if there were no men there would never be any ships upon the Sea Even so the preservation of the great ship of the world and the guidance of its motions doth evidently shew that there is a God by whom the same is preserved and guided Q. What else may be a further proofe that there is a God A. That there is a God is manifestly declared by the strange and wonderfull plagues and judgments that sometimes are inflicted upon notorious sinners upon earth Exod. 8. 19. 9. 16. Psal. 9. 16. 58. 10. 11 79 10. Q. What may be thought of those accusations and terrors of conscience that sometimes are found in men upon the committing of haynous sins though knowne to no man living but to the sinner himselfe A. This also is another testimony that there is a God before whose judgment seate a man must answer for his deedes for otherwise why should a man be afraid where no feare is Rom. 2. 15. Isa. 33. 14. Psal. 14. 5. 53. 5. Q. How many Gods are there A. No more but one Deut 4. 39 6. 4. Isa 44. 6. 8. 45. 5. 18. 1 Cor 8. 4. 6. Eph. 4. 6. Q. Why may there not be more Gods then one A. Because that is contrary to the nature of God which is to be infinite and everlasting that is the first and the last now there cannot be many infinites nor many firsts and lasts but one only Q. How else doth the nature of God shew that there can be no more but one God A. It is the nature of God to have his being of himselfe and so give being to whatsoever else hath being for so much is signified by the word Iehovah Exod. 3. 14. 6. 3. 15. 3. Q. And how doth this prove that there can be no more but one God A. Because if there were many Gods then either they must one give being to the other or each one have his being of himself both which are utterly impossible Q. Why might not one of them give being to the other A. Because then that other could not bee God as not having his being of himselfe Q. And why might they not be many Gods each one having his God-head of himselfe A. Because then none of them could be God as not giving being to all others which had being Q. Though there be but one God yet is there not more persons or subsistences in the Godhead then one A. Yes the Scriptures doe apparently witnesse that in the unity of the divine essence there is a plurality of the divine persons Gen. 1. 26. 3. 22. 11. 7. Isai. 6. 8. 41. 22 23. Q. How many are the Persons in the Godhead A. They are three the Father the Son and the Holy-Ghost Math. 3. 16 17. 28. 19. Ioh. 14. 16 17. 15. 26. 2 Cor. 13 14. Gal. 4. 6. 1 Ioh. 5. 7. Q. Whether are these three the Father the Son and the Holy-Ghost severall and distinct Persons or onely severall names and titles of one and the same person A. The Father is not the Sonne but another person a the Son is not the Father but another b and the Holy Ghost is neither the Father nor the Son but another c and therefore they are each distinct from other as severall and distinct Persons Q. What are the personall properties whereby each is distinguished from other A. The property of the Father is to beget the Son d the property of the Son to be begotten of the Father e the property of the Holy Ghost to proceed from the Father and the Son f who is therefore called the spirit of the Father g and of the Son h Q. Are every one of these persons God A. Yea Of the Father there is lesse question and the Scriptures doe witnesse that the Son is God i and also that the Holy Ghost is God k Q. You have shewed that there is a God and and onely one God and three persons tell me now what God is A. God is so infinite and incomprehensible that no creature is able fully to comprehend or know him Exod. 33. 20. 23. Iob. 26. 14. 11. 7 8 9. 1 Tim. 6. 16. Q. How then may we conceive of him A. As he hath revealed himselfe to us l in his back parts m which are his divine attributes n and by his workes o Q. What are those Attributes or back parts of God A. Wisdome p Power q Goodnesse r Truth s Justice t Mercy u and the like in all which he is infinite w and everlasting x Q. What are the works of God A. They are three Decree Creation and Providence CHAP. 4. Of Gods Decree Q. WHat is Gods Decree A. That whereby he hath before determined and decreed with himselfe whatsoever shall come to passe Q. Doe you say that Gods decree reacheth to all things whatsoever cometh to passe in time A. Yea all things whatsoever have been are or that shall be hereafter were before decreed and determined by God Eph. 1. 11. Act. 15. 18. Q. What are some of the principall things that are so decreed A. Things that are most casuall a things that are most freely done by the creature b and things wherein the creature commits abundance of sin c Q. What else A. Such things as seeme small and little d are also great and speciall events Q. What are some of those great and speciall events that are decreed by the Lord A. The comming and death of Christ and all the workes of his mediatorship e the salvation of the Godly f the damnation of the wicked g the day of every mans particular death h and the day of the generall judgement i Q. When were all these things decreed by God A. Before the world was created even from everlasting 1 Cor. 2. 7. Eph. 1. 4. 3. 11. 1 Pet. 1. 20. 2 Tim. 1. 9. Q. What was the cause of Gods decrees A. The cause that moved him to decree was nothing foreseene in the creature but his own will and good pleasure Rom. 9. 11. 18. Matth. 11. 25. 26. But sith some are appointed by the decree of God to damnation if his will be the cause of that decree how is that just Yea it is most just and righteous notwitstanding Rom. 13 14. Q. How may that appeare A. Because the will of God is the rule of all righteousnesse k and because the Lord hath absolute power over all creatures as the Potter hath power over his clay l Q How else may the justice of the Lord in his decrees appeare A. Because what ever be the Lords decree there is no man actually condemned till he be first defiled with sinne Rom. 3. 9 19. 2. 6 9. Genes 4. 7. Q. VVhether is the decree of God certaine and immutable or such as may be changed and not take
and the naturall course of things a CHAP. 7. Of Angels Q. WHat are the Kindes of Gods providence A. It is either generall towards all Creatures or specially towards some Q. What are those speciall creatures which the providence of God doth extend unto A. Angels and men Q. VVhat is the nature of Angels A. They are Spirits b or spirituall substances and therefore invisible that they cannot be seene with bodily eyes no more then the wind that bloweth or the soules of men nor are they preserved by sleep and food raiment as living bodyes are c and yet they are immortall and cannot dye d Q. VVhat else are we to know concerning the nature of Angels A. That they are creatures of excellent strength e great acutenesse of understanding f very swift and speedy in their motion g and by creation very pure and holy h Q. What is the number of Angels A. Though they be not infinite yet their number is very great and to us they are innumerable Dan. 7. 10. Ps. 68. 17. Mat. 26. 53. Heb. 12. 22 Q. What end and office were they created for A. To celebrate the Lords praises and to execute his commands i specially towards the heirs of salvation k Q Do the Angels continue in that estate wherein they were first created A. Not all for a great many fell away from that happy condition who are now become devils Ioh. 8. 44. 2. Pet. 2. 4. Iude 6. Q. May the rest also fall away and perish with the devils A. No because they are elected of God and so for ever upholden in that good estate 1 Tim. 5. 27. CHAP. 8. Of the estate of man in Innocency by creation Q HOw doth the providence of God exercise it selfe towards man A. In a fourefold estate the state of Innocency by creation afore the fall the state of Corruption by and since the fall the state of grace in this world and the state of Glory in the world to come Q What was the state of man in Innocency by by creation afore the fall A. God did as it were deliberate with himselfe the father son and spirit consulting together about the making of man a and therefore it must needs be that the state of man at the first by Gods creating of him was very excellent Q. Wherein did his cheife excellency consist A. In that he was made in the Iikenesse and image of God Gen 1. 26. 27. Q. What was that image of God A. Principally it stood in knowledge righteousnesse and true holynesse Col. 3. 10. Eph. 4. 24. Eccles. 7. 29. Q. What was the knowledge that man was indued withall in that estate A. He did then truely and distinctly know God and the will of God b with the nature of the creatures c and his own present happinesse d Q. What was that holynesse and righteousnesse A. That his will and affections with his whole heart and soule was exactly conformable to the revealed will of God Q. Did not man in that state besides this conformty to God enjoy communion with God A. Yes at that time there was great amity and love betweene God and man e all the destance that is now being risen since as the effect and fruit of sinne Q Did not the place where man was then put something set forth his happinesse in that estate A. Yes for he was placed in Paradise which was an excellent garden planted by God himselfe and abounding with all delight and pleasures Gen. 2. 8 9 10 15. Q But seeing man was to worke and labour in the garden in dressing and keeping it how doth this agree with happinesse A. Yea very well because happinesse doth not consist in idlenesse and as for his labour it then was and alwayes should have bin without paine and wearinesse if man had continued in that estate Q. What was mans condition at that time in respect of food and raiment A. The earth at that time was furnished with plenty and variety of wholesome and delightsome fruits and he had liberty to eat of them all except onely of the tree of knowledge of good and evill Gen. 2. 16. Q. His food then was excellent but what was his apparrell A. Such was the strength and beauty of his body outwardly and the perfection of Gods image wherewith he was clothed inwardly that he had no neede of other bodily apparrell either in respect of shame or season of weather and therefore he lived naked Gen. 2. 25. Q. What was his condition in respect of other creatures A. All the fishes of the Sea all the birds of the ayre and beasts of the field were all of them subject to his dominion and rule Gen. 1. 20 28 and 2. 19 20. Q. But what helpe had he in his condition against solitarinesse A. The Lord saw it was not good for a man to be alone and that amongst all the other creatures there was not a meete helpe for him and therefore of a ribbe of his side he made a woman and brought her to the man to be his wife Gen. 2. 18. c. Q But why was man created last of all ceatures A. This also doth declare his excellency and happy estate by creation for being made last it appeareth thereby that he was under God the end for which the other creatures were made and so was more excellent then they as the end is more excellent then the meanes Q How else did the time of mans creation declare his happinesse A. It appeareth thereby that God would not make him before he had first provided for him but brought him into the world as into a great store-house already fully furnished with all variety of good things that might be for his service and comfort CHAP. 9. Of the fall of our first Parents Q. YOu have already shewed the state of man in Innocency by creation what things are to be dered concerning the state of corruption The beginning thereof which was the fall of our first parents and the consequents of that fall in respect of sinne and punnishment Q. What Scriptures do prove that Adam and Eve did fall from that state of innoceney and purity where in they were created A. Many but most especially the third chap. of Genes Eccles. 7. 29. Isa. 43. 27. Rom. 5. 12 18 19. 1. Tim. 2 14. Q Who did fall A. First Eve a then Adam b and in him all man kind c that proceed from Adam after the ordinary way Q. How did man fall A. By transgression d and disobedience e to the commandement of God which was that they should not eate of the tree of knowledge of good and evill f Q Wherein was this such a great offence for it may seeme a small matter to eat an apple or other fruit forbidden A. This sinne was not small but very great as comprehending in it an heape and multitude of many other hainous evills Q What
2. 10. Iohn 5. 22. 27. and 17. 2. Q. And why did God give this great advancement unto Christ A. Because the sonne did voluntarily humble himselfe to the greatest degree of obedience and humiliation therefore the father gave unto him this exaltation and advancement as a reward and recompence of that his humiliation Phil. 2. 10. 11. Isa. 5. 3. 12. Q. Doth Christ sit at the right hand of God in respect of his divine nature onely or in regard of his manhood also A. This dignity belongs to Christ as God and man in one person and not in respect of one of his natures alone Q. How may that appeare A. Because it is given to him immediately upon his Ascention into heaven a and is to be exercised by him both as Davids Lord b and also as he is the sonne of man c Q. How long shall this sitting of Christ at Gods right hand continue A. Vntill all his enemies be made his footstoole Psa. 110. 1. 1. Cor. 15. 25 Q. Shall it never cease and have an end A. If we speake of his reigning and ruling in a way and manner peculiar and appropriate to his person so we may safely say that when all his enemies are put under his feet then shal be the end when he shall deliver up the kingdome to the father and himselfe be subject to him 1 Cor. 15. 24 25 28. Q. What shall be the last act of this glorious power and authority of Christ and so the last degree of his exaltation A. His returne to Iudgement at the last day when he shall come a second time into this world with unspeakable majestie and glory to judge the Quick and dead 2 Tim: 4. 1. Act. 10. 42. and 17 31. and Mat. 25. 31. and 26. 64. 2 Thes. 1. 7 8 9. CHAP. 23. Of faith and union with Christ Q. YOu have spoken of the person Offices and actions of Christ you are now to shew the benefits that come by Christ and how we are made partakers of Christ and of his benefits A. We are made partakers of Christ and all his benefits by faith alone Iohn 1. 12. and 3. 16 18 36. and 20. 31. Eph. 3. 17. and Act. 16. 31. Q. What meane you by faith A. That grace of the spirit whereby we receive Christ which is wrought in our hearts in our effectuall calling Q How is faith wrought in effectuall callings A. Effectuall calling consists of two parts the offer of Christ to the soule and the soule excepting of that offer or the call of God when he calls the soule to come to Christ and the answere of the soule unto that call a now this latter is nothing else but faith Q. How is faith wrought in us A. Not by any power of our owne freewill b or meerely by morall perswasion c for we are dead in sinnes and treepasses d Q. How then is it wrought A. By the almighty power of the spirit of God as the author of it e and by the word as the instrument thereof f Q. How doth the word worke faith A. The Law prepareth for it g by convincing the soule of sinne h and terrifying for the same i through the worke of the spirit of bondage k Q. And what doth the Gospel A. It presents the excellency and worth of Christ as an onely and alsufficient saviour l but withall convincing the soule of its great sinne in not beleeving in Christ m of its utter insufficiency to come to him n and its great unworthynesse o to have any part or portion in him Q. What followeth hereupon A. Hereby the soule feeling it selfe to be utterly lost is further and more kindely broken and humbled Luke 19. 10. Isa. 61 1 2 3. Math. 11. 20. Zac 12. 10. Q What else is done by the Gospell in the working of faith A. It sweetly encourageth poore lost soules to come to Jesus Christ p and enableth them so to doe rowling and resting themselves upon him q by the helpe of the spirit of grace r which is ministred thereby s Q It seemes then you make Christ the object of faith A. Yea not onely the whole truth of God t but specially Christ Jesus as he is set forth in the promises of the gospel is the obiect of saving faith u Q. Wherein doth the nature of this faith consist A. Not onely in knowledge of the revealed will of God w and in assent to the truth thereof x for so much may be found in devils y Q. What is there more then this in saving faith A. There is also a comming unto Iesus Christ z with affiance a and reliance upon him b Q. What is the subject in whom this faith is wrought A. This faith is not wrought in any reprobate but only in the elect c and not onely in the understanding or only in the will but in the whole heart d Q. And what an heart is it in whom this faith is wrought A. Onely the heart of such an one as is now a poore lost and broken-hearted sinner Math. 9. 12 and 11 28. Luke 19. 10. and 3. 4 5 6. Q. VVhy say you so A. Because till the heart be thus prepared men will never come to Christ e nor can they truly beleeve on him f Q. VVhat thinke you then of those who professe themselves to be true beleevers and yet were never in any measure thus prepared and humbled A. The case of such professors is very dangerous Q. Why say you so A. Because the fallow ground of their hearts being never broken up they doe but sow among thornes g so the stoninesse of their hearts not being removed by any sound thorough worke of contrition and humiliation therfore though they may for a time receive the word with joy and beleeve for a season yet they are like to be but temporary beleevers and in time of temptation fall away h Q. You have shewed the cause and the object the nature and subject of faith tell me now what are the principall effects of faith A. Hereby we have union with Christ himselfe i and so communion with him in all the benefits which he hath purchased for the Elect k Q. What understand you by union with Christ A. That spirituall conjunction l betweene Christ and the beleever whereby the beleever hath possesion of Christ as his owne m dwelling in Christ n and Christ in him o and is made one spirit with him p Q. By what comparisons or similitudes is this union expressed in Scripture A. It is expressed by that union that is between the husband and wife q the vine and the branches r and the head and the members s Q. What benefit comes to beleevers by meanes of this their union with Christ A. Being one with Christ therefore
Christ will be sure to take all their Injuries and afflictions as if they were his owne t will free them from condemnation u and afford unto them communion with him in all his benefits w Q. What are those Benefits of Christ wherein beleevers have communion with him by vertue of this their union A. Some of the principal are Justification x Adoption y and Sanctification z besides which if God give us Christ he will with him freely give us all things also a CHAP. 24. Of Justification of Adoption Q LEt us come to the first of these benefits which is our justification and first tell me what is the meaning of the word to justifie A. It doth not signifie to make an unjust man just by changing his qualities for then it were all one with sanctification from which it is distinct 1 Cor 6. 1. 1. Q. What then doth it signifie A. To Iustifie is frequently opposed to condenme a and therefore it doth properly signifie to acquit from blame and punishment Q. What is the cause of our justification A. The impulsive cause that moveth God to justifie a sinner is nothing else but his free grace Rom. 3 24. Tit 3. 7. Q. VVhat is that for which God doth justifie A. God doth not justifie us without righteousnesse for then how should God be just b but he justifieth us by and for a righteousnesse which is most exact and perfect Q. What is that perfect righteousnesse A. Not our own righteousnesse in obedience to the Law c for that is most imperfect d Q. What righteousnesse is it then A. That perfect righteousnesse whereby we are justified is that righteousnesse which was wrought by Christ and inherent in his person Isai 45. 24 25. Ier. 23. 6. 1 Cor. 1. 30. 2 Cor. 5. 21. Rom. 5. 18 19. Q. How comes the righteousnesse of Christ to be ours that we may be justified thereby A. God doth graciously impute it to us e and faith is the instrument for the receiving of it f that so by it we may be justified Q. Open this a little further how faith is considered when we are said to be justified by faith A. Faith is not considered in justification properly as if the very act of believing were the matter of our righteousnesse neither doth it iustifie as a work or vertue in us by any merit of it selfe Q. Why may not faith be considered in our justification as a work or vertue in us A. Because all workes of ours are excluded from being any cause or matter of our justification g and therefore if faith were so considered it must then be excluded also Q. How then is faith considered when we are said to be justified by faith A. Onely relatively in respect of the object of it which is Jesus Christ and his righteousnesse Q. Faith being not considered in our justification properly as a worke or vertue in us it must needs then be considered relatively in respect of Christ the object of it but how may the truth of this yet further appeare A. As the Scripture saith we are justified by faith so it also saith Christ is our righteousnesse h and that we are justified by Christ i Q. VVhat else may be said for the further clearing of this truth A. Sometimes this phrase to be justified by faith is expounded in the words immediately following to be nothing else but to be justified by Christ Gal. 2. 16. 17. Q. VVhat are the parts of justification A. Justification is onely one benefit of God vouchsafed to believers but there are two parts thereof inseparably conjoyned namely forgivenesse of sinnes through the sufferings of Christ and accounting a man just and righteous through the righteousnesse of Christ imputed to him Q. VVhat is the object of justification the persons whom God doth justifie A. Onely the Elect k being by nature and in themselves sinners and ungodly l but called by grace to be true believers in Christ m Q. What is Adoption A. An act of Gods free grace n whereby the Elect o being in themselves aliens strangers p from God are upon their believing in Christ q admitted for Christs sake r on whom they doe believe into the houshold of God and to the dignity and priviledge of his children s Q What are the benefits of this adoption A. By means hereof believers are brethren to Christ Jesus t have title to the heavenly inheritance u and have liberty and boldnesse to make their requests to God w as to a most gracious and loving father with great assurance to be heard x CHAP. 25. Of Sanctification and the difference between it and Justification and of foure other benefits of Christ to believers Q. SAnctification being another of those benefits that come by Christ and our union with Christ tell me first of all what Sanctification is A. It is a true and reall change a wrought by the Spirit of God b in the Elect c now believing on Christ d whereby the whole man e is changed and altered from the turpitude and filthinesse of sinne f to the purity of the Image of God Q. VVhat difference is there between the former benefit to wit Iustification and this of Sanctification A. The materiall cause of the one is the righteousnesse of Christ without us imputed to us g but the materiall cause of the other is a body of divine graces and qualities infused into the soule created in us h Q. How doe they differ in respect of their formall causes A. The formall cause of justification is the pronouncing of the sentence of absolution and accepting a mans person for righteous the formall cause of Sanctification is the restoring o Gods Image into the soule by putting off the old man and putting on the new Ephes. 4. 22 23 24 Q. How else doe they differ A. Justification makes no reall change in the soule as when the Judge acquits a man but makes him never a whit the more honest then before but Sanctification makes a great change in the soule from sinne and corruption unto purity and holinesse Rom. 6. 17. 1 Tim. 1. 13. 1 Cor. 6. 11. Q. What may be a fourth difference A. Justification is perfect at the first as one individuall act but Sanctification is a graduall work imperfect at the first and growing by degrees Q. Why doe you say that Iustification is perfect at the first A. Not in respect of the sense and feeling and assurance of it for these may increase and grow daily and are therefore daily to be prayed for Mat. 6. 12. Luke 17. 5. Q. How then is justification perfect at the first A. In respect of the matter whereby we are justified which is the imputed righteousnesse of Christ which is so perfect that a man can never have more all the daies of his life though he should