holy Ghost fell on them all which heard the word Q. What is the third argument to proue that God worketh inwardly by his spirit A. Thirdly it is euident that all spirituall gifts are wrought by the spirit as it is in 1 Cor. 12.11 All these saith the Apostle worketh that one and the selfe same spirit diuiding to euery man seuerally as hee will Insomuch as the outward meanes without this inward worke of Gods spirit is of no force Whereupon it is that Paul saith 1 Cor 3.6.7 I haue planted Apollo watered but God gaue the increase So then neither is he that planteth any thing neither hee that watereth but God that giueth the increase Q. What is the fourth argument to proue that God worketh inwardly by his spirit A. Fourthly God acknowledgeth none for his that haue not his spirit working in them See 1 Cor. 3.16 Know ye not that ye are the Temple of God and that the spirit of God dwelleth in you And Rom. 8.9 If any man haue not the spirit of Christ he is none of his This is so euident a truth that the Apostle doubteth not to affirme that no man can so much as say that Iesus is the Lord but by the holy Ghost 1 Cor. 12.3 Q Of the inseparable properties of faith Q. Rehearse the letter Q A. QValities of faith inseparable vnto it are these to vnite vs to God in Christ to assure vs of Gods loue in him to purifie the heart and to worke by loue For vntill we beleeue wee are without God without Christ and without hope but when once wee beleeue wee haue peace with God and cannot but be fruitfull in all good workes Q. Proue that it is the property of faith to vnite vs to God in Christ A. This quality or property of faith namely to vnite vs vnto God in Christ is expresly noted by the Apostle Eph. 2.13 But now in Christ Iesus ye who sometimes were farre off are made nigh by the blâ—od of Christ. And verse 19. Now therefore ye are no more strangers and forreiners but fellow Citizens with the Saints and of the houshold of God Q. Proue that it is the quality of faith to assure vs of Gods loue in Christ A. It is manifest in that it is said Rom. 5.2 That by Christ wee haue accesse by faith into the grace wherein wee stand and reioyce in hope of the glory of God And verse 5. Hope maketh not ashamed because the loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs. Therefore faith is thus described Heb 11.1 Faith is the substance or ground and assurance of things hoped for and the euidence of things not seene Q. Shew it yet more fully and plainely A. It may appeare more fully and euidently by that confident acclamation and protestation of the Aposâ—le in the behalfe of euery Christian Rom. 8.35 Who shall separate vs from the loue of Christ and verse 38.39 For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to comâ— nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Q. Proue that it is the property of faith to purifie the hart A. The Apostle Peter speaking of the calling of the Gentiles saith Act. 15.8.9 That God which knoweth the hearts beare them witnesse giuing them the holy Ghost euen as he did vnto vs. And put no difference betweene vs and them purifying their hearts by faith and 1 Tim. 1.5 it is said That the end of the commandement is charitie out of a pure heart and of a good conscience and of saith vnfained where wee see that vniting vs to Christ is the cause of the puritie of the heart Q. Proue that it is the propertie of faith to work by loue A. It is obserued as a speciall propertie oâ— faith by the Apostle Gal. 5.6 where hauing said that we through the spirit waite for the hope of righteousâ—esse by faith hâ—e presently addeth these words for saith hee In Iesus Christ neither circumcision auaileth any thing nor vncircumcision but faith which worketh by loue therein noting faith to be the proper efficient cause of loue and loue to be the proper effect of faith Q. Proue that till we beleeue we are without God without Christ without hope A We may see the truâ—h of this by the Apostles description of the state of the Ephesians before their coÌ„uersion Eph. 2.12 At that time saith heâ— ye were without Christ being aliens from the Common-wealth of Israel and strangers from the couenants of promise hauing no hope and without God in the world Q. Proue that when once we beleeue we haue peace with God A. It is so written Rom. 5.1 that being iustified by faith wee haue peace with God through our Lord Iesus Christ and chap. 8.1 There is therefore now no condemnation to them which are in Christ Iesus who walke not after the flesh but after the spirit Q. Proue that once beleeuing wee cannot but be fruitfull in all good workes A. That when once we beleeue wee cannot but be fruitfull our Sauiour himselfe teacheth by the similitude of the Vine whereunto he doth resemble himselfe and the beleeuers that are in him by faith to the branches Ioh. 15.5 I am the Vine ye are the branches He that abideth in me and I in him the same â—ringeth forth 〈…〉 without me yee 〈…〉 thing Apo‑ 〈…〉 2.14 That Christ 〈…〉 se for vs that hee 〈…〉 from all ini 〈…〉 rifie vnto himselfe 〈…〉 ople zealous of 〈…〉 R Of the meanes of encreasing faith and all other graces Q. Rehearse the Letter R. A. REmember that saith and so all other graces are increased and confirmed by the hearing of the word of God preached as also by reading meditation conference practise prayer and Sacraments For as God requireth of euery Christian a daily increase of grace so he hath appointed these meanes to that end Q Proue in generall that saith and all other graces are increased and confirmed by these meanes A. So much may be gathered in generall by the words of the Eâ—angelist Act. 2.41.42 where speaking of those that were conuerted to the faith he saith Then they that gladly receiued his word were baptized and they continued in the Apostles doctrine and fellowship and breaking of bread and prayers noting thereby how being conuerted they did continue and were increased and confirmed in the state of grace by those meanes Q. More particularly proue that Preaching is a meanes to increase and confirme grace A. It is manifest in that the Apostle Peter speaking of the word preached saith 1 Pet. 2.2 As new borne babes desire the sincere milke of the word of GOD that yee may grow thereby and Act. 14 21.2â— it is said that Paul and Barnabas returned c. confirming
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
Abraham his father Heb. 7.9.10 Q. Proue that mankinde is becomâ— most wretched and miserable A. The wretched and miserable estate of all mankinde may appeare by that lamentable outcry of the Apostle Romans 7.24 O wretched man that I am who shall deliuer me from the body of this death Q. Proue that all men are conceiued and borne in sinne A. It is euident by the confession of Dauid Psal. 51.5 Behold I was borne in iniquity and in sinne hath my mother conceiued me And it is said Ioh. 3.6 That which is borne of the flesh is flesh and that which is borne of the spirit is spirit Q. How then could Christ bee free from sinne seeing hee was true man A. Christ Iesus was true man descended of Adam as we are in all things like vnto vs but yet sin excepted For he was not a mâ—ere man but was also God and againe as he was man he was not so by naturall generation as we are but by the supernaturall worke and power of the holy Ghost was conceiued in the wombe of the virgin Mary Q. Proue that all men are corrupted with sinne A. It is written Rom. 3.9 That all both Iewes and Gentiles are vnder sinne 1 Kings 8.46 There is no man that sinneth not And 1 Ioh. 1.8 If we say we haue no sinne wee deceiue our selues and the truth is not in vs. And this corruption of sinne is nâ—t by example or by imitation only or meerely of some euill custome but by propagation and naturall generation all men being conceiued and borne in sinne as is shewed before Q. Proue that all are corrupted both in soule and body A. It is euident by the Apostles prayer 1 Thes. 5.23 The very God of peace sanctifie you throughout and I pray God that your whole spirit and soule and body may bee kept blamelesse vnto the comming of our Lord Iesus Christ. For what need he to pray for the sanctification of the whole man both soule and body if all and euery part were not corrupted Q. Proue that man by nature cannot perceiue any good thing A. The Apostle doth expresly auouch so much in 1 Cor. 2.14 That the naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him neither can he know them because they are spiritually discerned And 2 Cor. 4.4 he saith That the God of this world hath blinded the mindes of the infidels that the light of the glorious Gospell of Christ which is the image of God should not shine vnto them Q. Proue that man by nature cannot thinke a good thought A. It is written Gen. 6.5 God saw that the wickednesse of man was great in the earth and that euery imagination of the thoughts of his heart was only euill continually Therefore the Apostle taketh it for granted 2 Cor. 3.5 That we are not sufficient of our selues to thinke any thing as of our selues but our sufficiency is of God Q. Proue that man cannot will desire or effect any good thing by nature A. It is manifest in that it is said Rom. 8.7 That the wisdome of the flesh is enmity against God for it is not subiect to the law of God neither in deed can be Whereupon it is inferred verse 8. So then they that are in the flesh cannot please God Therefore it is that the Apostle saith Phil. 2.13 It is God which worketh in you both to will and to doe of his good pleasure Q. Proue that man cannot by nature speake any good thing A. Saint Paul noteth so much speaking of all men in the corruption of nature Rom. 3.13.14 Their throat saith he is an open sepulchre with their tongues they haue vsed deceit the poyson of Aspes is vnder their lips Whose mouth is full of cursing and bitternesse Q. Proue that man cannot do any good thing by nature A. It is euident by that which we read in Psal. 14.1.2.3 where it is said They are corrupt they haue done abominable works there is none that doth good The Lord looked downe from heauen vpon the children of men to see if there were any that did vnderstand and seeke God They are all gone aside they are altogether become filthy there is none that doth good no not one Which texâ— the Apostle citeth Rom. 3.10 to proue that all men are vnder sinne Q. Proue that hereupon all men are subiect to sinne A. That all men are subiect iâ— sinne as very seruants or slaues is plainely proued by the Apostle Rom. 6.16.17 Know yee not that to whom yee yeeld your selues seruants to obey his seruants ye are to whom ye obey whether of sinne vnto death or of obedience vnto righteousnesse But God bee thanked that yee were the seruants 〈◊〉 sinne but yee haue obeyed from the heart that forme of doctrine which was deliuered you And our Sauiour saith Ioh 8.34 Whosoeuer committeth sinne is the seruant of sinne For as it is in 2 Pet. 2.19 Of whosoeuer a man is ouercome euen vnto the same is he in bâ—ndage Q. Proue that man is by naâ—ure coâ—rupted become subiect to Satan A. It is euident in that Satan is called Ephes. 2.2 The spirit that work thâ—in the children oâ— disobedience And 2 Tim. 2 26. it is said That they may recouer themselues out of the snare of the Deuill Who are taken captiue by him at his will Againe 2 Cor. 4.4 hee is called The God of this world that hath blinded the mindes of them which beleeue not Q. Proue that man is by nature subiect to the wrath of God A. The Apostle saith Ephes. 2.3 That wee all were by nature the children of wrath as well as others And Ioh. 3.36 it is said That he that beleeueth not the Sonne shall not see life but the wrath of God abideth on him Q. Proue that man is by sinne subiect to the curse of God A The curse was pronounced vpon Adams first sinne Gen. 3.17 It was repeated against the breach of the Law of God Deut. 28.15 Mal. 2.2 And is noted by the Apostle Gal. 3.10 Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them Vnder this burden of the curse vpon man for sinne euery creature is said to groane Rom. 8.22 Q. Proue that all men are subiect to death by reason of sinne A. So saith the Apostle Rom. 5.12 By one man sinne entred into the world and death by sinne and so death passed vpon all men for that all men haue sinned And Rom. 6.23 The wages of sinne is death Q. Proue that all men are subiect to eternall damnation for sinne A. It is manifest by that which is said 2 Thes. 1.8.9 That they that know not God and that obey not the Gospell of our Lord Iesus Christ shall be punished with euerlasting destruction from the presence of the Lord and from the glory of his
the right hand of God And Rom. 8.34 it is said That Christ is at the right hand of God and maketh intercession for vs. And Acts 3.21 Whom the heauens must receiue vntill the time of restitution of all things O Of our receiuing Christ with all his benefits to saluation by faith only Q. Rehearse the Letter O? A. ONly by faith receiuing Iesus Christ into the heart euery man that with 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 onely made to them that beleeue being elected of God before the world was Q. How and in what sense are we said to be iustified by faith A. We are said to be iustified by saith not for the dignity and merit of it not as it is an inward and inherent quality or virtue not because it hath charity adioyned vnto it and worketh by loue nor because it receiueth any force or power from charity to iustifie but because by faith as by a hand or instrument we receiue Christ by whom we are iustified Q. Proue that we are iustified only by faith A. That wee are iustified by faith only may appeare by these euidences following whereof the first is In that iustification and acceptance of a man with God vnto eternall life is positiuely and absolutely ascribed in Scripture vnto faith This is the very argument of the Apostle alleaged to the same purpose out of the Prophet Habakuk 2.4 The iust shall liue by faith And he expresseth it in his owne person as an instance of the state of euery good Christian Gal. 2.20 I liue saith he by the saith of the Sonne of God who loued me and gaue himselfe for me Q. What is the second instance that we are iustified by faith only A. Secondly the Scriptures doe expresly exclude all workes in vs touching the point of iustification by manifest exclusiue notes or tearmes being equiualent with the exclusiue particle only or alone As for example Gal. 2.16 Knowing that a man is not iustified by the workes of the Law but by the faith of Iesus Christ. And Rom. 3.28 Therefore we conclude that a man is iustified by faith without the deeds of the Law And verse 24. Being iustified freely by his grace Q. What is the third instance of iustification by faith onely A. Thirdly there is a manifest opposition noted in Scripture betweene grace and workes so that if iustification be freely by grace then it cannot be of workes at all See Rom. 11.6 If by grace then it is no more of workes otherwise grace is no more grace But if it be of workes then it is no more grace otherwise worke is no more worke And Rom. 4.4 To him that worketh is the reward not reckoned of grace but of debt But to him that worketh not but beleeueth on him that iustifieth the vngodly his faith is counted for righteousnesse Q. What is the fourth instance of iustification by fayth only A. Fourthly They that sought righteousnesse not by faith only but by the workes of the Law are said for that very cause not to haue attained righteousnesse See Rom. 9.31.32 But Israel which followed after the law of righteousnesse hath not attained to the law of righteousnesse Wherefore because they sought it not by faith but as it is were by the workes of the Law And Chap. 10.3 For they being ignorant of Gods righteousnesse and going about to establish their owne righteousnesse haue not submitted themselues to the righteousnesse of God For Christ is the end of the law for righteousnesse to euery one that beleeueth Therefore Paul though he was blamelesse before men touching the righteousnesse which is in the law yet he counted all but dung that hee might bee found in Christ by faith Phil. 3.6.9 Q. What is the fifth instance of iustification by faith only A. Fiftly The brazen Serpent was a type of Christ now as when the Israelites were stung by the fiery serpents they were preserued aliue only by looking vpon the Serpent of brasse so when wee are â—â—â—eng to death by sinne there is nothing required of vs for the cure of our soules but only that wee fixe the eye of our faith vpon Christ. See this very proportion obserued by Christ himselfe Ioh. 3.14.15 As Moses lift vp the Serpent in the wildernesse so must the sonne of man be lifted vp that whosoeuer beleeueth in him should not perish but haue eternall life Q. What is the sixt instance of iustification by faith only A. Sixtly there are many graces accompanying saluation in a Christian soule as faith hope charity wisdome patience humility the feare of God repentance and the like and euery grace hath some excellent vse but of all these none is sit as a spirituall hand to receiue and apply Christ and his righteousnesse to the iustification of a sinner but faith only Q. In what sense then are we said to bee iustified by faith only A. Not that faith is solitary or alone without other graces for it is said Gal. 5.6 to worke by loue And 1 Tim. 1.5 That charity doth proceede out of a pure heart and of a good conscience and of faith vnfained as the fountaine of all other graces But as the eye is not alone but there are with it many other members and parts of the body and yet the faculty of seeing is only in the eye so faith though it bee not alone yet it only hath power to apprehend Christ to iustification Q. Proue that by faith wee receiue Iesus Christ into the heart A. That by faith wee receiue Iesus Christ may be gathered out of those words of the Euangelist Ioh. 1.11.12 He came vnto his owne and his owne receiued him not But as many as receiued him to thâ—m gaue hee power to become the sonnes of God euen to them that beleeue on his name Where wee see that to receiue Christ and to beleeue in him is all one Againe that we receiue Christ into the heart or soule as the fittest receptacle is euident by the Apostles prayer Ephes. 3.16.17 That ye may saith he bee strengthened by his spirit in the in ward man that Christ may dwell in your hearts by faith Q. Proue that a contrite heart is required A. It is written Psal. 51 17. The sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise And Ioel 2.13 Rend your heart and not your garments and turne to the Lord your God Q. Proue that confession of sinnes to God is required A. There is an absolute necessity of confessing our sins to God if euer wee will obtaine pardon Therefore it is conditioned 1 Ioh. 1.9 That if wee confesse our sinnes he is faithfull and iust to forgiue vs our sinnes And we may see the
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
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
consist dâ—â—h constitute the whole man 2. As the body like a microcosme or little world doth expresse in euery part the wonderfull worke of the Creator 3. As those excellent graces of wisdome sanctity and iustice principally seated in the soule doe expresse themselues in the body and as Solomon speaketh Make the face to shine according as we see the light of a candle shine through the lanterne Q. Proue that the word of God doth call vpon vs to renew this image in Christ. A. That the word of doth call vpon vs to renew this image of God consisting in knowledge righteousnesse and holinesse and so consequently prouing that herein the image of God doth chiefely stand see Ephes. 4.22.23.24 where the Apostle saith by way of exhortation That yee put off concerning the former conuersation the old man which is corrupt according to the deceitfull lusts And be renewed in the spirit of your minde And that yee put on the new man which after God is created in righteousnesse and true holinesse Q. Proue that without these graces man was not fit to rule the creatures nor yet himselfe A. It is euident in that man hauing lost these graces is said to become like the very brute beast as it is Psal. 49.20 Man that is in honour and vnderstandeth not is like the beasts that perish L Of the fall of man and losse of Gods image by reason of Adams sinne Q. Rehearse the letter L A. LEarne that man hath lost that image of God wherein hee was created by the sinne of Adam the first man in eating the forbidden fruit For Adam hauing power not to sinne if he would being seduced by the woman and the woman by the serpent which is the Deuill did willingly yeeld to the temptation Q. Shew how and in what respect man hath lost the image of God A. Man hath lost the image of God not in respect of the substance of soule and body which doe yet remaine the same which essentially they were in their first creation nor in regard of the faculties of reason will and affection without which we were not men but brute creatures But the image of God which man hath chiefely lost is that conformiâ—y to the will of God consisting in the true knowleâ—ge of God in righteousnesse and holinesse Q. Proue that this heauenly knowledge righteousnesse and holinesse is the image which man hath lost A. It is manifest by that exhortation of the Apostle Ephes. 4.24 where we are exhorted to renew that image wherein man was created after God in righteousnesse and true holinesse Which exhortation were needlesse if man had not lost this image and if this were not the image of God which man hath lost Q. Proue that this image of God was lost by Adams sinne A. It is euident in that the Scripture speaking of Adam saith Rom. 5.12 That by one man sinne entred into the world And verse 18. By the offence of one the fault came on all men to condemnation And verse 19. By one mans disobedience many were made sinners Q. Proue that it was by eating the forbidden fruit A. It is apparant in the history partly by the charge which God gaue vnto Adam Gen 2.16.17 The Lord God commanded the man saying Thou shalt eat freely of euery tree of the garden But of the tree of knowledge of good and euill thou shalt not eate of it Partly by the threatning in the words immediatly following For in the day that thou eatest thereof thou shalt die the death Partly by the sentence of curse denounced against man after hee had sinned Gen. 3.17 Q. Proue that Adam had power not to sinne if hee would A. It is manifest in that God made man so excellent a creature Whereupon it is said Eccles. 7.29 That God made man righteous and vpâ—â—ght Neither could it haue â—ood with the iustice of God to require that of man which he was not able to performe or to punish him hauing by his creation no power to obey Q. Proue that Adam was seduced by the woman A. It is so written Gen. 3.6 That the woman gaue also vnto her husband with her and he did eat It was Adams excuse verse 12. The woman which thou gauest to be with me she gaue me of the tree and I did eat And it is alleaged to humble that sex 1 Tim. 2.14 That Adam was not deceiued but the woman being deceiued was in the transgression Q. Proue that the woman was deceiued by the Serpent A. It is said by the Apostle 2 Cor. 11.3 That the Serpent beguiled Eue through his subtilty And the story Gen. 3.1 doth shew the manner how it was done Q. Proue that that Serpent was the Deuill A. That the Serpent was the Deuill or rather the Deuill in the Serpent see Reu. 12.9 where it is said That the great Dragon was cast out that old Serpent called the Deuill and Satan which deceiueth the whole world And Chap. 20.2 The Dragon that old Serpent which is the Deuill and Satan Q. Proue that Adam did willingly yeeld to the temptation A. The history doth shew it by expressing Adams owne confession and excuse before cited And Eccles. 7.29 where it is said That God hath made man vpright it is presently added but they haue sought out many inuentions M Of the miserable estate of all mankinde through Adams fall Q. Rehearse the Letter M. A. MAnkinde being tainted by Adams sinne is become most wretched miserable both in respect of sin and punishment For hereby all men are conceiued and borne in sinne and are so corrupted with sinne both in soule and body that they cannot perceiue thinke will speake or doe any good thing but are become subiect to sinne Satan the wrath and curse of God to death and to eternall damnation Q. Proue that all mankinde is tainted by Adams sinne A. It is manifest that the tainture of Adams sinne hath seized vpon all his posterity inasmuch as all mankinde doth stand guilty thereof before God see Ro. 5.12 where the Apostle saith That by one mans sinne death passed vpon all men for that all haue sinned or in whom all haue sinned Againe verse 17. by one mans offence death reigned by one verse 18. By the offence of one iudgement came vpon all men to condemnation For verse 19 By one mans disobedience many were made sinners Q. What is the reason of this guiltinesse A. The reason why all men are guilty of Adams sinne is because Adam being as it were the root out of which all mankinde doth spring did receiue whatsoeuer good hee had by creation not onely for himselfe but also for his posterity and so againe lost all as well for them as for himselfe In regard whereof all men are truely said to sinne in Adam as Leui is said to haue paid tithes in Abraham because being of the posterity of Abraham he was then in the loynes of
Cor. 5.10 That euery one may receiue the thingâ— done in his body according to that he hath done whether it be good or bad Q. How and how farre shall men be iudged for their euill workes A. All men that in this present life before their departure hence by death haue not laid holâ— on Christ and his merits by faith for the satisfaction of Gods iustice but dye in their sinnes and impenitencie shall giue account to God for euery sinfull thought word and worke 1. For euery thought though secret and hid from men therefore it is not onely said that God will bring euery work to iudgement but withall euery secret thing and Rom. 2.16 In that day God shall iudge the secrets of men 2. For euery word yea euery idle word that men shall speake they shall giue account thereof at the day of iudgement Math. 12.36 3. For euery act or deed committed much more as before is shewed that God will bring euery worke to iudgement and euery one shall receiue the things done in his body Q. Shall men giue account for the omission or neglect of good A. Men shall not onely account and be iudged for the euill which they haue committed but also for the Good which they haue omitted and neglected for God hath commanded Psal. 34.14 Depart from euill and doe good and Isai. 1.16 Cease to doe euill and learne to do well Therefore the accusation of the wicked at the day of iudgement is thus propounded Math. 25.42 I was an hungred and ye gaue me no meat I was thirsty and ye gaue me no drinke I was a stranger and yee tooke mee not in naked and yee clothed me not sick and in prison and ye visited me not For this cause Iohn Baptist for the auoiding of the wrath to come directeth Matth. 3.8 to bring forth fruits meet for repentance because euery tree which bringeth not forth good fruit is hewen downe and cast into the fire though it bringeth not forth euill fruit Q. Why must iudgement be giuen according to works A. That euery one shall bee iudged according to his workes Gods word is plaine euery where 2 Cor. 5.10 Euery one shall receiue according to that hee hath done So it was reuealed to Saint Iohn Reu. 20.12.13 That they were iudged euery man according to their works The reason is because workes are the fruits of faith by which it is discerned as the tree by the fruit And therefore it is said according to workes not for the merit of them vnlesse it bee the works of sinne which doe worthily merit damnation Againe the triall by workes is the fittest way to conuince hypocrites Q. Shew that the comming of Christ shall be glorious A. That Iesus Christ shall appeare in great glory at the day of iudgement whether we respect the manner of his comming with the attendance of such a multitude of Angels or his sitting in maiestie vpon his tribunall seat we may see Matth. 25.31 where it is said briefely That when the sonne of man commeth in his glory and all the Angels with him then shall hee sit vp on the throne of his glory Q. Why shall it bee ioyous to the godly A. Christs comming to iudgement cannot but hee most ioyous and comfortable to the faithfull partly because hee that commeth thus gloriously to be their iudge is their Sauiour partly for that they shall then receiue their full redemption and reward of their pietie and on the contrary shall behold all their enemies vanquished and trod vnder their feete Therefore doth the spirit of God euery where comfort the godly with the consideration of this day and therefore that day is called the time of refreshing Acts 3.19 Q. Why shall it be fearefull to the wicked A. It cannot but be most fearfull to all wicked men to behold the Lord Iesus come to iudgement in such glorious manner whom they haue so pierced with their sinnes Reu. 1.7 the rather in regard that he shall come in flaming fire to take vengeance on them 2 Thes. 1.8 and to execute iudgement vpon all and to conuince all that are vngodly of all their vngodly deeds which they haue vngodly committed and of all their hard speeches which vngodly sinners haue spoken against him Iude 15. Q. What shall be the forme or manner of the last iudgement A. The forme and manner of the last iudgement is not to bee expressed only the word of God for our better vnderstanding doth set it forth by a similitude or resemblance of an earthly iudge shewing the manner of disposing the persons conuented the order of triall and euidence together with the sentence of the iudge and the execution thereof Q. How will hee dispose of all men at the barre of iudgement A. First the disposing of all men conuented at that barre is noted by the Euangelist Math. 25.32 Before him shall bee gathered all nations and he shall separate them one from another as a shepheard separateth the sheepe from the goates and he shall set the sheepe on his right hand and the goates on the left Q. What is intended by setting some on the right hand and some on the left hand A. The intention and meaning is that at the day of iudgement the godly who like sheepe haue heard the voice of Christ their shepheard and haue led an innocent life in this world shall then be aduanced and the wicked who haue here expressed the nature of filthy goates by satisfying their vngodly lusts shall then bee deiected And that whereas in this life they were mingled together and did many wayes annoy the flock of Christ then at that day there shall be a perfect separation to the ioy of the godly and terror of the wicked Q. How shall the triall be A. The triall shall be according to the rule appointed of God for that end Which is partly the law of nature partly the law written both morall and Euangelicall as we may see by the Scriptures following Rom. 2.12 As many as haue sinned without law shall perish without law and as many as haue sinned in the law shall be iudged by the law The reason is verse 15. Because they haue the law written in their hearts Ioh. 12.48 He that reiecteth me and receiueh not my words hath one that iudgeth him the word that I haue spoken the same shall iudge him in the last day Q What shall bee the euidence A. The euidence is said in the word of God to be certaine bookes This Iohn was shewed in a vision Reu. 20.12 I saw saith hee the dead both great and small stand before God and the bookes were opened and the dead were iudged of those things which were written in the bookes Which is not to bee vnderstood properly that there shall bee materiall bookes but by way of similitude or resemblance because all things are as certaine and manifest to God and shall
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