bring to light the hidden things of darknesse and will make manifest the councells of the hearts out of the Book of Gods remembrance the Lord will declare the good deeds of the godly and the sinnes of the wicked Every mans conscience shall be made either to accuse him or to excuse him Now the wicked mans conscience is like a closed or sealed book but then it shall be so touched and as it were opened that he shall remember all his particular offences wheresoever and whensoever committed and the conscience of every wicked man shall be as good as a thousand witnesses to accuse him and to condeme him By these two bookes all men shall be examined and the wicked shall be convicted Rev. 2.23 Joh. 21.17 1 Cor. 4.5 Mal. 3.16 Hos 7.2 Rom. 2.15 16. Q. Is there any other book that shall be opened A. Yes the Book of life wherein the names of all the Elect are written shall be opened that is it shall then be declared before all the World who are Elect and who are Reprobates by the exact separation of the one from the other and by the definitive Sentence which shall accordingly be executed Rev. 20.12 Luk 10.20 Phil. 4.3 Rev. 3.5 and 13.8 and 17.8 Q. How are we to conceive of the definitive Sentence of the Judge and in what order will Christ give sentence A. The definitive Sentence which Christ will give is twofold one for the Godly another against the wicked The Elect and godly shall first receive the Sentence of Absolution and Salvation and then Unbelievers and Reprobates shall receive the Sentence of condemnation Mat 25. Q. Why shall the godly be acquitted and absolved before the wicked be condemned A. That the godly may be Assessors with Christ in the Judgement to be pronounced and executed upon the ungodly The Godly being cleared shall have the dignitie to sit with Christ the Judge of all flesh and shall approve and applaud his most righteous judgement upon the wicked and so after a sort shall judge the world with Christ Mat. 19.28 1 Cor 6. â— 3. Q. What is the Sentence of absolution and Salvation which the Godly shall receive A. Christ shall say to the Godly Come ye blessed of my Father inherite the Kingdome prepared for you before the foundation of the world Mat. 25.34 Q. What is the Sentence of Condemnation which the wicked shall receive A. Christ shall say to the wicked Depart from me ye cursed into everlasting fire prepared for the Divell and his Angels Mat. 25.41 Q. When this double sentence is pronounced what shall follow A. The definitive sentence being pronounced shall be executed immediately The wicked shall presently be bound and cast into Hell where they shall suffer eternall death endlesse miserie And then the godly shall goe into Heaven where they shall live in eternall glory and enjoy perfect felicitie Mat 13.41 42. and v. 49 50. Mat. 25.46 Dan. 12.2 3. Q. What shall be the estate of the wicked in Hell How may we conceive of their future Miserie A. 1. The wicked shall be excluded and shut out of Heaven and banished from the glorious presence of God for ever Luk. 13.28 2 Thes 1.9 2. They shall be cast into utter darknesse where shall be nothing but horrour and confusion sinne and torment they shall have their portion with the Divill and his Angels in a lake of fire and brimstone invented by the infinite wisedome of God and kindled by the Justice and wrath of God where eternitie shall be added to the extremitie of their torments where they shall live a dying life and die a living everlasting death Mat 8.12 and 22.13 Mat. 25.30 Mat 13.42 50. Mat. 25.41 Isa 30.33 Rev. 14.10.11 and 21.8 Is 66 24. Mat. 3.12 Mark 9.43 44. and 48. Q. What shall be the estate of the godly in heaven how are we to conceive of their future happinesse 1. The godly shall be perfectly free from all sinne and Miserie and from all societie with the wicked Rev. 21.4 and 32.3 5. Psal 9.17 Mat 13.41 2. They shall enjoy the societie and fellowship of all the glorious Saints and Angels They shall be made like unto Christ their head in holinesse and happinesse they shall behold even with their bodily eyes the glory of Christ their Lord and Saviour and with the eyes of their soules the Father also and the holy Ghost yea they shall have that perfect communion with the blessed Trinitie wherein consisteth perfect felicitie Mat 8.11 Heb. 12.22.23 1 Joh 3.2 1 Cor 13.10 11. Joh. 17.24 Phil. 1.23 1 Thes 4.17 Psal 36.9 1 Joh. 3.2 Rev. 1.22 23. Rev. 22.4 3. Securitie and perpetuitie shall be added to the perfection of their happinesse In Heaven shall be happy securitie and secure happinesse happy eternity and eternall felicity Rev. 21.25 Psal 16.11 and 17.15 Isa 66.23 1 Thes 4.17 Rev. 22.9 Q. Seeing such shall be the Miserie of the wicked and such shall be the happinesse of the godly after the last Judgement tell me now for conclusion how may we escape this eternall Miserie How may we attaine to this eternall happinesse A. We must learne to know the onely true God as he hath revealed himselfe in his Word 2. We must learne to know our selves that we are sinfull and miserable by nature 3. We must learne to know Christ his person his natures his offices his saving benefits 4. We must be humbled by the Law that we may be willing to come out of our naturall condition and may be fit to receive Christ tendered unto us in the Gospell We must make sure our Union with Christ we must by a true and lively Faith depend and rest wholly upon the Mercie of God and Merits of Christ for the remission of our sinnes and the salvation of our soules 5. When we are united to Christ by a justifying faith and have the seed of regeneration sown in our hearts then we must waite upon God in a conscionable use of his holy Ordinances whereby faith and all other graces of the sanctifying spirit may be confirmed strengthned and encreased in us daily Finally Grace is the seed and infancie of Glory and therefore we must be infants in Grace before we can be Heires in Glorie If we have part in the first Resurrection if our soules be raised to a spirituall life here then certainly we shall be sharers in the glorious resurrection of the just hereafter Rev. 20.6 There are two degrees of spirituall life the life of Grace and the life of Glorie If we doe not attaine to the first of these we cannot attaine to the Second We must therefore live the life of Grace here if we defire to live the life of Glory hereafter AN APPENDIX Wherein these four Doctrines appertaining to the first Principle are more fully expounded viz. The Doctrine of The Attributes of God The Blessed Trinitie The Creation of the World Divine Providence DOCT. I. The larger Exposition of the Attributes of God WHat
nature of God When of unholy we are renewed by the holy Spirit to the Image of our Heavenly Father and made holy when all vitious qualities are purged out of our hearts in some good measure and all gracious habits which are the seeds of a vertuous life are planted in us then we are said to be sanctified 2 Pet. 1.4 Eph. 4.22 23 24. 2 Cor. 7.1 Gal. 5.22 Q. Is the Sanctification of a Christian perfect in this life A. No although Sanctification be of the whole man yet the whole man is not fully and perfectly sanctifyed The justification of a true Believer is perfect but his sanctification is imperfect in this life Here we receive but the first fruits of the Spirit and this Sanctification of the Spirit begun here encreaseth daily untill it be fully perfected in the life to come Rom. 8.23 2 Thes 2.13 and 1 Pet. 1.2 Rev. 22.11 Q. What are the parts of Sanctification A. They are two Mortification and Vivification Q. What is Mortification A Mortification is the first part of Sanctification wherein the old man by the applycation of Christ his death and Buriall is crucified and buried in a Christian Rom 6.3 4 6. 1 Pet 4.1 Gal 5.24 Q. What is Vivification A. Vivification is the quickning of one that was dead in sinne or a daily rising to newnesse of life by the power and vertue of Christ his Resurrection Eph. 2.5 Rom. 6.4 5. Phil. 3. vers 10. Q. What shall such as are truly sanctifyed find in themselves A A spirituall battell a continuall conflict between corruption dying and Righteousnesse rising and growing in them Rom. 7 Gal 5.17 Q. Doe not the good workes of the Children of God that are truly sanctifyed merit at Gods hand eternall life and Salvation A No verily the best workes which the children of God performe are no more then due debt they are no way beneficiall to God they are no way comparable to the glory that shall be revealed and therefore they cannot Heaven yea the good works of the holiest men are stained with many imperfections and therefore the children of God have more cause to condemne themselves for their good workes then to expect to be justified before God and to be saved by them Luk 17.10 Psal 16.2 Job 22.2 35.7 Rom 8.18 2 Cor 4.17 Is 64.6 Psal 143.2 Job 9.15 Q But are not good workes necessarie then to Salvation A Although good workes cannot merit heaven though they cannot justifie us is Gods fight yet they are in their kind and order necessarie I say in their kind and order namely good workes are necessarie not as causes of salvation but as fruits and inseperable companions of true faith and as markes in the way to Heaven Yea good workes are as the way that will leade us to the Kingdome of Heaven Eph. 2.10 Q Seeing the good workes of the best children of God are stained with imperfections and seeing good workes are not meritorious tell me therefore what encouragement hath a Christian to be fruitfull in good workes A. Although corruption cleaveth to the best of our good workes yet seeing this pollution is taken away by the Intercession of Christ and so our good workes become acceptable to God in Christ Jesus the consideration hereof should make us zealous of good works Exod. 28.36 37 38. 1 Pet. 3. vers 5. Titus 2. vers 14. Againe although good workes be not meritorious yet there are many good ends and necessarie uses of good workes which should excite Christians to bring forth the fruits of holinesse righteousnesse in abundance Tit. 3.14 Q What are the necessarie uses of good works What are the ends a Christian may ayme at in doing good workes A. We must abound in good workes 1. That we may glorifie God our Heavenly Father Mat 5.16 Joh 15.8 Phil 1.11 2. That we may adorne the Gospell of Christ our Lord and Saviour Phil. 1.27 Ephes 4.1 Col. 1.10 1 Thes 2.12 3. That we may testifie our thankfulnesse to God and to Christ Rom 12.1 2 Cor. 7.1 4. That we may testifie manifest the truth sinceritie of our faith Mat. 7.16 17. Jam 2.20 5. That we may make our effectuall calling election sure 2 Pet. 1.5.10 2 Tim. 2.21 6. That we may confirme our weake brethren Rom 14.19 7. That we may be patterns to others and excite them to imitate our example 2 Cor. 9.2 8. That we may winne such as are yet unconverted and even provoke them to embrace the truth 1 Pet. 3.1 9. That we may at least stop the mouths of such persons as cannot be wonne 1 Pet 2.15 The fifth PRINCIPLE Q. WHat are the ordinarie and usuall meanes for obtaining of Faith A. Faith commeth only by preaching of the Word and increaseth daily by it as also by the administration of the Sacraments and Prayer The Exposition Q. What are the parts of this principle A. This Principle layeth downe two things First the meane or the instrument of getting Faith viz. The Word preached Secondly the Meanes whereby faith being once bred in us is nourished strengthned and increased which are these 4. the same Word preached the Sacraments and Prayer Q. Is the Word preached the meane or instrument both of begetting and increasing faith A. Yes the Word is both the seed that breedeth and the milke that feedeth Faith in us See 1 Pet. 1.23 2.2 Rom. 10.8.14.7 Jam. 1.18 Act. 20.32 Rom. 1.17 Q. Is it in the power of the Word being faithfully preached to worke faith A. The word is not able of it selfe to worke Faith in the heares of it The Word is not the principall worker of Faith but a powerfull Instrument whereby the Lord worketh faith in the hearts of his children The same allmightie power which raised up Christ from the dead doth create this grace in the soule Hence it is that although many heare the Word faithfully preached yet but a few even the Elect only believe Se Act 13.48 and Tit. 1.1 Rom 10.16 Joh 12.37 38. Isa 53.1 Rom 1.16 Ephes 2.8 Isa 57.19 Eph. 1.19 20. Mat 13.11 Q. Seeing the Lord is the principall worker of Faith may not a man expect to have saving faith wrought in his heart without attending upon the Word preached A. No for the Lord delighteth to worke by his own Meanes as the Word cannot work Faith without God so God will not worke Faith without it Luk. 16.21 Q. Seeing the word is both the Seed and the Foode of Faith tell me therefore how ought wee to heare the word preached that we may profit by it A. Before we come to the publick Ordinance we must prepare our selves to goe to the place of Gods presence When we are come to the house of God we must remember we are in Gods presence and behave our selves as before him After we have heard the Word we must meditate of that which we have heard we must hide it and lay it up in our hearts and endeavour to practise it
Luk. 11.28 Joh. 13.17 Jam 1.22 Exod 3.5 Josh 5.15 Exod. 19.10 11. Eccl 5.1 Act 10.33 Act. 17.10 11. Job 22.22 Psal 119.11 Luk 2.19 and 51. Heb 2.1 Q. How are we to prepare our selves before we come to the publike Ordinance A. 1. We must lay aside whatsoever may binder the profitable hearing of the Word See Jam 1.21 1 Pet 2.1 2. Jer 4.3 Ezek 33.31 2. We must consider what our spirituall wants be and how necessarie and profitable the Word of God is for the relieving of these our wants that so we may get a spirituall appetite to this spirituall food of our soules like new borne babes we must crye after this milke that we may grow by it Jam 1.19 1 Pet. 2.2 3. We must intreate the Lord to blesse this holy ordinance unto us and to accompanie the outward Ministrie of the Word with the inward opperation of the Spirit that so the Word may be effectuall to save our soules Psal 119. Isa 59.21 Act. 16.14 Q. How are we to behave our selves when we are come to the House of God A. We must acknowledge the Minister to be Gods Messenger and Embassadour and therefore we must here and receive the Word preached not as the word of man but as the word of God even as that word which one day shall judge us Job 33.23 Mal. 2.7 2 Cor. 5.20 1 Thes 13. 1 Pet. 4.11 Joh. 12.48 More particularly we must heare the word preached 1. Not with drowzie and dull eares but with diligent attention to the end we may understand what we heare and be affected with it Isai 6.10 Prov. 2.2 and 4.20 Luk. 4.20 Act. 2.14 8.16 2. With due reverence yea with feare and trembling Isa 66.5 6. Ezra 9.4 10.3 3. With meeknesse and absolute subjection of spirit Jam. 1.21 4. With alacritie and constancie not departing before the publike exercise be ended Prov. 8.34 Ezek. 46.10 5. With an earnest desire to attaine and keep the good seed of the Word in our hearts and with a firme purpose to bring forth the fruite of it in our lives Luk. 8.15 Pro. 4.21 Deut. 5.27 Exod. 19.8 Isai 42.23 Q. What other meanes are there which serve to the further increasing of our Faith A. The Sacraments and Prayer Q. What is a Sacrament A. It is a seale annexed by Gods own hand to the Covenant of Grace Gen. 17.7.10 11. Rom 4.11 Q What is the Covenant of Grace A. That eternall Covenant and contract laid down in the Word wherein God hath promised remission of sinnes and everlasting life to all that believe in Christ Jesus Gen. 3.15 17.7 8. Act. 10.43 and 13.38.39 Joh 15 16. Mar. 16.16 Act 16.30 31. Q. How many parts be there in a Sacrament A. Two the outward and visible Signe and the inward and invisible Grace Mat. 3.11 and 26.26 1 Cor. 10.16 Q. Of what use are the Sacraments and to what end were they ordained A. The Sacraments were ordained 1. To be holy Signes and Seales to ratifie the Covenant which the Lord hath made with us to confirme our weake Faith in all the gracious promises of the same Gen. 17.11 Rom 14.11 2. To be as it were badges of our profession whereby we may be known to be the Servants of Christ Mat. 28.19 1 Cor. 10.16 17.21 3. To be monuments to put us often in mind remembrance of Christ and as it were glasses wherein we may see Christ crucified before our eyes and therefore the Sacraments are truly called a visible word Lu 22.19 Gal. 3.1 Q. How many Sacraments are there A. Two the one representing our Nativitie or new birth the other representing our spirituall Education and growth in Christ 1 Cor. 10.1 2 3 4. Q. Have these sacraments been alwaies the same A. The inward and spirituall part which is Christ with all his benefits hath been alwaies the same both under the Law and under the Gospell But the outward and sensible signes have been divers according to the times of Christ Before Christ was exhibited in the flesh there were but two fixed and ordinarie Sacraments and since Christs comming in the flesh there are likewise two Sacraments and no more 1 Cor. 5.7 10.4 Gal. 3.27 Heb. 13.8 Q. What were the ordinarie Sacraments of the old Testament A. Circumcision and the Passeover Gen. 17. Exod. 12.17 Q. What are the Sacraments instituted by Christ in the New Testament A. Baptisme and the Lords Supper Now these are answerable to the Sacraments of the Old Tastament for Baptisme is come instead of Circumcision and the Lords Supper instead of the Passeover Mat. 28.19 Mat. 26.26 Col. 2.11 12. Lu. 12.13 14 15 19 20. 1 Cor. 10. Q. How doe these two Sacraments of the New Testament differ A. Baptisme is the Sacrament of our Regeneration and ingrafting into Christ The Lords Supper is the Sacrament of our spirituall nourishment and growing up with Christ And therefore Baptisme is but once used of us but the Lords Supper is often to be celebrated Act. 2.42 1 Cor. 11.26 Q. Tell me more particularly what is Baptisme A. Baptisme is the first Sacrament of the new Testament wherein by the washing or sprinkling of our bodies with water in the Name of the Father the Sonne and the holy Ghost our Regeneration or new birth is represented and our entrance into Christianity sealed unto us Mat. 28.19 Joh. 3.5 Tit. 3.5 Gal. 3.27 Act. 8.36 37 38. Q. What is the outward and visible signe in Baptisme A. Water wherewith the partie baptized is washed or sprinkled Mat. 3.11 16. Act. 8.36 38. Q. What doth this water represent and signifie A. The Spirit and the blood of Christ Mat. 3.11 Joh 3.5 1 Ioh. 1.7 Q. What doth the covering or sprinkling and washing with water signifie A. Our new birth renovation and putting on of Christ the washing of our soules with the blood of Christ applyed by his Spirit The covering of our sinnes and remission of them through the imputation of the suffrings and death of Christ and the presenting of us holy cleane and without spot in the sight of God through the imputation of Christs obedience and righteousnesse Ioh. 3.5 Tit. 3.5 Gal. 3.27 1 Cor. 12.13 1 Pet. 1.2 Act. 2.38 and 22.16 Rom. 6.3 4. Col. 2.12 13. Eph. 5.26 27. Q. Why are we baptized in the name or into the Name of the Father and of the Sonne and of the holy Ghost Mat. 28.29 A. Hereby is signifyed that by baptisme we are consecrated to the worship and service of the only true God who being one divine Essence is distinguished into three Persons the Father the Sonne and the Holy Ghost In Baptisme our Adoption in Christ by the Holy Ghost is sealed unto us and ratifyed and so we are consecrated to God the Father Thus by this Sacrament we are as it were enroled amongst those of the Household of God Act 2.38 and 19.5 1 Cor 12 13 14 15. Gen 48.16 Eph 2.19 and 3.15 Q What persons are to
65.2 Isai 42.8 48.11 Phil 4.6 Q. Why are we to pray to God alone A. 1. Because God only knoweth the hearts of all the children of men 1 Kings 8.30 3 Chron 6.30 Psal 44.21 Jer 17.10 Act 1.24 2. Because God onely is every where present and therefore able to heare the Prayers of all persons in all places Jer 23.23 24. Ps 139.7 12. 3. Because God onely is Almighty and therefore able to give us whatsoever we aske And as he is Almighty so he is most mercifull and therefore most ready to grant our requests Job 42.2 Jer 32.17 Gen 18.14 Luk 1.37 Isai 63.16 4. Because we cannot call upon any religiously in whom we may not believe Rom 10.14 Now we are to believe only in God Whosoever doth place his faith and confidence in any Creature is accursed Jer 17.5 5. Because no part of divine worship is to be communicated to any creature But Prayer is such a principall part of divine worship that it is often put for the whole Service of God Matt 4.10 Isai 42.8 Jer 10.25 Joel 2.32 Act 9.14 6. Because Christ hath taught us to direct all our Prayers to our heavenly Father Now there is none which is our Father in heaven but God alone Matt 6.9 Q. In whose name are we to pray A. In the Name of Christ alone Prayer is a calling upon God the Father in the Name of the Son through the assistance of the Holy Ghost Joh 16.23 26. Heb 4.14 16. Zech 12.10 Rom 8.26 Eph 6.18 Jude v. 20. Q. Why are wee to pray in the name of Christ alone A. 1 Because as there is but one God so there is but one Mediator between God and men the man Christ Iesus 1 Tim. 2.5 Christ is the onely Mediator as of Redemption so also of Intercession Act. 4.12 Rev. 8.3.4 2. Because we are taught to direct all our Prayers to our heavenly Father Now God is our Father in Christ alone and therefore to come to God in any other name is abominable Q. May we direct our prayers to the Sonne or to the holy Ghost by Name A. Yes prayer may be directed to the a Father or to b Christ his Sonne or to the c holy Spirit But when we direct our Prayer particularly to one person of the three this must be done with due care of worshipping all in one We must pray to all though we name but one when we mention but one with our mouths in our minds and hearts we must conjoyne all the three persons as those which cannot be severed in will in counsell or in outward actions because they are one in nature and Essence a Mat. 26.39 Ephes 3. vers 14 16. b Act 7.59 and chap. 9. vers 10.14 1 Cor. 1. vers 2. c Mat. 28.19 2 Cor. 13.14 Q. In what manner are we to pray A. We must not come rashly but with prepared hearts to the performance of this heavenly dutie And our hearts being prepared Psal 57.7.108 1. Eccles 5.1 2. We must pray 1. With heedfull attention keeping our hearts from vaine and wandring cogitations Prov. 4.23 2. With humilitie of spirit in regard of our owne basenesse and unworthynesse Gen 18 27. and 32.10 Isai 66.2 Lu. 18.13 2 Sam. 7.18 19. Ezra 9.5 6. 3. With reverence towards the glorious Majestie of that God to whom we speak in prayer Psal 95.3 6. Eccles 5.2 Luk 22.41 Mat. 26.39 Eph. 3.14 4. With Faith that is with perswasion that our persons are accepted of God in Christ and that our Prayers shall be heard Heb 10.22 Jam. 5.15 1 Joh. 5.14 5. With a sincere purpose to forsake those sinnes which we confesse unto the Lord and pray against Psal 66.18 Prov. 15.8 Isai 1. â—â— 2 Tim. 2.22 and 1 Joh. 3.22 6. With Charitie in our hearts We must lift up holy hands without wrath and without doubting 1 Tim. 2.8 Mat. 5.23 24. Mar. 11.25 7. With perseverance without fainting patiently expecting a gratious answer from the Lord. Luk. 18.2 c. Psal 27.14 Gen. 32.24 Hos 12.4 Ephes 6.18 Col. 4.2 Q For what persons are we to pray A. For our selves and others For the whole Church of God for all sorts and degrees of men for a Magistrates b Ministers and the afflicted c Members of Christ Yea we are to pray for all men living even our very d Enemies who hate and persecute us Mat. 6.11 12 13. Iam. 5.16 Psal 122.6.7 8. Ioh 17.6 11 20. a 1 Tim. 2.1 2. Psal 72.1 b Eph. 6.19 Col. 4.3 2 Thes 3.1 Heb. 13.18 19. c Psal 25.22 and 44.4 d Mat. 5.44 Luk 23.34 Act. 7.60 Rom. 12.14 Q Are none living on earth excepted A. None but those who have committed the unpardonable finne against the holy Ghost and are apparently rejected of God Se 1 Joh. 15.16 1 Sam. 16.1 Q. But although all men are to be commended to God in our Prayers yet are not some to be preferred before others A. Yes Prayer is one of the most principall effects of love and therefore those whom we may and ought to preferre before others in our Love we may and ought to preferre before others in our Prayers See Ioh. 17.9 Eph 6.18 2 Tim 1.16 19. 1 Sam 12.23 Q. What are the parts or severall kinds of Prayer A. Petition and Thanksgiving Now these two are to be joyned together in use and to these * Confession of sinnes is to be annexed that we may be the better prepared both to make Petition and to give thanks * Neh. 1.6 7 8 9. and 9.32 33 34 35. Psal 143.2 Dan 9.8 9. Phil. 4.6 Col 4.2 1 Thess 5.17.18 Gen 32.9 11. Rom 1.8 10. Ephes 1.16 Phil 1.3 4. Col 1.3 1 Thes 1.2 Q. What is Petition A. That part of prayer wherein we request and aske something of God according to his will revealed in his word Rom. 8.27 1 Ioh. 5.14 Q. With what mind and affections are we to make our petitions and requests known to God A. 1. With a true sence feeling of our wants 1 King 8.38 1 Sam. 1.10 Psal 63.1 Iam. 1.5 2. With fervencie of spirit and an earnest desire to have our wants supplyed Psal 130.1 and 143.6 Lam. 2.19 Rom 8.26 and 15.30 Jam. 5.16 3. With speciall faith in those Promises which concerne our particular wants Mar. 11.24 Iam 1.6 and 5.15 1 Ioh. 5.14.15 Q. For what things may we make request unto God A. For such good things as the Lord hath promised our faith must rest upon the promise of God and therefore every petition must have respect to some promise Now as things are promised so they must be praid for things absolutely promised may be absolutely prayed for but where God hath put conditions and exceptions to his promise here our prayers must have respect not only to the blessing promised but also to the condition annexed and therefore things conditionally promised must be asked with this or the like exception if it seem good unto his Majesty 2 Sam. 7.27 28
Lam. 3.22 Joel 2.13 and 2 Pet. 3.9 c Mal. 5.45 Act. 14. vers 16 17. Q. How are we to conceive of Gods Truth and Faithfullnesse A. God hath revealed his will unto us as it is indeed and therefore he is stiled a God of Truth and his Word is the Word of Truth And as the God of Truth cannot lie so he cannot denie himselfe but will certainely performe whatsoever he hath decreed and purposed and this is properly called his Faithfullnesse This Truth and Faithfullnesse of God appeareth in the constant performance of all his Promises and Threatnings Deut. 32. vers 4. Psal 31.1 Psalm 119.43.142 Eph. 1.13 Joh 17.17 Tit. 1.1 2. 2 Tim 2.13 1 Joh. 1.9 Rev. 22.6 Q Is there any thing else to be observed for the right understanding of these divine Attributes A. Yes That we may conceive aright of them these generall Conclusions are further to be observed 1. These divine properties are attributed to God Essentially God is Holy Just and Good without Qualitie great without Quantitie everlasting without Time Mercifull without Passion Gods Wisedome and Power Justice and Mercie are Himselfe God is a most pure and simple Essence and therefore whatsoever is in God is God himselfe Hence it is that God is stiled not only just but Justice it selfe not only mercifull but mercie it selfe not only the living god but life it selfe c. Ioh. 11.25 and 14.6 1 Joh. 4.8 and 5.20 2. The former properties which are stiled incommunicable may be attributed to the latter which are called communicable as the wisedome of God is absolutely perfect infinite eternall and immutable so is his holinesse so is his Justice c. Psal 147.5 3. Seing these Attributes of God are his Essence and seeing they are absolutely perfect and infinite therefore it necessarily followes that all those divine properties are equall in God though they appeare not alwaies equally to us Psal 145.9 DOCT. II. A larger exposition of the Doctrine of the Blessed Trinitie Q. SEeing the Doctrine of the blessed Trinitie is a deep and incomprehensible Mysterie is this Doctrine necessarie to be known and believed of all Christians A. Yes we professe to believe in God the Father the Sonne and the Holy Ghost and therefore every Christian ought to believe the only true God to be One most pure essence subsisting in three distinct Persons Q What is a Person in the blessed Trinitie A It is a distinct Substance having the whole divine Essence in it The most pure divine Essence considered as it subsists with his relative and incommunicable propertie is called a Person Q. How may this Mysterie of a Trinitie of Persons subsisting in the unitie of the Godhead be proved A. Not by humane reason but by divine Authoritie The Scripture in divers places maketh expresse mention of three Persons in the Deitie as 1 Ioh. 5.7 There are three that beare record in heaven the Father the Word and the Holy Ghost Mat. 28.19 Goe and teach all Nations baptizing them in the Name of the Father and of the Sonne and of the holy Ghost When Christ was baptized of John in Jordan the Father spake from heaven and testified of his Sonne who had then taken upon him the forme of a Servant and the Holy Ghost appeared in the likenesse of a Dove This is faithfully recorded in the foure Evangelists See Mat. 3.16 17. Mar. 1.10 11. Luk 3.22 Ioh 1.33 34. By these and the like testimonies it is evident that there is a Trinitie of Persons in the Deitie Reade Joh. 14.26 2 Cor. 13 14. Gal. 4.6 Eph. 2.18 Q. What are the proper names of these three Persons or Subsistencies A. Their proper names are expressed in those places of Scripture that have been cited The first person is called the Father The second Person is called the Sonne and the Word The third Person is called the Holy Ghost or Spirit Q. Why is the first Person called the Father A. Because he hath the Relation and respect of a Father to the second Person Q. Why is the second Person called the Sonne A. Because he hath the proper Relation of a Sonne to the first Person Q. Why is the Sonne and second Person called the Word A. First because as speech is conceived and begotten of the Mind without any passion in like manner the Sonne is begotten of God the Father Secondly because he is so often spoken of and promised in the Scriptures and is in a manner the whole subject of the Scripture Thirdly because he bringeth glad tidings from the bosome of the Father As man doth make known his will to man by his Word so God hath made known and revealed his will to us by his Sonne Joh. 1.18 Q Why is the third Person called the Spirit A. Although the Father be a Spirit and the Sonne be a Spirit as well as the third Person yet this title Spirit is peculiarly attributed to the third person because he is as it were spired or breathed both from the Father and the Sonne that is to say He proceedeth from them both Q. Why is the title of holy peculiarly attributed to the third Person A. Although the Father and the Sonne be equally holy with the third Person yet the title of Holy is peculiarly attributed to the Spirit because it is his office to sanctifie the children of God and to make them holy which he doth in a speciall and peculiar manner The Father and the Sonne sanctifie immediatly by the Spirit but the Spirit sanctifieth from the Father and from the Sonne by himselfe immediatly and therefore he is called the Holy Ghost Tit. 3.5 2 Thess 2.13 1 Pet. 1.2 Q. What is the Father A. The Father is the first Person in the Trinitie who by a divine generation hath eternally begotten his beloved Sonne of himselfe Mat. 28.19 Prov. 8.22.25 Joh. 1.1 Mat 3.17 Heb. 7.3 Q. What is the Sonne A. The Sonne is the second person begotten of the Father from all eternitie Mat. 28.19 Heb. 1.6 Joh. 1.14.18 Q. What is the holy Ghost A. The holy Ghost is the third person proceeding from the Father and the Son Mat. 28.19 1 Joh. 5.7 Joh. 14.26 15.26 Rom. 8.11 Gal. 4.6 Q. How are we to conceive of the Vnitie of these three persons A. They are one in Being and Essence the Essence of the Father is the Essence of the Son and the Essence of the holy Ghost Although we may say Personally the Father is one Subsistence the Sonne is another Subsistence and the holy Ghost another Subsistence yet we cannot say Essentially The Father is one God the Sonne is another God and the holy Ghost another God for they are Coessentiall that is they have the same essence together Although the entire Godhead the whole divine Essence be in each Person yet the three persons are most singularly one and the same God Joh. 10.30 38. Joh. 14.9 10 11. Joh. 1.12 Joh 5.32 37. Heb. 1.3 Joh. 14.16 1 Cor 12.4 5 6. Deut 6.4 Mar 12.32 1
Cor. 8.4 5 6. And from this Unitie of Essence necessarily followes the Cooperation of these three Persons as they have one and the same Essence so they worke one and the same thing inseparably Gen. 1.1 26. Joh. 1.3 Joh 5.17 19 21. Q. How may this truth be confirmed that these three Persons have one and the same divine Essence A. By these Arguments First because the divine Essence being most simple and infinite is not subject to multiplication or division the divine Essence cannot be multiplied with the Persons nor divided between them Secondly because the same divine Names are are given to each person As the a Father is God so the b Son is God and the c Holy Ghost is God As the d Father is Jehovah or Lord so the e Sonne is Jehova and the f Holy Ghost is Jehova a Joh 17.3 Heb. 1.1 2. b Isa 9.6 Joh. 1.1 Act 20.28 Rom 9.5 c Act 5.34 1 Cor. 3.16 d Psal Psal 110.1 Gen. 19.24 e Jer. 23.6 Isa 25.9 Zech 2.10 11. f Act. 28.25 compared with Isa 6.3 5 9. Thirdly because the same essentiall Attributes and properties are given to each person As the Father is eternall So the a Sonne is eternall and the b Holy Ghost eternall As the Father is omnipotent so the c Sonne is omnipotent and the d Holy Ghost omnipotent c. a Joh. 1.1 and 17.5 Mic. 5.2 Rev. 1.17 b Gen 1.2 Heb. 9.14 c Joh 3.31 Phil. 3.21 Rev. 1.8 d 1 Cor 12.8 9 10 11. Luk. 11.20 Mat. 12.28 Q. How are we to conceive of the Distinction of these three Persons A. Although these three Persons have one and the same Essence yet they differ really one from another so that one is not one cannot be the other The Father is God the Son is God and the Holy Ghost is God but the Father is not the Sonne neither is the Holy Ghost either Father or Sonne Q. Tell me more particularly wherein doe these three Persons differ A. They differ not in degree or dignitie as they are coessentiall so they are coequall But these three persons are distinct Joh 5.17 18. Phil. 2.6 Col. 2.9 1. In Order and manner of subsisting 2. In their Relative properties 3. In manner of working Q. Seeing these three Persons differ not in dignitie why is one set before another A. Although these three persons be equall yet one is in order before another according to their manner of subsisting As the Father before the Sonne and both of them before the Holy Ghost Math. chap. 28. vers 19. 1 Joh. 5. vers 7. The Father is the Person without beginning and therefore the first in order The Sonne is of the Father alone and therefore the second Person in order The holy Ghost is of the Father and of the Sonne and therefore the third Person in order Q. Seeing these three Persons are distinguished by their Relative Properties tell me therefore what kind of Properties are these A. They are individuall and incommunicable Q. What may be observed from hence A. That these three subsistencies the Father Sonne and Holy Ghost are not improperly called Persons because they are distinguished one from another by incommunicable individuall and personall properties Q. What is the Fathers relative and personall propertie A. To be unbegotten and to beget Psal 2.7 Heb. 1.5 Q. What is the Sonnes personall Propertie A. To be begotten Joh. 1.14.18 and 3.16 1 Joh. 4.9 Q. What is the Holy Ghosts Personall propertie A. To proceed Joh. 15.16 Q. Seeing these three Persons although they worke one and the same thing yet not after the same manner tell me therefore how are we to conceive of this third difference A. Each Person worketh according to the manner of his subsisting As Cooperation flowes from the Unitie of these three persons in Essence so this distinct manner of working flowes from the distinct manner of their subsisting Q. What is the Fathers manner of working A. As the Father is first in subsisting so he is first in working The Father worketh of himself by the Son and the Holy Ghost and therefore the Originall and beginning of all things is given to the Father Q. What is the Sonnes manner of working A. As the Sonne is from the Father so he worketh from the Father by the Holy Ghost and therefore the dispensation of all things is given to the Sonne Joh. 5.19 Joh. 16.15 Q. What is the Spirits manner of working A. As the Spirit is both from the Father and the Sonne so he worketh from them both And because he worketh from the Father and the Sonne therefore the Consummation and finishing of all things is given to the Holy Ghost Joh 16.13 14 15. DOCT. III. Of the Creation of the World Q. WHat workes are attributed to God the Father A. Creation and Providence We professe to believe in God the Father maker of Heaven and earth a faithfull Creator in which words we acknowledge God the Father to have created the world once and to preserve and govern it alwaies 1 Pet. 4.19 Q. Was Creation the first worke of God A. Creation was the first outward worke of God but not simply the first Action of God For Gods Decree is the Foundation of all his outward workes God worketh according to his wise Counsell and eternall Decree Whatsoever God hath done in time he purposed and decreed to doe before all time Ephes 1. vers 11. Q. What is Gods Purpose or decree A. It is an eternall action of Gods will whereby he hath freely and immutably determined of all things that ever have been or shall be Ephes 1.11 Act 2.23 and 4.28 Isai 14.24 Act. 17.3 And this eternall decree God executeth in the Creation and Government of all things Q What is Creation A Creation is the first part of the execution of Gods decree whereby he made the world of nothing Gen 1.1 Heb 11.3 Rom 4. vers 17. Q. Why is Creation especially ascribed to God the Father A. Because the Fathers manner of working to whom the Originall of all things is given doth here principally appeare for all things had their originall and beginning here before God begunne this worke there was not any thing but God the Creator Now when creation is attributed to the Father the Sonne and the holy Ghost are not excluded for Creation being an outward action is common to the three persons the Father the Sonne and the holy Ghost did worke together in the Creation of the world See Gen. 1.1 2 26. Joh. 1.3 Col. 1.16 Job 33.4 Q. By what meanes with what Instruments did God make the world A. God used no other instrument but his powerfull word God made all things by his word that is by his inward will and effectuall command Gen. 1.3 6 9. Psal 33.6 9. Psal 148.5 Q What was the generall condition and disposition of all things that were made A. Every thing that God made was good in his kind and the whole worke was excellent and beautifull Gen. 1.31 Q
When did God begin this worke A. In the Beginning of time Gen. 1.1 Mark 13.19 Q. How long did God continue working before the whole worke was finished A. Six dayes in the space of six times 24. howres God finished this great worke Q. Could not God have perfected the whole worke in a moment A. Yes but it seemed good to his wisedome to take some dayes for the finishing of it that we might more easily conceive that the world was not made by chance but by counsell and might more distinctly consider the parts of the world and every days worke Q. To what end did God make the world A. For the communication of his goodnesse and the manifestation of his Glory Psal 115.16 Prov. 16.4 Rev. 4.11 Q. Hitherto of the Creation of the World in generall tell me now what are the parts of the World A. They are two The Habitations The Furniture Inhabitants Q. What are the Habitations A. They are either the higher habitations the Heavens or the lower the earth and the Sea Gen. 2.1 Exod. 20.11 Neh. 9.6 Psal 146.6 Act. 14.15 Q. How many Heavens are there A. There are three Heavens the third and highest Heaven the upper Firmament where the Sunne Moon and Starres are set and the lower Firmament or Aire wherein we breath and the birds fly 2 Cor. 12.2 Gen. 1.16 17.17 Gen. 1.20 Q. What manner of Creature is the highest Heaven A. The highest Heaven is a most glorious immoveable and unchangeable place created in the first moment of time where God is to be seen face to face and therefore it is called the Habitation of his holinesse 2 Chron. 30.27 1 Tim. 6.16 Heb. 11.10 Luk. 16.9 Gen. 1.1 Mat. 18.10 Joh. 14.2 1 King 8.30 Q. Whereof was the third Heaven made A. Immediately of nothing Gen. 1.1 Q. What Creature is next unto the highest Heaven A. The upper Firmament or Element of fire Q. How are we to conceive of this Element of fire A The fire is the highest of the Elements most hot and lightsome God said let there be light Gen 1.3 Here by light which is the most sensible qualitie of fire we are to understand fire also which hath that qualitie Q. How are we to conceive of the lower firmament or Element of Aire A. God hath made the Aire equally capable of light and darknesse and placed it next under the fire as being neerest of nature unto it he hath stretched forth the Aire like a curtaine to make a separation between the waters above which are bound up in the Clouds and the waters beneath Gen. 1.7 Hence this lower firmament or Element of Aire is divided into three parts or Regions the highest above the Clouds the middle where the Clouds hang and move and the lowest under the Clouds Psal 104.2 Psal 148.4 Q. What other elements are there A. Water and earth which are the lower Habitations And because these two lower Elements make but one globe therefore in Scripture they are often comprehended under this one terme Earth See Gen. 2.1 Col. 1.16 Psal 134.3 Act 17.24 Q. How are we to conceive of the Element of water and of the creation of it A. The water is a cold and moist element whose proper place is to succeed the Aire and cover the Earth but by Gods speciall appointment part of it is raised and lifted up above his naturall place into the middle Region of the Aire and that part of it which is below is so gathered together that it divides the Earth and is called seas Gen. 1.9 10. Psal 104.6.9 Psal 135.7 and 148.4 Job 26.8 and 38.37 Psal 33.7 and 104.8 Q. How are we to conceive of the Element of Earth and of the Creation of it A. The Earth is the dryest and heaviest of all the Elements which he hath founded upon nothing and although it hangeth upon nothing yet it stands firme and immoveable This Element the Lord made to appeare from under the waters which stood above the high mountaines Pal. 14.6 that it might be fit for habitation Gen. 1.9 Job 26.7 Psal 24.2 Psal 104.5 and 119.90 Q. Whereof were these Elements of Fire Aire Water and Earth made A. These Elements were made of that huge lump or Masse which is described Gen 1.2 The Earth was without forme and void and darknesse was upon the face of the deep Q. Seeing this Masse or Chaos was without forme and void how was it sustained A. It was sustained preserved and cherished for a time by the comfortable and powerfull motion of the holy Ghost for it is said the spirit of God moved upon the face of the waters Gen. 1.2 Compare Gen. 1.2 with Deut 32.11 Q. Whereof was this huge Masse made A. Immediately of nothing Gen. 11.1 Q. Having spoken of one part of the world the Habitations it followeth to speake of the other part of the world namely the Furniture and Inhabitants tell me therefore what are the Inhabitants of the third and highest Heaven A. The glorious Angels Mat 18.10 and 24.36 Mark 12.25 Q. How are we to conceive of those glorious Angels and of the Creation of them A. The Angels are spirits created immediately of nothing whose office is to minister unto God to praise and celebrate his name and to execute his commands and therefore they are stiled Ministring spirits and are said to stand before God as his immediate Ministers and Messengers alwaies readie to doe his pleasure Heb. 1.7.14 Dan. 7.10 Ps 103.20 Is 6.2 3. Heb. 1.14 Dan. 7.10 Lu 1.19 Psal 103.21 Q. Seeing the Angels are ministring Spirits how hath God fitted them for their Ministrie A. God hath furnished them with excellent properties as namely with perspicuitie of reason and libertie of will with admirable strength and agilitie 2 Sam 14.17 Mat 24.36 2 King 10.35 Psal 103.20 2 Thes 1.7 Isa 6.2 6. Dan 9.21 Q. What is the Furniture of the second Heaven or upper Firmament A. The Lights the Sunne the Moon and the Starrs which are all Organs and Receptacles of light and have power to cast down their light upon the Earth To these lightsome bodies God hath given a motive facultie whereby they move round about the Earth that they might the better obtaine the ends for which they were created Job 26. vers 13. Deut. 4. vers 19. Q. What are the ends and uses of those Heavenly bodies A. First to give light and heate to the Inhabitants of the Earth Gen. 1.15 17. Ps 19.6 Secondly to distinguish the night from the day The Sunne was made to rule the day the Moon and the Starres to rule the night and to distinguish the day from the Month and the Moneth from the yeare Gen. 1.14 16. Psal 136.8 9. Psal 104.19 Thirdly God made them for signes and for seasons Gen. 1.14 to distinguish the set times or Seasons of the yeare as Spring Summer Autumne and winter and to be naturall signes and Instruments of those naturall events which happen in these Seasons as of storms tempests faire