I will send vnto you from the father euen the spirit of truth which proceedeth of the Father he shall testifie of me Q. What is the third euidence A. The third euidence is taken from the consideration of the distinct effects or workes attributed to each person as the worke of Creation to the Father Redemption to the Sonne Sanctification to the Holy Ghost For though being outward workes they be common to the whole Deitie yet in respect of personall order and of the manner of working they are distinct the Father working by the Sonne and by the holy Ghost but the Sonne and the holy Ghost working from the Father as being the fountaine of euery action Q. What is the fourth euidence A. The fourth euidence to proue that the persons are distinct and not confounded is grounded vpon certaine termes which doe notâ— personall difference as Ioh. 1.1 the word was with God and Ioh. 5.17 My Father worketh hitherto and I worke So of the holy Ghost it is said Isai. 48.16 the Lord God and his spirit hath sent me and where it is said 1. Cor. 12.6 that it is the same GOD that worketh all in all it is added Psal. 8. c. by the spirit and by the same spirit often repeated which termes of difference were meerely in vains if the persons were not distinct Q. Why must not the substance be diuided A. We must not diuide the substance because the God head of the Father the Sonne and the holy Ghost is all one for we must conceiue in the Deitie another and another person but not another and another thing that is a diuersitie or distinction of persons but not a diuision of the diuine nature so the Father is God the Sonne is God and the holy Ghost is God yet they are not three Gods but one God Q. Proue that euery person distinctly by himselfe is God and first that the Father is God A. It is written Ephes. 4.6 There is one God and Father of all who is aboue all through all and in you all and 1 Cor. 15. 24. Christ is said to haue deliuered vp the Kingdome to God euen the Father Q. Proue that the Sonne is God A. The God-head of the Sonne is plentifully confirmed in Scripture Saint Iohn speaking of our Sauiour Christ Ioh. 1.1 saith In the beginning was the Word and the Word was with God and the Word was God and 1 Ioh. 5.20 That the Sonne of God Iesus Christ is true God and eternall life and Ioh. 20.28 That Thomas beleeuing answered and said vnto Iesus My Lord and my God Q. Proue that the Holy Ghost is God A. The God head of the Holy Ghost may appeare amongst many euidences by that saying of Saint Peter to Ananias Act. 5.3.4 That in that hee did lie vnto the Holy Ghost he lied not vnto men but vnto God Againe the deitie of the Holy Ghost may be gathered out of Isa. 48.16 where the Prophet saith And now the Lord God and his holy spirit hath sent me And Act. 13.2 where it is said That as they ministred vnto the Lord and fasted the Holy Ghost said separate me Barnabas and Saul for the worke whereunto I haue called them So Act. 20.28 S. Paul telleth the Elders of the Church That the holy Ghost had made them ouerseeâ—s to feede the Church of God All which could not bee said of the holy Ghost if hee were not God Q. Proue that though there be three persons yet they are but one God A. It is manifest that the three persons are not three Gods but only one God because there can bee but one infinite one eternall one almighty and so consequently but one only God as was proued before And S. Iohn doth expressely affirme 1 Ioh. 5.7 these three are one Q. Proue that they are coeternall A. The Father the Sonne and the holy Ghost must of necessity bee coeternall one as well as the other that is the Father eternall the Sonne eternall and the holy Ghost eternall because they doe all subsist in one and the same diuine nature and are all three one and the same God For the Sonnes eternitie see Ioh. 1.2 The same was in the beginning with God all things were made by him And Ioh. 17.5 Now O Father glorifie thou me with thine owne sâ—lfe with the glory which I had with thee before the world was And theÌ„ coeternity of the Holy Ghost with the Father and the Sonne is noted in that hee ioyned with them in the creation of all things Gen. 1.2 And the spirit of God moued vpon the face of the waters Q. Proue that they are coequall A. Being one and the same diuine nature they must also needs be coequall Of the Sonne it is said Phil. 2.6 That being in the forme of God he thought it no robbery to be equall with God So againe the disposing of spirituall gifts is equally attributed to the holy Ghost aâ— well as to the Father and the Sonne as being God coequall with them 1 Cor. 12.4.5.6.11 E Of the attributes or properties of God Q. Rehearse the Letter E. A. ETernall infinite immutable invisible almighty most wise holy good mercifull and iust is this one God For thus God is pleased to describe himselfe vnto vs in his word because otherwise no man can see or know the nature of God Q. Proue that God is eternall A. That God is eternall without beginning or ending iâ— euident Psal. 90. â— Before the mountaines were made and before thou hadst formed the earth and the world euen from euerlasting to euerlasting thou art God And 1 Tim. 1.17 To the King eternall immortall inuisible the only wise God bee honour and glory for euer and euer Amen Q. Proue that God is infinite A. That God is infinite filling all places and present euery where see Ier. 23.23.24 Am I a God at hand saith the Lord and not a God a farre off can any hide himselfe in secret places that I shall not see him saith the Lord doe not I fill heauen and earth saith the Lord And Ps. 139.7 Whither shall I goe from thy spirit or whither shall I flee from thy presence Q. Proue that God is immutable A. That God is immutable without change see Iam. 1.17 where God is said to be the father of lights with whom is no variablenesse neither shadow of turning And Mal. 3.6 I am the Lord I change not therefore ye sonnes of Iacob are not consumed Q. Proue that God is invisible A. It is manifest by that hath beene said before 1 Tim. 1.17 That as God is eternall without beginning and immortall without end so he is also invisible And Col. 1.15 Christ is called the Image of the invisible God And Ioh. 4.24 it is said That God is a spirit and therefore without bodily or visible substance Q. Proue that God is almighty A. It is written Gen. 17.1 I am the Almighty
is written Isa. 51.15 I am the Lord thy God that diuided the sea whose waues roared And Psal. 107.23.24 They that goe downe to the sea in ships see the workes of the Lord and his wonders in the deepe 25. For he commandeth and raiseth the stormy wind which lifteth vp the waueâ— thereof And againe ver 29. Hee maketh the storme a calme so that the waues thereof are still Q. Shew some instances of Gods prouidence in ordering things vpon the earth A. First all things both good and euill are ordered by Gods prouidence see Isa. 45.7 I forme the light and create darknesse I make peace and create euill I the Lord doe all these things Iob. 5.18 Hee maketh the wound and bindeth it vp hee smiteth and his hands make whole And 1 Sam. 2.6 The Lord killeth and maketh aliue he bringeth down to the graue and raiseth vp Q. Giue a second instance of Gods prouidence in things vpon the earth A. Secondly it is said Dan. 2.21 That he changeth the times and seasons hee remoueth Kings and setteth vp Kings And Psal. 75.7 God is the Iudge he putteth downe one and setteth vp another Q. Giue a third instance of this prouidence A. Thirdly it is said Pro. 16.1 The preparations of the heart in man and the answere of the tongue is from the Lord. And ver 9. A mans heart deuiseth his way but the Lord directeth his steps And Prou. 21.1 The Kings heart is in the hand of the Lord as the riuers of waters he turneth it whithersoeuer he will Q. Giue a fourth instance of this prouidence A. Fourthly the prouidence of God doth so order all things that there is nothing so casuall to vs but it is infallibly certaine in the decree of God See Pro. 16.33 The lot is cast into the lap but the whole disposing thereof is of the Lord. Q. Proue that all things are preserued by the prouidence of God A. It is written Psal. 36.6 O Lord thou preseruest man and beast And Psal. 145.15 The eyes of all waite vpon thee and thou giuest them their meat in due season Psal. 119.91 It is said of all Gods creatures That they continue euen to this day by thine ordinances for all are thy seruants Q. Proue that Satan cannot doe what he list A. It is euident Iob. 1.11 and 2.5 Because Satan could not touch Iob either in his substance or his children or his person without Gods permission And Mat. 8.31 The deuils could not enter into the heard of swine without the leaue of Christ. Q. Proue that wicked men cannot doe what they list A. It is manifest in that Christ said to Pilate Ioh. 19.11 Thou couldest haue no power at all against me except it were giuen thee from aboue And Act. 4.27 It is said That Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together to doe whatsoeuer the hand and counsell of God determined before to bee done Q. Proue that without Gods prouidence euery creature would perish in a moment A. It is euident Act. 17.25.28 in that it is said That he giueth to all life breath and all things and that in him wee liue and moue and haue our being And Deu. 8.3 Man liueth not by bread onely but by euery word that proceedeth out of the mouth of God H Of one God onely to bee worshipped with religious worship Q. Rehearse the letter H A. HE euen this God alone is to be worshipped and called vpon and that onely in the name of Christ with vnderstanding and as him selfe hath commanded For thus euer did the true Church of God and to worship and pray vnto any other is to giue Gods glory to a creature Q. Proue that God onely is to be worshiped A. It is written Matth. 4.10 Thou shalt worship the Lord thy God and him onely shalt thou serue And Reu. 22.8.9 S. Iohn saith I fell downe to worship before the feete of the Angell but he said vnto mee See thou doe it not for I am they fellow seruant and of thy brethren the Prophets and of them which keepe the words of this booke Worship God Q. Proue that God only is to be called vpon A. God himselfe saith Ps. 50.15 Call vpon me in the day of trouble I will deliuer thee and thou shalt glorifie me And Luk. 11.2 Our Sauiour teaching the most perfect forme of prayer saith When ye pray say Our Father which art in Heauen c. Q. Proue that we are to call vpon God only in the name of Christ A. Christ himselfe saith Ioh. 1â— 22 Verily verily I say vnto you whatsoeuer yee shall aske the Father in my name he will giue it you And 1 Tim. 2.5 There is one God and one mediator betweene God and man the man Christ Jesus Therefore he is called Heb. 12.24 The mediator of the new Testament Q. Proue that we must worship and pray to God with vnderstanding A. So saith the Apostle in the name of euery good Christian 1 Cor. 14.15 I will pray with the spirit and will pray with vnderstanding also I will sing with the spirit and will siâ—g with vnderstanding also And our Sauiour sheweth the reason why we ought so to doe Ioh. 4.24 because God is a spirit and they that worship him must worship him in spirit aud in truth Q. Proue that we must worship and call vpon God onely as himselfe hath commanded A. It is written Deu. 12.32 What thing soeuer I command you obserue to do it thou shalt not adde thereto nor diminish from it And Isa. 29.13 God complaineth that their feare towards him is taught by the precept of men And Christ saith Matth. 15.9 In vaine they worship me teaching for doctrines the commandements of men Q. Proue that the true Church did euer thus worship and pray vnto God onely A. It will manifestly appeare if wee take a view of all ages from the beginning of the world both before the Law vnder the Law and after the Law vnder the Gospel in the time of Christ and his Apostles Q. Prooue that before the Law God onely was worshipped and called vpon A. The sacred history of Gods word from the first man Adam vnto Moses doeth manifestly prooue it And it is expresly said Gen. 4.26 at the restitution and reformation of Religion formerly corrupted by the posterity of Cain That then men began to call vpon the name of the Lord. Q. Prooue that vnder the Law God onely was worshiped and called vpon A. The trueth of this may euidently appeare in that by the Law all religious seruice and sacrifice was offered vnto God onely And it is sayd Psal. 22.4.5 Our father 's trusted in thee they trusted and thou diddest deliuer them they called vpon thee and were deliuered they trusted in thee and were not confounded Q. Proue that after the Law in the time of the Gospell God only was
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
come into the light And my desire is that you would accordingly accept it as a second token of my loue and due respect vnto you all For the warrant of this method wee haue the expresse word of God There are all these Alphabeticall Psalmes viz. Ps. 25.34.37.111.112.119.145 Besides the Lamentations of Ieremy and the Catechisme or Instruction which Solomons mother taught him her Lemuel My only sute vnto you is that you would not let this little booke be a Curranto or as an Almanacke for a yeare but in your families make daily and constant vse of it to the building you vp to a perfect house and Temple of our Lord Iesus Christ to whose gracious protection recommends you Your louing and ancient Pastor Iohn Phillips A TABLE OF the matter contained vnder euery Letter of this Alphabet A OF the knowledge of God in generall B Of faith in one God C Of the Trinitie or Three person 's in one God D Of the distinction of the persons in Trinitie E Of the attributes or properties of God F Of the creation of the world G Of Gods prouidence in gouerning and preseruing all things H Of one God onely to bee worshipped I Of man in his first creation K Of the image of God wherein man was created L Of the fall of man and losse of Gods image M Of the miserable estate of all mankinde through Adams fall N Of man his deliuerance by Christ onely O Of our receiuing Christ to saluation by faith only P Of the preaching of the word the meanes of faith Q Of the inseparable properties of faith R Of the meanes of encreasing faith and all other graces S Of Sacraments in generall T Of the Sacrament of Baptisme V Of the Sacrament of the Lords Supper W Of the state of all men dying in respect of the soule and of the resurrection of the body X Of the day of iudgement Y Of the execution of the sentence of damnation Z Of the execution of the sentence of saluation A ACknowledge God as hee hath reuealed himselfe in his written word For no man can be saued without the knowledge of God neither can a man knowe God vnto saluation but by the Scriptures B BEleeue in one only God For to vs Christians there is but one God and they that haue many Gods haue no God at all but the Deuill And to beleeue that there is one God and not to beleeue in him is no better then the faith of Deuils C COnceiue in this one God three persons the Father the Sonne and the holy Ghost For so it hath pleased God to reueale himselfe from heauen and in this name euery Christian is baptized and it is the forme of Christian blessing D DIstinguish the persons in the God head but neither confound them nor diuide the substance For the Father is of none but of himselfe the Sonne is begotten of the Father the holy Ghost proceedeth from them both And euery person distinctly by himselfe is God yet arâ— they not three Gods but onely one God coeternall coequall E ETernall infinite immutable invisible almighty most wise holy good mercifull and iust is this one God For thus God is pleased to describe himself vnto vs in his word because otherwise no man can see or know the nature of God F FRamed and made was the whole world by the word of God and that of nothing in six dayes and all very good For nothing can make it selfe neither can bee without some cause nor can bee euill being made of God G GOuerned and preserued are all things by the prouidence of God For otherwise Satan and wicked men might doe what they list yea and euery creature would perish in a moment H HE euen this God alone is to be worshipped and called vpon and that onely in the name of Christ with vnderstanding and as himselfe hath commanded For thus euer did the true Church of God and to worship and pray vnto any other is to giue Gods glory to a creature I IN the beginning God made man consisting of soule and body the body of the dust in it selfe mortall yet possibly immortall if man had not sinned the soule of spirituall substance immortall in it selfe in both a most excellent creature aboue all others except the Angels For he was created in the image or likenesse of God and had dominion and rule ouer all other creatures in the world K KNnowledge righteousnes and true holinesse are the chiefe things wherein the image of God doth consist For otherwise the word of God would not calâ— vpon vs to renew that image in Christ and without these graces man had not beene fit to rule the creatures nor et himselfe L LEarne that man hath lost that image of God wherein hee was created by the siâ—ne of Adam the first man in eating the forbidden fruit For Adam hauing power not to sinne if he wâ—uâ—d being seduced by the woman and the woman by the serpent which is the Deuill did willingly yeeld to the temptation M MAnkinde being tainted by Adams sinne is become most wretched and miserable both in respect of sin and punishment For hereby all men are conceiued and borne in sinne and are so corrupted with sinne both in soule and body that they cannot perceiue thinke will speake or doe any good thing but are become subiect to sinne Satan the wrath and curse of God to death and to eternall damnation N NO meanes can free vs from that damnable estate but onely Iesus Christ the eternall sonne of God For he being both God and man hath perfectly saued vs in that he tooke our nature vpon him being conceiued by the holy Ghost borne of the Virgine Mary liued in perfect obedience to God suffered the cursed death of the Crosse rose againe the third day ascended into heauen sitteth at the right hand of God and all for vs. O ONly by faith receiuing Iesus Christ into the heart euery man that with a contrite heart confesseth his sinnes to God and truly repenteth is pardoned all his sinnes and so doth stand iustified before God For we can merit nothing with God our best works being imperfect And the promise of God is â— onely made to them that beleeue being elected of God before the world was P PReaching of the word of God is the ordinary meanes to worke repentance and faith For God that giueth all grace and so repentance
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
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
worshipped prayed vnto A. It is euident in that Christ did so teach the Apostles did both so preach and practise Againe a good Christian is stiled or sayd to be A worshipper of God or one that calleth on the name of the Lord. And such are called the true worshippers Q. Prooue that Christ did so teach A. That our Sauiour Christ did so teach and maintayne may appeare euidently both by his combate with Satan Mat. 4.10 where he proueth by the Scriptures that religious worship and seruice is to bee done vnto God onely And Matth. 6.9 teaching his Disciples and in them vs to pray hee sayth After this maner therefore pray ye Our father which art in heauen c. Q. Prooue the Apostles did both so teach and practise A. That the Apostles did so teach see Phil. 4.6 Be nothing caâ—efull but in all things let your requâ—sts bee shewed vnto God in prayer and supplication with giuiâ—g of thankes And that they did so practise and that all the â—aithfull did the like accordinâ— to their doctrine and example is manifest by all the formes of prayer recorded in the New Testament and specially by that of the Apostle Eph. 3.14 I bow my kâ—eâ—s vnto the Father of our Lord Iesus Christ c. Q. Proue that a good Christian is stiled a worshipper of God A. It is euident in that speech of the blinde man cured by Christ Io. 9.31 Ye know sayth hee that God heareth not sinners but if any man be a worshipper of God and doth his will him heareth he Where wee see hee calleth a good Christian or godly man a worshipper of God And 2. Tim. 2.19 In stead of saying let euery Christian S. Paul sayth Let euery one that calleth on the name of Christ depart from iniquity Q Proue that such as worship God onely are the true worshippers A. That such as worship call vpon God onely are the true worshippers may be gathered by the words of Christ to the woman of Samaria Io. 4.22.23 Ye worship sayth hee ye know not what we know what wee worship c. But the houre commeth and now is when the true worshippers shall worship the father in spirit and in trueth for the father seeketh such to worship him Q. How proue you that to worship or pray vnto any other is to giue Gods glory to a creature A. Because the prayse of hearing all prayer of all creatures belongeth to God see Psal. 65.1.2 Prayse wayteth for thee O God in Sion and vnto thee shall the vow be performed O thou that hearest prayer vnto thee shall all flesh come And Isa. 42.8 I am the Lord that is my name and my glory will I not giue to another neyther my prayse to grauen Images I Of man in his first creation Q. Rehearse the letter I A. IN the beginning God made Man consisting of soule and body the body of the dust in it selfe mortall yet possibly immortall if man had not sinned the soule of spirituall substance immortall in its selfe in both a most excellent creature aboue all others except the Angels For hee was created in the image or likenesse of God and had dominion and rule ouer all other creatures in the world Q. What is to bee vnderstood by the word Man A. By the word Man is meant both sexes man and woman as we may see Gen. 1.27 5.2 where God being sayd to make man it is added immediatly male and female created he them and blessed them and called their name Adam or Man in the day when they were created Q. Why did God at the beginning make one man and one woman A. God made one man and one woman not only for propagation as it is Gen. 1.28 Be fruitfull and multiply and replenith the earth but also that by making onely one man and one woman hee might establish holy mariage and lawfull procreation of children Which our Sauiour proueth Matth. 19.4.5 Haue you not read sayth he that he which made them at the beginning made them male and female And thence concludeth that two shall be one flesh The like is in Mal. 2.15 And did not hee make one yet had hee abundance of spirit and wherefore one because he sought a godly seed Q. Proue that man doth consist of soule and body A. That man doth consist of these two parts soule and body is euident in the story of the creation Gen. 2.7 as also by many instances else where in the word of God as for example Matth. 10.28 Feare not them which kill the body but are not able to kill the soule but rather feare him which is able to destroy both soule and body in hell 1 Cor. 6.20 Glorifie God in your body and in your spirit which are Gods And 1. Thes. 5.23 I pray God your whole spirit and soule and body bee preserued blamelesse vnto the comming of our Lord Iesus Christ. Q. Proue that God made the body of the dust A. It is written Gen. 2.7 That the Lord God formed man of the dust of the ground and 3.9 Dust thou art and vnto dust thou shalt returne This made Abraham confesse with great humility Gen. 18.27 I am but dust and ashes And it is alleaged by Dauid as an argument of Gods pity Psal. 103.13.14 Like as a father pitieth his children to the Lord pitieth them that feare him For hee knoweth our frame hee remembreth that we are dust Q. What is the difference betweene the creation of man and woman A. The difference is this First the man was made before the woman to note his authority her subiection as Saint Paul reasoneth 1 Tim. 2.13 For saith he Adam was first formed then Eue. As also to shew the neere affinity betweene man and man seeing as it is Acts 17.26 God hath made of one blood all nations of men for to dwell on the face of the earth Q. What is the second difference A. Secondly man was made of the dust primarily the woman secondarily in that she was taken out of him who was made of the dust for she was made of the rib of Adam Gen. 2 22. Not of the head nor of the foot to shew that God would neither haue her a ruler nor a seruant to her husband but a companion as shee is called Mal. 2.14 Againe it was a type of the Church the life and saluation whereof issued by water and blood out of the side of Christ as the woman receyued her being out of the side of the man Q. Proue that the body of man was made possibly immortall A. The body of man was in its selfe mortall yet by the appointment of God were it not for sinne had beene possibly immortall For God gaue vnto man possibility not to sinne and so consequently not to die as may be gathered by his generall threatning Genes 2.17 The day thou eatest thereof that is of
of all the rest it is said Reu. 1.3 Blessed is hee that readeth and they that heare the words of this prophesie and keepe those things which are written therein Q. Proue that God appointed meditation to that end A. It is euident in that charge before mentioned which the Lord gaue vnto Ioshuah namely that hee should meditate in the booke of the Law day and night Ios. 1.8 And it is propâ—uâ—ded as the way to happinesse Psal. 1. Blessed is the man that hath not walked in the counsell of the vngodly nor standeth in the way of sinners nor sitteth in the seat of the scornefull but his delight is in the Law of the Lord and in his law doth hee meditate day and night Q. Proue that conference was appointed to that end A. Therefore it is that they are commanded Deut 6.7 To talke of the word of God in the house in the way lying down and rising vp and therefore the Apostle hauing said Heb. 10.23 Let vs keepe the profession of our hope without wauering addeth immediately the meanes appointed of God to that end verse 24.25 And let vs consider one another to prouoke vnto loue and to good works not forsaking the assembling of our selues together as the manner of some is but exhorting one another Q. Proue that practise is appointed to that end A. Therefore our Sauiour requireth the condition of practise of euery man that will be able to iudge of truth and error and to withstand seducers see Ioh. 7.17 and the Apostle directeth Heb. 5.14 that through long custome which standeth in experience and practise men haue their wits exercised to discerne both good and â—uill and the Lord himselfe saith Psal. 50.23 To him that ordereth hiâ— conuersation aright will I shew the saluation of God Q. Proue that God appointed prayer to that end A. It is included in the generall promise Math. 7.7 Aske and it shall be giuen you and verse 8 for whosoeuer asketh receiueth Againe â—ro 2.3 4.5 If thou criest after knowledge and liftest vp thy voyce for vnderstanding Then shalt thou vnderstand the feare of the Lord and finde the knowledge of God Q. Proue that God appointed Sacraments to that end A. That Sacraments were ordained for our confirmation see Gen 17.10 concerning circumcision which is therefore called the Couenant because it did signe seale and confirme the couenant as the Apostle noteth Rom. 4.11 The like is said of the Passeouer Exod. 13.9 So vnto vs Christians Baptisme was to that end ordâ—ined Math. 28.19 and the Lords Supper Luk 22.19 S Of Sacraments in generall Q. Rehearse the Letter S A. SAcraments are outward visible signes of the couenant and promise of God in Christ ordained by Christ himselfe to signifie and to seale or confirme and as instruments or meanes to conuay sauing grace to euery true beleeuer and to bee as badges or tokens of our Christian profession And they are in number onely two namely Baptisme and the Lords Supper For such helpes our weake faith doth require and these only hath Christ ordained and no more being answerable to the two Sacraments vnder the Law that is Circumcision and the Passouer and are alone in that kinde sufficient both for the beginning and continuing of sauing grace Q. Proue that Sacraments are signes of the couenant A. That Sacraments are signes of the couenant promise of God is manifest in Circumcision which is called the Couenant because it was the signe of the couenant conferre Gen. 17.10 with verse 11. This is my couenant which ye shall keepe betweene mee and you and thy seede after thee Againe see Act. 2.38 where the Apostle Peter exhorting them to be baptized in the Name of Iesus Christ alledgeth this reason for saith he the promise is made to you and to your children c. Thereby intimating that to whomsoeuer the couenant doth belong to them belongeth the signe and seale of the couenant which is baptisme Q. Proue that the Sacraments are ordained by Christ A. The Lord God is the sole and onely author of all Sacraments for as it is only in his power to make the couenant and to conferre grace so he only hath authority to ordaine and appoint the signes and seales of the couenanâ— of grace Thus did hee both enter the couenant with Abraham and his seed for euer Gen. 17.7 and also appoint the signe of Circumcision verse 10.11 The like hee did concerning the Passeouer Exod. 12. and 13. In the same manner our Sauiour Christ being eternall God with his Father did institute Baptisme Matth. 28 19. Goe teach all nations baptizing them c. And the Lords Supper Luk. 22.19 Doe this in remembrance of mee Whereupon Saint Paul saith 1 Cor. 11.23 I haue receiued of the Lord that which I also haue deliuered vnto you Q. To what end or vse were the Sacraments ordained A. The end or vse of Sacraments is diuers First Sacraments are ordained to signifie shew and represent vnto vs the grace offered in the couenant In which respect they are called signes because they are as it were tokens and resemblances of Gods grace and fauour towards vs. So circumcision is called the signe of circumcision Ro. 4.11 the signe of the couenant Gen. 17.11 Baptisme is said to be the figure that now saueth vs. Againe of the celebration of the Passeouer the Lord saith Exod. 12.14 This day shall bee to you a remembrance And of the Lords Supper Christ saith Doe this in remembrance Luk. 22.19 And the Apostle 1 Cor. 11.26 Yee shew the Lords death till hee come Q. What is the second end or vse of Sacrameâ—ts A. Secondly Sacraments are appointed of God to seale or confirme the inâ—aâ—â—ible certainty of his couenant of grace in Christ made with his Church that thereby the faythfull may more firmely belieue and rest vpon it by faith as ciuill contracts are ratified and made authenticke by their seales annexed Therefore it is that the signe of circumcision is by the Apâ—stle Rom. 4.11 câ—llâ—d The seale of the righteousnesse of faith Q. What is the third end or vse of Sacraments A. Thirdly Sacraments are ordained to bee as instruments or meanes to conuay grace to euery true beleeuer which is euident for Baptisme in that Christ is said Eph. 5.26 to sanctifie and cleanse his Church with the washing of water by the word And Tit. 3.5 God is said to saue vs by the washing of regeneration and renewing of the holy Ghost And for the Lords Supper see 1 Cor. 10.16 where the Apostle calleth the cup of blessing the communion of the blood of Christ and the bread the communion of the body of Christ because in the right vse of these outward elements the faith full doe communicate with Christ himselfe and all his benefits Q. Proue that grace is conuayed not to all receiuers but onely to euery true beleeuer A. That grace is not conuayed to euery one
that is partaker of the outward elements but only to the faithfull is manifest in that our Sauiour Christ Mark 16.16 doth not say simply Hee that is baptized but Hee that beleeueth and is baptized shall bee saued And Saint Peter Acts 8.21.23 said of Simon Magus notwithstanding that he was baptized That his heart was not right in the sight of God but that he was in the gall of bitternesse and in the bond of iniquity And the Apostle saith 1 Cor. 11.29 That the vnworthy receiuer eateth and drinketh his owne damnation Q. What is the fourth end or vse of Sacraments A. Fourthly Sacraments are appointed to be as badges or tokens of our profession that thereby the true worshippers of God and their religion might be discerned from the false and counterfeit Thus Circumcision and the Passeouer did distinguish the Iewes from all other nations Hereupon it is that those that were not of the Iewes religion who were then the only true Church and people of God were termed in disgrace the vncircumcised see 1 Sam. 17.26.36 This vncircumcised Philistine And Isa. 52.1 The vncircumcised and vncleane And of the Passeouer it is said Exod. 12.48 No vncircumcised person shall â—at thereof As being also peculiar to the Church Q. Proue that our Sacraments are badgâ—s to vs Christians A. It is manifest in that whosoeuer will become a Christian is exhorted Acts 2.38 to be baptizâ—d in the name of Iesus Christ as the â—â—dge and token of his entrance â—o his Christian profession And therefore the Euracâ— becoming a Christian and knowing the Sacrament of baptisme to be the badge of Christian religion desired to be partaker of it Acts 8.36 See here is water saith he what doth let mee to be baptized And as baptisme is the badge of our entrance so is the Lords Supper of our continuance Therefore both together are made effectuall signes of our coniunction with Christ in one body 1 Cor. 12.13 and 10.17 Hereupon the Sacraments in their right vse doe not only distinguish Christians from Heathen but also the true Christian from the counterfeit Q. Proue that there are only two Sacraments A. That the Sacraments of the new Testament are only two properly so called that is to say Baptisme and the Lords Supper may plainely appeare not only by the institution there being no mention made of any more but these two Matth. 28.19 and Luk. 22.19 but also in that our Sauiour Christ whom it behooued to fulfill all righteousnesse in performing euery good duty both legall and Euangelicall did only communicate in these two as Sacraments of the couenant of grace see Mat. 3.13.14.15 and 26.26 Q. How else may it appeare that there are only two A. It is mystically shewed by the water and blood which issued out of the side of Christ at his death Ioh. 19.34 Whereunto Saint Iohn alluding saith 1 Io. 5.6 This is that Iesus Christ that came by water and blood not by water only but by water and blood Againe the Apostle noting how the Fathers before the comming of Christ were vnited vnto him as well as wee Christians since his comming alludeth to these two Sacraments as the only symboles or signes of that vnion 1 Cor. 10.2.3.4 They were all saith he baptized vnto Moses in the cloud and in the sea and did all eat the same spirituall meat and did all drinke the same spirituall drinke Q. Proue that our weake faith doth require such helps A. If we were altogether spirituall and in a state of perfection we should need no such helpes as these outward elements but the soule being compassed about with this flesh of ours and seeing nothing but as it were out of a prison in an obscure manner wee are constrained to vse these supports of our weakenesse as old and weake sights vse spectacles Thus much the Apostle intimateth 1 Cor. 13.9.12 That because we doe but know in part wee now see therefore through a glasse darkely Q. Is not the word of God sufficient without these outward signes A. We reade Heb. 6.17 That God willing more abundantly to shew vnto the heires of promise the stablenesse of his counsell bound himselfe by an oath that by two immutable things wherein it is impossible that God should lie wee might haue strong consolation In which woâ—ds we may plainely see that the word and promise of God specially being confirmed by oath is in it selfe most sufficient yet seeing it hath pleased God to adde the Sacraments to the word it is an euident argument that our infirmitie doth stand in need of such helpes beside the word Q. Proue that Christ hath ordained thâ—se two Sacraments onely and no more A. That Christ neuer ordained any more Sacraments as signes and seales of the couenant of grace but onely Baptisme and the Lords Supper is most euident in that concerning these outward elements of water bread and wine onely and â—one other hee solemnly proâ—â—â—â—ted these words of institution Mâ—th 28 1â— Goe tâ—ach all Naâ—ions baptizing them in the Name of the Father and of the Sonne and of the holy Ghost And the like of the Lords Supper Math. 26.26.27 c. Againe concerning the administration of these onely did our Sauiour Christ giue order to the Apostles and in them to all the Ministers of the Gospell to the end of the world whereupon the Apostolike and primitiue Church obserued onely these two Sacraments Act. 2.38.42 Q. What then are wee to thinke of those other fiue Sacraments vsed in the Romish Church A. Those fiue commonly called Sacraments that is to say Confirmation Penance Orders Matrimony and Extreme Vnction are not to be accounted for Sacraments of the Gospell in asmuch as they want those things that should giue them the true nature life and being of Sacraments that is the institution of Christ the outward and visible signes that all Sacraments haue and the end and vse of Sacraments namely to signifie seale and confirme the couenant of grace to all the faithfull vnto the comming of Christ. Q. Shew particularly why they are no Sacraments A. Confirmation is no Sacrament because it hath no outward visible signe ordained by Christ to any such end as Sacraments are appointed vnto onely thus it came in vse among Christians immediately after the time of the Apostles The extraordinary gifts of the Holy Ghost conferred by the laying on of the hands of the Apostles being ceased there was in imitation thereof a custome takâ—n vp in the Christian Churches that they that had beene baptized and had learned the Catechisme were by the laying on of hands and prayers of the Bishops commended vnto God for the confirmation and increase of the ordinary gifts of the Holy Ghost in them Q. Why is Penance no Sacrament A. Penance is no Sacrament not only because it hath no visible signe nor institution of Christ to be such but for that it is onely
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
with more stripes then sinnes of ignorance Luk. 12.47.48 and hypocrites receiue the greater damnation Math. 23.14 Q. Proue their torments shall be eternall without ease or end A. The torments of the wicked in hell shall continue without ease or end to all eternitie as the Salamander burning in the middest of the fire and not consuming therefore hell torment is called Math 25.41.46 Euerlasting fire and euerlasting punishment and 2 Thes. 1 9. euerlasting destruction and it is said Râ—u 20.10 That they shall be tormented day and night for euer and euer And it is agreeable to the rule of iustice because the sinne committed is against an infinite and eternall Maiestie Q. Proue that it is iust with God so to punish A. The Apostle speaking of the day of iudgement 2 Thes. 1.6 saith it is a iust thing with God to recompence And Ro. 2.5 that day is called the day of the declaration of the righteous iudgement of God Therefore it is said Luk. 16.25 Remember that thou in thy life time receiuedst thy pleasures and likewise Lazarus paines Now therefore is he comforted and thou art tormented And hence it is that Christ saith Luk. 6.25 Woe vnto you that now laugh for ye shall mourne and weepe Z Of the execution of the sentence of saluation Q. Rehearse the Letter Z A. ZEalous godly men the iudgement being ended shal immediatly goe with Christ into heauen hauing in him immediate communion with God who shall be all in all vnto them and so shall be freed from all euills and possessed of all good things as perfection of grace brightnesse of glory and fulnesse of ioy in their seuerall degrees and that vnspeakable and euerlasting For it stands with the certainty of Gods election with the truth of his promise and with his iustice for the merit of Christ thus to reward the faithfull that so all their sorrowes may bee turned into ioy Q. Proue that the godly shall immediatly go with Christ into heauen A. It is the first part of the execution of the sentence of saluation as we may see Matth. 25. if wee conferre verse 34. with 46. For when Christ had said Come ye blessed of my Father inherit the Kingdome prepared for you it is added accordingly that the righteous shall goe into life eternall as vpon the contrary sentence of damnation the wicked are to goe into euerlasting paine and that immediately Q. Proue that they haue immediate communion with God A. In this life the faythfull behold God and after a sort enioy his presence by certaine meanes as the word Sacraments and the like but in the life to come they shall haue immediate communion with him Therefore it is said 1 Cor. 13.12 Now wee see through a glasse darkâ—ly but then face to face now I know in part but then shall I know euen as also I am knowne And 1 Thes. 4.17 that the faithfull shall bee caught vp together in the clouds to meete the Lord in the ayre and so shall euer be with the Lord. According to the prayer of Christ for the vnion and communion of the faithfull with God in him axd through his mediation Ioh. 17.21 That they may be all one as thou O Father art in me and I in thee that they also may bee one in vs. Q. Proue that God shall be all in all vnto them A. The blessed estate of the godly shall bee such in the Kingdome of heauen that they shall need no such meanes or helps as here in this world they cannot be without but hauing communion with God and enioying his presence they shall in him haue supply of all for he shall bee all in all that is in stead of all vnto them They are the expresse words of the Apostle 1 Cor. 15.28 that all things shall bee subdued vnto him that God may be all in all And therefore in spirituall helpes there shall be no want Reu. 21.22 There is no temple for the Lord God almighty and the Lambe are the temple of it Againe there shall be no want of temporall meanes Reu. 21.23 no need of candle Sunne or Moone for the glory of God doth lighten it and the Lambe is the light of it There is the riuer of water of life there is the tree of life Reu. 22.1.2 Q. Proue that the godly shall be there freed from all euills A. Here in this world the euills and afflictions that the faithfull endure are great and many but in the life to come they shall be deliuered out of them all as it is said Reu. 21.4 God shall wipe away all teares from their eyes and there shall bee no more death neither sorrow nor crying neither shall there be any more paine for the former things are passed away Q. Proue that they shall be possessed of all good things A. The godly shall there enioy whatsoeuer good thing may tend to their happinesse So that whereas in this life the graces of God are imperfect in them there they shall haue perfection of grace Whereas here they are obscured in so much that it doth not appeare what they are in the life to come they shall haue brightnesse of glory and whereas in this world they are filled with sorrowes there they shall possesse all fulnesse of ioy Q. How shall they haue perfection of grace A. First they shall haue perfection of knowledge see 1 Cor. 3.12 Now wee see as through a glasse darkely but then face to â—ace now I know in part but then shall I know euen as I am knowne Secondly they shall haue perfection of sanctity or holinesse see Ephes. 5.26.27 where it is said that Christ gaue himselfe for his Church that hee might sanctifie and clense it that he might present it to himâ—selfe a glorious Church not hauing spot or wrinckle or aâ—y such thing but that it should be holy and without blemâ—sh Which â—erfâ—ctioâ— wâ—e knoâ— canâ—ot be â—â—thâ— life Thirdly they shall haue 〈◊〉 sloâ—e in which respect loue is for the continuance of it preferred before faith and hope 1 Cor. 13.13 Now abideth faith hope and loue euen these three but the chiefe of these is loue Q. Shew that the godly shall haue brightnesse of glory A. Secondly they shall haue brightnesse of glory The Apostle telleth the faithfull Col. 3.4 Your life is hid with Christ in God when Christ which is our life shall appeare then shall yee also appeare with him in glory Dan. 12.3 it is said that they shall shine as the brightnesse of the firmament and as the Starres for euer and euer And Matth. 13.43 Then shall the iust men shine as the Sunne in the kingdome of their father Q. In what part of man shall this glory be A. The whole man both soule and body shall bee thus glorious in the life to come The soule for it is said Matth. 22.30 that they shall be as the Angels of God in heauen In body for the Apostle
vpon 3 Only in the name of Christ. 4 With vnderstanding 5 Only aâ— he hath commanded 6 So it was in all ages 1 Before the Law 2 Vnder the Law ☜ 3 Afâ—er the law ☜ 1 Christ did so teach ☞ 2 â—he Apostles did so preach practise ☞ 3 A worshipper of God is the title of a ChristiaÌ„ ☜ 4 The worshipper of God only is the true worshipper 7 Otherwise Gods glory is giuen to a creature Man what it signifieth Why God made one man and one woman Man consists of soule and body The body is of the dust 1 Cor. 15.47 The difference of man and womans creation A second difference Io. 19.34 Man body possibly immoâ—tall The soule is immortall Man a most excelent creature Created in the image of God Had rule ouer all creatures Tâ—e image of God consisteth in knowledge Also in righteousnesse and holinesse ☜ Not in substance buâ— in sâ—mblance Gen. 1 â—6 ☞ Knowledge righteousnesse and holinesse are not the only image of God But in the whole man soueraignty ☞ In the soule wisdome ☜ In the very substance of the soule inuisibility immortality S. Augustine Vnity and Trinity ☞ In the body Gods image shineth ☞ Not in the shape or parts but otherwise The word of God calleth on vs to renew it Without it man not fit to rule Image of God how farre â—ost 2 Cor. 11.7 Oâ—â—ly in respect of knowledge righteousnesse and holinesse And that by Adams sinne In eating the forbidden fruit Hauing power not to sinne Was seduced by the woman She by the Serpent That Serpent was the Deuill Man did willingly yeed All tainted by Adams fall As guilty of his sin Are become most miserable Conceiued and borne in sinne Christ only excepted Luk. 3.23.38 Heb. Luk 1.34.35 Mat. 1.20 All corupted with sinne Both in soule and body Cannot perceiue any good thing Nor think a good thought Nor will any good thing Nor speak any good Nor doe any good But is subiect to sinne as a slaue Alsâ— to Sâ—tan To the wrath of God To the curse of God in 〈◊〉 whole life To death To eternall damnation Man saued only by Christ. He is the Sonne of God He is both God and man He hath perfectly saued vs. By taking our nature Which was of necessity Heb. 2.14 He was conceiued by the holy Ghost Borne of the virgin Liued in perfect obedience He suffred He died On the crosse He rose againe He ascended into heauen He sitteth 〈…〉 How we are iustified by faith That we are iustified by faith only 1 Instance 2 Instance 3 Instance 4 Instance 5 Instance Leu. 21.9 6 Instance How wee are iustified by faith only By faith we receiue Christ. A contrite heart is requisite So is confession to God Specially true conuersion Iustification is in the pardon of sinnes We can merit nothing with God Our best workes are imperfect The promise is onely to beleeuers Elected before the world was Preaching the means of repentance Preaching the means of faith God the giuer of all grace The giuer of repentance The giuer of faith God worketh by the Word God workes by his spirit 1 Argument 2 Argument 3 Argument 4 Argument Properties of faith 1 To vnite vs to God 2 To assure vs of Gods loue Shewed more plainely 3 To purifie the heart 4 To woâ—â— by â—â—ue Till we beleeue wee are without God Christ hope But once beleeuing we haue peace Beleeuers are fruitfull Faith and all other graces how increased Particularly 1 By preaching 2 By Reading 3 By meditation 4 By conference Heb. 10.23 24.25 5 By practise 6 By prayer 7 By Sacraments God requires encrease Meanes to that end appointed 1. Preaching 2 Reading 1 Publique 2 Priuate 3 Soliâ—arily 1 In the old Testament 2 In the new Testament 3 Meditation 4 Conference 5 Practise 6 Prayer 7 Sacraments Sacraments are signes of the couenant Gen. 17 7. God is the only author of Sacraments The end or vse of Sacraments 1 To signifie 2 To sâ—aâ—e or confirme 3 To conuay grace But to the faithfull only 4 To be aâ— badges of our profession So to the Iewes So to vs Christians There are only two Sacraments 1 By the institution and practise of Christ. 2 By the water and blood out of his side 3 By Saint Pauls allusion Our weaknesse requireth Sacraments The Word is not sufficient to vs. Christ ordained onely two Sacraments The other fiue are no Sacraments Why no Sacraments Particularly 1 Confirmation is no Sacrament Act. 8.14.15.17 Hieron aduers Luciferiaâ—os cap. 4. An nesâ—â—s etiam ecclesiarum â—â—nc esse morem c. 2 Penance is no Sacrament It may be without a Priest or Minister which a Sacrament cannot be 3 Order is no Sacrament 4 Matrimony is no Sacrament 5 Extreame Vnction is no Sacrament Our Sacraments answerable to the legall They are alone sufficient Baptisme requires 1 Profession of repentance 2 Profession of faith Châ—ldren are tâ— bâ— bâ—ptized The outward element is water The action is washing The inward grace what The forme of words what Who must administer Baptisme The end or vse of Baptisme 1 End 2 End 3 End 4 End Baptisme is the signe of regeneration The vertue 〈◊〉 it is perpetuâ—ll Rom. 6.3.4 The Lords Supper why so called The outward signe is Bread and Wine The thing signified is the Body and Bloud of Christ Crucified Who is to administer the Sacrament The action of the Minister Ioh. 3.16 and 6.27 The action of the people Ioh. 1.22 1 Cor. 10.16 The end or vse of this Sacrament 1 For remembrance of Christs death 2 For Communion with Christ. 3 For confirmation of our faith and loue How our faith in Christ. How our loue one to another It is the signe of our new life It is often to be receiued With due preparation All men must die Death to the godly is a blessing 1 Cor. 3.21 22. Phil. 1.21 1 Cor. 15.55.56 1 Thes. 4.13.14 Reu. 14.13 Rom. 6.7 1 Cor. 19.30 1 Cor. 15. â—6 The soule goeth immediately to heauen or hell The bodies of all shall rise againe At the last day Euery one with his owne body By the power of Christ. The end is to life or death eternall Christ came to destroy death Christ is himselfe risen That we might rise with him If no resurrection preaching and faith is vaine A day of iudgment shall be The time is onely knowne to God The signes what Mark 13.10 Math. 24.14 Math. 24 6.7.9.10 2 Thes. 2.3 1 Tim. 4.1 2 Thes. 2.3.4.8 1 Ioh. 2.18 Math. 24.5.11.24 Math 24.12 2 Tim. 3.1.2 Isai. 59 20. Math. 24.29 Mar. 13 8.24 2 Pet. 3.10 Math. 24.30 Why the time is concealed 1 Thes. 5.2.3 The day why deferred 2 Pet. 3.9 Math. 24.22 Rom. 11.26 Râ—u 6 11 Iâ—m 5.7 Rom. 2 1.4.5 The Iudge is Christ. The godly 〈◊〉 â—ssistant Math. 19.28 All men must be iudged Of all things 1 Committed as thoughts words woâ—kes Eccl. 12.14 2 Omitted According to their workes Christs comming shall be glorious Ioyous to the godly Fearfull to the wicked Psal. 50 The manner of the last iudgement The disposing of all men On the right or left hand why Io. 10.27 1 Thes. 4.17 Luk. 23.30 Reu. 6.16 Eccles. 34.18 c Matth. 13.29.30 The order of the trial The euidence is certaine bookes The books are 1 Of Gods prouidence 2 Of the creatures 3 Of the conscience 4 The booke of life There is a Hell Math 18.9 Luk. 12.5 2 Kin. 23 10 Where it is Christs voyce detrudeth the wicked into hell They are separated from God Iob 21.14 Math. 7.23 Luk. 13.27 They are consorted with the deuils They are depriued of all ioy Luk. 16.24 Their tâ—rmenâ—s intollerable Reu. 21.8 Isa. 66.24 Their punishment proportionable to their sinne Eternall paine easelesse endlesse It is iust with God The godly goe immediately to heauen They haue immediate communion with God He shall be all in all vnto them Reu. 22.5 They shall be freed from all euills Psal. 34.19 Possessed of all good things As â— perfection of grace 2 Brightnesse of glory Both in soule and body 3 Fulnesse of ioy Degrees of glory Vnspeakable happinesse Happinesse eternall It stands with the certainty of election With the truth of his promise 1. Io. 2.25 2 Cor. 1.13.20 With the iustice of God for Christ. It is the reward of the godly So all sorrow is turned into ioy The praise â—e giuen to God