spirit applying vnto our soule the blood of Christ by a liuely faith worketh in vs newnesse of life whence this Sacrament is called the Baptisme of Repentance Mark 1. 4. Q. VVhat learne you hereby A. That although sinne doth dwell in our mortall bodies and many leaud motions rise and rebell in vs yet if we be the children of God we shall finde it mortified by the death of our Sauiour Christ and although we bee by nature sluggish to good things yet shall we find our selues quickened by him Q. VVhat persons are to receiue this Sacrament A. All that by the Lawes of Charity are to Act. 10. 47. be esteemed within the Couenant of grace of what nation sexe or age soeuer Q. VVho are to be esteemed to be within the couenant of grace A. First those which being of yeeres of discretion Mat. 3. 6. 28. 29. Act 2. 41. Mark 16. 10. Act. 8. 15. 37. 10. 46. 47. giue assent vnto the doctrine of the Gospell and professe faith and repentance Q. How are those that are at yeeres of discretion to prepare themselues to the receiuing of this Sacrament A. First they are to submit themselues to bee instructed in the a Heb. 6. 1. principles of religion commonly called the Catechisme Secondly they are to make solemne b Mat. 3. 6. Act. 2. 41. Mat. 3. 6. Act. 8. 37. profession of their faith confession of their sinnes with faithfull promise to forsake them Thirdly As a testimony of their faith vnfained repentance after this they are to desire Baptisme of them that haue the dispensation therof and to procure the same assoone as they can Q. Who else are to bee esteemed within the couenant of grace and consequently to haue a title to Baptisme A. The infants of those Parents that are themselues Act. 2. 39. Gen. 17. 7. Luk. 18. 16. within the Couenant and haue been baptized Q. Is it necessarie that both the Parents bee in the Couenant A. No it is sufficient for the intitling of the child 1. Cor. 7. 14. to baptisme if either of them be Q. How doe you proue that Infants are to be baptized A. There is the same vse of Baptisme vnder the Gospell that was of Circumcision vnder the Law and the Infants of Christians are vnder the Couenant as well as theirs and Baptisme is a signe of the Couenant as well as Circumcision if therefore a Gen. 17. 12. Col. 2. 11. 12. Infants were circumcised and Baptisme possesse the roome of Circumcision except there can bee shewed a speciall prohibition or restraint in Gods word it will follow that Infants also may be baptized Further the Apostles are said to baptize a Act. 16. 15. 18. 1. Cor. 1. 16. whole families amongst which it is ordinarie that there be some children and there is no reason to limit the words to them that are at yeeres And this vse hath continued in the Church since the Apostles times and was neuer gainsaid by any but those that by the vniuersal Church haue been iudged hereticks Q. Is Baptisme absolutely necessarie to the saluation of Infants or are we to iudge all those damned that die vnbaptized A. Such a conceit is both vnchristian and vncharitable and without all ground offering wrong to the grace of God and the vertue of his Couenant wherein he promiseth that he will be the God of the faithful and their seed And seeing this Sacrament is not the cause but a testimonie and seale onely of saluation and the fault is not in the Infant that hee is not baptized and seeing in cases of meere necessity where there is no contempt of the means but the party doth as much for the obtaining of them as he can doe God doth not tie himselfe to the meanes but can and often doth giue the thing without the meanes neither haue we herein more warrant to iudge the Infants of Christians damned that without any default of their owne die without Baptisme then the Infants of the Israelites that died before the eighth day or whilest they were in the wildernesse Q. What preparation is to bee required of Infants that are to be baptized A. None can be required of them who in regard of age are but meere patients but that which is to bee performed is to be done of them that bring the child to Baptisme and that are present at the baptizing thereof Q. Who are they A. The Parent or the rest of the Church Q. What is the Parent to performe A. First hee is to consider of the goodnesse of God that hath receiued not onely himselfe but his Gen. 11. 17. child and therefore to reioyce in this loue and fauour of God and then to confirme himselfe in this hope that as God hath quickened him after his Baptisme so will hee his child Secondly hee is to present 1. Sam. 1. 20. Luk. 1. 60. 63. the child Thirdly to giue or to take order for the giuing of some such name as may put the child in remembrance of some good dutie by the signification of it or by setting before him in it the example of some whose faith and vertues are commended in the Scriptures Fourthly after Baptisme when the child Ephes 6. 4. is capable he is to catechize and to bring it vp in the feare and information of the Lord or to procure it to bee done by others that are more able Q. What are the duties of the rest of the Church A. First to reioyce and to giue thankes to God for the encrease of his Church Secondly to giue attendance to the doctrine and to pray that the child may be made partaker of Christ and his benefits Thirdly when it commeth to age to doe such duties vnto it as one member oweth to another CHAP. 38. Of the Supper of the Lord. Wherein consider The parts Signes Elements Actions about them Things signified The circumstances Time Persons MATTH chap. 26. vers 26. 27. 28. 29. 26. And as they were eating Iesus tooke bread and blessed it and brake it and gaue it to the Disciples and said Take eat this is my body 27. And he tooke the cup and gaue thankes and gaue it to them saying Drinke ye all of it 28. For this is my blood of the new Testament which is shed for many for the remission of sinnes 29. But I say vnto you I will not drinke henceforth of this fruit of the vine vntill that day when I drinke it new with you in my Fathers kingdome Q. SO much for Baptisme What is the Lords Supper A. It is the other Sacrament of the Gospell whereby is sealed vnto vs our continuance minishment 1. Cor. 11. 20. and growth in Christ and in his body which is his Church Q. What are the outward signes in this Sacrament A. Bread and wine and the sacramentall actions in and about the same Matth. 26. 26. c.. Q. VVhat manner of bread is fittest A. Ordinarie bread
thereof by sauing faith Q. What else is common to both A. To haue some care to keepe that which they haue heard it may be with some suffering of persecution and yet the thornes of couetousnesse or of worldly delights may ouergrow the good seed and make it vnfruitfull Q. VVhat learne you from thence A. That to haue suffered persecution for the truths sake ought not to make vs secure and carelesse of proceeding for of them that suffer some may fall away and perish as did Alexander the Copper-smith c. Q. So much of things common to both pertaining to the couenant of grace Now declare the like in those things which are common to both concerning the couenant of workes A. First the wicked by meanes of the word may Exod. 9. 29. Act. 24. 25. 1. Sam. 24. 17. Mark 6. 20. Numb 23. 10. bee brought to confesse their faults Secondly they may be pricked in conscience with a terrour of them Thirdly they may bee sorie for them Fourthly they may doe many things that are taught Fifthly they may desire to die the death of the righteous and all these onely for feare of iudgement whereas the godly confesse their sinnes are stricken with remorse and 2. Cor. 7. 10. sorrow for them because they haue offended a louing God and a gracious Father and endeauour to doe not some things but all that they are commanded and desire to be saued to the end they may glorifie God Psal 119. 6. Philip. 1. 20. Q. May we conclude from hence that three parts of foure in the Church are likely to be condemned by this parable A. No in no case for though of foure sorts of men there be three sorts wicked but one sort good yet it will not follow that the wicked in the Church are thrice as many in number as the good and to affirme the same is both curious and vncomfortable Q. So much of the things common to the godly with the wicked What are things proper to the Godly A. Two things first the receiuing of the seed into a good heart secondly the bringing forth of fruit with patience Q. What is here meant by receiuing of the seed into a good heart A. By the seed is meant especially the word of promise whereby God hath said he will be mercifull vnto vs in Christ if we repent and beleeue By the receiuing into a good heart is meant the receiuing of it by faith in Christ Q. What is faith A. A perswasion of my heart that God hath giuen Galath 20 20. his Sonne for me and that he is mine and I his Q. What hath a man a good heart before he receiueth that seed A. No doubtlesse for naturally all men are alike corrupt and as the face answereth to the face in the Prou. 27. 19. glasse so one of the sonnes of Adam is like another in that nature which they haue receiued from their parents Q. Why then are they said to haue a good heart Iam. 1. 21. A. It is called a good hart in respect of Gods changing of it by the ingrafted word and by these words he putteth difference betweene the fruites of the former and the fruites of this last for that there is no difference in the outward shew of fruites but onely in regard that those fruites proceeded from an vncleane heart and this from a heart which is cleansed Q. How must wee approue our selues that wee bee good ground A. By good fruites Q. What are those fruits A. First free accesse to God Secondly the loue Rom. 5. of God shead into our hearts Thirdly a feeling of peace with God Fourthly the spirit of adoption that assureth vs to be the sonnes of God wherof ariseth that we call God Father hope for the inheritance with patience which is a patient waiting for the performance of Gods promises Fifthly repentance which 1. Thess 5. 23. Gal. 5. 6. is a changing of all the powers and faculties of the soule and members of the body effected by that loue which proceedeth from true sauing faith CHAP. 36. Of the Sacraments in generall The Sacraments are to be considered In generall wherein is shewed First What a Sacrament is What be the parts 2. What bee the persons 1. By whom it is instituted 2. By whom they are to bee Administred Receiued In speciall Chapter 37. ROM chap. 4. vers 10. 11. 10. How was it then reckoned when he was in circumcision or in vncircumcision not in circumcision but in vncircumcision 11. And he receiued the signe of circumcision a seale of the righteousnesse of faith which he had yet being vncircumcised that he might be the father of all them that beleeue though they be not circumcised that righteousnesse might be imputed vnto them also Q. HItherto of the word of God which is the principall outward meanes what other outward meanes are there where by the Spirit worketh A. There be two the Sacraments and Censures of the Church Q. What is to be considered in a Sacrament in general A. First what it is and what be the parts thereof Q. What is a Sacrament A. It is a signe seale of the couenant of grace or an action of the Church wherein by outward things done according to the a 1. Cor. 11. 23. Gen. 17. 7. 10. 11. Exod. 12 6. Luk. 1. 59. ordinance of God inward things being betokened Christ and his benefits are offered to all and exhibited to the faithfull for the strengthening of their faith in the eternall Couenant Q. Why call you it an action A. Because it is not a bare signe alone but a work 1. Cor. 11. 24. 25. Q. Why call you it an action of the Church A. Because it is a a Exod. 12. 6. 47 2. Chron. 30. 5. 13. Mat. 3. 5. 6. Luk. 1. 59. 3. 21. 1. Cor. 11. 33. publike action and appertaineth to the whole Church and it is as great or a greater indignitie for the Sacraments to bee administred in priuate corners as for ciuill iudgement b Amos 5. 15. which ought to be open and publike Also the sacrifices vnder the law were not so excellent as these yet was it not c Deut. 6 11. 13. Leuit. 17. 34. lawfull to offer them in priuate houses Hence it appeareth that the Sabbath is the fittest time for the celebration of the Sacraments when the Church is assembled together to performe the other parts of Gods worship Q. What are the parts of a Sacrament A. The visible creatures ordained for signes and figures of Christ and the inuisible things signified and represented thereby Q. Why are visible creatures ordained hereunto A. They are ordained to this end that by comparing and conferring them with the things which are inward they might helpe first our vnderstanding in which regard they are a Gal. 3. 1. as it were images or glasses 2. Our remembrance in b Luk. 22 19. 1 Cor. 11. 24. which respect they are
outward meanes we pray for A. Those whereby the spirit is conueyed viz. the word and the dependances thereof the Sacraments and discipline of the Church Q. What pray we for concerning the word A. That it being a Psal 110. 1. Esay 11. 4. Mark 1. 14. the scepter of Christs kingdome b Mat. 13. 19. and called the word of the kingdom and the kingdome of heauen c Mat. 9. 38. 2. Thess 3 1. 2. may be plentifully and freely preached euery where And that that onely hauing place all traditions and inuentions of men may be reiected Q. What pray we for concerning the Sacraments A. That as they are the seales of Gods promises and of the couenant of grace so they may bee both ministred and receiued in that purenesse and sincerity which is according to his word and that all false Sacraments and sacrifices may bee put vnder foot and abandoned out of the Church Q. What pray wee for concerning the discipline of the Church A. First that not onely priuate persons but the whole Church may bee ruled by the line of Gods word that so well doers may bee aduanced and euill doers censured and corrected according to the degree of their fault and therefore that all impunitie or tyrannous tortures of consciences may be taken away Secondly that God would furnish his Church Rom. 12. 68. Ephes 4. 8. 11. 12. with all such officers as he appointeth that being endued with speciall gifts may be both able and willing to execute their charge diligently and faithfully Thirdly that where these things are onely begun they may bee perfected and that euery Church may be polished and garnished that Sion may appeare in her perfect beautie and a Rom. 10. 1. 11. 12. 15. so the Iewes may bee called and so many of the Gentiles as belong vnto Christ and b Mat. 5. 44. Deut. 33. 11. the contrary enemies may bee either conuerted or confounded Q. With what affection ought wee to pray for the kingdome of grace A. With a sorrowfull heart out of the sense and feeling of our spirituall bondage vnder Satan and sin b euen as poore captiues are alwaies labouring to bee freed of their bolts and to be at liberty Q. What pray you for concerning the kingdome of glory A. That we may haue our title and interest therin and that Christ would hasten his comming for the elect sake who with singular loue and affection long for Reuel 21. 20. 2. Tim. 1. 8. it saying Come Lord Iesus come quickly Which day vnto the wicked is a day of darknesse wrath and vengeance Amos. 5. 18. Reuel 6. 16. 2. Thessal 1. 8. and therefore there is no cause why they should desire it but to the godly a day of comfort Luk. 21. 33. Luk. 2. 29. CHAP. 46. Of the third Petition The second meanes of hallowing Gods name is the third Petition wherein we pray First To know Gods will To doe the same Secondly to doe it willingly and readily MAT. 6. 10. Thy will be done in earth as it is in heauen Q. THus much of the second Petition which concernes the first meanes whereby the name of God is hallowed the third Petition concerning a second meanes followeth What is that Q. Thy will be done in earth as it is in heauen Q. What is here meant by the will of God A. The will of God is diuersly vnderstood first it is taken for his a Psal 33. 11. Ephes 1. 11. Matth. 10. 26. most wise counsell and absolute determination of all things This will is alwaies b Esay 46. 10. done and all creatures euen the diuels themselues doe fulfill and accomplish the same and c Rom. 9. 19. it cannot bee resisted and from this will a man may d Act. 16. 7. Luk. 19. 41. sometime dissent and yet not sinne e Act. 4. 28. 29. and fulfill the same and yet sinne and therefore we need not pray for the fulfilling thereof any further then that whatsoeuer it is wee may with patience submit our selues thereunto and in all euents acknowledge his good pleasure and will and the holinesse Coloss 1. 12. thereof and that nothing may displease vs that shall please him Secondly the will of God is taken for that which he propoundeth to vs and requireth of vs to imbrace and entertaine in our wils and affections that is that law and rule by which our willes are to bee framed if we looke that he should blesse vs. And this will is Iohn 4. 34. 7. 17. 1. Thess 4. 3. Rom. 12. 2. reuealed vnto vs in the Law Gospell and is cōtained in al the precepts b Deut. 29 19. threatnings exhortations c Iohn 6. 29. Act. 22. 19. promises therof This will may be and daily is resisted and opposed And this is that will which either onely or principally is meant in this precept Q. What doe we then more specially pray for in this Petition A. First a Ephes 5. 17. Col. 1. 9. 10. Rom. 12. 2. Psal 67. 2. that we may know and vnderstand his wil without the which we cannot doe it Secondly b Ephes 4. 1. 2. Thess 1. 11. that as good subiects we may be obedient vnto the reuealed will of God c Mat. 6. 33. which is also called the righteousnesse of Gods kingdome so that there is a mutuall relation betweene this petition and the former for there we pray that God may rule and gouerne here that his rule and gouernment may bee obeyed Thirdly that our owne willes may bee suppressed Psal 51. 10. Gen. 6. 5. 8. 21. Ephes 2. 1. Mat. 26. 24. Iohn 1. 13. subdued and renounced which are by nature opposite to the reuealed will of God and are as apt and prone to all sinne as is a match to take fire which is implied in the word Thy. Fourthly that wee may not onely intend and endeauour but a Phil. 2. 13. Act. 20. 24. accomplish his will although with griefe and smart and against our owne willes and seeing wee cannot doe it by our owne naturall strength that God would assist and helpe vs to doe it by power of his grace Fifthly that we a Psal 40. 8. 110. 3. 119. 60. Cant. 1. 3. should performe our obedience to his will most willingly readily patiently cheerfully and perfectly not by the halues doing one duty and leauing another vndone but so to doe it b Psal 103. 20. Mat. 18. 10. Esay 6. 2. as the Angels and Saints in heauen do it throughly so that here we pray against all vnwilling forced and idle obedience and c Ezech. 1. 7. all murmuring and d Phil. 2. 14. repining against the will of God Sixthly a Psal 40. 8. 110. 3. 119. 60. Cant. 1. 3. that wee should performe our obedience and seruice vnto God most willingly readily cheerfully patiently and wholly not doing one duty and leaue another vndone b Psal 103. 20.
A TREATISE OF CHRISTIAN RELIGION OR THE WHOLE BODIE AND substance of Diuinitie By T. C. BY WISDOME PEACE BY PEACE PLENTY AT LONDON Imprinted by FELIX KYNGSTON for THOMAS MAN 1616. TO THE CHRISTIAN READER MAny haue bin sorrie good Reader to see some writings of this learned and godly Author come forth in publike since his death with so many defects and maimes To giue an instance hereof there is an exposition of the Epistle to the Colossians published vnder his name wherein hee hath had very much wrong done to him it being nothing else but a bundle of raw and imperfect notes taken by some vnlearned hearer neuer perused or so much as seene by the Author himselfe Wherein there is scant any good coherence of matter to be found or any perfect periods and sentences handsomly knit together or sutably depending one vpon another This Treatise of Religion now reprinted was the first whereof of there was much expectation and desire as of that which would be of more generall vse to all sorts of people in which respect the Author himself was known to make more account of it and would if God had prolonged his daies to haue perfected the same according to his own wishes haue giuen fuller satisfaction to his iudicious and impartiall Reader His purpose was to set downe in most plaine and familiar manner all the necessarie points of positiue Diuinity whereunto God in a gratious measure hath inabled him as may appeare euen by the first impression though it were published with many wants and imperfections What paines and faithfulnesse hath been vsed in this second edition for the supply of defects and amendment of the faults of the former will appeare to them that shall take time and paines to compare them together His helpe was principally vsed herein who was well acquainted with the Author and his purpose and who hath done no more herein in effect then what he had helpe in either from the Authors owne little Catechisme or from some directions in the best and last copie that he left behind him or which the necessitie of the method which he propounded did require The first edition as appeares wanted a beginning by meanes whereof the whole worke was as the trunke of a body without the head the reason whereof was the transposing of the doctrine of the Scripture wherewith he first began the Treatise into a more fit place this as neare as can bee according to the Authors mind and speciall direction is supplied in the first Chapter the like transposition of other particulars not well vnderstood by his seruant that copied forth the booke afterwards was a cause of the multitude of other errours also which wee hope are now sufficiently amended all particulars being brought to their proper places Only there is in the exposition of the last petition of the Lords Prayer a large discourse of Gods gouernment concerning sinne which were to bee wished had been brought backe to the tenth Chapter which is the first and fittest place for that argument to bee handled in and also whether by the Printers negligence or his that writ the copie there is one whole question and answere which belongs to the latter end of the seuenteenth Chapter placed out of order and set in the beginning of the eighteenth Chapter There are also to my griefe many other verball faults which the Printer and the transcriber must diuide betweene them which though they may bee easily discerned by the iudicious and aduised Reader yet may make others to stumble and therfore I earnestly pray thee good Reader which thou easily maiest doe that thou wouldest amend them in the first place according to the direction following Further thou art to be entreated that hereafter thou esteeme nothing to bee his but what shall bee published or approued by them to whom by his last will and Testament hee committed the perusall and examination of his writings Farewell W. B. THE CONTENTS OF THE SEVERALL CHAPTERS Ch. 1. Of Christian Religion and the parts thereof pag. 1. 2. Of the Essence of God 3. 3. Of the Attributes and properties of God 6. 4. Of the Trinitie 15. 5. Of the kingdome of God especially his Decree 18. 6. Of the execution of Gods Decree where of the creation in generall and speciall 22. 7. Of the creation of man 31. 8. Of Gods gouernment in generall 38. 9. Of his speciall gouernment and of the fall of man 42. 10. Of Originall and actuall sin and the guilt thereof 63. 11. Of the punishment of sinne 70. 12. Of the word of God 73. 13. Of the parts of Gods word and of the Couenant of Workes in generall 80. 14. Of the Couenant of workes in speciall 85. 15. Of the first Commandement 91. 16. Of the second Commandement 95. 17. Of the third Commandement 103. 18. Of the fourth Commandement 107. 19. Of the second table in generall 120. 20. Of the fifth Commandement 122. 21. Of the sixth Commandement 133. 22. Of the seuenth Commandement 140. 23. Of the eighth Commandement 147. 24. Of the ninth Commandement 153. 25. Of the tenth Commandement 157. 26. Of the summe of the Law 162. 27. Of the Couenant of grace 166. 28. Of Christs person 169. 29. Of the office of Christ 174. 30. Of his Propheticall office 179. 31. Of his Priestly office 182. 32. Of his Kingly office 187. 33. Of the excellency of his Kingly office in speciall 192. 34. Of the parts of Christs Kingdome 200. 35. Of the speciall working of Gods spirit in the Church by the word 205. 36. Of the Sacraments in generall 211. 37. Of Baptisme 218. 38. Of the Lords Supper 225. 39. Of Ecclesiasticall discipline 233. 40. Of Prayer or Inuocation 241. 41. Of fasting 247. 42. Of feasting 251. 43. Of the rule of Prayer and of the Lords prayer in generall 255. 44. Of the first Petition 261. 45. Of the second Petition 263. 46. Of the third Petition 267. 47. Of the fourth Petition 270. 48. Of the fifth Petition 274. 49. Of the last Petition 280. 50. Of thankes-giuing the second part of the second prayer 289. 51. Of Vowes 292. 52. Of the Church Militant 296. 53. Of the day of Iudgement in generall 308. 54. Of the day of Iudgment in speciall and of Antichrist 311. 55. Of the nearer signes before the day of Iudgement 327. 56. Of the Iudgement it selfe 341. Of the sentence of the Iudge 349. 57. Of the execution of Gods Iudgement 354. A TREATISE OF CHRISTIAN RELIGION CHAP. 1. Of Christian Religion in generall and the parts thereof Christian Religion treateth of the Nature of God therin of the Vnity of the God-head Where Of his Essence Chap. 2. Of his Attributes Chap. 3. Trinitie of Persons Chap. 4. Kingdome of God Chap. 5. IOH. Chap. 17. vers 1. 2. 3. 1. These words spake Iesus and lift vp his eyes to heauen and said Father the houre is come glorifie thy Sonne that thy Sonne also may glorifie thee 2. As thou hast
and hard to be vnderstood and therefore that the reading of them is not to be permitted vnto the common people but vnto those onely that are learned A. The direct contrary is taught by the Apostle when he affirmeth that Timothy was nourished vp in the Scriptures from his infancie For if they be so penned that little children may profitably reade them there is none so grosse which hath the vnderstanding of a man but may profit by them comming in the feare of God and with inuocation of his name to the reading and hearing of them CHAP. 13. Of the parts of Gods Word and of the Couenant of workes in generall The parts of Gods word are the doctrine or Couenant of Workes called the Law of which in Generall Speciall Chap. 14. Grace called the Gospel Ch. 27. GAL. chap. 3. vers 17. to the 25. 17. And this I say that the couenant that was confirmed before of God in Christ the Law which was foure hundred and thirtie yeeres after cannot disanull that it should make the promise of none effect 18. For if the inheritance be of the Law it is no more of promise but God gaue it to Abraham by promise 19. Wherefore then serueth the Law it was added because of transgressions till the seed should come to whom the promise was made and it was ordained by Angels in the hand of a Mediator 20. Now a Mediator is not a Mediator of one but God is one 21. Is the Law then against the promises of God God forbid for if there had been a Law giuen which could haue giuen life verily righteousnesse should haue been by the Law 22. But the Scripture hath concluded all vnder sinne that the promise by faith of Iesus Christ might be giuen to them that beleeue 23. But before faith came we were kept vnder the Law shut vp vnto the faith which should afterwards be reuealed 24. Wherefore the Law was our Schoolemaster to bring vs vnto Christ that we might be iustified by faith 25. But after that faith is come we are no longer vnder a Schoolemaster Q. HItherto wee haue heard of the Doctrine of the Scriptures what they are and what are the causes properties and effects of them as being they from whom onely all Doctrine concerning our saluation is to bee drawne and deriued What are the parts of that Doctrine A. Either the doctrine of workes commonly called the Law or of Grace called the Promise and since the comming of Christ the Gospell as appeareth by this Scripture Q. VVhat is the drift of this Scripture A. It sheweth two waies of recouering happines the one by the workes of the Law the other by faith in the promise of grace and that the Law is not that way whereby we can receiue the Happinesse we haue lost Q. How is that shewed A. For that the promise of grace whereby Abraham was iustified was 430. yeeres before the Law and therefore that the Law which commeth after cannot make void the Couenant of Grace which it should doe if a man were iustified by the Law Q. But it may be said that the Iustification by Workes of the Law doth not make void the Promise of Grace when as the matter is so handled as Saluation commeth in part by the Workes of the Law A. Yes verily it is made void notwithstanding for if Saluation were before the Law was onely by Grace and now should be by Works and Grace then the promise giuen to Abraham of Grace onely should bee made void And therefore the Apostle in the 18. verse doth shew that if it bee of the Law it cannot bee by the promise of Grace Yea the Law is so farre from bringing saluation that through the corruption of our nature it encreaseth sinne in vs. Then it should seeme that there is no vse of the Law seeing it doth not iustifie vs either in all or in part A. Not so for it was giuen to shew and discouer sinne and in that regard to terrifie and affright vs and driue vs from all confidence in our selues as also to serue as a rule whereby wee are to direct and amend our liues Q. How is that shewed A. 1. By the testimony of the Apostle saying that by the Law commeth the knowledge of sinne 2. By the Rom. 3. 20. manner of the giuing which was with such terror of thunder lightnings and smoke and fearfull sound of the trumpet as the people could not abide the voice of God but were faine to desire that they might not heare the same but that Moses might bee a Mediator to receiue the Law from Gods mouth and that they might receiue it from him Q. VVhat obserue you from that A. That the Law is terrible vnto vs by reason of the guilt of our sins and that it driueth vs to seeke for a Mediator which is Christ alone who is heere figured in the Mediation of Moses Q. If the promise of Grace take away sinne and the Law encrease sinne if it take away the conscience of sinne and this doth cause a conscience and remorse of sinne it seemeth that the Law is contrary to the promise of Grace A. Not a whit for the Law would also take away sinne and the conscience of sin if any man were able perfectly to obserue it for the Law of it selfe causeth no sinne but onely by accident by reason of our corruption Rom. 8. 3. otherwise it is a furtherance to the Saluation which is by Grace Q. Tell vs then how the Law serueth to the helping forward to the Iustification which is by the free Grace of God A. The Law shutteth all men all that is of man vnder Sinne not to this end that they should perish but contrariwise that they might bee saued that beleeue Q. Make that more plaine A. The Apostle compareth the Law to a Iustice of Peace or a Sergeant which arresteth such as transgresse Gal. 3. 23. the same and laieth them in prison not that they should perish there with hunger cold or other annoyances of the prison but that when they feele their miserie and discerne that of themselues and by their owne deserts they cannot get out of it they should thereby be moued the more earnestly to seeke after the free pardon and grace of the Prince And therefore it is not contrary to the promise of grace but a speciall helpe towards the obtaining thereof Q. How is this further cleared A. By this that the Apostle compareth the Law to Gal. 3. 23. a Garrison which is set in a towne to keepe such Inhabitants thereof in awe and seruitude as haue not loyally-affected mindes to their Prince to the end that in time they comming to a iust and dutifull obedience may be freed from the awe and seruitude of the Garrison Q How else A. It is compared to a Tutor or Guardian For as Gal. 3. 24. hee keepeth the child that is vnder age straitly by meanes whereof he hath a desire to bee out
there are wandring wicked thoughts with some liking though we reiect them Hither may be referred first vaine sudden wishes then dreames which haue some euill in them and yet are not from any liking of those things when a man is awake but which a man when he is awake misliketh Q. So much of the Commandement What is the vse of it A. It teacheth vs more then all other Commandements of the second table doe that wee are miserable and wretched by nature subiect to the curse and wrath of God CHAP. 26. Of the summe of the Law The summe of the Law consisteth in the loue of God with all the powers of our Soule in 1. Vnderstanding Iudgement Memorie 2. Will affectiō Body Our neighbour which is like to the first LVKE chap. 10. vers 27. Thou shalt loue the Lord thy God with all thy heart and with all thy soule and with all thy strength and with all thy mind and thy neighbour as thy selfe Q. HAuing spoken of all the ten Commandements tell me what is the summe of all A. Thou shalt loue the Lord thy God with all thy heart Luk. 10. 27. with all thy mind and with all thy vnderstanding and thy neighbour as thy selfe taken out of Deut. 6. 5. and Leuit. 19. 18. Q. VVhat is the summe of this summe A. Loue which consisteth of two heads to wit the loue of God and of our neighbour 1. Ioh. 5. 2. 1. Tim. 1. 4. 5. Q. VVhat vse is there of this short summe A. It furthereth vs in the twofold vse of the Law before spoken of for first it will be a meanes the more to humble vs and so the more effectually to driue vs to Christ because when all our sinnes are gathered and mustered into one troope or heape they will appeare the greater and cast vs downe the more as a man owing sundrie debts vnto diuers or vnto one man in the particulars is confident of his ability to pay all as long as he heareth they are all but smal sums but hearing the whole summe despaireth of the paiment of it Secondly it helpes vs much in our obedience to the Law for by this as by a glasse wee may the easier see and being shortly contriued we may the better remember our whole dutie both to God and man this being as a Card or Map of a Countrey easily carried about with vs. Q. What is it to loue the Lord with all our heart and all our mind and all our strength A When the whole man yeeldeth simple obedience vnto him in all the powers both of soule and body As when the vnderstanding doth perfectly comprehend all things that God would haue vs to know when in iudgement we thinke aright of them when the memorie accordingly retaineth them when in our wils and affections we perfectly loue al knowne good and perfectly hate all knowne euill and when all the members parts and graces of the body as beauty strength c. are wholly employed in the seruice of God and in the doing of his will Q. What is it to loue our neighbour as our selues A. When that which we would that men should Mat. 7. 12. doe to vs we doe to them Q. Is it not possible for a man to doe all this A. No for wee are ignorant of many things and those which we know we know but in part and that which we know we iudge not aright of nor remember as wee ought And as for will and affections they are a great deale shorter then our knowledge And the wandring of our eyes in the hearing of the Word and other parts of Gods seruice doth easily bewray the small obedience and conformity of the rest of the members and parts of the body To conclude if wee doe but examine our soules how wee stand affected to our enemies to strangers to common men to them wee know yea to our dearest friends we shall finde that we herein come short of any such affection to our neighbour which as it is so much lesse then the former by how much man is inferiour to God so wee being not able to accomplish it are much lesse able to accomplish the other And therefore the righteousnesse of the Papist is a rotten righteousnesse and such as will neuer stand before the iudgment seate of God Q. Seeing then that the whole summe and maine end of the Law is Loue what gather you thereof 1. Tim. 1. 4. 5. A. That which the Apostle exhorteth vnto viz. to leaue all idle questions as vnprofitable and to deale in those matters onely which further the practice of loue Q. Why is the loue of God called the first and greatest Commandement A. Because wee should chiefly and in the first place regard our duties to God and be most carefull 1. Ioh. 4. 20. to vnderstand his will and to worship him Q. Why is the second Table said to be like vnto the first A. For that they go so hand in hand together that no man can performe the one vnlesse hee accomplish the other which the Apostle Iohn plainly teacheth 1. Ioh. 15. 2. Q. What is to bee said of those that seeme to keepe the one and care not for the other A. If they seeme to serue God and are not in charity they are meere hypocrites and if they will seeme to deale vprightly with their neighbour and haue not the loue of God in them they are prophane politicks and very Atheists Q. Hitherto of the Couenant of workes what is the maine vse of all the doctrine hereof A. To shew that wee cannot thereby attaine vnto Reconciliation with God and life euerlasting by reason of our corruption and the infirmity of our flesh Rom. 8. 3. For we hauing on our part broke this Couenant God cannot without iniustice iustifie vs by this Couenant and consequently wee cannot bee saued thereby Q. But why then is it called a Couenant seeing it is in the nature of a Couenant to reconcile those that are at variance as is to be seene in the example of Abraham and Abimelech Laban and Iacob Gen. 21. 27. and 31. 44. A. Although it bee not able to reconcile vs yet it maketh way to reconciliation by another Couenant Neither is it meet strictly to bind Gods couenant with men to the same lawes that the couenants of one man with another are bound vnto for amongst men the weaker seeketh reconciliation at the hands of the Luk. 14. 31. 32. 2. Cor. 5. 20. mightier But God who neither can be hurt or benefited by vs seeketh vnto vs for peace CHAP. 27. Of the Couenant of Grace In the Couenant of Grace is to be considered First The parts Gods act with vs. Ours with God The sorts the Old Testament New Secondly the foundation thereof Christ Iesus Chap. 28. IER chap. 31. vers 31. 32. 33. 34. 31 Behold the daies come saith the Lord that I will make a new couenant with the house of Israel and with the house of Iudah
32. Not according to the couenant that I made with their fathers in the day that I tooke them by the hand to bring them out of the land of Egypt which my couenant they brake although I was an husband vnto them saith the Lord. 33. But this shall bee the couenant that I will make with the house of Israel After those daies saith the Lord I will put my Law in their inward parts and write it in their hearts and will be their God and they shall be my people 34. And they shall teach no more euery man his neighbour and euery man his brother saying Know the Lord for they shall all know me from the least of them vnto the greatest of them saith the Lord for I will forgiue their iniquitie and I will remember their sinne no more Q. THus much of the Couenant of Workes called the Law the Couenant of Grace followeth What doth this Scripture call it A. A new Couenant Q. Why is it called a new Couenant A. Because it succeedeth the former Couenant Heb. 8. 13. and was made vpon the breach thereof Q. Doth then the making of this Couenant disable the former A. Yea for the latter Couenant had not been Heb. 8 7. Rom. 3. 23. Galath 3. 21. made if the former had not bin broken so become insufficient And therefore they are conuinced of impiety by the very making of this couenant who seeke Iustification by the old Couenant Q. What is this new Couenant A. A free contract or Couenant betweene God Act. 16. 30. 31. Iohn 3. 16. 17. 18. and a sinner concerning the pardon of sinne and life euerlasting through faith in Christ Iesus Q. When did this Couenant begin A. Immediately after the Fall Gen. 3. 15. Q. What is specially to be considered in this Couenant A. First the parts and sorts thereof secondly the ground and foundation Q. What are the parts thereof A. The mutuall acts betweene God and a sinner Q. What is the act on Gods part A. A free offer of saluation vnto a sinner vpon this Iohn 3. 14. Act. 10. 43. condition that he will beleeue in Christ Q. What is the act on the sinners part A. An acceptance of this offer by submitting to the condition Q. What followeth hereupon A. That hee will be their God who are vnder this Exod. 3. 15. Couenant and will be surnamed by them and therefore in the third of Exodus a Heb. 11. 16. and else where he is called the God of our Fathers which noteth the singular priuiledge and glory of Gods people in that hee is content to be surnamed by them otherwise the proper name of God would bee fearfull vnto vs without the addition of some such Sur-name Q. Of how many sorts is this Couenant A. In substance it is but one but in regard of circumstance it is two the Old Testament and the New Q. What is the Old Testament A. It is the couenant of God a Heb. 8. 4. 5. which vnder types figures and shadowes did set forth Christ before his comming in the flesh and by vertue whereof life euerlasting was giuen by faith in Christ that was to come Q. What is the new Testament A. It is the couenant of God which since the comming of Christ in the flesh hath abolished those shadowes giueth life euerlasting by faith in Christ that is come by meanes whereof it is in a speciall respect called the Gospell Coloss 2. 16. 17. 20. Hebr. 9. 1. 2. 3. c. CHAP. 28. Of Christs person In Christ is to be considered his Person Consisting of two natures Diuine Humane Conioyned in one person Office Chap. 29. IOHN chap. 1. vers 14. And the Word was made flesh and dwelt among vs and we beheld his glory as the glory of the onely begotten of the Father full of grace and truth Q. THus much of the parts and sorts of the Couenant of Grace what is the ground and foundation thereof A. Christ Iesus aforesaid Ioh. 3. 14. Act. 10. 43. Q. Who is Christ Iesus A. The a Luk. 2. 11. 1. Tim. 2. 5. eternall Sonne of God the second person in the Trinitie that b Joh. 1. 45. 8. 56. Messias whom the Fathers vnder the Law expected and the Prophets foretold of Q. What are we more particularly to consider in him A. First his Person secondly his Office Q. What is to be considered in the Person of Christ A. The diuersitie of natures and vnion of them Q. What are the natures of Christ A. Two his Diuine and Humane Q. What haue you learned concerning the Diuine nature of Christ A. That he is the onely begotten and naturall Son Iohn 3. 16. 18. 1. 1. Heb. 1. 3. Coloss 1. 15. of God his Word Character and Image God co-essentiall and Coequall with the Father and the holy Ghost Ioh. 10. 30. Rom. 9. 5. 1. Ioh. 5. 20. Q. What is the Humane nature of Christ A. That nature by which he is also true man Q. Is Christ Iesus true man also A. a Gen. 3. 15. 1. Tim. 2. 5. Yea in all things b 1. Ioh. 2. 1. Matth. 1. 18. 20. sinne onely excepted Q. How did he become man A. Hee was conceiued by the holy Ghost in the wombe of the Virgin Mary and was afterward borne and brought forth into the world after the manner of other men Q. Did he not passe through the Virgin Mary without taking any thing of her substance A. No for hee is called the seed of the woman Gen. 3. 15. He is said to be made of the seed of Dauid according to the flesh Rom. 1. 3. To bee made of a woman Galath 4. 4. To be a plant that sprang out of the root of Iesse Esa 11. 1. 10. Q. How is he said to be conceiued by the holy Ghost A. Because the holy Ghost by his incomprehensible Mat. 1. 18. 20. power wrought his conception supernaturally Q. Is he then the Sonne of God in respect of his Humane nature A. No for first the Apostle saith Hee is without Father and without mother that is without father as hee Heb. 7. 3. is man without mother as God Secondly then there should be in the person of Christ two sonnes one of the Father another of the holy Ghost Q. But is he not therefore called the Sonne of the highest Luk. 1. 32. because he was conceiued by the holy Ghost A. No but onely because hee that was so conceiued was the naturall sonne of God Q. Doth the humane nature of Christ consist of a reasonable soule as well as a body or was the God-head in stead of the soule vnto him A. It consisteth also of a reasonable soule as appeareth by that which he said My soule is heauie to the very Mat. 26. 38. death And our soules should haue perished euerlastingly except our Sauiour Christ had had a soule and had suffered in soule Q. Thus much of the two natures
How doth it appeare more euidently that God hath ioyned these together A. By that which the Prophet saith Esa 59 That he will make this couenant with his people that his spirit shall be vpon them and that his words which he Esay 59. 21. hath put into their mouth shall not depart out of their mouth nor out of the mouth of their seeds seed for euer Q. VVhat learne you hereby A. That no man is to content himselfe with this fancy that he hath the spirit and so neglect the Word because ordinarily they goe together Yea alwaies where God vouchsafeth to giue his word Q. VVho are by this condemned A. The Anabaptists Papists and Libertines which ascribe to the spirit that which they lust though it haue Iohn 14. 26. no warrant from the word whereas the spirit doth not ordinarily suggest any thing to vs but that which it teacheth vs out of the Word Q. VVhat other sort of men is here condemned A. The Stancarists who esteeme the word to be fit Mark 4. 1. 2. c. compared with Esay 2. 1. 2. c. 2. Pet. 3. 15. 16. Dan. 9. 2. to catechize and initiate or enter vs in the rudiments and first beginnings of Religion but too base to exercise our selues in afterward whereas the Prophets and Apostles most excellent men did notwithstanding continually exercise themselues in the Scriptures Q. Are none saued without hearing of the word A. Yes for first children which are within the Gen. 17. 7. 1. Cor. 7. 14. Couenant and belong to Gods Election are saued without the ordinarie meanes of the Word and Sacraments Secondly some also of age who are in places Mat. 2. 1. Heb. 11. â—1 where those meanes are not to be had Thirdly some also which liuing in place where such meanes are yet haue no capacity to vnderstand them as they which are deafe borne c. which by the way serueth to shew that God is not tied to the meanes but can and sometimes doth when and where it pleaseth him worke without them Yet here wee must take heed of Mat. 13. 3. 1. Cor. 3. 6. 1. pet 1. 23. presuming for if God vouchsafe the meanes and giue capacity for the vse of them and we shall despise them we haue no more cause to expect saluation by Christ then the husbandman a haruest that despiseth to plow and sow his ground CHAP. 35. Of the speciall working of Gods spirit in the Church by the Word Gods spirit worketh things Common to the wicked and godly concerning the couenant of Grace as to 1. Vnderstand and consent to the truth of the doctrine 2. Delight in it haue a glimpse of the life to come To haue some care to keepe it Workes as 1. Terrour of conscience 2. Contrition or sorrow for sinne 3. Confession of sinne 4. Doing many outward duties restitution c. 5. Desire to die the death of the righteous Proper to the godly as Receiuing the seed that is the promise of saluation by Christ into a good heart Bringing forth fruit with patience MATTH chap. 13. vers 3. to the 9. and 18. to the 24. 3. And he spake many things vnto them in parables saying Behold a sower went forth to sow 4. And when he sowed some seeds fell by the waies side and the foules came and deuoured them vp 5. Some fell vpon stonie places where they had not much earth and forthwith they sprang vp because they had no deepnesse of earth 6. And when the Sunne was vp they were scorched and because they had no root they withored away 7. And some fell among thornes and the thornes sprang vp and choked them 8. But other fell into good ground and brought forth fruit some an hundred fold some sixtie fold some thirtie fold 18. Heare ye therefore the parable of the sower 19. When any one heareth the word of the kingdome and vnderstandeth it not then commeth the wicked one and catcheth away that which was sowne in his heart this is hee which receiued seed by the way side 20. But hee that receiued the seed into stonie places the same is he that heareth the word and anon with ioy receiueth it 21. Yet hath he not root in himselfe but dureth for a while for when tribulation or persecution ariseth because of the word by and by he is offended 22. He also that receiued seed among the thornes is he that heareth the word and the care of this world and the deceitfulnesse of riches choke the word and he becommeth vnfruitfull 23. But he that receiued seed into the good ground is hee that heareth the word and vnderstandeth it which also beareth fruit and bringeth forth some an hundred fold some sixtie some thirtie Q. TO proceed to speake more specially of the word of God and of the diuers working of Gods spirit in his Church by the same word What doth Gods spirit worke by the word A. First it worketh things common to the godly with the wicked Secondly things proper to the godly as is clearly taught by the parable Mat. 13. 3. Q. What are the things common to both A. First such as concerne the couenant of grace secondly such as concerne the couenant of workes Q. What are the things common to both concerning the couenant of grace which it worketh A. First some vnderstanding of the word of grace and some kind of consent vnto the same Q. If they vnderstand it how is it that one sort are said not to vnderstand A. Not that they haue no vnderstanding at all but they are said to haue none because it is not effectuall for they come without affection and goe away without care Q. What learne you from hence A. First to take heed that we deceiue not our selues in a bare profession or light knowledge of the word and that we heare it with zeale and depart from the hearing thereof with care to profit Secondly to beware also of the great subtilty of Satan who as a swift and rauenous bird snatcheth the word out of vnprepared hearts euen as theeues vse to take away whatsoeuer they finde loose and carelesly laid vp Q. What second thing is common to both A. To haue some kind of delight in the word and a glimpse of the life to come Q. What difference is there betweene this kind of delight and the ioy of the godly A. This is like the blaze of a fire and is neither lasting Psal 4. 7. nor firme whereas the ioy of the godly is solid and sound and aboue that which the worldly man hath in gold and siluer Secondly the wicked's delight Psal 119. 33. 34 ariseth from a wrong end and motiue as to satisfie some humorous desire to know somthing more then other c. wheras the ioy of the godly is to know further to the end they may practice Q. Why is it said they haue no root A. Because they vnderstand the things but are not rooted and grounded in the truth
monuments 3. especially the perswasion of our harts by reason whereof they c Rom. 4. 11. are seales and pledges Q. What may be obserued from hence A. First what grosse blindnesse forgetfulnesse and hardnesse of heart and infidelity is in vs by nature when the word and oath of God is not sufficient to confirme our faith in the promises of God but wee must haue such aides as these Secondly wee are to note also the mercy of God that thus applieth himself to our weakenesse And thirdly what miserable men they are that neglect and contemne the Sacraments which are pledges of so great fauours and such effectuall helpes vnto vs. Q. What else haue we to obserue A. The goodnesse and wisedome of God that hath chosen common things and such as are easie to be had for so high and singular mysteries whereas he might haue chosen things more rare and of greater price to set out such excellent benefits as are offered vnto vs in the Sacraments and herein Gods goodnes appears more vnto vs vnder the Gospell then to them vnder the Law Q. What are the spirituall things represented by the visible creatures A. Christ a Galath 3. 27. 1. Cor. 10. 4. Iesus with all his sauing benefits which are exhibited in the outward signes and sealed to the worthie receiuers thereby Q. How doth that appeare A. First in that it is vsuall in the Scripture to a Gen. 17. 10. Exod. 12. 5. 11. 1. Cor. 5. 7. giue the name of the thing signified to the signe which is not onely in regard of the resemblance and proportion that is betweene them but to shew the inseparable coniunction of the thing signified with the signe in the worthie receiuer in which regard they are called b Rom. 4. 11. seales Q. Doe they seale nothing else but Christ and his benefits to vs A. Yea they seale also our promise to God viz. Gen. 17. 11. Exod. 13. 9. that wee take him onely for our God and our redeemer whom alone by faith wee rest vpon and whom we bind our selues to obey Q. Hitherto of the description and parts of a Sacrament what further is to be considered concerning a Sacrament in generall A. The necessarie circumstances concerning the same to wit the person instituting the Sacrament the persons that are to administer and receiue the same Q. Who is the institutor of a Sacrament A. God onely in whose hands alone it is to giue 1. Cor. 11. 23. the inward grace represented by the outward signes Q. May not any persons administer and receiue the Sacraments A. No but such as are appointed thereunto by Gods owne ordinance Q. Who then by Gods ordinance are to administer the Sacraments A. The Ministers of the Word who represent vnto Matth. 28. 19. 1. Cor. 4. 1. vs the Lord whose stewards they are Q. What is the Ministers office herein A. To consecrate the elements and then to distribute them Q. Wherein consists the consecration of the elements A. Partly in declaring the institution of the Sacraments and partly in going before the Congregation in prayer vnto God First in praising God who hath ordained such meanes for the reliefe of our weaknes then in suing to God that hee would bee pleased to make those meanes effectuall to that end for which they were ordained Q. Is not the substance of the elements changed by this consecration A. No verily onely the vse is altered in that they are separated from a common to a holy vse which change and alteration continueth only whil'st the action is in hand Q. Doth the Minister with the signe giue the thing signified also A. No hee onely a Mat. 3. 11. dispenseth the signes but it is God that giueth and dispenseth the thing signified Q. Is God alwaies present to giue the thing signified to all them that the Minister giueth the signe A. No not to all for some in receiuing the signes receiue together with them a 1. Cor. 11. 29. their owne iudgement yet hee is alwaies ready to giue the thing signified to all those that are fit to receiue the Sacraments and to such persons the signes and things signified are alwaies conioyned Q. Who are the persons that are to receiue the Sacraments A. All Christians that are prepared thereunto Q. Is there any speciall preparation required to the receiuing of the Sacraments A. Yes verily for seeing men ought to come with Exod. 3. 5. 1. Cor. 11. 28. preparation to the hearing of the Word alone they ought much more so to come when the Sacraments are administred also wherein God doth offer himselfe more familiarly and visibly to vs. Q. VVhat is the preparation that is required in them that come to receiue the Sacraments A. There is required in those that are of yeres of discretion to a worthie participation of the Sacraments knowledge faith and feeling both in the Law and in the Gospell Q. Seeing no man is able to attaine to the knowledge of the Law and the Gospell perfectly much lesse the simple and common people Tell me how farre is this knowledge faith and feeling necessarie A. 1. concerning the Law it is necessarie that the receiuer of the Sacramēt be able to vnderstand beleeue the common corruption of all men both in the bitter root of originall sin in the poysoned fruits therof together with the curse of euerlasting death due thervnto and that he be able to apply both these that is the sinne and wages thereof to himselfe Secondly concerning the Gospell that he be able in some measure to vnderstand the couenant of grace which God in Christ hath made with the sonnes of men and then that by faith he be able in some measure to apply the same to himselfe Q. What ariseth from this knowledge faith and feeling to a further preparation thereunto A. A true and earnest desire to bee made partaker Mat. 3. 13. Act. 8. 36. Luk. 22. 15. of the Sacraments with a conscionable care to performe speciall duties in and after the action of receiuing Q. VVhat duties in the action of receiuing are to bee performed A. First a graue and reuerent behauiour befitting such holy mysteries Secondly an attentiue heedfulnesse in comparing the outward signes and actions in the Sacraments with the inward and spirituall things which they betoken .. Q. VVhat duties are to bee performed after the partaking of the Sacraments A. If we haue a sense and feeling of the gracious work of God by them we are to reioyce with thanksgiuing if not wee are to enter into iudgement with our selues and to humble our selues for our want therein And though we ought to be humbled if wee feele not the worke of God in vs in or after the Sacraments as that which argueth want of preparation before or attention in receiuing of them yet ought wee not therefore to bee altogether dismayed for as the sicke man feeleth not the nourishment of his meate because of
his maladie and yet notwithstanding is nourished so is it in such faithfull ones as doe not so sensibly feele the working of God in and by the Sacraments through the weaknesse of their faith And although wee cannot feele it immediately yet after by the fruits thereof we shall be able to discerne of our profiting thereby CHAP. 37. Of Baptisme The Sacraments in speciall are Baptisme wherein note the First the Description Parts Persons that are to receiue They that are of yeeres of discretion The children of the faithfull The Lords Supper Chap. 38. MATTH chap. 3. vers 5. 6. 5. Then went out to him Hierusalem and all Iudea and all the region round about Iordane 6. And were baptized of him in Iordane confessing their sinnes MATTH 28. 19. 19. Goe ye therefore and teach all nations baptizing them in the Name of the Father and of the Sonne and of the holy Ghost Q. HOw many Sacraments are there A. To omit how many there were vnder the Law vnder the Gospell there are but two onely viz. Baptisme and the Lords Supper Q. How may that be proued A. First because we reade of no other Sacraments instituted by Christ in the new Testament a Mat. 3. 15. 21. 25. but onely these two Secondly these two doe sufficiently and fully seale vnto vs b 1. Cor. 12. 13. 10. 1. 2. 3. 1. Tim. 6. 8. Gal. 3. 27. 1. Cor. 10. 16. the couenant of grace and all the benefits that God offereth therein as our regeneration and ingrafting into Christ and of our growth and continuance in him Thirdly vnder the Law when the number of Sacraments might haue been of more vse there were but two fixed and ordinarie Sacraments viz. Circumcision and the Passeouer vnto which Baptisme and the Lords Supper doe answere And those other Sacraments of the old Testament which were temporarie and extraordinarie haue also a correspondence with these for a Gen. 7. 6. the passing the floud b Exod. 14. 22. through the red sea and the c Exod. 13 21. staying vnder the cloud were but a kind of Baptisme And Manna d Exod. 16. 14. 15. from heauen and water e Ioh. 6. 31. Exod. 17. 6. 1. Cor. 19. 1. 2. 3. out of the Rocke were but answerable to the Supper of the Lord. Fourthly Christ hath giuen precepts to his Ministers for the a Mat. 28. 19. 1. Cor. 11. 23. administring of these and hath not appointed the administration of any other Neither did Christ himselfe partake of any other therefore those fiue other of the Church of Romes addition viz. Matrimony Orders Penance Confirmation and extreame Vnction the three first whereof though they bee diuine ordinances yet are not of the nature and number of Sacraments and the two latter are meerly coyned by the Papists as they are vsed by them Q. What is Baptisme A. It is the first Sacrament of the Gospell wherein Tit. 3. 5. Gal. 3. 17. Mat. 28. 19. by the washing or sprinkling of our bodies with water into the name of the Father Son and holy Ghost our regeneration or new birth or our entrance and ingrafting into Christ into the body of Christ which is his Church is represented and sealed vnto vs. Q. Why call you it the first Sacrament A. Because our Sauiour Christ requireth of his Matth. 28. Exod. 12. 48. Disciples in that commission which he gaue them to teach all nations that after they haue taught men to beleeue they should bee baptized and thereby as it were be enrolled amongst those of the houshold of God or entred into the number of the Citizens and burgesses of the heauenly Ierusalem Secondly to note an abuse of the ancient Church who vpon an erroneous conceit that those which fell after Baptisme could not repent and so bee saued deferred Baptisme till the houre of their death Thirdly to note that it ought to be administred but once onely at our first admittance into the visible Church of Christ For first it is said the Church continued Act. 2. 42. in prayer and breaking of bread not in baptizing Secondly it is a pledge of our new birth now as a man being borne once hath no need to be borne againe so hee that is once baptized needs not to bee baptized any more and although in the Epistle to the Hebrewes mention bee made of the doctrine of Baptismes yet thereby is not meant that Christians were then taught to be often baptized but that they were to acknowledge and seeke for a double Baptisme the one outward of water the other inward of the spirit both which the faithfull receiue at one and the same time Q. Why is it required that we be baptized into the name Mat. 28. 19. of the Father the Sonne and the holy Ghost A. Because by Baptisme wee are consecrated to Mat. 28. 19. Act. 11. 26. Gen. 48. 16. Esa 4. 1. God to beare his name as a wife beareth the name of her husband or as a child beareth the name of his father Q. Is it necessarie that we that are baptized should bee ingrafted into Christ A. Yea for being naturally after the fall cut off from God wee must needs bee ingrafted into him againe as new plants if we looke to liue by him euerlastingly Q. What force hath Baptisme in this ingrafting A. It is a seale and a pledge of it and not that by which the ingrafting or incorporation it selfe is effected considering that wee are baptized in the right onely of being members of Christ before Besides ordinarily such of Gods elect as are baptized at yeeres Mat. 3. 6. Act. 8. 36. 37. 38. of discretion are so farre as man can iudge actually ingrafted into Christ before they receiue this Sacrament and such of them as are baptized in their infancie liuing till they come to yeeres of discretion are ordinarily ingrafted into Christ afterwards by the spirit through faith gotten by the hearing of Gods word Q. What fruit ariseth from this ingrafting into Christ A. A new birth of which also this Sacrament is a seale and pledge and wherof we being once partakers can neuer be depriued Ioh. 3. 5. Q. VVhat are the outward signes in Baptisme A. Water and the washing or couering with water the partie baptized Q. VVhat doth the water signifie and represent A. The spirit and the blood of Christ applied by the spirit in the worke of our Regeneration Q. VVhat doth the washing or couering with water signifie A. Our Regeneration and putting on of Christ the couering of our sinnes through the imputation of Gal. 3. 27. Christs death our Righteousnesse by Christs obedience Rom. 6. 3. 4. Coloss 2 12. 1. Cor. 10. 2. in the fulfilling of the Law The buriall of the old Adam with our Sauiour Christ and as after the water is applied to the body and it taken out of it the body appeareth white and cleane and as it were raised againe from the dead so Gods
the sheading of the blood of beasts is now vnder the Gospell accomplished by the blood-sheading of Christ Q. What are the sacramentall actions of them which receiue A. To take the bread and to eate it and the wine Mat. 26. 26. 27. and to drinke it Q. VVhat is signified thereby A. The applying of Christ crucified and all his merits vnto our selues by faith as the onely meanes by which we looke to liue eternally Q. VVhat is the fittest time for the celebration of this Sacrament A. The Lords day in the morning Act. 20. 7. Q. But our Sauiour celebrated it vpon another day both he and his Apostles at another time euen in the night A. First our Sauiour did this occasionally after supper in regard of the Passeouer in the roome wherof this was to succeed and therefore hee did institute it presently after the eating of it Secondly that it might goe immediately before his passion the better to shew whereunto it hath relation Thirdly the Apostles did it in the night vpon necessity for feare of persecution and therfore where there is no such cause of feare the custome of our owne Churches is to bee performed which celebrate it in the morning when our wits memories and capacities are most fresh Q. But is there no speciall matter to bee obserued that our Sauiour celebrated this Sacrament after supper A. Yes verily for thereby we learne that wee are not to come to this table to fill our bellies but wee are to haue our mindes lifted vp from these earthly elements to our Sauiour Christ represented by them For it is not the vse after supper to set bread and wine vpon the table but banqueting dishes which reproues them which come only for a draught of wine and such as rest onely in the receit of the outward elements Q. How oft are the Sacraments to be celebrated A. As oft in a yeere as the Church where wee are members may conueniently and agreeable to the dignitie of the mysterie communicate therein 1. Cor. 11. 26. Q. What persons haue title to this Sacrament A. All Christians that are of yeeres of discretion 1. Cor. 11. 27. 28. and haue been baptized being fitted thereunto Q. May not infants and children partake thereof A. No because they cannot performe that dutie which the Apostle requireth of all worthie receiuers 1. Cor. 11. 28. that is they cannot trie and examine themselues Q. By what meanes may we be fit receiuers of this Sacrament A. First by a careful preparation before the action great heed in the action and a ioyfull and thankfull close and shutting vp of it Q. How are we to prepare our selues before the action A. Wee are first to examine our knowledge as in the grounds and principles of religion so also in this Sacrament whether we vnderstand the meaning and vse thereof viz. the signification of the signes and the graces that they seale Secondly wee are to examine what faith wee haue and what repentance not onely in the generall but for our particular sinnes whether wee doe bewaile them or iudge our selues for them otherwise we shall stirre vp Gods wrath against vs and those that belong 1. Cor. 11. 28. 31 vnto vs and moue him although not to condemne vs in the world to come yet to inflict fearfull plagues and iudgements vpon vs in this world Q. What heed is to be taken in the action A. That in the act of receiuing with the signes we consider and call to our remembrance the particular matters signified Seeing the bread broken and the wine poured out wee are affectionately to remember the body of Christ broken and his blood shead for vs and by the eye of faith behold him crucified as it were before our eyes Further beholding the Minister reaching forth these elements vnto vs wee are to behold Christ himselfe therein offering himselfe and all his merits vnto vs if we will receiue them by faith Lastly in the stretching forth of our hands to receiue these elements wee are to labour to haue a sense and feeling of our faith laying hold vpon Christ and all his sauing benefits and in our eating of this bread and drinking this wine wee are to labour to feele such a spirituall refreshing of our soules with the body and blood of Christ as wee feele in our bodies by the bread and wine Q. How are we to close and shut vp this action A. We are to be comforted in heart in the sense of Gods fauour towards vs from whence we should be ready with feeling ioy to sing a Psalm vnto the Lord of praise and thanks-giuing and feeling our selues strengthened in the new man we are to depart with a Mat. 26. 30. resolution to walke more strongly and steadily in the waies of God all the daies of our life afterward For this is a Sacrament not of our incorporation into Christ but of our growth in him CHAP. 39. Of Ecclesiasticall Discipline Censures wherein note their Kindes they are either Medicinall Priuate Publike Of punishment Power and authoritie MAT. ch 18. vers 15. to the 20. and 1. COR. 16. 22. 15. Moreouer if thy brother shall trespasse against thee goe and tell him his fault betweene thee and him alone if hee shall heare thee thou hast gained thy brother 16. But if he will not heare thee then take with thee one or two more that in the mouth of two or three witnesses euery word may be established 17. And if hee shall neglect to heare them tell it vnto the Church but if he neglect to heare the Church let him bee vnto thee as an heathen man and a Publican 18. Verily I say vnto you whatsoeuer ye shall binde on earth shall be bound in heauen and whatsoeuer ye shall loose on earth shall be loosed in heauen 19. Againe I say vnto you that if two of you shall agree on earth as touching any thing that they shall aske it shall be done for them of my Father which is in heauen 20. For where two or three are gathered together in my Name there am I in the middest of them 1. COR. 16. 22. 22. If any man loue not the Lord Iesus Christ let him bee Anathema Maranatha Q. HItherto of the Sacraments now followeth the Discipline of the Church what is it A. The spirituall Censures of the Church executed against such members of the Church as haue fallen into any scandalous sinne Q. What need is there of them A. Very much both to helpe the godly and to restraine and root out the wicked out of the Church euen as much as of the sword of the Magistrate in the Common-wealth or the rod in the house yea so much more as these are for the body and this life the other for the soule and the life to come Q. What is to bee considered in this text concerning these Censures A. First the kindes secondly the power and authoritie Q. What are the kindes A. They are either of
considered A. That of man and Angels called Predestination Q. VVhat is Predestination A. It is the decree of God g 1. Thess 5. 9. Rom. 9. 22. 23. 1. Pet. 2. 8. Mat. 25. 41. touching the euerlasting estate of men and Angels Q. VVhat are the parts of Predestination A. Election and reprobation Q. VVhat is Election A. It is the h Ephes 1. 5. 6. Rom. 9. 22. 23. eternall predestination of certaine men and Angels to eternall life to the praise of his glorious grace Q. VVhat is Reprobation A. It is the i 1. Thess 5. 9. eternall predestination of certaine men and Angels to eternall destruction k Of the contrary end of election to the praise of his glorious iustice So much of the Decree Q. VVhat is the execution A. It is an l Ephes 1. 11. Act. 4. 28. action of God effectually working all things he hath decreed Q. VVhat are the parts thereof A. a Psal 33. 9. 10. 11. 146. 67. Creation and prouidence Q. VVhat is Creation A. It is the execution of Gods decree of b Gen. 1. 7. Heb. 11. 3. making all things that are made of nothing very good Q. VVhat is prouidence A. It is the c Eph. 1. 11. Rom. 11. 36. Psal 139. 2. 3. Coloss 3. 11. execution of Gods decree in the effectuall disposing of all things to their proper end wherof that prouidence that is of d Mat. 6. 26. 8. 10. 29. 30. 31. men and e Ezech. 11. 4. 5. 6. Angels is chiefe Q. VVhat doe you consider especially in that part of prouidence A. The fall of both f Gen. 3. 1. 23. 4. and repaire g Gen. 3. 15. of man Q. VVhich of them fell first A. The h Iude 6. Iob. 4. 18. Angels which were also i Iohn 8. 44. an instrumentall cause of mans fall Q. VVhat was their fall A. The k Iude 6. Iohn 8. 44. 2. Pet. 2. 4. departing from their estate which God had set them in Q. VVherein consisteth that their departure A. In forsaking their l Iob 4. 18. innocency and m 2. Pet. 2. 4. committing of sinne which caused Gods n Lam. 3. 39. Esay 64. 5. 6. anger against them Q. VVhat is sinne A. It is the o 1. Iohn 3. 4. transgression of Gods Law Q. VVhat was the first sinne of man a Gen. 2. 16. 17. 36. 7. A. The eating of the fruit that was forbidden from whence also doe come other sinnes originall and actuall Q. What is due to these sinnes Guilt and Punishment b Rom. 2. 15. c Rom. 5. 12. Q. What is the guilt of sinne A. The d Rom. 3. 19. desert of sinne whereby we are subiect to Gods wrath e Gen. 2. 17. John 5. 24. 28. 29. 3. 18. 19. Q. What is the punishment of sinne A. Euerlasting death begun heere and to bee accomplished in the life to come Q. What is that which God hath ordained for the repaire of man A. His a Iohn 5. 25. 6. 68. word Q. What is his word A. It is a doctrine of sauing b Ioh. 5. 25. 29. 2. Tim. 3. 11. 16. 17. mens soules written by diuine inspiration Q. How is this word made profitable to vs A. By the c Rom. 10. 14. Luk. 1. 3. 4. The practice of all the Apostles who neuer wrote but to the Churches and such as already beleeue preaching and publishing of it to the begetting and confirming of faith Q. Will not the knowledge of the wisedome power and goodnesse of God in the creation and gouernment of the heauen and earth with the things that are in them be a sufficient meanes to recouer our lost estate A. No. It d Rom. 1. 19. 20. 21. serueth rather for further condemnation without the word as e 1. Cor. 1. 21. 2â— by and with the word it is a good helpe Q. What are the parts of the word A. The f Rom. 10. 5. 6. Gal. 3. 11. 12. Law and gratious promise otherwise called the Couenant of workes and the Couenant of grace which from the comming of Christ is called the Gospell Q. What doth the Law containing the Couenant of workes enioyne vs A. All g Leuit. 18. 5. such duties as were required of Adam in his innocencie and all h Deut. 27. 26. such as are required since by reason of his fall with reward of life euerlasting to the doers of them and curses to him that doth them not Q. Is any man able to doe them all A. No a Gal. 3. 22. Rom. 8. 3. not in the least b Philip. 3. 9. Titus 3. 5. Esay 64. 6. point Q. What then auaileth the Law to vs A. Very much first to shew vs our sinnes and punishment thereof thereby to driue vs to Christ and secondly to teach vs how to d Mat. 5. 17. Luk. 1. 6. Deut. 66. walke when we are c Gal. 3. 24. Rom. 3. 20. 77. come to him Q. What is the summe of the Law A. e Mat. 22. 37. 38. 39. Thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy mind this is the first and great Commandement and the second is like to this Thou shalt loue thy neighbour as thy selfe c. Q. What are the parts of the Law A. f Deut. 10. 1. 2. The first and the second table Q. VVhat Commandements are in the first table A. The first foure g Exod. 20. 1. 2. 3. c. Deut. 5. 4. 6. c. which containe our duties towards God Q. What is common to these foure A. That euery one of them hath his seuerall reason annexed which in the first Commandement goeth before and in the other three it commeth after Q. What is the first Commandement A. I am the Lord thy God which brought thee out of the land of Egypt c. Q. What is the summe of this Commandement A. The inward worship of God Q. What is the second Commandement A. Thou shalt not make to thy selfe any grauen image c. Q. What is the summe of this Commandement A. The outward worship of God not according to the tradition of men but according to the will of God reuealed in the Scripture Q. What is the third Commandement A. Thou shalt not take the name of the Lord thy God in vaine Q. What is the summe of this Commandement A. A holy vse of the titles workes and actions of God Q. What is the fourth Commandement A. Remember the Sabbath day to sanctifie it Q. What is the summe of this Commandement A. To set our selues apart to Gods worship at such times as are here commanded So much of the first Table Q. How many are the Commandements of the second table A. Six containing our duties towards our neighbour Q. What is the summe of the Commandements of the second table A. Whatsoeuer you would that men should doe
to you doe you to them Q. What is generall to the Commandements of the second table A. That the workes thereof are in higher or lower degree of good or euill as they are kept or broken towards one of the houshold of faith a 1. Cor. 6. 8 10. 32. Gal. 6. 10. rather then towards a neighbour simply Q. What is the first of them being the fifth in order A. Honour thy father and mother c. Q. What is the summe of it A. All especiall duties to our neighbour in respect of his and our calling Q. What is the sixth Commandement A. Thou shalt not murther Q. What is the summe of it A. All generall duties to our neighbour in respect of his person Q. What is the seuenth Commandement A. Thou shalt not commit adulterie Q. What is the summe of it A. All generall duties to man in respect of chastitie Q. What is the eighth Commandement A. Thou shalt not steale Q. What is the summe of it A. All generall duties to man in respect of his goods Q. What is the ninth Commandement A. Thou shalt not beare false witnesse c. Q. VVhat is the summe of it A. All generall duties to man in respect of his good name Q. VVhat is the tenth Commandement A. Thou shalt not couet thy neighbours house c. Q. VVhat is the summe of it A. That wee keepe our heart pure from all euill not thoughts onely but euen from all pronenesse of sinning against our neighbour Q. VVhat forbiddeth this Commandement that was not forbidden in the former A. The former do condemne only euill thoughts with consent which are here condemned before and without consent Hitherto of the Couenant of Workes Q. VVhat is to be considered in the Couenant of Grace A. First a Act. 10. 43. 3. 24. Rom. 1. 34. Christ and then the b 2. Cor. 5. 20. Mat. 6. 33. meanes of applying Christ vnto vs. Q. VVhat things haue we to consider in Christ A. Two His person c John 1. 14. 3. 33. His office d Esay 61. 1. 2. Luk. 4. 18. Q. VVhat is his person A. Christ both God and Man e Rom. 1. 3. 4. 9. 5. 1. Tim. 3. 16. Q. What haue we to consider in his person A. His two natures His Godhead and His Manhead which subsisteth and hath it being in the Godhead Q. Being God before all worlds how became he man A. He was f Mat. 1. 20. Luk. 1. 31. 32. conceiued in time by the holy Ghost and borne of the Virgine Mary Q. Are these his natures separated A. No verily g 2. Cor 13. 4. 1. Pet. 3. 18. 1. Cor. 15. 27. 28. they are inseparably vnited in person and yet distinguished in substance properties and actions So much of the person of Christ Q. What is the office of Christ A. To be h Tim. 2. 5. Heb. 9. 15. a Mediator betwixt God and man Q. What are the parts of his mediation A. His i Psalm 1 10. 2. 3. 4. Heb. 7. 2. 3. Act. 3. 22. Priesthood and his Kingdome Q. How doth he fulfill his Priesthood A. In a Esay 61. 2. 3. 4 Psal 2. 6. 7. Dan. 9. 24. Ephes 2. 14. 15. 16. opening his Fathers will and working the merit of our redemption Q. How doth he open his Fathers will A. In teaching vs the whole will of God both in his b Matth. 13. 8. 9. 10. 27. 5. owne person when hee was vpon the earth and by the c Mat. 10. 40. Luk. 10. 16. Ministers from the d Heb. 1. 1. 1. Pet. 1. 11. 12. 1. Pet. 3. 18. 19. 2. Pet. 1. 19. 20. 21. Ephes 4. 8. 11. 12. 13. Hos 4. 6. Mat. 2. 6. 17. beginning of the world to the end thereof Q. How hath hee wrought the merit of our redemption A. Partly by that which he did in his estate of humiliation partly by that he did and doth in his glory Q. Wherein consisteth that which was done in his estate of humiliation A. In his conception birth life pouerty hunger thirst wearinesse and other sufferings euen vnto death Q. What ariseth of this A. His whole e Phil. 2. 5. 6. 7. 8. 1. Pet. 2. 24. obedience consisting in his sufferings and in his fulfilling the Law Q. What did he suffer A. He suffered in body soule f Esay 5. 3. Mat. 26. 27. that which was sufficient fully to satisfie for whatsoeuer we shuld haue suffered hauing drunke the full cup of Gods wrath filled vnto him for our sakes whereby hee hath taken away our sinnes Q. How did he fulfill A. By doing all that the g Psal 40. 7. 8. Gal. 4. 4. 5. Rom. 8. 3. 4. Law required wherby he purchased a righteousnesse for vs. Q. What are his actions in glory A. His h Act. 2. 31. 36. resurrection his ascension and sitting at the right hand of God his k Psal 110. 1. 2. 5. 6. Father whereby hee fulfilled i Heb. 9. 24. 25. his Priesthood and made himselfe a way for his kingdome Q. What are the effects of all these actions towards vs They are two a Luk. 1. 69. Heb. 7. 24. 25. Redemption b Rom. 8. 34. 1. Pet. 2. 5. Exod. 29. 33. Intercession Q. What is Redemption A. A c Rom. 5. 15. 16. 17. deliuerance of vs from sinne and the punishment thereof and a restoring of vs to a better life then euer Adam had Q. What are the parts of Redemption A. d 1. Cor. 1. 30. 6. 11. 1. Iohn 5. 6. Reconciliation and e Dan. 9. 24. 25. 26. 27. Act. 13. 38. 39. Rom. 4. 25. Sanctification 1. Cor. 15. 45. Q. What is Reconciliation A. That whereby the wrath of God is taken from vs and we restored to his fauour Q. Wherein doth it consist In remission of sinnes and imputation of righteousnesse Q. What is remission of sinnes A. The f Col. 2. 13. 1. Iohn 1. 7. 9. Heb. 9. 28. 10. 2. 2. 14. 15. abolishing and taking away of all our sins by his death Q. What is the imputation of righteousnesse A. The g Col. 1. 22. Rom. 5. 18. 19. reckoning of Christs righteousnesse vnto vs and the taking it for ours Q. VVhat is Sanctification A. A freedome within vs h Rom. 6. 12. 3. 4. 1. Cor. 1. 30. from the bondage of Satan and restitution of vs to a godly life Q. What are the parts of it A. Mortification and quickening i Ephes 4. 22. 23 24. Col. 3. 8. 10. Q. VVhat is Mortification A. The restraining and subduing of our naturall corruption whereby we endeauour to refraine from all euill k Rom. 6. 3. 4. Col. 3. 5. Q. What is quickening A. A renewing of vs to newnesse of life wherby we delight in doing good l Rom. 6. 4. Col. 3. 10. 12. So much of Redemption Q. What is Intercession A. It is that m Rom. 8. 34. 1. Pet.