A PLAINE & PROFITABLE CATECHISME Whereunto is Added A SERMON Preached upon Exod. 23.2.

By that Reverend and Judicious Divine Mr JAMES BACON, late Minister of Burgate in Suffolke.

Now first Published by his Son in Law H.W.

2 Tim. 2.13.

Hold fast the forme of Sound words.

OXFORD, Printed by W. Hall for R. Davis Anno Dom. MDCLX.

To the Christian READER

THIS Solid, Pithy Catechisme which holds forth the Forme of sound words, and this excellent. Sermon tending much to edifica­tion I received from the hands of a reli­gious and grave Matron, an old Disciple, and stedfast Christian the surviver of her Deare Husband the worthy Author. After deliberate perusall of what is here presen­ted to publik view. I cannot but give this Testimony to the truth that heres an Iliad in a Nutshell, I meane a great deale of good profitable matter comprised in a Narrow roome: ther's much in a little and that which is sound and Orthodox. Al­though I never had any personall acquain­tance with the reverend Author yet having contracted affinitie with his Family (to [Page]which I be are great respect) & likewise for his choise worke and profitable Labors in the Ministry (An evident Testimony I have from severall manuscripts, which I have seeen) I conceive my selfe obliged to to make an honourable mention of this Re­verend Divine, being one of those whom the Apostle would have highly esteemed of, 1 Thess. 5.12, 13. And we beseech you Brethren to know them, which labour among you, and are over you in the Lord and admonish you, and to esteem them very highly in love for their works sake. As for the worke (because there's so much worth as abundantly to commend it selfe) I need add no more.

Concerning the Author who livd a saint on earth and (I question not) is now a saint in glory, because he is out of the reach of feare, and flateries, I shall menti­a particular or two, of speciall observation worthy of Imitation. What I shall make mention of I'le reduce unto two heads. 1. Before he entred into the Ministrie. 2. After he was setled in a Pastorall Cure.

1. Before he entred itto to the Ministry he was a hopefull studious Scholler in Emanuel Colledge in Cambridge a So­ciety [Page]eminent for Religion and Learning. And he had a Dr John Preston. Tutor there of great worth and abilitie the glory of the place where he lived. There he made great profici­encie in Religion and Learning wherefore being well qualifyd to fix upon a calling, his Sir James Bacon. Father a Knight of great Qualitie sent to him, that he would have him be a Lawyer, and to that purpose he would re­move him from the Ʋniverfity to one of the Inns of Court: whereupon he answered (as I can produce his letter for proofe hereof) with much reverence to his Father, used strong reasons for his great desire to give himselfe to the worke of the Ministry: And notwithstanding his Fathers frequent sollicitations, yet he (shewing all duty and observance to him) persisted in the resolution which God fixt in his heart, and retained it inviolably which was to dedicate himselfe to Christ in the worke of the Gospell; Whereunto his Father yeil­ded as being prevailed withall, and over­come by the strength of his Sons Reasons, so that it hence evidently appeares, that he took upon him the Ministeriall Function not upon necessity but choyce, not con­strainedly, but willingly, not for sinister respects & self-interests but for Gods glory.

[Page] 3. After he entred into the Ministrie having been Lecturer severall yeares at Bow in Cheapside at London where his name is fresh and green (as I have heard) amongst some ancient Professors yet alive: he removed to Burgate in Suffolke, where he exercised his ministry for many yeares, and there finished his course. He was in all his Relations as Pastor, Husband, Fa­ther, Master, Faithfull, Loving, Consci­entious, one who walked by the rule of David in Psal. 101. His godly conversa­tion, learning, wisdome, charity are a­bundantly known to many, not only in his own Parish, but likewise in the adjacent parishes where he lived. And let this be mentioned as a Character of honour for the Perpetuating of his memorie, and for a patterne of imitation, that notwithstan­ding sore and grievous bodily infirmities by the stone, strangury &c. yet (when he could not goe of himselfe) he would be carryed to the Publick Congregation, and there Prach the Gospell. I shall not make a larger Preface to so short a Volumne; yett his Motto may be fitly ap­plyed to the ensuing worke. Pondere non numero. Throughout the whole there's sound Doctrine plainely and profitably [Page]handled. If therehy thou profitest (Rea­der) and so thou mayst if it be not thy owne fault give God the glory and labour there­by to be more grounded and stablished in the truths that are in Jesus, And so I remaine,

Thy souls Servant H. W.
OXON. May 2. 1660.

A PRACTICALL CATECHISME, Introductory to a large exposition of Reverend Mr PERKINS his CATECHISME.

Question.

WHy art thou called a Christian?

Ans. Because I professe the Chri­stian Religion.

Q. What is the Christian Religion?

A. Christian Religion is a Heavenly Art, or a wholsome Doctrine according to Godlinesse, revealed and taught by Christ, shewing us the right way to eternall life. 1 Cor. 2.7. 1 Tim. 6.3. Tit. 1.1, 2. 2 Tim. 1.13. Tit. 2.10. 2 Joh. v. 9. Joh. 6.68.17.3.

Q. Why is Christian Religion called a Doctrine according to Godlinesse?

A. Because it is a patterne of Gods most holy will: and that excellent Rule which Christ hath given us to walk by, teaching us to deny ungodliness, and worldly lusts, and to live soberly righteously, and Godly in this present world. Tit. 2.11, 12.

Q. Are all those Christians that are so called?

A. No: to make a Christian indeed these three things must concurre. 1. Sound knowledge: 2. Faith unfained: 3. Holy obedience. They and they only are Christians indeed, the only true Christians such as are truly ingrafted into Christ. who have attained to the true knowledge of God and have put on Christ by Faith; and yeild obedience to the Doctrine of Christ. Rom. 2.28, 29. Joh. 17.3. Rom. 13.14. Gal. 3.26, 27. Rom. ch. 6. v. 17.

Q. Tell me then, what is required of those that have taken upon them the honourable title of Christians?

A. First they must be diligent in learning the Heavenly art of Christianity Prov. 8.32, 34. Se­condly they must earnestly contend for the Chri­stian Faith, Jude v. 3. Thirdly they must en­deavour by a holy and unblameable life to adorne the Doctrine of Christ. Tit. 2.10.

Q. Where is the Christian Religion taught?

A. In the writings of the Prophets, and Apo­stles, which are called the holy Scriptures. Rom. 1.2. 2 Tim. 3.15.

Q. What were these Prophets and Apostles?

A. They were Teachers called, and sent im­mediately by God; instructed by Christ himselfe; and infallibly assisted by the holy Ghost in whatso­ever Doctrines delivered to the Church, either by word, or writing. And therefore the Doctrine of of the Prophets, and Apostles is to be received, and embraced as the Doctrine of Christ. Luc. 1.70. [Page 3] Gal. 1.1. Gal. 1.11, 12. 1 Pet. 1.10, 11. 2 Pet. 1.21. Joh: 16.13. 2 Pet. 1.19, 20. Ephes. 2.20. Jude v. 17.

Q. Why are the writings of the Prophets and Apostles called the Scriptures?

A. Scripture is a Latine word, which signifieth writing: now because, of all writings that ever were published, these are the worthiest, therefore ( [...] by an excellency) they are stiled the Scriptures.

Q Why are they called the Holy Scriptures?

A. The Scriptures are holy in these 4. respects,

First because the holy Ghost did indite, and dictate whatsoever is written in this precious Book. 2 Pet. 1.21. Act. 28.25.

Secondly, because the Penmen of Scripture were holy men of God, holy Prophets and holy Apostles. Luc. 1.70. Eph. 3.5.

Thirdly because the holy will of God is here revealed: whatsoever is recorded in the Scrip­ture is an holy Truth; Prov. 30.5. Luc. 1.72. Rom. 7.12. Tit. 1.1. Psal. 12.6.

Fourthly because the word is a powerfull in­strument, whereby the elect of God are sanctified and made holy. Joh. 17.17.

Q. Seeing the Scriptures are so holy, whether may Lay people read them and speake of them?

A. Yes they may read them, so they addresse themselves to the reading of them with holy affe­ctions: they may speake of them so they speake of them with reverence, and alleadge them to those holy ends for which they were written; as to gaine some glory to God, who is the Au­thor [Page 4]of holy writ: and to edifie one another in their Christian Faith. Jude. v. 20. 2 Tim. 3.16. Rom. 15.4.

Q. But many think, that it belongs to Church­men only to search and Study the Scripture: tell me therefore whether is it a duty that God requires of all Christians to read and search the Scrip­tures?

A. Yes, all the disciples of Christ (that are able to reade) ought to reade and search the Scriptures as well Lay-men, as Ministers.

Q. How may that appeare?

A. By these arguments,

First because the precepts enjoyning this duty are generall, and extend as well to the Lay-People, as to Ministers. Reade Joh. 5.39. Col. 3.16. Deut. 6, 6, 7, 8, 9. Deut. 17.18, 19.

Secondly we have examples of all sorts recor­ded in Scripture, which shew, that this exercise of pietie is commendable in all ages, in all degrees and callings, Read 2 Tim. 3.15. Act. 8.28. Act. 17.11. 2 Pet. 1.19.

Thirdly, God hath made such gracious Promi­ses as may encourage all Christians to performe this dutie. Reade Rev. 1.3. Psal. 25.14. Joh. 7.17.

Fourthly, that which was written to all, & is commended to be read unto all. why should it not be free for all to reade. See Rom. 1. v. 7. 1 Thes. 5.27. Col. 4.16.

Object. But the Scriptures are obscure and hard to be understood, and therefore simple and unlearn­ed men cannot profit by reading of them.

Ans. The Scriptures are in themselves perspi­cuous, and plaine enough: They are written in such a style as is most fit for the Instruction of the whole Church, yea all things that are necessarie to be known and believed of all men to salvation are plainly and manifestly layd down in the Scrip­tures. And therfore all sorts of men may profit by reading of them. Psal. 19.7. Prov. 1.4. Psal. 119.130. Prov. 6.23. Psal. 119.115. 2 Pet. 1.19.

Q. Seeing you affirme the Scriptures to be in themselves perspicuous, and yet they seeem darke to many that read them, tell me therefore to whom are the Scriptures plaine and easie to be under­stood?

A. To Spirituall and Regenerate Persons, using the meanes, which God hath appointed to bring us to the right understanding of the Scriptures. All the words of wisdome are plaine to him that understandeth. Prov. 8.9. 1 Cor. 2.15.

But to naturall, and carnall men, neglecting the meanes they seem very darke, and obscure. See 1 Cor. 2.14. 2 Cor. 4.3, 4.

Q. Tell me then what are the ordinarie Meanes, which are to be used to bring us to the right under­standing of the Scriptures?

A. They are these.

1. Humble and fervent prayers unto God: we must entreat the Lord to open the eyes of our understanding, that so we may understand the Scriptures. Psal. 119.18, 68. Luc. 24.45. Prov. 2.2.

[Page 6] 2. Frequent and attentive reading, with Con­fideration of all the circumstances of the Text.

3. Conference of other places: we must com­pare Scripture with Scripture, and expound one place of Scripture by another.

4. We must get humble and docible hearts: we must read the word with a desire to learne the Truth: and with a purpose to submit unto it. Psal. 19.9.14. Prov. 8.32.

5. We must mak conscience of the practice of what we know. Joh. 7.17. Psal. 119.100.

6. We must with diligence attend upon the publick Ministrie of the Word, 1 Thes. 5.20.

Q. How are the Scriptures divided?

A. Into the old and new Testament.

Q. How is the Old Testament divided?

A. Into the Law and the Prophets; or Moses and the Prophets, Mat. 11.13. Luc. 16.29.31.

Q. Doth this Division comprehend the whole Old Testament.

A. Yes For by Moses we are to understand the five Books of Moses, which containe the whole Law: and by the Prophets we are to understand all those Books which the holy Prophets have written as expositions of the Law of Moses. Luc. 24.27. Act. 28.23.

Q. Whether are the books called Apocripha to be received as part of the Old Testament, and accounted Canonicall Scripture or no?

A. The whole Old Testament from the be­gining of Genesis to the end of Malachy is Cano­nicall Scripture: But the Bookes called Apocrypha, [Page 7]are no part of this sacred Canon; and therefore they are fitly distinguished from the authenticall Bookes of the old Testament by this title Apo­cripha.

Q. How may this appeare, that these Apocryphall Bookes are not to be accounted Canonicall Scrip­ture?

A. By these Arguments.

1. All the Canonicall Books of the old Testa­ment were written by Prophets in the Hebrew tongue: But these Apocryphall bookes were not penned by Prophets, neither were they written Originally in the Hebrew tongue,

2. All the Canonicall Bookes of the Old Te­stament were committed to the Jewes and they weare faithfull Registers of them. But the Jewes never received these Apocryphall bookes as Ca­nonicall, never kept them as the Oracles of God. Rom. 3.2.

3. Many errours and humane frailties are found in these Apocriphall Bookes which cannot agree to Bookes indited by the holy Ghost. And therefore these Bookes are not to be accounted Canonicall. Reade Tob. 6.6, 7. & Tob. 5.11, 12. Tob. 12.15. compared with Rev. 8.2, 3, 4. 2 Macc. 14.37, 41, 42. and 2 Macc. 12.43, 44. Eccles. 46.20. compared with 1 Sam. 28.6. &c.

Q. What are the number of the Bookes that are to be accounted Canonicall?

A. The Canonicall Bookes of the Old Testa­ment are thirtie nine: the Canonicall Bookes of the New Testament are twentie seven.

Q. Why are the Scriptures of the Old, and New Testament called Canonicall?

A. Because they containe the Canon, or Rule of our Faith and life. Gal. 6.16. Phil. 3. vers. 16.

Q. What is the proper Office of this Canon of Scriptures?

A. First our Faith must be measured by this sacred Canon.

Secondly all Controversies in Religion must be divided be this Rule of truth.

Thirdly our life and all our actions must be guided by the Canonicall Scripture, as by a straight Line and Rule. Gal. 6.16.

Q. Seeing you affirme Canonicall Scripture to be the Rule of Faith, and the Judge of all contro­versies, tell me therefore, how know you that the Scriptures are of infallible truth?

A. The Scriptures are the very word of God: and therefore of infallible truth, and divine Au­thoritie. They therefore that ground their faith upon Canonicall Scripture, build upon a Rocke, and not upon the sand. 2 Pet. 1.19.

Q. How know you the Scriptures to be the very Word of God?

A. First the Scripture doth testifie this of it selfe, 2 Tim. 3. vers. 16. All Scripture is given by inspiration of God. &c. 2 Peter 1. v. 21.

Secondly, Gods own spirit, doth testifie to the consciences of his Children, and assure them, that the Scriptures are the Oracles of God. 1 Joh. 2.20, 27.

Thirdly, many Arguments may be drawn out of Canonicall Scriptures, whereby we may, discerne these Books to be no humane writings but the very word of God.

Q. What are those Arguments, which may in­duce a reasonable man to believe that the Scriptures are the Word of God?

A. They are these; First the puritie and divine perfection of the Doctrine contained in Scripture: Here are many sacred and heavenly Mysteries concerning mens Salvation, which are farre above the reach of humane reason, and could never have been found out, had not God revealed them by his Spirit. Psal. 19.7. 119.96. Prov. 30. vers. 5. 1 Tim. 3. vers. 16. 1 Cor. 2. vers. 7, 9, 10.

2. The Scriptures containe many Prophesies of such things as could not be foreseen in their causes: which have been fulfilled in the same manner as they were foretold. Gen. 15.13, 14. 49.10. 1 King. 13.2, 3, 5. Isai. 44.28.45. 1. Jer. 25.11, 12. 2 Thes. 2.7, 8.

3. The Scriptures are of admirable power and efficacy to humble and terrifie the Sinner to comfort the conscience, and to convent the Soule Heb. 4. vers. 12. Act. 24. v. 25. Psal. 19. vers. 7.

4. Such is the grace and Majestie of the Scriptures, though written in a plaine and easie style as is not to be found in any humane Au­thor. 1 Tim. 5. vers. 21. 1 Corinth. 1.17, 18, 21, 24.

[Page 10] 5. The sweet Harmonie, and perfect concord of every part of Scripture with other: notwith­standing these Bookes were written by divers per­sons in sundry places at sundry times.

6. The Antiquitie of the Scriptures above all humane writings. And the admirable preservati­on of this Book, notwithstanding the strange ma­lice of Satan, and his wicked Instruments a­gainst it.

7. The gracious simplicity of the Penmen of Scripture, who neither spare their friends nor themselves, but most freely and impartially set downe their owne faults, and infirmities, as well as others: which had they been guided by humane reason, they would never have done.

8. The constant Testimonie of many holy Martyrs; and of the Church of Christ in all ages.

Q. You have proved the Scriptures to be the Word of God, and therefore I doubt not but a Chri­stian may boldly build his Faith upon them: But whether are the Scriptures a sufficient and perfect Rule of Faith and Obedience?

A. Yes, all points of necessarie Faith and pra­ctise are contained in the written word, and therefore the Scriptures are a sufficient and per­fect Rule.

Q. What are we to understand by the Contents of Scripture.

A. By the Contents of Scripture, we must un­derstand not only what is expressed in so many letters and syllables, but whatsoever may thence by manifest and necessary consequence be de­duced.

Q. How may it appeare that the Scriptures are a sufficient and perfect rule?

A. By these Arguments: First, the Scrip­tures are able to make a man wise to Salvation through Faith in Jesus Christ. 2 Tim. 3.15. Jam. 1.21. Joh. 20.31.

2. The Law and the Gospell (which are the subject matter of Scripture) are both perfect. The Law is so perfect a Rule of all to be done that nothing may be added to it or taken from it: Deut. 4. v. 2. Deut. 12. v. 32. The Gospell is so perfect a Rule of all things needfull to be believed that nothing may be added to it or taken from it. See Gal. 1.8, 9.

3. All that we need to bring us to Salvation is either to be taught, or reproved, or instructed, or corrected, or comforted. But all this the Scrip­tures are able to doe, they are able to teach, to reprove, to correct, to instruct in all righteousness, and to comfort in all estates. Reade 2 Tim. 3.16. Prov. 2.1, 9. Rom. 15.4. Psal. 119.50. Isai. 8.20. Luc. 16.29, 31. Joh. 5.39. Ephes. 2.20. Lu. 24.44. Act. 26.22, 25. Act. 28.23.

4. The Scriptures are able to furnish the man of God (that is the Minister) sufficiently to every dutie of the Ministrie, and to make him perfect (whose dutie it is to declare the whole Counsell of God to the People) therefore they are much more able to give the people sufficient Instruction Soe 2 Tim. 3.17. Act. 20.27.

5. The Scripture is stiled a Rule: now a Rule must be fit to measure that which is to be measu­red [Page 12]by it without addition otherwise it is no just Rule. Gal. 6.16. Phil. 3.16.

Q. What gather you from this Doctrine of the Sufficiency of the Scriptures?

A. Seeing the Scriptures are a sufficient, and perfect Rule, therefore we need no unwritten verities no Traditions of men to supply any sup­posed defect of the written word of God. Isai. 29.13. Mat. 15.6, 9. Col. 2.8.

The six Principles of Mr PERKINS expounded.

The first Principle.

Q. WHat dost thou believe concerning God?

A. There is one God, Creator and Governor of all things, distinguished into the Fa­ther, the Sonne and the Holy Ghost.

The Exposition.

Q. What particulars are to be observed in this Principle?

A. Three things are here set downe to be believed concerning God. First the Unitie of the Godhead. 2. The Distinction of this one God into three persons. 3. The workes, whereby God hath made himselfe known.

Q. How is God One?

A. In being and Essence: the Spirituall Essence of God is but one, and no more in number. Deut. 6.4. Mark 12.32. 1 Cor. 8.4, 5, 6.

Q. Can you give me any true Definition or De­scription of God?

A. God as he is in himselfe is known to him­selfe only; and therefore a perfect definition of God cannot be given: but yet he may be descri­bed sufficiently to distinguish him from all Idols, from all Creatures whatsoever. Job. 11.7.

Q. How may God be described?

A. By his Attributes.

Q. What are the Attributes of God?

A. They are those essentiall properties which are attributed to God in Scripture, that we may therby the better conceive of his incomprehen­sible Essence.

Q. Tell me how may God be described by his Attributes?

A. Thus. God is a spirit absolutely perfect, Eternall, Infinite and Immutable. See Joh. 4.24. Gen. 17.1. Psal. 90.2, 4. Isai. 44.6. & 1 Tim. 1.17. Psal. 139.7, 8, 9, 10. Jer. 23.24. Mal. 3.6. Psal. 102.26, 27. Jam. 1.17.

Q. How else?

A. Thus. The Lord is a living God, of di­vine understanding, & will, of infinite power, and infinitely holy, infinitely Just, infinitely Merci­full, &c. See Deut. 5.26. Jer. 10.10. Psal. 139.2, 3, 4. & 147.5. Rom. 11.33. Exodus 33.19. Dan. 4.35. Job. 42.2. Psal. 115.3. & 135.6. Isai. 6.3. Hab. 1.13. Deut. 32.4. Exod. 20.5, 6. & 34.6, 7. Psal. 103.8, 9.

Q How is this one God distinguished?

A. Into the Father, the Sonne and the Holy [Page 14]Ghost. And these three Persons, or Subsistencyes are not three Gods, but one God, having one and the same simple, and divine Essence together. Mat. 3.16, 17. & 28.19. 2 Cor. 13.14. 1 Joh. 5.7. Joh. 10.30, 38. & 14.9, 10, 11.

Q. What is the Father?

A. The Father is the first Person in the Trini­tie, who by a divine generation hath eternally be­gotten his beloved Sonne of himselfe. Prov. 8.22, 25. Joh. 1.1. Mat. 3.17. Heb. 7.3.

Q. What is the Sonne?

A. The son is the second Person, begotten of the Father from all eternitie; who is also called the Word, Joh. 1.1. & 1 Joh. 5.7. Heb. 1.6. Joh. 1.14.18.

Q. What is the holy Ghost?

A. The Holy Ghost is the third Person pro­ceeding from the Father and the Son. Joh. 14.26, and 15.26. and 16.7. Gal. 4.6.

Q. Wherein doe these three Persons differ?

A. They differ not in degree or dignitie, for they are Coequall: Joh. 5.17, 18. Phil. 2.6. But they are distinct in order and manner of sub­sisting. The Father is a Person without beginning, & therefore the first in order. Jo. 5.17, 18. Phil. 2.6.

The Son is of the Father alone, and therefore the second person in order.

The holy Ghost is of the Father, and of the Sonne, and therefore the third Person in order, Mat. 28.19. 1 Joh. 5.7.

Q. How else are these three Persons distingui­shed?

A. By their relative and personall properties.

The relative and personall propertie of the Fa­ther is to be unbegotten, and to beget. Psal. 2.7. Heb. 1.5.

The relative propertie of the Sonne is to be begotten Joh. 1.14.18.

The relative propertie of the Holy Ghost is to proceed. Joh. 15.26.

Q. What are the workes whereby God hath made himselfe known to the world?

A. Creation and Providenc; which are usually attributed to God the Father.

Q. What is Creation?

A. Creation is the first outward worke of God whereby of nothing he made all things very good. Gen. 1.1.31. Heb. 11.3. Rom. 4.17.

Q. With what instrument did God make the world?

A. God used no other Instrument, but his word. Gen. 1.3, 8, 9. Psal. 33.6.9. & 148.5. Heb. 11.3.

Q. How long did God continue working before this great worke was finished?

A. Six dayes.

Q. To what end did God make the world?

A. For the communication of his goodnesse; and the manifestation of his Glory. Psal. 115.16. Prov. 16.4. Rev. 4.11.

Q. What is Providence?

A. Providence is the second outward worke of God whereby he preserveth and governeth all the Creatures he hath made, and provideth for [Page 16]every one of them. Neh. 9.6. Psal. 36.6. Heb. 1.3. Act. 17.28. Psal. 136.25. and 245.25, 16. 1 Pet. 4.19. and 5.7.

Q Doth the Providence and Government of God extend to all things?

A. Yes, there is not any creature, there is not any thing belonging to any creature but comes under the hand of Gods government, and under the eye of his Providence. Psal. 136.25. Prov. 15.3. Joh. 1.17. and 4.6, 7, 8. Psal. 147.9. Luc. 12.6, 7.24, 27, 28.

Q How doth God provide for his Creatures?

A. Ordinarily God provideth for them by ordinarie meanes and this is stiled Gods ordinarie Providence. Sometimes God provideth for them extraordinarily and by miracle; and this is called his extraordinarie Providence. Psal. 147 8, 9. Hos. 2.21, 22. Act. 14.17. Rom. 10.13, 14, 15. Exod. 14.21, 22. and 34, 28. Deut. 8.34. Neh. 9.20, 21. 1 King. 17.4, 6. Dan. 3.

The second PRINCIPLE.

WHat dost thou believe concerning Man, and concerning thine own selfe?

A. All men are wholly corrupted with sinne through Adams fall, and so are become slaves of Satan, and guiltie of eternall damnation.

The Exposition.

Q. What is the Summe of this Principle?

A. The estate of Man as he is fallen, is here expressed. all men by nature are sinfull and miserable.

The estate of Man by creation is here imply­ed: for Adams fall doth imply a good and happie estate, from which he fell.

Q. What was Adam?

A. The first man that God made, and the common Root of Mankind.

Q. What was the estate wherein Adam was created, and from which he fell?

A. Adam was made in the Image, and like­nesse of God a most excellent and happie Crea­ture. And such as was the estate of Adam, such should have been the estate of all his posteritie, if he had not fallen. Gen. 1.27. Jam. 3.9. Eccl. 7.29.

Q. Seeing man was created in the image of God, tell me wherein did this image consist.

A. It consisted chiefly in those excellent gifts and habits of Wisdome, Holinesse, and Righte­ousnesse which God bestowed upon Man, whereby man was able in a Spirituall manner to resemble the Wisedome, Holinesse, & Righteous­nesse of God his Creator. Col. 3.10. Ephes. 4.24.

Q. How did Adam loose his Originall Righ­teousnesse that God bestowed on him?

A. By his disobedience, in eating the fruit of that tree, whereof God had expressly com­manded him, that he should not eate Gen. 3.

Q. What tree was it, the fruit whereof was forbidden?

A. The tree of knowledge of good and evill. Gen. 2.17.

Q. Was this transgression of Adam the trans­gression of all men?

A. Yes, Adam was the common Root of Mankind all men were in his loynes, & therefore in Adam all have sinned. Rom. 5.12. Heb. 7.9, 10.

Q. What is the estate of man by nature since the fall of Adam?

Ans. All men are by nature the children of wrath being dead in trespasses and sinnes. Eph. 2.1, 3. Ephes. 4.18. Col. 2.13. 1 Tim. 5. vers. 6.

Q. What is sinne?

A. Sinne is the Transgression or breach of the Law of God. 1 Joh. 3.4.

Q. How many sorts of sinns are there?

A. Two: Originall Corruption, Actuall Transgressions.

Q. What particulars are needfull to be known concerning Originall sinne?

A. These foure: first the parts whereof it consisteth: secondly, the parties corrupted, and infected with it; thirdly, the Extent of it; 4ly the outward Efficient cause of it: where­of the three latter are expressed in this Principle.

Q. What are the parts of Originall sinne?

A. The parts whereof it consisteth are two: the privation and absence of Originall righte­ousnesse, and the contrarie habit of unrighte­ousnesse, or an indisposition to good, and an inclination, and pronenesse to all manner of evill. 1 Cor. 2.14. Gen. 6.5. and 8.21.

Q. What parties are infected with Originall sin?

A. All men whatsoever, that descend from Adam by ordinarie generation: no creature begotten of Adam is exempted from this corruption. Such as the Roote is such will the branches be: like egge, like bird. Rom. 3.19 & 5.12. Gen. 6.5.

Q. What is the extent of it?

A. This Originall corruption is the defile­ment of the whole man; all the powers and fa­culties of the soule, and all the members of the body are infected with it. The minde is vaine, and fleshly: the understanding darke and blinde. Joh. 15.16. 1 Thes. 5.23. Ephes. 4.17. Col. 2.18. Ephes. 4.18. Rom. 8.7. 1 Cor. 2.14 2 Cor. 3.5.

The Conscience is defiled, Tit. 1.15.

The will is perverse obstinate and Rebel­lious. Phil. 2.13. Joh. 15.5. Joh. 15.16. [Page 20] Ezek. 36.26. Mat. 23.37. Gal. 3.17.

The affections are unruly, and disordered. Gal. 5.24. Rom. 7.23. Prov. 2.14. Eph. 4.19.

And all the members of the body are the rea­dy Instruments of the soule for the execution of sinne. Rom. 6.13, 19.

Q. Whence cometh this Originall sinne? what is the Efficient cause of it?

A. The transgression, and disobedience of Adam. By one man sinne entred into the world, Rom. 5.12, 19. All men were in Adams loynes, when he sinned; and therefore all men being equally guilty of Adams Transgression, are e­qually infected with Originall sinne from the womb. Psal: 51 5. & 58.3.

Q. What are the fruits, that Originall sinne bringeth forth?

A. All actuall sinnes: Evill thoughts in the mind; inordinate affections in the heart; cor­rupt speeches, and wicked deeds are as streams, that flow continually from this impure Foun­taine, this sink, and puddle of Originall Con­cupiscence. Gen: 6.5. Mar: 7.21, 22. Jam. 1.14, 15. Rom. 7.13.

Q. What is the Punishment, that every sinne deserveth?

A. The curse of God. Cursed is every one, that continueth not in all things, which are writ­ten in the book of the law to do them, Gal. 3.10.

Q. What are the parts, and branches of this?

A. They are these, viz. 1. Spirituall bon­dage [Page 21]under Sathan. All men by nature are slaves of Sathan, to whom they have voluntarily en­thralled themselves. Satan raigneth in the hearts of naturall men, and they willingly acknowledge him to be their Prince, by doing his will, living under his lawes and delighting in his workes of darkness. Joh. 8.34.44. Rom. 6.20. 2 Cor. 4.4. Joh. 12.31. Eph. 2.2. 2 Tim. 2.26. Heb. 2.15. 1 Joh. 5.19.

2. Temporall calamities, and Judgements innumerable. See Deut. 28.

3. Temporall death which is the Separation of the soule from the body Rom. 1.32. & 5.12.

4. Eternall death and Damnation in Hell. Rom. 8.6, 13. Mar. 16.16.

Q. What is Hell?

A. It is a place prepared of God for the eternall punishment of the wicked, both Angels & Men: where the worme dieth not and the fire is not quenched, where the torments are both endlesse and easeless. Mat. 25.41. Isa. 30.33. Mar. 943.48.

Q. Doth every sinne deserve eternall death?

A. Yes; every sin being committed against an infinite God, deserveth eternall punishment.

Q. When shall sinners be cast into Hell?

A. The soules of the wicked when they goe out of their bodies are sent immediately to Hell, where they are kept imprisoned untill the day of Judgement: & then these bodies shall be joyned to their soules, & both together shall be cast into hell fire; as they sinned together on earth so they shall suffer together in hell everlastingly. Lu. 16.22, 23. Mat. 10.28. Mat. 25.46.

The Third PRINCIPLE.

Q. WHat meanes is left for thee to escape this damnable estate?

A. Jesus Christ the eternall Sonne of God, being made man, by his death upon the Crosse, and by his righteousnesse, hath perfectly alone by himselfe accomplished all things that are needfull for the salvation of man.

The Exposition.

Q. What is the summe of this Principle?

A. This Principle containeth the comfor­table Doctrine of perfect Salvation by Christ, which is the summe of the Gospell.

Q. What are the parts of this principle?

A. They are principally two,

First the Author of Salvation, the person of the Redeemer is here described.

Secondly the great worke of Redemption is expounded.

Q. Who is the Redeemer?

A. Jesus Christ.

Q. Why is the Redeemer called Jesus?

A. Jesus is the proper name of the Redee­mer and it signifieth a Saviour. The Redeemer was called Jesus, because he was to save his people from their sinnes, Mat. 1.21.

Q. Why is the Redeemer called Christ?

A. As Jesus is the proper name of the Re­deemer, so Christ is the name of his office, and it signisieth one annointed. The Redeemer, was called Christ, or Messias, because he was an­anointed of God that he might be a fit (a) Pro­phet, and (b) Priest, and (c) King to his Israel. Joh. 4.25. (a) Luk. 4.18. and 24.19. Mat. 17.5. and 21.11. (b) Psal. 110.4. Heb. 5.5, 6. (c) Psal 45.6, 7. Luc. 1.32, 33.

Q. How was the Redeemer annointed.

A. The Spirit of God was powred upon him without measure: God annointed him with the holy Ghost and power: Act. 10 38. Heb. 1.9. Psal. 45.7, 8. Joh. 3.34. Isai: 61.1. Lu. 4 18.

Q. Wherein doth the Propheticall office of Christ consist?

A. The Propheticall office of Christ consi­steth in revealing to the Church the whole will of his Father: even all things necessarie to sal­vation. Math. 11.27. Joh. 1.18. Deut. 18.18. Joh. 15.15.

Christ is the great Doctor of the Church, who teacheth his Disciples, outwardly by his Word, and inwardly by his Spirit. Mat. 23.8, 10. Heb. 3.1.

Q. Wherein consisteth the Pristhood of Christ?

A. It consisteth chiefly in offering himselfe a propitiatory sacrifice to his Father, to the end he might fully satisfie the Justice of God for our sinnes, and so might reconcile us unto his [Page 24]Father. Ephes. 5.2. Rom. 3.25. 1 Joh. 2.2. & 4.10. Mat. 20.28. Isa. 53.10. Heb. 9. vers. 26.

To this satisfaction which Christ made to the Justice of God, while he was upon earth, we may add the perpetuall intercession, which he maketh for us now in Heaven. And so the parts of his Priesthood are two. Expiation and Inter­cession. Rom. 8 34. Heb. 7.24, 25. & 9.24.

Q. Wherein doth the Kingdome of Christ consist?

A. 1. In the Collection of his Church, & ga­thering his subjects out of the world Act. 15.18. Col. 1.13.

2. In the protection, & peaceable government of his Church in the world: in the defending his subjects and subduing his and their enemies. Isa. 11.6, 7, 8, 9. Mat. 16.18. Joh. 10.28. Psal. 110.1, 2. and Psal. 2.9.

3. In rewarding his subjects and punishing his enemies in the world to come. Mat. 25.33, 34, 41, 46. Joh. 5.28.29.

Q. What kind of person is Christ the Redeemer?

A. Christ is the eternall Sonne of God made man, that is, God and man in one person. Hence he was called Immanuel, which signifieth God with us. Mat. 1.23. Is. 7.14. 1 Tim. 3.16.

Q. Tell me more particularly, what is to be con­sidered in the person of Christ the Redeemer?

A. His two natures divine and humane: and the union of them.

Q. How are we to conceive of the Divine nature or Godhead of Christ?

A. Christ is the naturall and only begotten Sonne of God: coessentiall, coequall and coeter­nall with God the Father and God the holy Ghost. Joh. 1.14, 18. Joh. 10.30. Phil: 2.6. Joh: 1.1. and 17.5. Rom. 9.5.

Q. How are we to conceive of the Humane na­ture or manhood of Christ.

A. The Manhood of Christ consisteth of a reasonable soule, and of a true humane body: & subsisteth in the second person of the Deitie. Mat. 26.38. & 17.5. Lu. 24.39. Heb. 2.14. 1 Joh. 1.1.

Q. Was Christ like unto Adam, Abraham and other Men?

A: Yes, as he is true God, so he is true man. Christ our Saviour took to him the substance, the Essentiall properties & the common infirmi­ties of mans nature: he was like unto us in all things, yet without sin. 1 Tim: 2.5. Joh: 4.6, 7. Mar: 11.12, 13. Heb: 2.17. & 4.15. & 7.26. 1 Joh. 2.1.

Q: How did Christ become man?

A: He was not begotten but was made man. He was conceived of the holy Ghost & borne of the Virgin Mary. Rom: 1.3. Gal: 4.4. Mal: 1.18.20. Lu: 1.30, 31.

Q. How are we to understand this, that Christ was conceived by the Holy Ghost?

A. Thus, Christ was conceived not of the substance but of the power of the Holy Ghost: the holy Ghost by his incomprehensible power wrought his conceptiō supernaturally. Lu: 1.35.

Q: How are we to conceive of the Ʋnion of these two natures of Christ?

A. Although Christ consist of two Natures, yet he is but one Person. The manhood of Christ is united immediately to the Person of the Sonne, & by the person, to the God-head of the Sonne: and so the nature assuming, and the nature assumed, make but one Person of the Redeemer, one Christ. Joh. 1.14. Luk. 1.35. Col. 2.9.

Q. What kind of union is this?

A. A Personall union, but not a union of Persons: a Union of natures not in nature: a Union of two natures in one person.

Q: But are not these two natures mingled and confounded in Christ?

A: No verily; although they be inseparably united in person, yet they remaine still distinct in substance, properties, and actions, 1 Pet. 3.18. 2 Cor. 13.4.

Q: Why was it necessarie that God and man should be thus united in Christs Person?

A: It was necessarie that Christ should be God-man, that he might be a fit Mediator be­tween God and man; that he might be every way fit both to reconcile God to man, and man to God.

Q: Tell me more particularly why was it ne­cessarie, that Christ should be Man?

A. It was necessarie that Christ should be made man; First that the Lord might performe the promise, wich was made to Adam in Para­dise, that the seed of the woman should bruise the [Page 27]Serpents head, Gen: 3.15. If Christ had not been made of a woman, he could not have been the promised Messias.

Secondly, because our redeemer was to suf­fer and dye for us: but God could not suffer. 1 Tim: 12.5, 6.

Thirdly because it makes most for the glorie of Gods justice to exact satisfaction from that nature, that had sinned. Man had sinned and therefore man must suffer. Heb. 2.14, 16.

Q: Why was it necessarie, that Christ should be God also?

A. 1. That he might not be swallowed up of death, that he might be able to beare the wrath of God, and to conquer and overcome Satan, Death and Hell for us.

2. That his obedience, and sufferings might be of infinite value and merit. Act. 20.28.

Q. Hitherto of the person of the Redeemer; it remaineth to consider of the worke of Re­demption? Tell me now what kind of worke is this worke of Redemption?

A. As the Person of the Redeemer is won­derfull; Isa: 9.6. so the worke of Redemption which he hath wrought for us, is admirable: as two distinct natures concur to make the Per­son of the Redeemer: so the operations of both these natures concur to the effecting of this great worke of Mans Redemption.

Q. How may this admirable worke of Re­demption be described?

A. Redemption is a most gracious, and pow­erfull deliverance out of the captivity of sinne, and Satan; and from the curse of the Law. Tit. 2.14. Heb: 2.14, 15. Gal. 3.13.

Q. How, and with what price hath Christ re­deemed us?

A. Not with silver, and gold, but with his precious blood. Christ hath redeemed us, by making full satisfaction unto the justice of God for us. 1 Pet: 1.18, 19. Eph: 1.7. Col: 1.14.

Q. To whom was the price of Redemption paid?

A. Christ paid the price of our Redemption to God his Father. We were captives to Sa­tan, no otherwise, then as Satan is the minister of God for the execution of that curse of the Law, which the justice of God hath denoun­ced, and threatned against all sinners: and therefore Satisfaction was to be made unto God. Gal: 3.10.

Q. How, and by what meanes hath Christ made satisfaction to the justice of God for us?

A. By his voluntary obedience, both active, and passive: Christ our Surety hath paid all our debts for us, both the principall, and the forfeiture, that so we might be freely, and ful­ly discharged.

Q. What are we to understand by the active obedience of Christ?

A. The obedienee of his life, performed to the whole Law of God for us: When Christ [Page 29]lived upon earth, he fulfilled all righteousnesse, which we were to fulfill: he kept every Com­mandement exactly, in thought, word, and deed; he perfectly performed the perfect Law of God, in our stead: and this is called his a­ctive obedience. Matt: 3.15. & 5.17. Gal: 4.4, 5. Rom: 5.19. & 10.4.

Q. What are we to understand by his passive obedience?

A. By the passive obedience of Christ, we are to understand his whole Passion, which en­ded in his Death upon the Crosse. Phil: 2.8. 1 Pet. 2.24.

Q. What manner of death was that, which Christ suffered upon the Crosse?

A. A cursed death; and a meritorious death.

Q. Why do you call it a cursed death?

A. Because it was not only ignominious, and shamefull before men; but also accursed before God: for it is written, Cursed is every one that hangeth on a tree. Deut: 21.23. Gal: 3.13.

Q. Why did Christ suffer this kind of death, rather then any other?

A. To declare that he was made a Curse for us, to the end that he might redeeme us from the Curse of the Law.

Q. Why do you call the death, that Christ suf­fered upon the Crosse, a meritorious death.

A. Because it was the price of our Redemp­tion. The death of an Ordinary man is a duty, and a debt; but the death of Christ [Page 28]was a satisfactorie oblation, and a full price of Redemption. Ephes: 5.2. Mat: 20.28. 1 Tim. 2.6.

Q. What made the death of Christ thus meri­torious?

A. The infinite dignitie of his person. Christ who willingly suffered death, was not a meere man but God and man in one person: and therefore it is said, that God purchased his Church with his own blood. Hence it is that the death of Christ is of infinite value and merit, a price sufficient for the ransome of the whole world: for in that the naturall and eternall Son of God suffered death it is more, then if all men in the world had suffered for ever. 1 Cor: 2.8. Tit. 2.13.14. Act. 20.28.

Q. Did Christ suffer for us the first death only?

A. The whole curse of the Law due to our sinnes, was laid upon Christ our Suretie; and therefore as Christ suffered the first death for us; so he tasted of the second death also, he did drink up the bitter cup of his Fathers wrath even the torments of Hell, which made him cry out My God my God why hast thou for­saken me. Mat. 27.46. Isa. 53.5. Heb. 2.9. Mat. 26.38, 39.42. Luk. 22.44. Isa. 63.3.

Q. What are the fruits and effects of Christs death?

A. By the death of Christ the wrath of God is appeased, the sinnes of the redeemed are remitted, Satan, Death and Hell are vanquished; [Page 29]and consequently, those that were miserable captives, are gratiously and powerfully deliver­ed out of the hands of all their spirituall Ene­mies. Now those who are thus delivered from the captivitie of Sinne, and Satan here, shall have perfect deliverance from all sinne, corrup­tion, wrath, and miserie hereafter. Christ hath merited perfect and eternall Redemption for us: and therefore we expect a day of full Redemp­tion. Eph. 5.2. Heb. 9.26. Col. 1.14. and Ephes. 1.7. Isai. 53.12. Ephes. 4.8. Col. 2.15. Heb. 2.14, 15. Luk. 21.28. Rom. 8.23. Heb. 9.12. Ephes. 1.14. and 4.30.

Q. Hath Christ left any thing to those that are redeemed by him, to be done, or suffered in way of merit, or satisfaction to the justice of God?

A. Nothing at all. Christ is a most absolute and perfect Redeemer, and Saviour: Christ alone hath done and suffered all things that are needfull for the Salvation of man; and therefore the glorie of that great worke of Mans Redem­ption, and Salvation, belongeth to Christ alone. The righteousnesse, obedience and suffrings of Christ are no way defective; The satisfaction that Christ hath made to the Justice of God, is absolutely perfect: now that which is perfect is marred by adding ought unto it. Heb. 7.25. Tit. 2.14. Act. 4.12.

Q. What is required of those that are Re­deemed by Christ?

A. The redeemed ought to live accoding to [Page 32]the will of their Redeemer. See Luc: 68.74, 75. & 1 Cor: 5.15. & 1 Pet: 2.24.

The fourth PRINCIPLE.

Q. BƲt how mayest thou be made partaker of Christ, and his benefits?

A. A man of a contrite, and humble spirit, by faith alone apprehending, and applying Christ, with all his merits to himselfe, is justi­fied before God, and sanctified.

The Exposition.

Q. What are the parts of this Principle?

A. This Principle layeth downe these three things: 1. The quality, and disposition of the person, that shall attaine to salvation by Christ in these words, a man of a contrite and humble spirit. 2. What every one that would be sa­ved, must do: viz. by faith apprehend, and ap­ply Christ with all his merits to himselfe. 3. The fruits, and benefits, which follow upon our U­nion with Christ, which are two, Justification and Sanctification.

Q. How must the sinner be qualified, that he may be made partaker of Christ.

A. He must be humbled, bruised, and bro­ken: This Humiliation, and contrition pre­pares the sinner for Christ: before the sinner [Page 33]be thoroughly humbled, and kindly broken, he is altogether unfit to receive Christ. Isai: 57.15. & 66.2. Isai: 61.1.

Q. Why must a Sinner be thus humbled, before he can be made partaker of Christ?

A. Because every man hath naturally a proude, hard, and stony heart: and God will not poure the oyle of his grace, and mercy in­to any other, but a broken Vessell; the sinner therefore must have his proud, and hard heart humbled, and broken. Sinners must understand themselves to be, what they are indeed by na­ture, before they will be willing to come out of their naturall condition. See Matt. 9.12, 13. Eze. 11.19. & 36.26. Zech. 7.12. Isai. 48.4. Psal. 51.17. & 147.3. Zeph. 3.12.

Q. Wherein doth this Humiliation, whereby the sinner is prepared for Christ, consist?

A. In such a sight of Sinne, and sense of Mi­sery, as drives a man to Gods Mercy, and makes the sinner, seeing no meanes of help in himselfe, or the creature, flee unto Christ. Matt. 11.28. Prov. 30.1, 2, 3. Rom. 7.24, 25.

Q. How is it wrought?

A. God, by the morall Law, (which is a perfect Rule of righteousnesse) discovers to the sinner his sinne, and the punishment of it: and convinceth the sinner of his miserable, and wretched condition; and lets him see, that it is impossible for him to come out of this con­dition, [Page 34]by his owne strength, and that it is in vaine to expect help from the Creature. Now when a sinner is come to a right knowledge of himselfe, to a true sight and sense of his vile­nesse, wretchednesse, and spirituall wants, then lest he should be swallowed up of despaire, the Lord lets the sinner see his divine goodnesse, and his readinesse to forgive, and the Mercy that is layd up in Christ. Jer. 23.29. Rom. 3.20. & 7.7. Rom: 4.15. & 7.9. Gal: 3.10. Job: 33.16, 19. — 23.24. Gal: 3.22, 24.

Q. What followes hereupon?

A. When the sinner seeth himselfe to be a bundle of sinne and misery: when he seeth his sinne, and the strict Justice of God, threat­ning death, and damnation on the one hand, and the great Goodnesse of God, with the Mercy that is revealed and offered in Christ, on the other hand: then he loathes himselfe, bewailes his sinne, fleeth unto God for mercy, being willing to take Christ upon any termes, upon any conditions. When the heart of the sinner is thus kindly broken, it is then a fit ves­sel to receive the precious oyle of Gods Mercy. Ezek: 36.31. Zech: 12.10. Act: 2.37. Jer: 31.18. Luc: 15.18, 19. Matt: 11.28. Isai: 61.1. Isai: 42.3. Hos: 14.3.

Q. Are there not degrees of this Humilia­tion?

A. Yes; but every sinner must be humbled so farre as may prepare him, and make him fit to [Page 35]receive Christ. Now a sinner is then prepared for Christ, when he is convinsed of the Neces­sity of a Saviour: when he is made sensible of sinne, and misery, and flexible, and tractable to good; when he is willing to yeeld, and sub­mit unto Christ, and disposed to take any im­pression from Gods hand. Act: 2.37. Act: 9.6. Act: 16.30.

Q. When a sinner is thus humbled, what must he do, that he may be saved?

A. Believe on the Lord Jesus Christ. Act. 16.30, 31. Faith in Christ is the only way to life, and salvation. Mar: 16.16. Joh: 3.14, 15, 16. Joh: 6.47. & 20.31. Rom: 1.17. &. 10.9, 10.

Q. How doth Faith save us?

A. As an Instrument applying Christ. When we say, that Faith saveth us, the meaning is, that Christ apprehended by faith, doth save us. As the hand may be said to feed, and nourish the Body: so Faith may be said to save the Soul. Christ is the Saviour of sinners; and Faith is the hand of the Soul, that layeth hold on Christ, and cleaveth to this Saviour. Christ is the Treasure, that doth make us rich; and Faith is the hand wherewith we receive this Trea­sure. Act: 3.16. Rom: 3.24, 25. Joh: 1.12.

Q. Is it Faith alone that saveth the Belie­ver?

A. True Faith never goeth alone, without other graces, and fruits of the sanctifying Spi­rit: [Page 36]but yet Faith onely is it, which as an hand, or instrument applying Christ doth save us. Galat: 5.22. Mark: 5.36. Rom: 3.28.

Q. Have all those true faith, who professe to believe in Christ?

A. No: faith is in the mouthes of many, but in the hearts of few. An historicall faith may be found in many: but a Justifying, saving Faith, is proper to the elect children of God; and therefore it is stiled the Faith of Gods e­lect. 2 Thes: 3.2. Joh: 10.26. Act: 13.48. Tit. 1.1.

Q. How may this precious grace be described, what is Faith?

A. Faith is a speciall gift of God, where­by the Believer being convinced of the truth, and goodnesse of the doctrine of the Gospell, embraceth the promise of speciall mercy in Christ, and applyeth Christ with all his me­rits to himselfe. Ephe. 2.8. Phil. 1.29. 1 Tim. 1.15. Gal. 3.26, 27.

It is a speciall gift of God, whereby the Be­liever appropriateth, and applyeth the ge­nerall promise of grace, and mercy in Christ, to himselfe in particular, resting wholly upon Christ for life, and salvation. Gal. 2.20. Cant: 8.5. Act. 15.11.

Q. What is the Object of Faith?

A. The generall, and compleate Object of Christian Faith, is the written word, the [Page 37]whole will of God, revealed unto us in his Word. Act: 24.14. Joh: 20.31.

The speciall, and principall Object of a Justifying Faith, is Christ crucified, Christ promised, and offered in the Gospell; or the Promise of speciall grace, and mercy in Christ. 1 Cor: 2. vers. 2. Rom: 10. vers. 9. Gal: 2. vers. 16. & 3. vers. 26. Mar: 1. vers. 15. Joh: 1. vers. 12.

Q. What is the proper Subject, or Seate of Faith?

A. The whole Heart, and Soule. The un­derstanding being inlightned doth see the promise of grace revealed in the Gospell, and doth acknowledge it to be true. The will being effectually inclined by the Spirit of God, gladly receiveth, and embraceth the promise of grace as sweet, and good. Act: 8.37. Rom: 10.10. Eph 1.17, 18. 1 Cor: 2.12. Act. 16.14. 1 Tim: 1.15.

Q. What are the parts of Faith?

A. They are three. Heb: 11.13.

Q What is the first of them?

A. Knowledge. The understanding can­not yeeld assent to that divine truth, which it knoweth not: Faith therefore doth pre­suppose a distinct knowledge of what is pro­pounded to be believed. Although knowledge may be where Faith is not; yet Faith can ne­ver be, where knowledge goes not before. Joh: 6.40. & 1 Joh: 4.16. Act: 16.18.

Q. What is the second?

A. Assent. the Believer in his understanding giveth firme, and full Assent to whatsoever is revealed, and promised in the Gospell. Rom: 4.20.21. Heb: 11.13.

Q What is the third?

A. Affiance. The Believer with his heart embraceth the Promise of grace as his own, and casteth himselfe wholly upon Christ, cleaving to him, trusting in him, and depending upon him for remission of sinnes, and eternall happinesse. Cant: 6.3. Heb: 11.13. Job: 19.25. 2 Tim: 1.12.

Q What is the principall Act of a Justifying Faith? wherein doth it chiefly consist?

A. It consisteth chiefly in the particular Ap­plication of the generall Promise of grace: or in Affiance, and Reliance upon Christ, when the Soul dependeth wholly, and only upon Christ, looking after no other help. Gal: 2.20. Joh: 20.28. Psal: 22.1. & 25.2. Hab: 1.12. Cant: 8.5.

Q. Seeing that Faith unites the Believer to Christ, tell me therefore, what are the fruits, that follow upon this Ʋnion? what are the chiefe benefits that every Believer receiveth from Christ?

A. Justification, and Sanctification here: and this Salvation which is begun here, shall be perfected in unspeakable happinesse, and eter­nall Glory hereafter. 1 Cor: 1.30.

Q. What is Justification?

A. By the Justification of a Sinner, we are to understand that Action of God, whereby God (beholding the sinner in Christ) ab­solves, and acquits him from all his sinnes, pronounceth him righteous, and consequently accepts him to life everlasting. Rom: 3.30. & 8.33. Act: 13.39. Rom: 2.13.

Q. Is not a man justified before God, by that righteousnesse, that is inherent in himselfe?

A. No: we are justified in Gods sight, not by my righteousnesse inherent in us, but by the righteousnesse, and obedience of Christ imputed unto us; and therefore Christ is sti­led, the Lord our righteousnesse. As our sinnes were imputed to Christ; so Christs righte­ousnesse is imputed to us: as the sinne, for which Christ suffered, is inherent in us, not in Christ; so the righteousnesse, whereby we are justified, is inherent in Christ, not in us. 2 Cor: 5.21. Rom: 4.6. Jer: 23.6. 2 Cor: 5.21. Rom: 10.4.

Q. But this seemes to be an absurd Doctrine, that a man should be made righteous by the righ­teousnesse of another. We know a man cannot be wise with another mans wisdome, a man cannot be warme with the cloathes another weareth; and therefore how can, we be made righteous, how can we be justified in Gods sight by that righte­ousnesse, which is resident in the Person of Christ and not in our selues?

A. Although the righteousnesse, whereby we are justified, be inherent in the Person of Christ, and not in us, yet it is not Christs alone, but, as it is his, so it is ours also. Look how the sinne, and Transgression of Adam is made our sinne, in like manner the righteousnesse of Christ is ours. As the sinne of Adam was of force to con­demne us, because we were in his loynes, so the righteousnesse, and obedience of Christ our Surety, is much more availeable to ju­stify us. Rom: 5.12, 19.

Q. In what sense, is the righteousnesse of our Saviour Christ, ours?

A. As this righteousnesse (whereby we are justified before God) is Christs properly, and inherently; so it is ours truely, and really: both in regard of our right, and interest to it; and in regard of the use, and fruit of it. See Gen: 27.15. & 27.

Q. When is this righteousnesse made ours?

A. At what time we are effectually cal­led, and spiritually united to Christ, and made members of his mysticall Body. For being truly, and really united to Christ, the righteousnesse of Christ our Head is truely, and really made ours. Rom: 8.1.

Q. How is this righteousnes of Christ made ours?

A. By the free gift, and gracious Impu­tation of God; and by the Application of Faith, 1 Cor. 1.30. Rom. 4.6.11. Rom. 3.22. & 4.13. Phil. 3.9. Heb. 11.7.

Q. What are the parts of Justification?

A They are two: Absolution from sinne; and Acceptation to life eternall; both which presuppose the imputation of the merits and righteousnesse of Christ. The forgivenesse of our sinnes, Christ merited by his passive Obedience our gracious Acceptation and Admittance to eternall life, Christ merited by his active obedi­ence. Rom. 4.6, 7, 8. Rom. 5.18. 2 Cor: 5.19. Col. 1.21, 22. Rom: 5.18, 19.

Q. Hitherto of Justification: tell me now what is sanctification?

A. Sanctification is the Conformitie of our nature to the pure nature of God. When of un­holy, we are renewed by the holy Spirit to the Image of our Heavenly Father, and made holy when all vitious qualities are purged out of our hearts in some good measure, and all gracious habits (which are the seeds of a vertuous life) are planted in us, then we are said to be sancti­fied. 2 Pet. 1.4. Eph. 4.22, 23, 24. 2 Cor. 7.1. Gal. 5.22.

Q. Is the Sanctification of a Christian perfect in this life?

A. No; although Sanctification be of the whole man; yet the whole man is not fully, and perfectly sanctifyed. The justification of a true Believer is perfect, but his sanctification is imper­fect in this life. Here we receive but the first fruits of the Spirit: and this Sanctification of the Spi­rit (begun here) encreaseth daily untill it be fully [Page 42]perfected in the life to come. Rom. 8.23. 2 Thes. 2.13. and 1 Pet. 1.2. Rev. 22.11.

Q. What are the parts of Sanctification?

A. They are two: Mortification and Vivifica­tion.

Q. What is Mortification?

A: Mortification is the first part of Sanctifi­cation, wherein the old man by the applycation of Christ his death, and Buriall, is crucified, and buried in a Christian. Rom: 6.3, 4, 6. 1 Pet: 4.1. Gal: 5.24.

Q. What is Vivification?

A. Vivification is the quickning of one that was dead in sinne: or a daily rising to newnesse of life, by the power and vertue of Christ his Resurrection. Eph. 2.5. Rom. 6.4, 5. Phil. 3. vers. 10.

Q. What shall such as are truly sanctifyed find in themselves?

A: A spirituall battell a continuall conflict between corruption dying, and Righteous­nesse rising, and growing in them. Rom. 7 Gal: 5.17.

Q. Doe not the good workes of the Children of God that are truly sanctifyed merit at Gods hand eternall life and Salvation?

A: No verily: the best workes, which the children of God performe are no more then due debt; they are no way beneficiall to God; they are no way comparable to the glory that shall be revealed; and therefore they cannot [Page 43]Heaven: yea the good works of the holiest men are stained with many imperfections, and there­fore the children of God have more cause to condemne themselves for their good workes, then to expect to be justified before God, and to be saved by them. Luk: 17.10. Psal: 16.2. Job: 22.2. & 35.7. Rom: 8.18. 2 Cor: 4.17. Is. 64.6. Psal: 143.2. Job: 9.15.

Q: But are not good workes necessarie then to Salvation?

A: Although good workes cannot merit heaven, though they cannot justifie us is Gods fight: yet they are in their kind, and order ne­cessarie, I say in their kind and order; namely, good workes are necessarie, not as causes of sal­vation, but as fruits, and inseperable compani­ons of true faith, and as markes in the way to Heaven. Yea good workes are as the way, that will leade us to the Kingdome of Heaven. Eph. 2.10.

Q Seeing the good workes of the best children of God are stained with imperfections; and seeing good workes are not meritorious tell me therefore what encouragement hath a Christian to be fruit­full in good workes?

A. Although corruption cleaveth to the best of our good workes, yet seeing this pollution is taken away by the Intercession of Christ, and so our good workes become acceptable to God in Christ Jesus; the consideration hereof should make us zealous of good works, Exod. 28.36, 37, [Page 44]38. 1 Pet. 3. vers. 5. Titus 2. vers. 14.

Againe, although good workes be not meri­torious, yet there are many good ends, and ne­cessarie uses of good workes which should ex­cite Christians to bring forth the fruits of holi­nesse & righteousnesse, in abundance. Tit. 3.14.

Q: What are the necessarie uses of good works? What are the ends a Christian may ayme at, in doing good workes?

A. We must abound in good workes;

1. That we may glorifie God our Heavenly Father. Mat: 5.16. Joh: 15.8. Phil: 1.11.

2. That we may adorne the Gospell of Christ our Lord and Saviour. Phil. 1.27. Ephes. 4.1. Col. 1.10. 1 Thes. 2.12.

3. That we may testifie our thankfulnesse to God and to Christ, Rom: 12.1. 2 Cor. 7.1.

4. That we may testifie, & manifest the truth, & sinceritie of our faith, Mat. 7.16, 17. Jam: 2.20.

5. That we may make our effectuall calling, & election sure. 2 Pet. 1.5.10. 2 Tim. 2.21.

6. That we may confirme our weake bre­thren. Rom: 14.19.

7. That we may be patterns to others, and excite them to imitate our example. 2 Cor. 9.2.

8. That we may winne such as are yet un­converted and even provoke them to embrace the truth. 1 Pet. 3.1.

9. That we may at least stop the mouths of such persons as cannot be wonne. 1 Pet: 2.15.

The fifth PRINCIPLE.

Q. WHat are the ordinarie and usuall meanes for obtaining of Faith?

A. Faith commeth only by preaching of the Word, and increaseth daily by it, as also by the admini­stration of the Sacraments and Prayer.

The Exposition.

Q. What are the parts of this principle?

A. This Principle layeth downe two things.

First the meane or the instrument of getting Faith, viz. The Word preached.

Secondly the Meanes, whereby faith being once bred in us is nourished strengthned and in­creased, which are these 4. the same Word preached, the Sacraments and Prayer.

Q. Is the Word preached the meane or instru­ment both of begetting and increasing faith?

A. Yes, the Word is both the seed that breedeth and the milke that feedeth Faith in us. See 1 Pet. 1.23. & 2.2. Rom. 10.8.14.7. Jam. 1.18. Act. 20.32. Rom. 1.17.

Q. Is it in the power of the Word being faith­fully preached, to worke faith?

A. The word is not able of it selfe to worke Faith in the heares of it. The Word is not the principall worker of Faith, but a power­full Instrument, whereby the Lord worketh [Page 46]faith in the hearts of his children. The same all­mightie power, which raised up Christ from the dead, doth create this grace in the soule. Hence it is, that although many heare the Word faithfully preached, yet but a few, even the Elect only believe. Se Act: 13.48. and Tit. 1.1. Rom: 10.16. Joh: 12.37, 38. Isa: 53.1. Rom: 1.16. Ephes. 2.8. Isa. 57.19. Eph. 1.19 20. Mat: 13.11.

Q. Seeing the Lord is the principall worker of Faith, may not a man expect to have saving faith wrought in his heart, without attending upon the Word preached?

A. No, for the Lord delighteth to worke by his own Meanes: as the Word cannot work Faith without God, so God will not worke Faith without it. Luk. 16.21.

Q. Seeing the word is both the Seed, and the Foode of Faith, tell me therefore how ought wee to heare the word preached, that we may profit by it?

A. Before we come to the publick Ordi­nance, we must prepare our selves to goe to the place of Gods presence. When we are come to the house of God, we must remember we are in Gods presence, and behave our selves as be­fore him. After we have heard the Word, we must meditate of that which we have heard, we must hide it and lay it up in our hearts and en­deavour to practise it. Luk. 11.28. Joh. 13.17. Jam: 1.22. Exod: 3.5. Josh. 5.15. Exod. 19.10, 11. [Page 47] Eccl: 5.1. Act: 10.33. Act. 17.10, 11. Job: 22.22. Psal: 119.11. Luk: 2.19. and 51. Heb: 2.1.

Q. How are we to prepare our selves, before we come to the publike Ordinance?

A. 1. We must lay aside whatsoever may bin­der the profitable hearing of the Word. See Jam: 1.21. & 1 Pet: 2.1, 2. Jer: 4.3. Ezek: 33.31.

2. We must consider what our spirituall wants be and how necessarie and profitable the Word of God is for the relieving of these our wants, that so we may get a spirituall ap­petite to this spirituall food of our soules: like new borne babes we must crye after this milke that we may grow by it. Jam: 1.19. 1 Pet. 2.2.

3. We must intreate the Lord to blesse this holy ordinance unto us, and to accompanie the outward Ministrie of the Word with the in­ward opperation of the Spirit, that so the Word may be effectuall to save our soules. Psal: 119. Isa. 59.21. Act. 16.14.

Q. How are we to behave our selves when we are come to the House of God?

A. We must acknowledge the Minister to be Gods Messenger, and Embassadour, and there­fore we must here and receive the Word preached, not as the word of man but as the word of God, even as that word, which one day shall judge us. Job. 33.23. Mal. 2.7. 2 Cor. 5.20, 1 Thes. 13. 1 Pet. 4.11. Joh. 12.48.

More particularly we must heare the word preached,

1. Not with drowzie and dull eares, but with diligent attention, to the end we may un­derstand what we heare and be affected with it. Isai. 6.10. Prov. 2.2. and 4.20. Luk. 4.20. Act. 2.14. & 8.16.

2. With due reverence, yea with feare and trembling. Isa. 66.5, 6. Ezra. 9.4. & 10.3.

3. With meeknesse and absolute subjection of spirit, Jam. 1.21.

4. With alacritie and constancie not depar­ting before the publike exercise be ended. Prov. 8.34. Ezek. 46.10.

5. With an earnest desire to attaine and keep the good seed of the Word in our hearts: and with a firme purpose to bring forth the fruite of it in our lives. Luk. 8.15. Pro. 4.21. Deut. 5.27. Exod. 19.8. Isai. 42.23.

Q. What other meanes are there which serve to the further increasing of our Faith.

A. The Sacraments and Prayer.

Q. What is a Sacrament?

A. It is a seale annexed by Gods own hand to the Covenant of Grace. Gen. 17.7.10, 11. Rom: 4.11.

Q: What is the Covenant of Grace?

A. That eternall Covenant and contract, laid down in the Word, wherein God hath promi­sed remission of sinnes, and everlasting life to all that believe in Christ Jesus. Gen. 3.15. & 17.7, 8. [Page 59] Act. 10.43. and 13.38.39. Joh: 15, 16. Mar. 16.16. Act: 16.30, 31.

Q. How many parts be there in a Sacrament?

A. Two: the outward and visible Signe; and the inward and invisible Grace, Mat. 3.11. and 26.26. 1 Cor. 10.16.

Q. Of what use are the Sacraments, and to what end were they ordained?

A. The Sacraments were ordained,

1. To be holy Signes and Seales, to ratifie the Covenant, which the Lord hath made with us to confirme our weake Faith in all the gracious promises of the same. Gen. 17.11. Rom: 14.11.

2. To be (as it were) badges of our professi­on, whereby we may be known to be the Ser­vants of Christ. Mat. 28.19. 1 Cor. 10.16, 17.21.

3. To be monuments to put us often in mind & remembrance of Christ and (as it were) glasses wherein we may see Christ crucified be­fore our eyes: and therefore the Sacraments are truly called a visible word. Lu: 22.19. Gal. 3.1.

Q. How many Sacraments are there?

A. Two, the one representing our Nativitie or new birth; the other representing our spiri­tuall Education, and growth in Christ 1 Cor. 10.1, 2, 3, 4.

Q. Have these sacraments been alwaies the same?

A. The inward and spirituall part which is Christ with all his benefits, hath [Page 60]been alwaies the same both under the Law, and under the Gospell. But the outward, and sensi­ble signes have been divers according to the times of Christ. Before Christ was exhibited in the flesh, there were but two fixed and ordi­narie Sacraments: and since Christs comming in the flesh there are likewise two Sacraments and no more. 1 Cor. 5.7. & 10.4. Gal. 3.27. Heb. 13.8.

Q. What were the ordinarie Sacraments of the old Testament?

A. Circumcision and the Passeover. Gen. 17. Exod. 12.17.

Q. What are the Sacraments instituted by Christ in the New Testament?

A. Baptisme, and the Lords Supper. Now these are answerable to the Sacraments of the Old Tastament; for Baptisme is come instead of Circumcision; and the Lords Supper instead of the Passeover. Mat. 28.19. Mat. 26.26. Col. 2.11, 12. Lu. 12.13, 14, 15, 19, 20. 1 Cor. 10.

Q. How doe these two Sacraments of the New Testament differ?

A. Baptisme is the Sacrament of our Rege­neration, and ingrafting into Christ. The Lords Supper is the Sacrament of our spirituall nou­rishment, and growing up with Christ, And therefore Baptisme is but once used of us; but the Lords Supper is often to be celebrated. Act. 2.42. 1 Cor. 11.26.

Q. Tell me more particularly what is Bap­tisme?

A. Baptisme is the first Sacrament of the new Testament wherein, by the washing, or sprink­ling of our bodies with water in the Name of the Father, the Sonne, and the holy Ghost, our Regeneration, or new birth is represented and our entrance into Christianity sealed unto us. Mat. 28.19. Joh. 3.5. Tit. 3.5. Gal. 3.27. Act. 8.36, 37, 38.

Q. What is the outward and visible signe in Baptisme?

A. Water, wherewith the partie baptized is washed or sprinkled. Mat. 3.11, 16. Act. 8.36, 38.

Q. What doth this water represent and sig­nifie?

A. The Spirit and the blood of Christ. Mat. 3.11. Joh: 3.5. 1 Ioh. 1.7.

Q. What doth the covering or sprinkling, and washing with water signifie?

A. Our new birth renovation, and putting on of Christ: the washing of our soules with the blood of Christ applyed by his Spirit. The covering of our sinnes and remission of them, through the imputation of the suffrings, and death of Christ: and the presenting of us holy, cleane, and without spot in the sight of God, through the imputation of Christs obedience, and righteousnesse. Ioh. 3.5. Tit. 3.5. Gal. 3.27. 1 Cor. 12.13. 1 Pet. 1.2. Act. 2.38. and [Page 62]22.16. Rom. 6.3, 4. Col. 2.12, 13. Eph. 5.26, 27.

Q. Why are we baptized in the name (or into the Name) of the Father and of the Sonne, and of the holy Ghost? Mat. 28.29.

A. Hereby is signifyed that by baptisme we are consecrated to the worship and service of the only true God, who being one divine Es­sence, is distinguished into three Persons, the Fa­ther the Sonne and the Holy Ghost. In Baptisme our Adoption in Christ by the Holy Ghost is sealed unto us, and ratifyed, and so we are con­secrated to God the Father. Thus by this Sa­crament we are (as it were) enroled amongst those of the Household of God. Act: 2.38. and 19.5. 1 Cor: 12, 13, 14, 15. Gen: 48.16. Eph: 2.19. and 3.15.

Q: What persons are to be admitted to this Sacrament?

A. All such as by the Lawes of Charitie are to be esteemed within the Covenant of Grace of what Nation, Sexe or age soever they be. Mat. 3. vers. 5, 6. and 28.19. Act. 2.41. and 8.27, 36, 37. Act. 10.47. Act. 16.15.33. 1 Cor. 1.16. Gen. 17.12. compared with Col. 2. vers. 1.

Q. When doe such as are baptized in their In­sancie reape the fruit, and feele the effect of their Baptisme?

A. So many of them as live till they come to yeares of discretion, when they [Page 63]actually believe in Christ, and repent of their sinnes. Mark. 1. vers. 4, 5, and 15. and 16.16. Act. 2. vers. 38. and 8.30, 31. 1 Pet. 3. vers. 21.

Q. What is the Lords Supper?

A. The Lords Supper is the other Sacra­ment of the new Testament wherein by the use of bread, and wine administred, and received according to Christ his institution, our spi­rituall nourishment by Christ is represented, and our continuance, and growth in Christi­anitie sealed unto us. Mat. 26.26, 27, 28. 1 Cor. 11.23, 24. &c. 1 Cor. 12.13.

Q. What are the outward signes of this Sacra­ment of the Lords Supper?

A. Bread and Wine both which Christ hath expresly commanded to be received of all Communicants, and the Sacramentall actions about these elements of Bread & Wine. Mat. 26.26, 27. Mar. 14.22, 23. Luk. 22.19.20.

Q. What doe these elements of Bread and Wine signifie?

A. The Bodie and Blood of Christ which are exhibited and given to the faithfull, and re­ceived of them after a spirituall and visible man­ner, yet verily and truly. Mat: 26.26, 28. 1 Cor. 10.16, 17. 1 Cor. 11.24, 25. Joh: 6.27, 28, 51. &c.

Q. Tell me more plainly and distinctly, How doth the worthy Communicant receive the Bodie, and Blood of Christ in this Sacrament?

A. As with the hand of the body we receive the Creatures of bread, and Wine, which re­fresh and strengthen our bodies: so Faith is that hand of the Soule, whereby we receive the Bo­die, & Blood of Christ. The worthy Commu­nicant by the exercise of his Faith, feedeth (as it were) upon Christ, and his merits to the spiri­tuall refection, and nourishment of his Soule. Psal. 104.15. Joh. 1.12. Joh. 6.35. & 50, 51, 54, 55, 56, & 63.

Q. What are the Sacramentall Actions about these Elements of Bread and Wine.

A. The Sacramentall Actions of the Mini­ster are chiesly three.

Q. What is the first of them?

A. The Sanctification, or Consecration of the Bread and Wine.

Q. Wherein doth this Consecration of the Bread and Wine consist?

A. The Minister reciteth the Ordination and Institution of Christ, that so our faith may have what to lay hold of: he sanctifieth & blesseth these creatures of Bread, and Wine by solemne Prayer, and Thanksgiving unto God: and these Elements being thus seperated to an holy use, and being administred, and received according to Christ his Institution, become effectuall Signes and Seales of the true, and na­turall body & Blood of Christ. Thus the Bread, and Wine are consecrated. 1 Cor. 11.23, 24 &c. Mat. 26.26, 27. Mar. 14.22, 23. Luk. 22.19.

Q. Are not the Bread and Wine by this Conse­cration changed into the Substance of the naturall bodie and blood of Christ?

A. No truly: after the Consecration of the Bread and Wine, these Elements are not chan­ged in Substance but in their use only: they are set a part to an holy use, they are now lively Signes and effectuall seales, of the Bodie and Blood of Christ; but yet they continue in nature and substance Bread and Wine still. Mat. 26.29. 1 Cor. 10.16. 1 Cor. 11.26, 27, 28.

Q. What is the second Sacramentall Action?

A. The breaking of the bread and powring out of the wine. Mat. 26.26. Mark. 14.22. 1 Cor. 11.24, 25.

Q. What is signified hereby?

A. The crucifying of Christ upon the Crosse: that the body of Christ was broken, that the blood of Christ was shed for us. 1 Cor. 11.24. Gal. 3.1. Mat. 26.28. Mar: 14.24. Luk. 22.20.

Q. But it is written, A bone of him shall not be broken: How therefore can the breaking of the bread signifie that the bodye of Christ was broken for us? Joh. 19.26. Exod: 12.46.

A. Although the legs of Christ were not broken, yet the bodie of Christ was bruised, and even broken with those torments which he suffered upon the Crosse, when Christ yeilded up his spirit upon the crosse he was (as it were) rent into two pieces according to his humane [Page 66]na­ture. Joh. 19.32, 33. &c. Isa. 53.5. Mat. 27.50. Mar. 15.37. Lu. 23.46. Joh: 19.30.

Q. What is the third Sacramentall Action of the Minister?

A. The distribution and delivering of the Bread & Wine, Mat. 26.26, 27. Mar: 14.22.23. Lu. 22.19.

Q. What is signified hereby?

A. That Christ offereth himselfe and his me­rits to all: that Christ is given and exhibited to as many as have faith to receive him Mat. 26, 27, 28. Mar: 14.23, 24. Luk. 22.19, 20.

Q. What are the Sacramentall Actions of the Communicants?

A. With reverence to take the Bread at the Ministers hand, and to eate it: with reverence to take the Cup at the Ministers hand and to drink of it. Mat. 26.26, 27. Mar. 14.23.

Q What is signified thereby?

A. The particular Application of Christ, and his merits; the feeding (as it were) upon the Bodie and Blood of Christ by the exercise of a lively faith, to the spirituall refreshing, and strengthening of our inward man. 1 Cor. 10.16. 1 Cor. 12.13.

Q. What Persons may safely come to the Lords Table, and partake of this heavenly banquet?

A. All such as have right and title to this Sa­crament; and have in some good measure pre­pared themselves to partake of so holy an Or­dinance. 1 Cor. 11.27, 28.

Q. What Persons have right, and title to this Sacrament?

A. All the true Children of God, and Mem­bers of Christ, that have been baptized, and (being come to yeares of discretion) are also to examine themselves, and to trie their fitnesse for this Sacrament. 1 Cor. 11.12.

Q. How may a Christian try his fitnesse for this Sacrament?

A. A man must search and try, whether he can find in himselfe those Sacramentall graces which are necessarily required in every worthy Communicant.

Q. What are they?

A. They are chiefly these: Repentance, Know­ledge, Faith, and Love.

Q. Why is Repentance required in every wor­thy Communicant?

A. No man may presume to come to the Lords Table with defiled hands, and polluted feet; now every sinne defiles, and pollutes the soule in Gods sight; and therefore whensoever we come to the Lords Table, we must remove our sinnes by a solemne renewing of our Re­pentance. Num. 9. vers. 6. Eccles. 5. vers. 1. Jam. 1.27. Jude vers. 23. Isa. 1.16. Jam. 4.8.

Q. How may this be done?

A. That we may remove our sinnes by a so­lemne renewing of our Repentance, foure things are requisite.

Q. What is the first of them?

A. We must search, and examine our hearts, and lives thoroughly by the Law of God, to the end we may come to a true sight of our sinnes. Lam: 3.40. Psal: 119.59. Rom: 3.20. & 7.7. Jam: 1.23.

Q. What is the second?

A. When we have found out our sinnes, we must get mournefull spirits, broken, and con­trite hearts for them: we must mourne for them with a godly sorrow. See 2 Cor: 7.9, 10, 11. Jam: 4.8, 9. Joel: 2.13. Zech: 12.10. Psal: 51.16, 17. Jer: 31.18. Mar: 14.72. Luck: 7.38.

Q What is the third?

A. When we are truely humbled for our sinnes, we must make an ingenuous, and parti­cular Confession of them to God our Father; we must Judge our selves for them; we must flee to the Throne of Grace, and implore mer­ey and forgivenesse. Prov: 28.13. & 1 Joh: 1.9. Psal: 32.3, 4, 5. & 51.14. Ezr: 9.6, 14. & Neh: 1.6, 7. 1 Cor: 11.31. Psal: 51.1. & Psal. 130.3, 4.

Q. What is the fourth?

A. We must promise, and covenant to for­sake our sinnes, and firmely resolve to reforme our waies for the time to come. Prov: 28.13. Isai: 1.15, 17. & 55.7. Psal: 51.13. & 119.116.

Q. But every one is ready to say, that he re­penteth [Page 69]of his sinnes: tell me therefore, how may a Christian know, whether his repentance be sound, and hearty, or no?

A. Sound Repentance consisteth in an in­ward change of the heart, and affections; and an outward change of the life, and actions; and therefore, if we find this double change in our selves; if we find in our selves, a true hatred of all sinne, and an unfained love of God, and goodnesse, with an earnest desire of universall Reformation; if we have renounced the pra­ctise of every grosse sinne, and allow not the least infirmity we see in our selves; then we may conclude our Repentance to be sound, and hearty, Psal. 101.3. & 119.97, 113. Psal. 40.8. Rom. 7.22. Psal. 119.5, 6, 101, 112. Heb. 13.18. Act. 19.18, 19. Luk. 19.8. Rom. 7.15, 16, 19.

Q Why is Knowledge required in every wor­thy Communicant?

A. First, because the other Sacramentall gra­ces presuppose Knowledge.

Secondly, because the Administration, and Receiving of this Sacrament, is a publike, and solemne part of Gods worship, wherein many sacred duties are joyned together; now know­ledge is a grace that is needfull to guide a Chri­stian in the performance of every Christian du­ty; and therefore this that is so great, and weighty a Duty can never be performed aright, without a good measure of knowledge.

Q. What knowledge is required in every wor­thy Communicant?

A. That a Christian may be fit to receive this Sacrament,

1. He must have a competent knowledge of the common grounds, & principles of Christian Religion. 1 Joh. 2.20.

2. He must understand the doctrine of the Sacraments in generall; and have a distinct knowledge of this Sacrament of the Lords Supper.

Q. Why is Faith required in every worthy com­municant?

A. 1. Because this Sacrament was ordained to be a spirituall meanes to confirme & streng­then our weake faith. Rom. 4.11.

2. Because Christ and his saving benefits can­not be received without Faith, whosoever pre­sumeth to come to this Sacrament without Christ. Joh 1.12. Ephos. 3.17.

Q. What kind of Faith is required in a wor­thy receiver?

A. That kind of Faith which maketh a true Believer, will also make a worthy Communi­cant: now that is, not an Hystoricall but Justi­fying a particular Faith; such a faith as giveth firme and particular assent to the truth of this Proposition Christ loved me and gave himselfe for me, Gal. 2.20. Joh: 20.28. Psal. 20.1. Isai. 25.1.

Q. What is the office of Faith in this Sacra­ment?

A. To behold and to receive Christ, and to feed upon the Body and Blood of Christ. For Faith is that spirituall eye, whereby the true Believer seeth Christ and discerneth the Lords Bodie and that hand of the soule, whereby the true Believer receiveth Christ: and that mouth of the soule whereby the true Believer feedeth upon the Bodie and Blood of Christ in this Sa­crament. Joh. 8.56. Heb. 11.1.27. 1 Cor. 11.29. Gal. 3.1. Joh: 1.12. Joh: 6.35.

Q. Why is love required in every worthy Com­municant?

A. 1. Because Christ provided this Heavenly banquet not for strangers but for those of his own Family, for his own Disciples. Now mutu­all love, & Charitie is the Cognizance of a true Disciple, Joh. 13.35. 1 Joh: 3.14. and 4.7.

2. Because we cannot upon good ground ex­pect to have the forgivenesse of all our sinnes sealed up unto us in this Sacrament except we bring Christian Charitie in our hearts, Mat. 6.14, 15. and 18.35. Mar: 11.25.26. Luk. 6. vers. 37.

3. Because this Sacrament was ordained to be a seale, as of our union with Christ our head, so of our Communion with all the true Mem­bers of Christ. 1 Cor. 10.16, 17. 1 Cor. 12.12, 13.

4. Because Charitie is the Rule of all graci­ous actions. 1 Cor. 16.14.

Q. What rules of love are we to observe when we intend to come to the Lords Table?

A. These two Rules (prescribed by Christ) are diligently to be observed, viz.

1. If he hath ought against thy neighbour, if thy neibour have offended, and wronged thee, forgive him. Mar. 15.25. Mat: 5.44. Luk: 6.27, 28. Mat. 18.21.22.

2. If thy brother hath ought against thee, if thou hast any way offended, grieved or wronged thy brother, goe & reconcile thy selfe unto him & then come to the Lords Table. Mat. 5.23, 24. Rom. 12.21.

Q. Hitherto of the Sacraments; tell me now, what is Prayer?

A. Prayer is a pious Colloquy, and humble Discourse with God; wherein we lift up our soules, and expresse the desires of our hearts un­to God, as to our heavenly Father. 1 Sam. 1.13.15. Psal. 25.1. & 62.8. Mat. 6.6, 9.

Q. How may we expresse the desires of our hearts unto God?

A. The Lord understands the language of the heart, as well as of the tongue; and there­fore we may expresse the wishes and desires of our hearts, both by vocall, and by mentall Prayer. Rom. 8.27. Mat. 6.8.

Q. What is mentall Prayer?

A. It is the expression of the mind by secret ejaculations, by sighes, & groanes. See Ex. 14.15. Neh. 2.4. Ps. 79.11. Rom. 8.26. 1 Sam. 1.13.

Q. What is a vocall Prayer?

A. It is the expression of the mind in words; when our tongues are the true interpreters of our hearts, opening and uttering our inward defires unto the Lord. 1 Kings 8: 22, 23. Joh: 17.1.

Q. Is there any Rule left us, by which we ought to frame our Prayers?

A. Yes; the Prayer, which Christ taught his Disciples, commonly called, the Lords prayer, is both an absolute Prayer in it selfe, which we may, and ought to use; and also a perfect Plat­forme of Prayer. All our Prayers are to be framed according to this Patterne. Luk: 11.1, 2, 3, 4. Mat. 6.9. &c.

Q. What are we generally to consider, for the right performance of this duty in Prayer?

A. That we may rightly performe this ho­ly, and heavenly duty, these foure things are to be considered,

  • 1. To whom we are to pray.
  • 2. In whose Name.
  • 3. In what manner.
  • 4. For what persons.

Q. To whom are we to pray?

A. To God alone. Psal: 38.9. & 50.15. & 65.2. Isai: 42.8. & 48.11. Phil: 4.6.

Q. Why are we to pray to God alone?

A. 1. Because God only knoweth the hearts of all the children of men. 1 Kings 8.30. & 3 Chron: 6.30. Psal: 44.21. Jer: 17.10. Act: 1.24.

[Page 74] 2. Because God onely is every where pre­sent, and therefore able to heare the Prayers of all persons, in all places. Jer: 23.23, 24. Ps: 139.7. — 12.

3. Because God onely is Almighty, and therefore able to give us, whatsoever we aske. And as he is Almighty, so he is most merci­full, and therefore most ready to grant our re­quests. Job: 42.2. Jer: 32.17. Gen: 18.14. Luk: 1.37. Isai: 63.16.

4. Because we cannot call upon any reli­giously, in whom we may not believe, Rom: 10.14. Now we are to believe only in God. Who­soever doth place his faith, and confidence in a­ny Creature, is accursed. Jer: 17.5.

5. Because no part of divine worship is to be communicated to any creature. But Prayer is such a principall part of divine worship, that it is often put for the whole Service of God. Matt: 4.10. Isai: 42.8. Jer: 10.25. Joel: 2.32. Act: 9.14.

6. Because Christ hath taught us to direct all our Prayers to our heavenly Father: Now there is none, which is our Father in heaven, but God alone. Matt: 6.9.

Q. In whose name are we to pray?

A. In the Name of Christ alone. Prayer is a calling upon God the Father, in the Name of the Son, through the assistance of the Holy Ghost. Joh: 16.23, 26. Heb: 4.14, 16. Zech: 12.10. Rom: 8.26. Eph: 6.18. Jude v. 20.

Q. Why are wee to pray in the name of Christ alone?

A. 1 Because as there is but one God, so there is but one Mediator between God and men, the man Christ Iesus, 1 Tim. 2.5. Christ is the onely Me­diator, as of Redemption so also of Intercession. Act. 4.12. Rev. 8.3.4.

2. Because, we are taught to direct all our Prayers to our heavenly Father. Now God is our Father in Christ alone: and therefore to come to God in any other name is abomi­nable.

Q. May we direct our prayers to the Sonne or to the holy Ghost by Name?

A. Yes prayer may be directed to the (a) Fa­ther, or to (b) Christ his Sonne, or to the (c) holy Spirit. But when we direct our Prayer particularly to one person of the three, this must be done with due care of worshipping all in one. We must pray to all though we name but one: when we mention but one with our mouths, in our minds, and hearts we must conjoyne all the three persons, as those which cannot be severed, in will, in coun­sell, or in outward actions because they are one in nature and Essence. (a) Mat. 26.39. Ephes. 3. vers. 14, 16. (b) Act: 7.59. and chap. 9. vers. 10.14. 1 Cor. 1. vers. 2. (c) Mat. 28.19. 2 Cor. 13.14.

Q. In what manner are we to pray?

A. We must not come rashly but with prepa­red hearts to the performance of this heavenly dutie. And our hearts being prepared. Psal. 57.7.108. 1. Eccles. 5.1, 2. We must pray,

1. With heedfull attention, keeping our hearts from vaine and wandring cogitations. Prov. 4.23.

2. With humilitie of spirit in regard of our owne basenesse and unworthynesse Gen: 18 27. and 32.10. Isai. 66.2. Lu. 18.13. 2 Sam. 7.18, 19. Ezra. 9.5, 6.

3. With reverence towards the glorious Ma­jestie of that God, to whom we speak in prayer. Psal. 95.3, 6. Eccles. 5.2. Luk: 22.41. Mat. 26.39. Eph. 3.14.

4. With Faith that is with perswasion, that our persons are accepted of God in Christ, and that our Prayers shall be heard, Heb: 10.22. Jam. 5.15. 1 Joh. 5.14.

5. With a sincere purpose to forsake those sinnes which we confesse unto the Lord and pray against. Psal. 66.18. Prov. 15.8. Isai. 1. [...]. 2 Tim. 2.22. and 1 Joh. 3.22.

6. With Charitie in our hearts. We must lift up holy hands without wrath and without doub­ting. 1 Tim. 2.8. Mat. 5.23, 24. Mar. 11.25.

7. With perseverance without fainting, pa­tiently expecting a gratious answer from the Lord. Luk. 18.2. &c. Psal. 27.14. Gen. 32.24. Hos. 12.4. Ephes. 6.18. Col. 4.2.

Q For what persons are we to pray?

A. For our selves and others. For the whole Church of God: for all sorts and degrees of men; for (a) Magistrates, (b) Ministers, and the afflicted (c) Members of Christ. Yea we are to pray for all men living, even our very (d) E­nemies who hate and persecute us. Mat. 6.11, 12, 13. Iam. 5.16. Psal. 122.6.7, 8. Ioh: 17.6, 11, 20. (a) 1 Tim. 2.1, 2. Psal. 72.1. (b) Eph. 6.19. Col. 4.3. 2 Thes. 3.1. Heb. 13.18, 19. (c) Psal. 25.22. and 44.4. (d) Mat. 5.44. Luk: 23.34. Act. 7.60. Rom. 12.14.

Q Are none living on earth excepted?

A. None but those who have committed the unpardonable finne against the holy Ghost, and are apparently rejected of God. Se 1 Joh. 15.16. 1 Sam. 16.1.

Q. But although all men are to be commended to God in our Prayers, yet are not some to be pre­ferred before others?

A. Yes; Prayer is one of the most principall effects of love; and therefore those, whom we may and ought to preferre before others in our Love, we may; and ought to preferre before o­thers in our Prayers. See Ioh. 17.9. Eph: 6.18. 2 Tim: 1.16, 19. 1 Sam: 12.23.

Q. What are the parts, or severall kinds of Prayer?

A. Petition, and Thanksgiving. Now these two are to be joyned together in use: and to these * Confession of sinnes is to be anne­xed, that we may be the better prepared both to make Petition and to give thanks, * Neh. [Page 78]1.6, 7, 8, 9. and 9.32, 33, 34, 35. Psal. 143.2. Dan: 9.8, 9. Phil. 4.6. Col: 4.2. 1 Thess. 5.17.18. Gen: 32.9, 11. Rom: 1.8, 10. Ephes. 1.16. Phil: 1.3, 4. Col: 1.3. 1 Thes: 1.2.

Q. What is Petition?

A. That part of prayer, wherein we request and aske something of God according to his will, revealed in his word. Rom. 8.27. 1 Ioh. 5.14.

Q. With what mind, and affections are we to make our petitions and requests known to God?

A. 1. With a true sence & feeling of our wants. 1 King: 8.38. 1 Sam. 1.10. Psal. 63.1. Iam. 1.5.

2. With fervencie of spirit, and an earnest de­sire to have our wants supplyed. Psal. 130.1. and 143.6. Lam. 2.19. Rom: 8.26. and 15.30. Jam. 5.16.

3. With speciall faith in those Promises which concerne our particular wants. Mar. 11.24. Iam: 1.6. and 5.15. 1 Ioh. 5.14.15.

Q. For what things may we make request unto God?

A. For such good things as the Lord hath promised our faith must rest upon the promise of God: and therefore every petition must have respect to some promise. Now as things are promised so they must be praid for; things absolutely promised may be absolutely prayed for: but where God hath put conditions, and exceptions to his promise, here our prayers must have respect not only to the blessing pro­mised: but also to the condition annexed: [Page 79]and therefore things conditionally promised, must be asked with this (or the like) exception, if it seem good unto his Majesty. 2 Sam. 7.27, 28, 29. 2 Chron: 20.7, 8, 9, &c. Neh: 1.8, 9, 11. Exod: 32.10, 11, 12, 13. Luk: 11.13. Mat: 26.39. Mat. 8.2. Rom: 1.10. 2 Sam: 15.25, 26.

Q. Tell me more particvlarly, what things may lawfully be asked of God in prayer?

A. Christ in that perfect patterne of prayer which he hath left us, hath made a briefe col­lection of all such things as are good and law­full to be asked in Prayer, and compri­zed them in six Petitions: of which the three first respects Gods glory; the three last our own good. Mat. 6. Luk: 11.

Q. How are these three petitions which re­spect Gods glorie distinguished?

A. The first petition concerns Gods glory it selfe in these words, Hallowed be thy Name. Mat. 6.9.

The second concerns the meanes of his glory in these words Thy Kingdome come, vers. 10.

The third concernes the manifestation of it in these words, Thy will be done in earth as it is in Heaven, vers: 10.

Q. How are the other three which respect our own good distinguished?

A. The fourth petition concerns our bodily life, in these words, Give us this day our daily bread. Mat: 6.11.

The other two concerne our spirituall life, The fifth our Justification in these words, For­give us our debts, as we forgive our debtors v: 12.

The sixth our Sanctification in these words, Leade us not into temptation, but deliver us from evill. vers: 13.

Q: What is Thanksgiving?

A: An humble and heartie acknowledgement of Gods mercies bestowed on us, and of those particular benefits which we have received from his bountifull hands; rendering unto the Lord due praise and ascribing unto him Kingdome, Power and glorie for ever. 1 Cor. 20.10, 11, 12, 13, 14. Psal: 9.1. and 29.2. Psal: 66.1, 2, 3, 8. and 96.7, 8. Psal. 103.1, 2. and 111.1. Eph: 1.5. and 5.20, Col. 3.17. 2 Thes: 5.18. 1 Tim: 2.1, Mat: 6.13.

Q: Having distinguished prayer according to the matter thereof; Tell me now what other Di­stinctions are there of prayer?

A: Prayer is Publick, or Private: Ordi­narie or Extraordinarie.

Q: What is publique Prayer?

A: Publique prayer, is a solemne calling up­on God, in a publik place, at a publike meeting of the Congregation, where the Pastor speak­eth, and the rest of the Congregation going with him in mind, at the Conclusion say, Amen to testifie their Consent. 1 King: 8.22, 23.55. &c. Joel: 2.16, 17. 1 Cor: 14.15, 16, 19. Deu. 27.14, 15. &c. Neh: 8.1, 6.

Q: What is private Prayer?

A. Private prayer is that, which is made in any private place at any time: as the private prayers of Families: and the * secret prayers of particular persons. 1 Tim: 2.8. Luk: 9.28. Zech: 12.12.13, 14. Act: 10.30. and 1 Pet: 3.7. * Mat: 6.6. Mark: 1.35. Gen: 25.21.

Q: What is ordinarie prayer?

A: Ordinarie prayer is that, which is made dayly upon ordinarie occasions. Gen: 24.63. Dan: 6.10. Psal: 55.17. and 145.2. Act: 10.2. Rom. 1.9.

Q. What is extraordinarie prayer?

A: Extraordinarie prayer is that, which is made with more then ordinarie fervencie upon some special and extraordinarie occasion. Unto this kind of Prayer the holy exercise of * Fa­sting is often annexed. Gen: 32.34. Hos. 12.4. Ex. 32.32. Act: 12.5. Lu: 22.44. Heb: 5.7. * Neh: 1.4, 5, 6. Esth. 4.16. Joel: 1.14. Jon. 3.7, 8. Lu: 2.37. Act. 10.30, 31.

Q: What motives are there to excite and pro­voke a Christian to the frequent, and dayly perfor­mance of this dutie of Prayer?

A. These considerations following may be so many motives to prayer.

1. Christ hath taught his Disciples, how to pray: and the Lord often calleth and inviteth his children to the performance of this dutie: yea God hath commanded that we should per­forme [Page 82]his service to him continually, that is frequently, dayly at set times without intermissi­on 1 Thes. 5.17. Luk. 11.1, 2. Mat: 6.9. Psal: 50.15. Can. 2.14. Isa. 55.6. Mat: 7.7. Luk: 18.1. Eph: 6.18. Phil. 4.6. 1 Tim: 2.1.8. Jam: 5.13.

2. The Lord hath made many large, and gracious promises to those that call upon his Name. See Psal. 81.10. and 65.24. Ioel. 2.32. Rom. 10.12, 13. Mat. 7.8. Ioh. 16.24.

3. As the most compendious way for chil­dren to get any thing is to goe to their Parents, and begge it of them; so the readie way to obtaine any blessing, temporall, or spi­rituall, is to goe to our Heavenly Father, and by humble prayer to begge it, of him. Prayer is the key to open the storehouse of all Gods treasures; and (as it were) the only hook whereby we reach all the blessings of God, which otherwise would be out of our reach. Mat. 7.7. Luk. 11.9.10, 13. Psal. 34.17. Psal. 145.18, 19. Ioh. 16.23.

4. There is no exercise a Christian can per­forme on earth so heavenly as prayer. It is no small priviledge that God in his Word vouch­safeth to speake to man. But this is a greater priviledge, that the Saints by prayer have free accesse to the Throne of grace, and talke with God (as it were) face to face; Hence prayer is said to be a familiar conference with God. Heb. 4.16. Eccl. 5.2.

[Page 83] 5. Prayer doth sanctifye all Gods creatures to our use: and without prayer the use and en­joying of all things we have is unlawfull: to lay our hands upon any thing that is Gods (whose all things are) without asking them at his hand is a spirituall kind of felonie. 1 Tim: 4.4, 5. Mat: 14.19. and 15.36.

6. The neglect of this dutie doth expose a man to the judgements of God and to the tem­ptations of Sathan daily. The Saints by faith­full prayer run unto God as strong Tower, and commit themselves to his protection: and so the Lord is an hiding place unto them. Without prayer, a Christian Souldier is not able to wield, and use that spirituall armour aright, which we are commanded to put on for our safegard and defence against the spirituall as­saults of our spirituall enemies. Se Ephes. 6.11, 12, 13, 18. Psal. 79.6. Jer: 10.25. Mat. 26.41. Prov. 18.10. Psal. 50.15. Psal: 18.2, 3, 6. and 27.5. Psal. 91.1, 2, 4. Isa. 25.4.

The sixth PRINCIPLE.

Q. WHat is the estate of all men after death?

A. All men shall rise againe with their own bodies to the last judgement: which being ended, the Godly shall possesse the Kingdome of heaven: but unbeliever; and reprobates shall be in hell, tormented with the divell and his Angels for ever.

The Exposition.

Q. What are the Parts of this Principle?

A. In this Principle three things are laid down, which every Christian ought to believe:

First, the generall Resurrection of our bodies at the last day. Joh: 11.24. Act: 24.15.

Secondly the end of this generall resurrecti­on; that all men may come to judgement. 2 Cor: 5.10.

Thirdly what shall fall after the generall Re­surrection; and the generall Judgement; viz. the definitive Sentence of Christ, both touching the everlasting Salvation of the Godly, and the eternall Damnation of the wicked, shall be ex­ecuted upon them. Mat: 25.

Q. When the soules of the Godly are separated from their bodies by death: what estate shall they be in, till the Resurrection at the last day?

A. When the godly die their soules are car­ried immediately by the Angels into Abrahams bofome: and their bodies shall rest in their graves, as perfumed Beddes, till the last day Lu: 16.22. Isa. 57.2. Act: 7.60. 1 Thes. 4.13, 14.

Q: When the soules of the wicked are separa­ted from their bodies by death, what estate shall they be in, till the resurection at the last day?

A. When the wicked die, their Soules are sent immediately to Hell; and their Bodies are carryed to the darke Dungeon of the Grave, where they shall be reserved unto the Judge­ment of the great day. Luk: 16.22, 23. Psal: 49.14.

Q. Is it not a thing incredible, that those bo­dies, which have been dead many hundred yeares, should be raised out of the dust, and live againe?

A. Why is it not as credible to think that God can raise up and bring againe all those bodies that have been, as to be perswaded, that he can create new bodies, that never, yet had being? The same Almightie God who gave life to all living creatures, who gave being to all things out of nothing, is likewise able to restore life: the same God who formed mans bodie of the dust of the ground, is able to quicken our dead bodies though returned to dust, and to make them live againe. God hath spoken it that the dead shall be raised out of the dust; and his power can subdue all things to it selfe: Now these two are the props of our Christian [Page 86]faith in this point Act: 26.8. Gen: 2.7. & 3.19. Dan: 12.2. Mat. 22.31, 32. 1 Cor: 15. Rom. 4.17. Mat. 22.23, 29.

Q. When shall the generall resurrection be?

A. At the Glorious coming of Christ to Judgement: when the world shall be desolved and destroyed with fire; and the heavens and the earth shall be renewed, 1 Thes: 4.16. Mat. 24.30. 2 Pet: 3.7, 10, 12, 13.

Q. How shall the dead be raised up and ga­thered together?

A. By the mighty voice of Christ: and by the ministrie of Angels, Christ shall send his Angels with a great sound of a trumpet, and they shall gather together the elect, from one end of Heaven to the other: At the sound of the Trum­pet the dead shall rise againe, everie one with his owne bodie: and as many as shall then be living, shall be changed suddenly in the twink­ling of an eye. Joh. 5.28, 29. Mat. 13.49. and 24.31. 1 Cor: 15.51.52. Job. 19.25, 26, 27. 1 Thes. 4.15, 16.

Q. But shall all men rise againe, both good, and bad?

A. Yes; all both good & bad shall rise againe at the last day, but not by the same Cause; nor to the same End: For the godly shall rise by the vertue of Christs resurrection, to receive eter­nall life. But the wicked shall rise by the power of Christ to be judged & condemned. Act: 24.15. Dan. 12.2, 3. Heb. 11.35. Joh. 5.28, 29.

Q. Expresse this more particularly. What is the true cause of the Resurrection of the godly?

A. The godly shall be raised up by Christ as their head and Saviour. In the day of Re­surrection, by reason of that mysticall con­junction which is between Christ and the faithfull, divine, and quickning vertue shall flow from Christ to the Elect and cause them to rise againe from the grave. That Union which is between Christ, and all true believers, shall even force the grave to render up the bodies of the Saints: for the Head, will not be without the Members. Joh: 15.24. Col. 1.18. Joh. 11.25. 1 Cor. 15.20, 21, 22, 23, 45. Mat. 27.52, 53. 1 Thes. 4.14.

Q. To what end shall the bodies of the Saints be raised out of the dust?

A. That the Saints may be glorifyed in their Bodies as well as in their Soules. As the Soules, and Bodies of the Saints have been Companions in well-doing here; so they shall be Companions in glorie hereafter. Phil. 3.21. Mat. 13.43. 1 Cor: 15.42, 43, 44, 49. 2 Cor. 5.10.

Q. What is the true cause of the Resurrection of the wicked?

A. The wicked shall be raised up by the powerfull voice and command of Christ the Judge of all flesh; and by vertue of that Curse wherein God threatned eternall death to [Page 88]our first Parents and to their posteritie) upon their disobedience; which curse shall certainly be executed upon all unbelievers, and impeni­tent Sinners that have noe part in Christ, Ioh: 5.28. Gen: 2.17.

Q. To what end shall the bodies of the wicked be raised out of the dust?

A. That their bodies may partake with their soules in the punishment of sinne. As the soules, and bodies of the wicked have been partners, and companions in evill doing; so they shall be companions in Judgement, and torment: as they have sinned together here, so they shall suffer together everlastingly hereafter, Joh: 5.29. 2 Cor: 5.10. Mat. 10.28.

Q: Seing the end of the generall Resurrection, is that all men may come to Judgement, tell me therefore, who shall he the Judge?

A. Jesus Christ is appointed of God to be the Judge of quick and dead. Act. 10.12. Ioh. 5.29. Act: 17.31. Rom: 2.16. and 14.10. 2 Tim. 4. vers: 1.

Q: How and in what manner shall Christ come to Judgement?

A. As the first comming of Christ was in meeknesse & humilitie; so his second comming shall be in Majestie and glory. He shall come in the cloudes of Heaven with power, and great glorie; armed with flaming fire; attended with an innumerable companie of mightite Angels: by whose ministrie (as the dead shall [Page 89]be raised, so) all men shall be cited, and sum­moned to appeare before the Judgement Seate of Christ. Mat: 12.18, 19, 20. Phil: 2.7. Mat: 24.30. and 25.31. Act. 1.9, 11. Rev. 1.7. 2 Thes. 1.7, 8. Dan. 7.9.10. Jude 14.15. 1 Thes. 4.16.

Q. When the dead are raised, and all men summoned to appeare before Christ, the supreame Iudge, then how shall they be ranged and sorted?

A. As the Shepheard when the Evening cometh gathereth his flocks, and separateth the sheep from the Goates: so in the Evening of the World, Christ the good, Shepheard shall divide the whole world into two flocks, shall separate the good from the bad: the sheep, that is the Godly he shall set on his right hand; but the goates that is, the wicked on the left. Mat. 25.32, 33.

Q. When the whole world shall be arraigned before the Tribunall of Christ, then how shall every man be tryed and jndged?

A. All men shall be judged according to their workes, as the plainest proofes and most evident signes of Faith, or infidelitie. Every one shall receive the things done in his bodye, accor­ding to that he hath done whether it be good or bad. 2 Cor. 5, 10. Mat. 16.27. Mat. 25.35, 36. and vers. 42.43. Rom. 2.6. Rev. 11.18. and 22.12.

Q. How shall all men be examined, and their workes made manifest?

A. By the Books that shall be opened. Rev. 20.12. Dan: 7.10.

Q. What bookes are they that shall be opened?

A. The book of Gods remembrance; and the book of every mans conscience. Christ the supreame Judge, who searcheth the hearts of all men, will then bring to light the hidden things of darknesse, and will make manifest the councells of the hearts: out of the Book of Gods remembrance, the Lord will declare the good deeds of the godly, and the sinnes of the wicked. Every mans conscience shall be made either to accuse him or to excuse him. Now the wicked mans conscience is like a closed or sealed book, but then it shall be so touched and (as it were) opened, that he shall remember all his particular offences, wheresoever, and whensoever committed; and the conscience of every wicked man shall be as good as a thou­sand witnesses to accuse him, and to condeme him. By these two bookes all men shall be ex­amined, and the wicked shall be convicted. Rev. 2.23. Joh. 21.17. 1 Cor. 4.5. Mal. 3.16. Hos. 7.2. Rom. 2.15, 16.

Q. Is there any other book that shall be opened?

A. Yes, the Book of life (wherein the names of all the Elect are written) shall be opened; that is, it shall then be declared before all the World, who are Elect and who are Repro­bates, by the exact separation of the one from the other, and by the definitive Sentence, which [Page 91]shall accordingly be executed. Rev. 20.12 Luk: 10.20. Phil. 4.3. Rev. 3.5. and 13.8. and 17.8.

Q. How are we to conceive of the definitive Sentence of the Judge? and in what order will Christ give sentence?

A. The definitive Sentence which Christ will give is twofold, one for the Godly; another a­gainst the wicked. The Elect, and godly shall first receive the Sentence of Absolution, and Sal­vation: and then Unbelievers and Reprobates shall receive the Sentence of condemnation. Mat: 25.

Q. Why shall the godly be acquitted and absolved, before the wicked be condemned?

A. That the godly may be Assessors with Christ in the Judgement to be pronounced, and executed upon the ungodly. The Godly be­ing cleared, shall have the dignitie to sit with Christ the Judge of all flesh, and shall approve and applaud his most righteous judgement upon the wicked; and so after a sort shall judge the world with Christ. Mat. 19.28. 1 Cor: 6. [...], 3.

Q. What is the Sentence of absolution and Salvation which the Godly shall receive?

A. Christ shall say to the Godly, Come ye blessed of my Father, inherite the Kingdome prepared for you before the foundation of the world, Mat. 25.34.

Q. What is the Sentence of Condemnation, which the wicked shall receive?

A. Christ shall say to the wicked, Depart from me ye cursed into everlasting fire, prepared for the Divell and his Angels. Mat. 25.41.

Q. When this double sentence is pronounced, what shall follow?

A. The definitive sentence being pronoun­ced shall be executed immediately. The wicked shall presently be bound and cast into Hell, where they shall suffer eternall death & endlesse miserie. And then the godly shall goe into Heaven where they shall live in eternall glory, and enjoy perfect felicitie. Mat: 13.41, 42. and v. 49, 50. Mat. 25.46. Dan. 12.2, 3.

Q. What shall be the estate of the wicked in Hell? How may we conceive of their future Miserie?

A. 1. The wicked shall be excluded, and shut out of Heaven, and banished from the glo­rious presence of God for ever. Luk. 13.28. 2 Thes. 1.9.

2. They shall be cast into utter darknesse, where shall be nothing but horrour, and con­fusion, sinne and torment: they shall have their portion with the Divill, and his Angels, in a lake of fire, and brimstone, invented by the infinite wisedome of God, and kindled by the Justice and wrath of God: where eternitie shall be added to the extremitie of their tor­ments; where they shall live a dying life; and [Page 93]die a living everlasting death. Mat: 8.12. and 22.13. Mat. 25.30. Mat: 13.42: 50. Mat. 25.41. Isa. 30.33. Rev. 14.10.11. and 21.8. Is. 66: 24. Mat. 3.12. Mark; 9.43, 44. and 48.

Q. What shall be the estate of the godly in heaven? how are we to conceive of their future happinesse?

1. The godly shall be perfectly free from all sinne, and Miserie, and from all societie with the wicked. Rev. 21.4. and 32.3, 5. Psal. 9.17. Mat: 13.41.

2. They shall enjoy the societie and fellow­ship of all the glorious Saints, and Angels: They shall be made like unto Christ their head in ho­linesse and happinesse: they shall behold even with their bodily eyes, the glory of Christ their Lord and Saviour; and with the eyes of their soules, the Father also and the holy Ghost; yea they shall have that perfect communion with the blessed Trinitie, wherein consisteth perfect felicitie. Mat: 8.11. Heb. 12.22.23. 1 Joh: 3.2. 1 Cor: 13.10, 11. Joh. 17.24. Phil. 1.23. 1 Thes. 4.17. Psal: 36.9. 1 Joh. 3.2. Rev. 1.22, 23. Rev. 22.4.

3. Securitie and perpetuitie shall be added to the perfection of their happinesse: In Heaven shall be happy securitie and secure happinesse: happy eternity and eternall felicity. Rev. 21.25. Psal. 16.11. and 17.15. Isa 66.23. 1 Thes. 4.17. Rev. 22.9.

Q. Seeing such shall be the Miserie of the [Page 94]wicked and such shall be the happinesse of the god­ly, after the last Judgement, tell me now for con­clusion; how may we escape this eternall Mi­serie? How may we attaine to this eternall hap­pinesse?

A. We must learne to know the onely true God as he hath revealed himselfe in his Word.

2. We must learne to know our selves, that we are sinfull and miserable by nature.

3. We must learne to know Christ, his person, his natures, his offices, his saving be­nefits.

4. We must be humbled by the Law, that we may be willing to come out of our naturall condition, and may be fit to receive Christ tendered unto us in the Gospell. We must make sure our Union with Christ: we must by a true and lively Faith depend, and rest wholly upon the Mercie of God, and Merits of Christ for the remission of our sinnes, and the salvation of our soules.

5. When we are united to Christ by a justifying faith, and have the seed of regenera­tion sown in our hearts, then we must waite upon God in a conscionable use of his holy Ordinances, whereby faith and all other gra­ces of the sanctifying spirit may be confirmed strengthned and encreased in us daily.

Finally, Grace is the seed, and infancie of Glory: and therefore we must be infants in [Page 95]Grace, before we can be Heires in Glorie: If we have part in the first Resurrection, if our soules be raised to a spirituall life here: then cer­tainly we shall be sharers in the glorious resur­rection of the just hereafter. Rev. 20.6.

There are two degrees of spirituall life; the life of Grace and the life of Glorie. If we doe not attaine to the first of these, we cannot attaine to the Second. We must therefore live the life of Grace here, if we defire to live the life of Glory hereafter.

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

The Doctrine of

  • The Attributes of God.
  • The Blessed Trinitie.
  • The Creation of the World.
  • Divine Providence.

DOCT. I. The larger Exposition of the Attributes of God.

WHat are the Attributes of God?

A. They are those essentiall Proper­ties, which are attributed to God in Scripture, that we may thereby the better conceive of his incomprehensible Essence.

Q. How may sorts are there of these divine Properties?

A. Two, the Attributes of God are either Principall and incommunicable; or Secondarie, and communicable.

Q. What are the principall Attributes of God?

A. They are these; absolute perfection, infi­nitenesse and Immutabilitie.

Q. Why are these Attributes stiled incommu­nicable?

A. First because they are so proper to God, that they are not communicable to any Crea­ture.

Secondly because they are not only incom­municable themselves but make all the other Attributes of God incomunicable also.

Q. How are we to co nceive of Gods Perfection?

A. 1. God hath all excellencies in him in the highest degree and whatsoever facultie, Vertue, or propertie is attributed to God, is absolutely perfect. Genes. 17.1. Mat. 5.48. Mark. 10. vers. 18.

2. Whatsoever excellencies are attributed to God, are in him not by participation, but origi­nally and from himselfe, Iam. 1.17.

3. God is so good, and perfect of himselfe, that he hath all fullnesse of delight and con­tentment in himselfe, and needeth nothing out of himselfe to make him blessed, and happie: and therefore he is stiled the Blessed God. Mark: 14.61. and 1 Tim. I. 11.

Q. How are we to conceive of Gods infi­nitenesse?

A. God is infinite in Essence. God hath neither Matter nor forme, which are the prop­per [Page 98]limits of Essence; and therefore his Essence is unlimited, and infinite.

2. God is infinite in Quantitie and great­nesse: Here Immensitie and Ubiquitie are attri­buted to God.

3. God is infinite in Time: and this is cal­led his Eternitie.

Q. What is Gods Immensitie?

A. It is a divine Attribute, whereby is noted, that God is without all dimensi­ons. God measureth all things, but cannot himselfe be measured by any thing: He is higher then heaven, deeper then hell, longer then the earth; broader then the Sea. Is. 40.12. Jhb: 11.8, 9.

And from this Immensitie of God flowes his Ubiquitie.

Q. What is Gods Ʋbiquitie?

A. It is a divine Attribute, whereby is noted that God is without and within all places; no where excluded, no where in­cluded. God fils heaven, and earth with his presence, and the Heaven of Heavens cannot containe him: God is contained only in himselfe. Psal. 139.7, 8, 9, 10. Isai. 66.1 Jer: 23.24.

Q. What is Gods Eternitie?

A. It is a divine Attribute, whereby [Page 99]is noted, that God is before, and after all times: He is the first and the last without beginning, and without end. God is at all times yet without respect of time; for one day is with the Lord as a thousand yeares, and a thousand yeares as one day. 2 Pet. 3.8. 1 Tim. 1.17. Isa. 40.28. and chap. 44.6. Rev. 1.8, 11. Job. 66. vers. 26. Psalm. 90. vers. 2, 4.

Q: What followes upon Gods Infinite­nesse?

A. His immutabilitie; God is therefore immutable because he is infinite.

Q. What is Gods immutabilitie?

A. It is a divine Attribute whereby is noted that God is in no sort mutable, or changeable, but continues alwaies one, and the same without any manner of mutation, alteration, or change whatsoever. Mal. 3.6. Psal. 102.26, 27. Jam. 1.17.

Q: What are the other Attributes of God, which you called Secondarie, and communi­cable?

A. They are these: Life, Understanding, Will, Power, Holinesse, Justice, Mercie, Truth, and Fidelitie, with many the like.

Q: Why are these Attributes stiled com­municable?

A. Because we may see some shadowes, and glimpses of them in men and Angels.

Q. What is the life of God?

A. It is that divine Facultie, whereby God after an incomprehensible manner liveth of himselfe moveth himselfe to his proper workes, and communicateth life to others. Deu. 5.26. Josh. 3.10. Jer: 10.10. Dan. 6.26. Act: 14.15. 1 Thes. 1.9. Joh. 5.26. Dent: 30.20. Psal. 36. v. 9.

Q. What is the understanding of God?

A. Gods understanding is the same with his Knowledge, and wisedome: it may thus be de­scribed: It is that divine Facultie, whereby God knoweth and comprehendeth himselfe, and all things else after a perfect, and divine manner. Rom. 11.33. Psal. 147.5. Mat. 11.27. 1 Cor. 2.11. Psal. 139.2, 3, 4. 1 King. 8.39. Heb. 4.15.

Q: Tell me more plainly in what manner doth God understand all things?

A. God doth not understand all things suc­cessively or by discourse, collecting one thing from another, but he knoweth and compre­hendeth all things by one simple, and eternall act; so that all things both past, and to come, are present before him.

Q: What is the will of God?

A. It is that divine Facultie, whereby God most freely approveth, or disapproveth what­soever he knoweth; and willeth whatsoever [Page 101]may make for his owne glory. And this will of God is the first, and highest cause of all things: See Psal. 115.3. Eph. 1.11. Exod. 33.19. Mat. 11.25, 26. 1 Cor. 10.5.

Q. Doth not God therefore will a thing, be­cause it is good?

A. No, Gods will is the rule of all Goodness, and Justice: because God willeth this, or that, therefore the thing is good, and just; not be­cause it is good, and just, therefore he willeth it. Dan. 4.35. Mat. 20.15. Rom. 9.18.

Q. How are we to conceive of the power of God Almighty?

A. Gods Power, or Omnipotencie, is (as it were) the Instrument of his will; it is that di­vine propertie, whereby God is able to doe whatsoever he will, yea whatsoever is simply possible for so perfect an Essence. As for those things which imply, and argue imperfection of nature, or imperfection of Grace, it were dis­honourable for God to doe them; and there­fore he cannot doe them. God cannot lye; God cannot denie himselfe; God cannot die &c. not out of impotency or weaknesse: but because these contradict the perfection of his divine nature. Job. 42.2. Psal. 115.3. and 135.6. Mat. 19.26. Luk. 1.37. Tit. 1.2.2 Tim: 2.13. Jam. 1.13.

Q. What is Gods holinesse?

A. It is an Attribute, generally noting the vertues of God, and the puritie of his divine [Page 102]Nature. God is so perfectly pure from sinne in himselfe, that he cannot endure any sinne in his Creatures. And this Holinesse of God doth appeare in his Justice, Mercie, Truth and other Vertues. Isa. 6.3. Heb. 1.13 Psal. 5.4.

Q. What is his Justice?

A. It is that divine Attribute whereby God is most just and Righteous in him­selfe, and exerciseth justice towards his Crea­tures, as in rewarding and blessing them that doe well; so in punishing them that doe evill. Deut: 32.4. Psal. 119.137. and 145.17. Exod. 20.5.9. and 34.7. Rom. 2.6, 7, 8, 10. 2 Thes. 1.6, 7.

Q. What is Gods Mercie?

A. It is that divine Propertie whereby God hath compassion on them that are in miserie, though they have offended him, and readie of himselfe to pardon their offences, and to help them. This Mercie of God appeareth abundantly in his (a) Patience (b) Long­suffering, and (c) Bountifullnesse towards Sinners. Jud: 10.16. Exod: 34.6, 7. Psal. 103.8, 9. &c. Psalm. 145.8. Mic: 7.18. See Rom. 2.4. (a) Isa. 1.24. Psal: 50.21. Act: 17.30. Rom: 3.25. (b) Lam. 3.22. Joel: 2.13. and 2 Pet. 3.9. (c) Mal. 5.45. Act. 14. vers. 16, 17.

Q. How are we to conceive of Gods Truth, and Faithfullnesse?

A. God hath revealed his will unto us, as it is indeed, and therefore he is stiled a God of Truth; and his Word is the Word of Truth. And as the God of Truth cannot lie, so he cannot denie him­selfe, but will certainely performe what­soever he hath decreed, and purposed; and this is properly called his Faithfullnesse. This Truth and Faithfullnesse of God ap­peareth in the constant performance of all his Promises and Threatnings. Deut. 32. vers. 4. Psal. 31.1. Psalm. 119.43.142. Eph. 1.13. Joh: 17.17. Tit. 1.1, 2. 2 Tim: 2.13. 1 Joh. 1.9. Rev. 22.6.

Q: Is there any thing else to be observed, for the right understanding of these divine At­tributes?

A. Yes, That we may conceive aright of them, these generall Conclusions are further to be observed.

1. These divine properties are attribu­ted to God Essentially. God is Holy, Just, and Good without Qualitie; great with­out Quantitie; everlasting without Time; Mercifull without Passion: Gods Wise­dome and Power; Justice and Mercie are Himselfe. God is a most pure and simple Essence; and therefore whatsoever is in God is God himselfe. Hence it is that God is stiled not only just, but Justice it selfe; [Page 104]not only mercifull, but mercie it selfe, not only the living god but life it selfe; &c. Ioh. 11.25. and 14.6. 1 Joh. 4.8. and 5.20.

2. The former properties which are stiled incommunicable, may be attributed to the lat­ter which are called communicable: as the wisedome of God is absolutely perfect, infinite, eternall and immutable; so is his holinesse; so is his Justice &c. Psal. 147.5.

3. Seing these Attributes of God are his Essence; and seeing they are absolutely perfect and infinite, therefore it necessarily followes, that all those divine properties are equall in God, though they appeare not alwaies equally to us. Psal. 145.9.

DOCT. II. A larger exposition of the Doctrine of the Blessed Trinitie.

Q. SEeing the Doctrine of the blessed Trinitie, is a deep and incomprehensible Mysterie, is this Doctrine necessarie to be known, and believed of all Christians?

A. Yes, we professe to believe in God the Father, the Sonne and the Holy Ghost; and therefore every Christian ought to believe the only true God to be, One most pure essence, subsisting in three distinct Persons.

Q: What is a Person in the blessed Trinitie?

A: It is a distinct Substance having the whole divine Essence in it. The most pure divine Essence considered as it subsists, with his rela­tive and incommunicable propertie, is called a Person.

Q. How may this Mysterie of a Trinitie of Persons subsisting in the unitie of the Godhead, be proved?

A. Not by humane reason; but by divine Authoritie. The Scripture in divers places maketh expresse mention of three Persons in the Deitie; as 1 Ioh. 5.7. There are three that beare record in heaven the Father the Word and the Holy Ghost. Mat. 28.19. Goe and teach all Na­tions baptizing them in the Name of the Father and of the Sonne and of the holy Ghost.

When Christ was baptized of John in Jor­dan, the Father spake from heaven, and testi­fied of his Sonne who had then taken upon him the forme of a Servant, and the Holy Ghost ap­peared in the likenesse of a Dove. This is faith­fully recorded in the foure Evangelists. See Mat. 3.16, 17. Mar. 1.10, 11. Luk: 3.22. Ioh 1.33, 34. By these and the like testimonies, it is evident that there is a Trinitie of Persons. in the Deitie. Reade Joh. 14.26. 2 Cor. 13, 14. Gal. 4.6. Eph. 2.18.

Q. What are the proper names of these three Persons, or Subsistencies?

A. Their proper names are expressed in [Page 106]those places of Scripture that have been cited.

The first person is called the Father.

The second Person is called the Sonne, and the Word.

The third Person is called the Holy Ghost, or Spirit.

Q. Why is the first Person called the Father?

A. Because he hath the Relation and respect of a Father to the second Person.

Q. Why is the second Person called the Sonne?

A. Because he hath the proper Relation of a Sonne to the first Person.

Q. Why is the Sonne, and second Person called the Word?

A. First because as speech is conceived, and begotten of the Mind without any passion: in like manner the Sonne is begotten of God the Father. Secondly because he is so often spoken of and promised in the Scriptures, and is (in a manner) the whole subject of the Scripture. Thirdly because he bringeth glad tidings from the bosome of the Father: As man doth make known his will to man by his Word, so God hath made known, and revealed his will to us by his Sonne. Joh. 1.18.

Q: Why is the third Person called the Spirit?

A. Although the Father be a Spirit, and the Sonne be a Spirit as well as the third Per­son, yet this title Spirit is peculiarly attributed [Page 107]to the third person, because he is (as it were) spired or breathed both from the Father, and the Sonne, that is to say, He proceedeth from them both.

Q. Why is the title of holy peculiarly attribu­ted to the third Person?

A. Although the Father and the Sonne be equally holy with the third Person, yet the title of Holy is peculiarly attributed to the Spirit; be­cause it is his office to sanctifie the children of God, and to make them holy: which he doth in a speciall and peculiar manner. The Father and the Sonne sanctifie immediatly by the Spi­rit: but the Spirit sanctifieth from the Father, and from the Sonne, by himselfe immediatly; and therefore he is called the Holy Ghost, Tit. 3.5. 2 Thess. 2.13. 1 Pet. 1.2.

Q. What is the Father?

A. The Father is the first Person in the Tri­nitie, who by a divine generation hath eter­nally begotten his beloved Sonne of himselfe. Mat. 28.19. Prov. 8.22.25. Joh. 1.1. Mat: 3.17. Heb. 7.3.

Q. What is the Sonne?

A. The Sonne is the second person be­gotten of the Father from all eternitie. Mat. 28.19. Heb. 1.6. Joh. 1.14.18.

Q. What is the holy Ghost?

A. The holy Ghost is the third person pro­ceeding from the Father and the Son. Mat. 28.19. 1 Joh. 5.7. Joh. 14.26, & 15.26. Rom. 8.11. Gal. 4.6.

Q. How are we to conceive of the Ʋnitie of these three persons?

A. They are one in Being and Essence: the Essence of the Father is the Essence of the Son, and the Essence of the holy Ghost. Although we may say Personally; the Father is one Sub­sistence, the Sonne is another Subsistence; and the holy Ghost another Subsistence: yet we can­not say Essentially; The Father is one God; the Sonne is another God; and the holy Ghost an­other God: for they are Coessentiall, that is they have the same essence together. Although the entire Godhead, the whole divine Essence be in each Person; yet the three persons are most singularly one and the same God. Joh. 10.30, 38. Joh. 14.9, 10, 11. Joh. 1.12. Joh: 5.32, 37. Heb. 1.3. Joh. 14.16. 1 Cor: 12.4, 5, 6. Deut: 6.4. Mar: 12.32. 1 Cor. 8.4, 5, 6.

And from this Unitie of Essence necessarily followes the Cooperation of these three Persons: as they have one and the same Essence; so they worke one and the same thing inseparably. Gen. 1.1, 26. Joh. 1.3. Joh: 5.17, 19, 21.

Q. How may this truth be confirmed, that these three Persons have one and the same divine Essence?

A. By these Arguments.

First because the divine Essence being most simple, and infinite, is not subject to multipli­cation, or division; the divine Essence cannot be multiplied with the Persons nor divided be­tween them.

Secondly, because the same divine Names are are given to each person. As the (a) Father is God, so the (b) Son is God, and the (c) Holy Ghost is God. As the (d) Father is Jehovah [or Lord] so the (e) Sonne is Jehova, and the (f) Holy Ghost is Jehova. (a) Joh: 17.3. Heb. 1.1, 2. (b) Isa. 9.6. Joh. 1.1. Act: 20.28. Rom: 9.5. (c) Act: 5.34. 1 Cor. 3.16. (d) Psal. Psal. 110.1. Gen. 19.24. (e) Jer. 23.6. Isa. 25.9. Zech: 2.10, 11. (f) Act. 28.25. compared with Isa. 6.3, 5, 9.

Thirdly, because the same essentiall Attributes, and properties are given to each person. As the Father is eternall, So the (a) Sonne is eter­nall, and the (b) Holy Ghost eternall. As the Father is omnipotent, so the (c) Sonne is om­nipotent, and the (d) Holy Ghost omnipo­tent &c. (a) Joh. 1.1. and 17.5. Mic. 5.2. Rev. 1.17. (b) Gen: 1.2. Heb. 9.14. (c) Joh: 3.31. Phil. 3.21. Rev. 1.8. (d) 1 Cor: 12.8, 9, 10, 11. Luk. 11.20. Mat. 12.28.

Q. How are we to conceive of the Distinction of these three Persons?

A. Although these three Persons have one, and the same Essence, yet they differ really one from another; so that one is not, one can­not be the other. The Father is God, the Son is God, and the Holy Ghost is God: but the Father is not the Sonne; neither is the Holy Ghost, either Father or Sonne.

Q. Tell me more particularly wherein doe these three Persons differ?

A. They differ not in degree or dignitie: as they are coessentiall, so they are coequall. But these three persons are distinct. Joh: 5.17, 18. Phil. 2.6. Col. 2.9.

1. In Order and manner of subsisting.

2. In their Relative properties.

3. In manner of working.

Q. Seeing these three Persons differ not in dignitie, why is one set before another?

A. Although these three persons be equall, yet one is in order before another, according to their manner of subsisting: As the Father be­fore the Sonne, and both of them before the Holy Ghost. Math. chap. 28. vers. 19. 1 Joh. 5. vers. 7.

The Father is the Person without beginning, and therefore the first in order.

The Sonne is of the Father alone, and there­fore the second Person in order.

The holy Ghost is of the Father and of the Sonne, and therefore the third Person in order.

Q. Seeing these three Persons are distin­guished by their Relative Properties; tell me therefore, what kind of Properties are these?

A. They are individuall, and incommu­nicable.

Q. What may be observed from hence?

A. That these three subsistencies, the Fa­ther, Sonne and Holy Ghost, are not improper­ly called Persons, because they are distinguished one from another by incommunicable indivi­duall and personall properties?

Q. What is the Fathers relative, and perso­nall propertie?

A. To be unbegotten, and to beget. Psal. 2.7. Heb. 1.5.

Q. What is the Sonnes personall Propertie?

A. To be begotten. Joh. 1.14.18. and 3.16. 1 Joh. 4.9.

Q. What is the Holy Ghosts Personall pro­pertie?

A. To proceed. Joh. 15.16.

Q. Seeing these three Persons although they worke one and the same thing, yet not after the same manner, tell me therefore how are we to conceive of this third difference?

A. Each Person worketh according to the manner of his subsisting. As Cooperation flowes from the Unitie of these three persons in Essence; so this distinct manner of working flowes from the distinct manner of their sub­sisting.

Q. What is the Fathers manner of work­ing?

A. As the Father is first in subsisting, so he is first in working. The Father worketh of himself, by the Son, and the Holy Ghost: and [Page 112]therefore the Originall and beginning of all things is given to the Father.

Q. What is the Sonnes manner of working?

A. As the Sonne is from the Father, so he worketh from the Father, by the Holy Ghost: and therefore the dispensation of all things is given to the Sonne. Joh. 5.19. Joh. 16.15.

Q. What is the Spirits manner of working?

A. As the Spirit is both from the Father and the Sonne, so he worketh from them both. And because he worketh from the Father and the Sonne therefore the Consummation and finishing of all things is given to the Holy Ghost Joh: 16.13, 14, 15.

DOCT. III. Of the Creation of the World.

Q. WHat workes are attributed to God the Father?

A. Creation and Providence. We professe to believe in God the Father, maker of Heaven and earth: a faithfull Creator, in which words we acknowledge God the Father to have crea­ted the world once; and to preserve and govern it alwaies. 1 Pet. 4.19.

Q. Was Creation the first worke of God?

A. Creation was the first outward worke of [Page 113]God; but not simply the first Action of God. For Gods Decree is the Foundation of all his outward workes: God worketh according to his wise Counsell and eternall Decree. Whatso­ever God hath done in time, he purposed, and decreed to doe before all time. Ephes. 1. vers. 11.

Q. What is Gods Purpose or decree?

A. It is an eternall action of Gods will, whereby he hath freely and immutably de­termined of all things that ever have been or shall be. Ephes. 1.11. Act: 2.23. and 4.28. Isai. 14.24. Act. 17.3.

And this eternall decree God executeth in the Creation and Government of all things.

Q: What is Creation?

A: Creation is the first part of the execution of Gods decree. whereby he made the world of nothing. Gen: 1.1. Heb: 11.3. Rom: 4. vers. 17.

Q. Why is Creation especially ascribed to God the Father?

A. Because the Fathers manner of working (to whom the Originall of all things is given) doth here principally appeare: for all things had their originall and beginning here, before God begunne this worke, there was not any thing but God the Creator.

Now when creation is attributed to the Fa­ther, the Sonne and the holy Ghost are not ex­cluded: for Creation, being an outward action, [Page 114]is common to the three persons, the Father, the Sonne and the holy Ghost, did worke together in the Creation of the world. See Gen. 1.1, 2, 26. Joh. 1.3. Col. 1.16. Job. 33.4.

Q. By what meanes, with what Instruments, did God make the world?

A. God used no other instrument but his powerfull word, God made all things by his word, that is, by his inward will, and effectuall command. Gen. 1.3, 6, 9. Psal. 33.6, 9. Psal. 148.5.

Q What was the generall condition, and dis­position of all things, that were made?

A. Every thing, that God made was good in his kind: and the whole worke was excel­lent, and beautifull, Gen. 1.31.

Q When did God begin this worke?

A. In the Beginning of time. Gen. 1.1. Mark. 13.19.

Q. How long did God continue working before the whole worke was finished?

A. Six dayes: in the space of six times 24. howres God finished this great worke.

Q. Could not God have perfected the whole worke in a moment?

A. Yes; but it seemed good to his wisedome to take some dayes for the finishing of it, that we might more easily conceive, that the world was not made by chance, but by counsell: and might more distinctly consider the parts of the world and every days worke.

Q. To what end did God make the world?

A. For the communication of his goodnesse, and the manifestation of his Glory. Psal. 115.16. Prov. 16.4. Rev. 4.11.

Q. Hitherto of the Creation of the World in generall: tell me now, what are the parts of the World?

A. They are two

  • The Habitations.
  • The Furniture, & Inhabitants.

Q. What are the Habitations?

A. They are either the higher habitations, the Heavens: or the lower, the earth and the Sea. Gen. 2.1. Exod. 20.11. Neh. 9.6. Psal. 146.6. Act. 14.15.

Q. How many Heavens are there?

A. There are three Heavens: the third and highest Heaven; the upper Firmament where the Sunne, Moon, and Starres are set, and the lower Firmament, or Aire, wherein we breath and the birds fly. 2 Cor. 12.2. Gen. 1.16, 17.17. Gen. 1.20.

Q. What manner of Creature is the highest Heaven?

A. The highest Heaven is a most glorious, immoveable, and unchangeable place, created in the first moment of time, where God is to be seen face to face, and therefore it is called the Habitation of his holinesse. 2 Chron. 30.27. 1 Tim. 6.16. Heb. 11.10. Luk. 16.9. Gen. 1.1. Mat. 18.10. Joh. 14.2. 1 King. 8.30.

Q. Whereof was the third Heaven made?

A. Immediately of nothing, Gen. 1.1.

Q. What Creature is next unto the highest Heaven?

A. The upper Firmament or Element of fire.

Q. How are we to conceive of this Element of fire?

A, The fire is the highest of the Elements, most hot and lightsome. God said let there be light. Gen: 1.3. Here by light (which is the most sensible qualitie of fire) we are to understand fire also which hath that qualitie.

Q. How are we to conceive of the lower firma­ment or Element of Aire?

A. God hath made the Aire equally capa­ble of light and darknesse, and placed it next under the fire, as being neerest of nature unto it: he hath stretched forth the Aire like a curtaine, to make a separation between the waters above, (which are bound up in the Clouds) and the waters beneath. Gen. 1.7. Hence this lower fir­mament or Element of Aire is divided into three parts, or Regions, the highest above the Clouds; the middle where the Clouds hang, and move; and the lowest under the Clouds Psal. 104.2. Psal. 148.4.

Q. What other elements are there?

A. Water and earth which are the lower Habitations. And because these two lower Ele­ments make but one globe, therefore in Scrip­ture [Page 117]they are often comprehended, under this one terme Earth. See Gen. 2.1. Col. 1.16. Psal. 134.3. Act: 17.24.

Q. How are we to conceive of the Element of water and of the creation of it?

A. The water is a cold and moist element, whose proper place is to succeed the Aire, and cover the Earth; but by Gods speciall appoint­ment, part of it is raised and lifted up above his naturall place, into the middle Region of the Aire; and that part of it which is below, is so gathered together that it divides the Earth, and is called seas. Gen. 1.9, 10. Psal. 104.6.9. Psal. 135.7. and 148.4. Job. 26.8. and 38.37. Psal. 33.7. and 104.8.

Q. How are we to conceive of the Element of Earth and of the Creation of it?

A. The Earth is the dryest and heaviest of all the Elements which he hath founded upon nothing: and although it hangeth upon no­thing, yet it stands firme, and immoveable. This Element the Lord made to appeare from under the waters, (which stood above the high mountaines, Pal. 14.6.) that it might be fit for habitation. Gen. 1.9. Job. 26.7. Psal. 24.2. Psal. 104.5. and 119.90.

Q. Whereof were these Elements of Fire, Aire, Water and Earth, made?

A. These Elements were made of that huge lump, or Masse, which is described, Gen: 1.2. [Page 118] The Earth was without forme, and void, and darknesse was upon the face of the deep?

Q. Seeing this Masse or Chaos was without forme and void, how was it sustained?

A. It was sustained preserved and che­rished for a time by the comfortable and powerfull motion of the holy Ghost; for it is said the spirit of God moved upon the face of the waters. Gen. 1.2. Compare Gen. 1.2. with Deut: 32.11.

Q. Whereof was this huge Masse made?

A. Immediately of nothing. Gen. 11.1.

Q. Having spoken of one part of the world, the Habitations, it followeth to speake of the other part of the world, namely, the Furniture and Inhabitants: tell me therefore, what are the Inhabitants of the third and highest Heaven?

A. The glorious Angels. Mat: 18.10. and 24.36. Mark. 12.25.

Q. How are we to conceive of those glorious Angels and of the Creation of them?

A. The Angels are spirits created immedi­ately of nothing, whose office is to minister un­to God, to praise and celebrate his name, and to execute his commands: and there­fore they are stiled Ministring spirits; and are said to stand, before God as his immediate Ministers, and Messengers alwaies readie to doe his pleasure. Heb. 1.7.14. Dan. 7.10. Ps: 103.20. Is: 6.2, 3. Heb. 1.14. Dan. 7.10. Lu: 1.19, Psal. 103.21.

Q. Seeing the Angels are ministring Spirits, how hath God fitted them for their Ministrie?

A. God hath furnished them with excellent properties: as namely, with perspicuitie of reason and libertie of will; with admirable strength, and agilitie. 2 Sam: 14.17. Mat: 24.36. 2 King: 10.35. Psal. 103.20. 2 Thes: 1.7. Isa. 6.2, 6. Dan: 9.21.

Q. What is the Furniture of the second Hea­ven, or upper Firmament?

A. The Lights; the Sunne, the Moon and the Starrs, which are all Organs, and Receptacles of light and have power to cast down their light upon the Earth. To these lightsome bo­dies God hath given a motive facultie where­by they move round about the Earth, that they might the better obtaine the ends for which they were created Job. 26. vers. 13. Deut. 4. vers. 19.

Q. What are the ends and uses of those Hea­venly bodies?

A. First to give light and heate to the In­habitants of the Earth. Gen. 1.15, 17. Ps. 19.6.

Secondly to distinguish the night from the day: The Sunne was made to rule the day, the Moon and the Starres to rule the night: and to distinguish the day from the Month, and the Moneth from the yeare. Gen. 1.14, 16. Psal. 136.8, 9. Psal. 104.19.

Thirdly God made them for signes and for seasons Gen. 1.14. to distinguish the set times [Page 118]or Seasons of the yeare as Spring, Summer, Au­tumne, and winter: and to be naturall signes and Instruments of those naturall events, which hap­pen in these Seasons, as of storms, tempests, faire weather, fruitfullnesse, &c. Gen: 8.22. Job. 9.9. Deut: 33.14. Job. 38.31, 32. Gen. 1.16. Psal. 136.7.

Q. Why are the Sunne and Moon called the greatest lights?

A. Because they are greatest in their use: for they cast down the greatest portion of light, they give us more light then all the Starres be­sides; they exercise most vertue upon these ter­restiall bodies. See Deut. 33.14.

Q. How hath God replenished the lower Fir­mament, or Element of Aire?

A. With Birds; with Clouds, Winds, and other Meteors. Gen. 1.20. Psal. 8.8. Dan. 7.2, 13. Psal. 148.8.

Q. How are the waters replenished?

A. With swimming Fishes, which God caused the waters to bring forth in abundance. Gen. 1.20.21. Psal. 104.25. Psal. 88.

Q. How hath God adorned and repleni­shed the Earth?

A. The Earth is adorned within and without. The Creatures which adorn the bowels of the earth are the Mineralls, both Mettalls and Stones. The Creatures which adorne the face of the earth are the plants, both the lesser, and the greater, the lesser as grasse [Page 119]herbes, flowers, Corne; and the greater Trees. The Earth, being thus adorned, was replenished with inhabitants. The Inhabitants of the Earth, are these: Birds, which God made to fly in the Aire; and commanded to multiply upon the Earth; and therefore they have a double place they move in the Aire, and rest on the Earth. Gen. 1.20, 22.

Beasts, both tame, and wild, going, and creeping. Gen. 1.24, 25.

The chiefest Inhabitant is Man.

Q. What may be observed generally concerning these Creatures which fill Heaven and Earth?

A. All these Creatures are called Gods Hosts, and Servants they stand all in order like an Armie set in Battell aray, and are alwaies readie to obey the command of God their Creator; who is therefore stiled the Lord of hosts. Gen. 2.1. Psal, 119.91. Deu. 4.19. Jud. [...].20. Isa. 45.12. 1 King. 22.19. Luk. 2 v. 13.15.

Q. Seeing Creation was a worke of six dayes, tell me therefore, what was created the first day?

A. The third Heaven; the glorious Angels; that huge Masse which was the first Matter of all inconstant, and corruptible things; and the Element of Fire. Gen. 1.1, 2, 3, 4, 5.

Although the Angels be not expresly men­tioned by Moses in the historie of the Creation, yet it may be gathered out of Scripture, that [Page 122]they were created before the third day. These Sonnes of God did sing and shoot when God layd the foundations of the earth, Job. 38.4, 6, 7. and therefore it is most probable they were created the first day together with the highest Heaven which is their proper habitation, Psal. 148.2.5. Col. 1.16.

Q. What was made the second day?

A. The Element of Aire. Gen: 1.6, 7, 8.

Q. What was made the third day?

A. The water and the Earth which make but one globe: The plants and the Mineralls. Gen. 1.9, 10, 13.

Q. What was made the fourth day?

A. Those Heavenly bodies, the Sunne, the Moone and the Starres which garnish the up­per firmament, Gen. 1.14.19.

Q. What was made the fifth day?

A. The fishes of the Sea, and the Foules of the Aire Gen: 1.20.23.

Q: What was the worke of the sixth night and day?

A. In the night thereof (as is probable) God made the Beasts of the Earth, and in the day thereof God made man in both sexes, that is both man and woman. Psal 104.20, 22, 23. Gen: 1.24, 25, 26, 27.

Q. What divine Attributes hath God mani­fested in the Creation of the world?

A. Chiefly these three; his Power, Wise­dome and Goodnesse. In this great worke of [Page 123]Creation, we may plainly see the footsteps of Gods infinite and eternall power; of his admirable wisedome; and his incomparable Goodnesse. Psal. 19.1. Rom. 1.20. Psalm. 104.24.

Q. What argument of Gods Omnipo­tencie may be observed from his worke of Crea­tion?

A. These that follow:

1. That all things were made of nothing. Heb. 11.3.

2. That God made the World, and all things therein, by his word, that is, by his inward will, and powerfull Commands. Heb. 11.3. Rom. 4.17. Psalm. 33.6, 9. Psalm. 148.5.

3. That God made the huge earth, the hea­viest of all the Elements, to hang immoveable in the midst of the Aire without any pillar to support it. Job. 26.7. Jerem. 10.12. and chap. 51.15.

4. The multitude of the Creatures which fill Heaven and earth; these Hosts, and Armies of God are innumerable. Hebr: 12. vers. 22. Genes. 15.5. Jerem. 33.22. Psalm 104.24, 25.

5. The strength God hath given to many Creatures: as to Angels, to the Sunne; to the Winds; to the Leviathan: and to divers Beasts. See Job. 39, vers. 40. [Page 124]and chap. 41. v. 2. 2 King. 19.35. Psal. 19.5, 6. Job. 1.19. Exod. 14.21.

6. That God made the earth fruitfull, before he made the second, and ordinarie causes, which doe naturally produce this Effect. God made the earth to bring forth grasse and corne, and trees, before the raine descended upon it, and before there was a man to till the ground; yea before those Heavenly bodies the Sunne, the Moon and the Starres were created to send downe their influences upon the earth. Genes. chap. 2. vers. 5.

7. That God hath given power, and ver­tue to living Creatures to bring forth the like unto themselves, for the continuance of their severall kinds: Herein appeareth as the Wisedome, so the Power of God.

Q. What Argument of Gods Wisedome may be observed from this worke of Creation.

A. These that follow.

1. The beautie of the Heavens with their ornaments. Psal. 136.5. Job. 26.13. Jer. 10.12. and 51.15.

2. The Infinite varietie of visible Creatures: the manifold wisedome of God appeareth, in creating so may diverse kinds of birds, of beasts, of fishes, of trees, of herbs, of Metalls of stones &c. yea the wisedome of God appeareth in the exquisite frame of the smallest living crea­ture.

[Page 125] 3. The fitnesse of every Creature for his pro­per end: the fitnesse of the Habitations for their severall Inhabitants.

4. The subordination of the Creatures: God hath set the Creatures in such excellent order that they keep their severall stations, and are serviceable, and usefull one to another. Psal. 119.91.

5. The naturall prudence, and providence which God hath given to many unreasonable Creatures. Jer: 8.7. Job. 39.17. Prov. 6.6, 7, 8. Prov. 30.24, 28.

Q. What other Argument of Gods Wisedome may be observed from this worke of Creation?

A. The Order, which God observed in this worke of creation is another Argument of his wisedome. For the Elements which are simple bodies, were first created, and then mixt bodies which are compounded of these Elements: And here God proceeded from the things that are lesse perfect to those that are more perfect, un­till he came to the perfectest: as from plants which have a single life, namely, a growing life to fish, and foules, and beasts, which have a compound life, and from them to Man, which hath (besides vegetation, and sence) a Reaso­nable soule, whereby he liveth a reasonable life.

Q. What Argument of Gods perfection, and Goodness may be observed from this worke of Cre­ation?

A. These that follow.

[Page 126] 1. The goodnesse, and Perfection of every Creature in his kind. Gen. 1.31.

2. The Excellencie; and perfection of the whole worke; for the world was created so good and perfect that it could not be better: Not that Gods power is limited but the crea­ture is limited. the creature was not capable of more perfection.

3. Although God hath made the world so good, and perfect yet there is an infinite distance between that perfection, of the Crea­ture, and the Perfection of the Creator; for the perfection of the Creature; (even of the whole world) is finite, but the perfection of God is infinite.

Finally, the Goodnesse and bountifullnesse of God appeareth in the large provision he hath made for the necessities of every one of his Creatures Psal. 140.24.

Q. Why was man made last of all the Creatures?

A. First because man was the Noblest of all visible Creatures.

Secondly because he would have man boun­tifully provided for, before he brought him in­to the world, to the end he might be stirred up to glorifie God for all those creatures which are made for his use.

Thirdly because man was an Epitome of the whole worke: and is therefore not unfitly stiled, A little world [...].

Q. What things are most remarkable in the Creation of Man?

A. In the Historie of Mans Creation, these things are remarkable:

1. That the holy Trinitie is brought in as it were deliberating, and consulting about the ma­king of this excellent Creature, Gen. 1.26. Let us make man. Where as other Creatures were were made by a simple Command; Man was not made without a divine Consultation.

2. That man was made in the Image and liknesse of God. Gen. 1.27.

3. That man was made part after part; first his bodie then his Soule. Gen. 2.7.

4. Whereas in the Creation of other Crea­tures, male and Female were made together, it was not so here but first the Man was created, and then the Woman. Gen. 2.

Q. Seeing man was created in the Image of God, tell me wherein did this Image consist?

A. In the puritie and perfection of Mans na­ture, and the excellencie of those endowments, which God bestowed upon him, whereby man was able in a speciall manner to resemble God his Creator. Ecles. 7.29. Jam. 3.9.

Q. What was the subject of the Image?

A. The whole Person consisting of bodie and Soule. See Gen. 9.6. 1 Thes. 5.23.

Q. Tell me more particularly, how or wherein did Man resemble God his Creator?

A. 1. In those noble Faculties of understan­ding, and will, wherewith the Soule of man was endowed.

[Page 128] 2. In Knowledge, and wisedome; in Holi­nesse and Righteousnesse which did perfect these faculties. Man was endued with admirable Wisedome and Knowledge; as appeareth by his naming of the Creatures, when they came before him, according to their severall natures and dispositions. Man was endowed with such holinesse, and Righteousnesse that he was able in all his actions to resemble the ho­linesse, and righteousnesse of God his Creator. Now in these excellent gifts, and habits of Wisedome, Holinesse and Righteousnesse, did the Image of God principally consist. Col. 3.10. Ephes. 4.24. Gen. 2.19, 20. and 22, 23.

Q. Was the Image of God stamped upon mans body also?

A. Yes, some sparkes of Gods image were to be seen even in mans bodie, considered as united to the soule, and making one person with it: for the body was made a most fit in­strument for the soule, being so composed that the soule might conveniently use it for all workes of holinesse, and righteousnesse. As a bright candle shines through a cleare Lanterne; so those excellent qualities which were in the Soule of Man did shine through his bodie. And Mans body should have been immortall (if he had continued in his integritie) together with his soule. Moreover there was such a grace and majestie in the person, especially in the face of man; that the other creatures could not look [Page 129]upon him without feare & reverence. Rom. 5:12.

Q. Is there any thing also wherein man did resemble God his Creator?

A. Yes, in his dominion, and rule over the Creatures. As God is absolute Lord over all Creatures, so he made man his Lord deputie under him: and therefore the Creatures were brought unto him as to their Lord, to see how he would name them. 1 Cor. 11.7. Gen. 1.26. Psal. 8.6, 7, 8. Gen. 2.19.

Q. Wherein did that dominion which God gave man over the creatures consist?

A. In a most free use of the Creature for Gods glory for his own necessity and lawfull delight. Gen. 1.28, 29.

Q. Seeing man consisteth of a body and of a soule, tell me therefore, whereof was mans body made?

A. Of the dust of the Earth, with the rest of the Elements. Gen. 2.7. and 3.19. Job. 4.19. Eccles. 12.7.

Q. What manner of Body was it made?

A. God formed and fashioned the Body of Man after a fingular manner, above the bodies of other Creatures, that it might be a fit habita­tion for his reasonable soule. It was made of an exquisite temper; of an erect and straight figure; and furnished with all such Organs, as were necessarie for comeliness or use. Gen. 2.7.

Q. How was the soule of man made?

A. It was made of nothing by the insufflati­on or inspiration of God: God immediately [Page 130]breathed it into the bodie. It was not first crea­ted and then inspired; but created, and in­spired together. Zech. 12.1. Genes. 2.7. Eccles. 12.7.

Q. What manner of soule was it made?

A. A Reasonable soule, endowed with di­vers excellent faculties, and of that nature that it is able to subsist, and live of it selfe, and to give life unto the Bodie; and therefore being joyned to the bodie, which God had formed. man became a living and Reasonable Creature Gen: 2.7.

Q. How are we to conceive of the creation of the woman?

A. The Womans body was not made imme­diately of the foure Elements but of one of A­dams ribs, man being cast into a deep sleep. The Soule of the Woman was not produced from Adams soule, as her bodie from his bodie, but created of God and inspired into the bodie which God had builded. As the soule of the man was created immediately of nothing; in like manner was the soule of the Woman. Gen. 2.21, 2. Gen. 2.23.

Q. Why did God make the Woman?

A. Because God saw it was not convenient and comfortable for man to live alone, and amongst the rest of the Creatures there was not one fit to be his Companion. Gen. 2.18, 20.

Q. How was the woman fitted for the Man?

A. The Woman was made an help meet for man, in regard she was made every way like un­to him namely,

First, in kind, and nature; such as were the Body, and soule of the Man, such also were the body and soule of the Woman.

Secondly, faculties gifts & endowment, even the whole image of God. Gen. 1.27. Eccl. 7.29.

Thirdly in state and condition.

DOCT. IIII. A larger Exposition of Divine Providence?

Q. HItherto of the worke of Creation: tell me now, What is Divine Providence?

A. Providence is the second part of the exe­cution of Gods Decree, whereby he preserveth, and governeth all the Creatures which he hath made, and provideth for every one of them. Neh. 9.6. Psal. 36.6. Pfal. 136.25. & 145.15, 16. 1 Pet. 4.19. and 5.7.

A. What are the severall Acts and operations of Gods generall Providence?

A. They are chiefly five.

Q. What is the first of them?

A. God foreseeth the wants and necessities of his creatures; whatsoever is needfull for the preservation of any creature. Math. 6.32. Act: 15.18.

Q. What is the second?

A. God prepareth for his Creatures, and bestoweth upon them whatsoever he knoweth to be needfull for their preservation. For the preserving of their severall kinds he hath given unto plants the power of propagation: and to sensitive Creatures the power of Generation, with a strong desire of posteritie. And for the preserving of Singulars he giveth them food and nourishment and shelter also, to keep them from outward violence. Act. 17.25. Jon. 1.17. Psal. 145, 15, 16. Psal. 147.9. Mat. 6.26. Psal. 104.10, 11, 12, 14, 16, 17, 18, 21, 27, 28.

Q. What is the third?

A. God sustaineth all his creatures; as their essence and being: so those powers faculties and qualities which he hath bestowed upon them. Act: 17.28. Heb. 1.3.

Q. What is the fourth?

A. God moveth and worketh in, and with the Creature: God is an universall, and effici­ent cause of all motions in the creature. 1 Cor. 12.6. Ephes. 1.11.

Q. What is the fifth?

A. God doth order the Creature to an End; and diverts every Creature to his proper end. As God hath made every Creature for an end, so he preserves the Creature for it & guids the Creature to it. Psal. 104.19. Prov. 30 25.

Q. What are the generall ends of divine pro­vidence?

A. The good of the Creature: and the glo­rie of the Creator and Governour. Rom. 11.36.

Q. How is the divine providence distingui­shed?

A. It is either ordinarie or extraordinarie

Q. What is Gods ordinarie Providence?

A. Gods ordinarie providence is that whereby he provideth for his Creatures, by or­dinarie meanes. Now seeing this is Gods usuall, and ordinarie manner of working, both in workes of Nature, and in workes of Grace; therefore to depend upon Gods Extraordinarie Providence without using the ordinarie meanes when the Lord doth afford them, is to tempt God. Psal. 147.8, 9. Hos. 2.21, 22. Act: 14.17. Rom: 10.13, 14, 15. Mat. 4.5, 6, 7.

Q. What is Gods extraordinarie providence?

A. Gods extraordinarie Providence is that whereby he provideth for his Creatures extra­ordinarily, and by miracle. Sometimes God leaps over the second causes and workes the end without the Meanes: and this is called Gods immediate Providence. Thus God sustained Mo­ses and Elias 40. dayes together without meat or drink. Sometimes God worketh above natu­rall meanes, and by miracle. Thus the Israelites were sustained fortie yeares together in the wil­dernesse, by Gods extraordinarie providence. Thus God preserved Shadrach, Meshach, and Abednego in the midst of the burning fierie fur­nace miraculously. Exod. 14.21, 22. Josh. 3. [Page 134] vers. 15.16. 1 King. 17.4, 6. Exod. 34.28. 1 King. 19.8. Deut. 8.3, 4. & 29.5. Neh. 9.20, 21. Dan. 3.

Q. What is a Miracle?

A. A Miracle is an extraordinarie worke, exceeding the abilitie of all second causes, as to make the Sunne stand still, to make the Sunne goe back to raise the dead, and the like. Now this is proper to God to worke true miracles See Psal: 72.18. and 86.10. Josh. 10.12, 13. Isa. 38.8., Joh. 11.43, 44. Joh. 9.16.

Q. What is the Object of divine providence?

A. The providence of God extendeth to all things whatsoever not one sparrow is forgotten of God, the very haires of our heads are all numbred. There is not any Creature either in Heaven or in Earth, there is not any thing belonging to any Creature but the Providence of God ex­tendeth unto it. As the glorious Angels, the proper inhabitants of the highest heaven, are un­der the hand of Gods Government; so the basest wormes that creep upon the earth, are under the eye of God providence. Luk. 12.6. Mat. 10.29, 30. Jon. 4.7.

Q. Doth the providence, of God extend to those things which come to passe by casualtie?

A. Yes; as the providence of God extendeth to all things great and small; so to all events necessarie and contingent, or casuall. The lot is cast into the lap; but the whole disposing [Page 135]thereof is of the Lord. Prov. 16.33 Deuteron. 19. vers. 5. compared with Exod. 21.13. Jon. 1. vers. 7.

Q. But doth any thing come to passe by chance?

A. Nothing cometh to passe by meer chance. Indeed those Events which were not foreseen, or intended by us, the second causes where­of we are ignorant of, are called casuall and such things are said to fall out casually, or by chance. But no event is simply casuall, that is so casuall as that the providence of God should not extend to it. For divine Pro­vidence hath an hand in governing those events, which seem casuall to us, that are ignorant of the second causes of them. We must not therefore ascribe that to Fortune which is to be attributed to divine provi­dence, What cometh to us by chance, we must make account, it is of Gods sending. See Mark. chap. 14.13, 16. 1 Samuel 9. vers. 16.

Q. May Christians use these termes of chance, and Fortune?

A. Religion doth not absolutely forbid us to use the terme chance or fortune; but these are Heathenish words and therefore Christians must use them warily and sparingly. Luk. 10.31. Deu. 22.6.

Q. What other particulars are comprehended under the generall object of divine Providence?

A. As the providence of God extendeth to all things great and small; necessarie and casuall; so it extendeth to all Actions, and to all Events, good and evill, Proverb. 15. vers. 3.

Q. How doth the Providence of God extend to evill and sinfull actions? Is God the Author of any sinne?

A. Farre be it from us to think that God is the Author of that sinne, whereof he is the Avenger, the Lord hateth, forbiddeth, con­demneth, and punisheth all sinne, and therefore he is not the Author of any sinne. We may rather accuse the Sunne which is the Foun­taine of light, to be the cause of darknesse then accuse God who is goodnesse it selfe to be the cause and Author of sinne. Yea God is so farre from being the Author of sinne, that he would never suffer it, were it not for the good that he can draw out of it. Deut. 32.4. Psalm. 5.5. and 92.15. Rom. 3.5, 6. Jam. 1.13.

Q. How then doth the Providence of God extend to evill and sinfull actions.

A. God is neither the Author nor Actor of any Sin; nor yet an idle spectator of sinners; but he acteth the part of a Judge, and of a Governour. The Lord hath a powerfull hand in governing the transgressions of all sinners; [Page 137]yet so as he is most free from all staine of sinne and unrighteousnesse. Read and consider these testimonies of Scripture. Gen. 45.5, 7, 8. Exod. 1.9, 10, 11. compared with Psal. 105.25. Exod. 4.21. and 5.1, 2. and 9.34. 2 Sam. 12.11, 12. and 16.10, 11. 2 Chron. 10.15. 1 King. 22.19, 20, 23. Act: 2.23. and 4.27, 28. Rom. 1.24, 25, 26, 28. and 2 Thess. 2.11.

Q. But how can the Lord so powerfully, and effectually governe sinners, and yet be free from all staine of sinne?

A. As a man that ringeth a crackt bell is the cause of the motion of the Bell but not of the jarring of it: and as a man that rides upon a lame horse, when he puts him forward is the cause of the horse his going but not of his haulting: so here God is the universall cause and Author of every action, and motion of the Sinner, (for all Actions naturally, and simply considered, are good) but the Divell, and Mans Concupiscence, and corrupt will are the pro­per Authors of that evill, or faultinesse, which cleaveth to the action. Act: 17.28.

Q. How may this be further cleared?

A. As a skilfull workman can use an ill tool well, and worke artificially with it: in like manner, the Lord can use those wicked, and foolish men, which are the Instruments of his providence, well and wisely. The Instrument we know is wholly subject to the principall Agent, without infusing any qualitie into it. That there­fore [Page 138]which wicked men being the instruments of Gods providence, doe wickedly and sinfully; the Lord doth justly and righteously. For the will and purpose of Sinners which are Gods Instruments, differ from the will and purpose of that righteous God, which over-ruleth and governeth these instruments.

Q. Can you make this more plaine by an ex­ample?

A. This may plainly be seen in the crucifying of Christ. As Judas, the Jewes and Pilate de­livered up Christ to death; so God the Father also is said to have done the same: but Judas did it out of discontentment, and covetous­nesse to the end he might obtain the mony he desired. The Jewes of malice and ignorance, to the end that Christ should not raigne over them; Pilate out of ambition and feare, to the end he might please the people, and keep his place, whereas God delivered up Christ to death out of love to his Church, and for the salvation of his people. Act. 3.13. Joh. 19.16. Act: 2.23. and 4.8. Rom. 8.32. Mat. 27.18, 20. Act. 3.17. Joh: 11.48. John 19.12, 13, 15, 16.

Q. What followeth from hence?

A. Seing that wicked men are the proper Actors of their own sinnes; though they be as Instruments in Gods hand, yet they are active Instruments which understand and will what they doe; & seeing that which sinners doe wic­kedly, [Page 139]the Lord who governeth all sinners doth righteously: therefore God may justly punish sinners for doing that, wherein they have been the Instruments of his Providence. Isa. 10.5, 6, 12.

Q. How doth the providence of God extend to good and evill events?

A. God is the Author of all Events, good and evill. As all blessings, so all Afflictions, and Judgements come from the Lords hand, and by his speciall appointment: Whosoever be the In­strument, or Messenger to convey any blessing unto us, God is the Giver of it. Whosoever be the bringer of any Afliction, God is the sender of it. Jam. 1.17. Amos 3.6. Isa. 45.7. Lam. 3.38. Jer: 25.15.17.

Q. When the wicked prosper and flourish in the world, when the Godly groane under many pressures, afflictions, and crosses, is God the di­spenser both of the prosperitie of the one, and of the adversitie of the other?

A. Yes, all Calamities and Judgements, as warre, sicknesse, famine, &c. are the Arrowes of the almighty, wheresoever they light, and all outward Blessings, as peace, health, plentie, all come from Gods bountifull hand, even when they are bestowed upon wicked men. Deut. 32.23. Joh. 6.4. Psal. 38.2. Psalm. 91.5. Ezek. 5.16. Ezek. 16.17, 19. Hos. 2.8. Mat. 5.45. Act: 14.17.

Q. How can the afflicted estate of the Godly, and the prosperitie of the wicked, stand with the just and wise providence of God?

A. If we desire to see and discerne the Wise­dome and Justice of divine providence, we must look upon these works of God, not by the light of our naturall Reason, but by the light of Gods Word. We cannot judge aright of the whole providence of God by a little part of it. We see but a little part of divine providence here in this world; an other part of it fol­loweth immediately after death; and the last (which is the greatest) part of it at the last Judgement. Now if we lay all the parts of Gods providence together, if we goe into the Sanctuarie of God, and weigh all things in the Ballance of the Sanctuarie, then we shall see the Wisedome and Justice of divine Providence. Psal. 73.16. & 73.17. Jer. 12.1.

Q: But doth not God oftentimes deale better with the wicked, then with the righteous in this world? is not the prosperitie of the wicked, ra­ther to be desired then the afflicted estate of the righteous?

A. No: although the Lord be kind and bountifull to the wicked here, yet he doth ma­nifest his grace and mercie, and goodnesse much more to the godly, then to the wicked. For the godly, notwithstanding the many Afflictions [Page 141]that befall them here, are in a blessed condition: whereas the wicked notwithstanding their out­ward prosperitie (which is glorious in the eye of the World) are miserable and cursed. Luc. 6.35. Psal. 31.19. Psal. 94.12. Jam. 1.12. Mat. 5.10, 11. Isa. 65.20.

Q. How may it appeare that the godly, not­withstanding the many afflictions that befall them here are in a blessed condition?

A. By these Considerations following viz.

1. The Godly though they live under the crosse yet are adorned with heavenly vertues and blessed with all spirituall blessings in Christ Jesus. All their sinnes are remitted, and all gra­ces necessarie to salvation, are bestowed upon them. Ephes. 1.3. Joh: 16.33. Rom. 8.33, 34. Psal. 32.1. 2 Cor. 4.16.

2. The bitter Cup of Affliction is sweetned unto them. As their afflictions abound, so their Consolations abound also: the Lord gives them strength, and comfort proportionable to that Burthen of Affliction which he layes upon them. 2 Cor. 1.5. 1 Cor. 10.13. 2 Cor. 12.9.

3. Their Afflictions being sanctifyed bring forth excellent fruits and so become matter of rejoycing unto them. The Lord by afflictions repaireth his glorious image in the Soules of his Children, and so fits them for his Kingdome. Psal. 119.71. Rom. 8.28. Rom. 5.3. Jam. 1, 2, 3. Heb. 12.10 11.

[Page 142] 4. The Lord upholds them in their greatest pressures with the certaine hope of future hap­pinesse; and gives them a Joyfull deliverance in his good time. Job. 19.25. 2 Cor. 4.17, 18. Rom. 8.35.37. Psal. 34.19. and 37.37. Jam. 5.11. Job. 42.12.

Q. How may it appeare, that the wicked notwithstandeng their outward prosperitie, which is glorious in the eye of the world, are miserable, and cursed?

A. By these considerations following.

1. The wicked though they flourish in the world yet in Gods sight are condemned per­sons and abominable. Joh. 3. vers. 18. Tit. 1.16.

2. When the wicked man holds a full cup of pleasure in one hand, he holds a cup of spi­rituall Judgement in the other hand and drinks deep of it: for God gives him over to blind­nesse of mind, to hardnesse of heart, &c. Now of all plagues, and Judgements, which are inflicted upon sinners, these spirituall Judge­ments though they be secret and insensible, yet are most fearfull. Deut. 28.28. Rom. 1.28.

3. The wicked have many stinges and ter­rors of Conscience that the world takes noe notice of, which makes their earthly delights, and pleasures bitter unto them Prov. 14.13.

4. Whereas the goodnesse of God should leade and allure ungodly men to repentance, because it hath not this effect in them, there­fore [Page 143]it deprives them of excuse. Rom. 2.4.

5. The prosperitie of the wicked is short and uncertaine: but their ruine and destru­ction is certaine and inevitable: Joh. 20.5, 8. and 21.17. Pfal. 73.18, 19, 20. and 129.6. Pov. 10.25. Eccles. 8.12, 13. 2 Thes. 5.3.

6. The present prosperitie of ungodly men makes way to their heavier Judgement; and damnation: the longer they are spared the neerer is the cup both of temporall and eter­nall Judgement unto them, and the deeper shall they drink of it. Rom. 2.5. Jam. 1.2, 3. Deut. 32.35. and Psalm. 7.11, 12, 13.

Q. How are we to conceive of that part of divine providence which beginneth when this life is ended? how will God deale with the Godly and with the wicked in the world to come?

A. In the world to come God will manifest his exact Justice in punishing the wicked, and his mercie and fidelitie in rewarding the righ­teous: partly at death; and partly at the last Judgement. The Scripture teacheth, that the Lord hath made the wicked for the day of evill. Now both the day of death and the day of Judgement, are evill dayes to the wicked, but good and joyfull dayes to the godly. Rom. 2.6. Psalm. 62.12. Psalm. 58.11. Prov. 16.4.

Q. Tell me more particularly how doth God deale with the godly at death?

A. The godly when they goe out of this world shall carrie none of their Calamities, and [Page 144]Miseries with them, but they shall rest from all their afflictions sorrowes and labours: and their good workes shall follow them. When the righteous die, their Soules are carryed imme­diately by the Angels into Abrams bosome; and their bodyes shall rest in their Graves as in perfumed Beds till the last day; Rev. 14.13. Luk. 16.22. and 23.43. Isa. 57.2.

Q. What shall be the estate of the wicked (which prosper here) at Death?

A. The wicked, when they goe out of this world, shall carry none of their Riches, Ho­nours and pleasures with them; but instead of these, they shall carry a Bundle of their Sins; their Transgressions shall follow them. The wic­ked that prosper & flourish here, are like unto Sheep or Kine, that are put into fat pastures to be prepared for the shambles: for when they die their Soules are sent immediately to Hell; and their bodies are carryed to the darke dungeon of the Grave: and their Soules, and bodies being thus separated, Death shall feed upon their Bodies, and the Worme that never dyeth shall feed upon their Soules. Psal. 49.17. Jer. 12.3. Luk: 16.22, 23. P. 49.14. Mar. 9.44.

Q. How are we to conceive of the third, and last (which is not the least) part of divine provi­dence? how will God deale with the Godly and with the wicked at the great day of Judgement?

A. The great day of Judgement, will be a day of triumph, and of perfect redemption to [Page 145]the godly; but a day of wrath, and of eternall perdition to the wicked. Now the Justice of God seemes to be observed in the present pro­speritie of the wicked, and the many pressures of the righteous: but then the exact Justice of God shall be declared, and manifested to all the world. Now many particular Judgements of God are so secret and hidden, that we are not able to give a sufficient reason of them: but then the wisedome and Justice of secretest dispensa­tions shall appeare to men and Angels. Now the godly are counted miserable, but then their happinesse will appeare to all the world, when they shall heare that sweet Sentence Come ye bles­sed of my Father inherit the Kingdome prepared for you from the foundation of the world. Now the wicked are counted and called happy; but then the miserable cursed condition of the wic­ked shall appeare to all the world, when they shall heare that dreadfull Sentence, Depart from me ye cursed into everlasting fire prepared for the Divell and his Angels, Luk. 21.28. Job. 21.30. 2 Pet. 3.7. 2 Thes. 1.4, 5, 6. Rom. 2.5. Psal. 36.6. Rom. 2.5. Psal. 36.6. Rom: 11.33. Mat. 25.34. Mal. 3.15.18. Mat. 25.41.

FINIS.

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