Scripture.

VVHat call you the Scripture or Word of God?

All Iohn 5 39. Matth. 22.29. Luke 24.27. Ephes 2.20. those Bookes of the Old and New Testament, penned by holy Luke 1.7. Ioh. 16.13. 2 Tim. 3 16. 2 Pet. 1.19 20.21. men of God, as they were mooued by the Holy Ghost; commonly called the Bible.

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Which bee the Canonicall Bookes of the Old Testament?

They may be diuided into three orders. The first containes Histori­call books, being narrations of things done: which are, Genesis, Exodus, Le­uiticus, Numbers, Deuteronomie, the booke of Ioshua, Iudges, Ruth, two bookes of Samuel, two of the Kings, two of the Chronicles, the bookes of Ezra, Nehemiah, Hester, and Iob.

The second are Doctrinall bookes, teaching diuine Doctrines and Pre­cepts. These are the bookes of the Psalmes, of the Prouerbes, of the Prea­cher or Ecclesiastes, and the Song of Songs or the Canticles.

The third comprehends Propheti­call bookes, foretelling things to come, whereof some are greater: namely, the Prophecy of Esay, Ieremie, whereun­to belongs his Lamentation, Ezekiel and Daniel: Some smaller, to wit, Hosea, Ioel, Amos, Obadiah, Ionah, Mi­cah, Nahū, Habakkuk, Zephaniah, Hag­gai, Zechariah, and Malachie; all which were written in the Hebrew tongue.

Which bee the diuine Canonicall [Page 6] bookes of the New Testament?

They are distinguished into thrée rankes or orders. The first containes Historicall bookes, which are fiue: The Gospell of S. Matthew, Marke, Luke and Iohn; & the Acts of the Apo­stles. The second is, of Epistles which are twenty one in number: one to the Romans, two to the Corinthians, one to the Galathians, one to the Ephesians, one to the Philippians, one to the Co­lossians, two to the Thessalonians, two to Timothie, one to Titus, one to Phi­lemon, one to the Hebrewes; of Iames one, of Peter two, of Iohn thrée, and of Iude one. The third, one onely Pro­pheticall booke, called the Apocalips or Reuelation of Saint Iohn; which books were penned in the Gréeke tongue.

Are not Esdras, Tobit, Iudith, and the other bookes, commonly ioyned in one volume with the bookes before men­tioned, and interiected betweene Mala­chy the last of the small Prophets, and the Gospell of Saint Matthew, parts of the Canonicall Scripture and Word of God also, and of equall authoritie and credit with the rest mentioned?

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No surely, and therefore are not to be alledged for confirmation of any Doctrine, or grounds of our faith, though they may bee profitably read for example of life, and instruction of manners.

What reasons can you render for the proofe of that you say?

My reasons are these: First, Luke 16.29. & 24.27. 2 Pet. 1.19. Conferre these Scriptures with the Preface before Ecclesiasticus and 2. Macab. 2.23. Also Mala­chie was the last Propheticall Writer, as may bee collected by Malac. 4.5.6. be­cause they were not written by any of the Prophets, or such as were imme­diatly called of God.

Secondly, 2 Tim. 3.16. 2 Pet. 1.21 See the Pro­logue before Ecclesiasticus and 2. Maccab. 2.24.25.26. vnto the end of the Chapter. they came not by diuine Inspiration.

Thirdly, there be many Apocryphall Ester Chap. 12.5, 6. & 15.7. compared with Canonicall Ester Chap. 6.3. & 3.1.2. &c. and 5.2. Tob. 5.12. and 12.15. Iudith 9.2 conferred with Gen. 49.5, 6, 7. Eccles. 46. ver. last, with Reuel. 14.13. The History of Bell. ver. 31. Dan. 6.18. false and some 2. Maccab. 12.39, 40, 41, &c. and 14.41.42. &c. Iudith 9.1, 2.11.13, &c. impious things contained in them.

Fourthly, throughout the whole [Page 8] New Testament there is not so much as one Testimonie to bee found cited out of any of these bookes, either by our Sauiour Christ or his Apostles, to giue witnesse or approbation vnto them.

What Arguments are there to as­sure vs, that those bookes of the Old and New Testament are the Scriptures and vndoubted Word of God?

Acts 2.16, 17. 2 Tim. 3.16. 2 Pet. 1.20.21.First, the outward testimonie of themselues, for they testifie of them­selues that they are so.

Iohn 14 26. 1 Cor. 2.10, 11 12, 13. 1 Iohn 2.20.27.Secondly, The inward testimo­nie of the Holy Ghost, which doth most effectually perswade our hearts that they be diuine.

Thirdly, their Antiquitie.

Fourthly, the singular Maiestie and sublimitie of stile, which euery­where shineth in them.

1 Mac. 1.56, 57Fiftly, the miraculous preseruati­on of them, against the rage and fury of aduersaries.

Gen 15.13.14. compared with Exod. 1.11.13, 14, &c. Chap. 7. 20. Chap. 8, 9, 10, 11, & 12. also 14.27, 28. Esay 7.14. ac­complished. Mat. 1.21, 22, &c. Mich. 5.2. Mat. 2.1. Luke 2.4, 5, &c. Gen. 49.10 Luke 2, 3, &c. Gen. 12.2. Exod 1.7.12. Numb. 26.4, 5, 6, 7, &c. Gen. 3.15. Col 2.14, 15. Heb. 2.14, 15.Sixtly, the precise and wonderfull accomplishment of the Prophecies therein contained, in the same manner as they were fortold, though many [Page 9] hundred yeeres after, comming to passe.

Seuenthly, Reuel. 6.9. the constancie of the Saints and holy Martyres of God, which haue sealed the same with their bloud. Iohn. 3.2. Ex. Chap. 8, 9, 10. Acts 5.12, &c. Mark. 16.20. Heb. 2.4.

Eightly, the rare miracles by which God hath confirmed the Doctrine and approoued the Penners thereof to bée immediatly called of him.

Ninthly, Ex. 32.23.24. &c. Numb. 12.1, 2, 3. & 20.11.12. Psal. 51. & 73.2, 3.13. 14. Mat. 26.69, 70. &c. Iohn 20.25 Acts 15.39. the impartiall faithfulnes of the Penners of them, not sparing to record vnto all succeeding ages, the faults and blemishes both of them­selues and such as were nearest and dearest vnto them.

Tenthly, the 1 Cor. 14.24.25. Heb 4.12. admirable power and exceeding efficacie they haue in the consciences of men, 2 Tim. 3.16. conuincing, 2 Cor. 3.6. killing, Acts 2.37. & 24.25. terrifying and amazing some; Psal. 19 7.8. & 119.99.100.104.105. illuminating, Psal. 19.8. & 119.111. reioycing, Rom. 15.4. comforting, and Psal. 19.7. Acts 26.18. conuerting o­thers, &c,

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What are the properties of these Scriptures?

They haue their whole authori­tie from God alone the Author of them, and not from the Church.

How proue you this?

Psal. 19.7. & 119.1.2.88. Esay 8.20.First, because the Scriptures are the Testimonie of God; now that cannot receiue authoritie from men, and therefore neither the Scriptures.

Secondly, because the Scriptures are before the Church; for it is Esay 2.2. Mat. 28.19. Acts 1 8.9.10. ga­thered, Iames 1.13. 1 Pet. 1.23. regenerated, and Acts 20.32. &c. Ephes. 4.11.12, 13. Psal. 119.9.105. Ephes. 2.20. gouerned by them.

Thirdly, because the Church it selfe doth depend vpon the Scriptures, and borroweth all her authoritie from them, being built vpon the foundati­on of the Prophets and Apostles.

Rehearse the second propertie of the Scriptures.

All things necessary to saluati­on, Deut. 12.32. Psal. 19.7. 2 Tim. 3.16. Reu. 22, 18.19. both concerning faith and man­ners, are therein fully comprehended.

What is the third propertie of the Scriptures?

Psal. 19.7. & 119.105.130.All points or Articles of faith needefull to bee knowne vnto saluati­on, [Page 11] are plainely and cleerely set forth in them. 2 Cor, 4.3. 2 Pet. 1.19.

What are we further to know con­cerning the Scriptures?

That they are the onely Esay 8.20. Deut. 17.8, 9, 10 18, 19. Iohn 5.39. Acts 17.11. iudge of controuersies, and rule of faith and manners.

Secondly, that there is but one Nehem. 8.8. true and genuine sence of euery place of Scripture, which is the litte­rall, expressed sometimes in proper, and sometimes in borrowed or figura­tiue spéeches.

Thirdly, that they are to bee inter­preted Nehem. 8.8. Luke 24.27. by and out of themselues.

Fourthly, that they are Luke 16.29. 2 Tim. 3.16. Rom. 15.4. necessa­ry, and Psal. 12.6. Prou. 30.5. Ps. 119.9.7 5.86.106.113.128.142.160. Mat. 22.29. Iohn 17.17. Pro. 8.8 pure, being ^f frée from all vanitie, folly, iniustice, error or false­hood in the least degree.

For what ends and vses were the Scriptures written?

To teach all truth and sauing Doctrine, 2 Tim. 3.16, 17. Rom. 15.4. Psal. 119.23.50 81.92. to instruct in righteousnesse and vertue, to correct all sinne and wickednesse, and to comfort in all di­strosses and perplexities.

To whom doth the knowledge of the Scriptures appertaine?

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Deut. 17.18, 19. Psal. 119.9. 2 Tim. 3.15. Iohn 5.39. Deut. 6, 7, 8. Col. 3.16.To all men, of what age, con­dition, qualitie, ranke or degrée what­soeuer. Yea, all sorts of men without exception, are bound to get the know­ledge thereof.

But how shall all men attaine to knowledge and vnderstanding of them, since they were written in Greeke and Hebrew, which are languages which but a very few are acquainted with?

They ought to bee 1 Cor. 14.18 19. Acts 2.4, 5, &c. 1 Iohn 4.1. translated into all Languages, and Nehem. 8.8, &c. Luke 24 27. plainely ex­pounded to the capacities of the vn­learned.

What are wee especially to learne out of the Scriptures?

The sauing knowledge of God, of Man, and of him that is both God and Man, the onely and all-sufficient Sauiour of mankind Iesus Christ.

Of God.

IS there any God?

Ps. 14.1. & 90.2. Esay 41.4.That there is, euer hath bin, and euer shall bee a God, is a thing so conspicuously apparant, that it ought not once to bee called into question, [Page 13] especially among Christians; and the Psal. 79 6. Ierem. 10.25. cruellest death is too gentle a punishment, for any that shall de­ny it.

You say true. Howbeit because there haue Diagoras. Theodorus Cyrenaeus. beene and yet are many such Monsters, as feare not to deny it, let mee heare what arguments you could bring, were you to deale with such an one, to conuince him of this truth?

This most glorious frame of heauen and earth, Iob 12.7, 8 9. Psal. 19.1. Rom. 1.20. with the innume­rable multitudes of admirable crea­tures in them both, doth most euident­ly euince against all the Atheists in the world, that there must néedes be some intelligent nature, of infinite wise­dome and power, (which is God) from and by whom all these things should exist. For it were most absurd and ab­sonous from reason, to thinke, that they either came by chance, could cre­ate themselues, or were from euer­lasting.

Secondly, Iob 38.5, 6, 7, 8, &c. Mat. 6.26. A & s 14.17. the continuall preserua­tion and most wise and powerfull go­uernement of the world, and al things created in the same, doth argue no lesse.

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Thirdly, all Nations the Ionah 1.5, 6. Acts 1 [...].23.28. Gal, 4.8. most sauage that can bee named, haue e­uer had this perswasion ingrauen in their hearts by light of nature, that there is a supreme Power and Deitie, whom they ought to serue and adore: which most manifestly appeares in this, in that all of them euen the most barbarous Pagans, haue euer wor­shipped some thing or other for their god, yea, euen sencelesse Ps. 115.4.5.6. &c. 135.15, &c. Dan. 5.4.23. stocks and stones, rather then they would bee thought to haue no god at all.

Fourthly, the fearefull iudgements which are inflicted vpon vngodly men euen the greatest of them, Exod. 14.27, 28 Iudg. 1.4, 5, 6, 7. Dan. 4.31, 32, 33. Acts 12.23. and that such many times as doe so liuely re­semble the sinnes whereby they haue offended, as that they may bee (as it were in Capitall letters) read in their plagues: is also an vndoubted argu­ment of a Deitie ruling the world, and taking notice of the actions done by men.

Gen. 4.14. Dan. 5.5, 6. Mat 27.3, 4, 5. Rom. 2.15. Humane Histo­ries abound with examples of this kinde. Theodorick King of Goths, Nero, Caligula, Richard the third of this Kingdome, &c.Fiftly, the insufferable terrors of conscience, those hellish twitchings and tortures, wherewith the wicked of this world, euen those of highest [Page 15] place, and such as haue therefore no cause to feare any man whatsoeuer, are often tormented, and racked, for their crimes euen in secret commit­ted. This must needes bee an argu­ment inuincible to prooue the certain­ty of a God, before whose tribunall they must one day bee conuented, to answer and receiue sentence of deser­ued punishment for their wickednesse.

What is God?

What God is in his diuine Es­sence and nature, Iohn 1.18. Iob. 11.7. 1 Cor. 2.10.11. it passeth the capa­cities of all the men in the world ei­ther to expresse or conceiue, only what manner of one he is, he hath reuealed in his Word, out of which some de­scription may be giuen of him, to di­stinguish him from all false and fayned gods and all creatures, but no true and perfect definition.

How may he be described?

Thus: God is an Psal 90.2. vncreated Iohn 4.24. Spirit, Exod. 3.14. Rom. 11.36. hauing his being of him­selfe, most Deut. 6.4. simple, Mat. 5. & last. perfect, Ps. 139.7, 8, &c infi­nite, Reuel. 1.8. eternall, Iames 1.17. immutable, 1 Tim. 6.16. im­mortall, Gen 17.1. omnipotent, 1 Iohn 3.20. omnisci­cient, most Psal. 147.5. wise, Psal. 33.5. good, Exod. 34.6. graci­ous, [Page 16] Iohn 3.16 louing, Psal. 86.15. patient, Luke 6.36. mercifull, Leuit. 11.44. holy, Reu. 6.10. true, Gen. 18.25.11.1. iust, Ephes. 1.11. frée and Psal. 104.1. glo­rious, the Gen. 1.1.2, 3, &c. Creator, Mat. 6.26.30. & 10 29, 30. Gouernor and Psal. 36.6. Acts 17.25.28. Preseruer of Heauen and earth, and of all things in them, visible and inuisible.

How many Gods be there?

1 Cor 8.4, 5, 6. Gal. 3.20. 1 Tim 2.5.No more but one onely.

What reasons can you giue beside Scripture, to prooue the onenesse or vni­tie of God?

There can be but one thing most perfect, but one omnipotent, one om­nipresent, one all-sufficient, one first, last, and chiefest good. But God is all and euery of these, therefore it is im­possible that there should be more then one onely. Besides, many Heathens by light of nature haue séene and ac­knowledged this truth.

2 Cor. 1. [...] & 13, 14. 1 Iobn 3.7. But the Scripture makes mention in many places of three; namely, the Fa­ther, the Sonne, and the Holy Ghost, and affirmes each of them to bee God; it [Page 17] seemes therefore that there are three Gods, and not one, as you affirme?

It is true indéede, that, as the Scripture witnesseth, euery one of these you haue named, both the Fa­ther, the Sonne, and the Holy Ghost, are very God; yet notwithstanding, they are not thrée but one God.

How can they bee three and yet but one?

They are thrée in persons, Gen. 1.26. & 3 22. Mat. 28.19. & 3.16.17. & 15.26. but one and no more in essence.

But if there bee three persons a­mong men propounded, whereof euery one is a man; as for instance, Peter, Iames and Iohn: can it be truly affirmed of them all, that they are but one man?

No. But wee must beware of measuring the profound things of God, by the leaden rules of mans hol­low reason, especially this Trinitie in Vnitie, and Vnitie in Trinitie, which of all other, is a mysterie of mysteries, and a secret to be adored, but not curi­ously inquired into.

You said that God is one in essence, and three in persons; tell mee what these words import?

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Exod. 3.14. Psal 9 [...].2. Rom. 1.20.The Offence of God, is the Dei­tie or Godhead it selfe, by which, God from and by himselfe absolutely is, and existeth, and is distinguished from all other things whatsoeuer.

What is a person of the Deitie?

Heb. 1.3. Iohn 1.1 & 5.19.37. & 14.9. 16. Col. 2.9.It is a subsistence in the diuine Essence, hauing in it by nature the whole Godhead or diuine Essence, but distinct from the other persons, by a peculiar and incommunicable pro­pertie.

How many persons are there in the Godhead?

Mat. 28.19. 1 Iohn. 5.7.Thrée, neither more nor few­er; and those truly and really Iohn 1.14.18.32, 33, 34. & 5.17, 18, 19. Rom. 8.11. distinct one from onother, the Father, the Sonne, and the Holy Ghost.

What is the Father?

The Mat. 28.19. 1 Ioh. 5.7. first person of the Deity, hauing originall of none, existing from himselfe, and not from any other, who of Iohn 1.14. himselfe, from Pro. 8.22, 23. Iohn. 1.1, 2, 3. & 8.58. euerlasting hath Psal. 2.7. Heb. 1.5. begotten his Iohn 1.14.18 & 3.16.18. onely Sonne, and Ioh. 14.26. Ioh 15.26. together with his Sonne, sen­deth forth the Holy Ghost.

Why is he called the Father?

First, in respect of Christ, who [Page 19] is his Heb. 1.2. Mat. 3.17. Sonne by nature. Second­ly, of the faithfull, who are all his Ephes. 1.5. Rom. 8.14, 15. Sonnes by grace of adoption.

What is the Sonne?

He is the Pro. 8.22.23. & 5.26. Mat. 11.27. second person of the Deity, that in the Iohn 10.30. & 17.21, 22. vnitie of Essence, is from all Pro. 8.22, 23. eternitie Heb. 1.3.5. begotten of the Rom 8.32. substance of the Father, and to­gether with Iohn 15.26. Rom. 8.9. him, sendeth forth the Holy Ghost, and so hath done from e­uerlasting.

Why is he called the Sonne?

Because hee is begotten of the substance of God the Father. Heb. 1.3. Phil 2.6.

Why is he called the Word?

First, because nothing in the world serueth so fitly, to resemble and shadow forth vnto vs the manner of his eternall generation of his Fathers substance, as doth the conceiuing of a word in the mind of man.

Secondly, Iohn 1.18. because as men reueale their mindes one towards another by their words: so the Father from the beginning of the world, hath reuealed his mind and will concerning mans duty and saluation by his Sonne Ie­sus Christ.

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Acts 10.43. Luke 24.27. Iohn 5.39.46.Thirdly, because hee is the maine and principall subiect of the whole written word of God.

What is the manner of his eternall generation?

Deut. 29.29.This is a mysterie that cannot be comprehended, and therefore may not be pryed into by the dimme eye of humane reason.

How prooue you that the Sonne is God?

The He is called God, Esay 9.6 Tit. 2.13. Lord, Rom. 6.8.9. Lord of glory, 1 Cor. 2.8 Prince of the King of the earth, Reuel. 1.5. King of Kings, Lord of Lords, Reuel. 19.16. Lord of all, Acts 10.36. The Prince of Life, Acts 3.15. Iudge of quicke and dead, Acts 10.42. He is also called Gods owne Sonne, Rom. 8.32. and his onely begotten Sonne, Iohn 3.16, &c. names or titles, the es­sentiall Hee is said to bee infinite, Mat. 28.20. Eternall, Iohn. 1.1. Reuel 1.11. Immutable, Heb. 1.10, 11, 12. Omnipotent, Reuel. 1.8. Omniscient, Iohn 21.17, &c. Of most free power, Mat. 10. and 5.21. properties, We are to beleeue and trust in him, Iohn 3.14, 15, 16. To pray to him for things wee neede, Acts 7.57.60. 1 Cor. [...], 2. To bee baptized in his Name, Mat 28.19. Acts 2.38. To giue him thankes for benefits receiued, 1 Tim. 1.12. The Angels themselues worship him, Heb. 1.16. honor, workes First, the Creation of the world is ascribed to him. Iohn 1.3. Colos. 1.16. Secondly, the preseruing and gouerning the same, Iohn 5.17. Colos. 1.17. Thirdly, working of true mira­cles, Mark. 16.20. Acts 3.6, 7. Fourthly, inst [...]tution of baptisme, Mat. 28.18, 19. Fiftly, institution of the holy Supper, Mat. 26.26. Mark. 14.23, &c. Sixtly, Redemption of the world. Mat. 1.21. Luke 2.11. Seuenthly, Regeneration, Mat 3.11. Iohn 1.33. Eightly, Iustification, Esay 53.11. Ninthly, Remission of sinnes. Mat. 9.6. Tenthly, raising of the Dead, Iohn 5.21.22, 23. & 6.39, 40. Eleuenthly, iudging the world, Iohn 5.22 23. Rom. 14.9, 10, 11. Twelfthly, giuing eternall life, Iohn 10.27, 28, 30. Phil. 3.20.21. and actions of God are attributed to him in Scripture.

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What is the Holy Ghost?

The Mat. 28.19. third Iob 33.4. Acts 20.28. Person of the Trinitie, eternally Iohn 14.26. & 15.26. Gal. 4.6. proceeding from the Father and the Sonne.

What is the manner of the procee­ding of the Holy Ghost?

This is as the generation of the Sonne, a secret inconceiuable.

Is there any difference betweene the generation of the Sonne, and the pro­ceeding of the Holy Ghost?

Yes doubtlesse, there is some difference betweene them, but what it is, Rom 11.33. is one of the vnsearchable things of God, and a way of his past finding out.

What reasons haue you to prooue the Holy Ghost to be God?

The Hee is called God, 2 Sam. 23 2, 3. Acts 5.3, 4. names, titles, essentiall He is eter­nall, Gen. 1.2. Infinite, Psal. 139.7, 8. Omni­scient, Esay 11.2. Iohn 16.13. Omnipotent, Esay 11.2. properties, We are baptized in his Name. Mat. 28.19. honor, It is affirmed of him, that he created the world, Gen. 1, 2, 3. Iob 26.13. He preserues the same, Gen 1, 2. Gouernes it, Act. 16.6. Rom. 16.25. Workes miracles, 1 Cor. 12.4.10. Calles Pro­phets and Ministers, Act. 13.2 & 20.28. Reueales Gods will, &c. Iohn 14.26. 1 Cor. 2.9, 10. Distributes diuine gifts at his plea­sure, 1 Cor. 12.11. Leades into all truth, Iohn 16.13. Foreshewes things to come, Iohn 16.13. & 11.28. Regenerates, Iohn 3.5. Gal. 5.22. Comforts, Iohn 14.28. Acts 9.5. Iustifies, 1 Cor. 6.11. workes and [Page 22] operations of God, are attributed to him, as well as to the Father or the Sonne in Scripture.

Why is the Holy Ghost called Spirit, more then the Father, or the Son, since they are Spirits as well as he?

He is termed Spirit, not onely because of his spirituall nature, which is equally common to all the thrée per­sons, but for that hee is spired and (as it were) breathed forth from the Fa­ther and the Sonne, hee procéeding from them both.

Why is this title (holy) giuen to him, more then to the other Persons, who are of no lesse puritie and holinesse then himselfe?

1 Cor. 6.11. 2 Thes. 2.13. 1 Pet. 1.12.Because hée immediately sancti­fies the elect and children of God.

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What things are common to these three Persons?

The Essence, all As Eternity, Immensity, Im­mutability, Omnipotency, &c. the essentiall properties, and outward As Creation, Preseruation. workes of the Diety, respecting the creatures.

How are they distinguished a­mong themselues?

First, by their names, the first person being called the Father; Mat 28, 29. the second, the Sonne; and the third, the Holy Ghost.

Secondly, by their order; for the Father is the first Person, because hee is the fountaine of the Diuinitie of the Sonne and of the Holy Ghost.

The Sonne is the second Person, because the Deity is communicated vnto him of the Father, by an incom­prehensible generation.

The Holy Ghost is the third Per­son, Mat. 28.19. 1 Iohn. 5.7. because the Deity is communi­cated vnto him from the Father and the Sonne, by an incomprehensible spiration,

Is not then one of these Persons before another?

Yes, in manner of existence, but not in time; there is an order a­mong [Page 24] them, but no priority or inequa­lity, but they are all Coessentiall, Coe­ternall and Coequall.

Is not this order of Persons kept also in their outward workes?

Iohn 1.3. & 14. 2 [...]. & 15.26. & [...] 19. Col. 1.16. Heb. 1.2.It is so; for though all outward workes are done by the common will and operation of the whole Trinity, yet so as the Father of himselfe, wor­keth by the Son and the Holy Ghost; the Sonne from the Father, by the Holy Ghost; the Holy Ghost from the Father and the Sonne.

How are these three Persons di­stinguished among themselues?

By an internall incommunica­ble propertie.

What is the incommunicable pro­pertie of the Father?

That he being of none, hath from euerlasting begotten his Sonne con­substantiall to himselfe.

What is the incommunicable pro­pertie of the Sonne?

That hee is begotten of the Fa­ther from all eternitie, by an incom­prehensible and vnspeakeable gene­ration.

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What is the incommunicable pro­pertie of the Holy Ghost?

That from all eternity hee pro­céedeth from the Father and the Son.

What are wee further bound to know out of the Scripture, concerning God?

His Workes, especially, his Predestination, Creation, and Pro­uidence.

Of Predestination.

IS there any Predestination? Mat. 20.16. Iohn 10.26. 28 29. Ephes. 1.4.11. Iude 4.

Yes certainely, the Scrip­ture in many places teacheth vs so.

Ought the Doctrine of Predestina­tion to be taught?

Yea surely. First, because it is a thing Deut. 29.29. Rom. 15.4. reuealed in Scripture. Se­condly, it makes much for the Rom. 9.22, 23 Ephes. 1.6.12. illu­stration of Gods glory. Thirdly, for the 1 Thes. 5 9, 10, 11. Luke 10.20. 2 Tim. 2 19. consolation of the faithfull: and fourthly, for stirring them vp to Rom. 12.12. Ephes. 1, 2, 3, 4. thankefulnesse to God in word and déede.

What is predestination?

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It is the Ephes. 1.4. 2 Thes. 2.13. 2 Tim. 1.9. eternall, Rom. 9.11.15 18.20. &c. Ephes. 1.5. frée, Rom 11.33. 1 Cor. 1.25. wise, Mal. 3.6. Rom. 11.29. immutable, and most Deut. 32.4. Gen. 18.25. iust 1 Thes. 5.9. Rom. 9.11. decrée of God, whereby, before Ephes. 1.4. Iude 4. the foundations of the world were laid, he hath Rom. 9.22, 33. 1 Pet 2.8. appointed all men to an e­uerlasting Psal. 16.11. Mat. 25 46. estate, either of happinesse or 2 Thes. 1.9 Reuel. 14.11. misery, to the glory of Rom. 9.17.22.23. Ephes. 1.6.12. his mer­cy and iustice.

What bee the parts of Predesti­nation?

Rom. 9.23.20. 1 Thes. 5 9.Two, Election, and Reproba­tion.

What is Election?

It is the decrée of God, where­by he hath Rom 8.30. Ephes. 1.4. ordained some men to e­uerlasting life, and the Rom. 8.30. 2 Thes 2.13. meanes that bring thereunto, for the glory of his Rom 9.23. Ephes. 1.6.12. grace and mercy

Why did God elect some to life?

Rom. 9.15, 16. 18, &c. & 11.5. Luke 13.32.Onely for the meere good plea­sure of his will.

Did hee not elect men for their foreseene faith and workes?

No. Rom. 9.16. For election is the cause [Page 27] of Acts 13.48. Tit. 1.1. faith and Rom. 8.29. Ephes. 1.4.2.10 workes, in whomso­euer haue them.

Are not all men elect?

No. Mat. 20.16. Iohn 13.18. Rom. 11.7. For then there should bee no election at all.

Can the Elect be certaine that they are predestinated to eternall life?

They Luke 10.20. Rom. 8.16 38. &c. 2 Tim. 4.8. can, and ought to bee, 2 Cor 13.5. 2 Pet. 1.10. giuing all diligence to make their e­lection sure.

VVhat are the signes of an elect vessell, whereby one may be infallibly as­sured that he is such an one?

The vndoubted fignes hereof are Acts 13.48. 2 Thes. 2.13. Tit. 1.1. faith and constant Ephes. 1.4. Mat. 10.22. 1 Cor. 15.58. holynesse of life, which whosoeuer are in truth in­dued withall, may, yea and ought to be as certainely perswaded of their e­lection, as if God by some extraordina­ry reuelation, or by his owne voyce from heauen, should make knowne the same vnto them.

VVhat if a man find not these gra­ces in himselfe?

Hee is not therefore to despaire of his saluation, or to iudge himselfe a Reprobate and cast-away, Rom. 10.8. 1 Cor. 3.5. Iohn 15.3. Acts 26. [...]8. but must diligently labour in the vse of the [Page 28] meanes ordayned of God, that they may be wrought in him, remembring that God calles at Mat. 20.1, 2, 3, 4, &c. Luke 23.40, 41 42. all houres.

Tell mee now what is Reproba­tion?

It is the decrée Rom. 9.18.21 22. 1 Pet. 2.8. 2 Tim. 2.20. of God, wher­by he hath from all eternitie ordayned, not to haue mercy on some men and women in Christ, nor to make them Mat. 11.25. Acts 13.48. Iohn 8.47. partakers of the meanes of saluati­on, but to passe them by, Iohn 8.21.24 leaue them in their sinne, and for them iustly to condemne them to perpetual torments in Hell, Pro. 16.4. Rom. 9.17.23. for the glory of his power and iustice.

VVhat is the mouing cause of Re­probation?

Rom. 9.18, 19, 20. Ephes. 1.11.None other but the good plea­sure of Gods Will.

VVere not foreseene Infidelitie and other sinnes, the cause why some are Reprobates?

No. God Iohn 3.18.36 Iohn 16.9. Mark. 16.16. condemnes none but for their infidelitie and Iohn 8.21.24 Rom. 2.8. & 6.3 [...]. &c. sinne: but these were not the causes of his reprobating any; for then none should haue beene Elect, but all Reprobates, in as much, as hee fore-saw all men [Page 29] of Psal. 51.5. Rom. 6.17.20. & 3.9, 10, &c. Ephes. 2.1, 2, 3. themselues, would bee alike vn­beléeuers and sinfull.

But will not this argue God of in­iustice, for his will sake to reprobate men?

No. Gen. 18.25. Nehem. 9.33. Rom. 9.14. Because whatsoeuer God wills, is therefore iust, because he wils it: his will being the supreme rule of all iustice and righteousnesse.

Is there a certain and definite num­ber of Elect and Reprobate?

Yea vndoubtedly, Iohn 13.18. & 10.3.14.27. 2 Tim. 2.19. with God there is, so as the same can neither bée augmented nor diminished, or hee which is once Elect become a Repro­bate, nor any Reprobate of the Elect. But to vs men, the number both of the one and the other is altogether vn­knowne.

VVhich number is the greatest, of the Elect, or of the Reprobate?

The number of the Elect, con­sidered in themselues is very Mat. 8.11. & 20.28. Reuel. 7.9. great; but in comparison of the Reprobate, and such as shall bee damned, it is but Luke 12.32. small and little.

Are the Elect so certaine of salua­tion, as that they cannot perish; and on [Page 30] the contrary, the Reprobate of damnati­on, as that none of them can be saued?

Yes assuredly, it is impossible for any one of Gods Mat. 24.24. Iohn 10.27, 28, 29. 2 Tim. 2.19, chosen to misse of eternall life, or so much as Reuel. 20.15. & 21.27. one reprobate to escape euerlasting death.

But will it not follow, if the case be so, that neither the Elect can perish, nor the Reprobate be saued whatsoeuer they doe, that it matters not then how men liue, or demeane themselues in this world?

God predesti­nates none to the end, but he predestinates them also to the meanes conducting to that end.No. God forbid that any should make such a heilish and diuellish con­clusion, from so diuine and heauenly a doctrine. For it is most certaine, that whomsoeuer God hath elected, he pu­rifies their hearts by Acts 15.9.26.18. faith, and 1 Cor. 1.30. & 6.11. 2 Thes. 2.13. so sanctifies them by his renewing spirit, at the time of their effectuall calling, as that afterwards they Rom. 6.4, 5, 6.14. & 8.1. Ephes. 1.4. cannot but leade an holy and godly life, and Ier. 32.40. Phil. 1.6. per­seuer so to doe vnto the end. And as for the Reprobate, God so leaues them to their owne Psal. 81.12. Acts 14.16. Rom. 1.24.26. corruption, and to the will of Rom. 11.8. Ephes. 2.2. 2 Tim. 2.26. Satan the tempter, as that they Ier. 13.23. Mat. 7.16, 17, 18. Iohn 8.34.45. cannot but liue and continue in [Page 31] infidelitie and sinne, till their dying day.

What is the inference then that men should make from the certainty of the Elects saluation, and the Reprobates damnation?

Surely this, which is cleane contrary to the other; namely, That it stands euery man and woman vpon to endeauour with all their power, to auoyd sinne, and to walke in holinesse and righteousnesse before God, and so resolue with themselues at all times to doe, that by this meanes they may get assurance to their soules that they are of the number of Gods Elect, whose saluation is so sure; and not of the Reprobate whose damnation is so vn­auoydable: an holy and vnblameable conuersation being the 2 Pet. 1.10. Ephes. 1.4. marke wher­by the one is discerned from the other, as also the Pro. 10.17. & 12.28. & 15.24. meanes and way to at­taine euerlasting life.

Of Creation.

VVHat is Creation, the second speciall worke of God (as [Page 32] you affirmed) that we are to informe our selues of out of the Scriptures?

It is a most Esay. 40.26. Rom. 1.20. powerfull Gen. 2.2. worke of Esay 44.24. Iob 38 4, 5, 6. &c. 1 Cor. 8.6. God the Father, the Iohn 1.3. Col. 1.13. Sonne, and the Gen. 1.1.26. Iob 35.10. Holy Ghost, by which in the Gen. 1.1. Pro. 8.22, 23. Iohn 1.1, &c. beginning, in the Gen. 1. Gen. 2.1, 2, 3. space of six dayes, by his Gen. 1.3.6, &c. Ps. 148.5. Word onely, out of Pro. 8.22, 23. Rom. 4.17. Heb. 11.3. nothing, he made the Psal. 19.1.103.22. Pro. 16.4. Heauens and the earth, with all things in them visi­ble and inuisible; to the Rom. 11.36. Reuel. 4.10, 11. praise of his infinite power, wisedome and good­nesse.

How did God create all things?

Gen. 1.31.Excéeding good.

How can it be said that God made all things exceeding good, since wee see that there are so many noysome, vene­mous and hurtfull beasts, herbes, and o­ther things in the world, as also wicked and vncleane spirits, nam [...], the Di­uels?

No creatures were hurtfull by Gods creation, but they became so by the Gen. 1.17. sinne of man, for a punishment to him for the same. And as touching [Page 33] the Iude 6. Iohn 8.44. 2 Pet. 2.4. Diuels, God made them good, holy and happy, but of their owne will they rebelling against God, fell from that excellent estate they recei­ued by Creation, and so became e­uill, &c. as they are.

You said that God created the world with the creatures therein, in the space of six dayes; tell me what he crea­ted the first day?

The earth, waters and light. Gen. 1, 2, 3, &c.

Which were the workes of the se­cond day?

The firmament, and the diuisi­on of the waters vnder the firmament from them aboue the firmament. Gen. 1.6, 7, 8, 9

What made he the third day?

The third day hee collected the waters vnder the firmament into one place which hee called Sea, Gen. 1.9, 10, 11 12, 13. dried the earth, and made all sorts of herbes and trées vpon the same.

What did God create the fourth day?

The Sun, Moone and Starres, and that for these purposes; namely, Gen. 1.14.15. that they might diuide the day from the night, bee for signes and seasons, [Page 34] dayes and yeeres, and giue light to the earth both by day and night.

What did God create the fifth day?

Gen. 1.21, 22, 23.All kindes of Fishes and Birds.

What did God create the sixt and last day?

Gen. 1.24.25, &c.All manner of beastes, cattell and créeping things, and last of al man, of the Gen. 2.7: dust of the earth.

In which of these dayes were the Angels created?

It is most certaine they were created in one of them, Gen. 2.1.2. Col. 1.16. 1 Kings 22.19. but in which, is not reuealed; howbeit it is most pro­bable that they were created the first day together with the Heauens, the place of their abode.

Why doth not Moses expresse the time of their creation, as well as of all o­ther things?

Because his purpose and proiect was, onely to entreate of the visible creatures, and such as are subiect to our senses.

Of the Angels.

NOw we are fallen into the men­tion of Angels; tell mee what are Angels?

They are Mat. 22.30. Luke 20.30. immortall 1 Kings 22.21 Psal. 104.4. Spi­rits, or spirituall Dan. 7.10. substances, free Mat. 18.10. from bodies, of excéeding 2 Kin. 19.35. Esay 37.36. power, 2 Sam. 14.17.20. wisedome, and 2 Kings 19.35. Esay 6.2. agilitie, Gen. 2.12. Col. 1.16. created after the Iob 1.6.2.1. Mat. 22.30.25.31. image of God, to minister Psal. 104 4. Psal. 103 21. to him, and men his 1 Kings 19.5. Heb. 1.14. children.

How many sorts of Angels are there?

Two. Good and bad.

What are the good Angels?

The good Angels are those 1 Tim. 5.21. E­lect spirits in Mat. 18.10.22.30.24.36. heauen, Mat. 25.31. Luke 9. [...]6. which by the grace of God continued in the truth and integritie, in which they were created; and by the same grace are so confirmed in that estate, as that now they Mat. 18.20. & 22.30. cannot fall from it, but are for euer blessed.

What are the actions of the good Angels?

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With all Iob 1.6. & 2.1. Mat. 6.10. & 18.10. readinesse and chéer­full willingnesse to Psal. 103.20. Dan. 7.10. obey and serue God, and Psal. 103.20.21.148.2. Esay 6.3. celebrate his praises; to Gen. 19.12, 13. Dan. 9.21, 22. & 10, 11, 12, &c. instruct, Gen. 19.16.28.12.15. 2 King. 6.16, 17 19.35. Psal. 34 7. preserue, kéepe, defend, 2 Sam 24.16 17. Luke 1.20. correct and Gen. 21.17.18. Luke 1 30.22.43. comfort the faithfull: in the houre of death to conuay their Luke 16.22. soules into the Kingdome of Hea­uen, and in the day of iudgement, to Mat. 24.31. Marke 13.27. gather them together, from the foure Windes, from one end of the heauens to the other. Lastly, in respect of the wicked, to Gen. 19.12.17. Exod. 12.29. plague and punish them in this life, and at the last day to sepa­rate Marke 13.41. them from the Elect, and Mat. 13.42. cast them into euerlasting fire.

Dan. 7.10. 2 Kings 6.16, 17. Psal 103.20, 21 Are there many of these good An­gels?

Yea, innumerable multitudes.

What are the euill Angels?

They are those 1 Tim 3.2. reprobate in­fernall Luke 8.31. 2 Pet. 2.4. spirits, commonly called the Luk. 4 2 8.12 Heb. 2.14. Iames 4.7. Diuels, which 2 Pet. 2 4. Iude 6. stood not in the truth and integritie they were created in, but of their owne will fell from the same, and so of good became euill, and [Page 37] of happy most vnhappy and misera­ble, being Mat. 13.28, 29 1 Cor. 10.21. 2 Cor. 6.15. irreconciliable enemies to God, and he to them.

When did they fall?

The Scriptures expresses not the time of their defection, Gen. 3 1, 2 &c. 1 Iohn 8.44. Iohn 3.8. onely this is euident by them, that it was before the fall of our first parents, Adam and Eue, euen in the beginning of the world.

VVhat was their sinne?

The Scripture peculiarly doth not define this neither.

VVhat are their actions?

Continually to Zach. 3.1. Mat. 4.9.13.28 29. Therefore he is called Sa­tan, Iob 1.6 12 & 2.1.6 and of­ten else where. hate, oppose and resist God; to 1 Chron. 21.1 Gen 3 15. 1 Pet. 5.8. Reuel. 12.7.10.13, 14. In this respect also, is hee so often in Scripture called Satan, which signifies an enemy or aduersary maligne, perse­secute and Iob 1.9.11. & 2.5 Reuel 12 9, 10. hence so frequently termed Deuils. falsely accuse his children; to Mat. 13.19. 1 Thes. 2.18. hinder (what lies in them) all good, Gen. 3.1, 2, 3, &c. Mat 4.3, 4. The tempter, Mat. 4.3. 1 Thes. 3 5. sollicite to all euill, Iob 1.7. & 2.2. 1 Pet. 5.8. euer to be labouring how to bring men to per­dition and destruction; to Ephes. 2.2. 2 Tim. 2.26. worke mightily in the wicked, carrying them headlong into all manner of sinnes, to [Page 38] plague Iudg. 9.23. 1 Sam. 16.14, 15. them in this life, to Luke 12.20. carry their soules when they die into Hell, and there for euer to torment them.

What doth the Scripture further reueale vnto vs concerning these euill Angels or Deuils?

That they are almost Mat. 8.30.12 45. Reuel. 1 [...].7. infinite for number, excéeding Reuel. 12.4.12.17. malicious, Iob 1.13, 14, 15, &c. & 2.7. Mat. 15.22. Therefore called Dragon, Reuel. 12.3, &c. and 16.13. & 22. and Lyon, 1 Pet. 5.8. cruell, Gen 3.12. &c. 2 Cor. 2.11. & 11.3. Hence called Serpent, and old and crooked Serpent, Esay. 27.1. Reuel. 12.9.14, 15, 20.2. Therefore called also [...] and [...] wise, learned, skilfull, expert, &c. Mat. 8.31. Reuel 16.14.18.2. as elsewhere often. subtill, Gen. 3.1, 2, &c. 1 Kings 22.22, 23. false, Mat. 10.1.12 43. filthy, Mat. 6.13. Ephes. 6.12.16. wicked, and 2 Pet. 2.4. Iude 6. euerlastingly con­demned without the least hope of re­demption.

What thinke you of their power?

That it is Iob. 1.16.19.2.7. Ephes. 2.2. Therefore cal­led a strong men, Mat. 12.29. and Lyon, 1 Pet. 5 8. and Dragon, Reuel. 12.3, 4. and Leuiathan, Esay. 27.1. and Prince of the world, Iohn 12.31 14.30.16.11. and the God of the world, 2 Cor. 4.4. wonderfull great, yet so Iob 1.12.2.5, 6. 1 Kings 22.21, 22. Mat. 8.31, 32. Reuel. 7.2. limited and restrained, as they cannot doe what they would, nor the least thing of all without the will and permission of God: and therefore [Page 39] (which is a singular comfort to all the Saints) it is impossible that they should euer preiudice the Mat. 24.24. Luke 22.31, 32 saluation of any of Gods Elect; yea, or doe them so much as the Iob 1 12.2.6, 7. Marke 5.12, 13. least euill in a­ny kinde, which God their heauenly Father will not haue befall them.

Of Prouidence.

VVHat is the third worke of God, which you said wee are especially to learne out of the Scrip­tures, namely, his Prouidence?

The prouidence of God is a most Heb. 1.3. powerfull action of God, whereby according to his Ephes. 1.4. 1 Cor. 2.6, 7. eternall, Psal. 147.5. Rom. 11.33. most wise, 2 Chron. 19.7 Nehem. 9.33. iust, and Psal. 33.11. Heb. 6.17. immutable Ier. 50.45. Acts 2.23. de­crée, he Psal. 36.6.40.2. Acts 17.25.28. preserues, Psal. 104.14.27, 28. Mat. 6.26.28, 29.30. cares for, and Pro. 16.33. Mat. 10.29, 30. gouernes the whole world, all and euery thing in the same, together with their Gen. 26.50.19, 20. actions, disposing all to their foreappointed ends, for his owne Exod. 9.16. Rom. 9.22, 23. glo­ry, and the Gen. 45.7.50.19.20. Rom. 8.18. saluation of the Elect.

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Are the sinfull and wicked actions of men disposed and gouerned also by the prouidence of God?

Yes Gen. 45.5. Acts 12.23. & 4 28. certainely, for being om­nipotent, it is Rom. 9.9. Ephes. 1.11. impossible that any thing should come to passe which hee will not haue to be.

But will not this make God to bee the cause and author of sinne?

No. For hee Rom 9.14. Iames 1.13. cannot sinne himselfe, neither doth hee Deut. 18.12. Psal. 5.5, 6, 7. Esay 1.13, 14. &c. and 66.3, 4, &c. will, ap­proue or command sinne; neither tempt, perswade, allure, helpe, pro­uoke or compell vnto it, nor yet instils wickednesse into any, but forbids, ex­treamely hates, detests and Deut. 28.15, &c. Leuit. 26.14, 15, &c. puni­shes the same. Onely the Acts 17, 18. Ephes. 1.11. action, and as it tendeth to, or hath some Gen. 45.5. & 50.19, 20. Acts 4.27, 28 good adioyned with it, is from God but the Iames 1.13, 14, 15. 1 Iohn 2.16. euill and sinfulnesse thereof, is from the wicked will of man, Gen. 20.6. Psal. 119.10. destituted of Gods grace, and giuen ouer to his Psal. 81.12. Rom. [...].24.26. owne corrupt lusts, and the power of Satan the tempter. Ephes. 2.2. 2 Tim. 2.26.

Of Man.

VVHat are we to learne out of the Scriptures, concerning man?

His fourefold estate or condition. Of confection, defection, re­fection, per­fection. First, of innocencie by creation. Se­condly, of misery by his fall. Third­ly, of grace by Iesus Christ. And last­ly, of glory, being immediately after death in his soule, & consummate both in body and soule againe reunited af­ter the generall resurrection.

Who were the first parents of all mankinde?

Their names were Adam and Eue. Gen. 2.20 & 3.20. 1 Tim. 2.13.

Of what parts did they consist?

Of a body, Gen. 2.7. Mat. 20.28. and an immortall soule.

Of what matter was the body of Adam formed? Gen. 2.7. Eccles. 12.7. Gen. 2.21, 22, 23. 1 Cor. 11.8. Gen. 2 7. Zach. 12.1.

Of the dust of the ground.

Of what was Eues body formed?

Of one of Adams ribs.

Whereof were their soules made?

God inspired them of nothing.

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How may the soule of man be de­scribed?

Thus. The soule is an Gen. 2.7. Mat. 10.28. im­mortall Eccles. 12.7. Acts 7.59. spirit, or a spirituall sub­stance, endued with Gen. 2.20. Nehem. 8.8. vnderstanding, Deut. 15.15. Eccles. 12.1. memory, Rom. 2.15. Heb. 13.18. conscience, Iohn 8.44. Rom. 7.19.21. will, and Deut. 6.5. 1 Sam. 1.10.15. Mat. 26.38. Luke 1.47. affections, Gen. 2.7. Eccles. 12.7. Esay 57.16. created out of nothing, and immediately infused of God into the body, to Gen. 2.7. Acts 5.5.10. quicken it, fit it for a­ctions, and together with the same, to make the Gen. 46.26. Exod. 1.5. person of a man.

Of mans first estate of Innocencie by Creation.

IN what estate were our first Pa­rents created?

Gen. 1.27. Psal. 8.5.49.20.In a most glorious and happy condition, euen according to the i­mage of God himselfe.

In what respects were they crea­ted after Gods image?

First, in Gen 2.7. Zach. 12.1. Exod. 1.5. Acts 7.14.59. respect of their soules, in that as God is, so are they, of a spi­rituall, simple, intelligible, incorpo­reall, [Page 43] immortall, inuisible nature; also as he is but one in Essence, yet diuers in persons, so the soule of man is but one, yet hauing sundry faculties.

Secondly, Gen. 2.19, 20.23. 1 Chron. 28.9. Rom. 1.19.20.21. & 2.15. Col. 3.10. in respect of the diuine gifts and graces they were adorned with, to wit, singular wisedome, and knowledge, so that they rigthly and perfectly knew both themselues and God their Creator, as also his will and workes, euen the seuerall natures, dispositions and properties of all his creatures. Deut. 6.5. Eccle [...]. 7.31. Mat. 22.37 38, 39. Ephes. 4.24. Also perfect righteousnes [...]e and holinesse, so that neither in their mindes they did conceiue, neither in their hearts desire, nor with the mem­bers of their bodies act or commit (du­ring the time of their integritie) any thing, but that which was most conso­nant and agréeable to the will of God their maker.

Thirdly, in respect of their dignity, Gen. 1.28. & 9.2. Psal. 8.6. in that they had soueraignty and lord­ship giuen them ouer all other crea­tures

In what other things did their hap­pinesse consist?

First, Gen. 1.28. in that the loue and fa­uour [Page 44] of God was set vpon them.

Gen. 1.28, 29. Ephes. 4.18.Secondly, in that blessed commu­nion and fellowship they had continu­ally with him.

Thirdly, in their bodies, which were indued with perfect health, Gen. 1.31. & 2.25. & 9.2. Psal. 8.5. & 49.20. 1 Cor. 12.23. strength, agilitie, impassibilitie, im­mortalitie, with a princely maiestie, most incomparable beauty, and in a word, with all perfections that might giue grace or glory to them; the image of God (though properly seated in their soules, yet) illustrating and most gloriously shining in their bodies also by the effects thereof.

Gen. 2.8.Fourthly, in the place of their abode, which was Paradise, where they en­ioyed an heauen vpon earth, euen whatsoeuer might giue content or delight.

Gen. 3.17.19.Fifthly, in that their labour was without any the least paine, griefe or wearisomnesse that can be imagined.

Of Mans estate of misery by his fall.

DId they continue in this glorious and happy estate?

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No alas, they did not, Gen. 3.1, 2, &c. Psal. 49.20. but soone lost the same, and fell away from God that had giuen it them.

How came that to passe?

By their voluntary and wilfull disobedience to the commandement of God, Gen. 3.6. Eccles. 7.29. in eating of the forbidden fruit of the trée of knowledge of good and euill.

By what meanes were they drawne to eate of this fruit, contrary to Gods commandement?

By the temptation of the Di­uell, Gen. 3.2, 3, &c. who by his wily subtilty beguiled the woman, making her beleeue that it would redound to the great good both of her and her husband to eate thereof; by which perswasion she be­ing ouercome, tooke of the fruit, and did eate, and gaue of the same to her husband, who did eate also.

What was the good which the Di­uell bore the woman in hand they should gaine by their eating?

Wisedome and Knowledge. Gen. 3.5, 6.

What befell them for this trans­gressing Gods Commandement?

They were instantly stript of Gen. 3.7.8.10.17, 18, 19. 23, 24 & 2.17. Leuit. 26.14, 15, &c. Deut 20.15, 16 &c. and 27.26 Iob 14 1. Psal 49 last. Rom. 6 23. Gal 3.10. Tit. 3 3. [Page 46] that glorious and happy estate of their creation; and moreouer, made obnoxi­ous to innumerable legions of sor­rowes in this life, to death of body, and to the neuer-ending wrath of God in body and soule, in the life to come.

But doe you not thinke that God herein inflicted too great a punishment vpon them for their sinne?

No vndoubtedly, he did not.

Why so?

Because thereby they transgres­sed the commandement of him who is an infinite Maiestie, to the breach of whose least Commandement, there can bee no lesse due then an infinite weight of vengeance.

Secondly, because this was no small or petty sinne, as it may séeme to be, if wee looke no further then the basenesse of the externall obiect; but a most grieuous, horrible and capitall crime, euen in the highest degrée.

This sinne may well bee called with the wicked spirit in the Gospell, Legion, be­cause it was a combination of many exe­crable sinnes together in one. Gen. 2.17. How make you this to appeare?

First, because it was not one simple and single sinne alone, but a composition, and as it were, a con­course [Page 47] and conglobation of many se­uerall, and those most hainous sinnes together.

Which were they?

First, damnable infidelitie, in that they beleeued not God, menacing death vnto them, if they disobeyed his Commandement.

Secondly, fearefull contempt of the sacred Maiestie of God, Gen. 3, 4, 5, 6.17. in that they giue credit and yéeld obedience to the voyce of the Diuell, rather then to his.

Thirdly, detestable couetousnesse, Gen. 3.6. in that not satisfied with those most excellent and glorious prerogatiues they were indowed withall, they gape after more, and séeke for a higher e­state then God was pleased to confer vpon them.

Fourthly, Satanicall pride, Gen 3.5. in that they most insolently aspire to an equa­litie with God himselfe.

Fiftly, intollerable ingratitude, in that when God had made them the principall and noblest of all his crea­tures, yea, Gen. 3. their soueraigne Lords and Kings; and further, dignified them [Page 48] with his owne image; all this is for­gotten, vilified, and made of no ac­count with them, vnlesse they may be his fellowes and equalles: also in that they so soone let slip the memory of those manifold vnspeakable fauours bestowed vpon them.

Gen. 2.17.Sixtly, sacrilegious theft, in that they put forth their hands to that which is none of theirs, but anothers, and expressely interdicted them.

Gen. 3.6.Seuenthly, itching curiositie, in that they affect greater wisedome, then God had giuen them, and other know­ledge then he had reuealed.

Gen. 3.1, 2, 3, &c.Eightly, horrible blasphemie, in that they subscribe and giue consent to the saying of Satan, in which he had char­ged God with lying and enuie.

Gen. 3.6.Ninthly, epicurish intemperancie, in that they must néedes gratifie and please their palate, though Heauen it selfe be incensed and displeased for it.

Rom. 5.12. 1 Cor. 15.22.Tenthly, cruell, vnnaturall and most bloudy murther, in that they plunge themselues and their posteritie with them, into death both of body and soule.

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What other circumstances are there which may aggrauate this sin of theirs, and euidence the hainousnesse of it?

First, Gen. 1.27.9 9 1 Cor. 11.7. because they had power and abilitie giuen them, not to haue sinned if they would, but to haue kept the Commandement of God.

Secondly, Gen. 1.29.2.16, 17. because the Commande­ment giuen them, was so easie to haue beene obserued.

Thirdly, Gen. 1.29. & 2.16, 17. the great reason they had to kéepe it; namely, the innumerable and inestimable benefits of God to­wards them, and in particular, his great bounty, in giuing them frée li­berty to eate of all other the trées and fruits in the Garden, whereof there were great aboundance, and all most delectable; this one onely and no more among them all, being excepted and forbidden them.

Had Eue, who was first in the trans­gression and the meanes to draw her hus­band to transgresse Gods Commande­ment, no greater punishment inflicted on her then Adam?

Yes. Gen. 3.16. For besides all the things before specified, wherein she had equall [Page 50] share with him; as a further plague and punishment, God laide vpon her extreame sorrow and bitter anguish in conceauing and bearing children, as also subiection to the will and rule of her husband.

But what thinke you, did this hap­py condition we haue spoken of, where­in Adam was created, or that wofull misery and wretchednesse, wherein by his disobedience hee plunged himselfe, any whit concerne his posteritie, and such as are descended of him?

Yes questionlesse, both the one and the other, concerne euery one of vs which are come out of his loynes.

How so?

Rom. 5 12.18, [...]9. 1 Cot. 15.22. Gen. 5 3. Iob. 14 4. Psal. 51.5. Iob, 14.1. [...]en 3.27.19. Esay. 30.33. Ma [...]. 25.41. M [...]k. 9 43, 44. Reuel. 19, 20, & 21.8.Because by the most iust ap­pointment of God, Adam was not a priuate man, but a publike person, re­presenting all mankinde, and euery particular person to descend from him; in whom all were, as in a common Roote and Stocke: and therefore euery man in him receiued the I­mage of God, and all those inualuable gifts, graces and priuiledges, which he was en [...]bled withall, to haue possessed [Page 51] and inioyed them for euer, had hee re­mained in his integritie and kept them: and he sinning and losing them, we al likewise sinned and lost the same in him, and together with him became most vnhappy, forlorne, and sinfull wretches, obnoxious to the curse and wrath of God, in this life and for euer­more in the life to come.

Wherein stands that sinfulnesse which you say is in all the children of A­dam, through his fall?

In that wee are all, Gen. 8.21. Iob 14.4. & 15.14. Psal. 51.1. & 58.3. euen from our mothers wombes, miserably defi­led with originall sinne, and guilty of a numberlesse number of actuall trans­gressions, which, through the whole course of our liues wee ceasse not to commit against the most holy precepts of God.

Is there any originall sinne?

Yes. Gen. 5.3. Psal. 51.5. Iob. 14.4. Ephes. 2, 3. Rom. 5.12. The Scriptures in many places testifieth, that all men are con­ceiued and borne in sinnes and tre­spasses.

What is that you call originall sinne?

First, Rom. 3.23.7, 8. the want of that puritie [Page 52] and holinesse wherein Adam was crea­ted, and we in him.

Rom. 5.12.19.Secondly, the guilt of his defection and transgression imputed vnto vs.

Thirdly, an Rom. 7.18. 1 Thes. 5.23 The minde is corrupt, Ephes. 4.22, 23. Ephes. 2, 3. It is coue [...]ed with a sea of igno­rance, Rom. 2.11. Ephes. 4. [...]8. It [...]s incap [...]ble of sp [...]r [...]u [...]ll things, Iohn 3.9.1 [...]. 1 Cor. 2.14. It is vaine, Ephes. 4.17. so [...]sh, Pro. 22 15. Tit. 3.3. The memory is exceeding for­getful of good, Heb. 13.2. 2 Pet. 1.12, 13.15. of a marble firmnes for eu [...]l, 2 Sam. 13 23, &c. witnesse iniuries, &c. the conscience is defiled, Tit 1.15. Heb 9.14. It is sencelesse, Ephes. 4.19. 1 Tim. 4.2. tormented, Gen. 4.13, 14. Dan. 5, 6.9. Acts 2.37. accusing when it should excuse, Marke 10.19.20. Esay 29 13. and contra­ry, excusing when it should accuse, Iohn 16.2. The will impo­tent to good, Rom. 5, 6. Phil. 2.13. potent to euill, and infinite­ly rebellious to God, Ier. 18.12. & 44.16, 1 [...]. The affections al­together irregular and disordered, 1 Kings 2 14 & 22.8. Gal. 5.24. The members of the body are occasions of sinnes concei­uing in the soule, Gen. 3.6. 2 Sam. 11.2.21. and instruments to put it in execution, being there conceiued, Rom. 3.13, &c. and 6.13.19. vniuersall corrupti­on, diffused throughout our whole na­ture, both bodies and soules, together with all the parts, powers and facul­ties of either, whereby we are Ro. 7.8.14.23. prone to all manner of actuall sinne whatsoe­uer, and Ro. 8.7. Tit. 1.16. auerse and Rom. 5, 6, & 7.18. wholly disa­bled to any thing which is good and pleasing to God.

Why is it called originall sinne?

Gen. 3.6, 7, &c.Because it was from the origi­nall [Page 53] or beginning of the world, euen as soone as Adam was fallen.

Secondly, because it is deriued to all mankinde by hereditary propagati­on from Adam, Gen 5.3. Iob 14.4. who is the originall or beginning of vs all.

Thirdly, Gen 8.21. Psal. 15.5. Esay 48.8. because it is in all men and women whatsoeuer, from their first originall and beginning, euen from the first moment of their concep­tion and birth.

Fourthly, Iames 1.14, 15. Mat. 12.35. 2 Pet. 1.4. because it is the originall and beginning of all actuall sinnes, which issue and flow from the same, as from a fountaine.

Is this originall corruption in all men?

Yes, 1 Kings 8.46. Iob 14.4. Psal. 51.5. Rom. 5.12.14. & 7.24. Ephes. 2, 3. 1 Iohn 1.8. in euery one that is but a méere man, of what sexe, age or condi­tion soeuer hee bee, both infants and men of yéeres, vnregenerate and such as are regenerate and borne a­new, are infected with this sinne.

But is there no difference betweene the being of this corruption in the rege­nerate and vnregenerate?

Yes, great difference; for in the regenerate it is grieued 2 Sam. 24.10 Psal. 51. Rom. 7.22, 23, 24. for, and de­tested, [Page 54] in them it Rom. 6.11.14 22. & 7.15.19.21, 22. reignes not, is in part mortified, and is not at all Ephes. 1.7. 1 Iohn 1.7. im­puted to any of them; but in the It is not grieuous but sweet vnto the vnregenerate, Iob. 15, 16. & 20.12.13 Pro. 2.14. Secondly, in them it reignes, &c. Rom. 6.17 19, 20. & 7.5. Ephes. 2.1, 2, 3. Thirdly, it is also imputed to them, Iob 20.11. Iohn 8.21.24. vn­regenerate all is contrary.

Is this originall impuritie in like degree and measure in all by nature?

Yea, all men which descend from Adam by naturall generation, Ephes. 2, 3. Pro. 27.19. are e­qually infected therewith, not one more, another lesse.

Whence is it then that all men doe not alike breake forth into the same de­gree of actuall vice and wickednesse?

This comes to passe from Gods Gen. 20.6. & 31.24.39. restraining grace in some, from his Gen. 39.7, 8.9, 10. Ier. 32.40. renewing and sanctifying grace in o­thers, as also from other As feare of punishment from the ciuill Magistrate, Rom. 13.3, 4. Of Gods temporall iudgements, 1 Kings 13.3, 4. Of danger from men, Marke 11.32. Mat. [...]1.46. Acts 5.26. lets and im­pediments.

What punishment is due to origi­nall sinne? Rom. 5.14.17.18.

The same which is to euery a­ctuall [Page 55] sinne, euen eternall death. Rom. 6.23. Ephes. 2, 3.

What is actuall sinne?

It is euery Exod. 20.1, 2, &c. 2 Cor. 5.10. Gal. 5.19. action, or Mat. 3.10. & 25.30.41, 42. &c. omis­sion, euery Mat. 5.22. & 12.36. word, Gen. 6.5. Mat. 15.19. thought, Exod. 20.17. Rom. 7.7. Gal. 5.17. desire, purpose, wish or motion of the heart, 1 Iohn 3, 4. contrary to any of the Lawes or Commandements of God.

How many kindes of actuall sinnes are there?

There is great varietie of them. First, 2 Cor. 7.1. some are inward, some out­ward. Secondly, some immediately against 1 Sam. 2 25. Leuit. 24.11. God, some against our 1 Sam 2.25. Mat 18.15. neighbour, some against our Tit. 2.12. selues. Thirdly, some of Exod 20.1, 2. &c. 2 Cor. 5.10. commission, some of Mat 3.10. Luke 13.7. omission. Fourthly, some of Luke 23.34. Acts 3.17. ig­norance, some of Luke 12 47. Rom. 1.32. knowledge. Fift­ly, some are Iohn 8.34. 2 Pet. 3 5. voluntary, some are Rom. 7.7. inuoluntary. Sixtly, some of Rom. 7.19. Gal. 6 1. in­firmitie, some of Psal 19.1 [...]. presumption. Se­uenthly, some Psal. 19.12. secret, some knowne. Eightly, some are Ro. 6.12.14. reigning, some are not Rom. 7.20. 1 Iohn. 3 6.9. reigning. Ninthly, some 1 Cor. 6.18. without the body, some against it. Tenthly, some Gen. 4.10. & 18.20, 21. crying, some of Acts 17.30. tolleration. Eleuenthly, some sim­ply [Page 56] All those we commit our selues. ours, Heb. 10.26. some by Ephes. 5.7.11. 1 Tim. 5.22. 2 Ioh. 11. participation. Twelfthly and lastly, some are Mat. 12.31. Marke 3.28, 29. Luke 12.10. Heb. 6.6. 1 Ioh. 5. 16, 17. par­donable, 1 Tim. 5 2 4. some for euer Mat. 12.31. Marke 3.28, 29. Luke 12.10. Heb. 6.6. 1 Ioh. 5.16, 17. vnpardona­ble; namely, the sinne against the Holy Ghost.

Are all actuall sinnes of equall or alike guilt, &c?

No. But some are Ezek. 16.47. Mat 5.22. & 7.3, 4, 5. Iohn. 15.24. Iohn 19.11. 1 Tim. 5.8. 2 Pet. 2.20, 21. greater, some smaller, some in a higher degrée offensiue, and more hainous before God, some lesse: Yet so, as that the least that can be committed or named, is Rom. 6.23. Gal. 3.10. Ezek. 18.20. mortall and damnable of it owne nature, if it bee not pardoned through Christ.

You said that actuall sinnes were such as are committed against the Com­mandements of God, tell mee therefore which are those Commandements you speake of?

They are those ten, recorded in order, in the twentieth Chapter of Exodus. 1. Thou shalt haue none o­ther gods before mee. 2. Thou shalt [Page 57] not make to thee any grauen image, nor the likenesse of any thing that is in Heauen aboue, &c.

Haue you sufficient power perfect­ly to keepe and fulfill all the commande­ments of God, as you ought?

No Eccles. 7.22. Psal. 19 12. Iames 3.2. in no wise, neither any man liuing bee hee neuer so holy, but euen the most righteous that are, doe breake them euery day in thought, word and deede, yea, in the most Nehem. 13.22 Esay 6 4.6. Reuel 8 3. perfect and holiest performances that procéede from them, they grieuously offend against them.

What punishment doe they make themselues lyable vnto which breake a­ny of these Commandements?

To Gen. 3.17, 18 19. Leuit. 26.14, 15 &c. Deut. 28.15, &c. all the miseries, woes, crosses, plagues and calamities of this present life; to Rom. 5.12.14 1 Cor. 15.55, 5 6. death of body in the end of this life, and to Deut. 27.26. Ezek. 18.20. Rom. 6.23. euerlasting and inconceiuable torments both of body and soule after this life, in Hell fire. All this and no lesse is the deser­ued punishment of euery, euen the lest breach of any of these Commande­ments, though it be but in wish, desire, or thought, and that but once onely, [Page 58] and no more, during the whole time of our soiourning here in this world.

How can this be?

Because the author and giuer of these Commandements, is an 1 Tim. 1.17. eter­nall, Gen. 18.14. omnipotent, Psal. 139 7.8, &c. & 147.5. infinite and Psal. 145.3. incomprehensible Maiestie, euen God the high Gen. 14.22. possessor of Heauen and earth, the King of 1 Tim 6.15. Kings and Lord of Lords.

Yea, but God is most mercifull gracious, and full of compassion, he will not, nay, he cannot therefore punish sinne so extreamely?

It is true indéede, God is excée­ding Exod. 34.6. Psal. 103.8. Psal. 145 9. mercifull, yea, infinite in mer­cy and compassion; but it is also as true, that he is excéeding Exod 34.7. Iob 34.10.11.12 iust, and as infinite in iustice as in mercy, and therefore cannot punish sinne with a lesse then an infinite and eternall pu­nishment. For this iustice requires, that the punishment bee proportiona­ble to the offence, which takes it great­nesse, not from the person by whom it is done, neither from the thing about which it is conuersant, nor yet from the time in which it is finished; but [Page 59] from the quality, dignity and eminen­cy of the person, against whom and whose lawes it is committed, and by this is to be measured.

Moreouer, God is most Deut. 32.4. Num 23 19, 20 Iohn 14.6. true of his Word (yea, ^o truth it selfe) hee therefore hauing said, that the fore re­cited punishment, all and euery part of it shall be the reward of euery sinne, it is as impossible that it should re­ceiue any easier recompence, as it is that he 1 Sam. 15.29. Tit. 1, 2. should lie or denie himselfe.

Of Mans estate of grace by Iesus Christ.

BVt is there no remedy for vs, who by the sinne of our first parents, and our owne personall, originall and actuall transgressions, which are innume­rable, are subiect to all this woe and mi­sery you haue mentioned, whereby wee may be deliuered from this dreadfull and damnable condition?

In Exod 34.7. Ps. 49 6, 7, 8, 9. Mich. 6.6, [...]. Mat. 16.26. 1 Pet. 1.18. our selues or any méere creature in Heauen or in earth, or ought that wee or they can doe, none at all. Howbeit, God out of his infi­nite [Page 60] loue to mankind, Iohn 3.16. 1 Iohn. 4.9.10.11. hath Ephes. 1.4. 1 Pet. 1.20. appoin­ted, and in his Word reuealed a most effectuall meanes, which, whosoeuer make right vse of, they shall not onely be saued from all their sinnes, and the eternall and infinite wrath of God, due vnto the same, but also be possessed of a farre more happy estate then euer in Psal. [...]30.7.8. Luke 20.36. Iohn 10.10. Rom 5.17. Adam they were created in. Mat. 20.28. Iohn 14.6. & 10 10. Acts 4 10. & 20 28. Rom. 3.23.24. Gal. .13. Ephes. 2.14, 15. Col 1.14.20. 1 Tim. 1.15.

What is that meanes which God hath appointed for this purpose?

Iesus Christ and his merits.

What is this Iesus Christ?

Hee is the Iohn 1.14. & 3.16. onely begotten sonne of God, the Mat. 28.19. 1 Iohn 1.7. second person of Trinity, who of Gen. 3.15. Luke 1.31. the séede of the Esay 7. [...]4. Mat. 1.20.21. &c. Virgin Mary, Mat 1.20. Luke 1.34, 35. sanctifyed by the Ho­ly Ghost, Heb. 2.16, 17. Phil. 2.6, 7, 8. assumed, and the same, personally vnited vnto his Deity, a true humane Iohn 1.14. Heb 10.15. body, indued with a reasonable Mat. 26.38. Marke 14 34. soule, and so in Iohn 3.13. 1 Tim. 3.16. one and the same person, became true Esay 7.14 Iohn 1.1. God and true 1 Cor. 15.21.47. 1 Tim. 2 5. Man, in all things Heb 2.17. & 4.15 like vnto vs, 2 Cor. 5.21. Heb. 4.15. 1 Pet. 2.22. sinne onely excepted.

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How are the two natures of Christ his Godhead and Manhood vnited to­gether?

In such sort, as the one cannot be Iohn 3.13. Ephes. 4.10, 11. seuered from the other, neither is Rom. 1.3, 4. & 9.5. 1 Tim. 3.16. 1 Pet. 4.1. Luke 2, 52. Marke 13.32. Iohn 2.19.24.25. & 4.6. & 10 17, 18, & 21.17. Acts 3.21. 2 Cor. 13.4. mixed nor confounded with, either conuerted into the other; but so, as both remaine really and truly distinct one from the other, both in essence, properties, wils, actions and ope­rations.

Was it necessary that our Redee­mer, should be thus God and Man in one person?

Yes altogether, for otherwise he could neuer haue wrought the worke of our redemption.

For what cause was it needefull he should be God?

First, the greatnesse of the e­uill that oppressed vs. Secondly, the greatnesse of the good we stood in néed of, necessarily required it so to be.

In what things consists the great­nesse of our euill?

The Ezra 9.5, 6, 7 Psal. 40.12. Tit. 3.3. horriblenesse of our sins. Secondly, the infinite Gen 2.17. Ezek. 18.20. Gent. 26, 27. wrath of God due vnto the same. Thirdly, by [Page 62] the Rom. 5:14. & 6.23. dominion of death. Fourthly, the Ephes. 2.2. 2 Tim. 2.26. tyrannie of the Diuell; from Psal. 49.6, 7, 8, 9. Esay. 43.11. Mat. 16.26. all or Not from wrath, &c. Deut. 4.24. Nahum. 1.6. Reuel 19.15. Not from sinne, Esay 43.25. Marke 2.7. Not from death, Hos. 13.16. 1 Cor. 15.57. Not from the Di­uell, Rom 16, 20. Reuel. 1.18. any of which, no meere crea­ture was possibly able to deliuer vs.

What are the good things wee stood in neede of?

First, Esay 43.25. Marke 2.7. remission of our sinnes. Secondly, 1 Cor. 15.54 55.56, 57. Rom. 16.20.38.39, 40. Rom. 8.35, 36. &c. 1 Pet. 1.5. Rom. 6.23. Mat. 25.34. Luke 12.32. deliuerance from death and Satan. Thirdly, Psal. 51.10. Ezek. 36.26, 27. restitution of Gods image. Fourthly, Ierem. 32.38, 39.40. Rom. 8.35, &c. defence a­gainst sinne, the World, Diuell and Hell. Fiftly, ^z eternall life and hap­pinesse: neither of which we could at­taine vnto, but by him who is truly and essentially God.

Why was it necessary he should be Man?

Ezek. 18.20. Rom. 5 17, 18, 19. & 8.3.First, because the iustice of God required, that the same nature which had offended should also bee punished, and that in no other, but in that in which his Lawes were violated, satis­faction [Page 63] for the breach of them should be made.

Secondly, because the person that should be our Sauiour, was to suffer Mat. 16.21, 22, 23, & 20.1 [...] 18, 19. Heb. 2.10. many things, yea, Marke 10.34. Heb. 2.9. death it selse, and to shed his Heb. 9.18, 19, &c. Mat. 26.28. 1 Iohn. 1.7. bloud for vs, with­out which wee could not be redéemed.

Why must he be God and Man in one person?

First, that so he might be a fit me­diator betwéene God and Man, as it were an indifferent person to both, Ephes. 1.10. Col. 1.20. 1 Tim. 2.5. and alike affected to either partie, both offending and offended, being (as it were) as néerely allyed to the one, as to the other, and on either side both of them to him.

Secondly, Acts 20.28. 2 Cor. 5.19. 1 Iohn 1.7. that the workes perfor­med by him in his Manhood, might be of infinite merit, and so consequently, sufficiently auaileable to make expia­tion for our sinnes, by which, no lesse then an infinite Maiestie was of­fended.

In the description of Christ our re­deemer, you said he was in all things like vs, sinne onely excepted: shew me there­fore how it came to passe that he descen­ding [Page 64] from the corrupt and sinfull stocke of Adam, as well as others, yet should bee free from sinne, when as it is contrary with al other men beside that come from him, Ephes. 2.1. who are all from their mothers wombs most lamentably infected there­with, and euen borne dead in sinnes and trespasses.

The reason is, because though Christ came from Adam, as all other men doe, Mat. 1.20. Luke 1.35. yet his conception and birth were not after the common & ordinary manner of other mens, but after a peculiar, extraordinary and miracu­lous; he being formed of the séede of a most pure Virgin, which neuer knew man, by the wonderfull and ineffable power of the Holy Ghost, who in the very first moment of her conception, sanctified that séede of hers, and seue­red it from all, euen the least defile­ment of sinne, which can bee ima­gined.

VVas it necessary that hee should bee so holy and righteous, without any staine of sinne at all?

Yea certainely, Heb. 7.26.27. 1 Pet. 3.18. 2 Cor. 5.21. most necessa­ry, for otherwise his workes and suf­ferings [Page 65] could haue béene of no merit or efficacie, to saue vs from the guilt and punishment of our sinnes, but hee Ezek 18.20. Rom. 6.23. Gal 3 10. himselfe should haue néeded a Saui­our for his owne redemption.

Secondly, because his humane na­ture was to bee perpetually and perso­nally vnited to the Godhead it selfe, Psal. 5.4. 2 Cor. 6.14. which could neuer haue beene, had it so much as in the least degree that can possibly bee conceiued, beene polluted with sinne.

By what meanes hath this Iesus Christ effected the worke of our re­demption?

Partly by his passiue obedience or sufferings, and partly by his actiue obedience or righteousnesse.

VVhat vnderstand you by the pas­siue obedience or sufferings of Christ?

His most Ioh. 10.17, 18 Heb. 10.9. voluntary and wil­ling vndergoing and bearing in our Esay 35.4, 5.6, &c. Rom. 4.25. behalfe, both in his 1 Pet. 2.24. body and Esa. 53.10, 11 Mat. 26.36, 37, 38. soule, the Esa. 53.3, 4, 5.6, &c. Luk. 22.24, &c. Gal. 3.13. Phil. 2.8. full punishment and wrath of God, which by our sinnes we had deserued to endure for euer and euer.

VVhat benefit doe wee reape by [Page 66] this passiue obedience or the sufferings of Christ?

Rom 3 24, 25. & 5.9, 0 & 8.1 Col 1 14. Tit 2.14.The iustice of God is thereby fully satisfieded for all our sinnes, so that we are for euer cleered from them, and the whole punishment due vnto them; God of his endlesse mercy, im­puting the merit thereof vnto vs, and so accounting and accepting of it, as if we our selues had made most exact sa­tisfaction for them.

How comes it then, since Christ hath borne the burden of our sinnes, and satisfied the iustice of God for them, that notwithstanding, the faithfull are so Psal. 73.14. & 34 9. 1 Cor. 15.19. grieuously afflicted in this life, and al­so subiect to may 57.1. Heb. 9 27. death in the end thereof?

The miseries and afflictions the faithful endure in this life, are not pro­perly punishments, neither may they so be termed, but louing and 1 Cor. 11.32 Heb. 12.5, 6, 7. father­ly chastisements of God, that they may not perish with the children of this world. And as for death, it is no 1 Cor. 15.55.56. Num. 23.10. curse, no euill to them; but contra­rywise, the greatest blessing and good which can befall them; for it frées them from all Rom. 7.24. Ephes. 5.27. Col. 1.22. sinne and Reuel. 14.13. 2 Cor 4.17. 2 Kings 22.20. misery; and [Page 67] immediately Phil 1.20.23 2 Tim. 4.7, 8. Reuel. 14.13. possesses them of vn­speakable and euerlasting happinesse in Heauen.

But is not this iniustice and cruelty in God, to lay the punishment of vs who are the offenders and transgressors of his Law, vpon Christ, a most guiltlesse, in­nocent and holy man?

No thing lesse, in as much as Christ tooke vpon himselfe to bee our pledge and surety, Heb. 7.22. to make satisfacti­on to God for our sinnes.

Secondly, because he was no way compelled to vndergoe the penaltie due vnto vs; but most fréely, Mat. 16.21, 22, 23. & 20.28. willing­ly, and of his owne accord, did suffer, and submit himselfe thereunto.

Thirdly, Rom. 9.5. Tit. 2.13. Heb. 7.24, 25.26. because he being not one­ly man, but God also, and consequent­ly, of infinite power, hee was able to beare the full wrath of God incensed against vs, to winde out of the same and ouercome it.

But how can this bee, that Christ being but one single man, that his obedi­ence and sufferings which were also but for a short space, should be of that merit and efficacie, as to make satisfaction for [Page 68] the sinnes of so many innumerable men and women, when as euery particular sinne, euen the least vngodly thought, deserues no lesse then euerlasting destru­ction, both of body and soule?

Because the obedience and passi­ons of Christ, are not the obedience and passions of a meere man alone, but of him, who in vnity of person, is God as well as Man, and therefore of infinite Glory and Maiestie. Now as himselfe is infinite, so must needes his obedience and sufferings be of no lesse then infinite and vnlimited force, va­lue and efficacie.

What meane you by the actiue o­bedience or righteousnesse of Christ?

Mat 1.20. Mark [...]4. Luke 1.35.First, the innocencie, sinlesnesse, and most perfect holinesse of his con­ception; he being conceiued and borne most pure, without the least staine of sinne.

Secondly, the actuall obedience of his life, Mat. [...]7. Iohn [...]. [...]9 46. Iohn 4.34. whereby on our behalfe, hee fully and most perfectly, euen to his death, kept all the Commandements of God, shunning with detestation all and euery sinne forbidden; and per­forming [Page 69] with all alacrity and ioyous gladnesse, all and euery good worke re­quired by the same.

What is the benefit we receiue by this actiue obedience or righteousnesse of Christ?

By this wee haue right to eter­nall life and happinesse, 1 Cor. 1.30. & 2 Cor. 5.21. Rom. 10.4. God of his infinite goodnesse imputing the same vnto, and accepting it on our behalfe, as if wee our selues had perfectly ful­filled the Law in our owne persons.

Is then the actuall obedience of Christ, necessary to our saluation, as well as his passiue obedience and sufferings?

Yea certainely, because his suf­ferings doe but onely Rom. 4.25. 1 Iohn. 1.7. Reuel. 1.5. expiate and make satisfaction for our sinnes, and deliuer vs from hell and damnation, the wages thereof; but it Leuit. 18.5. Mat. 19.17. Rom. 10.5. is the im­putation of his righteousnesse, which inuests into, and giues vs title vnto the Kingdome of Heauen, there being no possibilitie, nor hope of entring thereinto, without fulfilling the whole Law of God.

And is Christs pure and sinlesse conception necessary for vs, as well as [Page 70] the obedience of his life?

Yea, we haue néede of both; of the one, to answer for the Psal. 51.5. Ephes. 1.2, 3. impuritie of our polluted conception and births; of the other, for the sinfulnesse of our wicked Eph. 2.1, 2, 3. Iames 3.2. liues and actions.

But Christ was bound to performe obedience to the Law for himselfe: was he not?

No. Because from the first mo­ment of his conception, his Manhood was personally vnited vnto the se­cond person of the most holy Trinity, Mat 1.20. Luke 1.25. and consequently, was not only Man, but God; and therefore was not bound to any Law, neither stood in néede of any legall righteousnesse, be­ing already endued with a farre more excellent and exact righteousnes, euen the righteousnesse of God; so that the only end for which he fulfilled the law, was, that the same might bee Rom. 4.6. & 9.30. Phil. 3 9. impu­ted to vs, and we thereby indued with such an absolute and perfect righteous­nesse, as might entitle vs to eternall life.

Luke 17.7, 8, 9, 10. Exod. 20.6.Moreouer, had Christ béene bound to performe obedience to the Law, as [Page 71] a duty from, and for himselfe due to God, his obedience (though neuer so exact) could not haue beene meritori­ous at all, no, not so much as for him­selfe.

What are we yet further taught in the Scriptures concerning Christ our Sa­uiour?

That hee is the sole and onely 1 Tim 2 5. Heb. 9.15. mediator betweene God and the E­lect, to 2 Cor. 5.19. Col. 1.19, 20, 21 reconcile them for euer; to ob­taine from God, and effectually con­ferre vpon them, Iohn 10.28. & 17.2.22.24. eternall life and glory, with As remission of sinnes, Mat. 9.6. Regenera­tion, Mat. 3.11. Iohn 1.33. The graces of Gods Spirit, Iohn 4.10.14. Iohn 1.14.16. Adoption, &c. Iohn 1.12. all things whatsoeuer are requisite thereunto.

How many are the offices of Christ, as he is our Mediator?

They are thrée, to wit, his Deut. 18.15. Acts 3 22. &. 3.37. Pro­pheticall, Psal. 110.4. Heb. 2.17. Priestly, and Esay 9.7. Iohn 18.33, 34, 36, 37.39. Kingly of­fice, in respect of which, hee is called Psal. 2.2. Acts 4.27. Rom. 1.1.3. Christ, that is to say, Annoynted.

What are the functions of his Pro­pheticall office?

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Esay. 16.1. Mat. 11.27. Iohn 1.18. Luke 24.25. Acts 16.14. Marke 9 24. Luke 17.5. Heb. 12.1.First, to reueale vnto vs the will of God his Father.

Secondly, to illuminate our mindes to know and vnderstand it.

Thirdly, to worke our hearts to beléeue and obey the Doctrine which is taught.

VVherein stands the office of his Priesthood?

First, in Heb. 6, 7.26.27. &c. and 9.13.14.26. offering vp himselfe Heb. 9.12.25, 26, &c. 1 Pet. 3.18. once for all, an Gal. 3.13. 1 Iohn 1.7. & 2.1, 2. Rom. 8.34. Heb 7.5. all-sufficient, pro­pitiatorie and expiatorie sacrifice for the sinnes of Gods Elect.

Secondly, in making continuall intercession for them, to his Father in Heauen.

How doth Christ make intercession for vs?

First, by Heb. 9 24. presenting himselfe and the infinite merit of his oblation vnto God his Father, with a continu­all Iohn 17.24. desire, that for the same, we may for euer be reconciled vnto him, abide in his fauour, and be made heires of e­ternall glory.

Rom. 8.26.Secondly, by stirring vp in vs by his holy Spirit, sighs and grones which cannot be expressed.

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Thirdly, Reuel. 8.3, 4. by offering vp our prayers and thankesgiuings to God his Fa­ther, & making them (howsoeuer stai­ned with many weakenesses and im­perfections, as they procéede from vs) pleasing and acceptable vnto him.

You thinke not then, that Christ prostrates himselfe vpon his knees to his Father, and makes any vocall prayers or supplications vnto him in our behalfe, doe you?

No, in no wise. This is but a fantasticall conceit and foolish dreame, of such as cannot distinguish betwéene earthly and heauenly things, betwéene Christ in his humiliation, and in the height of his glorious exaltation: yea, it is no lesse then an execrable blasphe­mie, against the sacred person of our Sauiour, so to affirme.

Proceede wee now to the Knigly office of Christ, and tell me how he doth execute that?

Hee executeth his Kingly or Regal office two wayes; one in respect of his Elect: the other in respect of his and their enemies.

How doth hee execute it in respect of his Elect?

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First, in Acts 18.9, 10, 11.26.18. Mat. 28.19, 20. collecting them out of this world, and kingdome of Sa­tan, to become the members of his Church.

Secondly, in ruling and gouerning them, being so collected, by his Esay 2, 3. Ephes. 4.11, 12. &c. Word and Rom 8, 9. 1 Iohn 2 27. Spirit.

Thirdly, by Ioel. 2.28. Acts 2.16, 17, 18. 1 Cor. 12.8, 9. &c. powring vpon them the Gifts and Graces of the Holy Ghost.

Fourthly, in Psal. 34 9, 10. Mat 6.25, 26. Rom. 8.31. prouiding for them so farre as hee sees expedient, the bles­sings of this life.

Fiftly, in defending them against their enemies, both Mat. 18.10. Acts 5.19. & 18 9, 10. corporall and Iohn 10.28. & 17.11, 12. Iude 1. spirituall: and lastly, possessing them of Mat 25.34.46. Iohn. 10.28.29. Luke 10.18, 19. Acts 9.3, 4. &c. and 13.8, 9. &c. eternall glory and happinesse.

How doth hee execute this kingly office, in respect of his and their enemies?

In ^x curbing, repressing and Exod. 7.19. &c. and 8, and 9, and 10, and 11. Chap. Act 13.11. plaguing them in this life. Second­ly, in Psal. 2.9. destroying and confounding them: which hee doth partly in this Exod. 14.27, 28. Acts 12.22, 23. world, but especially in the day of 1 Cor. 25.24, 25. 2 Thes. 1.6, 7, 8, 9. iudgement, when he shall be the full and finall perdition of them 2 Pet. 2, 4. Iude 6. Rom. 16.20. all, and [Page 75] shall tread downe Rom. 16.20. Satan himselfe, our arch and capitall enemy, vnder his féete.

But is he that person whom we pro­fesse and beleeue to bee the true Sauiour of the world indeed, and hee on whom we are solely and wholly to rely for e­eternall life and saluation?

He is vndoubtedly; Acts 2.36.17.3 & 18.28. & 2.36. Iohn. 11.27. 1 Pet. 1.20. Acts 2.23. there is not the least scruple to be made of it.

How prooue you him so to be?

First, because God before the foundations of the world, ordained him and none other to be the Sauiour of mankind.

Secondly, Iohn. 3.17.34. & 17.4.18. Gal. 4.4.5. God hath sent him into the world, vnto this end and purpose, to accomplish the worke of our re­demption.

Thirdly, the properties of a true Sauiour, are to bee found in him, and in him alone.

What are the properties of a true Sauiour?

First, that hee bee very Man. These particu­lars are proued before. Secondly, a holy Man. Thirdly, God as well as well as Man. And lastly, God and Man in one person. All and [Page 76] euery of which, are truly accomplished in this Iesus, in whom wee beléeue, and neuer were, are, or shall bee in a­ny else.

What other reason can you giue, to prooue him to bee the true and onely Sa­uiour of the world?

It was prophe­sied of him that should be the Messiah and Sauiour of the world, that he should come of the seede of Dauid, Ier 23 5 and 33.15. So did Iesus, Mat. 1.16. Luke 2.4. and 3.24. That he should be borne at Bethelem, Mich 5.2. So was Iesus, Mat. 2. [...] Luke 2.6, 7, &c. That his birth should be, when the Scepter wa departed from Iudah, Gen. 49.10. Then was Christ borne, Luke 1, 2, &c. That he should be the Sonne of a Virgin, Esay 7.14. So was Iesus, Mat. 1.23, &c. Luke 1.34 & 2.4. That he should be of a meane and poore condition, Zach. 9.9. So was Iesu [...], Luk. 2.7. Mat. 8.20. 2 Cor. 8, 9. That he should bee contemned, re­iected, vilified, &c. Psal. 22.6. Esay 53.3. So was Iesus, more then euer any before or since, Mat. 26.67, 68. & 27.39, 40. &c. Marke 15.17, 18, &c. and 6, &c. 29, 30, &c. Luke. 22.62 63, &c. That one should goe before him, to prepare his way, Esay 40.3. Malach. 3.1. so had Iesus, Mat. 3.1. Marke 1.4, &c. Luke 3.3, &c. That he should come riding on an Asse, Zach. 9.9. So did Christ, Mat. 21.1, 2, &c. Mark. 11.1, &c. Luke 19.29, &c. That he should be grieuously afflicted, Esay 53. So was Christ, Mat. [...].38. and 27.46. Marke 14.34. and 15.24. Luke 22.42, 43, &c. That the Iewes and Gentiles should conspire to destroy him, Psal. 2.2. So they did against Christ, Mat. 26.34. Marke 15.1. Acts 4.25, 26, 27, &c. That he should be prized at thirty peeces of siluer, Zach. 11, 12, 13. So was Christ, Mat. 27.3. That he should be betrayed of one neere vnto him, Psal. 41.9. So was Christ, Mat. 26.49. & 27.34. Marke 14.43. Luke 22.21.48. That he should be num­bred with transgressors, Esay 53.12. So was Christ, Mat. 27.15.17, & 38. Marke 15 6, 7. & 6.27, 27. Iohn 18.39, 40. That hee should be spit vpon, buffeted, &c Esay. 50.6. So was Christ, Mat. 27.30. Marke 14 65. That his hands and his feet should be pier­ced with nayles. Psal. 22.16. So was Christ serued. Mat. 27.35. Marke 15 24 [...]ohn [...]9.18. & 20.25, 26, 27. Acts 4.10. That in his thirst and agonie Vineger should be giuen him to drinke, Psal. 69 21. So to Christ, &c. Mat. 27.48 Marke 15.23.36 Iohn 19 29, 30. That they should diuide his Garments, and cast lots on his vesture, Psal 22. [...]8. So Christs, &c. Mar. 27.35. Marke 15.24. Iohn 19. [...]3 24. That he should be put to death, Esay 53 12, &c. So was Christ, Mat. 27.50. Marke 15.37.44, 45. Iohn 19.33. That he should rise from death, Psal. 16.10. So did Christ, Mar. 28.6. Marke 16.6. Luke 24.6, 7. Acts 4 10. That he should ascend into Heauen, Psal. 68.18. So did Christ, Iohn. 20.17. Acts 1.9, 10, 11. Eph. 4.8, 9 That he should sit downe at the right hand of God, Psal 110.1. So Christ, Acts 7.56. Ephes. 1.20, 21. Col. 3.1.Beside all that hath already bin alleadged: This also doth most vnan­swerably euince him to be, because all those seuerall, and almost innumera­ble things which were prophecied by God in the Old Testament, concer­ning that person, that should bee the Messiah and Sauiour of the world, doe all concurre, and are most exactly fulfilled in him, and in no other.

Of Faith.

SHall there bee a generall and vni­uersall saluation of all men and women, by this Iesus Christ his me­rits?

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Mat. 7.13, 14 21, 22. & 20.16 2 Thes. 1.8, 9.No. Though his obedience and sufferings be of Acts 20.28. 2 Cor. 5.19. sufficient price, to redéeme all men in the world, yea, of ten thousand thousand worlds, if there were so many; yet onely such shall ef­fectually be saued by him, as Habak. 2.4. Marke 16.16. Iohn 3.14, 15, 16, 17, 18.26. beléeue, and by a true and liuely faith, make application of his merits to them­selues.

What is a liuely faith?

It is the Rom. 12.3. Ephes. 4.9. and 2.8. Phil. 1.29. gift of God, wrought in Mat. 20.1, 2, 3, 4, &c. his appointed time, by the 1 Cor. 12.9. 2 Cor. 4.13. holy Ghost, in the Acts 8.37. Rom. 10.9.10. hearts of his Acts 13.48. Tit. 1.1. Elect, by the Rom. 10.17. 1 Cor. 3.5. preaching of the Word Mat. 18.6. & 19.14. Luke 1 15. or­dinarily, whereby they are made to Esay 53.11. Iohn 4.36. & 10 38. know and vnderstand the doctrine of saluation by Christ and his merits, to Iohn 17.8. Iames 2.19. assent to it for truth, and to make peculiar Iob 19.25. Iohn 20.28. Gal. 2.20. application thereof vnto themselues, being perswaded that Christ and all his merits, belong vnto their owne persons in particular, so as whatsoeuer hee hath done or suffered, for the saluation of any: he hath done, and suffered the same for their saluati­on, and that for the same, their sinnes are forgiuen them, they are accounted righteous before God, and shall eter­nally [Page 79] bee saued as well as any other.

Is not the knowledge of the Scrip­ture and the mysteries of saluation there­in contained, and beleeuing the same to be true, sufficient to eternall life, without particular application thereof, vnto eue­ry mans owne person?

No verily. But beside this, par­ticular application or affiance, is ne­cessary to a true sauing iustifying faith, yea, the principall part thereof, the very soule (as it were) the forme, pith and marrow of it.

Let me heare your reasons?

First, because many Mat 7 23. Iohn 17.12. 2 Pet. 2.20, 21. Repro­bates which shall neuer bee saued, yea, the very Iames 1.19. Diuels themselues, that are irrecouerably damned, know the Scriptures, and beléeue the Articles of faith and the Word of God to be true.

Secondly, Iob 19.25. Iohn 20.28. the Saints already glo­rified, haue béene saued by no other but this particularizing Faith.

Thirdly, we are to pray for remissi­on of our Mat. 6.12. Luke 11.4 sinnes, and the imputati­on of Christs merits, for our selues, therefore also Marke 11 24 Iames 1.5, 6. particularly to beléeue the same.

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Rom. 5.1.Fourthly, it is onely this particu­larizing faith, which giues to a man true peace of Conscience.

By what degrees doth God worke this sauing Faith in the hearts of his Elect?

First, hee reueales vnto them their Deut. 27.26. Rom. 6.23. cursed and damnable estate through sinne, by the knowledge of the Law, thereby Mat 11.28. Acts 2.37. Rom. 7 9, 10. humbling and terrifying them with the dread of death and damnation.

Secondly, he Acts 2.38, 39 &c. and 16.31, 32. makes knowne vn­to them, the swéet promises of the Gospell concerning Christ Iesus; and thereby brings them to an hope that their sinnes are curable and par­donable.

Thirdly, hee Mat. 5, 6. Acts 2.37. & 16 30. bréedes in them an eager hungring and thirsting after the righteousnesse and merits of Iesus Christ; euen as one almost famished, hungers and thirsts after meate and drinke.

Fourthly, most Hos. 14.2. Psal 51.12, &c. Luke 18, 13. feruent and im­portunate prayer, for the pardon of their sinnes, and imparting to them the merits of his Sonne.

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Lastly, after the particulars men­tioned (to the 1 Pet. 1.8. vnspeakable comfort of their soules) hee imprints in their hearts a Mat. 7.7. and 9.2. Gal. 2.20. particular perswasion, that their sinnes are remitted, their persons iustified, and shall eternally bee saued by and through Iesus Christ.

Is euery beleeuer indued with a like measure of faith?

No; in some it is weaker, in some stronger: some haue a greater, Luke 17.5. Rom 1.17. and 12.3. and 14.1. some haue a lesser measure of it, according as it pleaseth God the author and gi­uer of the same, to deale to euery man.

What is a weake faith?

When a man out of true Mat. 11.18. & 9.13. hu­miliation for his sinnes, and Gen. 4.13. perswa­sion of the pardonablenesse of them, doth Mat. 5.6. Reuel. 21.6. Luke 1.53. hunger and thirst after Christ and his merits, crying Psal. 10.17. & 145.19. Luke 18 13. to God in his heart, with Rom. 8.26. sighes and grones which cannot be expressed, to haue the same imputed to him, that his sinnes may bee pardoned, and his person reconci­led to him.

What is a strong faith?

It is a plerophorie, and full as­surance [Page 82] of the heart, whereby one makes sure and resolute account, Psal. 23.6. Rom. 4.20, 21. & 8 38, 39. Heb. 10.22. that the merits of Christ appertaine vnto him, that God loues him in particu­lar, hath pardoned all his sinnes, is re­conciled to him, and will most certain­ly possesse him of euerlasting life.

Rom. 4.21. & 8 38, 39. Cannot a man be saued, vnlesse hee haue a strong faith, such as was in Abra­ham and Paul?

Mat. 12.20. Marke 9.24, &c. Iohn 20.27.Yes. The least measure of faith, though it bee but as a graine of Mu­stard séede, if it be in truth and sinceri­ty, is effectuall to saluation.

What reasons beside Scripture, can you giue, for further confirmation of this point?

Mat. 6.30. & 8.26. Marke 9.24.First, because the least measure of faith that can bee named, is true faith, as well as the greatest: euen as the least droppe of water, is as truly water, and as the smallest sparckle of fire is as truly fire, and haue the na­ture of water and fire in them, as well as the whole Ocean or greatest flame.

Secondly, faith saues not as it is a 1 Cor. 13.9.12. Ephes 4.13. 2 Pet. 3 [...].8. qualitie, grace or vertue of the mind, either in respect of any dignity, merit [Page 83] or worthinesse in it selfe; but as it is an Iohn 1.12. Gal. 2.16. Phil. 3.9. instrument, and (as it were) the hand of the soule, to apprehend and apply the merits of Iesus Christ. Now this the weakest faith doth as truly, though not so firmely and pow­erfully as the strongest; euen as the fée­ble hand of a young infant can hold a piece of Bread, as well and truly, though not so stably and steadfastly, as the strongest and stoutest Sampson or Goliah.

Thirdly, Marke 16.16. Iohn 3.14, 15, 16.18 36. Acth 10.43. & 16.31. the promises of God are made indefinitely to all beléeuers who­soeuer, and no where appropriated to such as haue a strong faith; and there­fore the weake in faith, haue interest in them, as well as the strong.

Fourthly, God commandes vs not to reiect, but to Rom. 14 1. 1 Thes. 5 14. receiue the weake in faith, and with all louing affection to tender them, &c. Himselfe therefore whose Exod. 34.6. Esay [...]9.15. Psal 36.5. compassions infinitely sur­passe all mens in the world, cannot be lesse gracious, &c.

May one then that hath but a small measure of faith, content himselfe there­with, and rest in it?

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No, by no meanes, but must heartily be Marke 9.24. grieued for the weakenes and infirmity of it, vnfainedly 1 Pet. 2.2. Marke 9.24. desire increase, and earnestly labour in the vse of all good 1 Pet. 2.2. Luke 17.5. Acts 2.4.2.46. meanes ordained of God, to get it strengthened and aug­mented. Yea, whosoeuer hath in truth attained to the least dramme or graine of this sauing grace, hee will doe all these things, as also be changed and re­newed both in Acts 15.9.26 18. 2 Cor. 5.17. Iames 2.18. Tit. 3.8. heart and conuer­sation.

Is it not the duty of euery man, to prooue and examine himself, whether he be endued with this gift of faith, or no?

1 Cor. 11 28. 2 Cor. 13.5.Yes surely, and it greatly con­cernes euery man to haue an especiall care so to doe.

May a man then know whether he haue saith or no?

Acts 8.37. 1 Cor. 2.12. 2 Tim. 1.12.Yea surely, euery true beléeuer knowes he doth beléeue.

What are the markes or notes whereby one may know and bee assu­red, that he is a faithfull person?

Rom. 5.1. Rom. 8.15, 16. Gal 4.6.First, true beléeuers haue peace of Conscience.

Secondly, the Spirit of God testi­fieth [Page 85] to their spirits that they are his children.

Thirdly, Rom 7.23, 24. Gal. 5.17. Acts 2.21. & 9.11.14 Rom. 8.16. & 10.14. Iob. 2.3. & 27.8, 9, 10, Psal. 119.109.141.143.157. Reu. 22.17.20. Rom. 8.23. 2 Tim. 4.8. they féele a conflict with­in themselues, betweene the flesh and the spirit, corruption and grace.

Fourthly, they religiously exercise themselues in prayer.

Fifthly, they continue to feare, loue, obey and serue God, in aduersitie, as well as in prosperitie.

Sixtly, they desire the comming of Christ to iudgement.

Seuenthly, they desire and indea­uour to bring Esay 2, 3. Luke 22.32. Iohn 1.41, 42.45, 46. others, especially those vnder their Gen. 18, 19. Iosh. 24.1 [...]. A & s 10.2. Iob 17.9. Iohn. 15.2. 2 Thes. 1.3. charge, to the faith, knowledge and seruice of God, and to further the saluation of others as well as their owne.

Eightly, they grow and increase in grace.

Ninthly, they heartily and vnfai­nedly loue the Psal. 15.4. Act 4.34, 35. &c. Gal. 5, 6. 1 Iohn 3.14, 15.23. Col. 1.4. children, the Psal. 119.103.111.113.167, &c. 1 Pet. 2.2. word, and faithfull Mat. 10.41. Acts 16.15.33. Rom. 1 [...].4. Ministers of God.

Tenthly, their constant care, study, Psal 119.94. Iohn 15.5. Iam. 2 18, 19, 20 and labour is, to keepe all the Com­mandements of God, being fruitfull [Page 86] in all good morkes, Rom. 8.1. 1 Iohn 1.7. to the praise of his great and glorious name.

Is faith then alwayes accompani­ed with good workes?

Yea certainely, they are euer in­separable companions, Acts 9.36. Luke 23.40, 41 42. Luke 19.8. so as the Sun can no more bee without light, or the fire voyd of heate, or a good trée in the season thereof, destitute of fruit, then faith can be without workes.

Of good Workes.

VVHat doe you call good Workes?

They are actions Deut 12.32. Esay 29.13. Mat. 15.9. commanded of God, and done by persons Gen. 4.4. Mat 7.18. Iohn. 15.4, 5. rege­nerate, and ingrafted into Christ, in Rom. 14.23. Heb. 11.6. faith, 1 Cor. 13.1, 2, 3. 1 Tim. 1.5. loue, Luke 17.10. & 18. 11. humilitie, 1 Sam. 15.22. obe­dience to God, and for his Mat. 5.16. 1. Cor. 10.31. glory.

Are any able to doe good workes of themselues?

2 Cor. 3.5. Phil 2 13. Iohn [...]5.5.No. Wee cannot so much as thinke one good thought, but by the grace of God.

Are the good workes done by the [Page 87] faithfull in this life, perfect and without blemish?

No, Eccles. 7.20. Esay 64.6. but euen the best and holiest that proceede from them are full of in­firmities, and greatly defiled with sinne.

How comes this to passe?

Because their regeneration, Rom. 7.23, 24. Gal. 5.17. Marke 19.24. Mat. 14.31. 1 Pet. 2.2, &c. faith and loue of God, and their Neigh­bours, which are the rootes from whence all good workes doe spring and grow, are euer imperfect in this world.

If the workes of the faithfull bee so imperfect and defiled with sinne, how then come they to bee acceptable and pleasing to God?

Through Christ, Mat. 3.17. & 17.5. 1 Pet. 2.5. with whose righteousnesse (as with a Mantle) all their imperfections and defilements are couered, and for his sake, are fully pardoned and remitted them.

Doe good workes iustifie?

No. Rom. 3.20.28. & 4.4, 5. Phil. 3.9. A man is iustifyed by faith onely, without the déedes of the Law.

Why cannot workes iustifie?

First, Ephes. 1.6, 7. & 2.7, 8. because then Christ should be but an imperfect Sauiour.

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Psal. 143.2. Phil. 3.8, 9.Secondly, because the Saints of God haue renounced their workes in the matter of Iustification.

1 Kings 8.46. Pro. 20.9. Acts 15.10. Ioh. 15.2.4, 5. Gen. 4 4. Mat. 3.17.Thirdly, because no man can per­fectly fulfill the Law.

Fourthly, because we must bee iu­stifyed, before wee can doe any good worke at all.

Doe the good workes of regene­rate persons or beleeuers merit euerla­sting life?

No, in no wise.

What are your reasons?

First, because no workes of the most sanctified can bee absolutely good, Esay 64.6. Eccles. 7.20. Iames 2.10. but euen the best they doe haue many wants and faylings in them, néeding mercy and forgiuenesse.

Luke 7.10 & 1 74, 75. Rom. 8.12. Ephes. 2.10. Iob. 22.2. & 35.7, 8. Psal. 16.2. Rom. 8.18. 2 Cor. 4.17, 18.Secondly, what good workes soe­uer they doe, or possibly can doe, are due to God from them.

Thirdly, they can be no way profi­table or beneficiall to God.

Fourthly, there is no proportion at all, betwéene them and eternall life or saluation.

But hath not Christ merited, that our workes might merit?

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Hee hath merited to make our Ephes. 1 6 & 2 [...] 14, [...]5, 16.18. persons and [...] Pet 2.5 workes acceptable to God his Father: but that hee should merit to make our Rom. 4.4 & 11 6. Gal. 2.21. & 5.3, 4. workes meritori­ous, is a brainesicke conceit, and new-found deuice, of such as be enemies to him and his merits.

If good workes can neither iustifie, nor merit ought at Gods hands, why then should we doe them? Leuit. 19.2. Mat. 5, 16 48. 1 [...]et. 1.15, 16.17.

First, because God commands them.

Secondly, that thereby wee may testifie our thankefulnesse to him, for his Iosh. 32.6. Confer with the Verse be­fore, and 24.14 with Verse 5. Esay 1, 2, 3. Rom. 2.4. gracious benefits, especially our Luke 1 74, 75. Rom. 12.1. 1 Pet. 1.17, 18. redemption from euerlasting woe and misery.

Thirdly, that wee may Mat 5.16. Iohn 15.8. glorifie him. Fourthly, edifie the 1 Cor. 10.33 faithfull. Fiftly, winne the 1 Pet 2.12 & 3.1, 2. faithlesse. Sixtly, giue no Luke 17.1, 2. 1 Cor. 10.32. offence to any. Seuenthly, Tit. 2.10. adorne the Gospell. Eightly, Phil. 2.15. 1 Thes. 5.4, 5, 6. beau­tifie our profession. Ninthly, Tit. 2.8. 1 Pet. 2.12.15. stoppe the mouthes of Mat. 7.18. Iames 2.17, &c. 26. vngodly men, that séek all occasions to defame vs. Tenth­ly, that we may get assurance of the [Page 90] truth of our ^s faith, 11. 1 Cor. 6 11. Iames 2.24, 25. Iustifica­tion, 12. 1 Iohn 3.9 & 5.4.18. Regeneration, 13. 1 Iohn 3.10. Rom 4.14. Adop­tion, 14. and Ephes. 1.4. 2 Pet 1.5, 6 &c. to 11. Election, 15. Leuit. 26.15, 16, & Deut 28.15, 16, &c. escape Temporall, 16. and Mat. 7.19. Rom. 8.13. eternall punish­ments, 17. and obtaine the blessings of Deut 28.1, 2, 3, &c. 1 Tim. 4.8. this life, 18. and of that which is to Ezek. 18.5, 6. Psal. 1, 2. and 15. all. come.

Doe you hold then that good workes are necessary to saluation?

I doe so; and it is most certaine that they are, as a Pro. 11.18, 19 & 10.17. way to come vn­to it, or as Rom. 8.1. Heb. 12.14. Psal. 24.3, 4, 5. signes and markes of such as shall be saued, or as insepara­ble Gal 5, 6. Iames 2.14 &c truits and consequents of true sauing faith, whose 1 Pet 1.9 end is saluation; or as qualities which God hath de­créed all shall be indued withall, Ephes 2.10. & 1.4. that shall be made heires of his Kingdome, but in no wise, as any Ephes. 2.5.8. Tit. 3 5. Iohn 14.6. causes or me­rit thereof.

But Christ hath freed vs from the Iohn 8.36. Rom. 7.6. Law, how then can there be such a ne­cessitie of the workes of the Law to sal­uation, as you affirme, or we at all bound to doe them?

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Christ hath fréed vs from the Law indéede, in respect of the Mat. 11.30. 1 Iohn 5.3. Acts 15.10. rigo­rous exaction thereof, whereby it im­poseth vpon euery man, without ex­ception, a necessitie of perfect obedi­ence, euen to the least title or tote of it; as also in respect of the Gal. 3.13. Rom. 8.1. curse and malediction thereof, for transgressing the same: But, as it is a rule of righ­teousnesse and holy Psal. 119.5. Mat. 5.19, 20. &c. and 13. obedience, so he hath fréed nor released none from it, but chargeth all that wil be saued, care­fully and conscionably, to conforme their liues and actions thereunto.

Proceede we now in the doctrine of Faith, and tell mee, is this grace euer lost, or vtterly taken away from any that are truly indued with it?

No vndoubtedly. It may bee, and often is, euen in Gods dearest children, through the violent stormes of temptations and their grieuous falles, sorely Psal. 42.5, 6.11. & 77.7, 8, 9, 10. Psal. 51.11, 12. Mat. 26.71, &c. shaken, obscured and so buried (as it were) in their hearts, like fire in the ashes, as that they haue little or no féeling of it at all for a time; but it is not, nor euer can bee totally and finally Psal. 1.3. Ier. 32.39, 40. Hos. 2.19, 20. extinguished in any, to [Page 92] whom God hath vouchsafed the same in any, though the least measure.

Shew your reasons.

Rom. 11.29. Iohn 13.1.First, because the gifts and cal­ling of God are without repentance.

Luke 22 [...]2 Iohn 17.11.15.17.20.Secondly, Christ hath prayed for euery one of the faithfull, that their faith may neuer faile.

Thirdly, nothing is able to separate any true beléeuer from the loue of God in Iesus Christ. Rom. 8.38, 39. Esay 54 10.

Phil. 1.6.Fourthly, God will perfect that good worke which hee hath once be­g [...]ne in his Elect, to the end.

[...]iftly, God is both Iohn 10.29. Rom. 16.25. able and Mat. 12.20. Mat. 18.14. Iohn 10.28. willing to vphold, confirme and strengthen the faith of all his children, vntill they attaine to the end of their faith, to wit, the euerlasting saluation of their soules.

Is the faith of any of Gods Elect perfect in this life?

No certainely, but euen they which haue it in fullest measure, haue much Mat. 6.30. Marke 9.19.24 Iohn 20.25. 1 Cor. 13.9.12. weakenesse, ignorance and doubting, mingled with it; and there­fore Marke 29.24. 2 Pet 3.18. must euer bee labouring to get their faith strengthened and increa­sed [Page 93] more and more.

What are the meanes which God hath appointed vs to vse for the streng­thening and increasing of our faith?

First 1 Pet. 2.2. & 2 Pet. 3.18. Acts 20.32. 2 Thes. 4.11, 12 13, 14 reading of his sacred Word, 2. and especially ^x hearing the same preached or Catechised, 3. Luke 17.5. Iude 20. Mat 7.7. fre­quent and feruent prayer, 4. religious and conscionable vse of the Gen. 17.11. Rom. 4.11. 1 Cor. 11.23, 24 &c. Sacra­ments.

How are wee to reade the Word of God, that we may be edified thereby?

With Psal. 25.4, 5. and 119.12.26.27. Iames 1.5. prayer, 2. and Psal, 119 161. Heb. 12.28. reuerence, 3. Luke 1.1.3. Acts 11.4. order, 4. Heb. 4.2. Iohn 5.46, 47. faith, 5. Psal. 25.9. Iames 1.21. méekenesse, 6. Pro. 11.2. Iames 4.6. humility, 7. Iob 23.12. Psal. 119.16.48.167. loue to it, 8. Psal 119 4. 1 Pet. 2.2. desire after it, 9. Rom. 15.4. 1 Cor. 11.28. application, 10. Psal. 45.10. Mat. 24.15. conside­ration, 11. Psal. 1, 2. Iosh. 1 8. meditation, 12. Iohn 5.39. Acts 8.30.31. care to vnderstand, 13. Deut. 6.6, 7, 8. Psal. 119.93: remember, 14. Deut. 6, 7. Col. 3.16. con­ferre of, 15. Deut. 4.1.5. & 29.9. Reuel. 1.3. and practise what wee reade, vsing 16. Psal. 1.2. Deut. 17.19, 20. a daily diligence herein, yet euer with such a wise and discréete moderation, as that we at no time, 17. Mat. 9.13. Eccles. 5.12.13. neither tire our spirits be­fore [Page 94] we giue ouer, or 18. Exod. 20.9. Ephes. 4 28. neglect the duties of our personall and particular callings.

How are wee to heare the Word preached or catechised?

Of euery one that desires to heare so, as to bee profited by his hea­ring, three sorts of duties are careful­ly and conscionably to be practised.

Which be they?

Some are to goe before, some to accompany, some to follow after our hearing.

What duties are to goe before our hearing?

First, an Mich. 2.7. Luke 8.15. holy life. 2. A Psal. 4.4. and 77 6 [...] dili­gent search of our wants and imper­fections. 3. Lam. 3.40. 1 Cor 11.28. Examination of our sins. 4. Nehem. 9.1, 2, &c. Esay. 1.10, 11, 12, &c. Repentance for them. 5. Wor­king our selues to an earnest and 1 Pet. 2.2. Psal 119.40. longing desire after the Word. 6. To a serious Esay 2, 3 Psal 119.106. resolution of obeying it. 7. To be well 1 Cor. 14.1. Gal. 4.14, 15. 1 Thes. 5.13. affected to the Prea­cher that deliuers it, carrying a reue­rent opinion of his person, gifts and graces. 8. Emptying our hearts of all Iames 1.19, 20. 1 Pet. 2.1, 2 corrupt affections. 9. Of all Luke 8.14. Mat. 13.22. cares of this world, of all thoughts concer­ning [Page 95] the profits, pleasures, affaires and businesse of this life. 10. As also of all Esay 57.15. Luke 1.53. 1 Cor. 3.18. proud and presumptuous con­conceits, in respect of our knowledge or gifts, how great or excellent soeuer. 11. Hearty Psal. 119.5.18 Ephes. 6.18, 19, 20. prayer to God, for his blessing vpon our hearing. 12. Auoy­ding all Luke 21.34. 1 Cor. 11.21. intemperate eating and drinking, before wee come to heare. Deut. 31.11, 12, 13. Acts 10.24. Iames 1.19. 13. and lastly, a timely resorting to the place where the Word is taught.

What duties are to accompanie our hearing?

Nehem. 8.5, 6 Luke 10.16.Reuerence. 2. Iames 4.6. Humilitie, 3. Heb. 4.2. Faith. 4. Psal. 25.9. Esay 61.1. Méekenesse. 5. Nehem. 8.12. Marke 6.20. Glad­nesse of heart. 6. Nehem. 8.3. Acts 8.6. diligent attention. 7. Psal. 45.10. 2 Pet. 1.19. Héedfull obseruation. 8. Rom. 15.4. 2 Kings 22.12, 13. Due applications to our selues. 9. 2 Chron. 34.27. Esay 66.2. Labou­ring to bee affected with that with is spoken. 10. Care to Nehem. 8.2, 3.8.13. 1 Cor. 14.16.20. vnderstand and Pro. 3.1. Iames 1.25. remember it.

What duties are to follow our hearing? Acts 11.18.13.48. 1 Thes. 5.18. obser. Dan. 2.18, 19.

Thankesgiuing to God for his mercy in the vse of his Word.

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Secondly, humble prayer vnto him, for pardon of our Esay 64.6. infirmities in hearing, and for his blessing the same vnto vs.

Thirdly, Acts. 17.11, 12 1 Thes. 5 21. examination of the things we haue heard.

Fourthly, Psal. 119 97. and often in that Psalme, and 1 Tim 4.15 meditation. 5. Luke 24.13, 14, 15. 1 Thes. 5.11. con­ference of them with others. And lastly, conscionable Esay 2, 3. Rom. 2.13, Iames 1.22. &c. practice of them in our liues and conuersations.

What duties are the people bound to performe, to the able and faithfull Preachers of the Word of God?

First, to haue them in 1 Th 5.12, 13 Gal 4.14, 15. singu­lar loue for their workes sake.

Secondly, greatly to estéeme, ho­nor and Phil. 2.29. 1 Tim. 5.17. reuerence them.

Thirdly, to Col. 4 3. 2 Thes. 3.1. pray for them.

Fourthly, to follow their 1 Cor. 4 16. Heb. 13 7. godly examples.

Fiftly, diligently to heare Mat. 10.14, 15. Malach. 2.7. their Doctrine and Sermons.

Sixtly, to Heb 13.17. obey and submit them­selues vnto them.

Seuenthly, with all 2 Cor. 9 7. 2 Chron. 31.5.6, &c. See Ec­clesiast. 35.6, 7, 8, 9, 10, 11. alacrity and chéerefull willingnesse (as their Mat. 10.10. 1 Tim. 5.17, 18. due and deserued recompence for their Mat. 10.10. 1 Thes. 5.1 [...].13 toylesome labour and seruice) to af­ford [Page 97] them a 1 Tim. 5.17. Gal. 6.6. 1 Cor. 9.4, 5, 6, 7, &c. liberall, ample and ho­norable maintenance, not onely suffi­cient for them and theirs, but also that they may thereby bee enabled to 1 Tim. 3 2 & 4 12. Tit. 1.8. ho­spitality, and be examples to others of christian charitie and beneficence.

Of Prayer.

YOu said that prayer is also a meane to increase faith: what is prayer?

It is an Esay 29.13. Iohn 4.23, 24. Rom 12.12. & 10.1.1. hearty and earnest Luke 18.1. Iohn 14.14. crauing of Exod. 8.12. Dan. 9.3, 4. God such things as be­long to his Luke 11.2. 1 Cor. 10.31. glory, and the Mat. 7.11 Luke 11.3, 4, 5, 6.11, 12, 13. good of our selues, and Ephes 6.18. 1 Tim. 2.1. others, with Col. 3.17. & 4.2. Phil 46. thanks­giuing for such benefits as wee haue receiued.

Is euery Christian bound to exer­cise himselfe in this duty of prayer?

Yes, Psal. 50.15. Mat. 6.9. & 7.7, 8. euery one that hath the vse of reason, without exception of what age, state, degrée, condition or sexe soeuer they be, and that Luke 18.1. &c. 1 Thes. 5.17. daily.

VVhat motiues are there to stirre vs vp so to doe?

First, the Ier. 33.3. Esay 55.6. Commandement of [Page 98] God. 2. The Abraham, Gen. 17, 18. & 18.22.24 &c. Isaack, Gen 28.34 & 24.63. Iacob, Gen. 32.11, &c. Moses, Exod. 15.25.17 4.11, 12. Dauid, Psal. 55.1, &c. 16, 17. Psal. 119.145, 146, 147, 164, and most of his Psalmes and prayers. Daniel, Dan. 6.10. examples of the Saints and Seruants of God, both in the Abraham, Gen. 17, 18. & 18.22.24 &c. Isaack, Gen 28.34 & 24.63. Iacob, Gen. 32.11, &c. Moses, Exod. 15.25.17 4.11, 12. Dauid, Psal. 55.1, &c. 16, 17. Psal. 119.145, 146, 147, 164, and most of his Psalmes and prayers. Daniel, Dan. 6.10. Old and New Anna, Luke 2.37. The Apostle, Acts 1 14.24 3.1. & 4.24. & 6.4. First belee­uing Christians, Acts 2.42. Cornelius, Acts 10.2.4. with many others. Testament, and of our Mat. 14.23. Iohn 17. Luke 3.21. and often elsewhere. Sauiour Christ himselfe, who vpon all occasions vsed to powre forth their soules vnto God by prayer. 3. It is a Psal. 50.15. Luke [...] 37. Hence the Temple called the house of prayer, Esay 56.7. Mat. 21.13. Hence also prayer is often put for t [...]e whole worship of God, &c. 1 Cor. 1, 2. 2 Tim 2.22. principall part of that worship and diuine seruice we owe vnto God. 4. It is the meanes to get deliuerance from all Exod. 8. [...], [...], 1 [...], & [...]. and 9.28, 29.33. 2 Chron. 6 24, 25, 26. euils which are vpon vs, and to obtaine all Mat. 7.7, 8. Luke 1 [...] [...]. Iohn 15.7. good things wee stand in néede of, either for soule or body, as also to haue the same 1 Tim. 4, 5. sanctified vn­to vs. 5. It is a Rom. 10.14. 1 Cor. 1.2. marke of Gods Chil­dren to exercise themselues in holy in­uocation, and contrarily, of a Psal. 14 4. & 79 6. Ier 10.25. wicked man & prophane Atheist, not to pray.

Can any man of himselfe performe this duty of prayer as he ought? Zach 12.10. Rom. 8.15 26.

No, none, of what gifts or graces [Page 99] soeuer, can pray as he ought, without the help and assistance of Gods Spirit.

To whom must we direct our prayers?

Neither to Col 2.18. Reuel 22.9. Angels, nor Esay 63.16. Iohn 14.6. Saints, nor any other Deut 4.19. 2 Kings 21.2, 3. Esay 42.18. creature whatsoeuer, but onely to Psal. 5.2, 3. & 77.2, 3. A & s 10.2. God the Mat. 6.9. Iohn 16.24. Father, Acts 7.59. Reuel. 1.5. Sonne, and Holy 2 Cor. 13.14. Reuel. 1.4. Ghost.

Why must we pray onely to God?

Because hee onely is 1 Kings 8.27. Psal. 139.7, 8. euery where present to heare vs, all Gen. 18.14. Ephes. 3.20. suffi­cient, omnipotent, and Psal. 24.6.9, 10.15.18. & 50 15. Mat. 7.7, 8. willing to helpe and giue vs what we craue, also he onely knowes our 1 Chro. 28.9. Psal. 139.1, 2. hearts, and is alone to be Iohn 14.1. Rom. 10.14. Ier 17.5. beléeued in.

In whose name are wee to offer vp our prayers vnto God?

Onely in the name of Iohn 14.13, 14. Col. 3.17. Iesus Christ, who is the onely and perpetu­all Iohn 14.6. Rom. 8.34. 1 Tim. 2.5. mediator betwéen God and Man, not of redemption and propitiation a­lone, but also of intercession.

What is it to pray in the name or mediation of Iesus Christ?

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To intreate God to vouchsafe vnto vs, the things wee pray vn­to him for, not for any Dan. 9 7.8.18. Ezra. 9 6, 7.15. merit or wor­thinesse in our selues, or any other creature in heauen or in earth; but onely for the worthinesse, intercession and merits sake of Dan 9.17. Heb. 10.19, 20, &c. Rom. 8 32. Iesus Christ his Sonne, in and through whom alone he is well Mat. 3.17. & 17.5. pleased.

What things are we to pray for?

Onely for such as are agréeable to the Psal. 19.14. 1 Iohn 5.14. Will of God, reuealed in his Word, which are of thrée sorts: First, such as concerne the Mat. 6.9, 10. Luke 11 2. glory of God: Secondly, the Mat. 6.12, 13. Luke 11.9. saluation of our soules: Thirdly, our Mat. 6.11. Pro. 30. corporall good and well-fare in this present lise.

How are wee to pray for these things?

The two first kindes; namely, the things belonging to the Mat. 6.9, 10.33. Psal. 51.1, 2, 7. glory of God and our saluation, are principal­ly, and in the first place to be craued of vs, as also absolutely, without any condition or limitation at all: but the last, to wit, the things of this life, with condition of Mat. 6.10. Mat. 26.42. Rom. 1.10. Gods will, their [Page 101] making for his Mat. 6.33. 1 Cor. 10.31. glory, and our owne and brethrens good and Pro. 30.8. Mat. 16.26. saluation.

For whom must we pray?

For all men, of what qualitie, 1 Tim. 2.1: Ephes, 6.18. rancke or condition soeuer, either now liuing, or hereafter for to Iohn 17.20, 21. Psal 90.16.1 liue, such only excepted, who are apparant­ly knowne, to haue committed the vn­pardonable sinne against the Iohn 5.16. 1 Sam. 16.1, 2. Ier. 7.16. Holy Ghost.

May wee not also pray for the dead?

No; in no wise.

Why so?

Because we haue no warrant so to doe, either by commandement from God, Rom. 14.5.23. or approoued example of any of the faithfull, recorded in Scripture which haue done it, or by promise to be heard, if we doe it, or threatning to be punished if we doe it not.

VVhat other reason can you ren­der against praying for the dead?

It is a méere vaine and friuo­lous thing, to pray for any departed this life, they being either such as dyed in the faith, and are consequently for euer Reuel. 14.13. 2 Cor. 5.1, 2. Phil. 1, 23. blessed in heauen, and therefore [Page 102] néed not our prayers: or such as dyed in their sins, and so are irrecouerably damned in Luke 16.23, 24 &c. Reuel. 21.8. Hell, to whom our pray­ers can doe no good; neither for procu­ring their full and finall redemption, nor so much as the least Luke 16.23.24, &c. intermissi­on or mitigation of their torments.

VVhat conditions are required in our prayers, that they may be acceptable to God, and graciously heard of him?

Vnfained Iob 11.13, 14 Psal. 26.6. Iohn 9.31. repentance, Mat. 5.23.24. 1 Tim. 2.8. loue, Gen. 18.27. Psal. 5.7. Heb. 12.28. reuerence, Dan. 9.3. Mat 14.23. mindes purified from all cares, carnall, worldly and wan­dring thoughts; Nehem. 9.34 34, 35. Dan. 9.4, 5, &c. confession of sinnes, Psal 17.1. Heb. 10 22. sincerity, Gen. 32.10. Luke 18.13. humility, 1 Cor. 14, 15. vnderstan­ding, Phil. 1.4. wisedome, Phil. 1.4. ioy, Ezra. 9.6, 7. Mat. 11.28. Psal. 86.1. Esay 26.16. liuely féeling of our sinnes and wants, Col. 4.12. Iames 5.16.17. feruent desires to haue them supplyed, crauing things for righteous and holy Iames 4.3. Mat 6.13. ends, namely, the glory of God, the furthe­rance of our owne and brethrens sal­uation.

Moreouer, Heb. 11.6. Rom. 10.14. sauing faith, Marke 11.24. Iames 1.6. confi­dence to be heard, Luke 18.1. Ephes. 6.18. perseuerance, in [Page 103] case wee haue not present audience, humble Psal. 51.18. Lament. 3.26. Mat. 6.10. Luke 22.42. Psal. 78.41. Psal. 40.1. submission to the good plea­sure of God, both for the things them­selues we sue for, as also their quanti­ty, quality, manner and time, how, and when it shall please him to bestow them on vs; neither conditioning with, nor limmiting him to any cir­cumstances, but méerely referring all to his most wise and fatherly dispose, who knowes what is best for vs: a re­ligious Pro. 2, 3.4. Nehem. 4.9. care to frame our practise ac­cording to our prayers, ioyning there­unto the vse of all sanctifyed meanes for obtaining the things we pray for.

Lastly, all our prayers must euer bee accompanied with our 1 Tim. 2.1. Phil. 4.6. heartiest praises and thankesgiuings for bles­sings receiued, not being like the nine, but that one Leper, Luke 17.12.18. as ready euer to glorifie God for his mer­cies obtained, as forward to begge the obtaining of them.

Is it necessary that these conditions be obserued of vs in perfection?

No, neither can they so bee of any, Psal. 80.40. Esay. 64.4. Rom. 8.26. Reuel. 8.3, 4. how holy soeuer, but of all that desire a blessed successe of their prayers, they [Page 104] must bee obserued in sincerity and truth, with sorrow, repentance, desire of pardon for faylings, with earnest striuing also to their vttermost power to come as néere perfection, as possi­bly they can: which whosoeuer doe, all blemishes, infirmities and imper­fections shall bee graciously passed by, and forgiuen of God in Iesus Christ.

How many wayes doth God heare the prayers of men?

Two wayes, first in mercy and fauour, as when hee giues them such things as be 1 Sam. 1.17.20. Luke 1.13, 14. good for them.

Secondly, in 1 Sam. 8.5, 6. &c. Psal. 78.29, 30, 31. Mat. 27.25. wrath and indigna­tion, as when hee sends the euils and mischiefes which they sinfully wish vpon themselues.

How many wayes doth hee heare the prayers of his children?

Two wayes also, first by giuing them what they 2 Kings 20.2.5. Exod. 14, 15, 16, &c. desire, according to his will. Secondly, in not giuing them that, but a better Mat 26.39. Heb 5.7. 2 Cor. 12.8, 9. and more ex­pedient for them, hearing them accor­ding to their weale, although not ac­cording to their will.

Why doth God many times de­ferre [Page 105] to heare the prayers of the faithfull?

First, to try them: Secondly, to exercise their faith and patience: Mat. 15.22, 23, &c. Marke 10.46, 47. Psal. 22.1, 2. & 69.3. Thirdly, to cause them to be more fre­quent and feruent in their prayers: Fourthly, to conuince them more throughly of their owne disabilities to helpe themselues, that so he may kéepe them from sacrificing to their owne Nets, and make them acknowledge that the blessings they receiue, come wholly and solely from the hands of his prouidence: Fiftly, to prepare the heartier welcome, and more thanke­full entertainements for his benefits at their hands: Sixtly, because he sees it expedient for vs to delay the gran­ting our Petitions: or finally, for some other reason best knowne to himselfe.

Why doth God many times not heare mens prayers at all?

Either because they aske such things as they Acts 8.19. Mat. 20.20.21. ought not to aske, or though good in themselues, yet hurt­full to them: or els because they aske Iames 4.3. 1 Iohn 5.14, 15 Esay 1.15. & 59.1, 2, 3, &c. amisse, not in that manner, nor for those ends, nor with that religious ob­seruation of the due conditions and [Page 106] circumstances of holy prayer, spoken of before, as they ought.

May we vse a prescript or set forme of prayer?

Yea doubtlesse, for as much as such prayers are not onely Mat. 6.1, 2. &c. Psal. 92. Ob­serue the Title of it, and the Title of Psal. 102. 2 Chron. 29, 30. Luke 11.1. appro­ued of, but also Num. 6.23.24, 25, &c. Luke 11.2. Hosea 14.2. enioyned and com­manded in the Word of God. How­beit, euery Christian ought to labour to get himselfe so furnished with the Zach. 12.10. Spirit of supplication, as that hee may be able to deliuer his owne Am­bassages, and preferre his owne peti­tions to the Lord in 1 Kings 8.22, 23, &c. Ezra 9.7, 8, &c. Iacob Gen. 32.9, 10, &c. 1 Sam 1.10, &c words of his owne conceiuing.

How many kindes of prayers bee there?

Two, Luke 2.37. Acts 3.1. publike, which is per­formed in the publike assemblies of Gods children, in which the Minister or Pastor in a 1 Cor. 14. knowne tongue, with plainnesse of spéech, and an au­dible voyce, is to goe before, as the mouth of all the rest: and the whole Congregation with silence, in their hearts and affections to follow; and in conclusion, with conioyned voyces, by saying It is a fault in many Con­gregations: Let the Minister pray neuer so loud, the peo­ple are mute to say Amen; contrary to the laudadle pra­ctise of the Primitiue Church, whose Amen was like a clap of thun­der, as Hierom witnesseth. Amen, to testifie their [Page 107] communion in their prayers, their as­sent vnto the same, their earnest de­sires to haue them heard, and assured confidence, that they shall so bee through Iesus Christ.

Secondly, Priuate, which is per­formed either by Mat 6.5, 6. 1 Kings 14.42 our selues alone, or together with Act. 1.13.14 & 12.12. & 16.25. others, in any pri­uate or secret place.

Are Christians bound to vse both these kindes of prayers, publike and priuate?

They are: neither the Psal. 35. Mat. 21.13. Luke 2.37. one, nor the Mat. 5, 6. & 14.23. Acts 1.13, 14. other may bee neglected of any that desire to liue like Christians, and men fearing God; especially, the pub­like, which is most to bee Psal. 26.8. & 84 1, 2. &c. Acts 3.1. set by and esteemed of euery man.

Is the vse of the voyce necessary to prayer?

To publike prayer it is, which 1 Cor. 14. alwayes ought to be vocall, that the people (in whose name they are con­ceiued) may answer, Amen; but in pri­uate prayer it is not simply Exod. 1 4, 15 1 Sam. 1.13. Rom. 8.26. necessa­ry, so that the Psal. 25.1. Lam. 2.19. Iohn 4.24. heart and affections be lifted vp to God; howbeit, it is helpefull for the Psal. 130.1, 3. & 141.1. & 142.1. kindling of our affe­ctions [Page 108] stirring vp, and continuing our deuotion, kéeping our mindes in or­der and restraining them from wan­dring. In which respects it is vere fit and conuenient to vse the voyce, euen in priuate prayer, as also, because in so doing, wee doe in a specall manner, consecrate our Iame. 3.9. Psal. 51.14.16. & 145.21. tongues to the end for which God gaue them vs; namely, to honor and glorifie him withall.

In what place is this duty of pray­er to be performed of vs?

Iohn 4.21. 1 Tim. 2.8.In ^x any, without difference or exception: yet for order sake, it is fit that publike prayers bee made in Esay 56.7. Psal. 134.2. Acts 3.1. publike places, appointed for the publike worship of God: and priuate, in places Dan. 6.10. Mat. 6.6. Acts 10.9. priuate, as our houses, chambers, &c.

Ephes. 6.18. Col. 4.2. 1 Thes. 5.17. When are Christians to pray?

At all times, and vpon all oc­casions.

What especiall times are there, in which euery one ought to giue himselfe to set and solemne prayer?

Ordinarily euery Psal. 88.13. & 92.1, 2. Marke 1.35. morning after our rest, before wee enter vpon the duties of our personall callings. [Page 109] Secondly, at all our 1 Tim. 4, 5. Acts 27.35. Marke 6.41. repasts, when we are comforting ourselues with the good creatures of God. Thirdly, eue­ry Dan. 6.10. Psal. 55.17. Psal. 92.2. night when we betake our selues to sléepe: Rom. 12.12. Ephes. 6.18. Extraordinarily at all o­ther times whensoeuer occasion is of­fered, especially in the Psal. 50.15. Iames 5.13, 14. Psal. 18.6. time of trou­ble and affliction.

What helpes of prayer are there?

Luke. 21.36. Ephes. 6.18. Watchfulnesse, 1 Pet. 4.7. sobrietie, ^h gestures, and Mat. 17.21. Acts 10.30. fasting: The thrée first whereof, are to bee vsed at all times; the latter, especially vpon ex­traordinary occasions.

What gestures must wee vse in prayer?

There are many Some of Gods children haue prayed kneeling, as Salomon, 1 Kin. 8.54. Dan. 9, 10. Our Sauiour Christ, Luk. 22.41. Steuen. Act. 7.60. and o­thers. Some fallen on their faces, as Moses and Aaron, Num. 16.22. Ezekiel, Chap. 9.8. Some lying, as Da­uid, 2 Sam. 12.16. Ezekiah, Esay 38.2. Some sitting, as Iacob, Gen. 48.2.15, &c. Some standing, as the Publican, Luke 18.13. Some with eyes eleuated or lifted vp, as Dauid, Psal. 121. Some with eyes deiected or cast downe, as the Publican, Luke 18.13. Some with hands spread abroade, as Moses, Exod. 9.29. Some with hands lifted vp, as Moses, Exod. 17.11. and Dauid, Psal. 28.2. Some smiting their breasts, as the Publican, Luke 18.13. described, but none precisely prescribed to vs in Scripture. Notwithstanding, wee must be carefull in all our prayers, to vse such as be graue, sober, and besée­ming so sacred and diuine an exercise, and may best serue both to expresse and excite, stirre vp and further the reuerence, deuotion, humility, seruen­cie and holy affections of our hearts.

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What is fasting, which you say is an helpe of prayer?

It is a Hest. 4.16. 2 Sam. 12.16, 17.20. voluntary and Hest. 4.16. 2 Sam. 12.16, 17.20. gene­rall abstinence from all meates and drinkes, as also from 1 Kings 21.27.29. Dan. 10.3. Ionah 3.6, 7. all other com­forts and delights of life, for a conue­nient time, not preiudiciall to Hose 6.6. Leuit. 23.32. 2 Sam. 1.12. & 3.35. health or nature; that thereby the 1 Cor. 9.27. flesh may bee subdued, our Ioel 2.12, 13. Ezra 8.21. Nehem. 9.1, 2. humiliation and vnfained Esay 58.5, 6, &c. Ionah 3.8. repentance for sinne testi­fied and furthered, and our selues bet­ter fitted for 1 Cor. 7.5. Luke 2.37. Act; 10.30. Ier. 36.9, 10. prayer, and the seruice of God.

Are Christian bound to fast?

As this exercise of fasting is a Ioel. 2.12, 13. testification of, and a furtherance to humiliation and repentance for sinne. Secondly, a 1 Cor. 9.27. meanes to repres [...]e and mortifie our rebellious flesh, and a 1 Cor. 7.5. helpe to make vs more feruent and deuour in prayer, and other religious [Page 111] seruices of God; it is a Ioel 2.12, &c. duty, when time and occasion requires, of Christi­ans not to bee neglected: yea, it is vt­terly a Esa. 22.12, 13. fault, that the vse thereof is no more frequent among vs, there be­ing As Gods iudgements vpon vs, and hanging ouer our heads Our vnbridled Iusts so much nee­ding mortifi­cation. The impious and hellish crimes which euery where raigne, &c. so many occasions, publike and priuate, that daily call and prouoke vs thereunto: Howbeit, in it selfe simply considered, without relation to these holy ends, for which it ought to bee obserued, it is but a thing Mat. 9.14, 15. Rom. 14.17, 18. indiffe­rent, and no part of diuine worship; much lesse may it bee estéemed Ioh. 19.28.30 Heb. 10.14. Luke 17.10. 1 Ioh. 2.1, 2. & 10.14. satis­factory for sinne, or meritorious of temporall or eternall benefits, as the Papists most blasphemously teach and affirme.

When is fasting especially to bee vsed?

When we our 1 Sam. 7.6. Nehem. 9.1, 2. selues, or 1 Cor. 5.12. any that appertaine vnto, or liue among vs, haue dishonoured God, and scan­dalized the Gospell, by falling into a­ny notorious crime. Secondly, when we or they haue any fearefull iudge­ment of God, either already 2 Sam. 12.16. Nehem. 1.4. lying vpon vs, or 2 Chron. 20.2, 3. Hest. 4.3.16. hanging ouer our heads. Thirdly, when Ezra 8.21.22 23. Mat. 17.21. Acts 13.2, 3. we desire to obtaine [Page 112] some speciall and singular benefit at the hands of God.

What are the kindes of fasting?

They are two; first priuate, when a man is Dan. 10.2, 3. 2 Sam. 12.16.20 alone by himselfe, or with those of his Zach. 12.11.12, &c. Hester 4.16. family, or some o­ther his especiall Iob 2.11.12, 13 friends or neigh­bours; for some of the premised cau­ses, giues himselfe to this exercise: the second is publike, when by the Ezra 8.21. 2 Chron. 20.3. Ioel 3.7. ap­pointment and proclamation of such as are in authoritie, men publikely 2 Chron. 20.4, 5. Ioel 1.13, 14. assemble together, thus to humble and afflict their soules in the sight of God.

What patterne hath God prescri­bed vs to frame our prayers by in Scrip­tures?

That most diuine and heauenly prayer, Mat. 6.9, &c. Luke 11.2, &c. which our Sauiour Christ in the dayes of his flesh, taught his Apo­stles, and in them all Christians, com­monly called the Lords prayer.

May wee vse no other forme of prayer but that?

For Iohn 14.13. Mat. 26.41. and conferre Mat. 6.11. and Luke 11.3. also Mat. 6.12. and Luke 11.4. and you shall find a dif­ference for words, in their very recitall of this prayer. phrases and words we may, as both the Iacob, Gen. 32.11. Moses. Psal. 90. Ieho­shaphat, 2 Chro. 20.6, &c. Dauid, in the Psalmes, the most wherof are prayers. The Apostles, Act. 4.24, &c. Act. 2 24, 25. faithfull recorded in Scripture, and our Mat. 26.39, &c. Iohn 12.27, 28. and Chap. 17. Sauiour Christ [Page 113] himselfe hath done. But for Mat. 6.9. Luke 11.2. matter and substance, we may not, but must euer conforme all our prayers there­unto: All things to bee prayed for, ei­ther concerning the glory of God, our owne, or others present or future good, being in a most exquisite and ex­act order and breuitie, therein fully comprehended.

Of the Sacraments in generall.

YOu affirmed the Sacraments to be another meanes, appointed of God, for the confirmation and increasing of our faith; let mee know of you there­fore, what a Sacrament is?

A Sacrament is a holy, outward, or visible Gen. 17.10, 11 Rom. 4.11. signe and Rom. 4.11. Mat. 26.28. seale, Gen. 17.10. Exod. 12.1, 2, 3, &c. 1 Cor. 11.23, &c. institu­ted of God, to be ioyned to the Mat. 28.19. Acts 20.7. prea­ching of his Word, to 1 Pet. 3.21. 1 Cor. 11.26. declare and Rom. 4.11. Mark. 16.15, 16 Acts 2.38. confirme, vnto euery Marke 16.16. Acts 8.37. beléeuer, that for the onely merits of Christ Acts 4.12. & 10.43. his Sonne, he bestowes remission of sins, and life eternall, vpon themselues in [Page 114] Iohn 20.28. Gal. 2.20. particular, as well as any other, by receiuing whereof, wee also promise, couenant and bind our selues, to Acts 8.37. Mat. 28.19. be­léeue his promises in Christ, and to walke in all dutifull Gen. 17.1, &c. Rom. 6.4, 5, 6. Mat. 3.11. obedience to his will, all the dayes of our liues.

VVhy are these signes called Sa­craments?

They had this name imposed vpon them, by ancient worthy Di­uines, in regard of the semblance and agréement betwéene them and a Sa­crament; that is to say, a solemne oath, by which Souldiers bound themselues to their Emperour or Ge­nerall.

Wherein doth this semblance or a­greement consist?

In these particulars. First, as Souldiers (by this forme of oath cal­led Sacrament) did addict, vow and binde themselues, to serue and obey their Generall, and to fight couragi­giously and faithfully vnder his ban­ner, in defence of him and his Com­mon-wealth: So wee that are Chri­stians [Page 115] by the vse of these holy myste­ries, doe addict, vow and for euer bind our selues, as it were, by a solemne oath, in the presence of God himselfe, Men and Angels, to serue and obey him in all things, and like valiant Souldiers, manfully to fight vnder his Banner, against his and our ene­mies, the World, the Flesh and the Diuell, vnto our liues end.

Secondly, as Souldiers at their taking of this oath, receiued their Emperours Cognisance, that there­by they might declare themselues to be, as it were, consecrated to him and his onely seruice. In like manner we, Gen. 17.11. Mat. 28.19. when we publikely participate in these sacred ordinances of God, the Sacra­ments, doe, as it were, put vpon vs, the Cognisance and Armes of Christ our Lord, King and Emperour, decla­ring and professing to the world there­by, that wee haue and doe consecrate and dedicate our selues to him and his onely seruice for euer.

What conditions are required to a true Sacrament?

These six. First, an Mat. 3.11.13 16. externall vi­sible signe.

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Secondly, an Mat. 26, 27, 28. Acts 2.38. internall inuisible thing, signified thereby.

Thirdly, an apt August. If Sa­craments had not a simili­tude of the things whereof they are Sacra­ments, they should bee no Sacraments at all. Hence it is, that the name of the thing signified is at­tribu [...]ed to the signe. Act. 22.1 [...] and Mat. 26.26.27. Ti [...]. 3.5 correspondence and agreement betweene them both.

Fourthly, that their institution be of Mat. 28.19. 1 Cor. 11.23. God, not of man.

Fiftly, that their vse bee warranted by Gods Gen. 17.9, 10, &c. Mat. 28.19. Commandement.

Sixtly, that there bee a Marke 16.16. 1 Cor. 10.16. & 11.24, 25. promise passed from God, concerning them, to ascertaine vs, that the the things sig­nified and represented, shall in our lawfull partaking of them, bee com­municated vnto vs: where all or but any one of these be wanting, there can be no true Sacrament.

Are the Sacraments necessary to saluation?

Necessary they are in respect of Gods Mat 28.19. Luke 22.19. Acts 22 16. Commandement, who chargeth vs to receiue them: and as they are Mat. 28.19. Rom. 4.11. meanes appointed of God for the confirmation and increase of our faith, which hath néede of all Mat. 6.30. Mat. 9.24. helpes, to support and strengthen it. But simply and absolutely necessary [Page 117] they are Marke 16.16 Luke 1.15. and 23.43. The children of Is­rael not Cir­cumcised for forty yeeres space in the Wildernesse, Ioshua 5.2, 3, &c. not, so as that whosoeuer partakes not of them, must of necessi­ty perish: for not the want of the Sa­craments, when they cannot, but the prophane, wilfull and irreligious Gen. 17.14. Luke 7.20. contempt of them, when they may be enioyed, is that which is damnable in the sight of God.

You doe not hold then, that grace is tyed to, included or shut vp in the Sa­craments, or that they of themselues, by vertue of the worke done, conferre grace, remission of sinnes, regeneration, iustifi­cation, &c.

By no meanes: they haue no such power or force in them.

Shew your reasons.

First, the Sacraments are one­ly Gen. 17.11. Rom. 4.11. signes, seales, tokens and pledges, not causes, workers, conueying ves­sels, Pipes or Conduits, as it were, of grace.

Secondly, it is proper to Marke 1.8. Rom. 3.30. God a­lone, to conferre and bestow these things.

Thirdly, the 1 Cor. 3, 4, 5. Iames 1.18. preaching of the Word, conferres not grace of it selfe, neither can doe, and therefore nei­ther [Page 118] the Sacraments.

Fourthly, some haue receiued re­mission of sinnes, béene iustified. &c. Rom. 4.11. Acts 10.47.48. before the vse of the Sacraments; others So many baptized in their infancie. long after the vse of them, o­thers that Luke 23.43. So the Empe­rour Valentine. neuer were partakers of them. Also many haue béene parta­kers of the Sacraments, yet neuer at all of the Iohn 17.12. Mat. 7.22. 1 Cor. 10.1, 2, 3. things signified thereby, but haue dyed in their sinnes, and euerla­stingly perished.

When are the Sacraments vsed in an holy and lawfull manner?

When they are vsed according to the Rom. 14.23. 1 Cor. 11.20.23 2 Chro. 35.6.13 institution of Christ, by the Acts 8.37, 38. Marke 16.16. Heb. 11.28. faithfull, for whom, and to Mat. 3.6.11. Acts 2.38. those ends for which they were ordained.

What are the ends for which God hath ordained Sacraments?

First, that thereby our com­munion with Christ and all his bene­fits, Acts 2 38.41. Rom. 4.11. & 6. [...]. 1 Cor. 12, 13. Gal. 3.1.27. 1 Cor. 10.16. might be, as it were, in liuely pi­ctures most euidently declared, as also more and more scaled and ratified vn­to vs, and our faith in the through perswasion of these things, strengthe­ned, and the more confirmed.

Secondly, to bee testimonies and [Page 119] Gen. 17.1.7, 8, 9. &c. Acts 7.8. Exod. 12, 13. pleadges of the Exod. 19.5. Deut. 7 12. Ier. 31.32, 33, 34. Heb. 8, 9, 10, &c Exod. 24.3.7. couenant betwéen God and vs, of his binding himselfe to become, and for euer remaine our God, and to giue vs remission of all our sinnes, his spirit of sanctification, and eternall life, through his Sonne Iesus Christ: and on the contrary, of our binding our selues to become and for euer remaine his people, to Acts 8.37. Mat 28.19. be­léeue his promises, and to obey all his Commandements.

Thirdly, Gen. 34.14. Exod. 12 43 44 Ephes. 2.11, 12. &c. to bee outward markes and characters of our Religion, to di­stinguish vs the true Church and peo­ple of God, from all other Sects, Pro­fessions and Societies of men what­soeuer, which beléeue not in Iesus Christ.

Fourthly, Ephes. 4.3, 4, 5. 1 Cor. 10.17. & 12.12.13. to be bands and meanes of mutuall loue, concord and brother­ly amity, betwéene the faithfull.

Fiftly, Marke 1.4. Mar. 28.19. Acts 20 7. 1 Cor 11.18.20.23. to occasion holy assemblies of Gods Children, and be a meanes of preseruing and propagating the Go­spell and publike ministery thereof, to the worlds end.

Where ought the Sacraments to be administred?

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1 Cor. 11.20.In the publike place of Gods worship, the people of God being there met together.

Who are to administer them?

Mat. 28.19. Mark. 16.15, 16 Heb. 5.4.Onely such as bee lawfully cal­led to be Ministers of Gods Word.

How if a priuate person take vpon him to administer the Sacraments?

Hee shall greatly incense the wrath of God against him, for presu­ming to meddle with his holy things, 2 Sam. 6, 7. 2 Chron. 26.16, 17. hauing no calling thereunto: and as for his action, it is wholly voide, the Sacraments administred by him, are no Sacraments, but meere nulli­ties.

How if the Minister which deli­uers the Sacrament, be a prophane, viti­ous, wicked man, a scandalous liuer, an hypocrite, &c. may the Sacraments ne­uerthelesse be effectuall, and profitable to the receiuer?

Phil. 1.15, 16, 17, 18. Mat. 23.2, 3. Iohn. 3.5. 1 Cor. 4 4.6, 7.Yea doubtlesse, no lesse then if they were dispensed by one that is tru­ly religious, godly and faithfull, so that we for our parts, participate of them as we ought, and as God requireth; for the vertue and efficacie of the Sa­craments [Page 121] depends not vpon the holi­nesse and worthinesse of the Minister, but wholly and solely vpon the insti­tution, promise and blessing of God, the author and ordayner of them.

Can any Minister giue the things signified by the Sacraments, as remission of sinnes, regeneration, &c?

No assuredly, Mat. 3.11. Luke 3 16. Deut. 30.6. 1 Cor. 3.6, 7. Iohn. 6.32. be he neuer so ho­ly, zealous or religious; of neuer so rare and singular gifts and graces of God; yet hee can onely conferre the outward signes and elements; and whosoeuer receiueth any thing els, hee hath it not from the Minister, but im­mediately from God himselfe.

Is it necessary, that the Word of God be alwayes preached, when the Sa­craments be administred?

It is Mat. 28.19. Mark. 16.15, 16 very fit and méete, that preaching should alwayes accompany the Sacraments, and greatly to bee wished, that as our Sauiour Christ ioyned the Commandements of them both together, so that they might bee alwayes ioyned in their administrati­on, as wee also reade in sacred Writ, both Marke 1.4. Iohn the Baptist & the Apostles [Page 122] to Acts 2.41.42 & 10.34, &c. and 20.7. haue done: Howbeit there is no such absolute necessitie thereof, as that the Sacraments being administred without preaching, should become ei­ther no Sacraments at all, or not effe­ctuall and auaileable to the worthy partakers of them.

How many bee the Sacraments of the New Testament?

Two only, and no more; name­ly, Mat. 28.19. Baptisme, which succéeded Col. 2.11, 12 Cir­cumcision; and the Mat. 26.26 1 Cor. 11.25. Lords Supper, which came in place of the Passeouer. Mat. 26.26 1 Cor. 11.25.

Of Baptisme, the first Sacrament of the New Testament.

VVHat is Baptisme?

It is the Therefore administred immediately after conuersi­on Iohn 4.1. Acts 2.41. & 16 14, 15.3 first Sa­crament of the New Testament, or­dained by our Mat. 28.19. Marke 16.16. Sauiour Christ, wher­in by the outward Marke 1.5.9, 10. Iohn 3.23. dipping, Heb. 10.22. 1 Pet. 1, 2. sprink­ling or Acts 22.16. Ephes. 5.26. washing with Mat. 3.6.11. Acts 10.47. water, in the Mat. 28.19. name of the Father, Sonne and Holy Ghost, is signified and sealed to the parties baptized, Marke 1.4. Acts 2.38. remission of all their sinnes, by the Ephes. 1.7. Col. 1.14. bloud of Chrst; Mat. 3.11. Iohn 3.5. Ephes. 5.26. sanctification by his 1 Cor. 6.11. Iohn 3.5, 6.8. Spirit; their [Page 123] Rom. 6.3. Gal. 3.26, 27. into Vnion and Communion with him and all his Marke 16.16. 1 Pet. 3.21. benefits, their Hence men immediately baptized, as soone as conuerted, &c. Mat 28.19. Acts 8.12.36, &c. ad­mission into the Church, grace, fa­uour and fellowship of God; and on the contrary, they that are baptized, doe promise, protest, vow and binde themselues, to Marke 16.16. Acts. 19.4. beleeue in God, feare Mat. 28.19. & 3.11. Rom 6.3, 4. Hence so frequently called, the Baptisme of Repentance. honor, worship, serue and obey him in all things, as their onely Lord; re­nouncing all vngodlinesse, and all wordly lusts; and liuing soberly, righteously and godly in this present world.

What is the outward signe in Bap­tisme?

The Element of Acts 11.16. Water, to­gether with the action of Heb. 10.22. sprinckling, Iohn. 3.23. dipping or washing the body there­with. Tit 3.5.

May not Baptisme bee admini­stred with some other Element, as well as with Water?

No, in no case; because this is directly contrary to the Iohn 1.33. institution [Page 124] of Christ, and practice of Mat. 3.11. Iohn the Baptist, the Act. 8.36, &c. and 10.47. Apostles and Primitiue Church, and with Leuit. 10.1, 2 Nadab and Abihu, to offer strange fire vnto the Lord, such as hee neuer commanded; which can­not bee but a fearefull prouocation of his wrath, and excéeding dangerous to whomsoeuer shall presume so to doe.

What manner of Water is to bee vsed?

None other but pure, simple, na­turall and ordinary; Mat. 3.13. Iohn. 3.23. Heb. 10.22. not waters com­pounded, mixt or artificiall, either with addition of any other Element whatsoeuer.

What is the thing signified in this Sacrament?

The Heb. 9.14. 1 Iohn. 1.7. bloud and Mar. 3.11. Luke 3.16. Spirit of Christ, together with our 1 Cor. 6.11. Mar. 1 4. iustification, Iohn 3.5. re­generation or sanctification, and com­munion Rom. 6.3. Gal. 3.26, 27. with him and his merits through the same.

What is the correspondence or a­greement between the water and sprink­ling, or washing therewith, and the Bloud and Spirit of Christ our Sauiour?

That euen as the filth and vn­cleannesse [Page 125] of our Marke 7.4. bodies, Nehem. 4.23 clothes, &c. is purged and washed away with the Element of Water: so the filth and vncleannesse of our soules through sinne, is purged and washed away, by the bloud, (that is to say, the Rom 4.25. & 5.8, 9, 10. merit of his death and sufferings) and by the Spirit of Christ our Sauiour; the one fréeing vs from the Reuel. 1.5. guilt and Rom. 8.1. 1 Iohn 5.24. condemnation of sinne, the other from the Rom 6.11.12.22. Tit. 3.5. dominion and reigning power thereof, causing vs to dye vnto sinne, and liue vnto righteousnesse.

Doth the outward, visible wa­shing of the body with Water, and the inward inuisible washing of the soule with the bloud and Spirit of Christ, al­wayes goe together?

Rom. 2.28, 29 Acts 8.13, &c.No. No Reprobate Ioh. 13.10, 11 & 14.17. is euer partaker of the inward washing, though he be [...]the outward; but one­ly the 2 Thes. 2.13. 1 Pet. 1.2. Elect, and they not alwayes at the very instant of their baptisme, but some of them Rom. 4 11. Acts 2.41. before, some As many In­fants, so Paul long after Cir­cumcision. Phil. 3.5. Acts 9.4, 5, &c. af­ter, according as it pleaseth God, be­fore or after, to worke in their hearts the grace of Gal. 3.26, 27. Acts 15.9. & 10, 43. faith, and thereby to in­corporate them into his Sonne Iesus Christ.

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Doth Baptisme, being duely ad­ministred and receiued of the faithfull, purge them from all their sinnes?

1 Cor. 6.9.10, 11. Ezek. 36.25. Acts 22.16. 1 Iohn 1.7. And hence the Scripture (which is wor­thy our obser­uation) doth apply the saluation wee haue (through faith) in Baptisme, to all times of our liues, both past, present and to come, to the time past, [...] hath saued vs, Tit. 3.5. pre­sent, [...] doth saue vs, 1 Pet. 3.21. the time to come [...] shall be saued, Marke 16.16.Yes, both from originall and all their actuall sinnes, flowing from the same, whether past, present or to come; whensoeuer, howsoeuer or whersoeuer committed; that is to say, it seales and assures the frée and full remission of them all, to euery beléeuer.

But is originall sinne vtterly taken away and abolished in Baptisme?

As touching the Acts 3.38. 1 Iohn 1.7. guilt and Rom. 8.1. Iohn 3.36. pu­nishment, it is abolished in euery re­generate person, as also in respect of the dominion of it, for it neither doth, nor can Rom. 6.6.11.14. 1 Iohn 3.8, 9. reigne in them any more. But touching the vice, matter, conta­gion, and corruption thereof, it Rom 7.13, 14, 15, &c. 23, 24, 25. Gal. 5.17. re­maines in them euen after Baptisme, yea, till death, though 2 Cor. 4.16. daily mortifi­ed more and more; and is truly and properly Rom 7.17, 18.20 23. Heb. 12.1. sinne, and in it selfe worthy [Page 127] of eternall Rom. 6.23. & 7.23, 24 &c. Gal. 3.10. damnation; but that it is fréely Acts 10.43. Rom. 7.24, 25, &c. remitted, together with all their actuall transgressions, the cursed fruits of the same, through Iesus Christ.

What are the ends of Baptisme?

To signifie, seale and assure vnto vs, our blessed Rom. 6.3. 1 Cor. 12, 13. 1 Iohn 1.3. vnion and com­munion with Christ, and through him, with the whole Trinity; our Mat. 28.19. Iohn. 4.1. ad­mission into the couenant, fauour and Church of God, Acts 2.38. remission of all our sinnes, ^x regeneration, and Marke 16 16 Tit. 3.5. eternall life.

Secondly, to admonish vs of, and prouoke vs vnto Rom. 6.3, 4, &c. Marke 16.16 Acts 8.37. faith, Ro. 6.1, 2, &c. Mat. 3.11. Col. 2.12. repentance, new obedience, and holinesse of life, whereunto, by the vse of this Sacra­ment, wee solemnely oblige and binde our selues.

Thirdly, Iohn. 4.1. Gen. 17.14. Mat. 28.19. to bee a badge of our Reli­gion, and (as it were) a publike note to distinguish vs from Turks, Iewes, Pagans, Infidels, and all such as call not vpon, nor worship God according to his Word.

Fourthly to bee a meanes of pub­like Mat. 28.19. Marke 1.4. méetings in the Church, as also [Page 128] of vnfained 1 Cor. 12, 13. Ephes. 4.3, 4, 5. loue and charitie among Christians, who by Baptisme are all knit together into one body; and made members one of another.

Who are to haue the Sacraments of Baptisme administred vnto them?

First, Marke 16.15 16. Acts 2. [...]8.41. & 10.47, 48. men and women of yéeres, which are instructed in the Principles of Christian Religion, and make profession of their faith, and vn­fained repentance for their sinnes.

Secondly, infants of 1 Cor. 7.14. one or both beléeuing and baptized parents.

How prooue you that Infants as well as men of yeeres ought to bee bap­tized?

Gen. 17.7. 1 Cor. 7.14.First, because they are within the couenant of grace.

Secondly, Circumcision in whose Col. 2.11, 12. place Baptisme is succéeded, and is i [...] substance, effect, ends and significa­tion, one [...] the same with it, was administ [...]s vnto Gen. 17.1 [...]. Leuit. 12.3. Infants in the old Te [...]nt, and that by the expresse [...]mmandement of God.

Mat. 28.19.Thirdly, God enioynes the bapti­zing of all Na [...]ns i [...] generall, with­out [...]xception of sexe or age.

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Fourthly, Acts 16.14.1 [...].33. 1 Cor. 1.16. Acts 18.8. the Apostles baptized whole families and housholds, in which who can or dare say there were no infants?

Fiftly, the promises of grace, Acts 2.39. Luke 1.14, 15. Mat. 19.14. & 18.2, 3, &c. re­mission of sinnes, sanctification and eternall life, belongs to them.

Sixtly, because our Sauiour Christ in the dayes of his flesh, Mat. 19.13, 14. Luke 18.15, 16. commanded little children to be brought vnto him, most graciously entertained them be­ing brought, and openly professed, that the Kingdome of Heauen belonged euen to them in particular.

What fruit or profit can there bee of Baptizing children, which are desti­tute of knowledge and vnderstanding, and haue not the vse of reason?

First, it is exceeding and mar­uailous comfort to all beleeuing pa­rents, Gen. 17, 18. Acts 2.39. who thereby haue it confirmed and ratified (as it were) vnder the broade seale of heauen, that God loues not them alone, but their children al­so; and that he will be the God, not of themselues onely, but of their séede and posterity, to protect, succor, guide, blesse, sanctifie and saue them, euen [Page 130] to a thousand Generations.

Secondly, the Infant hath an vn­speakable blessing conferred vpon it, in that so soone as hee enters into the world, hee is made partaker of Christ, his sauing graces and benefits, recei­ued into the loue, fauour, couenant, fellowship, family and Church of God, and is instated (as it were) into the Kingdome of Heauen. The conside­ration whereof, when hee comes to yéeres of discretion, will be a most ef­fectuall motiue, to make him loue, feare, honor, worship and serue, with all willing and carefull obedience, that God, who from his Mothers wombe, hath done such great things for him.

Gen. 17.7. Acts 2.39.Thirdly, hereby God promotes his owne glory, in approouing himselfe true of his Word and Promise, of shewing mercy to the faithfull and their séede.

When are infants to be baptized?

Ac [...]s 22.16.The Scripture hath not ex­pressely prescribed or limited vs vnto any certaine time or day: notwith­standing: it is the duty of all Chri­stian Parents, to offer and pre­sent [Page 131] their children to be baptized, with all conuenient spéede they may.

Why so?

Because in so doing, Gen. 17.23.24. they shall testifie their reuerent estéeme of the Lords Sacrament, and their ready willingnesse to performe obedience to his Ordinances.

Secondly, they shall thereby declare their loving affection to their children, and their desire to haue them parta­kers of Christ, Rom. 4.11. & 6.3. Mark. 16.15, 16 of his spirituall bles­sings, and heires with themselues of euerlasting life; which things are sea­led and assured by the holy vse of this Sacrament.

Thirdly, because the Apostles Acts 2.38.41. & 8.12.36, 37. &c. and 10.47, 48. in­stantly without any delay, baptized such as gaue any probable euidences of their belonging to the Couenant, Church and Kingdome of God; which we are to repute all Gen. 17.7.12. 1 Cor. 7.14. Mark. 13, 14, 15 Infants of belée­uing Parents to doe, euen from the first minute of their births.

Fourthly, Ier. 48.10. God denounceth a curse against all those that doe his worke negligently.

Fiftly, Exod. 4.24, 25, 26. God was highly displeased [Page 132] with Moses, and like to kill him, be­cause hee delayed to circumcise his Sonne.

Sixtly, the Israelites so soone as possibly they might, in respect of By the Cere­moniall Law, euery woman was vncleane seuen dayes af­ter her deliue­ry of a Man­childe, and for that space, the childe also was accounted as vncleane; and therefore during that time, was not meete to be partaker of the holy Sacrament of Circumcisi­on, Leuit. 12.1, 2, [...]. Now, so soone as these dayes were expired, euen the v [...]y next, the eight day, the children were circumci­sed, Gen. 17. [...]2 & 21.4. Luke. 1.59. ce­remoniall vncleannesse, and their weakenesse to endure the Gen. 35.24, 25, 26. Iosh. 5.8. Exod. 4.25, 26. Parents and Elders, in whose power Infants are, ought with their greatest care prouide, that they depart not this life with­out Baptisme; which if they doe not, they most grieuously sin, and shall be punished for it, for that they haue contemned the Sacrament [...] instituted by God. The sooner godly Parents doe offer vp their children to bee baptized, the better they doe, that (if it be possible) they may not be depriued of this benefit. bitter paines of Circumcision, without de­ferring it so much as a day, did circum­cise their children, and were straitly commanded of God so to doe.

What time doe you thinke is to be held most fit and conuenient for the bap­tizing of children?

Mat. 20.7.Either the next publike méeting of the Church, if any be in the weeke, [Page 133] or the next ensuing Sabboth after the birth of the childe, which, vnlesse vpon some very vrgent occasion, would by no meanes bee pretermitted.

How often are men to bee bap­tized?

No more but once onely. Ephes. 4, 5.

What are your reasons?

Because God Mat. 28.19. commandes the receiuing of this Sacrament, but once. 2. The Acts 2.41. & 8.12, 13.38. Apostles baptized none more then once. 3. The Iewes were Gen. 17.10, 11, 12. Leuit 12.3. cir­cumcised but onely once. 4. The effica­cy of baptisme once receiued extends it selfe to Rom. 6.2, 3. Gal. 3.27. all the sinnes and the whole life of euery beléeuer. 5. Wee are but once 1 Cor. 12.13. planted into Christ, once Tit. 3.5. new borne, once 1 Cor. 6.11. Acts 23.8. iustified, once Mat. 28.19. Gen. 17.11. Acts 10.48. Rom. 11.29. adopted, once Mat. 28.19. Gen. 17.11. Acts 10.48. Rom. 11.29. admitted into the couenant, loue, Church, Communion and fel­lowship of God; of all and euery which, Baptisme is a pleadge and seale.

How is Baptisme to bee admi­nistred?

In the Name of the Father, Mat. 28.19. Acts 19.2, 3. Sonne and Holy Ghost, as our Sa­uiour Christ commanded; and other [Page 134] forme then this, ought not to be vsed.

What is it to be baptized in, or in­to the Name of the Father, the Sonne, and the Holy Ghost?

By As God, so soone as Christ was baptized, did proclaime him to bee his Sonne, Mat. 3. 17. So by bap­tisme hee doth (as it were) publish and proclaime vs to bee his Chil­dren. That this is the true sence and meaning of these words appea [...]es by 1 Cor. 1.12, 13, 14, 15. Gen. 48.16. Deut. 28.10. 2 Chron. 7.14. 1 K ngs 8.43. Ierem. 25.29. Esay 4.1. Hence it is, that wee haue names giuen vs at our baptisme: as the Iewes had when they were circumcised, Luke 1.59, &c. and 2.21. that so often as we heare our selues called thereby, wee may be admonished and put in minde of these things. this forme of spéech is signified, that the party baptized is receiued into the fauour, couenant, fa­mily and communion of God, the Fa­ther, Sonne, and Holy Ghost, one in Essence, and three in Persons; and that hee is dedicated vnto God, and bound (as it were) by a solemne oath, to beleeue, loue, worship, honor, obey and serue him, as his onely God and Lord, according to his Word, in ho­linesse and righteousnesse, all the dayes of his life.

What is the difference betweene Baptisme and the Lord Supper?

Baptisme is a seale, &c. of our in­grafting into Christ, of our regenera­tion, iustification, adoption to bee the sonnes of God, and of our entrance [Page 135] into the couenant, fauour, fellowship, and Church of God.

The Supper of the Lord is the Sa­crament of our vpholding, 1 Cor. 10.3, 4.16. & 11.24, 25, 26. continu­ance, preseruation and nourishment, &c. in this blessed estate; and of our growth and increase in grace, vntill wee be translated into the full fruition of our heauenly inheritance.

Of the Lords Supper, the second Sa­crament of the New Testament.

HOw may the Supper of the Lord be defined?

Thus: It is the Mat. 26.28. Marke 14.24. second Sa­crament of the New Testament, or­dained by our Mat. 26.26. Marke 14.22. Sauiour Christ, in the Mat. 26.45, 46, &c. Luke 22.47.48, &c. night in which hee was betrayed, wherein, by Mat. 26.4 26. 1 Cor. 11.24. taking and Mat. 26.26. eating the Bread Acts 20.7. broken, and Mat. 26, 27. 1 Cor. 11.25, 26 &c. drinking the Mat. 26, 27. 1 Cor. 11.25, 26 &c. Wine powred out into the Cup, is signified and sealed to euery Iohn 6.35.40 47.51. 1 Cor. 11.27. faithfull and worthy receiuer, his 1 Cor. 10.16, 17. & 12.13. communi­on with Christ and all his benefits, and that his Body Luke 22.19. 1 Cor. 11.24. was crucified, and his M [...]t. 26.28. Bloud shed, for his sinnes vpon the Crosse; and that their soules, by [Page 136] the same his Body crucified, and his Bloud shed, are Iohn 6.47.51. &c. sustained, preserued, and nourished vp vnto eternall life, no lesse surely and effectually, then their Bodies by the vse of Ps. 104.15. Zach. 10.7. 1 Tim. 5.23. Bread and Ps. 104.15. Zach. 10.7. 1 Tim. 5.23. wine, are nourished, &c. in this present, naturall and temporarie life we now enioy.

Why is this Sacrament called a Supper?

Luke 22.20.First in respect of the time when it was instituted, and first celebrated, which was about supper time.

Secondly, of the thing it selfe, because it is a holy spirituall Mat. 26.26, 27, &c. 1 Cor. 10.16. Supper, Ban­quet or Feast, whereby the soule of e­uery true beleeuer, in a spirituall man­ner, is fed and refreshed with the Bo­dy and Bloud of Christ, to euerla­sting life.

Why is it called the Supper of the Lord, or the Lords Supper?

First, in respect of the 1 Cor. 11.23. author or ordainer of it, who is our Rom. 14.8, 9. Lord.

Secondly, of the end, because it is celebrated in 1 Cor. 11.24, 25. remembrance of him, his death and passion.

Thirdly, it may also not vnfitly bée [Page 137] so called, in respect of the time when it hath been, and yet is accustomed to be administred; namely, for the most part, on the Acts 20.7. Lords day or Sabboth.

Fourthly, as also of the foode we par­take of in it, which is the Flesh and Bloud of our 1 Cor. 11.24, 25. Iohn 6.54.56. Lord Iesus Christ.

What are the outward visible signes in this Sacrament?

Bread and Wine, Mat. 26.26, 27, 28. 1 Cor. 11.24.25 as also all the rites and actions about them, both in Ministers and Communicants, as breaking, giuing receiuing, &c.

What are the things signified by these signes?

The Mat. 26.26, 27, 28. 1 Cor. 11.24, 25 Body of Christ crucified, and his Bloud shed, with his Iohn 6.27.51 52. giuing, and our receiuing, or spirituall Iohn 6.53, 54 &c. ea­ting and drinking the same, through [...]ohn 6.29.35 40.47.51. faith, that is to say, our 1 Cor. 10.16. & 1.24, 25. vnion with him, euen his whole 1 Cor. 1.9. Iohn. 6.56. person, God and man, and our communion with all his merits, gifts and benefits [...]ohn 6.53. & 15.5. 1 Cor. 1.30. flowing from the same.

What is the correspondence or a­greement betweene these signes and things signified?

It is this: As the P [...]al. 104.15. Bread [Page 138] and Wine which wee eate and drinke, doe nourish, confirme, and preserue our bodies in this naturall life; so the Body and Bloud of Christ crucified (that is to say, the merit of his Rom. 5.9.10. He. 9.15.27, 28. death and passion) applyed vnto vs by the hand of Iohn 6.47.54 faith, doe as certainely and effectually Iohn 6.51.53 54 56, &c. nourish, and preserue our soules vnto that eternall life which is to come.

Why did our Sauiour Christ, of all other things in the world, select and consecrate Bread and Wine, to bee the Symboles and representations of his Bo­dy and Bloud?

In regard of the excellent ana­logie and likenesse, that is betwéene the one and the other, in their seuerall properties and effects.

Wherein standeth the analogie and likenesse betweene the Bread, and Body of Christ?

In these particulars, all worthy obseruation. First, as Bread by Gen. 18.6. Leuit. 26.26. Esay 28.28. wa­ter and fire, as also with many pres­sings and breakings, is prepared to be corporall foode for vs: So the Body of Christ, by the water and fire (as it [Page 139] were) of Esay 53.3, 4, 5, 6, &c. Mat. 26.37, 38.39.42.44. & 27.46. 1 Cor. 11.24. broken for you. afflictions, with many pres­sures, miseries and bitter torments, was prepared to bee spirituall foode for vs.

Secondly, as bread doth Gen. 42 2. & 43.8. Iudges 8.5. nourish, sustaine, Gen. 18.5. Psal. 1 [...]4.15. strengthen the body, Esay 58.7. Pro. 27.2 [...]. ex­pell hunger, Pro. 27.7. Luke 15.15, 16. delight and benefit those which are hungry, but none whose sto­macks are already Pro. 27.7. Luke 15.15, 16. full: So the Bo­dy of Christ doth Iohn 6.51, 52. &c. nourish, sustaine and strengthen the soule, asswage the hunger thereof, delight and benefit such as 1 Iohn 6.35. Luke 1.53. hunger after grace and righ­teousnesse; but nothing at all any Pharisaicall Mat. 9.1 [...]. Luke 18.9, 1 [...], 11, &c. Iusticiaries, which are filled and puffed vp with presumptu­ous conceits of their owne righteous­nesse, and féele no neede of the Rom. 3.22. righte­ousnesse of God, which is by faith in Iesus Christ.

Thirdly, as bread is the Hence so of­ten in Scrip­ture bread is put for al other meates, &c. as Gen. 39.6. & 43 31, 37. and in many other places, see Ec­cles. 29.21. chiefe and principall of all nourishments appoin­ted for man, and so necessary, as that without it, all other would be Gen. 27.17. 2 Sam. 6.19. vnfit, vnsufficient and vncomfortable: So the Iohn 6.27, 28 29. Phil. 3.7, 8. merit of Christs Body, it is the Iohn 6.27, 28 29. Phil. 3.7, 8. chiefe and principall of all things which wee ought to séeke after in this [Page 140] life, and so necessary for vs, as that without it Mat. 16.26. Phil. 3.7, 8, 9. Luke 2.25.29, &c. all other things whatsoe­uer, [...]e vnfit and vnsufficient, to yéeld vs any true, sound, so [...]e comfort or benefit, or to bring vs vnto ^c eter­nall life.

Fourthly, as bread is the most Mat. 6.11. common and ord [...] o [...] meates, enioyed of poore, Iohn 3.16. Acts 4.12. as well as rich; of Luke 11.3. 2 Sam. 9 7. daily and continuall vse with all, yet not wearying, not cloying any, but is sauory and welcome still to euery healthy palate, when other things though of N [...]m. 11.6. swéetest relish, please not long, but soone bréede lothing: Euen so the body of Christ and merit there­of, is a common Mat. 11.28. Iohn 3.14, 15, 16. & 7.37. Iames 2.5. spirituall meate, to all sorts and conditions of men that beléeue, without exception, to the poo­rest Dungeon-Captiue, as the migh­tiest Sceptred-Monarch on the earth, and is Ephes. 3.17. daily and continually fed vp­pon, by all that haue faith, yet not wearying or cloying any, but remay­ning alwayes Io [...]n 6.34. most swéet, pleasant, and delightsome to euery faithfull soule: yea, is euer the more Marke 9.24. Luke 17.5. Cant. 2, 3, 4, 5. eager­ly hungred after, and desired; the more [Page 141] often and frequently it is tasted and eaten.

Fiftly, as bread parted and broken among many persons, is a testimonie of Psal. 41.9. 2 Sam. 9 7. loue and vnitie among them: So the Body of Christ, broken with most grieuous Esay 53.3, 4, 5, 6, &c. 1. Cor. 11.24. torments and sacrificed for many vpon the Crosse, is a most illustrious testimonie of Christs Iohn 3.16. & 15 13. in­finite loue to vs, and of the 1 Cor. 10.16, 17. loue, v­nitie and concord wherewith our hearts and soules ought to bee glued one to another.

Lastly, as one Lease of bread, 1 Cor. 10.16.17. & 12.27. is made of many graines of Corne: so of vs (which are many) partaking of one bread, is made one Body of Christ.

In what things consists the Analo­gie and likenesse betweene the Wine and Christs Bloud.

In these specialties. 1. As Wine quenches the Pro. 9.5. Dan. 1.5. th [...]st, quickens the ^o spirits, Zach. 10.7. cheeres she heart, and beau­tifies the Psal. 104.15. face: so the Bloud of Christ quenches our Iohn 6.35.54 55. & 4.14. & 7.37. Ephes. 1.7. thirst after righteous­nesse and remission of sinnes, it Acts 2.46. & 16.34. 1 Pet. 1.8. Ephes. 2.13, &c. glads our fainting hearts, and reuiues our drooping spirits, with the ioyous assu­rance [Page 142] of our reconciliation with God, Heb. 10.12. & 13.12. Ephes. 5.25, 26, 27. beautifies and adornes our deformed soules, with the glorious robe of his owne innocencie, and makes vs gra­tious, louely and infinitely amyable, without spot or wrinckle or any such thing, in the sight of God his hea­uenly Father.

Secondly, as Wine Luke 10.34. purgeth the body of corrupt and noysome hu­mours, also warmes and makes it more apt and actiue for any imploy­ment: So the Heb. 9.1 [...], 14. Bloud of Christ pur­geth our soules from all our sinnes, and warmes, yea, inflames vs with the Reue [...]. 12.11. 1 Iohn 1.7. loue of God, and zeale of his glo­ry; and makes vs more ready, actiue and nimble to all Tit 2 [...].14. Heb. 9.14. good workes, and with Dauid, to runne the wayes of Gods Commandements.

Thirdly, as Wine moderately drunke, Pro. 31.6, 7. expels feare, makes bold, couragious and eloquent: So the Bloud of Christ, drunke by faith, ex­pels the feare of Mat. 10.28. Act. 5.28, 29, &c. Tyrants and blou­dy Persecutors, of Luke 1.74. Heb. 2.14. Satan, Luke 2.29. Acts 21.13. Death, Heb. 2.14, 15. Rom. 8.1.15. Hell and damnation, and makes vs Iohn 1.29.30.31, &c. Acts 2.22, 23, &c. and 3.13, 14, &c. and 4.8, 9. &c. to 14. bold, eloquent and couragious, to [Page 143] confesse his faith and name, euen be­fore Kings, and in the midst of most exquisite torments.

Fourthly, 1 Cor. 12.12, 13 27. Rom. 12, 4, 5. as Wine is made of many seueral Grapes, prest and compoun­ded together: So the faithfull, which are many seuerall distinct persons, are made one with Christ, and one toge­ther among themselues.

Why would Christ haue two signes vsed in this Sacrament? to wit, both Bread and Wine, and not one of them alone?

To certifie and assure vs, Ioh. 6.35.54, 55 Acts 4.12. Heb. 7.25. that hee is the compleate and perfect nou­rishment of our soules, and that what­soeuer is néedfull to saluation, is to be found in him; euen as our perfect bo­dily nourishment consists of meate and drinke.

Are these signes, the Bread and the Wine to bee giuen and receiued, each of them apart by themselues, or both toge­ther, mixt one with another, or the Bread dipped in the Wine?

They are distinctly and seue­rally, and not otherwise to bee ad­ministred.

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Why?

Because Mat. 26.26, 27. Luke 22.17, 18. Christ and his 1 Cor. 11.23, 24, 25, 26. Apo­stles so administred them; because this doth Iohn 19.34. more liuely represent and sha­dow forth the cruell, violent, and bloudy death and passion of our Sa­uiour Iesus Christ, in which his blood was separated from his body; which is a speciall end for which this Sacra­ment was ordayned.

What difference is there betweene the Bread and Wine in this Sacrament, and the Bread and Wine commonly vsed in our priuate houses?

In nature, substance or essence none at all, but onely in vse, office, end and application; 1 Cor. 10.16. & 11.24, 25. the one, seruing for the refreshing, comfort and nourish­ment of our bodies; the other (to wit, the Bread and Wine in the Sacra­ment) being consecrated and set apart, to be sacred signes, pleadges and diseases of the Body and Bloud of Christ, and of the spirituall refection, comfort and nou [...]ishment of our soules thereby, vnto eternall life.

As Wax being sealed, differs from it selfe before sealing, and from other [Page 145] Waxe, &c. and as Gold or Siluer coy­ned, from that which is not stamped with the Kings Image: So differs Bread and Wine in this Sacrament, from other Bread and Wine not ap­plyed to this sacred vse.

How are the Elements of Bread and Wine sanctified or consecrated to this diuine and holy vse; namely, to bee the Signes, Symboles, &c. of the Body and Bloud of Christ?

By rehearsing and declaring the Institution and Promise of Christ; Mat. 26.26.27, &c. 1 Cor. 10.16.11 23, &c. 1 Tim. 4 4, 5. as also by the prayers, thankesgiuing and whole action of the Minister and Communicants, according to our Sa­uiours Institution.

How long doth the Bread and Wine continue to bee the signes of the Body and Bloud of Christ?

Onely during the time of the celebration and administration of this Sacrament, and no longer, 1 Cor. 11.24, 25.26. but as soone as that is finished, they become common Bread, and common Wine as other ordinary Bread and Wine are, and as themselues were, before their consecration.

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Are the Body and Bloud of Christ locally, substantially, corporally or bodi­ly present in the Sacrament?

No. His Body and Bloud are truly and really present with the signes thereof, 1 Cor. 11.24, 25 to wit, the Bread and the Wine by Sacramentall Relation, as words spoken, and the things sig­nified by them, are present together: as also to the Receiuers or Communi­cants spiritually Ephes. 3.17. by faith, and so are eaten and drunken of euery beléeuer: but other presence, eating or drinking then this, there is none to bee held or beléeued.

What reasons can you giue against the bodily presence of Christ in the Sa­crament?

First, were hee corporally and carnally present in the Sacrament, then his Body must of necessitie be in many seuerall places at one and the same instant, which is directly contra­ry to the nature of a true humane body, such as Christ assumed, Iohn 11.15.21 retay­ned, and so shall doe for euer; euen a body in H [...]b. 2.14. & 4.15. all things like vnto ours; sinne onely excepted.

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Secondly, this carnall presence of Christ, destroyes the end for which this Sacrament was ordained of him, 1 Cor. 11.24, 25, [...]6. Luke 22.19. which was to kéepe him, his death and passion in continuall remembrance a­mong vs, vntill his comming againe. Now this is altogether vaine and néedlesse, if he be here in body present with vs; for helpes of remembrance are not of present, but things absent onely.

Thirdly, Iohn 6.63. because our Sauiour Christ in plaine termes, affirmes his corporall presence and fleshly ea­ting of him, to be wholly vnprofitable, and to auaile vs nothing at all to sal­uation.

Fourthly, nothing is more certaine then that the Body of Christ is in Heauen, Ephes. 1.20. and there must be till the day of Iudgement.

Fiftly, the faithfull in the Sacra­ments of the Old Testament, did eate the same spirituall meate, 1 Cor. 10.1, 2.3, 4. and drinke the same spirituall drinke, that we doe in the Sacrament of the New: But they could not eate the body of Christ, nor drinke his Bloud, otherwise then [Page 148] by faith, for they were not then in the world, ergo, &c.

You doe not hold then, that by vertue of these words (For this is my Bo­dy, &c.) pronounced by a Priest ouer the Bread and Wine, the substance of the Bread is turned into the very Body of Christ, and the substance of Wine into his very Bloud, so as nothing remaines of ei­ther but the bare formes, shewes, like­nesses or apparances of them onely?

By no meanes, but contrari­wise, I condemne and reiect it for a most grosse and palpable absurditie, contrary to Scripture, to reason, to the truth of Christs humane Body, to diuerse Articles of our faith; to the na­ture, end, and vse of a Sacrament; to the iudgement of our senses, of anci­ent Fathers, of whole Churches and holy Martyrs, who haue sealed the contrary by their dearest bloud; yea it is an inuention so infinitely mon­strous, as that the very Patrons and defenders of it, are contrary one to an­other about it, sighting like the Midia­nites each against his fellow, and can no better agrée together, then the false [Page 19] witnesses suborned against our Saui­our Christ.

What then will you make to be the meaning of those words, when hee af­firmes of the Bread that it is his Body, and of the Cup, that it is his Bloud?

They are not to be vnderstood, neither substantially, as if the Bread should be the very Body, or the Wine the very Bloud of Christ; neither may they bee vnderstood consubstanti­ally, as if the Body of Christ were in­cluded in the Bread, and his Bloud in the Wine; but they are figuratiue spéeches, in which the names of the things signified are attributed to the signes thereof: And the meaning of them is in effect thus much, as if our Sauiour had said; Those visible Ele­ments of Bread and Wine, doe signi­fie and represent vnto you, my Body crucified, and my Bloud shed, for re­mission of your sinnes; and are plead­ges, scales and assurances vnto you, that as verily as you receiue these creatures of Bread and Wine, into your bodies, to their comfo [...]t and nou­rishment: [Page 150] So you are as certainely made partakers of my very Body and Bloud spiritually by faith, to the eter­nall comfort and saluation of your soules.

How doe you prooue, that this exposition which you haue giuen, is the true and genuine meaning of these words?

Because the 1 Cor. 10.16. It is the vsuall Language of the Scripture speaking of Sa­craments, to call the signe by the name of the thing signi­fied; as Gen. 17.10, 11. Rom 4.11. Exod. 12 11.13.27. 1 Cor. 10.4. Tit. 3.5. 1 Cor. 11.25. Scripture it selfe, and ancient Tertul. Lib. 4. cont. Marc. Aug. cont. Adimant. Cap. 12. and Epist. 23. Fathers so expound them. Secondly, this Exposition doth well consent with the Luke 22.19. words of Institution, with the Concerning the truth of Christ his humane nature, his Ascension, session at the right hand of God, &c. Articles of our Faith, and the Which euer necessarily requires an outward visible signe, and an inward inuisible thing signified thereby; both which, by this Exposition, are ratified and con­firmed to the Eucharist. nature of Sacra­ments.

What are the actions to be perfor­med by the Minister in the administrati­on of this Sacrament?

Mat. 26.26, 27. Luke 22.17, 18.19, 20.First, to take the Bread and Wine into his hands. Secondly, to blesse and consecrate them. Thirdly, [Page 151] to breake the one, 1 Cor. 11.23, 2 [...] 25. and powre forth the other. Fourthly, to giue them both into the hands of the Communi­cants.

Is the action of breaking the Bread an indifferent rite, so as it may be admit­ted or omitted, vsed or not vsed at the pleasure of the Minister?

No; but it is a necessary Cere­monie not to bee neglected or passed ouer.

Why?

Because Christ himselfe the au­thor and ordayner of this Sacrament, Mat. 26.26. Marke 14.22. whose example we must Mat. 11.28.29 follow, gaue not the Bread whole, but first brake it, and then gaue it to his Disciples.

Secondly, Luke 22.19. he expressely commands the breaking of it.

Thirdly, the 1 Cor. 10.16. Apostles and Pastors of the Church, As by the writings of the Fathers, and Ecclesiasticall Histories doth appeare. for many hundred yéers after them, did euer obserue this Ce­remonie.

Fourthly, the whole seruice of cele­brating the Lords Supper, hath his denomination from this action, Acts 2.42.46. & 20.7. and is often in the Scripture called breaking of Bread, which certainely should not [Page 152] haue béene, were it not a necessary rite that might not be omitted.

Fiftly, it is a liuely and most effe­ctuall representation of the breaking of the Body of Christ, 1 Cor. 11.24. Gal. 3.13. Heb. 9, 26, &c. and of the bit­ter death and infinite torments he en­dured for our sinnes; on which, the whole hope and comfort of our soules depends, and for memoriall and representation whereof, this Sacra­ment was ordained.

What are the actions to bee per­formed by the Communicants or Re­ceiuers?

Mat. 26.26, 27. 1 Cor. 11.23, 24, 25.First, to take the Bread and the Wine into their hands. Secondly, to eate the one, and drinke the other, to the nourishment of their bodies.

Is the Wine then to be administred to the People, and they to drinke of the same, as well as to receiue and eate the Bread?

Yes doubtlesse; for Christ in the institution of this Sacrament, Mat. 26, 27. Luke 22.17. deli­uered the Cup as well as the Bread, to all his Disciples, in that action, hol­ding the place, not of Pastors, but of the people: and commanded them all [Page 153] to drinke the same.

Secondly, the Apostle Paul, not by any priuate motion, 1 Cor. 11.28. but guided by the Spirit of God, enioynes all Christi­ans to communicate in both kindes.

Thirdly, it is a part of Christs Will and Testament, Luke 22.20. 1 Cor. 11.25. ratified by his death and bloud-shed, which by no meanes ought Gal. 3.15. Heb. 9.16, 17. to be violated, that the people should partake of the Wine as well as of the B [...]ead.

Fourthly, because els the people should haue but an halfe and insuffici­ent, See Iohn 6.54.55, 66. not a full and perfect nourishment of their soules, by Iesus Christ, resem­bled and sealed to them in this Sacra­ment; for our perfect and compleate bodily nourishment, consists not in meate onely, but in meate and drinke both together.

Fiftly, the 1 Cor. 10.21. & 11.26, 27.29. & 12, 13. Primitiue Church ad­ministred the Communion vnder both kindes to the people; and it hath béene the constant custome of the Christian Churches so to doe, for the space of more then a thousand yéeres together, after the times of the Apostles.

Sixtly, 1 Cor. 10.4. the Israelites dranke of the [Page 154] Rocke in the Wildernesse, which in effect, was the same Sacrament with ours.

Seuenthly, the Bloud of Christ and Merit thereof, appertaines no lesse to the people, Acts 2 [...].28. 1 Pet. 1.18.19. Mat. 20.26. being beléeuers, then to the Pastors and Ministers; and therefore the signe and seale thereof, which is the Cup or Wine, may be no more de­nyed vnto the one then to the other.

What is it to eate the Flesh or Body of Christ, and to drinke his Bloud?

Not to receiue and féede vpon his Body and Bloud Iohn 6.62, 93. carnally, with the mouth of the body, but spiritually with the mouth of the soule, which is, aliuely faith; that is to say, to Iohn 6.35.47.50, 51, &c. beléeue, and bee perswaded, that the Body of Christ was crucified, and his Bloud shed, for a full remission of all our sinnes; and not onely so, but (after Ephes. 5.32. an incomprehensible manner) to be 1 Cor. 10.16, 17. vni­ted vnto Christ, as the members of the body vnto the head, and so to be made partakers of his Ioh. 6.55, 56. righteousnesse, life, glory, and whatsoeuer his benefits, as truly and verily as we are of the out­ward Elements of Bread and Wine.

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Then no wicked impenitent, vn­godly person, &c. vnbeleeuer, hypocrite &c. though they be present at this Sacra­ment, doth eate the flesh, or drinke the Bloud of Christ, doth he?

No. It is not possible they should.

What receiue they then in this Sa­crament?

Onely the outward Symboles or Elements, and nothing else; Iohn 6.54, 55, 56. they get the shell, but not the Kernell, they eate the Bread of the Lord, but not that Bread which is the Lord.

What are the ends of the Lords Supper?

First, Luke 22.19, 20 1 Cor. 11.20.25. Iohn 6.56. to signifie and assure our continuance, preseruation and nou­rishment in the couenant of grace, the familie and Church of God, into which, by baptisme wee had entrance and admission.

Secondly, 1 Cor. 10.16. to seale and confirme more and more our communion with Christ, and all his benefits.

Thirdly, 1 Cor. 10.17. & 12, 13. to declare and admonish vs of that néere fellowship and com­munion, which is betwéene all faithfull [Page 156] receiuers of this Sacrament; who are all ioynt members of the same body mysticall in Christ, bone of each o­thers bone, and flesh of each others flesh.

Rom. 4.11. 1 Cor. 10.16 & 11.24, 25, 26.Fourthly, to strengthen and in­crease our faith and all other sauing graces.

Luke 22.19.Fiftly, to celebrate and preserue the memory of our Sauiours death and passion, and of the inestimable benefits wee reape thereby, vntill his glorious appearing to iudge the world.

Whom are the Pastors or Mini­sters of the Church to admit to this Sa­crament?

All and onely such as haue by Exod. 12.43, 44, &c. Baptisme béene admitted into the Church, and continue the professed members thereof, and are for yéeres, 1 Cor. 11.24.29. vnderstanding and knowledge of the Principles of Christian Religion, and particularly, of the Doctrine of the Sacraments, able to 1 Cor. 11.28 examine and prepare themselues for the worthy receiuing of it; and withall, doe by their Christian and Mat. 7.6. vnblamable con­uersation, giue probable testimonies, [Page 157] that they are indued with a true sa­uing faith in Iesus Christ, and vnfai­ned repentance for their sinnes.

Doth it not therefore stand euery Minister vpon, to examine such as he ad­mits vnto it?

Certainely it doth; for it is his duty, to Ier. 15.19. separate the pretious from the vile, and to beware that he doe not prostitute the holy things of the Lord, to Mat. 7.6. Dogges and Swine.

Secondly, it is his duty at all times to be carefull of acquainting himselfe with the state of his Flocke; Pro. 27.23. Acts 20.28. and there­fore much more then, when hee is to receiue them to this holy Table.

Thirdly, 2 Chron. 35.6. & 30.17. he is to helpe the people in their preparation, that they may bee worthy receiuers.

Fourthly, whomsoeuer he admits vnto it, being vnworthy and vnpre­pared, 1 Tim. 5.22. hee makes himselfe accessory to their sinnes, and culpable of propha­ning the sacred pleadges of the Lords Body and Bloud.

Then it is the peoples duty also to bee willing and ready to submit them­selue, to their Ministers examination, is it not?

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It is so, for euery Christian is bound to bee alwayes ready to giue an answer to any man that shall aske him a reason of the hope that is in him: 1 Pet. 3.15. much more therefore ought he to shew this readinesse to his lawfull Pastor, who, by God, is placed ouer him.

Secondly, God chargeth euery man to bee obedient to h [...]s Pastor, and with all meekenesse and humble­nesse of minde, Deut. 17.11.12 1 Thes. 5.12. Heb. 13.17. to submit themselues vnto him, in all things which concerne the worship of God, and good of their owne soules; of which nature this is one.

Thirdly, God requires of all such as are to bee baptized, Mat. 3.6. Marke 1.5. Acts 8.37. 1 Pet. 3.21. being men of yéeres, that first they giue euidence of their knowledge, faith and repentance, to the Minister that baptizes them: and therefore it is not to bee imagined that he requires any lesse of those that are to partake of the Lords Supper.

Who may not be admitted to this Sacrament, but must be barred from it?

All Exod. 12.43, 44. 2 Cor. 6.14, 15, 16. Ephes. 2.11, 12, &c. Infidels, all persons Exod 12.43, 4 [...] 48. Disciples, so Acts 20.7. vn­baptized, all These can­not eate, drink, remember Christs death, &c. Mat. 26.26. departed this life, all None of these are able to ex­amine themselues, discerne the Lo [...]ds Body, commemorate his death, &c. 1 Cor. 11.24.25.26.27.28.29. Infants, all Ignorants that know [Page 159] not the fundamentall points of Reli­gion; all Idiots, Fooles, furious, fran­ticke and mad men; all P [...]al. 50.16, 17. Esay 1.11. & 66.3. 1 Cor. 10.21.22. scandalous wicked impenitent liuers, and whoso­euer are by the Gouernours of the Church worthily Mat. 18.17. 1 Cor. 5.5. 1 Tim. 1.20. excommunicated.

What are we to doe that wee may be worthy receiuers of this Sacrament?

That we may worthily partake of it, to our comfort and edification, there bee some duties to be practised of vs, before we resort to it; some in the time of our receiuing, some after wee haue receiued.

What are the duties to be practised before our resorting to it? 1 Cor. 11.28.

Wee must diligently prepare and examine our selues.

Why are we so to doe?

First, because in the Old Testa­ment, all were to prepare and sanctifie themselues, before they might either offer 1 Sam. 16.5. sacrifice, or celebrate the 2 Chron. 35.6. Passeouer.

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Secondly, because we are bound to prepare our selues before other the seruices of God, as Eccles. 5.2. Prayer, Eccles. 5.1. Luke 8.18. hea­ring his Word.

Thirdly, because whosoeuer re­ceiues vnworthily, 1 Cor. 11.27.39. is guilty of the Bo­dy and Bloud of Christ, and eates and drinkes his owne damnation.

What things must wee examine our selues of?

1 Cor. 10.15, 16.First, whether (at the least in some competent measure) wee know the grounds of Religion, and in par­ticular, the Doctrine of the Sacra­ments.

2 Cor 13.5. Heb. 11.6.28.Secondly, whether we bee endued with a true iustifying, sauing faith in Iesus Christ, applying all his merits to our owne soules, and resting vpon them, as appertayning to our selues in particular, as well as to any other.

Thirdly, whether we doe 1 Kings. 8.48. seriously and vnfainedly, 1 Cor. 5.8. & 1 [...].28, 29.31. repent vs of our sinnes, heartily 2 Cor. 7, 8, 9, 10.11. sorrowing and grie­uing for them, and that especially in this respect, because thereby wee haue offended so louing and gracious a Psal 51.4. fa­ther; t [...]uly Psal. 119.104 128. hating and detesting [Page 161] them, and fully Psal. 119 57.106. resoluing to Psal. 34.14. Esay 1. [...]6. aban­don them Ezek. 18.21. all, for 2 Pet. 2.21.22 euer; and to leade a new Mat. 3.8. life, in an Ier. 11.4. vniuersall and Psal. 119.33.44.112. constant obedience to all Exod. 19.8. Gods Commandements.

Fourthly, whether we be in Marke 11.25 loue and charity with all men, euen our Mat. 5.44, 45. Enemies; fréely and heartily Mat. 6.12.14, 15. for­giuing such as haue wronged or iniu­red vs, in word or déede; euen as wee desire that God, for Christs sake, should forgiue vs.

Therefore the ancient Christians were wont by a mutuall kisse, to testi­fie their vnfained loue each to other, before their receiuing of the Lords Supper.

What if a man vpon examination find these graces in him, but in a very weake measure, and with great and ma­nifold infirmities and imperfections, is he therefore to abstaine?

No, by no meanes, if so bee hee perceiue them in himselfe, though in neuer so 2 Chron. 30.17, 18, 19, 20. weake a measure, so they be in truth and sinceritie; and please not himselfe in his wants, but bee vnfai­nedly ⁱ grieued for them, Marke 9.24. i striues a­gainst [Page 162] them, and earnestly Mat. 5, 6. desires to grow in grace; he ought to come who­soeuer hee be. Yea, the imperfections and wants of our faith, repentance, and other sauing graces, should bee so farre from kéeping vs away, or discou­raging vs from it, as that they ought rather to bee sharpe Rom. 4.11. spurres and mo­tiues, to prouoke vs to a more fre­quent and diligent vse of the same, that thereby we may get them streng­thened, confirmed and encreased; this Sacrament being the meanes appoin­ted of God, for that very end and purpose.

What other duties are there to bee performed of vs, before our comming to this Sacrament?

Mat. 5.6.Wee are to prouoke our selues to an ardent and longing desire af­ter it.

Secondly, we must earnestly pray vnto God, Acts 2.42. that hee will bee pleased of his gracious goodnesse, to vouchsafe his blessing vpon our partaking of the same.

Is it necessary to our preparation that we come fasting to it?

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Noe certainely; fittest it is for such as are able without preiudice of their health to forbeare meate so long, to receiue it fasting, that in honour of so great a Sacrament the Lords body may first enter into their mouthes, be­fore any other earthly meates: but for such as are not, they may without scruple of conscience, or offence to God, take some small refreshing be­fore they come; for God no where Esay. 8. [...]0. commands the contrary, neither doth his Rom. 14.17. Kingdome stand in meate and drinke. Also our Sauiour Christ ad­ministred it to his Apostles after Sup­per Luke 22.20., and moreouer (to make it with­out controuersie) the Scripture ex­pressely 1 Cor. 11.34 warrants and approoues of eating, in case one be hungry, before he communicate.

What duties are wee to performe during the time while the Sacrament is administring?

We must be carefull to behaue our selues with all seemely religious Leuit. 19.30. Psal. 2.11. reuerence, duely considering that the Lord in a most speciall manner is here present Matth. 18.20. Psal. 26.8. among vs.

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Secondly, wee must in our soules let the incense of our vnfeined and heartiest Mat. 26.26.30 & 103.1.2. &c. thanksgiuing ascend vp vnto the Throne of God, for his vnspeakeable Iohn 3.16. 1 Ioh. 4.9.10.11 loue towards vs, in gi­uing his only begotten Sonne to such a cursed death, and infinite torments for vs; which in this Sacrament as it were in a Table, most Gal. 3.1. liuely and gra­phically are purtraied forth vnto vs.

Thirdly wee must with all heedfull regard obserue the signes of bread and wine, with all the Sacramentall rites, ceremonies, and actions, both on the Ministers and Receiuers part per­formed about them; seriously weigh­ing, 1 Cor. 11.24.25 Exo. 12.26. & 24.8. and pondering in our mindes, the seuerall things signified, sealed, and re­presented vnto vs thereby.

When we set two signes vpon the Table, both Bread and Wine, what are we then to thinke vpon?

That Iesus Christ is both Bread and Water of life vnto vs, that is to say, our perfect and all-sufficient Re­deemer, Heb. 7.25. Ioh. [...].35.54.55 Heb. 10.14. in whom, and in whom alone is aboundantly to be found whatsoe­ver is requisite to our euerlasting sal­uation.

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When we behold the Minister by rehearsall of the institution, prayers, &c. to consecrate and set apart the Bread and VVine to this sacred vse, what meditati­on are we then to haue?

This; Iohn 6.27. and 10.36. that Christ Iesus was or­dained, set apart, and consecrated by God his Father to be our Sauiour and Mediator.

VVhen we see the Bread broken, and VVine powred forth, what are wee then to call to mind?

That our blessed Sauiour Iesus Christ was as it were 1 Cor. 11.24. Esa. 53.3.5. &c. broken with inexpresseable tortures, and his bloud Ioh. 19.34. Luk. 22.20. 1 Iohn 1.7. most cruelly shed, to make satisfacti­on to the iustice of God for our sins, for which otherwise we should both in body and soule haue for euer Deut 27.26. Rom. 2.9. and 6.23. endured the vnspeakeable torments of Hell-fire.

VVhat must the Ministers giuing the Bread thus broken, and the VVine so powred forth, suggest vnto vs?

That the body of Christ was so broken, and his bloud shed for vs and our saluation in particular Gal. 2.20. as well as for any other: and that as the Mi­nister [Page 166] doeth visibly and corporally giue these signes of Bread and Wine vnto vs, which nourish our bodies: So verily doth God now inuisibly, and in a spirituall manner, offer and exhibite the very Iohn 6.32.50 51, 52. &c. 1 Cor. 10.16, 17 flesh & bloud of Christ vnto our soules, to be the foode and nourish­ment thereof vnto eternall life.

What are we to doe when we take and receiue the Bread and Wine into our hands from the Minister?

Then we must as it were awa­ken, and rouze vp our soules to reach forth the hand of faith, and thereby to take and apply vnto our selues Iesus Christ, Iohn 1.12. and 6.35 40.47.48. &c. with all his sauing merits.

VVhat is our eating of the Bread and drinking of the VVine, to cause vs to meditate on?

Euen vpon that most néere and streight vnion thereby signified, that is betwéene Christ Iesus, our selues, and euery true beléeuer; that hee is no lesse néerely and straightly ioyned to vs, and we to him, as also to one ano­ther, then the Bread and Wine which we receiue, 1 Cor. 10.16.17 and 12.12, 13. eate and drinke, are to our bodies.

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What duties are wee to performe after wee haue receiued this Sacrament?

We ought euery one, according to our abilitie, chéerefully and willing­ly to consecrate some portion of that which God hath blessed vs with, 1 Cor. 16.2. Nehem. 8.10. Heb 13.16. to­wards the reliefe of our poore and nie­dy Brethren among vs.

Is the receiuing of this Sacrament, a thing arbitrary or indifferent, so as wee may communicate or not, at our owne pleasures?

No; but all such as are baptized, being of yéeres and fitnesse to examine and prepare themselues, Mar. 26.26.27. 1 Cor. 11.24.25 and not ha­uing any iust impediment, are bound to partake of it.

How may that appeare?

First, because God hath ex­pressely inioyned and commanded it. Luk. 22.19.20. 2. Chron. 30.8. confer with the verses preced.

Secondly, it is a part of his pub­like diuine worship.

Thirdly, the neglect of it, is a very heynous and grieuous sinne, Numb. 9.13. Gen. 17.19. Ex. 4.24.25.26. greatly prouoking the wrath of God against such as are guilty of it.

Fourthly, it is one of the meanes appointed of God, to preserue, cherish [Page 168] and increase in vs our faith, and other spirituall graces. Rom. 4.11. 1 Cor. 10.16. & 11.24.25.26.

Fiftly, this Sacrament is one of the badges and cognisances, and as it were, the armes of our Lord and Ma­ster Iesus Christ; by receiuing where­of, his pleasure is, that wee should make publike profession of being his Disciples and Seruants, Exo. 12.43, 44. Gen. 17.11, &c. Acts 2.41.42. Acts 20.7. and bee knowne and distinguished from all o­ther Sects and professions in the world.

How oft are wee to celebrate and partake of the Lords Supper?

We may not content our selues to come to it at Easter, or once, or twice in the yéere, as if that were suf­ficient; but we must receiue it as often as fit opportunitie is offered, and as with conueniencie we may.

VVhy are wee to receiue it often?

First, because our Sauiour Christ commands the frequent vse of it. 1 Cor. 11.25.

Acts 2.41.42. and 20.7. 1 Cor. 11.26.Secondly, the Apostles did often ad­minister it.

Thirdly, it was the constant pra­ctice of the Christian Churches long [Page 169] after the Apostles time, to communi­cate often; of some, as often as they met together, to heare the Word of God; of some, euery Lords day; of some euery day in the weeke; of all, many times in the yeere.

Fourthly, because our Sauiour Christ departing this world, inioyned vs to celebrate this Sacrament, Luk. 22.19. 1 Cor. 11.24.29 in re­membrance, and in testimonie of our vnfayned thankfulnesse for his bitter death and passion, which hee endured for our sinnes. It must néedes bee therefore horrible ingratitude not to doe it often.

Fiftly, because it is a meanes or­dayned of God for the preseruing, Rom. 4.11. 1 Cor. 10.16. nourishing and increasing of the spiri­tuall life of our soules, and the sancti­fying graces of the holy Ghost, euen as hee hath ordained his creatures for preseruation and nourishment of our corporall life: As therefore wee doe of­ten feede vpon these, so ought wee in like manner often to rec [...]iue the other.

Sixtly, to neglect receiuing of it, when it is administred in that congre­gation, whereof we are members, vn­lesse [Page 170] by sicknesse or some other necessa­ry impediment we be hindered, is a fearefull contempt of Gods sacred or­dinances and seales of grace, as also of those inualuable benefits which in the same are proffered and confirmed vnto vs; Gen. 17.14. Num. 9.13. 1 Cor. 10 16. and 11.24.25. which cannot be but a most hainous sinne, and greatly incense the wrath of God against vs.

I will propound but one question more vnto you concerning this Sacra­ment, and so passe from it. VVhat thinke you, may we with comfort of conscience and benefit to our soules, receiue this Sa­crament with those congregations wher­in notorious sinners, and scandalous im­penitent liuers are permitted to commu­nicate, and so as not to be partakers of their sinnes.

Doubtles we may, in as much as euery one is inioyned to examine himselfe, 1 Cor. 11.28. and not others, when hee comes to this blessed banquet.

Secondly, because the sinne and penalty of vnworthy receiuing, is li­mited and appropriated by God, 1 Cor. 11.29. only to the persons selfe vnworthily com­municating.

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Thirdly, because the Esa. 1, 2, 3, &c. Iere. 6.13. &c. and 8.10. &c. and 5.1. Hos. 4.1, 2. read & obserue the other Prophets also. Prophets, the Luk. 24.53. Act. 2.46. & 3.1 Apostles, yea, our most innocent and holy Luk. 4.16. and 19.47. & 22.53. Iohn 18.20. Sauiour himselfe, for whom it was impossible to erre or sin liuing in most prophane, godlesse and irreligious times, when all wicked­nesse and impietie reigned and aboun­ded among all sorts of men: yet none of them did separate from, or forsake the assemblies of the people, but ioy­ned euen with the vngodly themselues in the publike exercises of Religion, and the commanded duties of Gods worship.

Of the state of Man after this life.

VVHen men haue liued a while here vpon earth, Iob 4.19.20.2 [...] and 14.10. Gen. 35.18. Iob 27.8. Eccle. 12.7. what be­falles them then?

They die.

What is death?

It is the separation of the soule from the body.

Shall all men taste of death?

Yes surely, euery Iosh. 23.14. Heb. 9.27. man and wo­man, of what ranke or condition soe­uer, whether Ps. 82.7. and 146.3.4. noble or Luk. 16.2 [...]. base, [...]ob 3. [...]9, [...]0 [...]. [...]9. [...], 7, 8, & [...] rich [Page 172] or Luke 16.22. poore &c. Rom. 8.10, 11 Reu. 14.13. elect or Iob. 21.32. & 27.8. reprobate, beléeuer or vnbeléeuer, must die; those onely excepted, whom Christ at his second comming, shall finde aliue vpon the earth; 1. Cor. 15.51.52. 1. Thess. 4.15. who in a moment and twinckling of an eye, at the last Trumpe shall be changed, of mortall being made immortall; which change to them shall be in stead of death.

What becomes of men when they die?

The soules of the Eccle. 12.7. Luk. 16.22. and 23.43. faithfull and godly, are by the elect Luke 16.22. Angels Luke 23.43. Reu. 14.13. im­mediately carryed vp into Heauen, there, forthwith to be made partakers of a most vnspeakable, glorious and blessed condition with Iesus Christ.

VVhat becomes of the soules of the wicked and vnbeleeuers?

So soone as they are seuered from their bodies, they are instantly conueyed by the damned infernal spi­rits into Hell, Luke 12.20. and 16.22, 23. there to abide in most insupportable and inconceiuable tor­ments.

You haue told mee what becomes of the soules of men, tel me likewise, how it fares with their bodies after death?

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The bodies of all sorts of men both godly and wicked, returne to the dust out of which they were made. Eccle. 12.9. Gen. 3.19.

Of the Resurrection.

BVt shall they for euer abide in this estate?

No; but they shall all of them be raised a [...]aine out of their graues, Dan. 12 2. Iohn 5.28.29. 1 Cor. 15. to life, and be reunited to their soules, ne­uer to be seuered more.

How shall they be raised?

They shall all, both Elect and Reprobate, be raised by the Iohn 5.25.28.29. Math. 22.29. 1 Thess. 4.16. omnipo­tent voyce and power of Christ, but the Elect, by vertue of his 1 Cor. 15.12.20.22 45. 1 Thess. 4.14. resurre­ction, hee being their head, they his members; the Reprobate by his Ioh. 5.25. &c. iu­diciary power, and the Gen. 2.17. Dan. 12.2. curse and exe­cration of God: also the Elect to euer­lasting life, but the Reprobate to igno­minie, shame and euerlasting con­tempt.

Shall the very same indiuiduall bo­dies, in which we liue here in this world, be quickened and raised to life againe?

Yes assuredly, the very selfe [Page 174] same bodies in number, Iob 19.25, 26, 27. 1 Cor. 15.53, 54 and for sub­stance, which euery man had and car­ried about with him in this life, and none other, shall againe be reunited.

But shall our bodies arise againe, with the same qualities too, which they had in this world, as well as the same for substance?

No; but maruellously altered; for the bodies of all the faithfull shall be 1 Cor. 15.53, 54, 55. immortall, 1 Cor. 15.42.52, 53, 54. incorruptible, 1 Cor. 15.44. Math. 22.30. spi­ritual, most 1 Thess. 4.7. nimble, 1 Cor. 13.10. Gen. 2.25. perfect, Math. 22 30. Reu. 21.4. impas­sible, of admirable 1 Cor. 15.43. Math. 22.30. power, Dan. 12.3. Math. 13.43. maiestie, brightnesse and glory, euen like the 1 Cor. 15.47, 48, 49. Phil. 3.20, 21. glorious Body of Christ.

VVith what qualities shall the bo­dies of the Reprobate and wicked bee raised?

Their bodies shall bee 1 Cor. 15.52. immor­tall, and incorruptible too, as well as the faithfuls; but wholly Dan. 12.2. Esay 66.24. Reu. 22.15. Math. 13.41, 42. and 25.41.46. destitute of all glory, power, and spirituall digni­tie: and most vile, abiect, contempti­ble and deformed, ful of ignominy and most hatefull vncomelinesse, euen vg­ly and abominable to behold: they shall be also passible, that they may for euer suffer the deserued punishment of their sinnes.

Of the last and finall Iudgement.

VVHen shall this Resurrecti­on you speake of be?

At the day of Iudgement.

Shall there then be a day of Iudge­ment?

Yea most certainely; for God hath Act. 10.42. & 17.31. decréed it, his Eccle. 12.14. Math. 12.36. Iude 14.15. Word so testifi­eth, his 1 The. 1.6. &c. Luke 16.25. Iustice and mercy requires it; and otherwise, the 1 Cor. 15.19: Psal. 73.5. &c. 14. godly and such as haue most care to glorifie him, should of all men be most miserable.

But why should men bee againe brought to Iudgement, since they receiue their iudgements at the time of their death?

Because that Iudgement con­cernes onely the Luke 12.20. & 16.22.23. soule; this, 2 Cor. 5.10. both soule and body. Secondly, that God may make it Rom. 2.5. 1. Cor. 4.5. apparant to the whole world, that the Iudgement he passeth vpon euery man is most righteous, and according vnto equitie.

When shall this day be?

The precise day, wéeke, moneth or yéere, neither Man, nor any of the [Page 176] Angels can tell; yea, our Sauiour Christ himselfe (as man) was ignorant of it, Math 24.36, 37, &c. Acts 1.7. 1 Thess. 5.1, 2. in the dayes of his flesh.

Why would God haue this day vnknowne vnto vs?

To bridle our Acts 1.7. curiositie, to try and exercise our 1 Thess. 5.8. conferre with preced. faith, 1 Thess. 5.8. hope and Iames 5.7. patience; to feare vs from Math. 24.42, 43, &c. Mat. 13.34. &c. carnall securitie, to make vs watch and pre­pare for his comming continually, ha­uing our loynes girt, our Lampes trimmed with the Oyle of faith and good workes, not deferring and pro­crastinating our repentance.

But though God (for the reasons you haue alleadged) bee pleased to con­ceale the day of Iudgement: yet he hath in his Word, reuealed some signes, to forewarne and admonish vs of the ap­proaching of it, hath he not?

You say true, he hath indéed.

Which be these signes?

They are of two sorts, some whereof procede and goe before it; o­thers concurre and are ioyned with it.

Which are the preceding or fore­going signes.

First, the Math. 24.14. Mark. 13.10. preaching of the [Page 177] Gospell to all Nations of the world. Secondly, a 2 Thess. 2.2, 3. 1 Tim. 4.1. generall Apostacie or de­fection of the greatest part of men from the Faith and Religion of Christ. Thirdly, the 2 Thess. 2.3, 4 reuelation or discouery of Antichrist. Fourthly, a Luke 18.8. Math. 24.12. maruel­lous decay of faith and loue, with an vniuersall corruption of mens man­ners. Fiftly, a Mat. 24.38, 39 generall securitie and minding onely the things of this world, a wonderfull sencelesnesse and deadnesse of heart among all sorts of men that liue vpon the earth. Sixtly, Math. 24.6, 7, 8, &c. dreadfull calamities and horrible persecutions of the Church and peo­ple of God. Seuenthly, Mat. 24.11.24 arising of false Christs, and false Apostles. Eightly, the Reu. 18.8. &c. burning, Rom. 11.25, 26, &c. finall subuer­sion, vtter ruine and desolation of Rome, the throne of Antichrist, that man of sinne, and sonne of perdition. Ninthly, the calling and conuersion of the Iewes to the Christian faith.

Are not most of these signes alrea­dy accomplished and fulfilled?

It is apparant that they are, euen all of them, the finall ruine of Rome, and the Kingdome of Anti­christ, [Page 178] and the conuersion of the Iewes excepted; both which also are vn­doubtedly very néere at hand, and to be euery day exspected; and therefore the day of Iudgement cannot be farre off, Iames 5.8, 9. 1 Pet. 4 7. Reu. 22.12. but of necessitie must come vpon vs very spéedily. The Iudge stands at the doore?

What are the signes concurring and ioyned with the day of Iudgement?

The darkning of the Sunne and Moone, the falling of the Starres from Heauen, the shaking of the pow­ers thereof, the lamentation of all the Nations of the world, and the dread­full burning and dissolution of Hea­uen and Earth, with all the workes that are therein, by fire; which (as learned Diuines are of opinion) is called in Scripture, Mat. 24.29, 30 [...] Pet. 3.7.10.11 the signe of the sonne of Man.

In what place shall this Iudge­ment be?

Partly on the earth, where the wicked shall stand and heare their doome; and partly in the 1 Thess. 4.17 Iude 14. ayre, whi­ther the Godly shall bee rapt and caught vp, to méete their Lord and [Page 179] Sauiour, and to be his 1 Cor. 6.2, 3. Math. 19.28. assessors and assistants (as it were) in the arraign­ment and iudgement of the Repro­bate, both men and Angels.

Who shall be iudged?

All Rom. 14 10.1 [...] 2 Cor. 5.10. men without exception of what sexe, age, state, degrée or conditi­on soeuer, which either heretofore haue béene, now are, or shall bee here­after, liuing vpon the face of the earth: As also the 1 Cor. 6.3. 2 Pet. 2.4. Diuels, whose sinne shall then be manifested to the whole world and the Math. 8.29. Mark. 1.24. full Viols of Gods wrath powred downe vpon them for the same.

Who shall be Iudge?

Acts 10.42. & 17.31.Iesus Christ, Luk. 20.26. and 23.30. Reu. 6.14, 15, 16, 17. to the vnspeak­able Luke 21.28. Reu. 22.20. comfort of the faithfull, and no lesser terror of the wicked.

In what manner shall Christ come to Iudgement?

In a Acts 1.11. Math. 24.30. visible conspicuous man­ner, in his glorified humanity; as hee ascended after his Resurrection, hee shall on a Math. 24.27.37, 38. &c. sudden 1 Thess. 4.16. descend from hea­uen, and come in the cloudes Luke 21.27. Reu. 1.7. with Math. 24.30. Titus 2.13. wonderfull power, maiestie and glo­ry, with a Math. 24.30. 1 Thess. 4.16 shoute, with the voyce of [Page 180] the Archangell, and the Trumpet of God, most regally attended with the innumerable Mat. 25.31. 2 Thess. 1.7. troopes of his holy Angels.

VVhat shall bee done when Christ is come in the cloudes?

Math. 19.28. & 25.31.Hee shall sit downe vpon a most glorious Throne of Maiestie.

Secondly, all both 1 Cor. 6.3. Iude 6. Diuels and Math. 25.32. Rom. 14.10. Men, shall be conuented before him.

Thirdly, he shall separate the godly and Elect, from the wicked and Re­probate, Psalm. 1.5. and 25.31, 32, 33. placing the one at his right, the other at his left hand.

Fourthly, the Rom. 2.16. 1 Cor. 4.5. thoughts, Mat. 12.36, 37 Iude 14, 15. words and Eccle. 12.14. 2 Cor. 5.10. déedes, of them both shall be ma­nifested, Luke 8.17. tryed and Rom. 2.15, 16 1 Cor. 3.13. examined: theirs who haue had no further illu­mination, by the Law of Rom. 2.12. Nature, written in their hearts; theirs to whom God hath vouchsafed the knowledge thereof, by his Rom. 2.12. Law and Rom. 2.16. Gospell, written in the bookes of the Old and New Testament; and further, of both, by the euidence and verdict of their seuerall Rom. 2.15, 16 Reue. 20.12. consciences, which by the wonderfull power of God, shall then most perfectly present [Page 181] to their memories all their actions, &c. good or euill, when, where, or how­soeuer done in this life; and according­ly, shall testifie with or against, excuse or accuse and condemne them.

Fiftly, he shall pronounce a Acts 17.31. Rom. 2.5. iust vpright and Mal. 3.6. irreuocable sentence vp­on Rom. 2.6, 7, 8, &c. Ierem. 17.10. euery one according to their Math. 16.11. 2 Cor 5.10. workes, as being the infallible Math. 25.35, 36, &c. and 12.34, 35. signes and euidences both of faith and vnbeleefe: first, Math 25.34. &c. Luke 22.30. the sentence of absolution vpon the godly; and after, of condemnation vpon the wicked.

Lastly, after sentence, shall follow most Dan. 7.9, 10. Math. 25.46. swift and spéedy execution, without all manner of delay, the Math. 13.49, 50. and 25.46. Re­probate being instantly forced, whe­ther they will or no, to goe into euer­lasting punishment, and the Elect im­mediately possessed of eternall life.

Tell me more particularly and ful­ly, what shall bee the euent and issue of this Iudgement, to the Elect and Re­probate?

The issue hereof to the Repro­bate shall bee most terrible and dread­full; for immediately, after sentence once pronounced vpon them by Christ [Page 182] they shall be driuen and banished from she most ioyous and blissefull Math. 25.41. and 7.23. pre­sence of God the Father, the Sonne, and the Holy Ghost; and from all so­cietie, fellowship and communion with his holy Luke 13.28. and 16.26. Angels and Saints; and cast into Math. 18.8, 9. and 23.33. Hell fire, where both in Math. 5 29.30 body and Math. 16.26. and 10.28. soule, and euery Math. 5.29. all the members of our bodies haue beene instru­ments of sinne, and therefore shal receiue the wages of sinne. Rom. 6.19. and 3.13, 14, 15. part and member of them, they shall be tor­mented with Esay 30.33. Math. 8.12. inconceiuable tortures, with the Math. 25.41. 2 Pet. 2.4. Diuell and his Angels; and that for Mat 25.41.46. Mar. 9.43, 44. &c. euermore, without all hope of any Luk. 16.24, 25 26. Reu. 14.11. and 20.10. intermission, remission, di­minution, remedy or ease, the least that can be imagined, so much as for a mi­nute of time.

What shall the euent or issue of it be to the Elect or godly?

Infinitely happy, for they shall Mat. 25.46. incontinently, with excéeding and Reu. 19.6, 7. If there be such ioy in Heauen a­mong the An­gels at the con­uersion but of one of Gods e­lect, Luk. 15.10. Oh how infi­nite then must needs their ioy be, when all Gods elect to­gether shall be glorified? &c. triumphant ioy, be receiued vp into the Math. 8.11. & 25.34. Kingdome of Heauen, where they shall enioy the blessed & glorious presence, fellowship and communion of Psal. 16.11. God the Father, Luke 23.43. Iohn 14.3. Sonne and [Page 183] Holy Ghost, and of all his holy Hebr. 12.22. Math. 22 30. An­gels, Math. 8.11. Hebr. 12.13. Patriarches, Prophets, Apo­stles, and other Saints; also a most perfect fréedome from all Ephe. 5.26.27 Reue. 21.27. sinne, paine, Rom. 2.10. Reu. 14.13. labour, Reu. 21.4. passions, Reu. 7.16, 17. Math. 22.30. infirmities, 1 Cor. 13.8, 9, &c. Reu. 22.5. imperfections, 1 Cor. 15.24, 25, 26. from Satan. Rom. 16.20 the wicked. Lu. 16.26. Hell. Rom. 8.1. death. Luke 20.36. enemies, Acts 3.19. Reue. 21.4. miseries, troubles and euils, &c. and be possessed of such, 1 Cor. 13.10, 11, 12. wisedome, 1 Cor. 15.48, 49. Ephe. 5.26, 27. holynesse, Esay 35.10. Psal. 16.11. and 36.8. Math. 25.21.23. happynesse, ioyes, pleasures and Rom. 2.7.10. 2 Cor. 4.17, 18. glory, both in 1 Cor. 15.42, 43. body and Phil. 3.20. soule, as neither Esay 64.4. 1 Cor. 2.9. eye hath séene, nor eare hath heard, nor can possibly enter into the heart of man to conceiue; and that not for a time, a few moneths, or yéeres, &c. but to all eternitie for Psa. 16 11. Math. 25.46. 1 Peter 1.4. euer and euer, without all possibilitie of being depri­ued of, or losing the same in whole, or in part, or hauing them interrupted so much as for the least moment or particle of time that can be conceiued.

But shall all the faithfull haue e­quall measure of glory and happinesse in Heauen?

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Noe, but according as they haue receiued greater or lesser measure of gifts and graces, Luk. 19.15.16, 17, 18, 19. 1 Cor. 3.8. and 2 Cor. 9.6. and more or lesse faithfully dispensed the same to the glory of God the giuer, and the benefit of his Church and children: So accor­dingly (not of Luke 17.10. merit, but of Gods free Luke 12.32. Ephe. 2.8. grace, fauour and Titus 1.2. Gal. 3.15, 16, 17, 18.29. promise) shall they be crowned with a 1 Cor. 15.41, 42. Phil. 4.17. greater or lesser eminency of glory, and felici­ty; yet so as hee that hath least shall haue such a Psa. 16.11. and 17.15. and 36.8 hence called a full reward 2 Ioh. 8. fulnesse as hee is any way capable of, so that he shall neither couet increase, nor grieue because hee hath so little, nor 1 Cor. 13.4. enuy any that hath more, nor in the least measure desire to change, or to be otherwise; but bee fully satisfied, and aboundantly contented, exceedingly Psa. 16.5, 6. reioycing e­uermore in his lot and portion, and no lesse in others 1 Cor. 12.25, 26. Then our loue to one a­nother shall be perfect. 1 Cor. 13.10. ergo &c. glory (though sur­passing his) then in his owne.

Shall there be also an inequality or differing degrees of torments in Hell?

Assuredly there shall, according as men haue beene Luk. 12.47, 48 Ierem. 32.19. Math. 16.27. greater or lesser sinners, more or lesse dishonoured God by their vngodly and impious deedes: [Page 185] So proportionably shall their woe and misery be the Math. 10.15. and 11.22.24. and 23.14, 15. more or lesse grieuous, and intollerable, yet so as that he who hath least, shal haue so much as he is Math. 24.51. Luke 13.28. Hence called destruction, & perdition of the creature. 2. Th. 1.9. 2 Pet. 3.7. comprehensiue of, or possibly able to endure.

VVhat seruice shall the Saints in Heauen performe vnto God for all his infinite and vnspeakable loue and mercy, vnto them in his Sonne Iesus Christ?

They shall continually, with the blessed Quire of all his holy An­gels, be praysing, Reu. 4.10, 11. and 5.12, 13. lauding and magni­fying his great and glorious Name for the same, world without end.