The Christians profession, or A treatise of the grounds and principles of diuinity by way of question and answer. In which all the chiefe grounds of religion are so plainely proued and explained by the Word of God, as that the meanest capacitie may by reading vnderstand the same. I. G., fl. 1630. 1630 Approx. 156 KB of XML-encoded text transcribed from 59 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2011-04 (EEBO-TCP Phase 2). A01377 STC 11498 ESTC S120492 99855688 99855688 21190

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 Early English books online. (EEBO-TCP ; phase 2, no. A01377) Transcribed from: (Early English Books Online ; image set 21190) Images scanned from microfilm: (Early English books, 1475-1640 ; 1024:05) The Christians profession, or A treatise of the grounds and principles of diuinity by way of question and answer. In which all the chiefe grounds of religion are so plainely proued and explained by the Word of God, as that the meanest capacitie may by reading vnderstand the same. I. G., fl. 1630. [20], 97, [1] p. Printed by T. P[urfoot?] for Iohn Deuer, London : 1630. Dedication signed: I.G. Printer's name conjectured by STC. Reproduction of the original in Dr. Williams's Library.

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THE CHRISTIANS PROFESSION, OR A Treatiſe of the grounds and principles of Diuinity, by way of question and Anſwer. In which all the chiefe grounds of Religion are ſo plainely proued and explained by the Word of God, as that the meanest capacitie may by reading vnderſtand the ſame.

Wee haue a most ſure words of the Prophets, to the which, ye doe well to take heede,

2. Pet. 1.19.

And that thou haſt knowne the holy Scriptures of a Child, which are able to make thee wiſe vnto ſaluation, through the faith which is in Chriſt Ieſus.

2. Tim. 3.15.

¶ London, Printed by T. P. for Iohn Deuer. 1630.

TO THE RIGHT WORſhipfull Sir Iohn Shurley Knight, one of his Maieſties Iuſtices of peace for the County of Suſſex; and to the Lady Dorothy his wife: together with the Right Worſhipfull Sir Giles Ouersberry Knight, and to the Lady Anne his wife: I. G. wiſheth increaſe of ſauing knowledge in this life, and the fruition and enioyment of Eternall glory in the life to come for euer heereafter.

RIght Worſhipfuls, it behooueth all people of what calling, ſtate, or condition ſoeuer, to giue all diligence to acquaint themſelues with the will of God reuealed in his Word; and as with the VVord of God in generall, ſo to know God and our ſelues in particular, (according to the word of God.) The want of the knowledge of which, is the cauſe of all errors, both in iudgement and practiſe: neither is it ſufficient that we endeauour our ſelues to attaine to the knowledge of the ſame in ſome meaſure, but alſo that we indeauour to inſtruct others in the knowledge of the ſame, eſpecially thoſe whom God hath committed to our charge. Wherfore ſince it hath pleaſed the Lord in ſome meaſure to acquaint mee with his will reuealed in his word; and to call me to haue charge of thoſe few of mine owne family, I indeauoured to inſtruct them in the word of God, according to the meaſure of knowledge which the Lord hath giuen me. And obſeruing by experience, that a ſet forme of Catechiſing vpon the grounds of Religion was moſt profitable and leſſe labour, I reſolued with my ſelfe, to write downe at ſuch times as I had beſt oportunity, in regard of other imployments, the chiefe heads and grounds of Diuinity in the plaineſt manner and method that posſibly I could deuiſe: not that I did either deſpiſe or diſregard thoſe Catechiſmes which are already printed & ſet forth by many reuerend and learned Diuines, in vſing of which I might haue ſaued that labour: but becauſe I deſired to haue all the grounds of Diuinity, not onely deliuered as neere as posſibly may be, in the very words and phraſes of the Scripture, and the quotations of the Scriptures for euery ground: but alſo that the words of euery Scripture ſhould be written downe, which are pertinent to the prouing of euery grownd, with the explication of ſuch things as might ſeeme to be darke and obſcure to the vnderſtanding of the meaneſt capacity: the which order I could not finde in any printed Catechiſme; the conſideration of which, moued me the rather to put my reſolution into practiſe; the which I began long ſince, not hauing the leaſt thought that euer it ſhould haue come to the preſſe, as the Lord who is the ſearcher of all hearts knoweth. But when I had finiſhed the ſame, it grew to a farre greater volume then I expected. Afterwards ſome of my friends that were conuerſant at my houſe deſired coppies of the ſame in writing, the which I knew by experience, would bee both troubleſome and tedious; yet being deſirous to pleaſure my friends in what I might, preferring a publike good before a priuate, I asked a Printer who was a friend of mine, whether hee thought he could haue the ſame authorized to be printed ſhewing him the coppie; he was deſirous both to get it authorized, and to haue the printing of it. Whereupon I tooke aduice of ſome of my friends, whoſe iudgements I preferred before mine owne, ſhewing them the coppie, who gaue me incouragement concerning the ſame: then I gaue it into the Printers hand to get it authorized if Authority ſhould thinke it fitting, although I confeſſe I did not expect that it would haue beene authorized: but how euer, it was authorized contrary to my expectation: and therefore I was willing to admit the ſame vnto the preſſe, although I confeſſe that there are many printed Catechiſmes ſe • forth by many reuerend learned men to whom I am farre inferior, and whoſe workes are more learned and eminent: yet conſidering of the great vſe that now at this preſent there is of Catechiſmes in regard of the order of Catechiſing inioyned by publique Authority ouer all England: And conſidering that diners people are of diuers minds and opinions, ſome liking and approuing of one Catechiſme, and ſome of another: And conſidering withall, that all people generally are affected with new bookes, I aduentured to preſent the ſame to publike view, hoping that it will be profitable vnto ſome, and then I know, I ſhall not loſe my labour. Howſoeuer, I deſire that the ignorant may bee inſtructed thereby: and that all in generall which reade the ſame, may be furthered, built vp, ſtrengthened & confirmed in the truth, and armed againſt all errors and falſe doctrine; the which my poore labours, I make bold to dedicate vnto your Worſhips: And although I confeſſe it may ſeeme ſtrange vnto your Worſhips, that I ſhould preſume to preſent to you a Treatiſe of the firſt principles of religion; whom God hath indued with ſo great learning and wiſedome, yet I was theereby the more encouraged thereunto, both becauſe that I conceiue that you are thereby the better able to iudge and diſcerne of the matter contained in the ſame: and alſo becauſe it is the glory of a wiſe man to paſſe by infirmities, as Salomon ſaith; and I was the rather moued thereunto becauſe I deſired to giue this teſtimonie of my true thankefulneſſe for thoſe teſtimonies of loue which I haue receiued from you, and eſpecially vnto you right worſhipfull in the firſt place vnto whom I am ingaged in a double reſpect; firſt, in regard of your ancient and long continued loue vnto my Parents; Secondly, in regard of the continuance of the ſame vnto their children, and vnto my ſelfe in particular. And eſpecially for that firſt teſtimony of your loue, when you promiſed in my ſtead, that I ſhould profeſſe the Faith of Chriſt crucified; the which profesſion of my faith, I publikely declare in this treatiſe following vnto all in generall, and vnto your ſelfe in particular. Secondly, as a teſtimony of that vnfained loue I beare vnto you all, and that not onely in regard of thoſe outward bonds and ties of thoſe many fauours receiued from you, and that naturall affection which I beare towards you, in that I was of a child brought vp among you, but principally in regard of your pious zeale and forwardneſſe in Religion which I haue obſeru ••• to both in you and your vertuous Ladyes. thirdly, becauſe I am perſwaded by obſer • ing your worſhips care in your family, that you will make ſome good vſe of the ſame. Laſtly, I preſumed to dedicate the ſame vnto your worſhips, and your Ladyes ioyntly together, both becauſe of that neere relation that is betweene you, and alſo becauſe of my ſelfe being ſo much obliged vnto you, humbly crauing pardon for this my boldneſſe; and humbly ſuing that theſe my poore labours may find acceptance: I commit both you and all of yours vnto the blesſing and protection of Almighty God, vnto whom my prayers ſhall euer bee directed for your continuall ioy and comfort in the inioyment of all out ward mercies, ſo farre as in mercy hee ſhall ſee beſt for you; and for your continuall growth and increaſe in the apprehending and aſſurance of his free grace and fauour here, and the inioyment of euer laſting glory for euer hereafter; and ſo I reft

Yours to command in what I may, I. G.
An Epiſtle to the Chriſtian Reader.

CHristian Readers, when I writ this Treatiſe, I neuer intended the ſame ſhould come to publike view: I only intended the good of my owne priuate Familie, thereby iudging my labours altogether vnworthy of common view. But afterwards conſidering that a publike good is euer to be preferred before a priuate, and being publiſht it might dee more good in the hands of many in one day, then in my owne priuate Family in many yeares: I was moued through the importunity of ſome friends to preſent the ſame, reſoluing that it will meet with many exceptions and obiections among many people, as alwaies the workes and labours of others going before haue done.

Wherefore Christian Reader, I thought good to acquaint you with ſuch reaſons as moued me to publiſh the ſame, and to remoue ſuch obiections as I conceiue may bee made againſt the ſame. The firſt reaſon is, becauſe of all theſe errours and contentions which dee now ſo much abound, is ignorance of the grounds of Religion grounded vpon the Word of God: Yee erre not knowing the Scriptures, Mat. 22.29. And therefore we haue cauſe to bleſſe God for that order of teaching inioyned by publike authority by way of Catechiſme, that ſo people may thereby be the better inſtructed in the grounds and principles of Diuinity; and that the publike Catechiſing may bee the more profitable; it is neceſſary that people doe acquaint themſelues in priuate with ſuch Catechiſmes as do moſt plainely by the Scriptures ſet forth the grounds and principles of Religion; and among the reſt of Catechiſmes that are publiſhed, Chriſtian Reader, you ſhall not find your labour loſt in the reading of this Catechiſme, for this I dare preſume that thoſe that read the ſame with vnderſtanding, ſhall bee able to vnderſtand in ſome meaſure any ground of Religion that is taught by the Minister in publicke; which would be to no ſmall profit both to the Miniſter and people. Secondly, becauſe I haue obſerued by experience that the more Miniſters contend againſt thoſe errours which doe now ſo much abound either in their Sermons or writings, the more they ſpread abroad: becauſe ſuch is the corruption of mans nature through pride, that the more hee is oppoſed in thoſe errours which he mayntaines the more ſtrongly hee labours to defend them & ſpread them abroad. Whereby the peace and vnity of the Church is much broken and diſturbed to the great griefe and wounding of the ſoules of all Gods people, and therefore I conceiue that the beſt way both to ſuppreſſe hereſie, and to maintaine the peace and vnity of the Church, is poſitiuely to maintaine thoſe grounds of diuinity which are eſtabliſhed and inioyned by publike authority, grounded vpon the Word of God; for one contrary will expell another, when light comes, darkeneſſe is expelled: and ſo when the light of Gods Word is clearely ſet forth, and ſhines in the Church, the darkneſſe of Popery and all other errours will be dayly expelled: like as it was with the Philiſtians Dagon, when the Arke was ſet vp Dagon fel to the ground of himſelfe. So when Christ and his Goſpell is ſet vp and maintained, who is the true Arke, then Dagon, all falſe Religion will fall downe to the ground; for nothing ſo much ouer-throwes Sathan and his Kingdome. For by the preaching of the Goſpell Sathan is ſayed to fall from Heauen like lightning; and therefore wee haue great cauſe to bleſſe God in that wee haue thoſe grounds of Religion grounded vpon the word eſtabliſhed by publike authority, and inioyning all the Miniſters of this Land to teach and maintayne the ſame, the which I could wiſh were not too much neglected by many. For my owne part that loue that I beare to the truth of Gods Word, and to the peace and vnity of the Church, moued me to caſt in my Mite, deſiring that it may bee a meanes to ſtirre vp others who are farre more able, to cast in out of their treaſures, that ſo the truth of Gods Word may be more cleared: the doctrine of the Church, the peace and vnity of the ſame more defended and maintayned; the ignorant instructed, and errours ſuppreſſed, all of which by this meanes through the bleſſing of God may be effected. I take not vpon me to teach any, but I onely ſhew my iudgement as an inferiour, not paſſing for the cenſure of any. It may be ſome will be ready to obiect & ſay that this was agreat deale of needleſſe labour ſpent. For we haue no need of new Catechiſmes now ſeeing we haue ſo many Printed already made by worthy learned men: and ſeeing that there is publike Catechiſing in euery Congregation: to which I anſwer, I confeſſe that there are many publike Catechiſmes made by learned men: to whom I iudge my ſelfe farre inferiour, and yet I ſay that among all thoſe varieties of printed Catechiſmes, you ſhal find this differing from all other in matter, method, or manner, if not in all: for I neuer yet ſaw two Catechiſmes that were iuſt alike in matter, method, and manner, although they were both concerning the ſame grounds, but how-euer, in this one thing it is different from all the Catechiſmes that euer I yet ſaw, namely in the manner of prouing the grounds: for in all ordinary Catechiſmes the places of Scripture are onely quoted to proue the grounds, by reaſon where of people that are not acquainted with the Scriptures, knowes not whether thoſe grounds be agreable to the word of God or no, and to turne to euery proofe is ſuch a labour as that few will vndertake the ſame. Wherefore to eaſe the Reader I haue taken the more paynes not onely to quote the proofes of Scripture, but alſo to write them downe, framing euery anſwer ſo neere as I could to the very wordes of my Text alleadged for the prouing of the ſame, with explication of ſuch thinges as are obſcure: which labour I ſhall thinke well beſtowed in writing ſo that it may bee profitable to the Reader. Agayne I conceiue that there is the more need of Printed Catechiſmes in regard of that publike Catechiſing inioyned by authority, that by reading in priuate they may bee the better able to vnderſtand the Miniſter in publike, and ſo ſhall the Miniſter profit the people with leſſe labour in teaching in regard of often repeating of the ſame grounds: and indeed to ſpeake truly it is the duty of euery Maister or Gouernour of a Family to teach and instruct their owne Family in the grounds of Religion in their owne priuate Houſes, and not leaue all for the Miniſter to doe in publike: and becauſe all are not able in regard of knowledge to inſtruct their Families of themſelues, it is neceſſary that they get ſuch Catechiſmes as are printed, in which the grounds of Religion are moſt plainely preoued and ſet forth. And among many other Chatechiſmes as I conceiue, you ſhall find this to bee one, by which you may benefit both your ſelues and your family; eſpecially if you in reading marke and obſerue what dependencie one thing hath vpon another. But it may be ſome will obiect and ſay, that this Chatechiſine is too large, concerning too many things; for one thing is neceſſary to be knowne, which is God in Chriſt; and therefore what neede people trouble their heads to know ſo many things? To which I anſwer, That I freely confeſſe, that according to the words of Chriſt, Iohn 17.3. This is life eternall, to know thee to bee the very God, and whom thou haſt ſent Ieſus Christ: the which are the maine things contained in this Chatechiſme, for to know God aright, is to know him in his nature, in his Attributes, in the Trinity of perſons, and in his workes. And to know Christ aright, is to know him in his Perſon, in his Natures, and in his Offices. And whoſoeuer doth not in ſome meaſure thus know God and Chriſt, knowes neither God nor Chriſt, but meerely a fantacy of their owne braines. Neither could I well tell how to contract thoſe grounds into a ſhorter volume, for ſure I am that the gleanings which are left behind are more then the whole Croppe heere gathered together. Againe, I did ſo neere as poſſibly I could make Chriſt the maine ſubiect of this Treatiſe: and that thoſe that reade with vnderstanding, may plainely ſee by the drift and ſcope of the ſame; for all thoſe things which go before the couenant of grace, concerning the fall of man, his miſerie by reaſon of ſinne, and the puninſhment thereof, ſerues to make man ſee how miſer able he is without Christ. And all thoſe things concerning the law, are to ſerue vnto Chriſt, as the miniſtery of Iohn Baptiſt going before to make way for Christ, Mat. 3.3. and all the reſt following, are either concerning the perſon of Christ, the two natures of Christ, the offices of Christ, or the Kingdome of Christ: ſo that Chriſt and his Kingdome are the mayne things contained in this Cathechiſme. Wherefore I deſire not to write much in commendation of the ſame, but rather deſire that the worke may prayſe it ſelfe, wiſhing that the reader may finde as much benefit in reading as I found in writing; howſoeuer, I deſire that it may bee accepted as a teſtimony of my loue vnto the truth, and the Church and people in which I liue; for whoſe ſakes I haue improued that ſmall talent which the Lord hath lent me, deſiring that it may be to Gods glory, and his Churches good: which that it may ſo bee, I commend and commit both you and it vnto the bleſſing of almighty God, and reſt yours in the Lord, I G.

¶ A Table containing the chiefe heads and Principall matters in this Treatiſe. COncerning the Scriptures, and the Attributes of them. pag. 1. Concerning God. pag. 5. Concerning the Attributes of God. ibid. Concerning the Trinity of Perſons. pag. 6. Concerning the Workes of God. pag. 9. Concerning the Decree of God, in generall. ibid. Concerning Predeſtination in ſpeciall. pag 10. Concerning Election with the cauſe and end thereof. ibid. Concerning Reprobation, and the end thereof. ibid. Concerning the Execution of Gods Decree. pag 12. Concerning the Creation in generall. ibid. Concerning the Creation of Man in ſpeciall. pag. 14 Concerning the parts of Man. ibid. Concerning the Dignities of man in his Creation. pag. 15. Concerning the Creation of the Angels in generall. pag. 16. Concerning the Nature of the Angels. pag. 17. Concerning their knowledge. ibid. Concerning their Power and Office. ibid. Concerning Gods Prouidence, how farre it doth extend. pag. 19. Concerning the Prouidence of God in the fall of Men and Angels. pag. 21. Concerning the Fall of Man. pag. 22. Concerning Originall Sinne. ibid. Concerning the guilt and puniſhment of Sin. p. 23. Concerning the Extent thereof vnto vs, the posteritie of Adam, with the cauſe. pag. 24. Concerning Mans vnability to helpe himſelfe out of that Condition. pag. 26. Concerning the Reſtoring of Man, and the meanes thereof. ibid. Concerning the outward meanes in which God doth reueale the three-fold estate of Man. pag. 28. Concerning the Law and couenant of Workes. ibid. Concerning the vſe of the Law to the Reprobate. pag. 30. Concerning the vſe of the Law to the Elect. ibid. Concerning the vſe of it before calling. pag. 31. Concerning the vſe thereof to them after calling. pag. 34. Concerning the giuing of the Law to Adam in Innocencie, with the cauſe. pag. 36. Concerning the giuing of the Law to the Iſraelites in Mount Sinai. ibid. Concerning the Eſtabliſhing of the Law by Christ. pag. 39. Concerning the manner of the Preaching of the Law. pag. 40. Alſo what Rules are to be obſerued for the vnderstanding of the Law. pag. 42. Concer: the ſumme of the Firſt and Second Table of the Law. pag. 43. Concer: the Goſpell, or Couenant of grace. ibid. Concer: Chriſt, the ſubſtance of the ſame. p. 46. Concer: the Perſon of Christ. ibid. Concer: the Office of Christ. pag. 48. Concer: the Mediator ſhip of Chriſt and the parts thereof. ibid. Concer: the Priesthood of Christ, and the parts thereof. pag. 49. Concer: our Redemption, and the parts therof. p. 51. Concer: Iuſtification, the first part of Redemption. ibid. Concer: the parts of Iuſtification. pag. 52. Concer: Sanctification, the ſecond part of Redemption. pag. 54. Concer: the parts of Sanctification. pag. 55. Concerning the Interceſſion of Christ. pag. 57. Concerning the Kingdome of Chriſt. ibid. Concer: the greatneſſe of Chriſts Kingdome, with the Nature of it. pag. 59. Concer: Faith, with the Definition of it. ibid. Concer: the Spirit with it's diuers workes. p. 62. Concer: the outward things in the Kingdome of Christ. pag. 63. Concerning the Ministerie of the Word. ibid. Concerning the Sacraments in generall. ibid. Concerning Baptiſme. pag. 65. Concer: the Lords Supper. pag. 67. Concer: the cenſures of the Church. pag. 69. Concerning Prayer. pag. 73. Concer: the Lords Prayer. ibid. Concer: Fasting, with the kinds thereof. pag. 84. Concerning the Author of a Faſt. pag. 85. Concer: the cauſes of a Faſt. pag. 86. Concer: the parts of a Faſt. ibid. Concer: the ends of a Faſt. pag. 88. Concer: a holy Feaſt. ibid. Concer: the exerciſes for the day. pag. 89. Concer: the Perſons belonging to the Adminiſtration of the Kingdome of Chriſt. pag. 90 Concerning the death of the Righteous and the wicked. pag. 91. Concerning what is common to both, and proper to each. ibid. Concerning the laſt Reſurrection. pag. 92. Concerning the laſt Iudgement. pag. 93. Concerning the ſignes going before. pag. 95. Conce: the end of Chriſts comming to Iudgement. pag. 96. Concer: the Glorification of the Saints. ibid. Concer: Chriſts deliuering vp his Kingdome to his Father. ibid. Concer: God being All in All. pag. 97.
The Chriſtians Profeſſion.

Queſtion.

WHereupon ought Faith and true Religion to bee grounded?

Anſwer.

Vpon the written Word of God contained in the holy Scriptures of the old & new Teſtamen;Ephe. 2.20. Concerning the Scriptures, and the Attributes of them. And are built vpon the foundation of the Apoſtles and Prophets, Ieſus Chriſt himſelfe being the chiefe corner ſtone.

Qu. Who is the author of theſe • oly Scriptures?

An. God himſelfe, Heb. 1.1 Who at ſundry times and in diuers manners ſpake in times paſt vnto the Fathers by the Prophets.

Qu. How came theſe Scriptures firſt to the Church from God?

An. By diuine inſpiration,2. Tim. 3.16. All Scriptures is giuen by inſpiration of God:2. Pet. 1.20 Knowing this firſt, that no pro phecy of the Scripture is of any priuate interpretation, for the Propheſie came not in the old time by the will of man, but holy men of God ſpake as they were moued by the holy Ghoſt.

Qu. To what end were they giuen?

An. Perfectly to teach vs what to beleeue to ſaluation, & how to liue well.2. Tim. 3.16. All Scripture is profitable for Doctrine, for reproofe, for correction, for inſtruction in righteouſneſſe.

Qu. Of what authority be theſe holy Scriptures?

A. Of the higheſt authority, aboue al men or Angels; & therfore the authority of the Church, Councels, Fathers is far inferior therunto: Gal. 1.8. But though we or an Angell from heauen, preach any other Goſpell vnto you, then that which we haue preached vnto you, let him be accurſed.

Qu. What is the reaſon of this?

An. Firſt, becauſe they are of God. Secondly, becauſe they only, & not the Church nor any humane authority do bind the conſcience: Iſa. 33.22. For the Lord is our Iudge, the Lord is our Lawgiuer. the Lord is our King, he will ſaue vs.

Qu. Which be thoſe bookes of the holy Scriptures?

An. the Old and New Teſtament.

Qu. Which be thoſe of the Old Teaſtament?

An. The Law and the Prophets.

Q. Which be thoſe of the Law?

Geneſis. Exodus. Leuiticus. Numbers. Deuterono.

Q. Which be thoſe of the Prophets?

An. Some are Hiſtoricall, Some Doctrinall, and ſome Propheticall, greater and leſſer.

Hiſto. Ioſhua. Iudges. Ruth. 1.2. Samuel. 1.2. Kings. 1.2. Chron. Ezra. Nehemia. Heſter. Doct. Iob. Pſalmes: Prouerbs. Eccleſiastes. Canticles. Lamentati. Propheti. greater Iſaiah. Ieremiah. Ezekiel. Daniel. Leſſer. Hoſea. Ioel. Amos. Obadia. Ionah. Micha. Nahum. Habakk • k. Zephania. Haggai. Zacharia. Malachi.

Qu. What be the Bookes of the new Teſtament?

An. Some are Hiſtoricall, ſome Doctrinall, and ſome Propheticall.

Hiſto. of Chriſt and the Apoſtles. Mathew. Marke. Luke. Iohn. Acts. Doct. The Epiſtles of Paul to the Churches. Romans. 1.2. Cor. Galathi. Epheſia. 1.2. Theſ. The Author to the Hebrewes. Doct. Pauls Epiſtles to particular Perſons. 1.2. Tim. Titus. Philemon. The ſmall Epiſtles writen by ſeueralmen Iames. 1.2. Peter. 1.2.3. Iohn Iude.

The Reuelations, which is Prophticall.

Qu. How is it proued that theſe Scriptures are the word of God?

An. Firſt, by the perfect concord and agreement betweene all the writings, notwithſtanding the diuerſity of perſons, by whom, place where, times when, and matters whereof they were written.

Secondly, the admirable force and maieſty that is in them; Mebr. 4.12 For the word of God is liuely and mighty in operation, and ſharper then any two edged ſword, and entreth through, euen vnto the diuiding aſunder of the ſoule and the ſpirit, and of the ioynts and the marrow, and is a diſcerner of the thoughts & the intens of the heart.

Thirdly, by the Spirits accompanying the ſame in the mineſtery thereof.

Hitherto of the Scriptures.

Qu. What doe you conſider of concerning God?

1. His Nature. 2. His Attributes. 3. The Trinity of perſons. 4. His workes.

Qu. What is God? Concerning God.

An. An eternall Eſſence that hath being of himſelfe: Ex • . 3.14. And God anſwered Moſes, I AM that I AM.

Qu. Of how many ſorts be his Atributs?

1. Incommunicable.Concerning the Attributes of God. 2. Communicable.

Qu. What be the Attributes of God incommunicable?

1. Simplenes of Nature. 2. Infiniteneſſe.

Qu. What is that you call ſimpleneſſe of Nature?

An. It is an eſſenticall property in God, whereby euery thing in God is God himſelfe,1. Iohn 4.16. God is Loue.

Qu. What doe you conſider of his infinitneſſe?

An. That is either in greatneſſe or eternity.

Qu. What is his greatneſſe?

An. It is an eſſentiall property in God, whereby he containeth al things, and is contained of nothing.

Qu. What is his infiniteneſſe in eternity?

An. It is an eſſentiall property in God, whereby Reue. 1.8. He is the firſt and the laſt.

Qu. What are the Attributes in God which are communicable?

An. Thoſe which he doth communicate to others, Exod. 34.6. as power, wiſedome, mercy, and ſuch like.

Qu. Are theſe in men or Angels, as they are in God?

An. No, in God they bee eſſentiall, in vs by participation; in him abſolutely perfect,1. Cor. 13.9. in vs imperfect: in him without meaſure, & in all fulneſſe; in vs by meaſure: Ioh. 1.16 of his fulneſſe we receiue.

Qu. What is further to be conſidered of concerning God?

An. Concerning the Trinity of perſon • . Ioh. 14.16. The Trinitie of perſons.

Qu. What is a perſon in Trinity?

An. A diſtinct ſubſtance, hauing in it the whole Godhead Coloſ. 2.9. In him dwelleth all the fulneſſe of the godhead bodily.

Qu. What is the Father?

An. The firſt perſon in the Trinity who hath of himſelfe begotten his ſon: Pſal. 2.7. Thou art my ſonne, this day haue I begotten thee.

Qu. What is the Sonne?

An. The ſecond perſon in Trinity, eternally begotten of the ſubſtance of the Father: Iohn 1.18. no man hath ſeene God at any time, the onely begotten ſonne, which is in the boſom of the Father, he hath declared him.

Qu. What is the holy Ghoſt?

An. The third perſon in Trinity, proceeding eternally from the Father and the Son: Ioh. 15.26 But when the comforter ſhal come whom I wil ſend vnto our fró the Father, euen the ſpirit of truth which proceedeth of the Father.

Qu. Is euery one of the three perſons the eternall God?

An. Yes, the Father is God: Rom. 1.7. Iohn 17.3. Grace and peace be with you from God the Father. The Sonne is God, Iſa. 9.6. For vnto vs a child is borne, and vnto vs a ſon is giuen, and the gouernment is vpon his ſhoulder, and he ſhall call his name wonderfull, counſeller, the mighty God. Ioh. 1.1. 1. Ioh. 5.20. In the beginning was the word, & the word was God. The holy Ghoſt is God. Act. 5.3. then ſaid Peter, Ananias, why hath Sathan filled thine heart that thou ſhouldeſt lie vnto the holy Ghoſt? Thou haſt not lyed vnto men, but vnto God.

Qu. How are theſe three ſaid to bee one?

An. They are one in beeing and Eſſence, but three perſons and ſubſtances.

Qu. Euery one of theſe being true Gods, are there more Gods then one?

An. No, there is but one God onely.1. Cor. 8.5.6 Deut. 6.4. For though there be that are called Gods; yet vnto vs there is but one God.

Qu. What is the reaſon that theſe three are but one God?

An. Becauſe the godhead is communicable to all the perſons, but the perſons are not communicable. Ioh. 14.10. Beleeueſt thou not that I am in the Father, and the Father is in me?

Qu. What are the perſonall properties?

An. In the Father to beget, in the Sonne to bee begotten; in the holy Ghoſt to proceed from the Father and the Son; Ioh. 1.18. No man hath ſeene God at any time the onely begotten ſonne of the father he hath declared him; Ioh. 15.26 but when the comforter the holy Ghoſt ſhall come, whom I will ſend vnto you fróthe Father, euen the ſpirit of truth which proceedeth from the Father.

Hitherto of the Trinity.

Qu. What doe you conſider concerning the workes of God?

1. The decree of God.Concerning the Decree of God in generall. 2. The execution of the decree.

Qu. What is God decree?

An. It is the moſt perfect will of God, whereby he appointeth all things. Ephe. 1.11. In whom alſo we wre choſen, when we were predeſtinate according to the purpoſe of him which worketh all things after the counſell of his owne will.

Qu. What doe you conſider of his decree?

1. That it is generall. 2. That it is ſpeciall.

Qu. What is his generall decree?

An. It is that which is vniuerſall of all things, from the beginning of the world, vnto the end of the ſame: Act. 15.18 From the beginning of the world, God knoweth all his workes.

Qu. What is his ſpeciall decree?

An. It is that which is ſpeciall and particular of ſome things, as men and Angels, called predeſtination: Rom. 8.30 Whom he predeſtinated.

Qu. What is Predestination?

An. Concerning Predeſtination in ſpeciall. It is the decree of God concerning the eternall eſtate of men and Angels.

Qu. What are the parts of Predeſtination?

1. Election. 2. Reprobation.

Qu. What is Election?

An. Concerning Election, with the cauſe and end thereof. Gods eternall chuſing or appoynting of certaine men and Angels to eternall life: Ephe. 1.4. He hath choſen vs in him before the foundatió of the world: Rom. 9.23. And that hee might declare the riches of his glory vpon the veſſels of mercy which he hath appoynted vnto glory.

Qu.Concerning reprobation and the end thereof. What is Reprobation?

An. Gods eternall appoynting of ſome men and Angells to deſtruction. Rom. 9.22. What if God would to ſhew his wrath & to make his power knowne, ſuffer with long patience the veſſels of wrath appoynted to deſtruction:1. Pet. 2.8. And a ſtone to ſtumble, and a rocke of offence, euen to them which ſtumble at the word, being diſobedient, vnto the which thing they were euer ordeined: Iude 4. For there are certaine men crept in which were of old ordained to this condemnation.

Qu. What is the cauſe of this decree?

An. The will of God onely, Rom. 9.18 Therfore he hath mercy on whom hee will, and whom he will he hardeneth.

Qu. When did this decree beginne?

An. It was before the foundation of the world was layd, therefore eternall: Ephe. 1.4. He hath choſen vs in time before the foundation of the world.

Qu. VVhat is the end of his Election?

An. The prayſe of his glorious grace: Ephe. 1.5, 6. Who hath predeſtinated vs in him, to the praiſe of the glory of his grace.

Qu. VVhat is the end of his reprobation?

An. The prayſe of his glorious Iuſtice: Pro. 16.4. God made all things for his owne glory, euen the wicked for the day of wrath.

Qu. Can this decree be altered?

An. No, but remaineth vnchangeable, the ſame for euer; Iames 1.17. Euery good and perfect gift is from aboue, and commeth downe from the Father of lights, with whom is no variablenes, neither ſhaddow of turning.

Hitherto of the Decree.

Qu.Concerning the execution of Gods Decree. What is the execution of the decree?

An. The fulfilling of that which is decreed: Ephe. 1.11 Daniel 4.21 Who worketh all things after the counſell of his owne will.

Qu. What are the parts of execution?

1. Creation. 2. Prouidence.

Qu.Concerning the Creation • ngenerall. VVhat is Creation?

An. The giuing of the firſt being, forme, and quality to euery creature.

Qu. VVhat are the parts of Creation?

1. The rude Maſſe of the world, wherein all things were confounded one with another. 2. The beautifull frame and faſhion of the world.

Qu. VVhereof was this rude Maſſe made?

An. Of nothing, Heb. 11.3. Through faith we vnderſtand that the world was ordained by the word of God, ſo that the things which wee ſee are not made of things that did appeare.

Qu. How was it kept and preſerued?

An. By the holy Ghoſt: Gen. 1.2. And the earth was without forme and voyd, & darkeneſſe was vpon the deepe, and the Spirit of God moued vpon the waters.

Qu. VVhat doe you conſider in the frame and faſhion of the world?

1. The Elemens which are moſt ſimple ſubſtances. 2. The bodies wch are compounded of the Elements.

Qu. What are thoſe Elements?

Firſt, Fire. Secondly, Ayre. Thirdly, Earth. Fourthly, Water.

Qu. VVhat vnderſtand you by the bodies compounded?

An. The reſt of the creatures made of the vneuen mixture of the Elements.

Qu. How many ſorts of creatures be there created?

1. Viſible. Col. 1.16. For by him were all things made wch are in heauen and which are in earth, things viſible, & things inuiſible. 2. Inuiſible. Col. 1.16. For by him were all things made wch are in heauen and which are in earth, things viſible, & things inuiſible.

Qu. How many ſorts of viſible creatures be there?

1. Senſible. Senſible, man: Inſenſible, al the reſt of the creatures. 2. Inſenſible. Senſible, man: Inſenſible, al the reſt of the creatures.

Qu. VVhat doe you conſider in the cretion of man? Concerning the Creation of man in ſpeciall.

1. His Parts. 2. His Sexes. 3. His Dignity.

Qu.Concerning the parts of man. How many parts be there of man?

1. Body.1. Theſ. 5.23. And I pray God that your whole ſpirit & ſoule, & body, may be kept blameleſſe. 2. Soule.1. Theſ. 5.23. And I pray God that your whole ſpirit & ſoule, & body, may be kept blameleſſe.

Qu. VVhereof was the body made?

An. Of the duſt of the ground, and therefore mortall. Gen. 2.7. The Lord made man of the duſt of the ground.

Qu. VVhat is the Soule?

An. A ſpirituall ſubſtance, therefore immortall. Gen. 1.27. And the Lord breathed in his face the breath of life, and man was made a liuing ſoule.

Qu. VVhy is not the ſoule mortall?

An. Becauſe it was not made of any of the Elements; it being then free from compoſition, it is alſo free from decay and periſhing.

Qu. VVhat are the diuers ſexes?

1. Male. Gen. 1.27. Gen. 2.22. Then God created man in his Image, hee created them Male & Female 2. Female. Gen. 1.27. Gen. 2.22. Then God created man in his Image, hee created them Male & Female

Qu. VVhat are the dignities? Concerning the dignities of man in his Creation.

1. To be made after Gods owne Image. 2. To haue power and dominion ouer the creatures.

Gen. 1.26. And God ſaid, Let vs make man in out Image, according to our likeneſſe, and let them rule ouer the fiſh of the ſea, & ouer the fowles of the heauen, & ouer the beaſts, and ouer the earth, and euery thing that creepeth and moueth on the earth.

Qu. VVhat vnderſtand you by the Image of God?

An. Perfection in knowledge and purity of nature, whereby man perfectly knew the will of his Creatour, and had power and ability perfectly to performe the ſame, whereby hee had fellowſhip and communion with God his Creatour; ſof arre forth as was posſible for the creature with the Creator. Colo. 3.10. And haue put on the new man which is renewed in knowledge after the Image of him that created him. Ephe. 4.24 Put on the new man which after God is created in righteouſneſſe and true holineſſe.

Qu. VVere all men created in this eſtate of perfection, in knowledge and righteouſneſſe?

An. Yes, becauſe Adam was not made as a particular priuate perſon, but as a publike perſon, contayning the ſtocke and roote of all mankind: in whoſe loynes all hís poſterity was contained. Eccleſ. 7.31 Onely this I found, that God hath made man righteous.

Qu. VVhat are the Inuiſible creatures?

An. Concerning the Creatition of the Angels in generall. The Angels.

Qu. Of what did God make the Angells?

An. Of nothing.

Qu. VVhat conſider you of theſe Creatures?

1. Their Nature. 2. Their Knowledge. 3. Their Power. 4. Their Office.

Qu. What is their nature?

An. It is not of any corporall matter but meerely ſpirituall and incorruptible. Heb. 1.14 Are they not all miniſtering ſpirits?

Qu. VVhat is their knowledge.

1. Naturall, for they be inteligent ſpirits in a farre higher degree then the ſpirit of man. 2. Experientall.Concerning the nature of the Angels. 3. By reuelation.

Qu. What is their power?

An. It is very great,Concerning their power and Office. yet it is limited to doe onely what God will.2. Theſ. 1.7. Mighty Angels.

Qu. VVhat is their Office?

1. To defend, protect, and deliuer the righteous. 2. To deſtroy the wicked.

Acts 12.7.8.11.15. The Lord ſent his Angel to deliuer Peter out of priſon from the hand of Herod. 2. Kings. 19.35. The Angell of the Lord went out the ſame night and ſmote in the Campe of Aſhur, and Hundreth Foureſcore and Fiue Thouſand.

Qu. How many ſorts of Angels bee there?

An. Good and Bad.

Qu. How were they created?

An. They were all made Angels of light.

Qu. How came ſome of them to bee bad?

An. Not by creation, but by tranſgresſion. Iude. 6. The Angels which kept not their firſt Eſtate, but left their owne habitation, hee hath reſerued in euerlaſting chaines vnder darkeneſſe vnto the iudgement of the great day.

Qu. Wherby did God make all things?

An. By his Word onely. Hob. 11.3. By Faith wee vnderſtand that the World was made by the Word of God.

Qu. In what Eſtate were th • reſt of the Creatures made and placed?

An. They were all made good and perfect in their kinde. Gen. 1.31. And God ſaw all that hee made, and loe, it was very good.

Qu. What was the end of all the workes that God made?

An. His owne glory.1 Rom. 11.36. For of him & through him, and for him are all things; to him be all glory.

Qu. Did all the three perſons create?

An. Yes, becauſe all the works of the Trinity that are adextra from without, are common to them all, ſo that the Father did create, the Sonne did create, and the Holy Ghoſt did create. Gen. 1.26 Let vs make man in our Image. Heb. 1.2. In theſe laſt dayes he hath ſpoken vnto vs by his Sonne, by whom alſo he made the world. Gen. 1.2. The ſpirit of God or the Holy Ghoſt moued vpon the waters.

Hitherto of the Creation.

Qu. What is prouidence?

An. Concerning the prouidence, and •• w far it doth extend A moſt wiſe diſpoſing of all things to their proper and appoynted ends.

Qu. How far doth this prouidence extend it ſelfe?

An. Firſt to all thinges both ſmall and great. Mat. 10.29. Are not two ſparrowes ſould for a farthing: and not • ne of them falleth to the ground without the prouidence of your Father?

Secondly, to matters of chance or accident. Pruo. 16.33. The lot is caſt into the lap, but the whole diſpoſing thereof is of the Lord.

Thirdly, vnto actions of euill, though not as they are euill. Am •• 3. Shall there be euill in a Citie, and the Lord hath not done it?1 K ••• s 21.25. Now therefore behold the Lord hath put a lying ſpirit in the mouth of all theſe Prophets, and the Lord hath appointed euill againſt thee. Gen. 45.8. And Ioſeph ſayd to his Brethren, You ſent me not hither; but the Lord ſent me hither.

Qu. Is not God then the author of ſinne?

An. Noe, for he that is goodnes it ſelfe, cannot bee the author of any thing but of that which is moſt perfectly good; and therefore doeth that well and iuſtly which the inſtrument doth ill and vnlawfully.

Qu. Is it not better to ſay theſe things are done by Gods permiſſion then by his prouidence and appointment?

An. God permits nothing but that he willeth to be done, other permisſion there is none in God.

Qu. How doth Gods prouidence bring things to paſſe?

An. Sometimes by meanes, and ſometimes without meanes. Act. 27.30 By meanes the Lord ſaued Paul, and the reſt that were in the ſhip. Iſa. 37.21. And recouered Hezekiah of his ſickeneſſe by meanes, applying the plaiſters of dryed figs to the ſore. Dent. 8.4 Without meanes when he cauſed the Children of Iſrael to paſſe through the Wilderneſſe, and their garments nor their ſhooes waxed old.

Qu. Of what thing chiefely is this prouidence?

An. Of men and Angels.

Qu. What of them eſpecially is to bee conſidered? Concerning the prouidence of God, in the fall of man and Angels.

An. The fall of both, and reſtoring of ſome men.

Qu. What doe you conſider of the fall of man?

1. The cauſes of the fall. 2. The fall it ſelfe.

Qu. What are the cauſes of the fall?

Without man. Or in man.

Qu. What are the cauſes without man?

1. Principall as the diuell. 2. Inſtrumentall as the Serpent.

Qu. What are the cauſes in man?

1. The outward ſences 2. The inward affection.

Qu. What was the fall it ſelfe?

An. Concerning the fall of man. A voluntary transgresſion of that law which God gaue man, from whence came originall and actuall ſinne.

Qu. What is originall ſinne?

An. A priuation of originall purity,Concerning the originall ſinne. and a corrupting of the powers and faculties of nature.

Qu. How is originall ſinne called in the Scriptures?

A. Rom. 6.6. The old man, concupiſcence, ſinne that dwelleth in vs, the body of ſinne. Rom. 7.20.23. The law of the members.

When doth this originall ſinne begin?

An. In the very conception, Pſal. 51.5. Behold I was conceiued in ſinne.

Qu. What is actuall ſinne?

An. It is the breaking of the law of God either in thought, word, or deed.1 Iohn 3.4 Sinne is the transgresſion of the law.

Qu. Are all ſinnes equall and alike?

An. All ſinnes are damnable, euen the leaſt e uill thought, and yet are pardonable, except the ſinne againſt the Holy Ghoſt. Mat. 12.31. Wherefore I ſay vnyou, euery ſinne and blaſphemie ſhall bee forgiuen vnto men, but the blaſphemy againſt the Holy Ghoſt ſhall not be forgiuen vnto men.

Qu. What followed ſinne?

1. Guilt. 2. Puniſhment.

Qu. What is guilt?

An. It is the deſert of ſinne whereby the Creature becometh ſubiect to the wrath and puniſhment of God.

Qu. What doth this guiltineſſe worke in the perſon guilty?

An. It doth worke accuſations and vnquietneſſe in the mind. Rom. 2.15. Their conſcience alſo bearing witneſſe, and their thoughts accuſing one another.

Qu. What is the puniſhment of ſin?

An. It is all euill both in this life, and in the life to come.

Qu. What are the euils in this life?

An. Two-fold, firſt vpon the ſoule, ignorance, darkeneſſe of mind, hardneſſe of heart, proneneſſe to ſinne. Eph. 4.18.19. Hauing their cogitation darkened, and being ſtrangers from the life of God through the ignorance that is in them, becauſe of the hardneſſe of their harts, hauing giuen themſelues vnto wantonneſſe to worke all vncleanneſſe euen with greedineſſe. Secondly, vpon the body all calamity and miſery both in goods and name, as it is largely ſet forth in the 28. Deuteronomie. The Lord ſhall ſend vpon thee curſing, troble, and ſhame in all that thou ſetteſt thine hand to doe, vntill thou bee deſtroyed.

Qu. What is the euill in the life to come?

An. Euerlaſting deſtruction of body and ſoule in hell. Rom. 6.23. For the wages of ſinne is death.

Qu. Did this ſinne, guilt, and puniſhment reſt in Adam, and extend it ſelfe no farther?

An. It did not reſt in him, but ſpred it ſelfe vnto all his poſterity. Rom. 5.12.19. Wherfore as by one man Adam ſinne entred into the World:Concerning the extent thereof vnto all the poſterity of Adam with guilt. and death by ſinne; and ſo death went ouer all men, foraſmuch as all men haue ſinned, and by one man diſobediēce many were made ſinners.

Qu. Why ſhould the poſterity of Adam bee guilty of the ſin they neuer cōmitted?

An. Becauſe all man-kinde was in Adam's loynes when he ſinned, Heb. 7.8. As in Abraham, Leuie is ſaid to haue payed tithes to Melcheſedec; ſo that it was committed in their natures, though not in their perſons, and therefore they ſinne.

Qu. What followes vpon this?

An. That by propagation from the laſt Parents all are partakers of the tranſgresſion of their firſt Parents: and of the guilt and puniſhment both temporall and eternall, and ſo are all borne Children of wrath, and fire-brands of hell.

Qu. Is not God vniuſt in ſo ſeuere puniſhment of that one ſinne of Adam, that all his poſterity periſh as hath beene ſhewed?

An. No: becauſe ſuch is the infinite pure righteous nature of God that hee muſt needs curſe and abhorre the creature that is defiled with ſinne, all ſinne is committed againſt an infinite God; and therefore in inſtice deſerueth an infinite puniſhment. Habak. 1.13. He is of purer eyes then to behold iniquitia.

Qu. Can man no wayes by no mèanes helpe himſelfe out of this miſerable condition?

An. Concerning 〈…〉 No, but ſtill runne themſelues deeper into condemnation.

Qu. Hath God then appointed that all men ſhould euerlastingly periſh in this miſerable condition?

An. No, God hath appointed to glorifie the attribute of his mercy in the ſaluation of ſome, as well as to glorifie the attribute of iuſtice in the condemnation of others.

Qu. What is the reſtoring of man?

An. Concerning th • 〈◊〉 of man and the 〈…〉 It is a deliuering of all the Elect from the Eſtate of ſinne and miſery, and a reſtoring them to a farre better Eſtate then euer they had in Adam. • om. 5.1 • . For if through the offence of one many be dead, much more the grace of God and the gift by grace which is by one Man Ieſus Chriſt, hath abounded vnto many.

Qu. What is the way which God hath appoynted for his Elect to attayne to this new eſtate and condition?

An. Onely Ieſus Chriſt apprehended by Faith. Joh. 14.6. Ieſus ſaid, I am the way, the truth, and the life.

Qu. How doth that appeare?

An. Becauſe the Scriptures ſheweth that the Fathers before the Law, and vnder the Law, and vnder the Goſpell were by this way onely iuſtified and ſaued. Gen. 15.6. And Abraham beleeued the Lord: and hee accounted that to him for righteouſneſſe. Heb. 13.8. Ieſus Chriſt yeſterday, and to day, the ſame alſo for euer.

Qu. Haue not the Angels ſome part in this restoration by Ieſus Christ?

An. No.

Qu. Why did it not belong vnto them alſo?

An. Firſt, becauſe the promiſe of reſtoring was made onely vnto man and not vnto them. Gen. 3.15. The ſeed of the woman ſhall break the head of the ſerpent. Secondly, becauſe this reſtoration was wrought in the nature of man and not in the nature of Angels. Heb. 2.16. For he in no ſort tooke the nature of Angels, but hee tooke the ſeede of Abraham.

Qu. What are the outward meanes in which God doth ordinarily reueale and make knowne effectually vnto man this three-fold Estate and condition which we haue before ſet forth?

An. The Word of God.

Qu.Concerning the outward meanes in which God doth reucal the three-fold eſtate of man. What are the parts of the Word of God?

An. Generally they be two.

Qu. Which be they?

An. Firſt, the Law called the Couenant of workes. Secondly, the Goſpell commonly called the Couenant of grace, or new Teſtament.

Qu. Which is that you call the Law or Couenant of workes?

An. The decalog or Ten Commaundements, commonly called the Morall Law.

Qu. What doth the Law or Couenant of workes require?

An. Perfectly to keepe and performe all thinges which it requireth, both for matter, and manner, vppon paine of the curſe and wrath of God, for the leaſt breach of the ſame, either in thought, word, or deed. 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.

Qu. Is any man now able thus perfectly to keepe the Law?

An. No man is now able perfectly to keep the Law, but continually break the ſame both in thought, word, and deed.1 Ioh. 1.8. In many thinges wee ſinne. Gen. 6.5. And all the thoughts and imaginations of mans heart were onely euill continually.

Qu. Is not God vniust in giuing ſuch a Law to man as hee is no wayes able to keepe?

An. No: becauſe God did giue man power and ability to keepe it in his firſt Creation; and in that hee is not now able to keepe it, the fault is from himſelfe, and God is iuſt in that hee requireth but his owne. Eccle. 7.31 Onely this haue I found that GOD made man righteous: but they haue ſought many inuentions.

Qu. Seeing man is not now able to keepe the Law nor cannot bee iuſtified by it: is there then no more vſe of the Law?

An. Yes, the Law is ſtill of great vſe in the Church of God.1 Tim. 1.7. And wee know that the Law is good, if a man vſe it lawfully.

Qu. Of what vſe is the Law?

An. The Law is of great vſe both to the reprobate and to the Elect.

Qu. Of what vſe is the Law to the Reprobate?

An. Concerning the vſe of the Law to the Reprobate. Firſt, that they may iuſtifie God in their owne conſciences, in his pronouncing of the ſentence of death and condemnation againſt them. Rom. 2.15.16. VVhich ſhew the effect of the Law written in their hearts, their conſciences alſo bearing witneſſe, and their thoughts accuſing one another, at the day when God ſhall iudge the ſecrets of men.

Secondly, to bee as a hooke or bridle to keepe in, curb or reſtraine their violent corruptions from breaking forth, that ſo bloud may not touch bloud.1 Tim. 1.9.10. Knowing this that the law is not giuen vnto a righteous man, but vnto the lawleſſe, diſobedient, to the vngodly, and to ſinners, to the vnholy, and to the prophane, to murtherers of Fathers, and Mothers, to man-ſlayers, to whoremongers, to buggerers, to to lyars, to periured.

Qu. Of what vſe is the Law to the Elect?

An. Concerning the vſe of the Law to the Elect. It is two-fold, firſt before their calling.

Secondly, after their calling.

Qu. Of what vſe is the Law to the Elect before their calling?

An. Firſt to diſcouer vnto them their loſt miſerable eſtate by nature,Concerning the vſe of it to them before calling. by reaſon of ſinne as well as others. Rom. 3.19. Now wee know that whatſoeuer the Law faith, it ſayeth to them that are vnder the Law that euery mouth may bee ſtopped, and all the World guilty before God.

Secondly, to aggrauate their ſinnes. Rom. 7.11 But ſin took occaſion by the Commandement. Rom. 3.20. For by the law cometh the knowledge of ſinne. Rom. 7.8. And I had not knowne ſinne except the law had ſayed thou ſhalt not luſt.

Thirdly, to kill them and ſlay them, that ſo they may receiue the ſentence of death in themſelues. But ſinne, that it might appeare ſinne working death in mee, Rom. 7.13. by that which is good, that ſin might bee out of meaſure ſinfull by the Commandement. Rom. 7.9. I was once aliue without the Law, but when the Law came, ſinne reviued, and I dyed.

Fourthly, to bee a Schoole-maiſter to driue them to Chriſt. Cal. 3.24 Wherfore the Law was our Schoole-maiſter to bring vs vnto Chriſt.

Qu. Hath the Law this power in it ſelfe to worke theſe effects?

An. No: the Law in it ſelfe is a dead letter, but the Law is a meanes or an inſtrument which God vſeth, his ſpirit being the efficient accompanying the ſame, working theſe effects. Ioh. 16.8. The ſpirit ſhall convince the World of ſinne; that is, the Spirit of GOD, without man, the Law being the ordinary inſtrument.

Qu. Are all the Children of God conuinced alike by the Law, of their lost condition?

An. All thoſe that liue vnder the meanes being capable, are convinced alike for quality: that is, they all ſee themſelues, and feele themſelues all loſt in Adam, and borne Children of wrath; but not alike in quantity, meaſure, or degree: as doth appeare by the example of Zacheus, and Lydia, whom for ought wee finde were nothing ſo deepely convinced by the law as others of whome we reade, as the three thouſand that were convinced at Peters Sermon; and the Iaylor & the like, and yet no doubt but they were truly convinced.

Qu. What may bee the reaſon of this difference?

An. I conceiue chiefely, becauſe the Lord by his Spirit will not be tyed vnto any ordinary courſe or meanes: But worketh where, when, and after what maner he will; becauſe the Lord will not alwaies haue man to render a reaſon of all his works: Joh. 3.8. The wind bloweth where it liſteth. Againe it may bee in regard of thoſe ſecret ſeeds of grace which God beſtoweth vpon his Children euen in their infancie, ordinarily in Baptiſme; Now in ſome, theſe ſeedes doe begin to ſpread forth, and to bee expreſſed euen in their very child-hood: ſo that they begin to haue ſome meaſure of apprehending of Gods free grace beſtowed vpon them in their Baptiſme before they goe on in a cuſtomed courſe of ſinne; but contrariwiſe, the ſeed of grace which many receaued in their Baptiſme lyeth hid a long time before it breake forth and manifeſt it ſelfe; and they goe on a long time in a cuſtomed courſe of ſinning, by reaſon whereof when they come to bee convinced, they are ordinarily ſtroken with amore deeper apprehenſion of their miſery by reaſon of ſinne, queſtioning whether God euer did or euer will beſtow any mercy vppon ſuch miſerable ſinners as they are.

Qu. Of what vſe is the Law vnto the Children of God, after their calling?

An. Concerning the of thereof to them after • alling. Firſt, to ſtirre them vp to thankefulneſſe vnto God, for deliuering them from ſo great a bondage. Rom. 7.15 I thanke GOD through Ieſus Chriſt my Lord.

Secondly, to beate downe their ſence, and reaſon, and pride by the ſeuerity of the ſame, that ſo they may not reſt in their owne way of workes, for ſence and reaſon knoweth no other way to life but workes; And therfore when the young man, the great Ruler, came running vnto Chriſt ſaving, good Maiſter, what ſhall I doe that I may haue eternall life; all his learning, wiſedome, and reaſon knew no other way to life, but by doing. Mat. 19.16. That way his wiſedome and reaſon directed him. Wheerefore Chriſt, that his high thoughts of his wiſedome and reaſon might bee confounded and brought downe, ſets him ſuch a taske as hee knew full well hee was no wayes able to doe. Mat. 19.17. If thon wilt enter into life keepe the Commaundements; Now this way of workes is ſo naturall that the Children of God after they are come to Chriſt haue much adoe to deny themſelues, & all their works, and therefore to that end they haue continuall vſe of the Law.

Thirdly, to driue them more and more out of themſelues that they may cleaue cloſe vnto Chriſt: and this it doth by the curſe and terrours of the ſame: and this as I conceiue was prefigured Gen. 3.24. by the Lords hanging of the blade of a glittering ſword ſhaken to keep the way of the tree of life; for although the Lord had reuealed vnto man a new way vnto life and happines which was onely by beleeuing GODS promiſe concerning Chriſt the ſeed of the Woman to breake the head of the Serpent, yet man naturally wiſe, & inclined to reſt and ſeeke for life in the old way of workes, and therefore it is probable that the Lord knew that Adam would bee ready to thinke that as hee loſte life by the eating of the Tree of knowledge of good and euill, that ſo by the eating of the Tree of life hee might come to life agayne: And therfore the Lord hung a glittering ſword to driue him off from that way, that ſo hee might bee driuen to Chriſt that new and liuing way which God had reu • aled them.

Qu. When was this Law giuen?

An. Firſt, it was giuen by the Lord to Adam in the eſtate of innocency, and in him to all his poſterity.

Secondly. •••• d. 20. It was giuen by God himſelfe vnto the children of Iſrael in Mount Sinai.

Thirdly. Exod. 15.21. It was giuen by Moſes from the Lord vnto the children of Iſrael.

Qu.Concerning the giuing of the Law to Adam in innocency with the cauſe. How was the Law giuen by the Lord to Adam in innocency?

An. By writing in it his heart. Rom. 2.15 Which ſheweth the effect of the Law written in their hearts.

Qu. How was the Law giuen by the Lord vnto the Iſralites in Mount Sinai?

An. Concerning the giuing of the Law to the Iſraelites in want. By voyce in thunderings and lightnings, and the ſound of trumpets in a terrible manner. Heb 12.18.19.20.21. For yee are not come vnto the Mount that might not bee touched, nor vnto burning fier, nor to blackeneſſe and darkeneſſe & tempeſt, neither vnto the ſound of a trumpet, & the voyce of words which they that heard it excuſed themſelues that the wordes ſhould not bee ſpoken to them any more, for they were not able to abide that which was commanded, yea though a beaſt touched the Mountayne it ſhall bee ſtoned or thruſt through with a dart: and ſo terrible was the ſight which appeared, that Moſes ſavd, I feare and quake.

Qu. How was the Law giuen by Moſes from the Lord to the Children of Iſrael?

An. It was giuen in two Tables of of ſtone which were to be put into the Arke, and ſo to bee deliuered vnto the children of Iſrael. Exod. 24.26.27. And the LORD ſayd vnto Moſes, write thou theſe wordes: For after the tenour of theſe wordes I haue made a couenant with thee, and with Iſrael. Exo. 25.21 And in the Ark thou ſhalt put the teſtimony which I will giue thee; and hee writ in the tables the words of the couenant, euen the ten commandements.

Qu. Why was the Law giuen at the firſt, written in the heart of man?

An. Firſt, that the Law might be known vnto all men by the light of nature.

Secondly, that therby all men might be left without excuſe. Rom. 1.14.15. For when the Gentiles which haue not the Law doe by nature the thinges contayned in the Law, they are a law vnto themſelues which ſhew the effect of the law written in their hearts, their conſcience alſo bearing witnes, and their thoughts accuſing one another.

Qu. Why was the Law giuen by the Lord vnto the Iſraelites in ſuch a terrible manner as hath beene ſhewed?

An. To fright and terrifie man therby, that ſo hee might not dare to reſt in the ſame for life and ſaluation, and therefore the Apoſtle ſayeth,2 Corinth. 3.9. That it was the minſtery of condemnation euen to condemne them that were vnder it.

Qu. Why was the Law giuen by Moſes from the Lord written in tables of stone, and put into the Arke?

An. Becauſe in that hee was a type of Chriſt the mediator, who was the true Arke in whom the Law was to be perfectly kept. Gal. 3.22. And it was ordaidayned by Angels in the hand of a mediator. Heb. 8.1. • Now wee haue ſuch a mediator as is a miniſter of the ſanctuary, and the true tabernacle, or Arke, which the Lord pight, and not man.

Qu. In what manner was the Law giuen to the Iſraelites?

An. It was deliuered with many legall promiſes & threatnings annexed thereunto, as doth appeare at large in the 27. & 28. Chap. of Deuteronomie, which was the pedagogie or ſchoole-maiſterſhip of the ſame, which was to make them long and groane for the comming of the Meſſias, at whoſe comming this pedagogie was to haue an end, ſo that it was proper to the Iewes only.

Qu. What other Lawes were giuen to the Iewes?

An. Diuers ceremonies which was to tipe out and ſet forth Chriſt to come, who was their Goſpell, which ceremonies were to haue an end when Chriſt the ſubſtance was come; and therefore were proper to the Iewes.

Qu. Is not the morrall Law aboliſhed by Christ, nor no part of the ſame, after men are brought vnto Christ by Faith?

An. No: the Morall Law nor no part of the ſame is aboliſhed by Chriſt, neither by his comming in the fleſh in generall, nor yet by his comming to dwell in mens hearts in particular: hee only tranſlates them that beleeue from vnder that Couenant & bringeth them vnder a new: but leaueth the firſt ſtanding in his full force and power. Mat. 5.17.18. Thinke not that I am come to deſtroy the Law, but to fulfill it; for verily I ſay vnto you, till heauen and earth periſh one iot or one tittle of the Law ſhall not eſcape till all thinges bee fulfilled.

Qu. How is the Law to bee preached vnto men?

An. Concerning the manger of the preaching of the Law. Firſt, to ſhew vnto men what a pure & perfect eſtate they once had by their creation, when they had power and ability perfectly to keepe ſuch a moſt pure and perfect Law.

Secondly, to ſhew and diſcouer vnto men their corrupt, loſt, miſerable eſtate and condition by reaſon of ſin.

Thirdly, to ſhew and diſcouer vnto men the pure righteous nature of God by the purity of his moſt pure & righteous law, which he muſt haue perfectly kept, or elſe he cometh to iudge and condemne men. Exod. 34.7 For hee is a God that cannot quit the guilty.

Qu. Seeing men in themſelues are now no wayes able to keepe the Law, are they not to bee commanded and exhorted to doe the Law, or the thinges contained in the Law?

An. Firſt, the law is to be preached or vſed by the Magiſtrate politically to curbe, bridle, reſtrayne, and keep in the vnruly corruptions of groſſe wic ked men, by the threatnings and terrors of the ſame.

Secondly, the law is to be preached vnto men that are ciuill, or out wardly religious being in the eſtate of nature, perfectly to be done vpon paine of the eternall curſe and wrath of God; that ſo they may not reſt in that their way of workes, nor in their indeauours & deſires to keepe the law, but that they may be wearied and tyred in their condition, that ſo they may haue that preparatiue diſpoſition being robbed and ſpoiled of all: that ſo way may be made for Chriſt; And this was the end of Chriſts preaching the law to the rich yong man that came to him. Mat. 19.17. Keep the commandements.

Thirdly, men that are brought vnto Chriſt are to be exhorted & ſtirred vp by the miniſtery of the Word, to walke in the matter of the law out of loue and thankefulneſſe vnto Chriſt, to ſhew forth & declare the truth of their faith before men. Mat. 5.26 Let your light ſo ſhine before men that they may ſee your good workes, and glorifie your Father which is in heauen.

Qu. What rules are to bee obſerued for our better vnderſtanding of the Law?

An. Concerning what rules are to bee obſerued for the vnderſtanding of the Law? Firſt, that in euery commandemét there is a figuratiue ſpeech wher by more is commaunded or forbidden then is named.

Secondly, that in euery commandement there is two parts, affirmatiue, and a negatiue, whereof one is expreſſed, and the other is implyed.

Thirdly, that whatſoeuer euery commandement commands or forbids, it commands and forbids all meanes and occaſions thereunto.

Fourthly, that the law is ſpirituall, and therefore it bindes the ſpirit of man, or inward man, ſo that the leaſt motion of the heart is a breach of the ſame.

Qu. Why is euery commandement ſet out in the ſecond perſon, and ſingular number, Thou?

An. That euery particular perſon may know that God ſpeakesto him or her in particular, as it were by name.

Qu. How is the Law diuided?

An. Into two Tables, the Firſt & Second.

Qu. What is the ſumme of the First Table?

An. Mat. 22.37. Thou ſhalt loue the Lord thy God with all thine heart,Concerning the ſumme of the firſt and ſecond table of the Law. with all thy ſoule, and with all thy might.

Qu. What is the ſumme of the Second?

An. Mat. 22.39.40. It is like vnto the Firſt, Thou ſhalt loue thy Neighbour as thy ſelfe: On theſe Two commaundements hangeth the whole law and the Prophets.

Hitherto of the Law of Couenant of workes?

Qu. What is the Goſpell or Couenant of grace or new teſtament? Concerning the Goſpell or couenant of grace.

An. It is, that God will freely giue eternall life through Ieſus Chriſt to all his Elect. Ez • k. 16.6.8. I ſaw thee in thy bloud, and I ſayed vnto thee, Liue, yea I ſwore vnto thee, and entred into a couenant with thee, and thou becameſt mine. Iere. 31.32 And in thoſe dayes ſayth the Lord, I will make a new couenant with the houſe of Iſrael, and with the houſe of Iacob.1 Ioh. 5.11 And this is the record, that God hath giuen vs eternall life, & this life is in his Sonne.

Qu. Why was this couenant of grace giuen?

An. Becauſe. Rom. 8.3. The couenant of workes cannot by reaſon of the infirmity of mans fleſh giue life to any.

Qu. When was this couenant of grace giuen?

An. It was firſt giuen ſo ſoone as Adam was fallen, though darkely in theſe wordes: Gen. 3.24. The ſeed of the woman ſhall breake the head of the Serpent; after ward renewed to Abraham in a more plainer manner; and ſo from time it was more dearly reuealed euen vntil Chriſt came in the fleſh, by whom it was fully reuealed and made knowne.

Qu. Is there no condition requyred on mans part in this couenant?

An. No: becauſe then ſhould it not be freely giuen by grace. Rom. 3.24 And are iuſtified freely by his grace.

Qu. Did not the Lordrequire a condition in his couenant made with Abraham in theſe wordes, Walke before mee, and be thou perfect?

An. No mans walking with God in workes can be any condition of that couenant, becauſe then it ſhould bee partly by works: ſo that by thoſe words walke before me and be thou perfect, we are to vnderſtand Abrahams walking the life of faith, by liuing of which life in belieuing Gods promiſe, his perfection did conſiſt.

Qu. Is not faith then a condition of this new couenant of grace?

An. No, Faith is no condition required on mans part, but rather a diſpoſition or power of receiuing and laying hould of the couenant which God freely giueth vnto man: ſo that there is nothing required on mans part to bee done, but onely to receiue that freely which God freely giueth; and that power which he hath to receiue, cometh not by his owne induſtry, ſtriuing, labour, or paines, but it commeth meerely, and alone from the grace of God. Epheſ. 2.8. For by grace are ye ſaued through faith, and that not of your ſelues, it is the gift of God.

Qu. What is the ſubſtance of this new couenant?

An. Concerning chriſt the ſubſtance of the ſame. The ſecond perſon in the Trinity Chriſt Ieſus the only ſon of God.

Qu. What doe you conſider in Chriſt?

An. His Perſon and his Office.

Qu. What conſider you in his Perſon?

An. Concerning the Perſon of Chriſt. His Godhead that maketh his perſon far to excell in power and dignity either men or Angels.

Qu. What conſider you in his Godhead?

An. That hee is the onely Sonne of God his Father, coequall with his Father, and the Holy Ghoſt.

Qu. What conſider you of his Manhood?

An. Heb. 2.6. That the diuine nature took to himſelfe a reaſonable ſoule and bodie.

Qu. Was there no change of theſe two natures one into another nor any mixture of them?

An. There was no change of the natures themſelues, nor of their eſſentiall properties: but theſe two natures were vnited in one perſon, yet diſtinguiſhed in ſubſtance, and properties, & actions.

Qu. Why muſt Chriſt be man?

An. Firſt, becauſe hee might bee fit to die.

Secondly, becauſe by man the ſinne was committed, and therfore by man the recompence muſt be made, the Iuſtice of God ſo requiring.

Qu. Why must Chriſt be God?

An. That he might bee able to ouercome the in finite ſufferings which he ſuffered for man.

Qu. When were theſe two natures vnited?

An. From the firſt moment of Chriſts conception in the wombe of the Virgin Marie.

Qu. What is the vſe of the coniunction of theſe two natures?

An. That the Manhood of our Sauiour Chriſt being perſonally vnited to the Godhead, the obedience of Chriſt might be of in finite merit as being the obedience of God.

So much of the Perſon of Chriſt.

Qu. What is his Office?

An. Mediatour.

Qu. What Name is giuen vnto him in regard of his Office?

An. Chriſt.

Qu. What doth this Name ſignifie?

An. Annointed.

Qu. How many Mediatours bee there?

An. Onely one Chriſt Ieſus.1 Tim. 2.5 There is one Mediatour between God and man, which is the Man Chriſt Ieſus.

Qu. Why muſt Chriſt alone be Mediatour?

An. Becauſe Chriſt alone did partake both of the nature of God & man which is of abſolute necesſity for him that ſhould be a Mediatour betweene both.

Qu. What be the parts of his Mediatourſhip?

1. His Prieſthood. 2. His Kingdome.

Qu. What be the workes of his Prieſthood?

1. Teaching. 2. Meriting.

Qu. How did Chriſt teach the will of his Father?

An. Firſt by himſelfe in his owne perſonall miniſtery: Mat. 7.19 For he taught them as one hauing authority, and not as the Scribes.

Secondly, by his ſeruants, both before and after him:1. Pet. 3.16. By the which hee alſo went and preached vnto the ſpirits that are in priſon: Luk. 10.16 He that heareth you, heareth me.

Qu. What is the other worke of his Prieſthood?

An. The meriting of the redemption of the Elect: Heb. 9.11.12. But Chriſt being become an high Prieſt of good things to come, & botained eternall redemption.

Qu. How did Christ performe this redemption?

An. Firſt, by the actions hee did in his humiliation.

Secondly, by the actions hee did in his exaltation.

Qu. What are the actions he did in his humiliation?

1. Sufferings. 2. Fulfilling.

Qu. What was his ſufferings?

An. That in body and ſoule he ſuffered the vttermoſt of Gods wrath, which was due vnto man for ſinne, as it is largely ſet forth in the 26. of Mathew, from the firſt verſe to the end of the chapter, Iſa. 5.3.5. But hee was wounded for our tranſgresſions, he was broken for our iniquities.

Qu. What doe you vnderstand by fulfilling?

An. That Chriſt perfectly kept the whole Law of all the Elect: Mat. 3.15. Then Ieſus anſwered and ſayd vnto him, ſuffer it now, for thus it behoueth mee to fulfill and righteouſneſſe.

Qu. What are the actions he did in his exaltation?

1. His reſurrectiō 2. His Aſcention. 3. His ſitting at Gods right hand.

Rom. 1.4. And declared mightily to be the Sonne of God by the reſurrection from the dead. Who ſhall lay any thing to the charge of Gods Elect? ſeeing Chriſt is dead, or rather is riſen againe for our Iuſtification, Rom. 8.34. and aſcended into heauen, and ſitteth at the right hand of God his Father.

Qu. What fruit and benefit haue the Elect by theſe workes of his Prieſthood?

1. Redemption. 2. Intercesſion.

Qu. What is Redemption?

An. To bee deliuered from vnder the Kingdome of ſinne and Sathan;Concerning our Redemtion, and the parts thereof. & to bee reſtored into the Kingdome of Chriſt: Col. 1.13. Who hath deliuered vs from the power of darkeneſſe, and hath tranſlated vs into the Kingdome of his deare Sonne.

Qu. What are the parts of Redemption?

1. Iuſtification. 2. Sanctification.

Tit. 2.14. Who gaue himſelfe for vs, that he might redeeme vs from all iniquity, and purge vs or make vs pure to bee a peculiar people vnto himſelfe, zealous of good workes.

Qu. What is Iuſtification?

An. Concerning Iustification, the first part of Redemption. To bee made cleane or cleared from all ſinne, guilt, and puniſhment before God; and to be made and preſented perfectly righteous before God, in and through the righteouſneſſe of Chriſt: Act. 13.38.39. Be it knowne vnto you therefore men and bretheren, that through this man is preached vnto you the forgiueneſſe of ſinnes, and from all things from which yee could not bee iuſtified by the Law of Moſes, euery one that beleeueth is iuſtified: Rom. 8.24. Who ſhall lay any thing to the charge of Gods Elect? ſeeing it is Chriſt that dyed for our ſinnes, or rather which is riſer againe for our Iuſtificatiō, By the death and reſurrection of Chriſt the Elect are ſo iuſtified, that nothing can bee layed to their charge: and they who can haue no fault layed to their charge, are freed from guilt & puniſhment: for faultleſſe perſons, are neither guilty nor puniſhable.2. Cor. 5.21. And hee hath made him ſinne for vs, which knew no ſinne, that we ſhould bee made the righteouſneſſe of God in him: Col. 1.28. And that wee may preſent euery man perfect in Chriſt Ieſus, that is, before God in that righteouſneſſe of Chriſt they are preſented perfect.

Qu. What are the parts of Iuſtification?

Concerning the parts of Iuſtificatiō. A. They are two, 1. Remisſion of ſinnes. 2. Imputation of righteouſneſſe.

Act. 10.13. Heb. 10.17.18. Col. 2.13. Their ſinnes and iniquities will I remember no more, now where remiſſion of theſe things are, there is no more offering for ſinne; that is, where remisſion of theſe ſinnes are: Rom. 4.23.24. Now it is not written for him onely, that it was imputed to him for righteouſnes, but alſo for vs to whom it ſhall be imputed for righteouſneſſe.

Qu. What is Remiſſion?

An. The vtter aboliſhing of all ſin by the blood, death,1. Iohn 3.5. and ſufferings of Chriſt from before God for euer: Heb. 9.20.28. But now in the end of the world hath hee appeared once to put away, take or aboliſh away ſinnes by the ſacrifice of himſelfe; ſo Chriſt was once offered to take away the ſinnes of many:1. Ioh. 1.7. And the blood of Ieſus Chriſt his ſonne clenſeth vs from all ſinne: Re • e. 1.5. And waſhed vs from our ſins in his bloud. Heb. 1.3. And hath by, himſelfe purged our ſinnes: 〈◊〉 . 5.26.27. And gaue himſelfe for his Church; that hee might ſanctifie it and cleanſe it 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. Col. 1.22. In the body of his fleſh through death to make you holy and vnblameable and without fault in his ſight, that is, in Gods ſight, or before God.

Qu. What is imputation?

An. It is the reckoning, accepting, or pronouncing of al beleeuers perfectly righteous in the righteouſneſſe of Chriſt: Rom. 4 4. But to him that worketh not, but beleeueth in him that iuſtifieth the vngodly, his faith is counted for righteouſneſſe: that is, Chriſt or the righteouſneſſe of Chriſt which is the obiect of faith, and is counted or reckoned for righteouſneſſe: Rom. 4.11. That righteouſneſſe might bee imputed to them alſo.

Qu. Is a beleeuer made thus perfectly righteous now in his Iuſtification?

A. Yes, for this righteouſnes of Iuſtification is one indiuiduall act wrought at one and the ſame time. Heb. 9.24. But is entred into very heauen now to appeare in the ſight of God for vs: Heb. 10.14 for with one offering hath he perfected for euer them that are ſanctified:1 Joh. 4.7. As he is, ſo are we in this preſent world Col. 2.10. And ye are compleate in him.

Qu.Concerning Sanctificaon, the ſecond part of Redemption What is Sanctification?

An. It is the worke of the Spirit of Chriſt in a beleeuer, whereby the body of ſinne is dayly weakened, and whereby by they dayly grow like vnto Chriſt their head by imitation, in ſhewing forth the truth of their faith by good workes.2. Theſ. 2.13. God hath from the beginning choſen you to ſaluatiō through ſanctification of the Spirit, 1. Pet. 1.2. And therfore called the ſpirit of ſanctification, Rom. 1.4. Rom. 8.10 And if Chriſt bee in you, the body is dead becauſe of ſinne, but the ſpirit is life for righteouſneſſe ſake.

Mat. 5.16 Let your light ſo ſhine before men, that they may ſee your good workes & glorifie your father which is in heauen.

Jam 2.18. Shew mee thy faith out of thy workes, and I will ſhew thee my faith by my workes.

Qu. What are the parts of Sanctification?

Firſt, Mortification. Secondly, Quickning.

Col. 3.5. Mortifie therefore your members which are on the earth.

Rom. 8.11 But if the Spirit of him that raiſed vp Ieſus from the dead dwell in you, he that raiſed vp Chriſt from the dead, ſhall alſo quicken your mortall bodies becauſe that his Spirit dwelleth in you.

Qu. What is Mortification?

An. A ſubduing of the power of ſin, Mica. 7.19 The Lord by his ſpirit will ſubdue our iniquities and our ſinnes.

Qu. What is Quickning?

An. A renewing of the beleeuer to newneſſe of life: Rom. 6.4. Wee are buried with him by baptiſme into his death, that like as Chriſt was raiſed vp from the dead by the glory of the Father, ſo wee alſo ſhould walke in newneſſe of life: Rom. 6.5. For if we be grafted with him to the ſimilitude of his death, euen ſo ſhall we be likewiſe of his reſurrection.

Qu. Is this ſanctification perfected at once in a Chriſtian in this life?

An. No, it is perfected by degrees, and neuer fully perfected till the end of this life.2. Cor. 7.1. Seeing then we haue theſe promiſes dearely beloued let vs clenſe our ſelues from all filthineſſe of the fleſh and ſpirit, and grow vp vnto full holineſſe in the feare of God, or perfecting holineſſe.

Qu. Why is not this ſanctification perfect in this life?

An. Becauſe the Lord will haue a Chriſtian liue by faith, and not by ſence and feeling:2. Cor. 5.7. For we walke by faith, and not by ſight.

Qu. What is that other part of Chriſts prieſthood which you called interceſſion?

An. Concerning the interceſſion of Christ. It is that whereby Chriſt doth continually preſent before God the vertue of his death & ſufferings, by which the pollution of a beleeuers works are taken away before God.1. Ioh. 2.1. My babes, theſe things write I vnto you that ye ſinne not: and if any man ſinne, we haue an aduocate or interceſſor with the father Ieſus Chriſt the Iuſt: For the office of intercesſion and redemption are ioyned together.

Qu. What is the other part of Chriſts mediatorſhip?

An. His Kingdome whereby all the workes of his Prieſthood are made profitable to all the Elect.

Qu. What is to bee conſidered in the Kingdome of Christ vnto the Elect?

1. The kingdome it ſelfe. 2. The adminiſtration of it

Qu. What is to bee conſidered in the Kingdome it ſelfe? Concerning the Kingdome of Chriſt.

1. That it is a kingdome of grace. 2. That it is a Kingdome of glory.

Zech. 12.10. And I will poure vpon the houſe of Dauid, and vpon the inhabitants of Ieruſalem the ſpirit of grace. Ioh. 17 5.22. And now glorifie me O Father with thine owne ſelfe or owne glory; and, The glory that thou gaueſt me I haue giuen them.

Qu. What elſe conſider you in this Kingdome?

1. The greatneſſe of it. 2. The nature of it.

Qu. Wherein doth the greatneſſe of it conſist? Concerning the greatneſſe of Ch •••• s Kingdome.

1. In the extent which is vniuerſall. 2. In the power of it which is abſolute.

Pſal. 1.8. Aske of mee and I will giue thee the heathen for thine inheritance, and the ends of the earth for thy poſſesſion. 〈◊〉 . 3.7. Which hath the Key of Dauid, who openeth & no man ſhutteth, ſhutteth and no man openeth.

Qu. Of what nature is this Kingdome?

An. Concerning the nature of it. Firſt, it is ſpirituall, Ioh. 18.36. My Kingdome is not of this world.

Secondly, it is eternall: Dan. 7.27. And the Kingdome and dominion, & the greatneſſe of the Kingdom vnder the whole heauen ſhall be giuen to the holy people of the moſt High, whoſe kingdom is an euerlaſting kingdome, and all powers ſhall ſerue and obey him: Luk. 1.33. And he ſhall raigne ouer the houſe of Iacob for euer, and of his kingdome ſhall be none end.

Qu. Are all beleeuers partakers of this Priesthood and Kingdome?

An. Yes, they are all made Prieſts and Kings:1. Pet. 2.9. But yee are a choſen generation, aroyall Prieſthood: Reue. 1.6. And made vs Kings and Prieſts vnto God euen his Father, to him bee glory and dominion for euermore, Amen.

Qu. Wherein doth the administration of this Kingdome conſiſt?

An. In things and perſons,Concerning the administration of Chriſts Kingdome.

Qu. What be the things?

Firſt inward. Secondly outward

Qu. What be the inward?

An. The ſpirit, peace, ioy, righteouſneſſe, faith: Rom. 14.17 For the Kingdome of God is not meate nor drinke, but righteouſneſſe, and peace, and ioy in the holy Ghoſt.Concerning Faith, with the definition of it.

Qu. What is Faith?

An. A receiuing or an applying of Chriſt and al his benefits vnto my ſelfe, in particular that hee is mine and I am him.

Iohn 1.12. But as many as receiued him, to them he gaue power to bee the ſonnes of God, euen to them that beleeue in his name.

Ioh. 20.28. Then Thomas anſwered & ſaid vnto him, Thou art my Lord, and my God.

Cant. 2.16 My beloued is mine, & I am his.

Qu. What conſider you in Faith?

An. Firſt it is not of our ſelues: Mat. 16.17 And Ieſus anſwered and ſayd to him, Bleſſed art thou Simon, the ſonne of Ionas, for fleſh and blood hath not reuealed it vnto thee, but my Father which is in heauen. Ephe. 2.8. For by grace are ye ſaued through faith, and that not of your ſelues, it is the gift of God.

Secondly, that it is not in all, but in the Elect:2. Theſ. 3. For all men haue not faith. Act. 13.48 And as many as were ordeined vnto eternall life beleeued.

Thirdly, that it is manifeſted to menward by the fruits thereof which are good workes: Iam. 2.18.20. And I will ſhew thee my faith by my workes. But wilt thou vnderſtand O thou vaine man, that the faith which is without workes is dead?

Forthly, that it is common to all the faithfull, and yet in a different meaſure.2. Pet. 1.1. Simon Peter, a ſeruant and an Apoſtle of Ieſus Chriſt, to you which haue obtained the like precious faith with vs.1. Cor. 12.11. And all theſe things worketh euen the ſelfeſame ſpirit, diſtributing to euery man ſeuerally as he will.

Fiftly, that it is not here perfect in any but increaſeth and groweth dayly: Rom. 1.17. For by it the righteouſneſſe of God is reuealed from faith to faith.

Sixtly, that the leaſt meaſure of faith receiueth Chriſt for ſaluation: Mat. 17.20. For verily I ſay vnto you, if yee haue faith as much as is a graine of muſtard ſeede, ye ſhall ſay vnto this mountaine Remoue hence to yonder place, and it ſhall remoue, and nothing ſhall be vnposſible vnto you.

Seuenthly, that it can neuer bee vtterly loſt in any, where it is wrought in truth: Rom. 11.29 For the gifts and callings of God are withont repentance.

Qu. What doe you vnderſtand by the ſpirit you ſayd was in the Kingdome?

An. That power of God which worketh in the hearts of men thoſe things which by nature they cannot attaine vnto.Concerning the Spirit with its diuers workes

Qu. What are the diuers workings of the Spirit in the Church or Kingdome of Chriſt?

An. It is firſt in things common to the Elect and reprobate: Secondly, in things proper to the Elect.

Qu. What is common to both?

An. Illumination, knowledge, gifts of preaching, praying, hearing with ioy, and doing of many things.

Mat. 7.22. Many will ſay to mee in that day Lord, Lord, haue we not by the name prophecied and caſt out Diuells, and done many great workes?

Mat. 13.20. And hee that receiued the ſeede in the ſtony ground, is hee which heareth the word & with ioy receiueth it.

Qu. What is the worke of the Spirit proper to the Elect?

An. To worke a particular Iuſtifying faith, and ſanctification of the ſpirit.

Qu. What bee thoſe outward things which you ſayd were in the Kingdome of Chriſt?

An. Concerning the outward things in the Kingdome of Chriſt. Firſt, ſuch ordinances as God hath giuen his Church. Secondly, ſuch as the Church giueth vnto God for ſeruice according to his word.

Qu. What bee thoſe ordinances which God hath giuen vnto his Church?

1. The Miniſtery of the word. 2. The Sacraments. 3. The Cenſures of the Church.

Qu. What is the Miniſtery of the word?

An. Concerning the miniſteri • of the Word. It is an ordinance of God in the Church, which he hath appoynted for the opening and applying of the ſcriptures, thereby to call men to a ſight of their loſt miſerable eſtate by nature, and to call them to the knowledge of ſaluation by Ieſus Chriſt.

Qu. What is a Sacrament?

A. It is a work of the whole Church,Concerning the Sacraments in generall. wherin by outward things done according to Gods appoyntment, inward things are offered to all; and exhibited onely to the faithfull to ſtrengthen their faith in the eternall couenant.

Q. What do you conſider in a Sacrament?

A. Firſt, ſome things that are outward. Secondly, ſome things that are inward.

Qu. What are the outward things in a Sacrament?

An. Firſt the perſons that doe adminiſter and receiue.

Secondly, that which they doe miniſter and receiue.

Qu. What be the perſons?

An. The Miniſter and the perſons that doe receiue.

Qu. What belongs to the Miniſter?

An. Chiefely to conſecrate and deliuer the outward Elements.

Qu. Wherein stands that conſecration?

A. Firſt, in the declaring & opening the miniſtration of the Sacrament.

Secondly, in prayer & thankſgiuing to God, the Church ioyning with him.

Q. Is not the nature and ſubſtance of the Elements changed by this conſecration?

An. There is no change of the ſubſtance of the Elements, for then there were no Sacrament.

Qu. Is there no difference then betweene theſe Elements and others of that kind in common vſe?

An. None at all in ſubſtance, but onely in their vſe during the time of the preſent action.

Qu. Why then are the outward Elements, called by the name of the thing ſignified, as the Bread, the body of Christ; the Wine, the blood of Chriſt?

An. Firſt,1 Cor. 10.16. To ſhew the vnſeparable coniunction of the thing ſignified with the outward ſigne to the worthy receiuer.

Secondly, the more fully to aſſure the worthy receiuer that hee doth as verily receiue the thing ſignified as he doth the outward ſignes.

Qu. How many Sacraments be there?

An. Onely two.

Qu. Why were there no more ordained?

An. Becauſe by theſe two the faith of the beleeuer is ſufficiently ſtrengthned in the aſſurances of the free grace and fauour of God heere, and eternall glory for euer heereafter.

Qu. Which is the first Sacrament?

An. Baptiſme.

Qu. What is Baptiſme?

An. It is a Sacrament of the new Teſtament, whereby all that are baptiſed are entred and made members of the outward viſible Church, and all the Elect ordinarily are entred into and made members of the inuiſible Church the myſticall body.

Qu. What is the outward ſigne in the Sacrament of Baptiſme?

An. Water.

Qu. What doth that ſignifie?

An. Waſhing.

Qu. What agreement is there betweene the ſigne and the thing ſignified?

An. As water waſheth away all the filth of the body, ſo doth the blood of Chriſt cleanſe the Elect from all ſinne originall and actuall, paſt, preſent, and to come.

Qu. What benefits haue the Elect by Baptiſme?

1. The forgiueneſſe of all their ſinnes. 2. Secondly their vnion with Chriſt. 3. Their regeneration.

1 Pet. 3.21 To the which alſo the figure that now ſaueth vs, euen Baptiſme agreeth, not the putting away of the filth of the fleſh: but in the anſwer of a good conſcience to Godward; that is by hauing remisſion of ſins: Gal. 3.27. For all ye that are baptiſed into Chriſt, haue put on Chriſt: Tit. 3.5. According to his mercy he ſaued vs by the waſhing of the new birth.

Qu. Who are to be Baptiſed?

An. The children of thoſe that are ioyned members of the true Church, and thoſe that are conuerted and turned to be Chriſtians.

Qu. What is the ſecond Sacrament?

An. The Lords ſupper.

Qu. What is the Lords Supper:

A. It is a Sacrament of the new Teſtament,Concerning the Lords Supper. whereby the faith of the worthy receiuer is ſtrengthened and confirmed in the aſſurance of the free grace of God in Chriſt vnto him in particular.

Qu. VVhat are the outward ſignes in the Sacrament of the Lords Supper?

An. Bread and Wine.

Qu. VVhat doe they ſignifie?

An. The body and blood of Chriſt.

Qu. VVhat agreement is there betweene the ſignes and the thing ſignified?

An. As bread and wine doe nouriſh the body, ſo doth the body and blood of Chriſt nouriſh the ſoules of the faithfull vnto eternanll life.

Qu. VVho are to bee made partakers of this Sacrament?

An. Onely ſuch as be of the Church, hauing knowledge to render a reaſon of their faith, and liue without ſcandal.

Qu. VVhat is required of thoſe that come to this Sacrament?

An. That they be prepared and fitted for the ſame.

Qu. VVhat is that which prepareth and maketh fit?

An. Onely the righteouſneſſe of Chriſt apprehended by faith, which is the wedding garment by which they are made fit gueſts for the Lords table.

Qu. How doth Baptiſme and the Lords Supper agree, and wherein doe they differ?

A. They agree in the ſpirituall matter which is Chriſt, and in the end to ſtrengthen faith.

Firſt, they differ in the ſigne, as Baptiſme hath Water and waſhing, the Lords ſupper hath Bread & Wine, eating and drinking.

Secondly, they differ in the manner of ſignifying, as firſt Baptiſme ſignifieth our firſt entrance into the couenant and receiuing into the Church; and the Lords Supper our continuance in the ſame by Ieſus Chriſt. Secondly, Baptiſme ſignifieth our new birth, that wee are the children of God by Ieſus Chriſt; and the Lords Supper our growing more and more in the aſſurance of the ſame.

Thirdly, Baptiſme is but once adminiſtred, becauſe we are but once borne to be children of God by Chriſt. But the Lords Supper is often to be receiued, that thereby our Faith may bee ſtrengthened in the apprehending of Chriſt and his righteouſneſſe for our Iuſtification, and may dayly grow and increaſe in ſanctification till wee come to the laſt fruition and enioyment of eternall life.

Qu. What is common to the Word and Sacraments, and what is proper to each?

An. Common to both to increaſe faith: Proper to the word to begin faith: Proper to the Sacrament more fully and effectually and ſenſibly to confirme faith, than the word alone without the Sacrament.

Qu. What is the reaſon of this?

An. Becauſe the Sacrament ſpeakes to more of our outward ſences than the word doth.

Qu.Concerning the cenſures of the Church. What vſe is there of the cenſures of the Church?

An. Firſt, to keepe the members of the ſame in order.

Secondly, to put from amongſt them, ſuch as liue not in vniformity to the will of God reuealed in his word.1 Cor. 5.2. That hee that hath done this deede might be put from among you.

Qu. What is the end of the Cenſures of the Church?

An. To bring them to a ſight of their ſinne, and ſo to repentance.

Qu. How many ſorts are there of theſe Cenſures?

Firſt, Publike. Secondly, Priuate.

Qu. What are the priuate?

An. Firſt, priuily and alone to admoniſh the off • nder: Mat. 18.15. Moreouer, if thy brother offend againſ • thee, goe and tell him his fault betweene thee & him alone.

Secondly, if he repent not, to admoniſh in the hearing of others: Mat. 18.16. But if he heare thee not, take yet with thee one or two; that by the mouth of two or three witneſſes, enery word may be confirmed.

Qu. What are the publike?

1. Suſpenſion. 2. Excommunication.

Num. 9.6, 7. And certaine men were defiled, and thoſe men ſaid vnto Moſes and Aaron, We are defiled by a dead man, wherefore wee are kept backe that wee may not offer an offering vnto the Lord in the time thereunto appointed.

Mat. 18.17. And if hee will not vouchſafe to heare them, tell it vnto the Church; and if hee refuſe to heare the Church, let him be vnto thee as an heathen, and a publican.

1. Cor. 5.4.5. When ye are gathered together, and my Spirit in the name of the Lord Ieſus Chriſt, that ſuch a one I ſay, by the power of our Lord Ieſus Chriſt, bee deliuered vnto Satan for the deſtruction of the fleſh, that the ſpirit may be ſaued in the day of the Lord.

Qu. Why are theſe Cenſures to be vſed in the Church?

An. Firſt, that the name of God be not euill ſpoken of by ſuffering ſcandalous perſons amongſt them.

Secondly, leaſt others that are in the Church be corrupted, & the weake offended.

Thirdly, leaſt ſome without be hindered from ioyning themſelues to the Church.

Q. What is the power of theſe Cenſures?

An. To binde and looſe the ſinnes of men: Mat. 18.18. Verily I ſay vnto you, whatſoeuer yee binde on earth, ſhall bee bound in heauen: and whatſoeuer yee looſe on earth, ſhal be looſed in heauen

Qu. Who appoynted the cenſures in the Church?

A. Our Sauiour Chriſt himſelfe, & they were practiſed by the Apoſtles:1 Tim. 1.20. Of whom is Hymeneus & Alexander, whom I haue deliuered vnto Satan, that they might learne not to blaſpheme.

Hitherto of thoſe Ordinances which God g •• eth vnto his Church.

Qu. What are thoſe ordinances which the Church performeth vnto God according to his word for ſeruice?

1. Prayers or thankſgiuing. 2. Laſting. 3. Holy •• aſting.

Pſal. 116.12.13. What ſhall I render vnto the Lord for all his benefits towards mee? I will take the cup of ſaluation and call vpon the name of the Lord: Pſal. 5 • .23. He that off •• reth prayſe ſhall glorifie mee.

Qu. What is Prayer?

An. A calling vpon God alone in the name of Chriſt •• ough faith.Concerning Prayer.

Qu. By what are beleeuers moued and enabled to pray?

An. By the Spirit of God, and the apprehending of their owne wants & necesſities of the Church in generall, or any member of the ſame in particular.

Qu. Why doth the Spirit of God moue beleeuers to pray for others?

An. Becauſe they haue taſted and apprehended the loue of God, by which their hearts are inflamed with loue to God and men.

Qu. For what things are beleeuers to praey for?

An. Onely for thoſe things which God in his word hath promiſed to gin • .

Qu. What patter • e is there in Scripture of Prayer, according to which the faithfull are to p • ay?

An. That which Chriſt himſelfe taught his Apoſtles in the 6. of Mat. Concerning the Lords Prayer. After this manner therefore pray, yee, Our Father which art in Heauen, &c.

Qu. VVhat is to be conſidered in that Prayer?

1. The Preface. 2. The Petitions and Thankeſgiuing.

Qu. VVhat is a preface?

An. Some thing that goeth before the thing it ſelfe.

Qu. VVhat is a Petition?

An. The requeſting or deſiring of ſome thing.

Qu. What is the Preface in the Lords Prayer?

An. Our Father which art in Heauen

Q. VVhat is contained in the Preface?

1. The loue of God, in that he is a Father. 2. The power of God, in that he is in Heauen.

Qu. Why is it ſayd, our Father, and not my Father?

An. Becauſe wee are to pray for others as well as our ſelues.

How is God ſayd to be our Father in the Preface?

An. By Adoption in Ieſus Chriſt.

Qu. How many Petitions bee there in the Lords Prayer?

An. Sixe.

Qu. What doe the three firſt concerne?

An. Gods glory.

Qu. What doe the three last concerne?

An. Our good, both in the things of this life, and in the things of a better life.

Qu. What doe you conſider in the three firſt in generall?

An. The firſt concernes Gods glory immediately, and the two other the meanes whereby he is glorified.

Qu. Which is the firſt Petition?

An. Hallowed be thy name.

Qu. What is to bee vnderſtood by the name of God in that Petition?

An. God himſelfe, his Attributes,1 King. 5.5.5 Workes, Word, Sacraments, and Cenſures.

Q. What is meant by this word, hallowed

An. To put apart from common vſe to that which is holy.

Q. What do we pray for in this Petition?

An. Firſt, for the true knowledge of God and his Word and Workes.

Secondly, that wee may glorifie God by beleeuing of his word though it ſeeme to vs neuer ſo imposſible, & againſt our ſence and reaſon.

Rom. 4.20 Neither did he doubt of the promiſe of God through vnbeleeſe, but was ſtrong in faith, and gaue glory to God.

Thirdly, for zeale for Gods ordinances: 〈◊〉 . • .8. Giue vnto the Lord the glory of his name, bring an offering and enter into his Courts. 〈◊〉 • .9. For the zeale of thin • ho ••• hath eaten me.

Fourthly, that wee and others may glorifie God before m • n, by a holy lite and conn •• ſation.1. T • t. 2. • 1. And hauing your conn •• ſation honeſt among the gentiles, that they which ſpeake euill of 〈◊〉 as of euill doers, may by your good workes which they ſhall ſee, glorifie God in the day of viſitation.

Fiftly, that we may prayſe God for a • his mereies both ſpirituall and temporall.

Qu. What doe we pray againſt in this Petition?

An. 〈…〉 Firſt, againſt ignorance and hardneſſe of heart.

Secondly, againſt all things that hinder Gods glory.

Thirdly, againſt vnbeleeſe & coldneſſe in Gods ſeruice.

Fourthly, againſt profaneneſſe of life and vnthankefulneſſe.

Fiftly, againſt giuing of worſhip to creatures.

Qu. Rehearſe the ſecond Petition.

An. Thy Kingdome come.

Qu. What is meant by Kingdome?

An. The Kingdome of power, and the Kingdome of grace.

Qu. What deſire wee touching the gouernment of the world?

An. Firſt, that God by his ouerruling power would diſpoſe of all perſons & things as may bee moſt for his owne glory.

Secondly, that this gonernment may bee for the enlargement of his Kingdome heere, and accompliſhing of it at the day of Iudgement.

Qu. For what things doe we pray in this Petition?

An. Firſt, for the eſtabliſhment of all Gods ordinances in the Church, as the Word, Sacraments, & cenſures, & that they may be rightly adminiſtred.

Secondly, that God would furniſh his Church with fit, able, and faithfull officers, both to teach and gouerne.

Thirdly, that ſo many both l • w • s & gentiles as belong to Chriſt may be called.

Fourthly, for the powerfull working of Gods Spirit in the renewing and quickning euery mēber of the Church.

Fiftly, that Chriſt would haſten his ſecond comming.

Qu. What doe you pray againſt?

An. Firſt, the bondage of ſinne & ſatan, both in our ſelues and others.

Secondly, againſt all plotts, counſels and powers, that doe oppoſe the Goſpell of Chriſt and the free paſſage of the ſame.

Qu. Rehearſe the third Petition.

An. Thy will be done in earth as it is in heauen.

Qu. What is meant by the will of God?

An. That which hee hath reuealed in his Word.

Qu. VVhat is meant by theſe words, earth and heauen?

An. Thoſe things which are in earth and heauen.

Qu. VVhat doe you pray for in this Petition?

An. Firſt, that wee and all men may know Gods will reuealed in his Word.

Secondly, for patience and chearefulneſſe vnder croſſes and afflictions, ſubmitting our wills vnto the ſame, becauſe it is Gods will.

Thirdly, that we may deny and forſake our owne wills.

Qu. VVhat doe you pray againſt in this Petition?

An. Ignorance and diſobedience.

Qu. What is meant by theſe words, in earth as it is in Heauen?

An. That we and all others may doe the will of God as the Angels doe it.

Qu. How doe the Angels doe the will of God?

An. Moſt willingly, readily, and ſpeedily.

Qu. Rehearſe the fourth Petition.

An. Giue vs this day our daily bread.

Qu. What is meant by this word Bread?

An. All things both for necesſity and Chriſtian delight,

Qu. What is prayed for in this Petition?

An. The inioyning of all outward blesſings according to the will of God

Qu. What is prayed againſt in this Petition?

An. The remouing and keeping backe of outward euills as the Lord ſees good.

Qu. What doe you learne from this word, giue?

An. That whatſoeuer wee haue or inioy, we inioy by gift, and not by deſert.

Qu. Why doe wee ſay, giue vs, when we haue it already?

An. Becauſe the creature of it ſelfe hath no power to nouriſh; and therefore we pray for a blesſing vpon them. Man liueth not by Bread onely, Mat. 4. but by euery word that proceedeth out of the mouth of the Lord.

Qu. Why is it added for the day, giue vs this day?

An. To teach vs to reſt contented with our preſent condition:1 Tim. 6.8 Therefore when we haue foode and rayment, let vs there with be content.

Qu. Why is it called our Bread?

An. To teach vs to vſe all lawfull meanes for thoſe thinges wee haue.

Qu. What is meant by this word daylie?

An. All thinges fitting and agreeable to our preſent condition and calling. Pro. 30.8. Giue me not pouerty nor riches, feed mee with foode conuenient for me.

Qu. Rehearſe the fift Petition.

An. Forgiue vs our treſpaſſes, as wee alſo forgiue them that treſpaſſe againſt vs.

Qu. Why doe we pray, forgiue vs our treſpaſſes, ſeeing Chriſt hath fully ſatisfied for them?

An. Becauſe although Chriſt paied the ranſome to his Father for them; yet, they are forgiuen vs, becauſe wee payed nothing for them our ſelues, and therefore, we pray, Forgiue vs.

Qu. What doe wee learne from theſe words, forgiue vs?

An. Firſt, that the faithfull haue ſinne in them as well as others, & therfore are ſinners in themſelues, & therfore are dayly to confeſſe their ſins.

Secondly, that God would more & more manifeſt vnto their apprehenſion, and giue them the aſſurance of the pardon of thoſe ſinnes which God hath pardoned already; for he doth not dayly pardon ſinne by peece-meale, as the faithfull commit them, but all at once, paſt, preſent, and to come.

Thirdly, that no man can merit the pardon of ſinne.

Fourthly, that all ſinne is pardoned onely for Chriſts ſake.

Qu. What doe we pray for in this Petition?

An. Firſt, that by faith wee may apprehend the righteouſnes of Chriſt, by which our ſinnes are couered from Gods ſight.

Secondly, for inward ioy in the Holy Ghoſt, Rom. 5.1. and peace of conſcience in the aſſurance of the ſame.

Qu. What doe wee pray against in this Petition?

An. Impenitency, hardneſſe of heart,1 Ioh. 4.18. ſlauiſh feare, vnbeliefe.

Qu. What is meant by theſe words, as wee forgiue others?

An. That thoſe which by faith apprehend the loue and mercy of God in the pardon of their ſinnes, are of a louing and a mercifull diſpoſition, ready to forgiue others.

Qu. How are wee ſayed to forgiue ſinne?

An. We forgiue not ſinne, as it is a ſinne againſt God, but onely the wrong or iniury againſt vs.

Qu. Rehearſe the ſixth Petition.

An. Leade vs not into tentation, but deliuer vs from euill.

Qu. What is meant by tentation?

An. All allurements and inticements vnto ſinne by the world, the fleſh, and the diuell.

Qu. What is meant by leading into tentation?

An. Not to bee giuen ouer to the power of tentation.

Qu. How is God ſayd to tempt?

An. When he giueth man ouer to his corruption, and the tentations of Satan.

Qu. What is meant by euill?

An. Sinne and Sathan.

Qu. What doe wee pray againſt in this Petition?

An. Firſt, againſt the rebellion of our corrupt natures.

Secondly, agaynſt our proneneſſe to yeeld to ſinne and Sathan.

Qu. What doe we pray for in this Petition?

An. That God would giue vs more power ouer ſinne and Sathan.

Qu. Rehearſe the thankesgiuing.

An. For thine is the Kingdome & the power & the glory for euer, Amen.

Qu. What is meant by Kingdome?

An. Abſolute right, and ſoueraignty ouer all thinges.

Qu. What is meant by Power?

An. The rule and gouernement of all things after the counſell of his own will.

Qu. What is meant by glory?

An. That prayſe which is due vnto him.

Qu. VVhat learne you from theſe Wordes?

An. That Chriſtians ought continually to be thankefull vnto God for all his mercies and benefits, and eſpecially for the great worke of redemption wrought by Chriſt.

Qu. What is meant by this word for euer?

An. Eternity.

Qu. VVhat is meant by this wor • Amen?

An. Firſt, an earneſt deſire of the thinges prayed for.

Secondly, the aſſurance of faith to receiue them in due time.

Qu. What are thoſe other ordinances which the Church performes vnto God?

An. Faſting, and holy Feaſts.

Qu. What is a Faſt?

An. Concerning Faſting with the kinds therof. An abſtinency commanded by the Lord for the whole day, with contrition and Prayer.

Qu. How many kindes of Faſts bee there?

1. Publique. 2. Priuate.

Qu. What is the Publique?

An. When all the whole Church or Kingdome in generall, or any particular congregation in the ſame, performes it; being commaunded therevnto by the Magiſtrate.

Qu. What is the Priuate?

An. When a Family, or any particular perſon in the ſame performes it.

Qu. What conſider you in a Faſt?

1. The author of it. 2. The cauſes of it. 3. The parts of it. 4. The ends of it.

Qu. Who is the author of a Faſt?

An. God himſelfe.Concerning the author of a Faſt.

Luk. 5.35. For the daies will come euer when the Bridegroome ſhall bee taken away from them: then ſhall they faſt in thoſe dayes.

Q. What are the cauſes of a publike faſt?

An. Either a iudgment already vpon the Church, Nebe. 1.4. or elſe ſome iudgement which they perceiue comming vpon them neere at hand, Hest ••• . 4.16 or elſe ſome great buſineſſe of waight to bee vndertaken and performed by the whole Church or Kingdome.

Qu. What are the cauſes of a priuate Families Fast?

An. Concerning the cauſes of a Faſt. Either ſome preſent euill vpon the Family, or elſe ſome benefit which they deſire and ſue for at the LORDS hands.

Qu. What are the cauſes of a particular Christian Faſt?

An. Either the want of the apprehending of Chriſt the Bridegroome; or elſe ſome great buſineſſe of waight which he is to vndertake, in regard of ſome publike affaires: either in Magiſtracie, or in the Miniſtery, or the like; or elſe the preſent eſtate and condition of others.

Qu. What are the parts of a Faſt?

Concerning the parts of a Faſt. An. Two 1. Outward. 2. Inward.

Qu. What conſider you in the outward?

1. Matter of ceremonie. 2. Matter of ſubſtance.

Qu. What are the outward ceremonies in a Fast?

An. Firſt, to abſtaine from meate and drinke. Heſter. 4.16. Goe and aſſemble all the Iewes that are found in Shuſhan, & faſt ye for me, and eate not, nor drinke not in three daies, day nor night.

Secondly, meane apparell.

Jonah 3.5 So the people of Niniueh beleeued the word of God, and proclaimed a Faſt; and put on ſackcloth from the greateſt of them euen to the leaſt of them.

Thirdly, to reſt from labour.

Eſay. 58 • 6 Ye ſhall not exact your labours in the dayes of your faſt.

Fourthly, to mourne.

Heſter. 4.3 And there was great ſorrow among the Iewes, and faſting, & weeping, and mourning.

Fiftly, ſeparation from the marriage bed.

1 Cor. 7.5. Defraud not one another except it be with conſent for a time, that ye may giue your ſelues to faſting and praier. Ioel. 2.16. Let the Bridegroome goe forth of his chamber, and the Bride out of her Bridechamber.

Qu. What things are thoſe in the outward, which are matter of ſubſtance?

An. Preaching, praying, reading of the Scriptures, Nebe. 9.3. confesſing of ſinnes vnto God.

Qu. What is the inward part of faſting?

An. An inward ſorrowfull broken melted heart for ſinne. Ioel. 2.17. Rent your hearts and not your garments, ſaith the Lords

Qu. What are the ends of a Fast?

An. Firſt, to witneſſe our ſorrow for ſinne.Concerning the ends of a Faſt.

Secondly, that we may be the better ſtirred vp to pray with more feruency.

Thirdly, to remoue ſome preſent iudgement, and to preuent thoſe that are comming: and to obtaine ſome great mercy at the Lords hands.

Qu. What is an holy feaſt?

An. Concerning a holy Feaſt. Num. 10. • 0 Zach. 1.8.10 It is a ſolemne thank eſgining vnto God for ſome ſpeciall mercy obtained from God, eſpecially by meanes of faſting.

Qu. Wherein doth it conſist?

An. Partly in outward bodily exerciſes, and partly in exerciſes of godlineſſe.

Qu. What are the outward?

An. A more liberall vſe of the creatures then at other times, as meate, drinke, apparell. Nehe. 8.10. Nehemiah ſayd vnto the people in the daies of their feaſt, Goe and eate of the fat, & drinke of the ſweete.

Qu. What are the exerciſes of godlineſſe for that day?

An. It is in duties to God, & kindneſſes to men.Concerning the exerciſes for the day.

Qu. What are the duties to God?

An. A thankeſgiuing vnto God for the preſent benefit, & that in an extraordinary manner; both in regard of the inward ioy and gladneſſe of heart, and length of time, with preaching, praying, reading the Word of God and ſinging of Pſalmes. Nehe. 8.4.5.6. And vpon the feaſt day Ezra the Scribe ſtood vpon a Pulpit of wood, which hee had made for the Preaching. And Ezra opened the booke before all the people, for he was aboue all the people: and when he had opened it all the people ſtood vp, and Ezra prayſed the Lord; and all the people anſwered, Amen, amen, with lifting vp of hands. Nehe. 8.8.12.17. And they read in the booke of the Law of God diſtinctly, and gaue the ſence: and then all the people went to eate & to drinke, and made great ioy, and there was very great ioy.

Qu. What are the kindneſſes vnto men?

A. 1. To ſend gifts vnto our friends.

2. To ſend portions to the poore. Heſt.. 9.22 And Mordecai wrote letters vnto all the Iewes that dwelt in all the Vilages & Townes; That on the 14 day of the Month Adar, they ſhould keep a Feaſt vnto the Lord, euen a ioyfull day to ſend preſents or gifts to their Neighbours, and gifts to the poore.

Hitherto of thoſe thinges that belong to the adminiſtration of the Kingdome of Christ?

Qu. What are the Perſons belonging to the adminiſtration of Chriſts Kingdome.

An. Concerning the Perſons belonging to the adminiſtration of the kingdome of Chriſt. Firſt, ſuch Officers as God hath appointed to gouerne his Church.

Secondly, ſuch as are to be gouerned.

Qu. VVhat be thoſe Officers?

An. Firſt, ſuch as deale in the Word and Sacraments, as Biſhops, Paſtors, and Teachers.

Secondly, ſuch as deale not in the Word and Sacraments, as Elders and Deacons.

Qu. What are thoſe that are to be gouerned?

An. The reſt of the people, of what calling, ſtate, or condition ſoeuer.

Hitherto of the gouernment of the Kingdome of Chriſt concerning ſuch as liue here in this mortall life?

Qu. Rehearſe the 16 of Luk. & v. 22

An. Concerning the death of the righteous & the wicked. And it was ſo that the begger dyed and was carryed by the Angel into Abrahams boſome, the rich man died alſo, and was buried.

Qu. What is the doctrine of this place?

An. It doth ſet forth the eſtate of the dead.

Qu. What is to bee obſerued concerning that point?

An. Firſt, ſome thing common to good and bad.

Secondly, ſome thing proper to each.

Qu. What is common to both?

An. Firſt, a ſeparation of the ſoule from the body.Concerning what is com mon to both, and proper to each.

Secondly, the putrifaction of the body in the graue.

Qu. After death what is proper to each?

An. Firſt, the ſoules of the righteous goe vnto euerlaſting bleſſedneſſe. Ioh. 14.3.

Secondly, the ſoules of the vnrighteous to extreame torments in hell fier for euermore.

Qu. When do their ſoules paſſe to the place appointed for them?

An. Immediately ſo ſoone as the ſoule leaues the body, it goeth to the place appointed. Luke. 23.43 Then Ieſus ſayd vnto him, verily I ſay vnto thee To day ſhalt thou be with me in Paradiſe.

Qu. Rehearſe the 1. of Corinthians Chap. 15. and the 51.52 verſes.

An. Behold I ſhew you a ſecret thing,Concerning the laſt reſurrection. we ſhall not all ſleepe, but wee ſhall all be changed in a moment, in the twinckling of an eye, at the laſt trumpet; for the trumpet ſhall blow, & the dead ſhall be rayſed vp incorruptible; and we ſhall be changed.

Qu. What learne you from this place of Scripture?

An. Firſt, that the bodies of the faithfull ſhall riſe.

Secondly, in what manner the ſhall riſe.

Qu. By what arguments doth the Goſpel proue that the bodies of the faithfull ſhall riſe?

An. Firſt, becauſe Chriſt is riſen.

Secondly, that elſe the preaching of the Goſpell, our baptiſme, and ſufferings ſhould be vaine.

Thirdly, that elſe we ſhould be ſtil in our ſinnes: and then moſt miſerable of all creatures.

Qu. In what manner ſhall the bodies of the faithfull be raiſed?

An. It ſhall be changed from a body ſubiect to weakeneſſe and infirmities, diſhonour and corruptions, into a body perfectly ſtrong, glorious, and immortall.

Phil. 3.21 Who ſhall change our vile bodies that they may bee faſhioned like vnto his glorious Bodie.

Qu. Shall all the bodies of the faithfull be thus changed?

An. The dead ſhall be firſt raiſed, and thus changed: and then thoſe that are found aliue at his comming, ſhal be thus changed.

1 Theſ. 4.16.17. And the dead in Chriſt ſhall firſt riſe; then ſhall we which liue and remaine, bee caught vp with them alſo in the cloudes to meete the Lord in the Ayre.

Qu. Rehearſe the 25 Chapter of Matthew, & the 31.32.33.34.35. ver.

An. And when the Sonne of man commeth in his glory, and all the holy Angels with him, then ſhall he ſit vpon on the throne of his glory; And before him ſhall be gathered all the Nations of the earth, and he ſhall ſeparate them one from another, as a ſheepheard ſeparateth the ſheep from the Goates. And he ſhall ſet the ſheepe on his right hand, and the Goates on the left.

Then ſhall the King ſay to them on his right hand: Come yee bleſſed of my Fathers, inherite yee the Kingdome prepared for you from the foundation of the world.

After ſhall he ſay vnto them on the left hand, Depart from me yee curſed into euerlaſting fier which is prepared for the diuell and his Angels.

Qu. What is the ſcope of this place of Scripture?

An. The laſt iudgement.

Qu. What haue we to conſider concerning that?

1. The certainty of it. 2. The tokens of it. 2. The manner of it. 4. The end of it.

Qu. What is the certainty of it?

An. Reuel. 10.6. Chriſt hath often foretold it, and ſworne it.

Qu. What bee the tokens of it going before?

An. Firſt, a generall apoſtaſie.Concerning the ſignes going before

2 Theſ. 2.3 Let no man deceiue you by any meanes, for that day ſhal not come except there firſt come a falling away.

Secondly, adeparting from the Doctrine of Faith, and multiplitciy of Hereſies.

1 Tim. 4.1 Now the Spirit ſpeaketh euidently, that in the latter times ſome ſhall depart from the Faith; and ſhall giue heed vnto the ſpirits of errours, and doctrines of diuels.

Luk. 18.8. But when the Sonne of Man commeth, ſhall he find faith on the earth?

3. Mat. 24.12. The loue of many ſhalwax cold.

Fourthly, a generall ſecurity.

Mat. 24.37.38.39. But as in the daies of Noah, ſo likewiſe ſhall the comming of the Son of man bee. For they did eate, and drinke, and married, and gaue in mariage: and knew nothing till the Floud came end tooke them all away; So alſo ſhall it bee at the comming of the Sonne of Man.

Qu. In what manner ſhall Chriſt come to iudgement?

An. With great power and glory.

Mark. 13.26. And then ſhall they ſee the Sonne of Man comming in the Cloudes with great power and glory.

Qu. What is the end of Chriſts comming to iudgement?

Concerning the end of Chriſts comming to iudgement. An. It is two-fold. 1. To giue ſentence. 2. To execute the ſame.

Qu. What conſider you in the ſentence?

An. 1. That it is for the righteous. Mat. 25.35. Come ye bleſſed of my Father, inherit the Kingdome prepared for you.

2. That it is againſt the wicked. Mat. 35.38. Goe ye curſed into euerlaſting fire, prepared for the diuel and his Angels.

Q. What conſider you in the execution?

An. Firſt, the caſting of the wicked into hell.

Secondly, the triumphant going of the righteous into Heauen.

Qu. What is to bee conſidered in that their estate of glory?

An. Their full fruition and inioyment of their glorious inheritance which Chriſt their head merited for them; prepared for them; and kept for them.

Qu. Shall then the administration of Chriſts Kingdome haue an end?

An. Yes, It ſhall then haue an end when he hath deliuered vp the Kingdome to God euen the Father when he hath put downe all rule, and all authority, and power.

1 Cor. 15.28. And when all thinges ſhall be ſubdued vnto him, then ſhall the Sonne alſo himſelfe bee ſubiect vnto him that did ſubdue all thinges vnder him: that God may be All in All.

Qu. How ſhall Chriſt deliuer vp his Kingdome vnto his Father, and be ſubiect vnto him?

An. As he is Man, Mediatour, Head of his Church; being perfected with his fellow heires, deliuer his kingdome to God his Father: and ſo as hee is man ſubiect, to God the Father, with whome as hee is God, hee is equall, and with the Holy Ghoſt in the Godhead.

Qu. How ſhall God be All in All vnto the Saints?

An. Concerning God, being All in All. By their being perfectly filled with his glory and felicity, God & his glory ſhall be all in all; To which glory the LORD in his appointed time bring vs for his Sonnes ſake: to whom be all honour; and glory, both now and for euermore, Amen.

FINIS.