the Disciples hearts and exhorting them to continue in the faith and 1 Cor. 14.3 Hee that prophecieth that is preacheth and expoundeth the word speaketh vnto meâ— â—o edification and exhortation and comfort Q. Proue that reading is a meanes to increase and confirme faith and all other graces A. Therefore it is that in 1 Tim. 4.13 Paul exhorteth Timothie to giue attendance to reading as well as to exhortation and to doctrine and 2 Tim. 3.15 commendeth him that hee had knowne the holy Scriptures of a childe which are able to make him wise vnto saluation and Rom. 15.4 he saith that whatsoeuer things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might haue hope Q. Proue that meditation is a meanes to increase and confirme in vs the sauing graces of God A. It is euident in the example of Dauid Psal. 119.97 O how loue I thy law It is my meditation all the day And to shew what increase and confirmation of heauenly grace he receiued by this his religious exercise of meditation he addeth immediately verse 98. That it made him wiser then his enemies verse 99. That hee had more vnderstanding then all his teachers And verse 100. That hee did vnderstand more then the ancients Q. Proue that conference is a meanes to increase and confirme grace A. Thus the godly meeting together strengthened one another Mal. 3.16 where it is said that Then they that feared the Lord spake often one to another and the Lord harkened and heard it and a Book of remembrance was written before him for them that feared the Lord and that thought vpon his Name To this end are those frequent exhortations in Scripture as in 1 Thes. 5.11 Comfort your selues together and edifie one another euen as also you doe And Heb. 3.13 Exhort one another daily while it is called To day lest any of you be hardened through the deceitfulnesse of sinne Q. Proue that practise is a meanes to increase and confirme grace A. Therefore it is that Dauid saith Psal. 119.100 I vnderstand more then the ancients because I kept thy precepts hereupon our Sauiour affirmeth Ioh. 7.17 That if any man will doe his will hee shall know of the doctrine whether it be of God or no. Now we know that to be able to discerne of doctrine is a note of great increase and strength of grace Nay our Sauiour placeth the happinesse of knowledge in practise see Ioh. 13.17 If ye know these things happy are ye if ye doe them Q. Proue that praier is a meanes to increase faith and all other graces A. Prayer is the Conduit pipe to conuey Gods graces vnto us therefore Luk. 17.5 The Apostles said vnto the Lord Increase our faith and Dauid prayeth Psal. 119.18 Open thou mine eyes that I may behold wondrous things out of thy law And Paul Col. 1.9 Ceased not to pray to God for them that they might be fulfilled with the knowledge of his will in all wisedome and spirituall vnderstanding and increasing in the knowledge of God strengthened with all might c. Q. Proue that the Sacrâ—ment are meanes to increase and confirme grace A. It is manifest in that they are called signes to signifie and seales to confirme as circumcision is called Rom. 4.11 the signe of circumcision and the seale of the righteousnesse of faith And 1 Pet. 3.21 Baptisme is called the figure that now saueth vs because it signifieth and sealeth or confirmeth our saluation by Christ. Q. Proue that God requireâ—h of euery Christian a daily encrease of grace A. It is written 2 Pet. 3.18 Grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ. And Heb. 5.12 They are reproued that when as concerning the time they ought to be teachers yet they had neede againe to bee taught the first principles of the word of God And Chap. 6.1 they are exhorted to goe on vnto perfection Q. Proue that God hath appointed these meanes to that end and first the preaching of the word A. It is euident that the ministery of the word was therefore ordained Ephes. 4.12 For the perfecting of the Saints for the worke of the ministery for the edifying of the body of Christ Till wee all come into the vnity of the faith and of the knowledge of the Sonne of God vnto a perfect man vnto the measure of the age of the fulnesse of Christ That wee henceforth bee no more children wauering and carried about with euery wind of doctrine by the sleight of men and cunning craftinesse whereby they lie in wait to deceiue But following the truth in loue in all things grow vp into him which is the head euen Christ. Q. Proue that God hath appointed reading to that end and first publique reading A. God so commanded Deut. 31 11. When all Israâ—l come to appeare before the Lord thy God in the place which hee shall choose thou shalt read this Law before all Israel in their hearing And verse 12. Gather the people together men women and children and the stranger that is within thy gates that they may heare and that they may learne and feare the Lord your God and obserue to doe all the words of this Law Q. Proue that God appointed reading priuately in the family A. It is written Deut. 6.6.7 These words which I command thee this day shall bee in thine heart and thou shalt rehearse them continually vnto thy children and shalt talke of them when thou tarriest in thy house and as thou walkest by the way and when thou liest downe and when thou risest vp Q. Proue that God appointed reading solitarily euery one by himselfe first in the old Testament A. It is manifest Deut. 17.19 in that euen the King himselfe is commanded to read in the Law of God all the dayes of his life that hee may learne to feare the Lord his God and to keepe all the words of this Law And to Ioshuah the like charge is giuen Iosh. 1.8 This booke of the Law shall not depart out of thy mouth but thou shalt meditate therein day night that thou mayst obserue to do according to all that is written therein for then thou shalt make thy way prosperous and then thou shalt haue good successe Q. Proue that God appointed reading solitarily euery one by himselfe in the new Testament A. It is the expresse câ—mmandement of Christ Iohn 5.39 Seâ—rch the Scriptures for in them yee thinke to haue eternall life and they are they which testifie of me And Col. 3.16 Let the word of God dwell in you richly in all wisdome teaching and admonishing one another c. And Acts 17.11 The Bereans are commended in that they receiued the word with all readinesse of minde and searched the Scriptures daily whether those things were so And of the booke of the Reuelation which is the hardest to be vnderstood
of all the rest it is said Reu. 1.3 Blessed is hee that readeth and they that heare the words of this prophesie and keepe those things which are written therein Q. Proue that God appointed meditation to that end A. It is euident in that charge 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
God is greater thâ—n our heart and knoweth all things Q. Proue that the Heathen haue naturall inclination to Religion A. It is euident not onely by the word of God but by experience in the most barbarous Nations who will rather worship an Idoll or the Deuill himselfe or any thing yea an vnknown God then no God at al. Q. How may that appeare A. It is apparent by that appeale of S Paul to the Corinthians 1 Cor. 12.2 Ye know saith he that ye were Gentiles carried away vnto these dumbe Idols euen as ye were led And by that complaint against Israel Psal. 106.35 that they were mingled among the heathen and learned their workes and serued their Idols yea they offered their Sonnes and Daughters vnto Deuils Thus the men of Lystra Act. 14.11.13 were ready to sacrifice to Paul and Barnabas saying The Gods are come downe vnto vs in the likenesse of men And Paul at Athens Act. 17.13 found an Altar with this inscription TO THE VNKNOWNE GOD. Q. Proue that the heathen haue the vse of an oath A. Both experience and Scripture plainely teach it For instance we read that the heathen King Abimelech required an oath of Abraham and performed the like to him Gen. 21.23 Sweare vnto me here by God saith hee c. againe verse 31. Abraham is said to call that place Beersheba that is The well of the oath because there they swore both of them the like we reade of Abimelech and Isaac Gen. 26.28 Now this conscience of an oath proueth euidently that they wâ—re perswaded of a diuine power who is the Auenger of all falshood and periury Q. Proue that the heathen are obseruant of Gods vengeance against sinne A. We may see it in the example of the Philistims 1 Sam 5.7 who being smitten with Emrods acknowledgeâ— that the hand of God was sore vpon them and vpon Dâ—gâ—n thâ—ir God Aâ—â—iâ—e Act. 28.4 when the Barbâ—rians saw the â—iper hang on Pâ—uâ—s hand they said among themselues No doubt this man is a murtherer whom though he hath escaped the sea yet vengeance suffereth not to liue Thus the very heathen acknowledge â—â— God of vengeance Q. How proue you by the light of Grace that there is a God A. It is euident in three respects 1 In regard of the subiect or matter of the Scriptures 2. In respect of the Maiestie of God shining therein 3. If we consider the scope and drift of the Scriptures Q. How is it proued by the mâ—tter of the Scriptures A. In that the Scripture the word of Gods grace doth euery where teach not onely that God is but also how wee may know and serue the true God as S. Paul noteth Act. 17.23 whom saith he ye ignorantly worship him declare I vnto you Q. How may it appeare by the Maiestie of God shining in the Scriptures A. In that the holy Scripture written in so plaine and familiar a stile yet being read opened and applyed is so expresse a Caracter or note of the Diuine Maiesty that it conuinceth the conscience of the Hearer in so much that as it is said 1 Cor. 14.25 The secrets of his heart are made manifest and so falling downe on his face he will worship God and say plainely that God is in you indeed Q. How is it proued by the scope and drift of the Scriptures A. In that the Scripture directeth vs to this very point as one of the first principles of Christian Religion namely that there is a God Heb. 11.6 Hee that commeth to God must beleeue that he is and that hee is a rewarder of them that diligently seeke him Q How proue you that there is a God by his workes A. It is manifest by the worke of Creation by the worke of prouidence by the worke of Gods iudgements by his workes of wonder and of his foretelling things to come Q. Proue it by the worke of creation A. It is written Rom. 1.20 The inuisible things of him that is his eternall power and Godhead are seene by the câ—eation of the world being considered in his workes and Psal. 19.1 The heauens declare the glory of God and the firmament sheweth his handy workes Q. Proue it by the worke of prouidence A. It is said Act. 14.17 that hee lâ—ft not hiâ—selfe without witnesse in that â—e did good and gaue vs raine from heauen and fruitfull seasons filling our hearts with food and gladnesse and châ—p 17.27 that euen the very heathen should seeke the Lord if happily they might fâ—ele after him and finde him though he be not farre from euery one of vs for in him wee liue and moue and haue our being Q. Proue it by Gods works of iudgement A. The Psalmist expresly teacheth this Psal. 9.16 The Lord is knowne by executing iudgement the wicked is snâ—â—ed in the worke of his owne hand and Psal. 58.11 Men shall say veâ—ilâ— there is fruit for the righteous doubtlesse there is a God that iudgeth the earth Q Proue it by Gods works of wonder A. By this argument the Dâ—ity is inuincibly proued Psal. 86.10 Thou art great and dost wondrous things thou art God alone and Psâ—l 72.18 Blessed be the Lord God the God of Israel which onely doth wondrous things Q. Proue it by his foretelling things to come A. Vpon this ground all Idols are proued to be in Gods Isai. 41.21.23 Stand to your cause saith the Lord bring forth your strong reasons c. Shew the things that are to come hereafter that wee may know that you are Gods and by the same reason the Deitie of the true God is confirmed Isai. 44.6.7 Thus saith the Lord c I am the first and I am the last and besides me there is no God And who is like mâ—e that shall call and shall declare it and set it in order before me since I appointed the ancient people and what is at hand what things are to come let them shew vnto them Q. You haue proued that God is proue now that we ought to acknowledge God A. It is written Prou. 3.6 In all thy waies acknowledge him and hee shall direct thy pathes and it was Dauids instruction which he gaue to his Sonne Salomon vpon his death bed 1 Chro. 28.9 And thou Salomon my Sonne know the God of thy father and serue him with a perfect heart and with a willing minde for the Lord searcheth all hearts and vnderstandeth al the imaginations of thoughts if thou seeke him hee will be â—ound of theâ— but if thou forsake him hee will cast thee off for euer Q. Proue that we must acknowledge God as he hath reuealed himselfe in his written word A. It is written Deut. 29.29 The secret things belong to the Lord our God but those things which are reuealed belong vnto vs and to our children for euer that we may doe all the words of this law and Rom. 15.4 For whatsoeuer things
THE CHRISTIANS A. B. C. Or A Christian ALPHABET contayning grounds of knowledge vnto Saluation First propounded in Alphabeticall forme each proposition being seconded with some solid reason Secondly repeated by way of Question and Answer with the proofe of euery particular point of doctrine Acquainting the Reader with the most select texts of Scripture whereupon our Christian faith is grounded By I. P. B. of D. Heb. 5.12 When for the time ye ought to be teachers ye haue need that one teach you againe which be the first principles of the Oracles of God ¶ London Printed by THO. HARPER for Fulke Clifton and are to be sold at his shop on Fishstreet-hill 1629. TO THE RIGHT Worshipfull the Maior and the â—urats his Brethren and to the Communaltie of the Town and Port Limme of Feuersham in Kent I.P. wisheth the foundation of sauing knowledge in this life and the perfection thereof in the life to come Right Worshipfull Beloued IT is a knowne truth that in all Acts there are certaine principles or grounds vpon which they rest as vpon a sure foundation And in that regard all Students in any kind of literature doe in the first place settle themselues vpon that rest conceiuing it and that rightly to be the most compendious way to attain knowledge and the best art of memory to retaine it This being an vndeniable truth in the light of humane reason is much more preualent in Diuine learning See we not that the best Instructor doth intimate so much by his own briefe methode of teaching for doth he not conclude all Morall duties in one short Decalogue that is as Moses speakes in Tenne words Haue wee not a perfect patterne of Religious deuotion giuen vnto vs of our Lord comprizing all the requisites of true prayer in a briefe forme consisting but of sixe or seauen petitions What else import all those titles in sacred Scripture The forme of knowledge The pattern of wholesome words The first principles of the Oracles or word of God The principles of the doctrine of Christ or the word of the beginning of Christ tâ—rmed by the Apostle The laying of the foundation doth he not there reduce all to sixe heads viz. Repentance Faith Baptisme Imposition of hands Resurrection of the dead and eternall iudgement Is there not a common Rule of Christian Religion which we call the Apostles Creed according to which whosoeuer shape not their profession we â—ffoord them not so much as the name of Christianitie And though they professe it in word yet if they hold not the truth in the antique sense of it doe wee not iustly taxe them of vnsoundnes Looke into the coure and practise of the Christian Church in all ages and wâ— shall finde that they did not giue to babes in Christ strong meat by and by but did first feede them with the milke of Catechisticall instruction Hence it is that we reade of the Catecumeni in the Primitiue Church that they were held so long in the schoole of instruction as it were in the threshold of Christianitie lest they should enter the Sanctuary and arriue at the summitie or top of Christian prosession vnseasoned or being not well grounded might easily fall away from the truth in those dangerous times of triall It is greatly to be desired that this course might be constantly continued both in the teacher and in the hearers that the one may the better lead the way and as the Psalmist speakes guide them with his owne eye of knowledge And that the other may the better follow their good guides with stayed iudgement receiuing the truth not as the word of man but as it is in deed the word of God Let it be obserued what aduantage the common Aduersarie hath gotten by their pettie Pamphlet in this kinde who though they keepe their blindfold followers in so palpable darkenesse that they neither suffer them to looke into the light of Gods word nor so much as to vnderstand their Liturgies Massâ—s Prayers or other seruices in their publique assemblies yet they politikely hold them in by this strong band insinuating vnto them that resting vpon the implicite faith of what their Church beleeues it is sufficient for their saluation that for faith they can repeat their Credo for deuotion that they can turne their Beads say the Pater-noster the Aue Maria c. for morality if they know â—he seauen deadly sinnes the eight beatitudes the Comandements of the Church the workes of mercy ghâ—stly and bodily together with the Decalâ—gue prouided alwayes that they bawke the second Commandement lest thereby their abhominable Idolatry should be detected Againe note we to our griefe if wee haue any feeling of the state of our Church what disparagement this vnskilful or at least incautious building must needs be vnto vs when our teachers doe not with S. Paul as a wise Master-builder lay the foundation which did they respectiuely obserue both in their priuate course of study and publique imployments neither should they themselues so easily diuert from the infallible rule of Diuine truth in holy writ and from the sound doctrine and tenet of their deare mother The Church of England nor prostitute the soules committed to their charge to the daily seducement of Romish Impostors and insinuations of subtile Schismaticks Great is the praise of our Christian Church of England herein not only in that it doth propound Orthodox principles whereunto it requires the vnanimous consent of all her Clergy but doth withall enioyne that there be a constant course of acquainting the people therewith by way of Catechisme And well did his most excellent Maiestie King Iames of blessed memory second this good worke by his Royall charge giuen in speciall letters directed to the Ministery of England for the respectiue handling of the grounds of Religion euery Sunday in the after-noone Neither hath our Princely and pious King Charles beene herein wanting as we may see by his Royall and religious care in causing the articles of Religion to be reprinted besides other expressions both of his owne constancy in the truth and desire that the discreet and painefull ministery teaching piety towards God and loyalty to their Soueraigne should bend their force against the common enemy Amongst others I haue for my part endeauoured in all sincerity of heart according to the measure of grace giuen vnto me to set forward the building of Gods liuing Temple And my labour herein blessed be the name of him that giueth the successe hath nor bin in vaine I haue bâ—ene a seruant and labourer in the Lords vineyard by the space of 30. yeares Whereof I haue arriued at the 24th yeare amongst you In all which time my speciall care hath beene to ground you in the maine principles of Christian Religion Among other methods which I haue vsed to allure you with variety this Alphabeticall forme hath been one I haue found it very aeceptable vnto you and much desired that it might
were written aforetime were written for our learning that we through patience aâ—d comfort of the Scriptures might haue hope Q. Why can no man be saued without the knowledge of God A. Because our saluation consisteth in the knowledge of God witnesse our Sauiour Ioh. 17.3 This is life eternall that they know thee the onely true God and Iesus Christ whom thou hast sâ—nt And the Apostle sheweth that without this knowledge there is nothing to be looked for but certaine damnation 2 Thes. 1.8 The Lord Iesus saith he shall be reuealed from Heauen with his mightie Angels in flaming fire taking vengeance on them that know not God Q. Why can we not know God vnto saluation but by the Scriptures A. Because as S. Paul teacheth 2 Tim. 3.15 The Holy Scriptures are able to make vs wise vnto saluation And Christ hath commanded Ioh. 5.39 Search the Scriptures for in them yee thinke to haue eternall life and they are they which testifie of mee B Of faith in one God Q. Rehearse the letter B. A. BEleeue in one onely God For to vs Christians there is but one God and they that haue many Gods haue no God at all but the Deuill And to beleeue that there is one God but not to beleeue in him is no better then the faith of Deuils Q. Proue that there is but one God A. It is written Duet 6.4 Heare O Israel The Lord our God is one Lord and Isai 44.6 Thus saith the Lord I am the first and I am the last and besides me there is no God Q. Proue that to vs Christians there is but one God A. It is written 1 Cor. 8.4.5.6 Wee know that an Idol is nothing in the world and that there is none other God but one for though there be that are called Gods c. yet to vs there is but one God and Eph. 4.5.6 There is one Lord one faith one Baptisme one God and Father of all Q Proue that they that haue many Gods haue no God at all but the Deuill A. It will manifestly appeare if we compare two places of Scripture together the one is Ephes. 2.12 where the Apostle saith That being Gentiles or Heathen they were at that time without God in the world the other place is 1 Cor. 10.20 where he saith that the things which the Gentiles sacrifice they sacrifice to Deuils and not to God Q. What is it to beleeue in God A. To beleeue in God is not onely to beleeue that there is a God or to beleeue God and to giue credit to him by assenting to his word but to put our whole trust confidence in him as our God Father Q. How may this appeare to be true A. It is euident in that we finde this to be the faith of the fathers in the old Testament Psal. 22.4 Our Fathers trusted in thee they trusted and thou diddest deliuer them and Dauid for his particular saith Psal. 11.1 In the Lord put I my trust and Psal. 25.2 O my God I trust in thee let mee not be ashamed And in the new Testament the Apostles taught this faith 1 Tim. 6.17 Charge them that are rich in this world that they be not high minded nor trust in vncertaine riches but in the liuing God Q Proue that to beleeue one God but not to beleeue in him is but the faith of deuils A. By this very thing S. Iames doth conuince the hypocrites and counterfeit Christians Iam. 2.19 Thou beleeuest that there is one God thou doest well the Deuils also beleeue and tremble C Of the Trinitie or three persons in one God Q. Rehearse the Letter C. A. COnceiue in this one God three persons The Father the Sonne and the Holy Ghost For so it hath pleased God to reueale himselfe from heauen and in thiâ— name euery Christian is baptized and it is the forme of Christian blessing Q. Prove that we must conceiue in one God three persons A. Wee are so taught 1 Ioh. 5.7 There are three that beare witnesse in heauen the Father the Word and the Holy Ghost and these three are one Q. Proue that God hath so reuealed himselfe from heauen A. The Euangelist noteth so much Luk. 3.21.22 That Iesus being baptized and praying the heauen was opened and the Holy Ghost descended in a bodily shape like a Doue vpon him and a voyce came from heauen which said Thou art my beloued Sonne in thee I am well pleased Here is the Sonne baptized the Holy Ghost descending vpon him and the father speaking from Heauen Q. Proue that in this name euery Christian is baptized A. It is the constant practise of the Church according to the command of Christ Matth. 28.19 Goe yee and teach all nations baptizing them in the name of â—he Father and of the Sonne and of the Holy Ghost Q. Proue that this is the forme of Christian blessing A. So we reade 2 Cor. 13.14 The grace of our Lord Iesus Christ and the loue of God and the communion of the Holy Ghost bee with you all Amen D Of the distinction of the persons in Trinitie Q. Rehearse the letter D. DIstinguish the persons in the God-head but neither confound them nor diuide the substance For the Father is of none but of himselfe the Son is begotten of the Father the Holy Ghost proceedeth from them both And euery person distinctly by himselfe iâ— God yet are they not three Gods but onely one God coeternall and coequall Q. How may it appeare that the pâ—rsons are thus to be distinguished and not confounded A. That they are to be distinguished and not confounded so that the one is not the other is manifest by diuers euidences grounded vpon the word of God The first whereof is because they are expresly shewed and said in Scripture to bee in number three and are there noted distinctly by their peculiar denominations or names as before is shewed both by reuelation from heauen by the institution of baptisme and by the words of Ioh. 1.5.7 There are three that beare witnesse in Heauen the Father the Word and the holy Ghost Q. What is the second euidence that the personâ— are so distinguished and not confounded A. The second euidence is grounded vpon the incommunicable properties ascribed distinctly to each person as that the Father is of none but of himselfe begetting the Sonne The Sonne is begotten of the Father The Holy Ghost preceedeth from them both All which may appeare by these Scriptures 1 Cor. 8.6 where S. Paul calleth the first person the Father of whom are all things and Rom. 11.36 he saith that of him and through him and for him are all things Psal. 22.7 Thou art my Sonne this day haue I begotten thee Ioh. 1.14 Christ is said to bee the onely begotten Son of the Father and Ioh. 15.26 Christ saith of the Holy Ghost the third person when the comforter shall come whom
God walke before me and be thou perfect And Reu. 15.3 Great and maruelous are thy works Lord God almighty Whereupon it is said Mark 10.27 That with God all things are possible Q. Proue that God is most wise A. It is written ps 147.5 Great is our Lord and of great power his vnderstanding or his wisdome is infinite And 1 Tim. 1. 17. He is called The onely wise God Q. Proue that God is most holy A. It is the voyce of the Seraphims or Angels Isa. 6.3 Who cry one to another saying Holy Holy Holy is the Lord of Hosts And Reu. 15.4 Who shall not feare 〈◊〉 O Lord and glorifie thy name for thou only art Holy And 1 Pâ—t 1.15 As he which hath called you is holy so be ye holy in all manner of conuersation Q. Proue that God is good A. That he is absolutely good in himselfe our Sauiour sheweth Matth. 19.17 when hee saith There is none good but one that is God And that he is good to his creatures read Psal. 145.9 where it is said That the Lord is good to all And Matth. 5. 45. He maketh his Sunne to arise on the euill and the good and sendeth raine on the iust and vniust Q. Proue that God is mercifull A. It is written Iam. 5.11 That the Lord is very pittifull and mercifull And Psal. 145. 8.9 The Lord is gracious and full of compassion slow to anger and of Great mercy and his tender meâ—â—y is ouer all his workes And Luk. 6.36 Be ye therefore mercifull as your father also is mercifull Q. Proue that God is iust A. It is said Deu. 32.4 That he is a God of truth and without iniquity iust and righteous is he Psal. 145.17 The Lord is righteous in all his wayes Psal. 11.7 The righteous Lord loueth righteousnes And therefore he is called 2 Tim. 4.8 The righteous Iudge Q. Proue that God would be so described A. It is euident in his appearing to Moses Exod. 34.6 where it is said That the Lord passed by before him and proclaimed The Lord the Lord mercifull and gracious long suffering and abundant in goodnesse and truth reseruing mercy for thousands forgiuing iniquity and transgression and sinne and not making the wicked innocent c. Q. Proue that God is so described because otherwise no man can see God A. It is written Ioh. 2.18 No man hath seene God at any time And 1 Tim. 6.16 That God dwelleth in light which no man can approach vnto whom no man hath seene nor can see And therefore this is rendred as the reason why God did so proclaime himselfe to Moses Exo. 33.18.19.20 Because no man can see the face of God and liue F Of the creation of the world Q. Rehearse the Letter F A. FRamed and made was the whole world by the word of God and that of nothing in six dayes and all very good For nothing can make it selfe neither can bee without some cause nor can be euill being made of God Q. Proue that God made the world A. It is written Gen. 1.1 In beginning God created the heauen and the earth Act. 17.24 God made the world and all things therein And Col. 1.16 By him were all things created which are in heauen and which are in earth things visible and inuisible Q. Proue that the world was made by the word of God A. So it is in the Psalme 33.6 By the word of the Lord were the heauens made and all the host of them by the breath of his mouth And Psalme 148.5 He commanded and they were created See this in the history of the creation Gen. 1.6 Q. Proue that God made all things of nothing A. It is said Hebrewes 11.3 Through faith we vnderstand that the worlds were framed by the word of God so that things which are seene were not made of things which doe appeare Q. Proue that God made all things in six dayes A. It is manifest in the story of the creation Gen. 1.31 And is repeated in the fourth commandement Exod. 20.11 In six dayes the Lord made heauen and earth the sea and all that in them is Q. Proue that God made all things very good A. So God himselfe testifieth Gen. 1.31 And God saw euery thing that he had made and behold it was very good Q. Proue that nothing can make it selfe A. It is brought as a reason to proue that God made man and so consequently all other creatures Psal. 100.3 Know ye that the Lord hee is God it is hee that hath made vs and not wee our selues Q. Proue that nothing can be without some cause A. It is euident in the light of nature and it is the reason of the Apostle to proue that God made all things Heb. 3.4 for saith he Euery house is builded of some man but he that built all things iâ— God Q. Proue that nothing made of God can be euill A. It is manifest because as is shewed before God is good yea goodnesse it selfe And Psal. 5.4 No euill can dwell with him And therefore he cannot be the author of euill who is the fountaine of all goodnesse as is proued Iam. 1.17 Euery good gift and euery perfect gift is from aboue and cometh downe from the father of lights G Of Gods prouidence in gouerning and preseruing all things Q. Rehearse the Letter G A. GOuerned and preserued are all things by the prouidence of God For otherwise Satan and wicked men might doe what they list yea and euery creature would perish in a moment Q. Proue that all things are gouerned by the prouidence of God A. It is written Pro. 15.3 The eyes of the Lord are in euery place beholding the euill and the good And Mat. 10.29.30 That one sparrow shall not fall on the ground without your Father but the very hayres of your head are all numbred Q. Shew some instances or examples of Gods prouidence gouerning and ordering all things A. It is euident by many examples in the word of God that nothing doth come to passe by fortune or chance but that all things are ordered by the will and prouidence of God therefore it is said Ps. 135.6 Whatsoeuer the Lord pleased that did he in heauen and in earth in the sea and in all deepe places Q. Shew some instance of things in heauen A. It is said Psal. 29.3 The God of glory maketh it to thunder Psal. 135 7. He causeth the vapours to ascend from the ends of the earth hee maketh lightenings for the raine he bringeth the winde out of his treaâ—ures Iob. 37.6 He saith to the snow be thou vpon the earth likewise to the small raine and to the great raine of his power Therefore it is said Psal. 147.7.8 Sing vnto the Lord with thanksgiuing which couereth the heauen with cloudes and prepareth raine for the earth Q. Giue some example of Gods worke in the sea A. It
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
power And 2 Thes. 2.12 That all they might be damned who beleeued not the truth but had pleasure in vnrighteousnesse N Of man his deliuerance by Christonely Q. Rehearse the letter N A. NO meanes can free vs from that damnable estate but onely Iesus Christ the eternall sonne of God For hee being both God and man hath perfectly saued vs in that hee tooke our nature vpon him being conceiued by the holy Ghost borne of the Virgin Mary liued in perfect obedience to God suffered the cursed death of the Crosse rose againe the third day ascended into heauen sitteth at the right hand of God and all for vs. Q. Proue that we are saued only by Iâ—sus Christ A. So we read Acts 4.12 Neither is there saluation iâ— any other for among men there is giuen none other name vnder heauen whereby we must be saued And Maâ—th 1.21 the Angell saith Thou shalt call his name Iesus for he shall saue his people from their sinnes Q. Proue that Iesus Christ is the eternall sonâ—e of Gâ—d A. It is written Ioh. 3.16 Gâ—d so loued the world that he gaue his only bâ—gotten sonâ—e that whoâ—â—euer beleeueth on hâ—m â—â—ould not perish but haue eâ—erlasting life Aâ—â— 1 Ioh. 5.20 We know that the Sonne of God is come c. that is the true God and eternall life And Rom. 1.4 That he was declared mightily to be the Sonne of God Q. Proue that Iesus Christ is both God and man A. That he is God is manifest Isa. 9.6 where hee is called The mighty God And Rom. 9.5 God ouer all blessed for euer And it is said Ioh 1.1 In the beginning was the word and the word was with God and the word was God That he is also mvn is proued 1 Tim. 2.5 where hee is called The man Christ Iesus And 3.16 God manifested in the flesh And Ioh. 1.14 The word was made flesh and dwelt among vs and wee saw the glory thereof as the glory of the only begotten sonne of the father full of grace and truth Q. Proue that Christ hath perfectly saued vs A. So it is expresly written Heb. 7.25 That he is able perfectly to saue them that come vnto God by him And Heb. 10.14 That by one offering he hath perfected for euer them that are sanctified And thereupon is inferred verse 18. That where remission of sinnes is there is no more sacrifice for sinne Q. Proue that Iesus Christ therefore tooke our nature vpon him A. That he did assume or take vnto his Godhead the nature of man is euident Heb. 2.16.17 For verily saith the Apostle he tooke not on him the nature of Angels but he tooke on him the seed of Abraham Wherefore in all things it behooued him to bee made like vnto his brethren that hee might bee a mercifull and faithfull high Priest in things pertaining to God to make reconciliation for the sinnes of the people Q. Was it of necessity that Christ should become man A. It was by Gods decree necessary that Christ should take vnto his deity the nature of man that without it mans redemption could not be procured for these reasons 1. Hee must bee man that hee might be fit to suffer death for vs in regard that his Godhead being immutable could not suffer and being immortall could not die 2. It was requisite that the same nature that had offended should satisfie the iustice of God 3. Hee must also be God that hee might be able to ouercome See all this in that one text Heb. 2.14 Q. Proue that Iesus Christ was conceiued by the holy Ghost A. It is the voice of the Angell to Mary Luke 1.35 The holy Ghost shall come vpon thee and the power of the Highest shall ouershadow thee therefore also that holy thing which shall be borne of thee shall bee called the sonne of God And to Ioseph hee sayd Matth. 1.20 Feare not to take vnto thee Mary thy wise for that which is conceiued in her is of the holy Ghost Q. Proue that he was borne of the virgin Mary A. It was so prophesied Isa. 7.14 Behold a virgin shall conceiue and beare a sâ—nne and shall call his name Emmanuel It was effected Math 1. â—8 Now the birth of Iesus Christ was on this wise When as his mother Mary was espoused to Ioseph before they came together she was found with child of the holy Ghost And it was proclaimed by the Angell Ioh. 2.11 Vnto you is borne this day in the city of Dauid a Sauiour which is Christ the Lord. Q. Proue that Christ liued in perfect obedience to God A. It is written Phil. 2.8 That he humbled himselfe and became obedient vnto the death euen vnto the death of the crosse Heb. 7.26 For such an high Priest became vs who is holy harmelesse vndefiled separate from sinners and made higher then the heauens For saith the Apostle Rom. 5.19 as by one mans disobedience many were made sinners so by the obedience of one shall many bee made righteous Therefore Christ saith Ioh. 17.19 For their sakes sanctifie I my selfe that they also might bee sanctified through the truth Q. Proue that Christ did suffer for vs A. It is written Isa. 53.5 Hee was wounded for our transgressions hee was bruised for our iniquities the chastisement of our peace was vpon him and with his stripes wee are healed Q. Proue that hee suffered death for vs A. It is written 1 Pet. 3.18 For Christ also hath once suffered for sinnes the iust for the vniust that he might bring vs to God being put to death in the flesh but quickened by the spirit Q. Proue that hee suffered the cursed death of the crosse A. So it is in the story of his passion Matth. 27.38 And it is said 1 Pet. 2.24 That hee his owne selfe bare our sins in his owne body on the tree that we being dead to sinnes should liue vnto righteousnesse And Gal. 3.13 Christ hath redeemed vs from the curse of the Law being made a curse for vs for it is written Cursed is euery one that hangeth on tree Q. Proue that hee did rise againe the third day for vs A. It is written Rom. 4.25 Who was deliuered for our offences and was raised againe for our iustification And 1 Cor. 15.3.4 That Christ died for our sinnes and that he was buried and that hee rose againe the third day according to the Scriptures Q. Proue that hee ascended into heauen for vs A. It was so prophesied Psal. 68.18 Thou hast ascended on high thou hast led captiuity captiue thou hast receiued gifts for men And it was performed Luke 24.51 And it came to passe while hee blessed them hee was parted from them and carried vp into heauen Q. Proue that Christ sitteth at the right hand of God for vs A. It is written Col. 3.1 If ye then bee risen with Christ seeke those things which are aboue where Christ sitteth at
experience of it Psal. 32.5 I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquity of my sinne As for confession to man it is onely respectiue or conditionall as namely in case of wrong done by one man to another see Iam. 5.16 confesse your faults one to another and pray one for another or in regard of some publike hurt or scandall to the whole Church as in the example of Achan Iosh. 7.19.20 and the like Q. Proue that true repentance is required A. True Râ—pentance which is not onely a contrition or sorrow for sinne and a confession of it but also a conuersion of the whole man with the whole heart vnto God from all his sinnes is specially necessary for the obtaining of pardon this is intended in Math. 3.2 Repent for the kingdome of heauen is at hand and Luk. 13.3 Except ye amend your liues ye shall all likewise perish and Act. 11.18 It is said that they glorified God saying then hath God also to the Gentiles granted repentance vnto life Q. Proue that our iustification consisteth in the pardon of sinnes A. It is so written Rom. 4 6.7 Euen as Dauid declareth the blessednesse of the man vnto whom God imputeth righteousnesse without workes saying Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whom the Lord imputeth not sinne Q. Proue that we can merit nothing with God A. The Apostle proueth it by the example of the father of the faithfull Rom. 4.2 If Abraham were iustified by workes hee hath wherein to reioyce but not with God for what saith the Scripture Abraham beleeued God and it was counted to him for righteousnesse Psal. 130.3 If thou Lord shouldest marke iniquities O Lord who shall stand and Psal. 143.2 Enter not into iudgement with thy seruant for in thy sight shall no man liuing be iustified Q. Proue that our best workes are imperfect A. It is the confession of the Prophet Isa. 64.6 But we are all as an vncleane thing and all our righteousnesse are as filthy rags and Luk. 17.10 When ye haue done all those things which are commanded you say wee are vnprofitable seruants Q. Prouâ— that the promise is made onely to them that beleeue A. It is written Gal. 3.22 that the Scripture hath concluded all vnder sinne that the promise by faith of Iesus Christ might bee giuen to them that beleeue and Act. 2.39 for the promise is vnto you and to your children and to all that are a farre off euen as many as the Lord our God shall call Q. Proue that they were elected of God before the world was A. That the ground of our iustification and saluation by Christ through faith doth stand in Gods free election and therefore cannot be attained by any merit of our owne is manifest Act. 13.48 where it is said that as many as were ordained to eternall life beleeued And Ephes. 1.3 Blessed be the God and Father of our Lord Iesus Christ who hath blessed vs with all spirituall blessings in heauenly things in Christ according as he hath chosen vs in him before the foundation of the world P Of the preaching of the word the ordinary meanes of faith Q. Rehearse the letter P A PReaching of the word of God is the ordinary meanes to worke repentance and faith For God that giueth all grace and so repentance and faith worketh outwardly by the word as by an instrument and inwardly by his spirit Q. Proue that Preaching of the Word is the ordinary meanes to worke repentance A. It is euident in that repentance was the subiect matter of Christs Preaching Matth. 4.17 Iesus began to Preach and to say Repent for the kingdome of heauen is at hand and in that S. Paul saith Act. 17.30 speaking of the preaching of the Gospell that God now commandeth all men euery where to repent and Act. 20.20 I kept backe nothing that was profitable but haue shewed you and taught you publikely and from house to house both to the Iewes and also to the Gentiles the repentance toward God and faith toward our Lord Iesus Christ Q. Proue that Preaching of the Word is the meanes of saith A. So we reade Rom. 10.14 How then shall they call on him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard and how shall they heare without a Preacher and verse 17. so then faith commeth by hearing and hearing by the word of God Q. Proue that God giueth all grace A. It is written Iam. 1.17 Euery good gift and euery perfect gift is from aboue and commeth downe from the father of lights And 2 Pet. 1.3 according as his diuine power hath giuen vnto vs all things that pertaine to life godlinesse through the knowledge of him that hath called vs to glory and vertue Q. Proue that God giueth repentance A. We may learne so much by S. Paul his exhortation to Timothy 2 Tim. 2.25 where he aduiseth him to instruct with meekenesse those that oppose themselues prouing if God at any time will giue them repentance that they may know the truth And it is said Act. 5.31 that God hath lift vp Iesus Christ with his right hand to be a Prince and a Sauiour to giue repentance to Israel and forgiuenesse of sinnes Q. Proue that God giueth faith A. It is expresly affirmed Eph. 2.8 For by grace are ye saued through faith and that not of your selues it is the gift of God And Phil. 1.29 For vnto you it is giuen for Christ that not onely you should beleeue in him but also suffer for his sake Q. Proue that God worketh by the Word as by an instrument A. That the word of God is the outward meanes which God doth vse as an organe or instrument is manifest Iam. 1.18 Of his owne will begat he vs with the word of truth that wee should bee as the first fruits of his creatures And 1 Pet. 1.23 Being borne anew not of mortall seed but of immortall by the word of God and verse 25. This is the word which is preached among you Q. Proue that God worketh inwardly by his spirit A. It is euident by these arguments First it was so prophecied and foretold Ioel 2.28 And it shall come to passe afterward that I will powre out my spirit vpon all flâ—sh and Zach. 12.10 I will powre vpon the house of Dauid and vpon the inhabitants of Ierusalem the spirit of grace and of supplication and they shall look vpon me whom they haue pierced Q. What is the second argument to proue that God worketh inwardly by his spirit A. Secondly The prophesie was accomplished and effected accordingly as the Apostle Peter noteth Acts 2.16 This saith hee is that which was spoken by the Prophet Ioel. And at his Sermon Acts 10.44 It is said That while Peter yet spake these words the
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
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
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
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
A. It is said 1 Thes. 4.14 If we beleeue that Iesus is dead and â—is risen euen so them which sleeepe in Iesus will God bring with him and 1 Cor. 15.21.22 for since by man came death by man came also the resurrection of the dead for as in Adam all die euen so in Christ shall all be made aliue therefore it is that hee is called the first fruits of them that sleepe Q. Proue that if there be no resurrection then the preaching of the Word and our faith is in vaine A. It is the Apostles argument to proue the resurrection 1 Cor. 15.14 that if there be no resurrection and so consequently Christ is not risen then saith hee our preaching is vaine your faith is also vaine and wee are found also false witnesses of God and verse 19. If in this life onely we haue hope in Christ we are of all men the most miserable X Of the day of Iudgement Q. Rehearse the Letter X. A. EXCeeding glorious in itselfe ioyous to the godly and fearfull to the wicked shall be the day of iudgment wherein Iesus Christ shall cal to account and iudge all men for all things done in this life according to their works For he shall come with glory in the clouds accompanied with innumerable Angels and fitting vpon his throne of Maiestie shall vpon due triall of euery mans workes the bookes being opened pronounce the sentence of saluation to the Godly and of damnation to the wicked Q. Proue that there shall be a day of iudgement A. It is written Act. 17.31 That God hath appointed a day in the which he will iudge the world in righteousnesse and Salomon telleth vaine young men Eccles. 11.9 that they must know that for all these things God will bring them to iudgement yea it is a mayne Article of our Creed reason doth teach that seeing the godly liue here in much affliction the wicked in great pleasure there must needs be a day of iudgement to right all Q. When shall that day of iudgement be A. The day of iudgement is not knowne to any creature in heauen or earth but to God onely see Math. 24.36 But of that day and houre knoweth no man no nor the Angels of heauen but my Father onely and Mark 13.32 is added neither the Son himselfe that is in respect of his humane nature or as he is here in this world in the state of humiliation or to reueale it to vs whom it doth not concerne to know it as is said Act. 1.7 It is not for you to know the times or the seasons which the Father hath put in his owne power yet there are signes foretold whereby wee knâ—w the approaching of this day of Iudgement Q. What are the signes foreshewing the day of iudgement A. The signes are chiefly these 2. The preaching of the Gospell through the whole world 2. Great calamities persecutions troubles wars famine pestilence and the like 3. A generall apostasie or falling away and departing from the faith and puritie of religion 4. The comming and reuealing of Antichrist the head of that Apostasie who shall take vpon him to be the head of the Church by sitting as God in the Temple of God aboue all that is called God or that is worshipped 5. Many deceiuers false Christs and false Prophets that shall seduce many 6. Generall corruption of manners and abundance of all iniquitie 7. Great securitie as in the dayes of Noe Mat. 24.37 8. The calling or conuerting of the Iewes Rom. 11.25.26 9. Strange signes in the heauens in the Sunne Moone and Starres on the land earthquakes in the sea roaring tempestuous storms 10. The burning of the world with fire and the comming of Christ in glory Q. Why is the day of iudgement concealed from men A. That day and houre is hidden and vnknowne to men and shall therefore be as the comming of a Thiefe in the night or as the trauaile of a woman with childe to the end that wee should waite and watch euery day and houre and be prepared for the Lords comming see Math. 24.42 Watch therefore for you know not what houre your Lord commeth and verse 44. Therefore be yee also ready for in such an houre as ye thinke not the Sonne of man doth come and Mark. 13.37 And what I say vnto you I say vnto all Watch. Q. Why is the day of iudgement so long deferred A. The Lord doth deferre the day of iudgement for diuers causes 1. that he might shew his patience toward vs in giuing so large a time of repentance 2. That all the elect both of Iewes and Gentiles might be gathered together their number compleat and so all Israel may bee saued 3. That he might try and exercise the patience of the faithfull who suffer so much at the hands of wicked men for the truth 4. That the vngodly and impenitent abusing the patience and long suffering of God which leadeth to repentance might bee left without excuse and be the more seuerely punished Q. Who shall be the Iudge A. He shall be the iudge who is our Sauiour euen the Lord Iesus Christ see Act. 17.3 1. where it is said That God will iudge the world by that man whom hee hath appointed and Rom. 2.16 In the day when God shall iudge the secrets of men by Iesus Christ for saith he Ioh. 5.22 The Father hath committed all iudgement to his Sonnâ— yet at the day of iudgement the godly shall also be as iudges in assisting and consenting to the iudgement of Christ therefore the Apostle saith 1 Cor. 6.2 Doe you not know that the Saints shall iudge the world Q. Who are they that shall be iudged A. All men of what condition soeuer that haue beene are or shall be from the beginning to the end of the world must come to iudgement so we reade 2 Cor. 5.10 That wee must all appeare before the iudgement seat of Christ and Rom. 14.12 So then euery one of vs shall giue account of himselfe to God for the Apostle had said before verse 10. Wee shall all stand before the iudgement seat of Christ. And this must be that as the wicked haue ioyned in sinne with the Apostate Angels that is the Deuils so they may be conioyned with them in iudgement who are reserued in chaines of darkenesse vnto the iudgement of that great day 2 Pet. 2.4 Iud. 6. then shall Antichrist as a chiefe head of all impietie receiue the doome of his eternall destruction 2 Thes. 2.8 Q. Of what things shall all men be iudged A. Euery man shall be iudged of all things done in this life both good and euill the good shall bee approued the euill condemned so it is said Eccl. 12.14 That God shall bring euery worke into iudgement with euery secret thing whether it be good or euill and 2
Cor. 5.10 That euery one may receiue the 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