happines in God A. By c Iob. 22.21 acquaintance and fellowship with him who is the fountaine of blessednesse d Joh. 17.3 Gal. 4.9 so knowing him or rather being knowne of him that hee may e Eccl 12.13 serue him and be f 2 Cor 5 9 accepted of g 1. Sam. 2.30 him honour him and be honoured by him Q. God being inuisible how may wee come to know him A. The inuisible things of God are reuealed vnto mankinde partly by his h Ps 19 1 c Rom. 1.20 workes to leaue all without excuse but chiefly by his i Psa 19.7 c. Iob 22.22 Ioh. 6 68 word to guide vs to saluation Q. Where is that sauing word of God to be had A. In the writings of the holy Prophets Apostles commonly called the k Joh. 5.39 2. Tim. 3.15 Scriptures of the old new Testament Q. Is there not also an vnwritten word of God A. No For howsoeuer a Heb. 1.1 Num. 12.6 at the first the whole word of God was deliuered without writing by immediate reuelation or tradition yet since that b Exo. 34.27 God commanded the Scriptures to be written the Church hath beene c Esay 8.20 Luc. 16.29 31 directed vnto the Scriptures onely for the sauing knowledge of God Q. By whom was this word written A. 1 The old Testament by Moses and the d Rom. 3.2 Prophets who deliuered the same vnto the Church of the Iewes 2 The new Testament by the Apostles Euangelist c Rom. 1.16 Reu. 1.11 by whom it was deliuered to the Church of the Gentiles Q. In what language did they write A. In the language best knowne vnto the Church the Prophets in Hebrew the Apostlos in Greeke In which tongues onely they are for the letter to be held authenticall Q. What shall we thinke of the bookes called Apocrypha A. That they are bookes of good vse and esteeme in the Church for direction of manners but not to be acknowledged as rules of faith since they were neither written in Hebrew the language of the Church before Christ nor euer receiued into the Canon of Scripture by them a Rom 3.2 to whom alone in those times the Oracles of God were committed Q. Seeing the Apostles and Prophets were men how can their writings be accounted the word of God A. Because they proceeded b 2. Pet. 1.20 21. not from the will or minde of man but holy men of God spake and wrote as they were moued by the holy Ghost in which regard the c 2. Tim. 3.16 whole Scripture is said to be by diuine inspiration Q. How may it appeare that the Scriptures were inspired by God A. 1 By the testimonie of the Church both before Christ and since 2 By arguments vn-answerable taken from the antiquitie the maiestie of the stile the truth of prophecies c. 3 And most effectually by the testimonie of the same holy spirit that inspired them a 1. Cor. 2 10 14.37 1. Ioh 2 20. who inclineth our hearts to beleeue what is reuealed in them Q. Are the Scriptures plaine and easie to be vnderstood A. 1 Vnto those b 2. Cor. 3.4 whose eyes the God of this world hath blinded c 2. Pet. 3.5 Ioh. 8.43 all things in Scripture belonging to the sauing knowledge of God are darke and difficult 2 But vnto such as are by grace d Ps 119.18 enlightened and made willing to vnderstand howsoeuer e 2. Pet. 3.16 some things remaine obscure to exercise their diligence yet the fundamentall doctrines of faith and precepts of life are all f Pro. 8.9 plaine and perspicuous Q. What need is there then of an interpreter A. 1 To g Acts 8.31 vnfold obscure places 2 To h 2 Pet. 1.12 1. Cor. 14.3 inculcate apply plaine texts Q. How are the Scriptures to bee interpreted A. By the a Nehem. 8.8 Scriptures themselues according to the Analogie of faith and the scope and circumstances of the present place Q. What is the vse of Scripture A. It serueth and is b 2. Tim. 3.16 profitable To teach truth To conuince errour For correction of vice For direction to good life For c Rom. 15.4 comfort in affliction c. SECT II. Of the Doctrine of the Scriptures touching God himselfe Q. HOw do the Scriptures guide vs to the sauing knowledge of God A. By reuealing vnto vs all necessarie truthes concerning 1 God himselfe 2 His workes Q. What doe the Scriptures teach vs concerning God himselfe A. Foure things and first that a Heb. 11.6 there is a God Q. What proofes are there of this truth besides the testimonie of Scriptures A. Diuers taken from 1 Gods workes of b Zech. 12.1 creation especially the soule of man 2 His works of prouidence chiefly his c Psal 9.16 58.10 11. apparent iudgements on the wicked 3 The common consent of all Nations who rather worship any god or gods then none at all 4 The d Esa 31.14 terrors of conscience which make the most vngodly miscreants will they nill they to acknowledge and e Psal 53 5. 14.5 tremble at him c. Q. What is the second thing that the Scripture teacheth concerning God A. What God is viz. f Joh. 4.24 a Spirit 1 Most g 1. Joh. 1.5 simple without mixture or composition 2 h 1. Tim 1. â— 17. Eternall without beginning or end 3 i 1 Kings 8 2â— Infinite without comprehension of place or thought 4 a Iam. 1.17 Constant without shadowe of change 5 b Gen 17 1. Absolute in power holines and glorie Q. How then can he be knowne of vs being incomprehensible A. We onely see his c Exod. 33.23 34.5 backe parts not his face and conceiue of him by his names expressing what an one hee is to vs not in his d Iud. 13.18 glorious nature onely knowne vnto himselfe Q. What is the third thing which is taught vs concerning God A. That there is onely e Deut. 6.4 Esa 46.9 one God and no more as also both nature teacheth guiding all things to one principle and reason acknowledgeth admitting but one that is infinite and independant Q. How is it then that many in Scripture are called Gods A. The name Elohim or God is sometimes improperly giuen to other things either as they f Psal 82.6 Exod. 7.1 participate of God his communicable attributes or as they are g 1. Cor. 8.5 Phil. 3.19 abusiuely set vp by man in the place of God but a 1. Cor. 8.6 vnto vs there is but one God and Lord vnto whom therefore the name Iehouah is in scripture incommunicably appropriated Q. What is the fourth thing that we are taught concerning God A. That in this one simple and indiuided Godhead we must acknowledge and adore b Mat. 3.16 17. 28.19 1. Ioh. 5.7 three distinct persons
coessentiall and coequall to wit the Father the Sonne and the holy Ghost Q. What is the Father A. The first person in the Trinitie c Ioh. 5.26 hauing foundation of personall subsistence from none other Q. What is the Sonne A. The second person d Ioh. 5.26 hauing foundation of personall subsistence from the Father e Psal 2.7 Pro. 8.22 c of whom he is eternally begotten Q. What is the holy Ghost A The third person hauing foundation of personall subsistence from the Father and the Sonne f Ioh. 14.26 15.26 from both whom he eternally proceedeth Q How may the distinction of these persons he conceiued A. 1 In relation and order of subsistence betwixt themselues as hath beene shewed 2 In order and manner of working in the creatures wherein 1 The a Ioh. 5.17 19 original of the action is ascribed to the Father 2 The b Ioh. 1.3 Heb. 1.2 wisedome and manner of working to the Sonne 3 The c Gen. 1.2 1. Cor. 12.11 efficacie of operation to the holy Ghost In a word God the Father in the Sonne by the holy Ghost worketh all things SECT III. Of the doctrine of the Scriptures touching the workes of God and first touching his eternall decree Q. VVHat are wee taught in Scripture concerning the workes of God A. That God d Psal 135.6 Eph. 1.11 as from eternitie he decreed so in time and euerlastingly hee accomplisheth all things vnto the full execution of that his decree Q. How may we take a view of the workes of God A. 1 Generally in all his creatures 2 Specially in the chiefe of his creatures Viz. Angels and Men. Q. What is the decree of God concerning all creatures A. It is his eternall and vnchangeable counsell and purpose a Prou 6.4 Rom. 11.36 fore-ordaining all things vnto his own glory Q. What is the decree of God touching Angels and men A. It is his free appointment b 1. Thes 5.9 fore-ordaining them to a certaine and euerlasting estate for his owne glory Q. What is that euerlasting estate A. It is two fold according to the c Ibid. parts of this his decree which are 1. Election that is d 1. Tim. 5.21 appointment of some Angels and men vnto e Rom. 9.23 euerlasting glorie and blessednesse for the a Ephes 1.6 praise of his goodnes 2 Reprobation that is b Mat. 25.41 Rom 9.21 2. Tim. 2.20 appointment of some Angels and men vnto euerlasting dishonour for the glorie of his iustice SECT IIII. Of the execution of Gods decree and first of Creation Q. HOw doth God execute this his decree A. By 2. actions viz. Creation and Prouidence Q. What is Creation A. The c Gen. 1. Heb. 11.3 making of all things of nothing very good in the first sixe daies of the world Q. How did God create Angels A. He made them all at the first d Col. 1.16 very good and glorious spirits yet e Iob 4.18 mutable Q. When did God create man A. In the f Gen. 1.25 sixt last day of creation Q. How and whereof did God make man A. 1 Hee formed his a Gen. 2.7 bodie of the dust of the earth 2 He b Ibid. breathed in his face the breath of life so making him a liuing soule Q. How many of mankinde did God create at the first A. 1 Onely c Gen â— 7 one man Adam 2 Out of him and for him d Oc. 2.5 â—â— Mal. 2.15 one woman Eue so made he them Male and Female SECT V. Of Prouidence sustaining disposing and employing all creatures especially Angels Q. THus farre of Creation what is Prouidence A. The continual care which God exerciseth vpon his creatures once made e Psal 119.91 for the sustaining and disposing of them Q. How doth God sustaine all creatures A. He vpholdeth them all in their being a Heb. 1.3 by his mighty word and that Partly by the continuation of particulars either for the whole time of this world as b 2. Pet. 3.4 heauen and heauenly bodies earth and other elements c. or for the time of life allotted as all c Psal 36.6 104.27 c liuing creatures Partly by propagation of kinde wherby d Gen. 7.3 8.21 22 creatures euen of shortest continuance doo successiuely abide vnto the end of the world Q. How are Angels vpheld in their being A. They are all sustained by the power of God so that they shall e Luk. 20.36 neuer dye or returne to nothing Q. How are men vpheld A. Two waies and first as all other bodily creatures partly by maintenance of f Act 17.28 Psal 36.6 1 Tim. 4 10 euery mans life here on earth for the time allotted by God himselfe partly by g Gen. 1.28 Eccl. 1.4 propagation of kinde vnto the end of the world through the blessing of procreation Q. How secondly A. As Angels after a sort God so prouiding that when the a Eccl. 12.7 bodie of man returneth to the earth from whence it was taken yet the soule perisheth not but returneth to God that gaue it yea that the b Iob. 19 26 27. same body also and euery part thereof is preserued in the graue and shall bee ioyned entire to the soule at the last day so to continue for euer as shall be shewed Q. How doth God dispose of his creatures A. He guideth and employeth them to those seuerall ends and vses whereby they may best c Psal 119 91 serue vnto his glorie and the good of themselues and of their follow creatures d Psal 8. especially of man Q. How doth God dispose of Angels A. Two wayes the first respecting their euerlasting condition the second their emploiment Q. How did God dispose of Angels in regard of their euerlasting condition A. Diuersly according to the parts of his fore-mentioned decree for first he suffered the Reprobate Angels a 2. Pet. 2 4 voluntarily and maliciously without any temptation to fall into that impardonable sinne of b Jude 6. Apostasio and so into damnation irrecouerably who are called Diuels reserued in euerlasting chaines vnder darknesse vnto the Iudgement of the great day Q. How did God dispose of elect Angels A. He confirmed them in their well-being that they might c Mat. 18.10 neuer fall by sinne from their first blessed estate which are called d 2. Cor. 11.19 Angels of light e Iob 1.6 sonnes of God f Luk. 2.13 heauenly souldiours c. Q. How doth God employ Angels A. He vseth them all g Iob. 1.6 both good and euill Angels as his seruants and ministers for the accomplishment of his will and worke Q. How are good Angels employed A. 1. To be as a h Heb. 1.14 Psal 34.7 â—1 11 guard and garrison vnto the Elect of mankinde for their comfort and protection 2. To i 2. Kin. 19.35 resist and punish the
THE GVIDE VNTO TRVE BLESSEDNESSE OR A BODY OF THE DOctrine of the Scriptures directing man to the sauing knowledge of GOD. Collected By SAM CROOKE 2. TIM 3.15 Thou hast knowne the holy Scriptures of a Child which are able to make thee wise vnto saluation through the faith which is in Christ Iesus LONDON Printed by Iohn Pindley for Nathaniel Butter and are to be sold at his shop neere S. Austins gate at the signe of the Pyed Bull. 1613. TO THE RIGHT WORSHIPFVLL SIR ARTHVR CAPELL Knight his singular good Patrone the Author wisheth what the worke describeth TO whome vnder Christ should I render this account of my poore labours in my charge but vnto your selfe Right worshipfull by whose meanes the Lord vouchsafed mee so free and comfortable an entrance therein to Jt is the Lord Iesus the doore of the sheepe of whom you haue obtayned this mercie rather to be among few a faithfull dorekeeper in his house then to dwell with manie in the Simoniacall tabernacles of wickednesse Neither shall it euer repent you that you haue not drunke of those stollen waters or rather of that blood of soules wherewith too manie in these gold-thirstie daies doe purchase Aceldama vnto them and theirs Let others enrich themselues with the wages of vnrighteousnesse let them make their boast of their couetous desire and blesse themselues in their contempt of the Lord but let the Lord keep this for euer in the purpose of the hearts of his seruants to deale faithfully and vprightlie in so honourable and weightie a trust And let such as haue found this blessing in these corrupt daies to haue a free accesse to the worke and charge of the ministerie thankfullie acknowledge the same both to God and man Amongst whome I gladlie professe my selfe to be one and therefore to the honour of God and the iust acknowledgement of your Christian integritie I commend this worke to your worthy name and Patronage your example to the memorie and imitation of posteritie your selfe with all your Worshipfull familie to the holie direction and safe tuition of Almightie God Your worships in Christ euer bounden SAM CROOKE TO THE CHRISTIAN READERS especially those of my charge the inhabitants of Wrington in Somersetshire Christian Reader BLessednesse is the Alpha and Omega of Man the beginning of nature and the end of Grace The naturall Philosopher in his inquest of Happinesse laieth this ground Arist Ethiâ— lib. 1. cap. 1 that All things desire that which either in trueth or in opinion is good for them and that onely is good which tendeth vnto the onely good the vttermost end and perfection of their seuerall natures But where Philosophie ends Religion begins or rather where Reason failes Grace supplies proclaiming all that nature in the blindnesse of Corruption accounts excellent to be vanitie of vanities Eccl. 1.2 and the end of all and whole of man Eccl. 12.13 14. to be the feare of God and the keeping of his Commandements And that with respect to the last Iudgement wherein all workes of men whether good or euill though neuer so secret shall come to light and triall and receiue their due reward Yea so farre was nature in staken in the matter of Blessednesse that it could not truely define so much as the happinesse and perfection of the brute creature which the Scripture sheweth to be the Reuelation and glorious Redemption of the Sonnes of God Rom. 8.19 21. Wherefore as it is euident in nature that all men seeke blessednesse so it is apparant in experience that there is no man that can attaine thereto without a supernaturall guide without which wee see that touching Blessednesse there are as many mindes as men and as many waies as wits euery one crossing another and so all prouing that all are insufficient For this cause I haue framed this Treatise for a direction to that which all men seeke and so few finde Wherein from the ground of nature Ioh. 1.9 as of that light which enlightneth euery man that commeth into the world I endeuor to raise the building of sauing knowledge Although to speake properly the light of nature sheweth rather the necessitie then the way to sauing knowledge and is a ground rather of enquirie then of attaining thereto For all that nature can truely determine and articulatelie pronounce concerning this matter is that Blessednesse is to bee sought and such a blessednesse as may sort with the nature of man the seeker especially in regard of his better part which is his soule The rest well may shee stammer at as that the soule is not onely a reasonable but also a religious and immortall spirit and therefore cannot be blessed without the euerlasting fellowship and fauour of God to whom shee is by band of conscience obliged But plainelie to vtter these more then metaphysicall trueths is of such onely whose tongue-string is loosed and to whom the Lord hath said Ephphata be opened Mar. 7.34 35. And with this helpe Reason it selfe will yet goe further and say that the meanes of acquaintance and fellowship with God can be no other then those which himselfe affordeth and namely his Word the onely infallible Index of the minde of the speaker and therefore it cannot but reiect as vncertain and vnsafe whatsoeuer the presumptuous boldnesse of flesh and blood obtrudeth against or besides this rule And yet further touching the triall of this touchstone whether it be the word of God or no Reason it selfe will acknowledge that whatsoeuer inducements may bee from the authoritie of those whom we credit and respect none but God himselfe can thoroughly resolue vs of it and that either by the apparant traces of diuine maiestie in the letter of the Scripture or by the secret testimonie of the same Spirit that inspired it inclining the heart of the reader or hearer to embrace and subscribe vnto the authoritie of it So that now the true beleeuer may say vnto the Church as those Conuerts to the woman of Samaria Now wee beleeue not because of thy saying Ioh. 4.42 for wee haue heard him our selues Vnto reason thus enlightened or willing thus to be enlightened I hope my manner of proceeding in this Treatise will seeme reasonable wherein I haue with the vttermost of my poore abilitie faithfully endeuoured to comprise the whole bodie of the heauenly doctrine of the Scriptures and that in such a methode as vpon long and serious pensitation I haue iudged most meete to bring light to the matter and ease both for vnderstanding and memorie to the Reader A subiect I grant not of so pleasing a straine either to the writer or to the reader as some other treatises which afford more libertie of inuention and discourse But I haue learned of the blessed Apostle of the Gentiles Phil. 3.1 not to be greeued to write these same seeming triuiall things vnto you knowing that euen from these things is the experience best taken of Christ speaking in