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
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 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 propâ—uâ—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 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 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 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 â—uill and the Lord himselfe saith Psal. 50.23 To him that ordereth hiâ— 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 promise Math. 7.7 Aske and it shall be giuen you and verse 8 for whosoeuer asketh receiueth Againe â—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 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 ordâ—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 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 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 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 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 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 couenanâ— 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 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 First Sacraments are ordained to signifie shew and represent vnto vs the grace offered in the couenant 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 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 Sacrameâ—ts A. Secondly Sacraments are appointed of God to seale or confirme the inâ—aâ—â—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 Apâ—stle Rom. 4.11 câ—llâ—d The seale of the righteousnesse of faith Q. What is the third end or vse of Sacraments A. Thirdly Sacraments are ordained to bee as instruments or meanes to conuay grace to euery true beleeuer which is euident for 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 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 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 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 the vncircumcised 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 â—at thereof As being also peculiar to the Church Q. Proue that our Sacraments are badgâ—s to vs Christians A. It is manifest in that whosoeuer will become a Christian is exhorted Acts 2.38 to be baptizâ—d in the name of Iesus Christ as the â—â—dge and token of his entrance â—o his Christian profession And therefore the Euracâ— 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 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 properly so called that is to say Baptisme and the Lords Supper may plainely appeare 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 Q. How else may it appeare that there are only two 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 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 Q. Proue that our weake faith doth require such helps A. If we were altogether spirituall 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 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 woâ—ds we may plainely see 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 thâ—se two Sacraments onely and no more 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 â—one other hee solemnly proâ—â—â—â—ted these words of institution Mâ—th 28 1â— Goe tâ—ach all Naâ—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 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 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 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. Q. Shew particularly why they are no Sacraments A. Confirmation is no Sacrament because it hath no outward visible signe ordained by Christ to any such end as Sacraments are appointed vnto onely thus it came in vse among Christians immediately after the time of the Apostles The extraordinary gifts of the Holy Ghost conferred by the laying on of the hands of the Apostles being ceased there was in imitation thereof a custome takâ—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 A. Penance is no Sacrament not only because it hath no visible signe nor institution of Christ to be such but for that it is onely
a religious exercise of another kinde as prayer meditation examination of the conscience and the like are 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 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 A. Matrimony is no Sacrament 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 fâ—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 A. Extreme Vnction whiâ—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 â—nd or vse of that annointing was 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 Iâ—m 5.14 Q. Shew that our two Saments are answerable to the two Sacraments vnder the Law A. It is apparant by this 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 it is manifest in that there being no other grace 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 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 A. Those that are of yeeres of discretion ought to professe their repentance before they bee admitted into the Church by Baptismâ— Therefore Iohn Baptist is said Mark 1 45. to preach the Baptisme of repentance And it iâ— added further that they were all baptized of him confessing their sinne So the Apostle Peter direâ—ted those that were to become Christians Act. 2.38 Repent saith he and bee baptizâ—d euery one of you in the name of Iesus Christ. Q. Proue that the baptized must professe faith in Christ 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 â—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 they were baptized both men and women Q Proue that the children of such are to be baptized A. The parents or at least one of them beleeuing and being baptizâ—d their children are alâ—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 couenâ—nt see Gen. 17.7 God is the God of Abâ—aham and hâ—s â—â—â—d And it is â—aid Acts 2.39 The promâ—se is made to you and to your châ—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 A. The outward element or signe in Baptisme is and ought to 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 waâ—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 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 Andâ— Cor. 6.11 but ye are washed 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 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 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 namely that the party baptized is receiued
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