THE CHRISTIANS A. B. C.  
Or, A Christian ALPHABET, containing grounds of knowledge unto Salvation.  
First propounded in Alphabetical form, each proposition being seconded with some solid reason.  
Secondly repeated by way of Question and Answer, with the proof of every particular point of doctrine.  
Acquainting the Reader with the most select texts of Scripture, whereupon our Christian faith is grounded.  
By I. P. B. of D.  Heb. 5.12. 
When for the time ye ought to be teachers, ye have need that one teach you again, which be the first principles of the Oracles of God.  
¶ London, Printed by THO. HARPER for Fulke Clifton, and are to be sold at his shop on Fishstreet-hill. 1629.   

TO THE RIGHT Worshipful, the Mayor and the curates his Brethren: and to the Commonalty of the Town and Port Limb of Feversham in Kent. I.P. wisheth the foundation of saving knowledge, in this life, and the perfection thereof in the life to come.  
Right Worshipful & Beloved:  
IT is a known truth, that in all Acts, there are certain principles or grounds, upon which they rest, as upon a sure foundation. And in that regard, all Students in any kind of literature, do in the first place settle themselves upon that rest, conceiving it (and that rightly) to be the most compendious way to attain knowledge, and the best art of memory to retain it.  
This being an undeniable truth in the light of humane reason, is much more prevalent in Divine learning. See we not that the best Instructor doth intimate so much by his own brief method of teaching? for doth he not conclude all Moral duties in one short Decalogue, that is, as Moses speaks, in Ten words? Have we not a perfect pattern of Religious devotion, given unto us of our Lord, comprising all the requisites of true prayer, in a brief form, consisting but of six or seven petitions?  
What else import all those titles in sacred Scripture, The form of knowledge. 
Rom. 2.20.  The pattern of wholesome words. 
2 Tim. 1.13.  The first principles of the Oracles or word of God. The principles of the doctrine of Christ, 
Heb. 5.12. Heb. 6.1.  or the word of the beginning of Christ, termed by the Apostle, The laying of the foundation▪ doth he not there reduce all to six heads, viz. Repentance, Faith, Baptism, Imposition of hands, Resurrection of the dead, and eternal judgement?  
Is there not a common Rule of Christian Religion, which we call the Apostles Creed, according to which whosoever shape not their profession, we afford them not so much as the name of Christianity? And though they profess it in word, yet if they hold not the truth in the antique sense of it, do we not justly tax them of unsoundness?  
Look into the coure and practise of the Christian Church in all ages, 
 and w● shall find that they did not give to babes in Christ, 
Heb. 5.13.14.  strong meat by and by: but did first feed them with the milk of catechistical instruction.  
Hence it is, that we read of the Catecumeni in the Primitive Church, that they were held so long in the school of instruction, as it were in the threshold of Christianity, lest they should enter the Sanctuary, and arrive at the summitie or top of Christian procession unseasoned; or being not well grounded, might easily fall away from the truth, in those dangerous times of trial.  
It is greatly to be desired, that this course might be constantly continued, both in the teacher and in the hearers, that the one may the better lead the way, and as the Psalmist speaks, guide them with his own eye of knowledge. 
Psal. 32.8.  And that the other may the better follow their good guides with stayed judgement, receiving the truth, not as the word of man, but as it is in deed the word of God.  
Let it be observed what advantage the common Adversary hath gotten by their petty Pamphlet, in this kind: who though they keep their blindfold followers in so palpable darkness, that they neither suffer them to look into the light of God's word, nor so much as to understand their Liturgies, Mass●s, Prayers, or other services in their public assemblies, yet they politicly hold them in by this strong band, insinuating unto them, that resting upon the implicit faith of what their Church believes, it is sufficient for their salvation, that for faith, they can repeat their Credo: for devotion, that they can turn their Beads, say the Paternoster, the Aue Maria, etc. for morality, if they know ●he seven deadly sins, the eight beatitudes, the Comandements of the Church, the works of mercy gh●stly and bodily, together with the Decalogue, provided always that they balk the second Commandment, lest thereby their abominable Idolatry should be detected.  
Again, note we to our grief (if we have any feeling of the state of our Church) what disparagement this unskilful, or at least incautious building must needs be unto us, when our teachers do not with S. Paul as a wise Master-builder, 
1 Cor. 3. ●0  lay the foundation: which did they respectively observe, both in their private course of study, and public employments, neither should they themselves so easily divert from the infallible rule of Divine truth in holy writ, and from the sound doctrine and tenet of their dear mother, The Church of England: nor prostitute the souls committed to their charge, to the daily seducement of Romish Impostors, and insinuations of subtle Schismatics.  
Great is the praise of our Christian Church of England herein, not only in that it doth propound Orthodox principles, whereunto it requires the unanimous consent of all her Clergy; but doth withal enjoin, that there be a constant course of acquainting the people therewith, by way of Catechism.  
And well did his most excellent Majesty King james of blessed memory, second this good work, by his Royal charge given in special letters directed to the Ministry of England, for the respective handling of the grounds of Religion every Sunday in the afternoon.  
Neither hath our Princely and pious King Charles been herein wanting, as we may see by his Royal and religious care in causing the articles of Religion to be reprinted: besides other expressions both of his own constancy in the truth, and desire that the discreet and painful ministry, teaching piety towards God, and loyalty to their Sovereign, should bend their force against the common enemy.  
Amongst others, I have for my part endeavoured in all sincerity of heart, according to the measure of grace given unto me, to set forward the building of God's living Temple. And my labour herein (blessed be the name of him that giveth the success) hath nor been in vain.  
I have b●ene a servant and labourer in the Lord's vineyard by the space of 30. years. Whereof I have arrived at the 24th. year amongst you. In all which time my special care hath been to ground you in the main principles of Christian Religion. Among other methods, which I have used, to allure you with variety, this Alphabetical form hath been one. I have found it very aeceptable unto you, and much desired that it might come into the light. And my desire is, that you would accordingly accept it, as a second token of my love and due respect unto you all.  
For the warrant of this method, we have the express word of God: There are all these Alphabetical Psalms. viz. Ps. 25.34.37.111.112.119.145. Besides the Lamentations of jeremy, and the Catechism or Instruction, which Solomon's mother taught him, her Lemuel. My only suit unto you is, that you would not let this little book be a Coranto, or as an Almanac for a year, but in your families make daily and constant use of it, to the building you up to a perfect house and Temple of our Lord jesus Christ, to whose gracious protection recommends you,  
Your loving and ancient Pastor, john Phillips.   

A TABLE OF the matter contained under every Letter of this Alphabet.  
A 
OF the knowledge of God in general.  B 
Of faith in one God.  C 
Of the Trinity, or Three person's in one God.  D 
Of the distinction of the persons in Trinity.  E 
Of the attributes or properties of God.  F 
Of the creation of the world.  G 
Of God's providence in governing and preserving all things.  H 
Of one God only to be worshipped.  I 
Of man in his first creation.  K 
Of the image of God wherein man was created.  L 
Of the fall of man and loss of God's image.  M 
Of the miserable estate of all mankind through Adam's fall.  N 
Of man his deliverance by Christ only.  O 
Of our receiving Christ, to salvation, by faith only.  P 
Of the preaching of the word, the means of faith.  Q 
Of the inseparable properties of faith  R 
Of the means of increasing faith and all other graces.  S 
Of Sacraments in general.  T 
Of the Sacrament of Baptism.  V 
Of the Sacrament of the Lords Supper.  W 
Of the state of all men dying, in respect of the soul, and of the resurrection of the body.  X 
Of the day of judgement.  Y 
Of the execution of the sentence of damnation.  Z 
Of the execution of the sentence of salvation.    


A  
ACknowledge 
a Pro. 3 6. 1 Chro. 28.9.  God as he hath 
b Deu. 29.29. Ro. 15.4.  revealed himself in his written word.  
For no man can be saved without the knowledge 
c Io. 17.3. 2 Thes. 1.8.  of God, neither can a man know God unto salvation 
d 2 Tim. 3.15. Io. 5.39.  but by the Scriptures.   

B  
Believe in 
e Deu. 6.4. Isa. 44.6.  one only God.  
For to 
f 1 Cor. 8.4.5.6. Eph. 4.5.6  us Christians there is but one God▪ and they that have many Gods, have no God at all 
g Eph. 2.12. 1 Co. 10.20  but the Devil. And to believe that there is one God, and not to believe in him is no better than the 
h jam. 2.19  faith of Devils.   

C  
Conceive in this one God, 
i 1 Io. 5.7.  three persons, the Father, the Son, and the holy Ghost.  
For so it hath pleased God to 
k Luk 3.21.22.  reveal himself from heaven: and 
l Math. 28.  in this name every Christian is baptised: and it is the form 
m 2 Cor. 13.14.  of Christian blessing.   

D  
DIstinguish the persons in the God head, but neither confound them, nor divide the substance.  
For the Father is of none, 
n 1 Cor. 8.6 Ro. 11.36.  but of himself: the Son is 
o Psal. 22.7 joh. 1.14.  begotten of the Father: the holy Ghost 
p Io. 15.26.  proceedeth from them both. And every person 
q Eph. 4.6. 1 Cor. 15.24. Io. 1.1. 1 Io. 5.20. Act. 5.3.4.  distinctly by himself is God: yet ar● they not three Gods, but 
r 1 Io. 5.7.  only one God, 
s Io. 1.2. and 17.5. Gen. 1.2.  coeternal, 
t Psal. 2.6. 1 Cor. 12.4.5.6.11.  coequal.   

E  

u Psal 90.2. 1 Tim. ●. 17.  Eternal, 
x jer. 23.22.24. Psal 139 7.  infinite, 
y jam 1.17. Mal. 3.6  immutable, 
z Col. 1. ●5. Io. 4.24.  invisible, 
a Goe 17.1. Reu 15.3.  almighty, 
b Ps. 147.5.  most wise, 
c Isaiah. 6.3. 1 Pet. 1.15.  holy, 
d Math 19.17. Psal 145.9▪  good, 
e Psal. 145.8.9. jam. 5.11.  merciful, 
f Due. 3 2.4. Psal. 145.17.  and just, is this one God.  
For thus God is 
g Exod. 34.6.  pleased to describe himself unto us in his word: because otherwise no man 
h 1 Tim. 6.16. Exod. 33.18. etc.  can see, or know the nature of God.   

F  
FRamed and 
i Gen. 1.1. Act. 17.24. Col. 1.16.  made was the whole world, by 
k Ps. 33.6. and 148.5.  the word of God, and that of 
l Heb. 11.3  nothing, 
m Gen. 1.31. Exo. 20.11  in six days, 
n Gen. 1.31.  and all very good.  
For nothing 
o Ps. 100.3.  can make itself: neither 
p Heb. 3.4.  can be without some cause: nor 
q Ps. 5.4. jam. 1.17.  can be evil, being made of God.   

G  

r Pro. 15 3 Matth. 10.29.30. Ps. 135.6.  Governed and 
s Ps. 36.6. and 145.15.  preserved are all things by the providence of God.  
For otherwise 
t job. 1.11. and 2.5. Mat. 8. 3●.  Satan and wicked 
u Io▪ 19.11 Act. 4 27.  men might do what they list: yea, and every 
x Act. 1.7.25.28. Ps. 119.91, Deu. 8.3.  creature would perish in a moment.   

H  
HE, even this God alone 
y Matth▪ 4.10 Reu. 22.8.9.  is to be worshipped and 
z Ps 50 15 Luk. 1●. 2.  called upon: and that only 
a Io. 16.23 1 Tim. 2.5.  in the name of Christ, 
b 1 Cor. 14.15.  with understanding, 
c Deu. 12. 3●. Mat. 15.9.  and as himself hath commanded.  
For thus 
d Gen. 4.26. Ps. 2 4.5. Mat. 6.9. Phil. 4.6. Eph. 3.14. Io. 9.31. Io. 4 2●. 13  ever did the true Church of God: and to worship and pray unto any other, 
e Isa. 4●. 8.  is to give God's glory to a creature.   

I  
IN the beginning God made 
f Gen. 1.27 and 5.2.  man, consisting 
g Gen. 2 7 Mat. 10.28  of soul and body: the body of the 
h Gen 39 and 18.27.  dust, in itself mortal, yet 
i Gen 2.17. Rome 5.12.  possibly immortal, if man had not sinned: the soul of spiritual substance, 
k Eccl. 12.7. Matth. 16.26.  immortal in itself: in both a 
l Ps 8.4.5  most excellent creature, above all others, except the Angels.  
For he was created in the image 
m Gen 1.27.  or likeness of God: and had dominion and 
n Gen. 1.26 28. Psal. 8.6.  rule over all other creatures in the world.   

K  

o Col. 9 8.10  KNnowledge, righteousness, 
p Eph. 4.24  and true holiness are the chief things, wherein 
q Or likeness. Gen 1.26. For Christ only is the substantial image of God. 1 Cor 4 4. Col. 1.15.  the image of God doth consist.  
For otherwise the word of God would not cal● upon us to 
r Eph. 4. 2●. etc.  renew that image in Christ: and without these grace's man had not been fit to rule the creatures, 
s P●. 49.20.  nor▪ et himself.   

L  
Learn, that man 
t Eph. 4. ●4.  hath lost that image of God, wherein he was created, 
u Rom. 5. ●8. 19.  by the si●ne of Adam the first man, 
x Gen. 2.16.17. and 3 17.  in eating the forbidden fruit.  
For Adam having power 
y Eccl. 7.29.  not to sin if he w●u●d, being seduced by 
z Gen. 3.6.12. 1 Ti 2.14.  the woman, and the woman 
a 2 Cor. 11.3 Gen. 3.1.  by the serpent, 
b Reu. 12.9. and 20.2  which is the Devil, did 
c Eccl. 7.29.  willingly yield to the temptation.   

M  
Mankind being 
d Ro. 5.17 18.19.  tainted by Adam's sin, is become most 
e Ro. 7 24.  wretched and miserable, both in respect of sin and punishment.  
For hereby all men are 
f Ps. 51.5.  conceived and borne in sin, and are so 
g 1 Io. 1 8.  corrupted with sin 
h 1 Thes. 5.23.  both in soul and body, that they cannot 
i 1 Cor. 2.14.  perceive, 
k Gen 6.5.  think, 
l Ro. 8.7.  will, 
m Rom. 3.13 14.  speak 
n Ps 14.1.2.3.  or do any good thing: but are become 
o Rom. 6.16.17.  subject to sin, 
p 2 Tim. 2.26.  Satan, the 
q Eph. 2.3.  wrath 
r Gal. 3.10  and curse of God, to 
s Ro. 6.23.  death, and to 
t 2 Thes 2.12.  eternal damnation.   

N  
NO means can free us from that damnable estate, but 
v Act 4.12 Mat. 1.21.  only jesus Christ, the 
x Io. 3.16. 1 Io. 5.20.  eternal son of God.  
For he being both 
y Ro. 9.5.  God and 
z 1 Tim. 2.5.  man, hath 
a Heb. 7.2. 〈…〉 and 10 14.  perfectly saved us: in that he took 
b Heb 2.16 17.  our nature upon him, being 
c Luk. 1.35. Matt. 1 20.  conceived by the holy Ghost, 
d Isa. 7 1●. Mat. 1 18.  borne of the Virgin Mary: lived in perfect 
e Phil. 2.8 Ro 5.19.  obedience, to God: 
f Isai. ●3. 5. 1 Pet. 3 18. and 2 2 4. Gal. 3.13.  suffered the cursed death of the Cross: 
g Ro. 4 2●. 1 Cor 15.3.4.  rose again the third day: ascended 
h Ps. 68.18. Luk. 4.51.  into heaven: 
i Col. 3.1. Ro. 8.34. Act. 3.21.  sitteth at the right hand of God: and all for us.   

O  

k Hab. 2.4. Gal. 2. 2● Rom. 3 23. and 11.6.  ONly by faith, 
l Io 1 11 12. Eph. 3.17  receiving jesus Christ into the heart, every man that with a 
m Ps ●1 17  contrite heart 
n Ps. ●2 5.  confesseth his sins to God, and truly 
o Luk 1●. 3  repenteth, 
p Ro. 4.6.7  is pardoned all his sins, and so doth stand justified before God.  
For we can merit 
q Ro. 4.2. Ps. 130.3.  nothing with God, our best works being 
r Isa. 64.6. Lu. 17.10.  imperfect. And the promise of God is ● only made to them 
s Gal. 3 22 Act 2.39.  that believe: being 
t Act 1● 48 Eph. 1.3.  elected of God before the world was.   

P  
PReaching of the word of God is the ordinary means to work 
u Mat. 4.17 Act. 20.20  repentance and 
x Ro. ●0. 14.17.  faith.  
For God 
y I●▪ 1.17.  that giveth all grace, and so 
z 2 Tim. 2.25.  repentance and 
a Eph. 2.8.  faith, worketh outwardly by 
b jam. 1 18  the word, as by an instrument, and inwardly by his 
c 1 Cor. 12.3.11.  spirit.   

Q  
QValities of faith inseparable unto it, are these: to 
d Eph 2. 13.1●.  unite us to God in Christ. to 
e Ro. 5.2 5. Heb. 1 1. Ro. 8.35.38.39.  assure us of God's love in him: to 
f Act. 15.8.9. 1 Tim. 1.5.  purify the heart: and to 
g Gal 5.6,  work by love.  
For until we believe, we 
h Eph. 2 12  are without God, without Christ, and without hope: but when 
i Ro 5.1. and 8.1.  once we believe, we have peace with God: and cannot but 
k Io. 15.5. Tit. 2.14.  be fruitful in all good works.   

R  
REmember that faith, and so all other graces are increased and confirmed by the hearing of the word of God 
l Act. 1.41 42. 1 Pet. 2.2.  preached, as also by 
m 2 Ti. 3.15.  reading, 
n Ps● 11. ●. 97. etc.  meditation, 
o Mal. 3 16 Heb. 3 13.  conference, 
p Io. 7.17.  practice, 
q Col. 1.9. Ps. 119 18.  prayer, and 
r Ro. 4.11. 2 Pet. 3.21  Sacraments.  
For as God requireth of every Christian a daily 
s 2 Pet. 3.18. Heb. 5.12.  increase of grace, so he hath appointed these 
t Eph 4.12 Deu. 31 11 Io 5.39. Col. 3.16. Reu 1.3. jos. 1.8. Psal. 1.1. Heb. 10.23 24.25 Ps▪ 50.23 Mar. 7.7. Pro. 2.3.5. Gen 17 10 Ro. 4 11.  means to that end.   

S  
SAcraments are outward visible 
u Gen 17.10.11.  signs of the covenant and promise of God in Christ, 
x Mat. 28.19. Luk. 21.19  ordained by Christ himself; to 
y Gen. 17.11. 1 Cor. 11.26.  signify, and to seal or 
z Ro. 4.11.  confirm, and as instruments or means, to 
a Eph. 5.26 Tit. 4.5. 1 Cor. 10.16.  convey saving grace to every 
b Mar. 16.16. 1 Cor. 11.29.  true believer, and to be as badges or tokens of our Christian 
c Act. 2.38 41.  profession. And they are in number only two, 
d Io 19 34 1 Io. 5.6.  namely, Baptism and the Lords Supper.  
For such helps our weak 
e 1 Cor. 13.9.12.  faith doth require: and these 
f Mat. 28.19. and 26 27.  only hath Christ ordained, and no more: being answerable to the two Sacraments under the Law, that is, Circumcision and the Passover: and are alone in that kind sufficient both for the beginning and continuing of sitting grace.   

T  
THe sacrament of Baptism is, when the persons baptised, professing 
g Mar. 1.4.5.  repentance, and 
h Act. 8.37  faith in jesus Christ, and the 
i Goe 17.8. Act. 2 39  children of such are by the Minister 
k Mat. 28.19.20.  of the word washed with water, 
l Mat 3.11  in the name of the Father, the son and the holy Ghost: being thereby admitted into the communion 
m 1 Cor 12.12.13.  of the body of Christ, which is the Church: assured of the 
n Act. 22.16  remission of their sins: do 
o 1 Pet. 3.21. Gen 17 10  vow and promise, and are by Baptism confirmed in grace, 
p Ro. 4.11.  to believe in jesus Christ, and to live no more in sin, but in newness of life.  
For Baptism is the sign of our regeneration, 
q Io. 3.35. 1 Pet. 2.2.  or new birth: and therefore is once only to be received, as it is sufficient to be once bor●e and yet the virtue of Baptism is 
r Eph 5.26.27.  perpetual.   

V  
Understand that the Sacrament of the Lords Supper, is when bread and wine 
s Mat. 26.26.29.  representing the body 
t 1 Cor. 11.24. Luk. 22.19.20.  and blood of Christ, broken and shed for us, being by the Minister taken and blessed, is broken and poured forth, and so delivered to all the faithful present: 
u Mar. 14.22 23.  and of them received, by eating the bread and drinking the wine, in 
x 1 Cor 11 26.  remembrance of Christ's death, as also to 
y 1 Cor. 10 16. Io 16.29.35.47 51.  communicate unto us the very body and blood of Christ spiritually by faith: 
z Gal. 3.1. Io. 20.27.  and so to confirm our faith in Christ and 
a 1 Cor. 10.17.  love one to another.  
For this Sacrament is the sign of our new life, 
b Io. 6.55 57.58.  as Baptism is of our new birth. And therefore as we have need of often nourishment, so we ought to receive 
c 1 Cor. 11 26.  often, and that with due preparation. 
d 1 Cor. 11.28.    

W  
WE must know and believe, that all men 
e Heb 9.27 Ps. 89.48.  dying the 
f Eccl. 12.7 Luk 16.22 23.  souls of the godly go immediately to heavenly joy, the wicked to hell torments: and all of them shall 
g Io. 11.24. 2 Tim 4 8.  at the last day rise 
h Io. 5.29 Reu 2●. 12. Act. 24.15 1 Cor. 15.  again in their 
i 2 Cor. 5.10. job. 1●. 26.  own bodies, by the 
k Io. ●● 28.  power of Christ, the godly to life 
l Io. 5. 2●.  eternal, the wicked to everlasting damnation.  
For Christ came 
m Host 13.14. 1 Cor. 15.54.  to destroy death for us: and is himself 
n 1 Cor. 15 13.14.20.  risen from death, that we 
o 1 Thes. 4 1●. 1 Cor. 15.21.22.  might rise with him: and if there were no resurrection, the preaching of the word, 
p 1 Cor. 15 14.  and our faith should be in vain.   

X  
EXCeeding glorious in itself, joyous to the godly, and fearful to the wicked, shall be the day 
q Act 17.31  of judgement: wherein Christ 
r Ro. 2 16.  sh●ll call to account, and judge all 
s Ro 1.12  men, of all 
t Eccle. 2. 1●.  things done in thi● life, 
v R●u. 20. 1●.  according to the●r works.  
For he shall come with glory 
x Mat. 25.31. Act. 3.19. jud. 1●.  in the clouds, accompanied with innumerable Angels: and sitting upon his throne of Majesty, shall upon 
y Ro. 2.12. Io. 12 48.  due trial of every man's works (the 
z Reu. 20.12. Ps. 139 16 job 20 27 Ro. 2.15. Reu. 20.2  books being opened) pronounce the sentence 
a Mat. 25. ●4.  of salvation to the Godly, and of damnation to the wicked.   

Y  
YOu that are wicked, shall by the power of the voice of Christ, 
b Mat 25.41 46.  go away into 
c Mat. 5.29 30. and 1●. 28. Isa. 30.23  hell: being 
d 2 Th●s 1.9  separated from God, 
e Mat. 2●. 41.  consorted with the Devils, 
f Luk. 15.24 and 13.28  deprived of all comfort, punished with unspeakable 
g R●u 19 ●. Mar. 9.44.  torments both in soul and body, 
h Mar. 10.15. and 23.14.  according to your sins, and that 
i 2 Thes. 1.9 Reu 20.10  eternally without case or end.  
For it is just with God, 
k 2 Thes. ●. 6. Rome 2.5. Luk. 16.25  so to punish the wicked, and that they who have lived here in the pleasures of sin, should be recompensed with answerable torment.   

Z  
ZEalous godly men, the judgement being ended, shall immediately go 
l Mat. 25: 34.46.  with Christ into heaven, having in him immediate 
m 1 Thes. 4.17.  communion with God, who shall be all in all 
n 1 Cor. 15.28. Reu 21.22.23.  unto them: and so shall be freed from 
o Reu. 21 4 ; all evils, and possessed of all good things, as perfection 
p 1 Cor. 13.12 1●.  of grace, brightness 
q Col. 3.4. Mat 1● 43  of glory, and fullness of 
r Ps. 16. 1●.  joy, in their several 
s 1 Cor. 15.41. Dan. 12 3.  degrees, and that 
t 1 Cor 29.  unspeakable and 
u 1 Cor. 4.17.  everlasting.  
For it stands with the certainty of God's 
x 2 Tim. 3.19. Ro 8.20.  election; with the 
y Io. 3 16. Reu. 2 10.  truth of his promise; and with his 
z 1 Cor. 6. 2●. 1 Pet 1. 1●.19.  justice for the merit of Christ, thus to 
a Ro. ●. 4.5.  reward the faithful: that so all their sorrows may be turned into 
b Io. 1●●0 Luk. ●. 21.  joy.    

THE SECOND PART of the Christian ALPHABET: Containing The grounds of knowledge repeated, by way of Question and Answer, with the proof of every particular point of Doctrine.  

A Of the knowledge of God in General.  
Q. Rehearse the first Letter of the Christian Alphabet, that is, the Letter A.  
A. ACknowledge God as he hath revealed himself in his written word. 
Acknowledge God   
For no man can be saved without the knowledge of God: neither can a man know God to salvation, but by the Scriptures.  

1 That there is a God.  Q. How prove you that there is a God to be acknowledged?  

Proved diverse ways.  A. That there is a God to be acknowledged of all, is evident, both by the light of nature, and of grace: as also by the works of God.  
Q. How may it appear by the light of nature, that there is a God?  

1 Proved by the light of nature.  A. It is manifest by these evidences. 1. Because in the very Heathen there is the work of the conscience. 2. Because they have, by natural instinct, an inclination to some kind of Religion. 3. In that they have the use of an Oath. 4. In that they make observation of GOD'S vengeance against sin.  
Q. Prove that in the Heathen, there is the work of the conscience?  
A. The Apostle doth affirm so much, 
1 In the work of the conscience.  Rom. 2.15. That the Gentiles show the work of the Law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or excusing one another. This work of the conscience is a manifest evidence, that there is a God, who is above the conscience: according to that in 1 joh. 3.20. If our heart condemn us, God is greater th●n our heart, and knoweth all things.  
Q. Prove that the Heathen have natural inclination to Religion?  
A. It is evident, 
2 By natural inclination to Religion.  not only by the word of God, but by experience in the most barbarous Nations, who will rather worship an Idol, or the Devil himself, or any thing. yea, an unknown God, than no God at al.  
Q. How may that appear?  

Instance thereof.  A. It is apparent by that appeal of S Paul to the Corinthians, 1 Cor. 12.2. Ye know, saith he, that ye were Gentiles, carried away unto these dumb Idols, even as ye were led. And by that complaint against Israel, Psal. 106.35 that they were mingled among the heathen, and learned their works, and served their Idols: yea they offered their Sons and Daughters unto Devils. Thus the men of Lystra, Act. 14.11.13. were ready to sacrifice to Paul and Barnabas, saying, The Gods are come down unto us, in the likeness of men. And Paul at Athens, Act. 17.13. found an Altar, with this inscription, TO THE UNKNOWN GOD.  

3 By the use of an oath.  Q. Prove that the heathen have the use of an oath?  
A. Both experience and Scripture plainly teach it. For instance, we read: that the heathen King, Abimelech, required an oath of Abraham, and performed the like to him, Gen. 21.23. Swear unto me here by God, saith he, etc. again, verse 31. Abraham is said to call that place Beersheba, that is, The well of the oath, because there they swore both of them; the like we read of Abimelech and Isaac, Gen. 26.28. Now this conscience of an oath proveth evidently, that they w●re persuaded of a divine power, who is the Avenger of all falsehood and perjury.  
Q. Prove that the heathen are observant of God's vengeance against sin?  
A. We may see it in the example of the Philistims, 
4 By observation of God's vengeance  1 Sam 5.7. who being smitten with emrod's, acknowledge●, that the hand of God was sore upon them and upon D●g●n th●ir God A●●i●e, Act. 28.4. when the Barb●rians saw the ●iper hang on P●u●s hand, they said among themselves, No doubt, this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live. Thus the very heathen acknowledge ●● God of vengeance.  

2 Proved by the light of grace.  Q. How prove you by the light of Grace, that there is a God?  
A. It is evident in three respects. 1 In regard of the subject or matter of the Scriptures. 2. In respect of the Majesty of God shining therein. 3. If we consider the scope and drift of the Scriptures.  

1 In regard of the matter of the Scriptures.  Q. How is it proved by the m●tter of the Scriptures?  
A. In that the Scripture, the word of God's grace doth every where teach, not only that God is, but also how we may know and serve the true God: as S. Paul noteth, Act. 17.23. whom, saith he, 
2 Of the Majesty of God shining therein:  ye ignorantly worship, him declare I unto you.  
Q. How may it appear by the Majesty of God shining in the Scriptures?  
A. In that the holy Scripture, written in so plain and familiar a style, yet being read, opened, and applied is so express a Character or note of the Divine Majesty, that it convinceth the conscience of the Hearer, in so much, that as it is said, 1 Cor. 14.25. The secrets of his heart are made manifest, and so falling down on his face, he will worship God, and say plainly, that God is in you indeed.  
Q. How is it proved by the scope and drift of the Scriptures? 
3 Of the scope of the Scriptures.   
A. In that the Scripture directeth us, to this very point, as one of the first principles of Christian Religion; namely, that there is a God, Heb. 11.6. He that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him.  
Q How prove you, 
3 Proved by the works of God.  that there is a God, by his works?  

3 Proved by the works of God.  A. It is manifest, by the work of Creation▪ by the work of providence, by the work of God's judgements, by his works of wonder; and of his foretelling things to come.  
Q. Prove it by the work of creation?  

1 Of Creation.  A. It is written, Rom. 1.20. The invisible things of him, that is, his eternal power and Godhead are seen by the creation of the world, being considered in his works, and Psal. 19.1. The heavens declare the glory of God, and the firmament showeth his handy works.  
Q. Prove it by the work of providence?  

2 Of Pro●idence.  A. It is said, Act. 14.17. that he l●ft not hi●selfe without witness; in that ●e did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness, and ch●p. 17.27. that even the very heathen should seek the Lord, if happily they might feel after him, and find him, though he be not far from every one of us, for in him we live, and move, and have our being.  
Q. Prove it by God's works of judgement?  
A. The Psalmist expressly teacheth this, 
3 Of judgement.  Psal. 9.16. The Lord is known by executing judgement: the wicked is sn●●ed in the work of his own hand; and Psal. 58.11. Men shall say, verily there is fruit for the righteous: doubtless there is a God that judgeth the earth.  
Q Prove it by God's works of wonder?  
A. By this argument the D●ity is invincibly proved, 
4 Of wonder.  Psal. 86.10. Thou art great, and dost wondrous things thou art God alone, and Psal 72.18. Blessed be the Lord God, the God of Israel, which only doth wondrous things.  
Q. Prove it by his foretelling things to come?  

5 Of foretelling things to come.  A. Upon this ground, all Idols are proved to be in Gods, Isai. 41.21.23. Stand to your cause, saith the Lord; bring forth your strong reasons, etc. Show the things that are to come hereafter, that we may know that you are Gods: and by the same reason, the Deity of the true God is confirmed, Isai. 44.6.7. Thus saith the Lord, &c I am the first and I am the last, and besides me there is no God. And who is like m●e, that shall call, and shall declare it, and set it in order before me, since I appointed the ancient people? and what is at hand, & what things are to come? let them show unto them.  
Q. You have proved that God is, prove now that we ought to acknowledge God?  

God ought to be acknowledged.  A. It is written, Prou. 3.6. In all thy ways acknowledge him, and he shall direct thy paths; and it was David's instruction, which he gave to his Son Solomon upon his death bed, 1 Chro. 28.9 And thou Solomon my Son, know the God of thy father, and serve him with a perfect heart, and with a willing mind: for the Lord searcheth all hearts, and understandeth all the imaginations of thoughts: if thou seek him, he will be ●ound of the●: but if thou forsake him, he will cast thee off for ever.  
Q. Prove that we must acknowledge God, as he hath revealed himself in his written word?  
A. It is written, 
3 As he is revealed in the word.  Deut. 29.29. The secret things belong to the Lord our God, but those things which are revealed, belong unto us, and to our children for ever, that we may do all the words of this law; and Rom. 15.4. For whatsoever things were written aforetime, were written for our learning, that we through patience a●d comfort of the Scriptures, might have hope.  
Q. Why can no man be saved without the knowledge of God?  

4 Without knowledge no salvation.  A. Because our salvation consisteth in the knowledge of God, witness our Saviour, joh. 17.3. This is life eternal, that they know thee the only true God, and jesus Christ whom thou hast s●nt. And the Apostle showeth, that without this knowledge, there is nothing to be looked for, but certain damnation; 2 Thes. 1.8. The Lord jesus, saith he, shall be revealed from Heaven, with his mighty Angels in flaming fire, taking vengeance on them that know not God.  
Q. Why can we not know God unto salvation, 
5 No knowledge to salvation without the word.  but by the Scriptures?  
A. Because, as S. Paul teacheth, 2 Tim. 3.15. The Holy Scriptures are able to make us wise unto salvation. And Christ hath commanded, joh. 5.39. Search the Scriptures, for in them ye think to have eternal life, and they are they which testify of me.   

B Of faith in one God.  
Q. Rehearse the letter B.  
A. Believe in one only God.  
For to us Christians there is but one God, and they that have many Gods, have no God at all, but the Devil. And to believe that there is one God, but not to believe in him, is no better than the faith of Devils.  

There is but one God.  Q. Prove that there is but one God?  
A. It is written, Duet. 6.4. Hear 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. Prove that to us Christians, there is but one God?  

To us Christians.  A. It is written, 1 Cor. 8.4.5.6. We 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, etc. yet to us there is but one God, and Eph. 4.5.6. There is one Lord, one faith, one Baptism, one God and Father of all.  
Q▪ Prove that they that have many Gods, have no God at all but the Devil?  

To have many Gods, is to have no God.  A. It will manifestly appear, if we compare two places of Scripture together; the one is, Ephes. 2.12. where the Apostle saith, That being Gentiles or Heathen, 
Due. 32.17.  they were at that time, 
Ps 106.37.38.  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 Devils, and not to God.  
Q. What is it to believe in God? 
To believe in God, what?   
A. To believe in God is not only to believe that there is a God: or, to believe God, 
It is to trust in God.  and to give 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 appear to be true?  
A. It is evident in that we find this to be the faith of the fathers in the old Testament, 
Proof that it is to trust in God.  Psal. 22.4. Our Fathers trusted in thee; they trusted, and thou didst deliver them: and David 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 me 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 uncertain riches, but in the living God.  
Q Prove that to believe one God, but not to believe in him, is but the faith of devils? 
To believe God, but not in God, is the Devils saith.   
A. By this very thing, S. james doth convince the hypocrites and counterfeit Christians, jam. 2.19. Thou believest, that there is one God, thou dost well: the Devils also believe and tremble.   

C Of the Trinity, or three persons in one God.  
Q. Rehearse the Letter C.  
A. Conceive in this one God, three persons, The Father, the Son, and the Holy Ghost.  
For so it hath pleased God to reveal himself from heaven: and in thi● name every Christian is baptised: and it is the form of Christian blessing.  
Q. Prove that we must conceive in one God, three persons.  

Three persons in one God.  A. We are so taught, 1 joh. 5.7. There are three that bear witness in heaven, the Father, the Word, and the Holy Ghost, and these three are one.  
Q. Prove that God hath so revealed himself from heaven?  

So revealed from heaven.  A. The Evangelist noteth so much, Luk. 3.21.22. That jesus being baptised and praying, the heaven was opened: and the Holy Ghost descended in a bodily shape like a Dove upon him, and a voice came from heaven, which said, Thou art my beloved Son, in thee I am well pleased. Here is the Son baptised: the Holy Ghost descending upon him: and the father speaking from Heaven.  
Q. Prove that in this name every Christian is baptised?  

So are all baptised.  A. It is the constant practice of the Church, according to the command of Christ, Matth. 28.19. Go ye, and teach all nations, baptising them in the name of ●he Father, and of the Son, and of the Holy Ghost.  
Q. Prove that this is the form of Christian blessing?  
A. So we read, 
So blessed.  2 Cor. 13.14. The grace of our Lord jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.   

D Of the distinction of the persons in Trinity.  
Q. Rehearse the letter D.  
DIstinguish the persons in the Godhead, but neither confound them, nor divide the substance.  
For the Father is of none, but of himself; the Son is begotten of the Father, the Holy Ghost proceedeth from them both. And every person distinctly by himself i● God: yet are they not three Gods, but only one God, coeternal and coequal.  
Q. How may it appear that the p●rsons are thus to be distinguished, and not confounded?  

Three persons distinct, not confounded.  A. That they are to be distinguished, and not confounded so that the one is not the other is manifest by diverse evidences grounded upon the word of God. 
1 Evidence  The first whereof is, because they are expressly showed and said in Scripture, to be in number three, and are there noted distinctly by their peculiar denominations or names, as before is showed, both by revelation from heaven; by the institution of baptism; and by the words of joh. 1.5.7. There are three that bear witness in Heaven, the Father, the Word, and the holy Ghost.  
Q. What is the second evidence, that the person● are so distinguished and not confounded?  
A. The second evidence is grounded upon the incommunicable properties ascribed distinctly to each person: 
2 Evidence.  as that the Father is of none, but of himself, begetting the Son. The Son is begotten of the Father. The Holy Ghost precedeth from them both. All which may appear 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 Son, this day have I begotten thee. joh. 1.14. Christ is said to be the only begotten Son of the Father, and joh. 15.26. Christ saith of the Holy Ghost the third person, when the comforter shall come, whom I will send unto you from the father, even the spirit of truth which proceedeth of the Father▪ he shall testify of me.  
Q. What is the third evidence?  

3 Evidence.  A. The third evidence is taken from the consideration of the distinct effects or works attributed to each person: as, the work of Creation to the Father: Redemption to the Son: Sanctification to the Holy Ghost. For though being outward works, they be common to the whole Deity, yet in respect of personal order, and of the manner of working, they are distinct: the Father working by the Son, and by the holy Ghost; but the Son and the holy Ghost working from the Father, as being the fountain of every action.  
Q. What is the fourth evidence?  
A. The fourth evidence to prove that the persons are distinct and not confounded, 
4 Evidence.  is grounded upon certain terms, which do not● personal difference; as joh. 1.1. the word was with God; and joh. 5.17. My Father worketh hitherto, and I work. 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. etc. by the spirit, and by the same spirit, often repeated: which terms of difference were merely in veins, if the persons were not distinct.  
Q. Why must not the substance be divided?  
A. We must not divide the substance, 
The substance not divided.  because the God head of the Father, the Son, and the holy Ghost is all one: for we must conceive in the Deity another and another person, but not another and another thing: that is, a diversity or distinction of persons, but not a division of the divine nature: so the Father is God, the Son is God, and the holy Ghost is God, yet they are not three Gods, but one God.  
Q. Prove that every person distinctly by himself is God: and first that the Father is God.  

The Father is God.  A. It is written, Ephes. 4.6. There is one God, and Father of all, who is above all, & through all, and in you all; and 1 Cor. 15. 24. Christ is said to have delivered up the Kingdom to God, even the Father.  
Q. Prove that the Son is God?  

The Son is God.  A. The Godhead of the Son is plentifully confirmed in Scripture. Saint john speaking of our Saviour Christ, joh. 1.1. saith, In the beginning was the Word, and the Word was with God, and the Word was God; and 1 joh. 5.20. That the Son of God jesus Christ, is true God, and eternal life; and joh. 20.28. That Thomas believing, answered and said unto jesus, My Lord and my God.  
Q. Prove that the Holy Ghost is God?  
A. The God head of the Holy Ghost may appear, 
The holy Ghost in God.  amongst many evidences by that saying of Saint Peter to Ananias, Act. 5.3.4. That, in that he did lie unto the Holy Ghost, he lied not unto men, but unto God.  
Again, the deity 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 ministered unto the Lord, and fasted, the Holy Ghost said, separate me Barnabas and Saul, for the work whereunto I have called them. So Act. 20.28. S. Paul telleth the Elders of the Church, That the holy Ghost had made them overseers, to feed the Church of God. All which could not be said of the holy Ghost, if he were not God.  
Q. Prove that though there be three persons, yet they are but one God?  

Yet not three Gods, but one God.  A. It is manifest that the three persons, are not three Gods, but only one God, because there can be but one infinite, one eternal, one almighty, and so consequently but one only God, as was proved before. And S. john doth expressly affirm, 1 joh. 5.7. these three are one.  
Q. Prove that they are coeternal?  

They are coeternal.  A. The Father, the Son, and the holy Ghost must of necessity be coeternal, one as well as the other, that is, the Father eternal, the Son eternal, and the holy Ghost eternal; because they do all subsist in one and the same divine nature, and are all three, one and the same God. For the Son's eternity see joh. 1.2. The same was in the beginning with God, all things were made by him. And joh. 17.5. Now O Father, glorify thou me with thine own s●lfe, with the glory which I had with thee before the world was. And then coeternity of the Holy Ghost with the Father and the Son is noted, in that he joined with them in the creation of all things, Gen. 1.2. And the spirit of God moved upon the face of the waters.  
Q. Prove that they are coequal.  
A. Being one and the same divine nature, 
They are coequal.  they must also needs be coequal. Of the Son it is said Phil. 2.6. That being in the form of God, he thought it no robbery to be equal with God. So again the disposing of spiritual gifts is equally attributed to the holy Ghost, a● well as to the Father and the Son, as being God coequal with them: 1 Cor. 12.4.5.6.11.   

E Of the attributes or properties of God.  
Q. Rehearse the Letter E.  
A. Eternal, infinite, immutable, invisible, almighty: most wise, holy, good, merciful, and just is this one God.  
For thus God is pleased to describe himself unto us in his word: because otherwise no man can see, or know the nature of God.  
Q. Prove that God is eternal?  

God is 1. eternal  A. That God is eternal, without beginning or ending, i● evident, Psal. 90. ●. Before the mountains were made, and before thou hadst form the earth and the world: even from everlasting to everlasting thou art God. And 1 Tim. 1.17. To the King eternal, immortal, invisible, the only wise God, be honour, and glory for ever and ever Amen.  
Q. Prove that God is infinite?  
A. That God is infinite, 
2 Infinite.  filling all places, and present every where, see jer. 23.23.24. Am I a God at hand, saith the Lord, and not a God a far off? can any hide himself in secret places, that I shall not see him saith the Lord? do not I fill heaven and earth, saith the Lord? And Ps. 139.7. Whither shall I go from thy spirit? or whither shall I flee from thy presence?  
Q. Prove that God is immutable?  
A. That God is immutable, 
3 Immu●table.  without change, see jam. 1.17. where God is said to be the father of lights, with whom is no variableness, neither shadow of turning. And Mal. 3.6. I am the Lord, I change not: therefore ye sons of jacob are not consumed.  
Q. Prove that God is invisible?  

4 Invisible  A. It is manifest by that hath been said before, 1 Tim. 1.17. That as God is eternal without beginning and immortal without end, so he is also invisible. And Col. 1.15. Christ is called the Image of the invisible God. And joh. 4.24. it is said, That God is a spirit, and therefore without bodily or visible substance.  
Q. Prove that God is almighty?  

5 Almighty.  A. It is written Gen. 17.1. I am the Almighty God, walk before me and be thou perfect. And Reu. 15.3. 
Reu. 4.8.  Great and marvellous are thy works Lord God almighty. Whereupon it is said, Mark. 10.27. That with God all things are possible:  
Q. Prove that God is most wise?  
A. It is written, ps. 147.5. 
6 Most wise.  Great is our Lord and of great power, his understanding or his wisdom is infinite. And 1 Tim. 1. 17. He is called The only wise God.  
Q. Prove that God is most holy?  
A. It is the voice of the Seraphims, 
7 Holy.  or Angels, Isa. 6.3. 
Le. 28.36.  Who cry one to another, saying Holy, Holy, Holy, is the Lord of Hosts. And Reu. 15.4. Who shall not fear 〈◊〉 O Lord, and glorify thy name, for thou only art Holy. 
Le 11 44. and 19.2.  And 1 P●t. 1.15. As he which hath called you is holy, so be ye holy in all manner of conversation.  
Q. Prove that God is good?  
A. That he is absolutely good in himself, 
8 Good.  our. Saviour showeth, Matth. 19.17. when he 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 Sun to arise on the evil and the good, and sendeth rain on the just and unjust.  
Q. Prove that God is merciful?  

9 Merciful.  A. It is written jam. 5.11. That the Lord is very pitiful and merciful. And Psal. 145. 8.9. The Lord is gracious and full of compassion: slow to anger, and of Great mercy, and his tender me●●y is over all his works. And Luk. 6.36. Be ye therefore merciful, as your father also is merciful.  
Q. Prove that God is just?  

10 Just▪  A. It is said Deu. 32.4. That he is a God of truth and without iniquity; just and righteous is he. Psal. 145.17. The Lord is righteous in all his ways. Psal. 11.7. The righteous Lord loveth righteousness. And therefore he is called 2 Tim. 4.8. The righteous judge.  
Q. Prove that God would be so described?  
A. It is evident in his appearing to Moses, 
God would be so described.  Exod. 34.6. where it is said, That the Lord passed by before him, and proclaimed, The Lord, the Lord, merciful and gracious, long suffering and abundant in goodness and truth, reserving mercy for thousands, forgiving iniquity, and transgression, and sin, and not making the wicked innocent, etc.  
Q. Prove that God is so described because otherwise no man can see God.  
A. It is written, 
Because none can see God.  joh. 2.18. No man hath seen God at any time: And 1 Tim. 6.16. That God dwelleth in light, which no man can approach unto, whom no man hath seen nor can see. And therefore this is rendered as the reason why God did so proclaim himself to Moses, Exo. 33.18.19.20. Because no man can see the face of God and live.   

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 days, and all very good.  
For nothing can make itself: neither can be without some cause: nor can be evil, being made of God.  
Q. Prove that God made the world?  
A. It is written Gen. 1.1. 
1 God made the world.  In beginning God created the heaven 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 heaven, and which are in earth, things visible and invisible.  
Q. Prove that the world was made by the word of God?  
A. So it is in the Psalm 33.6. 
2 By his word.  By the word of the Lord were the heavens made, and all the host of them, by the breath of his mouth. And Psalm 148.5. He commanded, and they were created. See this in the history of the creation, Gen. 1.6.  
Q. Prove that God made all things of nothing?  
A. It is said Hebrews 11.3. 
3 Of nothing.  Through faith we understand, that the worlds were framed by the word of God, so that things which are seen, were not made of things which do appear.  
Q. Prove that God made all things in six days?  

4 In six days.  A. It is manifest in the story of the creation, Gen. 1.31. And is repeated in the fourth commandment, Exod. 20.11. In six days the Lord made heaven and earth, the sea, and all that in them is.  
Q. Prove that God made all things very good?  

5 All very good.  A. So God himself testifieth, Gen. 1.31. And God saw every thing, that he had made, and behold it was very good.  
Q. Prove that nothing can make itself?  

6 Nothing can make itself.  A. It is brought as a reason to prove that God made man, and so consequently all other creatures, Psal. 100.3. Know ye that the Lord he is God, it is he that hath made us, and not we ourselves.  
Q. Prove that nothing can be without some cause?  
A. It is evident in the light of nature: 
7 Nor be without some cause.  and it is the reason of the Apostle to prove that God made all things. Heb. 3.4. for saith he, Every house is builded of some man: but he that built all things i● God.  
Q. Prove that nothing made of God can be evil?  
A. It is manifest because (as is showed before) God is good, 
8 Nor be evil being made of God.  yea goodness itself. And Psal. 5.4. No evil can dwell with him. And therefore he cannot be the author of evil, who is the fountain of all goodness, as is proved jam. 1.17. Every good gift, and every perfect gift is from above, and cometh down from the father of lights.   

G Of God's providence in governing and preserving all things.  
Q. Rehearse the Letter G?  
A. Governed and preserved are all things by the providence of God.  
For otherwise Satan and wicked men might do what they list: yea, and every creature would perish in a moment.  
Q. Prove that all things are governed by the providence of God.  

1 All governed by God's providence.  A. It is written Pro. 15.3. The eyes of the Lord are in every place, beholding the evil and the good. And Mat. 10.29.30 That one sparrow shall not fall on the ground without your Father: but the very hairs of your head are all numbered.  
Q. Show some instances or examples of God's providence, governing and ordering all things?  
A. It is evident by many examples in the word of God, 
Exampl●● many.  that nothing doth come to pass by fortune or chance, but that all things are ordered by the will and providence of God: therefore it is said Ps. 135.6. Whatsoever the Lord pleased, that did he, in heaven and in earth; in the sea and in all deep places.  
Q. Show some instance of things in heaven?  
A. It is said Psal. 29.3. 
1 In heaven.  The God of glory maketh it to thunder. Psal. 135 7. He causeth the vapours to ascend from the ends of the earth, he maketh lightnings for the rain: he bringeth the wind out of his treasure's. job. 37.6. He saith to the snow be thou upon the earth, likewise to the small rain, and to the great rain of his power. Therefore it is said Psal. 147.7.8. Sing unto the Lord with thanksgiving, which covereth the heaven with clouds, and prepareth rain for the earth.  
Q. Give some example of God's work in the sea?  
A. It is written Isa. 51.15▪ I am the Lord, 
2 In the sea.  thy God, that divided the sea, whose waves roared. And Psal. 107.23.24. They that go down to the sea in ships, see the works of the Lord, and his wonders in the deep. 25. For he commandeth and raiseth the stormy wind which lifteth up the waue● thereof. And again ver. 29. He maketh the storm a calm, so that the waves thereof are still.  
Q. Show some instances of God's providence in ordering things upon the earth?  
A. First all things both good and evil are ordered by God's providence, 
3 In the earth.  see Isa. 45.7. 
1 Instance  I form the light and create darkness: I make peace, and create evil: I the Lord do all these things. job. 5.18. He maketh the wound and bindeth it up: he smiteth and his hands make whole. And 1 Sam. 2.6. The Lord killeth and maketh alive: he bringeth down to the grave, and raiseth up.  
Q. Give a second instance of God's providence in things upon the earth?  
A. Secondly it is said Dan. 2.21. 
2 Instance of things in earth.  That he changeth the times and seasons: he removeth Kings, and setteth up Kings. And Psal. 75.7. God is the judge, he putteth down one, and setteth up another.  
Q. Give a third instance of this providence?  
A. 
3 Instance  Thirdly it is said Pro. 16.1. The preparations of the heart in man, and the answer of the tongue is from the lord And ver. 9 A man's heart deviseth his way; but the Lord directeth his steps. And Prou. 21.1. The King's heart is in the hand of the Lord, as the rivers of waters, he turneth it whithersoever he will.  
Q. Give a fourth instance of this providence?  
A. Fourthly, the providence of God doth so order all things, 
4 Instance  that there is nothing so casual to us, but it is infallibly certain 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. Prove that all things are preserved by the providence of God?  

2 All preserved by God's providence.  A. It is written Psal. 36.6. O Lord thou preservest man and beast. And Psal. 145.15. The eyes of all wait upon thee, and thou givest them their meat in due season. Psal. 119.91. It is said of all God's creatures: That they continue even to this day, by thine ordinances: for all are thy servants.  
Q. Prove that Satan cannot do what he list?  
A. It is evident job. 1.11. and 2.5. 
3 Satan cannot do what he list.  Because Satan could not touch job, either in his substance, or his children, or his person, without God's permission. And Mat. 8.31. The devils could not enter into the heard of swine, without the leave of Christ.  
Q. Prove that wicked men cannot do what they list?  
A. It is manifest in that Christ said to Pilate joh. 19.11. 
4 Wicked men cannot do what they list.  Thou couldst have no power at all against me, except it were given thee from above. And Act. 4.27. It is said, That Herod and Pontius Pilate, with the Gentiles, and the people of Israel were gathered together, to do whatsoever the hand and counsel of God determined before to be done.  
Q. Prove that without God's providence every creature would perish in a moment?  

5 Without God's providence all perish. Leu. 26.26 Eze. 4.16. and 5.16. Isa. 3.1. and 14.13.  A. It is evident, Act. 17.25.28. in that it is said, That he giveth to all, life, breath and all things: and that in him we live, and move, and have our being. And Deu. 8.3. Man liveth not by bread only, but by every word that proceedeth out of the mouth of God.   

H Of one God only to be worshipped with religious worship.  
Q. Rehearse the letter H?  
A. HE, even this God alone is to be worshipped and called upon: and that only in the name of Christ, with understanding, and as himself hath commanded.  
For thus ever did the true Church of God: and to worship and pray unto any other, is to give God's glory to a creature.  
Q. Prove that God only is to be worshipped?  
A. It is written Matth. 4.10. 
1 God only is to be worshipped  Thou shalt worship the Lord thy God, and him only shalt thou serve. And Reu. 22.8.9. S. john saith, I fell down to worship before the feet of the Angel: but he said unto me, See thou do it not: for I am they fellow servant, and of thy brethren the Prophets, and of them which keep the words of this book: Worship God.  
Q. Prove that God only is to be called upon?  

2 He only is to be called upon.  A. God himself saith Ps. 50.15. Call upon me, in the day of trouble; I will deliver thee, and thou shalt glorify me. And Luk. 11.2. Our Saviour teaching the most perfect form of prayer, saith. When ye pray, say, Our Father which art in Heaven, etc.  
Q. Prove that we are to call upon God, only in the name of Christ?  

3 Only in the name of Christ.  A. Christ himself saith, joh. 1●. 22. Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you. And 1 Tim. 2.5. There is one God, and one mediator between God and man, the man Christ Jesus. Therefore he is called, Heb. 12.24. The mediator of the new Testament.  
Q. Prove that we must worship, and pray to God with understanding? 
4 With understanding.   
A. So saith the Apostle in the name of every good Christian; 1 Cor. 14.15. I will pray with the spirit, and will pray with understanding also: I will sing with the spirit, and will si●g with understanding also. And our Saviour showeth the reason, why we ought so to do, joh. 4.24. because, God is a spirit, and they that worship him, must worship him in spirit and in truth.  
Q. Prove that we must worship and call upon God only as himself hath commanded?  
A. It is written, 
5 Only a● he hath commanded.  Deu. 12.32. What thing soever I command you, observe to do it, thou shalt not add thereto, nor diminish from it. And Isa. 29.13. God complaineth, that their fear towards him, is taught by the precept of men. And Christ saith Matth. 15.9. In vain they worship me, teaching for doctrines the commandments of men.  
Q. Prove that the true Church did ever thus worship, and pray unto God only.  
A. It will manifestly appear, if we take a view of all ages from the beginning of the world; 
6 So it was in all ages.  both before the Law; under the Law; and after the Law, under the Gospel, in the time of Christ and his Apostles.  
Q. Prove that before the Law, God only was worshipped and called upon?  

1 Before the Law.  A. The sacred history of God's word from the first man Adam unto Moses, doth manifestly prove it. And it is expressly said, Gen. 4.26. at the restitution and reformation of Religion, formerly corrupted by the posterity of Cain▪ That then men began to call upon the name of the Lord.  
Q. Prove that under the Law God only was worshipped and called upon?  

2 Under the Law.  A. The truth of this may evidently appear, in that by the Law all religious service and sacrifice was offered unto God only. And it is said Psal. 22.4.5. Our fathers trusted in thee, they trusted, and thou didst deliver them, they called upon thee and were delivered, they trusted in thee, and were not confounded.  
Q. Prove that after the Law in the time of the Gospel, God only was worshipped & prayed unto?  
A. It is evident in that Christ did so teach; 
☜  
3 Af●er the law.  the Apostles did both so preach and practise. Again, a good Christian is styled or said to be, A worshipper of God, or one that calleth on the name of the Lord. And such are called the true worshippers.  
Q. Prove that Christ did so teach? 
☜   
A. That our Saviour Christ did so teach and maintain, 
1 Christ did so teach.  may appear evidently, both by his combat with Satan Mat. 4.10. where he proveth by the Scriptures, that religious worship and service is to be done unto God only. And Matth. 6.9. teaching his Disciples, and in them us, to pray, he saith, After this manner therefore pray ye, Our father which art in heaven, etc.  

☞  Q. Prove the Apostles did both so teach and practise? 
2 ●he Apostles did so preach & practise.   
A. That the Apostles did so teach, see Phil. 4.6. Be nothing careful, but in all things let your requests be showed unto God in prayer and supplication, with giving of thanks. And that they did so practise, and that all the faithful did the like, according to their doctrine and example, is manifest by all the forms of prayer recorded in the New Testament; and specially by that of the Apostle, Eph. 3.14. I bow my k●e●s unto the Father of our Lord jesus Christ etc.  

☞  Q. Prove that a good Christian is styled a worshipper of God?  
A. It is evident in that speech of the blind man cured by Christ, 
3 A worshipper of God is the title of a Christian.  Io. 9.31. Ye know, saith he, that God heareth not sinners: but if any man be a worshipper of God, and doth his will, him heareth he. Where we see, he calleth a good Christian or godly man, a worshipper of God. And 2. Tim. 2.19. In stead of saying, let every Christian, S. Paul saith, Let every one that calleth on the name of Christ, depart from iniquity.  
Q Prove that such as worship God only, are the true worshippers?  
A. That such as worship & call upon God only, 
☜  
4 The worshipper of God only, is the true worshipper.  are the true worshippers, may be gathered by the words of Christ to the woman of Samaria, Io. 4.22.23. Ye worship, saith he, ye know not what; we know what we worship, etc. But the hour cometh, and now is, when the true worshippers shall worship the father in spirit and in truth: for the father seeketh such to worship him.  
Q. How prove you, that to worship or pray unto any other, is to give God's glory to a creature?  

7 Otherwise God's glory is given to a creature.  A. Because the praise of hearing all prayer, of all creatures, belongeth to God, see Psal. 65.1.2. Praise waiteth for thee, O God, in Zion: and unto thee shall the vow be performed. O thou that hearest prayer, unto thee shall all flesh come. And Isa. 42.8. I am the Lord, that is my name, and my glory will I not give to another, neither my praise to graven Images.   

I Of man in his first creation.  
Q. Rehearse the letter I?  
A. IN the beginning God made Man, consisting of soul and body: the body of the dust, in itself mortal, yet possibly immortal, if man had not sinned: the soul of spiritual substance, immortal in its self: in both a most excellent creature, above all others, except the Angels.  
For he was created in the image or likeness of God, and had dominion and rule over all other creatures in the world.  
Q. What is to be understood by the word Man?  

Man, what it signifieth  A. By the word Man is meant both sexes, man and woman; as we may see Gen. 1.27. & 5.2. where God being said to make man, it is added immediately, 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?  

Why God made one man and one woman.  A. God made one man and one woman, not only for propagation, as it is Gen. 1.28. Be fruitful and multiply, and replenith the earth; but also that by making only one man and one woman, he might establish holy marriage, and lawful procreation of children. Which our Saviour proveth, Matth. 19.4.5. Have you not read, saith 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 he make one? yet had he abundance of spirit: and wherefore one? because he sought a godly seed.  
Q. Prove that man doth consist of soul and body?  
A. That man doth consist of these two parts, 
Man consists of soul and body,  soul and body, is evident 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. Fear not them which kill the body, but are not able to kill the soul: but rather fear him▪ which is able to destroy both soul and body in hell. 1 Cor. 6.20. Glorify God in your body and in your spirit, which are Gods, And 1. Thes. 5.23. I pray God your whole spirit, and soul, and body be preserved blameless unto the coming of our Lord jesus Christ.  
Q. Prove that God made the body of the dust?  

The body is of the dust.  A. It is written, Gen. 2.7. That the Lord God form man of the dust of the ground. 
1 Cor. 15.47.  and 3.9. Dust thou art, and unto dust thou shalt return. This made Abraham confess with great humility, Gen. 18.27. I am but dust and ashes. And it is alleged by David as an argument of God's pity, Psal. 103.13.14. Like as a father pitieth his children, to the Lord pitieth them that fear him. For he knoweth our frame: he remembreth that we are dust.  
Q. What is the difference between the creation of man and woman?  

The difference of man and woman's creation.  A. The difference is this; First the man was made before the woman, to note his authority & her subjection: as Saint Paul reasoneth, 1 Tim. 2.13. For saith he, Adam was first form, then Eue. As also to show the near affinity between 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, 
A second difference.  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 show, that God would neither have her a ruler nor a servant to her husband, but a companion, as she is called, Mal. 2.14. Again it was a type of the Church, the life and salvation whereof issued by water and blood, 
Io. 19.34.  out of the side of Christ, as the woman received her being out of the side of the man.  
Q. Prove that the body of man was made possibly immortal?  
A. The body of man was in its self mortal, 
Man body possibly immortal.  yet by the appointment of God, were it not for sin, had been possibly immortal. For God gave unto man possibility not to sin, and so consequently not to die; as may be gathered by his general threatening, Genes. 2.17. The day thou eatest thereof, (that is, of the tree of the knowledge of good and evil) thou shalt surely die. And by the special sentence of bodily death, Gen. 3.29. Dust thou art, and unto dust shalt thou return. So Ro. 5.12. it is said, by one man sin entered into the world, and death by sin. And Ro. 6.23, The wages of sin is death.  
Q. Prove that the soul is of spiritual substance, immortal in its self?  

The soul is immortal.  A. That the soul of man●s of spiritual substance, immortal in its self by nature, existing as well out of the body, as in the body, and giung life to the body, it is evident both in the creation, Gen. 2.7. where it is said, That God breathed into his nostrils the breath of life, and man became a living soul. As also by the parting of soul and body in death, Eccles. 12.7. Then shall the dust return to the earth as it was; and the spirit shall return to God, who gave it. Else Christ could not have said of the Patriarches deceased, Matth. 22.32. God is not the God of the dead, but of the living. And Matth. 16.26. What shall it profit a man, though he should win the whole world, if he lose his own soul?  
Q. Prove that man was made a most excellent creature, above all others, except the Angels?  
A. That, 
Man a most excellent creature.  next to the Angels, man excelled all other creatures in the world, see Psal. 8.4.5. What is man that thou art mindful of him? or the son of man, that thou visitest him? for thou hast made him a little lower than the Angels, and hast crowned him with glory and honour.  
Q. Prove that man was created in the image of God?  

Created in the image of God.  A. That God made man in his own image and likeness, is specially noted in the creation, more than once, as it is written, Gen. 1.26. God said, Let us make man in our image, after our likeness. And verse 27. So God created man in his own image, in the image of God created he him: male and female created he them.  
Q. Prove that man had dominion and rule over all other creatures?  

Had rule over all creatures.  A. It is granted to man in his first creation, Gen. 1.26.28. To have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And the grant is humbly acknowledged, Psal. 8.6. Thou madest him to have dominion over the works of thy hands: thou hast put all things under his feet▪   

K Of the image of God, wherein man was created.  
Q. Rehearse the Letter K?  
A. KNowledge, righteousness, and true holiness are the chief things wherein the image of God doth consist.  
For otherwise the word of God would not call upon us to renew this image in Christ: and without these grace's man had not been fit to rule the creatures nor yet himself.  
Q. Prove that the image of God doth consist in knowledge?  

T●e image of God consisteth in knowledge  A. The Apostle noteth so much Col. 3.9.10. where speaking of the Christians renewed estate i● Christ, he saith, Ye have put of the old man with his deeds; and have put on the new man which is renewed in knowledge, after the Image of him that created him.  
Q. Prove that it doth also consist in righteousness and true holiness?  

Also in righteousness and holiness.  A. That the image of God in man doth not only consist in knowledge, but also in justice and in sanctity or holiness, may appear by that of Saint Paul to the Ephesians, 4.24. Put on the new man, which after God is created in righteousness and true holiness.  
Q. How is man said to be thus made in the image of God?  
A. Man is said to be thus made in the image of God, 
☜  
Not in substance, bu● in semblance.  not that he is the very stamp and representation of the Deity; for the infinite and invisible God cannot be resembled in the person of a sinite creature: but in respect of some kind of similitude or likeness; therefore when God said, 
Gen. 1 ●6,  Let us make man in our image, it is added, after or according to our likeness: the later words expounding the former. For this is the peculiar privilege of Christ jesus the eternal son of God, who alone is so called, 2 Cor 4.4. The image of God. And Col. 1.15. The image of the invisible God. And Heb. 1.3. The brightness of his glory, and the express image of his person: because he is one and the same God eternal with his father.  

☞  Q. Doth the image of God consist only in knowledge, righteousness, and holiness?  

Knowledge, righteousness, and holiness are not the only image of God. But in the whole man, sovereignty.  A. Knowledge, righteousness, and true holiness are the chief, but not the only image or resemblance of God in man: for in that God made man ruler over all creatures in earth, man doth therein represent the sovereignty of God, who is Lord of all things. Again, besides those gifts of true knowledge, righteousness, and holiness, God gave unto man diverse excellent representations of the deity both in his soul and body.  

☞  Q. What other resemblances of God are there in the soul of man?  

In the soul wisdom.  A. In the soul of man (besides those heavenly graces of divine knowledge, righteousness, and holiness) God gave man excellent wisdom, and understanding, whereby he did know the nature and property of all things: as may appear in that Adam was able to give to every creature a name according to the nature of it. Gen. 2.19. where it is said, That God brought them unto Adam, to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof.  
Q. 
☜  Is there any resemblance of God in the substance of man's soul?  
A. The very essence and substance of man's soul doth in some respects bear the image or likeness of God: 
In the very substance of the soul invisibility, immortality.  as namely, in that the soul of man is a spiritual nature, invisible and immortal. Again the soul, being only one, is endned with diverse properties, as understanding, 
S. Augustine: Unity and Trinity.  memory, will: which after a sort▪ do shadow out and resemble the unity of the Godhead and the trinity of persons.  
Q. Is there any part of the image of God, in the body of man?  

☞  A. The whole man both soul and body, 
In the body God's image shineth.  was made in the image of God: as may appear by these evidences. First, God saith, Gen: 1.26. Let us make man (not the soul only, or the body only) in our image. Secondly, sin being the contrary to God's image, is seated not only in the soul but also in the body. Rom. 6.12. Thirdly, the renewing of God's image, which is our sanctification, is as well in the body as in the soul, see Rom. 12.1. 1 Thes. 5.23. Fourthly, God forbidding murder, doth use this reason, Gen. 9.6. For in the image of God hath he made man.  
Q. How is the image of God in the body of man? 
☞   

Not in the shape or parts, but otherwise.  A. The image of God is not said to be in the body as it is a body, or in respect of the shape, and parts, or limbs▪ for God is an infinite spirit, incorporaell, and invisible; but in these respects. 1. As the body united to the soul, in which the image of God, doth chiefly consist, d●●h constitute the whole man. 2. As the body like a microcosm or little world doth express in every part, the wonderful work of the Creator. 3. As those excellent graces of wisdom, sanctity, and justice principally seated in the soul, do express themselves in the body, and (as Solomon speaketh) Make the face to shine: according as we see the light of a candle shine through the lantern.  
Q. Prove that the word of God doth call upon us to renew this image in Christ.  
A. That the word of doth call upon us to renew this image of God, 
The word of God calleth on us to renew it.  consisting in knowledge, righteousness, and holiness, and so consequently proving that herein the image of God doth chiefly stand, see Ephes. 4.22.23.24. where the Apostle saith by way of exhortation, That ye put off concerning the former conversation, the old man, which is corrupt, according to the deceitful lusts. And be renewed in the spirit of your mind. And that ye put on the new man, which after God is created in righteousness and true holiness.  
Q. Prove that without these grace's man was not fit to rule the creatures, nor yet himself?  

Without it man not fit to rule.  A. It is evident, in that man having 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 loss of God's image, by reason of Adam's sin.  
Q. Rehearse the letter L?  
A. Learn, that man hath lost that image of God wherein he was created, by the sin of Adam the first man, in eating the forbidden fruit.  
For Adam having power not to sin if he would, being seduced by the woman, and the woman by the serpent which is the Devil, did willingly yield to the temptation.  
Q. Show how and in what respect man hath lost the image of God?  

Image of God how far ●ost.  A. Man hath lost the image of God, not in respect of the substance of soul and body, which do yet remain the same, 
2 Cor. 11.7  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 chiefly lost, is that conformity to the will of God, consisting in the true knowledge of God, in righteousness and holiness.  
Q. Prove that this heavenly knowledge, righteousness and holiness is the image which man hath lost?  

O●●ly in respect of knowledge, righteousness and holiness.  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 righteousness and true holiness. Which exhortation were needless, if man had not lost this image: and if this were not the image of God, which man hath lost.  
Q. Prove that this image of God was lost by Adam's sin?  
A. It is evident in that the Scripture speaking of Adam, 
And that by Adam's sin.  saith, Rom. 5.12. That by one man sin entered into the world. And verse 18. By the offence of one, the fault came on all men to condemnation. And verse 19 By one man's disobedience many were made sinners.  
Q. Prove that it was by eating the forbidden fruit.  
A. It is apparent in the history: 
In eating the forbidden fruit.  partly by the charge, which God gave unto Adam, Gen: 2.16.17. The Lord God commanded the man saying, Thou shalt eat freely of every tree of the garden. But of the tree of knowledge of good and evil, thou shalt not eat of it. Partly by the threatening, in the words immediately following, For in the day that thou eatest thereof thou shalt die the death. Partly by the sentence of curse denounced against man after he had sinned, Gen. 3.17.  
Q. Prove that Adam had power not to sin if he would?  

Having power not to sin.  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 vp●●ght. Neither could it have ●ood with the justice of God, to require that of man which he was not able to perform, or to punish him, having by his creation no power to obey.  
Q. Prove that Adam was seduced by the woman?  

Was seduced by the woman.  A. It is so written, Gen. 3.6. That the woman gave also unto her husband with her, and he did eat. It was Adam's excuse, verse 12. The woman which thou gavest to be with me, she gave me of the tree, and I did eat. And it is alleged to humble that sex, 1 Tim. 2.14. That Adam was not deceived, but the woman being deceived, was in the transgression.  
Q. Prove that the woman was deceived by the Serpent.  
A. It is said by the Apostle, 
She by the Serpent.  2 Cor. 11.3. That the Serpent beguiled Eve through his subtlety. And the story Gen. 3.1. doth show the manner how it was done.  
Q. Prove that, that Serpent was the Devil?  
A. That the Serpent was the Devil, 
That Serpent was the Devil.  or rather the Devil in the Serpent, see Reu. 12.9. where it is said, That the great Dragon was cast out, that old Serpent, called the Devil and Satan, which deceiveth the whole world, And Chap. 20.2. The Dragon, that old Serpent, which is the Devil and Satan.  
Q. Prove that Adam did willingly yield to the temptation?  

Man did willingly yeed.  A. The history doth show it, by expressing adam's own confession and excuse, before cited. And Eccles. 7.29. where it is said, That God hath made man upright, it is presently added, but they have sought out many inventions.   

M Of the miserable estate of all mankind through Adam's fall.  
Q. Rehearse the Letter M.  
A. Mankind being tainted by Adam's sin, is become most wretched & miserable, both in respect of sin and punishment.  
For hereby all men are conceived and borne in sin, and are so corrupted with sin both in soul and body, that they cannot perceive, think, will, speak or do any good thing: but are become subject to sin, Satan, the wrath and curse of God, to death, and to eternal damnation.  
Q. Prove that all mankind is tainted by Adam's sin?  
A. It is manifest that the tainture of Adam's sin hath seized upon all his posterity, 
All tainted by Adam's fall.  inasmuch as all mankind doth stand guilty thereof before God, see Ro. 5.12. where the Apostle saith, That by one man's sin, death passed upon all men, for that all have sinned, or in whom all have sinned. Again verse 17. by one man's offence, death reigned by one. verse 18. By the offence of one, judgement came upon all men to condemnation. For verse 19, By one man's disobedience many were made sinners.  
Q. What is the reason of this guiltiness?  

As guilty of his sin.  A. The reason why all men are guilty of Adam's sin, is because Adam being as it were the root, out of which all mankind doth spring, did receive whatsoever good he had by creation, not only for himself, but also for his posterity, and so again lost all, as well for them, as for himself. In regard whereof, all men are truly said to sin in Adam, as Levi is said to have paid tithes in Abraham, because being of the posterity of Abraham, he was then in the loins of Abraham his father. Heb. 7.9.10.  
Q. Prove that mankind is become most wretched and miserable?  
A. The wretched and miserable estate of all mankind, 
Are become most miserable.  may appear by that lamentable outcry of the Apostle, Romans 7.24. O wretched man that I am: who shall deliver me from the body of this death?  
Q. Prove that all men are conceived and borne in sin?  
A. It is evident by the confession of David, 
Conceived and borne in sin.  Psal. 51.5. Behold, I was borne in iniquity, and in sin hath my mother conceived me. And it is said, joh. 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 be free from sin, seeing he was true man? 
Christ only excepted.   
A. Christ jesus was true man, descended of Adam as we are, 
Luk. 3.23.38. Heb.  in all things like unto us, but yet sin excepted. For he was not a myere man, but was also God, and again as he was man, he was not so by natural generation, as we are, but by the supernatural work and power of the holy. Ghost was conceived in the womb of the virgin Mary. 
Luk 1.34.35. Mat. 1.20.   
Q. Prove that all men are corrupted with sin?  

All corrupted with sin.  A. It is written, Rom. 3.9. That all both jews and Gentiles are under sin. 1 Kings 8.46. There is no man that sinneth not. And 1 joh. 1.8. If we say we have no sin, we deceive ourselves, and the truth is not in us. And this corruption of sin is n●t by example or by imitation only, or merely of some evil custom, but by propagation and natural generation, all men being conceived and borne in sin, as is showed before.  
Q. Prove that all are corrupted both in soul and body?  
A. It is evident by the Apostles prayer, 
Both in soul and body.  1 Thes. 5.23. The very God of peace sanctify you throughout: and I pray God that your whole spirit and soul and body may be kept blameless unto the coming of our Lord jesus Christ. For, what need he to pray for the sanctification of the whole man both soul and body, if all and every part were not corrupted?  
Q. Prove that man by nature cannot perceive any good thing?  
A. The Apostle doth expressly avouch so much in 1 Cor. 2.14. 
Cannot perceive any good thing.  That the natural man perceiveth not the things of the spirit of God: for they are foolishness unto 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 minds of the infidels, that the light of the glorious Gospel of Christ, which is the image of God, should not shine unto them.  
Q. Prove that man by nature cannot think a good thought? 
Nor think a good thought.   
A. It is written, Gen. 6.5. God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Therefore the Apostle taketh it for granted, 2 Cor. 3.5. That we are not sufficient of ourselves to think any thing as of ourselves: but our sufficiency is of God.  
Q. Prove that man cannot will, desire, or effect any good thing by nature?  

Nor will any good thing.  A. It is manifest, in that it is said, Rom. 8.7. That the wisdom of the flesh is enmity against God: for it is not subject 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 do of his good pleasure.  
Q. Prove that man cannot by nature speak any good thing?  
A. Saint Paul noteth so much speaking of all men in the corruption of nature, 
Nor speak any good.  Rom. 3.13.14. Their throat, saith he, is an open sepulchre, with their tongues they have used deceit, the poison of Asps is under their lips. Whose mouth is full of cursing and bitterness.  
Q. Prove that man cannot do any good thing by nature?  
A. It is evident by that which we read in Psal. 14.1.2.3. where it is said, 
Nor do any good.  They are corrupt, they have done abominable works, there is none that doth good. The Lord looked down from heaven upon the children of men: to see if there were any that did understand and seek God. They are all gone aside, they are altogether become filthy: there is none that doth good, no not one. Which text the Apostle citeth, Rom. 3.10. to prove that all men are under sin.  
Q. Prove that hereupon all men are subject to sin?  

But is subject to sin as a slave.  A. That all men are subject i● sin, as very servants, or slaves, is plainly proved by the Apostle▪ Rom. 6.16.17. Know ye not that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey: whether of sin unto death, or of obedience unto righteousness? But God be thanked that ye were the servant's 〈◊〉 sin: but ye have obeyed from the heart that form of doctrine which was delivered you. And our Saviour saith, joh, 8.34. Whosoever committeth sin, is the servant of sin. For as it is in 2 Pet. 2.19. Of whosoever a man is overcome, even unto the same is he in b●ndage.  
Q. Prove that man is, by nature corrupted, become subject to Satan?  
A. It is evident in that Satan is called, 
Als● to S●tan.  Ephes. 2.2. The spirit that work th●in the children o● disobedience. And 2 Tim. 2 26. it is said, That they may recover themselves out of the snare of the Devil, Who are taken captive by him at his will. Again, 2 Cor. 4.4. he is called, The God of this world, that hath blinded the minds of them which believe not.  
Q. Prove that man is by nature subject to the wrath of God?  
A. The Apostle saith, 
To the wrath of God.  Ephes. 2.3. That we all were by nature the children of wrath, as well as others. And joh. 3.36. it is said, That he that believeth not the Son, shall not see life: but the wrath of God abideth on him.  
Q. Prove that man is by sin subject to the curse of God?  

To the curse of God in 〈◊〉 whole life.  A The curse was pronounced upon Adam's first sin, 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 every one that continueth not in all things which are written in the book of the Law to do them. Under this burden of the curse upon man for sin, every creature is said to groan. Rom. 8.22.  
Q. Prove that all men are subject to death, by reason of sin?  

To death.  A. So saith the Apostle, Rom. 5.12. By one man sin entered into the world, and death by sin: and so death passed upon all men, for that all men have sinned. And Rom. 6.23. The wages of sin is death.  
Q. Prove that all men are subject to eternal damnation for sin?  
A. It is manifest by that which is said, 
To eternal damnation.  2 Thes. 1.8.9. That they that know not God, and that obey not the Gospel of our Lord jesus Christ shall be punished with everlasting destruction, from the presence of the Lord, and from the glory of his power. And 2 Thes. 2.12. That all they might be damned who believed not the truth, but had pleasure in unrighteousness.   

N Of man his deliverance by Christonely.  
Q. Rehearse the letter N?  
A. NO means can free us from that damnable estate, but only jesus Christ, the eternal son of God.  
For he being both God and man, hath perfectly saved us: in that he took our nature upon him, being conceived by the holy Ghost, borne of the Virgin Mary: lived in perfect obedience, to God: suffered the cursed death of the Cross: rose again the third day: ascended into heaven: sitteth at the right hand of God: and all for us.  
Q. Prove that we are saved only by I●sus Christ?  
A. So we read, 
Man saved only by Christ.  Acts 4.12. Neither is there salvation i● any other: for among men there is given none other name under heaven, whereby we must be saved. And Ma●th. 1.21. the Angel saith, Thou shalt call his name jesus for he shall save his people from their sins.  
Q. Prove that jesus Christ is the eternal son●e of G●d?  
A. It is written, 
He is the Son of God.  joh. 3.16. G●d so loved the world, that he gave his only begotten son●e, that whosoever believeth on h●m, ●●ould not perish, but have e●erlasting life. A●● 1 joh. 5.20. We know that the Son of God is come, etc. that is the true God and eternal life. And Rom. 1.4. That he was declared mightily to be the Son of God.  
Q. Prove that jesus Christ is both God and man?  

He is both God and man.  A. That he is God is manifest Isa. 9.6. where he is called The mighty God. And Rom. 9.5. God over all, blessed for ever. And it is said, joh 1.1. In the beginning was the word, and the word was with God, and the word was God.  
That he is also must, is proved, 1 Tim. 2.5. where he is called, The man Christ jesus. And 3.16. God manifested in the flesh. And joh. 1.14. The word was made flesh, and dwelled among us, and we saw the glory thereof, as the glory of the only begotten son of the father full of grace and truth.  
Q. Prove that Christ hath perfectly saved us?  
A. So it is expressly written, 
He hath perfectly saved us.  Heb. 7.25. That he is able perfectly to save them that come unto God by him. And Heb. 10.14. That by one offering he hath perfected for ever them that are sanctified: And thereupon is inferred verse, 18. That where remission of sins is, there is no more sacrifice for sin.  
Q. Prove that jesus Christ therefore took our nature upon him.  
A. That he did assume or take unto his Godhead the nature of man, 
By taking our nature  is evident, Heb. 2.16.17. For verily, saith the Apostle, he took not on him the nature of Angels, but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high Priest in things pertaining to God, to make reconciliation for the sins of the people.  
Q. Was it of necessity that Christ should become man?  

Which was of necessity.  A. It was by God's decree necessary that Christ should take unto his deity the nature of man, that without it man's redemption could not be procured, for these reasons. 1. He must be man, that he might be fit to suffer death for us, in regard that his Godhead being immutable, could not suffer, and being immortal could not die. 2. 
Heb. 2.14.  It was requisite that the same nature that had offended should satisfy the justice of God. 3. He must also be God, that he might be able to overcome. See all this in that one text, Heb. 2.14.  
Q. Prove that jesus Christ was conceived by the holy Ghost.  

He was conceived by the holy Ghost.  A. It is the voice of the Angel to Mary, Luke 1.35. The holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be borne of thee, shall be called the son of God. And to joseph he said, Matth. 1.20. Fear not to take unto thee Marry thy wise, for that which is conceived in her, is of the holy Ghost.  
Q. Prove that he was borne of the virgin Mary?  
A. It was so prophesied, 
Born of the virgin.  Isa. 7.14▪ Behold a virgin shall conceive and bear a s●nne and shall call his name Emmanuel. It was effected▪ Math 1. ●8. Now the birth of jesus Christ was on this wise; When as his mother Mary was espoused to joseph (before they came together) she was found with child of the holy Ghost. And it was proclaimed by the Angel, joh. 2.11. Unto you is borne this day in the city of David a Saviour, which is Christ the Lord.  
Q. Prove that Christ lived in perfect obedience to God.  

Lived in perfect obedience.  A. It is written, Phil. 2.8. That he humbled himself and became obedient unto the death, even unto the death of the cross. Heb. 7.26. For such an high Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens. For, saith the Apostle, Rom. 5.19. as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. Therefore Christ saith, joh. 17.19. For their sakes sanctify I myself, that they also might be sanctified through the truth.  
Q. Prove that Christ did suffer for us?  

He suffered.  A. It is written, Isa. 53.5. He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed.  
Q. Prove that he suffered death for us?  
A. It is written, 
He died.  1 Pet. 3.18. For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the spirit.  
Q. Prove that he suffered the cursed death of the cross?  
A. So it is in the story of his passion, 
On the cross.  Matth. 27.38. And it is said, 1 Pet. 2.24. That he his own self bore our sins in his own body on the tree, that we being dead to sins, should live unto righteousness, And Gal. 3.13. Christ hath redeemed us from the curse of the Law, being made a curse for us: for it is written, Cursed is every one that hangeth on tree.  
Q. Prove that he did rise again the third day for us?  

He rose again.  A. It is written, Rom. 4.25. Who was delivered for our offences, and was raised again for our justification. And 1 Cor. 15.3.4. That Christ died for our sins, and that he was buried, and that he rose again the third day, according to the Scriptures.  
Q. Prove that he ascended into heaven for us?  

He ascended into heaven.  A. It was so prophesied, Psal. 68.18. Thou hast ascended on high: thou hast led captivity captive: thou hast received gifts for men. And it was performed, Luke 24.51. And it came to pass while he blessed them, he was parted from them, and carried up into heaven.  
Q. Prove that Christ sitteth at the right hand of God for us? 
He sitteth 〈…〉   
A. It is written, Col. 3.1. If ye then be risen with Christ, seek those things which are above, where Christ sitteth at 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 us. And Acts 3.21. Whom the heavens must receive, until the time of restitution of all things.   

O Of our receiving Christ, with all his benefits, to salvation, by faith only.  
Q. Rehearse the Letter O?  
A. ONly by faith, receiving jesus Christ into the heart, every man that with contrite heart confesseth his sins to God, and truly repenteth, is pardoned all his sins, and so doth stand justified before God.  
For we can merit nothing with God, our best works being imperfect. And the promise of God is only made to them that believe: being elected of God before the world was.  
Q. How, and in what sense are we said to be justified by faith?  

How we are justified by faith.  A. We are said to be justified 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 adjoined unto it, and worketh by love: nor because it receiveth any force or power from charity to justify▪ but because, by faith, as by a hand or instrument we receive Christ, by whom we are justified.  
Q. Prove that we are justified only by faith?  
A. That we are justified by faith only, 
That we are justified by faith only.  may appear by these evidences following, whereof the first is, 
1 Instance.  In that justification and acceptance of a man with God unto eternal life, is positively and absolutely ascribed in Scripture unto faith. This is the very argument of the Apostle, alleged to the same purpose out of the Prophet Habakuk, 2.4. The just shall live by faith. And he expresseth it in his own person, as an instance of the state of every good Christian, Gal. 2.20. I live, saith he, by the saith of the Son of God, who loved me, and gave himself for me.  
Q. What is the second instance, that we are justified by faith only?  

2 Instance  A. Secondly, the Scriptures do expressly exclude all works in us, touching the point of justification, by manifest exclusive notes or terms; being equivalent with the exclusive particle only, or alone. As for example. Gal. 2.16. Knowing that a man is not justified by the works of the Law, but by the faith of jesus Christ. And Rom. 3.28. Therefore we conclude, that a man is justified by faith, without the deeds of the Law. And verse 24. Being justified freely by his grace.  
Q. What is the third instance of justification by faith only?  

3 Instance  A. Thirdly, there is a manifest opposition noted in Scripture between grace and works: so that if justification be freely by grace, than it cannot be of works at all. See Rom. 11.6. If by grace, than it is no more of works: otherwise grace is no more grace. But if it be of works, than it is no more grace: otherwise work is no more work. 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 believeth on him that justifieth the ungodly, his faith is counted for righteousness.  
Q. What is the fourth instance of justification by faith only?  
A. Fourthly, 
4 Instance  They that sought righteousness not by faith only, but by the works of the Law, are said, for that very cause not to have attained righteousness. See Rom. 9.31.32. But Israel which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? because they sought it not by faith, but as it is were by the works of the Law. And Chap. 10.3. For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. For Christ is the end of the law for righteousness, to every one that believeth. Therefore Paul though he was blameless before men, touching the righteousness which is in the law, yet he counted all but dung, that he might be found in Christ by faith. Phil. 3.6.9.  
Q. What is the fifth instance of justification by faith only?  

5 Instance  A. Fiftly, The brazen Serpent was a type of Christ, now as when the Israelites were stung by the fiery serpents, 
Leu. 21.9.  they were preserved alive only by looking upon the Serpent of brass: so when we are ●●●eng to death by sin, there is nothing required of us for the cure of our souls, but only that we fix the eye of our faith upon Christ. See this very proportion observed by Christ himself, joh. 3.14.15. As Moses lift up the Serpent in the wilderness, so must the son of man be lifted up, that whosoever believeth in him, should not perish, but have eternal life.  
Q. What is the sixth instance of justification by faith only?  
A. Sixtly, 
6 Instance  there are many graces accompanying salvation in a Christian soul, as faith, hope, charity, wisdom, patience, humility, the fear of God, repentance, and the like; and every grace hath some excellent use: but of all these, none is sit as a spiritual hand to receive and apply Christ and his righteousness to the justification of a sinner, but faith only.  
Q. In what sense then are we said to be justified by faith only?  
A. Not that faith is solitary or alone, 
How we are justified by faith only.  without other graces: for it is said, Gal. 5.6. to work by love. And 1 Tim. 1.5. That charity doth proceed out of a pure heart, and of a good conscience, and of faith unfeigned, as the fountain 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 be not alone, yet it only hath power to apprehend Christ to justification.  
Q. Prove that by faith we receive jesus Christ into the heart?  

By faith we receive Christ.  A. That by faith we receive jesus Christ, may be gathered out of those words of the Evangelist, joh. 1.11.12. He came unto his own, and his own received him not. But as many as received him, to th●m gave he power to become the sons of God, even to them that believe on his name Where we see that to receive Christ and to believe in him is all one. Again, that we receive Christ into the heart or soul, as the fittest receptacle, is evident by the Apostles prayer, Ephes. 3.16.17. That ye may, saith he, be strengthened by his spirit in the in ward man, that Christ may dwell in your hearts by faith.  
Q. Prove that a contrite heart is required?  
A. It is written, 
A contrite heart is requisite.  Psal. 51 17. The sacrifices of God are a broken spirit: a broken and a contrite heart O God thou wilt not despise. And joel 2.13. Rend your heart, and not your garments and turn to the Lord your God.  
Q. Prove that confession of sins to God is required?  
A. There is an absolute necessity of confessing our sins to God, 
So is confession to God.  if ever we will obtain pardon: Therefore it is conditioned, 1 joh. 1.9. That if we confess our sins, he is faithful, and just to forgive us our sins▪ And we may see the experience of it, Psal. 32.5. I said I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin. As for confession to man it is only respective or conditional, as namely, in case of wrong done by one man to another see jam. 5.16. confess your faults one to another, and pray one for another: or in regard of some public hurt or scandal to the whole Church, as in the example of Achan, josh. 7.19.20. and the like.  
Q. Prove that true repentance is required?  

Specially true conversion.  A. True Repentance, which is not only a contrition or sorrow for sin, and a confession of it, but also a conversion of the whole man, with the whole heart, unto God, from all his sins, is specially necessary for the obtaining of pardon; this is intended in Math. 3.2. Repent, for the kingdom of heaven is at hand, and Luk. 13.3. Except ye amend your lives, 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 unto life.  
Q. Prove that our justification consisteth in the pardon of sins?  
A. It is so written, 
justification is in the pardon of sins.  Rom. 4 6.7. Even as David declareth the blessedness of the man, unto whom God imputeth righteousness without works: saying, Blessed are they, whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord imputeth not sin.  
Q. Prove that we can merit nothing with God?  
A. The Apostle proveth it, 
We can merit nothing with God.  by the example of the father of the faithful, Rom. 4.2. If Abraham were justified by works, he hath wherein to rejoice, but not with God: for what saith the Scripture? Abraham believed God, and it was counted to him for righteousness, Psal. 130.3. If thou Lord shouldest mark iniquities, O Lord, who shall stand? and Psal. 143.2. Enter not into judgement with thy servant, for in thy sight shall no man living be justified.  
Q. Prove that our best works are imperfect?  

Our best works are imperfect.  A. It is the confession of the Prophet, Isa. 64.6. But we are all as an unclean thing, and all our righteousness are as filthy rags, and Luk. 17.10. When ye have done all those things which are commanded you, say, we are unprofitable servants.  
Q. Prou● that the promise is made only to them that believe?  

The promise is only to believers.  A. It is written, Gal. 3.22. that the Scripture hath concluded all under sin, that the promise by faith of jesus Christ, might be given to them that believe, and Act. 2.39. for the promise is unto you, and to your children, and to all that are a far off even as many as the Lord our God shall call.  
Q. Prove that they were elected of God, before the world was?  
A. That the ground of our justification, 
Elected before the world was.  and salvation by Christ through faith, doth stand in God's free election, and therefore cannot be attained by any merit of our own, is manifest, Act. 13.48. where it is said, that as many as were ordained to eternal life, believed. And Ephes. 1.3. Blessed be the God and Father of our Lord jesus Christ, who hath blessed us with all spiritual blessings in heavenly things in Christ, according as he hath chosen us in him, before the foundation of the world.   

P Of the preaching of the word, the ordinary means of faith.  
Q. Rehearse the letter P?  
A PReaching of the word of God is the ordinary means to work repentance and faith.  
For God that giveth all grace, and so repentance and faith, worketh outwardly by the word, as by an instrument, and inwardly by his spirit.  
Q. Prove that Preaching of the Word is the ordinary means to work repentance? 
Preaching the means of repentance.   
A. It is evident, in that repentance was the subject matter of Christ's Preaching, Matth. 4.17. jesus began to Preach, and to say, Repent, for the kingdom of heaven is at hand, and in that S. Paul saith, Act. 17.30. speaking of the preaching of the Gospel, that God now commandeth all men every where to repent; and Act. 20.20. I kept back nothing that was profitable, but have showed you and taught you publicly, and from house to house, both to the jews, and also to the Gentiles, the repentance toward God, and faith toward our Lord jesus Christ,  
Q. Prove that Preaching of the Word is the means of saith?  
A. So we read, 
Preaching the means of faith.  Rom. 10.14. How then shall they call on him in whom they have not believed? and how shall they believe in him, of whom they have not heard? and how shall they hear without a Preacher, and verse 17. so then faith cometh by hearing, and hearing by the word of God,  
Q. Prove that God giveth all grace?  

God the giver of all grace.  A. It is written, jam. 1.17. Every good gift, and every perfect gift is from above, and cometh down from the father of lights. And 2 Pet. 1.3. according as his divine power hath given unto us all things that pertain to life & godliness, through the knowledge of him, that hath called us to glory and virtue.  
Q. Prove that God giveth repentance?  

The giver of repentance.  A. We may learn so much by S. Paul his exhortation to Timothy, 2 Tim. 2.25. where he adviseth him, to instruct with meekness, those that oppose themselves, proving if God at any time will give them repentance, that they may know the truth. And it is said, Act. 5.31. that God hath lift up jesus Christ with his right hand, to be a Prince and a Saviour, to give repentance to Israel, and forgiveness of sins.  
Q. Prove that God giveth faith?  
A. It is expressly affirmed, 
The giver of faith.  Eph. 2.8. For by grace are ye saved through faith, and that not of yourselves, it is the gift of God. And Phil. 1.29. For unto you it is given for Christ, that not only you should believe in him, but also suffer for his sake.  
Q. Prove that God worketh by the Word, as by an instrument.  
A. That the word of God is the outward means, 
God worketh by the Word.  which God doth use as an organ or instrument, is manifest, jam. 1.18. Of his own will begat he us, with the word of truth, that we should be as the first fruits of his creatures. And 1 Pet. 1.23. Being borne anew not of mortal seed, but of immortal by the word of God; and verse 25. This is the word which is preached among you.  
Q. Prove that God worketh inwardly by his spirit.  

God works by his spirit.  A. It is evident by these arguments. First, it was so prophesied and foretold, joel 2.28. And it shall come to pass afterward, 
1 Argument.  that I will pour out my spirit upon all fl●sh, and Zach. 12.10. I will pour upon the house of David, and upon the inhabitants of jerusalem, the spirit of grace and of supplication, and they shall look upon me whom they have pierced.  
Q. What is the second argument to prove that God worketh inwardly by his spirit?  

2 Argument.  A. Secondly, The prophecy was accomplished and effected accordingly, as the Apostle Peter noteth, Acts 2.16. This, saith he, is that which was spoken by the Prophet joel. And at his Sermon, Acts 10.44. It is said, That while Peter yet spoke these words, the holy Ghost fell on them all which heard the word.  
Q. What is the third argument to prove that God worketh inwardly by his spirit?  
A. Thirdly, 
3 Argument.  it is evident that all spiritual gifts are wrought by the spirit, as it is in 1 Cor. 12.11. All these, saith the Apostle, worketh that one and the self same spirit, dividing to every man severally as he will. Insomuch as the outward means without this inward work of God's spirit is of no force. Whereupon it is that Paul saith, 1 Cor 3.6.7. I have planted, Apollo watered, but God gave the increase. So then neither is he that planteth any thing, neither he that watereth: but God that giveth the increase.  
Q. What is the fourth argument to prove that God worketh inwardly by his spirit?  

4 Argument.  A. Fourthly, God acknowledgeth none for his, that have 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 have not the spirit of Christ, he is none of his. This is so evident a truth, that the Apostle doubteth not to affirm, that no man can so much as say that jesus 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 unto it, are these: to unite us to God in Christ: to assure us of God's love in him: to purify the heart: and to work by love.  
For until we believe, we are without God, without Christ, and without hope: but when once we believe, we have peace with God: and cannot but be fruitful in all good works.  
Q. Prove that it is the property of faith, to unite us to God in Christ?  

Properties of faith.  A. This quality or property of faith, namely to unite us unto God in Christ, 
1 To unite us to God.  is expressly noted by the Apostle, Eph. 2.13. But now in Christ jesus, ye who sometimes were far off, are made nigh by the blood of Christ. And verse 19 Now therefore ye are no more strangers, and foreigners, but fellow Citizens with the Saints, and of the household of God.  
Q. Prove that it is the quality of faith to assure us of God's love in Christ?  

2 To assure us of God's love  A. It is manifest in that it is said, Rom. 5.2. That by Christ we have access by faith into the grace wherein we stand, and rejoice in hope of the glory of God. And verse 5. Hope maketh not ashamed, because the love of God is shed abroad in our hearts, by the holy Ghost which is given unto us. Therefore faith is thus described, Heb▪ 11.1. Faith is the substance, or ground, and assurance of things hoped for, and the evidence of things not seen.  
Q. Show it yet more fully and plainly?  
A. It may appear more fully and evidently by that confident acclamation, 
showed more plainly.  and protestation of the Apostle in the behalf of every Christian, Rom. 8.35. Who shall separate us from the love of Christ? and verse 38.39. For I am persuaded, that neither death nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to com●, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ jesus our Lord.  
Q. Prove that it is the property of faith to purify the hart?  

3 To purify the heart.  A. The Apostle Peter, speaking of the calling of the Gentiles, saith, Act. 15.8.9. That God which knoweth the hearts, bear them witness, giving them the holy Ghost, even as he did unto us. And put no difference between us and them, purifying their hearts by faith, and 1 Tim. 1.5. it is said, That the end of the commandment is charity out of a pure heart, and of a good conscience, and of saith unfeigned: where we see that uniting us to Christ, is the cause of the purity of the heart.  
Q. Prove that it is the property of faith to work by love!  
A. It is observed as a special property o● faith by the Apostle, 
4 To wo●● by ●●ue.  Gal. 5.6. where having said, that we through the spirit, wait for the hope of righteousness, by faith; h●e presently addeth these words, for, saith he, In jesus Christ, neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love, therein noting faith to be the proper efficient cause of love, and love to be the proper effect of faith.  
Q. Prove that till we believe, we are without God, without Christ, without hope?  
A We may see the tru●h of this by the Apostles description of the state of the Ephesians before their conversion, 
Till we believe, we are without God, Christ, hope.  Eph. 2.12. At that time, saith he● ye were without Christ, being aliens from the Commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world  
Q. Prove that when once we believe, we have peace with God?  
A. It is so written, 
But once believing, we have peace.  Rom. 5.1. that being justified by faith, we have peace with God, through our Lord jesus Christ, and chap. 8.1. There is therefore now no condemnation to them which are in Christ jesus, who walk not after the flesh, but after the spirit.  
Q. Prove that once believing, we cannot but be fruitful in all good works.  

Believers are fruitful.  A. That when once we believe, we cannot but be fruitful, our Saviour himself teacheth by the similitude of the Vine, whereunto he doth resemble himself, and the believers, that are in him by faith, to the branches, joh. 15.5. I am the Vine, ye are the branches. He that abideth in me, and I in him, the same ●ringeth forth 〈…〉 without me ye 〈…〉 thing, Apo 〈…〉 2.14. That Christ 〈…〉 se for us, that he 〈…〉 from all ini 〈…〉 rifie unto himself 〈…〉 ople, zealous of 〈…〉.   

R Of the means of increasing 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, practice, prayer, and Sacraments.  
For as God requireth of every Christian a daily increase of grace, so he hath appointed these means to that end.  
Q▪ Prove in general, that saith and all other graces are increased and confirmed by these means?  

Faith and all other graces how increased.  A. So much may be gathered in general by the words of the Evangelist, Act. 2.41.42. where speaking of those that were converted to the faith, he saith, Then they that gladly received his word, were baptised, and they continued in the Apostles doctrine, and fellowship, and breaking of bread and prayers; noting thereby how being converted, they did continue, and were increased and confirmed in the state of grace by those means.  
Q. More particularly prove that Preaching is a means to increase and confirm grace?  

Particularly, 1 By preaching.  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 milk of the word of GOD, that ye may grow thereby; and Act. 14. 21.2●. it is said, that Paul and Barnabas returned, etc. confirming the Disciples hearts, and exhorting them to continue in the faith, and 1 Cor. 14.3. He that prophesieth (that is, preacheth and expoundeth the word) speaketh unto me●, ●o edification, and exhortation, and comfort.  
Q. Prove that reading is a means to increase and confirm faith, and all other graces?  
A. Therefore it is, 
2 By Reading.  that in 1 Tim. 4.13. Paul exhorteth Timothy to give attendance to reading, as well as to exhortation and to doctrine, and 2 Tim. 3.15. commendeth him, that he had known the holy Scriptures of a child, which are able to make him wise unto salvation, and Rom. 15.4. he saith, that whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope.  
Q. Prove that meditation is a means to increase and confirm in us the saving graces of God.  

3 By meditation.  A. It is evident in the example of David, Psal. 119.97. O how love I thy law! It is my meditation all the day. And to show what increase and confirmation of heavenly grace he received by this his religious exercise of meditation; he addeth immediately, verse 98. That it made him wiser than his enemies, verse 99 That he had more understanding than all his teachers, And verse 100 That he did understand more than the ancients.  
Q. Prove that conference is a means to increase and confirm grace?  

4 By conference.  A. Thus the godly, meeting together, strengthened one another, Mal. 3.16. where it is said, that, Than they that feared the Lord, spoke often one to another, and the Lord hearkened and heard it, and a Book of remembrance was written before him, for them that feared the Lord, and that thought upon his Name. To this end are those frequent exhortations in Scripture, as in 1 Thes. 5.11. Comfort yourselves together, and edify one another, even as also you do. And Heb. 3.13. 
Heb. 10.23 24.25.  Exhort one another daily, while it is called To day, lest any of you be hardened through the deceitfulness of sin.  
Q. Prove that practice is a means to increase and confirm grace?  
A. Therefore it is that David saith, 
5 By practise.  Psal. 119.100. I understand more than the ancients, because I kept thy precepts: hereupon our Saviour affirmeth, joh. 7.17. That if any man will do his will, he shall know of the doctrine, whether it be of God or no. Now we know, that to be able to discern of doctrine, is a note of great increase and strength of grace. Nay our Saviour placeth the happiness of knowledge in practice; see joh. 13.17. If ye know these things, happy are ye if ye do them.  
Q. Prove that prayer is a means to increase faith and all other graces?  

6 By prayer.  A. Prayer is the Conduit pipe to convey God's graces unto us, therefore Luk. 17.5. The Apostles said unto the Lord, Increase our faith; and David prayeth, Psal. 119.18. Open thou mine eyes, that I may behold wondrous things out of thy law. And Paul, Col. 1.9. Ceased not to pray to God for them, that they might be fulfilled with the knowledge of his will, in all wisdom and spiritual understanding, and increasing in the knowledge of God, strengthened with all might, etc.  
Q. Prove that the Sacrament are means to increase and confirm grace?  
A. It is manifest in that they are called signs to signify, 
7 By Sacraments,  and seals to confirm: as circumcision is called, Rom. 4.11. the sign of circumcision, and the seal of the righteousness of faith. And 1 Pet. 3.21. Baptism is called the figure that now saveth us, because it signifieth, and sealeth or confirmeth our salvation by Christ.  
Q. Prove that God requires of every Christian a daily increase of grace?  
A. It is written, 
God requires increase.  2 Pet. 3.18. Grow in grace, and in the knowledge of our Lord and Saviour jesus Christ. And Heb. 5.12. They are reproved, that when as concerning the time, they ought to be teachers, yet they had need again to be taught the first principles of the word of God. And Chap. 6.1. they are exhorted to go on unto perfection.  
Q. Prove that God hath appointed these means to that end: and first the preaching of the word?  

Means to that end appointed 1. Preaching.  A. It is evident that the ministry of the word was therefore ordained, Ephes. 4.12. For the perfecting of the Saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come into the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the age of the fullness of Christ: That we henceforth, be no more children, wavering and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive: But following the truth in love, in all things grow up into him, which is the head, even Christ.  
Q. Prove that God hath appointed reading to that end: and first public reading?  
A. God so commanded, 
2 Reading  Deut. 31 11. 
1 Public.  When all Isra●l come to appear before the Lord thy God, in the place which he shall choose, thou shalt read this Law before all Israel, in their hearing. And verse 12. Gather the people together, men, women, and children, and the stranger that is within thy gates, that they may hear, and that they may learn, and fear the Lord your God, and observe to do all the words of this Law.  
Q. Prove that God appointed reading privately in the family?  
A. It is written, 
2 Private.  Deut. 6.6.7. These words which I command thee this day, shall be in thine heart, and thou shalt rehearse them continually unto thy children, and shalt talk of them, when thou tarriest in thy house, and as thou walkest by the way, and when thou liest down, and when thou risest up.  
Q. Prove that God appointed reading solitarily, every one by himself, first in the old Testament?  

3 Soli●arily.  A. It is manifest, Deut. 17.19. in that even the King himself is commanded to read in the Law of God all the days of his life, 
1 In the old Testament.  that he may learn to fear the Lord his God, and to keep all the words of this Law. And to joshuah, the like charge is given, josh. 1.8. This book of the Law shall not depart out of thy mouth, but thou shalt meditate therein day & night, that thou mayst observe to do according to all that is written therein: for than thou shalt make thy way prosperous, and then thou shalt have good success.  
Q. Prove that God appointed reading solitarily every one by himself, in the new Testament?  
A. It is the express commandment of Christ, 
2 In the new Testament.  john 5.39. Search the Scriptures, for in them ye think to have eternal life, and they are they which testify of me▪ And Col. 3.16. Let the word of God dwell in you richly, in all wisdom, teaching and admonishing one another, etc. And Acts 17.11. The Bereans are commended, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. And of the book of the Revelation, which is the hardest to be understood of all the rest, it is said, Reu. 1.3. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.  
Q. Prove that God appointed meditation to that end?  
A. It is evident in that charge 
3 Meditation.  before mentioned, which the Lord gave unto joshuah, namely, that he should meditate in the book of the Law day and night, jos. 1.8. And it is propounded, as the way to happiness, Psal. 1. Blessed is the man that hath not walked in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful, but his delight is in the Law of the Lord, and in his law doth he meditate day and night.  
Q. Prove that conference was appointed to that end?  

4 Conference.  A. Therefore it is, that they are commanded, Deut 6.7. To talk of the word of God, in the house, in the way, lying down, and rising up; and therefore the Apostle having said, Heb. 10.23. Let us keep the profession of our hope without wavering, addeth immediately the means appointed of God to that end, verse 24.25. And let us consider one another▪ to provoke unto love, and to good works, not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another.  
Q. Prove that practice is appointed to that end?  
A. Therefore our Saviour requireth the condition of practice, 
5 Practice  of every man that will be able to judge of truth and error, and to withstand seducers, see joh. 7.17. and the Apostle directeth, Heb. 5.14. that through long custom (which standeth in experience and practise) men have their wits exercised, to discern both good and ●uill, and the Lord himself saith, Psal. 50.23. To him that ordereth hi● conversation aright, will I show the salvation of God.  
Q. Prove that God appointed prayer to that end?  
A. It is included in the general 
6 Prayer.  promise, Math. 7.7. Ask, and it shall be given you, and verse 8, for whosoever asketh, receiveth. Again, ●ro. 2.3 4.5. If thou criest after knowledge, and liftest up thy voice for understanding: Then shalt thou understand the fear of the Lord, and find the knowledge of God.  
Q. Prove that God appointed Sacraments to that end?  

7 Sacraments.  A. That Sacraments were ordained for our confirmation, see Gen▪ 17.10. concerning circumcision, which is therefore called the Covenant, because it did sign, seal and confirm the covenant, as the Apostle noteth, Rom. 4.11. The like is said of the Passeover, Exod. 13.9. So unto us Christians. Baptism was to that end ordained, Math. 28.19. and the Lords Supper, Luk 22.19.   

S Of Sacraments in general.  
Q. Rehearse the Letter S?  
A. SAcraments are outward visible signs of the covenant and promise of God in Christ, ordained by Christ himself; to signify, and to seal or confirm, and (as instruments or means) to convey saving grace to every true believer, and to be as badges or tokens of our Christian profession. And they are in number only two, namely, Baptism and the Lords Supper.  
For such helps our weak faith doth require: and these only hath Christ ordained, and no more: being answerable to the two Sacraments under the Law, that is, Circumcision and the Passover: and are alone in that kind sufficient both for the beginning and continuing of saving grace.  
Q. Prove that Sacraments are signs of the covenant?  

Sacraments are signs of the covenant.  A. That Sacraments are signs of the covenant & promise of God, is manifest in Circumcision, which is called the Covenant, because it was the sign of the covenant; confer Gen. 17.10. with verse 11. This is my covenant, 
Gen. 17 7.  which ye shall keep between me and you, and thy seed after thee. Again, see Act. 2.38. where the Apostle Peter exhorting them to be baptised in the Name of jesus Christ, allegeth this reason, for, saith he, the promise is made to you and to your children, etc. Thereby intimating, that to whomsoever the covenant doth belong, to them belongeth the sign and seal of the covenant, which is baptism.  
Q. Prove that the Sacraments are ordained by Christ?  
A. The Lord God is the sole and only author of all Sacraments▪ 
God is the only author of Sacraments.  for as it is only in his power, to make the covenant, and to confer grace: so he only hath authority to ordain and appoint the signs and seals of the covenant of grace. Thus did he both enter the covenant with Abraham and his seed for ever, Gen. 17.7. and also appoint the sign of Circumcision, verse 10.11. The like he did concerning the Passeover. Exod. 12. and 13. In the same manner, our Saviour Christ being eternal God with his Father, did institute Baptism, Matth. 28 19 Go teach all nations, baptising them, etc. And the Lords Supper, Luk. 22.19. Do this in remembrance of me. Whereupon Saint Paul saith, 1 Cor. 11.23. I have received of the Lord, that which I also have delivered unto you.  
Q. To what end or use were the Sacraments ordained?  
A. The end or use of Sacraments is diverse: 
The end or use of Sacraments.  First, Sacraments are ordained to signify, show and represent unto us the grace offered in the covenant, 
1 To signify.  In which respect they are called signs, because they are as it were tokens and resemblances of God's grace and favour towards us. So circumcision is called the sign of circumcision, Ro. 4.11. & the sign of the covenant, Gen. 17.11. Baptism is said to be the figure, that now saveth us. Again of the celebration of the Passeover, the Lord saith, Exod. 12.14. This day shall be to you a remembrance. And of the Lords Supper, Christ saith, Do this in remembrance, Luk. 22.19. And the Apostle 1 Cor. 11.26. Ye show the Lords death till he come.  
Q. What is the second end or use of Sacraments?  
A. Secondly, 
2 To s●a●e or confirm.  Sacraments are appointed of God to seal or confirm the in●a●●ible certainty of his covenant of grace in Christ made with his Church, that thereby the faithful may more firmly believe, and rest upon it by faith: as civil contracts are ratified, and made authentic by their seals annexed. Therefore it is, that the sign of circumcision is by the Apostle, Rom. 4.11. c●ll●d, The seal of the righteousness of faith.  
Q. What is the third end or use of Sacraments?  
A. Thirdly, 
3 To convey grace.  Sacraments are ordained to be as instruments or means to convey grace to every true believer, which is evident for Baptism, in that Christ is said, Eph. 5.26. to sanctify and cleanse his Church, with the washing of water, by the word. And Tit. 3.5. God is said to save us by the washing of regeneration, and renewing of the holy Ghost And for the Lords Supper, see 1 Cor. 10.16. where the Apostle calleth the cup of blessing, the communion of the blood of Christ, and the bread, the communion of the body of Christ, because in the right use of these outward elements, the faith full do communicate with Christ himself, and all his benefits.  
Q. Prove that grace is conveyed, not to all receivers, but only to every true believer?  

But to the faithful only.  A. That grace is not conveyed to every one that is partaker of the outward elements, but only to the faithful, is manifest in that our Saviour Christ, Mark. 16.16. doth not say simply, He that is baptised, but He that believeth and is baptised, shall be saved. And Saint Peter, Acts 8.21.23. said of Simon Magus (notwithstanding that he was baptised) That his heart was not right in the sight of God, but that he was in the gall of bitterness, and in the bond of iniquity. And the Apostle saith, 1 Cor. 11.29. That the unworthy receiver, eateth and drinketh his own damnation.  
Q. What is the fourth end or use of Sacraments?  
A. Fourthly, 
4 To be a● badges of our profession.  Sacraments are appointed to be as badges or tokens of our profession, that thereby the true worshippers of God, and their religion, might be discerned from the false and counterfeit. Thus Circumcision and the Passeover did distinguish the jews from all other nations. Hereupon it is, that those that were not of the jews religion, who were then the only true Church and people of God, were termed in disgrace, 
So to the jews.  the uncircumcised, see 1 Sam. 17.26.36. This uncircumcised Philistine. And Isa. 52.1. The uncircumcised and unclean. And of the Passeover it is said, Exod. 12.48. No uncircumcised person shall ●at thereof. As being also peculiar to the Church.  
Q. Prove that our Sacraments are badg●s to us Christians.  

So to us Christians  A. It is manifest, in that whosoever will become a Christian, is exhorted, Acts 2.38. to be baptised in the name of jesus Christ: as the ●●dge and token of his entrance ●o his Christian profession. And therefore the Eurac● becoming a Christian, and knowing the Sacrament of baptism to be the badge of Christian religion, desired to be partaker of it. Acts 8.36. See, here is water, saith he, what doth let me to be baptised? And as baptism is the badge of our entrance, so is the Lords Supper of our continuance. Therefore both together are made effectual signs of our conjunction with Christ in one body, 1 Cor. 12.13. and 10.17. Hereupon the Sacraments in their right use, do not only distinguish Christians from Heathen, but also the true Christian from the counterfeit.  
Q. Prove that there are only two Sacraments?  
A. That the Sacraments of the new Testament are only two, 
There are only two Sacraments.  properly so called, that is to say, Baptism, and the Lords Supper, may plainly appear, 
1 By the institution and practice of Christ.  not only by the institution, there being no mention made of any more but these two, Matth. 28.19. and Luk. 22.19. but also in that our Saviour Christ, whom it behoved to fulfil all righteousness in performing every good duty, both legal and evangelical, did only communicate in these two, as Sacraments of the covenant of grace, see Mat. 3.13.14.15. and 26.26.  
Q. How else may it appear that there are only two?  

2 By the water and blood out of his side.  A. It is mystically showed by the water and blood which issued out of the side of Christ at his death, joh. 19.34. Whereunto Saint john alluding, saith, 1 Io. 5.6. This is that jesus Christ that came by water and blood, not by water only, but by water and blood. 
3 By Saint Paul's allusion.  Again, the Apostle noting how the Fathers before the coming of Christ were united unto him, as well as we Christians since his coming, alludeth to these two Sacraments, as the only symbols or signs of that union. 1 Cor. 10.2.3.4. They were all, saith he, baptised unto Moses in the cloud and in the sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink.  

Our weakness requireth Sacraments.  Q. Prove that our weak faith doth require such helps?  
A. If we were altogether spiritual, and in a state of perfection, we should need no such helps, as these outward elements: but the soul being compassed about with this flesh of ours and seeing nothing, but as it were out of a prison, in an obscure manner; we are constrained to use these supports of our weakness, as old and weak sights use spectacles. Thus much the Apostle intimateth, 1 Cor. 13.9.12. That because we do but know in part, we now see therefore through a glass darkly.  
Q. Is not the word of God sufficient without these outward signs?  
A. We read, 
The Word is not sufficient to us.  Heb. 6.17. That God, willing more abundantly to show unto the heirs of promise the stableness of his counsel, bound himself by an oath, that by two immutable things, wherein it is impossible that God should lie, we might have strong consolation. In which wo●ds we may plainly see, that the word and promise of God, (specially being confirmed by oath) is in itself most sufficient; yet seeing it hath pleased God, to add the Sacraments to the word, it is an evident argument, that our infirmity doth stand in need of such helps, beside the word.  
Q. Prove that Christ hath ordained th●se two Sacraments only, and no more.  

Christ ordained only two Sacraments.  A. That Christ never ordained any more Sacraments, as signs and seals of the covenant of grace, but only Baptism, and the Lords Supper, is most evident, in that concerning these outward elements of water, bread and wine only, and ●one other, he solemnly pro●●●●ted these words of institution, M●th. 28. 1●. Go, t●ach all Na●ions, baptising them in the Name of the Father, and of the Son, and of the holy Ghost; And the like of the Lords Supper, Math. 26.26.27. etc. Again, concerning the administration of these only, did our Saviour Christ give order to the Apostles, and in them to all the Ministers of the Gospel, to the end of the world: whereupon the Apostolic and primitive Church observed only these two Sacraments, Act. 2.38.42.  
Q. What then are we to think of those other five Sacraments, used in the Romish Church?  
A. Those five, 
The other five are no Sacraments.  commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and Extreme Unction, are not to be accounted for Sacraments of the Gospel in as much as they want those things that should give them the true nature, life, and being of Sacraments, that is, 
Why no Sacraments.  the institution of Christ; the outward and visible signs, that all Sacraments have, and the end and use of Sacraments; namely, to signify, seal, and confirm the covenant of grace, to all the faithful, unto the coming of Christ.  
Q. Show particularly why they are no Sacraments?  

Particularly,  A. Confirmation is no Sacrament, because it hath no outward visible sign ordained by Christ to any such end, 
1 Confirmation is no Sacrament.  as Sacraments are appointed unto; only thus it came in use among Christians, 
Act. 8.14.15.17.  immediately after the time of the Apostles. The extraordinary gifts of the Holy Ghost, 
Hieron. adverse. Luciferia●os cap. 4. An nes●●s etiam ecclesiarum ●●nc esse morem, etc.  conferred by the laying on of the hands of the Apostles being ceased: there was in imitation thereof, a custom tak●n up in the Christian Churches▪ that they that had been baptised, and had learned the Catechism, were by the laying on of hands and prayers of the Bishops, commended unto God for the confirmation and increase of the ordinary gifts of the Holy Ghost in them.  
Q. Why is Penance no Sacrament?  

2 Penance is no Sacrament.  A. Penance is no Sacrament, not only because it hath no visible sign, nor institution of Christ to be such: but for that it is only a religious exercise of another kind, as prayer, meditation, examination of the conscience, and the like are: 
It may be without a Priest or Minister, which a Sacrament cannot be.  all which, as well as penance or penitence are to be renewed every day, and may be, without any presence or ministerial assistance of a Priest, or Minister: though it be good sometimes to use the help, counsel and ministerial power of such.  
Q. Why is Order no Sacrament?  
A. Order is no Sacrament, 
3 Order is no Sacrament.  not only because it hath nothing in it, to give it the nature of a Sacrament: but for this special reason, because it doth only concern the orders, degrees, and offices Ecclesiastical; and so is peculiar only to the Ministry: whereas Sacraments are common to the whole Church and people of God.  
Q. Prove that Matrimony is no Sacrament? 
4 Matrimony is no Sacrament.   
A. Matrimony is no Sacrament, because all Christian Sacraments are peculiar only to the Christian Church, as badges and tokens of it, to distinguish it from all other societies. But Matrimony was instituted of God in Paradise, before the f●ll of man; and that not as a Sacramental sign, but to serve for the honest and lawful propagation of mankind. And was, is, and ever shall be common, both to jews and Gentiles, Christians and Heathen of all Nations.  
Q. Prove that Extreme Unction is no Sacraments?  

5 Extreme Unction is no Sacrament.  A. Extreme Unction, whi●h is the anointing of the sick with oil, is also no Sacrament, because the places of Scripture alleged for this purpose, do warrant no such thing: for the anointing spoken of there, is merely miraculous, and was only for that time, when miracles were wrought for the confirming of the doctrine of the Gospel, at the first planting of it. And the ●nd or use of that anointing was far different from this in the Romish Church; for that was for the recovery of the sick, this is only used, when they are thought to be past recovery, see Mark. 6.13. I●m. 5.14.  
Q. Show that our two Saments are answerable to the two Sacraments under the Law?  
A. It is apparent by this, 
Our Sacraments answerable to the legal.  in that as circumcision was the Sacrament of their entrance into covenant with God: so Baptism is to us. And as the Passeover was the Sacrament of their preservation: so the Lords Supper is the Sacrament of our confirmation and continuance in the state of grace and salvation.  
Q. Prove that these two Sacraments are alone sufficient?  
A. That they are alone sufficient for the beginning and continuing of saving grace, 
They are alone sufficient.  it is manifest, in that there being no other grace but beginning and continuing grace: and Baptism serving for the one, and the Lords Supper for the other, that there need no more Sacraments but these.   

T Of the Sacrament of Baptism.  
Q. Rehearse the letter T?  
A. THe Sacrament of Baptism is, when the persons baptised, professing repentance, and faith in jesus Christ, and the children of such are by the Minister of the word washed with water, in the name of the Father, the Son, and the holy Ghost: being thereby admitted into the communion of the body of Christ, which is the Church: assured of the remission of their sins: do vow and promise, and are by Baptism confirmed in grace, to believe in jesus Christ, and to live no more in sin, but in newness of life.  
For Baptism is the sign of our regeneration, or new birth: and therefore is once only to be received, as it is sufficient to be once borne, and yet the virtue of Baptism is perpetual.  
Q. Prove that the persons baptised must profess their repentance. 
Baptism requires   
A. Those that are of years of discretion ought to profess their repentance, 
1 Profession of repentance.  before they be admitted into the Church by Baptisms. Therefore john Baptist is said Mark. 1 45. to preach the Baptism of repentance. And it i● added further, that they were all baptised of him, confessing their sin▪ So the Apostle Peter directed those that were to become Christians, Act. 2.38. Repent, saith he, and be baptised every one of you, in the name of jesus Christ.  
Q. Prove that the baptised must profess faith in Christ?  

2 Profession of faith.  A. This the profession of faith in Christ is also required of such, may appear by the answer of Philip to the Eunuch, desiring to be baptised, Act. 8.37. If, saith he, thou believed with all thy heart, thou mayest. And in the example of the ●alour, Act 16.31.33.34. who was by Paul and Silas directed to believe, and believing was baptised with all his house. And it is said, Act. 8.12. That when they believed, they were baptised both men and women.  
Q Prove that the children of such are to be baptised?  
A. The parents, 
Children are t● b● baptised.  or at least one of them, believing and being baptised, their children are al●o to be baptised. Therefore the Apostle saith, 1 Cor 7.14. that such children are holy. The reason is, because 1. they are within the covenant. see Gen. 17.7. God is the God of Ab●aham and h●s ●●●d. And it is ●aid, Acts 2.39. The promise's is made to you and to your children. 2. Baptism is to us Christians, as circumcision was to the jews: and therefore as their children were circumcised, so ours are to be baptised. For otherwise Christian children were in worse condition than the children of the jews.  
Q. What is the outward element in Baptism? 
The outward element is water.   
A. The outward element or sign in Baptism is, and aught to be water, and only water; and that natural, common, pure and clean water. Therefore we read, Matth. 3.6 that john baptised in the river jordan. And joh. 3.23. that he was baptising in Enon, near to Salim, because there was much wa●er there, And speaking of his Baptism, Matth. 3.11. he saith, I baptise you with water. And Acts 8.36. The Eunuch travelling upon the way, said to Philip, See here is water, what doth let me to be baptised?  
Q. What is the action or ceremony used about water?  

The action is washing.  A. The action is washing, which is done either by dipping the parties baptised into the water, or by sprinkling the water upon them. So the Apostle alluding to Baptism, saith, Heb. 10.23. Having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. And●. Cor. 6.11. but ye are washed, but ye are sanctified. The same allusion is in 1 Pet. 1.2. where it is said, that they were elect through sanctification of the spirit unto obedience, and sprinkling of the blood of Christ.  
Q. What is the inward grace signified by the washing with water?  
A. The inward grace represented unto us by the washing with water in Baptism, 
The inward grace, what.  is the spiritual washing away of our sins by the blood of Christ through faith. Therefore it is said, 1 Io. 17. The blood of jesus Christ cleanseth us from all sin.  
Q. What is the form of words to be used in Baptism?  
A. The form of words ought to be according to the institution of Christ, 
The form of words▪ what.  as it is in Matth. 28.19. Baptising them in the name of the Father, and of the Son, and of the holy Ghost. Which words do intimate thus much, namely, that the party baptised is received into the favour of God: and into the service and worship of this only true God: who is one in essence, and three in person, the Trinity in unity, and unity in Trinity.  
Q. Who are to administer the Sacrament of Baptism?  

Who must administer Baptism.  A. They only are to administer Baptism, to whom the commission is granted, that is, the Apostles and their successors, the Pastors and Ministers of the Church is the end of the world. See the commission, Matth. 28.19.20. where our Saviour Christ having said, All power is given unto me in heaven and in earth, doth upon the ground of that authority, presently add these words, containing the tenor of the commission. Go ye therefore and teach all nations, baptising them in the name of the Father, and of the Son, and of the holy Ghost. Teaching them to observe all things, whatsoever I have commanded you. And ●●e, I am with you always, even unto the end of the world.  
Q. What is the end or use of Baptism?  
A. The main end and use of Baptism may be reduced to these few h●ads. 
The end or use of Baptism.  First, by Baptism we are admitted into the communion of the body of Christ, 
1 End.  which is the Church, or congregation and company of God's faithful people; and thereby become partakers of Christ and all his benefits to our eternal salvation. Therefore the Apostle saith, Gal. 3.27. As many of you ●s have been baptised into Christ, have put on Christ. And 1 Cor. 12.12.13. As the body is one, and hath many members, and all the members of the body, whi●h is one, though they be many, yet are but one body even so is Christ. For by o●e spirit are we all baptised into one body, whether we be jews or Grecians, whether we be bond or free.  
Q. What is the second end or use of Baptism?  

2 End.  A. Secondly, by Baptism we are assured of the pardon of our sins. Whereupon it is that Peter said unto them, Acts 2.38. Amend your lives and be baptised every one of you in the name of jesus Christ, for the remission of sins. And therefore Ananias said unto Saul, Act. 22.16. Arise and be baptised, and wash away thy sins, in calling on the name of the Lord.  
Q. What is the third end or use of Baptism?  

3 End.  A. Thirdly, in Baptism we vow, covenant, and promise our saith and obedience to God. So the Lord said of circumcision, Gen. 17.10. This is my covenant, which ye shall keep between me and you. And of Baptism it is said, 1 Pet. 3.21. that it is not the putting away of the filth of the flesh, but the answer of a good conscience toward God. Therefore as was showed before, when any were to be baptised they professed their faith and repentance, and took the Sacrament upon it, as thereby vowing, and covenanting so much with God.  
Q. What is the fourth end of Baptism?  
A. Fourthly we are by Baptism confirmed in grace, 
4 End.  both to believe in jesus Christ, as also to live no more in sin, but in newness of life for that which is said of circumcision Rom. 4 11. that it was the scale of the righteousness of faith, is true also of Baptism tous Christians: it being to us as circumcision was to the jews. And for regeneration, see Rome, 6.3.4. Know ye not, saith Paul, that all we which have been baptised into jesus Christ, have been baptised into his death, we are buried then with him, by Baptism into his death that like as Christ was raised up from the dead, by the glory of the Father, so we also should walk in newness of life.  
Q. Prove that Baptism is the sign of our new birth?  

Baptism is the sign of regeneration.  A. That Baptism is the sign of our regeneration or new birth: and therefore is but once to be received▪ as it is sufficient to be once borne, is evident in that our Saviour alluding unto Baptism, joh. 3.3.5. saith, Except a man be borne again of water and if the spirit, he cannot enter into the kingdom of God: where we see, that Christians in their Baptism are resembled to children new borne, and therefore are fuly called, 1 Pet. 2.2. new borne babes.  
Q. Prove that the virtue of Baptism is perpetual? 
The virtue 〈◊〉 it is perpetual.   
A. The Apostle intimateth so much, Eph. 5.26.27. where he saith. That Christ gave himself but his Church, that he might sanctifying, and cleanse i● by the washing of water through the word▪ that he might make it unto▪ himself a glorious Church, not having spot or wrinkle, or any such thing▪ but that it should be holy▪ and without blame: now we know, that this perfection is not attained in the very act of Baptism, but is then only begun, and after daily increased to the end of our life. And the Apostle referreth our death of sin, and newness of life, which is daily to be exercised of us, 
Rom. 6.3.4.  unto the virtue of Baptism.   

V Of the Sacrament of the Lords Supper.  
Q. Rehearse the letter V?  
A. Understand that the Sacrament of the Lords Supper, is when bread and wine representing the body and blood of Christ, broken and shed for us, being by the Minister taken and blessed, is broken and poured forth, and so delivered to all the faithful present: and of them received, by eating the bread and drinking the wine, in remembrance of Christ's death, as also to communicate unto us the very body and blood of Christ spiritually by faith: and so to confirm our faith in Christ and love one to another.  
For this Sacrament is the sign of our new life, as Baptism is of our new birth. And therefore as we have need of often nourishment, so we ought to receive often, and that with due preparation.  
Q. Why is this Sacrament called the Lords Supper?  
A. This Sacrament is called the Lords Supper for these reasons: 
The Lord's Supper why so called.  First a Supper, partly in regard of the time when it was instituted and celebrated: which was in the evening, before the day wherein Christ was crucified: partly in respect of the thing itself, because it is a Sacred Feast or Banquet, appointed of God, not for the body, but for the soul. And it is called The Lord's Supper, both in regard of the Author, who is the Lord jesus himself: as also in respect of the end, which was in remembrance of him.  
Q. What is the outward sign in the Lord's Supper?  

The outward sign is Bread and Wine.  A. The outward sign in the Sacrament of the Lords Supper, doth consist of two elements, that is, Bread and Wine; for so our Saviour did institute, not one only, but both: to show, that in him we have perfect nourishment unto eternal life: and the better to express the giving up of his Body, and the shedding of his Blood for us, which either the Bread alone, or the Wine alone, could not present unto us in so lively manner. Again, it is answerable to the type, Gen. 14.18. that as Melchisedech, so Christ should nourish and refresh his Church with Bread and Wine.  

The thing signified is the Body and Blood of Christ Crucified.  Q. What is the thing siguified by the Bread and Wine?  
A. The thing signified is the Body and Blood of Christ broken and shed for us: this we may see by the first institution, Luk. 22.19.20. This is my Body, which is given for you. This cup is the New Testament in my blood, which is shed for you; again, 1 Cor. 11.24. This is my Body which is broken for you, etc. and verse 26. As often as ye eat this Bread, and drink this Cup, ye do show the Lords death till he come. So the Sacrament is not simply the representation of Christ's Body and Blood contained in it, but of his dead and crucified body, and of his blend out of the body, shed upon the Crosse.  
Q. Who is to administer this Sacrament?  
A. This Sacrament as well as Baptism, 
Who is to administer the Sacrament.  is to be administered only by the Ministers of Christ, who are therefore called, 1 Cor. 4.1. the Stewards or disposers of the mysteries of God; as we may see by the institution of Christ himself, Math. 26.26.27. and the repetition of it by the Apostle, 1 Cor. 11.23. where is showed, what is to be done both by the Minister, and by the people.  
Q. What is to be done by the Minister?  

The action of the Minister.  A. The action o● the Minister is fourfold: 1. To take the Bread and Wine into his hand, signifying how God did take and set apart his Son to be our Redeemer. 2. To consecrate or bless them: 
joh. 3.16.  noting how God did in the fullness of time, consecrate and send forth his Son, to work our redemption. 3. To break the Bread, 
and 6.27.  and pour out the Wine, representing the breaking of the Body, and the shedding of the Blood of Christ for us. 4. To distribute the Bread and Wine, signifying how God doth offer his Son to all, and effectually give him to the faithful, to be their Saviour.  
Q. What is to be done by the people? 
The action of the people.   
A. There is a double action to be performed by the people, that do communicate: the first is, to take the Bread and Wine into the hand, 
joh. 1.22.  signifying, their apprehension or laying hold on Christ by faith. The second is, the eating of the Bread, and drinking of the Wine, representing their special application of Christ, and all his benefits, by faith for their spiritual nourishment unto salvation. 
1 Cor. 10.16.   
Q. What is the end or use of this Sacrament? 
The end or use of this Sacrament.   
A. The end or use, for which this Sacrament of the Lords Supper was ordained, was first for the perpetual retaining of the memory of Christ's death. 
1 For remembrance of, Christ's death.  So it is commanded, Luk. 22.19. Do this in remembrance of me, and 1 Cor. 11.26. the Apostle saith, A● oft as you shall eat this Bread, and drink this Cup, ye show though Lord's death, till he come.  
Q. What is the second end or use of this Sacrament? 
2 For Communion with Christ.   
A. Secondly, it was appointed as an instrument or means to communicate unto us, the very body a●d blood of Christ spiritually by faith; therefore it is, that the Apostle saith, 1 Cor. 10.16. The cup of blessing which we bless, is it not the communion of the blood of Christ? the Bread which we break, is it not the communion of the body of Christ? And this is that feeding upon Christ, that eating of his flesh, and drinking of his blood, spoken of, joh. 6.29.35.47.51. etc. namely, when by believing, we are made partakers of him, which is done in this Sacrament, in a special manner.  
Q. What is the third end or use of this Sacrament?  

3 For confirmation of our faith and love.  A. Thirdly, the Lord's Supper was ordained for the confirmation of our faith in Christ, and love one to another. For when in the Sacrament, together with the word which we hear, jesus Christ is evidently set forth before our eyes, and as it w●re crucified among us, and in our sight, as Paul speaketh, Gal. 3.1. insomuch, 
How our faith in Christ.  that the Sacrament, which is called the visible word, doth seem to speak unto us, as Christ did to Thomas, joh. 20.27. Come see and feel my wounds, and be not faithless, but believing: How can it but greatly nourish and strengthen our faith in the Lord jesus, who hath thus suffered for us.  
Q. How doth the Sacrament confirm our love?  
A. Again, 
How our love one to another  when in the Sacrament we consider, that there are many grains in one bread, and many grapes in one wine, representing unto us, as it is in 1 Cor. 10. 17. How we being many, are one bread and one body, for we are all partakers of that one bread. How is it possible, but that we should be thereby nourished and confirmed in the dearest love and affection one Christian to another? and out of that ground of love, be ready to do all the good we can, as being members of the same body, whereof Christ is the head, 1 Cor. 12.12.13.  
Q. How is the Lords Supper the Sacrament of our new life?  
A. As Baptism is the Sacrament of our new birth, 
It is the sign of our new life.  because by it we are regenerate and borne again, joh. 3.3. So the Lords Supper is the Sacrament or sign of our new life, because by it our souls are continually nourished, in feeding upon Christ by faith, as bodily food doth nourish the body. Therefore it is, that our Saviour saith, joh. 6.55. My flesh is meat indeed, and my blood is drink indeed: that is, spiritual meat, and spiritual drink, as it is, 1 Cor. 10.3.4. Yea, such as doth nourish unto eternal life, not as Manna, which was but bodily and mortal food, joh. 6.57.58.  
Q. Prove that we must receive often? 
It is often to be received.   
A. The Sacrament of the Lords Supper, being to our souls, as bodily food is to our bodies, reason itself doth teach, that it is to be received often, as our bodies stand in need of often nourishment. Besides, our Saviour Christ in the first institution of this Sacrament, did manifestly express his intention for the frequent use of it, in that he did appoint it to be done for the continual remembrance of his death till his second coming. Whereupon Saint Paul, who delivered nothing to the Church, but what he received of the Lord, saith, As often as ye eat this bread, and drink this cup, ye do show the Lords death till he come. 1 Cor. 11.26.  
Q. Prove that it ought to be received with due preparation?  
A. That we ought to receive this Sacrament with due preparation, 
With due preparation.  the Apostle teacheth, 1 Cor. 11.28. Where he giveth this straight charge, and doth second it with diverse forcible reasons, Let a man examine himself, and so let him eat of that bread, and drink of that cup. But if there were no such special charge, yet the serious consideration of so sacred a mystery, should stir up all men to a religious and reverend estimation of it: specially recounting, with what sanctified preparation the jews did celebrate their Passeover, which was to them as this is to us: but yet far inferior both in excellency and use, to our Sacrament.   

W Of the state of all men dying, in respect of the soul: and of the resurrection of the body.  
Q. Rehearse the letter W?  
A. WE must know and believe, that all men dying the souls of the godly go immediately to heavenly joy, the wicked to hell torments: and all of them shall at the last day rise again in their own bodies, by the power of Christ, the godly to life eternal, the wicked to everlasting damnation.  
For Christ came to destroy death for us: and is himself risen from death, that we might rise with him: and if there were no resurrection, the preaching of the word, and our faith should be in vain.  
Q. What shall become of all men, after they have lived here in this world for a time?  

All men must die.  A. All men, of what degree, state, and condition soever, yea, as well the godly as the wicked, must depart this life, by death, which is the separation of the soul from the body. For sin hath brought this evil upon all mankind, as is showed before out of Rom. 5.12. Whereupon, in the just judgement of God, it is appointed unto men that they shall once die, and after that cometh the judgement, Heb. 9.27. And thence is that challenge, Psal. 89.48. What man liveth, and shall not see death? shall he deliver his soul from the hand of the grave?  
Q. How is it that the godly die, seeing death is a curse, and a punishment of sin, which to them is pardoned?  
A. Death is not to the godly a curse, 
Death to the godly is a blessing.  but a blessing, it is not a punishment, but a benefit, and an advantage through the death of Christ, 
1 Cor. 3.21 22. Phil. 1.21. 1 Cor. 15.55.56.  by whom the sting of death is so taken away, that it cannot hurt them. Yet the godly must die, for diverse causes. 1 That there may be an end of all their sorrows, 
1 Thes. 4.13.14.  labours and miseries which they endure in this world: in which respect death is called a sleep and rest. 
Reu. 14.13.  2 That they may be freed from sin, and so fitted for heaven: 
Rom. 6.7. 1 Cor. 19.30.  because flesh and blood corrupted, cannot inherit the kingdom of God. 3 That by death as by a gate, 
1 Cor. 15. ●6.  or way they may pass into life. As the corn that is sown is not quickened except it die.  
Q. What shall become of the Souls of men when they die.  

The soul goeth immediately to heaven or hell.  A. When man, who is dust, shall return to the earth as it was: Then, saith Solomon, Eccles. 12.7. the spirit shall return unto God who gave it. That is, to Gods disposing, either to joy or torment. This our Saviour teacheth, joh. 5, 24. He that heareth my word, and believeth in him that sent me, hath everlasting life, and shall not come into damnation, but hath passed from death unto 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 heavenly joy, the other to hall torments.  
Q. What shall become of the bodies of men when they die. 
The bodies of all shall rise again.   
A. The bodies of men when they are dead whether they lie in their graves, or be in the sea, or wheresoever, shall rise again to life. So our Saviour teacheth, joh. 5.29. That all that are in the graves shall come soorth. And in the Reu. 20.12. it is said, I saw the dead small and great stand before God. And verse 13● The sea gave up the dead which were in it, and death, and hell or grave delivered up the dead which were in them. It was Saint Paul's faith and assured hope, see Acts 24.15. That the resurrection of the dead shall be both of just and unjust. And he doth prove it at large in 1 Cor. So that he cannot be a good Christian that believeth not this article of the Christian faith.  
Q. When shall the dead rise again?  
A. The time when the dead shall rise again, 
At the last day.  shall be at the last day, that is, at the end of the world, when Christ shall come to judgement. This Martha did acknowledge concerning her brother Lazarus, joh. 11.24. I know that he shall rise again in the resurrection at the last day. With the comfort of that day Christ encourageth to do good to the poor. Luk. 14.14. And herewith the Apostle doth both comfort himself that had now almost run his race, and finished his course, and encourage others to do the like. Because there is laid up a crown of righteousness, which the Lord the righteous judge shall give at that day. 2 Tim. 4.8.  
Q. With what bodies shall the dead rise?  

Every one with his own body.  A. All shall rise with their own bodies, that as the Apostle speaketh, 2 Cor. 5.10. Every man may receive the things which are done in his body, according to that he hath done, whether it be good or evil. In this was job confident, and comforted himself with in his affliction, job 19.26.27. Though after my skin, worms destroy this body, yet in my flesh shall I see God: Whom I shall see for myself, and mine eyes shall behold, and not another.  
Q. By what power shall the dead be raised?  
A. The dead shall rise again by the power of Christ, 
By the power of Christ.  at the hearing of his voice, and sound of the last trumpet. See joh. 5.28. The hour shall come, in the which all that are in the graves shall hear his voice: and they shall come forth etc. Again, 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 up, etc.  
Q. To what end is the resurrection of the dead? 
The end is to life or death eternal.   
A. The end of the resurrection is that the whole man both soul and body may be presented before the tribunal of Christ; the godly to receive the joyful sentence of life, as the reward of their piety: the wicked to hear the doleful doom of death and condemnation, as the recompense of their sin. So saith our Saviour, joh. 5.29. That they that have done good shall rise unto the resurrection of life, and they that have done evil, unto the resurrection of damnation.  
Q. Prove that Christ came to destroy death?  

Christ came to destroy death.  Q. That Christ came to destroy death without which victory there could be no resurrection, it was prophesied, Host 13.14. I will redeem them from the power of the grave, I will deliver them from death. O death I will be thy death: O grave I will be thy destruction. And the Apostle alleging this prophecy, doth triumphantly praise God for it, 1 Cor. 15.54. etc. Death is swallowed up in victory, O death where is thy sting? O grave where is thy victory? etc. But thanks be to God, which hath given us victory through our Lord jesus Christ.  
Q. Prove that Christ is risen from death?  
A. The Apostle doth invincibly prove it by many arguments in 1 Cor. 15.13▪ 14. etc. concluding verse 20. in this manner, 
Christ is himself risen.  But now, saith he, is Christ risen from the dead, and was made the first fruits of them that sleep. For as he reasoneth there, If there be no resurrection of the dead, then is Christ not risen. But seeing he is risen, and that for us, it followeth nececessarily, that there must needs be a resurrection.  
Q. Prove that Christ is risen that we might rise with him?  
A. It is said, 
That we might rise with him.  1 Thes. 4.14. If we believe that jesus is dead and ●is risen, even so them which sleeepe in jesus, will God bring with him, and 1 Cor. 15.21.22. for since by man came death, by man came also the resurrection of the dead: for as in Adam all die, even so in Christ shall all be made alive; therefore it is, that he is called the first fruits of them that sleep.  
Q. Prove that if there be no resurrection, than the preaching of the Word, and our faith is in vain?  

If no resurrection, preaching and faith is vain.  A. It is the Apostles argument, to prove the resurrection, 1 Cor. 15.14. that if there be no resurrection, and so consequently Christ is not risen, then saith he, our preaching is vain, & your faith is also vain, and we are found also false witnesses of God; and verse 19 If in this life only we have hope in Christ, we are of all men the most miserable.   

X Of the day of judgement.  
Q. Rehearse the Letter X.  
A. EXCeeding glorious in itself, joyous to the godly, and fearful to the wicked, shall be the day of judgement: wherein jesus Christ shall call to account, and judge all men, for all things done in this life, according to their works.  
For he shall come with glory in the clouds, accompanied with innumerable Angels: and fitting upon his throne of Majesty, shall upon due trial of every man's works (the books being opened) pronounce the sentence of salvation to the Godly, and of damnation to the wicked.  
Q. Prove that there shall be a day of judgement?  

A day of judgement shall be.  A. It is written, Act. 17.31: That God hath appointed a day, in the which he will judge the world in righteousness; and Solomon telleth vain young men, Eccles. 11.9. that they must know, that for all these things God will bring them to judgement;, yea, it is a main Article of our Creed, & reason doth teach, that seeing the godly live here in much affliction, the wicked in great pleasure, there must needs be a day of judgement, to right all.  
Q. When shall that day of judgement be?  

The time is only known to God.  A. The day of judgement is not known to any creature in heaven or earth, but to God only; see Math. 24.36. But of that day and hour knoweth no man, no nor the Angels of heaven, but my Father only; and Mark▪ 13.32. is added, neither the Son himself, that is, in respect of his humane nature, or as he is here in this world in the state of humiliation; or to reveal it to us, whom it doth not concern to know it; as is said, Act. 1.7. It is not for you to know the times or the seasons, which the Father hath put in his own power: yet there are signs foretold whereby we kn●w the approaching of this day of judgement.  
Q. What are the signs foreshowing the day of judgement? 
The signs what?   
A. The signs are chiefly these; 
Mark. 13.10. Math. 24.14.  2. The preaching of the Gospel through the whole world. 2. Great calamities, persecutions, troubles, 
Math. 24: 6.7.9.10.  wars, famine, pestilence, and the like. 3. A general apostasy or falling away, and departing from the faith and purity of religion. 
2 Thes. 2.3 1 Tim. 4.1.  4. The coming and revealing of Antichrist, the head of that Apostasy, who shall take upon him, 
2 Thes. 2.3.4.8. 1 joh. 2.18.  to be the head of the Church, by sitting as God in the Temple of God, above all that is called God, or that is worshipped: 5. Many deceivers, 
Math. 24.5.11.24. Math: 24.12.  false Christ's, and false Prophets, that shall seduce many. 6. General corruption of manners, 
2 Tim. 3.1.2.  and abundance of all iniquity. 7. Great security, 
Isai. 59 20. Math. 24.29.  as in the days of No, Mat. 24.37. 8. The calling or converting of the jews, 
Mar. 13 8.24.  Rom. 11.25.26. 9 Strange signs in the heavens, 
2 Pet. 3.10.  in the Sun, Moon, and Stars: on the land, 
Math. 24.30.  earthquakes: in the sea roaring & tempestuous storms 10. The burning of the world with fire: and the coming of Christ in glory.  

Why the time is concealed.  Q. Why is the day of judgement concealed from men?  
A. That day and hour is hidden and unknown to men, 
1 Thes. 5.2.3.  and shall therefore be as the coming of a Thief in the night, or as the travail of a woman with child: to the end that we should wait and watch every day and hour, and be prepared for the Lords coming, see Math. 24.42. Watch therefore, for you know not what hour your Lord cometh, and verse 44. Therefore be ye also ready: for in such an hour as ye think not, the Son of man doth come, and Mark. 13.37. And what I say unto you, I say unto all, Watch.  
Q. Why is the day of judgement so long deferred?  
A. The Lord doth defer the day of judgement for diverse, 
The day why deferred.  causes: 1. that he might show his patience toward us, 
2 Pet. 3.9▪  in giving so large a time of repentance. 
Math. 24.22.  2. That all the elect, both of jews and Gentiles, might be gathered together, 
Rom. 11.26.  their number complete, and so all Israel may be saved. 
R●u. 6 11 I●m. 5.7  3. That he might try and exercise the patience of the faithful, who suffer so much at the hands of wicked men for the truth. 
Rom. 2 1.4.5.  4. That the ungodly, and impenitent, abusing the patience and long suffering of God, which leadeth to repentance, might be left without excuse, and be the more severely punished.  
Q. Who shall be the judge?  

The judge is Christ.  A. He shall be the judge, who is our Saviour, even the Lord jesus Christ, see Act. 17.3 1. where it is said, That God will judge the world by that man whom he hath appointed, and Rom. 2.16. In the day when God shall judge the secrets of men by jesus Christ; for, saith he, joh. 5.22. The Father hath committed all judgement to his Sonn● yet at the day of judgement, 
The godly 〈◊〉 assistant.  the godly shall also be as judges, in assisting and consenting to the judgement of Christ; 
Math. 19.28.  therefore the Apostle, saith, 1 Cor. 6.2. Do you not know, that the Saints shall judge the world?  
Q. Who are they that shall be judged?  
A. All men, 
All men must be judged.  of what condition soever, that have been, are, or shall be from the beginning to the end of the world, must come to judgement: so we read, 2 Cor. 5.10. That we must all appear before the judgement seat of Christ, and Rom. 14.12. So then every one of us shall give account of himself to God; for the Apostle had said before, verse 10. We shall all stand before the judgement seat of Christ. And this must be, that as the wicked have joined in sin with the Apostate Angels, that is, the Devils: so they may be conjoined with them in judgement; who are reserved in chains of darkness, unto the judgement of that great day, 2 Pet. 2.4. jud. 6. than shall Antichrist, as a chief head of all impiety, receive the doom of his eternal destruction, 2 Thes. 2.8.  
Q. Of what things shall all men be judged?  
A. Every man shall be judged of all things done in this life, 
Of all things.  both good and evil; the good shall be approved, the evil condemned, so it is said, Eccl. 12.14. That God shall bring every work into judgement, with every secret thing, whether it be good or evil, and 2 Cor. 5.10. That every one may receive the things done in his body, according to that he hath done, whether it be good or bad.  
Q. How, and how far shall men be judged, for their evil works?  

1 Committed, as thoughts, words, wo●kes.  A. All men, that in this present life, before their departure hence by death, have not laid hol● on Christ and his merits by faith, for the satisfaction of God's justice, but die in their sins and impenitency, shall give account to God for every sinful thought, word and work. 1. For every thought though secret and hid from men: therefore it is not only said, that God will bring every work to judgement, 
Eccl. 12.14▪  but withal, every secret thing, and Rom. 2.16. In that day, God shall judge the secrets of men. 2. For every word, yea every idle word, that men shall speak, they shall give account thereof at the day of judgement, Math. 12.36. 3. For every act or deed committed much more: as before is showed, that God will bring every work to judgement, and every one shall receive the things done in his body.  
Q. Shall men give account for the omission or neglect of good?  
A. Men shall not only account, 
2 Omitted  and be judged for the evil which they have committed, but also for the Good which they have omitted and neglected, for God hath commanded, Psal. 34.14. Depart from evil, and do good, and Isai. 1.16. Cease to do evil, and learn to do well. Therefore the accusation of the wicked, at the day of judgement, is thus propounded, Math. 25.42. I was an hungered, and ye gave me no meat: I was thirsty and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. For this cause john Baptist, for the avoiding of the wrath to come, directeth, Matth. 3.8. to bring forth fruits meet for repentance: because, every tree which bringeth not forth good fruit, is hewn down and cast into the fire: though it bringeth not forth evil fruit.  
Q. Why must judgement be given according to works?  

According to their works.  A. That every one shall be judged according to his works, God's word is plain every where, 2 Cor. 5.10. Every one shall receive according to that he hath done. So it was revealed to Saint john, Reu. 20.12.13. That they were judged every man according to their works. The reason is, because works are the fruits of faith, by which it is discerned, as the tree by the fruit▪ And therefore it is said according to works, not for the merit of them, unless it be the works of sin, which do worthily merit damnation. Again the trial by works, is the fittest way to convince hypocrites.  
Q. Show that the coming of Christ shall be glorious?  
A. That jesus Christ shall appear in great glory, 
Christ's coming shall be glorious.  at the day of judgement, whether we respect the manner of his coming, with the attendance of such a multitude of Angels; or his sitting in majesty upon his tribunal seat, we may see Matth. 25.31. where it is said briefly, That when the son of man cometh in his glory, and all the Angels with him, then shall he sit up on the throne of his glory.  
Q. Why shall it be joyous to the godly?  

joyous to the godly.  A. Christ's coming to judgement cannot but he most joyous and comfortable to the faithful, partly because he that cometh thus gloriously to be their judge, is their Saviour; partly for that they shall then receive their full redemption and reward of their piety: and on the contrary, shall behold all their enemies vanquished, and trod under their feet. Therefore doth the spirit of God every 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 fearful to the wicked?  

Fearful to the wicked  A. It cannot but be most fearful to all wicked men, to behold the Lord jesus come to judgement, in such glorious manner, whom they have so pierced with their sins, Reu. 1.7. the rather in regard that he shall come in flaming fire to take vengeance on them, 
Psal. 50,  2 Thes. 1.8. and to execute judgement upon all, and to convince all that are ungodly of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him, jude 15.  
Q. What shall be the form or manner of the last judgement?  
A. The form and manner of the last judgement is not to be expressed: 
The manner of the last judgement.  only the word of God for our better understanding, doth set it forth by a similitude or resemblance of an earthly judge; showing the manner of disposing the persons convented; the order of trial and evidence: together with the sentence of the judge: and the execution thereof.  
Q. How will he dispose of all men at the bar of judgement?  

The disposing of all men.  A. First the disposing of all men convented at that bar, is noted by the Evangelist, Math. 25.32. Before him shall be gathered all nations, and he shall separate them one from another, as a shepherd separateth the sheep from the goats: and he shall set the sheep on his right hand, and the goats on the left.  
Q. What is intended by setting some on the right hand, and some on the left hand.  

On the right or left hand, why?  A. The intention and meaning is, that at the day of judgement, the godly, who like sheep have heard the voice of Christ their shepherd, 
Io. 10.27.  and have led an innocent life in this world, shall then be advanced: 
1 Thes. 4.17.  and the wicked, who have here expressed the nature of filthy goats, 
Luk. 23.30 Reu. 6.16.  by satisfying their ungodly lusts, shall then be dejected. And that whereas in this life they were mingled together, 
Eccles. 34.18. &c, Matth. 13.29.30.  and did many ways annoy the flock of Christ: then at that day there shall be a perfect separation, to the joy of the godly and terror of the wicked.  
Q. How shall the trial be?  
A. The trial shall be according to the rule appointed of God for that end. 
The order of the trial  Which is partly the law of nature: partly the law written, both moral and evangelical: as we may see by the Scriptures following. Rom. 2.12 As many as have sinned without law, shall perish without law: and as many as have sinned in the law, shall be judged by the law. The reason is, verse 15. Because they have the law written in their hearts. joh. 12.48. He that rejecteth me, and receiveh not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.  
Q What shall be the evidence?  

The evidence is certain books.  A. The evidence is said in the word of God to be certain books. This john was showed in a vision, Reu. 20.12. I saw, saith he, the dead, both great and small stand before God, and the books were opened, and the dead were judged of those things which were written in the books. Which is not to be understood properly, that there shall be material books, but by way of similitude or resemblance, because all things are as certain and manifest to God, and shall then be as plainly laid open before Angels and men, as if they were recorded in a book or register.  
Q. What are these books?  

The books are  A. There are four sorts of books, which shall then be opened, for the discovery of all the actions of men. That is, 
1 Of God's providence.  The book of God's providence, whereof the Psalmist speaketh in Psal. 139.16. In thy book were all things written. 
2 Of the creatures.  The book of the creatures, spoken of in joh. 20.27. The heaven shall reveal his iniquity, and the earth shall rise up against him. 
3 Of the conscience  The book of the conscience, of which see Rom. 2 15.16. Their conscience bearing witness, and their thoughts accusing or excusing one another: in the day when God shall judge the secrets of men by jesus Christ. 
4 The book of life.  The book of life, Reu. 20.12. which is the decree of God's election, wherein whosoever is not found written, is cast into the lake of fire, verse 15.  
Q. What shall be the sentence?  
A. The sentence shall be twofold: of salvation, and of condemnation, Matth. 25.34. Then shall the King say to them on his right hand, Come ye blessed of my father, inherit the Kingdom prepared for you from the foundation of the world. And verse 41. then shall he say also unto them on his left hand, Depart from me ye cursed, into everlasting fire, prepared for the devil and his Angels.   

Y Of the execution of the sentence of damnation.  
Q. Rehearse the letter Y?  
A. YOu that are wicked, shall by the power of the voice of Christ, go away into hell: being separated from God, consorted with the Devils, deprived of all comfort, punished with unspeakable torments both in soul and body, according to your sins, and that eternally without ease or end.  
For it is just with God, so to punish the wicked, and that they who have lived here in the pleasures of sin, should be recompensed with answerable torment.  
Q. Prove that there is a place of torment called Hell?  
A. That there is a Hell, 
There is a Hell.  or place of torment, so called, the word of God doth witness every where, we read Math. 5.22. of the danger of hell fire, 
Math 18.9 Luk. 12.5.  so verse 29.30. of the whole body cast into hell fire, so Math. 10.28. Fear him which is able to destroy both soul and body in hell, so Math. 23.33. How can ye escape the damnation of hell? This hell the Prophet resembleth by Topheth, which is in the valley of Hinnon, where the Israelites offered up their children in fire to the Idol Molech; 
2 Kin. 23, 10▪  see in Isa. 30.33. the description of it. Topheth is ordained of old; yea, for the King it is prepared, he hath made it deep and large: the pile thereof is fire and much wood, the breath of the Lord like a stream of brimstone, doth kindle ●t.  
Q. Where is the place of Hell?  
A. The situation or local being, and place of hell, 
Where it is.  cannot for any thing we read in Scripture, be certainly determined; only this in general is certain, and out of all question; that Hell is in respect of the Heaven of the Blessed, (called the third or highest heaven) an inferior or lower place, exceeding far remote and distant from it; which may be gathered, by that which we read of the damned rich man in Luk. 16.23. That in hell he lift up his eyes being in torments, and s●eth Abraham a far off, and verse 26. it is said to him, between us and you there is a great gulf fixed. But it is better for us, leaving all curiosity, to learn to avoid hell, then by experience to find where it is; remembering that in Pro. 15.24. The way of life is above to the wise, that he may depart from hell beneath.  
Q. Prove that the wicked shall by the power of Christ's voice go into hell?  
A. The wicked, 
Christ's voice detrudeth the wicked into hell.  that here in this life, will not hear the voice of Christ, shall then be constrained, will they, nill they, by the power of that voice, to go away into hell, this is evident, Math. 25. if we confer together the 41. and 46. verses, where we may see, that when Christ had said, Depart from me ye cursed, into everlasting fire: it is added withal, And these shall go away into everlasting punishment.  
Q. Prove that the wicked shall then be separated from God?  

They are separated from God.  A. They that in this life say unto God, Depart from us, for we desire not the knowledge of thy ways: 
job 21.14.  to them it shall be said at that day, 
Math. 7.23.  I never knew you: depart from me ye that work iniquity: 
Luk. 13.27  for this must be one chief part of the punishment of the reprobate, to be excluded out of the glorious presence of God, and of his Angels and Saints, so we read, 2 Thes. 1.9. That they shall be punished with everlasting perdition, from the presence of the Lord, and from the glory of his power.  
Q. Prove that they shall be consorted with the devils?  

They are consorted with the devils.  A. In this life, wicked men do prefer the devil before God; for, as our Saviour saith, joh. 8.44. They are of their Father the devil, and the lusts of their Father they will do: therefore as here they join with the devils in sin, so there they shall be consorted with them in punishment, according to the sentence and judgement given, Math. 25.41. Depart from me ye cursed, into everlasting fire, prepared for the devil and his Angels.  
Q. Prove that they shall be deprived of all comfort?  
A. That the wicked being in hell, 
They are deprived of all joy.  shall be destitute of all ease and comfort, we may see by the example of him, 
Luk. 16.24  who refusing to give one crumb of refreshing, could not receive so much as one drop of comfort. And indeed, what comfort can there be, where there shall be nothing but weeping and wailing, and gnashing of teeth; when the wicked shall see Abraham, and Isaac, and jacob, and all the Prophets in the kingdom of God, and themselves thrust out, Luk. 13.28.  
Q. Prove that they shall be punished with unspeakable torments?  
A. The exceeding greatness of their torments, 
Their t●rmen●s intolerable.  
Reu. 21.8.  may appear in that they are said to be in the lake that burneth with fire & brimstone, 
Isa. 66.24.  Reu. 19.20. where their worm dyeth not, and the fire is not quenched, Mark. 9.44. To be cast out into utter darkness, Math. 8.12. And into a furnace of fire, Math. 13.42. Which epithets or terms, the spirit of God doth use to note how fearful and intolerable the pains of the damned shall be.  
Q. Prove that their punishment shall be proportionable, and according to their sin?  

Their punishment proportionable to their sin.  A. The punishment of the damned reprobates, shall be proportioned according to the quality, degree, and measure of their sins: they that have had the means of grace and repentance, the word of God, and have neglected or contemned it▪ shall be more severely punished, than they that never heard it; therefore it is said, Math. 10.15. That it shall be more tolerable for Sodom and Gomorrha, and Math. 11.22. for Tyre and Sidon at the day of judgement, then for such. Again, sins of knowledge shall be punished with more stripes, than sins of ignorance, Luk. 12.47.48. and hypocrites receive the greater damnation, Math. 23.14.  
Q. Prove their torments shall be eternal without ease or end?  
A. The torments of the wicked in hell, 
Eternal pain, easeless, endless.  shall continue without ease or end, to all eternity, as the Salamander, burning in the midst of the fire, and not consuming; therefore hell torment is called, Math, 25.41.46. Everlasting fire, and everlasting punishment, and 2 Thes. 1, 9 everlasting destruction, and it is said, R●u. 20.10, That they shall be tormented day and night for ever and ever. And it is agreeable to the rule of justice, because the sin committed is against an infinite and eternal Majesty.  
Q. Prove that it is just with God, so to punish?  

It is just with God.  A. The Apostle speaking of the day of judgement, 2 Thes. 1.6. saith, it is a just thing with God to recompense. And Ro. 2.5. that day is called, the day of the declaration of the righteous judgement of God. Therefore it is said, Luk. 16.25. Remember that thou in thy life time receivedst thy pleasures, and likewise Lazarus pains: Now therefore is he comforted and thou art tormented. And hence it is that Christ saith, Luk. 6.25. Woe unto you that now laugh: for ye shall mourn and weep.   

Z Of the execution of the sentence of salvation.  
Q. Rehearse the Letter Z?  
A. ZEalous godly men, the judgement being ended shall immediately go with Christ into heaven, having in him immediate communion with God, who shall be all in all unto them: and so shall be freed from all evils, and possessed of all good things, as perfection of grace, brightness of glory, and fullness of joy, in their several degrees, and that unspeakable and everlasting.  
For it stands with the certainty of God's election; with the truth of his promise; and with his justice for the merit of Christ, thus to reward the faithful: that so all their sorrows may be turned into joy.  
Q. Prove that the godly shall immediately go with Christ into heaven?  

The godly go immediately to heaven.  A. It is the first part of the execution of the sentence of salvation: as we may see Matth. 25. if we confer verse 34. with 46. For when Christ had said, Come ye blessed of my Father, inherit the Kingdom prepared for you, it is added accordingly, that the righteous shall go into life eternal: as upon the contrary sentence of damnation, the wicked are to go into everlasting pain; and that immediately.  
Q. Prove that they have immediate communion with God?  
A. In this life the faithful behold God, 
They have immediate communion with God.  and after a sort, enjoy his presence, by certain means, as the word, Sacraments and the like: but in the life to come they shall have immediate communion with him. Therefore it is said, 1 Cor. 13.12. Now we see through a glass darkly: but then face to face; now I know in part, but then shall I know even as also I am known. And 1 Thes. 4.17. that the faithful shall be caught up together in the clouds, to meet the Lord in the air, and so shall ever be with the lord According to the prayer of Christ, for the union and communion of the faithful with God in him, axd through his mediation; joh. 17.21. That they may be all one, as thou O Father art in me, and I in thee: that they also may be one in us.  
Q. Prove that God shall be all in all unto them?  

He shall be all in all unto them  A. The blessed estate of the godly shall be such in the Kingdom of heaven, that they shall need no such means or helps as here in this world they cannot be without: but having communion with God, and enjoying his presence, they shall in him have supply of all: for he shall be all in all, that is, in stead of all unto them. They are the express words of the Apostle, 1 Cor. 15.28. that all things shall be subdued unto him, that God may be all in all. And therefore in spiritual helps there shall be no want. Reu. 21.22. There is no temple: for the Lord God almighty, and the Lamb are the temple of it. Again, there shall be no want of temporal means, 
Reu. 22.5.  Reu. 21.23. no need of candle, Sun, or Moon, for the glory of God doth lighten it, and the Lamb is the light of it. There is the river of water of life: there is the tree of life. Reu. 22.1.2.  
Q. Prove that the godly shall be there freed from all evils?  
A. Here in this world, 
They shall be freed from all evils.  the evils and afflictions that the faithful endure, are great and many: but in the life to come, 
Psal. 34.19  they shall be delivered out of them all: as it is said, Reu. 21.4. God shall wipe away all tears from their eyes: and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.  
Q. Prove that they shall be possessed of all good things?  
A. The godly shall there enjoy whatsoever good thing may tend to their happiness. 
Possessed of all good things.  So that whereas in this life the graces of God are imperfect in them, there they shall have perfection of grace. Whereas here they are obscured, in so much, that it doth not appear what they are: in the life to come, they shall have brightness of glory: and whereas in this world they are filled with sorrows; there they shall possess all fullness of joy.  
Q. How shall they have perfection of grace?  

As, ● perfection of grace.  A. First they shall have perfection of knowledge, see 1 Cor. 3.12. Now we see as through a glass darkly; but then face to ●ace, now I know in part; but then shall I know, even as I am known. Secondly they shall have perfection of sanctity or holiness, see Ephes. 5.26.27. where it is said, that Christ gave himself for his Church, that he might sanctify and cleanse it, that he might present it to him●selfe a glorious Church, not having spot or wrinkle, or a●y such thing: but that it should be holy and without blemish. Which perfection w●e kno● cannot be ●●th● life. Thirdly they shall have 〈◊〉 slo●e: in which respect love is for the continuance of it, preferred before faith and hope, 1 Cor. 13.13. Now abideth faith, hope, and love, even these three, but the chief of these is love.  
Q. Show that the godly shall have brightness of glory?  
A. Secondly they shall have brightness of glory. 
2 Brightness of glory.  The Apostle telleth the faithful, Col. 3.4. Your life is hid with Christ in God, when Christ which is our life shall appear, then shall ye also appear with him in glory. Dan. 12.3. it is said, that they shall shine as the brightness of the firmament, and as the Stars for ever and ever. And Matth. 13.43. Then shall the just men shine as the Sun in the kingdom of their father.  
Q. In what part of man shall this glory be?  
A. The whole man, 
Both in soul and body.  both soul and body shall be thus glorious in the life to come. The soul, for it is said, Matth. 22.30. that they shall be as the Angels of God in heaven. In body, for the Apostle saith, that Christ shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things unto himself.  
Q. Prove that the godly shall have fullness of joy?  

3 Fullness of joy.  A. So much the Pasmist noteth, speaking prophetically of Christ, and of himself as the type, and so proportionally of all the faithful, Psal. 16.11. Thou wilt show me the path of life; in thy presence is fullness of joy, at thy right hand there are pleasures for ever more.  
Q. Prove there are degrees of glory?  

Degrees of glory.  A. We may gather so much by the words of the Prophet, Dan. 12.3. They that are wise, saith he, shall shine as the brightness of the firmament: and they that turn many to righteousne●●e as the Stairss. And 1 Cor. 15.41. A● on● Star differeth from another in glory, so also is the resurrection of the dead. Again we read, Luk. 19.16. etc. that the servant, who with his Master's piece of money, had gained ten pe●ces, was made ruler over ten cities: and he th●t had gained five, had authority given him over five. Thus the Lord doth proportion the reward according to the measure and employment of his graces given unto us. Therefore the Apostle saith, 2 Cor. 9.6. He that soweth sparingly, shall reap sparingly: and he that soweth bountifully shall reap bountifully.  
Q. Prove that this happiness of the godly is unspeakable?  
A. It is said, 
Unspeakable happiness.  1 Pet. 1.8. that the faithful rejoice with joy unspeakable, and full of glory. And 1 Cor. 2.9. Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things that God hath prepared for them that love him.  
Q. Prove that this happiness is eternal?  

Happiness eternal.  A. The Apostle affirmeth so much, 2 Cor. 4.17. in that he saith, That our light affliction, which is but for a moment, worketh for us, a ●arre more exceeding and eternal weight of glory, and 1 Pet. 1.4. it is called an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for us, and therefore it is said, 2 Tim. 1.10. That our Saviour jesus Christ hath abolished death, and not only brought life, but immortality to light.  
Q. Prove that it stands with the certainty of God's elect●on? 
It stands with the certainty of election   
A. The godly ca●not fail of this their happiness, because it is grounded upon God's election, see 2 Tim. 2.19. The foundation of God standeth sure, having this seal, The Lord knoweth them that are his, and Rom. 8.30. S. Paul groundeth man's glorification upon God's predestination and election: Whom God did predestinate, them he also called; whom he called, them he also justified: and whom he justified, them he also glorified.  
Q. Prove that it stands with the truth of God's promise?  
A. Christ saith of his sheep, 
With the truth of his promise.  joh. 10.28. I give unto them eternal life, and they shall never perish, 
1. Io. 2.25. 2 Cor. 1.13.20.  neither shall any pluck them out of my hand, and joh. 3.16. That whoseuer believeth in him, shall not perish, but have everlasting life, and R●u. 2.10. Be thou faithful unto the death, and I will give thee the crown of life.  
Q. Prove that it stands with the justice of God?  

With the justice of God, for Christ.  A. It is manifest, that it stands with the justice of God for the merit of Christ, in regard that he hath purchased man's salvation by his death, 1 Cor. 6.20. and 7.23. Ye are bought with a price, and 1 Pet. 1.18.19. the price is said to be, not silver and gold, but the precious blood of Christ; therefore it is said, 1 Tim. 2.6. That Christ gave himself a ransom for all men.  
Q. Prove that thus eternal life becomes the reward of the faithful?  

It is the reward of the godly.  A. Eternal life becomes a reward to the faithful, and that of due debt in respect of the merit of Christ, which is merely in him, and not in us: For God hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him, 2 Cor. 5.21. But in respect of us, who can merit nothing, because our worke● ●re imperfect, it is a reward of favour, and not of debt, as the Apostle reasoneth. Rom. 4.4.5. To him that worketh, is the reward not reckoned of grace, but of debt: but to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Thus of the free grace and mercy of God, and for the merit of Christ, every good work shall have a reward. Math. 5.12. and 6.4▪ 6. and 10.41.42.  
Q. Prove that then all the sorrows of the godly, shall be turned into joy?  
A. So did Christ foretell his Disciples, 
So all sorrow is turned into joy.  and in them all goo● Christians, joh. 16.20. Ye shall weep and lament, and the world shall rejoice: and ye shall sorrow, but your sorrow shall be turned into joy. And in that regard he pronounceth the godly happy, Luk. 6.21. Blessed are ye that weep now, for ye shall laugh.  
Q. To conclude, what do we owe unto God for so great a blessing?  

The praise ●e given to God.  A We do owe, and are bound with the Apostle, Col. 1.12.13. To give thanks unto the Father, who hath made us meet to be partakers of the inheritance of the Saints in light: who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son.  
And therefore we all with one heart say, as it is in jud. 24.25. Now unto him▪ that is able to keep us, that we fall not, and to present us faultless before the presence of his glory with joy, that is, To God only wise, our Saviour, be glory and Majesty, and Dominion and Power, both now and for ever, Amen.   
FINIS.