the kingdome of heauen reuealed in Christ the second Adam the Lord from heauen and by him purchased and prepared vnto all the elect So that naturall moralists are here rewarded with outward blessings so Gods children are here afflicted but their reward is in heauen Q. It should seeme then that the estate we haue in and by Christ is infinitely better then that which we lost in Adam A. Yes certainly and that in regard of many more priuiledges and prerogatiues then haue vet béen mentioned for by this we are partakers of the diuine nature made one mysticall body of Christ vnited to him our head made the adopted Sonnes of God coheires with Christ hauing the holy angels appointed for our guardians which Adam had not till after the fall he beléeued in Christ. Psal. 91. 11. Heb. 1. 6. 14. Againe we haue in Christ such a kind of sanctification and holinesse as Adam neuer had for Adams righteousnesse was a created righteousnesse connaturall vnto him but ours is a righteousnesse and holinesse that fioweth from Christ our head as beames from that sunne and as streames from that fountaine into all his mysticall members yea they are the graces of Christ glorified so as they are of a glorified nature as 2. Cor. 3. 18. Rom. 6. 4 5. 1. Cor. 15. 45 46 47 48 49. Q. How is the couenant of grace sealed vnto vs A. By foure seales first by the seale of the holy Ghost 2 Cor. 1. 20 21 22. and Eph. 1. 13. and 4. 30. Secondly by the seale of faith Ioh. 3. 33. and 1. Ioh. 5. 10. Thirdly by the two Sacraments Baptisme and the Lords Supper Q. How proue you the Sacraments to be seales A. Rom. 4. 11. Circumcision was a seale of Abrahams faith and of the Couenant of grace which God made with him Q. But doe not the Sacraments of the new Testament differ from those of the old A. They differ not in regard of their diuine institution end and vse all of them pointing out Christ vnto vs in his death whereby the Couenant of grace was ratified onely circumcision and the Paschall Lambe poynted out Christ to come and Baptisme and the Lords Supper point him out already come as the Lambe slaine Q. What other argument haue you to prooue all the Sacraments as well those of the Old Testament as those of the New to be seales of the Couenant of grace A. This that all of them as types or signes point vnto Christs death wherein the Couenant is ratified Q. How may a Sacrament be defined or what is a Sacrament A. A Sacrament is a sacred action of Christs institution wherein the visible elements sanctisied by the Word doe not onely signifie and represent to the outward senses but also instrumentally conney and seale to the faith of the receiuer that holy inuisible grace whereof it is a signe and seale Q. How proue you this definition of a Sacrament And first how proue you a Sacrament to be an action A. By these reasons 1. Because it is no longer a sacrament then it is in the action 2. Because the force and efficacy of the sacrament consists in the action rightly performed Q. How proue you this in the Sacraments A. Thus circumcision is an action the cutting off the foreskin The slaying and eating of the Passeouer is all in action so baptizing an action so of the Lords Supper the whole celebration of it is action as consecrating giuing receiuing eating drinking al is action Do this in remembrance of me Q. What vse make you hereof A. Hereby I learne that that is no sacrament which is idly gazed vpon or reserued in a box or carryed about in solemne pomp to be adored for Christ but is very Idol Q. Why call you the Sacrament an action sacred A. In regard of the parties conuersant about the sacrament who are all sacred Q. Who are they A. The minister of the Gospel the communicants the holy Ghost working in and by them Q. What is the action of the minister about the sacrament of the Lords Supper A. To sanctifie or consecrate the elements by the Word of God prayer to a sacramentall or holy vse 2. He is to eate and drinke the Lords Supper 3. He is to distribute the consecrated bread and wine vnto the people the communicants Q. What doth the Ministers action in consecrating the elements and distributing of them to the people signifie A. His consecrating of the elements signifieth Christs consecrating of himselfe for vs his distributing of them to euery Communicant signifieth Christ giueth himselfe to euery true beleeuer Q. What is the action of the holy Ghost about the Sacrament A. To seale inwardly to the beléeuing soule of the communicant the merits and vertue of Christs death Q. What is the action of the Communicants in the Lords Supper A. Twofold 1. Outward with the hand of the body to take eate drinke 2. Inward with the hand of the soule to wit faith to receiue and spiritually to faéd vpon the body and bloud of Christ. And with these two is ioyned the action of prayer and thanksgiuing in the very act of receiuing Q. How is the minister sacred or holy A. By his ministeriall calling as he ought also to be holy in his conuersation Q. What if he be profane in his life A. Yet that hinders not but tha the may administer the Sacrament sith his calling is holy Q. How is the Communicant sacred or holy A. Not onely by his common calling as he is a Christian whereby he hath a right to the outward ordinance but specially by his holy faith and life being a liuing member of Christ by which he hath an interest to Christ himselfe in the ordinances Q. May none of these three agents the holy Ghost the Minister the Communicants be wanting to make vp the full Sacrament A. No sir The minister may not communicate alone without the people communicating with him and the element is of no efficacy without the holy Ghost do apply the inward grace which he doth to euery beléeuer Q. You say a Sacrament is instituted of Christ why so may not the Church instiuute a Sacrament A. No onely Christ is the authour of a Sacrament for these reasons 1. because he is the authour of saluation and therefore he onely may appoint the meanes as the Word Sacraments secondly because Christ only can make the Sacraments effectuall by his spirit thirdly because his heauenly wisedome knew best how and wherof to institute the sacramentall signes or elements Q. But may not the Church dispense with the Sacraments as by altering of them by adding or taking away A. No in no case for it brings that curse Reuel 22. 18. 19. Deut. 4. 2. 12. 32. Pro. 30. 6. Q. May not the cup be taken away in the Lords Supper A. No for it is the communion of the bloud of Christ. Q. Is not the bloud of Christ contained in his body which is represented vnder the
formes of bread and is not the cup then superfluous A. Neither is Christs body carnally vnder the formes of bread nor is the bread sufficient alone to represent Christs death without the cup which powred out doth represent the shedding of Christs bloud for vs as the bread broken doth the breaking of his body And Christs ordinance must in no sort be broken Q. But doth not the bread wine after the words of consecration cease to be bread and wine their substance being changed or transubstantiated into the very body and bloud of Christ nothing but the colour and sauour of the elements remaining A. The bread and wine being consecrated by the word prayer receiue a change indéed in regard of their vse being now sacred which before were common but not in regard of their substance which remaineth one and the same still Q. But is it not said of the bread This is my body and of the wine This is my bloud And are not Christs words true A. Yes Christs words are true and because they are true therefore the substance of the bread is not changed into the substance of Christs body and so of the wine Q. But is not God omnipotent Cannot he change the substance of bread into the substance of Christs body A. God is omnipotent and therefore he cannot lye But such a change must néeds import and imply a lye for 1. Christs body is in heauen and therefore cannot be in earth and in many places at the same instant 2. Christs body was made of the substance of the Uirgin and therefore not of the substance of a peece of bread Q. Why doth Christ say then This is my body A. He saith no otherwise of this Sacrament then he doth of all the rest both of the old Testament and of the New For so circumcision is called the Couenant being but a signe and seale of it as Gen. 17. 10 11. The Paschall Lambe is called the Passeouer Exod. 12. 11. though it were but the sacrifice and memoriall of the Passeouer v. 27. So baptisme is called regeneration Tit. 3. 5. though it be but a signe and seale of it And thus the Sacramentall bread is called Christs body so that this is the constant language of the holy Ghost in all the sacraments both of the old and new Testament to call the signes by the name of the thing signified that we might not be deceiued in the meaning of the holy Ghosts words Q. But are the Sacramentalll elements bare signes Doe they not worke grace effectually of themselues A. They neither worke grace effectually of themselues nor are they bare signes but these signes are called by the name of the thing signified to signifie that they are meanes ordained of Christ to confirme to the faithfull receiuer the thing signified not of themselues but by vertue of Christs institution where the conditions of faith and repentance be obserued Q. What then is euery man to doe before he come to the Lords Table A. He must examine himselfe 1. Cor. 11. 28. Q. Wherein is a man to examine himselfe A. In two things 1. touching his knowledge of the Sacrament 2. touching his knowledge of himselfe Q. What is a man to know touching the Sacrament of the Lords Supper A. He must be able to discerne the Lords body 1 Cor. 11. 29. Q. How is that Lords body discerned A. By two things 1. by the outward elements of bread and wine as they are consecrated to an â—oly vse which must not be receiued as â—â—â—â—mon bread and wine secondly by the analogy or proportion which they beare to Christs body Q. What analogy or proportion do the consecrated bread and wine hold with Christs body and bloud being receiued by the faith of the Communicant A. A twofold proportion one in respect of the benefits of Christs body and bloud to euery faithfull receiuer signified by the benefits which the body receiueth by the bread wine the other proportion in respect of the communion of Christs mysticall body signified by the nature of the bread wine Q. What be the benefits which the body receiueth by the bread and wine A. These Nourishment strength and comfort bread strengthening and wine comforting mans heart and so becomming one with our body Q. What doe these signifie A. That Christs death receiued and applyed by faith in the Sacrament doth strengthen our faith and comfort our consciences in the pardon of our sinnes and so nourisheth vs to eternall life Christ becomming one mysticall body with vs by faith liuing in vs. Gal. 2 20. Q. What is the other proportion which the bread and wine doe beare of Christs body A. They beare a proportion of the communion of his mysticall body Q. What call you Christs mysticall body A. The whole company of the faithfull elect vnited in one mysticall body of Christ. Q. Wherein stands their communion A. In two things in the vnion of euery true beléeuer to Christ the head 2. In a communion with the members among themselues all ioyned to that one Head Q. How is euery member vnited to Christ the Head A. By the holy Ghost and by a holy faith 1. Cor. 12. 12 13. Gal. 2. 20. Q. How are all the mysticall members of Christ vnited in a communion together as of one body A. By charity and by the vnity of the spirit Eph. 4. 2 3 4 5 6. Q. How doth the Sacramentall bread and wine signifie or represent this communion of Christs mysticall members in one body A. As one and the same bread is made of many graines and one and the same mysticall body of Christ is made vp of many members euen all the faithfull whereof consists the holy Catholike Church the Communion of Saints Q. What vse make you of this knowledge concerning the sacramentall signes A. It leades me to the examination of a second knowledge namely concerning my selfe before I come to communicate at the Lords Table Q. What are you chiefly to examine concerning your selfe before you come to the Communion A. Two things especially my faith and my charity Q. Why these two especially A. Because by hauing faith and charity I come to discerne the Lords body while by faith I am vnited to Christ my Head and by charity to the mysticall body of Christ the communion of Saints Q. How is your faith to be examined A. By the nature of sauing faith and by the fruits of it Q. You shewed me before the nature of sauing and iustifying faith which you must examine in your selfe whether it be truely in you or no according to that of the Apostle 2. Cor. 13. 5. Tell me therefore what be the speciall fruits and signes of sauing faith A. They are especially two to wit repentance and charity Q. What is true repentance A. It is a godly sorrow causing repentance vnto saluation not to be repented of 2. Cor. 7. 10. Q. Why is it called a godly sorrow A. Because it is a
sorrow for sinne wrought in the heart by Gods Spirit it being a gift of God 2. Because this sorrow mourneth more for Gods dishonour then our owne by-sins more for Gods Law broken then for the punishment deserued 3. While we giue God the whole glory in the séeking pardon of sinne taking to our selues the whole shame 4. While in a sincere purpose and endeauour for amendment we rather chuse to suffer the torments of hell then afresh to sin against God Q. How doth godly sorrow differ from worldly A. Both in the kind and in the end of it Q. How differ they in kind A. Worldly sorrow is a carnall and legall re pentance looking mainely at the punishment of sinne such was Ahabs and Iudas his repentance but godly sorrow is euangelicall looking through the spectacles of faith vpon a father offended by our sinne but appeased in Christ. Q. How doe godly and worldly sorrow differ in their end A. Godly sorrow causeth repentance to saluation neuer to be repented of but worldly sorrow causeth death Q. How is this godly sorrow a fruit of sauing faith A. Because a man can neuer sorrow godly till he beléeue in Christ the redéemer so as looking on Christ the Sauiour with the eye of faith he therewithall reflects vpon himselfe as the sinner saued by Christ. Q. What is the second speciall fruit and signe of sauing faith A. Charity out of a pure heart and of a good conscience and of faith vnfained 1. Tim. 1. 5. Q. What be the chiefe obiects of true charity that is whom doth true charity chiefly respect A. In the first place our charity respecteth God in Christ louing him aboue all for the manifestation of the riches of his glory and grace in electing and redéeming vs 1. Ioh. 4. 19. 2. Our charitie looks vpon our brethren and fellow-members in Christ who heare his image for which sake we loue them as truely and intirely as our owne soules This charity being the badge of a true beléeuer 1. Ioh. 2. 14. 16 17 19. 3. Our charitie reacheth to strangers yea to our very enemies to helpe them in extremity and to pray for their conuersion And 4. we must haue an intire loue to God-ward and to his ministers accounting their féet beautifull that bring vs the glad tidings of saluation Q. But many professe loue to God and to the brethren wherein stands the proofe of our loue A. Not in a bare profession but we must proue it first by our inward seruent affection as also by the many reall fruits of loue louing not in word onely but in déed and in truth Q. What els are you to examine in your selfe before you come to the Lords Supper A. I must stirre vp my heart to a spiritual hunger and thirst after Christ in the Sacrament because according to this hunger I shall be satisfied with his swéetnes and shall féelingly finde him a Sauiour of life vnto my soule Q. How may your spirituall appetite be stirred vp to hunger after Christ in the Sacrament A. By finding mine owne emptines and how wretched I am without Christ and how blessed in him this must be by sound repentance and humiliation Q. What conclusion doe you draw from this duty of examination before the Sacrament A. First hence I learne that the sacrament is a high mystery and strong meat for men of ripe yeares hauing their wits exercised to discerne good and euill 2. That no ignorant persons such as cannot giue a reason of their faith nor of the nature and vse of the Sacrament may be admitted to the Lords Table Well comming thus duly prepared what are you to doe in the time of Administration A. I am to meditate of Christs death by the things I sée and heare of the wonderfull loue of God towards me a poore wretched sinner in that he spared not his Son but gaue him vp to death for me that I by beléeuing in him might liue for euer that as by my body I receiue eate and drinke the bread and wine so by faith I receiue and féed vpon Christ tasting how swéet the Lord is to my soule and that I stir vp my heart to be excéeding thankefull for so precious benefits as Ps. 103. 1. c Q. What are you to doe after you haue receiued the Sacrament A. I must endeauour to walk in the strength of that spiritual meat as Elias did vntill I come to the mount of God the kingdome of heauen Q. Will receiuing the Lords Supper once in the yeare or so sufficiently strengthen a man for his whole life as baptisme is but once administred A. No the comparison holds not A science is but once grafted as we into Christ by baptisme but must be often nourished as in often hearing of the Word and often communicating at the Lords Table for saith the Apostle as often as ye eat this bread and drink this cup ye shew the Lords death till he come whereby he teacheth vs to frequent the Lords Table vpon all occasions and constantly to continue the remembrance of his death that so we may be kept watching and waiting for that appearing looking for and hasting vnto the comming of the day of God that we may bee found of him in peace without spot and blamelesse Q. What other duty is requisite for a Christian to practise that he may grow in grace A. To call vpon God in all occasions Q. When must we pray especially A. Though we are to pray continunually yet especially we are to kéepe constant times morning and euening as Psal. 55. 17. 92. 2. Q. To whom must we pray A. To God alone in the name of Christ for Christ taught vs to pray Our Father c. Q. May wee not also pray to Saints departed and to the Angels in heauen A. No in no wise Q. Why A. Because prayer is a diuine worship of God alone For whom we call vpon by prayer we beléeue also in him Rom. 10. 14. But we may not beléeue in Saints and Angels Q. But may we not make Saints and Angels our Mediators of intercession to God for vs in the Court of heauen A. No for there is but one Mediatour betwéene God and man Iesus Christ. 2. Tim. 2. 5. In his name whatsoeuer we aske the Father he will giue it vs. And Christ alone is our intercessour in heauen Rom. 8. 24. He is our onely high priest who hath entred into heauen now to appeare in the presence of God for vs. Heb. 9. 24. So that none can bee our Mediatour or Intercessour in heauen but onely our High Priest which is Christ. Heb. 9. 11 12. Q. But may we not be stirred by pictures and images of God and of Christ and the like and so before them pray vnto God A. No in no sort for this is flatly against the second commandement Thou shalt not make to thy selfe any grauen image c. Q. But may we not pray before them though we pray