be admitted to this Sacrament A. All such as by the Lawes of Charitie are to be esteemed within the Covenant of Grace of what Nation Sexe or age soever they be Mat. 3. vers 5 6. and 28.19 Act. 2.41 and 8.27 36 37. Act. 10.47 Act. 16.15.33 1 Cor. 1.16 Gen. 17.12 compared with Col. 2. vers 1. Q. When doe such as are baptized in their Insancie reape the fruit and feele the effect of their Baptisme A. So many of them as live till they come to yeares of discretion when they actually believe in Christ and repent of their sinnes Mark 1. vers 4 5 and 15. and 16.16 Act. 2. vers 38. and 8.30 31. 1 Pet. 3. vers 21. Q. What is the Lords Supper A. The Lords Supper is the other Sacrament of the new Testament wherein by the use of bread and wine administred and received according to Christ his institution our spirituall nourishment by Christ is represented and our continuance and growth in Christianitie sealed unto us Mat. 26.26 27 28. 1 Cor. 11.23 24. c. 1 Cor. 12.13 Q. What are the outward signes of this Sacrament of the Lords Supper A. Bread and Wine both which Christ hath expresly commanded to be received of all Communicants and the Sacramentall actions about these elements of Bread Wine Mat. 26.26 27. Mar. 14.22 23. Luk. 22.19.20 Q. What doe these elements of Bread and Wine signifie A. The Bodie and Blood of Christ which are exhibited and given to the faithfull and received of them after a spirituall and visible manner yet verily and truly Mat 26.26 28. 1 Cor. 10.16 17. 1 Cor. 11.24 25. Joh 6.27 28 51. c. Q. Tell me more plainly and distinctly How doth the worthy Communicant receive the Bodie and Blood of Christ in this Sacrament A. As with the hand of the body we receive the Creatures of bread and Wine which refresh and strengthen our bodies so Faith is that hand of the Soule whereby we receive the Bodie Blood of Christ The worthy Communicant by the exercise of his Faith feedeth as it were upon Christ and his merits to the spirituall refection and nourishment of his Soule Psal 104.15 Joh. 1.12 Joh. 6.35 50 51 54 55 56 63. Q. What are the Sacramentall Actions about these Elements of Bread and Wine A. The Sacramentall Actions of the Minister are chiesly three Q. What is the first of them A. The Sanctification or Consecration of the Bread and Wine Q. Wherein doth this Consecration of the Bread and Wine consist A. The Minister reciteth the Ordination and Institution of Christ that so our faith may have what to lay hold of he sanctifieth blesseth these creatures of Bread and Wine by solemne Prayer and Thanksgiving unto God and these Elements being thus seperated to an holy use and being administred and received according to Christ his Institution become effectuall Signes and Seales of the true and naturall body Blood of Christ Thus the Bread and Wine are consecrated 1 Cor. 11.23 24 c. Mat. 26.26 27. Mar. 14.22 23. Luk. 22.19 Q. Are not the Bread and Wine by this Consecration changed into the Substance of the naturall bodie and blood of Christ A. No truly after the Consecration of the Bread and Wine these Elements are not changed in Substance but in their use only they are set a part to an holy use they are now lively Signes and effectuall seales of the Bodie and Blood of Christ but yet they continue in nature and substance Bread and Wine still Mat. 26.29 1 Cor. 10.16 1 Cor. 11.26 27 28. Q. What is the second Sacramentall Action A. The breaking of the bread and powring out of the wine Mat. 26.26 Mark 14.22 1 Cor. 11.24 25. Q. What is signified hereby A. The crucifying of Christ upon the Crosse that the body of Christ was broken that the blood of Christ was shed for us 1 Cor. 11.24 Gal. 3.1 Mat. 26.28 Mar 14.24 Luk. 22.20 Q. But it is written A bone of him shall not be broken How therefore can the breaking of the bread signifie that the bodye of Christ was broken for us Joh. 19.26 Exod 12.46 A. Although the legs of Christ were not broken yet the bodie of Christ was bruised and even broken with those torments which he suffered upon the Crosse when Christ yeilded up his spirit upon the crosse he was as it were rent into two pieces according to his humane nature Joh. 19.32 33. c. Isa 53.5 Mat. 27.50 Mar. 15.37 Lu. 23.46 Joh 19.30 Q. What is the third Sacramentall Action of the Minister A. The distribution and delivering of the Bread Wine Mat. 26.26 27. Mar 14.22.23 Lu. 22.19 Q. What is signified hereby A. That Christ offereth himselfe and his merits to all that Christ is given and exhibited to as many as have faith to receive him Mat. 26 27 28. Mar 14.23 24. Luk. 22.19 20. Q. What are the Sacramentall Actions of the Communicants A. With reverence to take the Bread at the Ministers hand and to eate it with reverence to take the Cup at the Ministers hand and to drink of it Mat. 26.26 27. Mar. 14.23 Q What is signified thereby A. The particular Application of Christ and his merits the feeding as it were upon the Bodie and Blood of Christ by the exercise of a lively faith to the spirituall refreshing and strengthening of our inward man 1 Cor. 10.16 1 Cor. 12.13 Q. What Persons may safely come to the Lords Table and partake of this heavenly banquet A. All such as have right and title to this Sacrament and have in some good measure prepared themselves to partake of so holy an Ordinance 1 Cor. 11.27 28. Q. What Persons have right and title to this Sacrament A. All the true Children of God and Members of Christ that have been baptized and being come to yeares of discretion are also to examine themselves and to trie their fitnesse for this Sacrament 1 Cor. 11.12 Q. How may a Christian try his fitnesse for this Sacrament A. A man must search and try whether he can find in himselfe those Sacramentall graces which are necessarily required in every worthy Communicant Q. What are they A. They are chiefly these Repentance Knowledge Faith and Love Q. Why is Repentance required in every worthy Communicant A. No man may presume to come to the Lords Table with defiled hands and polluted feet now every sinne defiles and pollutes the soule in Gods sight and therefore whensoever we come to the Lords Table we must remove our sinnes by a solemne renewing of our Repentance Num. 9. vers 6. Eccles 5. vers 1. Jam. 1.27 Jude vers 23. Isa 1.16 Jam. 4.8 Q. How may this be done A. That we may remove our sinnes by a solemne renewing of our Repentance foure things are requisite Q. What is the first of them A. We must search and examine our hearts and lives thoroughly by the Law of God to the end we may come to a true sight
of our sinnes Lam 3.40 Psal 119.59 Rom 3.20 7.7 Jam 1.23 Q. What is the second A. When we have found out our sinnes we must get mournefull spirits broken and contrite hearts for them we must mourne for them with a godly sorrow See 2 Cor 7.9 10 11. Jam 4.8 9. Joel 2.13 Zech 12.10 Psal 51.16 17. Jer 31.18 Mar 14.72 Luck 7.38 Q What is the third A. When we are truely humbled for our sinnes we must make an ingenuous and particular Confession of them to God our Father we must Judge our selves for them we must flee to the Throne of Grace and implore merey and forgivenesse Prov 28.13 1 Joh 1.9 Psal 32.3 4 5. 51.14 Ezr 9.6 14. Neh 1.6 7. 1 Cor 11.31 Psal 51.1 Psal 130.3 4. Q. What is the fourth A. We must promise and covenant to forsake our sinnes and firmely resolve to reforme our waies for the time to come Prov 28.13 Isai 1.15 17. 55.7 Psal 51.13 119.116 Q. But every one is ready to say that he repenteth of his sinnes tell me therefore how may a Christian know whether his repentance be sound and hearty or no A. Sound Repentance consisteth in an inward change of the heart and affections and an outward change of the life and actions and therefore if we find this double change in our selves if we find in our selves a true hatred of all sinne and an unfained love of God and goodnesse with an earnest desire of universall Reformation if we have renounced the practise of every grosse sinne and allow not the least infirmity we see in our selves then we may conclude our Repentance to be sound and hearty Psal 101.3 119.97 113. Psal 40.8 Rom. 7.22 Psal 119.5 6 101 112. Heb. 13.18 Act. 19.18 19. Luk. 19.8 Rom. 7.15 16 19. Q Why is Knowledge required in every worthy Communicant A. First because the other Sacramentall graces presuppose Knowledge Secondly because the Administration and Receiving of this Sacrament is a publike and solemne part of Gods worship wherein many sacred duties are joyned together now knowledge is a grace that is needfull to guide a Christian in the performance of every Christian duty and therefore this that is so great and weighty a Duty can never be performed aright without a good measure of knowledge Q. What knowledge is required in every worthy Communicant A. That a Christian may be fit to receive this Sacrament 1. He must have a competent knowledge of the common grounds principles of Christian Religion 1 Joh. 2.20 2. He must understand the doctrine of the Sacraments in generall and have a distinct knowledge of this Sacrament of the Lords Supper Q. Why is Faith required in every worthy communicant A. 1. Because this Sacrament was ordained to be a spirituall meanes to confirme strengthen our weake faith Rom. 4.11 2. Because Christ and his saving benefits cannot be received without Faith whosoever presumeth to come to this Sacrament without Christ Joh 1.12 Ephos 3.17 Q. What kind of Faith is required in a worthy receiver A. That kind of Faith which maketh a true Believer will also make a worthy Communicant now that is not an Hystoricall but Justifying a particular Faith such a faith as giveth firme and particular assent to the truth of this Proposition Christ loved me and gave himselfe for me Gal. 2.20 Joh 20.28 Psal 20.1 Isai 25.1 Q. What is the office of Faith in this Sacrament A. To behold and to receive Christ and to feed upon the Body and Blood of Christ For Faith is that spirituall eye whereby the true Believer seeth Christ and discerneth the Lords Bodie and that hand of the soule whereby the true Believer receiveth Christ and that mouth of the soule whereby the true Believer feedeth upon the Bodie and Blood of Christ in this Sacrament Joh. 8.56 Heb. 11.1.27 1 Cor. 11.29 Gal. 3.1 Joh 1.12 Joh 6.35 Q. Why is love required in every worthy Communicant A. 1. Because Christ provided this Heavenly banquet not for strangers but for those of his own Family for his own Disciples Now mutuall love Charitie is the Cognizance of a true Disciple Joh. 13.35 1 Joh 3.14 and 4.7 2. Because we cannot upon good ground expect to have the forgivenesse of all our sinnes sealed up unto us in this Sacrament except we bring Christian Charitie in our hearts Mat. 6.14 15. and 18.35 Mar 11.25.26 Luk. 6. vers 37. 3. Because this Sacrament was ordained to be a seale as of our union with Christ our head so of our Communion with all the true Members of Christ 1 Cor. 10.16 17. 1 Cor. 12.12 13. 4. Because Charitie is the Rule of all gracious actions 1 Cor. 16.14 Q. What rules of love are we to observe when we intend to come to the Lords Table A. These two Rules prescribed by Christ are diligently to be observed viz. 1. If he hath ought against thy neighbour if thy neibour have offended and wronged thee forgive him Mar. 15.25 Mat 5.44 Luk 6.27 28. Mat. 18.21.22 2. If thy brother hath ought against thee if thou hast any way offended grieved or wronged thy brother goe reconcile thy selfe unto him then come to the Lords Table Mat. 5.23 24. Rom. 12.21 Q. Hitherto of the Sacraments tell me now what is Prayer A. Prayer is a pious Colloquy and humble Discourse with God wherein we lift up our soules and expresse the desires of our hearts unto God as to our heavenly Father 1 Sam. 1.13.15 Psal 25.1 62.8 Mat. 6.6 9. Q. How may we expresse the desires of our hearts unto God A. The Lord understands the language of the heart as well as of the tongue and therefore we may expresse the wishes and desires of our hearts both by vocall and by mentall Prayer Rom. 8.27 Mat. 6.8 Q. What is mentall Prayer A. It is the expression of the mind by secret ejaculations by sighes groanes See Ex. 14.15 Neh. 2.4 Ps 79.11 Rom. 8.26 1 Sam. 1.13 Q. What is a vocall Prayer A. It is the expression of the mind in words when our tongues are the true interpreters of our hearts opening and uttering our inward defires unto the Lord. 1 Kings 8 22 23. Joh 17.1 Q. Is there any Rule left us by which we ought to frame our Prayers A. Yes the Prayer which Christ taught his Disciples commonly called the Lords prayer is both an absolute Prayer in it selfe which we may and ought to use and also a perfect Platforme of Prayer All our Prayers are to be framed according to this Patterne Luk 11.1 2 3 4. Mat. 6.9 c. Q. What are we generally to consider for the right performance of this duty in Prayer A. That we may rightly performe this holy and heavenly duty these foure things are to be considered 1. To whom we are to pray 2. In whose Name 3. In what manner 4. For what persons Q. To whom are we to pray A. To God alone Psal 38.9 50.15
nature of God When of unholy we are renewed by the holy Spirit to the Image of our Heavenly Father and made holy when all vitious qualities are purged out of our hearts in some good measure and all gracious habits which are the seeds of a vertuous life are planted in us then we are said to be sanctified 2 Pet. 1.4 Eph. 4.22 23 24. 2 Cor. 7.1 Gal. 5.22 Q. Is the Sanctification of a Christian perfect in this life A. No although Sanctification be of the whole man yet the whole man is not fully and perfectly sanctifyed The justification of a true Believer is perfect but his sanctification is imperfect in this life Here we receive but the first fruits of the Spirit and this Sanctification of the Spirit begun here encreaseth daily untill it be fully perfected in the life to come Rom. 8.23 2 Thes 2.13 and 1 Pet. 1.2 Rev. 22.11 Q. What are the parts of Sanctification A. They are two Mortification and Vivification Q. What is Mortification A Mortification is the first part of Sanctification wherein the old man by the applycation of Christ his death and Buriall is crucified and buried in a Christian Rom 6.3 4 6. 1 Pet 4.1 Gal 5.24 Q. What is Vivification A. Vivification is the quickning of one that was dead in sinne or a daily rising to newnesse of life by the power and vertue of Christ his Resurrection Eph. 2.5 Rom. 6.4 5. Phil. 3. vers 10. Q. What shall such as are truly sanctifyed find in themselves A A spirituall battell a continuall conflict between corruption dying and Righteousnesse rising and growing in them Rom. 7 Gal 5.17 Q. Doe not the good workes of the Children of God that are truly sanctifyed merit at Gods hand eternall life and Salvation A No verily the best workes which the children of God performe are no more then due debt they are no way beneficiall to God they are no way comparable to the glory that shall be revealed and therefore they cannot Heaven yea the good works of the holiest men are stained with many imperfections and therefore the children of God have more cause to condemne themselves for their good workes then to expect to be justified before God and to be saved by them Luk 17.10 Psal 16.2 Job 22.2 35.7 Rom 8.18 2 Cor 4.17 Is 64.6 Psal 143.2 Job 9.15 Q But are not good workes necessarie then to Salvation A Although good workes cannot merit heaven though they cannot justifie us is Gods fight yet they are in their kind and order necessarie I say in their kind and order namely good workes are necessarie not as causes of salvation but as fruits and inseperable companions of true faith and as markes in the way to Heaven Yea good workes are as the way that will leade us to the Kingdome of Heaven Eph. 2.10 Q Seeing the good workes of the best children of God are stained with imperfections and seeing good workes are not meritorious tell me therefore what encouragement hath a Christian to be fruitfull in good workes A. Although corruption cleaveth to the best of our good workes yet seeing this pollution is taken away by the Intercession of Christ and so our good workes become acceptable to God in Christ Jesus the consideration hereof should make us zealous of good works Exod. 28.36 37 38. 1 Pet. 3. vers 5. Titus 2. vers 14. Againe although good workes be not meritorious yet there are many good ends and necessarie uses of good workes which should excite Christians to bring forth the fruits of holinesse righteousnesse in abundance Tit. 3.14 Q What are the necessarie uses of good works What are the ends a Christian may ayme at in doing good workes A. We must abound in good workes 1. That we may glorifie God our Heavenly Father Mat 5.16 Joh 15.8 Phil 1.11 2. That we may adorne the Gospell of Christ our Lord and Saviour Phil. 1.27 Ephes 4.1 Col. 1.10 1 Thes 2.12 3. That we may testifie our thankfulnesse to God and to Christ Rom 12.1 2 Cor. 7.1 4. That we may testifie manifest the truth sinceritie of our faith Mat. 7.16 17. Jam 2.20 5. That we may make our effectuall calling election sure 2 Pet. 1.5.10 2 Tim. 2.21 6. That we may confirme our weake brethren Rom 14.19 7. That we may be patterns to others and excite them to imitate our example 2 Cor. 9.2 8. That we may winne such as are yet unconverted and even provoke them to embrace the truth 1 Pet. 3.1 9. That we may at least stop the mouths of such persons as cannot be wonne 1 Pet 2.15 The fifth PRINCIPLE Q. WHat are the ordinarie and usuall meanes for obtaining of Faith A. Faith commeth only by preaching of the Word and increaseth daily by it as also by the administration of the Sacraments and Prayer The Exposition Q. What are the parts of this principle A. This Principle layeth downe two things First the meane or the instrument of getting Faith viz. The Word preached Secondly the Meanes whereby faith being once bred in us is nourished strengthned and increased which are these 4. the same Word preached the Sacraments and Prayer Q. Is the Word preached the meane or instrument both of begetting and increasing faith A. Yes the Word is both the seed that breedeth and the milke that feedeth Faith in us See 1 Pet. 1.23 2.2 Rom. 10.8.14.7 Jam. 1.18 Act. 20.32 Rom. 1.17 Q. Is it in the power of the Word being faithfully preached to worke faith A. The word is not able of it selfe to worke Faith in the heares of it The Word is not the principall worker of Faith but a powerfull Instrument whereby the Lord worketh faith in the hearts of his children The same allmightie power which raised up Christ from the dead doth create this grace in the soule Hence it is that although many heare the Word faithfully preached yet but a few even the Elect only believe Se Act 13.48 and Tit. 1.1 Rom 10.16 Joh 12.37 38. Isa 53.1 Rom 1.16 Ephes 2.8 Isa 57.19 Eph. 1.19 20. Mat 13.11 Q. Seeing the Lord is the principall worker of Faith may not a man expect to have saving faith wrought in his heart without attending upon the Word preached A. No for the Lord delighteth to worke by his own Meanes as the Word cannot work Faith without God so God will not worke Faith without it Luk. 16.21 Q. Seeing the word is both the Seed and the Foode of Faith tell me therefore how ought wee to heare the word preached that we may profit by it A. Before we come to the publick Ordinance we must prepare our selves to goe to the place of Gods presence When we are come to the house of God we must remember we are in Gods presence and behave our selves as before him After we have heard the Word we must meditate of that which we have heard we must hide it and lay it up in our hearts and endeavour to practise it
Luk. 11.28 Joh. 13.17 Jam 1.22 Exod 3.5 Josh 5.15 Exod. 19.10 11. Eccl 5.1 Act 10.33 Act. 17.10 11. Job 22.22 Psal 119.11 Luk 2.19 and 51. Heb 2.1 Q. How are we to prepare our selves before we come to the publike Ordinance A. 1. We must lay aside whatsoever may binder the profitable hearing of the Word See Jam 1.21 1 Pet 2.1 2. Jer 4.3 Ezek 33.31 2. We must consider what our spirituall wants be and how necessarie and profitable the Word of God is for the relieving of these our wants that so we may get a spirituall appetite to this spirituall food of our soules like new borne babes we must crye after this milke that we may grow by it Jam 1.19 1 Pet. 2.2 3. We must intreate the Lord to blesse this holy ordinance unto us and to accompanie the outward Ministrie of the Word with the inward opperation of the Spirit that so the Word may be effectuall to save our soules Psal 119. Isa 59.21 Act. 16.14 Q. How are we to behave our selves when we are come to the House of God A. We must acknowledge the Minister to be Gods Messenger and Embassadour and therefore we must here and receive the Word preached not as the word of man but as the word of God even as that word which one day shall judge us Job 33.23 Mal. 2.7 2 Cor. 5.20 1 Thes 13. 1 Pet. 4.11 Joh. 12.48 More particularly we must heare the word preached 1. Not with drowzie and dull eares but with diligent attention to the end we may understand what we heare and be affected with it Isai 6.10 Prov. 2.2 and 4.20 Luk. 4.20 Act. 2.14 8.16 2. With due reverence yea with feare and trembling Isa 66.5 6. Ezra 9.4 10.3 3. With meeknesse and absolute subjection of spirit Jam. 1.21 4. With alacritie and constancie not departing before the publike exercise be ended Prov. 8.34 Ezek. 46.10 5. With an earnest desire to attaine and keep the good seed of the Word in our hearts and with a firme purpose to bring forth the fruite of it in our lives Luk. 8.15 Pro. 4.21 Deut. 5.27 Exod. 19.8 Isai 42.23 Q. What other meanes are there which serve to the further increasing of our Faith A. The Sacraments and Prayer Q. What is a Sacrament A. It is a seale annexed by Gods own hand to the Covenant of Grace Gen. 17.7.10 11. Rom 4.11 Q What is the Covenant of Grace A. That eternall Covenant and contract laid down in the Word wherein God hath promised remission of sinnes and everlasting life to all that believe in Christ Jesus Gen. 3.15 17.7 8. Act. 10.43 and 13.38.39 Joh 15 16. Mar. 16.16 Act 16.30 31. Q. How many parts be there in a Sacrament A. Two the outward and visible Signe and the inward and invisible Grace Mat. 3.11 and 26.26 1 Cor. 10.16 Q. Of what use are the Sacraments and to what end were they ordained A. The Sacraments were ordained 1. To be holy Signes and Seales to ratifie the Covenant which the Lord hath made with us to confirme our weake Faith in all the gracious promises of the same Gen. 17.11 Rom 14.11 2. To be as it were badges of our profession whereby we may be known to be the Servants of Christ Mat. 28.19 1 Cor. 10.16 17.21 3. To be monuments to put us often in mind remembrance of Christ and as it were glasses wherein we may see Christ crucified before our eyes and therefore the Sacraments are truly called a visible word Lu 22.19 Gal. 3.1 Q. How many Sacraments are there A. Two the one representing our Nativitie or new birth the other representing our spirituall Education and growth in Christ 1 Cor. 10.1 2 3 4. Q. Have these sacraments been alwaies the same A. The inward and spirituall part which is Christ with all his benefits hath been alwaies the same both under the Law and under the Gospell But the outward and sensible signes have been divers according to the times of Christ Before Christ was exhibited in the flesh there were but two fixed and ordinarie Sacraments and since Christs comming in the flesh there are likewise two Sacraments and no more 1 Cor. 5.7 10.4 Gal. 3.27 Heb. 13.8 Q. What were the ordinarie Sacraments of the old Testament A. Circumcision and the Passeover Gen. 17. Exod. 12.17 Q. What are the Sacraments instituted by Christ in the New Testament A. Baptisme and the Lords Supper Now these are answerable to the Sacraments of the Old Tastament for Baptisme is come instead of Circumcision and the Lords Supper instead of the Passeover Mat. 28.19 Mat. 26.26 Col. 2.11 12. Lu. 12.13 14 15 19 20. 1 Cor. 10. Q. How doe these two Sacraments of the New Testament differ A. Baptisme is the Sacrament of our Regeneration and ingrafting into Christ The Lords Supper is the Sacrament of our spirituall nourishment and growing up with Christ And therefore Baptisme is but once used of us but the Lords Supper is often to be celebrated Act. 2.42 1 Cor. 11.26 Q. Tell me more particularly what is Baptisme A. Baptisme is the first Sacrament of the new Testament wherein by the washing or sprinkling of our bodies with water in the Name of the Father the Sonne and the holy Ghost our Regeneration or new birth is represented and our entrance into Christianity sealed unto us Mat. 28.19 Joh. 3.5 Tit. 3.5 Gal. 3.27 Act. 8.36 37 38. Q. What is the outward and visible signe in Baptisme A. Water wherewith the partie baptized is washed or sprinkled Mat. 3.11 16. Act. 8.36 38. Q. What doth this water represent and signifie A. The Spirit and the blood of Christ Mat. 3.11 Joh 3.5 1 Ioh. 1.7 Q. What doth the covering or sprinkling and washing with water signifie A. Our new birth renovation and putting on of Christ the washing of our soules with the blood of Christ applyed by his Spirit The covering of our sinnes and remission of them through the imputation of the suffrings and death of Christ and the presenting of us holy cleane and without spot in the sight of God through the imputation of Christs obedience and righteousnesse Ioh. 3.5 Tit. 3.5 Gal. 3.27 1 Cor. 12.13 1 Pet. 1.2 Act. 2.38 and 22.16 Rom. 6.3 4. Col. 2.12 13. Eph. 5.26 27. Q. Why are we baptized in the name or into the Name of the Father and of the Sonne and of the holy Ghost Mat. 28.29 A. Hereby is signifyed that by baptisme we are consecrated to the worship and service of the only true God who being one divine Essence is distinguished into three Persons the Father the Sonne and the Holy Ghost In Baptisme our Adoption in Christ by the Holy Ghost is sealed unto us and ratifyed and so we are consecrated to God the Father Thus by this Sacrament we are as it were enroled amongst those of the Household of God Act 2.38 and 19.5 1 Cor 12 13 14 15. Gen 48.16 Eph 2.19 and 3.15 Q What persons are to
bring to light the hidden things of darknesse and will make manifest the councells of the hearts out of the Book of Gods remembrance the Lord will declare the good deeds of the godly and the sinnes of the wicked Every mans conscience shall be made either to accuse him or to excuse him Now the wicked mans conscience is like a closed or sealed book but then it shall be so touched and as it were opened that he shall remember all his particular offences wheresoever and whensoever committed and the conscience of every wicked man shall be as good as a thousand witnesses to accuse him and to condeme him By these two bookes all men shall be examined and the wicked shall be convicted Rev. 2.23 Joh. 21.17 1 Cor. 4.5 Mal. 3.16 Hos 7.2 Rom. 2.15 16. Q. Is there any other book that shall be opened A. Yes the Book of life wherein the names of all the Elect are written shall be opened that is it shall then be declared before all the World who are Elect and who are Reprobates by the exact separation of the one from the other and by the definitive Sentence which shall accordingly be executed Rev. 20.12 Luk 10.20 Phil. 4.3 Rev. 3.5 and 13.8 and 17.8 Q. How are we to conceive of the definitive Sentence of the Judge and in what order will Christ give sentence A. The definitive Sentence which Christ will give is twofold one for the Godly another against the wicked The Elect and godly shall first receive the Sentence of Absolution and Salvation and then Unbelievers and Reprobates shall receive the Sentence of condemnation Mat 25. Q. Why shall the godly be acquitted and absolved before the wicked be condemned A. That the godly may be Assessors with Christ in the Judgement to be pronounced and executed upon the ungodly The Godly being cleared shall have the dignitie to sit with Christ the Judge of all flesh and shall approve and applaud his most righteous judgement upon the wicked and so after a sort shall judge the world with Christ Mat. 19.28 1 Cor 6. â— 3. Q. What is the Sentence of absolution and Salvation which the Godly shall receive A. Christ shall say to the Godly Come ye blessed of my Father inherite the Kingdome prepared for you before the foundation of the world Mat. 25.34 Q. What is the Sentence of Condemnation which the wicked shall receive A. Christ shall say to the wicked Depart from me ye cursed into everlasting fire prepared for the Divell and his Angels Mat. 25.41 Q. When this double sentence is pronounced what shall follow A. The definitive sentence being pronounced shall be executed immediately The wicked shall presently be bound and cast into Hell where they shall suffer eternall death endlesse miserie And then the godly shall goe into Heaven where they shall live in eternall glory and enjoy perfect felicitie Mat 13.41 42. and v. 49 50. Mat. 25.46 Dan. 12.2 3. Q. What shall be the estate of the wicked in Hell How may we conceive of their future Miserie A. 1. The wicked shall be excluded and shut out of Heaven and banished from the glorious presence of God for ever Luk. 13.28 2 Thes 1.9 2. They shall be cast into utter darknesse where shall be nothing but horrour and confusion sinne and torment they shall have their portion with the Divill and his Angels in a lake of fire and brimstone invented by the infinite wisedome of God and kindled by the Justice and wrath of God where eternitie shall be added to the extremitie of their torments where they shall live a dying life and die a living everlasting death Mat 8.12 and 22.13 Mat. 25.30 Mat 13.42 50. Mat. 25.41 Isa 30.33 Rev. 14.10.11 and 21.8 Is 66 24. Mat. 3.12 Mark 9.43 44. and 48. Q. What shall be the estate of the godly in heaven how are we to conceive of their future happinesse 1. The godly shall be perfectly free from all sinne and Miserie and from all societie with the wicked Rev. 21.4 and 32.3 5. Psal 9.17 Mat 13.41 2. They shall enjoy the societie and fellowship of all the glorious Saints and Angels They shall be made like unto Christ their head in holinesse and happinesse they shall behold even with their bodily eyes the glory of Christ their Lord and Saviour and with the eyes of their soules the Father also and the holy Ghost yea they shall have that perfect communion with the blessed Trinitie wherein consisteth perfect felicitie Mat 8.11 Heb. 12.22.23 1 Joh 3.2 1 Cor 13.10 11. Joh. 17.24 Phil. 1.23 1 Thes 4.17 Psal 36.9 1 Joh. 3.2 Rev. 1.22 23. Rev. 22.4 3. Securitie and perpetuitie shall be added to the perfection of their happinesse In Heaven shall be happy securitie and secure happinesse happy eternity and eternall felicity Rev. 21.25 Psal 16.11 and 17.15 Isa 66.23 1 Thes 4.17 Rev. 22.9 Q. Seeing such shall be the Miserie of the wicked and such shall be the happinesse of the godly after the last Judgement tell me now for conclusion how may we escape this eternall Miserie How may we attaine to this eternall happinesse A. We must learne to know the onely true God as he hath revealed himselfe in his Word 2. We must learne to know our selves that we are sinfull and miserable by nature 3. We must learne to know Christ his person his natures his offices his saving benefits 4. We must be humbled by the Law that we may be willing to come out of our naturall condition and may be fit to receive Christ tendered unto us in the Gospell We must make sure our Union with Christ we must by a true and lively Faith depend and rest wholly upon the Mercie of God and Merits of Christ for the remission of our sinnes and the salvation of our soules 5. When we are united to Christ by a justifying faith and have the seed of regeneration sown in our hearts then we must waite upon God in a conscionable use of his holy Ordinances whereby faith and all other graces of the sanctifying spirit may be confirmed strengthned and encreased in us daily Finally Grace is the seed and infancie of Glory and therefore we must be infants in Grace before we can be Heires in Glorie If we have part in the first Resurrection if our soules be raised to a spirituall life here then certainly we shall be sharers in the glorious resurrection of the just hereafter Rev. 20.6 There are two degrees of spirituall life the life of Grace and the life of Glorie If we doe not attaine to the first of these we cannot attaine to the Second We must therefore live the life of Grace here if we defire to live the life of Glory hereafter AN APPENDIX Wherein these four Doctrines appertaining to the first Principle are more fully expounded viz. The Doctrine of The Attributes of God The Blessed Trinitie The Creation of the World Divine Providence DOCT. I. The larger Exposition of the Attributes of God WHat
9.34 2 Sam. 12.11 12. and 16.10 11. 2 Chron. 10.15 1 King 22.19 20 23. Act 2.23 and 4.27 28. Rom. 1.24 25 26 28. and 2 Thess 2.11 Q. But how can the Lord so powerfully and effectually governe sinners and yet be free from all staine of sinne A. As a man that ringeth a crackt bell is the cause of the motion of the Bell but not of the jarring of it and as a man that rides upon a lame horse when he puts him forward is the cause of the horse his going but not of his haulting so here God is the universall cause and Author of every action and motion of the Sinner for all Actions naturally and simply considered are good but the Divell and Mans Concupiscence and corrupt will are the proper Authors of that evill or faultinesse which cleaveth to the action Act 17.28 Q. How may this be further cleared A. As a skilfull workman can use an ill tool well and worke artificially with it in like manner the Lord can use those wicked and foolish men which are the Instruments of his providence well and wisely The Instrument we know is wholly subject to the principall Agent without infusing any qualitie into it That therefore which wicked men being the instruments of Gods providence doe wickedly and sinfully the Lord doth justly and righteously For the will and purpose of Sinners which are Gods Instruments differ from the will and purpose of that righteous God which over-ruleth and governeth these instruments Q. Can you make this more plaine by an example A. This may plainly be seen in the crucifying of Christ As Judas the Jewes and Pilate delivered up Christ to death so God the Father also is said to have done the same but Judas did it out of discontentment and covetousnesse to the end he might obtain the mony he desired The Jewes of malice and ignorance to the end that Christ should not raigne over them Pilate out of ambition and feare to the end he might please the people and keep his place whereas God delivered up Christ to death out of love to his Church and for the salvation of his people Act. 3.13 Joh. 19.16 Act 2.23 and 4.8 Rom. 8.32 Mat. 27.18 20. Act. 3.17 Joh 11.48 John 19.12 13 15 16. Q. What followeth from hence A. Seing that wicked men are the proper Actors of their own sinnes though they be as Instruments in Gods hand yet they are active Instruments which understand and will what they doe seeing that which sinners doe wickedly the Lord who governeth all sinners doth righteously therefore God may justly punish sinners for doing that wherein they have been the Instruments of his Providence Isa 10.5 6 12. Q. How doth the providence of God extend to good and evill events A. God is the Author of all Events good and evill As all blessings so all Afflictions and Judgements come from the Lords hand and by his speciall appointment Whosoever be the Instrument or Messenger to convey any blessing unto us God is the Giver of it Whosoever be the bringer of any Afliction God is the sender of it Jam. 1.17 Amos 3.6 Isa 45.7 Lam. 3.38 Jer 25.15.17 Q. When the wicked prosper and flourish in the world when the Godly groane under many pressures afflictions and crosses is God the dispenser both of the prosperitie of the one and of the adversitie of the other A. Yes all Calamities and Judgements as warre sicknesse famine c. are the Arrowes of the almighty wheresoever they light and all outward Blessings as peace health plentie all come from Gods bountifull hand even when they are bestowed upon wicked men Deut. 32.23 Joh. 6.4 Psal 38.2 Psalm 91.5 Ezek. 5.16 Ezek. 16.17 19. Hos 2.8 Mat. 5.45 Act 14.17 Q. How can the afflicted estate of the Godly and the prosperitie of the wicked stand with the just and wise providence of God A. If we desire to see and discerne the Wisedome and Justice of divine providence we must look upon these works of God not by the light of our naturall Reason but by the light of Gods Word We cannot judge aright of the whole providence of God by a little part of it We see but a little part of divine providence here in this world an other part of it followeth immediately after death and the last which is the greatest part of it at the last Judgement Now if we lay all the parts of Gods providence together if we goe into the Sanctuarie of God and weigh all things in the Ballance of the Sanctuarie then we shall see the Wisedome and Justice of divine Providence Psal 73.16 73.17 Jer. 12.1 Q But doth not God oftentimes deale better with the wicked then with the righteous in this world is not the prosperitie of the wicked rather to be desired then the afflicted estate of the righteous A. No although the Lord be kind and bountifull to the wicked here yet he doth manifest his grace and mercie and goodnesse much more to the godly then to the wicked For the godly notwithstanding the many Afflictions that befall them here are in a blessed condition whereas the wicked notwithstanding their outward prosperitie which is glorious in the eye of the World are miserable and cursed Luc. 6.35 Psal 31.19 Psal 94.12 Jam. 1.12 Mat. 5.10 11. Isa 65.20 Q. How may it appeare that the godly notwithstanding the many afflictions that befall them here are in a blessed condition A. By these Considerations following viz. 1. The Godly though they live under the crosse yet are adorned with heavenly vertues and blessed with all spirituall blessings in Christ Jesus All their sinnes are remitted and all graces necessarie to salvation are bestowed upon them Ephes 1.3 Joh 16.33 Rom. 8.33 34. Psal 32.1 2 Cor. 4.16 2. The bitter Cup of Affliction is sweetned unto them As their afflictions abound so their Consolations abound also the Lord gives them strength and comfort proportionable to that Burthen of Affliction which he layes upon them 2 Cor. 1.5 1 Cor. 10.13 2 Cor. 12.9 3. Their Afflictions being sanctifyed bring forth excellent fruits and so become matter of rejoycing unto them The Lord by afflictions repaireth his glorious image in the Soules of his Children and so fits them for his Kingdome Psal 119.71 Rom. 8.28 Rom. 5.3 Jam. 1 2 3. Heb. 12.10 11. 4. The Lord upholds them in their greatest pressures with the certaine hope of future happinesse and gives them a Joyfull deliverance in his good time Job 19.25 2 Cor. 4.17 18. Rom. 8.35.37 Psal 34.19 and 37.37 Jam. 5.11 Job 42.12 Q. How may it appeare that the wicked notwithstandeng their outward prosperitie which is glorious in the eye of the world are miserable and cursed A. By these considerations following 1. The wicked though they flourish in the world yet in Gods sight are condemned persons and abominable Joh. 3. vers 18. Tit. 1.16 2. When the wicked man holds a full cup of pleasure in one hand he holds