truth which maketh him able and carefull to performe vnto the elect his most mercifull couenant Thus Abraham assured himselfe of the fruit of Gods couenant looking to the power of God who was able to doe what he promised Rom. 4.21 And Paul 1. Cor. 1.9 confirmeth the mindes of the godly by the truth of God faithfull is he who promiseth and he will doe it The fourth ground is the intercession of Christ who as by his death he purchased for the elect Gods fauour so by his prayer he keepeth them for euer in his fauour thus hee prayed for Peter that his faith might not faile Luke 22.32 So in Iohn the 17. he prayeth not only for Peter the other Apostles but for all that should beleeue their doctrine to the end of the world that they might be kept to euerlasting life Whereof it followeth necessarily that the true children of God must for euer stand in the fauour of God vnremoued or else the prayer of our Lord Iesus Christ must be vnheard and cast out which were great wickednes once to imagine especially seeing Christ himselfe hath said Father I know thou hearest me alwaies Iohn 11.42 The fift ground is the nature of spirituall and sauing grace which is permanent and not subiect to corruption as appeareth by the words of our Sauiour Iohn 14. my Ioy shall none take from you Also in the 16. verse he saith my spirit which I giue to you shall abide with you for euer And Saint Peter in his first Epistle 1.13 calleth the seed whereof we are begotten anew immortall seede and Saint Iohn saith it remayneth in them which are borne anew and Saint Paul saith that the gifts of God are without repentance Rom. 11. All which places doe serue to teach vs thus much that the sauing grace of God is of an incorruptible nature such as neuer dyeth where it once quickneth The reason whereof is because God who giueth it doth still preserue and confirme it as it is written Iude 1. sanctified of God the Father and reserued to Iesus Christ. Which sheweth that whom God sanctifieth by one grace he confirmeth by another They therefore are deceiued which thinke that the grace of God though it cannot finally be lost and for euer yee that it may be lost wholy for a time whereas contrariwise the Apostle teacheth in the sixt to the Romanes that the elect hauing once the life of grace from the spirit of Christ can no more returne to the death of sinne then Christ being raised from the dead can returne to the graue againe verse 9.10.11 reade and consider the place Besides all these grounds already named there remaine some other as the constancie of the loue of God who neuer reicteth nor casteth out such as once in loue hee embraceth Iohn 13.1 Moreouer the faithfull are committed of the father to Christ to be kept who being stronger then all none can plucke them out of his hands Iohn 10.28 Our saluation was once in our owne keeping for it was committed vnto Adam who quickly lost it but now God hauing trusted his sonne with it and made him the gardian of it it is in a most sure hand for he being both almightie faithfull can and will saue all that be of his father committed to him as himselfe saith I will raise them vp at the last day and giue them eternall life Finally it cannot be that any of Gods children can be lost but that the truth power and good will of God must be called in question for if any of them should perish it must be for that God regardeth not his promise or is not able to keepe it or vnwilling to performe it This stedfast condition of Gods children besides these substantiall grounds of it fetched from the word it is also in the same word illustrated and set forth by many sensible and fit similitudes The first is of a tree planted by the riuers of water which hath such continuall supply of plentifull moysture as that neither leafe nor fruit doth euer fade Psalme 1.2 The second is of a Cedar in Libanon which as it is tall for height and mighty in strength so it is lasting for continuance long it is before it beare fruit but when it beginneth to beare it beareth very long and the longer it continueth the more fruit it beareth so it fareth with the children of God as it is written Psal. 92.12 Thirdly of an huge firme and vnpregnable mountaine which by no engine of warre nor by any are or labour of man can be wonne and preuayled against Such is the estate of him that trusts in God Psalme 125.1.2 The last similitude is of an house built vpon a rocke against which though the windes and waues doe blow and beat yet it standeth sure because it is founded vpon a rocke so it is with euery one that heareth the word of GOD and doth it such shall be sore tempted and weather beaten yet they shall neuer be remoued Mat. 7. Furthermore the word that thus speaketh of the stedfastnesse of Gods true worshippers doth also direct vs to the meanes by which they are maintained in it and these are either publicke or priuate The publike meanes are the ministry of the word and Sacraments and prayer and discipline The priuate meanes are priuate prayer meditation and reading fellowship of the godly conference and carefull practise of the word By these meanes vsed and followed with sinceritie humilitie and vnwearied constancie it pleaseth the most mercifull God to keepe all his children from falling away though they take some deepe and dreadfull fals Now it will be requisite briefly to answere some such obiections as are made against this doctrine which is much gainesaid as all other diuine truth is the truth of the word being herein like the word the truth Christ I meane who was spoken against by sinners These obiections are either first by examples of the Saints secondly by texts of Scripture or thirdly by shew of reason The first example is of Salomon he being once a true worshipper of God he felt so grieuously from piesie to idolatry from temperance to wantonnesse from God to pleasure as that some haue thought yea spoken and written that he perished To this we answer◠it is true he fell most grieuously and did long lye 〈◊〉 his sinne 〈◊〉 it is also more then likely to be true 〈…〉 in his sin but recouered himself 〈…〉 these few 〈…〉 First that hee is of the holy Ghost intituled the beloued of God 2. Samuell 12.24.25 which was neuer affirmed of any reprobate Secondly hee was one of the pen-men of the Scripture euen an holy Prophet and of all the holy Prophets Christ saith they are set downe in the kingdome of God Luke 13.28 Thirdly Gods promise was made especially touching the person of Salomon that howsoeuer his sinnes should be corrected with the rod of men yet his mercy hee would neuer take from him nor remoue his louing kindenesse 2
Qu. Which is the third An. Remission of sinnes which is the remouing of the guilt and punishment from vs by his sufferings Col. 1.12 Qu. Which is the fourth An. Imputation of righteousnesse wherby our sins are accounted his his obedience is accounted ours 2 Co. 5.21 Qu. Which is the fift An. Intercession whereby he appeareth in the heauens presenting our selues and prayers which wee make in his name and other good workes spotlesse vnto his Father Rom. 8.34 Heb. 9.24 Qu. Which is the sixt An. Acceptation to eternall life whereby we are accepted as worthy of life for Christs worthinesse Eph. 1.5 Qu. Which is the seauenth An. Adoption whereby of the Children of wrath by nature we are become the children of God by grace Gal. 4.4 Qu. Which is the eight An. Sanctification whereby we dye to sinne and liue to righteousnesse Rom. 6. throughout 1. Pet. 2.25 Qu. Which is the ninth An. Corrobâ—ration whereby we are kept in holinesse to the end Eph. 6.10 1 Pet. 5.10 Qu. Which is the tenth An. Glorification whereby holinesse here begun by Grace is fully perfected in the kingdome of heauen Rom. 8.30 the Saints liuing now the life of glory Qu. What vse is to be made of these benefits An. First they minister cause to consider of the manifold loue of Christ and the vnsearchable riches of his grace Secondly wee may giue an ayme how abundantly fruitfull the Lords Supper is to such as rightly pertake it seeing such things so many and great are there offered and assured euen Christ himselfe with all those benefits we haue named 1. Cor. 10.16 Mat. 26.28 Thirdly they occasion vs more earnestly to loue and praise our Redeemer and more heartely to obey him Eph. 1.3 Rom. 12.1 The meanes how to obtaine Christ with righteousnesse and all other benefits which belong to life eternall where of Faith and the office thereof BVt seeing we haue learned before that by nature wee are the children of Gods wrath and vnder death how shall wee become pertakers of eternall life and of Christ with these benefits which bring to it An. By being ioyned to God who is that life himselfe Iohn 5.26 Qu. But wee sinners cannot attaine to the most iust God An. True therefore God in the person of his Sonne descended to vs and tooke flesh of our flesh Iohn 1.16 1 Iohn 5.11.12 Qu. But hath this flesh of Christ life in it An. It hath so from the God-head the fountaine of life Iohn 6.65 Qu. Is this life communicated from Christ to the Elect An. It is so by his flesh which is the conduit to conuey it to them Iohn 6.54 Qu. Must the Elect haue coniunction with Christ that they may be pertakers of this true life An. They must haue a reall coniunction such as is betweene the head and the members the Vine and the branches Iohn 15.1 Eph. 4.15 1 Cor. 12.12 husband and wife Eph. 5.25.26 Qu. What is the band of this coniunction and knitting An. The spirit of Christ by his infinite vertue 1 Cor. 6.17 12.13 Qu. By what meanes doth the spirit knit vs and Christ An. By the meanes of faith which the spirit through the word preached creates in our hearts that wee may receiue Christ and his benefits Eph. 3.17 Rom. 10.17 Qu. What doe ye call Faith An. That gift of God whereby the soule is enabled to apprehend Christ as he is set forth in the word and Sacraments Qu. Is not this common to all other gifts of the spirit An. No verily it is proper to faith onely to receiue Christ. Iohn 1.12 Gal. 3.14 Qu. Is it not in this sense said that we are iustified by faith An. It is so not because faith as a vertue qualitie or worke is any part of righteousnesse which is wholy in Chirst his obedience and sufferings 1. Cor. 1.30 but because it is a spiritual hand to receiue his iustice to be ours Qu. Is Christ and his righteousnesse ours to iustifie vs before it be receiued by faith An. Our righteousnesse is perfectly and fully wrought before and it is ours in the purpose of God who hath decreed to giue it vs but till wee beleeue wee haue no profit by Christ but are as the reprobates be that is sinners vngodly enimies children of wrath Rom. 5.6.8 Rom. 3.6 Eph. 2.2.3 Sauing that the Elect are vnder the decree of Gods loue and are preserued from the downe-fall mentioned Heb. 6.4.5.6 whereinto some reprobates fall Qu. It seemeth to me ye will haue faith coupled with Christ to make vs righteous An. No my meaning is that Christs iustice onely makes me stand righteous but it is not allowed me to be my iustice vntil I beleeue and so apply it to my selfe Rom. 4.3.4 ver 23.24 Qu. By what similitude may this be expressed An. By the similitude of a pardon a gift a plaister of the Sunne of the brasen serpent which doe benefit none till they be receiued accepted applyed and looked vpon Ioh. 3.14.15 so Christ our soule-plaister that vnspeakable gift of God the Sunne of righteousnesse doth not benefit any till they beleeue in him Qu. What thinke yee of their opinion which say Christ and his obedience are ours to iustifie vs before wee beleeue An. It is senselesse absurd impious hereticall and damnable Qu. Why say you so An. Because it fighteth against sense reason scripture Rom. 3. and 4. and 10. consent of the Church Gods decree Iohn 6.40 Christs glory Rom. 4.20 and brings in a false Christ which should be a iustifier of vnbeleeuers whiles they be such Qu. But the Elect are accounted iust with God in his eternall counsell therefore iustified before and without faith An. This is an absurd reason for iustification or accounting iust is distinguished from eternall predestination as an effect from the cause a timely effect issuing out of an euerlasting cause Rom. 8.30 Againe euen in Gods eternall counsell hee doth so decree to iustifie the Elect as it was ordayned to be by faith in Christ Gal. 3.8 Qu. What vse is to be made of this doctrine An. First it admonisheth vs aboue all things to labour for a liuely faith secondly it confuteth Papists who set vp other meanes to apply Christ and them which will haue Christ and all his good things without application Qu. Be there not degrees of faith An. Yes there is a little and a great faith a weake and a strong faith Rom. 4.19.20 O ye of little faith Mat 6.30 Woman great is thy faith Mat. 15.28 Q. What difference is there between a weak and a strong faith An. None in the nature of the thing but in the measure of apprehending Christ for the weake faith being true and liuely is sufficient to lay hold on Christ as a weak hand can hold a stone as sufficiently though not so firmely as a stronger Againe the strong faith is that which Scripture calleth full assurance whereas a weake
Baptisme and the Lords Supper 1 Cor. 10.1.2 1 Cor. 12.13 Qu. What thinke ye of the fiue Sacraments added by the Romish Church An. They are no Sacraments first lacking diuine institution secondly being no seales of the couenant thirdly they want outward signes which three things are required vnto Sacraments Qu. Which is the first Sacrament An. Baptisme the Sacrament of our incorporation or ingrafting into Christ. Rom. 6.2 Gal. 3.27 Qu. What things are to be considered in this Sacrament An. First the outward signe Water and the action of washing with water secondly the inward thing Christ his bloud and spirit thirdly the proportion or agreement betweene them both That as the body is cleansed outwardly from filth by water so is the soule purged by the bloud and spirit of Christ. Qu. What be the benefits assured to vs in Baptisme An. First remission of sinnes secondly Repentance Mark 1.3 Qu. Whence hath Baptisme all this efficacie and vertue An. Not from the Minister nor from the creature of water or any action about it but from the spirit of Christ applying to vs Christ and his merits Tit. 3.5.6 Mat. 3.11 Qu. What is the forme of Baptisme An. To dip into the water or sprinkle with water in the name of the Father the Son the holy Ghost Mat. 28 Qu. Who are the parties to be Baptised An. First infants borne of Christian Parents because they belong to the couenant 1. Cor. 7.14 Secondly men of yeares which hauing beene strangers from God and conuerted doe now make profession of their faith in God and of repentance from sinne Mat. 3.4 and desire Baptisme Qu. What vse are wee to make of Baptisme An. First to keepe vs from committing sinne by remembring our vow made to God Eccles. 5.5 Secondly to comfort our faith after we be fallen into sinne with the meditation of Gods promise to vs touching the remission of all our sinnes sealed vp in our Baptisme Qu. Which is the next Sacrament A. The Sacrament of Bread and Wine called the Communion 1 Cor. 10.16 Qu. How doe the two Sacraments differ An. Both seale vp the Couenant of saluation by Christ but the one doth it in respect of entering into couenant the other in respect of continuance in it growing in Christ. Also they differ in the signes and parties to whom they are giuen the Lords Supper being giuen onely to men of yeares the other to children also Qu. Wherefore is it ministred in bread and wine and called a Supper An. To betoken our being nourished by Christ to grow vp in him in all things which concerneth our euerlasting saluation in heauen Qu. Is Christ then truely ioyned to vs in this supper to be our food and life An. He is so according to the ordinance and promise of Christ. Mat. 26.22.27 Qu. But there is great distance betweene Christ and vs he in heauen we below in earth An. Yet by the incomprehensible vertue of the holy Ghost and through faith we are truely pertakers of Christ and all his merits and graces in the right vse of this Supper 1 Cor. 10.12 Qu. What call yee the right vse of this Supper An. When it is deliuered and receiued according vnto Christ his institution Qu. What doe yee consider in this institution An. First the outward Signes of bread and wine Secondly the consecration of the Signes by prayer as also rehearsall and exposition of Christs words spoken at his supper Thirdly the actions about the signes as breaking blessing distributing giuing taking eating drinking Fourthly a commandement to doe these actions for this end to be put in remembrance of Christ Fiftly a promise offering to vs the thing signified this is my body this is my bloud Qu. Who are to approach to this Supper An. Onely such as haue true faith and are touched with repentance for their sinnes 1 Cor. 11.26.27 Qu. After what manner are wee to pertake of this Supper An. Wee are to pertake of this supper vpon an examination of our selues 1. Cor. 11.30 Qu Wherein consisteth this examination An. In searching till wee finde out these two things first the truth of sauing graces that wee be indeed endued with a liuely faith and vnfayned secondly with diligent and effectuall loue and thirdly with hearty earnest repentance according to such markes and signes as before are set downe in the doctrine of repentance and faith Secondly the measure of these graces with what defects and feareful wants we possesse these graces hauing and holding faith with such blindnesse doubtings and vnbeliefe Loue with such vnkindnesse wrath enuy reuenge heart-burning coldnesse and vnfruitfulnesse Repentance with such little sorrow and loathing of our many and vgly sinnes with such poore indeauour against them with so small loue and care of yeelding obedience to the Law in good things commanded And this is the proper examination of communicants seruing to this purpose that in the view and sense of so great and fearful weaknesses as be mingled with their graces they may be truly humbled haue their hunger and thirst after the perfections of Christ offered and giuen in this Supper greatly stirred vp encreased and be moued with more reuerence and feruencie to call vpon God by Christ for the sitting of them to some measure of worthy pertaking in so great mysteries Qu. What is the least measure of worthinesse required in Communicants An. Some knowledge and sense of their particular sins discouered by the witnesse of the ten commandements and of their owne conscience Secondly some true faith at least a true and constant desire of beleeuing the remission of them all by Christ. Thirdly a sure purpose of amendment of their sinfull liues in time to come framing them after the word of God not in some but in all things Fourthly some readines and will to loue euen enimies that hate and hurt them to doe them good with an inward sorrow that these graces are in them in so meane a measure and a firme resolution by all good means to seek the continuance and increase of them where these things are found let them not doubt to come to him that calleth the heauy laden and sorrowfull the thirsty and hungry soule and promiseth comfort rest refreshing to such Mat 5.4.6 also 11.28 Iohn 7.37.38 Of Imposition of hands and of the Church-ministery Qu. WHerefore doth this fundamentall point of the ministerie follow that of Sacraments An. Sacraments were appointed to the Church in vaine if there were no ministrie to dispense them Qu. This ceremonie of laying on of hands whence came it An. From the Iewes who vsed it in two cases first of publike sacrifices secondly of solemne benediction and prayer Leu. 4.4 Gen. 48.17.18.20 Iacob put his hands on Ephraim Manasses blessed them and prayed for them Qu. Was this ceremonie continued in the Christian Church and by whom An. It was continued by
an entrance to eternal death the suburbs of hel the beginning of endles misery through sin wheras death to the godly is an entrance to eternall life the porch and gate to heauen a beginning of neuer ending blisse and glory through Christ. Q. Now what difference is there between themselues their death An. Exceeding great the wicked in their death are either blockish or impatient and ful of despair impenitent comfortlesse the godly though with great difference amongst themselues yet all doe give vp their spirit in faith of the promise vnder hope of glory and with repentance for their sins for they all dye in the Lord. Reu. 14.13 and fall a sleep in Christ. 1. Thes. 4.14 Qu. What comforts haue the godly against the force of death An. Though they feare it and ought so to do being a dissolution of nature and a iudgement of god yet the feare of it is moderated and tempered with comforts especially from the hope of an happy glorious resurrection 1 Thes. 4.18 Qu. What is the efficient cause of our resurrection An. Euen God himselfe for Scriptures teach that it is a work of diuine power Acts. 26.8 Qu. What is the outward meanes of the Resurrection A. The voice and word of Christ Ioh. 5.28 1 The. 4.16 Qu. Whereof shall the Resurrection be An. Not of our soules but of our bodyes for they fall into the ground 1. Cor. 15. throughout Qu. Shall the same bodies rise againe An. Yea the same in substance but of another qualitie This corruption shall put on incorruption 1 Cor. 15. Qu. With what qualities shall our bodies arise A. 1. With incorruption 2. Power honor 1. Cor. 15.42 Qu. What doth this teach vs An. Seeing our bodies shall rise to such glory wee may not apply them to the base seruice of sinne Qu. What is the comfort we may reape hereof An. Very much both for the death of our friends and for our own departure because we shall return again into better case as a man that puts off rags to cloth himself with a robe Qu. By whose meanes shall the Resurrection be An. By the meanes and ministerie of Angels who shall gather the Elect from the foure windes Qu. What is the end of the Resurrection A. The neerest end in respect of men is their shame or glory Dan. 12.2 the vtmost end in respect of Christ is the manifestation of his mercy iustice to the glory of his name Qu. Now tell vs the vse we are to make of this doctrine of the Resurrection An. First it is a bridle to stay from sin to remember that euill doers shall rise to their condemnation Secondly it is a spur to godlinesse Act. 24.15.16 Thirdly it moues to constancy to know that we shall reape a full reward if we continue in godlines Heb. 11.35 Fourthly it ministreth comfort against death seeing our bodies shall returne againe in far better condition 1. Thes. 4.18 Of the generall and last Iudgement Qu. WHy is the doctrine of eternall Iudgement the last Article in the Catechisme A. Because Iudgement is the period winding vp of al. Qu. How is the word Iudgement vsed in the Scripture An. Eyther for gouerning generally Ioh. 5.22 or for one speciall act of gouerning namely for the iudgeing of the world at the last day Heb. 6.3 2. Tim. 4.1 Eccles. 12.14 Qu. How doe ye proue there shall be such a Iudgement A. By the temporal Iudgements of God the earthly Iudgements of men which are shadowes and fore-runners of the other Secondly by the testimonie of our consciences which tremble at secret sin at hearing of the iudgement day and by reason because otherwise God were not iust nor omnipotent seeing many liue euilly which yet escape punishment here Thirdly by plain texts of scriptures Eccl. 12.14 Dan. 7. Mat. 19. Act. 17.31 Mat. 25.32.33.34 Re. 20.12 Qu. What vse may be made of this point An. It serueth to teach the godly patience seeing their troubles shall determine in ioy and blisse 2 Thes. 1.4.5.6 secondly it terrifieth the wicked whose pleasure shall end in paine Luke 16.25 thirdly it warnes all men to repent and turne from sinne Act. 17.30.31 Qu. What is the generall Iudgement A. It is a solemne diuine action wherin God shal render to euery man his due according as he hath done Rom. 2.6 Q. What is the vse of this that God shal iudge euery man An. It should cause vs to forbeare to iudge our neighbours Rom. 14.10.11 Qu. May not Christians iudge at all An. First not except we haue a calling secondly not rashly Mat. 7.1.2 thirdly not to determine of the finall estate of any man Rom. 14.4.10 Qu. But is not euery man iudged at the time of his death A. True yet the generall Iudgement must be first to cleare the truth of the Scriptures which foretell it secondly to manifest the iustice of God before all men thirdly to encrease the glory of the Elect and shame of the reprobate Qu. Which be the parts of Iudgement An. Two first laying open all things thence it is called a day of reuelation Rom. 2.5 Secondly giuing sentence vpon all things and persons Mat. 25. Come ye blessed goe ye cursed Qu. How shall this laying open of all things be An. By the Bookes of mens consciences Reu. 20.12 Qu. What doth this warne vs of An. To keepe our bookes faire and cleane Qu. How may this be done An. First if we beleeue in the death of Christ secondly if we wipe our bookes with the spunge of daily repentance Qu. Shall not secret things come to light An. Yes verely euen the most secret thoughts of our hearts and most close actions of our life shall be opened 1. Cor. 4.5 Qu. What doth this put vs in minde of An. To auoide euen secret sinnes and to purge our hearts from euill desires Qu. What is the sentence An. It is that whereby it shall be awarded euery man whereto he may and must stand Qu. How shall it proceed An. According to workes because they beare witnesse of euery man whether he haue true faith or not Mat. 25. Rom. 2.6 Reu. 20.12 Qu. What doth this teach vs An. To labour for a working faith such a faith as worketh by loue Gal. 4.6 Qu. Who shall be the Iudge A. Christ Iesus as he is God man 〈…〉 Qu. What is the vse of this thing An. First a comfort to the faithfull that their Redeemer shall iudge them Secondly a discomfort for the wicked to haue him their Iudge in whom they haue not beleeued yea whom they haue pierced with their sins Reu. 1.7 Qu. After what manner shall the Iudge come A. Gloriously and terribly because the presence of God shall appeare Mat. 24. and 25. Reuel 1.7 Qu. What vse are we to make of this An. First toward our selues that we be found in peace secondly toward others that they may be awaked out of sinne
attaine to this faith ordinarily Isaac By the word of the Gospell soundly opened and wisely applyed to the conscience of a sinner Abra. Is this faith perfect in vs in this life Isaac No surely but very weake and little needing daily increase and strengthening Abra. By what meanes may it be increased Isaac First by reading and preaching secondly by prayer thirdly by Sacraments The third Principle Doctrine of Baptismes Abra. WHat is a Sacrament Isaac A Sacrament is an outward signe and seale of the couenant of Grace Abra. What doe yee call the Couenant of Grace Isaac An agreement which God hath made with elect sinners freely to giue them his Sonne and with him righteousnesse and life eternall so they beleeue Abra. How many be the Sacraments of the new testament Isaac Two onely Baptisme and the Lords Supper Abra. What is the chiefe vse of these two Sacraments Isaac To confirme and assure our mindes of our fellowship which we haue with Christ and all his merits vnto saluation Abra. How many things are required in each Sacrament Isaac Three first an outward signe secondly an inward thing thirdly an agreement or likenesse betweene the signe and the thing Abra. Shew these three things in Baptisme Isaac In Baptisme the outward signe is water and washing secondly the thing signified and sealed is Christ for our iustification and sanctification by his word and spirit thirdly the likenes is this that as water washeth to the outward cleansing of the body so the bloud and spirit of Christ washeth to the inward purging of the conscience from dead workes Abra. Shew vs also these three things in the Lords Supper Isaac First the signes here are bread and wine and all actions about them both in Minister and people secondly the thing signified and sealed is Christ for our further grouth by him in our iustification and sanctification thirdly the likenesse betweene signe and thing is that as bread and wine nourisheth vp our bodyes vnto a naturall life so the body and bloud of Christ being receiued by faith nourisheth vp our soule to a spirituall life Abra. When are we said to be nourished vp to a spirituall life by the Lords Supper Isaac When the soule is thereby more and more assured of remission of sinnes by the death of Christ and of perfect iustice by his obedience to the Law together with a greater mortification of sinne vnto the quieting of the conscience and the greater hope of eternall life Abra. Whence haue Sacraments power to signifie and assure Grace Isaac First from the words of Christs ordinance and promise and secondly from his holy Spirit which worketh by them as hee will Abra. VVho are to be Baptised Isaac First Infants of Christian parents secondly men of yeares which first be infidels and afterwards are conuerted to Christianitie Abra. Who are to approach to the Lords Supper with comfort Isaac Such as are able and doe endeauour to examine themselues Abra. Of what things must they examine themselues Isaac Of the truth and measure of sauing graces faith hope and loue whether we haue these and with what imperfections we haue them Abra. When may one know himselfe to be fit for the Lords Supper Isaac First when hee hath some vnderstanding of the principles of Religion and a desire to know more Secondly when the doctrine of the Lords Supper is in some measure knowne to him Thirdly when one begins somewhat to know his particular sins and to mourne for the offence of God in them being sorry hee is so little sorry Fourthly when vpon sight feeling of them of his want of Christs bloud and euery drop of it and of his spirit all the graces thereof he can hunger and thirst after these things The fourth principle Imposition of hands Abra. DOe not the Sacraments require a Ministery to dispense and minister them Isaac They doe so for being publike tokens of our religion they are to be ministred in a publike place and by publike persons appointed thereunto Abra. May not so much be signified here by imposition of hands Isaac Yes by this ceremonie is noted persons set apart for the publike ministry of the Church to minister the holy things thereof Abra. What doe yee call the Church Isaac The inuisible Church is the whole number of the elect but the visible Church is a company of persons called out of the rest of the world to know and worship the true God according to his word Abra. Wherefore hath GOD ordained a ministry in his Church Isaac First for the gathering of the elect to the faith and profession of Christ. Secondly for the building them vp vnto saluation in heauen Lastly for the wicked which liue in the Church and are not of it to take from them all excuse and to make their condemnation more iust and heauy Abra. Who are to be thought meet for the ministrie Isaac Onely such as be endewed with a good measure of knowledge and wisedome to be able to interpret and apply the Scriptures to the seuerall vses of the Church by doctrine and exhortation Abra. What dutie doe the people owe to the true Ministers of Christ Isaac First a loue and reuerence to their person and calling secondly obedience to their doctrine thirdly maintenance of their charge and estate Abra. How long lasteth the Ministry Isaac Euen vntill the second comming of the Lord Iesus The fift Principle The resurrection from the dead Abra. MVst men once dye Isaac Yea they must so because all men haue sinne therefore they are mortall by gods appointment Abra. Shall the dead be raysed againe to life Isaac The dead shall be quickned at the end of the world by the power of Christ. The sixt principle Of eternall Iudgement Abra. WHat shall follow the Resurrection Isaac The great and generall iudgement wherein all men and all their workes shall be iudged Abra. What be the parts of this iudgement Isaac Two first the laying open of all persons and things as they are Secondly the giuing of an vpright sentence vpon them Abra. By whom shall this iudgement be held Isaac It shall be held by the authoritie of God the Father but the sentence shall be pronounced and executed by Christ the Mediatour Abra. What shall be the end of this iudgement Isaac The manifestation of Gods glory both in his mercy toward the elect and in his Iustice towards the reprobate The estate of men after Iudgement Abra. WHat shall be the estate of the godly after the Iudgement Isaac Most blessed first presence of all good Secondly absence of all euill and that euerlastingly Abra. What shall be the estate of the wicked and impenitent Isaac Most accursed first the presence of all euill Secondly the absence of all good that for euermore hereof called eternall iudgement To the God eternall be prayse for euer in the Church Amen FINIS TWO SERMONS The first The Practise of the Saints Preached at a