, and a Table gesture is most conve­nient.

1 Cor 14.26. [...]0.Thirdly, that this table gesture (if any edification may be in gestures) it may hold forth, First, our union and com­munion at this Feast of Grace: 1 Cor. 10.16. Luk. 22.30. Secondly, our union and communion with Chr [...]st at his Table in the Kingdom of Glory: Therefore sitting at the Lords Table be­ing allowed and warranted by the ex­ample of Christ, and of the Apostles, and Primitive Church, and by the example of other reformed Churches, and agree­able to the Apostles rules, of order and edification: It must needs be both law­ful and comfortable, for one that comes rightly prepared (with Faith, Humility, Reverence, and other necessary graces rightly enlivened) to receive the holy Sacrament, sitting at the Lords Table.

Quest. 8. I am in a comfortable man­ner satisfied in the gesture of sitting, yet I have one doubt more: me thinks it was better in the old Directory, when the Mi­nister of Christ did give the Bread and the Wine, to every Communicant, in particu­lar with a particular prayer and applica­tion; as the body of our Lord Jesas, that was given for thee, &c. and take and eat, &c. rather then only to present it in gene­ral to the whole Table by the Minister, [Page 237] and every one to take and eat of the Bread out of the dish, or cup wherein its broken, and take and drink of the cup from of the Table as it is now used.

Ans. For Answer of this doubt: First, consider that we do not read in the Scripture, that our Saviour Christ did give the Bread, and that Wine to every one of the Apostles in particular: Search the Scriptures and where can you finde any such expression in any of the Evan­gelists or Apostles cleerly: Read in par­ticular, Mat. 26.26. he [...]ook it and broke it, and gave it to his Disciples, he doth not say he gave it to every one in parti­cular, or to Peter, or Iames, or Iohn in particular, but to them in general, Mat. 26.27. for the cup he gave to them, say­ing, drink ye all of this; not, take you in particular, or drink you in particular, but take ye all, and drink ye all of it: And read, Luk. 22.17. Take this cup and devide it amongst yourselves which whe­ther we respect the Passeover or the Sa­crament; it declareth it as most agreeable to Christs order to receive the Sacra­ment, as given from the Minister to all in general at the Table; as it was given from Christ to all in general, and not in­to [Page 238] every ones hand in particular, as was lately done in the old Directory: Not take thou and eat thou, but take ye and eat ye: and take and drink ye all of this Mat. 26.26, 27.

Clemens. Alexand. strom. 1. Pag. 2. Thus a­bout 220 yeers af­ter Christ the man­ner was when they had divided the Eu­charist, every one of the people did take his part.Secondly, again there may be too much superstition put into this manner of recei­ving in particular from the hand of the the Minister; as formerly hath been when the people durst not touch the Bread with their hands, but the Priest put it in their mouths, for fear they should defile the Lords body: And such Communicants I my self have met with, who reached out their mouths instead of their hands, to receive the Bread from me; and so the hand by which the hand of Faith is remembred, was made of no use in the action, which you will say ought not to be in this Sacrament: For the hand of Faith receives Christ the Lord of our souls, for the spiritual refre­shing, as the hand of the body receives the Bread and Wine.

Thirdly, If you rightly observe the sacramen [...]al action, or act, or ministra­tion: you sh [...]ll finde and see the Mini­ster of Christ, having broken the Bread according to the institution, command, [Page 239] and example of Christ, to take the Bread in a Silver or other Charger, or Dish in which it is broken, and present and give it to all in general at the Table: with Christs invitation take and eat; and so the cup, take and drink ye all of this; which doth imply every particular man or woman at the Table: So our taking the Bread all out of one dish, doth sweetly hold forth (reaching out of a living hand of Faith) a Christian union and communion in Christ, as the Apo­stle intimates, 1 Cor. 10.17. And thus I hope I have satisfied your doubts, so that you may come with comfort to the Lords Table.

Quest. 9. But what if a tender con­science cannot be satisfied about circum­stances, may not Saints agree to meet Christ in the Sacrament, and receive the outward Elements in divers gestures of the body, some sitting, some standing, or the like, as well as they agree daily, to hear the Word preached, as they please or can be fit­ted, without any such asking question for conscience?

Ans. These Ceremonies I conceive are not worth contending for, 1 Cor. 11.16. if men cannot agree; or a tender conscience [Page 240] not satified; nor ought to be excommu­nicated or delivered over [...]o Satan for these things; yet it is good (yea, a duty for all) to study to be all of one minde, and in one manner to meet Christ if it were possible, according to the Directory of that Church wherein they live.

Quest. 10. But have you any antiqui­ty of your opinion herein?

Dan. 7.8. Psa. 122.6. Eph. 4.3, 4, 5, 6. Eusebius l. 5. c. 26. Anselm. Epi. 327. of Ireneus to Victor and o­thers. Ans. Yes; the ancient of dayes, God himself holdeth forth this in the Scrip­tures, That Gods people should endeavor unity, and the Saints in former ages have been of the same judgement, in that con­troversie between the E [...]stern and Western Church about the celebration of Easter, though they differed in opi­nion in circumstance, yet they agreed in substance, and received the Sacrament together; and so in the d fferent manner of celebrating the Lords [...]upper, and the like, when the unity of charity was ob­served in the substantial matters of Faith; divers customes in circumstance did not, nor ought to separare; but Saints ought to unite in love, as the reformed Chur­ches do at this day.

The twentieth Classis, or company of Questions.

1 Question.

YOu have answered concerning the first grace in the Wedding Garment, name­ly, knowledge: first, of God: secondly, of our selves: thirdly, of Christ: and fourth­ly, of the Sacrament: Now what light is there from Christ to manifest Faith the se­cond grace, to be examined and enlivened before we come to the Lords Table.

Ans. To know what Faith is, we must understand that the Word is divers­ly held forth by Christ in holy Scriptures.

First, Gal. 1.23. Rom. 10.6.8. 1 Tim. 1.16. 1 Tim. 3.9. 1 Tim. 4.1 Iames 2.17, &c. for the Doctrine or Word of Faith, which is preached and believed by the Church of Christ.

Secondly, Faith is taken for historical Faith only, when assent is given to the truth of the Word without application, or fruit, it is a dead Faith.

Thirdly, Faith is taken for a tempo­rary Faith; which hath not only assent to the truth of the Gospel; but professi­on with a kinde of joy and delight for [Page 242] a time, Mat. 13.20, 21. Mat. 13.22. Mat. 17.19, 20. 1 Cor. 13.2. till temptation and tribulation cometh because of the Word; and then it dieth and withereth.

Fourthly, Faith is taken for the Faith of working miracles, a special Faith gi­ven in the Primitive times to the Saints, for confirmation of the truth of the Gos­pel.

Rom. 3.3 Mat. 13.23.Fifthly, Faith is taken for faithfulnesse, truth, and constancy in word and pro­mises; as the Faith and promise of God to his people, and of men to men.

Rom. 5.1 Tit. 1.1 2 Pet. 1.1. Acts 13.48. Isai. 53.1, 2. Phil. 1.29. Rom. 13.6, &c. Rom. 8.1.5.10. 2 Cor 4.13. Mat. 13.11. Ioh. 17.3Sixthly and lastly, Faith is taken for a true, lively, justifying faith, the proper and pretious Faith of Gods Elect.

Quest. 2. What is this pretious justify­ing Faith of Gods Elect?

Answ. This Faith is an admirable pe­culiar and special Grace, and free gift of God; by which a man or woman rightly prepared by the power of the Word, and Spirit of Christ,

First, doth know, assent unto and em­brace, and trust to God in Christ, in the free promises of the Gospel or Cove­nant of Grace.

Secondly, know, desire earnestly, sin­gle out and make choyce of Christ, the rich treasure and pearl held forth in the [Page 243] Gospel, and Gospel promises, as his onely Surety, Redeemer, Advocate, and Medi­ator between God and him.

Thirdly, lively believe, receive, appre­hend, take and apply Christ to himself as his Saviour, and acquiesce or rest on Christ, and Christs merits and right­eousnesse alone for salvation. Ioh. 3.14, &c. Romans 1.1, &c. and. 4.16. Gal. 3.16, &c. Ioh. 17.3. 1 Cor. 2.2. Phil. 3.7, &c. Heb. 1.22. and. 8.6, &c. and. 12.14. Ioh. 3.36. and. 1.12. Phil. 3.12. Mat. 11.28, 29. Gal. 2.20. and 3.14. 2 Chr. 14.11. 2 Tim. 1.12. Rev. 5.11, 12, 13, 14. Act. 4.12. 2 Thes. 2.13, 14. Act. 13.37, 38, 39.

Quest. 3. How or in what sence, do you call this Faith a justifying Faith?

Ans. Not vertually and meritorious­ly, of it self, 1 Tim. 1.9, 10. Titus 3.4, &c. as it is a work or act of our understanding to know; and of our will sanctified, to elect, and embrace Christ; but instrumentally as it doth apprehend and apply Christ to the soul: It is not the act of our Faith receiving, but the object of our Faith, Christ and his merits and righteousnesse received which meritoriously justifieth poor sin­ners before God: as not the hand which [Page 244] applieth, but the plaister and vertue of that which cures the wound, to which it is applied.

Quest. 4. When is a man or woman, rightly prepared, or his heart by the po­wer and spirit of Christ, disposed to believe; and thus to receive and embrace Christ, for his salvation?

Ans. When by the strength and migh­ty power of Christ and his spirit in the word, a man or woman is in some mea­sure

First, enlightened with the knowledge of God and Christ, and himself by the good pleasure of God, held forth in the Word of God in general, and in the promises of the Gospel in particular: And

Rom. 8.15.Secondly, Inabled by the spirit of Christ, to know, believe, and feel; and be affected in his heart, and conscience, with his own self guiltinesse of sin origi­nal, and actual, and of bondage under sin, and misery due to sin, yea, of his subjection to the wrath of God, to death and damnation eternal for sin.

Thirdly, with the sence of his utter inability to save himself.

Fourthly, of his extreme need of [Page 245] Christ in some sence; Eph. i.16, &c. Heb. 4.12, 13. 1 Thes. 1.4, 5, 6. 2 Tim. 3.15, &c. Ier. 31.34 2 Cor. 5.16. Ps. 57.i.2, 3. Rom. 3.20. and 7.17, Eph. 16.28, &c. Gen. 30. 1 Mar. 5.25, &c. Phi. 1.29. Act. 16.14. and 13.48. 2 Pet. 1.1, 2, 3. Eph. 1.i6 17, &c. Rom. 10.17. Gen. 18.18, 19. Mat. 16.13, &c. Eph. 1.19. 2 Cor. 3.8. and 4.5. Gal. 4.15, 6. and 5.4, 5, 6. Luk. 24.25, &c. Prov. 30.5. Isai. 5.20 Ioh. 5.39 Rom. 15.4. act. 17.11, 12. and 24.14, &c. and 2.19 Eph. 1.13 1 Tim. 1.5, &c. act. 20.24. Rom. 10.10. 2 Tim. 1.12. act. 15.9. Gal. 5.6. as Rachel did of children, give me Christ or else I die, then is the soul fit and ready to receive Christ with his precious justifying living Faith.

Quest. 5. Who and what is the princi­pal worker or efficient cause of our Faith?

Ans. The principal efficient cause is God himself the Father, Son, and bles­sed Spirit, or God the Father in the Son by the Spirit; which great God, by his Grace and in his free love, hath elected and doth call his children to Faith and Glory in the Gospel, and worketh Faith in them by the spirit of Faith, and work­ing of his mighty power in the world.

Quest. 6. What is the instrumental ef­ficient or working cause of Faith, the means by which or by whom we believe?

Ans. This is two fold, outward and inward, and the outward is ordinarily the Word of God, in the preaching of the Gospel, and catechizing inwardly the spirit of Christ, called the spirit of Faith.

Quest. 7. What is the material cause, ground, or object of Faith?

Ans. The whole Word of God in general, and the rich promises of Grace, [Page 246] and Covenant of Gods free love or Gos­pel of the Grace of God in particular.

Quest. 8. What is the form or nature of this Faith, this precious Faith of Gods Elect?

Ans. The form of this Faith,

First, is not onely a light of knowledge in the understanding, and assent to the truth of the Word of God, as an histo­rical Faith is,

Secondly, Nor some temporary joy in the word, as in temporal Faith.

Thirdly, but it is this knowledge and assent, joyned with a firm confidence and affiancy in the heart, and will to rest on Christ, and Christ his merits and righteousnesse, and to trust in Christ alone for salvation: As the vegetative or grow­ing life, and the sensitive, or life of sence, is joyned with the reasonable faculty, or reasonable life in the soul in man, which distinguisheth men and women, from all brute creatures; even so is this confi­dence and assured rest on Christ in this Faith, joyned with knowledge and as­sent, and sweet fruits in Faith, which distinguisheth it from all false faith what­soever.

Quest. 9. But hath this true Faith all­wayes [Page 247] joyned with it this confidence and assured rest on Christ?

Ans. This Faith when it is a stronge well grown Faith, 1 Cor. 7.5. Mat. 8.26. and 14.31. Isai. 42.3. Psal. 1.6. Heb. 12.2 it hath this blessed confidence and assured rest on Christ, though not alwayes free from temptati­ons to doubt: But a weak Faith though it be a true Faith, is often subject to fears and doubtings; yet so as God in Christ, inables the soul to stand and ad­here to Christ, and preserved from fi­nal despaire in greatest times of tryal, for the comfort of weak Christians.

Quest. 10. What are the effects and fruits of this true lively Faith?

Ans. The effects of this true lively Faith in a believer, or of Christ in the soul, Christ thus truely apprehended, and rested on by Faith in apprehending of Christs righteousnesse, are divers: And,

First, justification by Christs righte­ousnesse and merits. Rom. 5.1 act 13.39

Secondly, sanctification and purity of heart. 1 Cor.1.1, 2, 3.

Thirdly, Christian liberty from the con­demning and commanding power of sin. Rom. 8.12. Rom. 5.1

Fourthly, peace of conscience which passeth all understanding.

2 Cor. 5.14. Rom. 8.35, 36, 37, 38. Iohn 8. 5, 6. Rom. 5.4.5. and 15.13. 1 Pet. 1.3, 4, 5, 6. 2 Pet. 1.10, 11. Heb. 11.1. 1 Pet. 1.8.Fifthly, Love of Christ, and a longing desire to walk in the wayes of Grace, inseparable against all persecution.

Sixthly, Joy in the love and sight of Christ, and in the comfortable assurance of perseverance in grace, and lively hope of Heaven.

Seventhly, A kinde of entrance into eternal glory, Faith making that as pre­sent to the eye of our souls, which is not seen or present to the eyes of our bodies, and yet affecting a beleevers heart with joy unspeakable, and full of glory.

Q [...]est. 11. What is the end of this true lively, justifying, faith, this precious faith of Saints?

Ans. The end of this faith, or Christs benefits, received, and enjoyed by Faith, is

Ephes 1.5, 6, 7. 2 Thes. 1.10. Eph. 3.16, &c. 1 Thes. 5.23, 24. 1 Pet. 1.9. Rom. 8.30.First, and principally the glory of God in Christ.

Secondly, the preservation comfort­ing, and strengthning of our souls in the Kingdom of Grace, with our everlasting salvation in the Kingdom of glory for evermore.

The twenty one Classis, or company of Questions.

Question 1.

YOu have made profession of your know­ledge concerning the Grace of Faith: Now what is you knowledge concerning the Third Grace, the Grace of Evangelical Repentance, to be examined, renewed and enlivened of every Communicant, men and women, before the approach to the Lords Table? What light have we from Christ concerning this Grace?

Ans. By what I have learned from Christ I conceive Evangelical Repent­ance, Renovation, Regeneration, new Creation, and Conversion unto God; is a Grace of God reconciled to us in Christ, by which a poor soul enlightned by the Spirits working in or by the Word of God,

First, With a true knowledge, sight, Rom. 3.20. and 7.7. Luke 15.17. and sence of sin original and actual.

Secondly, Of the misery and bondage under sin.

Thirdly, Terrour of the wrath of God due to sin.

Fourthly, With tidings of Christ a Saviour, Acts 5.31. Exalted to give Re­pentance and Remission of sin,

Iere. 31.18. Acts 2.36, 37. Gen. 4.13. 1 Sam. 31.4. 2 Sam. 17.23. Mat. 27.4, 5. Acts 2.37, 38. and 16.28, 29, 30. Iere. 31.19.First, Is troubled, stinged, pricked, and wounded in conscience, sorrowful, broken-hearted, and humbled under Gods hand, bemoaning himself for sin, as Ephraim of old.

Secondly, Brought to a kinde of de­spair (though not final, or a despair of Gods mercy in Christ, as Cain, Saul, Achitophel, and Judas) yet with a despair of themselves, or of any power in them­selves, to save themselves from hell and damnation.

Thirdly, A being affected by the power of Christ, with recipiscence, or begin­ning to be wise again, with a shame and confusion of soul for sins past.

Hos. 14.1, 2, &c.Fourthly, with a renewing of spirit, and change of minde, and judgement of heart, will, affections, desires, and whole man, and all by the powerful vertue of Christ, and the Holy Spirit of the Father and the Son.

Ezek. 36.31.Fifthly, A dislike and loathing of sin, and former evil courses, as contrary to [Page 251] the nature of God, and new nature of grace in the soul.

Sixthly, Acts 11.18. 2 Cor. 7.10. Rom. 12.2. Ioh. 3.5. 2 Cor. 5.17. Psal. 51.14. Luke 22.32. 2 Cor. 5.19, 20. Rom. 8.15. Psal. 51.1, 2, 3, &c. Luke 22.61, 62. 2 Cor. 7. as 2 Kin. 23.2, 3. It is inabled by Christ unto an aversion, and turning from all sin, and Satans Kingdom, in thought, word, and deed: and a conversion unto God, and all goodnesse; with a love unto, and a delight in righteousnesse and true holi­nesse. And this not onely in our first conversion or repentance, as a work of grace begun in us: But all the dayes of our lives, perfecting holinesse by the ver­tue of our Saviour, to the glory of God, good of our neighbours, and comfort of our own souls in Christ Jesus, especially in the renewing of our Covenant, when we meet Christ in the holy Sacrament.

Quest. 2. You have given a large di­scription of Repentance; to give in the sub­stance of what repentance is in fewer words, as you understand and conceive of it in your minde.

Ans. Repentance is a grace, Act. 5.31 Iere. 31.19. 1 Sam. 7.2. Iob 34.32. Hos. 14.8 and free gift of God in Christ, by which a poor sinner, upon sight and sence of sin, and misery, and bondage revealed by the spi­rit, is affected with true sorrow and shame for his original, and actual trans­gression; and though he despair in him­self, [Page 252] yet by faith resting on Gods free love in Christ, Zach. 12.10, 11. Prov. 28.13. 2 Thes. 2.13. Eph. 4.20, &c. 1 Thes. 5.23. is drawn to a hatred of sin that crucified Christ; and is convert­ed by Christs vertue from all sin to God, forsaking of all sin daily more and more, and the Image of God daily renewed in him more and more, that he may glorifie God in grace on earth, till Christ bring him to glory in Heaven.

Quest. 3. Who is the author and effici­ent cause of this Evangelical Repentance, Regeneration, Renovation and Conversi­on, from sin to God in Christ?

Rom. 1.7. and 1.4. 1 Thes. 5 23. 2 Thes. 2 13, 14. 2 Cor. 5.10. Ans. The whole Trinity in common, and in special the Holy Spirit, that Spirit of sanctification sent of God the Father, and the Son, with the Word, into the mindes and hearts of poor sinners; to this end, that they may repent, be born again, converted, and changed from glory to glory, by the vertue of Christ.

Quest. 4. What is the internal moving cause of this Repentance, and Regenerati­on, and Conversion of poor sinners unto God? Titus 3.4, 5. Iohn 1.12, 13. Ephes. 2.4, 5, &c.

Ans. The free-grace, and good will of God in Christ, giving, and working this grace of his own goodnesse in the hearts of his children.

Quest. 5. What is the internal principle, meritorious, vvorking cause, by vertue vvhereof this change is vvrought in our souls?

Ans. This is Christ himself, Eph. 5.25, 26, 27. Revel. 1.5, 6. and his merits and blood, by which we are cleansed, sanctified, and changed, that we may be presented blamelesse before God.

Quest. 6. What is the instrumental out­vvard cause of this Repentance, Regenera­tion, and Conversion, or turning unto God in Christ?

Ans. Ordinarily the Word of God, Exod. 19.18, 20. Acts 2.36, 37, 38, 39. Luke 3.9, 10. Rom. 3.20. Acts 9.1, 2, &c. 1 Pet. 1.23. Acts 16.25, &c. both Law & Gospel, brought home to the soul in the powerful preaching of it, by the work of Christs spirit, and sometimes extraordinary means, as thunders, light­nings, judgements of God, afflictions, fears, terrors, and such like, with which God worketh as he pleaseth to this end.

Quest. 7. What is the subject matter of this Repentance, and nevv birth, and san­ctification, and turning unto God, or that vvhich is thus converted to God in Christ?

Ans. The whole man, all the powers, and faculties of the soul, understanding, will, memory, affections, conscience, and [Page 254] all the parts, 1 Thes. 5.23, 24, Rom. 6.19, 20, 21. Rom. 12.1, 2. Acts 15.9. 1 Cor. 10.32. and 6.15, &c. Rom. 6.3, 4, &c. Ephes. 2.1, 2, &c. Isai. 1.16, 17, &c. Eph. 4.21, &c. Isai. 5.7. Col. 3.9, 10. Gal. 2.20. and members of the body, eyes, ears, hands, feet, heart, all purified, and sanctified to glorifie God by Christ Iesus.

Quest. 8. What is the form or manner of this Repentance, Regeneration, and Re­novation, unto nevvnesse of life, or vvhere­in doth this form consist?

Ans. In the mortification of the old man, and the vivification or quickning of the new man; the old man or old Adam being crucified, and the body of sin de­stroyed, and the new man created, and enlived by Christ living in the soul: and so, an aversion from all evil, and a turn­ing or conversion unto good by the ver­tue of Christ.

Quest. 9. What is the end of this grace of Repentance, Renovation, and Conver­sion to God in Christ?

Ans. The cheif end is the glory of God, the edification of our neighbour, and the assurance and enjoynment of our own eternal salvation, 2 Tim. 2.21. 2 Thes. 1.11, 12. Matth. 5.16. Gal. 1.22, 23, 24. 2 Pet. 7.8, 9, 10, 11. 2 Thes. 2.13.

Quest. 10. You have made profession of your knowledge, and of the grace of Faith, [Page 255] and concerning Evangelical repentance; now what light hath Christ revealed to you concerning the fourth and last Grace, we noted in the wedding Garment, to be exami­ned and enlivened, before we come to the Lords Supper?

Ans. The grace of Christian love and charity, is a necessary Garment to be worn as at all times, so especially when we meet Christ in the Ordinance of the Lords Table.

Quest. 11. What is this grace or affecti­on of love and charity, as you have lear­ned from Christ?

Ans. First, in general, love is an affecti­on of the soul, moving in the heart of a man or woman, to embrace some known good thing.

First, with a desire of union with it.

Secondly, a Sympathy or good will of beneficence, or well doing to it.

Thirdly, an acquiescence, 1 Sam. 17. 1 Sam. 18.1, 2, 3. or rest in the fruition or enjoyment of it; as (under God) the chief present joy and satisfying delight of the soul; as the love of Iona­than to David, of husband and wife, parents and children, or the like.

First, Ionathan observed David and knew him to be a valiant good man.

1 Sam. 19.4. 1 Sam. 20.4. 2 Sam. 9.1, 2, &c.Secondly, in his heart desiredd union and was knit to Davids heart.

Thirdly, he loved David as his own soul, with a love of beneficence, or well doing to David; he gives David his Robe and Garments, even to his bow and his girdle, and his sword, ver. 4.

Fourthly, Ionathan loved David with a love of acquiescence or resting in his love.

Quest. 12. You have described what love is in general: But what now is this grace of Christian love and charity, to be examined and enlivened, before we come to the Lords Supper?

Ans. True Christian love and charity, is a grace freely given of God, wrought in the heart and soul of a believing man or woman, by the spirit of Christ, by which a man or woman, who is enlight­ned with the true knowledge of God, of himself, and ol his neighbour, is inabled in true affection of soul, to love with love of union and complacency or well plea­sing, and in action of life to declare his or her love, in beneficency and well do­ing,

First, towards God above all, as the chiefest good, according to his revealed [Page 257] will, giving up our selves to God.

Secondly, towards our selves, next under God seeking our own salvation, and good temporal, and eternal.

Thirdly, towards our neighbour in and for God as we love our selves, 2 Thes. 3.5. Ioh. 1.16. Gal. 5.12. Rom. 5.4, 5, 6. Deut. 6.4, 5, 6, 7, 8, 9, Mat. 22.37, 39. Rev. 4.10, 11. 1 Cor. 10.3. Eph. 6. Luk. 10.27. Mat. 7.12. Psa. 42.1, 2. Cant. 3.4. Phil. 2.12. Cant. 1.4, 6, 8. 1 Ioh. 4.19, 20. and 4.7, 12. 1 Cor. 13. Eph. 4.15, 16. Rom. 12.10, 13, 14, 15, 16.

Quest. 13. But what is this love or wherein is this Grace of love to be exercised, and who is my neighbour to whom I should shew this Christian love and charity, and vvhat light from Christ to reveal this, and so lead to Christ?

Ans. I shall shew more fully, who is our neighbour, and in what duties, as it concerneth all in general: This love is to be exercised, when I come to unfold the ten Commandements in the last part: Luk. 10.3, 4. But now in brief, every man is my neigh­bour, which the Lord presents to me as an object of mercy or love to do good unto; Gal. 6.10. but in special and more particular­ly, the houshold of Faith, and our fellow [Page 258] Saints in the Church of Christ.

Quest. 14. I remember in the fourteenth Classis, when you did speak of the Church, although you did describe principally the Church of Gods elect; yet you said the Church is or may be said to be a visible company of men and women, professing the Faith of Christ and obedience there­unto; Rom. 16.26. and so as there have been, so there may be some hypocrites in the Church not discerned: how then shall I know who are these Saints, upon whom and to or with whom I should exercise this Christian love and charity?

Ans. Howsoever there are and may be some hypocrites in the Church; yet whosoever is a visible Saint, or Saint in profession and outward appearance at least, Act. 8. called by the word and spirit to the visible profession of Faith and holi­nesse, and fitly admitted in to the society and fellowship of the Church: This man or woman is to be esteemed of the house­hold of Faith, and a fellow Saint to or with whom a child of God ought to ex­ercise and communicate this grace of Christian love and charity.

Quest. 15. But what do you mean by right and fit admission into the fellowship [Page 259] of the Church and houshold of God; or how, or when, or by what way and means may a man or woman be admitted and received as a Member of Christs-Church, and of the houshold of God, and fellowship or communion of Saints?

Ans. There is a two fold entrance in­to the Church of Christ, or to be the children of God in Christ Iesus: the first, an inward or spiritual: the second, an outward corporal or visible entrance.

Quest. 16. What or how manifold is that inward and spiritual entrance you speak of?

Ans. This inward or spiritual entrance, is the work of God making Christians,

First, in election, Eph. 1.4, 5. Luk. 10.20. 2 Tim. 2.19. Rev. 13.8 Col. 1.20 2 Cor. 6.17, 18. Rom. 1 7. 2 Tim. 1.9, 10. Act. 26.18. writing and enrol­ling the names of all those (whom the Lord knoweth to be his) in the Book of life, of the Lamb of Christ slain from the foundation of the world.

Secondly, making inward Christians in redemption by Christ who hath made our peace by the blood of his Crosse.

Thirdly, they are made Christians in effectual vocation, when we are called out of the world by the perswasion of the spirit of Christ in the Word, and drawn unto Christ by the Father, to be­lieve [Page 260] and receive, and rest on Christ for salvation: Ioh. 6.44 2 Cor. 4.13. Gal. 3.16 1 Cor. 6.17. Eph. 2.19 and thus as a believer is united inwardly by the spirit, as a member of Christ unto Christ the Head of his Church, as one not onely mutually joy­ned in heart and affection unto Christ: but as one that enrolleth and entreth his name in heart and minde, in the regi­stry of Saints, as a servant of the Lord Christ, and fellow Souldier and Citi­zen with the Saints, and of the house­hold of God.

Fourthly, we are made Christians in justification, act. 13.38, 39. Eph. 1.6. 1 Cor. 6.9, 10, 11. Revel. 2.17. Mat. 17.5. when God doth justifie in and by Christ, when the Lord Christ doth give us the white stone of justifica­tion; and in that doth write our new name of Christians, justifying a believer before God his Father, and God the Father accepts us for Christians in Christ Iesus.

Ioh. 1.12. Ioh. 3.3. Rom 6.4, 5, 6. Gal. 3.27 1 Cor. 12.12, &c.Fifthly, we are not almost but altoge­ther, made Christians in and by inward regeneration and sanctification of the spirit of Christ, when we are baptized into Christ, and by one spirit into one body, of which Christ is the Head, and put on Christ and are made new crea­tures; and so are entred or admitted in­to [Page 261] the Church of Christ and fellowship or communion of Saints. 2 Cor. 5.17.

Sixthly, Eph. 1.5. Gal. 4.5, 6. Rom. 8.16, 17. Rev. 3.12 Rev. 2.17. G [...]l. 4.4, 5, 6. 1 Ioh. 2.19. Ioh. 10.30, 31. Gen. 17.1, 2. Ier. 1.5. Luk. 1.15 act. 9 6, 15, &c. we are made not almost but altogether inward Christians by adop­tion, when the Lord doth take a man or woman for his son or daughter, yea, makes us heires with and in Christ Iesus, and giveth that new name promised in the Scriptures: And all that are thus inwardly and spiritually entred and ad­mitted into the Church of Christ, are Saints indeed and shall remain Saints for ever: These are truly of the Church, and a man or a woman an elect childe of God may thus inwardly be a Saint, and admitted by Christ as a member of his Church before they be outwardly ad­mitted, as Abraham and others before circumcision, and many catechumene's or instructed persons were in the Primi­tive times truly believers, and conver­ted to Christ, before they were baptized; 1 Cor. 12.13. Rom. 8.11. and indeed all the Saints in the world make but one body or Church of Christ, quickened by Christs spirit to life eter­nal.

This godly Mr. Perkins excellently sets forth by a similitude which I shall expresse in this order: Mr. Per­kins on the creed. Suppose a man as [Page 262] high as heaven, his legs standing one in Asia, the other in America; his hands spred out, one over Europe, the other over Africa; his toes and fingers in England, France, Germany and other parts of the world, many hundred miles distant asunder, and all quickened by one and the same soul: This distance of place doth not hinder the union of eve­ry part of the body to the head, and of each part to the fellow members, or the truth of any part in particular: There is and may be a sweet union and commu­nion of one part with another, though far distant in places and Countries, King­doms, Cities, and Common wealths, where they live, and a truth of each part, though not all beautiful alike one excelling in graces above another: In the same manner, the Head of the mysti­cal Body and Church of Christ, is now in heaven, the Lord Christ himself our Lord and Saviour, and some of his members in heaven with him, and some in earth: and of these some part in Eng­land, some in Scotland, some in Germa­ny, some in divers other Kingdoms, Na­tions, Provinces, Cities, Parishes, and Congregations of men in several places [Page 263] of the world, many hundred ye thousand miles some parts distant from the o­ther; and the spirit of God is as it were the soul of this body, which giveth spiri­tual life unto all the members, and all united by this one and the same spi­rit, by whom we are all baptiz [...]d into one body as we noted before.

And so, first, you see how the Church may be said to be Catholike or Univer­sal, as it comprehendeth all the mem­bers of the body, scattered in divers Countries.

Secondly, how it is and may be cal­led national, as it is a company called of God, to believe, repent, and pro­fesse subjection to the Faith and Gospel-holinesse living, and preserved in Eng­land, Scotland, or other Nations.

Thirdly, how it was or might be cal­led a Church provincial, in the Province or Countrey of Galatia, in the Cities of Ephesus, Corinth, Geneva, London, or other Cities and Provinces greater or lesse whatsoever.

Lastly, how the same Church of Christ is and may be called particular, or con­gregational, as it relates to persons cal­led, professing Faith and holinesse, ad­mitted [Page 264] to Church communion, and uni­ted together in a holy profession and participation of Word, Sacraments, and other ordinances of Christ Iesus, in one parochial or congregational Assembly, all as particular true members of the Ca­tholike or Universal Church of Christ.

Quest. 17. What or how manifold is that outward corporal or visible entrance into the visible Church of Christ, and fel­lowship of the Saints?

Ans. As the inward entrance is but one in substance, Eph. 1.5. 2 Tim. 1.9. 1 Cor. 6.11. Ioh. 10.7 Ioh. 14.6. and thus in and by Christ we are elected and chosen of God the Father, but it is in and by Christ; and so we are inwardly called and justified and sanctified, but it is in and by the same spirit of Christ: The Lord Christ is the onely way and door of entrance into the Church Millitant, and Church triumphant; and so like­wise there is but one outward entrance and admission into the Church of Christ, for the substance and principal matter of it, and this was by way of Covenant and seal of the Covenant, as an Ordi­nance of Christ, although there have been divers manners and wayes in the practise of the Churches, and amongst [Page 265] the Saints of the most High; yet all I conceive by a charitable and Christian construction may be referred to, and for substance ageee with the Ordinance and institution of Christ.

Quest. 18. What is or was the first of these wayes of admission and entrance into the Church or Church-fellowship and com­munion of Saints before Christ coming in our humane nature?

Ans. To omit former times, and what was the practise of the Church then, and Gods Ordinance the footsteps thereof not being easily to be found, I look up­on that Ordinance and Institution of Christ with Abraham; and the practise of the Church in Abrahams family, and Generation: Rom. 4.16, 17. Abraham being in some respect the Father of the Faithful, and the Church in his house a Type (if I may so call it) of the Church of Christ since the coming of Christ, and of the house­hold of Faith.

Quest. 19. Gen. 17.2, 3, &c. Isai. 56.6, 7. Num. 15. Exo. 12.48. Gen. 17. What was the Institution of Christ, and Direction to Abraham for ad­mission and entrance into the Church?

Ans. This Ordinance of Christ to Abraham, was by way of Covenant be­tween God and Abraham, and Abra­hams [Page 266] Seed, the Faithful or beleevers, and compleated by a signe and seal of this Covenant in Abraham, and his children, and all that should come in to be of Abrahams family, and so mem­bers of the Church, and to their children at eight dayes old, as to Isaac and all Abrahams posterity. This signe and seal was Circumcision, as we may reade Gen. 17.

Quest. 20. But howsoever, there was and might be a Covenant between God and Abraham; and so between men of ripe yeers, and the Lord mutually. Yet how could there be a Covenant between God and Abrahams young children, or the chil­dren of other beleevers when they were circumcised, Whereas they were but eight dayes old, and Circumcision in the ordinary way to be deferred no longer: And how were these admitted into the Church by Covenant and Circumcision, the signe and seal of the Covenant of Grace, between God and Abraham?

Ans. First, The Covenant or Promise on Gods part, or by the Lord, was with Abraham himself, and in and with Abra­ham, to and with the children and be­leeving posterity of Abraham: And all [Page 267] Proselytes whom the Lord should con­vert and draw in to beleeve, and to be of Abrahams Family, or of the Church by Faith and Profession manifested by sub­mitting unto, and accepting of Circum­cision, Gen. 17. that signe and seal of the Cove­nant, appointed by the Lord to Abraham, and to and for Abrahams posterity, and all such converted Proselytes, and their children whatsoever.

Secondly, As on Abrahams part, Gen. 12. Gen. 17. Rom. 4.11. the Covenant was mutually made with God by himself, in taking the Lord for his God as he had done before by beleeving the Promise, That in him, that is, in his Seed Christ, should all the nations of the Earth, be blessed, renewed here again, as expressed more fully in and by accep­tance of, and submitting unto circumci­sion the signe and seal of the Covenant of Grace, and of the righteousnesse of Faith in Christ the Messiah to come: and so by men of ripe years, Proselytes con­verted to be of Abrahams Family, by professing themselves covenanters, and to have the Lord for their God, and by accepting of and submitting unto circum­cision, that signe and seal of the Cove­nant as, Abraham did.

But for children of Abraham, and of other Proselytes, believers who had en­tred Covenant for themselves; Abra­ham and such Parents did in all appea­rance Covenant that they would instruct and teach their children the Covenant of God which the Lord witnesseth of Abraham, Gen. 18.18, 19. that he did know Abraham would do according to his duty and Co­venant, that they might fear the Lord, which is certain was no more then what Abraham had engaged himself unto by his Covenant, accepting the Lord for his God, and the God of his seed.

And the Infants themselves did only passively enter Covenant (if I may so speak) by receiving circumcision the signe and seal of the Covenant, which they were actually to enter by solemn profession, when they came to be of knowledge and understanding; as those children of the Israelites did, of which we read Nehemiah the tenth: Neh. 10.28, 29. When they were instructed and catechized in the knowledge of the mystery and Sa­crament of circumcision, as the Is­raelites children were commanded to be instructed in the mystery or Sacrament of the Passeover & Law of God, Exo. 12.26, 27. Deut. 6.6, 7. from ge­neration [Page 269] to generation, Exodus 12.

Quest. 21. Then it seemeth that cir­cumcision did not give Infants at eight dayes old a compleat and perfect admis­sion into the Church or a perfection of membership with visible professors com­pleat?

Ans. I conceive they had a true and compleat Infant admission as far as they were capable of, and passively re­ceived the signe of circumcision, as a signe and seal of that Covenant made with Abraham their Father, to distinguish them from the children of all Pagans and Idolaters, such as were not of the Church, and to intitle them to other rights and priviledges, which they should be capable of when they came to knowledge and understanding to pro­fesse, and by profession actually to en­ter Covenant themselves.

But they were not fully and compleat­ly taken as such visible members, as might joyn in Covenant and other Ordi­nances, until they were of knowledge and understanding, as is noted in Nehe­miah before.

For I do not conceive it certain that children were admitted to eat the Passe­over [Page 270] until they were of some understan­ding, if that be true which is related by the Hebrews, that every one both of men and women was bound to drink that night, four cups of wine without fail, every cup containing a log, as much as an egge and half, and to blesse God at every cup, especially at the last cup, As Master Ainsworth out of Maimon relates, to which the Apostle alludes in the cup of blessing; besides, they were to be of that understanding to ask their Parents the reason of that service, Exo. 12. 1 Cor. 10.16. and to conceive their instruction given them as appeareth from that 12 of Exod. noted before: Therefore more then Infant-circumcision was necessary to a compleat grown up visible member of the Church before Christ.

Quest. 22. You have shewed in part the admission of Abraham, and men of ripe years of Abrahams posterity or children were admitted as members: now in what manner were the Proselytes admitted when they were received as of the Church?

Ans. It is recorded in Scripture that one Ordinance was to be for the Con­gregation and for the stranger that so­journed with them; as they were, so were [Page 271] the strangers to be before the Lord by an Ordinance for ever. Num. 15.15.

But we read further as it is related out of the Hebrew Doctors, That if an Hebrew receive of the Heathens a ser­vant grown in year [...]; and the servant be not willing to be circumcised, he dealeth with him a whole twelve moneth; more then that it is not lawful to keep him be­ing uncircumcised, he must sell him again to the Heathens; so that every Heathen might be admitted to the Church and people of God if he would: but if he would be admitted, then he must be ad­mitted and enter into Covenant as the Hebrews did, like as the Hebrew Do­ctors say by three things, did Israel en­ter into Covenant, namely, by circum­cision and baptism, and sacrifice: First, circumcision was in Egypt, as it is writ­ten, Exo. 12.48. 1 Cor. 10.22. Exo. 10.8, 9, 10. no uncircumcised person shall eat thereof: Secondly, Baptism was in the wildernesse before the Law (not only typically in the Red-sea) But at the foot of Mount Sinai as it is written, The Lord said to Moses go unto the people, and sanctifie them to day and to morrow, and let them wash their cloaths and be ready against the third day; this was their en­tring [Page 272] Covenant, as in the 5, 6, 7, 8. ver­ses a fore going in that Chapter, is evident: Thirdly, by sacrifice, as it is written, he sent young men of the sons of Israel which offered burnt offerings, and this at entring into a confirming of the Covenant: For Moses took the Book of the Covenant and read in the audience of the people, Exo. 24.5, 6, 7, 8. and they said all that the Lord hath spoken, we will do, and be obedient; here was a sub­mission to the Covenant, and Moses confirmed it by sprinkling the blood on the people, and said, Behold the blood of the Covenant which the Lord hath made with you concerning all these6 words: And so in all ages, when an Ethnick or Heathen was willing to en­ter into the Covenant, and gather him­self under the wings of the Majesty of God, and take upon him the yoak of the Law, he must be circumcised and baptized, and bring a sacrifice; and if it be a woman, she must be baptized, and bring a sacrifice; and as the Israelite, so was the admission of a stranger also, by way of Covenant profession and seal of Covenant, as is held forth by these evidences.

Quest. 23. There is one question more I desire to be resolved in, before you come to shew the admission of converts or chil­dren of belivers in the time of the Gospel; and this is concerning what you said of cir­cumcision, that it was to Abraham a signe and seal of the righteousnesse of Faith, and of the Covenant of Grace; I have heard some are of opinion, that circumcision ap­pointed to Abraham was not a seal of Faith and Covenant of Grace, but a seal of the Covenant of works, do and live, and of the righteousnesse of works, by doing and not believing; and that Abraham by circum­cision was bound to perform perfect obedi­ence to the whole Law, upon pain of eter­nal damnation; and that the Covenant was onely a corporal covenant, and that there was as much difference between circumci­sion and baptism, as between Mount Sinai, which gendreth to bondage, Gal. 4. and Ierusalem which is free, between Hagar and Sara, which are most contrary; and then the manner of admission of Saints in the Old Testament, can have no agreement with this in the New, and so all this is to no pur­pose which is spoken?

Ans. For mens opinions no assertion is therefore true, because some men af­firm [Page 274] it, but it must have ground in the Word of God.

Now for circumcision it is evident by the Apostle, that it is not a seal of the Covenant of works, but of Faith, and the righteousnesse of Faith, Rom. 4.11. Rom. 11.6. and there­fore not of works: For Faith and works in respect of the Coven [...]n [...] and justifica­tion of life, are opposite and contrary the one to the other, if of works, then not of grace. And Mr. Ainsworth well ob­serves upon that place, that the word Co­venant is thirteen times named in that Chapter; Gen. 17.21. and hereby is meant the pro­mise of Christ [...]nd salvation in him; and that the promise was not onely of corpo­ral, but of spiritual and heavenly things: As Saint Luke testifieth, Luk. 1.72 73, &c. Chapter the first. To perform this mercy promised to our fore-Fathers, and to remember his ho­ly Covenant the Oath which he swear unto our Father Abraham, which was an Oath and Covenant of spiritual things, as you may reade at large: And so circumcision a seal of that Covenant, must needs be not a seal of the Covenant of works but of grace: Not of Mount Sinai gendring to bondage, but of Mount Sion and of Jerusalem which is free, the [Page 275] Mother of us all, of all the free born children of faithful Abraham, free born not by a natural, but by a spiritual new birth; Ioh. 1.12 not of the will of the flesh or of man, but of God.

Quest. 24. Gal. 5. But what say you to that place of the Apostle, he that is circumcised is bound to keep the whole Law, doth not this evidence that circumcision did bind a man to legal obedience, and then how could it be a seal of the Covenant of Grace?

Ans. I Answer the Apostle in this Chapter, concludeth his disputation con­cerning justification by the merit of Christ, and not by the observation of the works of the Law, or of circumci­sion appointed to Abraham before the holding forth of the Law of Moses, Gal. 2.3, &c. or by any of Moses his Ceremonies: Iusti­fication before God being onely by Christ received by Faith, and Christs righteousnesse as he had proved by di­vers Arguments in the former Chapters: For the Iewish Doctors which came to the Galathians had preached a false Doctrine, Act. 15.1, 2, &c. that except they were cir­cumcised they could not be saved: As those did at Antioch against which the Councel at Jerusalem made a Decree, [Page 276] that no such burden as circumcision should be laid upon the Church, Acts. i5.24, 28. and this Doctrine of justification by circum­cision, the Apostle vehemently oppo­seth: Not as if circumcision indeed had been ordained by Moses, or was any Sa­crament or seal of the Covenant of works, or so esteemed by the Apostle: For it was appointed by God Himself to Abraham a believer in Christ, Ioh. 8.56 Gal. 3.17 four hun­dred yeers before that dispensation of the Law by Moses, or matter of the Co­venant of works by Moses; and the same Apostle himself had held it forth, not as a seal of the Covenant of works, but of the righteousnesse of Faith in Christ, Rom. 4.11, 12. as is noted before: Therefore the Apostle doth not speak against cir­cumcision, as it was an Ordinance of God to Abraham continued until Christ, or as if it ever was a seal of the Covenant of works; but as it was falsly abused by the false glosses of the Pharisees and Iewish legal Doctors, who came and disturbed the pure Doctrine of the Gos­pel amongst the believing Galatians, con­trary to the Apostle and Churches De­cree at Jerusalem and truth of Christ taught the Galathians by the Apostle [Page 277] Saint Paul himself; for otherwise he speaketh of Circumcision as indifferent in the times of the Churches respect to the Jews, whom they desired to convert, as he made it evident in his own circum­cising of Timothy, which he would not have done, if Circumcision had been a Seal of the Covenant of Works, B. Arce. in Gal. 5. Observa. de circum­cisione hic agi re­spectu a­busus quem in ducebant falsi Do­ctores. Alibi Circum­cisionem tulit ut rem medi­am in Timo­theo, ali­bi ut fi­gillum justitiae commend­avit in Abraha­mo, &c. or sub­jected Timothy to perform the whole Law, or could have caused that Timothy should have received no profit by Christ, as here he speaketh of Circumcision to the Galathians, when the false Doctors taught Justification by Circumcision, which Errour the Apostle here so strong­ly contradicts, as most contrary to Christ, and the Doctrine of Faith in Jesus. And to this effect, both blessed Luther, Benedictus, Aretius, and others, expound that place: And so it is a most clear truth, that Circumcision was never a Seal to Abraham, or to any other of the Covenant of Works, of onely of tem­poral Benefits, or that there is any such difference between Circumcision and Baptism, as between Hagar and Sarah, or between Mount Sina in Arabia, gen­dering to bondage, and Mount Sion or Jerusalem, between Law and Gospel, as [Page 278] some Antipoedobaptists have affirmed: And therefore it is not unprofitable to hold forth the manner of entrance into the Church, declared and appointed by God to Abraham, for his posterity, for Proselytes converted, and the Church untill Christ, as is noted before.

Quest. 25. You have satisfied me in this trouble now. I pray you what was, or is, the manner of outward admission into the Church, since Christ in the time of the Gospel?

Answ. For outward admission into the visible Church of Christ, since Christs Ascention: This was and is by way of Covenant also, though in a different manner of dispensation, as it respects di­vers persons, and times of admission, or at least of approbations of persons admis­sion, as visible compleat members of the Church, and fellowship of the Saints, fit to partake and communicate in al Ordi­nances and Acts of fellowship, especi­ally in the Sacrament of the Lords Supper. And this in several ages and practises of the Church.

Quest. 26. What was the first way or practice of the Church in the new Testa­ment, according to the Ordinance of Christ?

Ans. First, Inwardly men of ripe yeers, Jews or Gentiles converted, or professing themselves to be converted by the preaching of the Gospel, to beleeve in Christ, were admitted as members of the Church, and into or for this admissi­on there was.

First, As there was or should have been a beleeving or faith in Christ, true and sincere, or at least temporary; in which the soul did close or seem to close with Christ, and Covenant and agree to receive Christ for a Saviour, Act 8.13 and 8 37 Psa. 27.8 according to the promise and tender of the Gospel. And this was a kinde of union, agree­ment, and secret covenanting with Christ.

1. The Lord Christ speaking inward­ly to the soul in kindnesse; O poor soul, wilt thou seek my face, and have me for thy Lord, and Husband, and Saviour: Behold, I have loved thee, Gal. 2.20. and given my self for thee.

2. The soul answering again, as by consent and agreement; Lord, 1 Tim. 15. I know thou haste loved me to come into the World to save sinners, of which, I am cheif. Behold, thy face will I seek, and I Will have; yea, I do receive, and take [Page 280] thee for my Lord, and my Husband, and my onely Saviour, Hosea 2.14, 19. upon whom alone I rest for salvation, and life eternal here, I say, is a kinde of secret covenanting, and a preparation for admission, as I noted before in part, in the internal en­trance before specified.

Secondly, Outwardly there was, first an inchoation or degree of entrance and admission into Church fellowship, by de­siring of Baptism, the Seal of the Cove­nant with Christ, and the Members of Christ, Acts 8.16. the head of his Church, as the Eunuch did desire to be baptized.

Secondly, There was an open professi­on of this Faith, and internal Covenant, and union with Christ the Head of his Church by beleeving; and so inwardly, or by that inward bond of the spirit and saith with all Christs members, and an open Declaration, and holding forth of this Faith of Christ, and beleef of it, be­fore the Church; or those who had au­thority from Christ to admit, and receive into Church fellowship, as visible mem­bership in the Church. Acts 8.37. This Philip re­quireth of the Eunuch when he demand­ed or desired Baptism.

First, Here is water, saith the Eunuch, [Page 281] what letteth but that I may be baptized?

Secondly, Philip Answereth, if thou believest with all thy heart, thou mayst.

Thirdly, the Eunuch replieth, Act. 8.16, 17. I be­lieve that Iesus Christ is the Son of God; I believe that Iesus Christ of whom I have read in the 53 of Isaiah, and whom then Philip had preached unto him, and namely, Christ the Saviour.

Here was two things, first, a holding forth of the truth of the Gospel.

Secondly, of his belief and assent thereunto, and so a receiving of Christ and a hearty-covenant with Christ, which moved him to desire Baptism, as the seal and Sacrament of the Covenant, and of admission into the Church, and of Communion with the Saints.

Thirdly, In this profession of Faith and declaration of a willingnesse to and desire of Baptism, the signe and seal of the Co­venant of Grace in Christ (as circum­cision was before) is implied a Declara­tion, that we have and do actually Co­venant with Christ: And (as it was fore­told by the Prophet Zachary) as the Lord sayes ye are my people; Zac. 13.9 so Gods people also say the Lord is our God.

First, Christ saith to the soul thou art my spouse,

Secondly, and the soul saith to Christ thou art my Lord my loving Husband: And so though not in so many words outwardly, yet in substance in this be­lief in the heart, and profession or con­fession of Faith with the mouth and wil­lingnesse to be baptized, is an entrance by way of Covenant or witnessing, that the party desiring Baptism hath entred Cove­nant with God in Christ, which he now desired to be sealed, and his admission to be compleated in Baptism. 4ly. A Cove­nant is entred and sealed in Baptism with the Head Christ and all the members of his mystical Body, the party thus confes­sing and professing Faith and Covenant; when the Church or persons authorized by it that did finde that according to Christs institution, Act. 10.47. he or she had jus ad­rem a right unto Church-fellowship and to Baptism, the seal of admission, yea, a kinde of inward right in the Communi­on, and spiritual membership of Saints in Christ the Head (as far as in judgement of charity they could discern) thus admit­ted by Christ, this professor of the Faith I say was baptized, and so outwardly compleated, and entertained as a Church member; not only to the Sacrament of [Page 283] the Lords Supper and breaking of bread, Act. 2.46. but also to all other Acts of Church fel­lowship which agree to a member by the Ordinance of Christs sealing in Baptism both his Covenant with God in Christ, and with all the members of Christs my­stical Body: And thus you see how men of ripe years converted from Iudaism, or Paganism to the Faith and holinesse of the Gospel, had their outward admis­sion into the Church and Communion of the Saints with Christ their Head, and one with another: And so far you may be­hold the Scripture way of admission into, or making up the Body or Church of Christ: Thus there were dayly added to the Church such as should be saved, Act. 2.47. 1 Cor. 12.27. Eph. 1.22, 23. men and women converts and professors being made visible members of the Church: And all particular members making up one Body of which Christ is the Head; and so Saints to and with whom we must exercise our Christian love and charity.

Quest. 26. How then may a visible Church of Christ be described by this that you have held forth?

Answ. I conceive a true visible Church of Christ to be a company or Act. 8.17 18, &c. [Page 284] society of professours of the true Faith of Christ and holinesse of the Gospel, 2 Cor. [...].13. and of their belief, obedience, and sub­jection thereunto united and joyned by Covenant, and Covenant union unto one with Christ their Head, and in Christ and with another, both sealed in the Sa­crament of Baptism rightly admitted and compleated according to the Scrip­tures, by and in which they are admit­ted, and received and approved as vi­sible members of the Church and Body of Christ.

Quest. 27. I like of this description if you make the matter of a visible Church to be visible Saints as you seem to inti­mate.

Rom. 1.7 Ans. The matter of a visible Church certainly ought to be visible Saints, if you mean Saints by profession of true Faith and true holinesse; and such as desire and endeavour to walk not after the flesh, Rom. 8.1, 2. but after the spirit, so as the Church can discern.

Quest. 28. But what if any admitted prove offensive?

Ans. If any declare themselves other­wise in their walkings or common course of life after their admission, the Church [Page 285] and those in authority by Christ, may, and ought to cast them out upon due proofs, and convictions in a due and right exercise of the Keys and power of Christ, though not for every failing, Matth. 18.17. 1 Cor. 5. and not before other means used, according to the custome and practise of the Churches of Christ.

Quest. 29. But if this Discipline be wanting?

Ans. For want of this, although the Lord Christ hath not used in any Scrip­ture example to un-Church a Church for any personal corruption of particular members, or for the Churches neglect in this particular; Revel. 2.10, 11, &c. yet Christ hath re­proved the particular Churches for this fault, and that sharpely, as the Scripture holdeth forth evidently unto us.

Quest. 30. But if Christ do not un-Church for this fault, nor for personal cor­ruptions of particular members; then what say you of those particular persons, men or women, who will, and do, not onely Separate from, but un-Church those Churches and Congregations, where they cannot deny but the Gospel hath been comfortably preached, and Sacraments administred; so as they have been convert­ed, [Page 286] conceived in the Womb, born again, and received, Isai. 66. suck from the Brests of consolation, for nourishment of the life of Grace in them; Matth. 18.20. in which Churches they have often met Christ in his Ordinances of the Word and Sacraments, in prayers and praises, to their comfort. And yet now for particular failings (it may be for want of full power in the Congregation, to exercise Reformation as they desire) do brand the Churches and Congregations of Christ, with the name of Antichrists Synagogues, and the faithful, painful Ministers of Christ, Baals Priests, Lims of Antichrist, no true, but false and counterfeit Churches; and not Ministers of Christ indeed (as they judge) but of Antichrist himself?

Ans. Truely, howsoever some weak Christians may be seduced by deceivers, and led into this errour; yet it appears divers of these spirits have either none or but little of Christ, or true Christiani­ty in them; for a man to call his mother whore, it would be very uncivil and un­christian; although she be sick and weak, and faln into divers noysome diseases, it is his duty rather to seek, first to God, and secondly, to the Physitians, and use [Page 287] all good means for the recovery of her health, not separate from, and leave her to death, and desolation without re­spect.

Simile. Is it a Christian course, when two or three are sick or faln lame in a Family, to forsake the house without taking care, or affording help and assist­ance for recovery of a brother, sister, or fellow servants: How will the father or master of the family take this; certain­ly, if a murderer must be destroyed when the great King Christ shall come to judgement; These that kill in not en­deavouring to save life, shall not escape unpunished, except in time God open their eyes, and in and by Christ, Acts 5.32. give them repentance; let such then repent, and return, and assist in Reformation, not go on in Separation from the Church.

Quest. 31. But what if men be for­bidden by Law, and men of power to use those means, which might by Gods blessing reform such corrupted persons, or heal such sick Congregations?

Ans. Howsoever any new course of Discipline, or that great censure of ex­communication may be forbidden by some acts, except they be repelled; and [Page 288] so in some course directed by authority of Parliament, yet no Law forbids bro­therly and neighbourly Exhortations, Admonitions, Reprehensions, Counsels, Instructions out of Gods Word, Pray­ers, and Supplications, and such like; and all these should be used for Refor­mation, and not fall to a rash and offen­sive Separation to grieve the souls of weak Brethren, and harden wicked men, which it may be by good means, and Gods blessing might be reformed and reclaimed, as I have shewed in former Classes of this Diologue. But God giveth us good hope of authority, suffi­cient in a Christian humble way, to re­form our Congregations, and if some blemishes be not reformed, yet a Church may be a true Church, if it hold forth the substantial, and necessary truth of the Gospel, and professed subjection there­unto, though many failings and corrup­tions be botn in particular members, and the Church in general; 1 Cor. 5. Gal. 1. Revel. 2. Revel. 3. witnesse the Churches of Corinth, of Galatia, Ephe­sus, Pergamos, Sardis, and Philadelphia, and many other ancient and modern Churches of Iesus Christ, and yet e­steemed true Churches, as the Church [Page 289] of England, Scotland, France, Bohemia, Belgia, Geneva; the Churches of Hol­land, yea, the Churches of London, and our particular Congregations, though they be too full of corruptions, may, and ought to be esteemed true Churches, at least where true Saints are joyned toge­ther in the enjoyment of Ordinances, although in mixed Congregations.

Quest. 35. You have given me good satisfaction thus far, what is a true visible Church of Christ, or the matter of a Church, and who are visible Members, and of the houshold of faith, to and with whom we may exercise our Christian love and charity. But how can Infant-children of beleevers baptized in their infancy, which can neither professe the Faith of Christ, or their Faith in Christ, nor shew any subjection to the Gosp [...]l, agree to your description of a visible Church, or how and when and in what manner can these be accounted Members of the visible Church of Christ?

Ans. This is the next manner of ad­mission to Church-membership to be held forth unto you, to shew who are Saints, and of the houshold of Faith; and who is our neighbour, and fellow [Page 290] Saint, to and with whom I ought to ex­ercise this Christian love and charity, even children according to their capacity as well as men of riper yeers.

Quest. 33. But how or in what manner have children of beleevers been admitted, and esteemed or reputed members of the visible Church?

Ans. How the children of faithful Abraham, and professors of Faith, were admitted in the Old Testament.

Gen. 17.First, in infancy to the Sacrament of Circumcision, and after to the Sacrament of the Passeover, Exod. 12. especially when they were come to yeers of discretion so far as to be able to enquire of their parents the reason of that service. Neh. 10. And so to covenant solemnly with God when they were of knowledge, and under­standing. I have shewed before.

Now for children of beleevers in the New Testament; there are two things to be considered.

First, their admission unto Baptism, as the children of Abraham in the Old Testament were to Circumcision in in­fancy, and so they were used to be ad­mitted to a true Infant-membership of and in the Church, and were and are to [Page 291] be reputed as true visible Infant-mem­bers of, and in the Church of Christ, and visible Infant-saints in judgement of cha­rity, Mark 10. and such as of which is the King­dom of God, as our Saviour speaks. And this is a true and compleat admissi­on, in respect of truth to outward mem­bership; though I cannot call it a com­pleat and perfect membership in respect of perfect visibility, and declarative sub­jection to the faith and profession of the Gospel, which they are to declare them­selves when they come to yeers of dis­cretion, as before in part I observed.

Quest. 34. What reason is for this?

Ans. The cause of those four particulars in Baptism, we declared in the example of the Eunuchs baptizing.

1. A desire of Baptism.

2. A profession of Faith in Christ, and subjection unto it.

3. An intimation of Covenant, and an embracing of Christ, and Faith, and Co­venant union with Christ the head of his Church, and in him with members of his mystical body.

4. And last of all, the receiving of the seal as a patient, and so sealing promise of performance of Covenant with Christ, [Page 292] and his Church accordingly. Of these I say,

1. The first is not acted by the childe, for that cannot desire Baptism: Mark 10. But it is acted by the parents who do present the childe, as those in the Gospel, and dedi­cate, and consecrate it to God in Christ, and in the behalf of the childe (accord­ing to Gods Covenant with the faithful, and their seed) desire Baptism for it: That in and by Baptism, it may be admit­ted to outward visible Infant-member­ship in the Church.

See the Ancient Forms of Baptism in the Church of Christ Reform­ed, &c.2. Again, for the second profession of the Faith; that neither is nor can be done by the Infant, when it usually bap­t [...]z [...]d at a week old or thereabouts, or it may be sooner. That profession of Faith therefore hath usually been made by the parents, at least in a declaration of their assent and consent to the Arti­cles of the Faith of Christ, and cheif sum of the Gospel.

Thirdly, for the intimation of a Cove­nant and Covenant-union with Christ and his Church in the profession of the Gospel, this the child in infancy cannot perform nor promise: Therefore it hath been the Churches practise, that the [Page 293] Parents (whose duty properly it is) or the pro-parents have according to their duty, promised and engaged themselves to do their best endeavour by the power of Christ,

First, To Catechize and instruct their children in the knowledge of God and Iesus Christ, as he is held forth in the Word of God our Saviour, and to in­struct them in that promise they did make (when they did present them to be baptized) to bring them up in the knowledge, Faith, and profession of the Gospel, according to the power and means God in his good providence should afford them.

Secondly, to inform them how they have likewise promised to do their best endeavour to instruct them in their duty (when that they come to years and have gain'd knowledge and Faith, by Gods Grace in the Gospel) to make profession of that Faith, and declare their subjection in their own persons unto the Gos­pel of Christ.

Thirdly, and to renew the Covenant of which passively they received the seal when they were baptized in infancy, and to declare their renewing of that [Page 294] Covenant with God in Christ, when up­on approbation of the Church and Mini­sters, and Elders of the Church, or those in Authority from Christ, they were ad­mitted to the Lords Table.

Fourthly and lastly, to instruct them that they were baptized and engaged in Baptism, to this end amongst others in this or the like manner to enjoy a more full Communion in and with the Church of Christ.

And thus I have endeavoured to set forth the manner and nature of Infants outward entrance and solemn admission with the Church by Baptism.

Secondly, there is another thing to be considered in and concerning the children of believers, when they are come to years of understanding and knowledge; and that God hath given them Faith and holinesse in some mea­sure, and ability to professe their Faith, and to declare their desire of holinesse and willingnesse to manifest their pro­fessed subjection to the Gospel in Faith, and obedience: This is their perfor­mance of this duty, by means whereof they are admitted by the Church in ge­neral, or those who have Authority [Page 295] from Christ unto a full Church communi­on in the Sacrament of the Lords Supper, and other acts of Church-fellowship, ac­cording unto the rule and direction of Christ, held forth in the Gospel: And thus I conceive they are formally com­pleat members, as in respect of truth, of membership-infant, in their infant Bap­tism, so in respect of visibility and ripe years membership in the Lords Supper, and thus they all are visible members and matter of the Church of Christ, and have a true formal admission into the Church without any other special Co­venant amongst Christians as necessarily and absolutely necessary to the formal constitution of a visible Church, and without any rebaptization or renouncing of their former Baptism, as some have and do pretend. And thus I have shew­ed you who are our neighbours, and what is the Church of Christ visible and the Communion of Saints to and with whom we ought to exercise our Christi­an love and charity: And so the true matter of a Church or material cause both in respect of infants and men of ripe years.

Quest. 35. But sir there are divers [Page 296] Separatists amongst us, who are seducing people dayly from our Church, and affirm our Churches have neither matter nor form of a Church, or at least are so cor­rupt in both, that our congregation are no Churches of Christ; but Babylon and members of Antichrist and so to be depar­ted from: Rev. 41. They do indeed abuse that place of Scripture, and falsly apply that to us which belongs to Rome.

Ans. But I have given an Answer to this Objection before in part: Yet to clere the point more fully in brief: First, for the matter of the Church they can­not deny, but we have in our Church and Congregations visible Saints true matter of a Church and members of Christ, yea, some as great Saints as most we know or reade of in the Christian world: This I my self have known in some Country Parochial Congregations by experience, and this I do know in some great City Congregations; although there be too many hypocrites, too ma­ny formalists, and too many prophane People mixed, and not yet purged out from our Congregation, nor cast out as they ought to have been: And I say further, if for these failings and corrup­tions [Page 297] in a Church, They will as they would un-church our Churches, they may and do by the same Argument un­church the Church of Corinth, and o­thers which Christ and his Apostles approve and acknowledge true Chur­ches of God in Christ Iesus: If for this cause of different matter of or in our Churches, or because we have mix­ed Congregations, and not consisting of all visible Saints, but some erroneous in judgement, and some erring in life and conversation; their Argument I conceive must be to this or the like effect, as full against the Church of Corinth, as our great mixed Congregations. No visible Church which is a mingled Congregati­on consisting of some visible Saints and some visible prophane people in life, and erroneous in judgement, ignorant and scandalous, and not cast out, but suf­fered in the Church, is a true visible Church of Christ and to be communi­cated with: But the Church of Corinth was such a Church (as well as our mix­ed Congregations, as may easily be pro­ved) And therefore the Church of Co­rinth was no true visible Church of Christ, and to have beep separated from [Page 298] as from Babylon. And this I hope they dare not but confesse is a most false and scandalous conclusion; and so their Ar­gument false against our Churches, and their opinion, a false opinion that our mixed Congregations are no true Chur­ches of Christ, or to be separated from as from Babylon it self. The force and falshood of their minor proposition, will appear as it relates to our Congregations if we compare the Church of Corinth and our great mixed Congregations to­gether; we shall finde the Church of Co­rinth and other Churches as corrupt and mixt as ours, and yet not un-churched by Christ or the Apostles. You may ob­serve these particulars.

1 Cor. 1.10, &c. 1 Cor. 3.3, 4.First, in the Church of Corinth there were contentions, Schisms and Divisions: For which the Apostle reproveth them and tells them they were carnal, and carried themselves not Christian like; and yet he did not un-church them for all this.

1 Cor. 5.1, 2, 13.Secondly, in the Church of Corinth were prophane persons, the incestuous person and such as with whom they should not eat in their civil societies, as professing themselves Brethren; for such [Page 299] are intimated and warning given of them, and such as should have been cast out of the Church, and excommunicated or suspended from the Sacrament at least and were not; and yet the Apostle doth not un-church them for all this, but admonish to put from them wicked per­sons.

Thirdly, 1 Cor. 6. 1, 2, 8 in the Church of Corinth there was quarrelling and going to Law one with another, and that before un­believers, yea, Brother with Brother, yea, doing wrong and defrauding one another; and yet the Apostle doth not un-church them, nor exhort to a separa­tion for all this.

Fourthly, in the Church of Corinth, 1 Cor. 8.1, 2, 10. there were some puffed up with know­ledge, but had little charity; they offen­ded their weak Brethen by eating meat in the Idols Temple, and yet no un-churching for all this.

Fifthly, in the Church of Corinth there were such as did grudge at the mainte­nance of Christs Ministers; 1 Cor. 9. 1, 2, 34. as if Christs Ministers had not power to eat and to drink, and to receive, and require maintenance for their labour in preach­ing the Gospel (as some amongst us have [Page 300] not been ashamed to affirm) For which the Apostle reproveth them, and proveth by several Arguments, 1 Cor. 9.13, 14. the equity, justice, and duty of Ministers maintenance, as being an Ordinance of Christ; that those who preach the Gospel should live of the Gospel, of duty, not of meer alms at pleasure, or not at pleasure as som [...] think: And yet the Apostle doth not unchurch them for all this, or exhort, or teach a separation by all this.

Sixthly, in the Church of Corinth there were Idolaters those who did go to partake of the Lords Table, and the Table of Devils, and provoked God to jealousie, 1 Cor. 10 14, &c. as the Apostle intimates, and yet he doth not un-church them for all this.

Seventhly, In the Church of Corinth there were such as came to the Sacrament and Church-Communion, not for the bet­ter, 1 Cor. 11. but for the worse: There were di­visions amongst them; they neglected the poor; one was hungry, another drunken, for so the Greek signifieth, [...], one is hungry, another is drunken: The Greek word [...], Ebrius est, he is drunken, is taken for drunkennesse in divers other places [Page 301] of Scripture. Thus, Acts 2. For these are not drunken as ye suppose. The same Greek word is used in the Plural Num­ber, [...] are drunken, or, they are not drunken, as ye suppose: it implieth a distemper by wine or strong drink, which the Apostle did affirm, the Church was not at that time, to whom God gave the gift of Tongues, in such an excellent manner by the power of the holy Ghost. The same word is used in 1 Cor. 6. Nei­ther Thieves, nor Covetous, nor Drun­kards shall inherit the Kingdom of God: not drunkards; the Greek word is [...], Ebriosi, drunken men, distempered with drink: I might name other places: These are enough to shew the condition of the Corinthians, some of them hun­gry, others drunken, that is, distem­pered with drink. It is not enough to say they were merry and cheerful with drink; for it is evident they were so far distem­pered or drunken, that the Apostle re­proveth them for it as a sin; some are hungry, some are drunken: and yet he doth not un-Church them, nor move them to Separation for all this.

Quest. 36. But do you approve of drunkennesse or these sinful corruptions in a Church?

Ans. God forbid: nay, we reprove them as Saint Paul did, and declare they ought to be informed against to the Church and Elders of the Church; and if after Admonition and warning given they do not repent, they are to be Ex­communicated, to be excluded the Sa­crament, and cast out of the Church: But if there be failing in this and the like, as Corinth did in not casting out the In­cestuous person for a time; yet the A­postle doth not un-Church them for all this, or presse a Separation from Saints, or from the Church, though failing in this particular.

Eighthly, They came to the Sacra­ment without due Examination of them­selves; 1 Cor. 28, &c. they were guilty of the Body and Blood of Christ by unworthy re­ceiving: They did eat and drink judge­ment to themselves, not discerning the Lords Body: they were both ignorant and scandalous, and God did punish them, some with sicknesses, some with death: This the Apostle tells them of, and reproveth them, and exhorts to ex­amine and judge themselves: But yet he doth not un-Church them for all this, or give any way to Separation from Church.

Ninthly, 2 Cor, 11.12, &c. They had in the Church of Corinth false Teachers, false Apostles, de­ceitful workers, transforming themselves into the Apostles of Christ, as Satan changeth himself into an Angel of light, whose Ministers these safe Apostles were, labouring by fair shew to seduce the peo­ple of God in Corinth: and yet the A­postle doth not un-Church Corinth, nor presse or give way to a Separation for all this.

Tenthly and lastly, In the Church of Corinth there were such as said there is no resurrection from the dead: A notori­ous Atheistical Doctrine, 1 Cor.15.12, &c. overthrowing the very foundation of Religion; For as the Apostle argueth, If there be no Resurrection, then Christ is not risen, then our Preaching is vain, and our faith is in vain, and we are yet in our sins: But Christ is risen, and there is certain­ly a Resurrection from the dead, as the Apostle proveth at large in that Chapter: Certainly, too many in the Church of Corinth were seduced to that opinion, and denied this truth of the Resurrecti­on from the dead: And yet the Apostle doth not un-Church them for all this, nor give any way to a Separation from that Church.

Qest. 37. And what the reason of this, may some one demand?

Ans. There might be many reasons given; but this one amongst the rest: Because, although there were many cor­ruptions in that Church, both in life and Doctrine, yet the Word and Sacrament were continued, the prophane wicked men and Hypocrites, though they were in the Church, and taken as members, until they were discovered and tryed, and proved, and cast out; yet they were not true members of the Church, nor true members of Christ, nor any true members of the Congregation, but in shew and outward appearance; They were amongst the Saints, but they were not of the Saints, as John speaks, They were and are (indeed) of the world: they went out from us, 1 Ioh. 2.18, 19. but they were not of us; but they went out from us, that it might be known they were not all of us; they were with and in the Church, and yet they were not truly of the Church; And howsoever this corruption was, yet the Church did still remain a true Church, and had many true Saints in Co­rinth, although it had rotten and cor­rupt members, which by right course [Page 305] and execution of Discipline, should have have been cast out the Church. And thus for the Saints sake, though the Church of Corinth had false member, and corrupt members, and many Errors, both in life and Doctrine; yet the Apo­stle doth not un-Church the Church of Corinth, or give way to a Schism or Se­paration for all this.

As a tree is a true tree although it have some rotten Branches: Simile. Or as a sick or wounded man is a true man, although he be sick or wounded: So a Church of Christ may be a true Church, although it be sick and weak, and wounded and full of imperfections, both in matter and form as the Church of Corinth and other Churches of Christ have been, and yet esteemed by Christ and his Apostles to be true Churches of Christ, as the Scri­pture hold forth evidently unto us.

Now compare the Church of England or the Churches of Christ in England collectively, though they be mixed Con­gregations; yea divers of our Congre­gations in London, and in the countrey, where faithful and painful Ministers have been Preaching, Baptizing, Catechizing, calling to profession of Faith and holi­nesse, [Page 306] and approbation before the Ad­mission to the Lords Supper, where there hath been and is a communion of Saints (as I know there hath been in di­vers places and mixed Congregations) compare, I say, these with the Church of Corinth, and by the same Argument that these Seducers may or can Separate or un-Church our Churches, by the same the Saints or some of the Saints in Co­rinth might have separated from their fellow Saints and Church of Corinth; which yet would have been a sin in them, as it is a sin in these who separate and labour to seduce and draw others a­mongst us to separate from their fellow-Saints, and to un-Church or make rents and Schisms, and divisions in our Church, which is a grievous sin against the Lord Christ, the Lord and Head of his Body the Church.

Quest. 38. But some will object, It may be that there is not the same condition of our Church of London, or any great mixt Congregation amongst us in respect of the matter as there was of Corinth. For in Corinth it is most like that the greater part of the Church were Saints indeed, or visible Saints in outward ap­pearance [Page 307] at least. But in our mixt Con­gregations, commonly the greatest part vi­sible ignorant, prophane, or scandalous per­sons, or but civilly honest, and formal pro­fessors at best; and so are not to be com­pared to the Church of Corinth, no not so much as for the matter of our Church?

Ans. First, Certainly men ought to be very careful, as not to un-Church a Church; so not to un-Christian a Pro­fessor for some failings in knowledge or practice. 1 Cor. 13. 1 Pet. 4.8. Charity covers many failings, and as the Apostle speaks.

Secondly, Corinth was a great city wd Church, and yet consider the divi­sions and other faults, it is not certain which was the greater part, the inno­cent or the faulty. But howsoever, grant that the Church were so decayed, that that the greater part had onely a name to live, and indeed were dead, Rev. 3, 1, 2. as is spoken of the Angel or Church of Sardis: Or that the greater part of the Church were grown Luke-warm, Rev. 3.15, 16. and such as Christ threatens to spew out of his mouth, as the Church or Angel of Lao­dicea: yet it may be a true Church of Christ for all this.

A Bushel of good Wheat in a Barn [Page 308] amongst three or four or more Bushels of chaff, is yet a true Bushel of Wheat, though it be mixed with much more chaff then Wheat. Or, an Army of men, although consisting of more sick and wounded Souldiers and Officers then whole, is yet a true Army though weak. And so is a company of Professors of the Gospel of Christ, enjoying a communion in Ordinances, holding the truth of Christ, and professing subjection there­unto: Yet a true Church, when the greater part be the worse, yea, both ig­norant and scandalous; but yet a sick Church, and stands in need of the Re­formation. And thus is the Church of England, and our great mixt Congrega­tions, true Churches for matter of a Church of Christ, as the Church of Co­rinth was, and not to be separated from or un-Churched for these coruuptions, as Corinth was not, whatsoever any se­ducers in this respect oppose to the con­trary.

Quest. 39. But howsoever this may prove our Churches as true as Corinth was for matter; yet the Adversaries of our Church deny our Churches to be true Churches in Form: And how will you [Page 309] Answer this Objection?

Ans. I Answer, the Form of a Church doth consist in union: This union is two fold, first, internal with Christ our Head, Eph. 1.22, 23. 1 Cor. 12.13. Eph. 4.1, 2, 3. by the spirit and Faith: The second, is external of members one with another.

Now to understand this better, and to declare that our Churches are true visible Churches of Christ, in respect of outward Form. Consider,

First, the outward Form or union, in respect of admission into a Church mem­bership

Secondly, the outward Form of Ordi­nation of Ministers, and appointment of them, for a Church and union with them.

Thirdly, the outward Form in posses­sion, and profession of union with them in outward ordinances: As,

First, in the Word or Gospel.

Secondly, in prayers.

Thirdly, in the Sacraments.

Fourthly, observe the outward Form of union, in government and execution of Discipline in the Church.

I will not stand to handle these at large, but touch them in brief.

First, for outward Form of union in [Page 310] respect of admission into a Church, we have shewed how men of ripe years, Iews or Pagans, converted to the Faith, were admitted, first, after they had heard the Gospel and believed; either with a false Faith as Simon Magus, or with a true Faith as the Eunuch; they did de­sire a union and admission into the Church by Baptism.

Secondly, did make profession of their Faith.

Thirdly, did intimate in this desire of Baptism and profession of Faith, their receiving of Christ to be their Lord and Saviour, and their Covenanting with the Lord to be his people: And,

Fourthly, their sealing all this in re­ceiving Baptism; the signe and seal of this Covenant between God and them, and so were formally admitted into the Church, and brought into a Church uni­on and fellowship with the Saints: And this our Adversaries confesse was a true form of admission into the Church at first conversion: And this I say was right, for Iews and Pagans born out of the Church converted to the Faith of Christ; but it doth not follow, that because it was the ordinary way for them: There­fore [Page 311] the same order and form in every circumstance, must be for those who are born in the Church: for children of be­lievers have a priviledge (as the children of believing Abraham had, and as we have proved already) above all the children of Pagans and Infidels out of the Church whatsoever.

And yet the substance of this Form of admission, is and hath been observed in the Churches of Christ; and so we may Justifie of our particular mixed Con­gregations (as they are called) that they are true Churches of Christ, in respect of outward admission into the Church.

Quest. 40. But how do you make this to appear?

Ans. First, children of believing Pa­rents, have according to their priviledge due to them, an infant admission into the Church in Baptism; in which where­as they themselves cannot present them­selves and desire Baptism, that seal of the Covenant (as circumcision was of old) I will be thy God, and the God of thy Seed: Acts 2.38, 39, The Parents do present their children and desire Baptism for them, as a Cove­nant priviledge belonging to children of believers.

Secondly, because the children can­not professe their Faith: The Parents do professe or declare their assent and consent to the Faith of Christ, and truth of the Gospel.

Thirdly, because the children cannot intimate their Covenant with Christ: therefore their Parents do Covenant and promise to do their endeavour, not on­ly to catechize their children, and bring them up in the knowledge of Christ: but to do their endeavour, that the childe when he or she shall be of years, and that God hath given knowledge and Faith, shall make a solemn profession of the Faith of the Gospel, and of their Graces and Faith in Christ.

Fourthly, the Parents promise that they will do their endeavour, that the childe when called of God, and enabled with knowledge and Faith, shall not onely professe Faith and Covenant, but desire to renew and solemnly to enter Covenant with the Lord, and to seal it in the blessed Sacrament of the Lords Supper, after examination, profession, and approbation of the Church: and thus the children of believers have a true infant admission, and form of admissi­on [Page 313] into the Church, and are true infant members of the visible Church, so far as infant-membership is or can be to them now, as it was to Isaac at eight dayes old, and to all children of belie­ving Abraham before the coming of Christ.

Quest. 41. But this is but an infant-membership, which though true, yet it doth not Answer that admission of men of ripe years in the Primitive Times?

Answ. I Answer again, that when these children of believers baptized in in­fancy, are come to years of discretion; and God hath given them knowledge and Faith in Christ, and they have made profession of their Faith and Graces of God in them, and desire to enter Co­venant solemnly with the Lord, and to seal it in the Sacrament of the Lords Sup­per; and upon examination, and appro­bation of the Church, are formally ad­mitted by the Minister of Christ and the Church and officers thereof: there are such persons made compleat visible members called to be of Saints, and to the fellowship of the Saints in the Church of Christ: And of this person or persons so admitted, I affirm that they [Page 314] have a true Form of admission into the Church; and if their Faith and prfes­sion of Faith be true and sincere, they are as true members of the Church of Christ, as the Eunuch was; and if their Faith and profession of Faith be but false and counterfet, as Simon Magus his was, and too many have been in our Churches; yet a Church made up of such members, is as true a Church visible for our form of admission, as any we reade of, was since the Apostles times. Let any man declare if he can, when and where a Church was constituted of such as were born in the Church in a better form, for the first six hundred years af­ter Christ: None to be admit­ted to the Sacramēt before ca­techized and ap­proved. See the Rubrick before & at Sacra­ment in the old Book of Commō-Prayer. And therefore I conclude, that however many corruptions and fai­lings have been in particular Congre­gations in the practical part of this ad­mission; yet the Lawes of our Church did require both catechizing and profes­sion of Faith, and approbation, and allow­ance after examination before admission to compleat visible ripe year membership, and admission to the Sacrament to renew covenant as aforesaid; And thus our Chur­ches are true in form, in respect of out­ward formal admission into the Church substantially true, which is sufficient.

Quest. 42. This I think may satisfie for the form of admission into a Church fellowship: When a man or woman born in the Church, Mr. Cal­vin Iu­stitions, l. 4. c. 19.8.4. Ierome Contra. Lucifer. I would it were restored to its pure use. a childe of a believing Pa­rent baptized in infancy, is thus admitted when he or she cometh to years, not by Po­pish confirmation worthily abolished, but by this ancient order of solemn profession of Faith in Christ, and holinesse and approba­tion of the Church, which learned Mar­tyr speaks of noted before: And reverend Mr. Calvin commends, as most worthy to be restored in the Church to its pure use: But our Adversaries deny our Ministers Ordination, and affirm the form of their Ordination and admission, or call to be Ministers to be Antichristian, and there­fore our Churches to be no true Churches of Christ?

Ans. First, I Answer, that it is the opinion of these Adversaries, that there is no need of Ordination of a Minister, onely for a particular Congregation to chuse one of their fellow Brethren to be their Minister, or to have an approba­tion of a company of professours to be their Minister, there needs no more, and then the Ordination of our Mini­sters, as in the opinion of separatists it [Page 316] doth not further, so it is certain it cannot hinder a man from being a Minister of Christ, if at any time he be called and approved of a Church, and whosoever he be who renounceth his calling to the Minister, because he was ordained by a Bishop and a company of preaching Presbyters: I think in this as in other things, he is too superstitious and Popish­ly affected, to an outward form of ad­mission, and worthy to be censured of the Church for such an errour; in which he condemns valiant Martin Luther, ju­dicious Master Calvin, worthy Latimer, Cranmer, Ridley, Hooper, those glori­ous Ministers and Martyrs of Christ; as if they were not true Ministers of the Gos­pel, because ordained by a Bishop and a company of Presbyters according to the ancient practise of the Church.

Secondly, I say the Ministers of Christ have had a twofold vocation or calling to that office. Acts 20.18, 18. and 13.1, 2, 3. 1 T t & .4.14.

First, extraordinary by Christ Him­self, as the Apostle and Saint Paul had. And,

Secondly, more ordinarily by the A­postles and Elders of the Church, and by the laying on of the hands of the [Page 317] Presbytery as the Scripture held forth unto us; as Paul left Titus, Tit. 1.3, 4. Act. 20.2 [...]. Bishop Ti­tus, or overseer Titus, as Saint Paul cal­leth the Bishops or Elders of Ephesus, far different from our late Bishops or overseers in many respects, & the manner commonly by laying on of hands of Pres­byters, and a Bishop or overseer, not as a Bishop of later stamp; but as a Pres­byter and overseer of old, have Ministers of Christ been ordained, and after ordi­nation sent and received of particular Churches: And howsoever some cor­ruptions have crept into the manner of Ordination; and although some ordai­ned Presbyters have turned Popes and Popish Bishops, and some Popish Bi­shops, with a company of Presbyters, have examined, approved, and ordained Ministers, and given outward Ordina­tion and Authority to preach the Gospel; yet this cannot nullifie the call of a Mi­nister of Christ, if he be called and gifted inwardly and inabled by Christs spirit with gifts fit for the ministerial office, as all the outward calling and approba­tion by a particular Congregation, ma­keth not an illiterate cobler or other me­chanick to be a true Minister of Christ [Page 318] when Christ hath not furnished him with gifts and graces fit for so high and ho­nourable a calling.

Thirdly, We who are Ministers of Christ receive not our calling from Anti­christ, but from Christ, and our Ordina­tion for substance is truly Christian, not Antichristian: Howsoever, some Anti­christianly affected might sometimes have had a hand in Ordination; the Gos­pel of Christ hath been conveyed to Re­formed Churches, yea, to separate con­gregations themselves, to such as separate themselves from Babylon (it may be by the hands and means of Romish Baby­lon) God hath made the servants of Antichrist to be his servants in this, that they have been porters and carriers, to bring the holy Scriptures unto the Re­formed Churches by the hands of glo­rious Reformers in the Churches of Christ, and yet the Scriptures are the true Word of God, and the true Gospel of Jesus Christ for all this. And so are our Ministers true Ministers of Christ, though their outward Ordination had been car­ried through the polluted hands of some Antichristianly affected Bishops and Presbyters, who did sit in place as [Page 319] Scribes and Pharisees did sit in Moses chair. But we say further, Mat. 23.1, 2, 3. as God did extraordinarily call, and gifted the Apo­stles and Ministers in the Primitive times, and they ordained others in the Church, whose Ministery the Lord did blesse for the propagation of the Gospel. So did the Lord wonderfully stir up, and in an extraordinary manner call Luther, Calvin, and others in the Reformed Churches: And so Reverend Bishop Cranmer, Ridley, Latimer, and other god­ly Martyrs, Bishops and Ministers of Christ, by whose hand their successors the faithful Ministers in the Churches of Christ in England received their out­ward ordination; but their inward from Christ himself and his spirit, by whose grace the Lord hath made our Ministery glorious in the conversion of many thou­sand souls to God, and building up of as glorious Saints as any ever was in the Christian world, since the Primitive times; yea, even the Separatists them­selves, 1 Cor. 4 15. who now deny us to be the true Ministers of Jesus Christ, must needs confesse that we have been their spiritu­al Fathers in Christ, and have begotten them again to God through the Gospel; [Page 320] yea, Gal. 4.19. we as tender Mothers have travel­led in birth again in our painful Mini­stery, until Christ hath been formed in them all, though now in a most ingrate­ful manner they dishonour their parents, and sin against Christ the Lord of his Church.

Quest. 43. This I suppose is sufficient to satisfie any humbled soul, not filled too much with pride, self-conceit, and the spi­rit of division and separation, as too many are in these dayes: But yet some object, That howsoever Ministers outward ap­probation and ordination may be passed over, and they be lawful Ministers; yet what lawful call have they to particular Congregations and places?

Ans. I answer, Patrons of Churches and congregations were and have been honoured and trusted with the nomina­tion and presentation of Ministers to particular, Churches; but so as none ought to have been put upon any congre­gation, but such as ought to have been well approved of by the Bishop (who had a trust reposed in him also) for suf­ficiency and ability for the work of the Ministery, and for holinesse of life and and conversation, which when and [Page 321] where the trust was rightly performed, and the Ministers have been faithful la­bourers in the Lords harvest; and after admission approved of by the faithful and godly party in a Parochial Congre­gation; certainly, there was a call suf­ficient, and a sufficient union and form of union between Pastor and people, to make up in this respect a true Church of Christ.

Secondly, Howsoever this trust both in Patrons and Bishops, hath been most grosly abused by corrupt Simoniacal Pa­trons, most unconscionably seeking to thrust wicked Ministers they cared not whom upon the people, and carelesse Bishops neglecting that trust reposed in them; yet the failings herein was not enough to un-church a Church, where yet the Gospel hath been preached, and Sacraments administred for substance ac­cording to the institution of Christ, though here as in Corinth, Galatia, and Jerusalem, many faults might be found to stand in need of Reformation.

And howsoever no face of a Church might for a time appear, 1 Kin. i9.14. Ier. 3.15. as in Jerusalem for a time: yet God in many places have given Pastors after his own heart, to feed [Page 322] his people with knowledge and under­standing; and where the Candlestick hath been removed for a time, or at least a Candle shut up as in a dark lanthorn: God at prayers of his people, hath re­moved a carelesse shepherd, and in his due time restored comfort in a faithful Minister to his people; and so still con­tinued and preserved the Churches of Christ amongst us, yea, both for matter and form sufficient to constitute a Church, howsoever, there hath been some failings in both.

Quest. 44. You have in some measure cleared this Objection: Yet how are our Churches rightly constituted in respect of a formal union of members, one with ano­ther?

Ans. I conceive there is a twofold union:

First, a civil union, as in division of Kingdoms, Provinces, Cities, or Pari­shes: And as God hath in this provi­dence, united men in habitation and course, Act. 17.26. and means of livelyhood, God having determined the times before ap­pointed, and the bounds of their habi­tation: and in this civil co-habitation there is a union, and this civil union in [Page 323] a Kingdom, City, or Parish, or the like, doth not un-church a people for this re­spect: for then certainly all the Chur­ches of Christ in Corinth, Galatia, Ephe­sus, Pergamos, Smyrna, and others, as well as in England, London, or a Parochi­al Congregation, must have been un-churched then, which, what is more ab­surd to imagine.

Secondly, there is a religious and more spiritual formal union, when a company of men and women professing the Faith of Christ held forth in the Gospel and subjection thereunto, in righteousnesse and true holinesse, and united in a Pa­rochial Church or congregational mee­ting place, to partake of the holy Ordi­nance of the Word, Prayer, and Sacra­ments, and other acts of Christian com­munion and Church fellowship. This is a true form of a Church amongst us though not without some failings, yet so as we have and do remain true Chur­ches of Iesus Christ, and such as ought not to be un-churched by schism and separa­tion.

Quest. 45. But how will this appear in particular?

Ans. I Answer first, for the preaching [Page 324] of the Gospel and our union, in that we have had and do enioy a most comfor­table union and meeting of Christ, and one with another; even our Adversaries being judges, they themselves have found the sweetnesse of Christ, in the preaching of the Gospel in our mixed Congregations by Gods faithful Mini­sters: And although some Ministers there preach otherwise, as in Galatia they do, yet not un-church a Church for all this.

Secondly, for prayer, howsoever, set forms have been by some in Authority so much pressed, yet if we look to the ancient form, prescribed in the dayes of King Edward the sixt of happy memory; That was but a kinde of directory, as was evident in the Rubrick, and directions at the end of that Book, that liberty gi­ven to use or not use in divers respects, as that in prayer, a man might knock his brest, or not knock it, he might kneel or not kneel; in ordinance he might crosse, or not crosse, and divers other of like nature: yea, I conceive the late Book of Common-prayer, howsoever pressed by some, yet was but a kinde of directorie, as in divers particulars is evi­dent [Page 325] in direction for visitation of sick, thanksgiving for womens deliverance from danger of childebirth, left to dis­cretion of a Minister, and though pressed by other; yet not un-church a Church for all this.

Thirdly, for the Sacrament and admi­nistration of them, those that object, that Christ did blesse, first, the Bread, and af­ter distribution of the Bread, or parta­king of that, did then blesse the Cup, that we blesse them both together: This is but a circumstance of time, and if un­church a Church for this then, why not for changing the time of receiving from after supper, to the morning, or at feasts of charity or the like: These are weak objections to unchurch a Church, or to separate from a true Church for any such differences.

I may say the like, to that of the cut­ting of the bread, although the bread be cut and fitted for preparation; yet we constantly break the Bread in our admi­nistration of the blessed Sacrament, as those who joyn in communion with us know well.

Quest. 45. But they object, we admit ignorant and scandalous persons, many [Page 326] times to the Sacrament, which should be cast out of the Church?

Ans. I Answer, as Saint Paul did or­dain concerning the incestuous person, all such as are ignorant, and to be cast out of the Church, when once they are discovered and proved to be so, not upon bare surmises onely; and this is that which alwayes ought to have been done by the Discipline of the Church of Eng­land, reade the old Rubrick in that Di­rectory or Book of Common prayer, be­fore and at the Sacrament, confirmed in the dayes of Edward the sixt; and you may finde, first, that none ignorant ought to be admitted to the Sacrament, they must, first, be catechized and approved, before they be received to partake of that holy Ordinance: and secondly, none scandalous ought to be received, yea, if there have been or be but a controver­sie between two parties, any malice or hatred, the Minister ought, first, to ex­amine the parties, and to perswade to charity, and admit the penitent, and reject the uncharitable; and howsoever, this duty may have been neglected, yet this failing is not a sufficient ground to un-church a Church, or to separate from [Page 327] a Congregation presently for all this: else might the Church of Corinth, and other Churches of Christ have been un­churched as we noted before.

Quest. 46. But what power of Discipline hath there been in particular Congrega­tions in the Church of England, that there might have been a power of Reformation in these things.

Ans. I answer, Certainly there was a great power in the Ministers of par­ticular Congregations, especially joyn­ing with the Church-Officers, who were sworn to assist in Execution of Discipline; and further, although there was a power taken to the Bishops in the great matter of Excommunication and such like censures; yet not the Bishop nor any under him, had any lawful power to Excommunicate any, inflict any censure until they were first presented by the Mi­nister or Church-officers of the particular Congregation: Nor was any man taken notice of as Excommunicate or suspend­ed from the Sacrament, until the Sen­tence was Declared in the particular Congregation; and thus, There was a power of Discipline in particular Con­gregations, although it was many times [Page 328] obstructed, and not put in due Execution as it ought to have been; yet for all this it had sufficient to declare and point out a form of a Church, and to consti­tute and continue a true Church for all this.

Look to the Church of Corinth noted before: Look to the Church of Perga­mos, where Discipline was obstructed, the Church and Church-Officers suffered those who taught the Doctrine of Ba­laam, Rev. 2.14, 15. and the Doctrine of the Nico­laitans, which Christ hated, and yet a true Church for all this, though corrupt and unsound in this respect. Look to the Church of Thyatira, Christ complained against them, that Discipline was not exercised, Rev. 2.20 they suffered the woman Je­zabel; yet Christ doth not un-church them, nor direct any separation from them for all this: And so our Churches are true Churches both for matter and form, and not to be un-churched, or any separation; but a Reformation to be sought for, and true unity in the Churches of Christ.

Quest. 47. Yet once again; Howso­ever formerly there hath been a matter and form of a Church; yet now the out­ward [Page 329] form is gone, and the Church like an old house, pull'd down to be new builded; and where and what form of a Church have we now, until Discipline and a Go­vernment be setled in the Church?

Ans. I answer, Our Church is now in a hopeful way of Reformation (bles­sed be God) but yet it is not like a house wholly pull'd down to be new builded; there are onely some few rooms pull'd down, where the Officers for execution of Discipline lodged, and some such par­ticulars: But the main house stands still, the preaching of the Gospel as glorious as ever, the Word, and Prayer, and the Sacraments, and admission and growth of grace in the Churches of Christ, yea, even in our mixed Congregations, and so still true Churches, for matter and form, and visible Saints to be found, to and with whom we may exercise this grace of christian love and charity.

Quest. 48. This is enough, I conceive, to shew our lawful membership in and of the Church of Christ; and to evidence our Church a true Church, in respect of ad­mission into the fellowship of the Saints, and communion of the faithful, both for matter and form: But now wherein should [Page 330] a childe of God declare and shew forth his Christian love and charity to such visible Saints and members of Christs Church?

Ans. In all lawful christian union and communion one with another in actions of piety and charity, according to the rules of the Gospel, edifying one ano­ther in the knowledge of Christ, re­ceiving the weak brethren in all wis­dom, humility and love, to build them up in the necessary truth of the Gospel, and that in all godly prudence, to win them to a more high prizing of Christ and all the wayes of Grace and godli­nesse: but not receiving weak brethren or sisters to doubtful Disputations, Rom. 14.1, 2, &c. so much as in things indifferent, and so not in matters of higher nature, they being not able to judge of the force of Argu­ments in dispute, 1 Tim. 1.4.6. and vain jangling (too common in the world) and so may be drawn to Errors, have their consciences remain lesse satisfied in the truth: Acts 2. & 5. but to exercise all love towards them, especi­ally Ministers to the flock, satisfying tender consciences out of Gods Word, and one christian communicating to ano­ther in outward things, especially to the poor in the Churches of Christ; not [Page 331] that there is such a community of goods, Rev. 2. and of all things, as the wicked Nico­laitans did, Acts 2. and some of later times do imagine, by wrong interpreting Scri­pture; but that in christian charity the richer christians should be careful to re­lieve the necessities of their poor Bre­thren, and do good to them, especially as being of the houshold of Faith. Gal. 6.10.

And this is enough to manifest the truth of members of particular Congre­gations that were baptized in Infancy, and Catechized, and professing Faith, holinesse, and renewing Covenant with God in Christ, before their partaking of the Lords Supper, as according to the true ancient order of the Church they have been in many Congregations Parochial in England, where faithful Ministers have been; and not onely in this respect, but in respect of our Mini­sters, Word and Sacraments, and effects of grace wrought in the hearts of Gods children, evidence our Churches true Churches, whatsoever violent seducing Separatists whisper to their deceived Disciples to the contrary.

Thus you may see a communion of Saints in England, to whom, and with [Page 332] whom we may exercise our christian love and charity, Ier. 15.19. which every day will shine more gloriously, as Reformation separates the precious from the vile more fully; which we hope and pray for daily.

The two and twentieth Classis, or company of Questions.

Question 1.

YOu have in some good measure de­clared these four Graces in the Wed­ding garment, Divine knowledge, lively Faith, Evangelical Repentance, and Christian love and charity: Now is there no more required but the habits of these Graces to fit us for the comfortable partaking of the Lords Supper, and to fit us in our walking with Christ in the whole course of our lives? What light is there for Christians for direction herein?

Ans. Yes, we ought to wait on Christ in all good means, that these graces may be enlivened, actuated, awakened, as a man from sleep, yea, strengthned and [Page 333] lively, 2 Tim i.6. Rev. 3.2. stirred up and quickned by the quickning vertue and power of Christ, that we may more sweetly meet Christ, and gain soul-cherishing vertue from Christ in that holy ordinance, and walk with Christ to eternal glory. As man may have an habit of sight, yet except awakened he cannot see; Eph. 5.14. so we in ha­bits of Grace must be awakened and quickned by Christ.

Quest. 2. What helps or meant are there to be used, in which we should wait on Christ for the quickning of these Graces, and our further preparation for the Lords Table, and walking with Christ in our lives? And what light have you from Christ, to direct in this particular?

Ans. These helps are chiefly of three sorts, revealed by Christ unto us: 2 Chron. 30.3, &c. Lev. 23.27, &c 1 Cor. 11.17, &c.

First, Publike preparation in the Mi­nistery of the Word, Prayer, Catechi­zing, confession or profession of these graces of Knowledge, Faith, Repen­tance, and love, especially in a day set apart for preparation, for the meeting of Christ in this Ordinance, that a man or woman may be approved of by the Mi­nisters and Elders of the Church, as being not onely in some competent mea­sure [Page 334] freed from ignorance, and without scandal, but also endued with truth of grace, as far as may be discerned in judg­ment of charity, and so such as are to be admitted to joyn in communion with the Saints, and partake with comfort in this this holy communion, at the Table of the Lord.

Quest 3. But is it fit that men or wo­men should willingly make profession of their graces, and approve themselves to the Church, as well as examine themselves in secret, before they presume to come to the Lords Supper?

Ans. Howsoever, it is not necessary that every one should make this pro­fession every time he or she comes to the Sacrament; yet it is certain, that every one ought to make this profession, or be known to be such a one, until he or she be approved of by the Church, as fit members to be admitted; as children baptized, when they come to age of di­scretion ought to professe the Faith in Christ.

2 Cor. 2.5, &c. 1 Cor. 5.3, &c.2. And if any fall into open sin, after profession and admission, it is fit they should declare their Repentance before they presume to come, or be re-admitted [Page 335] to this feast of the Lord.

Quest. 4. What ground have you for this in holy Scriptures, or what light from Christ to discover this Truth?

Ans. Because if we must be alwayes ready to give an Answer to every one that asketh you a reason of the hope that is in us, with meeknesse and fear, 1 Pet. 3.15. and 5.1. &c. Iud. 20.21, &c. as is noted in the first Classis, much more to the Church, or to the Ministers of Christ, or Elders set over the Congregation; de­siring (not as Lord to tyrannize over our consciences) or to shame us for our weaknesse in knowledge, Faith, and other Grace: But as Ministers of Christ, Fathers, or Brethren, in all love, humility, and tendernesse of compassion, to help and further our preparation, to meet Christ with comfort in this blessed Sacrament.

Quest. 5. What is a second help for the quickning of these graces to the glory of God in our lives, and specially be­fore we draw near to the Lords Table, and what light from Christ for this to your soul?

Ans. There may be a private lawful day, or time of preparation in our Fami­lies, or with some Christian friends, [Page 336] joyning in conference and prayer, and reading of the Scriptures (so there be no neglect of publike places, and times of worship, nor disquiet of the state, nor contempt of the lawful and good or­ders of the Church) the better to fit us to meet Christ, not resting on the thing done, or the duty performed, but wai­ting in these or the like duties until Christ be pleased to reveal Himself, Zach. 12.10, &c. Luk. 15.5, 6, 9. Act. 12.5.12. 1 Pet. 3.7 Ier. 10.15 and communicate his vertue to our souls, for our more comfortable enjoying of Christ in his holy Ordinance. As we may call in neighbours to rejoyce and praise God with us: So to pray with us.

Quest. 6. What is the third help or means in which we should wait on Christ, for his quickening vertue, to honour God in his Ordinances, and in our whole life what light from Christ for this end?

Ans. This is a waiting on Christ in se­cret duties, between God and our own souls: And for this I conceive I may wait on Christ in six severall helps.

Quest. 7. What are these several helps in particular?

Ans. First, I may set some time a part from all other imployments, onely to at­tend Christ in secret, for the obtaining [Page 337] of this grace, as Isaac did, Gen. 24.28.

2. As day a of Atonement of old. Lev. 23.27, 28.

3. Or as Christ himself, and Peter, and other Saints, Mat. 14.23. Acts 10.9. have set times apart for secret communion with God in Christ Iesus: And so I may wait on Christ in a time convenient for this work.

Quest. 8. What is a second help?

Ans. To chuse a convenient place where I may be quiet in the sweet and secret soliloquies, Mat. 6.6. & 14.23. Acts 10.9. or soul-conferences with God and my own heart and consci­ence.

Quest. 9 What is a third?

Ans. Examination of my self, 1 Cor. ii.28. 2 Cor. 13.5. and of the Graces before mentioned, Know­ledge, Faith, Repentance and Love.

Quest. 10. What is a fourth help to this enlivening of Graces, and preparation for the Sacrament, by the vertue of Christ?

Ans. Meditation both of God, Luke 2.19. Psal. 4.4. and my self, and of Christ, and the Sacra­ment, and all these graces, that they may be quickned to my own soul by the mighty power of Jesus Christ.

Quest. 11. What is a fifth help in Christ for this renewing of grace?

Ans. Application of all rightly to [Page 338] my self, Ioh. 20.28. Iob. 10.25, 26. Gal. [...]2.20. Psal. 110.1. by vertue of the life of Christ in my soul, that all graces may be more enlivened in me, and I may meet Christ with more cheerfulnesse, and be enliven­ed by him, for my more profitable en­joyment of Christ in the Ordinances.

Quest. 12. What is a sixth help or means? And what light further from Christ, to strengthen and direct our souls in this particular? Gen. 32.10, &c. Ezek. 46.37. Luke 17.5. Rom. 8.26, 27. Mark 9.24. Eph. 3.16, &c. Acts 4.31.

Ans. Prayer to God in the name of Christ, in which I may wait on God in Christ, for the enlivening of the graces of God in me, and right preparation to meet Christ in this Sacrament, till God give a return of my prayer, to my great joy in Christ Jesus, as Jacob, till an an­swer be given to my soul.

Quest. 13. What is the first of these graces, by these or the like helps to be enli­vened by Christ and our spirit to our souls?

Ans. Divine knowledge of God, and of our selves, and of Christ, and of the Sacrament.

Quest. 14. In what manner should we wait on Christ, to enliven in us our know­ledge of God?

Ans. First, Having set a fit time a­part. And,

Secondly, Gen. 24.63. Gen. 32.2 [...], &c. Dan 6.10. Mat. 14.23. Acts 1 [...].9. 2 Cor. 13.5. Mat. 13.51. & 16.13.15. Acts 8.30. 1 Pet. 3.15. Made choice of a fit place to be separated from all worldly thoughts, and to be devoted wholly to this work by the spirit of Christ, that my soul may be in love with God.

Thirdly, To Catechize and examine, and question my self, concerning my knowledge of God, according as he is held forth unto me in this Catechism be­fore, or as far as I am enlightned with the knowledge of God, what God is in himself, in his excellent Nature, Divine being, and Essential properties, perfecti­ons, word and works, especially the great work of mans salvation; and I may examine my knowledge, and see how able I am in Gods presence, or be­fore the Saints (if need were) to make a solemn profession of this my knowledge, to the comfort of my self, and edification of others.

Quest. 14. How else should a Christi­an, or you in particular, wait on Christ, to enliven this knowledge, or have it en­livened by Christs spirit in his or her soul; or in soul be fit to meet Christ?

Ans. Fourthly, As a Christian man or woman, so I may meditate, think, rumi­nate, and ponder of my knowledge of [Page 340] God in my heart, Gen. 24.63. Psal. 104.33, 34. Luke 2.19. Psal. 42.1, 2, 3, 4. and endeavour to fix the eye of faith in my soul upon God in all these respects, by the power of Christ, until my soul be ravished with a glorious delight in God, in his excellen­cy, fulnesse, and all-sufficiency, until that my soul and spirits by the spirit of Christ, be drawn up into a holy and admirable union and communion of life, with this blessed God, now at one with me in Ie­sus Christ.

Quest. 15. What or how thirdly may this be done?

Isa. 64.7. 2 Tim. 1.6, 7. 2 Pet. 1.13 Ans. Thirdly, I may labour by the power of the spirit of Christ, to improve my interest in this great and good God, by stirring up, and exercising the grace of Faith in the special application of God and his goodnesse (as my God in Christ) with joy and gladnesse to my own soul in particular. So it is meet we stir up our selves and Graces in us.

Quest. 16. What or in what manner lastly, may you enliven this knowledge of God in your soul?

Ans. In powring out of my soul by the strength of Christs spirit unto God, in prayer, to blesse this my seeking out [Page 341] of union and communion with God in Knowledge, Sam. 1.15 Rom. 8.26, 27. Phi. 30.8, 9. Exo. 34.29, 30. 2 Cor. 4.6, 7. 1 Pet. 1.7, 8. waiting on Christ till I finde the enlivening vertue of Christs spirit, quickening and making alive my know­ledge, and till the face of my soul shine and be glorified with those glorious ap­prehensions of God, in the face of Jesus Christ, which are accompanied with joy unspeakable and full of glory.

The three and twentieth Classis, or com­pany of Questions.

1 Question.

HOw may a Christian man or woman enliven the knowledge of himself, that he or she may come fitly to the holy Sacra­ment?

Ans. Having in the same manner, first, made choice of fit time: And se­condly, place, or at the same time and place: Thirdly, he or she may by the power of Christ, examine his know­ledge of himself, and mankinde. Gen. 1.27 and 1.31 and 28. Eccl. 7.29.

First, in respect of his estate by crea­tion, righteous, and good.

Secondly, of his state of corruption, [Page 342] sin and death by Adams fall, Gen. 6.5. Eccl. 7.29. Eph. 2.1, 2, 3. Col. 1.12, 13, 14. and 2.6, 7. Mat. 5.8. and 19.29 Luk. 22.9, 22.30. Rev. 7.14, &. and his or her misery and bondage under it, a woful estate.

Thirdly, of his state of Grace, and bringing some to God in Christ, in his effectual vocation or calling, from the thraldom of sin and death, by the Gos­pel and spirit of Christ.

Fourthly, of state of glory, looked for in Heaven.

Quest. 2. What is the fourth means, or how in the next place, is this knowledge of a mans self to be quickened?

Ans. By meditation and thinking of this fourfold estate, First, of Creation, Se­condly, of the Fall: Thirdly, of Grace: And fourthly, of glory, until my heart be truly and rightly affected with the con­sideration of it, by the power of Christ and his spirit.

First, till I can lament my fall and losse of Gods Image in my soul.

Psal. 51.1, &c. Rom. 10.7, 8. Eph. 2.1, 2, 3. Mat. 5, 2 8 6 5 2,Secondly, till I can see and feel in my heart, my natural corruption and bon­dage under sin and Satan, yea, my sub­jection by sin, to the wrath of God, and damnation for sin, and my extreme need of Christ, both for my redemption and repair of the Image of God in my soul

Thirdly, Rom. 8.12. Phil. 4.11, &c. Eph. 5. i, 2. 1 Cor. 2.9. 2 Thes. 2.13. 2 Cor. 5.1, &c. Phil.1.20, &c. 2 Pet. 1.10, 11. Gen 1.27, 31. Eccl. 7.29. Eph. 2.3. Mark 9.44. till I be affected with the state of Grace, as a happy condition, being freed from the condemning and com­manding power of sin and death, and en­joying a lively power from Christ, to walk thankfully in grace and holinesse, towards glory.

Fourthly, till my heart be affected and ravished with thoughts of Heaven, long­ing and labouring for the assurance of that most glorious and blessed state of glory, and all this not by any strength of my own, but by the vertue and power of Christ in my soul.

Quest. 3. What is the fifth means of en­livening this knowledge in your own soul in special for your joyful meeting Christ in this Ordinance?

Ans. Application of my knowledge of every state and condition, to my own soul in particular.

First, that I was made holy, and hap­py in Gods own Image, very good.

Secondly, that I lost that happy estate and became most miserable under the bondage of sin and Satan, and subject to the wrath of God and Hell fire for ever.

Thirdly, that I redeemed from this [Page 344] miserable bondage under sin and death by my Lord Iesus Christ, 1 Pet. 1.18, 19. Gal. 2.20. 1 Pet. 1.3, &c. Eph. 1.10, &c. Phil. 1.20. &c. Tim. 4.7, 8. Mat. 25.34. who loved me, and gave himself for me.

Fourthly, that I am perswaded there is a glorious inheritance in Heaven, which God hath prepared, and Christ hath pur­chased for me; and that when I have fought my fight and finished my course, the Lord shall then give it me in my soul, when I shall be dissolved and be with Christ, which is far better; and at the re­surrection of the just and unjust, I shall a rise, and in soul and body possesse that Kingdom of Glory for ever.

Quest. 4. How or by what means may your knowledge of Christ be enlivened?

Ans. First, in a time fitly chosen. And secondly, a place for this work. Thirdly, examine and catechize my soul, in the knowledge of Christ, as he is set forth unto me in this or the like cate­chism, or as the Lord hath revealed this knowledge of Christ unto me.

First, in his natures Divine, and hu­mane.

Secondly, In this personal union of both natures in one person.

Thirdly, In his offices of mediator­ship, Priest Prophet, and King of his Church.

Fourthly, Ioh. 1.14 Isa. 9.6. Psa. 110.1 Isa. 61.1, 2, 3. Rom. 8.29, 30. Luke 1.31. Gal. 4.2, 3, 4. in his benefits and graces communicated, as of Election, Redemp­tion, Calling, Justification, Sanctificati­on, and Adoption to glory, and the like. All proved and noted before.

Quest. 5. What is a fourth help in which you may wait on Christ for your enlivening your divine knowledge of the Lord Iesus, and what light from Christ for this?

Answer. Meditation of Christ accor­ding to my knowledge in all these untill I see Christs glory, and rejoyce in Christ, Psal. 104 33, 34. Ioh. 8.56 Isa. 61.10 Can. 5.1, 2, 3, 4. Cant. 1.2, 3, 4. Cant. 1.1, 2, 3, 4. Cant. 5.8, 9, 10. Iohn 20.27, 28, 29. Rom. 8.9 Rom. 9.38, 39. Galat. 2.20. and fall in love, and be ravished with di­vine longing after a more full union and enjoyment of Christ and his rich graces and benefits in my soul.

Fifthly, in application of Christ, and his vertue and efficacy of his grace in his whole office of mediatorship, as high Priest, Prophet, and King, untill I see I live and feel the life-blood of grace and vertue from Christ, in assurance of Christs love springing in my soul, as I sometimes feel my life-blood springing in my body.

Quest. 6. What is a sixt and last help of enlivening the knowledge of Christ in you?

Answer. Waiting upon God in faith­full and fervent prayers to God in the name of Christ; untill I gain an answer of [Page 346] grace, Psal. 85.8, 9. Gen. 41.16. Psal. 42.1, 2, 3. and finde and feel life from Christ to quicken graces in me, that I may come with more longing to meet Christ in the Sacrament & walk with Christ in my life.

Quest. 7. How or by what means may you enliven your knowledge of the Sacra­ment?

Answer. By the same meanes I may wait upon Christ as before.

First, choose a fit time.

Secondly, a fit place.

Thirdly, examine my knowledge of the Sacraments, especially of the Lords Supper in the severall particulars as is ex­pressed in the Catechisme before, or in the Scripture of truth of author, matter, form, and end, and the like.

Quest. 8. What is the fourth help?

Fourthly, to meditate of the Sacrament and Christ communicating himselfe to prepared souls, untill my heart be filled with spirituall hunger, and longing to meet Christ in that holy ordinance, as David to come into Gods presence. Psal. 63.1, 2, 3, 4. 5. or as Israel longed after the Lord, 1 Sam. 7.1, 2.

Quest. 9. What is the fifth help?

Answ. Application of the Sacrament to my self as a seal of the covenant of [Page 347] grace, 1 Cor. 10 16, 17. Rom. 4.11. Gal. 2.20. Rom. 9.23, 24. and of my confirmation in the faith and love of God to me as my God and Father reconciled to me in Christ, untill I prize it as a rich treasure and part of the riches of Christs kingdome of grace, for my preparing to glory.

Quest. 10. What is the sixth and last help?

Answ. Prayer to God with faith in the name of Christ, zeal and constancy, and humble waiting, untill I can under­stand by the help of Christs Spirit, Ios. 16.23. Iam. 1.6. Iam. 5.16 1 Cor. 10 1, 2, 3, 4. 1 Cor. 10 16 Cant. 5.8 G [...]n. 30.1 Esther 5.13. Luke 22.20. 1 Cor. 11 25. the excellency of this ordinance, and that glorious union and communion which a prepared, humble, faithfull soul enjoyes with Christ; feeding on Christ spi [...]itual­ly, and feasting with him at the Lords Table: and untill my soul be so far sick of love for Christ, that I can truly say as Rachel did of children, O my God, give me the holy Sacrament, and to feast with Christ in it, or else I dye. Or as Haman did of all his riches and honours, and of Hesters banquet in another kinde: what is all this, so long as I enjoy not Christ, and banquet not with Christ at the Sup­per of my Lord.

Quest. 11. You have declared how you conceive the grace of knowledge, both of [Page 348] God and of our selves, and of Christ, and of the Sacrament may be enlivened, wait­ing on Christ in these or the like helps: now how do you conceive the grace of faith may be enlivened by the power of Christ, so as you may come with greater comfort to the Lords Table. What light from Christ to enlighten in this work of grace?

Answ. First time, and secondly place being observed, as before. Thirdly I conceive I may wait on Christ in a seri­ous examination of my faith, as it is held forth before in this catechisme. First, di­stinguishing this lively faith from all o­ther kindes. Secondly, examining and trying my faith:

• 1. In the nature of it, an entertaining, receiving, applying faith.
• 2. In the means disposing my heart to believe.
• 3. In the heavenly author or efficient and instrumentall causes of faith, the word of promise and spirit of Christ.
  2 Cor. 4.13.
• 4. In the matter and object of faith.
• 5. In the form and life of faith.
• 6. In the effects and fruits of faith, all proved and set forth already.

Fourthly, I may enliven my faith, by waiting upon Christ in self-application of [Page 349] all those rules of tryall to my own heart, to see how the truth of this grace is in my soul.

Fifthly, I may wait on Christ in a so­lid and devout meditation of the grace of saith in my heart of the promises of Free-grace in Christ, and especially the sacra­mentall promises now to be looked upon in the Sacrament: This is my body, Mat. 26.26, 27. this is my blood, which is given, which is shed for you, untill my soul findes and feeleth that it believes more firmely, receiveth and rests on Christ for salvation more fully.

Sixthly, wait on Christ in prayer to God the Father in the name of Christ. Isa. 11.10 Isa. 66.11 1 Cor. 10 21. That I may suck and be satisfied with the breasts of consolation and feed with joy at the Lords Table.

Quest. 12. How or in what manner may you wait on Christ, to quicken and re­new your Evangelical Repentance, or daily turning more and more from sin to God, in minde, will, affection, and conversation, that you may with more comfort come to the Lords Supper? What light is there from Christ to lead you to Christ in this grace and duty?

Ans. First, Time.

Secondly, Place, observed as before.

Thirdly, I am to set my self as in Gods presence; and examine,

Ier. 31.18 19.First, My first conversion to God, to finde evidence of the truth of that, by considering,

• 1. The meritorious cause Christ:
• 2. The Nature.
• 3. Author. And,
• 4. Means of working this grace in my soul, as far as I can discern.
• 5. The matter of it; the whole man soul and body.
• 6. The manner. And,
• 7. The end and effects of this con­version and repentance, as in this Cate­chism is held forth; or a I finde in other Catethisms or word from Christ.

Ezek. 36.31. Psal. 51.10. Mat. 26.57.Secondly, To examine the progresse and growth of it daily in my soule; not only loathing, but turning from sinne to God, and lamenting my f [...]ling with sor­row, if I have fallen as David, Peter or other Saints of God, and ungratefully forgotten the love of my Saviou [...].

Fourthly, meditating of my sinnes and vile ingratitude, against so good a God, to me in Christ.

Fifthly, a right application all to [Page 351] my own soul in particular. Psa. 51.1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12 Isa. 2.1, 2, 3. Psal. 122 1, 2, 3, 4. Cant. 1.7, 8.

And lastly, prayer to God, in the name of Christ, untill I finde an increase of power over my sinfull corruptions and a more ful assurance of my pardon, & new heart and spirit-restored joy; which that it may better be communicated from Christ to my soule, I long to meet Christ in his ordinances.

Quest. 13. But what help and light from Christ have you to finde out not only your originall sin and sinfull nature in generall before your repentance and conversion to God; but you daily actuall sals an A fail­ings by which you do dishonour God, grieve the Spirit of Christ, and wound your own conscience, and make your self more unfit to come to the holy Sacrament?

Answ. I conceive I may wait on Christ and his Spirit looking for light from Christ into a threefold glasse or book which reveils sins to my soul by the power and light of Christs Spirit.

Quest. 14. What is the first?

Answ. The first is the book of the law or commanding part of Gods will or Word, revealed by Christ, & held forth in the ten Commandements in particu­lar, Isa. 8.21. and in the whole Scriptures of God in generall.

Quest. 15. What is the second glasse?

Ioh. 3.17▪ 18, 19, 20. Ioh. 16, 8, 9. Hebr. 2.2, 3. Mat. 22.1, 2, 3, 4, 5, 6. & 9, 10, 11, 12. Mat. 25.19, &c. Answ. Secondly, the book ot the Go­spel or gracious promising part of Gods Word, against which I have sinned by unbelief & too little regard of the tender of grace to improve my talent of faith, & other graces communicated to Saints, and to my soul in and by Christ Iesus.

Quest. 16. What is the third glasse or light from Christ to see this truth?

Answ. The book of my own consci­ence enlightned, which as & Register re­cordeth my sins, and will upon search by the help of Christs Spirit and light from Christ, set my sins before my face, with the circumstances, Rom. 2.14, 15. Rom. 9.1, 2. Gen. 42.21. Iohn 3.16 Iohn 15.5. Rom. 8.37. Colos. 1.10. Rev. 1.4, 5. order, and seve­rall aggravations of them, by which I may more see my own vilenesse, and ad­mire Gods goodnesse in giving Christ whom I stand daily in need of: not only for more assurance of pardon, but for in­crease of power, to overcome temptati­ons, and walk more thankfully to God, who hath so freely loved me in Iesus Christ. For if naturall conscience do this, much more conscience enlightned by the Spirit of Christ.

Quest. 17. How can you finde all your sins and failings by the glasse of the law or ten Commandements?

Answ. First, reading and observing the Commandements as they are recor­ded in the 20 Chapter of Exodus, with the exposition and explication of them by the Prophets in the Old Testament, Mat. 5.6, &c. and by Christ himself [...] the fifth, sixth & seventh Chapters of the Gospel according to S. Matthew, and by the Apostles in the New Testament.

Secondly, by questioning my consci­ence upon intergatories drawn both from the affirmative and negative part of eve­ry Commandement, as I hope I shall be able to declare more fully in the next part of this Catechisme; Luke 10 25, &c. as Christ did Cate­chize the Pharisee.

Quest. 19. But is repentance of every sin, originall and actuall, required in that man or woman who will come with com­fort to the Lords Table?

Answ. Certainly that soul that lives senselesly and securely, either in the state of nature unregenerate, or in any known actuall sin, as Atheism, wilfull affected ig­norance, or unbelief and prophanenesse against the first Commandement. Or su­perstitious will-worship or neglect of love against the second Commandement. Or blasphemy, cursing, swearing, against [Page 354] the third Commandement. Or irreligi­ous prophanenesse of the Lords day, and neglect of Gods Ordinances against the fourth. Or in wilfull, carelesse, omission of duty, or commission of sins against su­periours, as Parents, Magistrates, Mini­sters, against inferiours or equals, as chil­dren, servants, brethren or neighbours, against the fifth Commandement. Gen. 4.5 1 Cor. 10 1, 2, &c. Tit. 1.15 16. Ier. 7.8, 9, &c. Ier. 1, 10, &c. Ezek. 14.1, 2, &c. Isa. 1.12, &c. Matth. 5.20, &c. 1 Cor. 11 17.20. Mat. 22.11, &c. Isa. 66.2, &c. Or in malice, envie, murther, whoredom, theft, oppression, cozening, sacriledge, drun­kennesse, lying, slandering, or in any o­ther grievous crime: yea, or in wicked desires and unlawfull covetings against the ten or any other commands, such can­not finde comfort in coming to the Lords Table, except the Lord first give them repenting hearts for their sins; faithfull and longing hearts after Christ, for assu­rance of pardon, and for power to repent more and more, with a resolution by the grace of God in Christ to walk in new­nesse of life; because without this repen­tance, faith, and other needfull graces, they come not for the better, but for the worse, and eat judgement to themselves, and their service is abominable.

Quest. 20. How can you finde out your sins against the Gospell?

Answ. Especially by getting a Cata­logue of the promises, and finding out the unbelief of my own heart, and great in­gratitude to doubt of Gods love, 2 Cor. 7.1. Heb. 3.12 Heb. 11.6. 2 Pet. 1, 3, 4. 2 Cor. 1.20. 2 Tim. 1 12. or not to confide in God through Christ, and walk thankfully towards thee, the Lord having given so many rich and precious promises, which are all yea and Amen in Christ Iesus.

Quest. 21. By what helps may you wait on Christ for the quickning and enlivening of the grace of Christian love and charity? What light from Christ for exercise and quickning of this grace of love?

Answ. Time and place being kept as before.

I may wait on Christ with examinati­on of my love.

First, to God in Christ.

Secondly, to my self.

Thirdly to my neighbour.

1. How I love God in his holy nature, person, properties, word, and works.

2. How I love Christ in his person, Name, in his Ordinances, Church, and Children.

3. How I love my self, not with a self-love, but as in and for God, and Gods glory in Christ, as well as my own good [Page 356] in an inferiour respect.

4. How I love my neighbour, yea my very enemy to doe him good, for Gods glory, 2 Cor. 8.1, &c. Mat. 22.37, &c. Iohn 14.21. Iohn 15.9, &c. 1 Cor. 16 22. Mat 16.24. Tit. 1.7. 1 Cor. 11.28. 2 Tim 3, &c. Eph. 5.28, 29. Pro. 19.8 Rom. 13 8, &c. Pro. 25.21. Rom. 12 20. Rom. 12.13. 1 Cor. 4.4. 2 Cor. 5.14, 15. that I may appear to be one of the children of my heavenly Father.

5. How I pitty poor Saints, to relieve them for Christs sake.

6. How I do, and desire, and endea­vour to doe all this, not to be justified thereby before God, or to satisfie for my sins, or to procure my peace, all which is done by Christ; but to witnesse my thank­fulnesse to God in Christ, for his free love to me, and the great invaluable gift of his Sonne Christ, who loved me and gave himself for me.

Quest. 22. What further meant is there to quicken this love?

Answ. Fourthly, by the power of Christs spirit to meditate and think of all this love, with the author and worker of it in my soul, the same holy spirit, by whom it is spread abroad in my heart, and the object of this love, my God reconciled to me in and by Christ, and Gods word and people.

And fifthly, to wait on Christ in a spe­ciall application of this to my own soul.

And sixthly, to wait in earnest prayer, [Page 357] by the help of the spirit of prayer (who proceeds from the father, Iohn 4.16, &c. Iohn 16.23. 1 Iohn 5.13, &c. Rom. 8.35, &c. Luke 10.27. Cant. 5.5, &c. and the Son) untill my heart be inseparably enflamed with all this true love of God, my neigh­bour, and my self, and my soul filled with unsatisfied longing, to meet Christ, and see his glorious face in his Ordinances, that I may tell him I am sick of love to enjoy him more fully, and his soul-satis­fying refreshments in his gracious vertue, and presence in my soule.

The twenty fifth Classis or Company of Questions.

1 Question.

YOu have made profession of your knowledge, faith, repentance and love, and your experience how to enliven and strengthen the habits of those antecedent graces, divine knowledge, lively faith, Evangelicall repentance, and christian love and charity. Now what are those more im­mediate, present, necessary graces, or gra­tious affections, resolutions, and actions in the soul, in which you may wait on Christ as in more immediate preparatives to be [Page 358] examined, enlivened, resolved upon; acted and exercised immediately before, or at that time, when you draw near to partake of the Lords Supper.

Answ. There are and may be diverse, but chiefly these that follow.

Quest. 26. What is the first of these to be quickned in you? What light from Christ for these have you seen? 2 Chro. 32, &c. Isa. 57.15. Isa. 66.2. Mic. 6.8. Ephes. 4. [...]0.

Answ. First by the power of Christ dwelling in my soul, I may endeavour to stir up and be affected with a holy reve­rence, godly sorrow, and humblenesse of spirit in my heart, quickned in or by a se­rious meditation or thinking,

1. Of my great unthankfulnesse to God my Father in Christ for his Free grace and love to my soul in the Lord Ie­sus, 1 Cor. 3.1, &c. Heb. 5.12 who loved me and gave himselfe for me, that I have grieved his Spirit by whom I am seal'd to the day of redemptiō.

2. By meditation, or thinking of my great unprofitablenesse in my former par­taking of Christ in this and other sacred ordinances, what small growth in know­ledge, faith, love, power over sin, fruit­fulnesse in good works and other graces.

3. In meditating and thinking of my own weaknesse unworthiness, and [Page 359] unfitnesse now to meet Christ; Gen. 28. 26, 17. Isa. 6.5, 6, 7. 1 Cor. 11 28, 29. Gal. 3.1. Luk. 2.19 Hest. 5.2 Mark. 5.27, &c. my inabi­lity to examine my selfe or discerne the Lords body; or by the eye of faith to see Christ crucified for me, and meditate un­till I be truly affected with a holy reve­rence and childe-like fear of offending my God, in not comming rightly fitted for the Lords presence in this sacred Or­dinance, so that I durst not approach if I did not hope that in Christ the golden Scepter of grace shall be holden forth un­to me for my comfort, & therefore presse to come to Christ for vertue from Christ to strengthen grace in my soul.

4. In meditating and thinking of my former breach of covenant with my God and Father, which I have renued time af­ter time in this sacred Ordinance, and too often broken againe, for all which I should endeavour by the power of Christ and his Spirit to wait on Christ in medita­tion, and prayer, untill I finde my selfe affected with a holy godly sorrow and humblenesse of spirit, for that I have in the least measure offended my God, and loving Father in Jesus Christ; so that as I may, so I can confesse truly with the Centurion, Lord I am not worthy thou shouldest come under the roofe of the [Page 360] house of my heart, Gen. 32.24, &c. Hos. 12.4 Rom. 8.26, 27. Iudg. 10.15, 16. Mat. 15.27, 28. speak but the word and thy servant shall be healed, Matth. 8.8. Or with the poor Publican, stand a far off as scarce daring to look up to hea­ven, had I not Christ my Mediator, and smiting my breast, say as the repenting Publican, God be mercifull to me a sinner, Luke 18.13. Lord once again seal the as­surance of my pardon in and by Christ to my own soul.

Quest. 3. What is a second immediate preparatory grace, or gracious affection or sanctified act, or motion of the soul as a pre­parative, for the quickning of which, you should wait on Christ immediately before you draw near to the Lords Table.

Answ. I may and ought to wait on Christ, and look up to Christ untill I finde by the power of Christs Spirit in my soul, in sense and feeling of my great need of Christ: A holy hunger, and spirituall thirst-desiring-desire, and earnest long­ing after Christ, and his soul-cherisbing vertue, and spirituall nourishment which my soul wants.

First, to seal my assurance of Christs unchangeable love to me.

And secondly, to strengthen and nou­rish in me, my life of grace, and my love [Page 361] and obedience to my God and my Father in the Lord Iesus Christ, Psal. 63.1, &c. Ps. 107.9. Ier. 44.3. Ier. 31.3 Mal. 3.6. Iohn 13.1. Phil. 4.13. Rom. 16.26. Gal. 2.20. my Lord and my Redeemer, who loved me, and gave himself for mee, and will enliven me ac­cording to the rich promises of Christ in the Gospel; as Psal. 42.1, 2, &c. Luk. 22.15. as Christ, so a Christian to meet Christ.

Quest. 4. What is a third immediate preparatory grace, or gracious affection of the soule, for the quickning of which you must and ought to look up unto, and wait on Christ, and endeavour to enliven and exercise immediately before you draw near to the Lords table, are invited by Christs Ministers, to partake of that bread, and drink that Cap in the holy Sacrament of the Lords Supper? what light from Christ to reveal him unto you?

Answ. I may and ought by strength from Christ to meditate of Christs graci­ous invitation of me.

1. As a poor humbled sinner to come in to him, and finde rest and refreshing to my soul, as Mat. 11.22.

2. Inviting me as one of his believing sons or daughters, to come to his feast, and to partake of his Supper, as Cantic. 5.1.

[Page 362] Isa. 55.1, 2, &c. Luke 14.17.24. Rev. 19 9 Mat. 22.1, &c. 2 Chro. 30.18, &c.3. To meditate of this invitation, un­till by the spirit of Christ my heart be af­fected with joyfulnesse, that I may come and have liberty to come with joy and rejoycing to the Lords Table, as to a most free and rich mariage feast in which I hope to have a sweet union and com­munion with Christ my Lord, the hea­venly husband of my soul.

Quest. 5. What is the fourth prepara­tory grace or gracious affection, resolution, or act of the soul, to be renewed, quickned, and enlivened, immediately before you are coming to the Lords Table.

Answ. As the Lord is pleased in this holy Sacrament to seal and confirme his Covenant of free grace in Christ, and of the communion and union of Christ with me and my soul; so first by the power from Christ, when I draw near to this blessed Sacrament, I do not only resolve by the grace of God to renew, out actu­ally by his grace I do renew my Cove­nant, vows, & protestations to & with the Lord my God. 2. And as the Lord doth take, avouch, and acknowledge me to be one of his people in Christ; so I doe a­vouch, witnesse, and vow, that the Lord is and shall be my God and Father in [Page 363] Christ Iesus, by the same power and grace of Christ. 3. And that I do and will renounce all my former sins, and failings, and all sinfull union and communion with those spirituall enemies, Deut. 26.27. the World, the Flesh, and the Devill. 4. And freely and fully offer up and render my self whole­man, soul, and body, to do and suffer the will of God, in every condition and state of life, untill I be dissolved and be with Christ, Psal. 50.4, &c. to live with him in glory and to do the will of God for ever. Gather my Saints to me who have renewed a covenant with me as in the Sacrament.

Quest. 6. Is there nothing further ne­cessary, that a poor soul may be assured, he or she may with comfort meet Christ and feast with him at his Table?

Answ. Yes, the resolution of a great question by the light and strength of Christs Spirit, to look into the glasse of Gods Word, and of my own heart and soul comparing them together, to see and examine, and know. 1. What life of grace witn joy and hope in believing: and 2. what quickning vertue of Christ held forth in the Word of life there is in my soule. 3. What strengthning with might in inner man, what abilities of spi­rituall [Page 364] senses, seeing, hearing, tasting, with eyes, and ears, and mouth of faith, to discerne the Lords body and blood from the outward element of bread and wine, and to partake of Christ in the act of receiving, that so I may feed on Christ with joy & rejoycing at the Lords Table.

Quest. 7. But what light have you from Christ to know whether you have life of grace and spirituall senses in your soule nor not; without which it is impossible to discerne the Lords body, or to receive or seed on Christ, or draw near with any com­fort to the Lords Table?

Answ This is a great question, and of­ten hath filled my soule with fears and doubting, but by the grace of God in Christ, I shall render a reason of the hope that is in me, and shew you what grounds I have to believe and hope that I have found life of grace in me, and so spirituall senses [...]o discern the Lords body, so that I may come with comfort to the Lords Supper.

Quest. What are your grounds of your life of grace, given in you in Christ?

Answ. I praise God I was born of re­ligious parents, my Father like faithfull Abraham, carefull to pray with, and to [Page 365] instruct his family, Gen. 18, 19. Iosh. 24.15. 1 Sam. 1.15. 1 Pet. 3.7. and catechize them in the first principles of the Oracles of God, and as Joshua, who resolved himself and his house to serve the Lord. And my Mother like Hanna, a woman pouring out of her soul to God in secret prayer for me: or as Monica did for her sonne Augustine; and both my parents living together as heirs of the grace of life; so that their prayers might not be hindred, and with endeavouring to bring up their children in the knowledge of Christ and fear of God; and so I conceive it is more difficult to declare the first quickning or birth of the life, of grace my soul; but yet I beleeve I have felt and found di­vers evidences of this life in me.

Quest. 9. You answer right, its diffi­cult in such to manifest the beginnings of grace in the heart, but what was a first e­vidence of life of grace in you, that you can discerne or remember.

Answ. Truly in my childehood I was taught, and had some knowledge of the Scripture, and of my estate both by crea­tion and the fall of Adam, and of the way of salvation in Christ the second A­dam, and I had an outward form at least of Religion, and I was carefull to san­ctifie [Page 366] the Lords day and to spend it in ho­ly duties, Prov. 22.6. 2 Tim. 3.15. Gen. 24.63. Rev. 1.10 Psal. 119.136. Rom. 9.1, 2, 3. both publick & private (though with many failings. And I remember on a Lords day after Supper I went into a Garden (as Isaac into the field) to me­ditate of what I had heard Preached) and I hearing a great noise of children and youths playing in the streets, and so prophaning the Lords day, I was so grieved, that I shed tears for them, as David for his enemies, conceiving their estate was fearful, being senslesse of their own misery, and adding sin to sin; and this I thought might be some work of Gods Spirit, and sign of true grace then beginning in my soul, when I was about ten or twelve years of age.

Quest. 10. I do conceive there might be much wrought in you by the power of education, moving you to dislike that open prophanation of the Lords day, of Pa­rents suffering their Children to play in the streets, when they should rather be cate­chizing them in their families (as it is a common fault still) yet there is good hope that affection and grief for sin was a work wrought in you by the Spirit of Christ, and so a an evidence of true grace in your soul: But what further evidence have you found?

Ans. After I was grown to riper years, Gen. 42.16. Rom. 2.14, 15. 2 Cor. 12, 7, &c. Rom. 7.22, &c. in my youthful time when I left my Parents, I was too subject to conform to that company and family with whom I lived, where was an outward common form of Religion, and saying of some prayers sometimes; but I saw no power of Religion, no conscience of ordinary swearing, especially lesser Oathes (as common blinde people call them) as by their Faith and Troth, and by our La­dy, &c. no conscience of immoderate abuse of the creatures, eating and drink­ing to ryot, no care of any strict obser­vation of the Lords day, but a dislike of too much precisenesse, as they called it, and inveighing against Puritans, as they called them sn those dayes (as some such do against Roundheads in these times) of which so called, I did know some to be religious and good people; and some­times would defend and speak for them, whether out of a principle of graca from Christ, or by the power of my edu­cation, I have since called in question: but this I am sure, that amongst this for­mal or civil, yea, sometimes uncivil com­pany, I had many buffetings of Satans messengers, sometimes as a captive pri­soner [Page 368] I had many falls into sin, and fail­in my walking to the great trouble of my conscience, enlightned, whether by the light of nature, accusing or excusing (as the Apostle speaks) or whether by the common light of the spirit in my edu­cation, Rom. 2.15. and word Preached, or thirdly, whether by the light of grace and spirit of Christ, I conceived a great question, and was often filled with fears and ter­rors in my soul, that though I seemed a Saint in comparison of divers open pro­phane persons about me, yet having such falls and corruptions, I was either still unregenerate, or a formal hypocri [...]e at best (as Mr. Bolton upon the first Psalm the beginning describes him) and so could seldom gain or keep any quiet in my conscience or true peace (as I was per­swaded in my soul, onely some comforts I had hope of in Christ Iesus.

Quest. 11. Truly your state I believe might well be questionable, especially if you were drawn away with the error of the wicked, Rev. 2.5. to approve of their wayes, or to dislike strictnesse in Religion, and precise walking with God; at the best, it is cer­tain, that if truth of grace was ever in you (yet) you had lost your first love; and [Page 369] though formerly you might have had a name to live, 2 Pet. 3.17. Rev. 2.4. & 3.1, 2. yet in this condition you were either dead or taken captive indeed, or gra­ces ready to dye in you, your works and walking being found so imperfect before God: But tell me I pray you, how or by what means did you get any peace or quiet in your conscience in those times?

Ans. I do not remember that I did approve of the evil wayes of that com­pany with whom I lived, Rom. 7.14. &c. Psal. 66.18, 19. 2 Cor. 7.5. Gen. 25.22. or of any sail­ings in my self, either in judgement or affection, but was rather sorry for sin in others, though by occasion and tempta­tion I have faln; but in those things which the world, and some of my ac­quaintance counted but peccadilloes, lit­tle sins, yet I could not rest until for the quieting of my conscience I went into a secret place and confessed my sins to God; yea, sometimes with many tears and begging pardon and power over them; but still my life was without com­fort, I sinned, and prayed, and seemed to repent, and confessing my sins, and sinned again, and thought by my repen­tance I pacified Gods wrath, or might please him by amendment; yet I got not power over my sins, and the corruptions [Page 370] of my nature, nor any true peace, or as­surance that I was Gods childe, and therefore lived in fear of Hell, and sense of bondage, Rom 7.14, 15. Gen. 25 22. and fear sometimes that I had neither true faith nor repentance in me, or did know either Christ or the Gospel of grace as I should, if I had any life of grace in me; and so it was as if I had twins in my soul as Rebecca had.

Quest. 12. Its a good sign you had truth of grace, in that you were not drawn to al­low of sin in your self or others, and that indeed there were twins in your soul, Flesh and Spirit; but your course in seeking to pacifie your conscience, Gen. 25.23. Gal. 5.17 in some humiliation and confessions, and sorrow for your sins, with resolution of amendment, if they did arise from any legal fears or accusations of natural conscience, and not from Christs Spirit; or if you rested in these or any acts or works of your own, or in any religious duty, or performances of duty of piety or mercy, as many do, although your consci­ence might be quieted for the present (as a Papists conscience by his Confession to a Priest, or performance of Penances enjoyn­ed) yet this way was not the way to get any true or sound peace to your soul, or to get any true power over your sins or sinful [Page 371] corruptions in you; but to look to Christ, Acts 5.3 whom God hath exalted as a Prince and a Saviour, to give repentance to Israel, and remission of sins, and to wait on Christ in the Gospel, till you by the Spirit of Christ be made so sensible of sin and misery, that you see your extreme need of Christ, and be drawn by the same Spirit to receive and rest on Christ as a sufficient Saviour, and one in whom God the Father is well plea­sed: This is the way to true peace in your soul, Mat. 17 5. as the treasure of Christs Kingdom set up in your heart, Rom. 14.17. Ioh. 1.12. Mat. 11.28, &c.

Ans. I do acknowledge you say well, Ioh. 6.37, 44. Isa. 11.10. & 26.3, 4 Mat. 16.24. Phil. 3.6, &c. Rom. 15.13. & 8.16. though I might have some weak faith in Christ, and some beginning of grace in my soul, yet the way I went was not a right way, as now (I believe) to gain true peace, because I did not begin my peace, and assurance of peace from Christ, and Gods Free-grace, and love in Christ, and faith in him; but from my endeavour of repentance, and acts of amendment (both which I finde im­perfect to this day) and so can have no perfect and full peace that way; but now I praise God since it pleased God of his goodnesse to let me see a more clear light [Page 372] of the Gospel, and to reveal his Son in me (as Saint Paul speaks, Gal. 1.16.) I have found and felt that there is a glo­rious rest and peace in Christ for poor sinners, Isa. 11.10. Ioh. 6.44 Ioh. 6.37 whom God the Father giveth and draweth into Christ, and whom Christ will in no wise cast out from him; and now the Lord hath enabled me to deny my self-righteousnesse, and all self-confidence, and by faith in Christ held forth in the promise of the Gospel, to ad­here to Christ, to rest on Christ, and trust to his merits and righteousnesse for my Justification before God, and my eternal salvation in heaven, and thus I have joy and peace in believing, and am assured by the spirit of God, Rom. 8.16. Gal. 2.20. witnessing with my spirit, that I am the childe of God, and have life of grace in me, that Christ liveth in me, and so I may come with comfort to meet Christ for nourishment of this life of grace at the Lords Table.

Quest. But have you now other signs or symptomes of the life of grace in you, save your faith and resting on Christ for salvation?

Ans. Truly, by that light I have from Christ, I must acknowledge Christ rest­ed truly on by faith, and that assurance [Page 373] arising from the truth of the promises of God in the Gospel, in general and special, Gal. 2.20. 2 Cor. 1.20. & 5.19, 20 2 Tim. 1.12. Eph. 3.16, &c. Iohn 6.5, 6. Rom. 6.11. and the perswasion of Gods spirit in my soul in particular, that Christ loved me, and gave himself for me, and so that God is my God, reconciled in Christ to me; and the eye of the soul, by a reflect act of faith, seeing that I do belive, and by a living hand of faith, lay hold and rest on Christ for salvation; this lively faith (I say) is a prime evidence that Christ is mine, and that Christ dwelleth in me, and that I am his, and that he hath truly communicated the life of grace to my soul; but besides this, I finde other signs of the spirit of life in me, evi­dencing, I hope, the life of grace in my soul.

Quest. 14. I do confesse a true lively faith is and may be a principal evidence of the life of grace in the heart: Now what other evidence have you?

Ans. First, by light from Christ I have found, that this assurance by faith in Christ, Rom 5.4, 5. and Christs spirit of Christs love to me, and the shedding abroad of this love of God in my soul, hath affect­ed my heart,

1. With love to Christ again; yea, [Page 374] such a love as draweth me after Christ more and more, Rom 5.4, 5. 2 Cor. 5.14, 15. Cant. 1.2, 3, 4. 2 Cor. 5.17. 2 Pet. 1. [...], 4. 1 Pet. 2.2, 3. 1 Cor. 11.16. Iohn 6.33, &c. Iob 22.21. Gen. 24.63. Isa. 66.11. & 12.3. 1 Cor. 16.22. 1 Ioh. 3.14 Ioh. 20.27. and after a more full union and communion with Christ. And,

2. Constrains me with a holy, spiritu­al, loving affection, to live henceforth, not to my self, but to him who lived, and died for me, and rose again: So that now,

3. I am made partaker of a new crea­tion, and of the Divine nature.

4. I hunger more vehemently after the word of grace (as having tasted that the Lord is gracious. I long to meet with Christ here to receive spiritual nourishment from Christ, to nourish this life of grace in my soul.

5. I long more then ever to meet with Christ in the Sacrament, to feed spiritually on Christ, there to strength­en the life of grace in me.

6. I long more and more to keep a secret acquaintance with God in secret meditation and prayer, that I may suck the breasts of the promises, and draw water of life out of the wells of salva­tion, and so strengthen the life of grace in my soul.

7. In brief, I now love Christ more and more in himself, and prize Christs [Page 375] righteousnesse and his presence with me, and in me above all the world, as Phil. 3.7, 8.

8. I love Christ more and more in his Word, in all sweet and sacred truths, more and more revealed to my soul.

9. I love Christ in all his Saints, 1 Ioh. 3.14. Christs brethren and mine.

10. And daily I wait on Christ, to grow in grace, in faith, in holinesse, 2 Pet. 3. [...] & 1.8, 9. in every good work of grace, adding to faith vertue, and so grace to grace, that I may more and more be assured of Gods love to me: And,

1. Have my calling and Election be made more sure to my soul. And, & 20 10.

2. That I may submit to my Fathers will with content, Luk. 22.41, 42. till he bring me to glory; and all this not by any strength or power of my own, but by the strength and living vertue of Christ, and Christs spirit dwelling in me; and this assureth me that I have from Christ the life of grace in my soul, and may safely come with comfort to meet Christ at the Lords Table, who loved me, and gave himself for me.

Quest. These and such like are comfor­table evidence of the life of grace: But [Page 376] tell me, do you not still finde corruptions in you, and fears, and cares, and sorrows for sins, as you felt before.

Ans. I do acknowledge, that I finde

1. Failings in my best performances, but presse forwards towards perfection.

2. I sometimes meet with a messenger of Satan sent to buffet me. And,

Phil. 3.13, 14. 2 Cor. 12.7. Rom. 7.23, 24.3. I finde a law in my members some­times rebelling against the law of my minde, and seeeking at least to take me captive to the Law of sin: But yet with a great deal of difference, from what was before, I came to see Christ more clearly:

For first, Though Satans messengers be sent to buffet me, yet I know the grace of God in Christ is sufficient for me, and his strength shall be made manifest in my weaknesse. 2 Cor. 12.9, 10. And although rebels with­in me rise up against me, and against the l [...]fe of grace in my soul, Rom. 7.23, 24. yet I thank God through Jesus Christ my Lord.

Secondly, And for my fears and cares, and sorrow for sin; now I fear not Hell and Damnation as before I did fear, be­cause I know there is no condemnation to me that am in Christ Jesus, Rom. 8.1, 2. endeavour­ing by the strength of Christ, to walk, [Page 377] not after the flesh but after the spirit, as Rom. 8.1. And the law and power of the spirit of life which is in Christ, hath in comfortable manner made me free from the law and power of sin and death, as Rom. 8.1, 2. So that as Rom. 7.12, 14, 22. it is not I, but sin that dwelleth in me.

Thirdly, I do indeed feel the least sin, as a mote in my eye, very troublesome, and I finde my heart smitten within me for it; yet I fear sin, and fear to offend my God by sin, not with a servile slavish sin as before, but with a son like fear of offending so good a God, and my so gracious a Father in Iesus Christ, as Da­vid, 1 Sam. 24.5. Romans 8.15. and 6.1.

Fourthly, I do grieve and sorrow for my sins and failings, but yet as with a childe-like sorrow that I have any way, or at any time grieved the spirit of my Father, who hath sealed me to the day of Redemption in Iesus Christ my Sa­viour, Eph. 4.30.

Fifthly, But still with this confidence, that he which hath begun a good work in me, will perfect it to the day of Christ, Phil. 1.6.

Sixthly, So that although my enemies Spiritual or Temporal, be never so many, and the Tribulations never so great, yet they cannot separate me from the love of Christ; but when I have finished my course, and kept the saith, he will give to me the crown of Righteousnesse, and preserve me assuredly to his heavenly Kingdom, Romans 8.35, &c. 2 Timothy 4.8, 18.

Quest. 16. You have witnessed a good confession, and given comfortable evidence of the life of grace in your soul; and I believe the Lord Christ will bid you wel­com to his Table: But do you believe that the Lord doth work in the same manner with every Christian that is and may be admitted to this feast of the Lord? What light hath Christ revealed to you in this particular.

Ans. No verily, I do not believe that the Lord is pleased to work in all alike, I have heard a good woman say, That she was born of Parents very ignorant, who had little shew of Religion in them, nor did they bring her up in a Religious way, living then in a place of much ignorance and prophanenesse, having no prayer in Family, nor repeating of Sermons, not [Page 379] so much as an out-form of Religion, and the first time that ever she began to con­sider her wayes, and the misery of her natural condition; Exod. 9 [...] 16, &c. Psa. 29 8 Acts 24.25. Eph. 5.14. it pleased God to strike her with fear and terror of the shaking voyce of Thunder, which made her tremble, and being awakened, to think of a God, and to joyn her self to a few who went out to hear Gods word, by which means she became a wonder to prophane people; but in the end, was converted, and found Christ to be the comfort of her soul, and many fears and cares was she pressed with in the travel of the new birth, Gal. 4.19. before Christ was for­med in her, and she found Christ and his sweetnesse of peace to her comfort; yea, since that, though the Lord hath several wayes tryed her faith and patience, by conversion and affliction, to teach her to see the emptinesse of the creature, and the fulnesse of God reconciled to her in Christ; yet she liveth by faith in God, who hath promised never to fail her, Heb. 13.5. nor forsake his sons and daughters in Christ, who depend upon him in the Lord Iesus.

Quest. 17. Have you known any other drawn by such like means to seek out after God in Christ?

2 Chron. 33.12, &c. Ans. 1. Some have been drawn by outward losses and miseries, as Manasses was, by great affliction to consider of their wayes, and repent of their sins, so that he might say as one did, I had pe­rished, unlesse I had perished; if I had not lost my estate in all outward appear­ance, I had lost my soul.

2. I have have heard one acknow­ledge, That the Lord did strike him with a terrible sicknesse and fear of death and hell for his sins, which terrified him; and when he did recover, God did draw him to attend more diligently to the Preaching of the Word, by which he became so convinced of his former evil life, and of the damnable danger of his former wicked companions, and of the vanity of this present evil world.

1. Christs spirit by the law or com­manding part of the Word, revealing even the vain thoughts, Ier, 4.14. Rom. 7. and speculative sinful imaginations, odious to God, yea, the lusts of the heart to be damnable, and as Christ interprets the Law, He that is angry with his Brother rashly, or calls his Brother Raca, or gives him evil names, shall be in danger of Iudgement: and he that saith, thou fool, shall be in [Page 381] danger of hell fire: or he that but looks upon a woman, to lust after her, hath committed Adultery with her already in his heart; Mat. 5.28. Gal. 3.24. that Law was his School-ma­ster to bring him unto Christ: and the Law so expounded by Christ convincing his conscience, and so accusing him of sin, that he could finde no rest or peace in his soul.

2. The spirit of Christ by the promi­sing part of the Word, the Gospel of grace drawing him unto Christ, Acts 13.48. Mat. 11.28, 29. wrought faith in his soul, enabled him to believe and imbrace Christ, to receive and rest on Christ, as he is All-sufficient, and a­lone Redeemer; and then he found rest in the arms of his Saviour, and did know that Christ had communicated life of grace to his soul.

Quest. 18. Sir, have you known none in a different manner converted unto Christ?

Ans. Yes truly, to answer your rela­tion, I remember one acquainted me with the manner of his life, and told me of his conversation: I was saith he, Mr. M. of London. first a Souldier beyond Sea, and got money and outward riches, but I had gotten no life of grace in my soul. Then I came [Page 382] into England, and was a Courtier, and encreased my riches, but I gained no grace at Court, nor life of grace to my soul. Then I turned Merchant in the city, and gained a place in custome for a great Merchandize and increased my gold and silver by trading, but I gained no life of grace for my soul, till in the time of the great Plague, I fled the city for fear of infection, and in the country, though I took great store of gold and silver with me, yet I was in danger to perish for want of provision, no one would come near me for fear of the Plague, nor suffer me to stir out of doors; so that in a straight I began to think there was a great God who could starve me in the midst of gold, Gen. 42.16. Iam. 4.16 2 King. 7.19, 20. Acts 16.29. & 5.42. Phil. [...]3.7, &c. of heaps or bags, or take my life in a night, and what was my gold and silver to me, and I went back to London like the affrighted Iaylor, not knowing what to do, and I heard a Mi­nister of the Gospel Preach Christ, and the Doctrine of Gods Free-grace in Christ so sweetly, that the spirit of God wrought faith in my soul, drew me in to imbrace Christ, to count all but dung for Christ; and so I gained the life of grace, more of value then all the gold and silver [Page 383] in the world. And thus you may see how God is pleased to work divers wayes in the conversion of sinners, Acts 2.36, &c. & 9.4, 5. & 16.14, Ioh. 3.1. and communi­cating the life of grace to their souls, as we finde evidence in the Scriptures in Peters tears, the Eunuch, Paul, Lydia, and the Iaylor, and others, some wrought upon by the spirit of Christ in one way, some in another; but which way soever it pleaseth God to give grace, that soul that findes and feels this life of grace to be nourished, may assuredly approach with boldnesse and comfort to the Table of the Lord.

Quest. 19. But Sir, Psal, 116.11. Isa. 50.10. Psal. 51.8, &c. Isa. 63.17. Psal. 77.7, &c. I have heard a friend of mine complain, that although in time past she thought she had the life of grace in her soul, and she found divers evi­dences of her conversion, felt joy and com­fort in Christ, with hungring desire, and rejoycing to meet Christ in his Word, Sa­crament, and other Ordinances: and al­though she felt sweet refreshment from Christ in them, yet now she walks in dark­nesse, and seeth no light, she findes hardnesse of heart, and deadnesse of spirit to prayer, or any spiritual duty; she is forgetful of good, cannot remember Gods Word, full of fears and doubtings that she is none of Gods [Page 384] Elect; she is subject to fearful temptations against God, and Christ, and the Gospel, and Ministers, as if false Preachers, yea, to speak against Gods Government, or think strange thoughts of God, and that God hath hardned her heart, and his mercy is gone from her for ever: And because she seeth so many divisions, even amongst those whom she hath esteemed to be Saints, she is ready to cast off all, and to think it is in vain for her to meet Christ in the Word, or in the Sacraments, judging her case desperate, and in a sad condition; she findes such de­cay of grace in her soul: What counsel I pray you is to be given to her? Or what comfort or means of comfort in Christ, that she may be revived, and the life of grace revived in her, and she filled again with longings after Christ, that so she may meet Christ again with comfort at the Lords Table?

Ans. I have satisfied this doubt, and answered these cases of conscience at large out of Gods Word in a Sermon which I Preached at Pauls Crosse Lon­don, Printed by G. Fayrbead. 1617. called, The true way of a Christian to the new Jerusalem; but I believe it is difficult to be gotten in print, therefore I will acquaint you with the [Page 385] brief resolutions of these and such like cases of conscience, by which some chri­stians in the like temptations have found comfort, and it may be with Gods bles­sing they may be profitable for your friend.

The twenty sixth Classis or Company of Questions.

1 Question.

I Shall be right glad to hear of any com­fort for my friends: Now what I pray you are the causes wherefore the Lord som­times suffers these doubtings, and these temptations to disquiet his children?

Ans. There are divers occasions why the Lord withdraweth the beams of his graces from his own people, and leaveth them as it, were to themselves for a time; of many, take a few which follow.

1. Isa. 57.16, &c. Psal. 31.1, &c. It may be for some sin for which the soul is not humbled, so God doth it for humiliation, that the soul may see more need of Christ, both for Iustifica­tion and Sanctification.

[Page 386] Psal. 77.2, &c. 1 Pet. 5.8, 9. Psa. 119.17, 75.2. It may be it is to keep a childe of God from security, to awaken us, and help us to walk more watchfully with God, as David was troubled for very faithfulnesse for good.

2 Cor. 1.7, &c. & 12, 7, &c.3. To prevent spiritual pride, and self-confidence, that our whole depen­dency may be on Gods Free-grace, which is sufficient for us.

Cant. 3.1, 2, 3. & 5.5, &c.4. Or because he would try our faith or wisdom, or patience, or obedience, constancy, or such other graces.

5. To cause his sons or daughters to esteem better of the sense of Gods love, Iob 1, 2, 3, 4, c. or Christs presence in time to come.

Psal. 51.7, &c. Luke 22.32. 2 Cor. 1.3, &c, Eph, 4.30.6. Because we should be watchful not to grieve Gods spirit by our failings, or any way dishonour God, but at return of spirit, be stablished to walk constantly with God in Christ for ever.

7. Or that in greatest darknesse we may wait upon the Lord till he cause his Sun to shine, and his beams of love to appear again to the soul. Isa. 50, 10.

For these and such like ends God suf­fers doubtings, therefore your friend ought not to dispair, because she is trou­bled with fears and doubtings.

Quest. 2. But can such temptations [Page 387] and weaknesses befull Gods children? Psal. 73.12, &c, Ier. 20.2 Rom.7.22, &c.

Ans. Your friend must know that these temptations and corruptions, or weaknesses may sometime be found in the best of Gods Saints, who are very dear and precious jewels in the eyes of Christ, bought with the price of his own most precious blood, and upon whom he hath bestowed an excellent measure of grace, as David, Jeremiah, Paul, and others: these weaknesses arising either from the first corruptions of nature, not yet fully purged, in which are the seeds of all sin, Atheism, Infidelity, or the like: Gen. 6 5. Rom. 7.18. & 8.7. 2 Cor. 17.7. Mat. 26.74. Gen. 9.21, &c. & 20.2. Psal. 51. Luke 22.31. Second­ly, or else from Satans temptations, from which we cannot expect to be wholly free in this life; for Paul was often buf­fetted with these temptations; Peter was tempted, and fell fearfully; Noah, Lot, Abraham, had their Resurrections from sin: and David was constrained to pray, Create in me a clean heart, O God; and therefore none of Gods Saints in this life must think to be free from assaults of spi­ritual Enemies, and winowings lesse or more.

Quest. 3. What more is to be consi­dered?

Ans. Thirdly, to satisfie further, let [Page 388] her consider she is yet a member of the Church Militant, Gen. 3.1, &c. Eph. 6.10, &c. and must expect as a Souldier of Christ, many skirmishes be­fore she passeth the wildernesse of this world, to the Canaan of Heaven; temp­tation is one sign of the life of grace, which the Devil cannot abide in any soul, therefore seeks by temptations to destroy it, and the Saints which enjoy it, as he sought to destroy Christ.

Mat. 4.3, &c.Fourthly, You know Satan tempted the Son of God to grievous sins, to Ido­latry; to distrust of Gods Providence, to doubt whether he were the Son of God or not, (as your friend doth whe­ther she be Gods childe) yea, to pride, to vainglory, nay, which is more, to lay violent hands upon himself, and destroy his own life, by casting himself down headlong from a Pinacle of the Temple, and when the Devil left him it was but for a season. Luke 4.13. And if Christ was tempted she must not despair in temptation, be­cause she is tempted, but resist Satan by the word as Christ did, 1 Pet. 5.8, 9. Rom. 8.35, &c. and so in time she shall be more then a conquerour through Christ that hath loved her.

Quest. 4. But what if my friend fear she shall one day fall by the hand of Satan, [Page 389] as David once feared he should fall by the hand of Saul, 1 Sam. 27.1?

Ans. Fifthly, In time of temptation, put her in minde that God hath the De­vil in chains, and can bridle him as he doth the roaring waves of the Sea at his pleasure, Iob 38.8. And if at any time she be ready to sink by the waves of temptation, as Peter in the waves of the Sea, then let her pray to Christ for strength, to imitate Peter, to call out to Christ for his right hand of power to preserve her soul, as Peter was saved, and he is ready, and will be ready, ac­cording to his promise, to save her from drowning, according to that gracious promise made to his Church when thou art in the water, I will be with thee, it shall not drown thee, Isa. 43.2. (as he saved Peter, Mat. 14.30, 31.) so will he save his servants that put their trust in him, Psal. 18.27. & 34.6.

Quest. 5. You have given a good di­rection how to seek to Christ in times of temptations: But what shall she do in her doubtings, concerning her Election, that she may be sure that she is one of Gods E­lect and chosen ones, and hath life of grace in her soul, as called of God in Christ to glory?

Ans. I answer, as she that would finde the Sea must take the River by the hand and follow that, so she that would finde out Election, must get the golden chain of Predestination, and lay hold on those links first which are nearest unto her, she must by the power and direction of Christ in his Word, and by his Spirit, first finde our the effects and fruits of Electi­on, before she can finde Election it self: first finde out the consequents of Ele­ction, before she can finde out the ante­cedents, and know Gods Free-love the cause of all.

As the Sun rising is known by the light approaching, the fire by the heat, and the tree by the fruits; so Election that prime grace, by the effects or subse­quent graces that follow, the Apostle holds this forth, Rom. 8.29, 30. whom God did foreknow with the knowledge of approbation, them he did Predestinate, whom he did Predestinate, them he cal­leth, whom he calleth, them he justifieth, whom he justifieth, them he glorifieth. Now begin at Calling, the first link we can take hold on, and if she be inabled by the power Christ, to see her effe­ctual calling from darknesse to light, and [Page 391] from the power of Satan unto Christ, Phil. 3.6, &c. Acts 26.18, 19. and from sin and her self-righteousnesse, unto his perfect righteousnesse and merits, which was the end why the Lord sent Paul to Preach the Gospel. Then she may be assured of her Election: And therefore let her examine her calling, Iohn 1.10, &c.

1. Whether the Lord hath drawn her soul into Christ, to receive Christ as her Eternal High-Priest, Prophet and King a before.

2. Cant. 3.1, 2, 3. Hos. 2.12, 20. Whether he hath affected her heart with a longing desire to be married to Christ, to have union and communion with Christ as her Lord and Saviour, and to love Christ with her soul.

3. Ezek. 36.3. Hos. 14.8. And whether he hath made her willing and desirous to loath and dislike sin, and to forsake her natural and sinful communion with sin, the world, the flesh and the Devil.

4. Whether she be willing to take the Lord Christ for her Lord and Father, 2 Cor. 6.17, 18. and Heavenly husband, and then no doubt she is one of the Elect of God; the Lord is her Father, and she is his daughter, who is the Lord Almighty.

Quest. 6. But what if she doubt still?

Ans. Give her this one rule, that she seek with an impartial eye,

First, as not to flatter her self that she hath grace when she hath none. So,

2 Cor. 13.5. 1 Cor. 10.11, &c. 2 Tim. 1.12. & 4.7, 8.Secondly, on the other side, not to deny that grace, which the Lord of his Free-grace and love in Christ hath be­stowed upon her soul, as any measure or true knowledge of true faith, of true repentance, of true love, of true hunger after the Word, desire of assurance of the like graces: Thus may she in Gods due time, finde her self a dear Elect daughter in Christ, and so in Christ an heir and fellow-heir of Eternall glory, and in the end assurance may come.

Quest. 7. This may be a means by the power of Christ to stay her soul from despair in that temptation: But what do you say to her decay in grace? What light have you from Christ to reveal any com­fort to her soul in this respect?

Ans. I say the Apostle gives a caveat to his Christian Thessalonians, 1 Thes. 5.19. to take heed of quenching the spirit; and yet no doubt they had the spirit of grace in them, but they must be careful not to quench the spirit; Gods dear children may be in danger to quench the spirit [Page 393] for a time, and may lose the acts and vi­gor of grace for a time, as Peter did when he denied Christ, Mat. 26. (though not finally and totally) therefore if your friend finde some decay of grace in her soul, or want of holinesse, she ought not to conclude presently she is none of Gods childe, or exclude the fa­vour of God in Christ from her. For,

First, as there is no wheat but there is some chaff groweth with it; so the best of Gods children have some imperfe­ctions, Phil. 3.12, 13.

Secondly, In this life we are not like the Sun, perfect in brightnesse and light, but like the Moon, receiving our light of grace from Christ, as the Moon doth her light from the Sun, and like the Moon, 1 Iohn 1.8. we are subject to have some changes, some decrease as well as increase, some spots of darknesse in the center of our hearts. And,

Thirdly, take this for a certain rule, as sight and sense of weaknesse of body is a sign of bodily life (for a dead man feels nothing) so a sight and sense of spi­ritual weaknesse, Rom. 14.15, &c. is an evident argument of spiritual life of grace in her soul, as it was in blessed Paul.

Eph. 2.1. 1 Tim. 5.9. Rev. 3.2, 3. Isa. 40.30, 31.Fourthly, A dead man cannot see nor feel his own weaknesse at all; a dead man complains not of sicknesse, and therefore your friend ought not to de­spair because of sight and sence of fail­ings, which is an evidence of the life of grace, but wait on Christ for more light and life, till the soul recover strength, and what is ready to dye be quickned, and she finde peace in the end.

Quest. 8. But I have heard my friend complain, that sometimes she neither feels any signes of life of grace; nor doth she feel any want of life of grace, she is dead [...]nd senslesse, no hunger after the Word or Sacraments, or Prayer, or to meet Christ in any good duty, she is sometimes so far from resting in a duty, or setting it up in stead of Christ, that she is care­lesse of any duty at all, as if all were in vain, as to her, her faith is dead, and without life, her soul and life is dead in respect of grace, or any sense of want of grace in her soul, like those Isaiah 64.6, 7. no stirring of life in her: And what comfort can be given to one in such a con­dition?

Ans. Your friend hath no cause to [Page 395] despair, but to live by faith. For,

First, did she ever finde or feel any signes or sense of life of grace in her soul, any sight and sense of her sin and misery by natural corruption? any sweetnesse or delight in meeting Christ in the Word, or Sacraments, or Prayer? any combating or stirring in her soul be­tween the flesh and the spirit? Then, although now she be as dead to all these, let her know that the state of the childe of God in this life, and the life of grace, may be sometimes,

1. Like a childe in the Mothers Simile. 1 womb, alive, though not felt to stir, or to have any motions of life at all.

2. Or like a man in a trance, wherein Simile. 2 his own sense, (being as it were without sence or understanding) yea, and in the judgement of others, may seem to be dead, and yet after revive and come to himself again▪ and so may a dear childe of God in respect of the life of grace.

Assuredly David, after his fall, until Example. 1 Nathan came to him, he had little sense of life of grace, little remorse for his sin, especially while after his sin of Adul­tery with Bathsheba, he went on to plot and procure the making of Ʋriah drunk, [Page 396] and after to take away his life, so addes sin to sin.

Exam∣ple 2 The like may be said of Peter, be­tween his first and third time of denying Christ, until the Cock did crow, and Christ cast a look of mercy, 2 Sam. 11, 12, c. Mat. 26.69, 75. Psal. 51.1, &c. and pity, and love upon his poor soul, then indeed he went out and wept bitterly; as David repented and bewayled his folly and sin­ful fall in the end, and prayed earnestly to the Lord, to restore unto him the joy of his salvation, and to stablish him with his free spirit.

Quest. 9. What other around of com­fort?

Ans. Let her consider, that Gods childe doth not sin as the wicked do, with full heart, consent and freedom (be­cause his seed of grace remaineth in him) 1 Iohn 3.8, 9. but like a, man in a crowd or throng, sometimes carried forwards, and sometimes backward:

1. Carried forwards in grace wil­lingly, the will regenerate and sanctified, striving together with one consent, with the grace given, and good motions of Gods spirit assisting as in Christ Iesus to presse on to perfection. And,

2. Sometimes carried backward by [Page 397] corruptions, and the violence of Satans temptations, as it were against our will, Simile. to an ebbing in grace, as in the Tide the water runneth back, as the Moon de­creasing, Rom. 7.23, &c. as Peter sinking in the water of presumption, senslesnesse, or despair, as Paul despairing.

Quest. 10. What is the third com­fort?

Ans. Thirdly, that though the faith of Gods childe be asleep for a time, like Christ in the ship, and the life of grace be covered as fire in the Embers, not to be seen, though like a tree in winter, the faithful soul seem dead or (as a sick man) doth lose his taste of soul-refreshing-meat for a time, or a childe of God like the Moon be Ecclipsed, and all darknesse who can see no light, ready to complain with the Psalmist, Isa. 50. lo Rom. 70.22, 13. Mat. 8.24. Psal. 77.7, 8, 9. Is his mercy clean gone for ever, and will he be no more entreated? hath God forgotten to be gracious, and hath he shut up his loving kindnesse in displeasure. Yet when Christ is pleased to cast a good look of grace upon their souls, then life, grace, and sense of sin, and sorrow for unthankfulnesse, and for losse of first love, will return, as ni Peter noted before, and as Christ looks for, Rev. 2.4, 5.

Quest. 11. What is a fourth consola­tion?

Ans. That when the Lord Christ is pleased to draw near with his bright beams of light and love, Mal. 4.2. then the soul will be enlightned, and be enlivened with longings after Christ, and a re-union with him in love, and renewed acquain­tance as in times past.

Quest. 12. What is a fifth consolation for such a poor Saint?

Ans. That when the spring time of grace returns, and showers of Divine love, and dews of spiritual refreshments from Christ fall upon the soul, then will childe, and declare he hath loved her freely, that he will be as the dew to his daughter, Hos. 14.4, &c. Isa. 61.3. and that she shall grow in grace as the Lilly, and the root of grace shall be fastned as the Trees of Lebanon, and their beauty shall be as the Olive tree, and she shall bring forth fruits as a tree of righteousnesse that the Lord hath planted, that God may be glori­fied. Yea, she shall greatly rejoyce in the Lord, and be joyful in her God; she shall finde that he hath clothed her with the garments of salvation, and covers her [Page 399] with the robes of his righteousnesse, Isa. 61.10 Psal. 45.13, 14. as a Bridegroom decketh himself with his Ornaments, and as a Bride adorneth her self with her Jewels.

Quest. 13. These are comfortable and good encouragements, if it please the Lord by the power of his spirit to apply and give strength to apply them to her soul: But what if still she finde her faith weak, and her holinesse so feeble that she yet is doubt­ful and fearful to meet Christ in his Ordi­nances, or to come at the invitation to feast with him at his Table?

Ans. Let her know that its not her act of believing, or strength of holinesse, doth justifie before God, or maketh her acceptable in his sight; but it is the ob­ject of her faith, Christ Jesus and his righteousnesse and merits, for which God is well-pleased with her, Mat. 17.5.

As it is not the hand that receiveth the Plaister, and apply eth it to the sore; Simile. but the Plaister it self, and the vertue of that, with Gods blessing, that healeth the wound.

So though faith be an instrument or hand to receive Christ, and so an instru­mental cause of Justification; yet it is Christ and his merits and righteousnesse [Page 400] that is the meritorious cause, and that which giveth true and full peace to the soul.

And this rest on Christ will prove a glorious rest in the end, Isa. 11.10.

And therefore if your friend do but see the day light or renewing and re­quickning grace begin to dawn in the soul, if but a wishing for the day (as Pauls company in that long and sad night on the Sea of danger, Acts 27.29.) let her wait on Christ in his Ordinances, and take her to the sure word of Gods gracious promises, until the day light of grace dawn, and the day star of joy ap­pear in her heart, 2 Pet. 1.19.

If she finde any hunger, though but a weak stomack, like a man or woman new recovered, or recovering from some long and tedious sicknesse; yet let her weak soul, almost fainting for lack of Christ, as sorrowful for her former failings, yet hungring after Christ, and rejoycing at Christs invitation, draw near to Christs Ordinances, the Word Preached, and Sacraments administred, waiting to see the face of her beloved the Lord Iesus Christ, Cant. 5.8 that she may tell him she is sick of love, and be revived with the light of [Page 401] his countenaunce, that she may sit down under his shadow with great delight, and his fruit may be sweet to her taste.

Conclus. And thus I have endeavored to satisfie your doubts to heal and help a tender conscience, or comfort a droop­ing soul in time of a spiritual desertion, that such a soul may not Excommunicate her self from Christs Ordinance, but ra­ther come and finde soul-refreshings of unutterable value, 2 Tim. 1.1.2. 1 Pet. 1.8 and believing on Christ, and trusting Christ with her soul, she may rejoyce with joy unspeakable and full of glory.

Quest. 14. I will propound but one doubt more: What shall a poor soul do, if in use of all these helps for comfort, he or she still walk in darknesse, and can see no light of comfort or peace to their souls? What light from Christ to such a poor disconso-spirit late?

Ans. Although the childe of God walk in darknesse, Isa. 50.10 Hab. 2.3, 4. Heb. 10.35, 36. Isa. 40.29, &c. and can see no light of comfort, no light of sense of the fa­vour of God in the soul, yet the poor weak soul must not despair, but labour by the power of Christ to live by faith, and dependent upon God in Christ, until the [Page 402] Lord Christ Iesus that Sun of righteous­nesse arise with healing in his wings, Gal. 2.20. Mal. 5.4. 1 Pet. 1.9 and peace and joy be communicated through believing unto the soul to life and salvation the end of faith.

Quest. 15. But how or by what means may a poor weak soul gain strength from Christ, to live this life of faith when it walketh in darknesse? Is there any light from Christ for this?

Ans. By waiting upon Christ in the means of faith, and endeavouring by strength from Christ to make use of those helps and furtherances which are held forth in Scripture, Phil. 4.13. 2 Cor. 5.7. to stregthen the foul, and enable it to live this life of faith, when evident sight and sense is ab­sent.

Qued. 16. What are these helps?

Ans. There are divers, but you may observe these that follow:

First, to consider the nature of this life of faith:

First, as a life of excellency, by which the creature is enabled to glorifie the Creator, as Abraham being strong in faith gave glory to God. Rom. 4.20.

Secondly, as a life of suavity, delight­ful and pleasant, Mat. 6.25, &c, to live by dependence [Page 403] upon God in Christ, 1 Pet. 5.7. Gal. 2.20. in the use of the means, without carking care for this life, or dismal despair for the life to come.

Thirdly, as a life of certainly, 2 Tim. 2.19. 2 Cor. 1.10. Rom. 4.21 1 Thes. 5.23, 2 as de­pending, not upon our own changeable strength, but upon the foundations of the sure decree, promises, power, faith­fulnesse, and Oath of an unchangeable God.

Fourthly, as a life of necessity, 2 Chron. 20.12. Gen. 42.2, 3, 4. Col. 3.3, 4. 2 Cor. 3.4, 5. Gal. 9.5. 2 Tim 2.7, 8. a poor soul not having life or power of life in and of it self, and therefore must needs go out of it self by faith, to serch life and strength from God in Christ, and so of necessity must live the life of faith, both for grace and glory, and assurace of both.

Quest. 17. What other helps are there?

Ans. Observe secondly, thy present condition, estate, danger or temptation, whereby thou art troubled for the Church of God in general, and for thy self, 2 Pet 1.12. or any other in particular, for the want of assurance of Iustification or Sanctifica­tion, or for want of particular graces, or strength, and growth of grace, of know­ledge, of faith or repentance, of confi­dence [Page 404] on God in time of prosperity, and not on uncertain riches, or friends, or husband, wife, children, parents, or any creature-comfort whatsoever, or for want or losse of any of these, or of their help and comfort in time of adversity, or for want of assurance of glory.

Quest. 18. What is a third help?

Isa. 43.2, 3, 4. Heb. 13.5. Ans. Thirdly, search the Scriptures, and look out some promise, general or particular, for comfort of thy soul, to depend upon God, even as a ground of thy confidence, to live by faith, and that God will not fail thee.

Quest. 19. What is a fourth help?

Ans. To wait on Christ in the use of all good means, 2 Pet. 1.19. and so live by faith, ta­king heed to the sure word of promise, until the day dawn, and the day star Christ arise in thy soul. And thus the life of faith upholds a poor soul in greatest doubts and fears whatsoever.

Quest. 20. Now let me ask you one Question before I conclude this part of Ca­techism: What is a sixth immediate pre­paratory grace, or gracious act of the soul, to be enlivened, or acted and exercised immediatly before you draw near to the Lords Table?

Ans. To attend the invitation of Christ by his Ministers, and to draw near, and come to the Lords Table, as with all humility and reverence so as becomes my presence at so great an Ordinance, to meet my Lord and Saviour, so with joy­ful confidence, holy hunger and faith, yea, with spiritual cars and eyes, and mouth of faith, to hear, and see, and re­ceive, and feed on Christ in my soul, as well as with ears, and eyes, and hands, and mouth of body:

1. To hear and see the Bread and Wine blessed, consecrated and set apart to this holy Sacramental use, Matthew 26.26, 27.

2. To see the Bread broken, and the Wine powred out.

3. To hear the Sacramental welcom, Take ye, and eat ye, and Take ye, and drink ye, Mat. 26.27.

4. And all this with a thankful re­membrance of Christs death and passion, who loved me, and gave himself for me, Luke 22.19. 1 Corinthians 11.24, 25. Gal. 2.20.

Conclus. Thus, Sir, I have made my profession of what I have learned, con­cerning a right preparative, the wedding [Page 406] garment to meet Christ at the Lords Ta­ble, that I may walk more comfortably with Christ all the dayes of my life.

Quest. 20. But do you think it is ne­cessary that every one be thus prepared with Knowledge, Faith, Repentance and Love, and the habits of graces, so examined, enlivened and quickned, before he or she come to the Lords Table? What light hath Christ left for resolution of this doubt?

Ans. It is certain, a competent mea­sure of true knowledge, true faith, true repentance, and true love, is of necessity required; and howsoever it may be the good Lord God may be gracious to any of his children whose hearts are up right towards God, and who have life of grace in them, and hunger after Christ, though he or she be not so fully prepared, ac­cording to the preparation of the Sanc­tuary, as 2 Chron. 30.18, 19, 20. yet assuredly that soul that cometh lesse pre­pared, and the life of grace, and living graces lesse enlivened in the soul, doth ordinarily receive lesse comfort at the Lords Table, when as that soul that is more carful to wait upon Christ in all good wayes and means of prepara­tion, [Page 407] not resting upon performances, or preparation, but with a self-denying and humble heart and soul of faith, waiting on Gods goodnesse in Christ, and Christs righteousnesse and merits, may with a much more glorious assurance of comfort, hear that gracious voyce of Christ speak­ing to his or her soul, as to his welbe­loved Spouse in the Canticles, I am come into my Garden, my Sister, my Spouse, I have gathered my mirrhe, with my spice, I have eaten my hoay-comb, with my hony, I have drunk my wine, with my milk; eat O friend, drink ye abun­dantly, O Beloved; not drink abundant­ly of the outward Bread or Wine, but feed on Christ by faith abundantly for thy spiritual refreshing to the eternal joy and rejoycing of thy soul, yea, a joy un­speakable and full of glory, as Cant. 5.1. 1 Pet. 1.8.

The twenty seventh Classis or compa­ny of Questions.

1 Question.

YOu have made profession of your pre­paration and enjoyment of the wedding garment, in respect of the Antecedent gra­ces, and immediate enlivening of the pre­parative graces, and gracious actions and quickning of them: Now what are the third sort, the present concomitant or ac­companying graces, and gracious affections, and spiritual senses, actions and operations of the soul and body, which do accompany, and are to be exercised and quickned in these Sacramental acts or actions of re­ceiving, as of the Elements outwardly, so of Christ and his quickning and soul-re­freshing vertue inwardly, for the spiritual strengthning of your soul, and life of grace to life of glory?

Ans. There is a twofold nourishment which we receive and feed on in the Sa­crament at the Lords Table:

The first, outward and corporal, the Elements of Bread and Wine, which nourish and refresh the body.

The second, inward and spiritual, Christ himself and his Body and Blood, or the living vertue and merits of Christ, his Life, and Death, and Passion, and Re­surrection, and Ascention, and Inter­cession, which feeds, strenghneth and nourisheth our souls, and the life of grace in our souls, to life Eternal.

And so there are two sorts of sences, (as I may so call them) to be exer­cised,

• 1. Of the body:
• 2. Of the soul, or inward man; and two sorts of actions to be acted in this Sa­crament.

Quest. 2. What are these two sorts of actions in the Sacrament?

Ans. First, the actions of the body and organical parts, or by the instruments of the body.

The bodily eyes must see, Mark 14.22, 23. the bodily ears must hear, the bodily hand must re­ceive, and the bodily mouth must eat and feed on the outward Elements of Bread and Wine in the Sacrament.

And secondly, the acts or operations [Page 410] of the soul, or of the inward man.

The spiritual eye of the soul must see, the ear of faith must hear, the hand of faith must receive, and apply Christ, the mouth of faith must feed on Christ.

So you see there are two sorts of eyes; the eys of the body, & the eys of the soul.

And two sorts of ears, the ears of the body, and the ears of the soul.

And two sorts of hands, the hands of the body, and the hands of the soul.

And two sorts of mouthes, the mouth of the body, and the mouth of the soul.

Rom. 10.6, &c. Iohn 6.54, &c.And so all the objects and Sacramen­tal acts or actions at the Lords Table: So by faith we spiritually feed on Christ.

Quest. 3. Are there not two sorts of objects, about which these bodily and spi­ritual senses are to be exercised?

Ans. Yes, there are first outward vi­sible objects of Bread and Wine, with all the audible and visible acts and opera­tions of Christs Ministers, Mat. 26.26, &c. and Christs people, in the several Sacramental actions and branches of the Lords Supper.

Secondly, Inward, invisible and hea­venly acts of Christ, and graces from Christ, in the institution of this Sacra­ment, [Page 411] and participation thereof present­ed, and communicated to faithful recei­vers at the Lords Table; and each of these, corporal and spiritual, answering one another in every particular object, branch, or Sacramental action in this sa­cred Ordinance, in and about which the acts and operations of the soul and bo­dy, and inward man, are to be chiefly exercised in time of this solemn feast with the Lord Jesus.

Quest. 4. What are these acts and operations of the soul and body thus to be exercised at the Lords Table?

Ans. There are chiefly these three,

First, diligent Observation of every Sacramental action and object of the soul or body.

The second, Divine Meditation of e­very of them.

Thirdly, spiritual and faithful Ap­plication of all to my own soul for my joy and comfort in this holy Or­dinance.

Quest. 5. What or how many are the Sacramental actions or objects of senses corporal or spiritual, in which these senses and operations of the soul and body, are to be exercised, and these acts of the soul [Page 412] to be busied at the Lords Table?

Ans. There are divers, but chiefly these ten which follow:

First, a Sacramental preparation of Bread and Wine on the Lords Ta­ble.

Secondly, a Sacramental invitation to draw near to the Lords Table, with eyes of body or soul, when we are come rightly prepared.

Thirdly, Sacramental Consecration, first, of the Bread to be received, and after of the Wine to be drunk at the Lords Table.

Fourthly, Sacramental Representation of Christs Death and Passion, by break­ing of the Bread, and powring out of the Wine upon the Lords Table, to shew the Lords death till he come.

Fifthly, Sacramental Commemoration, and doing this in memory of Christ with a thankful remembrance of Christs Death for my sins, and for my salva­tion.

Sixthly, Sacramental Congratulations, or Christs welcom to his guests at his Ta­ble, Take, eat, Take, drink.

Seventhly, Sacramental Foederation, or Covenant-promises held forth by Christ [Page 413] when he took the Bread and said, This is my Body, and took the Cup and said, This Cup is the New Testament in my Blood, shed for many for remission of sins.

Eigthly, Sacramental Participation by the mouth of the body of the outward Elements, and by the mouth of faith feeding on Christ himself, and his bene­fits to my soul.

Ninthly, Sacramental Ʋnion and Com­munion with Christ, and all his merits and benefits; with my head, and with the Saints as my fellow-members of the same mystical body of Christ, with whom I do partake, and have communion at the Lords Table.

Tenthly, Sacramental Obsignation, or sealing and communication of this spi­ritual union and communion with Christ, and of all graces from Christ to my be­lieving-Covenanting-soul, renewing my general and particular Vows and Prote­stations to God in Christ, as Christ re­neweth, and re-confirms his Covenant of grace and love to my soul, in this Sa­crament at the Lords Table, Matthew 22.1, 2, 3, 4. and 26.26, &c. 1 Cor. 11.25, 26. and 10.16, 17.

Quest. 6 What is the first Sacramen­tal action, word or object of your bodily or spiritual sences, about which the acts and operations of the soul or body are to be exercised when you are to draw near to the Lords Table?

Ans. Sacramental invitation, when the voyce of the Minister of Christ ha­ving expressed,

1. The inestimable benefits commu­nicated to the Saints in this Sacra­ment.

2. The Author.

3. The Institution.

4. The ends.

5. The use of it to Believers.

6. The profit of it.

7. The great preparation requi­red. And,

8. The danger of coming unprepa­red.

9. The solemn Admonition and De­hortation to all ignorant, scandalous and prophane persons, that they stand back and presume not to approach the Lords Table, least they eat judgement to them­selves, and drink their own damnation, as 1 Cor. 11.19. And,

10. Invitation calling and embracing, [Page 415] and emboldening me with all Saints tru­ly prepared to draw neer and partake of that blessed feast, which according to the institution, example and command of Christ is there prepared for me and them at the Lords Table, as Matthew 22.4.

Quest. 7. What must you do when you hear this voyce of the Minister of Christ sounding to the ears of your body, and inviting you to draw near to the Lords Table?

Ans. I should be careful by the power of Christ, to wait on Christ in these three acts noted before.

1. Rightly to observe and consider what is spoken by the Minister of Christ in this invitation.

2. To meditate and think by the po­wer of Christs spirit, what this invita­tion is, and what a joyful thing it is to be invited to the Table of the Lord Jesu.

3. To labour by the same power of Christs spirit, Psa. 104.34. to apply this invitation to my own soul, as to one believing and longing for refreshing from Christ, to the joy and comfort of my soul, and the reviving of my spirit in Christ Jesus.

Quest. 8. How must you exercise the ear of your faith?

Ans. In attention, as if I heard the voyce of Christ from heaven, Cant. 5.1. calling me spiritually to feast with him at his Table.

Quest. 9. What is the second object, or Sacramental action or object which an­swereth your corporal sence of Seeing in the Celebration of this holy Sacra­ment?

Ans. The Sacramental preparation of the outward Elements of Bread and Wine, which I see set upon the Table, or made ready to be consecrated, Mark 14.22, 23. and set apart for that holy Ordnance, when I am come to the Lords Table.

Quest. 10. What is that spiritual sense and spiritual object, which answereth the spiritual sense of seeing to be exercised in this holy Sacrament?

Ans. The spiritual sense which an­swereth bodily sight, is a spiritual sight and eye of the soul, or rather eye of faith; and the spiritual object of the eye of faith, is the Body and Blood of Christ, or whole Christ my Saviour, presented to the eye of my soul, as preprared from all Eternity, by God the Father, as a per­fect [Page 417] Saviour and a full banquet, Ioh. 6.27, &c. 1 Cor. 10.16, 17. by his vertue and merits to nourish and enliven my soul and body to life eternal, and the life of grace in me, to the life of glory, for which himself exhorts me to labour, and wait for him in this Sacrament.

Quest. 11. What is to be acted or done by you when you thus see the Bread and Wine prepared for you on the Lords Ta­ble?

Answ. I ought by the power of Christ.

1. To observe diligently the Sacra­mental Elements of Bread and Wine, first, what they are.

2. To meditate and see how fitly they represent the Body and Blood of Christ. And,

3. By the eye and hand of faith to apply all to my own soul, Heb. 10.5, 6, 7. Ioh. 6.27. that as I see the Bread and Wine is prepared by the Minister of Christ, and Gods goednesse, for my bodily nourishment, so to see how the Lord Iesus Christ is prepared from all Eternity for nourishment of my soul to life everlasting.

Quest. 12. What is the third Sacra­mental object of senses corporal and spiritu­al, to be exercised in this feast of the Lord?

Mat. 26.6, 27. 1 Tim. 4.4, 5. Luke 22.19, 20. 1 Cor. 11.26, &c. Ans. The action of blessing Elements in which both the sences of seeing and hearing bodily are to be exercised, when the Minister of Christ by solemn prayer doth Blesse, Consecrate, and Sanctifie,

1. The Bread to be the Sacramental Body of Christ.

2. The Wine to be his Sacramental Blood according to the Lords Institution seeing and hearing of them both sancti­fied, and separated from common Bread and Wine to this holy use and end, by prayer, thanksgiving and blessing, accor­ding to the command, example, and insti­tution of Christ.

Quest. 13. What is the object of your spiritual sences of seeing and hearing in this action represented by consecration of Sacramentdl Bread?

Ioh. 6.27 Ans. By the ear and eye of faith I am to hear and see God the Father, sealing and consecrating Christ the Lord, for the everlasting nourishment of my soul and body spirirually to life eternal.

Quest. 14. What is to be acted and done when you thus hear and see the Bread and Wine blessed and consecrated by the Mini­ster of Christ, with the ears and eyes of your body, and hear and see the Lord [Page 419] Christ so represented, consecrated, and seal­ed by God the Father with the ears and eyes of faith, the spiritual senses of the life of grace in your soul, 1 Cor. 10.18. Rom. 10.7, &c.

Ans. First, Rom. 8.9. 1 Pet. 1.11. Iohn 16.26. Isa. 63.4, &c. Heb. 10.14. observation by the power and assistance of Christs spirit, and his quickning power in my soul.

Secondly, to observe diligently by the power of God, this blessing, consecra­ting, and sanctifying of the outward Ele­ments of Bread and Wine by Christs Minister, and by the ear and eye of the soul, this consecrating and sealing of Christ by the holy blessed God, as my full, perfect and sufficient Saviour.

Quest. 15. What is the second medi­tation?

Ans. Secondly, by the power of the spirit of Christ, 2 Sam. 1.26. Psal. 42.1, 2. by Divine meditation of this unspeakable love of God, consecra­ting his onely begotten Son from all E­ternity, to be my Redeemer and All-suf­ficient Saviour, so to be affected, as to admire this wonderful free love of God in giving his Son, and having my soul fil­led with spiritual longings, to enjoy and partake of so rich a gift of grace held forth to my soul in this Sacrament, above [Page 420] that wonderful love of Jonathan to Da­vid, passing love of women.

Quest. 16. What is a third particular act to be done?

Ans. Thirdly, Application by the power of the same spirit, through the grace of faith, so to apply Christ thus consecrated of God the Father to be my Saviour, as the Bread and Wine by the Minister to represent this sacramen­tally to my soul, that I may finde I am united by faith, and the same spirit of Christ unto God the Father, Ioh. 20.17. as to my most tender Father in Christ Iesus for ever.

Quest. 17. What is the fourth Sacra­mental action or object in the celebration of this blessed Sacrament, about which your corprral and spiritual sences should be exercised?

Luk. 22.19, 20. Mat. 26.26, &c. 1 Cor. 11.24, &c. Isa, 53.4, &c. Luk. 24.15, &c. Ans. The sacramental representation, or the breaking of Christs body with torments, and the shedding of his blood for my sins, as Christ our Lords intimates in his institution of this holy sacrament, and as foretold before by Prophets.

Quest. 18. What bodily or spiritual sences, or organs and instruments of body and soul are to be exercised by you in this [Page 421] Sacramental action of breaking Bread, and powring out of the Wine in the Sacra­ments by the Minister of Christ?

Ans. First, the sence of bodily seeing, when by the eyes of the body I behold the Minister of Christ, breaking the Bread the sacramental body, and powr­ing out of the Wine the sacramental blood of Christ, prepared and blessed, consecrated, sanctified by the Word and prayer for this holy use, and powred forth for my refreshing, as 1 Tim. 4 4, 5. common bread and drink; so much more this by Christs institution and ordi­nance, Mark 14.22, &c.

Quest. 19. What spiritual sences are to be exercised?

Ans. I ought to exercise the sences of spiritual sight, Isa. 53. Zach 12.11. & 13.6, 7. Mat. 26.31, ult. & 27. c. Luk. 22.23. and by faith the spiritual eye of the soul, to behold and see the natural body of Christ crucified, and broken with torments for my sins (though a bone of him was not broken) but his soul broken with grief and sorrow in sense of the wrath of God, and his body with sense of pains, buffetings with fists, whippings with scourges, crowned with thorns, crucifying with tormenting nails, mixing of Gall and Vinegar to drink; [Page 422] and above all, his Agony in the Garden, sweating drops of blood, and not onely denying, forsaking and betraying, but sense of his Fathers wrath and forsaking, at least in sense to him for a time; I say the eye of my faith is to see all this, Mat. 27.46. and what more the scripture revealeth in the bitter passion of Christ, held forth to my soul in the breaking of the bread, and powring out of the wine for me to par­take of at the Lords Table.

Quest. 20. What is to be acted or done by you upon the beholding of this Sacra­mental action of breaking Bread, and powring out of the Wine, with the eyes and sence of seeing both bodily by eyes of your body, and spiritually by eyes of faith?

Ans. I must still by the power of Christ exercise these three spiritual acts or actions of my soul to be exercised in every particular sacramental action:

• 1. Diligent observation.
• 2. Divine meditation.
• 3. Faithful application and appropria­tion of all to my own soul.

Quest. 21. How must observation be exercised by you? What light shineth from Christ for your direction?

Ans. I ought diligently by the spirit [Page 423] of Christ to observe the sacramental action of breaking bread, Luk. 22.17, &c. or powring out or giving of the wine, according to the institution of Christ, as it is a sacra­ment [...]l act [...]on for the end for which Christ appointed it.

Q [...] st. 22. How ought you to exercise medi ation?

Ans. By help of Christ I ought so to meditate and think of the breaking bread, and powring out of the wine, as to meditate of Christ crucified, his bo­dy broken with torments (as before noted) and his blood shed for my sins, Gal. 3.1.

Q [...]est. 23. How ought you to exercise spiritual and faithful Application and appropriation of all to your self?

Ans. By the strength of Christ and Christs spirit, strengthning and commu­nicating strength of life from Christ to my soul, I ought to apply by faith, and appropriate all this that Christ hath done or suffered, as done and suffered by Christ for me and my Redemption, and as loving me, and giving himself for me, his soul to be made an offering for my sin, his body to be broken with torments, and his blood to be shed to the death [Page 424] for my eternal Redemption and salva­tion, Isaiah 53.10. Galathians 2.20. Heb. 9.12.

The twenty eighth Classis or compa­ny of Questions.

1 Question.

VVHat is the fifth Sacramental action or obj [...]ct of your sences corporal or spiritual? Or upon which your sences or acts of life in your soul and body are to be exercised when you are at this holy Sacrament?

Ans. Sacramental commemoration of the death and passsion of the Lord Iesus Christ, Luk. 22.19, 20. 1 Cor. 11.23, &c. and of his Institucion of this blessed Sacrament the same night in wh [...]ch he was betrayed, his passion, cru­cifying and death, so lively set before my eyes in the celebration of this Sacra­ment, and by Christs command to be commemorated and remembred, as it is shewed forth until he come.

Quest. 2. What are you to do in [Page 425] this act of commemoration?

Ans. To exercise those three acts be­fore specified;

1. Diligently to observe how this Sa­crament doth remember me of that sa­crifice of the death of Christ, of his inestimable love in dying for me, and of the most glorious benefits that I am made partaker of in a right meeting of Christ at the Lords Table.

Quest. 3. What is the second? 1 Ioan 4.

Divine meditation, I ought by the power of Christs spirit, 19. Ioh. 17.20, 21. to think of this memorial of Christs Death, Passion and Resurrection, and benefits, till I be so af­fected with it, as to rejoyce with it, and never to forget this love of Christ, but to be delighted with his love, as to love Christ again until I come to glory with Christ.

Quest. 4. What is the third?

Ans. By the power of the spirit of Christ, and by faith to apply the memo­rial of this action and passion of Christ unto my soul, that it may be engraven upon my heart, to be recorded and set before my eyes for ever, that evening and morning and mid-day I may remem­ber what Christ hath done for my soul, [Page 426] and Christs love may for ever be in my heart, and I may say as the Apostle, Gal. 2.20. Christ loved me and gave himself for me.

Q [...]est. 5. What is a sixth Sacramental action, object or act on Christs part, or on yours, which is the object of your senses corporal or spiritual, or in which these sen­ses, operations or actions of the soul and body are to be exercised in this holy Ordi­nance of Christ?

Ans. Christs congratulation or Sacra­mental welcom he gives to his faithful prepared guests, Take, eat, Take drink, yea, all of this, and thus bidding them welcom:

1. As in the Institution of Christ is evidently set forth unto us, Mat. 26.26, 27, 28. Luke 22.19, 20.

2. As Christ invited his Spouse, his Church and children, Canticles 5.1. Eat friends, and drink abundantly, O beloved, that is, eat abundantly, not of the out­ward bread, and drink abundantly, not of the outward Wine, but eat spiritually of the body of Christ by faith, and the merits of Christ crucified for me, and drink abundantly of the vertue of Christs blood which was shed for me: For [Page 427] Christs flesh is meat indeed, and Christs blood is drink indeed: Ioh. 6.51, &c. If I thus eat of Christs flesh, and drink of Christs blood, I shall live for ever.

Quest. 6. What is to be acted by you? And how are your corporal and spiritual sences to be exercised in this congratula­tion or heavenly welcom which Christ gives your soul at this Table?

Ans. First, a diligent observation of this welcom when I hear it with the ears of my body, from the voyce of Christs Minister speaking comfortably & cheer­fully to me from Christ, as to a prepared, believing, penitent, humble, hungry communicant, Take and eat, Take and drink, in the Name of Christ bidding me welcom to Christs Table, as Mat. 26. Luke 22.

Quest. 7. What is a second thing to be acted?

Answ. A Divine meditation, as if by the ears of my soul I did at the same time hear the voyce of Christ, as once he spake to his Disciples at his last Supper; so now speaking to my soul from heaven, and bidding me welcom, Eat my friend, and drink my beloved, I have loved thee, I have given my self for thee, I have [Page 428] given thee my body crucified, my bloodshed for thee, and for many for remission of sins, feast and refresh thy soul with abundance of assurance of my love to thee at my Table; O poor believing, hungry, and humble soul, thou art wel­com here, in and amongst my congrega­tion of Saints at my Table of grace, and thou shalt one day be welcom, and eat and drink heavenly and gloriously with me at my Table of glory in the Kingdom of heaven for ever, Matthew 22. Luke 22.19.

Quest. 8. What is the third?

Ioh. 4.14, 15. & 6.33, &c. Answ. A sweet and short ejaculation or ejaculatory and darting prayer, to this or this like in effect: Even so Lord Iesus I blesse thy name for this sweet assurance of being welcom to thy Table, strengthen my faith, enliven mine eyes, and hand, and mouth of faith, that I may see and discern thy body and thy blood, I may so receive and feed on thy body and blood, that I may finde and feel, and en­joy such an everlasting vertue, and sap and juyce of life from thee my Saviour, which may enliven and strengthen thy life of grace in me here in this life, to life everlasting in the world to come.

Quest. 9. What it the seventh Sacra­mental act or object held forth as from Christ by his Ministers, on which your cor­poral and spiritual sences, acts and opera­tions of soul and body are to be exercised by the power of Christ?

Ans. Sacramental Foederation, or Co­venant-promises held forth by Christ to his Disciples the night before his Passion, 1 Cor. 11.23, &c. when he did Institute this Sacrament, and held forth now to my soul in this Sa­crament of the Lords Supper.

Quest. 10. Wherein doth this Sa­cramental Foederation or Covenant con­sist?

Ans. In those promising words of Christ to his Disciples, the same night he was betrayed:

First, when he took bread and brake it, and said, This is my Body which is given for you, as is recorded Luke 22.22. or, which is broken for you, as bles­sed Paul expressed, 1 Cor. 11.24. that is, this Bread which I thus take in my hand and give to you, is my Sacramental body, by which another thing is meant: for this Bread thus broken and given, signifieth, and sealeth, and communi­cateth to you, and assureth you of this [Page 430] my natural body, which is now with you, which you now see with your bodily eyes, as well as you do this Bread which I break and give unto you, Matthew 26.26, 27.

Quest. 11. Wherein further doth this promise appear?

Ans. And secondly, in that it is as much as if the Lord had said further, as verily as I do now give you this Bread broken as my Sacramental Body; so ve­rily I do now promise to give you this my natural body to be crucified and broken with torments for you, and for many, and this my promise and Covenant I do seal to you, in giving you this Sacramental body of mine, this Bread so blessed and broken; yea, behold the hand of him that betrayeth me is with me on the Ta­ble; this night will Judas betray me with a kisse; and the servants of the High-Priest shall take me, and shall lead me to be accused, and condemned, and cruci­fied, not for any sins of my own, but for your sins, Ioh. 10.15. I say; and not for yours only, but for all my sheep, for whom I do wil­lingly lay down my life; and do by this Sacramental Covenant and Promises, engage my self to lay down my life for [Page 431] yours and their salvation; and I do ap­point this Sacrament, that you may never forget my love, thus witnessed by my death, and thus held forth and sealed to you. And this is my promise which you shall see performed after few dayes, read Matthew 26, and 27, Chapters, and Luke 22, and 23, Chapters, 1 Cor. 11.23, 24.

Quest. 12. But doth not the words of Christ in blessing and giving of the Wine hold forth the same Sacramental pro­mise?

Ans. Yes verily, for at the same time he took the cup and gave thanks, and gave to them, saying, Drink ye all of this; and then he giveth them the same pro­mises, as a reason why they should drink of that cup; for saith he, This is my blood of the New Testament, which is sealed for you and for many for remission of sins, as Mat. 26.27, 21. and in Luke 22.22. compared may appear; this is my blood of the New Testament, or, of the New Covenant, the Covenant of Grace to your souls, not that the Bread broken is my natural body which shall be crucified for you, or that the Wine in the cup which I now give unto you, is my natural [Page 432] blood which shall be shed for you; But these are my Sacramental body & blood; signifying and sealing this promise; for as verily as I do now give you this cup, this Wine to drink, which I call my blood of the New Covenant, because it is a seal and pledge, and earnest of my blood, which I do now this night promise shall be shed for you within few dayes; and as sure as I now give you my Disci­ples this Wine to drink; so verily do I now give you my blood to be shed for you, Mat. 26.27, 28. and for many for remission of sins; and this my promise shall be speedily verified and fulfilled. For that (as if Christ had said) this night, when as anon we shall go out to the Mount of Olives, according to our trust.

1. Some of you shall see that my A­gony and bitter Passion will begin, Ioh. 1.19. when in sense of the heavy burden of sins which the Lord my Father hath laid up­on me, and which as a Lamb of God I take away even the sins of the world, and which I have most willingly under­taken to bear for you and for all my peo­ple whom I will save from all their sins, Mat. 1.21. the burden of which are so great, that I shall desire, if it were my [Page 433] Fathers will this cup of wrath, so bitter, might passe from me.

2. You shall see my Agony will be so vehement and grievous, that I shall sweat even great drops of blood.

3. And you shall see it more, when being crowned with thorns, and cruci­fied with Nails in my hands and feet, and my side pierced with a spear, my blood, my hearts blood shall flow in abundance for your sakes.

This I promise, Isa. 53. Mat. 26.27. Luk. 22.23. Mat. 1.21. 1 Cor. 11.24, &c. and this you shall see performed, even with your own eyes, and that within three dayes; this I con­ceive humbly to hold forth plainly the Sacramental promises of Christ in this Sacrament, as by comparing the Pro­phets and Evangelists, and the Apostle Paul, you may finde evident.

Quest. 13. This indeed may hold forth that promise that Christ made at his last Supper, and the institution of this Sacra­ment before his Passion, and which he did promise and fulfil when he died for us: But how can the same words be a Sacra­mental pnomise to you who desire to come to the Lords Table?

Ans. Yea verily, the same promise of Christ continueth in force, in respect of [Page 434] the vertue, truth, power, and efficacy of it to my believing soul, and to all Belie­vers to the end of the world.

Quest. 14. How can this appear, and upon what grounds?

Heb. 13.8. Ans. First, Christ Jesus is the same yesterday for the benefit of his Church, yesterday, and to day, 1 Cor. 10.2, 3. and for ever. And as the Patriarks before Christ did all eat of the same spiritual meat & drink the same spiritual drink, and drunk of the spiritual Rock that followed them, and that Rock was Christ, believing the promises they fed on Christ the Messiah then to come by vertue of the promise.

Secondly, As the Apostles in the first Institution and participation of the Sa­crament did by faith feed on Christs bo­dy, 1 Cor. 12.24, &c. which was then promised to be given to be crucified for them, and drink of his blood which was then promised to be shed for them, and of which they were assured by that word of Christs promise; even so likewise I now being a believing, humbled, hungry soul, do now by vertue of the same promise of Christ, who hath performed and sealed, now in the Sacra­ment, what he promised, Receive assu­rance that Christ hath given his body to [Page 435] be crucified, and given his blood to be shed for my sins.

And thirdly, by the same Sacramental promise I am now assured that I shall re­ceive all the vertue, merits and efficacy of the body and blood of Christ, neces­sary for assurance of my Justification, sanctification and salvation, as assuredly as if I had been present when Christ spake those words, or made that promise to his Disciples; or that I did now hear the bodily voyce of Christ now speaking unto me from heaven by the ear of my body, as he speaks to the ear of my body by his Minister, and now speaks to the ears of my believing soul by the voyce of his spirit, perswading and enabling me to believe the truth of these Sacra­mental promises.

Fourthly, Therefore I conclude, that I may eat and drink at this Table to my joy and comfort; Now I may be assured that Christ gave his body to be crucified, and his blood to be shed for my sins, or that he loved me and gave himself for me.

Quest. 15. What now is to be acted by you when you hear and see the Sacramental promises held forth unto you?

Ans. I may follow the former Dire­ctory in a threefold respect.

1. Diligent observation of the pro­misory words, This is my body given for you, broken for you, This is my blood shed for you, and for many for remission of sins, Take and eat, Take and drink.

2. A divine meditation of this pro­mise, the same or like effect as before is declared in the Paraphrase of it, in an­swer of the former Question.

3. A sweet and rejoycing Application by faith of this promise to my own soul, Mark 14.22, 23. for my comfortable emboldning and en­couragement, to take and eat, take and drink, and feed on Christ to my souls cherishing comfort, and the refreshing of life of grace in my heart.

Quest. 16. What is the eighth Sacra­mental action, object, or subject in this Or­dinance of Christ, in and about which your senses, acts or actions, corporal or spiritual, may be exercised when you are at the Lords Table?

Ans. Sacramental participation,

1. In taking and eating of that Bread the Sacramental body of Christ, and taking and drinking that Wine the Sa­cramental blood of Christ with the hand [Page 437] and mouth of the body, Matthew 26.26, 27.

2. In taking and feeding on Christs body crucified, 1 Cor. 10.16. and taking and drinking of Christs blood shed for me, and of the vertue, power and merits of Christ, and all the benefits of Christs Passion, Death and Resurrection, not corporally or car­nally, with hand or mouth of my body, but spiritually, by a true and lively feel­ing, apprehending and applying faith, which is the hand and mouth of my soul, to strengthen and nourish my soul and body, my life of grace in me to life E­ternal.

Quest. 17. What may be done for bet­ter quickning your soul in this participation of Christ, and this blessed feast at Christs Table?

Ans. 1. I may and ought to observe diligently this rich feast upon which I feed, Isa. 25.6. as a feast of fat things which the Lord promised his people a feast of fat things, full of marrow, a feast of wines on the lees well refined.

Yea, not onely Bread and Wine for my body, but Christ himself and all his rich benefits to feed my soul, Iohn 6.27, &c. to strength­en my life of faith, by the living vertue [Page 438] of Christ ingrace, till I get possession of glory.

Quest. 18. What is the second?

Ans. A divine meditation of Christ as of the Tree of Life in the midst of the Paradise of God, Gen 2.9 & 3.22. Re. 22.2. & 22.17. Ioh. 4.14. Phil. 4.11, &c. of which whosoever eateth, shall live for ever (as a Tree of Life) yea, a Tree of life which beareth twelve manner of fruits, and yield fruit every moneth, and oftner if I meet Christ oftner in his Ordinances; yea, living fruit which hath a living vertue to revive and quicken a dying fainting soul, to strengthen a weak and almost decay­ing grace, as of Knowledge, Faith, Re­pentance, Love, Joy, Peace, contentment in my heart, yea, the very leaves of this Tree Christ, are good to heal all diseases and infirmities in a soul, every taste of Christ in this feast is restaurative, filling my dead heart with cheerful and soul-rejoycing spirits of life, vital spirits in­deed, as from Christ himself, that ever­living fountain of water of life, springing up in me to life eternal, so that I may and can do all things, and glorifie God with sweet contentment, and rejoycing de­light in every condition, through Christ that strengthneth me.

Quest. 19. What is the thing, in exer­cise whereof your soul may be more fully revived and strengthned in the participa­tion of Christ at the Lords Table?

Ans. 3. A lively faithful application, Psa. 27.8 Cant. 5.1 Psal. 19.10. Iohn 6.57, 58. in feeding by faith upon Christ, and the assurance of Christs love unto me, a sweet spiritual eccho answering of Christs welcom, as if thou shouldst say, Lord thou bidst me eat, and drink, and wel­com, yea, eat thy flesh, and drink thy blood, in and by believing that thou ga­vest thy body to be crucified, and thy blood to be shed for my sins: Now by faith I do eat, by faith I do drink, I do feed on thee, I do rejoyce in thee, I finde sweetness in thee above all the sweetness in the world, sweeter then the hony and the hony-comb; still feed thou my soul, and shew me thy gracious and thy glo­rious refreshings more and more, until I come to feast with thee in glory.

Quest. 20. What is the ninth Sacra­mental object, act, action, fruit or benefit in this feast of the Lord, in and about which you should exercise your senses, acts and operations of body or soul, in or at this blessed Sacrament?

Ans. That Sacramental union or com­munion [Page 440] with Christ and the Saints of God, fellow-members of Christ, and those most refreshings from Christ in the enjoyment of Christ and his spiritual and most joyful presence to my soul, held forth in these Sacramental promises which Christ the God-man hath spoken in his holinesse, and which makes my soul rejoyce within me, and having the pre­sent possession of Christ, in feeding on Christ spiritually, eating his flesh, and drinking his blood, and so having an ad­mirable union & communion with Christs, Iohn 6.56. Psal. 16.12. in enjoyment of all his benefits; Christ now dwelling in me, and I in him, as one day I shall in his presence have fulnesse of joy, and pleasures for ever more.

Quest. 21. What may you now do by vertue of Christ? Or What acts of your soul may you exercise? Or in what may you wait on Christ for your greater profit and comfort in this most gracious union and communion with Christ and the Saints, Rom. 8.17. the heirs and fellow-heirs with you and with Christ of Eternal glory?

Ans. I may follow the former dire­ction, and wait on Christ,

First, in observation of this union and communion that is between Christ and [Page 441] my soul in this Sacrament, as in part is set forth before this Catechism, and so observe and consider what an union there is between the ouward signs of Bread and Wine, and the inward thing signi­fied and sealed, the body and blood of Christ, namely, a mutual union and re­lation, and this according to the nature of the signs and the thing signified, is spi­ritual and invisible; now it cannot be seen with bodily eyes, and so there is a spiritual and secret union, and yet a spee­dy present union; and as there is a se­cret spiritual union and relation between the bread and wine, and the body and blood of Christ, represented to my soul to the eye of faith in me, and conveyed to the hand and mouth of faith in me: So there is a spiritual and speedy present union between the body and the blood of Christ, and my believing soul, and a speedy and present communion and uni­on of vertue and spiritual refreshment unto my soul, partaking by faith of this refreshing; for as the word is no sooner spoken, and is united to the outward ear, but the thing signified thereby is present, and united to the understanding and ear of my minde; so it is here, and [Page 442] so I do observe a divine and spiritual uni­on and communion betwixt Christ and my soul, Mat. 28.20. Rev. 2.1.17. for my more full refreshing at this sweet spiritual and reviving banquet, hidden Manna of grace in this holy Or­dinance.

Quest. 22. What is a second act or operation of your soul, to be exercised for your more full comfort in this sweet and spiritual union and communion with Christ at the Lords Supper?

Ans. Divine meditation, when I think and seriously ruminate and meditate again and again; How I do exercise two kinde of eyes, and two kinde of hands, and two kinde of mouthes in this Sacra­ment, and how and in what manner Christ is present, as with the signs by relation and representation, so with me by present enjoyment; how as soon as by the eye of my body I behold the conse­crated Elements of bread and wine, and these are present to the eye of my body, so speedily do I see the body of Christ crucified, and the blood of Christ shed for my sins with the eyes of faith, and they are present to the eyes of my soul, and so I have a union and communion with them immediatly.

Secondly, 1 Cor. 10.16. so speedily as I do with the hands of my body take the bread and the wine prepared, and presented upon the Table for me to take, but presently with faith the hand of my soul, I do ap­prehend and take the body and blood of Christ presented to be taken and recei­ved spiritually and by faith at the Lords Table.

Thirdly, I may meditate, That so spee­dily as with the mouth of my body I do eat and feed on the bread, 1 Kin. 19.7, 8. Psal. 63.1, &c. and drink the wine in the Sacrament, at the same in­stant, with the mouth of faith, or my be­lieving soul, I do feed on Christs body and blood, and the vertue and merits of Christ are present with me, and I have a sweet communion with them, and in these or like meditations my soul is fatted with heavenly Manna, as with marrow and fatnesse, nourishing me in the wil­dernesse of this world to the Canaan of heaven.

Quest. 23. What is the third principal thing to be exercised concerning this union and communion with Christ, and his soul-reviving comforts and benefits in this Sa­crament? Wherein hath light of Christ appeared unto you for duty in this?

Iohn 6.56. Gal. 2.20. Ans. Spiritual and faithful applica­tion of Christ and his benefits to my soul, that now as verily as the bread and wine which I have eaten and drunken in this feast are mine, and the vertue of them is united to me, and I to it; so verily the body and blood of Christ is mine, and the vertue and benefits of Christs body and blood is become mine, and I am uni­ted to Christ, and Christ to me, to my joy everlasting, so that I may say with con­fidence and rejoycing, Christ loved me and gave himself for me.

Quest. 24. What is the tenth principal Sacramental act or action which is or may be the object of your corporal or spiritual senses or operations of soul or hody in the right observation, meditation and applica­tion of which, you may wait on Christ the Lord, Prince, with more full rejoycing in or after your meeting of Christ at the Table of the Lord?

Ans. Sacramental obsignation or seal­ing in communication of this spiritual union and communion with Christ, and enjoyment of Christ, and all the benefits of his Death, Passion, Resurrection, As­cention and Intercession, yea, of his Priestly, Prophetical, and Kingly Office, [Page 445] and of the assurance of all these benefits of Election, Redemption, Vocation, Ju­stification, Sanctification, Freedom from the condemning and commanding power of sin from Death and Hell, with all gra­ces needful in this life and immortal glo­ry, when this Mortal life is ended; all which are sealed and grounds of assu­rance, of all communicated to Saints in this seal and Sacrament of the Cove­nant of grace the Lords Supper, as Rom. 4.1.

Quest. 25. In what acts or operations of your soul may you wait on Christ for improvement of this Sacramental obsigna­tion and sealing of this union and commu­nion with Christ, and the Saints of God, and the assurance of all graces and benefits of Christ to his Church and children in this holy Ordinance?

Ans. In those three before men­tioned:

First, In a serious consideration of this sealing by the word of promise, and work of Christs spirit and Sacrament, or this seal of confirmation of my faith, and of all Gods promises of this sealing Or­dinance, the Sacrament of this body and blood of Christ, and of Christs Death, [Page 446] held forth unto me in the Lords Supper, that as verily as I do partake of the out­ward Elements of bread and wine; so verily the Lord Christ hath and doth communicate unto me the vertue and merits of his body and blood, and all the benefits he hath procured to and for the benefits of his Church and children, and for my soul in particular, Gal. 2.20. for I know he loved me and give himself for me, as he did for blessed Paul.

Qu [...]st. 26. What is a second opera­tion or act of the soul, enlightned and san­ctified by the spirit of Christ, in and by which you may wait on Christ for improve­ment of this obsignation, or sealing of the Covenant of Grace, and all those fruits and benefits Christ doth assure his Church and his Children in his Sacra­ment?

Ans. Divine meditation, by the help and power of Christs spirit, to think, me­ditate and ruminate, or as it were chew the cud again and again in meditation of this great and inestimable love of God in Christ, and most free love of Christ to my soul, God the Father not onely loving me to give Christ his Son for me, and the Lord Christ so loving me, as to [Page 447] give himself for me, and to give the Go­spel of grace to manifest this his invalua­ble love, but also to give the Sacraments, and this Sacrament of the Lords Supper in particular, to seal this wonderful sur­passing love of God in Christ to my soul, manifested in his death and passion for me, and God the holy Ghost to witnesse this to me; and in this meditation to be perswaded and assured by the strength of Christs spirit, that I have a most sure right title and interest to Christ, to his Death, Passion, Resurrection and Ascen­tion, and Intercession, and to all the fruits and benefits of all these to my soul, and that all these are most surely and firmly sealed and confirmed to me in this Sacrament, to the glorious strengthning of my faith, and rejoycing of my soul in Christ Iesus, having loved me and given himself for me, Gal. 2.20.

Quest. 27. What is the third act orr operation of the soul, in which by the power of Christs spirit, you may improve this Sacramental obsignation to your self, to your joy and comfort?

Ans. A spiritual and faithful applica­tion,

First, of this blessed Sacrament, as ap­pointed [Page 448] and instituted by Christ as a seal to confirm my faith, and an application of Christ and his glorious benefits sealed and assured to my soul, and sealed to all Saints who have a holy union and com­munion with me in this Sacrament, and a communion in and with Christ, held forth and communicated in this Ordi­nance.

Reason.For the bread broken is the commu­nion of the body of Christ, and the cup which is blessed is the communion of the blood of Christ, 1 Cor. 10.16, 17. and we that are many are one bread and one body, for we are all partaker of that one bread, and so I have both union and communion with Christ, and with the Saints, both sealed to me in this Sacrament.

Simile.For as a Princes Broad or common­seal annexed to an Evidence, confirmeth or sealeth up to the party to whom the Deed or Evidence is made; the truth of all those Promises and Covenants which are contained in that Deed, or Evidence, or Letters, or Patents: So this Sacra­ment of the body and blood of Christ, being as it were great Broad Seal of the Prince of Heaven and Earth Christ Iesus, it sealeth to my soul all the pro­mises [Page 449] and covenants in that great Char­ter the Covenant of Grace, for my con­firmation and establishment in Christ, and Christs righteousnesse received by faith.

As circumcision of old, Simile. and Baptism in the time since Christs Ascention, seals my entrance into Christ, and clothing upon with Christ and his righteousnesse, and ingrafting into Christ for nourish­ing vertue to life eternal. So that I may still conclude with the Apostle, certainly Christ loved me, and gave himself for me, Romans 4.11. Isaiah 61.10. Galathians 3.27. 1 Peter. 1.4, 5. Galathians 2.20.

The twenty ninth Classis or compa­ny of Questions.

1 Question.

YOu have made profession of your faith, and knowledge of all those present acting, concomitant graces, and gracious acts and operations of your soul which are to be exercised at the Lords Table in every Sacramental act and object of your senses, corporal and spiritual to your refreshing and strengthning in the Lord Jesus, by ver­tue from Christ the heavenly husband of your soul: Now what light from Christ have you for those subsequent graces or gracious following acts or operations of soul or body in the inner man, which are to be exercised and acted by you after the par­taking of Christ in this holy Ordinance, that a Christian may walk comfortably with Christ in the whole course of his or her life? And what light have you re­ceived from Christ to lead you to Christ in this respect?

Ans. There are two kindes of graces or gracious acts, some to be put in practise presently and immediatly before we de­part from the Ordinance, and some after in the whole course of our lives and cal­lings general and special.

Quest. 2. What are those to be acted and put in execution, in and upon the act of receiving before you depart from this holy Sacrament, in which you may wait on Christ for a sweet and full assurance of Christs love unto you, and of all those rich and invaluable benefits, which the Lord Christ doth communicate and seal to your soul at the Lords Ta­ble?

Ans. The first is a spiritual, repletion, Sacramental satisfaction, glorious rest, and full contentment in this rich Ban­quet at the Lords Table, not in the action alone, as resting in the thing done, but having now fully fed on Christ, Psal. 63.1, &c. and being satisfed with Christs sweetnesse as with marrow and fatnesse.

Quest. 3. How are your affections now bent towards Christ?

Ans. I desire now heavenly dainties, and resolve by the power of Christ to feed no more at the Table of Devils, upon [Page 452] the prodigals husks of sinful profits and pleasures, Hos. 14.8. Luke 15.16, & 221 30. 1 Cor, 10. Ier. 50.4, 5. Psa. 65.4. but to keep my Covenant with my God in Christ for ever, and to meet Christ upon all opportunities in his Or­dinances, that I may feed on Christ often at his Table of grace, till I come to feast with him at his Table of glo­ry.

Quest. 4. In what manner, or how may you wait on Christ in those three acts of your soul and inward man; viz. 1. Seri­ous observation. 2. Divine meditation. And 3. Faithful application for improve­ment of this rest, satisfaction and spiritual content in this heavenly refreshing by Christ at the Lords Table? What light from Christ for this duty?

1 Pet. 2.3 Ans. First, for observation I may mark diligently divers particulars, First, what refreshings I finde in the ordinance.

Ioh. 13.Secondly, what sign of Christ and his love to my soul in dying for my sins.

Thirdly, how my affections are wrought upon with grief and godly sor­row in my soul.

1. That my sins have crucified Christ.

2. That I have been so unthankful and so often forgetful of this inestimable love to me.

Fourthly, how I am cheered up with a joyful assurance that yet God accepteth me in Christ, and that the pardon of my sins is now sealed to my soul in this Sa­crament.

Quest. 5. What assurance is gained from these?

Ans. That Christ will make me strong in time to come,

1. To resist all sin in thought, word nnd deed. And,

2. More able to honour God in all estates and conditions.

3. And more enlivened to delight in Christs presence of grace then ever before. Cant. 5.

Quest. 6. What further grace way be observed?

Ans. That in Christ I am more hun­gry after the Word of God.

4. More longing to feast wit Christ in this Sacrament, Acts 14.22. Luk. 22.30. and more inabled to powre out my soul in prayer, more assu­red, that although I may passe through many aafflictions, yet I shall one day feast with Christ in the Kingdom of glory.

Quest. 7. What further may you stir up in your soul?

Ans. To observe how I am delighted [Page 454] and fully satisfied with this heavenly and joyful feast; yea, that I am so satisfied, as never any more to feast at Satans Ta­ble, or to have the least communion with the Devil, the World, or the Flesh, or any sinful feast of sinful profits or plea­sures whatsoever, Isa. 55.3. Iohn 6.34, 35. as being now fully con­tented with Christs presence in this life, and with assurance of Christs presence in that life eternal which is to come.

Quest. 8. How may you wait on Christ in the second of these Divine me­ditations?

Gant [...] 2.3, &c. Ans. In fixing the eye of my soul so fully upon Christ in this feast, I may meditate, by the power of Christs spirit, so exactly upon every particular dainty which my soul meeteth with at the Lords Table.

Quest. 9. What else mayyou meditate upon?

Ans. Upon those glorious refreshings and strengthnings of my soul in grace (by the lively holding forth of Christ) and my so near union and communion with Christ, and with all the Saints, until my soul say, Cant. 2.1, &c. It is enough, Lord, I desire no more, but still to enjoy thee the de­light of my soul, and most thankfully [Page 455] to remember thy love above all the delights and loves of the world for ever.

Quest. 10. How may you wait on Christ in the third and last, faithful appli­cation of all to your own soul in particu­lar?

Ans. By the power of Christs spirit and faith, I now by secret medication in faith; may and do apply Christ, and the love of Christ in all this rich feast to my own soul.

Quest. 11. What benefits do you enjoy by this?

Ans. First, now by the eye of faith I see evidently, that God my Father so loved me, that he gave his Son for me, that I now believing, shall not perish, Iohn 3.16. but have everlasting life.

Quest. 12. What is a second?

Ans. Secondly, I now see by the eye of faith, that my Lord Christ loved me, and gave himself for me, thar he is now become the Author and finisher of my faith; yea, Gal. 2.20. Heb. 12.2. the Author of eternal life to and for me, to whom he hath given power to obey him, in and by belie­ving.

Quest. 13. What is a third?

Ans. Thirdly, I now see by the eye of faith, that all this great feast was pre­pared for me, and lor my refreshing, and souls contentment, and is a sure and in­fallible sign, Mat. 22.1, &c. Iob 19.25, 26. and seal, and pledge of God my Fathers love to me in the Lord Christ, who is my strength and my Re­deemer.

Quest. 14. What is a fourth?

Acts 3.20, 21. Psa 24.7 Can. 5, 1. Luk. 22.23, &c, Ans. Fourthly, I now see, that al­though my Lord and Saviour, my great King of glory (who hath entred into the everlasting door of my soul) keep his residence in his most glorious Court of heaven; yet he hath been present with my soul in this rich feast of grace, he hath fed me with his delicates, he hath cheer­ed up my spirits with his wines of joyes; O the sweet meats of comforts that have made my soul fat this day, I am filled with the loves of my Lord, my heavenly husband, who hath married me to him­self for ever, and made me sit with him at his Table.

Quest. 15. What may I consider fur­ther?

Ans. Fifthly, How great was my un­worthinesse, and how invaluable was his love and Free­grace to my soul, when he [Page 457] saw me in my blood, and said live; yea, when I was in my blood, dead in my sin­ful blood, he gave me life; when I was an Infant new born, Exek. 16.3, 4. cast out to the loath­ing my person; when my Father an Amorice, and my Mother was an Hittite could not relieve me, then my Christ, my Lord did graciously succour me, he che­rished me, he bred me up while I was grown in grace, he cast his skirt of love over me, and I became his, and he made me glorious in grace through the comeli­nesse that he hath put upon me.

Quest. 16. what is the sixth grace or benefit?

Ans. Surely, as I may, so I will greatly rejoyce in my Lord, and my soul shall be joyful in my God, for he hath clothed me with the garments of salvation, Isa. 61.10. and he hath covered me with the robes of righteousnesse, as a Bridegroom decketh himself with Ornaments, and as a Bride adorneth her self with Jewels.

Quest. 17. What is the seventh be­nefit?

Answ. Seventhly, when I was in dan­ger of my life through the plots and con­spiracies of bloody enemies, the World, the Flesh and the Devil, I drew near [Page 458] into the presence of my Lord with a true heart in full assurance of faith, Est. 5.2. Heb. 10.22. Can. 4.6. having my heart sprinkled from an evil conscience, and my body washed with pure water, my Lord held forth his golden Scepter of grace, and revived my spirits which formerly hid been fainting for want of his gracious presence.

Quest. 18. What may you conclade from these?

Ans. Now I may truly and assuredly conclude, I am my Beloveds, and my Be­loved is mine, I will hold fast the professi­on of my faith without wavering, Can. 6.4. Heb. 10.23, &c. 1 Thes. 4.16, &c. Luk. 22.36. Ioh. 17.24. for he is faithful that promised, I will consi­der my brethren and sisters in Christ, to provoke unto love and to good works, and I will not forsake the assembling of our selves together to meet our Lord at his Table, as the manner of some is, but exhort one another while it is called to day, because the day approacheth when our Lord and King Jesus will call us all by his last Trumpet, to feast at his Table in heaven, where we shall be with him, and see his glory for ever and ever, Amen.

Quest. 19. What is a second grace or gracious action to be put in present exe­cution [Page 459] before your departure from the con­gregation and communion of Saints in this sacred feast?

Ans. A present manifestation of my thankfulnesse and love to Christ my Lord and Saviour again in the work of charity, Neh. 8.8, &. Acts 20.7. & 2.46. 1 Cor. 16.1, 2, 3. 2. Tim. 1.16. 3. Ioh. 5, 6, 7, 8. 2 Cor. 9.4, &c. Ioh. 2.34, &c. according to my ability, to the poor Saints my fellow-members of the same body of which Christ my Lord is the Head, that I may refresh their hungry bodies as the Lord Christ hath refreshed my hungry soul with plentiful refreshings at his Table.

Quest. 21. What is the third grace or gracious action to be acted and exercised by the power of Christ, to Gods glory and your own comfort, before the Congregation be dismissed after partaking this Sacra­ment?

Ans. First, I am to joyn with the Mi­nister of Christ, 2 Cor. 2.14. Col. 1.12, 13. and the congregation of Saints, in solemn thanksgiving unto God the Father, the Son and the Holy Ghost, for the inestimable gift of the Lord Iesus Christ, for his taking our hu­mane Nature upon him, that he might be a fit Mediator betwixt God and my soul, to reconcile me to God for his Passion, Death, Resurrection, Ascention, and In­tercession, [Page 460] and all his rich merits and be­nefits of my Redemption, Vocation, Iu­stification, Sanctification, and Glorifica­tion, so gloriously set forth and sealed, and so graciously communicated in this Sacrament to my soul, and to all Saints with me at the Lords Table.

Secondly, Humbly and faithfully to joyn in Petition for assurance, that all failings and infirmities in my performan­ces are pardoned in Christ, my pardon sealed, my person & whole service accept­ed with the sweet merits, and incense of Christs righteousness upon the golden Al­tar, with a continual influence of power and vertue from Christ, that all the con­gregation of Saints may keep covenant with the Lord, and declare our thankful­nesse by our fruitfulnesse in all good works, as becometh the people of God, who have received so great ahd assuring plesges of the love of God to us in Christ, and of our eternal salvation in and by the Lord Iesus.

Quest. 21. What is the fourth and last thing to be acted or joyned in with the Congregation?

Ans. Divers particulars:

1. After the example of Christ, to [Page 461] glorifie God in a holy Hymn or Psalm (if it be thought fit) praising the Lord for his goodnesse to his Church in Christ Iesus, and to his congregation present in his Ordinance.

And secondly, waiting for the bles­sing, giving in and with which the congregation is dismissed, according to the practise of Christ, the Apostles and Churches of Christ, as of old, to leave the people of God with a blessing, as Numb. 6.22, &c. 2 Sam. 6.17,18. 1 Kings 8.55. &c. Luke 22.50, 51. And the blessing which the Apostle gave when they took leave of the Church in several Epistles, as Rom, 16.24, &c. 2 Corinthi­ans 3.15.

And thirdly, I should return home with rejoycing, as the Eunuch did after he was baptized, or the two Disciples who met with Christ as they went to Emmaus, and take notice my self, and tell others how my heart burned within me, and how my souls was affected.

1. With grief for my sins. And,

2. With joy in my Saviour, while I heard Christ talking with me;

1. Outwardly, by the voyce of his Minister:

2. Inwardly, by the voyce of his spi­rit at his Table, and how it was declared out of the Scriptures, that Christ ought to suffer that his most bitter Passion, and cursed Death for my sins, and to rise a­gain for my Iustification, and so to enter into his glory. And,

3. How Christ was known to me in the breaking of the Bread, in the powring out of the Wine, and in Christs giving, and my receiving of those soul-reviving and soul-cherishing refreshing; which I enjoyed at his Table. And,

4. And lastly, by the strength of Christ, and this refreshing from Christ, I am re­solved, with the assistance of the spirit of God the Father, and God the Son, and of God the holy Ghost, daily to keep in memory that feast of the Lord, with that sweet welcom I had at the Lords Table, and in this or the like manner to bespeak my soul every morning. O my soul, thou hast this night received a sweet refresh­ing from the Lord for thy body (praised be the Name of thy God and Father in Christ) who is the keeper of Israel, who never slumbreth not sleepeth, who hath kept thee from the dangers of this night past, and brought thee to the light of this [Page 463] day, who hath awakened thee out of sleep, and given thee a kinde of Resur­rection from the dead.

Quest. 22. How may I stir my soul to this?

Ans. In this or the like manner: Now, O my soul, be thou awakened, and break thy fast with Christ, and call to minde the sweet refreshing the Lord did give thee the last Sacrament at his Table, and in what thou didst see and hear.

1. His invitation to draw near and partake of the feast that he hath pre­pared.

2. Didst thou not see Bread and Wine set upon the Table, and with the eye of faith didst thou not behold Christ him­self prepared for thy spiritual refresh­ing.

3. Didst thou not hear the Minister of Christ consecrate those Elements to that holy use; and with the ear of faith hear how God the Father had consecra­ted and sealed his beloved Son Iesus for thy Redemption.

4. Didst thou not see the Bread bro­ken and Wine powred out, and by the eye of faith see Christs body broken with torments, and his blood shed to the death [Page 464] for thy sins to Redeem thee from Hell and death eternal.

5. Didst thou not hear Christ bidding thee welcom, Take, eat, this is my body, Drink, this is my blood which is shed for thee, and for many for remission of sins, Mat. 26.26, 27, &c.

6. Didst thou not observe and believe those Sacramental promises, assuring that Christ loved thee, and gave himself for thee; and as verily as Christs Minister having blessed and broken the Sacramen­tal Bread, and blessed and powred out the Sacramental Wine, did present and give them unto thee to eat and to drink; so verily hath Christ given, and did Christ present and give and reach out himself for a spiritual and heavenly re­freshing to thee, to nourish thee to life eternal, according the the Govenant of Grace.

7. O my soul, didst thou not take and eat the Bread, and take and drink the Wine, and so spiritually feed on the body and blood of Christ, that in strenght thereof thou mightest walk thy great journey of this life, not as Elijah, fourty dayes and fourty nights to Horeb the Mount of God, but to Heaven Gods King­dom of glory.

[Page 465]8. O my soul, didst thou not actually renew thy Covenant with the Lord as God, in gi [...]ing, and thou in actual re­ceiving and partaking of these seals and pledges of his love; consider thy self, what hast thou now to do any more with sin and Satan, with the World, the Flesh or the Devil, with any sin of omission or commission, that may grieve the spirit of life? Remember thy Covenant, thy Pro­mises, thy Vow, thy Protestations to thy God; and be conscientious, by the power of Christ, to keep them all the dayes of thy life.

9. O my soul, was there not a soul-satisfying feast set before thee at that time, never to let thee to return to the feast of sin again.

10. And was it not the command of Christ to celebrate that Sacrament in re­membrance of him, Acts 8.39. Luk. 14.13, &. Phil. 4.11, &c. 2 Tim. 4.7,8. and what he hath done for thee? O then remember that holy feast every morning when thou a­wakest, every evening when thou goest to bed: Thus thou maist feed daily on Christ by faith, O my soul, and rightly endeavour to declare thy thankfulnes to God in Christ again, and shew forth my thankfulness to my Lord Jesus, in [Page 466] daily remembring of him until he tran­slate thee to eternal glory.

Quest. 23. What are the subsequent graces to be acted, and duties to be exer­cised and practised in manifestation of your thankfulnesse to your God in Christ all the dayes of your life? And what light from Christ have you received for direction herein?

Gal. 2. 20. 2 Cor. 5. 14, &.. Mat. 22.37, &.. Gal. 5. 13, 14. Eph. 4.1, &c. Ans. There is one root-grace flowing into my soul from Christ, and Christs wonderful love to me, Christ loving me and giving himself for me: And this is the grace of love; that love of Christ with a holy gracious power (as a precious Loadstone) doth draw my soul to my God in Christ, and sweetly constrain me to love Christ again, who loved me first, moving me powerfully to live hence­forth, not to my self, but to him that dyed for me, and role again; and the fruits of this love are to be made evident by the power of Christ dwelling in me,

1. Towards God the Father in Christ.

2. Towards my self in true cha­rity.

3. Towards my Neighbour in love and unity all the dayes of my life, all [Page 467] comprehended in one, Grace Love And all this as fulfilling the Law of Christ, Gal. 6.1, 2. Iohn 13.34, 25. and 15. 12, &c. and because I finde God hath loved me first in the Lord Iesus, John 4.19.

Quest. 24. What is the fruit that spring from this root Grace, of your Christian Walking, the free love of God to you in Christ, assured by the spirit and faith, and the reflex of that love, as the eccho of love in your souls answering love again?

Ans. The manifestation of my thank­fulnesse, or thankful remembrance of Christ, of Christ, Ioh. 4.9. &c. love held forth to me in this Sacrament by a conltant and con­tinued acting and exerciting of that grace of love wrought in me by the power of Christs spirit in my soul:

1. Towards God my Father, Iohn 20.17.

2. Towards my self as to a childe of God in Christ, Luke 10.17.

3. Towards my Neighbour, and espe­cially towards the Houshold of saith, the Church and Saints of the most High God, and my fellow-members in Christ Iesus, Gal. 6.10.

Quest. 25. Wherein ought you to de­clare your thankfulnesse, and exercise your love towards God and your Neighbour in Christ?

Ans. In yielding obedience to the will of God as my Father in Christ.

Iohn 5.39. & 6.68.First, in believing whatsoever truth the Lord my God holdeth forth to be be­lieved in the Scriptures.

Secondly, Iohn 14.21. in doing or suffering what­soever is by the will and pleasure of God my Father to be done or suffered by me according to his will.

Thirdly, in praying to or praising God all the dayes of my life.

Quest. 26. What light from Christ, or what directory or rule is there of your faith, or of tbose truths in which you are to declare in thankfulnesse your love and duty to God your Father by belie­ving?

Ans. The holy Scripture or whole Word of God recorded in Gods Book, Ioh. 5.32 2 Pet. 1.19, 20. Gen. 3.15. & 22. Isa. 53. Ioh. 3.16. the holy Bible, is my light, but that which is especially for my comfort, is the pro­mises of the Gospel or Covenant of grace held forth unto me in the Old and New Testament by the Lord himself, or by men of God, as they were inspired by the holy Ghost.

Quest. 27. What brief or sum is there to be believed of that which is taught at large, as the Doctrine of faith in the holy Scriptures?

Ans. Those twelve Articles in that symbole of faith, or brief sum commonly called the Apostles Creed, explained further in those other ancient Creeds re­ceived in the Church of Christ, and known by the Names of Nicene Creed, and Athanasius Creed.

Quest. 28. Which call you the Apostles Creed?

Ans. That which begins thus:

I believe in God the Father Almighty, maker of Heaven and Earth; And in Iesus Christ his onely Son our Lord &c. as is expressed at large in my lesser Cate­chism.

Quest. 29. Which call you the Nicene Creed?

Ans. That Creed which beginneth as followeth:

I believe in one God the Father Al­mighty, maker of Heaven and Earth, and of all shings visible and invisible: and in one Lord Iesus Christ, the onely begotten Son of God, begotten of his Father before all Worlds, God of God, Light of Light, [Page 470] very God of very God, begotten, not made, &c.

Quest. 30. Which call you Athana­sius Creed?

Ans. That Creed which begins and follows thus:

Whosoever will be saved, before all things it is necessary that he hold the Ca­tholike Faith. Which Faith, except every one do keep whole and und [...]filed, without doubt he shall perish everlastingly. And the Catholike Faith is this: That we wor­ship one God in Trinity, and Trinity in Ʋnity. Neither confounding the Per­sons, nor dividing the Substance. For there is one Person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost is one: The glory equal, the Majesty co-eternal, &c. as is also Printed at large in my lesser Cate­chism.

Quest. 31. But are these Creeds the ground or rule of Faith?

2 Pet. 1.19, & 2. Iohn 5.39. Ans. The holy Scripture is the most proper ground of Faith, and most per­fect rule for judging all Controversies: But these Creeds, as they are grounded on the Scriptures and holy Wod of God, [Page 471] are and may be an obj [...]ct and directory of our faith; and so they have been and are yet received in the Church of Christ, and are very profitable for our help and furtherance in the know­ledge and remembrance of the Doctrine of Faith, Iohn 5.39. Romans 15.4. 2 Timothy 3.15, 16, 17. 2 Peter 2.19, 20.

The thirtieth Classis or company of Questions.

1 Question.

VVHat directory or rule is there of your thankfulnesse and declara­tion thereof, in doing or suffering the will of God, as your God and loving Father in Iesus Christ? What light from Christ for instruction in our Christian walking with God all our life long?

Deut. 4.1, &c, & 6.1, &c. Psa. 119.105. Isa. 8.20. Matthew 5, 6, 7, c. Ans, The will and command of God my God and Father, held forth to his Church and to me in the Decalogue or ten Commandments, and the Explication and meaning of them by Moses and the Prophets in the Old Testament, and by Christ and his Apostles in the New Te­stament, as is evident by many places of Scripture in the Book of God.

Quest. 2. What light is there from Christ? Or what is that directory or rule of the Decalogue or ten Commandments [Page 473] held forth as a light to older our obedience and thankfulnesse is unto God, as to our Fa­ther, who hath brought us out of the Ae­gyptian Bondage of Sin and Satan, and from the power of Death and Hell?

Ans. The same which God spake in the Twentieth Chapter of Exodus: saying,

I am the Lord thy God which brought thee out of the Land of Aegypt, and out of the house of Bondage:

1. Thou shalt have no other Gods but me.

2. Thou shalt not make to thy self any graven Image, nor the likenesse of any thing that is in Heaven above, nor in the Earth beneath, nor in the Water under the Earth: Thou shalt not bow down to them, nor worship them, for I the Lord thy God am a jealous God, and visit the sins of the Fathers upon the Children unto the third and fourth Generation of them that hate me, and shew mercy unto thousands of them that love me and keep my Com­mandments, &c.

Quest. 3. These Commandments or ten Words, first, are or may be the heads of direction for a Christians life, who is reconciled to God in Christ, and at peace [Page 474] with the Law of God in and by Christ, the condemning power of the Law being taken away, Rom. 8.1, 2. in respect of that man or woman who hath his or her pardon sealed in Christ. And secondly, it may be as a light to them who are in Christ, and have the spirit of Christ to assist and direct to a right under­standing of this will of God the Father in Christ? But what are the particular branches of duty and obedience to God our Father, according to which a Christian ought to declare his or her thankfulnesse and love to the Lord, the holy blessed God, reconciled to you in Jesus Christ?

Ans. The Lord Christ hath given a more short distribution of these ten Commandments, dividing them into two principal Tables or Branches:

• Mat. 22.35.
  1. Of the love of God:
• 2. Of the love of our Neighbour.

Quest. 4. But are there not in both these Tables many particular sins for­bidden as evidences of ingratitude, and contrary to the holy will and nature of our God, and many particular duties required, and directories of our special duties held forth as rules of our thankfulnesse, not onely in these two Tables of the Law in general, but in every Commandment in particular?

Ans. Yes verily, there is not a Com­mandment, either Affirmative requiring a duty, or Negative forbidding a sin, Isa. 1.20. but it infolds several particulars elswhere ex­pressed in the Word of God, and neces­sarily implyed in, Luke 10.25, &c. Psa. 119.125. Gen. 5.24. & 6.8, 9. Luk. 1.6. and to be referred un­to the particular Commandments of the first and second Table, as lights of truth from the spirit of Christ, for our more comfortable christian walking with God by the strength of Christ that great Prince and Law-giver of his Church.

Quest.. 5. I conceive there are many sins forbidden, and many duties command­ed: But what rules may be observed for finding out particular sins forbidden, and duties commanded in every precept of the first or second Table?

Ans. First, observe that in the first Table are four Commandments.

1. Rule. The three first of which are Negative precepts, forbidding sin ex­presly:

1. Against God.

2. Against his Worship.

3. And thirdly, against Gods name.

4. And the fourth which concerneth Gods Sabbath, is partly Affirmative, part­ly Negative: This you may finde if you [Page 476] consider the four first Commandments.

Secondly, again, the like you may ob­serve in the second Table.

5. The fifth Commandment, which is the first of the second Table, is Affirma­tive, holding forth the duties of children to Parents, and so of inferiours to supe­riours.

The five last are all set down Negative­ly forbidding sins.

6. First, against the life of our Neigh­bour in the sixth Command.

7. Secondly, against the charity of our Neighbour in the seventh.

8. Thirdly, against our Neighbour in his goods in the eigth.

9. Fourthly, against the good name of our Neighbour in the ninth.

10. Lastly, against the coveting or de­sire of doing our Neighbour wrong in any of these, even in our hearts, in the tenth and last.

Quest. 6. This is the first rule: What is a second?

Ans. Secondly, consider that in every Negative precept, whatsoever sin is for­bidden, the contrary duty is commanded: As in that of Psalm 34.14. Eschew evil, and do good, both the Negative and Affir­mative [Page 477] are expressed:

First Negative, Thou shalt do no evil: And,

Secondly, Affirmatively, Thou shalt do good: So in every Commandment Negative, though the contrary good is not expressed, yet it is implyed, and ex­pressed in other places of Scripture, and so to be referred to these Command­ments.

Quest. 7. What is a third Rule?

Ans. Thirdly, consider that in every Affirmative precept commanding a duty to God, or to our Neighbour, the contra­ry sin is forbidden: As for example, if God command that I should love my Neighbour as my self, there he doth by that forbid all hatred of my Neighbour, for love and hatred as light and dark­nesse cannot agree together: 2 Cor. 6.14. This is a third Rule.

Quest. 8. What is a fourth Rule?

Ans. Every Commandment forbidding any sin mediatly or immediatly, against God or our Neighbour, forbids all means, occasions, kindes and degrees of that sin, inward or outward, in thought, word or deed, intention or motion to sin, Exod. 34 20. so perfect is the law of God in every particular of [Page 478] these ten Words, or ten Command­ments.

For Example, in that sixth Command­ment, Thou shalt do no murther, or, Thou shalt not kill thy Neighbour; In this is forbidden all kinde of murther, all rash anger, Mat. 5.21, &c. all evil provoking words or deeds, all murthering thoughts, all malice or ha­tred in the very hearts, and so all occasi­ons of murther, as our Saviour himself interprets the Law to his Disciples, Mat­thew 5. and so in other commands, as forbidding Adultery, or the like.

2. Again, every Commandment requi­ring the performance of any duty to God, or to our Neighbour, it requireth that we should by the power of Christ wait upon God in the use of all good means and occasions, to perform that du­ty with every kinde and degree of that duty, Mat. 5.44, &c. inward and outward, even to per­fection of sincerity, and sincere endea­vour at least to Gods glory, and the good of our selves and others. As when the Lord requireth, in the fourth Command­ment, Isa. 58.13. That we should remember the Sab­bath day, to keep it holy, he commands we should sanctifie it, in making it our delight, not doing our pleasure on Gods [Page 479] holy day, or speaking our own words, Eph 4.29. but sucn as may be for Gods glory and edification of our selves and others, glo­rifying God, and waiting on God for power in Christ, in hearing of the Word Preached, Prayer, Sacraments, catechi­sing, conference, meditation, and the like acts of piety, charity or necessity.

Quest. 9. Is there any other rules to be observed?

Ans. There might be divers; but I will name but one more:

Every Commandment Affirmative or Negative, is spiritual: A command of God bindes not onely the tongue and the hand, or our works and actions, which humane Laws take notice of; Acts 24.14, 15, 16. but it bindes our very souls and consciences, thoughts, intentions and motions of the heart to do good, and not to think or act evil: for God is a spirit, Iohn 4.24. Ier. 17.10. and they that Worship him must Worship him in spirit and in truth, and he is a searcher of the heart, and a tryer of the reins.

Quest. 10. I am glad to hear your knowledge of these Rules in general: Now I pray you what order or method should or may I use to know and finde out the parti­cular or special sins forbidden, and duties [Page 480] required in every Commandment? And first, in the first Commandment, I am the Lord thy God which brought thee out of the Land of Aegypt, out of the house of Bon­dage, thou shalt have no other Gods but me.

Ans. All this is not the first Command­ment; for properly the first words, I am the Lord thy God which brought thee out of the Land of Aegypt, out of the house of Bondage, are rather a Preface or entrance into the Commandment, then a command it self.

Quest. 11. But wherefore doth God set a Preface, or Portal, or Entrance be­fore his ten Commandments?

Ans. To gard them from contempt, and to strike men with an awful reve­rence of God the Law-giver, when they begin to hear, Exo, 19. or hear, or think of Gods Commandments, as the people were at Mount Sinai.

Quest. 12. What doth the Lord hold forth by way of Preface to work this con­sideration in the hearts of his people?

Ans. Three things especially:

First, setting forth Majesty by his great Name Iehovah challenging to him­self Lordship and Dominio [...] over all, [Page 481] whereby he may compel, and hath just right to require and command obedi­ence: I am the Lord.

Secondly, Exo. 19.56. Deut. 10.14, &e. 2 Cor. 5.19. he puts them in minde of his being in Covenant with them, by a Covenant of Grace and special favour, as his chosen people in Christ: I am the Lord thy God, which must needs be in Christ, in whom God had reconciled them to himself.

Thirdly, he puts them in minde of the great benefit he had bestowed upon them, The benefit of Redemption from Aegyptian Bondage, by which they might minde their Redemption promised in Christ, and in both be stirred up to be sensible of Christ, and declare their thankfulnesse by willing and sincere obe­dience to God Law.

Q [...]est. 13. You have given good reason of the Preface: Now what is the first Commandment?

Ans. It followeth in the next words, Thou shalt have no other Gods but me?

Quest. 14. How then may you finde out your particular sins or duties?

Ans. Although this is a Negative pre­cept, and therefore I might

1. Consider the general sin forbid­den. And,

[Page 482]2. The general duty required in this Commandment, as contrary to the sin forbidden. And,

3. Observe the particular duty re­quired, and the particular sins forbidden in this first Commandment: and might observe the like method in the rest.

Yet I shall first hold forth the general duty required.

Quest. 15. What is the general Duty required in this first Commandment? Isa. 43.3, Exo 20.23. Deut. 26.17. Gē. 17.1. Psa. 16.8 Act. 2.25

Ans. I am commanded to have Jeho­vah the Lord for my God, and for my God alone, to chuse and set the Lord alwayes before me as my God.

Quest. 16. What is the general sin for­bidden in this prohibition?

Deu. 4.34. Exo. 34.14. Isa. 44.8. 1 Cor. 8.4, 5. Phil. 3.10 Ans. To make to our selves, set up, or have any other God or Gods, or any creature, thing, or likenesse of thing to be God, or in stead of God unto us.

Quest. 17. What are the particular duties reqoired, and sins forbidden in this first Commandment?

Ans. There are many particular duties required, and sins forbidden in other places of Scripture expresly, and here required or forbidden in the general: I will name but these few, the rest you [Page 483] may observe as you read the holy Scri­ptures, and refer them to this Command­ment.

As I have spoken first of the general duty required, and after of the sin for­bidden: So I conceive in the particulars, it is best to begin first with the duties re­quired, and so with the Affirmative part, that we may first see that holy Nature and Righteousnesse we had by creation, and lost by the fall. And,

Secondly, the sin forbidden, that we may see the sinfulnesse of our Nature and miserable condition since the fall.

And thirdly, I shall oppose particular sins against particular duties, as light is opposite to darknesse. And,

Fourthly, set down in brief the bles­sing promised to the obedient, and curse threatned to the rebellious, that we may more clearly see our extreme need of Christ, both as a Justifier and Sanctifier without whom there is no salvation, and who is made of God unto his people wisdom, righteousnesse, 1 Cor. 1.30. Mat. 1.21 sanctification and Redemption.

Quest. 18. Tell me then, what is the first particular duty you conceive fit to be observed in this first of Gods Command­ments?

Deu. 7.9. Ans. That as it is a duty to have the Lord the true God for my God, so it is my duty,

Rom. 10.13, 14. Acts 17.23, 2 Kings 26.27.1. To know this God that is my God, that I may know how to do him accept­able service in Jesus Christ: for how can I worship rightly an unknown God.

2. To acknowledge this God to be my God, and to be honoured of me and all men whatsoever.

Quest. 19. I conceive you answer right, that knowledge of God is a particular duty required in the general duty of having the Lord our God: But is there any places of Scripture of which the Lord doth expresly command to know him what he is, or what a one he is, or hath declared himself to be?

Deut. 4.39. & 7.9 Ier. 24.7. Hos. 6.6. 2 Chron. 28.9. Ps. 9.10. Col. 1.10.Ar.f. There are divers places of Scri­pture which hold forth this duty; you may search and consult with these noted in the Margin, and refer them and the like places to this duty, as Explications of this Commandment.

Quest. 20. What is the sin forbidden, contrary to this duty of knowing God? Hos. 4.1.6. Ier. 9, 6.24. & [...].25.

Ans. Ignorance of God, or not knowing God; this is a sin contrary to the duty of knowledge, and contrary to [Page 485] this Commandment, as is evident in di­vers Scriptures wherein God disalloweth of ignorance as a sin.

Quest. 21. What second sin is forbid­den?

Ans. Atheism to live without God, Eph. 2.12 or to deny him in our hearts, words or acti­ons, as in Atheism.

Quest, 22. What is the blessing of those who know God aright?

Ans. It is life eternal with which those are blessed who know God to be the onely true God, Ioh. 17.3. and whom he hath sent, Iesus Christ.

Quest. 23. What is the curse or misery threatned to those who are ignorant and know not God?

Ans. The Lord Iesus shall come from heaven in flaming fire, 1 Thes. 1.7, 1. and render ven­geance to them that know not God, and obey not the Gospel of our Lord Iesus Christ.

Quest. 24. What is the condition of ig­norant men then, whether simple ignorant, or carelesly ignorant, or wilfully ignorant of God? And what counsel is to be given to these ignorant and sinful souls?

Ans. Their condition is miserable and damnable; therefore they should [Page 486] wait on Christ in his Ordinances for Power to lament their ignorance, Acts 5.31. 1 Cor. 4. Ps. 9.10. Iohn 3.16. and not rest until Christ give them re­mission of their sin, that in the end they may know God in Christ, and trust on him and be saved.

Quest, 25. You have satisfied me in the first particular duty and sin forbidden: Now what is a second duty required?

Ans. As it is my duty to know God, so it is my duty to believe, Gen. 15.6. 2 Chron. 20.20. Ps. 9.10. Ioh. 14.1. Heb. 11.6 Pro. 3.5. and repose my trust and confidence in God my God, in Iesus Christ as my God in Christ; that so I may rightly glorifie God in every con­dition, by believing and depending upon God in all estates, for things corporal, spiritual and eternal.

Quest. 26. What are the contrary sins to this faith, trust and confidence in God.

Psal. 78.21, 22. Num. 20 12 1 Sam. 27.1. Ans. First, unbelief and distrust of God, or his goodnesse manifested in Gods Word and faithful promises for the good of his Church and children.

Quest. 27. What is a second sin?

Deut 1.29, &c. Ier. 49.16. Psal 118.8, 9. Ans. Presumption against Gods threatnings and carnal confidēce in mens riches, and honours, or any thing, but on the Lord and his goodnesse and truth in his promises.

Quest. 28. What is the punishment and misery of unbelievers and such presumptu­ous persons?

Ans. They are cursed in this life, Ier. 17.5 Rev. 21.8 Mar. 16.16. Acts 5.31. and to be separated from God, and cursed and tormented for ever hereafter, except God in time give faith and repentance in Christ Iesus.

Quest. 29. What is a third particular duty required in this first Command?

Ans. Hope, Rom. 5.1, &c. Ps. 5.6, 7 & 33.22. Tit. 1.2. 1 Pet. 1.3. by which we expect and wait for those blessings spiritual, tempo­ral or eternal, which God hath promised in Christ, and which we believe God will in his due time give according to his promise,

Quest. 30. What is the contrary sin?

Ans. Despair, 2 Kings 6.33. Mat. 27.4, 5. Heb. 10.38, 39. and impatiently casting off hope, and refusing to wait upon God any longer, casting away confidence in God.

Quest. 31. What is fourth particu­lar duty required in this first Com­mand?

Ans. If we must have the Lord Ieho­vah for our God (as God commands) then as I must know and acknowledge the Lord to be my God, Deu. 6.5. and believe in [Page 488] him, and trust in him, and hope and de­pend upon him; Mat. 22.27. & 19. 17. Iam. 1.17 1 Ioh. 1.14. so it is my duty to love him with all my heart and soul above all, and for himself as the chiefest good, and the Author and Fountain of good unto all, and to love Gods Word and chil­dren for God, with all the Ordinances and means of grace.

Quest. 32. What is the contrary sin?

Mat. 10.37. Ioh. 12.43. 1 tim. 3.2 Ro. 1.30. Ans. Love of any thing above God, and hatred of God, his Word, Ordi­nances and children, or any thing that is near and dear to the great God.

Quest. 33, What is a fifth particular duty commanded?

Gen. 31.42. De. 6.13. & 13.12 Mat. 10.28. 1 Pet. 1.16 17. Gen. 28. Ans. An holy childe-like fear of sin­ning against so great and good a God, with a holy reverence of his Majesty at all times, and in all places whatso­ever.

Quest. 34. What are the contrary par­ticular sins forbidden in this Command­ment?

Ps 30.1, 2 Ro. 3, 18. Luk. 23.30. Eccl. 8.12, 13. Rom. 2.5 Ans. First, carnal security, or want of the fear of God, or of offending God, presumption to sin in Gods pre­sence, without reverence of Gods Ma­jesty, and a hardnesse of heart, or seared [Page 489] conscience without fear of God. 1 Tim. 4.2.

Secondly, servile slavish fear of Gods judgements. Dan. 5.6. Acts 24.25.

Thirdly, base fear of the creature, without consideration of Gods greatnesse and goodnesse over all. 1 Sam. 15.24. Mat. 10.28.

Quest. 35. What is a sixth particular duty in this first Commandment?

Ans. Inward, spiritual, Deu. 13.4 Isa. 1.29. and son-like obedience in a gratitude or thankful ac­knowledgement of Gods free gifts of grace upon us, far above our deservings, Gen. 32.10. 1 Cor. 1 [...].31. Num. 14.14. that in all we may seek to glorifie this great and good God, not with outward onely, but with sincere and hearty obed­ence, as our God and heavenly Father in Iesus Christ.

Quest. 36. What are the contrary sins forbidden?

Ans. Disobedience, rebellion, 1 Sam. 15 22, 23. Isa. 1.2. Ier. 44.17. Hab. 1.16 ingra­titude, sacrificing to our own nets, or to any creature in our hearts, and not to God.

Quest. 27. What other particular duties are required, or sins forbidden in this first Commandment?

Ans. There are divers other, concern­ing our inward obedience, which may be found in several places of Scripture, [Page 490] and to be referred hither: I will touch but one more.

Quek. 38. What is that duty re­quired? Phil. 4.4. Gē. 17.1. Neh. 8.10. Hab. 3.17, 18. Ioh. 16.21, 22.

Ans. This is joy, delight and content in God, as the chiefest good, in which the heart of a childe of God can de­light in, or rest contented or satisfied in, either in this world or the world to come.

Quest. 39. What are the sins con­trary to this joy in the Lord? Gen. 30.1, 2. 1 Kings 21.4, 5. Psal. 42.5.11.

Ans. First, sinful sadnesse and discon­tented heavinesse, when men are so sor­rowful for want of the creature, com­forts, or satisfaction of their delight in the creature, or their own wills, that they forget that all-sufficient fulnesse of joy, Eph. 3.18, 19. or cause of rejoycing is in God the Lord and Saviour of his Church and people.

Gen. 6.1, 2, 3. 1 Kin. 11.1, 2, 3. Eccl. 2.8, &c. Ionah 4.6, 7.Quest. 40. What is a second sin?

Ans. To joy and delight in any crea­ture, or creature delight, in husband, Wife, children, friends, or whatsoever earthly thing above God, or to draw our hearts from God. This is a sin, and sometimes God seeth it best to take these temporal joyes from his children, or turns [Page 491] them to sorrows, Ioh. 16.21, 22. that we may seek to and rest in him for joy eternal, which none can take from us.

Quest. 41. What use I pray you can you make of this knowledge of these many duties required, and sins forbidden in this Commandment?

Ans. First, I may see in this light, 2 Cor. 2.10. Who is sufficient for these things. 2 Cor. 3.5. Gal 2.16 Iam. 2.10 Gal. 3.24. by the strength of the spirit of Christ, my own insufficiency and inability to keep Gods Commandments, or ever to be ju­stified by the works of the Law, as being never able to perform perfectly that in­ward spiritual obedience which the Lord requires in his Law; but to seek my justi­fication by Christ; and in this respect, this Law may be said to be a School-ma­ster to bring us unto Christ.

Secondly, I may see my weaknesse to walk in this rule of holinesse, Rom. 3.20. & 7.7. Acts 4.12. 1 Cor. 1.30, 31. Eph. 3.16, &c. 1 Thes. 5.23, 24. Phil. 4.13. which is so spiritually perfect, and learn again my extreme need of Christ, as a sanctifier, as well as a justifier; and therefore to seek daily to God in Christ, for holinesse in Christ, and the holy spirit of Christ, that so I may be strengthned by Christ to walk in this path of holinesse for Gods glory and my comfort, because I may be able to do all things through Christ that [Page 492] strengthens me, and without Christ I can do nothing.

Thirdly, in my daily prayers to my good God and Father in Christ, Mat. 6.6. Luk. 10.26. Rom. 2.14, 15. from the general and particular duties required, and sin forbidden in this and other Com­mandments (comparing this glasse of the Law with the glasse and book of my own conscience) by the assistance of the spirit and power of Christ, I may

2 Chron. 34.19, 20, 21. Dan. 9.3, 4, 5.1. See my sins Original, Actual, and of omission and commission against every Commandment, and I be more able to con­fesse them to my heavenly Father, and beg the seal of my Pardon in Christ.

2. I may beg more strength from God in Christ, to glorifie God in the spiritual and holy practise of every duty both towards God and towards my Neighbour.

Lastly, I may learn what graces and spiritual abilities I have received to walk with God by faith in Christ, and to perform every particular duty according to my Covenant renewed in the Sacra­ment, Deut. 26.17, &c. and give God the glory in Christ Iesus, resting upon his promise of bles­sing. And thus we have so far explained the first Commandment.