and faith worketh outwardly by the word as by an instrument and inwardly by his spirit Q 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 R REmember that faith 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 S 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 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 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 being thereby admitted into the communion of the body of Christ which is the Church assured of the remission of their sinnes do 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 borâ—e and yet the virtue of Baptisme is perpetuall V 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 prâ—sent 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 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 W WE must know and beleeue that all men dying the soules of the godly goe immediatly to heuenly 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 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 X EXCeeding glorious in it selfe ioyous to the godly and fearfull to the wicked shall be the day of iudgement wherein Christ shâ—ll call to account and iudge all men of all things done in thiâ— life according to theâ—r works For he shall come with glory in the clouds accompanied with innumerable Angels and sitting vpon his throne of Maiestie shall vpon due triall of euery mans workes the bookes being opened pronounce the sentence 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 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 sins and that eternally without case or end 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 answerable torment Z ZEalous godly men the iudgement being ended shall 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 brightnes of glory and fulnesse of ioy in their seuerall degrees and that vnspeakable and euerlasting For it stands with the certainty of Gods election 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 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 For no man can bee saued without the knowledge of God neither can a man know God to saluation but by the Scriptures Q. How proue you that there is a God to bee acknowledged 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 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 Q. Proue that in the Heathen there is the worke of the conscience A. The Apostle doth affirme so much 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
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 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 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 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 but a blessing it is not a punishment but a benefit and an aduantage through the death of Christ 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 labours and miseries which they endure in this world in which respect death is called a sleepe and rest 2 That they may be freed from sinne and so fitted for heauen because flesh and blood corrupted cannot inherit the kingdome of God 3 That by death as by a gate or way they may passe into life As the corne that is sowne is not quickened except it die Q. What shall become of the Soules of men when they die 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 A. The bodies of men when 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 13â— 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 shall bee at the last day that is at the end of the world when Christ shall come to 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 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 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 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 A. The end of the resurrection is that the whole man both soule 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 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 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 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
vpon 3 Only in the name of Christ. 4 With vnderstanding 5 Only aâ— he hath commanded 6 So it was in all ages 1 Before the Law 2 Vnder the Law ☜ 3 Afâ—er the law ☜ 1 Christ did so teach ☞ 2 â—he Apostles did so preach practise ☞ 3 A worshipper of God is the title of a ChristiaÌ„ ☜ 4 The worshipper of God only is the true worshipper 7 Otherwise Gods glory is giuen to a creature Man what it signifieth Why God made one man and one woman Man consists of soule and body The body is of the dust 1 Cor. 15.47 The difference of man and womans creation A second difference Io. 19.34 Man body possibly immoâ—tall The soule is immortall Man a most excelent creature Created in the image of God Had rule ouer all creatures Tâ—e image of God consisteth in knowledge Also in righteousnesse and holinesse ☜ Not in substance buâ— in sâ—mblance Gen. 1 â—6 ☞ Knowledge righteousnesse and holinesse are not the only image of God But in the whole man soueraignty ☞ In the soule wisdome ☜ In the very substance of the soule inuisibility immortality S. Augustine Vnity and Trinity ☞ In the body Gods image shineth ☞ Not in the shape or parts but otherwise The word of God calleth on vs to renew it Without it man not fit to rule Image of God how farre â—ost 2 Cor. 11.7 Oâ—â—ly in respect of knowledge righteousnesse and holinesse And that by Adams sinne In eating the forbidden fruit Hauing power not to sinne Was seduced by the woman She by the Serpent That Serpent was the Deuill Man did willingly yeed All tainted by Adams fall As guilty of his sin Are become most miserable Conceiued and borne in sinne Christ only excepted Luk. 3.23.38 Heb. Luk 1.34.35 Mat. 1.20 All corupted with sinne Both in soule and body Cannot perceiue any good thing Nor think a good thought Nor will any good thing Nor speak any good Nor doe any good But is subiect to sinne as a slaue Alsâ— to Sâ—tan To the wrath of God To the curse of God in 〈◊〉 whole life To death To eternall damnation Man saued only by Christ. He is the Sonne of God He is both God and man He hath perfectly saued vs. By taking our nature Which was of necessity Heb. 2.14 He was conceiued by the holy Ghost Borne of the virgin Liued in perfect obedience He suffred He died On the crosse He rose againe He ascended into heauen He sitteth 〈…〉 How we are iustified by faith That we are iustified by faith only 1 Instance 2 Instance 3 Instance 4 Instance 5 Instance Leu. 21.9 6 Instance How wee are iustified by faith only By faith we receiue Christ. A contrite heart is requisite So is confession to God Specially true conuersion Iustification is in the pardon of sinnes We can merit nothing with God Our best workes are imperfect The promise is onely to beleeuers Elected before the world was Preaching the means of repentance Preaching the means of faith God the giuer of all grace The giuer of repentance The giuer of faith God worketh by the Word God workes by his spirit 1 Argument 2 Argument 3 Argument 4 Argument Properties of faith 1 To vnite vs to God 2 To assure vs of Gods loue Shewed more plainely 3 To purifie the heart 4 To woâ—â— by â—â—ue Till we beleeue wee are without God Christ hope But once beleeuing we haue peace Beleeuers are fruitfull Faith and all other graces how increased Particularly 1 By preaching 2 By Reading 3 By meditation 4 By conference Heb. 10.23 24.25 5 By practise 6 By prayer 7 By Sacraments God requires encrease Meanes to that end appointed 1. Preaching 2 Reading 1 Publique 2 Priuate 3 Soliâ—arily 1 In the old Testament 2 In the new Testament 3 Meditation 4 Conference 5 Practise 6 Prayer 7 Sacraments Sacraments are signes of the couenant Gen. 17 7. God is the only author of Sacraments The end or vse of Sacraments 1 To signifie 2 To sâ—aâ—e or confirme 3 To conuay grace But to the faithfull only 4 To be aâ— badges of our profession So to the Iewes So to vs Christians There are only two Sacraments 1 By the institution and practise of Christ. 2 By the water and blood out of his side 3 By Saint Pauls allusion Our weaknesse requireth Sacraments The Word is not sufficient to vs. Christ ordained onely two Sacraments The other fiue are no Sacraments Why no Sacraments Particularly 1 Confirmation is no Sacrament Act. 8.14.15.17 Hieron aduers Luciferiaâ—os cap. 4. An nesâ—â—s etiam ecclesiarum â—â—nc esse morem c. 2 Penance is no Sacrament It may be without a Priest or Minister which a Sacrament cannot be 3 Order is no Sacrament 4 Matrimony is no Sacrament 5 Extreame Vnction is no Sacrament Our Sacraments answerable to the legall They are alone sufficient Baptisme requires 1 Profession of repentance 2 Profession of faith Châ—ldren are tâ— bâ— bâ—ptized The outward element is water The action is washing The inward grace what The forme of words what Who must administer Baptisme The end or vse of Baptisme 1 End 2 End 3 End 4 End Baptisme is the signe of regeneration The vertue 〈◊〉 it is perpetuâ—ll Rom. 6.3.4 The Lords Supper why so called The outward signe is Bread and Wine The thing signified is the Body and Bloud of Christ Crucified Who is to administer the Sacrament The action of the Minister Ioh. 3.16 and 6.27 The action of the people Ioh. 1.22 1 Cor. 10.16 The end or vse of this Sacrament 1 For remembrance of Christs death 2 For Communion with Christ. 3 For confirmation of our faith and loue How our faith in Christ. How our loue one to another It is the signe of our new life It is often to be receiued With due preparation All men must die Death to the godly is a blessing 1 Cor. 3.21 22. Phil. 1.21 1 Cor. 15.55.56 1 Thes. 4.13.14 Reu. 14.13 Rom. 6.7 1 Cor. 19.30 1 Cor. 15. â—6 The soule goeth immediately to heauen or hell The bodies of all shall rise againe At the last day Euery one with his owne body By the power of Christ. The end is to life or death eternall Christ came to destroy death Christ is himselfe risen That we might rise with him If no resurrection preaching and faith is vaine A day of iudgment shall be The time is onely knowne to God The signes what Mark 13.10 Math. 24.14 Math. 24 6.7.9.10 2 Thes. 2.3 1 Tim. 4.1 2 Thes. 2.3.4.8 1 Ioh. 2.18 Math. 24.5.11.24 Math 24.12 2 Tim. 3.1.2 Isai. 59 20. Math. 24.29 Mar. 13 8.24 2 Pet. 3.10 Math. 24.30 Why the time is concealed 1 Thes. 5.2.3 The day why deferred 2 Pet. 3.9 Math. 24.22 Rom. 11.26 Râ—u 6 11 Iâ—m 5.7 Rom. 2 1.4.5 The Iudge is Christ. The godly 〈◊〉 â—ssistant Math. 19.28 All men must be iudged Of all things 1 Committed as thoughts words woâ—kes Eccl. 12.14 2 Omitted According to their workes Christs comming shall be glorious Ioyous to the godly Fearfull to the wicked Psal. 50 The manner of the last iudgement The disposing of all men On the right or left hand why Io. 10.27 1 Thes. 4.17 Luk. 23.30 Reu. 6.16 Eccles. 34.18 c Matth. 13.29.30 The order of the trial The euidence is certaine bookes The books are 1 Of Gods prouidence 2 Of the creatures 3 Of the conscience 4 The booke of life There is a Hell Math 18.9 Luk. 12.5 2 Kin. 23 10 Where it is Christs voyce detrudeth the wicked into hell They are separated from God Iob 21.14 Math. 7.23 Luk. 13.27 They are consorted with the deuils They are depriued of all ioy Luk. 16.24 Their tâ—rmenâ—s intollerable Reu. 21.8 Isa. 66.24 Their punishment proportionable to their sinne Eternall paine easelesse endlesse It is iust with God The godly goe immediately to heauen They haue immediate communion with God He shall be all in all vnto them Reu. 22.5 They shall be freed from all euills Psal. 34.19 Possessed of all good things As â— perfection of grace 2 Brightnesse of glory Both in soule and body 3 Fulnesse of ioy Degrees of glory Vnspeakable happinesse Happinesse eternall It stands with the certainty of election With the truth of his promise 1. Io. 2.25 2 Cor. 1.13.20 With the iustice of God for Christ. It is the reward of the godly So all sorrow is turned into ioy The praise â—e giuen to God
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 A. That the soule of manâ—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 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 excepâ— the Angels A. That 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 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 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 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 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 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 A. The Apostle noteth so much Col. 3.9.10 where speaking of the Christians renewed estate iâ— 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 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 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 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 likenessâ— therefore when God said 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 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 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 A. In the soule of man besides those heauenly graces of diuine knowledge righteousnesse and 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 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 memory will which after a sort doe shadow out and resemble the vnity of the Godhead 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 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 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 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
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 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 Sauiâ—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 things whatsoeuer I haue commanded you And â—â—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 hâ—ads First by Baptisme we are admitted into the communion of the body of Christ 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 â—s haue beene baptizâ—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 whiâ—h is one though they be many yet are but one body euen so is Christ. For by oâ—e spirit are wee all baptized into one body whether we be Iewes or Grecians whether we be bond or free Q. What is the second end or vse of Baptisme 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 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 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 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 circuÌ„cision 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 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 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 A. The Apostle intimateth so much Eph. 5.26.27 where hee saith That Christ gaue himselfe but his Church that hee might saâ—ctifiâ—â—â— and cleaâ—se iâ— 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 nâ—wnesse of life which is daily to be exercised of vs 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 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 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 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 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 Q. What is the thing siguified by the Bread and Wine A. The thing signified is the Body and Bloud of Christ
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 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 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 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 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 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 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 Y Of the execution of the sentence of damnation Z Of the execution of the sentence of saluation A ACknowledge God as hee hath reuealed himselfe in his written word For no man can be saued without the knowledge of God neither can a man knowe God vnto saluation but by the Scriptures B BEleeue in one only 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 and not to beleeue in him is no better then the faith of Deuils C 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 this name euery Christian is baptized and it is the forme of Christian blessing 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 Sonne is begotten of the Father the holy Ghost proceedeth from them both And euery person distinctly by himselfe is God yet arâ— they not three Gods but onely one God coeternall coequall E ETernall infinite immutable invisible almighty most wise holy good mercifull and iust is this one God For thus God is pleased to describe himself vnto vs in his word because otherwise no man can see or know the nature of God F 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 bee euill being made of God G 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 H HE euen this God alone is to be worshipped and called vpon and that onely in the name of Christ with vnderstanding and as himselfe 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 I 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 it selfe in both a most excellent creature aboue all others except the Angels For he was created in the image or likenesse of God and had dominion and rule ouer all other creatures in the world K KNnowledge righteousnes and true holinesse are the chiefe things wherein the image of God doth consist For otherwise the word of God would not calâ— vpon vs to renew that image in Christ and without these graces man had not beene fit to rule the creatures nor et himselfe L LEarne that man hath lost that image of God wherein hee was created by the siâ—ne of Adam the first man in eating the forbidden fruit For Adam hauing power not to sinne if he wâ—uâ—d being seduced by the woman and the woman by the serpent which is the Deuill did willingly yeeld to the temptation M MAnkinde being tainted by Adams sinne is become most wretched and 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 N NO meanes can free vs from that damnable estate but onely Iesus Christ the eternall sonne of God For he being both God and man hath perfectly saued vs in that he tooke our nature vpon him being conceiued by the holy Ghost borne of the Virgine Mary liued in perfect obedience to God suffered the cursed death of the Crosse rose againe the third day ascended into heauen sitteth at the right hand of God and all for vs. O ONly by faith receiuing Iesus Christ into the heart euery man that with a 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 â— onely made to them that beleeue being elected of God before the world was P PReaching of the word of God is the ordinary meanes to worke repentance and faith For God that giueth all grace and so repentance
consist dâ—â—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 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 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 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 Q. Shew how and in what respect man hath lost the image of God A. Man hath lost the image of God not in respect of the substance of soule and body which doe yet remaine the same 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 conformiâ—y to the will of God consisting in the true knowleâ—ge of God in righteousnesse and holinesse Q. Proue that this heauenly knowledge righteousnesse and holinesse is the image which man hath lost 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 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 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 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 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 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 vpâ—â—ght Neither could it haue â—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 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 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 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 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 which is the Deuill and Satan Q. Proue that Adam did willingly yeeld to the temptation 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 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 inasmuch as all mankinde doth stand guilty thereof before God see Ro. 5.12 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 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 of Abraham he was then in the loynes of
Abraham his father Heb. 7.9.10 Q. Proue that mankinde is becomâ— most wretched and miserable A. The wretched and miserable estate of all mankinde 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 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 A. Christ Iesus was true man descended of Adam as we are in all things like vnto vs but yet sin excepted For he was not a mâ—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 Q. Proue that all men are corrupted 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 nâ—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 A. It is euident by the Apostles prayer 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 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 of Christ which is the image of God should not shine vnto them Q. Proue that man by nature cannot thinke 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 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 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 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 They are corrupt they haue done abominable works there is none that doth good The Lord looked downe from heauen vpon the children of 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 texâ— the Apostle citeth Rom. 3.10 to proue that all men are vnder sinne Q. Proue that hereupon all men are subiect to sinne A. That all men are subiect iâ— 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 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 bâ—ndage Q. Proue that man is by naâ—ure coâ—rupted become subiect to Satan A. It is euident in that Satan is called Ephes. 2.2 The spirit that work thâ—in the children oâ— 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 Ephes. 2.3 That wee all were by nature the children of wrath as well as others And Ioh. 3.36 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 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 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 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 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
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 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 to proue that God worketh inwardly by his spirit 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 Q. Proue that it is the property of faith to vnite vs to God in Christ A. This quality or property of faith namely to vnite vs vnto God in Christ 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 blâ—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 A. 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 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 and protestation of the Aposâ—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 comâ— 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 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 oâ— faith by the Apostle Gal. 5.6 where hauing said that we through the spirit waite for the hope of righteousâ—esse by faith hâ—e presently addeth these words for saith hee In Iesus Christ neither circumcision 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 truâ—h of this by the Apostles description of the state of the Ephesians before their coÌ„uersion Eph. 2.12 At that time saith heâ— ye were without Christ being aliens from the Common-wealth 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 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 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 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 â—ringeth forth 〈…〉 without me yee 〈…〉 thing 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 these meanes A. So much may be gathered in generall by the words of the Eâ—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 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 21.2â— it is said that Paul and Barnabas returned c. confirming
broken and shed for vs this we may see by 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 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 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 A. The action oâ— 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 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 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 A. There is a double action to be performed by the people that doe communicate the first is to take the Bread and Wine into the hand 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 Q. What is 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 So it is commanded Luk. 22.19 Doe this in remembrance of me and 1 Cor. 11.26 the Apostle saith Aâ— 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 A. Secondly it was appointed as an instrument or meanes to communicate vnto vs the very body aâ—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 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 and as it wâ—re crucified among vs and in our sight as Paul speaketh Gal. 3.1 insomuch 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 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 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 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 A. The Sacrament of the 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 the Apostle teacheth 1 Cor. 11.28 Where he giueth this strait charge and doth second it with diuers 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
Cor. 5.10 That euery one may receiue the thingâ— 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 A. All men that in this present life before their departure hence by death haue not laid holâ— 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 men therefore it is not onely said that God will bring euery work to iudgement 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 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 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 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 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 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 then shall hee sit vp on the throne of his glory Q. Why shall it bee 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 A. 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 their sinnes Reu. 1.7 the rather in regard that he shall come in flaming fire to take vengeance on them 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 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 of all men at the barre of iudgement 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 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 and haue led an innocent life in this world shall then be aduanced and the wicked who haue here expressed the nature of filthy goates by satisfying their vngodly lusts shall then bee deiected And that whereas in this life they were mingled together 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 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 Q What shall bee the euidence 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
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 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 Râ—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 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 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 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 immediate communion with God A. In this life the faythfull behold 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 darkâ—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. Q. Proue that God shall be all in all vnto them A. 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. 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 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 the euills and afflictions that the faithfull endure are great and many but in the life to come 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 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 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 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 â—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 himâ—selfe a glorious Church not hauing spot or wrinckle or aâ—y such thing but that it should be holy and without blemâ—sh Which â—erfâ—ctioâ— wâ—e knoâ— canâ—ot be â—â—thâ— life Thirdly they shall haue 〈◊〉 sloâ—e in which 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 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 soule and body shall bee thus glorious in the life to come The soule for it 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 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 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 the firmament and they that turne many to righteousneâ—â—e as the Staâ—res And 1 Cor. 15.41 Aâ— onâ— 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 peâ—ces was made rulâ—r ouer ten cities and hee thâ—t had gained fiue had authority giuen him ouer fiue Thus the Lord doth proportion the reward according to the mâ—asâ—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 1 Pet. 1.8 that the faithfull reioyce with ioy vnspeakable and full of glory 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 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 â—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 electâ—on A. The godly caâ—not faile of this their happinesse because it is 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 Ioh. 10.28 I giue vnto them eternall life and they shall neuer perish 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 Râ—u 2.10 Be thou faithfull vnto the death and I will giue thee the crowne of life Q. Pâ—oue that it stands with the iustice of God 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 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 workeâ— â—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 vâ—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 and in them all gooâ— 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 Q. To conclude what doe we owe vnto God for so great a blessing 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 Rom. 2.20 2 Tim. 1.13 Heb. 5.12 Heb. 6.1 Heb. 5.13.14 Psal. 32.8 1 Cor. 3. â—0 a Pro. 3 6. 1 Chro. 28.9 b Deu. 29.29 Ro. 15.4 c Io. 17.3 2 Thes. 1.8 d 2 Tim. 3.15 Io. 5.39 e Deu. 6.4 Isa. 44.6 f 1 Cor. 8.4.5.6 Eph. 4.5.6 g Eph. 2.12 1 Co. 10.20 h Iam. 2.19 i 1 Io. 5.7 k Luk 3.21.22 l Math. 28. m 2 Cor. 13.14 n 1 Cor. 8.6 Ro. 11.36 o Psal. 22.7 Ioh. 1.14 p Io. 15.26 q Eph. 4.6 1 Cor. 15.24 Io. 1.1 1 Io. 5.20 Act. 5.3.4 r 1 Io. 5.7 s Io. 1.2 and 17.5 Gen. 1.2 t Psal. 2.6 1 Cor. 12.4.5.6.11 u Psal 90.2 1 Tim. â— 17 x Ier. 23.22.24 Psal 139 7. y Iam 1.17 Mal. 3.6 z Col. 1. â—5 Io. 4.24 a Ge. 17.1 Reu 15.3 b Ps. 147.5 c Isaiah 6.3 1 Pet. 1.15 d Math 19.17 Psal 145.9 e Psal. 145.8.9 Iam. 5.11 f Due 3 2.4 Psal. 145.17 g Exod. 34.6 h 1 Tim. 6.16 Exod. 33.18 c. i Gen. 1.1 Act. 17.24 Col. 1.16 k Ps. 33.6 and 148.5 l Heb. 11.3 m Gen. 1.31 Exo. 20.11 n Gen. 1.31 o Ps. 100.3 p Heb. 3.4 q Ps. 5.4 Iam. 1.17 r Pro. 15 3 Matth. 10.29.30 Ps. 135.6 s Ps. 36.6 and 145.15 t Iob. 1.11 and 2.5 Mat. 8 3â— u Io 19.11 Act. 4 27. x Act. 1.7.25.28 Ps. 119.91 Deu.