MY deare Child, why doest thou complaine because of thy sicknesse, and ma­ny paines and infirmities which often doe befall thee, seeing thou by thy sins pullest them upon thee, and causest God thus to punish and correct thee?

Indeed in my book of the of the Psalmes of David, I am taught to confesse, that I was shapen in iniquity, and that in sin hath my mother conceived me, but this is the fault of you that are my pa­rents, from whom I received in my [Page 2] birth and with my first being this sinfull corruption.

It is true, that wee brought thee into this world a poore sinfull wretch. But doest thou not know, that this corruption commeth not from our selves, as the first causes of it, but from our first parents in whom thou and we and all mankind have sinned against God, and lost that image and likenesse of God, in which wee were created, and are so infected with the poy­son a [...]d malice of the Devill, which hee breathed into our first parents, that wee have no power, or will to do the good which God requireth of us in his Law; but are forward to run into all sins which God forbiddeth.

I remember now when you put me in mind of it, that you have taught me oftentimes, that God created all things good at the first, and in Adam he created all man-kind in his owne image and likenesse; and that the De­vill by the Serpent did tempt the woman, and breathed into her his poyson and drew her into sin, and by her infected Adam, who was the root and stock of all man-kind; and [Page 3] by drawing him into transgression, did corrupt him and all man-kind, defaced Gods image in us al, and stai­ned and defiled our nature, so that e­versince we are by nature children of wrath and disobedience, who of our selves have no power to will or do any good, but do run into sin and a­ctuall transgression continually.

I see and perceive by this, that you are ready to forget those instructions of godlinesse which you have often learned, and have need to have your memory often rubbed up. And therefore I will stirre you up to remember the things which I have often taught you, by asking you questions concerning the chiefe points of Christian Religion which you have lear­ned, that they may be more deeply prin­ted in your mind, and that you may have them more ready to put them in practise when occasion shall be offered.

I acknowledge my selfe bound in a double bond of thankefulnesse unto you, both for your godly paines in t [...]aching me saving Knowledge, and for your fatherly care, to ma [...]e me re­member the things which you have [Page 4] taught me, that I may both beleeve and practise the things which God requireth of me, for the obteining of eternall life, and blessednesse.

My paines of teaching you, are a plea­sure to me, when I see you willing to bee instructed. And if you answer readily the questions which I shall aske you con­cerning the grounds of Religion, which I have heretofore taught you, I shall rejoice in hope and confidence that God hath chosen you to be a vessell of honour▪ cal­led you to the state of Grace, and prepa­red you for the state of glory in Heaven.

I acknowledge with all thankful­nesse Gods infinite love, mercy and bounty to me, in that hee hath ordei­ned me to be borne of Godly and Christian parents, who as they were meanes to bring me into the world, a corrupt sinfull child of Adam, so are Gods speciall instruments to beget me to God a new creature in Iesus Christ, by instructing me in his holy Word, by which his holy Spirit doth take possession of my soule, worketh in me Faith, and renueth me after the image of Christ; wherefore I am ready ac­cording [Page 5] to my best understanding and memory to answer every question which you shall aske, concerning the things which I have before heard and learned from your mouth, humbly be­seeching God to print in my heart, and to enable me by his grace to pra­ctise in my life the things, which by your often urging and pressing are printed in my memory.

My first Question therefore shall be about that which is the first work of God, by which he gave to man-kind their first being, I meane the creation of Adam and all man-kind in him, tell mee what you have been taught concerning it?

First, I have learned that God cre­ated the whole world and all things therein, Gen. 1. & 2.

What God is he who did performe and perfect so great a work?

He who is the one only true God, and besides whom there is no other God, Deut. 6. 4. & Isay 45. 5.

What a one do you conceive this God to be?

I conceive him to bee such a one as his most proper name Jehovah doth signifie.

What doth that name signifie?

It signifieth that he is and hath his being of himselfe from all eternity, without beginning and without end, and that bee giveth being, motion, breath, life, and all other things, to all creatures which live, move, and breath, and to all other things which have been, are, or shall bee in the world, and without him nothing can [...]e or come to passe, Exod. 3. 14.

What do you learn from thence?

I learne, First, that God is most ab­solute of himselfe, and depends upon none other, neither needeth, either for his being, glory, or blessednesse any help, or for the increase of them. Secondly, that he is before all things, and is the first cause of them. Third­ly, that he is eternall, even one who was before all times, and is and shall be the same for ever, without begin­ning, and without end. Fourthly, that he is immutable and unchangea­ble in his nature, essence and being, and in his counsels, will and all other his attributes and properties. Fiftly, that he is most perfect, one who wan­teth [Page 7] nothing, but hath in him all ex­cellencies to the full, so that nothing can bee added to him to increase his goodnesse or blessednesse. Sixthly, that he is infinite and incomprehen­sible, no tongue can utter, no eye can see, nor eare heare, nor heart con­ceive, nor reason and understanding comprehend him or his excel­lencies.

Wherein doth his infinitnesse con­sist?

It consists in this, that he hath no bounds, nor limits, but is above all degrees of comparison, his whole es­sence is at all times pr [...]sent in all pla­ces;1 Kin. 8. 27 and neither Heaven, nor the Heaven of Heavens, nor all places in the World can conteine him, or measure his Substance. He is infinit in Wisdome, Knowledge, Power, Goodnesse, Mercy, Iustice, Will, Counsell, and all other Attributes and Properties, able to do whatsoever he will.Psa. 147▪ 5 He seeth and knoweth all things, which are, have beene, shall be,Isa. 46. 10. or can be, and his Will is the rule of all things, and is limitted to no [Page 8] rule or law, but is it selfe the rule and law of all things.

If God be infinite in Essence and Will, and all Attributes, and wholy present in all places by his whole Essence, and all his Attributes: How comes it to passe that he sheweth his glory above the Hea­vens more than in the World which is be­low, and in one place hee do [...]h shew more power, and justice, and in another place, and to other persons hee sheweth more goodnesse, gra [...]e and mercy?

There is great difference betweene God, as he is in himselfe, and as he is seene, felt, and apprehended by his creatures in his Word, and Workes: Though he is Omnipotent and can do all things, yet he doth not worke all things in all to the full, according to his infinite power, but only so much as he pleaseth, when, & where and in whom he will, as in his Wisdome he thinkes fit for every one Neither can wee see and conceive Gods Essence, and properties in themselves, but in the effects and works of them, which are limitted by his Will and Wis­dome. And though hee worketh by [Page 9] degrees and by measure: Yet his Es­sence and essentiall properties are without measure and degree, and his Word is fitted to our capacy.

What other properties do you conceive to be in God?

There is no shadow of excellency, Vertue, Goodnesse, or Grace in any creature, but it is in God Essentially, and Substancially, one and the same thing with his very Essence and Sub­stance. He is Essentially, Good, Wise, Iust, Mercifull, Gracious and Loving, and even Goodnesse, Wisdome, Iu­stice and Mercy it selfe:1 Ioh. 4. 8. And as the Apostle saith, that God is Love, so we may truely and most properly say of him, that he is Goodnesse, Wisdom, Iustice, and Mercy; and yet hee is in himselfe a most pure and simple Es­sence, free from all mixture, composi­tion and division.

Wherein doth this purity, and simplici­ty of God consist?

It consists, First in this, that though God filleth Heaven & Earth, and is in and withall creatures: Yet his substance is not mingled with any [Page 10] of them. Secondly, that hee is not compounded of things different, nei­ther of act and power as other Spiri­turall substances are, nor of matter and forme, Substance and Accidents, such as quantity, quality and the like, as bodily creatures are. Thirdly, that he cannot bee divided into severall parts, as mens bodies are. He is not of the same kind and nature with any other thing whatsoever: But is a most pure simple Spirit, or Spirituall substance, in comparison of whom the most pure Spirits and Angels are but grosse substances and impure: In a word his Substance and properties are all one and the same thing; and wheresoever he is present, there his whole Essence, and all and every one of his essentiall properties are actual­ly present, even in all places at once.

If God be only one most pure and simple: Why do the Scriptures speak of three persons, the Father, the Sonne, and the Holy Ghost, and doe call e­very one of them IEHOVAH and God?

[Page 11] Though there is but one God, and one Iehovah, even one most pure and simple Nature and Essence: Yet in this one pure simple, undivided Es­sence, there are three distinct persons, the Father, Son, and Holy Ghost, all which three are but one Iehovah, and one God, and every one of them is called Iehovah and God; because they are all of one and the same simple and Divine Essence.

How are they then three persons di­stinguished one from another?

They are distinguished, not by their Essence, and Nature, which in all three is one singular and undivi­ded: but by their personall subsistence and properties.

Which are they?

First, the Father subsists of himself and is not begotten of any, but be­gets the Son: The Son is begotten of the Father from all eternity, and re­ceives his personall subsistence, from the person of the Father alone: The Father and the Son together breath out the Spirit, and the Spirit hath his subsistence by proceeding from them [Page 12] from all eternity. Secondly, in order the Father is the first, the Son the se­cond, and the Holy Ghost the third; though in time and dignity, none of them is before or after other; but all are coeternall, consubstantiall and co­equall of the same dignity, glory and Majesty.Phil. 2. 6.

How can he who is Jehovah and God eternall, proceed and receive his per­sonall subsistence from another? Seeing Jehovah the true God, is of himselfe and can receive nothing from any?

It is true that the persons conside­red according to their nature and sub­stance, which is common to all three, and is one and the same in them all, cannot beget nor be begotten, nor pro­ceed one from another. For if God absolutely considered, could beget, as he is an absolut essence, or be begotten, or proceed; then there might be more Gods than one. But a person or per­sonall subsistence in that one simple es­sence of God may beget another per­son, but not another God, and may be begotten and proceed, not from the simple essence of God, but from ano­ther [Page 13] person in that one Essence▪ Wherefore the Son is begotten not as he is one and the same Essence with the Father, but as hee is another per­son in that Essence: and so the Holy Ghost proceeds from the Father and th [...] Son, as he is another person in the same Essence: And so Iehovah the true God doth proceed from none, nor receiveth any thing from any: but a person which subsists in the Essence of God, and is Iehovah the true God, receiveth subsistence from another person in the same Es­sence.

I see you do rightly conceive of God the Creator, both in the unity of his Es­sence, and in the Trinity of persons. Now tell me which of the three persons created the world?

Though the Father is called the Creator of whom are all things: Yet he alone did not create the world, nor any thing in it, but the Son and the Spirit also did work with the Father, and had an equall hand in the Creati­on of every thing: For in all the outward works of God, that is the [Page 14] joynt operation of all the three per­sons.

How doth it appeare that the creation is the work of all the three persons?

By plaine testimonies of holy Scri­pture, for in the description of the Creation, we have expresse mention of the Word, that is the Sonne, and of the Spirit, Gen. 1. 1, 2, 3. and David, Psal. 33. 6. saith, by the Word of the Lord were the Heavens made, and all the Host of them by the breath of his mouth, that is, b [...] the son & the Spirit. For the Sonne is called the eternall Word, one God with the Father, by whom all things were made, and without whom nothing was made that was made, John 1▪ 1, 2, 3. And the Apostle, Colos. 1. 16. saith that by Christ the Son all things were crea­ted that are in Heaven and Earth, vi­sible and invisible, and by him all things consist.

You have well declared the Truth concerning the Creator, now tell mee whereof the World was made?

God made all things of nothing at the first, to wit, the highest heavens [Page 15] with the Angels and all the Host of them; and also the Earth that is the rude masse without forme and voyd, which was the common matter of all the visible world, and this is called simple and primary creation. After­wards God created out of that rude matter the Li [...]ht, that is, the Fiery and Starry Heavens and the large Element of the Aire, which is called the Firmament, and the Sea, and the dry Land, and then out of those foure Elements hee formed and made all other things, as the Sunne, Moone and Stars, the Herbs, Plants, and Trees; the Stones and Mettals, the Fishes, Birds and all other living creatures; and this is called, secondary creation, because all those things were not made first and immediatly of nothing: but secondarily were formed out of a matter, which God had before crea­ted of nothing; and so al creatures had their first beginning, and being out of nothing▪ so mighty and omnipotent is Gods hand farre above the reach of mans reason.

After what manner did God create the World and all things therein?

The Scriptures teach us that hee created all things: First, most freely by the liberty of his Will, not by ne­cessity of Nature▪ Secondly, not rash­ly, but according to his most wise Counsell and eternall purpose. Third­ly, with great ease, and facility, with­out paines, toyle or labour.

How doth that appeare?

By the words of Moses in the Hi­story of the Creation, where it is re­corded, that God in the creation did but say let things be, and so they were made; so he is said to creat the Light, the Firmament, the Waters, the dry Land, the Lights in Heaven, the Hearbes and Trees, and all things living and moving on the Earth and in the Sea. He said let them be, and they were made and brought into being, Gen. 1▪ 2▪ 6, 9, &c.

How doth this speech shew that God created all things in such manner as you have said, to wit, freely, wisely, and with ease and facility?

Very plainely, for these words are [Page 17] not to bee understood properly that God uttered a sound of words: but the phrase is Metaphoricall borrowed from the doings of men. For workes done by necessity of Nature, men do without consulting or speaking, or any pr [...]scription or direction given by word of mouth. The things which men first speake of, and then do, are done by liberty of will; and ther­fore this phrase teacheth us, that the Creation was a work done, not by necessity of Nature, but by liberty of will, that is a work which God, if he had so been pleased, might have left undone, and did therefore do, be­cause it was his free will to do it. Se­condly, wise men do not command, or prescribe things to be done unlesse they have consulted, purposed, and determined, that they shall be so done. Their words by which they com­mand, and prescribe the doing of great works, are the open manifestation of their mind, will purpose, and decree; and the first thing which belongs to the actuall performing and effecting of the worke. And therefore this [Page 18] phrase teacheth us, that as God in his eternall Counsell had wisely purposed and decreed; so now God the Father by his Word the Son, and by his Spi­rit, began to put his wise counsell in execution, and actually to create and make all things, and to bring them outwardly into being according to his wise counsell, and as hee had in­wardly purposed in himselfe, so the creation was a work not rashly done, but wisely according to counsell.

Thirdly this phrase sheweth, that as among men, nothing can bee done with greater ease and facility, and with lesse toyle or labour, then when they only say the word let it be done, and presently it is done, without any more paines: So it was with God in the creation, he did as easily and with­out paines create all things as a man doth a thing by saying let it be, which of al things is most easie as experience teacheth.

What speciall things have you learned concerning the creation of man-kind?

Foure things especially.

First, that God consulted about it [Page 19] saying, Let us make man.

Secondly, that hee made man after his owne Image and likenesse, male and female.

Thirdly, that he gave them domi­nation over all other creatures in the inferiour world.

Fourthly, that he created a place of pleasure for them to dwell in, and there placed them.

How doe you understand these words? And God said, Let us make man in our image and after our like­nesse?

They are thus to bee understood, not that God the Father, Sonne, and Holy Ghost did then first enter into consultation about mans creati­on: But that as God in the common counsell of the blessed Trinity, had from all eternity purposed and de­creed; so now hee began to put his decree into execution and actually to create man, after such a manner and such a creature as hee had decreed, even stamped with his Image, fit to rule over other Crea­tures.

Shew me more particularly how God created man in his own image male and female?

First, he made Adam of the dust of the earth, and with breath of life, created a soule in him, and hee made him one only, that he might bee the common stocke and roote of all man­kind, from whom the woman also might have her beginning, and bee made of his flesh and bone, even of a fleshy rib taken out of him.

Secondly, he made them both in his own image, the man first, and when man appeared so excellent above all li­ving creatures, that among them all there could not be found a mate, or help meet for him; then hee tooke a rib of the man and made a female, the woman meete for him in the same Image, and after the same like­nesse.

Wherein did the Image [...]f God consist, and how was man like unto God?

This Image did consist, first and principally in his Soule, s [...]conda­rily in his body, and thirdly in his whole person.

[Page 21] First, in the substance of his soule, he was like to God; For as God is a Spirit, so mans soule was created a Spirit or spirituall living substance.

Secondly, in the powers and fa­culties of his soule, to wit, his reason, will, desires, and affections, in all which created perfect and upright in him, he was like unto God; For as God knoweth and understandeth all things: so man by his reason was able to know and understand all things, meet for him. As God hath liberty of will, so man had liberty of will to do all things, which by his upright reason, he knew to bee good & in his power. As God loveth good­nesse and delighteth in it, so man lo­ved and desired all good things, which his upright reason and will did lead him unto. In all this did the Image of God primarily con­sist.

How did he beare Gods Image, and was like to him in his body?

First, in the upright stature, beau­ty, glory, and Majesty of his body; Secondly, in the abilities, actuity and [Page 22] fitnesse of all members of his body, to move, work and performe all things, unto which his upright reason, will, and affections did move him and di­rect him.

How was man like to God in his whole person?

First, as he was perfectly upright, both in soule, and body, and in his whole person conformable to Gods Will, and fit and able to serve and o­bey him.

Secondly, as he was in his whole person, soule and body, endowed with all ability and fitnesse, to rule over all other visible living creatures, and to bee the Lord of them; so hee bare the Image of God, and was like to him the supreme Lord of all.

Did not Gods Image in Adam con­sist in holinesse also, as some do teach from the Apostles words, Ephes. 4. 24.

The Image of the first Adam con­sisted only in naturall uprightnesse, as wise Salomon teacheth, Eccles. 7. 29. and his perfections, gifts, and en­dowments were only naturall. But [Page 23] holynesse is a property of the 2 Adam Christ, and is a supernaturall work and gift of the Spirit, which in our new birth is shed on us only through Iesus Christ, and is the image of the new man made a new creature in Christ, as the Apostles words plainly sh [...]w in the fore-named place, Ephes. 4. [...]4. & 1 Cor. 15. 49. & Tit. 3. 6. If man had been holy, he could not have fallen as hee did.

Wherein did mans dominion over the creatures consist?

It consisted in this, that as man was in nature above them all, and had rea­son and wisdome to order and rule them: So God made them all obedi­ent to man, and put in them a reve­rence and love of man, insomuch that they delighted, and rejoyced to look on man and to come to him at his call and to shew their nature and se­verall qualities, that man might ad­mire Gods manifold wisdome shewed in their creation, and in the worke­manship of them.

Had not man power to sacrifice, kill, and eat them▪ as men have [Page 24] had since the fall?

No verily, For all death, groaning and vanity of the creatures came in by mans sin: Mans meat in the state of innocency was only fruits of trees, and herbes bearing seed, Gen. 1 29. But after mans fall, and the promise of Christ, God through Christ inlar­ged mans dominion over the crea­tures, and appointed the killing and sacrificing of birds, and beasts to fore­shew Christs death for mans redem­ption from sin, and withall gave the flesh of them to man for meat, and their skins to cloath him; and here­by wee see that wee gaine more by Christ, than we lost in Adam.

What place of pleasure was that which God made for mans dwelling and habitation?

It was the Garden which God plan­ted in Eden, the most fruitfull place of Mesopotamia, in which he made to grow out of the ground, all trees plea­sant to the sight, and good for food; and in that Paradise of pleasure, all de­lights did abound which the world could afford to a naturall man. A ri­ver [Page 25] divided into foure streames wate­red it, and there was no want of any thing, which mans upright heart could conceive or desire.

What service did God require of man for all this bounty and goodnesse, and all the delights and honour bestowed on him?

Hee required no more service of man over and above that which his own reason, will, naturall appetite and affection did lead him to do of himselfe; but only to abstaine from the fruit of one tree, even the Tree of Knowledge of good and evill, Gen. 2. 16. 17.

Was the fruit of that Tree by nature evill, and hurtfull?

Surely no, for all things which God made were very good, Gen. 1. 31 and the fruit was pleasant to the eye, and good for food, Gen. 3. 6.

Why then did God forbid man to eat of it?

For good reasons.

First, to exercise and prove mans obedience.

Secondly, to shew that all other [Page 26] trees were of free gift given to man, and that God might as well have kept back all other trees, as this, if hee had would, which consideration might justly have moved man to ac­knowledge Gods large bounty in gi­ving him dominion over the whole Earth, the Sea, and all the creatures in them.

When God had made the world and al things therein very good, did he not by his wisedome and providence, rule, order and governe them?

Yes verily, he did and doth still by his Wisdome so order, governe, and dispose all things, that without his Will nothing can come to passe in all the world.

Wherein doth that Providence of God consist?

First, in doing and working all the good which comes to passe in the World.Heb. 1. 3. [...] Colo. 1. 17 For as he gave being to all things; so he susteineth and keepeth them in their being by the word of his power, and by him all things con­sist. There is no good done in the world, but he bringeth it to passe, ei­ther [Page 27] immediatly by his own hand, or else by the power which he hath gi­ven and continueth to his creatures, and by his inclining and moving them to it. For hee worketh in them both to will and to do, Philip. 2. 13.

Secondly, his Providence consists in permitting and suffering his crea­tures to abuse his power and strength which he gives them, and to imploy it to sin and transgression. And if God had not wittingly and willing­ly suffered the Devil and the evill An­gels to sin and fall, and to tempt and draw man into sinne, no evill nor sinne could have entered into the world.

How could God who is infinit in good­nesse willingly suffer sinne to enter in­to the World, which is a thing so hate­full to him?

Hee suffered it in his Wisdome and Goodnesse, not out of any pleasure, which he takes in sin, or any evill, or in the destruction of his creatures, but because by his Omnipotency hee can out of evill bring greater good, than [Page 28] any, which is lost and forfeited by sin. For by hating sin hee sheweth his holinesse, by punishing it his ju­stice, by redeeming his elect from it, his mercy, free grace, and goodnesse, by the evils which his elect do under­go for their tryall and correction, and the misery and torment which they see inflicted on reprobates, they are made more sensible of their own hap­pinesse, and more blessed in the fruiti­on of God and of his glory at last. And as a man who was never pin­ched with hunger, and paine of sick­nesse, cannot so fully know the good­nesse of health, nor so sweetly tast and relish his meat; so without sight and sense of evill we cannot so fully know, nor so sweetly enjoy our own happi­nesse, nor so perfectly rejoyce and glory in the fruition of God and all his goodnesse.

If sin comes to passe by the will and providence of God, how is God excused from being the author of sin?

Very well, For the bare willing and permitting of a thing, makes not him who willingly permits it the au­thor [Page 29] and cause thereof. To make God the author of sin, or any way guilty of it; there are three things required. First, that God do com­mand, counsell, or perswade men to commit sin: Or secondly, that he move, incline, or stir them up to it. Or thirdly, that when he willingly permits and suffers it, and is able to hinde [...] it, he be bound by some Law and bond of duty (as men are) to hin­der it to the utmost of his power, and in no case to will it. But Gods Will hath no Law besides it selfe; as he is supreme Lord of all, so he may will or not will where hee pleaseth. Hee is bound by no Law to restraine men from sin: Hee may have mercy on whom he will, and whom he will, he may leave to be hardened. Neither doth God command,Rom. 9. 18 counsell or per­swade any man to sin by his Word; but hath given a Law to the contrary, by which he forbids sin under paine of death. And never did hee tempt, move, incline, or stir up any to sinne: Therefore he can neither bee the cause or author of sinne,Iam. 1. 13. nor any way [Page 30] partaker in the staine and guilt of it.

But doth not Gods Providence meddle any more with sinne, but on­ly to permit it willingly and wit­tingly?

Yes certeinly, God by his provi­dence doth hinder and limit sin, that it doth not break forth in all wicked men, nor prevaile to the utmost ex­tremity. He doth also order and dis­pose the sins of the wicked to his own glory, and the good of his elect: He made the fiercenesse of Pharaoh and Senacherib turne to his honor, fame, and praise; and the trechery of Judas in betraying, and the cruelty and ma­lice of the Jewes, in murthering Christ, he turned to the redemption of the world, and the salvation of his elect in Christ, by his overruling power and goodnesse.

You have fully justified God from being the Authour of sin. Now tell me how man being made in Gods image per­fectly upright and good could bee drawne to disobey his Commandement, which was so just, equall and easie [Page 31] to bee observed?

By the power, malice and subtlety of the Devill. For every creature is in it selfe mutable, and may decline and bee corrupted, un­lesse it bee brought by Covenant into Communion with God, who onely hath immortality, and is of himselfe unchangeable. Man though made perfect with all naturall per­fection, was Mutable in inno­cency, and therefore God made a Covenant of life with him, upon condition of his obedience, hee gave him the Tree of life to bee a seale of this Covenant, and to confirme it, and to settle man so steadfastly in that naturall estate, that hee could not have beene se­duced by any power or subtlety of the Devill, if hee had received the seale by eating of the Tree of life. But the Devill prevented our first parents, before they had time to eat of that Tree, and subtlety by the Serpent insinu­ated himselfe into the woman, and by her, into the man [Page 32] before they were setled and establish­ed by the sealing of the covenant, breathed into them infidelity and am­bition, and by his lyes brought them into an evill opinion of God, and so drew them into disobedience and transgression of Gods Commande­ment, and made both Adam and all mankind, who were then in his loyns guilty before God, worthy of death, and subject to all the evils and curses which follow sin and disobedience. For Adam the root and stock being corrupted, and stained with sin; all the branches which spring from him, must needs bee partakers of the same corruption, and of the malice & enmity against God, which the Devill breathed into him. Thus the Devil was the first author of mans sin and fall, and the Serpent was his instrument.

If this be so, why do not the Devill the author, and the Serpent his instru­ment beare the punishment, but man and his posterity suffer for it?

The Devill and the Serpent are cursed for this sinne with an eternall [Page 33] curse, from which there is no redemp­tion. And Adam because by infide­lity, pride, ambition, and an ill and false opinion of God, which Satan suggested into his heart, did willing­ly yeeld to the temptation, and trans­gressed Gods Commandement, and as a voluntary agent did work with the Devill in that act of disobedience, therefore hee is guilty: yet so as that his sin is pardonable, and both he him­selfe and all his Elect and Faithfull posterity are redeemed from it by Christ.

How comes it to passe, that so small a thing as that wherein Adam transgres­sed, to wit, eating of a forbidden fruit is counted so great a sin before God, and brings on all man-kind so many evils and curses?

The smaller the thing was in which God required obedience of A­dam, the greater was his sin, and the more blame he deserved; in that ha­ving received so many gifts from God, and such large dominion over all earthly creatures by the free gift of God; he would not upon Gods just [Page 34] Command which was so easie to bee observed, obey his Creator in ab­steining but onely from one Tree▪ Besides hee disobeyed God out of in­fidelity, pride, ambition, a false opi­nion of God, and enmity against his Majesty. For hee beleeved the De­vils words, who said hee should not dye, and not Gods Word, who had said that in the day hee did eate hee should surely dye. Hee in pride and ambition sought by eating to become as God; and imagined wickedly, that God out of envie did forbid him to eate, of purpose that hee might not become wise as him­selfe: So that this disobedience in so small a matter did include in it all kindes of sinnes, whereby the whole Law of God is trans­gressed.

You have well shewed that this act of disobedience was an heinous sin. Now tell me what evils it brought up­on man-kind?

First, it stript man naked of all those perfections of Nature, and all that uprightnesse and image of God,Gen 3. 10 [Page 35] in which hee was created; so that his person, which before for the beau­ty, majesty, and comelinesse of it was reverenced, loved, and served of all creatures, came to be feared and ab­horred of them, as an enemy, his na­kednesse made him ashamed, and his paines and sorrows made his life a burden to him.

Secondly, mans nature and frame, was so stained and corrupted by this sin, that neither he nor any of his po­sterity can understand things aright, nor will,Psa. 49. 12 nor do any good; but are altogether perverse & froward, prone to all wickednesse, very slaves of sinne and Satan, and by Nature children of wrath.

Thirdly,Gen. 3. 17. it brought a curse upon the ground for mans sake, so that with­out his hard labour and sweet it yeelds no good fruit, but only thornes, thi­stles & other noysom weeds & plants.vers. 19.

Lastly, it brought all mankind in bondage to death, both temporal (w^ch is such a corruption of the body, as doth separat the soule frō it & make it utterly unfit for the soule to lodge in) [Page 36] and also eternall, which is the punish­ment of him with eternall destructi­on from the presence of God, and from the glory of his power.2 Thes. 1. 9.

Is there any hope of deliverance, from this foule staine, & guilt of sins, and from death, and all evill of wrath, which are the fruits and effects of it?

There is no hope of deliverance in any thing which mans wit and rea­son can devise, or man by his art, skil, and power can performe. All crea­tures in the world can yield him no help. God only of his infinit mercy, free grace, love and kindnesse to man-kind hath from all eternity, ordeined an all-sufficient Saviour, and Redee­mer, even his only begotten son, who immediatly after mans sin and fall, did undertake for man, staid the exe­cution of the sentence and punish­ment of death, and was promised to become the seed of the woman, and by suffering death and all the punish­ments due to sin in our nature,Heb. 2. 14. to re­deeme man-kind from sin,1 Ioh. 4. 8. and death, and to destroy the Devill, who had the power of death, and to dissolve all his workes.

Who is this Son of God, which did un­dertake to redeeme man?

It is the Lord Iesus Christ, who was first promised under the name of the seed of the woman, Gen. 3. 15. which should break the serpents head, and afterward was promised to A­braham, Isaac, and Jacob, under the name of the blessed seed,Gen. 12 8. 22. in whom all the nations of the earth should be bles­sed. And to David, and by the Pro­phets, by the name of Messiah, that is the annoynted Saviour of the seed of David. And at last in the fulnesse of the time, when hee was made flesh, tooke our nature upon him, and was borne of a Virgin, did beare the name of Iesus; and is now preached and made knowne to the world, under the name of the Lord Iesus Christ.

Why did not Christ come in the flesh in the beginning or first age of the world, and worke mans redemption, that the Fathers who lived under the old Testa­ment▪ might bee redeemed and saved by him, as we now are under the Gospell?

The Incarnation of Christ, and all things which he did and suffered for [Page 38] our redemption in the dayes of his flesh, were present with God from all eternity, (as all times, and all things which come to passe in all times past, present and to come, are continually present with him) and were as effe­ctuall to satisfie his justice, appease his wrath, and to purchase and procure perfect salvation to men at his hands; as they are now ever since they were actually performed. And through Christ promised, God did shed his Spirit on the Fathers of old, as hee now doth on us through Christ gi­ven and exhibited, and by the Spirit united them to him in one spirituall body, and wrought in them Faith, by which they did (as it said of Abra­ham) see the day of Christ beleeve in him,Iohn 8. 5 [...]. were partakers of all his bene­fits, and were made conformable to him both in his death and life by mor­tification and sanctification.

Why did Christ come and satisfie for sinfull men, in the mids of yeares between the times of the Old and New Testa­ment?

Because that was the most fit and [Page 39] seasonable of all times for man-kind for divers reasons.

First, if he had appeared in the first ages of the world, the memory of him would have been worne out. For as the people of the Gentiles within a few ages forgot the promises of Christ made to Adam, Noah and Sem, and lost the knowledge of them: so men would have forgotten Christ, and all his doings, and sufferings long ago; for the world loveth changes, and loathing old things, seeketh after novelties.

Secondly, the deferring of Christs comming held the world in suspence and expectation with promises from age to age, still more plainely renued; that after much longing his comming might be so much more welcome, and men might with greater joy receive him.

Thirdly, the world increasing in sin and corruption, and being growne so hard, that weaker meanes and obscu­rer revelation could worke litle upon men; it was Gods Wisdome to re­serve the appearance of Christ, and [Page 40] the publishing of the powerfull Go­spell for these latter evill days, as be­ing the fittest meanes for these har­der times.

Fourthly, if Christ in our nature had made satisfaction in the first ages of the world, and had paid our ran­some so many ages before wee were borne or had our being; it had not been so equall and proportionable to justice, as now it is, by reason of his comming in the midst of yeares, be­tween the Old and the New Testa­ment. For by this meanes Gods for­bearance of the ransome and satisfa­ction for the sinnes of the Fathers be­fore Christs death, is recompensed with payment of our debt, and mak­ing a full satisfaction for our sinnes as much before hand, even many ages before our committing of sinne, or running in debt to his Majesty in our own persons.

Lastly, it was necessary that many of the members of his elect and faith­full Church should by the Spirit bee united to him, and by Faith have Communion with him before and at [Page 41] his comming & appearing in the flesh, that being the head of the Church a­ctually through them, He might by Cōmunion and imputation of the sins of so great a body & multitude, justly suffer the punishments due to the sins of his people even of them who were in after ages to grow up into the same mystical body by the same Spirit. If he had beene borne in the beginning of the world, before the Church of the Old Testament had any actuall being, he could not have been the actuall head of the body, nor united to the Church, which as yet was not in be­ing, and so could not have borne the sins of his Church, nor justly suffered the punishment of them. Therefore the Apostle very fitly cals the time of Christs comming in the flesh the ful­nesse of time, that is, the time most seasonable, Gal. 4▪ 4.

What have you learned concerning Christs person needfull to be knowne and beleeved?

I have learned, That as he was the eternall Son of God, one and the same God, and of the same nature and sub­stance [Page 42] with the Father, and the Spi­rit, hee did undertake, according to Gods eternall Counsell to bee the Me­diator between God and man, and to mediate for man from the day of his fall; and as hee was promised to bee the Seed of the woman, so hee did in fulnesse of time assume and take into personall union with himselfe, the whole nature, and substance of a man, and was made of the seed of Abraham and David in the womb of a Virgin, of their seed, a man like unto us in all things, but without sin, even the ho­ly one of God, and so was God and man in one person.

How could hee bee borne a pure holy man without sinne, of a woman, a daughter of Evah, and of the same na­ture with the rest of man-kind, who are all corrupted in Adam?

God Almighty, who alone is able to bring a cleane thing out of an un­cleane, did by his power over-shadow the Virgin his mother, and the holy Ghost came upon her,Luk 1. 35. and framed out of her seed and substance an holy seed, and so hee was conceived and borne [Page 43] without sinne, perfectly holy both in soule and body, and filled with the ho­ly Ghost.

How could he being so perfectly holy, be subject to infirmities, and to death, and other punishments due to sin?

Though he knew no sin, yet he was made sin for us, 2 Cor. 5. 21. and be­ing most holy and righteous in him­selfe, he tooke all our sins upon him, and bare all our sorrows and infirmi­ties, that he might thereby satisfie Gods infinit justice, pay our ransome, and redeeme and reconcile us unto God, Isa. 53. 4, 6.

How and by what meanes hath Christ redeemed us from wrath, and wrought our salvation?

By executing and performing the office of a Mediator between God and men.

How is he a Mediator?

As he is God the Son, equall with the Father, so he is a person of infinite value, and worthy to be accepted, and able to make a full satisfaction for all sin to Gods Iustice, and to pay a ran­some of infinit value. And as hee is [Page 44] man of the same nature and substance with all man-kind, and the first fruits of the whole lumpe; so hee is fit to make satisfaction in the same na­ture which sinned, and is our brother and friend, and one who is touched with the feeling of our infirmities,Iob 16. 21. and is compassionate towards us,Heb. 2. 17. & 4. 11. and deales faithfully for us. As he is God, so he is too high to be a Mediator for man, and as he is man, so hee is too low to mediate and plead to God for us sinners: But as he is God and man in one person, so he is most fit to come as a Mediatour betweene God and men.

Wherein doth Christs Mediation con­sist?

In the faithful execution of a three­fold office:

• The first, of a Prophet.
• The second, of a Priest.
• The third, of a King.

How did he execute the office of a Pro­phet?

By Prophecying, Preaching, and Revealing the Will of God from the beginning, both in his own person, [Page 45] and also by his Prophets, Apostles and Ministers of the Word and Gospell. In the old world he went forth in the Spirit, and soake to the godly Fathers, Enoch, Methushelah, Noah and others, and by them preached to the wicked, especially while the Arke was a pre­paring, as the Apostle testifieth▪ 1 Pet. 3. 19. He in the forme of man, and sometimes of an Angell spake to A­braham, Isaac and Jacob, Gen. 18. 26. & 32▪ 24. Hee was the Angell of the Covenant, which appeared to Moses in the bush, and said, I am the God of Abraham, the God of Isaac, and the God of Jacob, Exod. 3. Hee spake also at sundry times, and in divers man­ners, as apparitions, dreames and vi­sions to the Fathers in times past, and by his Spirit inspiring and moving the Prophets, Heb. 1. 1. And in the dayes of his flesh he preached the Go­spell with his own mouth. And as after his Ascension, he sent down the Holy Ghost upon his Apostles, and gave them the gifts of Tongues, and of Knowledge to Prophecy and Preach the Gospell to all Nations, [Page 46] Act. 2. So he is with them in their true successors the Ministers of the Gospell to the end of the world, Mat. 28. 20. And by his Spirit gives them knowledge and utterance, to teach and expound the Scriptures, and to bring men to the saving knowledge of the truth. And in a word he is the great Prophet whom God promised to raise up to his people, like unto Moses, whom all ought to heare and o­bey in all things, Deut. 18. 15. And no other Prophets or Preachers, are to be heard, but those which Preach in his Name, truly according to his Word conteined in the holy Scriptures.

Wherein doth the office of his Priest­hood consist?

In making attonement betweene God and men, both by offering up himselfe, and all sufficient Sacrifice for all our sins, in his obedience unto death, and in suffering all punishments due to sin, and by bringing in eternall righteousnes, which is his perfect ful­filling of the Law in the obedience of his whole life, Dan. 9. 24. Rom. 8. 3, 4. & 1 Cor. 5. 21. For in these two con­sists [Page 47] the whole work of mans redem­ption, and the full ransome and sacri­fice of attonement which is needfull to reconcile men unto God.

How can the sufferings of one man sa­tisfie for all men, and the righteousnesse of one be able to justifie all that are to bee justified?

The man Christ as hee fulfilled the Law, and suffered in our nature, so his righteousnesse and satisfaction is hu­mane, and is proper only to mankind, for as man sinned, so man satisfied▪ But as this man Christ, is also God in the same person: So his righteousnes and satisfaction is Divine of infinite value and worth, even the righteous­nesse and suffering of God; and that is more than if all men had suffered e­ternall death, and fulfilled in their own persons every jot and title of the Law, and all the righteousnesse thereof.

If Christs infinite Godhead doth adde so much to his obedience performed in our Nature, and makes his sufferings of in­finite worth and value: What need was there of shedding his bloud unto death, [Page 48] and of suffering all the stormes of Gods wrath, was not (as some say) one drop of his bloud sufficient to redeeme the world?

Though Christ is a person of infi­nite value, because he is God; yet as he could not be a compleat and perfect Mediator, if hee had taken into his person the body only of a man, and not a complete Manhood consisting both of soule and body: So suffering in part, and obeying the Law in part, could not bee made a complete sa­tisfaction, for justice requires a full suffering of all kinds of punishment due to man for sin, even of death it selfe, and a perfect fulfilling of the whole Law; otherwise there is no righteousnesse: If one drop of Christs bloud shed for sin had beene a suffici­ent price of redemption: than it had been injustice in God to exact more, and undiscreet, and vaine prodigality in Christ to poure out all his bloud, and his soule to death, when one drop was enough.

Is this all that Christ doth as a Priest?

This is all that Christ did in paying [Page 49] mans ransome and price of attone­ment, but to make men partakers of it, and of the benefit thereof, he doth make intercession to God for them, as appeares, Rom. 8. 34. and Heb. 7. 25.

How doth Christ make intercession?

First, by praying for his Elect and Faithfull,Iohn 17. whom the Father had gi­ven him out of the world, this he did in the dayes of his humiliation.

Secondly, by sitting at Gods right hand, hee presents continually before God his perfect satisfaction and righ­teousnesse in the behalf of all his Faith­full members,Rev. 8. 3. and with his Sacrifice and Intercession, doth as it were per­fume all their Prayers, and make them acceptable in the sight of God.

Doth not Christ as well make Inter­cession for all, as hee dyed for all man-kind?

Though Christ dyed and fulfilled the Law for a common benefit to all man-kind and his ransome is suffici­ent to save all; yet he never purposed to redeeme all men by his death. For [Page 50] hee knew that many were already damned, and past all hope of redem­ption before he dyed, and that Iudas was a son of perdition, and therefore hee did not purpose to give himselfe a ransome for them. Besides he himself testifieth that hee did not pray for the world, but only for his Elect given to him by his father out of the world, Ioh. 17▪ 9. Therefore he did much lesse dye with an intent purpose and desire to redeeme and save them.

How doth Christ execute his Kingly office?

By ruling spiritually in his Church, and giving his Spirit and all spirituall gifts to men, by which they are fitted and furnished with severall gifts, for severall offices, and functions, in that his mysticall body. The distribution of all honors, offices, and dignities, as of some to be Apostles, some Prophets, some Evangelists, others Pastors and Teachers, is in his hand. No man is capable of such honours, and digni­ties, nor fit for such offices, but by his gifts and qualifications. Whosoever thrusts himselfe into the office of a [Page 51] Bishop, Elder, Pastor, or publike Preacher without such gifts, and calling, as hee hath in his Word prescribed, hee is a thiefe, and an usurper, as our Saviour himselfe te­stifieth, who is the onely doore by which men must enter into his sheep-fold, Iohn 10. Hee ruleth also in the hearts of all Faithfull people by his Word and Spirit, as by a Law, and that Law is the rule of their life, and of all their actions. Hee also by his power defends his Church from all enemies, and takes just revenge on their persecutors and oppressors for all power is given him in Heaven and Earth, Matth. 28. 18. and hee hath all judgment committed to him, Iohn 5. 27. All the Saints fight under his Royall Standard against the De­vill, the World, the Flesh, Sinne and Antichrist, being armed by him with the whole armour of God, Eph. 6 11. He will treade down Satan under their feet, Rom. 16. 20. and by the spi­rit of his lips will destroy the wicked one, 2 Thes. 2. And by his iron rod break in pieces all his enemies, like a [Page 52] Potters vessell, Psal. 2. So that what­soever can be required in a King, for the well ordering and ruling of his Kingdome, by judgement and righ­teousnesse; for the mercifull relieving and he ping of them in their need. For the powerfull defending of them from all dangers, and for the executi­on of just revenge on their enemies; all this is abundantly found in Christ as he is the Lord and King of his Church.

You have well shewed that Christ both in respect of his Person and Offices, is an all-sufficient Redeemer and Saviour, and is able by the infinite worth of his Medi­ation to save all men: Now then tell me why all men are not saved?

Though Christ his ransome and sa­tisfaction is able to save and redeeme all that are partakers thereof, even all mankind, if they had grace to receive and apply him and all his merits by Faith, Yet because none have spi­rituall communion with him, but on­ly they whom God hath chosen to eternall life in him, and predestinated to be effectually called, according to [Page 53] his purpose, to the state of grace, and to be made conformable to his image: Therfore many who are not elect, fol­low their own evil ways, and have no will nor care to repent of their sins, and beleeve in Christ, but run wilful­ly into destruction and perish.

Hath God then chosen from all eter­nity a certeine number only of man-kind to salvation in Christ?

Yea verily. For the Scriptures plainly testifie▪

First, that God hath a certain num­ber of particular persons, whom hee hath from all eternity predestinated both to eternall life in Christ, and also to the meanes which lead unto life, to wit, redemption, effectuall calling, a­doption, faith and the like, Ephes. 1. 4. 5, 11. & Rom. 11. 5▪ 7. & Act. 13. 48.

Secondly, that the persons elected are they only who are called in time, according to his purpose, iustified▪ made conformable to the image of his Son, and at length glorified, Rom. 8▪ 28, 29, 30.

Thirdly, that they are chosen not for any work which God foresaw in [Page 54] them, but meerely according to the good pleasure of his own Will, Rom. 9. 11. 15. Eph. 1. 5.

And fourthly, that all they who continue in obstinacy and impeniten­cy unto the end, and are damned, were of old ordeined to that damnation, & destructiō. 1 Thes. 5. 9. 1 Pet. 2. 8. Jud. 4.

If God hath not ordeined men to Faith in Christ repentance, and good works, but hath willingly rejected them, as he did E­sau before he had done any evill; and gi­ven them up to hardnesse, and impeniten­cy, as he did Pharaoh: Why is he angry with them, for none can resist his Will?

It is too much presumption in men to dispute against God, and to judge of his actions by their owne shallow reason. For he is not to give account of any of his matters, nor to answer for his doings, Iob 33. 13. Rom. 9. 19. And yet it is reason that every absolute Lord should do what he list with his own, & that as the potter hath power over the clay to make of the same lump one vessell unto honour, and another unto dishonor; so God much more should have power over his creatures, [Page 55] to ordaine and make some vessels of honor, and leave others to follow their own evil ways which they have found out to themselves, and are not lead into by him, and so to perish; seeing their evill and destruction by his over-ruling wisdome and power doth turne to the greater good of his Elect, and makes the glory of his ho­linesse, Iustice, Power and Mercy shine forth more clearely to them.

Doth the benefit of Christ the Media­tor, and Redeemer reach only to the E­lect?

Though the saving vertue of Christ belongeth only to the elect; yet there is a common benefit of Christ, wherof reprobates are partakers, which rea­cheth also to all the world. For hee is said to preserve man and beasts, that is, to keep them in life and being, Psal. 36 6. and to be the Saviour of all, es­pecially of them that beleeve, 1 Tim. 4. 10. and to give himselfe a ransome for all, 1 Tim. 26. and by him all things are said to consist, Coloss. 1. 17.

How can Christs vertue reach to them [Page 56] who are a far off Aliens and Strangers from him, and enemies to his Crosse and sufferings?

It reacheth to them not immediatly by vertue of union with him, as it doth to the Faithfull, but after a se­condary manner for his Elects sake. For Christ by his mediation hath ob­teined of God, that all the World which was made for mans use, should be upheld by his generall providence, that the Heavens, and the Sun, Moon and Stars, should keep their course, and continue in their naturall being, and give light and influence to the good and the bad, the just and unjust, and that the Aire, the Earth, and the Sea, should breed and nourish living creatures, and herbes, plantes, fruit-trees and all other things usefull for men, yea the wicked prosper and flourish in wealth and strength, either that they may be a wall of defence to the Elect which live among them, or that they may build houses, plant vineyards, and subdue the Earth for them, as the cursed Canaanites did for Israel; or that they may be progenitors, [Page 57] and instruments, to bring forth an e­lect seed, as our fore-fathers the Hea­then Gentiles were to us their Chri­stian progeny; or for the punishing and correcting of the sins of the elect, as the Canaanites were kept alive to punish the Israelites when they sin­ned; and for the tryall and exercise of their Faith and patience by unjust persecution. Christ by his Mediation hath procured all these things for his elects sake, to all creatures, which o­therwise should have perished with man being all stained and corrupted by his sin. And hence it is that he is said to beare up the pillars of the world, when the earth and the inha­bitants thereof are dissolved, Psal. 75 3. And thus farre we may grant and acknowledge an universall grace, which Christ by his Mediation hath procured to all the world, even to the wicked reprobates which pe­rish.

Hath not Christ procured to all man-kind grace and ability, to beleeve, repent and be saved, if they will do as much as they are able for the obteining of regene­ration, [Page 58] and other saving graces of the Spirit?

No certeinely, For Regeneration, Effectuall calling, Faith, and all sa­ving Graces are purchased and given by Christ, only to the Elect, for whom alone he prayed, and doth still make intercession: And they also while they remaine in the common state of Nature, have no power in themselves, either to will or to do any work tru­ly good, but are dead in trespasses and sins,2 Cor. 3. 5. Ephes. 2. 1. They are aliens and enemies in their minds, and all their thoughts incline to evill, Colos. 1. 21. If all men, even they who perish, had power and liberty of will, to beleeve and be saved, certeinely some of them who are not elect, would beleeve and be regenerate, and use their liber­ty to the saving of their soules. For it is given for that end, that it might be brought into act, and take effect; if it never doth, it is given by God in vaine. But Nature, as the Philoso­phers observed, never gives power in vaine, and much more doth the God of Nature, abhorre to give men a [Page 59] vaine power which never comes into act.

If it be not in their power to do any worke tending to life, nor to beleeve and repent: why are they condemned for in­fidelity, impenitency, and omission of good works?

Though they cannot beleeve nor repent to salvation, yet they have a power left by common grace, to use the meanes which lead to Faith, and Repentance, as hearing of the Word, reading the Scriptures, hearkning to Reproofes and to good admonitions and exhortations, and this naturall power they refuse to exercise, and wickedly and wilfully neglect and re­ject those outward meanes. Also by their sin in Adam▪ they have disabled themselves, are become froward and averse from all actions truly good, and are a cursed generation justly con­demned.

How come the Elect to bee redeemed, and saved by the Mediation of Christ; seeing they by nature have no more inte­rest in Christ than others?

They are redeemed and saved by [Page 60] the most gracious supernaturall work­ing of God in them, according to his eternall Counsel, Purpose and Decree. For as he hath ordeined them to eter­nall life in Christ, before the founda­tion of the world, so it doth in the time appointed, gather them to him­selfe, in and by the Lord Iesus Christ.

By what meanes doth God worke sa­ving grace in them?

By the Ministery and Preaching of his holy Word, which is a worke of the Propheticall office of Christ. For by that Word spoken to the Elect Fa­thers of old, in Dremes, Visions, and Apparitions; and after spoken and written by Moses, the Prophets and Holy men of God, who spake as they were moved by the Holy Ghost; and since by the mouth of Christ and his Apostles, Evangelists and their suc­cessors; hee hath revealed and doth continually reveale himselfe to them in Christ, teacheth them the onely right way to salvation, cals upon them, and invites them by gracious promises to come unto him; and by [Page 61] the threatenings of the Law, he drives them out of themselvs, discovers their sins, and the dangerous estate in which they are by reason of sinne, and suffers them to find no place wherein to rest, untill like Noahs dove, they flee unto his Arke the true Church.

Can the Word Preached bring men to Christ, and to salvation in him?

It is the only outward ordinary meanes which God useth for that pur­pose, and we never read of any, who without the word beleeved, were cal­led effectually to Christ and saved. All Heathen, Infidels, Turks and Pagans, who either never heard the Word Preached, or hearing do refuse and re­ject it, do undoubtedly perish in their unbeliefe. For he that beleeveth not is condemned already. John 3. 18. and without the Word heard none can be­leeve, Rom. 10. 14.

What then shall wee thinke of infants borne of beleeving parents, which dye be­fore they heare, or are able to beleeve the Word?

God teacheth and inclineth them inwardly by his Spirit to long after [Page 62] Christ and to grope after him, as they do after their mothers breasts for milk and bodily nourishment: but yet not without the Word. For by the Word preached to their Fathers, hee workes Faith in them, and makes his cove­nant of life in Christ with them and their seed; and so by the Ministery of the Word, their infants come to be in the Covenant. And God doth often times sanctifie them by his Spirit from the wombe (as we read of Jere­my and John the Baptist) or in their baptisme at the Prayers of his Church. And therefore we ought charitably to beleeve and judge, that children of be­leeving parents, as they are from the wombe holy by dedication, 1 Cor. 7. 14. and capable of baptisme, so are in­wardly baptized by the Spirit into Christ; and if they dye in their in­fancy, are saved by the free Grace of God, who worketh all things after the counsell of his own will.

How doth the Word preached worke saving grace in men?

Not barely by it selfe, nor by any divine vertue inherent in it; but by [Page 63] the free grace of God, and the inward operation of the Spirit working with it, when and where, and in whom he will. For the Word preached doth not profit, when its notmingled with Faith in them that heare it, Heb. 4. 2. as we see in the Iewes, to whom Christ himselfe preached, and yet they were not turned to God; but the Word by him spoken, through their infidelity turned to their hurt, wrought to the hardening of them in their sins, and left them without all excuse or any cloak for their wicked­nesse, Iohn 15. 22.

What are those necessary works and saving graces, which God by his Word and Spirit worketh in men to bring them to salvation in Christ?

They are works and graces, which flow from Gods eternall election and are only wrought in the elect. They are necessary, because without them none can be saved, and they are called saving works and graces, because the persons in whom they are once wrought, can never fall away and perish, but shall certeinely persevere [Page 64] in them and be saved: And they all may be brought under two heads.

The first are the works, which God alone by his Word and Spirit work­eth in his Elect.

The second sort, are the works which God so worketh, that they also do cooperat with him, and work to­gether with his Spirit.

Which are the works which God alone by his Spirit worketh in the Elect?

The first is regeneration, from which all the rest do flow, to wit, re­novation, which is called renuing of the holy Ghost, Tit. 3. 5. Effectuall calling, union with Christ, adoption and Communion of all Christs bene­fits, as of his ransome, satisfaction, righteousnesse and intercession for re­demption, remission of sins, justifica­tion, and perfect reconciliation.

Which is the first saving grace?

The first, which is the ground of al the rest, is Regeneration.

What is Regeneration?

It is that worke of God by which he sheds the Holy Ghost on his Elect, through Iesus Christ,Tit. 3. 5, 6. of which Spirit [Page 65] given to dwell in them as his immor­tall seed, they are borne again and be­come new creatures, and spirituall members of Christ, and children of God by a new birth and Genera­tion.

What is Renovation?

It is the work of God, which he by his Spirit shed on them, and dwelling in them, doth work in them, renuing them after the image of Christ, and making them conformable to him, both in his death, by mortification, and in his life, by vivification.

What is Mortification?

It is that work of Gods Spirit wherein hee deriveth the vertue of Christs death unto them, and worketh in them such a sense of their misery, sin, and corruption, and such a godly griefe, sorrow, contrition of heart, loathing and abhorring of themselvs, as doth tame their rebellious lusts, and gives a deadly blow to the old man of sinfull corruption in them; so that sinne can no more reigne in their mortall bodies, but by grace they prevaile more and more over their [Page 66] corruption and do mortifie it conti­nually.

What is Vivification?

It is that worke of the Spirit by which he derives the vertue of Christs holy life unto them to quicken them, and sanctifie them by inherit holines, and to make them in the whole course of their life conformable to the holy and upright life of Christ.

What gifts and graces are wrought in the Elect by Renovation?

The first which is, as it were, the root of the rest is Faith. For as the Devill did first breath into Adam an unbeleefe, and distrust of God and his truth, so that hee beleeved not the Word and threatning of God, but gave credit to Satans lyes, and relyed on them, and by his false beliefe, Sa­tan drew him on to a false opinion of God, and a conceipt that God envyed his greater good, whereupon hee be­gan proudly to imagine that he might by eating of the forbidden tree become wise as God, and did conceive enmity in his mind against God, ambitious lusts, and evill affections: So God in [Page 67] renuing man doth first worke Faith in him, which is the gift of beleeving in God, and relying on his Word and Promises. And by his Word belee­ved, he gives light of unde [...]standing, and knowledge, which drives out errors, and false opinions, and enables man to see his owne vilenesse, and Gods goodnesse towards him, whence ariseth the grace of humility and re­pentance; also a sincere holy love of God, feare and reverence of his Maje­sty, joy, rejoycing, hope, and delight in God, and a will and desire to obey him in all things, and in a word, all Christian vertues, by which a man be­comes conformable to Christ.

What is Effectuall Calling!

It is the work of the Spirit of Re­generation, who by giving to the e­lect a new heart and spirit, doth in­cline and enable them to follow the outward calling of the Word, and to turne from darknesse to light, and from the power of Satan unto God, Act. 26. 18.

What is the Vnion of the Elect with Christ?

It is not a making of their severall persons one undivided Essence and Substance with the person of Christ. For that unity is only in God, and in the three persons of the blessed Trinity: Neither is it a making of them one person with Christ, by such a personal union as is between his Godhead, and Manhood, and betweene the soule and body of every man: Neither is it a bodily uniting of them with Christ, by a bodily mixture and composition of the substance of their soules, and bodyes, with the substance of the soule and body of Christ, as wine and wa­ter are mingled together: For such an union makes the things united in­separable in place one from another; so that wheresoever Christs body is, there they must needs be, and can be in no other proper place who are thus u­nited: Neither is this union only in heart and affection. But this is a spi­rituall, mysticall and substantiall uni­on, in which Christ sitting at Gods right hand above the Heavens, and they dispersed over all the Earth, are made one spirituall, and mysticall [Page 69] body, whereof Christ is the head and they members, by meanes of the same Spirit dwelling and working in them, after the same maner as he dwel­leth and worketh in the humane na­ture of Christ from his first concepti­on and framing in the wombe. For by one Spirit they are all Baptized in­to one body, whereof Christ is the head, and being many members, they make up one body, even as all mem­bers in naturall body, though they be many, make up but one body, be­cause they all have but one soule and life, the holy Spirit of which they are regenerate, borne againe, and made new creatures is the sure spiri­tuall band of union betweene Christ the head, and them the members of the same mysticall body.

What is Adoption?

It is a necessary consequent of the union of the Elect with Christ. For Christ being the only begotten Son of God by eternall generation, as hee is God, and as hee is Man by personall union with God the Sonne, and by a supernaturall and miraculous genera­tion, [Page 70] and so heire of all things, Heb. 1. 2. It must necessarily follow, that whosoever are in him, one body with him, and lead by his Spirit, do there­by come under the account of children and heires of God, and of coheires with Christ, and so God the Father doth esteeme, respect and accoumpt them, & the Spirit dwelling in them doth witnesse with their spirit that they are the children of God. Rom. 8. 16.

What is the Communion with Christ of all his benefits?

It is a consequent that is a grace necessarily following from union with hrist. For whosoever are by one Spirit baptized into Christ, and made one spirituall body with him, as really and substantially as all members in a mans body, are one na­turall body with the head, they must needs have such a spirituall com­munion of all Christs treasures, ver­tues, and endowents as is the natu­rall communion which all the mem­bers in a mans body have with the head. Christs sufferings, satisfaction [Page 71] for sin, righteousnesse, ransome and intercession are theirs,Rom. 5. 19. & 10. 4. and they have a right and interest in them,Rom. 3. 7: and com­munion of them all.2 Cor. 5. 21. And thus God justifies and makes them fundamen­tally righteous by Christs perfect righteousnesse, frees them from the guilt of all their sins, by his satisfacto­ry sufferings, and accepts them for his redeemed, and reconciled ones through Christs intercession, and makes them actually accepted in his beloved Christ, Eph. 1. 6.

What are the works of saving grace, which God so worketh in the Elect, that they also being moved by his Spirit, do cooperat and worke together with him?

They are the actions of the Elect regenerat, exercising by the motion of the Spirit those spirituall gifts, and Christian vertues, which were given them by renovation or renuing of the holy Ghost.

Which is the first of them?

The first is actuall Faith, or Belee­ving in God and in Christ, for as the gift of Faith is the first of all spirituall [Page 72] gifts, which by the renuing of the holy Ghost, is wrought in the elect regenerate: So the worke of their Faith, that is, actuall beleeving is the first of all, which by the motion of the Spirit, they performe after they are quickned and raised up to live a spiri­tuall life.

Why is the work of their Faith the first before the acts of knowledge, repentance, love, hope, and the rest?

Because Faith possesseth the whole heart and soule of man, and informeth after a sort all the powers and faculties thereof: even the understan­ding, will, and affections. It is the o­pening of the understanding to take notice of Gods goodnesse, and of the truth of his Word. It is the inclining of the will, to give assent to the whole Word of God and all truth therein re­vealed, and to acknowledge all Gods Truth, Goodnesse, and Mercy in Christ. It is the rectifying of the af­fections, and the plyablenesse of them to trust in God, to rely on him, to hope in his mercy; to love, feare, and reverence him, and to hate all offence [Page 73] of his holy Majesty, to sorrow for sin with godly sorrow to repentance, to rejoyce and delight in the things of God, and to bee zealous of good works, and resolve to serve, honour, and obey God in a constant course of life. This saving Faith sets a work all other graces, and therefore all works of true godlinesse, holinesse, and righ­teousnesse performed by the Elect re­generate, and sanctified, are called fruits of Faith, by which their Faith is openly shewed, and made knowne as a tree by the fruits of it.

Which is the proper work of true saving Faith?

The proper work of it by which all other graces are set a work is a firme, and stedfast beleeving with the whole heart, of the Word of God, and all things therein revealed, which con­cerne their salvation by Christ, that is, both eternall life in the fruition of God, and the way to it.

What difference is there betweene this beleeving and that which is in Devils, and in carnall hypocrites who beleeve these things, or at least many of [Page 74] them at some times?

There is as great difference between them, as between light and darknesse. The beleeving of the Elect regenerat proceeds from a supernaturall cause, and from a Divine and holyroot, even the Spirit of God dwelling in them, as Gods immortall seed, and sanctify­ing them, and therefore it is holy, firme, and stedfast, and reacheth beyond all hope, sense and reason. But that of the Devils and carnall hypo­crites, proceeds from their own natu­rall reason, convinced by sense, expe­rience and plaine arguments, or by a common illumination of the Spirit, shining from without into the hearts of hypocrites, and temporary belee­vers, as we read of Simon Magus, Act. 8. 13. and the hypocriticall Iews who beleeved in Christs name, when they saw his miracles, John 2. 23. And therefore their beleeving is carnall temporary and vanishing, and goeth no further than sense and naturall rea­son do lead. The beleeving of the E­lect is the subsisting of things hoped for, and the evidence of things not [Page 75] seen, Heb. 11. 1. That is, they have the things which they beleeve, as certain­ly as they beleeve that they have them and hope for them, and their beleeving is a cleare evidence to them of their being in Christ, and of their commu­nion with him in grace, and of their portion in Heaven, which things are not seene with carnall eyes of sense or reason. For the Spirit which works this beleefe, hath united them to Christ, and made Christ and all his benefits theirs already, so that their beleeving is infallible and cannot de­ceive them. But Devils, carnall men, and hypocrites cannot reach so far as to beleeve their own particular salvation in Christ, or their having of things thereto belonging: And if any of them do at any time, Mich. 3. 11. it is but a false and vanishing be­liefe. In a word whosoever doth by a true saving Faith, beleeve histori­cally the Word of God, and the truth therein conteined, he hath withall an affiance in God, and grace to beleeve by all other acts of Faith, even to ap­ply to himselfe all Gods promise by [Page 76] beleeving steadfastly that they belong to himself in particular. For as the Spi­rit w^ch works this faith is the fountain of all grace, and unites the beleevers to Christ, & makes him & all his benefits theirs. So this Faith necessarily produ­ceth all acts of beleeving in them, and makes them able by beleeving, to apply to themselvs & to enjoy all blessings, which are to be found in Christ.

What benefits do the Elect receive by their actuall beliefe, and exercise of their saving Faith?

They receive hereby, First a com­fortable sense, feeling and fruition of their regeneration, renovation, effe­ctuall calling, union, adoption, remis­sion of sins, justification, reconciliati­on, and in a word communion of all Christs benefits, and hence it is, that they are said by Faith to turne to God to be united to Christ adopted, justi­fied, and to obtaine remission of all their sins, that is, in their own sense, and feeling.

And secondly, by this actuall be­leeving, and by the sense and feeling, which it brings to the beleevers, all [Page 77] other graces are set a worke, and more and more increased in them.

How doth beleeving give to the Elect a feeling of their regeneration, renovati­on, effectuall calling union, adoption, and other saving works of God in them?

First, as it is a fruit and work of the Spirit of regeneration and adoption, which hee never workes in any but them who are regenerate, made new creatures effectually called, united to Christ, adopted and have communi­on of all his benefits: so it is a cleare evidence to them of those graces in themselves, and by it the Spirit wit­nesseth with their spirits, that they are the children of God by regenerati­on and adoption, and are effectually cald and engraffed into Christ, become new creatures, heires of God and co­heires with Christ. Secondly, the act of beleeving by a true saving Faith is an applying of the things beleeved to themselvs, and by beleeving that they are regenerat, renued, effectually cald, united, adopted and have cōmunion of Christs perfect satisfaction, interces­sion and righteousnesse, they possesse [Page 78] and injoy all those graces, and are in their own sense fully reconciled to God.

How are they justified and have their sins pardoned by Faith?

They are justified and have their sins remitted by Faith, not as by an instrumentall cause and meanes to make them righteous before God; but as by the hand of the soule, receiving and applying to themselves the righ­teousnesse of Christ to make them righteous in their own sense and fee­ling. And their actuall beleeving that they are justified and pardoned, is neither their righteousnesse, nor the satisfaction for their sins, nor any thing which in it selfe properly is ac­cepted of God or reputed for righte­ousnesse and satisfaction, but is only the applying of Christs righteousnes and satisfaction to themselves, and an assuring of themselves, that by com­munion thereof they are justified. And by this beleeving they possesse and sweetly enjoy them, and are in their owne sense and feeling, justified and absolved from the guilt of al their [Page 79] sins, and obteine this testimony from God that they are righteous, Rom. 4. 3.

Can any man bee justified before hee doth actually beleeve?

If we take justification in the first most proper and principall sense, as it is the act of God alone, communi­cating Christs righteousnesse and sa­tisfaction to his elect, when hee doth first unite them to Christ by his Spi­rit, and make Christ theirs with all his treasures: Then it must bee gran­ted that men may be and are justified, before and without any expresse act of beleeving: As for example, elect infants which dye in their infancy, when they are regenerated and united to Christ by his Spirit, they have communion of his righteousnesse, and are justified and made righteous, and all their sins are abolished and blotted out, and yet they do not actually be­leeve, nor performe any explicit and expresse act of Faith. Also they who are not effectually called to the state of grace, and to communion with Christ till they come to yeares of dis­cretion, though they have the gift of [Page 80] Faith immediatly at the same time in­fused into them: yet Christs righte­ousnesse is in order of nature commu­nicated to them and they are made righteous by it before God, before they do actually beleeve, or can truly beleeve that Christ is made to them righteousnesse, or can by beleeving possesse and enjoy his righteousnesse for justification. As a child may bee borne, or made an heire to Lands, Ho­nor and riches, and may have a true right and interest in them, and bee Lord of all, before hee hath wit to know his own estate, or discretion to possesse actually and use them: So men may be justified by Christs righ­teousnesse madetheirs, in the first in­stant of their regeneration and spiri­tuall union with Christ, before they do actually beleeve, and sensibly pos­sesse, and enjoy Christ and his obedi­ence for justification. But if we take justification in a secondary sense, as it is an act wherein the elect themselves do cooperat and work together with God, by receiving and applying to themselves particularly the gift of [Page 81] righteousnesse freely given unto them, and by possessing and enjoying it; then must actuall beleeving go before it as the instrumentall cause, by which God justifieth them in their own sense and feeling, and upon which he doth esteeme and account them righteous in the intercourse betweene him and them, and gives them his war­rant to esteeme themselves justified with him. But if we take justificati­on in a Iudiciary sense, as it is used in Courts of Iustice and Iudgement, for proving, declaring and pronouncing men righteous: Then not only Faith and actuall beleeving, but also repen­tance, amendment of life, and all holy Christian duties, and good works of piety, mercy and charity must neces­sarily go before as evidences, testimo­nies, and proofes by which men must be justified, that is judged declared and pronounced righteous.

First, in the Court of their owne conscience, so often as sin and Satan stand up against them to accuse them.

Secondly, in the common judge­ment of men.

[Page 82] Thirdly, in the generall judgement at the last day.

Of the first, Iustification, the Apo­stle speakes, Rom. 5. 19. where he saith that by the obedience of Christ many are made righteous, and Rom. 8. 4. and 1 Cor. 5. 21. Of the second he speakes, Rom. 3. 28. and 4. 3. and Gal. 3. 8. where he saith, we are justified by saith with­out workes or deedes of the Law.

Of the third Saint James speakes, where he saith, that Abraham was justified by works, Jam. 2. 21. and Job 13. 18. where he saith, Behold now I have ordered my cause, I know that I shall be justified, and this S. Paul cals justification of life, Rom. 5. 18. because it is an adjudging of men to eternall life, according to the evidence of their works, as our Saviour sheweth, Mat. 24. 35.

How doth justifying Faith differ from that which they call historicall Faith?

They both in the elect are one and the same Faith, and differ onely as se­verall acts of the same Faith exercised about severall objects. For when they beleeve the History of the Scri­pture, [Page 83] and that those things are true which they heare, or read out of Gods Word, this is called historicall Faith. But when they beleeve firmely and confidently, that the promises of God in Christ belong to them, and that Christ, with his righteousnes is given to them of God, & made theirs, this be­leeving & applying of Christs righte­ousnes to themselves is the justifying act of Faith. And whereas the histori­call saith of Devils and carnall men, is only an assent unto the Word of God, that it is true, arising from carnal rea­son, and arguments convincing the judgement without any affection to the truth, or any relying on it. On the contrary every act of beleeving any word or promise of God; if it proceeds from a true Faith in the e­lect, is not a naked assent ruled by hu­mane and naturall reason, but guided by Gods Spirit, and joyned with a relying on God, and his Word, upon the Divine authority of the speaker, and may be brought as an evidence of their salvation, & may in that respect be called a saving beliefe, as we see at [Page 84] large, Heb. 11. where beleeving that the worlds were framed by the Word of God. And that God would bring a flood upon the world and destroy all except them that were in the Arke made by his appointment; and that he would give the land of Canaan to the seed of Abraham the Israelites, and after 400 yeares deliver them out of Aegypt, and such like acts of belee­ving, proceeding from an holy spiri­tuall Faith, are declared to bee saving Faith.

How doth actuall beleeving set a work all other graces, and increase them more and more in the Elect regenerate, and justified?

By the sense, feeling, and sweet frui­tion of Christ and his righteousnesse, satisfaction, and intercession, it brings us to the sight and experimentall knowledge of the goodnesse, bounty, love and mercy of God to us in Christ. And being justified by Faith,Rom. 5. 1. we have peace with God through our Lord Iesus Christ, and rejoyce in hope of the glory of God, and hereby the holy Ghost sheddeth the love of God a­broad [Page 85] in our hearts, so that being in­flamed with the love of God, wee be­gin more and more to hate and ab­horre our owne vile corruptions and sins, which are offensive to his holy Majesty: We are ashamed and con­founded, because we have by our sins so often provoked so gracious a God, and mercifull Father, wee grieve and mourne and sorrow with godly sor­row to repentance, wee strive and wrastle against our lusts, and by the assistance of the Spirit, tame and sub­due them; so that sinne can no more reigne in our mortall bodies, we con­tend to sollow hard after God, to cleave to him in love, and to bee still more & more united to Christ in love and zealous affection of heart: And in holinesse and newnesse of life we stu­dy and strive to be conformable to his image; and in a word we are stirred up to use all care and endeavour, that wee may abound in all good works, and still forgetting those things which are behind, may reach forth unto those things which are before and presse hard towards the marke [Page 86] for the price of the high calling of God in Christ Iesus: In all which workes of saving grace, as God moves us by his Spirit, so we being moved, ena­bled, and made a free people, do coo­perate and work together with him, till we come to the measure of the age of the fulnesse of Christ, and be fitted to see God in glory.

What outward meanes are to bee used whereby the Spirit of God may worke in the Elect, and beget and increase Faith and beliefe with all other saving graces in them?

The chiefe outward meanes is the Word of God, without which God doth not ordinarily shed his Spirit on them, beget them again and by his Spirit work saving grace, and the works of grace in them. For they are borne again of incorruptible seed, that is, of the Spirit by the Word of God, 1 Pet. 1. 23. and regeneration which is Gods shedding of the holy Ghost on them, through Christ and the first sa­ving worke, even the ground worke of all other saving graces is not to be found where the Word is not Prea­ched. [Page 87] By the Word of Christ the holy Gospell only, the Spirit speaks inwardly to mens hearts, and leads them into all truth, John 16. 13. By the Word preached hee begets Faith, for Faith commeth by hearing, and none can beleeve except heheare, Rom. 10. 14, 17. The Word is the whole and perfect rule of Faith, and what­soever the elect beleeve to salvation, is conteined in the Word, and there only to be learned, John 3. 39. The threatenings of the Law are the meanes by which the Spirit discovers to beleevers the danger of sin, and their own misery, humbles them in their own eies, and drives them out of themselves to Christ by repentance. The precepts of the Law prescribe to them the right way in which they ought to walk, and is a lamp to their feet, and light to their steps, Psa. 119 105. The Word of the Gospell is the Covenant of life, and sets before them the goodnesse, bounty, love and mercy of God in Christ, and by it the Spirit inflames them with the love of God, with joy and delight in God, and [Page 88] with zeale for his glory, and stirres them up to imitate God in works of mercy, love, and charity, and in all holinesse and sanctification, till they be conformed to Christ, and to serve, honour, and worship God. And in a word, the whole Scripture, which is the sure, infallible Word of God, given by Divine inspiration, is profi­table for doctrine, for reproofe, for corre­ction, and for instruction in righteousnes, that the man of God may bee perfect thorowly furnished unto all good works, 2 Tim. 3. 16. 17.

How must the Word of God bee used, that it may be such an effectuall meanes of the Spirit to worke all these gracious effects in Gods elect people?

It must not only be read out of the Sacred Scriptures, in which it is re­corded by the Prophets and Apostles; but also preached, and expounded by godly, able and learned Ministers, who are called and sent of God, Rom. 10. 15. For they are Gods watchmen, who have a charge given to watch for mens soules, Ezek. 3. 17. & Heb. 13. 17. They are his Shepheards and [Page 89] Overseers to feed his flock with his Word, the Bread of Life, Act. 20. 28. & Ezek. 34. & 1 Pet. 5. 2. Ephes. 4. 11. And by delivering Gods message faith­fuly, they obteine this honour to themselves to bee called the Angels of the Lord, Mal. 2. 7. and Gods Am­bassadours, 2 Cor. 5. 20. and to be spi­rituall Fathers under God, who beget children to God in Christ by the Go­spell, 1 Cor. 4. 15.

What other meanes are to be used?

None but such as God hath prescri­bed in his holy Word, to wit, the Sa­craments which are seales annexed to the Word, publike Prayers, Invoca­tion, and Worship of God, And also good education, and private Prayers, and instruction, and often reading of Gods Word alone, and in private Fa­milies.

What is a Sacrament?

It is a religious action prescribed by God, in which by using outward visible rites consecrated to be signes, seales, pledges, and remembrances of the invisible graces promised and gi­ven in Christ, the Covenant of grace [Page 90] is sealed to his people, their Faith confirmed, and all holy graces stir­red up, quickened, and increased in them.

How many Sacraments are now in use under the Gospell?

There are but two properly so cald, and ordeined to be seales of the whole Covenant of Grace: Baptisme, and the Lords Supper. For these two are expresly commanded and commended by our Saviour, to the Church in the Gospell, and to every true member thereof. There are divers other signes, pledges, and remembrances of bene­fits and blessings past or to come; but they either do not belong to all Chri­stians, as imposition of hands in or­deining Pastors and Elders, is proper to them who are so ordeined: Or els beside their signification, they have other more principall uses, as the weekely Sabbath, besides that it is a pledge of the eternall rest in Heaven, and a signe that God is our God, who doth sanctifie us. It serves chiefly to be the first fruits of our time, and is to be spent wholly in the worship of [Page 91] God publike and private, preaching and hearing of the Word, Prayer and other Religious exercises, by which God is immediatly served, and our soules edified. So also holy Feasts, and Dayes which are remembrances of some great blessings, as Easter, Pentecost, the dayes of Christs Nati­vity, Passion and Ascension, besides their signification have other far more principall use, to wit, the solemne worship, and service of God, such as is used on the Sabbath, and therefore they are called holy Signes and Sacra­ments improperly, and in a secondary sense. But Baptisme and the Eucha­rist serve only for Signes, Seales and Pledges, and have no other notable use.

What is the Sacrament of Baptisme?

It is an outward washing of the body with pure water, applyed ther­to by dipping or sprinkling, ordeined by God to be a Sacrament, that is, a Signe, Seale and Pledge of regenera­tion to the party baptized, by which outward rite, hee is received into the true visible Church, and dedicated to [Page 92] Christ, to bee a member of his body, and a faithfull servant of God all the dayes of his life.

To whom doth this Sacrament be­long?

It belongs to all that are either borne in the Church of God, or by the Word preached are called to beleeve in Christ, and to professe true Christi­an Religion, after they are come to yeares of discretion.

What warrant have Gods Ministers to baptize Infants, and to give them the Signe, Seals, and Pledge of Regenera­tion, which a great number of them, that are borne in the Church never have, but are reprobates and shew themselves so to be, by living in sin all their dayes, and dy­ing in impenitency?

They have sufficient warrant in the Word of God. For the Apostle saith, that children of beleeving parents are not uncleane but holy, 1 Cor. 7. 14. that is, they are so far within the Co­venant (being in their infancy, as it were members of their beleeving pa­rents and wholy at their disposing) that they may justly bee dedicated to [Page 93] God by Baptisme, (as Samuel was by his mothers vow) and received into the true Church. The vow which their parents and guardians made for them in baptisme, is a band to tye them to serve God so soon as they be­gin to have knowledge and discreti­on. Certeinly Gods grace and boun­ty towards Infants of Christian Pa­rents under the Gospell, is not strai­tened more than to Infants in the Old Testament, whose males were Circumcised the eight day after their birth. Baptisme, and the promise and Vow therein ma [...]e for them is as powerfull a meanes and motive to provoke them from their youth to serve God, as Circumcision was to the children of Israel. Also Christ hath taught us that his blessing & the Kingdom of eaven belongs to them, Marc. 10. 13. And the Apostles bap­tized whole housholds of beleeving men and women, not refusing any children, as we read of Lydias and the Iaylors houshold, Acts 16. 15. 33. In a word, many who were at full age called by the Gospel preached [Page 94] to beleeve by a temporary carnall saith, and to professe Christ, were ne­ver truly regenerate, as Judas, Simon Magus, Demas, and others, but pro­ved hypocrites and backsliding re­probates; and yet this was never counted a just cause to hinder or re­straine the Apostles from baptizing al who professed Christ outwardly, for feare of prophaning the Sacrament of Baptisme, and abusing the holy ordi­nance of Christ.

How doth the Spirit of God by Bap­tisme increase grace in men, and set it a worke?

So often as they are put in minde of their Baptisme, either by the name of Christians or their owne proper names given in Baptisme, when they are called by them, or by seeing others baptized; the Spirit of God doth thereby as by a sure pledge assure the Faithfull that God is their Father, and they are his children in his Son Christ, borne againe of the Spirit, and so confirmes their Faith in that communion which they have with God the Father and his Son Ie­sus [Page 95] Christ; hereby he stirs them up to remember, that their endeavour ought to be to walke in newnesse of life, as new creatures, adopted to God, called unto Christ out of the world mortifi­ed and dead to the world, and sinfull lusts, and sanctified to lead a godly life in all righteousnesse and true holy­nesse.

What is the Sacrament of the Lords Supper?

It is that holy ordinance instituted by Christ after his last Supper, in which by Bread and Wine consecra­ted, with blessing and giving of thankes, and by the publike Minister given and distributed; and received, eaten and drunk, by the people as­sembled, Christ God and Man their Redeemer, together with all his obe­dience and full satisfaction, made and performed in the dayes of his humili­ation, in the forme of fraile flesh and bloud, is signified and sealed to them and in greater measure given, and of them received by Faith, as a spirituall nourishment to feed their soules to life eternall.

Is Christ given to all, and received of all who partake of this Sacra­ment?

He is Sacramentally given, that is, the true signes and pledges, of him, are given to all, and of them received; but he is not spiritually given to any but true beleevers, and worthy recei­vers; Neither do any effectually re­ceive him or his benefits to the feed­ing of their soules, but only they who lay hold on him by a lively working Faith. For the giving, receiving, eating, drinking, is not carnall, but spirituall, as our Saviour himselfe sheweth, John 6. 63. saying, It is the Spirit that quickeneth, the flesh profiteth nothing, the words that I speake they are spirit, and they are life.

Why doth Christ call the Bread given and eaten, his Body, and the Wine his Bloud, if hee be not in them bodily pre­sent, and his Flesh and Bloud given and received bodily?

The true reason of his speaking so is to call our thoughts to the remem­brance of him in the state of humilia­tion, and of his infirmities, obedience [Page 97] and sufferings, which in that estate he did undergo in the forme of fraile flesh and bloud for us, and to stirre us up so to apprehend him, and feed on him by Faith. For Christ did not re­deeme us, and pay our ransome by any thing which he did as God before his Incarnation, nor by any thing which he doth as man exalted and glorified; but as hee God and Man in the dayes of his flesh, fulfilled the whole Law, and suffered all punishments due to mans sin, so hee paid our ransome, brought in eternall righteousnesse, and made full satisfaction to Gods Iustice, and these are the things which toge­ther with himselfe are signified and sealed by Bread and Wine, and are Spiritually given to, and recei­ved by the Faithfull in this Sacra­ment.

How can true Beleevers bee said to receive Christ and his benefits, seeing they are already united to him, and have Communion of them all, and his satisfa­ction and righteousnesse is made theirs before in their regeneration, when they were first effectually called, and [Page 98] made fit to partake of this Sacra­ment?

The Spirit of God by this Sacra­ment rightly administred, doth as by a sure pledge confirme and increase their Faith, and set it a worke to lay hold on Christ, and to apply him and his righteousnesse, and satisfaction to themselvs more strongly and sensibly, and by this meanes they are more fee­lingly united to him in love and affe­ction, and have a more sweet com­munion with him of all his benefits, which doth like a plentifull feast, re­fresh and feed their soules, strengthen them in all grace, and this is as it were a new and fresh receiving of Christ and the benefits of his Life and Death, more abundantly & in greater measure than they had him before.

You have well declared the efficacy of the Sacraments, and how the Spirit worketh by them. Now tell me what the other meanes are, and first what is pray­er and invocation both publike and pri­vate?

Prayer and Invocation, if it bee publike, is the speech of the whole [Page 99] Congregation, and if it be private of one person or more directed to God, in the Name of Iesus Christ, wherein all needfull blessings and increase of grace, are asked and desired in Faith, and Hope, that God will give them for Christ his sake, in such a measure as he in his wisdome doth know to be fit for every one.

How is grace thereby increased?

The Spirit of God by stirring our hearts to pray, and by putting fit words in our mouths, or in the mouths of them who are the mouth of the Congregation, inflameth our affe­ctions, exerciseth our Faith, kindleth our desires, and reviveth the sense and feeling of our wants. And by dire­cting us to pray to God in the Name of Iesus Christ, he maketh us implici­tely to acknowledge and confesse that God is the author of all blessings, and giver of all grace, and so maketh us to give to him in our prayers all the glory with all humble thankfulnesse. And God who is gracious, rich in mercy, faithfull, and true in his pro­mises, will accept our holy and [Page 100] humble desires, and for Christs sake and his own truths sake, grant our re­quests and give a supply of grace, and an increase of blessings.

How doth the publike worship of God increase grace?

The publike worship of God per­formed outwardly and frequently in the congregation of his people, by ho­ly preaching and reverent hearing of his Word, prayses, thankes, singing of Psalmes, and reverent gestures and behaviour, according to Gods Word, is a speciall meanes by the inward o­peration of the Spirit, to kindle and increase devotion in the hearts of all his people. It is their using of his ta­lents, and improving of his graces in them to his glory. And God hath promised that as they get more gaine of grace, Mat. 25. 29. so hee will still adde more unto them, and will surely establish them, give them the gift of perseverance and uphold them by his grace unto the end, till they be recei­ved to glory and come to eternall life and blessednesse.

Wherein doth the eternall life and [Page 101] blessednesse of the Elect consist?

In the eternall sight, knowledge, and fruition of God in his Heavenly glory, Ephes. 5. 27. For when Christ hath fully purged, and sanctified his Church and people, and made them fit to see God, then will he present them before his glorious Maiesty to dwell in his presence, where is fulnesse of joy and pleasures for evermore, Psal. 16. 11.

Where shall they enjoy this blessednes?

In the Heavens where a Kingdom is prepared for them, Luk. 12. 32. and John 14. 2. an inheritance incorrup­tible, and undefiled which shall never fade away, 1 Pet. 1. 4. which is farre above all that the eye hath seen, or the eare heard, or that ever entered into the heart of man, 1 Cor. 2. 9.

When shall they come to possesse this blessed inheritance?

They have the earnest of it in this life in the state of grace, even the Spi­rit of adoption by which they are sea­led up to the day of full redemption, and even here in this life they finde that sweetnesse and communion with [Page 102] God,1 Pet. 1. 8. that though they see him not, yet beleeving they rejoyce with joy unspeakeable and full of glory. But when their soules are loosed out of the prison of the body,Heb. 12. 23. then shall their spirit bee made perfect,Phil. 1. 23. and they shall in that better part depart hence and be with Christ, and reigne in glory, un­till the last great day of account, the generall judgement. At which time the Lord Iesus Christ shall descend from heaven, & bring them with him. And he the Prince of Angels with the commanding voyce of the Archangell shall call all the Angels of God to at­tend him,Mat. 24. 31 and to gather before him al his Elect from the foure winds,1 Thes. 4. 15, 16. from one end of Heaven to the other, and by the power of his voyce and the sound of the trumpet of God, shall raise up their dead bodies purged in the grave, from all the degrees of cor­ruption, and brought up in a most glorious forme like unto his own glo­rious body:Phil. 3. 21: Which bodies shall not be prevented by the Elect and Faith­full then alive on earth, but shall bee first raised up and joyned with their [Page 103] glorified soules, before those then li­ving shall be changed,1 Cor. 15. 52. and in a mo­ment in the twinckling of an eye shall they all together be ready to meet the Lord in the ayre,Mat. 25. 33 whither they shall be caught up, and being set at his right hand shall receive this comfor­table sentence, Come yee blessed of my Father, inherit the Kingdome prepared for you from the foundation of the world, and so they shall bee ever with the Lord and raigne with him in glory world without end, 1 Thes. 4. 17. & 2 Tim, 2. 12. & Rev. 22. 5.

But what shall become of all wicked reprobates, who were never chosen, nor called to be of this number?

Their bodies also shall be raised up to everlasting shame, and joyned with their cursed soules, that as they have sinned in both, so they may in both be punished, Dan. 12. 2. They shall also be gathered together like a flock of ill savouring goates by themselves and brought before the judgement seat of Christ full sore against their will, with horror, howling and trembling: And tumbling and groveling on the [Page 104] earth as if they would creep into the ground intermingled among the De­vils and wishing that the rocks and mountaines might fall on them, and the hils cover them, but all in vaine; Luke 23. 30. they shall receive an hea­vy doome. For the Iudge sitting a­bove in the aire, attended with all his glorious Angels, & with all his elect Saints, caught up to meet him in their glorious bodies, and to sit with him in judgement, shall with a dreadfull voice passe this woful sentence against them, Math. 25. 41. Depart from me ye [...] cursed into everlasting fire, prepared for the Devill and his angels. And then shal they go into everlasting destruction, and be punished in unquenchahle fire, from the presence of God, and from the glory of his power; where a gnawing worme which never dyeth, shall torment them world without end, 2 Thes. 1. 9. Isa. 66. 24. Mark. 9. 44.

What may wee conceive of the punish­ment, and torment of the wicked after this judgement?

It far surpasseth all conceipt of mor­tall man, being such as all the tongues [Page 105] of men and Angels are not able to ex­presse. But this is plaine by Scripture, that whatsoever can be conceived, or is named among men as a cause of ex­treme torment, or a meanes to in­crease it beyond all measure, that shall be in their damnation & punishment. First, the Lord Christ whom they have skorned, provoked and perfecuted, both in himselfe and in his members, shall be their Iudge, and shall give the sentence against them. And all his Saints whom they have mocked, mis­used, proudly insulted over, despight­fully handled, and evill intreated, and put to death, shall sit as assessors with Christ in judgement, and with their voyces shall approve and applaud the sentence of condemnation, as the Scri­ptures testifie, Mat. 22. 28. & 1 Cor. 6. 2. and shall judge the evill angels, v. 3. Now for malicious proud skorners full of envy, to be judged and con­demned by those who they have most of all others hated, skorned and abu­sed with despight, is worse than a thousand deaths, as experience teach­eth. Secondly, their torment unto [Page 106] which they shall bee adjudged is said to be in everlasting fire, in that Lake of hell burning with fire and brim­stone, Mat. 25 41. which of all tor­ments that men by sense can discerne, or reason conceive is the greatest and most intollerable, Rev. 19. 22. And yet as if that were not enough, our Savi­our saith, that they shall have a worm inwardly gnawing them which shall never dye, even the worme of Devil­lish malice, rancour and envy, which shall make them fret and rage against the Lord Christ, and against his Saints gnawing their tongues for griefe: For the sight of their glory shall be to them inwardly as great a torment, as the torture of fire and brimstone are outwardly unto them. Thirdly, they shall have no light of comfort or re­freshing from God, but shall be impri­soned in the dungeon of everlasting darknesse, for the blacknesse of darknes is reserved for them for ever, Iude v. 13 which is a thing most horrid to the eyes. Also the sound of horror and a dolefull noyse shall fill their eares, e­ven weeping and wailing and gnash­ing [Page 107] of teeth, Matth. 13. 42. & 25. 30. Luk. 16. 24. And all the world shall not yeeld them a drop of water to coole their tongues when they are tor­mented in that flame. Fourthly, their misery and torment shall bee endlesse, easelesse, and remedilesse, when they have endured it many thousands and millions of yeares and ages, more in number then the stars of Heaven, and drops of water in the Sea, and sands by the sea shore; they shall bee as far from any end as they were at the first beginning. Now we know that when men suffer any paine or misery, with­out hope of any end thereof, it is made by this meanes most grievous and in­tollerable, though in it selfe it be not so great. And therefore the extremity of torment to them who are cut off from all hope of ease or end, must needs exceed all conceipt and utterance, and bee more than can by tongue bee ex­pressed.

How can their sins committed in the short time of their life deserve such an endlesse torment in so great extre­mity?

Very well, For first their sinnes being committed against an infinite Majesty, and having offended the infinite God, and provoked his in­finite wrath, do by the rule of rea­son and justice deserve an infinite pu­nishment.

Secondly, as the elect Saints, shall in the last Resurrection be all filled up to the full with holinesse, and with the image of Christ, and shall every one have as much as his vessell can conteine, so that hee can desire no more, Even so wicked reprobates after the last judgement shall be trans­formed into the image of the Devill, and filled up with malice and rage a­gainst God to the brimme, insomuch that they shall blaspheme and curse God, for tying them in everlasting chaines, that they can doe no more mischiefe, and gnash their teeth with anger against themselves, because they have no more provoked the Lord by transcendent wickednesse, so far shall they be from relenting and from remorse and repentance for their sins. And therefore the more and [Page 109] the longer they suffer the torments of hell, the more they deserve to suffer them for ever with increase, if it were possible. That they are past all hope and possibility of repentance, may easily bee proved by that which the Scriptures testifie of Apostatas and such as sinne against the holy Ghost, to wit, that it is impossible to renew them by repentance, Heb. 6. 6. and it is a vaine thing to pray for them, 1 Iohn 5. 16. for their hearts are hardned to commit all iniquity with greedinesse: And therefore much more the dam­ned in hell being turned into the image of the Devill, are past hope of repentance, and must needs be harde­ned in eternall malice and impeniten­cy to the utmost.

Is there no difference of glory among the Saints in Heaven, and of torment a­mong the damned in hell?

The Apostle saith, that as one Star differeth from another in glory; so it is in the resurrection of the Saints to glory, 1 Cor. 15. 41. But though some of the Saints are capable of more glo­ry [Page 110] then others, because they have beene more excellent members of Christ in the state of Grace, and in­struments of great good to the Church, as appeares, Dan. 12. 3. and Mat. 19. 28. And some reprobates are more capacious vessels of wrath, as they have more outragiously and des­pightfully provoked God in the time of their life; and both these shall bee filled up to the utmost fulnes of their measure, the one sort with glory, the other with shame and wrath, and so they shall have the one more glory, the other more misery: Yet hee that hath the least glory, shal have as much as he can conceive or desire, and hee who hath the least torment and mise­ry shall have as much as his vessell can conteine, and as hee is capable of, and can beare. This may be made plain by a familiar similitude. If divers bottles or earthen vessels of divers measures and different capacity beeplunged into the deep sea with open mouths; every vessell will be filled to the brim, that it cannot conteine one drop more, the least as well as the greatest; and [Page 111] though the greatest conteines more; yet the least is as full, as it is, even to the utmost. So it is both in the Saints glorified in Heaven, and the wicked tormented in Hell. Though some are like vessels more capacious, and being filled with glory, or with misery, have more than others: Yet the least Saint is as full as hee can bee of glo­ry, and can desire no more; and the least among the damned is filled up with torment and with the wrath of God to the utmost, and hath as much as his vessell can hold. The one wants no­thing, but hath a fulnesse of glo­ry, to make him, as blessed, as hee can desire, for ever. And the other hath so much torment, as makes him to the utmost extremi­ty miserable: And as there is no possibility of the falling away of the Saints from their glory in the least degree. So it is im­possible to ease the damned of the least graine of his heavy and in­tollerable misery; but Gods wrath [Page 112] shall cleave to them for ever, and a­bide on them to the utmost, world without end.

Seeing now I have lead you on by Questions to the utmost ends both of the godly Elect, and wicked Re­probates: Now tell mee what re­maines?

No more but this: That, as God hath set before us Life and Death; For the godly, Life eternall in the fruition of himselfe in Glory; but for the wicked and ungodly eter­nall Death, misery and torment in Hell: So wee by following hard after God by Faith in Iesus Christ, and making his glory, the marke which wee shoote at in the whole course of our Lives, and the maine end of all our labours, may bee free from all danger and feare of e­ternall Death in Hell, and may ob­teine the inheritance of Heavenly glory, and with Christ our Head, and all his Elect Saints, may see God and enjoy all his goodnesse, as our portion for ever, World with­out [Page 113] end. To this blessed God who hath vouchsafed thus farre to re­veale himselfe unto us, and to shew us the right way, by which wee may come to him, bee all glory, honour and praise giuen, and ascribed by us and his whole Church, now and for ever. Amen.

Trin-uni Deo gloria.