THE CHRISTIANS A. B. C.

Or, A Christian ALPHABET, contayning grounds of knowledge vnto Saluation.

First propounded in Alphabeticall forme, each proposition being seconded with some solid reason.

Secondly repeated by way of Question and Answer, with the proofe of euery particular point of doctrine.

Acquainting the Reader with the most se­lect texts of Scripture, whereupon our Christian faith is grounded.

By I. P. B. of D.

Heb. 5.12.

When for the time ye ought to be teach­ers, ye haue need that one teach you againe, which be the first principles of the Oracles of God.

¶ London, Printed by THO. HARPER for Fulke Clifton, and are to be sold at his shop on Fishstreet-hill. 1629.

TO THE RIGHT Worshipfull, the Maior and the [...]urats his Brethren: and to the Communaltie of the Town and Port Limme of Feuersham in Kent. I.P. wisheth the foundation of sauing know­ledge, in this life, and the per­fection thereof in the life to come.

Right Worshipfull & Beloued:

IT is a knowne truth, that in all Acts, there are certaine principles or grounds, vpon which they rest, as vpon a sure foundation. And in that re­gard, [Page] all Students in any kind of literature, doe in the first place settle themselues vpon that rest, conceiuing it (and that rightly) to be the most compen­dious way to attain knowledge, and the best art of memory to retaine it.

This being an vndeniable truth in the light of humane rea­son, is much more preualent in Diuine learning. See we not that the best Instructor doth inti­mate so much by his own briefe methode of teaching? for doth he not conclude all Morall du­ties in one short Decalogue, that is, as Moses speakes, in Tenne words? Haue wee not a perfect patterne of Religious deuotion, giuen vnto vs of our Lord, comprizing all the requisites of true prayer, in a briefe forme, consisting but of sixe or seauen petitions?

What else import all those titles in sacred Scripture, The [Page] forme of knowledge. Rom. 2.20. The pattern of wholesome words. 2 Tim. 1.13. The first princi­ples of the Oracles or word of God. The principles of the doctrine of Christ, Heb. 5.12. Heb. 6.1. or the word of the beginning of Christ, t [...]rmed by the Apostle, The laying of the foundation▪ doth he not there reduce all to sixe heads, viz. Repentance, Faith, Baptisme, Imposition of hands, Re­surrection of the dead, and eternall iudgement?

Is there not a common Rule of Christian Religion, which we call the Apostles Creed, according to which whosoeuer shape not their profession, we [...]ffoord them not so much as the name of Christianitie? And though they professe it in word, yet if they hold not the truth in the an­tique sense of it, doe wee not iustly taxe them of vnsoundnes?

Looke into the coure and practise of the Christian Church in all ages, [...] and w [...] shall finde that they did not giue to [Page] babes in Christ, Heb. 5.13.14. strong meat by and by: but did first feede them with the milke of Catechisticall instruction.

Hence it is, that we reade of the Catecumeni in the Primi­tiue Church, that they were held so long in the schoole of instru­ction, as it were in the threshold of Christianitie, lest they should enter the Sanctuary, and arriue at the summitie or top of Chri­stian prosession vnseasoned; or being not well grounded, might easily fall away from the truth, in those dangerous times of triall.

It is greatly to be desired, that this course might be constantly continued, both in the teacher and in the hearers, that the one may the better lead the way, and as the Psalmist speakes, guide them with his owne eye of know­ledge. Psal. 32.8. And that the other may the better follow their good guides with stayed iudgement, [Page] receiuing the truth, not as the word of man, but as it is in deed the word of God.

Let it be obserued what ad­uantage the common Aduersa­rie hath gotten by their pettie Pamphlet, in this kinde: who though they keepe their blind­fold followers in so palpable darkenesse, that they neither suffer them to looke into the light of Gods word, nor so much as to vnderstand their Liturgies, Mass [...]s, Prayers, or other seruices in their publique assemblies, yet they politikely hold them in by this strong band, insinuating vnto them, that resting vpon the implicite faith of what their Church be­leeues, it is sufficient for their saluation, that for faith, they can repeat their Credo: for deuoti­on, that they can turne their Beads, say the Pater-noster, the Aue Maria, &c. for morality, if they know [...]he seauen deadly [Page] sinnes, the eight beatitudes, the Comandements of the Church, the workes of mercy gh [...]stly and bodily, together with the De­cal [...]gue, prouided alwayes that they bawke the second Com­mandement, lest thereby their abhominable Idolatry should be detected.

Againe, note we to our griefe (if wee haue any feeling of the state of our Church) what dis­paragement this vnskilful, or at least incautious building must needs be vnto vs, when our teachers doe not with S. Paul as a wise Master-builder, 1 Cor. 3. [...]0 lay the foundation: which did they re­spectiuely obserue, both in their priuate course of study, and publique imployments, neither should they themselues so easily diuert from the infallible rule of Diuine truth in holy writ, and from the sound doctrine and tenet of their deare mother, The Church of England: nor [Page] prostitute the soules committed to their charge, to the daily se­ducement of Romish Impo­stors, and insinuations of sub­tile Schismaticks.

Great is the praise of our Christian Church of England herein, not only in that it doth propound Orthodox princi­ples, whereunto it requires the vnanimous consent of all her Clergy; but doth withall en­ioyne, that there be a constant course of acquainting the peo­ple therewith, by way of Cate­chisme.

And well did his most ex­cellent Maiestie King Iames of blessed memory, second this good worke, by his Royall charge giuen in speciall letters directed to the Ministery of England, for the respectiue handling of the grounds of Re­ligion euery Sunday in the af­ter-noone.

Neither hath our Princely [Page] and pious King Charles beene herein wanting, as we may see by his Royall and religious care in causing the articles of Reli­gion to be reprinted: besides other expressions both of his owne constancy in the truth, and desire that the discreet and painefull ministery, teaching pi­ety towards God, and loyalty to their Soueraigne, should bend their force against the common enemy.

Amongst others, I haue for my part endeauoured in all sin­cerity of heart, according to the measure of grace giuen vnto me, to set forward the building of Gods liuing Temple. And my labour herein (blessed be the name of him that giueth the successe) hath nor bin in vaine.

I haue b [...]ene a seruant and labourer in the Lords vineyard by the space of 30. yeares. Whereof I haue arriued at the 24 th. yeare amongst you. In all [Page] which time my speciall care hath beene to ground you in the maine principles of Christi­an Religion. Among other me­thods, which I haue vsed, to allure you with variety, this Alphabeticall forme hath been one. I haue found it very aecep­table vnto you, and much desi­red that it might come into the light. And my desire is, that you would accordingly accept it, as a second token of my loue and due respect vnto you all.

For the warrant of this me­thod, wee haue the expresse word of God: There are all these Alphabeticall Psalmes. viz. Ps. 25.34.37.111.112.119.145. Besides the Lamentations of Ie­remy, and the Catechisme or In­struction, which Solomons mo­ther taught him, her Lemuel. My only sute vnto you is, that you would not let this little booke be a Curranto, or as an Almanacke for a yeare, but in [Page] your families make daily and constant vse of it, to the buil­ding you vp to a perfect house and Temple of our Lord Iesus Christ, to whose gracious pro­tection recommends you,

Your louing and ancient Pastor, Iohn Phillips.

A TABLE OF the matter contai­ned vnder euery Letter of this Al­phabet.

A
OF the knowledge of God in gene­rall.
B
Of faith in one God.
[Page] C
Of the Trinitie, or Three person's in one God.
D
Of the distinction of the persons in Trinitie.
E
Of the attributes or pro­perties of God.
F
Of the creation of the world.
[Page] G
Of Gods prouidence in go­uerning and preseruing all things.
H
Of one God onely to bee worshipped.
I
Of man in his first crea­tion.
K
Of the image of God wherein man was cre­ated.
[Page] L
Of the fall of man and losse of Gods image.
M
Of the miserable estate of all mankinde through Adams fall.
N
Of man his deliuerance by Christ onely.
O
Of our receiuing Christ, to saluation, by faith only.
[Page] P
Of the preaching of the word, the meanes of faith.
Q
Of the inseparable proper­ties of faith
R
Of the meanes of encrea­sing faith and all other graces.
S
Of Sacraments in gene­rall.
[Page] T
Of the Sacrament of Bap­tisme.
V
Of the Sacrament of the Lords Supper.
W
Of the state of all men dy­ing, in respect of the soule, and of the resur­rection of the body.
X
Of the day of iudgement.
[Page] Y
Of the execution of the sentence of damnation.
Z
Of the execution of the sentence of saluation.

A

ACknowledge Pro. 3 6. 1 Chro. 28.9. God as hee hath Deu. 29.29. Ro. 15.4. reuealed himselfe in his writ­ten word.

For no man can be saued without the knowledge Io. 17.3. 2 Thes. 1.8. of God, neither can a man knowe God vnto saluation 2 Tim. 3.15. Io. 5.39. but by the Scriptures.

B

BEleeue in Deu. 6.4. Isa. 44.6.one only God.

For to 1 Cor. 8.4.5.6. Eph. 4.5.6 vs Christians there is but one God▪ and they that haue ma­ny Gods, haue no God at all Eph. 2.12. 1 Co. 10.20but the Deuill. And [Page] to beleeue that there is one God, and not to be­leeue in him is no better then the Iam. 2.19 faith of De­uils.

C

COnceiue in this one God, 1 Io. 5.7. three persons, the Fa­ther, the Sonne, and the holy Ghost.

For so it hath pleased God to Luk 3.21.22. reueale himselfe from heauen: and Math. 28. in this name euery Christi­an is baptized: and it is the forme 2 Cor. 13.14. of Christi­an blessing.

D

DIstinguish the persons in the God head, but nei­ther [Page] confound them, nor di­uide the substance.

For the Father is of none, 1 Cor. 8.6 Ro. 11.36. but of himselfe: the Sonne is Psal. 22.7 Ioh. 1.14. begotten of the Father: the holy Ghost Io. 15.26. proceedeth from them both. And euery person Eph. 4.6. 1 Cor. 15.24. Io. 1.1. 1 Io. 5.20. Act. 5.3.4. distinctly by himselfe is God: yet ar [...] they not three Gods, but 1 Io. 5.7. onely one God, Io. 1.2. and 17.5. Gen. 1.2. co­eternall, Psal. 2.6. 1 Cor. 12.4.5.6.11. coequall.

E

Psal 90.2. 1 Tim. [...].17.ETernall, Ier. 23.22.24. Psal 139 7. infinite, Iam 1.17. Mal. 3.6 im­mutable, Col. 1. [...]5. Io. 4.24. invisible, Ge. 17.1. Reu 15.3.al­mighty, Ps. 147.5. most wise, Isaiah. 6.3. 1 Pet. 1.15. holy, Math 19.17. Psal 145.9▪ good, Psal. 145.8.9. Iam. 5.11. mercifull, Due. 3 2.4. Psal. 145.17. and iust, is this one God.

[Page]For thus God is Exod. 34.6. pleased to describe himself vn­to vs in his word: be­cause otherwise no man 1 Tim. 6.16. Exod. 33.18. &c. can see, or know the na­ture of God.

F

FRamed and Gen. 1.1. Act. 17.24. Col. 1.16. made was the whole world, by Ps. 33.6. and 148.5. the word of God, and that of Heb. 11.3 nothing, Gen. 1.31. Exo. 20.11 in six dayes, Gen. 1.31. and all very good.

For nothing Ps. 100.3. can make it selfe: neither Heb. 3.4. can bee without some cause: nor Ps. 5.4. Iam. 1.17. can bee euill, being made of God.

G

Pro. 15 3 Matth. 10.29.30. Ps. 135.6.GOuerned and Ps. 36.6. and 145.15. preserued are all things by the pro­uidence [Page] of God.

For otherwise Iob. 1.11. and 2.5. Mat. 8.3 [...]. Satan and wicked Io▪ 19.11. Act. 4 27. men might doe what they list: yea, and euery Act. 1.7.25.28. Ps. 119.91, Deu. 8.3. creature would perish in a moment.

H

HE, euen this God alone Matth▪ 4.10. Reu. 22.8.9. is to be worshipped and Ps 50 15 Luk. 1 [...].2.cal­led vpon: and that onely Io. 16.23 1 Tim. 2.5. in the name of Christ, 1 Cor. 14.15. with vn­derstanding, Deu. 12.3 [...]. Mat. 15.9. and as himselfe hath commanded.

For thus Gen. 4.26. Ps. 2 4.5. Mat. 6.9. Phil. 4.6. Eph. 3.14. Io. 9.31. Io. 4 2 [...].13 euer did the true Church of God: and to worship and pray vnto any other, Isa. 4 [...].8. is to giue Gods glory to a cre­ature.

I

IN the beginning God made Gen. 1.27 and 5.2. man, consisting Gen. 2 7 Mat. 10.28 of soule and body: the body of the Gen 39 and 18.27. dust, in it selfe mortall, yet Gen 2.17. Rom 5.12. possibly immortall, if man had not sinned: the soule of spi­rituall substance, Eccl. 12.7. Matth. 16.26. immortall in it selfe: in both a Ps 8.4.5 most ex­cellent creature, aboue all o­thers, except the Angels.

For he was created in the image Gen 1.27. or likenesse of God: and had domini­on and Gen. 1.26 28. Psal. 8.6. rule ouer all o­ther creatures in the world.

K

Col. 9 8.10KNnowledge, righteousnes, Eph. 4.24 and true holinesse are [Page] the chiefe things, wherein Or like­nesse. Gen 1.26. For Christ onely is the sub­stanti [...]ll image of God. 1 Cor 4 4. Col. 1.15.the image of God doth consist.

For otherwise the word of God would not cal [...] vp­on vs to Eph. 4.2 [...]. &c. renew that i­mage in Christ: and without these graces man had not beene fit to rule the creatures, P [...]. 49.20. nor▪ et himselfe.

L

LEarne, that man Eph. 4. [...]4. hath lost that image of God, wherein hee was created, Rom. 5. [...]8.19. by the si [...]ne of Adam the first man, Gen. 2.16.17. and 3 17. in eating the forbid­den fruit.

For Adam hauing power Eccl. 7.29. not to sinne if he w [...]u [...]d, being seduced by Gen. 3.6.12. 1 Ti 2.14. the woman, and the woman 2 Cor. 11.3 Gen. 3.1. by the serpent, Reu. 12.9. and 20.2 which [Page] is the Deuill, did Eccl. 7.29. wil­lingly yeeld to the tem­ptation.

M

MAnkinde being Ro. 5.17 18.19. tainted by Adams sinne, is be­come most Ro. 7 24. wretched and mi­serable, both in respect of sin and punishment.

For hereby all men are Ps. 51.5. conceiued and borne in sinne, and are so 1 Io. 1 8. corrupted with sinne 1 Thes. 5.23. both in soule and bo­dy, that they cannot 1 Cor. 2.14. perceiue, Gen 6.5. thinke, Ro. 8.7. will, Rom. 3.13 14. speake Ps 14.1.2.3. or doe any good thing: but are be­come Rom. 6.16.17. subiect to sinne, 2 Tim. 2.26. Satan, the Eph. 2.3. wrath Gal. 3.10 and curse of God, to Ro. 6.23. death, and to 2 Thes 2.12. eternall dam­nation.

N

NO meanes can free vs from that damnable e­state, but Act 4.12 Mat. 1.21. onely Iesus Christ, the Io. 3.16. 1 Io. 5.20. eternall sonne of God.

For he being both Ro. 9.5. God and 1 Tim. 2.5. man, hath Heb. 7.2. [...] and 10 14. per­fectly saued vs: in that he tooke Heb 2.16 17. our nature vpon him, being Luk. 1.35. Matt. 1 20.con­ceiued by the holy Ghost, Isa. 7 1 [...]. Mat. 1 18. borne of the Virgine Mary: liued in perfect Phil. 2.8 Ro 5.19. obedience, to God: Isai. [...]3.5. 1 Pet. 3 18. and 2 2 4. Gal. 3.13. suffered the cur­sed death of the Crosse: Ro. 4 2 [...]. 1 Cor 15.3.4. rose againe the third day: ascended Ps. 68.18. Luk. 4.51.into hea­uen: Col. 3.1. Ro. 8.34. Act. 3.21. sitteth at the right hand of God: and all for vs.

O

Hab. 2.4. Gal. 2.2 [...] Rom. 3 23. and 11.6.ONly by faith, Io 1 11 12. Eph. 3.17 receiuing Iesus Christ into the heart, euery man that with a Ps [...]1 17 contrite heart Ps. [...]2 5. confesseth his sinnes to God, and truly Luk 1 [...].3 repenteth, Ro. 4.6.7is pardoned all his sinnes, and so doth stand iustified before God.

For we can merit Ro. 4.2. Ps. 130.3. nothing with God, our best works being Isa. 64.6. Lu 17.10.imperfect. And the promise of God is [...] onely made to them Gal. 3 22 Act 2.39. that beleeue: being Act 1 [...] 48 Eph. 1.3. elected of God before the world was.

P

PReaching of the word of God is the ordinary meanes to [Page] worke Mat. 4.17 Act. 20.20 repentance and Ro. [...]0.14.17. faith.

For God I [...] ▪ 1.17. that giueth all grace, and so 2 Tim. 2.25. repentance and Eph. 2.8. faith, worketh outwardly by Iam. 1 18 the word, as by an instru­ment, and inwardly by his 1 Cor. 12.3.11.spirit.

Q

QValities of faith insepa­rable vnto it, are these: to Eph 2.13.1 [...]. vnite vs to God in Christ. to Ro. 5.2 5. Heb. 1 1. Ro. 8.35.38.39. assure vs of Gods loue in him: to Act. 15.8.9. 1 Tim. 1.5. purifie the heart: and to Gal 5.6, worke by loue.

For vntill we beleeue, wee Eph. 2 12 are without God, with­out Christ, and without hope: but when Ro 5.1. and 8.1. once wee beleeue, wee haue peace with God: and cannot but Io. 15.5. Tit. 2.14. be fruitfull [Page] in all good workes.

R

REmember that faith, and so all other graces are in­creased and confirmed by the hearing of the word of God Act. 1.41 42. 1 Pet. 2.2. preached, as also by 2 Ti. 3.15. rea­ding, Ps [...] 11. [...]. 97. &c. meditation, Mal. 3 16 Heb. 3 13. confe­rence, Io. 7.17. practise, Col. 1.9. Ps. 119 18. prayer, and Ro. 4.11. 2 Pet. 3.21 Sacraments.

For as God requireth of e­uery Christian a daily 2 Pet. 3.18. Heb. 5.12. increase of grace, so he hath appointed these Eph 4.12 Deu. 31 11 Io 5.39. Col. 3.16. Reu 1.3. Ios. 1.8. Psal. 1.1. Heb. 10.23 24.25. Ps▪ 50.23. Mar. 7.7. Pro. 2.3.5. Gen 17 10 Ro. 4 11. meanes to that end.

S

SAcraments are outward visible Gen 17.10.11. signes of the coue­nant and promise of God in Christ, Mat. 28.19. Luk. 21.19 ordained by Christ [Page] himselfe; to Gen. 17.11. 1 Cor. 11.26. signifie, and to seale or Ro. 4.11. confirme, and as in­struments or meanes, to Eph. 5.26 Tit. 4.5. 1 Cor. 10.16. con­uay sauing grace to euery Mar. 16.16. 1 Cor. 11.29. true beleeuer, and to bee as badges or tokens of our Chri­stian Act. 2.38 41. profession. And they are in number onely two, Io 19 34 1 Io. 5.6. namely, Baptisme and the Lords Supper.

For such helpes our weake 1 Cor. 13.9.12. faith doth require: and these Mat. 28.19. and 26 27. only hath Christ ordained, and no more: being answe­rable to the two Sacra­ments vnder the Law, that is, Circumcision and the Passouer: and are alone in that kinde sufficient both for the beginning and continu­ing of sitting grace.

T

THe sacrament of Baptisme is, when the persons bap­tized, professing Mar. 1.4.5. repentance, and Act. 8.37 faith in Iesus Christ, and the Ge. 17.8. Act. 2 39. children of such are by the Minister Mat. 28.19.20. of the word washed with water, Mat 3.11 in the name of the Father, the sonne and the holy Ghost: being thereby admitted into the communion 1 Cor 12.12.13. of the body of Christ, which is the Church: assured of the Act. 22.16 remission of their sinnes: do 1 Pet. 3.21. Gen 17 10 vow and promise, and are by Baptisme confirmed in grace, Ro. 4.11. to be­leeue in Iesus Christ, and to liue no more in sinne, but in newnesse of life.

For Baptisme is the signe of our regeneration, Io. 3.35. 1 Pet. 2.2. or [Page] new birth: and there­fore is once onely to bee receiued, as it is suffici­ent to be once bor [...]e and yet the virtue of Bap­tisme is Eph 5.26.27. perpetuall.

V

VNderstand that the Sa­crament of the Lords Supper, is when bread and wine Mat. 26.26.29. representing the body 1 Cor. 11.24. Luk. 22.19.20. and blood of Christ, broken and shed for vs, being by the Minister taken and blessed, is broken and poured forth, and so deliuered to all the faithfull pr [...]sent: Mar. 14.22 23. and of them recei­ued, by eating the bread and drinking the wine, in 1 Cor 11 26. re­membrance of Christs death, as also to 1 Cor. 10 16. Io 16.29.35.47 51. communicate vnto vs the very body and blood of [Page] Christ spiritually by faith: Gal. 3.1. Io. 20.27. and so to confirme our faith in Christ and 1 Cor. 10.17. loue one to a­nother.

For this Sacrament is the signe of our new life, Io. 6.55 57.58. as Baptisme is of our new birth. And therefore as we haue neede of often nourishment, so wee ought to receiue 1 Cor. 11 26. often, and that with due pre­paration. 1 Cor. 11.28.

W

WE must know and be­leeue, that all men Heb 9.27 Ps. 89.48. dy­ing the Eccl. 12.7 Luk 16.22 23. soules of the godly goe immediatly to heuenly ioy, the wicked to hell torments: and all of them shall Io. 11.24. 2 Tim 4 8. at the last day rise Io. 5.29 Reu 2 [...].12. Act. 24.15 1 Cor. 15. againe in their 2 Cor. 5.10. Iob. 1 [...].26. owne bodyes, by the Io. [...] 28. power of [Page] Christ, the godly to life Io. 5.2 [...]. eter­nall, the wicked to euerlasting damnation.

For Christ came Hos. 13.14. 1 Cor. 15.54. to de­stroy death for vs: and is himselfe 1 Cor. 15 13.14.20. risen from death, that wee 1 Thes. 4 1 [...]. 1 Cor. 15.21.22. might rise with him: and if there were no resurre­ction, the preaching of the word, 1 Cor. 15 14. and our faith should bee in vaine.

X

EXCeeding glorious in it selfe, ioyous to the god­ly, and fearfull to the wicked, shall be the day Act 17.31 of iudge­ment: wherein Christ Ro. 2 16. sh [...]ll call to account, and iudge all Ro 1.12 men, of all Eccl [...]. 2.1 [...]. things done in thi [...] life, R [...]u. 20.1 [...]. according to the [...]r works.

[Page]For he shall come with glory Mat. 25.31. Act. 3.19. Iud. 1 [...]. in the clouds, ac­companied with innu­merable Angels: and sitting vpon his throne of Maiestie, shall vpon Ro. 2.12. Io. 12 48. due triall of euery mans workes (the Reu. 20.12. Ps. 139 16 Iob 20 27 Ro. 2.15. Reu. 20.2 bookes be­ing opened) pronounce the sentence Mat. 25. [...]4. of saluati­on to the Godly, and of damnation to the wic­ked.

Y

YOu that are wicked, shall by the power of the voyce of Christ, Mat 25.41 46. goe away into Mat. 5.29 30. and 1 [...].28. Isa. 30.23 hell: being 2 Th [...]s 1.9 separated from God, Mat. 2 [...].41. consorted with the De­uils, Luk. 15.24 and 13.28 depriued of all comfort, punished with vnspeakable R [...]u 19. [...]. Mar. 9.44. torments both in soule and [Page] body, Mar. 10.15. and 23.14. according to your sins, and that 2 Thes. 1.9 Reu 20.10 eternally without case or end.

For it is iust with God, 2 Thes. [...].6. Rom 2.5. Luk. 16.25 so to punish the wicked, and that they who haue liued heere in the plea­sures of sinne, should be recompenced with an­swerable torment.

Z

ZEalous godly men, the iudgement being ended, shall immediatly goe Mat. 25:34.46. with Christ into heauen, hauing in him immediate 1 Thes. 4.17. communion with God, who shall be all in all 1 Cor. 15.28. Reu 21.22.23. vnto them: and so shall be freed from Reu. 21 4; all euills, and possessed of all good things, as perfection 1 Cor. 13.12 1 [...]. of grace, brightnes Col. 3.4. Mat 1 [...] 43 of glory, and fulnesse of Ps. 16.1 [...]. ioy, [Page] in their seuerall 1 Cor. 15.41. Dan. 12 3. degrees, and that 1 Cor 29. vnspeakable and 1 Cor. 4.17. euer­lasting.

For it stands with the cer­tainty of Gods 2 Tim. 3.19. Ro 8.20.election; with the Io. 3 16. Reu. 2 10. truth of his promise; and with his 1 Cor. 6.2 [...]. 1 Pet 1.1 [...].19. iustice for the merit of Christ, thus to Ro. [...].4.5. re­ward the faithfull: that so all their sor­rowes may bee turned into Io. 1 [...] [...]0 Luk. [...].21. ioy.

THE SECOND PART of the Christian ALPHABET: Containing The grounds of knowledge repeated, by way of Question and Answer, with the proofe of euery particular point of Doctrine.

A Of the knowledge of God in Generall.

Q. Rehearse the first Let­ter of the Christian Alpha­bet, that is, the Letter A.

A. ACknowledge God as hee hath re­uealed himselfe in his written word. Acknow­ledge God

[Page 2] For no man can bee saued without the knowledge of God: neither can a man know God to salua­tion, but by the Scrip­tures.

That there is a God. Q. How proue you that there is a God to bee acknow­ledged?

Proued diuers waies.A. That there is a God to bee acknowledged of all, is euident, both by the light of nature, and of grace: as also by the workes of God.

Q. How may it appeare by the light of nature, that there is a God?

Proued by the light of nature.A. It is manifest by these eui­dences. 1. Because in the very Heathen there is the worke of the conscience. 2. Because they haue, by naturall instinct, an inclination to some kinde of Religion. 3. In that they haue the vse of an Oath. 4. In that they make obseruation of GODS vengeance against sinne.

[Page 3] Q. Proue that in the Hea­then, there is the worke of the conscience?

A. The Apostle doth affirme so much, In the worke of the con­science. Rom. 2.15. That the Gentiles shew the worke of the Law written in their hearts, their conscience also bearing witnesse, and their thoughts the meane while accusing or excusing one another. This worke of the conscience is a ma­nifest euidence, that there is a God, who is aboue the conscience: according to that in 1 Ioh. 3.20. If our heart condemne vs, God is greater th [...]n our heart, and knoweth all things.

Q. Proue that the Heathen haue naturall inclination to Re­ligion?

A. It is euident, By natu­rall incli­nation to Religion. not onely by the word of God, but by experience in the most barbarous Nations, who will rather worship an Idoll, or the Deuill himselfe, or any thing. yea, an vnknown God, then no God at al.

[Page 4] Q. How may that appeare?

Instance thereof.A. It is apparent by that ap­peale of S Paul to the Corinthi­ans, 1 Cor. 12.2. Ye know, saith he, that ye were Gentiles, carried away vnto these dumbe Idols, euen as ye were led. And by that complaint against Israel, Psal. 106.35 that they were mingled among the heathen, and learned their workes, and serued their Idols: yea they offered their Sonnes and Daughters vnto Deuils. Thus the men of Lystra, Act. 14.11.13. were ready to sacrifice to Paul and Barnabas, saying, The Gods are come downe vnto vs, in the likenesse of men. And Paul at Athens, Act. 17.13. found an Altar, with this inscription, TO THE VNKNOWNE GOD.

By the vse of an oath. Q. Proue that the heathen haue the vse of an oath?

A. Both experience and Scrip­ture plainely teach it. For instance, we read: that the heathen King, [Page 5] Abimelech, required an oath of Abraham, and performed the like to him, Gen. 21.23. Sweare vnto me here by God, saith hee, &c. againe, verse 31. Abraham is said to call that place Beersheba, that is, The well of the oath, because there they swore both of them; the like we reade of Abime­lech and Isaac, Gen. 26.28. Now this conscience of an oath proueth euidently, that they w [...]re perswa­ded of a diuine power, who is the Auenger of all falshood and per­iury.

Q. Proue that the heathen are obseruant of Gods venge­ance against sinne?

A. We may see it in the exam­ple of the Philistims, By ob­seruation of Gods vengeance 1 Sam 5.7. who being smitten with Emrods, acknowledge [...], that the hand of God was sore vpon them and vpon D [...]g [...]n th [...]ir God A [...]i [...]e, Act. 28.4. when the Barb [...]rians saw the [...]iper hang on P [...]u [...]s hand, they said among themselues, No [Page 6] doubt, this man is a murtherer, whom, though he hath escaped the sea, yet vengeance suffereth not to liue. Thus the very heathen acknowledge [...] God of vengeance.

Proued by the light of grace. Q. How proue you by the light of Grace, that there is a God?

A. It is euident in three re­spects. 1 In regard of the subiect or matter of the Scriptures. 2. In respect of the Maiestie of God shi­ning therein. 3. If we consider the scope and drift of the Scriptures.

In regard of the matter of the Scrip­tures. Q. How is it proued by the m [...]tter of the Scriptures?

A. In that the Scripture, the word of Gods grace doth euery where teach, not onely that God is, but also how wee may know and serue the true God: as S. Paul no­teth, Act. 17.23. whom, saith he, Of the Maiestie of God shining therein: ye ignorantly worship, him declare I vnto you.

Q. How may it appeare by the Maiestie of God shining in the Scriptures?

[Page 7]A. In that the holy Scripture, written in so plaine and familiar a stile, yet being read, opened, and applyed is so expresse a Caracter or note of the Diuine Maiesty, that it conuinceth the conscience of the Hearer, in so much, that as it is said, 1 Cor. 14.25. The secrets of his heart are made manifest, and so falling downe on his face, he will worship God, and say plainely, that God is in you indeed.

Q. How is it proued by the scope and drift of the Scrip­tures? Of the scope of the Scrip­tures.

A. In that the Scripture dire­cteth vs, to this very point, as one of the first principles of Christian Religion; namely, that there is a God, Heb. 11.6. Hee that com­meth to God, must beleeue that he is, and that hee is a rewarder of them that diligently seeke him.

Q How proue you, Proued by the workes of God. that there is a God, by his workes?

[Page 8] Proued by the workes of God.A. It is manifest, by the worke of Creation▪ by the worke of proui­dence, by the worke of Gods iudge­ments, by his workes of wonder; and of his foretelling things to come.

Q. Proue it by the worke of creation?

Of Cre­ation.A. It is written, Rom. 1.20. The inuisible things of him, that is, his eternall power and God­head are seene by the c [...]eation of the world, being considered in his workes, and Psal. 19.1. The heauens declare the glory of God, and the firmament sheweth his handy workes.

Q. Proue it by the worke of prouidence?

Of Pro­ [...]idence.A. It is said, Act. 14.17. that hee l [...]ft not hi [...]selfe without witnesse; in that [...]e did good, and gaue vs raine from heauen, and fruitfull seasons, filling our hearts with food and gladnesse, and ch [...]p. 17.27. that euen the very heathen should seeke the Lord, if happily they might [Page 9] f [...]ele after him, and finde him, though he be not farre from e­uery one of vs, for in him wee liue, and moue, and haue our being.

Q. Proue it by Gods works of iudgement?

A. The Psalmist expresly teach­eth this, Of Iudg­ment. Psal. 9.16. The Lord is knowne by executing iudge­ment: the wicked is sn [...]ed in the worke of his owne hand; and Psal. 58.11. Men shall say, ve [...]il [...] there is fruit for the righ­teous: doubtlesse there is a God that iudgeth the earth.

Q Proue it by Gods works of wonder?

A. By this argument the D [...]i­ty is inuincibly proued, Of won­der. Psal. 86.10. Thou art great, and dost wondrous things thou art God alone, and Ps [...]l. 72.18. Blessed be the Lord God, the God of Is­rael, which onely doth won­drous things.

Q. Proue it by his foretel­ling [Page 10] things to come?

Of fore­telling things to come.A. Vpon this ground, all Idols are proued to be in Gods, Isai. 41.21.23. Stand to your cause, saith the Lord; bring forth your strong reasons, &c. Shew the things that are to come hereafter, that wee may know that you are Gods: and by the same reason, the Deitie of the true God is confirmed, Isai. 44.6.7. Thus saith the Lord, &c I am the first and I am the last, and be­sides me there is no God. And who is like m [...]e, that shall call, and shall declare it, and set it in order before me, since I appoin­ted the ancient people? and what is at hand, & what things are to come? let them shew vn­to them.

Q. You haue proued that God is, proue now that we ought to acknowledge God?

God ought to be ac­knowledg­ed.A. It is written, Prou. 3.6. In all thy waies acknowledge him, and hee shall direct thy pathes; [Page 11] and it was Dauids instruction, which he gaue to his Sonne Salo­mon vpon his death bed, 1 Chro. 28.9 And thou Salomon my Sonne, know the God of thy father, and serue him with a per­fect heart, and with a willing minde: for the Lord searcheth all hearts, and vnderstandeth al the imaginations of thoughts: if thou seeke him, hee will be [...]ound of the [...]: but if thou for­sake him, hee will cast thee off for euer.

Q. Proue that we must ac­knowledge God, as he hath re­uealed himselfe in his written word?

A. It is written, As he is reuealed in the word. Deut. 29.29. The secret things belong to the Lord our God, but those things which are reuealed, belong vn­to vs, and to our children for euer, that we may doe all the words of this law; and Rom. 15.4. For whatsoeuer things were written aforetime, were [Page 12] written for our learning, that we through patience a [...]d comfort of the Scriptures, might haue hope.

Q. Why can no man be sa­ued without the knowledge of God?

Without knowledg [...] no saluati­on.A. Because our saluation con­sisteth in the knowledge of God, witnesse our Sauiour, Ioh. 17.3. This is life eternall, that they know thee the onely true God, and Iesus Christ whom thou hast s [...]nt. And the Apostle shew­eth, that without this knowledge, there is nothing to be looked for, but certaine damnation; 2 Thes. 1.8. The Lord Iesus, saith he, shall be reuealed from Heauen, with his mightie Angels in flaming fire, taking vengeance on them that know not God.

Q. Why can we not know God vnto saluation, No know­ledge to saluation without the word. but by the Scriptures?

A. Because, as S. Paul teach­eth, 2 Tim. 3.15. The Holy Scrip­tures [Page 13] are able to make vs wise vnto saluation. And Christ hath commanded, Ioh. 5.39. Search the Scriptures, for in them yee thinke to haue eternall life, and they are they which testifie of mee.

B Of faith in one God.

Q. Rehearse the letter B.

A. BEleeue in one onely God.

For to vs Christians there is but one God, and they that haue many Gods, haue no God at all, but the Deuill. And to be­leeue that there is one God, but not to beleeue in him, is no better then the faith of Deuils.

[Page 14] There is but one God.Q. Proue that there is but one God?

A. It is written, Duet. 6.4. Heare O Israel, The Lord our God is one Lord, and Isai 44.6. Thus saith the Lord, I am the first, and I am the last, and be­sides me there is no God.

Q. Proue that to vs Christi­ans, there is but one God?

To vs Christians.A. It is written, 1 Cor. 8.4.5.6. Wee know that an Idol is no­thing in the world, and that there is none other God but one, for though there be that are called Gods, &c. yet to vs there is but one God, and Eph. 4.5.6. There is one Lord, one faith, one Baptisme, one God and Father of all.

Q▪ Proue that they that haue many Gods, haue no God at all but the Deuill?

To haue many Gods, is to haue no God.A. It will manifestly appeare, if we compare two places of Scripture together; the one is, Ephes. 2.12. where the Apostle saith, That be­ing [Page 15] Gentiles or Heathen, Due. 32.17. they were at that time, Ps 106.37.38. without God in the world: the other place is, 1 Cor. 10.20. where he saith, that the things which the Gentiles sacrifice, they sacrifice to De­uils, and not to God.

Q. What is it to beleeue in God? To be­leeue in God, what?

A. To beleeue in God is not onely to beleeue that there is a God: or, to beleeue God, It is to trust in God. and to giue cre­dit to him, by assenting to his word: but to put our whole trust & confi­dence in him, as our God & Father.

Q. How may this appeare to be true?

A. It is euident in that we finde this to be the faith of the fathers in the old Testament, Proof that it is to trust in God. Psal. 22.4. Our Fathers trusted in thee; they trusted, and thou diddest deli­uer them: and Dauid for his par­ticular saith, Psal. 11.1. In the Lord put I my trust, and Psal. 25.2. O my God, I trust in thee, let mee not be ashamed. And in the new Testament the [Page 16] Apostles taught this faith, 1 Tim. 6.17. Charge them that are rich in this world, that they be not high minded, nor trust in vn­certaine riches, but in the liuing God.

Q Proue that to beleeue one God, but not to beleeue in him, is but the faith of deuils? To be­leeue God, but not in God, is the Deuils saith.

A. By this very thing, S. Iames doth conuince the hypocrites and counterfeit Christians, Iam. 2.19. Thou beleeuest, that there is one God, thou doest well: the Deuils also beleeue and trem­ble.

C Of the Trinitie, or three persons in one God.

Q. Rehearse the Letter C.

A. COnceiue in this one God, three persons, The Father, the Sonne, and the Holy Ghost.

For so it hath pleased God to reueale himselfe from heauen: and in thi [...] name euery Christi­an is baptized: and it is the forme of Christian blessing.

Q. Prove that we must con­ceiue in one God, three per­sons.

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[...]
[...]
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[Page 18] Three persons in one God.A. Wee are so taught, 1 Ioh. 5.7. There are three that beare witnesse in heauen, the Father, the Word, and the Holy Ghost, and these three are one.

Q. Proue that God hath so reuealed himselfe from heauen?

So reuea­led from heauen.A. The Euangelist noteth so much, Luk. 3.21.22. That Iesus being baptized and praying, the heauen was opened: and the Holy Ghost descended in a bo­dily shape like a Doue vpon him, and a voyce came from heauen, which said, Thou art my beloued Sonne, in thee I am well pleased. Here is the Sonne baptized: the Holy Ghost descending vpon him: and the fa­ther speaking from Heauen.

Q. Proue that in this name euery Christian is baptized?

So are all baptized.A. It is the constant practise of the Church, according to the com­mand of Christ, Matth. 28.19. Goe yee, and teach all nations, baptizing them in the name of [Page 19] [...]he Father, and of the Sonne, and of the Holy Ghost.

Q. Proue that this is the forme of Christian blessing?

A. So we reade, So bles­sed. 2 Cor. 13.14. The grace of our Lord Iesus Christ, and the loue of God, and the communion of the Ho­ly Ghost, bee with you all. Amen.

D Of the distinction of the persons in Trinitie.

Q. Rehearse the letter D.

DIstinguish the persons in the God-head, but nei­ther confound them, nor di­uide the substance.

For the Father is of none, but of himselfe; the Son [Page 20] is begotten of the Fa­ther, the Holy Ghost proceedeth from them both. And euery person distinctly by himselfe i [...] God: yet are they not three Gods, but onely one God, coeternall and coequall.

Q. How may it appeare that the p [...]rsons are thus to be distinguished, and not confoun­ded?

Three per­sons di­stin [...]t, not confounded.A. That they are to be distin­guished, and not confounded so that the one is not the other is manifest by diuers euidences grounded vpon the word of God. Euidence The first whereof is, because they are expresly shew­ed and said in Scripture, to bee in number three, and are there noted distinctly by their peculiar denomi­nations or names, as before is shew­ed, both by reuelation from heauen; by the institution of baptisme; and [Page 21] by the words of Ioh. 1.5.7. There are three that beare witnesse in Heauen, the Father, the Word, and the holy Ghost.

Q. What is the second eui­dence, that the person [...] are so distinguished and not confoun­ded?

A. The second euidence is grounded vpon the incommunica­ble properties ascribed distinctly to each person: Eui­dence. as that the Father is of none, but of himselfe, begetting the Sonne. The Sonne is begotten of the Father. The Holy Ghost pre­ceedeth from them both. All which may appeare by these Scriptures, 1 Cor. 8.6 where S. Paul calleth the first person, the Father, of whom are all things; and Rom. 11.36. he saith, that of him, and through him, and for him are all things, Psal. 22.7. Thou art my Sonne, this day haue I be­gotten thee. Ioh. 1.14. Christ is said to bee the onely begotten Son of the Father, and Ioh. 15.26. [Page 22] Christ saith of the Holy Ghost the third person, when the comfor­ter shall come, whom I will send vnto you from the father, euen the spirit of truth which procee­deth of the Father▪ he shall testi­fie of me.

Q. What is the third eui­dence?

Eui­dence.A. The third euidence is taken from the consideration of the di­stinct effects or workes attributed to each person: as, the worke of Creation to the Father: Redemp­tion to the Sonne: Sanctification to the Holy Ghost. For though being outward workes, they be common to the whole Deitie, yet in respect of personall order, and of the manner of working, they are distinct: the Father working by the Sonne, and by the holy Ghost; but the Sonne and the holy Ghost working from the Father, as being the fountaine of euery action.

Q. What is the fourth eui­dence?

[Page 23]A. The fourth euidence to proue that the persons are distinct and not confounded, Eui­dence. is grounded vpon certaine termes, which doe not [...] per­sonall difference; as Ioh. 1.1. the word was with God; and Ioh. 5.17. My Father worketh hitherto, and I worke. So of the holy Ghost it is said, Isai. 48.16. the Lord God, and his spirit hath sent me; and where it is said, 1. Cor. 12.6. that it is the same GOD that worketh all in all; it is ad­ded, Psal. 8. &c. by the spirit, and by the same spirit, often re­peated: which termes of difference were meerely in vains, if the per­sons were not distinct.

Q. Why must not the sub­stance be diuided?

A. We must not diuide the sub­stance, The sub­stance not diuided. because the God head of the Father, the Sonne, and the holy Ghost is all one: for we must conceiue in the Deitie another and another person, but not another and another thing: that is, a diuersitie or [Page 24] distinction of persons, but not a diui­sion of the diuine nature: so the Fa­ther is God, the Sonne is God, and the holy Ghost is God, yet they are not three Gods, but one God.

Q. Proue that euery person distinctly by himselfe is God: and first that the Father is God.

The Fa­ther is God.A. It is written, Ephes. 4.6. There is one God, and Father of all, who is aboue all, & through all, and in you all; and 1 Cor. 15. 24. Christ is said to haue deliuered vp the Kingdome to God, euen the Father.

Q. Proue that the Sonne is God?

The Sonne is God.A. The God-head of the Sonne is plentifully confirmed in Scrip­ture. Saint Iohn speaking of our Sauiour Christ, Ioh. 1.1. saith, In the beginning was the Word, and the Word was with God, and the Word was God; and 1 Ioh. 5.20. That the Sonne of God Iesus Christ, is true God, and eternall life; and Ioh. 20.28. [Page 25] That Thomas beleeuing, answe­red and said vnto Iesus, My Lord and my God.

Q. Proue that the Holy Ghost is God?

A. The God head of the Holy Ghost may appeare, The holy Ghost in God. amongst ma­ny euidences by that saying of Saint Peter to Ananias, Act. 5.3.4. That, in that hee did lie vnto the Holy Ghost, he lied not vn­to men, but vnto God.

Againe, the deitie of the Holy Ghost, may be gathered out of Isa. 48.16. where the Prophet saith; And now the Lord God, and his holy spirit hath sent me. And Act. 13.2. where it is said, That as they ministred vnto the Lord, and fasted, the Holy Ghost said, separate me Bar­nabas and Saul, for the worke whereunto I haue called them. So Act. 20.28. S. Paul telleth the Elders of the Church, That the holy Ghost had made them ouersee [...]s, to feede the Church [Page 26] of God. All which could not bee said of the holy Ghost, if hee were not God.

Q. Proue that though there be three persons, yet they are but one God?

Yet not three Gods, but one God.A. It is manifest that the three persons, are not three Gods, but on­ly one God, because there can bee but one infinite, one eternall, one almighty, and so consequently but one only God, as was proued before. And S. Iohn doth expressely af­firme, 1 Ioh. 5.7. these three are one.

Q. Proue that they are coe­ternall?

They are coeternall.A. The Father, the Sonne, and the holy Ghost must of necessity bee coeternall, one as well as the other, that is, the Father eternall, the Sonne eternall, and the holy Ghost eternall; because they doe all subsist in one and the same diuine nature, and are all three, one and the same God. For the Sonnes eternitie see Ioh. 1.2. The same was in the [Page 27] beginning with God, all things were made by him. And Ioh. 17.5. Now O Father, glorifie thou me with thine owne s [...]lfe, with the glory which I had with thee before the world was. And thē coeternity of the Holy Ghost with the Father and the Sonne is noted, in that hee ioyned with them in the creation of all things, Gen. 1.2. And the spirit of God moued vpon the face of the waters.

Q. Proue that they are coe­quall.

A. Being one and the same diuine nature, They are coequall. they must also needs be coequall. Of the Sonne it is said Phil. 2.6. That being in the forme of God, he thought it no robbery to be equall with God. So againe the disposing of spirituall gifts is equally attributed to the holy Ghost, a [...] well as to the Father and the Sonne, as being God coequall with them: 1 Cor. 12.4.5.6.11.

E Of the attributes or pro­perties of God.

Q. Rehearse the Letter E.

A. ETernall, infinite, im­mutable, invisible, al­mighty: most wise, holy, good, mercifull, and iust is this one God.

For thus God is pleased to describe himselfe vn­to vs in his word: be­cause otherwise no man can see, or know the na­ture of God.

Q. Proue that God is eter­nall?

God is 1. eternallA. That God is eternall, with­out beginning or ending, i [...] euident, Psal. 90. [...]. Before the moun­taines were made, and before thou hadst formed the earth [Page 29] and the world: euen from e­uerlasting to euerlasting thou art God. And 1 Tim. 1.17. To the King eternall, immortall, in­uisible, the only wise God, bee honour, and glory for euer and euer Amen.

Q. Proue that God is infi­nite?

A. That God is infinite, Infinite. filling all places, and present euery where, see Ier. 23.23.24. Am I a God at hand, saith the Lord, and not a God a farre off? can any hide himselfe in secret places, that I shall not see him saith the Lord? doe not I fill heauen and earth, saith the Lord? And Ps. 139.7. Whither shall I goe from thy spirit? or whither shall I flee from thy presence?

Q. Proue that God is im­mutable?

A. That God is immutable, Immu [...]table. without change, see Iam. 1.17. where God is said to be the father of lights, with whom is no vari­ablenesse, [Page 30] neither shadow of turning. And Mal. 3.6. I am the Lord, I change not: therefore ye sonnes of Iacob are not con­sumed.

Q. Proue that God is invi­sible?

InuisibleA. It is manifest by that hath beene said before, 1 Tim. 1.17. That as God is eternall without beginning and immortall with­out end, so he is also invisible. And Col. 1.15. Christ is called the Image of the invisible God. And Ioh. 4.24. it is said, That God is a spirit, and therefore without bodily or visible sub­stance.

Q. Proue that God is al­mighty?

Almigh­ty.A. It is written Gen. 17.1. I am the Almighty God, walke before me and be thou perfect. And Reu. 15.3. Reu. 4.8. Great and mar­uelous are thy works Lord God almighty. Whereupon it is said, Mark. 10.27. That with God [Page 31] all things are possible:

Q. Proue that God is most wise?

A. It is written, ps. 147.5. Most wise. Great is our Lord and of great power, his vnderstanding or his wis­dome is infinite. And 1 Tim. 1. 17. He is called The onely wise God.

Q. Proue that God is most holy?

A. It is the voyce of the Sera­phims, Holy. or Angels, Isa. 6.3. Le. 28.36. Who cry one to another, saying Ho­ly, Holy, Holy, is the Lord of Hosts. And Reu. 15.4. Who shall not feare [...] O Lord, and glorifie thy name, for thou on­ly art Holy. Le 11 44. and 19.2. And 1 P [...]t. 1.15. As he which hath called you is holy, so be ye holy in all man­ner of conuersation.

Q. Proue that God is good?

A. That he is absolutely good in himselfe, Good. our. Sauiour sheweth, Matth. 19.17. when hee saith, There is none good but one, [Page 32] that is God. And that he is good to his creatures, read Psal. 145.9. where it is said, That the Lord is good to all. And Matth. 5. 45. He maketh his Sunne to a­rise on the euill and the good, and sendeth raine on the iust and vniust.

Q. Proue that God is mer­cifull?

Merci­full.A. It is written Iam. 5.11. That the Lord is very pittifull and mercifull. And Psal. 145. 8.9. The Lord is gracious and full of compassion: slow to an­ger, and of Great mercy, and his tender me [...]y is ouer all his workes. And Luk. 6.36. Be ye therefore mercifull, as your fa­ther also is mercifull.

Q. Proue that God is iust?

Iust▪A. It is said Deu. 32.4. That he is a God of truth and with­out iniquity; iust and righteous is he. Psal. 145.17. The Lord is righteous in all his wayes. Psal. 11.7. The righteous Lord lo­ueth [Page 33] righteousnes. And therefore he is called 2 Tim. 4.8. The righ­teous Iudge.

Q. Proue that God would be so described?

A. It is euident in his appea­ring to Moses, God would be so descri­bed. Exod. 34.6. where it is said, That the Lord passed by before him, and proclaimed, The Lord, the Lord, mercifull and gracious, long suffering and abundant in goodnesse and truth, reseruing mercy for thousands, forgiuing iniquity, and transgression, and sinne, and not making the wicked in­nocent, &c.

Q. Proue that God is so de­scribed because otherwise no man can see God.

A. It is written, Because none can see God. Ioh. 2.18. No man hath seene God at any time: And 1 Tim. 6.16. That God dwelleth in light, which no man can approach vnto, whom no man hath seene nor can see. And therefore this is ren­dred [Page 28] [...] [Page 29] [...] [Page 30] [...] [Page 31] [...] [Page 32] [...] [Page 33] [...] [Page 34] as the reason why God did so proclaime himselfe to Moses, Exo. 33.18.19.20. Because no man can see the face of God and liue.

F Of the creation of the world.

Q. Rehearse the Letter F?

A. FRamed and made was the whole world, by the word of God, and that of no­thing, in six dayes, and all ve­ry good.

For nothing can make it selfe: neither can bee without some cause: nor can be euill, being made of God.

[Page 35] Q. Proue that God made the world?

A. It is written Gen. 1.1. God made the world. In beginning God created the heauen and the earth. Act. 17.24. God made the world and all things therein. And Col. 1.16. By him were all things cre­ated, which are in heauen, and which are in earth, things visi­ble and inuisible.

Q. Proue that the world was made by the word of God?

A. So it is in the Psalme 33.6. By his word. By the word of the Lord were the heauens made, and all the host of them, by the breath of his mouth. And Psalme 148.5. He commanded, and they were created. See this in the history of the creation, Gen. 1.6.

Q. Proue that God made all things of nothing?

A. It is said Hebrewes 11.3. Of no­thing. Through faith we vnderstand, that the worlds were framed by [Page 36] the word of God, so that things which are seene, were not made of things which doe appeare.

Q. Proue that God made all things in six dayes?

In six dayes.A. It is manifest in the story of the creation, Gen. 1.31. And is re­peated in the fourth commande­ment, Exod. 20.11. In six dayes the Lord made heauen and earth, the sea, and all that in them is.

Q. Proue that God made all things very good?

All very good.A. So God himselfe testifieth, Gen. 1.31. And God saw euery thing, that he had made, and be­hold it was very good.

Q. Proue that nothing can make it selfe?

Nothing can make it selfe.A. It is brought as a reason to proue that God made man, and so consequently all other creatures, Psal. 100.3. Know ye that the Lord hee is God, it is hee that hath made vs, and not wee our selues.

[Page 37] Q. Proue that nothing can be without some cause?

A. It is euident in the light of nature: Nor be without some cause. and it is the reason of the Apostle to proue that God made all things. Heb. 3.4. for saith he, E­uery house is builded of some man: but he that built all things i [...] God.

Q. Proue that nothing made of God can be euill?

A. It is manifest because (as is shewed before) God is good, Nor be euill be­ing made of God. yea goodnesse it selfe. And Psal. 5.4. No euill can dwell with him. And therefore he cannot be the au­thor of euill, who is the fountaine of all goodnesse, as is proued Iam. 1.17. Euery good gift, and e­uery perfect gift is from aboue, and cometh downe from the father of lights.

G Of Gods prouidence in go­uerning and preseruing all things.

Q. Rehearse the Letter G?

A. GOuerned and preser­ued are all things by the prouidence of God.

For otherwise Satan and wicked men might doe what they list: yea, and euery creature would perish in a moment.

Q. Proue that all things are gouerned by the prouidence of God.

All go­verned by Gods pro­uidence.A. It is written Pro. 15.3. The eyes of the Lord are in euery place, beholding the euill and the good. And Mat. 10.29.30 [Page 39] That one sparrow shall not fall on the ground without your Father: but the very hayres of your head are all numbred.

Q. Shew some instances or examples of Gods prouidence, gouerning and ordering all things?

A. It is euident by many exam­ples in the word of God, Exampl [...] many. that no­thing doth come to passe by fortune or chance, but that all things are or­dered by the will and prouidence of God: therefore it is said Ps. 135.6. Whatsoeuer the Lord pleased, that did he, in heauen and in earth; in the sea and in all deepe places.

Q. Shew some instance of things in heauen?

A. It is said Psal. 29.3. In hea­uen. The God of glory maketh it to thunder. Psal. 135 7. He cau­seth the vapours to ascend from the ends of the earth, hee ma­keth lightenings for the raine: he bringeth the winde out of [Page 40] his trea [...]ures. Iob. 37.6. He saith to the snow be thou vpon the earth, likewise to the small raine, and to the great raine of his power. Therefore it is said Psal. 147.7.8. Sing vnto the Lord with thanksgiuing, which couereth the heauen with cloudes, and prepareth raine for the earth.

Q. Giue some example of Gods worke in the sea?

A. It is written Isa. 51.15▪ I am the Lord, In the sea. thy God, that diuided the sea, whose waues roared. And Psal. 107.23.24. They that goe downe to the sea in ships, see the workes of the Lord, and his wonders in the deepe. 25. For he comman­deth and raiseth the stormy wind which lifteth vp the waue [...] thereof. And againe ver. 29. Hee maketh the storme a calme, so that the waues thereof are still.

Q. Shew some instances of Gods prouidence in orde­ring [Page 41] things vpon the earth?

A. First all things both good and euill are ordered by Gods pro­uidence, In the earth. see Isa. 45.7. Instance I forme the light and create darknesse: I make peace, and create euill: I the Lord doe all these things. Iob. 5.18. Hee maketh the wound and bindeth it vp: hee smiteth and his hands make whole. And 1 Sam. 2.6. The Lord killeth and maketh aliue: he bringeth down to the graue, and raiseth vp.

Q. Giue a second instance of Gods prouidence in things vpon the earth?

A. Secondly it is said Dan. 2.21. Instance of things in earth. That he changeth the times and seasons: hee remoueth Kings, and setteth vp Kings. And Psal. 75.7. God is the Iudge, he putteth downe one, and setteth vp another.

Q. Giue a third instance of this prouidence?

A. Instance Thirdly it is said Pro. 16.1. [Page] The preparations of the heart in man, and the answere of the tongue is from the Lord. And ver. 9. A mans heart de­uiseth his way; but the Lord directeth his steps. And Prou. 21.1. The Kings heart is in the hand of the Lord, as the riuers of waters, he turneth it whither­soeuer he will.

Q. Giue a fourth instance of this prouidence?

A. Fourthly, the prouidence of God doth so order all things, Instance that there is nothing so casuall to vs, but it is infallibly certaine in the decree of God. See Pro. 16.33. The lot is cast into the lap: but the whole disposing thereof is of the Lord.

Q. Proue that all things are preserued by the prouidence of God?

All pre­serued by Gods pro­uidence.A. It is written Psal. 36.6. O Lord thou preseruest man and beast. And Psal. 145.15. The eyes of all waite vpon thee, [Page 43] and thou giuest them their meat in due season. Psal. 119.91. It is said of all Gods creatures: That they continue euen to this day, by thine ordinances: for all are thy seruants.

Q. Proue that Satan can­not doe what he list?

A. It is euident Iob. 1.11. and 2.5. Satan cannot do what he list. Because Satan could not touch Iob, either in his substance, or his children, or his person, without Gods permission. And Mat. 8.31. The deuils could not enter in­to the heard of swine, without the leaue of Christ.

Q. Proue that wicked men cannot doe what they list?

A. It is manifest in that Christ said to Pilate Ioh. 19.11. Wicked men can­not doe what they list. Thou couldest haue no power at all against me, except it were giuen thee from aboue. And Act. 4.27. It is said, That Herod and Ponti­us Pilate, with the Gentiles, and the people of Israel were gathe­red together, to doe whatso­euer [Page 44] the hand and counsell of God determined before to bee done.

Q. Proue that without Gods prouidence euery creature would perish in a moment?

Without Gods pro­uidence all perish. Leu. 26.26 Eze. 4.16. and 5.16. Isa. 3.1. and 14.13.A. It is euident, Act. 17.25.28. in that it is said, That he gi­ueth to all, life, breath and all things: and that in him wee liue, and moue, and haue our being. And Deu. 8.3. Man liueth not by bread onely, but by e­uery word that proceedeth out of the mouth of God.

H Of one God onely to bee worshipped with reli­gious worship.

Q. Rehearse the letter H?

A. HE, euen this God alone is to be worshipped and [Page 45] called vpon: and that onely in the name of Christ, with vn­derstanding, and as him selfe hath commanded.

For thus euer did the true Church of God: and to worship and pray vnto any other, is to giue Gods glory to a cre­ature.

Q. Proue that God onely is to be worshiped?

A. It is written Matth. 4.10. God on­ly is to be worshiped Thou shalt worship the Lord thy God, and him onely shalt thou serue. And Reu. 22.8.9. S. Iohn saith, I fell downe to worship before the feete of the Angell: but he said vnto mee, See thou doe it not: for I am they fellow seruant, and of thy brethren the Prophets, and of them which keepe the words of this booke: Worship God.

Q. Proue that God only is [Page 46] to be called vpon?

He only is to be called vp­on.A. God himselfe saith Ps. 50.15. Call vpon me, in the day of trouble; I will deliuer thee, and thou shalt glorifie me. And Luk. 11.2. Our Sauiour teaching the most perfect forme of prayer, saith. When ye pray, say, Our Father which art in Heauen, &c.

Q. Proue that we are to call vpon God, only in the name of Christ?

Only in the name of Christ.A. Christ himselfe saith, Ioh. 1 [...].22. Verily, verily, I say vnto you, whatsoeuer yee shall aske the Father in my name, he will giue it you. And 1 Tim. 2.5. There is one God, and one me­diator betweene God and man, the man Christ Jesus. Therefore he is called, Heb. 12.24. The me­diator of the new Testament.

Q. Proue that we must wor­ship, and pray to God with vn­derstanding? With vnder­standing.

A. So saith the Apostle in the [Page 47] name of euery good Christian; 1 Cor. 14.15. I will pray with the spirit, and will pray with vn­derstanding also: I will sing with the spirit, and will si [...]g with vnderstanding also. And our Sauiour sheweth the reason, why we ought so to doe, Ioh. 4.24. because, God is a spirit, and they that worship him, must wor­ship him in spirit aud in truth.

Q. Proue that we must wor­ship and call vpon God onely as himselfe hath commanded?

A. It is written, Only a [...] he hath comman­ded. Deu. 12.32. What thing soeuer I command you, obserue to do it, thou shalt not adde thereto, nor diminish from it. And Isa. 29.13. God complaineth, that their feare to­wards him, is taught by the precept of men. And Christ saith Matth. 15.9. In vaine they wor­ship me, teaching for doctrines the commandements of men.

Q. Proue that the true Church did euer thus worship, [Page 48] and pray vnto God onely.

A. It will manifestly appeare, if wee take a view of all ages from the beginning of the world; So it was in all ages. both before the Law; vnder the Law; and after the Law, vnder the Gospel, in the time of Christ and his Apostles.

Q. Prooue that before the Law, God onely was worship­ped and called vpon?

Before the Law.A. The sacred history of Gods word from the first man Adam vnto Moses, doeth manifestly prooue it. And it is expresly said, Gen. 4.26. at the restitution and reformation of Religion, formerly corrupted by the posterity of Cain▪ That then men began to call vpon the name of the Lord.

Q. Prooue that vnder the Law God onely was worship­ed and called vpon?

Vnder the Law.A. The trueth of this may eui­dently appeare, in that by the Law all religious seruice and sacrifice was offered vnto God onely. And [Page 49] it is sayd Psal. 22.4.5. Our fa­thers trusted in thee, they tru­sted, and thou diddest deliuer them, they called vpon thee and were deliuered, they trusted in thee, and were not confoun­ded.

Q. Proue that after the Law in the time of the Gospell, God only was worshipped & pray­ed vnto?

A. It is euident in that Christ did so teach; ☜ Af [...]er the law. the Apostles did both so preach and practise. A­gaine, a good Christian is stiled or sayd to be, A worshipper of God, or one that calleth on the name of the Lord. And such are cal­led the true worshippers.

Q. Prooue that Christ did so teach? ☜

A. That our Sauiour Christ did so teach and maintayne, Christ did so teach. may appeare euidently, both by his com­bate with Satan Mat. 4.10. where he proueth by the Scriptures, that religious worship and seruice is to [Page 50] bee done vnto God onely. And Matth. 6.9. teaching his Disci­ples, and in them vs, to pray, hee sayth, After this maner there­fore pray ye, Our father which art in heauen, &c.

☞ Q. Prooue the Apostles did both so teach and practise? [...]he A­postles did so preach & practise.

A. That the Apostles did so teach, see Phil. 4.6. Be nothing ca [...]efull, but in all things let your requ [...]sts bee shewed vnto God in prayer and supplicati­on, with giui [...]g of thankes. And that they did so practise, and that all the [...]aithfull did the like, accor­din [...] to their doctrine and exam­ple, is manifest by all the formes of prayer recorded in the New Testa­ment; and specially by that of the Apostle, Eph. 3.14. I bow my k [...]e [...]s vnto the Father of our Lord Iesus Christ &c.

☞ Q. Proue that a good Chri­stian is stiled a worshipper of God?

A. It is euident in that speech [Page 51] of the blinde man cured by Christ, A wor­shipper of God is the title of a Christiā. Io. 9.31. Ye know, sayth hee, that God heareth not sinners: but if any man be a worshipper of God, and doth his will, him heareth he. Where wee see, hee calleth a good Christian or godly man, a worshipper of God. And 2. Tim. 2.19. In stead of saying, let euery Christian, S. Paul sayth, Let euery one that calleth on the name of Christ, depart from iniquity.

Q Proue that such as wor­ship God onely, are the true worshippers?

A. That such as worship & call vpon God onely, ☜ The worship­per of God only, is the true worship­per. are the true worshippers, may be gathe­red by the words of Christ to the woman of Samaria, Io. 4.22.23. Ye worship, sayth hee, ye know not what; we know what wee worship, &c. But the houre commeth, and now is, when the true worshippers shall wor­ship the father in spirit and in [Page 52] trueth: for the father seeketh such to worship him.

Q. How proue you, that to worship or pray vnto any o­ther, is to giue Gods glory to a creature?

Other­wise Gods glory is gi­uen to a creature.A. Because the prayse of hea­ring all prayer, of all creatures, be­longeth to God, see Psal. 65.1.2. Prayse wayteth for thee, O God, in Sion: and vnto thee shall the vow be performed. O thou that hearest prayer, vnto thee shall all flesh come. And Isa. 42.8. I am the Lord, that is my name, and my glory will I not giue to another, neyther my prayse to grauen Images.

I Of man in his first crea­tion.

Q. Rehearse the letter I?

A. IN the beginning God made Man, consisting of soule and body: the body of the dust, in it selfe mortall, yet possibly immortall, if man had not sinned: the soule of spirituall substance, immor­tall in its selfe: in both a most excellent creature, aboue all others, except the Angels.

For hee was created in the image or likenesse of God, and had domini­on and rule ouer all o­ther creatures in the world.

[Page 54] Q. What is to bee vnder­stood by the word Man?

Man, what it signifiethA. By the word Man is meant both sexes, man and woman; as we may see Gen. 1.27. & 5.2. where God being sayd to make man, it is added immediatly, male and fe­male created he them and bles­sed them, and called their name Adam, or Man, in the day when they were created.

Q. Why did God at the be­ginning make one man and one woman?

Why God made one man and one wo­man.A. God made one man and one woman, not only for propagati­on, as it is Gen. 1.28. Be fruit­full and multiply, and reple­nith the earth; but also that by making onely one man and one wo­man, hee might establish holy ma­riage, and lawfull procreation of children. Which our Sauiour pro­ueth, Matth. 19.4.5. Haue you not read, sayth he, that he which made them at the beginning, made them male and female? [Page 55] And thence concludeth, that two shall be one flesh. The like is in Mal. 2.15. And did not hee make one? yet had hee abun­dance of spirit: and wherefore one? because he sought a god­ly seed.

Q. Proue that man doth consist of soule and body?

A. That man doth consist of these two parts, Man con­sists of soule and body, soule and body, is euident in the story of the creation, Gen. 2.7. as also by many instan­ces else where in the word of God: as for example. Matth. 10.28. Feare not them which kill the body, but are not able to kill the soule: but rather feare him▪ which is able to destroy both soule and body in hell. 1 Cor. 6.20. Glorifie God in your bo­dy and in your spirit, which are Gods, And 1. Thes. 5.23. I pray God your whole spirit, and soule, and body bee preserued blamelesse vnto the comming of our Lord Iesus Christ.

[Page 56] Q. Proue that God made the body of the dust?

The body is of the dust.A. It is written, Gen. 2.7. That the Lord God formed man of the dust of the ground. 1 Cor. 15.47. and 3.9. Dust thou art, and vn­to dust thou shalt returne. This made Abraham confesse with great humility, Gen. 18.27. I am but dust and ashes. And it is allea­ged by Dauid as an argument of Gods pity, Psal. 103.13.14. Like as a father pitieth his children, to the Lord pitieth them that feare him. For hee knoweth our frame: hee remembreth that we are dust.

Q. What is the difference betweene the creation of man and woman?

The diffe­rence of man and womans creation.A. The difference is this; First the man was made before the woman, to note his authority & her subiection: as Saint Paul rea­soneth, 1 Tim. 2.13. For saith he, Adam was first formed, then Eue. As also to shew the neere [Page 57] affinity betweene man and man: seeing, as it is Acts 17.26. God hath made of one blood all na­tions of men, for to dwell on the face of the earth.

Q. What is the second dif­ference?

A. Secondly man was made of the dust primarily, A second difference. the woman secondarily; in that she was taken out of him, who was made of the dust: for she was made of the rib of Adam. Gen. 2 22. Not of the head, nor of the foot: to shew, that God would neither haue her a ru­ler nor a seruant to her husband, but a companion, as shee is called, Mal. 2.14. Againe it was a type of the Church, the life and salua­tion whereof issued by water and blood, Io. 19.34. out of the side of Christ, as the woman receyued her being out of the side of the man.

Q. Proue that the body of man was made possibly immor­tall?

A. The body of man was in its [Page 58] selfe mortall, Man body possibly immo [...]tall. yet by the appoint­ment of God, were it not for sinne, had beene possibly immortall. For God gaue vnto man possibility not to sinne, and so consequently not to die; as may be gathered by his ge­nerall threatning, Genes. 2.17. The day thou eatest thereof, ( that is, of the tree of the know­ledge of good and euill) thou shalt surely die. And by the speciall sentence of bodily death, Gen. 3.29. Dust thou art, and vnto dust shalt thou returne. So Ro. 5.12. it is said, by one man sinne entred into the world, and death by sinne. And Ro. 6.23, The wages of sinne is death.

Q. Proue that the soule is of spirituall substance, immor­tall in its selfe?

The soule is immor­tall.A. That the soule of man [...]s of spirituall substance, immortall in its selfe by nature, existing as well out of the body, as in the body, and giung life to the body, it is euident [Page 59] both in the creation, Gen. 2.7. where it is said, That God brea­thed into his nostrils the breath of life, and man became a liuing soule. As also by the parting of soule and body in death, Eccles. 12.7. Then shall the dust re­turne to the earth as it was; and the spirit shall returne to God, who gaue it. Else Christ could not haue said of the Patri­archs deceased, Matth. 22.32. God is not the God of the dead, but of the liuing. And Matth. 16.26. What shall it pro­fit a man, though hee should winne the whole world, if hee lose his owne soule?

Q. Proue that man was made a most excellent creature, aboue all others, excep [...] the Angels?

A. That, Man a most ex­celent creature. next to the An­gels, man excelled all other crea­tures in the world, see Psal. 8.4.5. What is man that thou art mindfull of him? or the sonne [Page 60] of man, that thou visitest him? for thou hast made him a little lower then the Angels, and hast crowned him with glory and honour.

Q. Proue that man was created in the image of God?

Created in the image of God.A. That God made man in his own image and liknesse, is specially noted in the creation, more then onee, as it is written, Gen. 1.26. God said, Let vs make man in our image, after our likenesse. And verse 27. So God created man in his owne image, in the image of God created he him: male and female created hee them.

Q. Proue that man had do­minion and rule ouer all other creatures?

Had rule ouer all creatures.A. It is granted to man in his first creation, Gen. 1.26.28. To haue dominion ouer the fish of the sea, and ouer the fowle of the aire, and ouer euery liuing thing that moueth vpon the [Page 61] earth. And the grant is humbly acknowledged, Psal. 8.6. Thou madest him to haue dominion ouer the workes of thy hands: thou hast put all things vnder his feete▪

K Of the image of God, wherein man was crea­ted.

Q. Rehearse the Letter K?

A. KNowledge, righteous­nesse, and true holi­nesse are the chiefe things wherein the image of God doth consist.

For otherwise the word of God would not call vp­on [Page 62] vs to renew this i­mage in Christ: and without these graces man had not beene fit to rule the creatures nor yet himselfe.

Q. Proue that the image of God doth consist in know­ledge?

T [...]e i­mage of God con­sisteth in knowledgeA. The Apostle noteth so much Col. 3.9.10. where speaking of the Christians renewed estate i [...] Christ, he saith, Ye haue put of the old man with his deeds; and haue put on the new man which is renewed in know­ledge, after the Image of him that created him.

Q. Proue that it doth also consist in righteousnesse and true holinesse?

Also in righteous­nesse and holinesse.A. That the image of God in man doth not onely consist in know­ledge, but also in iustice and in san­ctity or holinesse, may appeare by [Page 63] that of Saint Paul to the Ephesi­ans, 4.24. Put on the new man, which after God is created in righteousnesse and true holi­nesse.

Q. How is man said to bee thus made in the image of God?

A. Man is said to bee thus made in the image of God, ☜ Not in substance, bu [...] in s [...]m­blance. not that he is the very stampe and re­presentation of the Deity; for the infinite and invisible God cannot be resembled in the person of a si­nite creature: but in respect of some kind of similitude or likeness [...]; therefore when God said, Gen. 1 [...]6, Let vs make man in our image, it is added, after or according to our likenesse: the later words expounding the former. For this is the peculiar priuiledge of Christ Iesus the eternall sonne of God, who alone is so called, 2 Cor 4.4. The image of God. And Col. 1.15. The image of the inuisi­ble God. And Heb. 1.3. The [Page 64] brightnesse of his glory, and the expresse image of his per­son: because he is one and the same God eternall with his father.

☞ Q. Doth the image of God consist onely in knowledge, righteousnesse, and holinesse?

Know­ledge, righteous­nesse, and holinesse are not the only image of God. But in the whole man, soue­raignty.A. Knowledge, righteousnesse, and true holinesse are the chiefe, but not the onely image or resem­blance of God in man: for in that God made man ruler ouer all creatures in earth, man doth there­in represent the soueraignety of God, who is Lord of all things. Againe, besides those gifts of true knowledge, righteousnesse, and holinesse, God gaue vnto man di­uers excellent representations of the deitie both in his soule and bo­dy.

☞ Q. What other resemblan­ces of God are there in the soule of man?

In the soule wis­dome.A. In the soule of man (besides those heauenly graces of diuine knowledge, righteousnesse, and [Page 65] holinesse) God gaue man excellent wisdome, and vnderstanding, whereby he did know the nature and property of all things: as may appeare in that Adam was able to giue to euery creature a name ac­cording to the nature of it. Gen. 2.19. where it is said, That God brought them vnto Adam, to see what he would call them: and whatsouer Adam called e­uery liuing creature, that was the name thereof.

Q. ☜ Is there any resemblance of God in the substance of mans soule?

A. The very essence and sub­stance of mans soule doth in some respects beare the image or like­nesse of God: In the ve­ry sub­stance of the soule inuisibility, immorta­lity. as namely, in that the soule of man is a spirituall na­ture, invisible and immortall. A­gaine the soule, being onely one, is endned with diuers properties, as vnderstanding, S. Augu­stine: V­nity and Trinity. memory, will: which after a sort▪ doe shadow out and resemble the vnity of the God­head [Page 66] and the trinity of persons.

Q. Is there any part of the image of God, in the body of man?

☞A. The whole man both soule and body, In the bo­dy Gods image shi­neth. was made in the image of God: as may appeare by these e­uidences. First, God saith, Gen: 1.26. Let vs make man (not the soule onely, or the body onely) in our image. Secondly, sinne being the contrary to Gods image, is sea­ted not onely in the soule but also in the body. Rom. 6.12. Thirdly, the renewing of Gods image, which is our sanctification, is as well in the body as in the soule, see Rom. 12.1. 1 Thes. 5.23. Fourthly, God forbidding murder, doth vse this reason, Gen. 9.6. For in the image of God hath hee made man.

Q. How is the image of God in the body of man? ☞

Not in the shape or parts, but otherwise.A. The image of God is not said to be in the body as it is a body, or in respect of the shape, and parts, [Page 67] or limbs▪ for God is an infinite spi­rit, incorporaell, and inuisible; but in these respects. 1. As the body vnited to the soule, in which the image of God, doth chiefely consist, d [...]h constitute the whole man. 2. As the body like a microcosme or little world doth expresse in eue­ry part, the wonderfull worke of the Creator. 3. As those excel­lent graces of wisdome, sanctity, and iustice principally seated in the soule, doe expresse themselues in the body, and ( as Solomon speaketh) Make the face to shine: according as we see the light of a candle shine through the lanterne.

Q. Proue that the word of God doth call vpon vs to re­new this image in Christ.

A. That the word of doth call vpon vs to renew this image of God, The word of God calleth on vs to re­new it. consisting in knowledge, righ­teousnesse, and holinesse, and so consequently prouing that herein the image of God doth chiefely stand, see Ephes. 4.22.23.24. [Page 68] where the Apostle saith by way of exhortation, That yee put off concerning the former con­uersation, the old man, which is corrupt, according to the de­ceitfull lusts. And be renewed in the spirit of your minde. And that yee put on the new man, which after God is crea­ted in righteousnesse and true holinesse.

Q. Proue that without these graces man was not fit to rule the creatures, nor yet him­selfe?

Without it man not fit to rule.A. It is euident, in that man hauing lost these graces, is said to become like the very brute beast, as it is Psal. 49.20. Man that is in honour, and vnderstandeth not, is like the beasts that pe­rish.

L Of the fall of man and losse of Gods image, by rea­son of Adams sinne.

Q. Rehearse the letter L?

A. LEarne, that man hath lost that image of God wherein hee was created, by the sinne of Adam the first man, in eating the forbid­den fruit.

For Adam hauing power not to sinne if he would, being seduced by the woman, and the woman by the serpent which is the Deuill, did willing­ly yeeld to the tempta­tion.

[Page 70] Q. Shew how and in what respect man hath lost the i­mage of God?

Image of God how farre [...]ost.A. Man hath lost the image of God, not in respect of the substance of soule and body, which doe yet remaine the same, 2 Cor. 11.7 which essential­ly they were in their first creation: nor in regard of the faculties of reason; will and affection, without which we were not men, but brute creatures.

But the image of God which man hath chiefely lost, is that con­formi [...]y to the will of God, consisting in the true knowle [...]ge of God, in righteousnesse and holinesse.

Q. Proue that this heauen­ly knowledge, righteousnesse and holinesse is the image which man hath lost?

O [...]ly in respect of know­ledge, righteous­nesse and holinesse.A. It is manifest, by that ex­hortation of the Apostle, Ephes. 4.24. where we are exhorted to renew that image wherein man was created after God in righ­teousnesse and true holinesse. [Page 71] Which exhortation were needlesse, if man had not lost this image: and if this were not the image of God, which man hath lost.

Q. Proue that this image of God was lost by Adams sinne?

A. It is euident in that the Scripture speaking of Adam, And that by Adams sinne. saith, Rom. 5.12. That by one man sinne entred into the world. And verse 18. By the offence of one, the fault came on all men to condemnation. And verse 19. By one mans disobedience many were made sinners.

Q. Proue that it was by eat­ing the forbidden fruit.

A. It is apparant in the histo­ry: In eating the for­bidden fruit. partly by the charge, which God gaue vnto Adam, Gen: 2.16.17. The Lord God com­manded the man saying, Thou shalt eat freely of euery tree of the garden. But of the tree of knowledge of good and euill, [Page 72] thou shalt not eate of it. Partly by the threatning, in the words immediatly following, For in the day that thou eatest thereof thou shalt die the death. Partly by the sentence of curse denounced against man after hee had sinned, Gen. 3.17.

Q. Proue that Adam had power not to sinne if hee would?

Hauing power not to sinne.A. It is manifest in that God made man so excellent a creature. Whereupon it is said, Eccles. 7.29. That God made man righ­teous and vp [...]ght. Neither could it haue [...]ood with the iu­stice of God, to require that of man which he was not able to per­forme, or to punish him, hauing by his creation no power to obey.

Q. Proue that Adam was se­duced by the woman?

Was sedu­ced by the woman.A. It is so written, Gen. 3.6. That the woman gaue also vn­to her husband with her, and he did eat. It was Adams ex­cuse, [Page 73] verse 12. The woman which thou gauest to be with me, she gaue me of the tree, and I did eat. And it is alleaged to humble that sex, 1 Tim. 2.14. That Adam was not deceiued, but the woman being decei­ued, was in the transgression.

Q. Proue that the woman was deceiued by the Serpent.

A. It is said by the Apostle, She by the Serpent. 2 Cor. 11.3. That the Serpent beguiled Eue through his sub­tilty. And the story Gen. 3.1. doth shew the manner how it was done.

Q. Proue that, that Serpent was the Deuill?

A. That the Serpent was the Deuill, That Ser­pent was the Deuill. or rather the Deuill in the Serpent, see Reu. 12.9. where it is said, That the great Dragon was cast out, that old Serpent, called the Deuill and Satan, which deceiueth the whole world, And Chap. 20.2. The Dragon, that old Serpent, [Page 74] which is the Deuill and Satan.

Q. Proue that Adam did willingly yeeld to the tempta­tion?

Man did willingly yeed.A. The history doth shew it, by expressing Adams owne confession and excuse, before cited. And Eccles. 7.29. where it is said, That God hath made man vp­right, it is presently added, but they haue sought out many in­uentions.

M Of the miserable estate of all mankinde through Adams fall.

Q. Rehearse the Letter M.

A. MAnkinde being tain­ted by Adams sinne, is [Page 75] become most wretched & mi­serable, both in respect of sin and punishment.

For hereby all men are conceiued and borne in sinne, and are so corrupted with sinne both in soule and bo­dy, that they cannot perceiue, thinke, will, speake or doe any good thing: but are be­come subiect to sinne, Satan, the wrath and curse of God, to death, and to eternall dam­nation.

Q. Proue that all mankinde is tainted by Adams sinne?

A. It is manifest that the tain­ture of Adams sinne hath seized vpon all his posterity, All tainted by Adams fall. inasmuch as all mankinde doth stand guilty thereof before God, see Ro. 5.12. [Page 76] where the Apostle saith, That by one mans sinne, death pas­sed vpon all men, for that all haue sinned, or in whom all haue sinned. Againe verse 17. by one mans offence, death reigned by one. verse 18. By the offence of one, iudgement came vpon all men to con­demnation. For verse 19, By one mans disobedience many were made sinners.

Q. What is the reason of this guiltinesse?

As guilty of his sin.A. The reason why all men are guilty of Adams sinne, is be­cause Adam being as it were the root, out of which all mankinde doth spring, did receiue whatsoe­uer good hee had by creation, not onely for himselfe, but also for his posterity, and so againe lost all, as well for them, as for himselfe. In regard whereof, all men are truely said to sinne in Adam, as Leui is said to haue paid tithes in Abra­ham, because being of the posterity [Page 77] of Abraham, he was then in the loynes of Abraham his father. Heb. 7.9.10.

Q. Proue that mankinde is becom [...] most wretched and miserable?

A. The wretched and misera­ble estate of all mankinde, Are be­come most miserable. may ap­peare by that lamentable outcry of the Apostle, Romans 7.24. O wretched man that I am: who shall deliuer me from the body of this death?

Q. Proue that all men are conceiued and borne in sinne?

A. It is euident by the confes­sion of Dauid, Conceiued and borne in sinne. Psal. 51.5. Behold, I was borne in iniquity, and in sinne hath my mother concei­ued me. And it is said, Ioh. 3.6. That which is borne of the flesh is flesh: and that which is borne of the spirit is spirit.

Q. How then could Christ bee free from sinne, seeing hee was true man? Christ on­ly excep­ted.

A. Christ Iesus was true man, [Page 78] descended of Adam as we are, Luk. 3.23.38. Heb. in all things like vnto vs, but yet sin ex­cepted. For he was not a m [...]ere man, but was also God, and againe as he was man, he was not so by naturall generation, as we are, but by the supernaturall worke and power of the holy. Ghost was conceiued in the wombe of the virgin Mary. Luk 1.34.35. Mat. 1.20.

Q. Proue that all men are corrupted with sinne?

All corup­ted with sinne.A. It is written, Rom. 3.9. That all both Iewes and Gen­tiles are vnder sinne. 1 Kings 8.46. There is no man that sinneth not. And 1 Ioh. 1.8. If we say we haue no sinne, wee deceiue our selues, and the truth is not in vs. And this cor­ruption of sinne is n [...]t by example or by imitation only, or meerely of some euill custome, but by propa­gation and naturall generation, all men being conceiued and borne in sinne, as is shewed before.

Q. Proue that all are cor­rupted both in soule and body?

[Page 79]A. It is euident by the Apo­stles prayer, Both in soule and body. 1 Thes. 5.23. The very God of peace sanctifie you throughout: and I pray God that your whole spirit and soule and body may bee kept blamelesse vnto the comming of our Lord Iesus Christ. For, what need he to pray for the san­ctification of the whole man both soule and body, if all and euery part were not corrupted?

Q. Proue that man by na­ture cannot perceiue any good thing?

A. The Apostle doth expresly auouch so much in 1 Cor. 2.14. Cannot perceiue any good thing. That the naturall man percei­ueth not the things of the spirit of God: for they are foolish­nesse vnto him, neither can he know them, because they are spi­ritually discerned. And 2 Cor. 4.4. he saith, That the God of this world hath blinded the mindes of the infidels, that the light of the glorious Gospell [Page 80] of Christ, which is the image of God, should not shine vnto them.

Q. Proue that man by na­ture cannot thinke a good thought? Nor think a good thought.

A. It is written, Gen. 6.5. God saw that the wickednesse of man was great in the earth, and that euery imagination of the thoughts of his heart was only euill continually. There­fore the Apostle taketh it for gran­ted, 2 Cor. 3.5. That we are not sufficient of our selues to thinke any thing as of our selues: but our sufficiency is of God.

Q. Proue that man cannot will, desire, or effect any good thing by nature?

Nor will any good thing.A. It is manifest, in that it is said, Rom. 8.7. That the wis­dome of the flesh is enmity a­gainst God: for it is not subiect to the law of God, neither in deed can be. Whereupon it is in­ferred, verse 8. So then they [Page 81] that are in the flesh cannot please God. Therefore it is that the Apostle saith, Phil. 2.13. It is God which worketh in you, both to will and to doe of his good pleasure.

Q. Proue that man cannot by nature speake any good thing?

A. Saint Paul noteth so much speaking of all men in the corrupti­on of nature, Nor speak any good. Rom. 3.13.14. Their throat, saith he, is an o­pen sepulchre, with their tongues they haue vsed deceit, the poyson of Aspes is vnder their lips. Whose mouth is full of cursing and bitternesse.

Q. Proue that man cannot do any good thing by nature?

A. It is euident by that which we read in Psal. 14.1.2.3. where it is said, Nor doe any good. They are corrupt, they haue done abominable works, there is none that doth good. The Lord looked downe from heauen vpon the children of [Page 82] men: to see if there were any that did vnderstand and seeke God. They are all gone aside, they are altogether become fil­thy: there is none that doth good, no not one. Which tex [...] the Apostle citeth, Rom. 3.10. to proue that all men are vnder sinne.

Q. Proue that hereupon all men are subiect to sinne?

But is sub­iect to sinne as a slaue.A. That all men are subiect i [...] sinne, as very seruants, or slaues, is plainely proued by the Apostle ▪ Rom. 6.16.17. Know yee not that to whom yee yeeld your selues seruants to obey, his ser­uants ye are to whom ye obey: whether of sinne vnto death, or of obedience vnto righteous­nesse? But God bee thanked that yee were the seruants [...] sinne: but yee haue obeyed from the heart that forme of doctrine which was deliuered you. And our Sauiour saith, Ioh, 8.34. Whosoeuer commit­teth [Page 83] sinne, is the seruant of sinne. For as it is in 2 Pet. 2.19. Of whosoeuer a man is ouer­come, euen vnto the same is he in b [...]ndage.

Q. Proue that man is, by na [...]ure co [...]rupted, become sub­iect to Satan?

A. It is euident in that Satan is called, Als [...] to S [...]tan. Ephes. 2.2. The spirit that work th [...]in the children o [...] disobedience. And 2 Tim. 2 26. it is said, That they may recouer themselues out of the snare of the Deuill, Who are taken captiue by him at his will. Againe, 2 Cor. 4.4. hee is called, The God of this world, that hath blinded the mindes of them which beleeue not.

Q. Proue that man is by nature subiect to the wrath of God?

A. The Apostle saith, To the wrath of God. Ephes. 2.3. That wee all were by na­ture the children of wrath, as well as others. And Ioh. 3.36. [Page 84] it is said, That he that beleeueth not the Sonne, shall not see life: but the wrath of God a­bideth on him.

Q. Proue that man is by sinne subiect to the curse of God?

To the curse of God in [...] whole life.A The curse was pronounced vpon Adams first sinne, Gen. 3.17. It was repeated against the breach of the Law of God, Deut. 28.15. Mal. 2.2. And is noted by the Apostle, Gal. 3.10. Cursed is euery one that continueth not in all things which are writ­ten in the booke of the Law to doe them. Vnder this burden of the curse vpon man for sinne, e­uery creature is said to groane. Rom. 8.22.

Q. Proue that all men are subiect to death, by reason of sinne?

To death.A. So saith the Apostle, Rom. 5.12. By one man sinne entred into the world, and death by sinne: and so death passed vp­on [Page 85] all men, for that all men haue sinned. And Rom. 6.23. The wages of sinne is death.

Q. Proue that all men are subiect to eternall damnation for sinne?

A. It is manifest by that which is said, To eter­nall dam­nation. 2 Thes. 1.8.9. That they that know not God, and that obey not the Gospell of our Lord Iesus Christ shall be pu­nished with euerlasting destru­ction, from the presence of the Lord, and from the glory of his power. And 2 Thes. 2.12. That all they might be damned who beleeued not the truth, but had pleasure in vnrighteous­nesse.

N Of man his deliuerance by Christonely.

Q. Rehearse the letter N?

A. NO meanes can free vs from that damnable estate, but onely Iesus Christ, the eternall sonne of God.

For hee being both God and man, hath per­fectly saued vs: in that hee tooke our nature vpon him, being con­ceiued by the holy Ghost, borne of the Virgin Mary: liued in perfect obedience, to God: suffered the cur­sed [Page 87] death of the Crosse: rose againe the third day: ascended into hea­uen: sitteth at the right hand of God: and all for vs.

Q. Proue that we are saued only by I [...]sus Christ?

A. So we read, Man saued only by Christ. Acts 4.12. Neither is there saluation i [...] a­ny other: for among men there is giuen none other name vn­der heauen, whereby we must be saued. And Ma [...]th. 1.21. the Angell saith, Thou shalt call his name Iesus for he shall saue his people from their sinnes.

Q. Proue that Iesus Christ is the eternall son [...]e of G [...]d?

A. It is written, He is the Sonne of God. Ioh. 3.16. G [...]d so loued the world, that he gaue his only b [...]gotten son [...]e, that who [...]euer belee­ueth on h [...]m, [...]ould not perish, but haue e [...]erlasting life. A [...] [Page 88] 1 Ioh. 5.20. We know that the Sonne of God is come, &c. that is the true God and eter­nall life. And Rom. 1.4. That he was declared mightily to be the Sonne of God.

Q. Proue that Iesus Christ is both God and man?

He is both God and man.A. That he is God is manifest Isa. 9.6. where hee is called The mighty God. And Rom. 9.5. God ouer all, blessed for euer. And it is said, Ioh 1.1. In the beginning was the word, and the word was with God, and the word was God.

That he is also mvn, is proued, 1 Tim. 2.5. where hee is called, The man Christ Iesus. And 3.16. God manifested in the flesh. And Ioh. 1.14. The word was made flesh, and dwelt among vs, and wee saw the glory thereof, as the glory of the only begotten sonne of the father full of grace and truth.

[Page 89] Q. Proue that Christ hath perfectly saued vs?

A. So it is expresly written, He hath perfectly saued vs. Heb. 7.25. That he is able per­fectly to saue them that come vnto God by him. And Heb. 10.14. That by one offering he hath perfected for euer them that are sanctified: And there­upon is inferred verse, 18. That where remission of sinnes is, there is no more sacrifice for sinne.

Q. Proue that Iesus Christ therefore tooke our nature vp­on him.

A. That he did assume or take vnto his Godhead the nature of man, By taking our nature is euident, Heb. 2.16.17. For verily, saith the Apostle, he tooke not on him the nature of Angels, but he tooke on him the seed of Abraham. Where­fore in all things it behooued him to bee made like vnto his brethren, that hee might bee a mercifull and faithfull high [Page 90] Priest in things pertaining to God, to make reconciliation for the sinnes of the people.

Q. Was it of necessity that Christ should become man?

Which was of ne­cessity.A. It was by Gods decree ne­cessary that Christ should take vn­to his deity the nature of man, that without it mans redemption could not be procured, for these reasons. 1. Hee must bee man, that hee might be fit to suffer death for vs, in regard that his Godhead being immutable, could not suffer, and being immortall could not die. 2. Heb. 2.14. It was requisite that the same nature that had offended should satisfie the iustice of God. 3. Hee must also be God, that hee might be able to ouercome. See all this in that one text, Heb. 2.14.

Q. Proue that Iesus Christ was conceiued by the holy Ghost.

He was conceiued by the ho­ly Ghost.A. It is the voice of the An­gell to Mary, Luke 1.35. The holy Ghost shall come vpon [Page 91] thee, and the power of the Highest shall ouershadow thee: therefore also that holy thing which shall be borne of thee, shall bee called the sonne of God. And to Ioseph hee sayd, Matth. 1.20. Feare not to take vnto thee Mary thy wise, for that which is conceiued in her, is of the holy Ghost.

Q. Proue that he was borne of the virgin Mary?

A. It was so prophesied, Borne of the virgin. Isa. 7.14▪ Behold a virgin shall con­ceiue and beare a s [...]nne and shall call his name Emmanuel. It was effected ▪ Math 1. [...]8. Now the birth of Iesus Christ was on this wise; When as his mo­ther Mary was espoused to Io­seph (before they came toge­ther) she was found with child of the holy Ghost. And it was proclaimed by the Angell, Ioh. 2.11. Vnto you is borne this day in the city of Dauid a Sauiour, which is Christ the Lord.

[Page 92] Q. Proue that Christ liued in perfect obedience to God.

Liued in perfect o­bedience.A. It is written, Phil. 2.8. That he humbled himselfe and became obedient vnto the death, euen vnto the death of the crosse. Heb. 7.26. For such an high Priest became vs, who is holy, harmelesse, vndefiled, separate from sinners, and made higher then the heauens. For, saith the Apostle, Rom. 5.19. as by one mans disobedi­ence many were made sinners, so by the obedience of one shall many bee made righteous. Therefore Christ saith, Ioh. 17.19. For their sakes sanctifie I my selfe, that they also might bee sanctified through the truth.

Q. Proue that Christ did suffer for vs?

He suffred.A. It is written, Isa. 53.5. Hee was wounded for our transgressions, hee was bruised for our iniquities: the chastise­ment [Page 93] of our peace was vpon him, and with his stripes wee are healed.

Q. Proue that hee suffered death for vs?

A. It is written, He died. 1 Pet. 3.18. For Christ also hath once suffe­red for sinnes, the iust for the vniust, that he might bring vs to God, being put to death in the flesh, but quickened by the spirit.

Q. Proue that hee suffered the cursed death of the crosse?

A. So it is in the story of his passion, On the crosse. Matth. 27.38. And it is said, 1 Pet. 2.24. That hee his owne selfe bare our sins in his owne body on the tree, that we being dead to sinnes, should liue vnto righteousnesse, And Gal. 3.13. Christ hath redee­med vs from the curse of the Law, being made a curse for vs: for it is written, Cursed is euery one that hangeth on tree.

[Page 94] Q. Proue that hee did rise againe the third day for vs?

He rose againe.A. It is written, Rom. 4.25. Who was deliuered for our of­fences, and was raised againe for our iustification. And 1 Cor. 15.3.4. That Christ died for our sinnes, and that he was bu­ried, and that hee rose againe the third day, according to the Scriptures.

Q. Proue that hee ascended into heauen for vs?

He ascen­ded into heauen.A. It was so prophesied, Psal. 68.18. Thou hast ascended on high: thou hast led captiuity captiue: thou hast receiued gifts for men. And it was per­formed, Luke 24.51. And it came to passe while hee blessed them, hee was parted from them, and carried vp into hea­uen.

Q. Proue that Christ sitteth at the right hand of God for vs? He sitteth [...]

A. It is written, Col. 3.1. If [Page 95] ye then bee risen with Christ, seeke those things which are a­boue, where Christ sitteth at the right hand of God. And Rom. 8.34. it is said, That Christ is at the right hand of God, and maketh intercession for vs. And Acts 3.21. Whom the heauens must receiue, vntill the time of restitution of all things.

O Of our receiuing Christ, with all his benefits, to saluation, by faith only.

Q. Rehearse the Letter O?

A. ONly by faith, recei­uing Iesus Christ in­to [Page 96] the heart, euery man that with contrite heart confesseth his sinnes to God, and truly repenteth, is pardoned all his sinnes, and so doth stand iusti­fied before God.

For we can merit nothing with God, our best works being imperfect. And the promise of God is onely made to them that beleeue: being elected of God before the world was.

Q. How, and in what sense are we said to be iustified by faith?

How we are iustified by faith.A. We are said to be iustified by saith, not for the dignity and merit of it: not as it is an inward and inherent quality or virtue: not because it hath charity adioy­ned vnto it, and worketh by loue: nor because it receiueth any force [Page 97] or power from charity to iustifie▪ but because, by faith, as by a hand or instrument we receiue Christ, by whom we are iustified.

Q. Proue that we are iusti­fied only by faith?

A. That wee are iustified by faith only, That we are iustifi­ed by faith only. may appeare by these euidences following, whereof the first is, Instance. In that iustification and ac­ceptance of a man with God vnto eternall life, is positiuely and abso­lutely ascribed in Scripture vnto faith. This is the very argument of the Apostle, alleaged to the same purpose out of the Prophet Habakuk, 2.4. The iust shall liue by faith. And he expresseth it in his owne person, as an instance of the state of euery good Christian, Gal. 2.20. I liue, saith he, by the saith of the Sonne of God, who loued me, and gaue himselfe for me.

Q. What is the second in­stance, that we are iustified by faith only?

[Page 98] InstanceA. Secondly, the Scriptures doe expresly exclude all workes in vs, touching the point of iustification, by manifest exclusiue notes or tearmes; being equiualent with the exclusiue particle only, or a­lone. As for example. Gal. 2.16. Knowing that a man is not iustified by the workes of the Law, but by the faith of Iesus Christ. And Rom. 3.28. Therefore we conclude, that a man is iustified by faith, with­out the deeds of the Law. And verse 24. Being iustified freely by his grace.

Q. What is the third in­stance of iustification by faith onely?

InstanceA. Thirdly, there is a manifest opposition noted in Scripture be­tweene grace and workes: so that if iustification be freely by grace, then it cannot be of workes at all. See Rom. 11.6. If by grace, then it is no more of workes: otherwise grace is no more [Page 99] grace. But if it be of workes, then it is no more grace: other­wise worke is no more worke. And Rom. 4.4. To him that worketh is the reward not rec­koned of grace, but of debt. But to him that worketh not, but beleeueth on him that iu­stifieth the vngodly, his faith is counted for righteousnesse.

Q. What is the fourth in­stance of iustification by fayth only?

A. Fourthly, Instance They that sought righteousnesse not by faith only, but by the workes of the Law, are said, for that very cause not to haue attained righteousnesse. See Rom. 9.31.32. But Israel which followed after the law of righ­teousnesse, hath not attained to the law of righteousnesse. Wherefore? because they sought it not by faith, but as it is were by the workes of the Law. And Chap. 10.3. For they being ig­norant of Gods righteousnesse, [Page 100] and going about to establish their owne righteousnesse, haue not submitted themselues to the righteousnesse of God. For Christ is the end of the law for righteousnesse, to euery one that beleeueth. Therefore Paul though he was blamelesse before men, touching the righteousnesse which is in the law, yet he counted all but dung, that hee might bee found in Christ by faith. Phil. 3.6.9.

Q. What is the fifth instance of iustification by faith only?

InstanceA. Fiftly, The brazen Ser­pent was a type of Christ, now as when the Israelites were stung by the fiery serpents, Leu. 21.9. they were pre­serued aliue only by looking vpon the Serpent of brasse: so when wee are [...]eng to death by sinne, there is nothing required of vs for the cure of our soules, but only that wee fixe the eye of our faith vpon Christ. See this very proportion obserued by Christ himselfe, Ioh. 3.14.15. [Page 101] As Moses lift vp the Serpent in the wildernesse, so must the sonne of man be lifted vp, that whosoeuer beleeueth in him, should not perish, but haue e­ternall life.

Q. What is the sixt instance of iustification by faith only?

A. Sixtly, Instance there are many gra­ces accompanying saluation in a Christian soule, as faith, hope, charity, wisdome, patience, humi­lity, the feare of God, repentance, and the like; and euery grace hath some excellent vse: but of all these, none is sit as a spirituall hand to receiue and apply Christ and his righteousnesse to the iustification of a sinner, but faith only.

Q. In what sense then are we said to bee iustified by faith only?

A. Not that faith is solitary or alone, How wee are iustifi­ed by faith only. without other graces: for it is said, Gal. 5.6. to worke by loue. And 1 Tim. 1.5. That charity doth proceede out of [Page 102] a pure heart, and of a good conscience, and of faith vnfai­ned, as the fountaine of all other graces. But as the eye is not alone, but there are with it many other members and parts of the body, and yet the faculty of seeing is only in the eye: so faith, though it bee not alone, yet it only hath power to apprehend Christ to iustification.

Q. Proue that by faith wee receiue Iesus Christ into the heart?

By faith we receiue Christ.A. That by faith wee receiue Iesus Christ, may be gathered out of those words of the Euangelist, Ioh. 1.11.12. He came vnto his owne, and his owne receiued him not. But as many as re­ceiued him, to th [...]m gaue hee power to become the sonnes of God, euen to them that be­leeue on his name Where wee see that to receiue Christ and to beleeue in him is all one. Againe, that we receiue Christ into the heart or soule, as the fittest recep­tacle, [Page 103] is euident by the Apostles prayer, Ephes. 3.16.17. That ye may, saith he, bee strengthened by his spirit in the in ward man, that Christ may dwell in your hearts by faith.

Q. Proue that a contrite heart is required?

A. It is written, A contrite heart is requisite. Psal. 51 17. The sacrifices of God are a broken spirit: a broken and a contrite heart O God thou wilt not despise. And Ioel 2.13. Rend your heart, and not your garments and turne to the Lord your God.

Q. Proue that confession of sinnes to God is required?

A. There is an absolute ne­cessity of confessing our sins to God, So is con­fession to God. if euer wee will obtaine pardon: Therefore it is conditioned, 1 Ioh. 1.9. That if wee confesse our sinnes, he is faithfull, and iust to forgiue vs our sinnes▪ And we may see the experience of it, Psal. 32.5. I said I will confesse [Page 104] my transgressions vnto the Lord, and thou forgauest the iniquity of my sinne. As for con­fession to man it is onely respectiue or conditionall, as namely, in case of wrong done by one man to another see Iam. 5.16. confesse your faults one to another, and pray one for another: or in regard of some publike hurt or scandall to the whole Church, as in the exam­ple of Achan, Iosh. 7.19.20. and the like.

Q. Proue that true repen­tance is required?

Specially true con­uersion.A. True R [...]pentance, which is not onely a contrition or sorrow for sinne, and a confession of it, but also a conuersion of the whole man, with the whole heart, vnto God, from all his sinnes, is specially ne­cessary for the obtaining of pardon; this is intended in Math. 3.2. Re­pent, for the kingdome of hea­uen is at hand, and Luk. 13.3. Except ye amend your liues, ye shall all likewise perish, and [Page 105] Act. 11.18. It is said, that they glorified God, saying, then hath God also to the Gentiles gran­ted repentance vnto life.

Q. Proue that our iustifica­tion consisteth in the pardon of sinnes?

A. It is so written, Iustifica­tion is in the pardon of sinnes. Rom. 4 6.7. Euen as Dauid declareth the blessednesse of the man, vnto whom God imputeth righteousnesse without workes: saying, Blessed are they, whose iniquities are forgiuen, and whose sinnes are couered. Blessed is the man to whom the Lord imputeth not sinne.

Q. Proue that we can merit nothing with God?

A. The Apostle proueth it, We can merit no­thing with God. by the example of the father of the faithfull, Rom. 4.2. If Abraham were iustified by workes, hee hath wherein to reioyce, but not with God: for what saith the Scripture? Abraham beleeued God, and it was counted to him [Page 106] for righteousnesse, Psal. 130.3. If thou Lord shouldest marke iniquities, O Lord, who shall stand? and Psal. 143.2. Enter not into iudgement with thy seruant, for in thy sight shall no man liuing be iustified.

Q. Proue that our best workes are imperfect?

Our best workes are imperfect.A. It is the confession of the Prophet, Isa. 64.6. But we are all as an vncleane thing, and all our righteousnesse are as filthy rags, and Luk. 17.10. When ye haue done all those things which are commanded you, say, wee are vnprofitable ser­uants.

Q. Prou [...] that the promise is made onely to them that be­leeue?

The pro­mise is onely to beleeuers.A. It is written, Gal. 3.22. that the Scripture hath concluded all vnder sinne, that the pro­mise by faith of Iesus Christ, might bee giuen to them that beleeue, and Act. 2.39. for the [Page 107] promise is vnto you, and to your children, and to all that are a farre off euen as many as the Lord our God shall call.

Q. Proue that they were ele­cted of God, before the world was?

A. That the ground of our iu­stification, Elected before the world was. and saluation by Christ through faith, doth stand in Gods free election, and therefore cannot be attained by any merit of our owne, is manifest, Act. 13.48. where it is said, that as many as were ordained to eternall life, beleeued. And Ephes. 1.3. Bles­sed be the God and Father of our Lord Iesus Christ, who hath blessed vs with all spiritu­all blessings in heauenly things in Christ, according as he hath chosen vs in him, before the foundation of the world.

P Of the preaching of the word, the ordinary meanes of faith.

Q. Rehearse the letter P?

A PReaching of the word of God is the ordinary meanes to worke repentance and faith.

For God that giueth all grace, and so repentance and faith, worketh outwardly by the word, as by an instru­ment, and inwardly by his spirit.

Q. Proue that Preaching of the Word is the ordinary meanes to worke repentance? Preaching the means of repen­tance.

A. It is euident, in that repen­tance [Page 109] was the subiect matter of Christs Preaching, Matth. 4.17. Iesus began to Preach, and to say, Repent, for the king­dome of heauen is at hand, and in that S. Paul saith, Act. 17.30. speaking of the preaching of the Gospell, that God now com­mandeth all men euery where to repent; and Act. 20.20. I kept backe nothing that was profitable, but haue shewed you and taught you publikely, and from house to house, both to the Iewes, and also to the Gen­tiles, the repentance toward God, and faith toward our Lord Iesus Christ,

Q. Proue that Preaching of the Word is the meanes of saith?

A. So we reade, Preaching the means of faith. Rom. 10.14. How then shall they call on him in whom they haue not beleeued? and how shall they beleeue in him, of whom they haue not heard? and how shall [Page 110] they heare without a Preacher, and verse 17. so then faith com­meth by hearing, and hearing by the word of God,

Q. Proue that God giueth all grace?

God the giuer of all grace.A. It is written, Iam. 1.17. Euery good gift, and euery per­fect gift is from aboue, and com­meth downe from the father of lights. And 2 Pet. 1.3. according as his diuine power hath giuen vnto vs all things that pertaine to life & godlinesse, through the knowledge of him, that hath called vs to glory and vertue.

Q. Proue that God giueth repentance?

The giuer of repen­tance.A. We may learne so much by S. Paul his exhortation to Timo­thy, 2 Tim. 2.25. where he ad­uiseth him, to instruct with meekenesse, those that oppose themselues, prouing if God at any time will giue them repen­tance, that they may know the truth. And it is said, Act. 5.31. [Page 111] that God hath lift vp Iesus Christ with his right hand, to be a Prince and a Sauiour, to giue repentance to Israel, and forgiuenesse of sinnes.

Q. Proue that God giueth faith?

A. It is expresly affirmed, The giuer of faith. Eph. 2.8. For by grace are ye saued through faith, and that not of your selues, it is the gift of God. And Phil. 1.29. For vnto you it is giuen for Christ, that not onely you should beleeue in him, but also suffer for his sake.

Q. Proue that God worketh by the Word, as by an instru­ment.

A. That the word of God is the outward meanes, God wor­keth by the Word. which God doth vse as an organe or instru­ment, is manifest, Iam. 1.18. Of his owne will begat he vs, with the word of truth, that wee should bee as the first fruits of his creatures. And 1 Pet. 1.23. Being borne anew not of mor­tall [Page 112] seed, but of immortall by the word of God; and verse 25. This is the word which is preached among you.

Q. Proue that God worketh inwardly by his spirit.

God workes by his spirit.A. It is euident by these argu­ments. First, it was so prophecied and foretold, Ioel 2.28. And it shall come to passe afterward, Argu­ment. that I will powre out my spirit vpon all fl [...]sh, and Zach. 12.10. I will powre vpon the house of Dauid, and vpon the inhabi­tants of Ierusalem, the spirit of grace and of supplication, and they shall look vpon me whom they haue pierced.

Q. What is the second ar­gument to proue that God worketh inwardly by his spi­rit?

Argu­ment.A. Secondly, The prophesie was accomplished and effected ac­cordingly, as the Apostle Peter no­teth, Acts 2.16. This, saith hee, is that which was spoken by [Page 113] the Prophet Ioel. And at his Sermon, Acts 10.44. It is said, That while Peter yet spake these words, the holy Ghost fell on them all which heard the word.

Q. What is the third argu­ment to proue that God wor­keth inwardly by his spirit?

A. Thirdly, Argu­ment. it is euident that all spirituall gifts are wrought by the spirit, as it is in 1 Cor. 12.11. All these, saith the Apostle, wor­keth that one and the selfe same spirit, diuiding to euery man seuerally as hee will. In­somuch as the outward meanes without this inward worke of Gods spirit is of no force. Whereupon it is that Paul saith, 1 Cor 3.6.7. I haue planted, Apollo watered, but God gaue the increase. So then neither is he that planteth any thing, neither hee that wa­tereth: but God that giueth the increase.

Q. What is the fourth ar­gument [Page 114] to proue that God worketh inwardly by his spi­rit?

Argu­ment.A. Fourthly, God acknow­ledgeth none for his, that haue not his spirit working in them. See 1 Cor. 3.16. Know ye not that ye are the Temple of God, and that the spirit of God dwelleth in you. And Rom. 8.9. If any man haue not the spirit of Christ, he is none of his. This is so euident a truth, that the A­postle doubteth not to affirme, that no man can so much as say that Iesus is the Lord, but by the holy Ghost. 1 Cor. 12.3.

Q Of the inseparable proper­ties of faith.

Q. Rehearse the letter Q?

A. QValities of faith inse­parable vnto it, are these: to vnite vs to God in Christ: to assure vs of Gods loue in him: to purifie the heart: and to worke by loue.

For vntill we beleeue, wee are without God, with­out Christ, and without hope: but when once wee beleeue, wee haue peace with God: and cannot but be fruitfull in all good workes.

[Page 116]Q. Proue that it is the pro­perty of faith, to vnite vs to God in Christ?

Properties of faith.A. This quality or property of faith, namely to vnite vs vnto God in Christ, To vnite vs to God. is expresly noted by the Apostle, Eph. 2.13. But now in Christ Iesus, ye who sometimes were farre off, are made nigh by the bl [...]od of Christ. And verse 19. Now therefore ye are no more strangers, and forrei­ners, but fellow Citizens with the Saints, and of the houshold of God.

Q. Proue that it is the qua­lity of faith to assure vs of Gods loue in Christ?

To as­sure vs of Gods loueA. It is manifest in that it is said, Rom. 5.2. That by Christ wee haue accesse by faith into the grace wherein wee stand, and reioyce in hope of the glo­ry of God. And verse 5. Hope maketh not ashamed, because the loue of God is shed abroad in our hearts, by the holy [Page 117] Ghost which is giuen vnto vs. Therefore faith is thus described, Heb▪ 11.1. Faith is the sub­stance, or ground, and assu­rance of things hoped for, and the euidence of things not seene.

Q. Shew it yet more fully and plainely?

A. It may appeare more fully and euidently by that confident ac­clamation, Shewed more plainely. and protestation of the Apos [...]le in the behalfe of euery Christian, Rom. 8.35. Who shall separate vs from the loue of Christ? and verse 38.39. For I am perswaded, that neither death nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to com [...], nor height, nor depth, nor any other creature, shall be able to separate vs from the loue of God, which is in Christ Ie­sus our Lord.

Q. Proue that it is the pro­perty of faith to purifie the hart?

[Page 118] To puri­fie the heart.A. The Apostle Peter, spea­king of the calling of the Gentiles, saith, Act. 15.8.9. That God which knoweth the hearts, beare them witnesse, giuing them the holy Ghost, euen as he did vnto vs. And put no difference betweene vs and them, purifying their hearts by faith, and 1 Tim. 1.5. it is said, That the end of the comman­dement is charitie out of a pure heart, and of a good consci­ence, and of saith vnfained: where wee see that vniting vs to Christ, is the cause of the puritie of the heart.

Q. Proue that it is the pro­pertie of faith to work by loue!

A. It is obserued as a speciall propertie o [...] faith by the Apostle, To wo [...] by [...]ue. Gal. 5.6. where hauing said, that we through the spirit, waite for the hope of righteous [...]esse, by faith; h [...]e presently addeth these words, for, saith hee, In Iesus Christ, neither circumcision [Page 119] auaileth any thing, nor vncir­cumcision, but faith which worketh by loue, therein noting faith to be the proper efficient cause of loue, and loue to be the proper effect of faith.

Q. Proue that till we beleeue, we are without God, without Christ, without hope?

A We may see the tru [...]h of this by the Apostles description of the state of the Ephesians before their cōuer­sion, Till we be­leeue, wee are with­out God, Christ, hope. Eph. 2.12. At that time, saith he [...] ye were without Christ, be­ing aliens from the Common­wealth of Israel, and strangers from the couenants of promise, hauing no hope, and without God in the world

Q. Proue that when once we beleeue, we haue peace with God?

A. It is so written, But once beleeuing, we haue peace. Rom. 5.1. that being iustified by faith, wee haue peace with God, through our Lord Iesus Christ, and chap. 8.1. There is therefore now no [Page 120] condemnation to them which are in Christ Iesus, who walke not after the flesh, but after the spirit.

Q. Proue that once belee­uing, wee cannot but be fruit­full in all good workes.

Beleeuers are fruit­full.A. That when once we beleeue, wee cannot but be fruitfull, our Sauiour himselfe teacheth by the similitude of the Vine, whereunto he doth resemble himselfe, and the beleeuers, that are in him by faith, to the branches, Ioh. 15.5. I am the Vine, ye are the branches. He that abideth in me, and I in him, the same [...]ringeth forth [...] without me yee [...] thing, and the Apo ­ [...] 2.14. That Christ [...]se for vs, that hee [...] from all ini­ [...]rifie vnto himselfe [...]ople, zealous of [...].

R Of the meanes of encrea­sing faith and all other graces.

Q. Rehearse the Letter R.

A. REmember that saith, and so all other graces are increased and confirmed by the hearing of the word of God preached, as also by rea­ding, meditation, conference, practise, prayer, and Sacra­ments.

For as God requireth of e­uery Christian a daily increase of grace, so he hath appointed these meanes to that end.

Q▪ Proue in generall, that saith and all other graces are increased and confirmed by [Page 122] these meanes?

Faith and all other graces how in­creased.A. So much may be gathered in generall by the words of the E­ [...]angelist, Act. 2.41.42. where speaking of those that were conuer­ted to the faith, he saith, Then they that gladly receiued his word, were baptized, and they continued in the Apostles do­ctrine, and fellowship, and breaking of bread and prayers; noting thereby how being conuer­ted, they did continue, and were increased and confirmed in the state of grace by those meanes.

Q. More particularly proue that Preaching is a meanes to increase and confirme grace?

Particu­larly, 1 By preaching.A. It is manifest, in that the Apostle Peter speaking of the word preached, saith, 1 Pet. 2.2. As new borne babes desire the sincere milke of the word of GOD, that yee may grow thereby; and Act. 14.21.2 [...]. it is said, that Paul and Bar­nabas returned, &c. confirming [Page 123] the Disciples hearts, and ex­horting them to continue in the faith, and 1 Cor. 14.3. Hee that prophecieth (that is, prea­cheth and expoundeth the word) speaketh vnto me [...], [...]o edificati­on, and exhortation, and com­fort.

Q. Proue that reading is a meanes to increase and con­firme faith, and all other gra­ces?

A. Therefore it is, By Rea­ding. that in 1 Tim. 4.13. Paul exhorteth Timothie to giue attendance to reading, as well as to exhortati­on and to doctrine, and 2 Tim. 3.15. commendeth him, that hee had knowne the holy Scriptures of a childe, which are able to make him wise vnto saluation, and Rom. 15.4. he saith, that whatso­euer things were written afore­time, were written for our lear­ning, that we through patience and comfort of the Scriptures might haue hope.

[Page 124] Q. Proue that meditation is a meanes to increase and con­firme in vs the sauing graces of God.

By me­ditation.A. It is euident in the example of Dauid, Psal. 119.97. O how loue I thy law! It is my medi­tation all the day. And to shew what increase and confirmation of heauenly grace he receiued by this his religious exercise of meditati­on; he addeth immediately, verse 98. That it made him wiser then his enemies, verse 99. That hee had more vnderstanding then all his teachers, And verse 100. That hee did vnderstand more then the ancients.

Q. Proue that conference is a meanes to increase and con­firme grace?

By con­ference.A. Thus the godly, meeting to­gether, strengthened one another, Mal. 3.16. where it is said, that, Then they that feared the Lord, spake often one to another, and the Lord harkened and heard [Page 125] it, and a Book of remembrance was written before him, for them that feared the Lord, and that thought vpon his Name. To this end are those frequent ex­hortations in Scripture, as in 1 Thes. 5.11. Comfort your selues together, and edifie one another, euen as also you doe. And Heb. 3.13. Heb. 10.23 24.25. Exhort one another daily, while it is called To day, lest any of you be har­dened through the deceitful­nesse of sinne.

Q. Proue that practise is a meanes to increase and con­firme grace?

A. Therefore it is that Dauid saith, By pra­ctise. Psal. 119.100. I vnder­stand more then the ancients, because I kept thy precepts: hereupon our Sauiour affirmeth, Ioh. 7.17. That if any man will doe his will, hee shall know of the doctrine, whether it be of God or no. Now we know, that to be able to discerne of doctrine, is [Page 126] a note of great increase and strength of grace. Nay our Saui­our placeth the happinesse of know­ledge in practise; see Ioh. 13.17. If ye know these things, happy are ye if ye doe them.

Q. Proue that praier is a meanes to increase faith and all other graces?

By pray­er.A. Prayer is the Conduit pipe to conuey Gods graces vnto us, therefore Luk. 17.5. The Apo­stles said vnto the Lord, In­crease our faith; and Dauid pray­eth, Psal. 119.18. Open thou mine eyes, that I may behold wondrous things out of thy law. And Paul, Col. 1.9. Ceased not to pray to God for them, that they might be fulfilled with the knowledge of his will, in all wisedome and spirituall vnder­standing, and increasing in the knowledge of God, strengthened with all might, &c.

Q. Proue that the Sacr [...]ment are meanes to increase and [Page 127] confirme grace?

A. It is manifest in that they are called signes to signifie, By Sa­craments, and seales to confirme: as circumcision is called, Rom. 4.11. the signe of circumcision, and the seale of the righteousnesse of faith. And 1 Pet. 3.21. Baptisme is called the figure that now saueth vs, because it signifieth, and sealeth or confir­meth our saluation by Christ.

Q. Proue that God requi­re [...]h of euery Christian a daily encrease of grace?

A. It is written, God re­quires en­crease. 2 Pet. 3.18. Grow in grace, and in the knowledge of our Lord and Sauiour Iesus Christ. And Heb. 5.12. They are reproued, that when as concerning the time, they ought to be teachers, yet they had neede againe to bee taught the first principles of the word of God. And Chap. 6.1. they are exhorted to goe on vnto perfection.

Q. Proue that God hath [Page 128] appointed these meanes to that end: and first the preaching of the word?

Meanes to that end appointed 1. Preach­ing.A. It is euident that the mi­nistery of the word was therefore ordained, Ephes. 4.12. For the perfecting of the Saints, for the worke of the ministery, for the edifying of the body of Christ: Till wee all come into the vnity of the faith, and of the knowledge of the Sonne of God, vnto a perfect man, vnto the measure of the age of the fulnesse of Christ: That wee henceforth, bee no more chil­dren, wauering and carried a­bout with euery wind of do­ctrine, by the sleight of men, and cunning craftinesse, where­by they lie in wait to deceiue: But following the truth in loue, in all things grow vp into him, which is the head, euen Christ.

Q. Proue that God hath appointed reading to that end: [Page 129] and first publique reading?

A. God so commanded, Reading Deut. 31 11. Pub­lique. When all Isra [...]l come to appeare before the Lord thy God, in the place which hee shall choose, thou shalt read this Law before all Israel, in their hearing. And verse 12. Gather the people together, men, women, and children, and the stranger that is within thy gates, that they may heare, and that they may learne, and feare the Lord your God, and obserue to doe all the words of this Law.

Q. Proue that God appoin­ted reading priuately in the fa­mily?

A. It is written, Priuate. Deut. 6.6.7. These words which I com­mand thee this day, shall bee in thine heart, and thou shalt rehearse them continually vn­to thy children, and shalt talke of them, when thou tarriest in thy house, and as thou walkest [Page 130] by the way, and when thou li­est downe, and when thou ri­sest vp.

Q. Proue that God appoin­ted reading solitarily, euery one by himselfe, first in the old Testament?

Soli [...]a­rily.A. It is manifest, Deut. 17.19. in that euen the King him­selfe is commanded to read in the Law of God all the dayes of his life, In the old Testa­ment. that hee may learne to feare the Lord his God, and to keepe all the words of this Law. And to Io­shuah, the like charge is giuen, Iosh. 1.8. This booke of the Law shall not depart out of thy mouth, but thou shalt meditate therein day & night, that thou mayst obserue to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt haue good successe.

Q. Proue that God appoin­ted reading solitarily euery one by himselfe, in the new Testa­ment?

[Page 131]A. It is the expresse c [...]mman­dement of Christ, In the new Testa­ment. Iohn 5.39. Se [...]rch the Scriptures, for in them yee thinke to haue eter­nall life, and they are they which testifie of me▪ And Col. 3.16. Let the word of God dwell in you richly, in all wis­dome, teaching and admonish­ing one another, &c. And Acts 17.11. The Bereans are commen­ded, in that they receiued the word with all readinesse of minde, and searched the Scrip­tures daily, whether those things were so. And of the booke of the Reuelation, which is the hardest to be vnderstood of all the rest, it is said, Reu. 1.3. Blessed is hee that readeth, and they that heare the words of this prophesie, and keepe those things which are written therein.

Q. Proue that God appoin­ted meditation to that end?

A. It is euident in that charge Medita­tion. [Page 132] before mentioned, which the Lord gaue vnto Ioshuah, namely, that hee should meditate in the booke of the Law day and night, Ios. 1.8. And it is pro­p [...]u [...]ded, as the way to happinesse, Psal. 1. Blessed is the man that hath not walked in the counsell of the vngodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornefull, but his delight is in the Law of the Lord, and in his law doth hee meditate day and night.

Q. Proue that conference was appointed to that end?

Confe­rence.A. Therefore it is, that they are commanded, Deut 6.7. To talke of the word of God, in the house, in the way, lying down, and rising vp; and therefore the Apostle hauing said, Heb. 10.23. Let vs keepe the profession of our hope without wauering, addeth immediately the meanes appointed of God to that end, [Page 133] verse 24.25. And let vs consi­der one another▪ to prouoke vnto loue, and to good works, not forsaking the assembling of our selues together, as the man­ner of some is, but exhorting one another.

Q. Proue that practise is appointed to that end?

A. Therefore our Sauiour re­quireth the condition of practise, Practise of euery man that will be able to iudge of truth and error, and to with­stand seducers, see Ioh. 7.17. and the Apostle directeth, Heb. 5.14. that through long custome (which standeth in experience and practise) men haue their wits exercised, to discerne both good and [...]uill, and the Lord himselfe saith, Psal. 50.23. To him that ordereth hi [...] conuersation a­right, will I shew the saluation of God.

Q. Proue that God appoin­ted prayer to that end?

A. It is included in the gene­rall Prayer. [Page 134] promise, Math. 7.7. Aske, and it shall be giuen you, and verse 8, for whosoeuer asketh, receiueth. Againe, [...]ro. 2.3 4.5. If thou criest after knowledge, and liftest vp thy voyce for vn­derstanding: Then shalt thou vnderstand the feare of the Lord, and finde the knowledge of God.

Q. Proue that God appoin­ted Sacraments to that end?

Sacra­ments.A. That Sacraments were or­dained for our confirmation, see Gen▪ 17.10. concerning circum­cision, which is therefore called the Couenant, because it did signe, seale and confirme the couenant, as the Apostle noteth, Rom. 4.11. The like is said of the Passeouer, Exod. 13.9. So vnto vs Christi­ans. Baptisme was to that end or­d [...]ined, Math. 28.19. and the Lords Supper, Luk 22.19.

S Of Sacraments in gene­rall.

Q. Rehearse the Letter S?

A. SAcraments are outward visible signes of the coue­nant and promise of God in Christ, ordained by Christ himselfe; to signifie, and to seale or confirme, and (as in­struments or meanes) to con­uay sauing grace to euery true beleeuer, and to bee as badges or tokens of our Chri­stian profession. And they are in number onely two, namely, Baptisme and the Lords Supper.

For such helpes our weake faith doth require: and these only hath [Page 136] Christ ordained, and no more: being answe­rable to the two Sacra­ments vnder the Law, that is, Circumcision and the Passouer: and are alone in that kinde sufficient both for the beginning and continu­ing of sauing grace.

Q. Proue that Sacraments are signes of the couenant?

Sacra­ments are signes of the coue­nant. A. That Sacraments are signes of the couenant & promise of God, is manifest in Circumcision, which is called the Couenant, because it was the signe of the couenant; con­ferre Gen. 17.10. with verse 11. This is my couenant, Gen. 17 7. which ye shall keepe betweene mee and you, and thy seede after thee. Againe, see Act. 2.38. where the Apostle Peter exhorting them to be baptized in the Name of Iesus Christ, alledgeth this reason, for, [Page 137] saith he, the promise is made to you and to your children, &c. Thereby intimating, that to whom­soeuer the couenant doth belong, to them belongeth the signe and seale of the couenant, which is bap­tisme.

Q. Proue that the Sacra­ments are ordained by Christ?

A. The Lord God is the sole and onely author of all Sacra­ments▪ God is the only au­thor of Sacra­ments. for as it is only in his pow­er, to make the couenant, and to conferre grace: so he only hath au­thority to ordaine and appoint the signes and seales of the couenan [...] of grace. Thus did hee both enter the couenant with Abraham and his seed for euer, Gen. 17.7. and also appoint the signe of Circum­cision, verse 10.11. The like hee did concerning the Passeouer. Exod. 12. and 13. In the same manner, our Sauiour Christ being eternall God with his Father, did institute Baptisme, Matth. 28 19. Goe teach all nations, bap­tizing [Page 138] them, &c. And the Lords Supper, Luk. 22.19. Doe this in remembrance of mee. Where­upon Saint Paul saith, 1 Cor. 11.23. I haue receiued of the Lord, that which I also haue deliuered vnto you.

Q. To what end or vse were the Sacraments ordained?

A. The end or vse of Sacra­ments is diuers: The end or vse of Sacra­ments. First, Sacra­ments are ordained to signifie, shew and represent vnto vs the grace offered in the couenant, To signi­fie. In which respect they are called signes, because they are as it were tokens and resemblances of Gods grace and fauour towards vs. So circumcision is called the signe of circumcision, Ro. 4.11. & the signe of the couenant, Gen. 17.11. Bap­tisme is said to be the figure, that now saueth vs. Againe of the ce­lebration of the Passeouer, the Lord saith, Exod. 12.14. This day shall bee to you a remem­brance. And of the Lords Sup­per, [Page 139] Christ saith, Doe this in re­membrance, Luk. 22.19. And the Apostle 1 Cor. 11.26. Yee shew the Lords death till hee come.

Q. What is the second end or vse of Sacrame [...]ts?

A. Secondly, To s [...]a [...]e or con­firme. Sacraments are appointed of God to seale or con­firme the in [...]a [...]ible certainty of his couenant of grace in Christ made with his Church, that thereby the faythfull may more firmely belieue, and rest vpon it by faith: as ci­uill contracts are ratified, and made authenticke by their seales annexed. Therefore it is, that the signe of circumcision is by the A­p [...]stle, Rom. 4.11. c [...]ll [...]d, The seale of the righteousnesse of faith.

Q. What is the third end or vse of Sacraments?

A. Thirdly, To con­uay grace. Sacraments are ordained to bee as instruments or meanes to conuay grace to euery true beleeuer, which is euident for [Page 140] Baptisme, in that Christ is said, Eph. 5.26. to sanctifie and cleanse his Church, with the washing of water, by the word. And Tit. 3.5. God is said to saue vs by the washing of regene­ration, and renewing of the holy Ghost And for the Lords Supper, see 1 Cor. 10.16. where the Apostle calleth the cup of bles­sing, the communion of the blood of Christ, and the bread, the communion of the body of Christ, because in the right vse of these outward elements, the faith full doe communicate with Christ himselfe, and all his benefits.

Q. Proue that grace is con­uayed, not to all receiuers, but onely to euery true beleeuer?

But to the faithfull only. A. That grace is not conuay­ed to euery one that is partaker of the outward elements, but only to the faithfull, is manifest in that our Sauiour Christ, Mark. 16.16. doth not say simply, Hee that is baptized, but Hee that belee­ueth [Page 141] and is baptized, shall bee saued. And Saint Peter, Acts 8.21.23. said of Simon Magus (notwithstanding that he was bap­tized) That his heart was not right in the sight of God, but that he was in the gall of bitter­nesse, and in the bond of ini­quity. And the Apostle saith, 1 Cor. 11.29. That the vnwor­thy receiuer, eateth and drink­eth his owne damnation.

Q. What is the fourth end or vse of Sacraments?

A. Fourthly, To be a [...] badges of our pro­fession. Sacraments are appointed to be as badges or tokens of our profession, that thereby the true worshippers of God, and their religion, might be discerned from the false and counterfeit. Thus Circumcision and the Passeouer did distinguish the Iewes from all other nations. Hereupon it is, that those that were not of the Iewes re­ligion, who were then the only true Church and people of God, were termed in disgrace, So to the Iewes. the vncircum­cised, [Page 142] see 1 Sam. 17.26.36. This vncircumcised Philistine. And Isa. 52.1. The vncircumcised and vncleane. And of the Passe­ouer it is said, Exod. 12.48. No vncircumcised person shall [...]at thereof. As being also peculiar to the Church.

Q. Proue that our Sacra­ments are badg [...]s to vs Christi­ans.

So to vs Christians A. It is manifest, in that who­soeuer will become a Christian, is exhorted, Acts 2.38. to be bap­tiz [...]d in the name of Iesus Christ: as the [...]dge and token of his entrance [...]o his Christian profession. And therefore the Eu­rac [...] becoming a Christian, and knowing the Sacrament of bap­tisme to be the badge of Christian religion, desired to be partaker of it. Acts 8.36. See, here is wa­ter, saith he, what doth let mee to be baptized? And as bap­tisme is the badge of our entrance, so is the Lords Supper of our con­tinuance. [Page 143] Therefore both together are made effectuall signes of our coniunction with Christ in one bo­dy, 1 Cor. 12.13. and 10.17. Hereupon the Sacraments in their right vse, doe not only distinguish Christians from Heathen, but also the true Christian from the coun­terfeit.

Q. Proue that there are on­ly two Sacraments?

A. That the Sacraments of the new Testament are only two, There are only two Sacra­ments. pro­perly so called, that is to say, Bap­tisme, and the Lords Supper, may plainely appeare, By the institution and pra­ctise of Christ. not only by the in­stitution, there being no mention made of any more but these two, Matth. 28.19. and Luk. 22.19. but also in that our Sauiour Christ, whom it behooued to fulfill all righteousnesse in performing e­uery good duty, both legall and Euangelicall, did only communi­cate in these two, as Sacraments of the couenant of grace, see Mat. 3.13.14.15. and 26.26.

[Page 144]Q. How else may it ap­peare that there are only two?

By the water and blood out of his side. A. It is mystically shewed by the water and blood which issued out of the side of Christ at his death, Ioh. 19.34. Whereunto Saint Iohn alluding, saith, 1 Io. 5.6. This is that Iesus Christ that came by water and blood, not by water only, but by wa­ter and blood. By Saint Pauls allu­sion. Againe, the A­postle noting how the Fathers be­fore the comming of Christ were vnited vnto him, as well as wee Christians since his comming, al­ludeth to these two Sacraments, as the only symboles or signes of that vnion. 1 Cor. 10.2.3.4. They were all, saith he, baptized vnto Moses in the cloud and in the sea, and did all eat the same spirituall meat, and did all drinke the same spirituall drinke.

Our weak­nesse re­quireth Sa­craments.Q. Proue that our weake faith doth require such helps?

A. If we were altogether spiri­tuall, [Page 145] and in a state of perfection, we should need no such helpes, as these outward elements: but the soule being compassed about with this flesh of ours and seeing nothing, but as it were out of a prison, in an obscure manner; wee are constrai­ned to vse these supports of our weakenesse, as old and weake sights vse spectacles. Thus much the A­postle intimateth, 1 Cor. 13.9.12. That because we doe but know in part, wee now see therefore through a glasse darkely.

Q. Is not the word of God sufficient without these out­ward signes?

A. We reade, The Word is not suffi­cient to vs. Heb. 6.17. That God, willing more abundant­ly to shew vnto the heires of promise the stablenesse of his counsell, bound himselfe by an oath, that by two immutable things, wherein it is impossible that God should lie, wee might haue strong consolation. In which wo [...]ds we may plainely see, [Page 146] that the word and promise of God, (specially being confirmed by oath) is in it selfe most sufficient; yet see­ing it hath pleased God, to adde the Sacraments to the word, it is an euident argument, that our infir­mitie doth stand in need of such helpes, beside the word.

Q. Proue that Christ hath ordained th [...]se two Sacraments onely, and no more.

Christ or­dained onely two Sacra­ments. A. That Christ neuer ordained any more Sacraments, as signes and seales of the couenant of grace, but onely Baptisme, and the Lords Supper, is most euident, in that concerning these outward elements of water, bread and wine onely, and [...]one other, hee solemnly pro­ [...]ted these words of institution, M [...]th. 28.1 [...]. Goe, t [...]ach all Na [...]ions, baptizing them in the Name of the Father, and of the Sonne, and of the holy Ghost; And the like of the Lords Supper, Math. 26.26.27. &c. Againe, concerning the administration of [Page 147] these onely, did our Sauiour Christ giue order to the Apostles, and in them to all the Ministers of the Gospell, to the end of the world: whereupon the Apostolike and pri­mitiue Church obserued onely these two Sacraments, Act. 2.38.42.

Q. What then are wee to thinke of those other fiue Sacra­ments, vsed in the Romish Church?

A. Those fiue, The other fiue are no Sacra­ments. commonly cal­led Sacraments, that is to say, Confirmation, Penance, Or­ders, Matrimony, and Extreme Vnction, are not to be accounted for Sacraments of the Gospell in as­much as they want those things that should giue them the true nature, life, and being of Sacraments, that is, Why no Sacra­ments. the institution of Christ; the outward and visible signes, that all Sacraments haue, and the end and vse of Sacraments; namely, to signi­fie, seale, and confirme the couenant of grace, to all the faithfull, vnto the comming of Christ.

[Page 148]Q. Shew particularly why they are no Sacraments?

Particu­larly, A. Confirmation is no Sacra­ment, because it hath no outward visible signe ordained by Christ to any such end, Confir­mation is no Sacra­ment. as Sacraments are appointed vnto; onely thus it came in vse among Christians, Act. 8.14.15.17. immedi­ately after the time of the Apostles. The extraordinary gifts of the Ho­ly Ghost, Hieron. ad­uers. Luci­feria [...]os cap. 4. An nes [...]s etiam ecclesiarum [...]nc esse morem, &c. conferred by the laying on of the hands of the Apostles being ceased: there was in imitation thereof, a custome tak [...]n vp in the Christian Churches▪ that they that had beene baptized, and had lear­ned the Catechisme, were by the laying on of hands and prayers of the Bishops, commended vnto God for the confirmation and in­crease of the ordinary gifts of the Holy Ghost in them.

Q. Why is Penance no Sa­crament?

Penance is no Sa­crament. A. Penance is no Sacrament, not only because it hath no visible signe, nor institution of Christ to be [Page 149] such: but for that it is onely a religious exercise of another kinde, as prayer, meditation, examinati­on of the conscience, and the like are: It may be without a Priest or Minister, which a Sacrament cannot be. all which, as well as penance or penitence are to be renewed eue­ry day, and may be, without any presence or ministeriall assistance of a Priest, or Minister: though it be good sometimes to vse the helpe, counsell and ministeriall power of such.

Q. Why is Order no Sa­crament?

A. Order is no Sacrament, Order is no Sacra­ment. not onely because it hath nothing in it, to giue it the nature of a Sacra­ment: but for this speciall reason, because it doth onely concerne the orders, degrees, and offices Eccle­siasticall; and so is peculiar onely to the Ministerie: whereas Sacra­ments are common to the whole Church and people of God.

Q. Proue that Matrimony is no Sacrament? Matri­mony is no Sacra­ment.

A. Matrimony is no Sacra­ment, [Page 150] because all Christian Sacra­ments are peculiar onely to the Christian Church, as badges and tokens of it, to distinguish it from all other societies. But Matrimony was instituted of God in Paradise, before the f [...]ll of man; and that not as a Sacramentall signe, but to serue for the honest and lawfull pro­pagation of mankinde. And was, is, and euer shall be common, both to Iewes and Gentiles, Christians and Heathen of all Nations.

Q. Proue that Extreme Vn­ction is no Sacraments?

Ex­treame Vnction is no Sacra­ment. A. Extreme Vnction, whi [...]h is the annoynting of the sicke with oyle, is also no Sacrament, because the places of Scripture alledged for this purpose, doe warrant no such thing: for the annointing spoken of there, is meerely miraculous, and was onely for that time, when mi­racles were wrought for the confir­ming of the doctrine of the Gospell, at the first planting of it. And the [...]nd or vse of that annointing was [Page 151] farre different from this in the Ro­mish Church; for that was for the recouerie of the sicke, this is onely vsed, when they are thought to be past recouerie, see Mark. 6.13. I [...]m. 5.14.

Q. Shew that our two Sa­ments are answerable to the two Sacraments vnder the Law?

A. It is apparant by this, Our Sa­craments answerable to the le­gall. in that as circumcision was the Sa­crament of their entrance into co­uenant with God: so Baptisme is to vs. And as the Passeouer was the Sacrament of their preseruati­on: so the Lords Supper is the Sa­crament of our confirmation and continuance in the state of grace and saluation.

Q. Proue that these two Sacraments are alone suffici­ent?

A. That they are alone suffici­ent for the beginning and continu­ing of sauing grace, They are alone suffi­cient. it is manifest, in that there being no other grace [Page 152] but beginning and continuing grace: and Baptisme seruing for the one, and the Lords Supper for the other, that there need no more Sacraments but these.

T Of the Sacrament of Bap­tisme.

Q. Rehearse the letter T?

A. THe Sacrament of Bap­tisme is, when the per­sons baptized, professing re­pentance, and faith in Iesus Christ, and the children of such are by the Minister of the word washed with water, in the name of the Father, the Sonne, and the holy Ghost: [Page 153] being thereby admitted into the communion of the body of Christ, which is the Church: assured of the remission of their sinnes: doe vow and promise, and are by Baptisme confirmed in grace, to be­leeue in Iesus Christ, and to liue no more in sinne, but in newnesse of life.

For Baptisme is the signe of our regeneration, or new birth: and there­fore is once onely to bee receiued, as it is suffici­ent to be once borne, and yet the virtue of Bap­tisme is perpetuall.

Q. Proue that the persons baptized must professe their re­pentance. Baptisme requires

A. Those that are of yeeres of discretion ought to professe their repentance, Professi­on of re­pentance. before they bee admit­ted [Page 154] into the Church by Baptism [...]. Therefore Iohn Baptist is said Mark. 1 45. to preach the Bap­tisme of repentance. And it i [...] added further, that they were all baptized of him, confessing their sinne▪ So the Apostle Pe­ter dire [...]ted those that were to be­come Christians, Act. 2.38. Re­pent, saith he, and bee bapti­z [...]d euery one of you, in the name of Iesus Christ.

Q. Proue that the baptized must professe faith in Christ?

Pro­fession of faith.A. This the profession of faith in Christ is also required of such, may appeare by the answere of Philip to the Eunuch, desiring to be baptized, Act. 8.37. If, saith he, thou beleeued with all thy heart, thou mayest. And in the example of the [...]alour, Act 16.31.33.34. who was by Paul and Si­las directed to beleeue, and be­leeuing was baptized with all his house. And it is said, Act. 8.12. That when they belee­ued, [Page 155] they were baptized both men and women.

Q Proue that the children of such are to be baptized?

A. The parents, Ch [...]ldren are t [...] b [...] b [...]ptized. or at least one of them, beleeuing and being bap­tiz [...]d, their children are al [...]o to be baptized. Therefore the Apostle saith, 1 Cor 7.14. that such chil­dren are holy. The reason is, be­cause 1. they are within the coue­n [...]nt. see Gen. 17.7. God is the God of Ab [...]aham and h [...]s [...]d. And it is [...]aid, Acts 2.39. The prom [...]se is made to you and to your ch [...]ldren. 2. Baptisme is to vs Christians, as circumcision was to the Iewes: and therefore as their children were circumcised, so ours are to be baptized. For other­wise Christian children were in worse condition then the children of the Iewes.

Q. What is the outward e­lement in Baptisme? The out­ward ele­ment is water.

A. The outward element or signe in Baptisme is, and ought to [Page 156] be water, and only water; and that naturall, common, pure and cleane water. Therefore we read, Matth. 3.6 that Iohn baptized in the riuer Iordan. And Ioh. 3.23. that he was baptizing in Enon, neere to Salim, because there was much wa [...]er there, And speaking of his Baptisme, Matth. 3.11. he saith, I baptise you with water. And Acts 8.36. The Eu­nuch trauelling vpon the way, said to Philip, See here is water, what doth let me to bee bapti­zed?

Q. What is the action or ceremony vsed about water?

The action is washing.A. The action is washing, which is done either by dipping the parties baptized into the water, or by sprinkling the water vpon them. So the Apostle alluding to Bap­tisme, saith, Heb. 10.23. Hauing our hearts sprinkled from an e­uill conscience, and our bodies washed with pure water. And [...]. Cor. 6.11. but ye are washed, [Page 157] but ye are sanctified. The same allusion is in 1 Pet. 1.2. where it is said, that they were elect through sanctification of the spirit vnto obedience, and sprinkling of the blood of Christ.

Q. What is the inward grace signified by the washing with water?

A. The inward grace repre­sented vnto vs by the washing with water in Baptisme, The in­ward grace, what. is the spi­rituall washing away of our sinnes by the blood of Christ through faith. Therefore it is said, 1 Io. 17. The blood of Iesus Christ cleanseth vs from all sinne.

Q. What is the forme of words to be vsed in Baptisme?

A. The forme of words ought to be according to the institution of Christ, The forme of words▪ what. as it is in Matth. 28.19. Baptizing them in the name of the Father, and of the Son, and of the holy Ghost. Which words doe intimate thus much, [Page 158] namely, that the party baptized is receiued into the fauour of God: and into the seruice and worship of this only true God: who is one in essence, and three in person, the Trinity in vnity, and vnity in Tri­nity.

Q. Who are to administer the Sacrament of Baptisme?

Who must administer Baptisme.A. They only are to administer Baptisme, to whom the commissi­on is granted, that is, the Apostles and their successors, the Pastors and Ministers of the Church is the end of the world. See the com­mission, Matth. 28.19.20. where our Saui [...]ur Christ hauing said, All power is giuen vnto mee in heauen and in earth, doth vpon the ground of that authority, pre­sently adde these words, containing the tenour of the commission. Goe ye therefore and teach all nati­ons, baptizing them in the name of the Father, and of the Sonne, and of the holy Ghost. Teaching them to obserue all [Page 159] things, whatsoeuer I haue com­manded you. And [...]e, I am with you alway, euen vnto the end of the world.

Q. What is the end or vse of Baptisme?

A. The maine end and vse of Baptisme may be reduced to these few h [...]ads. The end or vse of Baptisme. First, by Baptisme we are admitted into the communion of the body of Christ, End. which is the Church, or congregation and com­pany of Gods faithfull people; and thereby become partakers of Christ and all his benefits to our eternall saluation. Therefore the Apostle saith, Gal. 3.27. As many of you [...]s haue beene baptiz [...]d in­to Christ, haue put on Christ. And 1 Cor. 12.12.13. As the body is one, and hath many members, and all the members of the body, whi [...]h is one, though they be many, yet are but one body euen so is Christ. For by o [...]e spirit are wee all baptized into one body, whe­ther [Page 160] we be Iewes or Grecians, whether we be bond or free.

Q. What is the second end or vse of Baptisme?

End.A. Secondly, by Baptisme wee are assured of the pardon of our sinnes. Whereupon it is that Peter said vnto them, Acts 2.38. A­mend your liues and bee bapti­zed euery one of you in the name of Iesus Christ, for the remission of sinnes. And there­fore Ananias said vnto Saul, Act. 22.16. Arise and bee baptized, and wash away thy sinnes, in calling on the name of the Lord.

Q. What is the third end or vse of Baptisme?

End.A. Thirdly, in Baptisme wee vow, couenant, and promise our saith and obedience to God. So the Lord said of circumcision, Gen. 17.10. This is my couenant, which ye shall keepe betweene me and you. And of Baptisme it is said, 1 Pet. 3.21. that it is [Page 161] not the putting away of the filth of the flesh, but the an­swere of a good conscience to­ward God. Therefore as was shewed before, when any were to bee baptized they professed their faith and repentance, and tooke the Sacrament vpon it, as thereby vowing, and couenanting so much with God.

Q. What is the fourth end of Baptisme?

A. Fourthly wee are by Bap­tisme confirmed in grace, End. both to beleeue in Iesus Christ, as also to liue no more in sinne, but in new­nesse of life for that which is said of circumcision Rom. 4 11. that it was the scale of the righteous­nesse of faith, is true also of Bap­tisme tovs Christians: it being to vs as circūcision was to the Iewes. And for regeneration, see Rom, 6.3.4. Know ye not, saith Paul, that all we which haue beene baptized into Iesus Christ, haue beene baptized into his death, we are [Page 163] buried then with him, by Bap­tisme into his death that like as Christ was raised vp from the dead, by the glory of the Father, so we also should walke in new­nesse of life.

Q. Proue that Baptisme is the signe of our new birth?

Baptisme is the signe of regene­ration.A. That Baptisme is the signe of our regeneration or new birth: and therefore is but once to be re­ceiued▪ as it is sufficient to be once borne, is euident in that our Saui­our alluding vnto Baptisme, Ioh. 3.3.5. saith, Except a man be borne againe of water and if the spirit, he cannot enter into the kingdome of God: where we see, that Christians in their Bap­tisme are resembled to children new borne, and therefore are fuly called, 1 Pet. 2.2. new borne babes.

Q. Proue that the vertue of Baptisme is perpetuall? The ver­tue [...] it is perpetu [...]ll.

A. The Apostle intimateth so much, Eph. 5.26.27. where hee [Page 162] saith. That Christ gaue himselfe but his Church, that hee might sa [...]ctifi [...], and clea [...]se i [...] by the washing of water through the word▪ that hee might make it vnto▪ himselfe a glorious Church, not hauing spot or wrinckle, or any such thing▪ but that it should be holy▪ and with­out blame: now wee know, that this perfection is not attained in the very act of Baptisme, but is then onely begun, and after daily increa­sed to the end of our life. And the Apostle referreth our death of sinne, and n [...]wnesse of life, which is daily to be exercised of vs, Rom. 6.3.4. vnto the vertue of Baptisme.

V Of the Sacrament of the Lords Supper.

Q. Rehearse the letter V?

A. VNderstand that the Sa­crament of the Lords Supper, is when bread and wine representing the body and blood of Christ, broken and shed for vs, being by the Minister taken and blessed, is broken and poured forth, and so deliuered to all the faithfull present: and of them recei­ued, by eating the bread and drinking the wine, in re­membrance of Christs death, as also to communicate vnto vs the very body and blood of Christ spiritually by faith: and so to confirme our faith [Page 165] in Christ and loue one to a­nother.

For this Sacrament is the signe of our new life, as Baptisme is of our new birth. And therefore as we haue neede of often nourishment, so wee ought to receiue often, and that with due pre­paration.

Q. Why is this Sacrament called the Lords Supper?

A. This Sacrament is called the Lords Supper for these reasons: The Lords Supper why so called. First a Supper, partly in regard of the time when it was instituted and celebrated: which was in the eue­ning, before the day wherein Christ was crucified: partly in respect of the thing it selfe, because it is a Sa­cred Feast or Banquet, appointed of God, not for the body, but for the soule. And it is called The Lords Supper, both in regard of the Au­thor, [Page 166] who is the Lord Iesus him­selfe: as also in respect of the end, which was in remembrance of him.

Q. What is the outward signe in the Lords Supper?

The out­ward signe is Bread and Wine. A. The outward signe in the Sacrament of the Lords Supper, doth consist of two elements, that is, Bread and Wine; for so our Sa­uiour did institute, not one onely, but both: to shew, that in him wee haue perfect nourishment vnto eter­nall life: and the better to expresse the giuing vp of his Body, and the shedding of his Bloud for vs, which either the Bread alone, or the Wine alone, could not present vnto vs in so liuely manner. Againe, it is an­swerable to the type, Gen. 14.18. that as Melchisedech, so Christ should nourish and refresh his Church with Bread and Wine.

The thing signified is the Body and Bloud of Christ Crucified.Q. What is the thing sigui­fied by the Bread and Wine?

A. The thing signified is the Body and Bloud of Christ broken and shed for vs: this we may see by [Page 167] the first institution, Luk. 22.19.20. This is my Body, which is giuen for you. This cup is the New Testament in my bloud, which is shed for you; againe, 1 Cor. 11.24. This is my Body which is broken for you, &c. and verse 26. As often as ye eate this Bread, and drinke this Cup, yee doe shew the Lords death till he come. So the Sa­crament is not simply the represen­tation of Christs Body and Bloud contained in it, but of his dead and crucified body, and of his blend out of the body, shed vpon the Crosse.

Q. Who is to administer this Sacrament?

A. This Sacrament as well as Baptisme, Who is to administer the Sacra­ment. is to bee administred onely by the Ministers of Christ, who are therefore called, 1 Cor. 4.1. the Stewards or disposers of the mysteries of God; as wee may see by the institution of Christ himselfe, Math. 26.26.27. and [Page 168] the repetition of it by the Apostle, 1 Cor. 11.23. where is shewed, what is to be done both by the Mi­nister, and by the people.

Q. What is to be done by the Minister?

The acti­on of the Minister. A. The action o [...] the Minister is foure-fold: 1. To take the Bread and Wine into his hand, signifying how God did take and set apart his Sonne to be our Redeemer. 2. To consecrate or blesse them: Ioh. 3.16. no­ting how God did in the fulnesse of time, consecrate and send forth his Sonne, to worke our redemption. 3. To breake the Bread, and 6.27. and poure out the Wine, representing the breaking of the Body, and the shed­ding of the Bloud of Christ for vs. 4. To distribute the Bread and Wine, signifying how God doth of­fer his Sonne to all, and effectually giue him to the faithfull, to be their Sauiour.

Q. What is to be done by the people? The action of the people.

A. There is a double action to [Page 169] be performed by the people, that doe communicate: the first is, to take the Bread and Wine into the hand, Ioh. 1.22. signifying, their apprehension or laying hold on Christ by faith. The second is, the eating of the Bread, and drinking of the Wine, representing their speciall applica­tion of Christ, and all his benefits, by faith for their spirituall nourish­ment vnto saluation. 1 Cor. 10.16.

Q. What is the end or vse of this Sacrament? The end or vse of this Sa­crament.

A. The end or vse, for which this Sacrament of the Lords Sup­per was ordained, was first for the perpetuall retaining of the memory of Christs death. For re­mem­brance of, Christs death. So it is comman­ded, Luk. 22.19. Doe this in re­membrance of me, and 1 Cor. 11.26. the Apostle saith, A [...] oft as you shall eate this Bread, and drinke this Cup, yee shew tho Lords death, till he come.

Q. What is the second end or vse of this Sacrament? For Commu­nion with Christ.

A. Secondly, it was appointed [Page 170] as an instrument or meanes to com­municate vnto vs, the very body a [...]d bloud of Christ spiritually by faith; therefore it is, that the A­postle saith, 1 Cor. 10.16. The cup of blessing which we blesse, is it not the communion of the bloud of Christ? the Bread which we breake, is it not the communion of the body of Christ? And this is that feeding vpon Christ, that eating of his flesh, and drinking of his bloud, spoken of, Ioh. 6.29.35.47.51. &c. name­ly, when by beleeuing, we are made partakers of him, which is done in this Sacrament, in a speciall man­ner.

Q. What is the third end or vse of this Sacrament?

For con­firmation of our faith and loue. A. Thirdly, the Lords Supper was ordained for the confirmation of our faith in Christ, and loue one to another. For when in the Sacra­ment, together with the word which wee heare, Iesus Christ is euidently set forth before our eyes, [Page 171] and as it w [...]re crucified among vs, and in our sight, as Paul speaketh, Gal. 3.1. insomuch, How our faith in Christ. that the Sacra­ment, which is called the visible word, doth seeme to speake vnto vs, as Christ did to Thomas, Ioh. 20.27. Come see and feele my wounds, and be not faithlesse, but beleeuing: How can it but greatly nourish and strengthen our faith in the Lord Iesus, who hath thus suffered for vs.

Q. How doth the Sacra­ment confirme our loue?

A. Againe, How our loue one to another when in the Sa­crament we consider, that there are many graines in one bread, and many grapes in one wine, represen­ting vnto vs, as it is in 1 Cor. 10. 17. How we being many, are one bread and one body, for we are all partakers of that one bread. How is it possible, but that we should be thereby nourished and confirmed in the deerest loue and affection one Christian to another? and out of that ground of loue, bee [Page 172] ready to doe all the good we can, as being members of the same body, whereof Christ is the head, 1 Cor. 12.12.13.

Q. How is the Lords Supper the Sacrament of our new life?

A. As Baptisme is the Sa­crament of our new birth, It is the signe of our new life. because by it we are regenerate and borne againe, Ioh. 3.3. So the Lords Supper is the Sacrament or signe of our new life, because by it our soules are continually nourished, in feeding vpon Christ by faith, as bodily foode doth nourish the body. Therefore it is, that our Sauiour saith, Ioh. 6.55. My flesh is meat indeed, and my blood is drink indeed: that is, spirituall meat, and spirituall drinke, as it is, 1 Cor. 10.3.4. Yea, such as doth nourish vnto eternall life, not as Manna, which was but bodily and mortall food, Ioh. 6.57.58.

Q. Proue that wee must re­ceiue often? It is often to be re­ceiued.

A. The Sacrament of the [Page 173] Lords Supper, being to our soules, as bodily foode is to our bodies, rea­son it selfe doth teach, that it is to bee receiued often, as our bodies stand in need of often nourishment. Besides, our Sauiour Christ in the first institution of this Sacrament, did manifestly expresse his intenti­on for the frequent vse of it, in that he did apoint it to bee done for the continuall remembrance of his death till his second comming. Whereupon Saint Paul, who deli­uered nothing to the Church, but what hee receiued of the Lord, saith, As often as yee eate this bread, and drinke this cup, yee doe shew the Lords death till he come. 1 Cor. 11.26.

Q. Proue that it ought to be receiued with due prepara­tion?

A. That we ought to receiue this Sacrament with due prepara­tion, With due prepara­tion. the Apostle teacheth, 1 Cor. 11.28. Where he giueth this strait charge, and doth second it with di­uers [Page 174] forcible reasons, Let a man examine himselfe, and so let him eate of that bread, and drinke of that cup. But if there were no such speciall charge, yet the serious consideration of so sa­cred a mystery, should stirre vp all men to a religious and reuerent estimation of it: specially recoun­ting, with what sanctified prepa­ration the Iewes did celebrate their Passeouer, which was to them as this is to vs: but yet farre inferiour both in excellency and vse, to our Sacrament.

W Of the state of all men dy­ing, in respect of the soule: and of the re­surrection of the body.

Q. Rehearse the letter W?

A. WE must know and beleeue, that all men dying the soules of the godly goe immediatly to hea­uenly ioy, the wicked to hell torments: and all of them shall at the last day rise a­gaine in their owne bodyes, by the power of Christ, the godly to life eternall, the wicked to euerlasting damnation.

For Christ came to de­stroy death for vs: and is himselfe risen from [Page 176] death, that wee might rise with him: and if there were no resurre­ction, the preaching of the word, and our faith should bee in vaine.

Q. What shall become of all men, after they haue liued here in this world for a time?

All men must die.A. All men, of what degree, state, and condition soeuer, yea, as well the godly as the wicked, must depart this life, by death, which is the separation of the soule from the body. For sinne hath brought this euill vpon all mankinde, as is shew­ed before out of Rom. 5.12. Whereupon, in the iust iudgement of God, it is appointed vnto men that they shall once die, and after that commeth the iudgement, Heb. 9.27. And thence is that challenge, Psal. 89.48. What man liueth, and shall [Page 177] not see death? shall hee deliuer his soule from the hand of the graue?

Q. How is it that the god­ly die, seeing death is a curse, and a punishment of sinne, which to them is pardoned?

A. Death is not to the godly a curse, Death to the godly is a bles­sing. but a blessing, it is not a pu­nishment, but a benefit, and an ad­uantage through the death of Christ, 1 Cor. 3.21 22. Phil. 1.21. 1 Cor. 15.55.56. by whom the sting of death is so taken away, that it cannot hurt them. Yet the godly must die, for diuers causes. 1 That there may bee an end of all their sor­rowes, 1 Thes. 4.13.14. labours and miseries which they endure in this world: in which respect death is called a sleepe and rest. Reu. 14.13. 2 That they may be freed from sinne, and so fitted for heauen: Rom. 6.7. 1 Cor. 19.30. because flesh and blood corrupted, cannot inherit the king­dome of God. 3 That by death as by a gate, 1 Cor. 15. [...]6. or way they may passe into life. As the corne that is sowne is not quickened except it die.

[Page 178] Q. What shall become of the Soules of men when they die.

The soule goeth im­mediately to heauen or hell.A. When man, who is dust, shall returne to the earth as it was: Then, saith Solomon, Eccles. 12.7. the spirit shall returne vnto God who gaue it. That is, to Gods disposing, either to ioy or tor­ment. This our Sauiour teacheth, Ioh. 5, 24. He that heareth my word, and beleeueth in him that sent me, hath euerlasting life, and shall not come into damnation, but hath passed from death vnto life. And as it is said before, Reu. 14.13. They rest from their labours. Exam­ple hereof we may see in the death of the Richman and Lazarus, Luk. 16.22.23. the one went im­mediately to heauenly ioy, the o­ther to hall torments.

Q. What shall become of the bodies of men when they die. The bo­dies of all shall rise a­gaine.

A. The bodies of men when [Page 179] they are dead whether they lie in their graues, or be in the sea, or wheresoeuer, shall rise againe to life. So our Sauiour teacheth, Ioh. 5.29. That all that are in the graues shall come soorth. And in the Reu. 20.12. it is said, I saw the dead small and great stand before God. And verse 13 [...] The sea gaue vp the dead which were in it, and death, and hell or graue deliuered vp the dead which were in them. It was Saint Pauls faith and assu­red hope, see Acts 24.15. That the resurrection of the dead shall be both of iust and vniust. And he doth proue it at large in 1 Cor. So that hee cannot bee a good Christian that beleeueth not this article of the Christian faith.

Q. When shall the dead rise againe?

A. The time when the dead shall rise againe, At the last day. shall bee at the last day, that is, at the end of the world, when Christ shall come to [Page 180] iudgement. This Martha did ac­knowledge concerning her brother Lazarus, Ioh. 11.24. I know that hee shall rise againe in the resurrection at the last day. With the comfort of that day Christ incourageth to doe good to the poore. Luk. 14.14. And here­with the Apostle doth both com­fort himselfe that had now almost runne his race, and finished his course, and incourage others to doe the like. Because there is laid vp a crowne of righteousnesse, which the Lord the righteous iudge shall giue at that day. 2 Tim. 4.8.

Q. With what bodies shall the dead rise?

Euery one with his owne bo­dy.A. All shall rise with their owne bodies, that as the Apostle speaketh, 2 Cor. 5.10. Euery man may receiue the things which are done in his body, according to that he hath done, whether it bee good or euill. In this was Iob confident, and [Page 181] comforted himselfe with in his affli­ction, Iob 19.26.27. Though after my skinne, wormes de­stroy this body, yet in my flesh shall I see God: Whom I shall see for my selfe, and mine eyes shall behold, and not ano­ther.

Q. By what power shall the dead be raised?

A. The dead shall rise againe by the power of Christ, By the power of Christ. at the hearing of his voice, and sound of the last trumpet. See Ioh. 5.28. The houre shall come, in the which all that are in the graues shall heare his voyce: and they shall come sorth &c. Againe, 1 Cor. 15.52. In a moment, in the twinkling of an eye at the last trumpet: for the trumpet shall blow, and the dead shall be rai­sed vp, &c.

Q. To what end is the re­surrection of the dead? The end is to life or death e­ternall.

A. The end of the resurrecti­on is that the whole man both soule [Page 182] and body may bee presented before the tribunall of Christ; the godly to receiue the ioyfull sentence of life, as the reward of their piety: the wicked to heare the dolefull doome of death and condemnation, as the recompence of their sinne. So saith our Sauiour, Ioh. 5.29. That they that haue done good shall rise vnto the resur­rection of life, and they that haue done euill, vnto the re­surrection of damnation.

Q. Proue that Christ came to destroy death?

Christ came to destroy death. Q. That Christ came to de­stroy death without which victory there could be no resurrection, it was prophesied, Hos. 13.14. I will redeeme them from the power of the graue, I will deli­uer them from death. O death I will be thy death: O graue I will be thy destruction. And the Apostle alledging this prophe­sie, doth triumphantly praise God for it, 1 Cor. 15.54. &c. Death [Page 183] is swallowed vp in victory, O death where is thy sting? O graue where is thy victory? &c. But thanks be to God, which hath giuen vs victory through our Lord Iesus Christ.

Q. Proue that Christ is ri­sen from death?

A. The Apostle doth inuin­cibly proue it by many arguments in 1 Cor. 15.13▪14. &c. conclu­ding verse 20. in this manner, Christ is himselfe ri­sen. But now, saith hee, is Christ ri­sen from the dead, and was made the first fruits of them that sleepe. For as hee reasoneth there, If there be no resurrecti­on of the dead, then is Christ not risen. But seeing he is risen, and that for vs, it followeth nece­cessarily, that there must needs bee a resurrection.

Q. Proue that Christ is ri­sen that wee might rise with him?

A. It is said, That we might rise with him. 1 Thes. 4.14. If we beleeue that Iesus is dead [Page 184] and [...]is risen, euen so them which sleeepe in Iesus, will God bring with him, and 1 Cor. 15.21.22. for since by man came death, by man came also the re­surrection of the dead: for as in Adam all die, euen so in Christ shall all be made aliue; therefore it is, that hee is called the first fruits of them that sleepe.

Q. Proue that if there be no resurrection, then the preach­ing of the Word, and our faith is in vaine?

If no re­surrection, preaching and faith is vaine.A. It is the Apostles argu­ment, to proue the resurrection, 1 Cor. 15.14. that if there be no resurrection, and so consequently Christ is not risen, then saith hee, our preaching is vaine, & your faith is also vaine, and wee are found also false witnesses of God; and verse 19. If in this life onely we haue hope in Christ, we are of all men the most mise­rable.

X Of the day of Iudgement.

Q. Rehearse the Letter X.

A. EXCeeding glorious in itselfe, ioyous to the godly, and fearfull to the wic­ked, shall be the day of iudg­ment: wherein Iesus Christ shall cal to account, and iudge all men, for all things done in this life, according to their works.

For he shall come with glory in the clouds, ac­companied with innu­merable Angels: and fitting vpon his throne of Maiestie, shall vpon due triall of euery mans workes (the bookes be­ing opened) pronounce [Page 186] the sentence of saluati­on to the Godly, and of damnation to the wic­ked.

Q. Proue that there shall be a day of iudgement?

A day of iudgment shall be.A. It is written, Act. 17.31: That God hath appointed a day, in the which he will iudge the world in righteousnesse; and Salomon telleth vaine young men, Eccles. 11.9. that they must know, that for all these things God will bring them to iudge­ment;, yea, it is a mayne Article of our Creed, & reason doth teach, that seeing the godly liue here in much affliction, the wicked in great pleasure, there must needs be a day of iudgement, to right all.

Q. When shall that day of iudgement be?

The time is onely knowne to God.A. The day of iudgement is not knowne to any creature in hea­uen or earth, but to God onely; see Math. 24.36. But of that day [Page 187] and houre knoweth no man, no nor the Angels of heauen, but my Father onely; and Mark▪ 13.32. is added, neither the Son himselfe, that is, in respect of his humane nature, or as he is here in this world in the state of humi­liation; or to reueale it to vs, whom it doth not concerne to know it; as is said, Act. 1.7. It is not for you to know the times or the seasons, which the Father hath put in his owne power: yet there are signes foretold whereby wee kn [...]w the approaching of this day of Iudgement.

Q. What are the signes fore­shewing the day of iudgement? The signes what?

A. The signes are chiefly these; Mark. 13.10. Math. 24.14. 2. The preaching of the Gospell through the whole world. 2. Great calamities, persecuti­ons, troubles, Math. 24: 6.7.9.10. wars, famine, pe­stilence, and the like. 3. A gene­rall apostasie or falling away, and departing from the faith and puritie of religion. 2 Thes. 2.3 1 Tim. 4.1. 4. The [Page 188] comming and reuealing of An­tichrist, the head of that Aposta­sie, who shall take vpon him, 2 Thes. 2.3.4.8. 1 Ioh. 2.18. to be the head of the Church, by sitting as God in the Temple of God, aboue all that is called God, or that is worshipped: 5. Many deceiuers, Math. 24.5.11.24. Math: 24.12. false Christs, and false Prophets, that shall se­duce many. 6. Generall cor­ruption of manners, 2 Tim. 3.1.2. and abun­dance of all iniquitie. 7. Great securitie, Isai. 59 20. Math. 24.29. as in the dayes of Noe, Mat. 24.37. 8. The calling or conuerting of the Iewes, Mar. 13 8.24. Rom. 11.25.26. 9. Strange signes in the heauens, 2 Pet. 3.10. in the Sunne, Moone, and Starres: on the land, Math. 24.30. earthquakes: in the sea roaring & tempestuous storms 10. The burning of the world with fire: and the comming of Christ in glory.

Why the time is concealed. Q. Why is the day of iudge­ment concealed from men?

A. That day and houre is hid­den and vnknowne to men, 1 Thes. 5.2.3. and shall [Page 189] therefore be as the comming of a Thiefe in the night, or as the tra­uaile of a woman with childe: to the end that wee should waite and watch euery day and houre, and be prepared for the Lords comming, see Math. 24.42. Watch there­fore, for you know not what houre your Lord commeth, and verse 44. Therefore be yee also ready: for in such an houre as ye thinke not, the Sonne of man doth come, and Mark. 13.37. And what I say vnto you, I say vnto all, Watch.

Q. Why is the day of iudge­ment so long deferred?

A. The Lord doth deferre the day of iudgement for diuers, The day why de­ferred. causes: 1. that he might shew his patience toward vs, 2 Pet. 3.9▪ in giuing so large a time of repentance. Math. 24.22. 2. That all the elect, both of Iewes and Gentiles, might be gathered together, Rom. 11.26. their number compleat, and so all Israel may bee saued. R [...]u. 6 11 I [...]m. 5.7 3. That he might try and exercise the patience of [Page 190] the faithfull, who suffer so much at the hands of wicked men for the truth. Rom. 2 1.4.5. 4. That the vngodly, and impenitent, abusing the patience and long suffering of God, which leadeth to repentance, might bee left without excuse, and be the more seuerely punished.

Q. Who shall be the Iudge?

The Iudge is Christ.A. He shall be the iudge, who is our Sauiour, euen the Lord Iesus Christ, see Act. 17.3 1. where it is said, That God will iudge the world by that man whom hee hath appointed, and Rom. 2.16. In the day when God shall iudge the secrets of men by Ie­sus Christ; for, saith he, Ioh. 5.22. The Father hath commit­ted all iudgement to his Sonn [...] yet at the day of iudgement, The godly [...] [...]ssistant. the godly shall also be as iudges, in as­sisting and consenting to the iudge­ment of Christ; Math. 19.28. therefore the Apo­stle, saith, 1 Cor. 6.2. Doe you not know, that the Saints shall iudge the world?

[Page 191] Q. Who are they that shall be iudged?

A. All men, All men must be iudged. of what condition soeuer, that haue beene, are, or shall be from the beginning to the end of the world, must come to iudgement: so we reade, 2 Cor. 5.10. That wee must all appeare before the iudgement seat of Christ, and Rom. 14.12. So then euery one of vs shall giue account of him­selfe to God; for the Apostle had said before, verse 10. Wee shall all stand before the iudgement seat of Christ. And this must be, that as the wicked haue ioyned in sinne with the Apostate Angels, that is, the Deuils: so they may be conioyned with them in iudgement; who are reserued in chaines of darkenesse, vnto the iudgement of that great day, 2 Pet. 2.4. Iud. 6. then shall Antichrist, as a chiefe head of all impietie, receiue the doome of his eternall destruction, 2 Thes. 2.8.

Q. Of what things shall [Page 192] all men be iudged?

A. Euery man shall be iudged of all things done in this life, Of all things. both good and euill; the good shall bee approued, the euill condemned, so it is said, Eccl. 12.14. That God shall bring euery worke into iudgement, with euery secret thing, whether it be good or euill, and 2 Cor. 5.10. That eue­ry one may receiue the thing [...] done in his body, according to that he hath done, whether it be good or bad.

Q. How, and how farre shall men be iudged, for their euill workes?

Com­mitted, as thoughts, words, wo [...]kes.A. All men, that in this pre­sent life, before their departure hence by death, haue not laid hol [...] on Christ and his merits by faith, for the satisfaction of Gods iustice, but dye in their sinnes and impeni­tencie, shall giue account to God for euery sinfull thought, word and worke. 1. For euery thought though secret and hid from [Page 193] men: therefore it is not onely said, that God will bring euery work to iudgement, Eccl. 12.14▪ but withall, euery secret thing, and Rom. 2.16. In that day, God shall iudge the secrets of men. 2. For euery word, yea euery idle word, that men shall speake, they shall giue account thereof at the day of iudgement, Math. 12.36. 3. For euery act or deed commit­ted much more: as before is shew­ed, that God will bring euery worke to iudgement, and euery one shall receiue the things done in his body.

Q. Shall men giue account for the omission or neglect of good?

A. Men shall not onely ac­count, Omitted and be iudged for the euill which they haue committed, but also for the Good which they haue omitted and neglected, for God hath commanded, Psal. 34.14. Depart from euill, and doe good, and Isai. 1.16. Cease to [Page 194] doe euill, and learne to do well. Therefore the accusation of the wicked, at the day of iudgement, is thus propounded, Math. 25.42. I was an hungred, and ye gaue me no meat: I was thirsty and ye gaue me no drinke: I was a stranger, and yee tooke mee not in: naked, and yee clothed me not: sick, and in prison, and ye visited me not. For this cause Iohn Baptist, for the auoi­ding of the wrath to come, dire­cteth, Matth. 3.8. to bring forth fruits meet for repentance: be­cause, euery tree which bring­eth not forth good fruit, is hewen downe and cast into the fire: though it bringeth not forth euill fruit.

Q. Why must iudgement be giuen according to works?

According to their workes.A. That euery one shall bee iudged according to his workes, Gods word is plaine euery where, 2 Cor. 5.10. Euery one shall receiue according to that hee [Page 195] hath done. So it was reuealed to Saint Iohn, Reu. 20.12.13. That they were iudged euery man according to their works. The reason is, because workes are the fruits of faith, by which it is dis­cerned, as the tree by the fruit▪ And therefore it is said accor­ding to workes, not for the merit of them, vnlesse it bee the works of sinne, which doe worthily merit damnation. Againe the triall by workes, is the fittest way to con­uince hypocrites.

Q. Shew that the comming of Christ shall be glorious?

A. That Iesus Christ shall ap­peare in great glory, Christs comming shall be glorious. at the day of iudgement, whether we respect the manner of his comming, with the attendance of such a multitude of Angels; or his sitting in maiestie vpon his tribunall seat, we may see Matth. 25.31. where it is said briefely, That when the sonne of man commeth in his glory, and all the Angels with him, [Page 196] then shall hee sit vp on the throne of his glory.

Q. Why shall it bee ioyous to the godly?

Ioyous to the godly.A. Christs comming to iudge­ment cannot but hee most ioyous and comfortable to the faithfull, partly because hee that commeth thus gloriously to be their iudge, is their Sauiour; partly for that they shall then receiue their full redemption and reward of their pietie: and on the contrary, shall behold all their enemies vanquish­ed, and trod vnder their feete. Therefore doth the spirit of God e­uery where comfort the godly with the consideration of this day: and therefore that day is called the time of refreshing, Acts 3.19.

Q. Why shall it be feare­full to the wicked?

Fearfull to the wickedA. It cannot but be most fear­full to all wicked men, to behold the Lord Iesus come to iudge­ment, in such glorious manner, whom they haue so pierced with [Page 197] their sinnes, Reu. 1.7. the rather in regard that he shall come in fla­ming fire to take vengeance on them, Psal. 50, 2 Thes. 1.8. and to exe­cute iudgement vpon all, and to conuince all that are vngod­ly of all their vngodly deeds, which they haue vngodly committed, and of all their hard speeches which vngodly sinners haue spoken against him, Iude 15.

Q. What shall be the forme or manner of the last iudge­ment?

A. The forme and manner of the last iudgement is not to bee ex­pressed: The man­ner of the last iudge­ment. only the word of God for our better vnderstanding, doth set it forth by a similitude or resem­blance of an earthly iudge; shewing the manner of disposing the persons conuented; the order of triall and euidence: together with the sen­tence of the iudge: and the execu­tion thereof.

Q. How will hee dispose [Page 198] of all men at the barre of iudge­ment?

The dispo­sing of all men.A. First the disposing of all men conuented at that barre, is noted by the Euangelist, Math. 25.32. Before him shall bee gathered all nations, and he shall sepa­rate them one from another, as a shepheard separateth the sheepe from the goates: and he shall set the sheepe on his right hand, and the goates on the left.

Q. What is intended by setting some on the right hand, and some on the left hand.

On the right or left hand, why?A. The intention and meaning is, that at the day of iudgement, the godly, who like sheepe haue heard the voice of Christ their shepheard, Io. 10.27. and haue led an inno­cent life in this world, shall then be aduanced: 1 Thes. 4.17. and the wicked, who haue here expressed the nature of filthy goates, Luk. 23.30 Reu. 6.16. by satisfying their vngodly lusts, shall then bee deie­cted. And that whereas in this [Page 199] life they were mingled together, Eccles. 34.18. &c, Matth. 13.29.30. and did many wayes annoy the flock of Christ: then at that day there shall be a perfect separation, to the ioy of the godly and terror of the wicked.

Q. How shall the triall be?

A. The triall shall be according to the rule appointed of God for that end. The order of the trial Which is partly the law of nature: partly the law written, both morall and Euangelicall: as we may see by the Scriptures fol­lowing. Rom. 2.12 As many as haue sinned without law, shall perish without law: and as ma­ny as haue sinned in the law, shall be iudged by the law. The reason is, verse 15. Because they haue the law written in their hearts. Ioh. 12.48. He that reie­cteth me, and receiueh not my words, hath one that iudgeth him: the word that I haue spo­ken, the same shall iudge him in the last day.

[Page 200] Q What shall bee the eui­dence?

The eui­dence is certaine bookes.A. The euidence is said in the word of God to be certaine bookes. This Iohn was shewed in a visi­on, Reu. 20.12. I saw, saith hee, the dead, both great and small stand before God, and the bookes were opened, and the dead were iudged of those things which were written in the bookes. Which is not to bee vnderstood properly, that there shall bee materiall bookes, but by way of similitude or resemblance, because all things are as certaine and manifest to God, and shall then be as plainely laid open before An­gels and men, as if they were recor­ded in a booke or register.

Q. What are these bookes?

The books areA. There are foure sorts of bookes, which shall then be opened, for the discouery of all the actions of men. That is, Of Gods prouidence. The booke of Gods prouidence, whereof the Psalmist speaketh in Psal. 139.16. [Page 201] In thy booke were all things written. Of the creatures. The booke of the crea­tures, spoken of in Ioh. 20.27. The heauen shall reueale his i­niquity, and the earth shall rise vp against him. Of the conscience The booke of the conscience, of which see Rom. 2 15.16. Their conscience bea­ring witnes, and their thoughts accusing or excusing one ano­ther: in the day when God shall iudge the secrets of men by Iesus Christ. The booke of life. The booke of life, Reu. 20.12. which is the de­cree of Gods election, wherein whosoeuer is not found writ­ten, is cast into the lake of fire, verse 15.

Q. What shall bee the sen­tence?

A. The sentence shall bee two­fold: of saluation, and of condem­nation, Matth. 25.34. Then shall the King say to them on his right hand, Come yee blessed of my father, inherit the King­dome prepared for you from [Page 202] the foundation of the world. And verse 41. then shall he say also vnto them on his left hand, Depart from me ye cursed, into euerlasting fire, prepared for the deuill and his Angels.

Y Of the execution of the sentence of damnation.

Q. Rehearse the letter Y?

A. YOu that are wicked, shall by the power of the voyce of Christ, goe away in­to hell: being separated from God, consorted with the De­uils, depriued of all comfort, punished with vnspeakable torments both in soule and body, according to your sinnes, and that eternally without ease or end.

[Page 203]For it is iust with God, so to punish the wicked, and that they who haue liued heere in the plea­sures of sinne, should be recompenced with an­swe [...]able torment.

Q. Proue that there is a place of torment called Hell?

A. That there is a Hell, There is a Hell. or place of torment, so called, the word of God doth witnesse euery where, we reade Math. 5.22. of the danger of hell fire, Math 18.9 Luk. 12.5. so verse 29.30. of the whole body cast into hell fire, so Math. 10.28. Feare him which is able to de­stroy both soule and body in hell, so Math. 23.33. How can ye escape the damnation of hell? This hell the Prophet resem­bleth by Topheth, which is in the valley of Hinnon, where the Israe­lites offered vp their children in fire to the Idoll Molech; 2 Kin. 23, 10▪ see in [Page 204] Isa. 30.33. the description of it. Topheth is ordained of old; yea, for the King it is prepared, hee hath made it deepe and large: the pile thereof is fire and much wood, the breath of the Lord like a streame of brimstone, doth kindle [...]t.

Q. Where is the place of Hell?

A. The situation or locall being, and place of hell, Where it is. cannot for any thing we reade in Scripture, be cer­tainely determined; onely this in generall is certaine, and out of all question; that Hell is in respect of the Heauen of the Blessed, (called the third or highest heauen) an in­feriour or lower place, exceeding farre remote and distant from it; which may be gathered, by that which we reade of the damned rich man in Luk. 16.23. That in hell he lift vp his eyes being in tor­ments, and s [...]eth Abraham a farre off, and verse 26. it is said to him, betweene vs and you [Page 205] there is a great gulfe fixed. But it is better for vs, leauing all curio­sitie, to learne to auoid hell, then by experience to finde where it is; re­membring that in Pro. 15.24. The way of life is aboue to the wise, that he may depart from hell beneath.

Q. Proue that the wicked shall by the power of Christs voyce goe into hell?

A. The wicked, Christs voyce de­trudeth the wic­ked into hell. that here in this life, will not heare the voyce of Christ, shall then be constrained, will they, nill they, by the power of that voyce, to goe away into hell, this is euident, Math. 25. if wee conferre together the 41. and 46. verses, where wee may see, that when Christ had said, Depart from me ye cursed, into euerla­sting fire: it is added withall, And these shall goe away into euer­lasting punishment.

Q. Proue that the wicked shall then bee separated from God?

[Page 206] They are separated from God. A. They that in this life say vn­to God, Depart from vs, for wee desire not the knowledge of thy wayes: Iob 21.14. to them it shall be said at that day, Math. 7.23. I neuer knew you: depart from me ye that worke iniquitie: Luk. 13.27 for this must be one chiefe part of the punishment of the reprobate, to be excluded out of the glorious presence of God, and of his Angels and Saints, so wee reade, 2 Thes. 1.9. That they shall bee punished with euerlasting per­dition, from the presence of the Lord, and from the glory of his power.

Q. Proue that they shall bee consorted with the deuils?

They are consorted with the deuils. A. In this life, wicked men doe preferre the deuill before God; for, as our Sauiour saith, Ioh. 8.44. They are of their Father the de­uill, and the lusts of their Father they will doe: therefore as here they ioyne with the deuils in sinne, so there they shall be consorted with them in punishment, according to [Page 207] the sentence and iudgement giuen, Math. 25.41. Depart from mee yee cursed, into euerlasting fire, prepared for the deuill and his Angels.

Q. Proue that they shall be depriued of all comfort?

A. That the wicked being in hell, They are depriued of all ioy. shall be destitute of all ease and comfort, wee may see by the exam­ple of him, Luk. 16.24 who refusing to giue one crumme of refreshing, could not receiue so much as one drop of comfort. And indeed, what comfort can there bee, where there shall be not [...]ing but weeping and wailing, and gnashing of teeth; when the wicked shall see Abraham, and I­saac, and Iacob, and all the Pro­phets in the kingdome of God, and themselues thrust out, Luk. 13.28.

Q. Proue that they shall bee punished with vnspeakeable tor­ments?

A. The exceeding greatnesse of their torments, Their t [...]r­men [...]s in­tollerable. Reu. 21.8. may appeare in that they are said to be in the lake that [Page 208] burneth with fire & brimstone, Isa. 66.24. Reu. 19.20. where their worme dyeth not, and the fire is not quenched, Mark. 9.44. To bee cast out into vtter darkenesse, Math. 8.12. And into a furnace of fire, Math. 13.42. Which epi­thets or termes, the spirit of God doth vse to note how fearefull and intollerable the paines of the dam­ned shall be.

Q. Proue that their punish­ment shall bee proportionable, and according to their sinne?

Their pu­nishment proportio­nable to their sinne. A. The punishment of the dam­ned reprobates, shall be proportioned according to the quality, degree, and measure of their sinnes: they that haue had the meanes of grace and repentance, the word of God, and haue neglected or contemned it▪ shal be more seuerely punished, then they that neuer heard it; therefore it is said, Math. 10.15. That it shall be more tollerable for Sodome and Gomorrha, and Math. 11.22. for Tyre and Sidon at the [Page 209] day of iudgement, then for such. Againe, sinnes of knowledge shall be punished with more stripes, then sinnes of ignorance, Luk. 12.47.48. and hypocrites receiue the greater damnation, Math. 23.14.

Q. Proue their torments shall be eternall without ease or end?

A. The torments of the wicked in hell, Eternall paine, ease­lesse, end­lesse. shall continue without ease or end, to all eternitie, as the Sa­lamander, burning in the middest of the fire, and not consuming; therefore hell torment is called, Math, 25.41.46. Euerlasting fire, and euerlasting punish­ment, and 2 Thes. 1, 9. euerla­sting destruction, and it is said, R [...]u. 20.10, That they shall be tormented day and night for e­uer and euer. And it is agreeable to the rule of iustice, because the sinne committed is against an infi­nite and eternall Maiestie.

Q. Proue that it is iust with God, so to punish?

[Page 210] It is iust with God. A. The Apostle speaking of the day of iudgement, 2 Thes. 1.6. saith, it is a iust thing with God to recompence. And Ro. 2.5. that day is called, the day of the declaration of the righte­ous iudgement of God. There­fore it is said, Luk. 16.25. Re­member that thou in thy life time receiuedst thy pleasures, and likewise Lazarus paines: Now therefore is he comforted and thou art tormented. And hence it is that Christ saith, Luk. 6.25. Woe vnto you that now laugh: for ye shall mourne and weepe.

Z Of the execution of the sentence of saluation.

Q. Rehearse the Letter Z?

A. ZEalous godly men, the iudgement being en­ded shal immediatly goe with Christ into heauen, hauing in him immediate communion with God, who shall be all in all vnto them: and so shall be freed from all euills, and possessed of all good things, as perfection of grace, bright­nesse of glory, and fulnesse of ioy, in their seuerall degrees, and that vnspeakable and e­uerlasting.

For it stands with the cer­tainty of Gods election; [Page 212] with the truth of his promise; and with his iustice for the merit of Christ, thus to re­ward the faithfull: that so all their sor­rowes may bee turned into ioy.

Q. Proue that the godly shall immediatly go with Christ into heauen?

The godly goe imme­diately to heauen.A. It is the first part of the execution of the sentence of salua­tion: as we may see Matth. 25. if wee conferre verse 34. with 46. For when Christ had said, Come ye blessed of my Father, inhe­rit the Kingdome prepared for you, it is added accordingly, that the righteous shall goe into life eternall: as vpon the contra­ry sentence of damnation, the wic­ked are to goe into euerlasting paine; and that immediately.

Q. Proue that they haue [Page 213] immediate communion with God?

A. In this life the faythfull be­hold God, They haue immediate communi­on with God. and after a sort, enioy his presence, by certaine meanes, as the word, Sacraments and the like: but in the life to come they shall haue immediate communion with him. Therefore it is said, 1 Cor. 13.12. Now wee see through a glasse dark [...]ly: but then face to face; now I know in part, but then shall I know euen as also I am knowne. And 1 Thes. 4.17. that the faithfull shall bee caught vp together in the clouds, to meete the Lord in the ayre, and so shall euer be with the Lord. According to the prayer of Christ, for the vnion and communion of the faithfull with God in him, axd through his me­diation; Ioh. 17.21. That they may be all one, as thou O Fa­ther art in me, and I in thee: that they also may bee one in vs.

[Page 214] Q. Proue that God shall be all in all vnto them?

He shall be all in all vnto themA. The blessed estate of the godly shall bee such in the King­dome of heauen, that they shall need no such meanes or helps as here in this world they cannot be without: but hauing communi­on with God, and enioying his pre­sence, they shall in him haue sup­ply of all: for he shall bee all in all, that is, in stead of all vnto them. They are the expresse words of the Apostle, 1 Cor. 15.28. that all things shall bee subdued vnto him, that God may be all in all. And therefore in spirituall helpes there shall be no want. Reu. 21.22. There is no temple: for the Lord God almighty, and the Lambe are the temple of it. A­gaine, there shall be no want of temporall meanes, Reu. 22.5. Reu. 21.23. no need of candle, Sunne, or Moone, for the glory of God doth lighten it, and the Lambe is the light of it. There is the [Page 215] riuer of water of life: there is the tree of life. Reu. 22.1.2.

Q. Proue that the godly shall be there freed from all e­uills?

A. Here in this world, They shall be freed from all euills. the e­uills and afflictions that the faith­full endure, are great and many: but in the life to come, Psal. 34.19 they shall be deliuered out of them all: as it is said, Reu. 21.4. God shall wipe away all teares from their eyes: and there shall bee no more death, neither sorrow, nor crying, neither shall there be any more paine: for the for­mer things are passed away.

Q. Proue that they shall be possessed of all good things?

A. The godly shall there enioy whatsoeuer good thing may tend to their happinesse. Possessed of all good things. So that whereas in this life the graces of God are imperfect in them, there they shall haue perfection of grace. Whereas here they are obscured, in so much, that it doth not appeare what they [Page 216] are: in the life to come, they shall haue brightnesse of glory: and whereas in this world they are fil­led with sorrowes; there they shall possesse all fulnesse of ioy.

Q. How shall they haue perfection of grace?

As, [...] per­fection of grace.A. First they shall haue per­fection of knowledge, see 1 Cor. 3.12. Now wee see as through a glasse darkely; but then face to [...]ace, now I know in part; but then shall I know, euen as I am knowne. Secondly they shall haue perfection of sanctity or ho­linesse, see Ephes. 5.26.27. where it is said, that Christ gaue him­selfe for his Church, that hee might sanctifie and clense it, that he might present it to him [...]selfe a glorious Church, not ha­uing spot or wrinckle, or a [...]y such thing: but that it should be holy and without blem [...]sh. Which [...]erf [...]ctio [...] w [...]e kno [...] can [...]ot be [...]th [...] life. Thirdly they shall haue [...] slo [...]e: in which [Page 217] respect loue is for the continuance of it, preferred before faith and hope, 1 Cor. 13.13. Now abi­deth faith, hope, and loue, euen these three, but the chiefe of these is loue.

Q. Shew that the godly shall haue brightnesse of glory?

A. Secondly they shall haue brightnesse of glory. Bright­nesse of glory. The Apostle telleth the faithfull, Col. 3.4. Your life is hid with Christ in God, when Christ which is our life shall appeare, then shall yee al­so appeare with him in glory. Dan. 12.3. it is said, that they shall shine as the brightnesse of the firmament, and as the Starres for euer and euer. And Matth. 13.43. Then shall the iust men shine as the Sunne in the kingdome of their father.

Q. In what part of man shall this glory be?

A. The whole man, Both in soule and body. both soule and body shall bee thus glorious in the life to come. The soule, for it [Page 218] is said, Matth. 22.30. that they shall be as the Angels of God in heauen. In body, for the A­postle saith, that Christ shall change our vile body, that it may be fashioned like vnto his glorious body, according to the working whereby he is able to subdue all things vnto him­selfe.

Q. Proue that the godly shall haue fulnesse of ioy?

Fulnesse of ioy.A. So much the Pasmist no­teth, speaking prophetically of Christ, and of himselfe as the type, and so proportionally of all the faithfull, Psal. 16.11. Thou wilt shew me the path of life; in thy presence is fulnesse of ioy, at thy right hand there are pleasures for euer more.

Q. Proue there are degrees of glory?

Degrees of glory.A. We may gather so much by the words of the Prophet, Dan. 12.3. They that are wise, saith he, shall shine as the brightnesse of [Page 219] the firmament: and they that turne many to righteousne [...]e as the Sta [...]res. And 1 Cor. 15.41. A [...] on [...] Starre differeth from another in glory, so also is the resurrection of the dead. Againe wee read, Luk. 19.16. &c. that the seruant, who with his Masters piece of mony, had gained ten pe [...]ces, was made ru­l [...]r ouer ten cities: and hee th [...]t had gained fiue, had authority gi­uen him ouer fiue. Thus the Lord doth proportion the reward accor­ding to the m [...]as [...]re and imploy­ment of his graces giuen vnto vs. Therefore the Apostle saith, 2 Cor. 9.6. Hee that soweth spa­ringly, shall reape sparingly: and he that soweth bountiful­ly shall reape bountifully.

Q. Proue that this happi­nesse of the godly is vnspeaka­ble?

A. It is said, Vnspeaka­ble happi­nesse. 1 Pet. 1.8. that the faithfull reioyce with ioy vnspeakable, and full of glory. [Page 220] And 1 Cor. 2.9. Eye hath not seene, nor eare heard, neither haue entred into the heart of man, the things that God hath prepared for them that loue him.

Q. Proue that this happi­nesse is eternall?

Happinesse eternall.A. The Apostle affirmeth so much, 2 Cor. 4.17. in that hee saith, That our light affliction, which is but for a moment, worketh for vs, a [...]arre more exceeding and eternall weight of glory, and 1 Pet. 1.4. it is cal­led an inheritance incorrupti­ble, and vndefiled, and that fa­deth not away, reserued in hea­uen for vs, and therefore it is said, 2 Tim. 1.10. That our Sauiour Iesus Christ hath abolished death, and not onely brought life, but immortalitie to light.

Q. Proue that it stands with the certainty of Gods elect [...]on? It stands with the certainty of election

A. The godly ca [...]not faile of this their happinesse, because it is [Page 221] grounded vpon Gods election, see 2 Tim. 2.19. The foundation of God standeth sure, hauing this seale, The Lord knoweth them that are his, and Rom. 8.30. S. Paul groundeth mans glorification vpon Gods prede­stination and election: Whom God did predestinate, them he also called; whom hee called, them hee also iustified: and whom he iustified, them hee also glorified.

Q. Proue that it stands with the truth of Gods promise?

A. Christ saith of his sheepe, With the truth of his pro­mise. Ioh. 10.28. I giue vnto them e­ternall life, and they shall neuer perish, 1. Io. 2.25. 2 Cor. 1.13.20. neither shall any plucke them out of my hand, and Ioh. 3.16. That whoseuer beleeueth in him, shall not perish, but haue euerlasting life, and R [...]u. 2.10. Be thou faithfull vnto the death, and I will giue thee the crowne of life.

Q. P [...]oue that it stands with [Page 222] the iustice of God?

With the iustice of God, for Christ.A. It is manifest, that it stands with the iustice of God for the me­rit of Christ, in regard that he hath purchased mans saluation by his death, 1 Cor. 6.20. and 7.23. Yee are bought with a price, and 1 Pet. 1.18.19. the price is said to be, not siluer and gold, but the precious bloud of Christ; therefore it is said, 1 Tim. 2.6. That Christ gaue himselfe a ran­some for all men.

Q. Proue that thus eternall life becomes the reward of the faithfull?

It is the reward of the godly.A. Eternall life becomes a re­ward to the faithfull, and that of due debt in respect of the merit of Christ, which is meerely in him, and not in vs: For God hath made him to be sinne for vs, who knew no sinne, that wee might bee made the righteous­nesse of God in him, 2 Cor. 5.21. But in respect of vs, who can me­rit nothing, because our worke [...] [Page 223] [...]re imperfect, it is a reward of fa­uour, and not of debt, as the Apo­stle reasoneth. Rom. 4.4.5. To him that worketh, is the re­ward not reckoned of grace, but of debt: but to him that worketh not, but beleeueth on him that iustifieth the v [...]godly, his faith is counted for righte­ousnesse. Thus of the free grace and mercy of God, and for the me­rit of Christ, euery good worke shall haue a reward. Math. 5.12. and 6.4▪6. and 10.41.42.

Q. Proue that then all the sorrowes of the godly, shall be turned into ioy?

A. So did Christ foretell his Disciples, So all sor­row is tur­ned into ioy. and in them all goo [...] Christians, Ioh. 16.20. Ye shall weep and lament, and the world shall reioyce: and ye shall sor­row, but your sorrow shall bee turned into ioy. And in that re­gard he pronounceth the godly hap­py, Luk. 6.21. Blessed are yee that weepe now, for yee shall laugh.

[Page 224] Q. To conclude, what doe we owe vnto God for so great a blessing?

The praise [...]e giuen to God.A We doe owe, and are bound with the Apostle, Col. 1.12.13. To giue thankes vnto the Fa­ther, who hath made vs meete to bee partakers of the inheri­tance of the Saints in light: who hath deliuered vs from the po­wer of darkenesse, and hath translated vs into the kingdom of his deare Sonne.

And therefore we all with one heart say, as it is in Iud. 24.25. Now vnto him▪ that is able to keepe vs, that we fall not, and to present vs faultlesse before the presence of his glory with ioy, that is, To God onely wise, our Sauiour, be glory and Maie­stie, and Dominion and Power, both now and for euer, Amen.

FINIS.

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