and faith worketh outwardly by the word as by an instrument and inwardly by his spirit Q QValities of faith inseparable vnto it are these to vnite vs to God in Christ. to assure vs of Gods loue in him to purifie the heart and to worke by loue For vntill we beleeue wee are without God without Christ and without hope but when once wee beleeue wee haue peace with God and cannot but be fruitfull in all good workes R REmember that faith and so all other graces are increased and confirmed by the hearing of the word of God preached as also by reading meditation conference practise prayer and Sacraments For as God requireth of euery Christian a daily increase of grace so he hath appointed these meanes to that end S SAcraments are outward visible signes of the couenant and promise of God in Christ ordained by Christ himselfe to signifie and to seale or confirme and as instruments or meanes to conuay sauing grace to euery true beleeuer and to bee as badges or tokens of our Christian profession And they are in number onely two namely Baptisme and the Lords Supper For such helpes our weake faith doth require and these only hath Christ ordained and no more being answerable to the two Sacraments vnder the Law that is Circumcision and the Passouer and are alone in that kinde sufficient both for the beginning and continuing of sitting grace T THe sacrament of Baptisme is when the persons baptized professing repentance and faith in Iesus Christ and the children of such are by the Minister of the word washed with water in the name of the Father the sonne 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 sinnes do vow and promise and are by Baptisme confirmed in grace to beleeue in Iesus Christ and to liue no more in sinne but in newnesse of life For Baptisme is the signe of our regeneration or new birth and therefore is once onely to bee receiued as it is sufficient to be once borâ—e and yet the virtue of Baptisme is perpetuall V VNderstand that the Sacrament of the Lords Supper is when bread and wine representing the body and blood of Christ broken and shed for vs being by the Minister taken and blessed is broken and poured forth and so deliuered to all the faithfull prâ—sent and of them receiued by eating the bread and drinking the wine in remembrance of Christs death as also to communicate vnto vs the very body and blood of Christ spiritually by faith and so to confirme our faith in Christ and loue one to another For this Sacrament is the signe of our new life as Baptisme is of our new birth And therefore as we haue neede of often nourishment so wee ought to receiue often and that with due preparation W WE must know and beleeue that all men dying the soules of the godly goe immediatly to heuenly ioy the wicked to hell torments and all of them shall at the last day rise againe in their owne bodyes by the power of Christ the godly to life eternall the wicked to euerlasting damnation For Christ came to destroy death for vs and is himselfe risen from death that wee might rise with him and if there were no resurrection the preaching of the word and our faith should bee in vaine X EXCeeding glorious in it selfe ioyous to the godly and fearfull to the wicked shall be the day of iudgement wherein Christ shâ—ll call to account and iudge all men of all things done in thiâ— life according to theâ—r works For he shall come with glory in the clouds accompanied with innumerable Angels and sitting vpon his throne of Maiestie shall vpon due triall of euery mans workes the bookes being opened pronounce the sentence of saluation to the Godly and of damnation to the wicked Y YOu that are wicked shall by the power of the voyce of Christ goe away into hell being separated from God consorted with the Deuils depriued of all comfort punished with vnspeakable torments both in soule and body according to your sins and that eternally without case or end For it is iust with God so to punish the wicked and that they who haue liued heere in the pleasures of sinne should be recompenced with answerable torment Z ZEalous godly men the iudgement being ended shall immediatly goe with Christ into heauen hauing in him immediate communion with God who shall be all in all vnto them and so shall be freed from all euills and possessed of all good things as perfection of grace brightnes of glory and fulnesse of ioy in their seuerall degrees and that vnspeakable and euerlasting For it stands with the certainty of Gods election with the truth of his promise and with his iustice for the merit of Christ thus to reward the faithfull that so all their sorrowes may bee turned into ioy THE SECOND PART of the Christian ALPHABET Containing The grounds of knowledge repeated by way of Question and Answer with the proofe of euery particular point of Doctrine A Of the knowledge of God in Generall Q. Rehearse the first Letter of the Christian Alphabet that is the Letter A. A. ACknowledge God as hee hath reuealed himselfe in his written word For no man can bee saued without the knowledge of God neither can a man know God to saluation but by the Scriptures Q. How proue you that there is a God to bee acknowledged A. That there is a God to bee acknowledged of all is euident both by the light of nature and of grace as also by the workes of God Q. How may it appeare by the light of nature that there is a God A. It is manifest by these euidences 1. Because in the very Heathen there is the worke of the conscience 2. Because they haue by naturall instinct an inclination to some kinde of Religion 3. In that they haue the vse of an Oath 4. In that they make obseruation of GODS vengeance against sinne Q. Proue that in the Heathen there is the worke of the conscience A. The Apostle doth affirme so much Rom. 2.15 That the Gentiles shew the worke of the Law written in their hearts their conscience also bearing witnesse and their thoughts the meane while accusing or excusing one another This worke of the conscience is a manifest euidence that there is a God who is aboue the conscience according to that in 1 Ioh. 3.20 If our heart condemne vs
a religious exercise of another kinde as prayer meditation examination of the conscience and the like are all which as well as penance or penitence are to be renewed euery day and may be without any presence or ministeriall assistance of a Priest or Minister though it be good sometimes to vse the helpe counsell and ministeriall power of such Q. Why is Order no Sacrament A. Order is no Sacrament not onely because it hath nothing in it to giue it the nature of a Sacrament but for this speciall reason because it doth onely concerne the orders degrees and offices Ecclesiasticall and so is peculiar onely to the Ministerie whereas Sacraments are common to the whole Church and people of God Q. Proue that Matrimony is no Sacrament A. Matrimony is no Sacrament because all Christian Sacraments are peculiar onely 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 fâ—ll of man and that not as a Sacramentall signe but to serue for the honest and lawfull propagation of mankinde And was is and euer shall be common both to Iewes and Gentiles Christians and Heathen of all Nations Q. Proue that Extreme Vnction is no Sacraments A. Extreme Vnction whiâ—h is the annoynting of the sicke with oyle is also no Sacrament because the places of Scripture alledged for this purpose doe warrant no such thing for the annointing spoken of there is meerely miraculous and was onely for that time when miracles were wrought for the confirming of the doctrine of the Gospell at the first planting of it And the â—nd or vse of that annointing was farre different from this in the Romish Church for that was for the recouerie of the sicke this is onely vsed when they are thought to be past recouerie see Mark 6.13 Iâ—m 5.14 Q. Shew that our two Saments are answerable to the two Sacraments vnder the Law A. It is apparant by this in that as circumcision was the Sacrament of their entrance into couenant with God so Baptisme is to vs. And as the Passeouer was the Sacrament of their preseruation so the Lords Supper is the Sacrament of our confirmation and continuance in the state of grace and saluation Q. Proue that these two Sacraments are alone sufficient A. That they are alone sufficient for the beginning and continuing of sauing grace it is manifest in that there being no other grace but beginning and continuing grace and Baptisme seruing for the one and the Lords Supper for the other that there need no more Sacraments but these T Of the Sacrament of Baptisme Q. Rehearse the letter T A. THe Sacrament of Baptisme is when the persons baptized professing repentance and faith in Iesus Christ and the children of such are by the Minister of the word washed with water in the name of the Father the Sonne 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 sinnes doe vow and promise and are by Baptisme confirmed in grace to beleeue in Iesus Christ and to liue no more in sinne but in newnesse of life For Baptisme is the signe of our regeneration or new birth and therefore is once onely to bee receiued as it is sufficient to be once borne and yet the virtue of Baptisme is perpetuall Q. Proue that the persons baptized must professe their repentance A. Those that are of yeeres of discretion ought to professe their repentance before they bee admitted into the Church by Baptismâ— Therefore Iohn Baptist is said Mark 1 45. to preach the Baptisme of repentance And it iâ— added further that they were all baptized of him confessing their sinne So the Apostle Peter direâ—ted those that were to become Christians Act. 2.38 Repent saith he and bee baptizâ—d euery one of you in the name of Iesus Christ. Q. Proue that the baptized must professe faith in Christ A. This the profession of faith in Christ is also required of such may appeare by the answere of Philip to the Eunuch desiring to be baptized Act. 8.37 If saith he thou beleeued with all thy heart thou mayest And in the example of the â—alour Act 16.31.33.34 who was by Paul and Silas directed to beleeue and beleeuing was baptized with all his house And it is said Act. 8.12 That when they beleeued they were baptized both men and women Q Proue that the children of such are to be baptized A. The parents or at least one of them beleeuing and being baptizâ—d their children are alâ—o to be baptized Therefore the Apostle saith 1 Cor 7.14 that such children are holy The reason is because 1. they are within the couenâ—nt see Gen. 17.7 God is the God of Abâ—aham and hâ—s â—â—â—d And it is â—aid Acts 2.39 The promâ—se is made to you and to your châ—ldren 2. Baptisme is to vs Christians as circumcision was to the Iewes and therefore as their children were circumcised so ours are to be baptized For otherwise Christian children were in worse condition then the children of the Iewes Q. What is the outward element in Baptisme A. The outward element or signe in Baptisme is and ought to be water and only water and that naturall common pure and cleane water Therefore we read Matth. 3.6 that Iohn baptized in the riuer Iordan And Ioh. 3.23 that he was baptizing in Enon neere to Salim because there was much waâ—er there And speaking of his Baptisme Matth. 3.11 he saith I baptise you with water And Acts 8.36 The Eunuch trauelling vpon the way said to Philip See here is water what doth let me to bee baptized Q. What is the action or ceremony vsed about water A. The action is washing which is done either by dipping the parties baptized into the water or by sprinkling the water vpon them So the Apostle alluding to Baptisme saith Heb. 10.23 Hauing our hearts sprinkled from an euill conscience and our bodies washed with pure water Andâ— 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 vnto 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 vnto vs by the washing with water in Baptisme is the spirituall washing away of our sinnes by the blood of Christ through faith Therefore it is said 1 Io. 17. The blood of Iesus Christ cleanseth vs from all sinne Q. What is the forme of words to be vsed in Baptisme A. The forme of words ought to be according to the institution of Christ as it is in Matth. 28.19 Baptizing them in the name of the Father and of the Son and of the holy Ghost Which words doe intimate thus much namely that the party baptized is receiued
into the fauour of God and into the seruice and worship of this only true God who is one in essence and three in person the Trinity in vnity and vnity in Trinity Q. Who are to administer the Sacrament of Baptisme A. They only are to administer Baptisme 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 Sauiâ—ur Christ hauing said All power is giuen vnto mee in heauen and in earth doth vpon the ground of that authority presently adde these words containing the tenour of the commission Goe ye therefore and teach all nations baptizing them in the name of the Father and of the Sonne and of the holy Ghost Teaching them to obserue all things whatsoeuer I haue commanded you And â—â—e I am with you alway euen vnto the end of the world Q. What is the end or vse of Baptisme A. The maine end and vse of Baptisme may be reduced to these few hâ—ads First by Baptisme we are admitted into the communion of the body of Christ which is the Church or congregation and company of Gods faithfull people and thereby become partakers of Christ and all his benefits to our eternall saluation Therefore the Apostle saith Gal. 3.27 As many of you â—s haue beene baptizâ—d into Christ haue 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 whiâ—h is one though they be many yet are but one body euen so is Christ. For by oâ—e spirit are wee all baptized into one body whether we be Iewes or Grecians whether we be bond or free Q. What is the second end or vse of Baptisme A. Secondly by Baptisme wee are assured of the pardon of our sinnes Whereupon it is that Peter said vnto them Acts 2.38 Amend your liues and bee baptized euery one of you in the name of Iesus Christ for the remission of sinnes And therefore Ananias said vnto Saul Act. 22.16 Arise and bee baptized and wash away thy sinnes in calling on the name of the Lord. Q. What is the third end or vse of Baptisme A. Thirdly in Baptisme wee vow couenant and promise our saith and obedience to God So the Lord said of circumcision Gen. 17.10 This is my couenant which ye shall keepe betweene me and you And of Baptisme it is said 1 Pet. 3.21 that it is not the putting away of the filth of the flesh but the answere of a good conscience toward God Therefore as was shewed before when any were to bee baptized they professed their faith and repentance and tooke the Sacrament vpon it as thereby vowing and couenanting so much with God Q. What is the fourth end of Baptisme A. Fourthly wee are by Baptisme confirmed in grace both to beleeue in Iesus Christ as also to liue no more in sinne but in newnesse of life for that which is said of circumcision Rom. 4 11. that it was the scale of the righteousnesse of faith is true also of Baptisme tovs Christians it being to vs as circuÌ„cision was to the Iewes And for regeneration see Rom 6.3.4 Know ye not saith Paul that all we which haue beene baptized into Iesus Christ haue beene baptized into his death we are buried then with him by Baptisme into his death that like as Christ was raised vp from the dead by the glory of the Father so we also should walke in newnesse of life Q. Proue that Baptisme is the signe of our new birth A. That Baptisme is the signe of our regeneration or new birth and therefore is but once to be receiued as it is sufficient to be once borne is euident in that our Sauiour alluding vnto Baptisme Ioh. 3.3.5 saith Except a man be borne againe of water and if the spirit he cannot enter into the kingdome of God where we see that Christians in their Baptisme are resembled to children new borne and therefore are fuly called 1 Pet. 2.2 new borne babes Q. Proue that the vertue of Baptisme is perpetuall A. The Apostle intimateth so much Eph. 5.26.27 where hee saith That Christ gaue himselfe but his Church that hee might saâ—ctifiâ—â—â— and cleaâ—se iâ— by the washing of water through the word that hee might make it vnto himselfe a glorious Church not hauing spot or wrinckle or any such thing but that it should be holy and without blame now wee know that this perfection is not attained in the very act of Baptisme but is then onely begun and after daily increased to the end of our life And the Apostle referreth our death of sinne and nâ—wnesse of life which is daily to be exercised of vs vnto the vertue of Baptisme V Of the Sacrament of the Lords Supper Q. Rehearse the letter V A. VNderstand that the Sacrament of the Lords Supper is when bread and wine representing the body and blood of Christ broken and shed for vs being by the Minister taken and blessed is broken and poured forth and so deliuered to all the faithfull present and of them receiued by eating the bread and drinking the wine in remembrance of Christs death as also to communicate vnto vs the very body and blood of Christ spiritually by faith and so to confirme our faith in Christ and loue one to another For this Sacrament is the signe of our new life as Baptisme is of our new birth And therefore as we haue neede of often nourishment so wee ought to receiue 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 First a Supper partly in regard of the time when it was instituted and celebrated which was in the euening before the day wherein Christ was crucified partly in respect of the thing it selfe because it is a Sacred Feast or Banquet appointed of God not for the body but for the soule And it is called The Lords Supper both in regard of the Author who is the Lord Iesus himselfe as also in respect of the end which was in remembrance of him Q. What is the outward signe in the Lords Supper A. The outward signe in the Sacrament of the Lords Supper doth consist of two elements that is Bread and Wine for so our Sauiour did institute not one onely but both to shew that in him wee haue perfect nourishment vnto eternall life and the better to expresse the giuing vp of his Body and the shedding of his Bloud for vs which either the Bread alone or the Wine alone could not present vnto vs in so liuely manner Againe it is answerable to the type Gen. 14.18 that as Melchisedech so Christ should nourish and refresh his Church with Bread and Wine Q. What is the thing siguified by the Bread and Wine A. The thing signified is the Body and Bloud of Christ
THE CHRISTIANS A. B. C. Or A Christian ALPHABET contayning grounds of knowledge vnto Saluation First propounded in Alphabeticall forme each proposition being seconded with some solid reason Secondly repeated by way of Question and Answer with the proofe of euery 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 haue need that one teach you againe 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 Worshipfull the Maior and the â—urats his Brethren and to the Communaltie of the Town and Port Limme of Feuersham in Kent I.P. wisheth the foundation of sauing knowledge in this life and the perfection thereof in the life to come Right Worshipfull Beloued IT is a knowne truth that in all Acts there are certaine principles or grounds vpon which they rest as vpon a sure foundation And in that regard all Students in any kind of literature doe in the first place settle themselues vpon that rest conceiuing it and that rightly to be the most compendious way to attain knowledge and the best art of memory to retaine it This being an vndeniable truth in the light of humane reason is much more preualent in Diuine learning See we not that the best Instructor doth intimate so much by his own briefe methode of teaching for doth he not conclude all Morall duties in one short Decalogue that is as Moses speakes in Tenne words Haue wee not a perfect patterne of Religious deuotion giuen vnto vs of our Lord comprizing all the requisites of true prayer in a briefe forme consisting but of sixe or seauen petitions What else import all those titles in sacred Scripture The forme of knowledge The pattern of wholesome words The first principles of the Oracles or word of God The principles of the doctrine of Christ or the word of the beginning of Christ tâ—rmed by the Apostle The laying of the foundation doth he not there reduce all to sixe heads viz. Repentance Faith Baptisme Imposition of hands Resurrection of the dead and eternall iudgement Is there not a common Rule of Christian Religion which we call the Apostles Creed according to which whosoeuer shape not their profession we â—ffoord them not so much as the name of Christianitie And though they professe it in word yet if they hold not the truth in the antique sense of it doe wee not iustly taxe them of vnsoundnes Looke into the coure and practise of the Christian Church in all ages and wâ— shall finde that they did not giue to babes in Christ strong meat by and by but did first feede them with the milke of Catechisticall instruction Hence it is that we reade of the Catecumeni in the Primitiue Church that they were held so long in the schoole of instruction as it were in the threshold of Christianitie lest they should enter the Sanctuary and arriue at the summitie or top of Christian prosession vnseasoned or being not well grounded might easily fall away from the truth in those dangerous times of triall 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 speakes guide them with his owne eye of knowledge And that the other may the better follow their good guides with stayed iudgement receiuing the truth not as the word of man but as it is in deed the word of God Let it be obserued what aduantage the common Aduersarie hath gotten by their pettie Pamphlet in this kinde who though they keepe their blindfold followers in so palpable darkenesse that they neither suffer them to looke into the light of Gods word nor so much as to vnderstand their Liturgies Massâ—s Prayers or other seruices in their publique assemblies yet they politikely hold them in by this strong band insinuating vnto them that resting vpon the implicite faith of what their Church beleeues it is sufficient for their saluation that for faith they can repeat their Credo for deuotion that they can turne their Beads say the Pater-noster the Aue Maria c. for morality if they know â—he seauen deadly sinnes the eight beatitudes the Comandements of the Church the workes of mercy ghâ—stly and bodily together with the Decalâ—gue prouided alwayes that they bawke the second Commandement lest thereby their abhominable Idolatry should be detected Againe note we to our griefe if wee haue any feeling of the state of our Church what disparagement this vnskilful or at least incautious building must needs be vnto vs when our teachers doe not with S. Paul as a wise Master-builder lay the foundation which did they respectiuely obserue both in their priuate course of study and publique imployments neither should they themselues so easily diuert from the infallible rule of Diuine truth in holy writ and from the sound doctrine and tenet of their deare mother The Church of England nor prostitute the soules committed to their charge to the daily seducement of Romish Impostors and insinuations of subtile Schismaticks Great is the praise of our Christian Church of England herein not only in that it doth propound Orthodox principles whereunto it requires the vnanimous consent of all her Clergy but doth withall enioyne that there be a constant course of acquainting the people therewith by way of Catechisme And well did his most excellent Maiestie King Iames of blessed memory second this good worke by his Royall charge giuen in speciall letters directed to the Ministery of England for the respectiue handling of the grounds of Religion euery Sunday in the after-noone Neither hath our Princely and pious King Charles beene herein wanting as we may see by his Royall and religious care in causing the articles of Religion to be reprinted besides other expressions both of his owne constancy in the truth and desire that the discreet and painefull ministery teaching piety towards God and loyalty to their Soueraigne should bend their force against the common enemy Amongst others I haue for my part endeauoured in all sincerity of heart according to the measure of grace giuen vnto me to set forward the building of Gods liuing Temple And my labour herein blessed be the name of him that giueth the successe hath nor bin in vaine I haue bâ—ene a seruant and labourer in the Lords vineyard by the space of 30. yeares Whereof I haue arriued at the 24th yeare amongst you In all which time my speciall care hath beene to ground you in the maine principles of Christian Religion Among other methods which I haue vsed to allure you with variety this Alphabeticall forme hath been one I haue found it very aeceptable vnto you and much desired that it might
Abraham his father Heb. 7.9.10 Q. Proue that mankinde is becomâ— most wretched and miserable A. The wretched and miserable estate of all mankinde may appeare by that lamentable outcry of the Apostle Romans 7.24 O wretched man that I am who shall deliuer me from the body of this death Q. Proue that all men are conceiued and borne in sinne A. It is euident by the confession of Dauid Psal. 51.5 Behold I was borne in iniquity and in sinne hath my mother conceiued me And it is said Ioh. 3.6 That which is borne of the flesh is flesh and that which is borne of the spirit is spirit Q. How then could Christ bee free from sinne seeing hee was true man A. Christ Iesus was true man descended of Adam as we are in all things like vnto vs but yet sin excepted For he was not a mâ—ere man but was also God and againe as he was man he was not so by naturall generation as we are but by the supernaturall worke and power of the holy Ghost was conceiued in the wombe of the virgin Mary Q. Proue that all men are corrupted with sinne A. It is written Rom. 3.9 That all both Iewes and Gentiles are vnder sinne 1 Kings 8.46 There is no man that sinneth not And 1 Ioh. 1.8 If we say we haue no sinne wee deceiue our selues and the truth is not in vs. And this corruption of sinne is nâ—t by example or by imitation only or meerely of some euill custome but by propagation and naturall generation all men being conceiued and borne in sinne as is shewed before Q. Proue that all are corrupted both in soule and body A. It is euident by the Apostles prayer 1 Thes. 5.23 The very God of peace sanctifie you throughout and I pray God that your whole spirit and soule and body may bee kept blamelesse vnto the comming of our Lord Iesus Christ. For what need he to pray for the sanctification of the whole man both soule and body if all and euery part were not corrupted Q. Proue that man by nature cannot perceiue any good thing A. The Apostle doth expresly auouch so much in 1 Cor. 2.14 That the naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him neither can he know them because they are spiritually discerned And 2 Cor. 4.4 he saith That the God of this world hath blinded the mindes of the infidels that the light of the glorious Gospell of Christ which is the image of God should not shine vnto them Q. Proue that man by nature cannot thinke a good thought A. It is written Gen. 6.5 God saw that the wickednesse of man was great in the earth and that euery imagination of the thoughts of his heart was only euill continually Therefore the Apostle taketh it for granted 2 Cor. 3.5 That we are not sufficient of our selues to thinke any thing as of our selues but our sufficiency is of God Q. Proue that man cannot will desire or effect any good thing by nature A. It is manifest in that it is said Rom. 8.7 That the wisdome of the flesh is enmity against God for it is not subiect to the law of God neither in deed can be Whereupon it is inferred verse 8. So then they that are in the flesh cannot please God Therefore it is that the Apostle saith Phil. 2.13 It is God which worketh in you both to will and to doe of his good pleasure Q. Proue that man cannot by nature speake any good thing A. Saint Paul noteth so much speaking of all men in the corruption of nature Rom. 3.13.14 Their throat saith he is an open sepulchre with their tongues they haue vsed deceit the poyson of Aspes is vnder their lips Whose mouth is full of cursing and bitternesse Q. Proue that man cannot do any good thing by nature A. It is euident by that which we read in Psal. 14.1.2.3 where it is said They are corrupt they haue done abominable works there is none that doth good The Lord looked downe from heauen vpon the children of men to see if there were any that did vnderstand and seeke God They are all gone aside they are altogether become filthy there is none that doth good no not one Which texâ— the Apostle citeth Rom. 3.10 to proue that all men are vnder sinne Q. Proue that hereupon all men are subiect to sinne A. That all men are subiect iâ— sinne as very seruants or slaues is plainely proued by the Apostle Rom. 6.16.17 Know yee not that to whom yee yeeld your selues seruants to obey his seruants ye are to whom ye obey whether of sinne vnto death or of obedience vnto righteousnesse But God bee thanked that yee were the seruants 〈◊〉 sinne but yee haue obeyed from the heart that forme of doctrine which was deliuered you And our Sauiour saith Ioh 8.34 Whosoeuer committeth sinne is the seruant of sinne For as it is in 2 Pet. 2.19 Of whosoeuer a man is ouercome euen vnto the same is he in bâ—ndage Q. Proue that man is by naâ—ure coâ—rupted become subiect to Satan A. It is euident in that Satan is called Ephes. 2.2 The spirit that work thâ—in the children oâ— disobedience And 2 Tim. 2 26. it is said That they may recouer themselues out of the snare of the Deuill Who are taken captiue by him at his will Againe 2 Cor. 4.4 hee is called The God of this world that hath blinded the mindes of them which beleeue not Q. Proue that man is by nature subiect to the wrath of God A. The Apostle saith Ephes. 2.3 That wee all were by nature the children of wrath as well as others And Ioh. 3.36 it is said That he that beleeueth not the Sonne shall not see life but the wrath of God abideth on him Q. Proue that man is by sinne subiect to the curse of God A The curse was pronounced vpon Adams first sinne Gen. 3.17 It was repeated against the breach of the Law of God Deut. 28.15 Mal. 2.2 And is noted by the Apostle Gal. 3.10 Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them Vnder this burden of the curse vpon man for sinne euery creature is said to groane Rom. 8.22 Q. Proue that all men are subiect to death by reason of sinne A. So saith the Apostle Rom. 5.12 By one man sinne entred into the world and death by sinne and so death passed vpon all men for that all men haue sinned And Rom. 6.23 The wages of sinne is death Q. Proue that all men are subiect to eternall damnation for sinne A. It is manifest by that which is said 2 Thes. 1.8.9 That they that know not God and that obey not the Gospell of our Lord Iesus Christ shall be punished with euerlasting destruction from the presence of the Lord and from the glory of his
experience of it Psal. 32.5 I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquity of my sinne As for confession to man it is onely respectiue or conditionall as namely in case of wrong done by one man to another see Iam. 5.16 confesse your faults one to another and pray one for another or in regard of some publike hurt or scandall to the whole Church as in the example of Achan Iosh. 7.19.20 and the like Q. Proue that true repentance is required A. True Râ—pentance which is not onely a contrition or sorrow for sinne and a confession of it but also a conuersion of the whole man with the whole heart vnto God from all his sinnes is specially necessary for the obtaining of pardon this is intended in Math. 3.2 Repent for the kingdome of heauen is at hand and Luk. 13.3 Except ye amend your liues ye shall all likewise perish and Act. 11.18 It is said that they glorified God saying then hath God also to the Gentiles granted repentance vnto life Q. Proue that our iustification consisteth in the pardon of sinnes A. It is so written Rom. 4 6.7 Euen as Dauid declareth the blessednesse of the man vnto whom God imputeth righteousnesse without workes saying Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whom the Lord imputeth not sinne Q. Proue that we can merit nothing with God A. The Apostle proueth it by the example of the father of the faithfull Rom. 4.2 If Abraham were iustified by workes hee hath wherein to reioyce but not with God for what saith the Scripture Abraham beleeued God and it was counted to him for righteousnesse Psal. 130.3 If thou Lord shouldest marke iniquities O Lord who shall stand and Psal. 143.2 Enter not into iudgement with thy seruant for in thy sight shall no man liuing be iustified Q. Proue that our best workes are imperfect A. It is the confession of the Prophet Isa. 64.6 But we are all as an vncleane thing and all our righteousnesse are as filthy rags and Luk. 17.10 When ye haue done all those things which are commanded you say wee are vnprofitable seruants Q. Prouâ— that the promise is made onely to them that beleeue A. It is written Gal. 3.22 that the Scripture hath concluded all vnder sinne that the promise by faith of Iesus Christ might bee giuen to them that beleeue and Act. 2.39 for the promise is vnto you and to your children and to all that are a farre off euen as many as the Lord our God shall call Q. Proue that they were elected of God before the world was A. That the ground of our iustification and saluation by Christ through faith doth stand in Gods free election and therefore cannot be attained by any merit of our owne is manifest Act. 13.48 where it is said that as many as were ordained to eternall life beleeued And Ephes. 1.3 Blessed be the God and Father of our Lord Iesus Christ who hath blessed vs with all spirituall blessings in heauenly things in Christ according as he hath chosen vs in him before the foundation of the world P Of the preaching of the word the ordinary meanes of faith Q. Rehearse the letter P A PReaching of the word of God is the ordinary meanes to worke repentance and faith For God that giueth all grace and so repentance and faith worketh outwardly by the word as by an instrument and inwardly by his spirit Q. Proue that Preaching of the Word is the ordinary meanes to worke repentance A. It is euident in that repentance was the subiect matter of Christs Preaching Matth. 4.17 Iesus began to Preach and to say Repent for the kingdome of heauen is at hand and in that S. Paul saith Act. 17.30 speaking of the preaching of the Gospell that God now commandeth all men euery where to repent and Act. 20.20 I kept backe nothing that was profitable but haue shewed you and taught you publikely and from house to house both to the Iewes and also to the Gentiles the repentance toward God and faith toward our Lord Iesus Christ Q. Proue that Preaching of the Word is the meanes of saith A. So we reade Rom. 10.14 How then shall they call on him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard and how shall they heare without a Preacher and verse 17. so then faith commeth by hearing and hearing by the word of God Q. Proue that God giueth all grace A. It is written Iam. 1.17 Euery good gift and euery perfect gift is from aboue and commeth downe from the father of lights And 2 Pet. 1.3 according as his diuine power hath giuen vnto vs all things that pertaine to life godlinesse through the knowledge of him that hath called vs to glory and vertue Q. Proue that God giueth repentance A. We may learne so much by S. Paul his exhortation to Timothy 2 Tim. 2.25 where he aduiseth him to instruct with meekenesse those that oppose themselues prouing if God at any time will giue them repentance that they may know the truth And it is said Act. 5.31 that God hath lift vp Iesus Christ with his right hand to be a Prince and a Sauiour to giue repentance to Israel and forgiuenesse of sinnes Q. Proue that God giueth faith A. It is expresly affirmed Eph. 2.8 For by grace are ye saued through faith and that not of your selues it is the gift of God And Phil. 1.29 For vnto you it is giuen for Christ that not onely you should beleeue in him but also suffer for his sake Q. Proue that God worketh by the Word as by an instrument A. That the word of God is the outward meanes which God doth vse as an organe or instrument is manifest Iam. 1.18 Of his owne will begat he vs with the word of truth that wee should bee as the first fruits of his creatures And 1 Pet. 1.23 Being borne anew not of mortall seed but of immortall by the word of God and verse 25. This is the word which is preached among you Q. Proue that God worketh inwardly by his spirit A. It is euident by these arguments First it was so prophecied and foretold Ioel 2.28 And it shall come to passe afterward that I will powre out my spirit vpon all flâ—sh and Zach. 12.10 I will powre vpon the house of Dauid and vpon the inhabitants of Ierusalem the spirit of grace and of supplication and they shall look vpon me whom they haue pierced Q. What is the second argument to proue that God worketh inwardly by his spirit A. Secondly The prophesie was accomplished and effected accordingly as the Apostle Peter noteth Acts 2.16 This saith hee is that which was spoken by the Prophet Ioel. And at his Sermon Acts 10.44 It is said That while Peter yet spake these words the