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
were written aforetime were written for our learning that we through patience aâ—d comfort of the Scriptures might haue hope Q. Why can no man be saued without the knowledge of God A. Because our saluation consisteth in the knowledge of God witnesse our Sauiour Ioh. 17.3 This is life eternall that they know thee the onely true God and Iesus Christ whom thou hast sâ—nt And the Apostle sheweth that without this knowledge there is nothing to be looked for but certaine damnation 2 Thes. 1.8 The Lord Iesus saith he shall be reuealed from Heauen with his mightie Angels in flaming fire taking vengeance on them that know not God Q. Why can we not know God vnto saluation but by the Scriptures A. Because as S. Paul teacheth 2 Tim. 3.15 The Holy Scriptures are able to make vs wise vnto saluation And Christ hath commanded Ioh. 5.39 Search the Scriptures for in them yee thinke to haue eternall life and they are they which testifie of mee B Of faith in one God Q. Rehearse the letter B. A. BEleeue in one onely God For to vs Christians there is but one God and they that haue many Gods haue no God at all but the Deuill And to beleeue that there is one God but not to beleeue in him is no better then the faith of Deuils Q. Proue that there is but one God A. It is written Duet 6.4 Heare O Israel The Lord our God is one Lord and Isai 44.6 Thus saith the Lord I am the first and I am the last and besides me there is no God Q. Proue that to vs Christians there is but one God A. It is written 1 Cor. 8.4.5.6 Wee know that an Idol is nothing in the world and that there is none other God but one for though there be that are called Gods c. yet to vs there is but one God and Eph. 4.5.6 There is one Lord one faith one Baptisme one God and Father of all Q Proue that they that haue many Gods haue no God at all but the Deuill A. It will manifestly appeare if we compare two places of Scripture together the one is Ephes. 2.12 where the Apostle saith That being Gentiles or Heathen they were at that time without God in the world the other place is 1 Cor. 10.20 where he saith that the things which the Gentiles sacrifice they sacrifice to Deuils and not to God Q. What is it to beleeue in God A. To beleeue in God is not onely to beleeue that there is a God or to beleeue God and to giue credit to him by assenting to his word but to put our whole trust confidence in him as our God Father Q. How may this appeare to be true A. It is euident in that we finde this to be the faith of the fathers in the old Testament Psal. 22.4 Our Fathers trusted in thee they trusted and thou diddest deliuer them and Dauid for his particular saith Psal. 11.1 In the Lord put I my trust and Psal. 25.2 O my God I trust in thee let mee not be ashamed And in the new Testament the Apostles taught this faith 1 Tim. 6.17 Charge them that are rich in this world that they be not high minded nor trust in vncertaine riches but in the liuing God Q Proue that to beleeue one God but not to beleeue in him is but the faith of deuils A. By this very thing S. Iames doth conuince the hypocrites and counterfeit Christians Iam. 2.19 Thou beleeuest that there is one God thou doest well the Deuils also beleeue and tremble C Of the Trinitie or three persons in one God Q. Rehearse the Letter C. A. COnceiue in this one God three persons The Father the Sonne and the Holy Ghost For so it hath pleased God to reueale himselfe from heauen and in thiâ— name euery Christian is baptized and it is the forme of Christian blessing Q. Prove that we must conceiue in one God three persons A. Wee are so taught 1 Ioh. 5.7 There are three that beare witnesse in heauen the Father the Word and the Holy Ghost and these three are one Q. Proue that God hath so reuealed himselfe from heauen A. The Euangelist noteth so much Luk. 3.21.22 That Iesus being baptized and praying the heauen was opened and the Holy Ghost descended in a bodily shape like a Doue vpon him and a voyce came from heauen which said Thou art my beloued Sonne in thee I am well pleased Here is the Sonne baptized the Holy Ghost descending vpon him and the father speaking from Heauen Q. Proue that in this name euery Christian is baptized A. It is the constant practise of the Church according to the command of Christ Matth. 28.19 Goe yee and teach all nations baptizing them in the name of â—he Father and of the Sonne and of the Holy Ghost Q. Proue that this is the forme of Christian blessing A. So we reade 2 Cor. 13.14 The grace of our Lord Iesus Christ and the loue of God and the communion of the Holy Ghost bee with you all Amen D Of the distinction of the persons in Trinitie Q. Rehearse the letter D. DIstinguish the persons in the God-head but neither confound them nor diuide the substance For the Father is of none but of himselfe the Son is begotten of the Father the Holy Ghost proceedeth from them both And euery person distinctly by himselfe iâ— God yet are they not three Gods but onely one God coeternall and coequall Q. How may it appeare that the pâ—rsons are thus to be distinguished and not confounded A. That they are to be distinguished and not confounded so that the one is not the other is manifest by diuers euidences grounded vpon the word of God The first whereof is because they are expresly shewed and said in Scripture to bee in number three and are there noted distinctly by their peculiar denominations or names as before is shewed both by reuelation from heauen by the institution of baptisme and by the words of Ioh. 1.5.7 There are three that beare witnesse in Heauen the Father the Word and the holy Ghost Q. What is the second euidence that the personâ— are so distinguished and not confounded A. The second euidence is grounded vpon the incommunicable properties ascribed distinctly to each person as that the Father is of none but of himselfe begetting the Sonne The Sonne is begotten of the Father The Holy Ghost preceedeth from them both All which may appeare by these Scriptures 1 Cor. 8.6 where S. Paul calleth the first person the Father of whom are all things and Rom. 11.36 he saith that of him and through him and for him are all things Psal. 22.7 Thou art my Sonne this day haue I begotten thee Ioh. 1.14 Christ is said to bee the onely begotten Son of the Father and Ioh. 15.26 Christ saith of the Holy Ghost the third person when the comforter shall come whom
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
experience of it Psal. 32.5 I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquity of my sinne As for confession to man it is onely respectiue or conditionall as namely in case of wrong done by one man to another see Iam. 5.16 confesse your faults one to another and pray one for another or in regard of some publike hurt or scandall to the whole Church as in the example of Achan Iosh. 7.19.20 and the like Q. Proue that true repentance is required A. True Râ—pentance which is not onely a contrition or sorrow for sinne and a confession of it but also a conuersion of the whole man with the whole heart vnto God from all his sinnes is specially necessary for the obtaining of pardon this is intended in Math. 3.2 Repent for the kingdome of heauen is at hand and Luk. 13.3 Except ye amend your liues ye shall all likewise perish and Act. 11.18 It is said that they glorified God saying then hath God also to the Gentiles granted repentance vnto life Q. Proue that our iustification consisteth in the pardon of sinnes A. It is so written Rom. 4 6.7 Euen as Dauid declareth the blessednesse of the man vnto whom God imputeth righteousnesse without workes saying Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whom the Lord imputeth not sinne Q. Proue that we can merit nothing with God A. The Apostle proueth it by the example of the father of the faithfull Rom. 4.2 If Abraham were iustified by workes hee hath wherein to reioyce but not with God for what saith the Scripture Abraham beleeued God and it was counted to him for righteousnesse Psal. 130.3 If thou Lord shouldest marke iniquities O Lord who shall stand and Psal. 143.2 Enter not into iudgement with thy seruant for in thy sight shall no man liuing be iustified Q. Proue that our best workes are imperfect A. It is the confession of the Prophet Isa. 64.6 But we are all as an vncleane thing and all our righteousnesse are as filthy rags and Luk. 17.10 When ye haue done all those things which are commanded you say wee are vnprofitable seruants Q. Prouâ— that the promise is made onely to them that beleeue A. It is written Gal. 3.22 that the Scripture hath concluded all vnder sinne that the promise by faith of Iesus Christ might bee giuen to them that beleeue and Act. 2.39 for the promise is vnto you and to your children and to all that are a farre off euen as many as the Lord our God shall call Q. Proue that they were elected of God before the world was A. That the ground of our iustification and saluation by Christ through faith doth stand in Gods free election and therefore cannot be attained by any merit of our owne is manifest Act. 13.48 where it is said that as many as were ordained to eternall life beleeued And Ephes. 1.3 Blessed be the God and Father of our Lord Iesus Christ who hath blessed vs with all spirituall blessings in heauenly things in Christ according as he hath chosen vs in him before the foundation of the world P Of the preaching of the word the ordinary meanes of faith Q. Rehearse the letter P A PReaching of the word of God is the ordinary meanes to worke repentance and faith For God that giueth all grace and so repentance and faith worketh outwardly by the word as by an instrument and inwardly by his spirit Q. Proue that Preaching of the Word is the ordinary meanes to worke repentance A. It is euident in that repentance was the subiect matter of Christs Preaching Matth. 4.17 Iesus began to Preach and to say Repent for the kingdome of heauen is at hand and in that S. Paul saith Act. 17.30 speaking of the preaching of the Gospell that God now commandeth all men euery where to repent and Act. 20.20 I kept backe nothing that was profitable but haue shewed you and taught you publikely and from house to house both to the Iewes and also to the Gentiles the repentance toward God and faith toward our Lord Iesus Christ Q. Proue that Preaching of the Word is the meanes of saith A. So we reade Rom. 10.14 How then shall they call on him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard and how shall they heare without a Preacher and verse 17. so then faith commeth by hearing and hearing by the word of God Q. Proue that God giueth all grace A. It is written Iam. 1.17 Euery good gift and euery perfect gift is from aboue and commeth downe from the father of lights And 2 Pet. 1.3 according as his diuine power hath giuen vnto vs all things that pertaine to life godlinesse through the knowledge of him that hath called vs to glory and vertue Q. Proue that God giueth repentance A. We may learne so much by S. Paul his exhortation to Timothy 2 Tim. 2.25 where he aduiseth him to instruct with meekenesse those that oppose themselues prouing if God at any time will giue them repentance that they may know the truth And it is said Act. 5.31 that God hath lift vp Iesus Christ with his right hand to be a Prince and a Sauiour to giue repentance to Israel and forgiuenesse of sinnes Q. Proue that God giueth faith A. It is expresly affirmed Eph. 2.8 For by grace are ye saued through faith and that not of your selues it is the gift of God And Phil. 1.29 For vnto you it is giuen for Christ that not onely you should beleeue in him but also suffer for his sake Q. Proue that God worketh by the Word as by an instrument A. That the word of God is the outward meanes which God doth vse as an organe or instrument is manifest Iam. 1.18 Of his owne will begat he vs with the word of truth that wee should bee as the first fruits of his creatures And 1 Pet. 1.23 Being borne anew not of mortall seed but of immortall by the word of God and verse 25. This is the word which is preached among you Q. Proue that God worketh inwardly by his spirit A. It is euident by these arguments First it was so prophecied and foretold Ioel 2.28 And it shall come to passe afterward that I will powre out my spirit vpon all flâ—sh and Zach. 12.10 I will powre vpon the house of Dauid and vpon the inhabitants of Ierusalem the spirit of grace and of supplication and they shall look vpon me whom they haue pierced Q. What is the second argument to proue that God worketh inwardly by his spirit A. Secondly The prophesie was accomplished and effected accordingly as the Apostle Peter noteth Acts 2.16 This saith hee is that which was spoken by the Prophet Ioel. And at his Sermon Acts 10.44 It is said That while Peter yet spake these words the
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
to heauenly ioy the wicked to hell torments and all of them shall at the last day rise againe in their owne bodyes by the power of Christ the godly to life eternall the wicked to euerlasting damnation For Christ came to destroy death for vs and is himselfe risen from death that wee might rise with him and if there were no resurrection the preaching of the word and our faith should bee in vaine Q. What shall become of all men after they haue liued here in this world for a time A. All men of what degree state and condition soeuer yea as well the godly as the wicked must depart this life by death which is the separation of the soule from the body For sinne hath brought this euill vpon all mankinde as is shewed before out of Rom. 5.12 Whereupon in the iust iudgement of God it is appointed vnto men that they shall once die and after that commeth the iudgement Heb. 9.27 And thence is that challenge Psal. 89.48 What man liueth and shall not see death shall hee deliuer his soule from the hand of the graue Q. How is it that the godly die seeing death is a curse and a punishment of sinne which to them is pardoned A. Death is not to the godly a curse but a blessing it is not a punishment but a benefit and an aduantage through the death of Christ by whom the sting of death is so taken away that it cannot hurt them Yet the godly must die for diuers causes 1 That there may bee an end of all their sorrowes labours and miseries which they endure in this world in which respect death is called a sleepe and rest 2 That they may be freed from sinne and so fitted for heauen because flesh and blood corrupted cannot inherit the kingdome of God 3 That by death as by a gate or way they may passe into life As the corne that is sowne is not quickened except it die Q. What shall become of the Soules of men when they die A. When man who is dust shall returne to the earth as it was Then saith Solomon Eccles. 12.7 the spirit shall returne vnto God who gaue it That is to Gods disposing either to ioy or torment This our Sauiour teacheth Ioh. 5 24. He that heareth my word and beleeueth in him that sent me hath euerlasting life and shall not come into damnation but hath passed from death vnto life And as it is said before Reu. 14.13 They rest from their labours Example hereof we may see in the death of the Richman and Lazarus Luk. 16.22.23 the one went immediately to heauenly ioy the other to hall torments Q. What shall become of the bodies of men when they die A. The bodies of men when they are dead whether they lie in their graues or be in the sea or wheresoeuer shall rise againe to life So our Sauiour teacheth Ioh. 5.29 That all that are in the graues shall come soorth And in the Reu. 20.12 it is said I saw the dead small and great stand before God And verse 13â— The sea gaue vp the dead which were in it and death and hell or graue deliuered vp the dead which were in them It was Saint Pauls faith and assured hope see Acts 24.15 That the resurrection of the dead shall be both of iust and vniust And he doth proue it at large in 1 Cor. So that hee cannot bee a good Christian that beleeueth not this article of the Christian faith Q. When shall the dead rise againe A. The time when the dead shall rise againe shall bee at the last day that is at the end of the world when Christ shall come to iudgement This Martha did acknowledge concerning her brother Lazarus Ioh. 11.24 I know that hee shall rise againe in the resurrection at the last day With the comfort of that day Christ incourageth to doe good to the poore Luk. 14.14 And herewith the Apostle doth both comfort himselfe that had now almost runne his race and finished his course and incourage others to doe the like Because there is laid vp a crowne of righteousnesse which the Lord the righteous iudge shall giue at that day 2 Tim. 4.8 Q. With what bodies shall the dead rise A. All shall rise with their owne bodies that as the Apostle speaketh 2 Cor. 5.10 Euery man may receiue the things which are done in his body according to that he hath done whether it bee good or euill In this was Iob confident and comforted himselfe with in his affliction Iob 19.26.27 Though after my skinne wormes destroy this body yet in my flesh shall I see God Whom I shall see for my selfe and mine eyes shall behold and not another Q. By what power shall the dead be raised A. The dead shall rise againe by the power of Christ at the hearing of his voice and sound of the last trumpet See Ioh. 5.28 The houre shall come in the which all that are in the graues shall heare his voyce and they shall come sorth c. Againe 1 Cor. 15.52 In a moment in the twinkling of an eye at the last trumpet for the trumpet shall blow and the dead shall be raised vp c. Q. To what end is the resurrection of the dead A. The end of the resurrection is that the whole man both soule and body may bee presented before the tribunall of Christ the godly to receiue the ioyfull sentence of life as the reward of their piety the wicked to heare the dolefull doome of death and condemnation as the recompence of their sinne So saith our Sauiour Ioh. 5.29 That they that haue done good shall rise vnto the resurrection of life and they that haue done euill vnto the resurrection of damnation Q. Proue that Christ came to destroy death Q. That Christ came to destroy death without which victory there could be no resurrection it was prophesied Hos. 13.14 I will redeeme them from the power of the graue I will deliuer them from death O death I will be thy death O graue I will be thy destruction And the Apostle alledging this prophesie doth triumphantly praise God for it 1 Cor. 15.54 c. Death is swallowed vp in victory O death where is thy sting O graue where is thy victory c. But thanks be to God which hath giuen vs victory through our Lord Iesus Christ. Q. Proue that Christ is risen from death A. The Apostle doth inuincibly proue it by many arguments in 1 Cor. 15.13 14. c. concluding verse 20. in this manner But now saith hee is Christ risen from the dead and was made the first fruits of them that sleepe For as hee reasoneth there If there be no resurrection of the dead then is Christ not risen But seeing he is risen and that for vs it followeth nececessarily that there must needs bee a resurrection Q. Proue that Christ is risen that wee might rise with him