THE CHRISTIANS PROFESSION, OR A Treatise of the grounds and principles of Divinity, by way of question and Answer. In which all the chief grounds of Religion are so plainly proved and explained by the Word of God, as that the meanest capacity may by reading understand the same. We have a most sure words of the Prophets, to the which, ye do well to take heed, 2. Pet. 1.19. And that thou hast known the holy Scriptures of a Child, which are able to make thee wise unto salvation, through the faith which is in Christ jesus. 2. Tim. 3.15. ¶ London, Printed by T. P. for john Dever. 1630. TO THE RIGHT Worshipful Sir john Shurley Knight, one of his Majesty's justices of peace for the County of Sussex; and to the Lady Dorothy his wife: together with the Right Worshipful Sir Giles Ouersberry Knight, and to the Lady Anne his wife: I. G. wisheth increase of saving knowledge in this life, and the fruition and enjoyment of Eternal glory in the life to come for ever hereafter. RIght Worshipfuls, it behooveth all people of what calling, state, or condition soever, to give all diligence to acquaint themselves with the will of God revealed in his Word; and as with the Word of God in general, so to know God and ourselves in particular, (according to the word of God.) The want of the knowledge of which, is the cause of all errors, both in judgement and practice: neither is it sufficient that we endeavour ourselves to attain to the knowledge of the same in some measure, but also that we endeavour to instruct others in the knowledge of the same, especially those whom God hath committed to our charge. Wherefore since it hath pleased the Lord in some measure to acquaint me with his will revealed in his word; and to call me to have charge of those few of mine own family, I endeavoured to instruct them in the word of God, according to the measure of knowledge which the Lord hath given me. And observing by experience, that a set form of Catechising upon the grounds of Religion was most profitable and less labour, I resolved with myself, to write down at such times as I had best opportunity, in regard of other employments, the chief heads and grounds of Divinity in the plainest manner and method that possibly I could device: not that I did either despise or disregard those Catechisms which are already printed & set forth by many reverend and learned Divines, in using of which I might have saved that labour: but because I desired to have all the grounds of Divinity, not only delivered as near as possibly may be, in the very words and phrases of the Scripture, and the quotations of the Scriptures for every ground: but also that the words of every Scripture should be written down, which are pertinent to the proving of every ground, with the explication of such things as might seem to be dark and obscure to the understanding of the meanest capacity: the which order I could not find in any printed Catechism; the consideration of which, moved me the rather to put my resolution into practice; the which I began long since, not having the least thought that ever it should have come to the press, as the Lord who is the searcher of all hearts knoweth. But when I had finished the same, it grew to a fare greater volume than I expected. Afterwards some of my friends that were conversant at my house desired copies of the same in writing, the which I knew by experience, would be both troublesome and tedious; yet being desirous to pleasure my friends in what I might, preferring a public good before a private, I asked a Printer who was a friend of mine, whether he thought he could have the same authorized to be printed showing him the copy; he was desirous both to get it authorized, and to have the printing of it. Whereupon I took advice of some of my friends, whose judgements I preferred before mine own, showing them the copy, who gave me encouragement concerning the same: then I gave it into the Printers hand to get it authorized if Authority should think it fitting, although I confess I did not expect that it would have been authorized: but how ever, it was authorized contrary to my expectation: and therefore I was willing to admit the same unto the press, although I confess that there are many printed Catechisms se● forth by many reverend learned men to whom I am fare inferior, and whose works are more learned and eminent: yet considering of the great use that now at this present there is of Catechisms in regard of the order of Catechising enjoined by public Authority over all England: And considering that diverse people are of diverse minds and opinions, some liking and approving of one Catechism, and some of another: And considering withal, that all people generally are affected with new books, I adventured to present the same to public view, hoping that it will be profitable unto some, and then I know, I shall not lose my labour. Howsoever, I desire that the ignorant may be instructed thereby: and that all in general which read the same, may be furthered, built up, strengthened & confirmed in the truth, and armed against all errors and false doctrine; the which my poor labours, I make bold to dedicate unto your Worships: And although I confess it may seem strange unto your Worships, that I should presume to present to you a Treatise of the first principles of religion; whom God hath endued with so great learning and wisdom, yet I was theereby the more encouraged thereunto, both because that I conceive that you are thereby the better able to judge and discern of the matter contained in the same: and also because it is the glory of a wise man to pass by infirmities, as Solomon saith; and I was the rather moved thereunto because I desired to give this testimony of my true thankfulness for those testimonies of love which I have received from you, and especially unto you right worshipful in the first place unto whom I am engaged in a double respect; first, in regard of your ancient and long continued love unto my Parents; Secondly, in regard of the continuance of the same unto their children, and unto myself in particular. And especially for that first testimony of your love, when you promised in my stead, that I should profess the Faith of Christ crucified; the which profession of my faith, I publicly declare in this treatise following unto all in general, and unto yourself in particular. Secondly, as a testimony of that unfeigned love I bear unto you all, and that not only in regard of those outward bonds and ties of those many favours received from you, and that natural affection which I bear towards you, in that I was of a child brought up among you, but principally in regard of your pious zeal and forwardness in Religion which I have obseru●●● to both in you and your virtuous Ladies. thirdly, because I am persuaded by observing your worship's care in your family, that you will make some good use of the same. Lastly, I presumed to dedicate the same unto your worships, and your Ladies jointly together, both because of that near relation that is between you, and also because of myself being so much obliged unto you, humbly craving pardon for this my boldness; and humbly suing that these my poor labours may find acceptance: I commit both you and all of yours unto the blessing and protection of Almighty God, unto whom my prayers shall ever be directed for your continual joy and comfort in the enjoyment of all out ward mercies, so fare as in mercy he shall see best for you; and for your continual growth and increase in the apprehending and assurance of his free grace and favour here, and the enjoyment of ever lasting glory for ever 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 never intended the same should come to public view: I only intended the good of my own private Family, thereby judging my labours altogether unworthy of common view. But afterwards considering that a public good is ever to be preferred before a private, and being published it might dye more good in the hands of many in one day, then in my own private Family in many years: I was moved through the importunity of some friends to present the same, resolving that it will meet with many exceptions and objections among many people, as always the works and labours of others going before have done. Wherefore Christian Reader, I thought good to acquaint you with such reasons as moved me to publish the same, and to remove such objections as I conceive may be made against the same. The first reason is, because of all these errors and contentions which d'ye now so much abound, is ignorance of the grounds of Religion grounded upon the Word of God: Ye err not knowing the Scriptures, Mat. 22.29. And therefore we have cause to bless God for that order of teaching enjoined by public authority by way of Catechism, that so people may thereby be the better instructed in the grounds and principles of Divinity; and that the public Catechising may be the more profitable; it is necessary that people do acquaint themselves in private with such Catechisms as do most plainly by the Scriptures set forth the grounds and principles of Religion; and among the rest of Catechisms that are published, Christian Reader, you shall not find your labour lost in the reading of this Catechism, for this I dare presume that those that read the same with understanding, shall be able to understand in some measure any ground of Religion that is taught by the Minister in public; which would be to no small profit both to the Minister and people. Secondly, because I have observed by experience that the more Ministers contend against those errors which do now so much abound either in their Sermons or writings, the more they spread abroad: because such is the corruption of man's nature through pride, that the more he is opposed in those errors which he mayntaines the more strongly he labours to defend them & spread them abroad. Whereby the peace and unity of the Church is much broken and disturbed to the great grief and wounding of the souls of all God's people, and therefore I conceive that the best way both to suppress heresy, and to maintain the peace and unity of the Church, is positively to maintain those grounds of divinity which are established and enjoined by public authority, grounded upon the Word of God; for one contrary will expel another, when light comes, darkness is expelled: and so when the light of God's Word is clearly set forth, and shines in the Church, the darkness of Popery and all other errors will be daily expelled: like as it was with the Philistians Dagon, when the Ark was set up Dagon fell to the ground of himself. So when Christ and his Gospel is set up and maintained, who is the true Ark, than Dagon, all false Religion will fall down to the ground; for nothing so much overthrows Satan and his Kingdom. For by the preaching of the Gospel Satan is said to fall from Heaven like lightning; and therefore we have great cause to bless God in that we have those grounds of Religion grounded upon the word established by public authority, and enjoining all the Ministers of this Land to teach and maintain the same, the which I could wish were not too much neglected by many. For my own part that love that I bear to the truth of God's Word, and to the peace and unity of the Church, moved me to cast in my Mite, desiring that it may be a means to stir up others who are fare more able, to cast in out of their treasures, that so the truth of God's Word may be more cleared: the doctrine of the Church, the peace and unity of the same more defended and maintained; the ignorant instructed, and errors suppressed, all of which by this means through the blessing of God may be effected. I take not upon me to teach any, but I only show my judgement as an inferior, not passing for the censure of any. It may be some will be ready to object & say that this was agreat deal of needless labour spent. For we have no need of new Catechisms now seeing we have so many Printed already made by worthy learned men: and seeing that there is public Catechising in every Congregation: to which I answer, I confess that there are many public Catechisms made by learned men: to whom I judge myself fare inferior, and yet I say that among all those varieties of printed Catechisms, you shall find this differing from all other in matter, method, or manner, if not in all: for I never yet saw two Catechisms that were just alike in matter, method, and manner, although they were both concerning the same grounds, but however, in this one thing it is different from all the Catechisms that ever I yet saw, namely in the manner of proving the grounds: for in all ordinary Catechisms the places of Scripture are only quoted to prove the grounds, by reason where of people that are not acquainted with the Scriptures, knows not whether those grounds be agreeable to the word of God or no, and to turn to every proof is such a labour as that few will undertake the same. Wherefore to ease the Reader I have taken the more pains not only to quote the proofs of Scripture, but also to write them down, framing every answer so near as I could to the very words of my Text alleged for the proving of the same, with explication of such things as are obscure: which labour I shall think well bestowed in writing so that it may be profitable to the Reader. Again I conceive that there is the more need of Printed Catechisms in regard of that public Catechising enjoined by authority, that by reading in private they may be the better able to understand the Minister in public, and so shall the Minister profit the people with less labour in teaching in regard of often repeating of the same grounds: and indeed to speak truly it is the duty of every Master or Governor of a Family to teach and instruct their own Family in the grounds of Religion in their own private Houses, and not leave all for the Minister to do in public: and because all are not able in regard of knowledge to instruct their Families of themselves, it is necessary that they get such Catechisms as are printed, in which the grounds of Religion are most plainly preoved and set forth. And among many other Chatechismes as I conceive, you shall find this to be one, by which you may benefit both yourselves and your family; especially if you in reading mark and observe what dependency one thing hath upon another. But it may be some will object and say, that this Chatechisine is too large, concerning too many things; for one thing is necessary to be known, which is God in Christ; and therefore what need people trouble their heads to know so many things? To which I answer, That I freely confess, that according to the words of Christ, john 17.3. This is life eternal, to know thee to be the very God, and whom thou hast sent jesus Christ: the which are the main 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 works. And to know Christ aright, is to know him in his Person, in his Natures, and in his Offices. And whosoever doth not in some measure thus know God and Christ, knows neither God nor Christ, but merely a fantacy of their own brains. Neither could I well tell how to contract those grounds into a shorter volume, for sure I am that the glean which are left behind are more than the whole Crop here gathered together. Again, I did so near as possibly I could make Christ the main subject of this Treatise: and that those that read with understanding, may plainly see by the drift and scope of the same; for all those things which go before the covenant of grace, concerning the fall of man, his misery by reason of sin, and the puninshment thereof, serves to make man see how miser able he is without Christ. And all those things concerning the law, are to serve unto Christ, as the ministry of john 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 Kingdom of Christ: so that Christ and his Kingdom are the main things contained in this catechism. Wherefore I desire not to write much in commendation of the same, but rather desire that the work may praise itself, wishing that the reader may find as much benefit in reading as I found in writing; howsoever, I desire that it may be accepted as a testimony of my love unto the truth, and the Church and people in which I live; for whose sakes I have improved that small talon which the Lord hath lent me, desiring that it may be to God's glory, and his Churches good: which that it may so be, I commend and commit both you and it unto the blessing of almighty God, and rest yours in the Lord, I G. ¶ A Table containing the chief heads and Principal 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 Works of God. pag. 9 Concerning the Decree of God, in general. ibid. Concerning Predestination in special. pag 10. Concerning Election with the cause and end thereof. ibid. Concerning Reprobation, and the end thereof. ibid. Concerning the Execution of God's Decree. pag 12. Concerning the Creation in general. ibid. Concerning the Creation of Man in special. 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 general. pag. 16. Concerning the Nature of the Angels. pag. 17. Concerning their knowledge. ibid. Concerning their Power and Office. ibid. Concerning Gods Providence, how fare it doth extend. pag. 19 Concerning the Providence of God in the fall of Men and Angels. pag. 21. Concerning the Fall of Man. pag. 22. Concerning Original Sinne. ibid. Concerning the guilt and punishment of Sin. p. 23. Concerning the Extent thereof unto us, the posterity of Adam, with the cause. pag. 24. Concerning Man's unability to help himself out of that Condition. pag. 26. Concerning the Restoring of Man, and the means thereof. ibid. Concerning the outward means in which God doth reveal the threefold estate of Man. pag. 28. Concerning the Law and covenant of Works. ibid. Concerning the use of the Law to the Reprobate. pag. 30. Concerning the use of the Law to the Elect. ibid. Concerning the use of it before calling. pag. 31. Concerning the use thereof to them after calling. pag. 34. Concerning the giving of the Law to Adam in Innocence, with the cause. pag. 36. Concerning the giving 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 observed for the understanding of the Law. pag. 42. Concer: the sum of the First and Second Table of the Law. pag. 43. Concer: the Gospel, or Covenant 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 thereof. p. 51. Concer: justification, the first part of Redemption. ibid. Concer: the parts of justification. 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 Kingdom of Christ. ibid. Concer: the greatness of Christ's Kingdom, with the Nature of it. pag. 59 Concer: Faith, with the Definition of it. ibid. Concer: the Spirit with its diverse works. p. 62. Concer: the outward things in the Kingdom of Christ. pag. 63. Concerning the Ministry of the Word. ibid. Concerning the Sacraments in general. ibid. Concerning Baptism. 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 Kingdom 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 judgement. pag. 93. Concerning the signs going before. pag. 95. Conce: the end of Christ's coming to judgement. pag. 96. Concer: the Glorification of the Saints. ibid. Concer: Christ's delivering up his Kingdom to his Father. ibid. Concer: God being All in All. pag. 97. The Christians Profession. Question. WHereupon ought Faith and true Religion to be grounded? Answer. Upon the written Word of God contained in the holy Scriptures of the old & new Testamen; (a) Ephe. 2.20. Concerning the Scriptures, and the Attributes of them. And are built upon the foundation of the Apostles and Prophets, jesus Christ himself being the chief corner stone. Qu. Who is the author of these ●oly Scriptures? An. God himself, (b) Heb. 1.1 Who at sundry times and in diverse manners spoke in times passed unto the Fathers by the Prophets. Qu. How came these Scriptures first to the Church from God? An. By divine inspiration, (c) 2. Tim. 3.16. All Scriptures is given by inspiration of God: (d) 2. Pet. 1.20 Knowing this first, that no pro phecy of the Scripture is of any private interpretation, for the Prophecy came not in the old time by the will of man, but holy men of God spoke as they were moved by the holy Ghost. Qu. To what end were they given? An. Perfectly to teach us what to believe to salvation, & how to live well. (e) 2. Tim. 3.16. All Scripture is profitable for Doctrine, for reproof, for correction, for instruction in righteousness. Qu. Of what authority be these holy Scriptures? A. Of the highest authority, above all men or Angels; & therefore the authority of the Church, Counsels, Fathers is far inferior thereunto: (f) Gal. 1.8. But though we or an Angel from heaven, preach any other Gospel unto you, then that which we have preached unto 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: (g) Isa. 33.22. For the Lord is our judge, the Lord is our Lawgiver. the Lord is our King, he will save us. Qu. Which be those books 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? A. The five book of Moses called Genesis. Exodus. Leviticus. Numbers. Deuterono. Q. Which be those of the Prophets? An. Some are Historical, Some Doctrinal, and some Prophetical, greater and lesser. Histo. joshua. judges. Ruth. 1.2. Samuel. 1.2. Kings. 1.2. Chron. Ezra. Nehemia. Hester. Doct. job. Psalms: Proverbs. Ecclesiastes. Canticles. Lamentati. Propheti. greater Isaiah. jeremiah. Ezekiel. Daniel. Lesser. Hosea. joel. Amos. Obadia. jonah. Micha. Nahum. Habakk●k. Zephania. Haggai. Zacharia. Malachi. Qu. What be the Books of the new Testament? An. Some are Historical, some Doctrinal, and some Prophetical. Histo. of Christ and the Apostles. Matthew. Mark. Luke. john. Acts. Doct. The Epistles of Paul to the Churches. Romans. 1.2. Cor. Galathi. Ephesia. 1.2. Thes. The Author to the Hebrews. Doct. Paul's Epistles to particular Persons. 1.2. Tim. Titus. Philemon. The small Epistles written by severalmen james. 1.2. Peter. 1.2.3. john jude. The Revelations, which is Prophticall. Qu. How is it proved that these Scriptures are the word of God? An. First, by the perfect concord and agreement between all the writings, notwithstanding the diversity of persons, by whom, place where, times when, and matters whereof they were written. Secondly, the admirable force and majesty that is in them; (h) Mebr. 4.12 For the word of God is lively and mighty in operation, and sharper than any two edged sword, and entereth through, even unto the dividing asunder of the soul and the spirit, and of the joints 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 do you consider of concerning God? An. Four things. 1. His Nature. 2. His Attributes. 3. The Trinity of persons. 4. His works. Qu. What is God? Concerning God. An. An eternal Essence that hath being of himself: (i) Ex●. 3.14. And God answered Moses, I AM that I AM. Qu. Of how many sorts be his Atributs? An. Of two sorts. 1. Incommunicable. Concerning the Attributes of God. 2. Communicable. Qu. What be the Attributes of God incommunicable? An. Two, 1. Simpleness of Nature. 2. Infiniteness. Qu. What is that you call simpleness of Nature? An. It is an essenticall property in God, whereby every thing in God is God himself, (k) 1. john 4.16. God is Love.. Qu. What do you consider of his infiniteness? An. That is either in greatness or eternity. Qu. What is his greatness? An. It is an essential property in God, whereby he containeth all things, and is contained of nothing. Qu. What is his infiniteness in eternity? An. It is an essential property in God, whereby (l) Reve. 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, wisdom, mercy, and such like. Qu. Are these in men or Angels, as they are in God? An. No, in God they be essential, in us by participation; in him absolutely perfect, 1. Cor. 13.9. in us imperfect: in him without measure, & in all fullness; in us by measure: (m) joh. 1.16 of his fullness we receive. Qu. What is further to be considered of concerning God? An. Concerning the Trinity of person●. joh. 14.16. The Trinity of persons. Qu. What is a person in Trinity? An. A distinct substance, having in it the whole Godhead (n) Colos. 2.9. In him dwelleth all the fullness of the godhead bodily. Qu. What is the Father? An. The first person in the Trinity who hath of himself begotten his son: (o) Psal. 2.7. Thou art my son, this day have I begotten thee. Qu. What is the Son? An. The second person in Trinity, eternally begotten of the substance of the Father: (p) john 1.18. no man hath seen God at any time, the only begotten son, 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: (q) joh. 15.26 But when the comforter shall come whom I will send unto our fró the Father, even the spirit of truth which proceedeth of the Father. Qu. Is every one of the three persons the eternal God? An. Yes, the Father is God: (r) Rom. 1.7. john 17.3. Grace and peace be with you from God the Father. The Son is God, (s) Isa. 9.6. For unto us a child is borne, and unto us a son is given, and the government is upon his shoulder, and he shall call his name wonderful, counsellor, the mighty God. (t) joh. 1.1. 1. joh. 5.20. In the beginning was the word, & the word was God. The holy Ghost is God. (u) Act. 5.3. then said Peter, Ananias, why hath Satan filled thine heart that thou shouldest lie unto the holy Ghost? Thou hast not lied unto men, but unto God. Qu. How are these three said to be one? An. They are one in being and Essence, but three persons and substances. Qu. Every one of these being true Gods, are there more Gods then one? An. No, there is but one God only. (x) 1. Cor. 8.5.6 Deut. 6.4. For though there be that are called Gods; yet unto us 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. (y) joh. 14.10. Believest thou not that I am in the Father, and the Father is in me? Qu. What are the personal properties? An. In the Father to beget, in the Son to be begotten; in the holy Ghost to proceed from the Father and the Son; (z) joh. 1.18. No man hath seen God at any time the only begotten son of the father he hath declared him; (a) joh. 15.26 but when the comforter the holy Ghost shall come, whom I will send unto you fróthe Father, even the spirit of truth which proceedeth from the Father. Hitherto of the Trinity. Qu. What do you consider concerning the works of God? An. Two things. 1. The decree of God. Concerning the Decree of God in general. 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. (b) Ephe. 1.11. In whom also we were chosen, when we were predestinate according to the purpose of him which worketh all things after the counsel of his own will. Qu. What do you consider of his decree? An. Two things, 1. That it is general. 2. That it is special. Qu. What is his general decree? An. It is that which is universal of all things, from the beginning of the world, unto the end of the same: (c) Act. 15.18 From the beginning of the world, God knoweth all his works. Qu. What is his special decree? An. It is that which is special and particular of some things, as men and Angels, called predestination: (d) Rom. 8.30 Whom he predestinated. Qu. What is Predestination? An. Concerning Predestination in special. It is the decree of God concerning the eternal estate of men and Angels. Qu. What are the parts of Predestination? An. Two, 1. Election. 2. Reprobation. Qu. What is Election? An. Concerning Election, with the cause and end thereof. Gods eternal choosing or appointing of certain men and Angels to eternal life: (e) Ephe. 1.4. He hath chosen us in him before the foundatió of the world: (f) Rom. 9.23. And that he might declare the riches of his glory upon the vessels of mercy which he hath apppointed unto glory. Qu. Concerning reprobation and the end thereof. What is Reprobation? An. Gods eternal appointing of some men and Angels to destruction. (g) Rom. 9.22. What if God would to show his wrath & to make his power known, suffer with long patience the vessels of wrath apppointed to destruction: (h) 1. Pet. 2.8. And a stone to stumble, and a rock of offence, even to them which stumble at the word, being disobedient, unto the which thing they were ever ordained: (i) jude 4. For there are certain men crept in which were of old ordained to this condemnation. Qu. What is the cause of this decree? An. The will of God only, (k) Rom. 9.18 Therefore he hath mercy on whom he will, and whom he will he hardeneth. Qu. When did this decree begin? An. It was before the foundation of the world was laid, therefore eternal: (l) Ephe. 1.4. He hath chosen us in time before the foundation of the world. Qu. What is the end of his Election? An. The praise of his glorious grace: (m) Ephe. 1.5, 6. Who hath predestinated us in him, to the praise of the glory of his grace. Qu. What is the end of his reprobation? An. The praise of his glorious justice: (n) Pro. 16.4. God made all things for his own glory, even the wicked for the day of wrath. Qu. Can this decree be altered? An. No, but remaineth unchangeable, the same for ever; (o) james 1.17. Every good and perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Hitherto of the Decree. Qu. Concerning the execution of God's Decree. What is the execution of the decree? An. The fulfilling of that which is decreed: (p) Ephe. 1.11 Daniel 4.21 Who worketh all things after the counsel of his own will. Qu. What are the parts of execution? An. Two, 1. Creation. 2. Providence. Qu. Concerning the Creation ●ngenerall. What is Creation? An. The giving of the first being, form, and quality to every creature. Qu. What are the parts of Creation? An. Two, 1. The rude Mass of the world, wherein all things were confounded one with another. 2. The beautiful frame and fashion of the world. Qu. Whereof was this rude Mass made? An. Of nothing, (q) Heb. 11.3. Through faith we understand that the world was ordained by the word of God, so that the things which we see are not made of things that did appear. Qu. How was it kept and preserved? An. By the holy Ghost: (r) Gen. 1.2. And the earth was without form and void, & darkness was upon the deep, and the Spirit of God moved upon the waters. Qu. What do you consider in the frame and fashion of the world? An. Two things, 1. The elements which are most simple substances. 2. The bodies which are compounded of the Elements. Qu. What are those Elements? An. They are four, First, Fire. Secondly, Air. Thirdly, Earth. Fourthly, Water. Qu. What understand you by the bodies compounded? An. The rest of the creatures made of the uneven mixture of the Elements. Qu. How many sorts of creatures be there created? An. Two 1. Visible. (s) Col. 1.16. For by him were all things made which are in heaven and which are in earth, things visible, & things invisible. 2. Invisible. (s) Col. 1.16. For by him were all things made which are in heaven and which are in earth, things visible, & things invisible. Qu. How many sorts of visible creatures be there? An. Two, 1. Sensible. Sensible, man: Insensible, all the rest of the creatures. 2. Insensible. Sensible, man: Insensible, all the rest of the creatures. Qu. What do you consider in the cretion of man? Concerning the Creation of man in special. An. Three things, 1. His Parts. 2. His Sexes. 3. His Dignity. Qu. Concerning the parts of man. How many parts be there of man? A. Two, 1. Body. (t) 1. Thes. 5.23. And I pray God that your whole spirit & soul, & body, may be kept blameless. 2. Soul. (t) 1. Thes. 5.23. And I pray God that your whole spirit & soul, & body, may be kept blameless. Qu. Whereof was the body made? An. Of the dust of the ground, and therefore mortal. (u) Gen. 2.7. The Lord made man of the dust of the ground. Qu. What is the Soul? An. A spiritual substance, therefore immortal. (x) Gen. 1.27. And the Lord breathed in his face the breath of life, and man was made a living soul. Qu. Why is not the soul mortal? 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. What are the diverse sexes? A. Two, 1. Male. (y) Gen. 1.27. Gen. 2.22. Then God created man in his Image, he created them Male & Female 2. Female. (y) Gen. 1.27. Gen. 2.22. Then God created man in his Image, he created them Male & Female Qu. What are the dignities? Concerning the dignities of man in his Creation. A. Two, 1. To be made after Gods own Image. 2. To have power and dominion over the creatures. (z) Gen. 1.26. And God said, Let us make man in out Image, according to our likeness, and let them rule over the fish of the sea, & over the fowls of the heaven, & over the beasts, and over the earth, and every thing that creepeth and moveth on the earth. Qu. What understand you by the Image of God? An. Perfection in knowledge and purity of nature, whereby man perfectly knew the will of his Creator, and had power and ability perfectly to perform the same, whereby he had fellowship and communion with God his Creator; sof are forth as was possible for the creature with the Creator. (a) Colo. 3.10. And have put on the new man which is renewed in knowledge after the Image of him that created him. (b) Ephe. 4.24 Put on the new man which after God is created in righteousness and true holiness. Qu. Were all men created in this estate of perfection, in knowledge and righteousness? An. Yes, because Adam was not made as a particular private person, but as a public person, containing the stock and root of all mankind: in whose loins all hís posterity was contained. (c) Eccles. 7.31 Only this I found, that God hath made man righteous. Qu. What are the Invisible creatures? An. Concerning the Creatition of the Angels in general. The Angels. Qu. Of what did God make the Angels? An. Of nothing. Qu. What consider you of these Creatures? An. Four things, 1. Their Nature. 2. Their Knowledge. 3. Their Power. 4. Their Office. Qu. What is their nature? An. It is not of any corporal matter but merely spiritual and incorruptible. (d) Heb. 1.14 Are they not all ministering spirits? Qu. What is their knowledge. An. Threefold. 1. Natural, for they be intelligent spirits in a fare higher degree than the spirit of man. 2. Experientall. Concerning the nature of the Angels. 3. By revelation. Qu. What is their power? An. It is very great, Concerning their power and Office. yet it is limited to do only what God will. (e) 2. Thes. 1.7. Mighty Angels. Qu. What is their Office? An. Twofold. 1. To defend, protect, and deliver the righteous. 2. To destroy the wicked. (f) Acts 12.7.8.11.15. The Lord sent his Angel to deliver Peter out of prison from the hand of Herod. (g) 2. Kings. 19.35. The Angel of the Lord went out the same night and smote in the Camp of Ashur, and Hundreth Fourscore and Five Thousand. Qu. How many sorts of Angels be 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 be bad? An. Not by creation, but by transgression. (h) jude. 6. The Angels which kept not their first Estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgement of the great day. Qu. Whereby did God make all things? An. By his Word only. (i) Hob. 11.3. By Faith we understand 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 kind. (k) Gen. 1.31. And God saw all that he made, and lo, it was very good. Qu. What was the end of all the works that God made? An. His own glory. (l) 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 Son did create, and the Holy Ghost did create. (m) Gen. 1.26 Let us make man in our Image. (n) Heb. 1.2. In these last days he hath spoken unto us by his Son, by whom also he made the world. (o) Gen. 1.2. The spirit of God or the Holy Ghost moved upon the waters. Hitherto of the Creation. Qu. What is providence? An. Concerning the providence, and ●●w far it doth extend A most wise disposing of all things to their proper and appointed ends. Qu. How far doth this providence extend itself? An. First to all things both small and great. (p) Mat. 10.29. Are not two sparrows sold for a farthing: and not ●ne of them falleth to the ground without the providence of your Father? Secondly, to matters of chance or accident. (q) Pruo. 16.33. The lot is cast into the lap, but the whole disposing thereof is of the Lord. Thirdly, unto actions of evil, though not as they are evil. (r) Am●● 3. Shall there be evil in a City, and the Lord hath not done it? (s) 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 evil against thee. (t) Gen. 45.8. And joseph said to his Brethren, You sent me not hither; but the Lord sent me hither. Qu. Is not God than the author of sin? An. No, for he that is goodness itself, cannot be the author of any thing but of that which is most perfectly good; and therefore doth that well and justly which the instrument doth ill and unlawfully. Qu. Is it not better to say these things are done by God's permission then by his providence and appointment? An. God permits nothing but that he willeth to be done, other permission there is none in God. Qu. How doth God's providence bring things to pass? An. Sometimes by means, and sometimes without means. (u) Act. 27.30 By means the Lord saved Paul, and the rest that were in the ship. (x) Isa. 37.21. And recovered Hezekiah of his sickness by means, applying the plasters of dried figs to the sore. (y) Dent. 8.4 Without means when he caused the Children of Israel to pass through the Wilderness, and their garments nor their shoes waxed old. Qu. Of what thing chiefly is this providence? An. Of men and Angels. Qu. What of them especially is to be considered? Concerning the providence of God, in the fall of man and Angels. An. The fall of both, and restoring of some men. Qu. What do you consider of the fall of man? An. Two things. 1. The causes of the fall. 2. The fall itself. Qu. What are the causes of the fall? An. They are either. Without man. Or in man. Qu. What are the causes without man? An. Two 1. Principal as the devil. 2. Instrumental as the Serpent. Qu. What are the causes in man? An. Two 1. The outward senses 2. The inward affection. Qu. What was the fall itself? An. Concerning the fall of man. A voluntary transgression of that law which God gave man, from whence came original and actual sin. Qu. What is original sin? An. A privation of original purity, Concerning the original sin. and a corrupting of the powers and faculties of nature. Qu. How is original sin called in the Scriptures? A. (z) Rom. 6.6. The old man, concupiscence, sin that dwelleth in us, the body of sin. (a) Rom. 7.20.23. The law of the members. When doth this original sin begin? An. In the very conception, (b) Psal. 51.5. Behold I was conceived in sin. Qu. What is actual sin? An. It is the breaking of the law of God either in thought, word, or deed. (c) 1 john 3.4 Sin is the transgression of the law. Qu. Are all sins equal and alike? An. All sins are damnable, even the least e vill thought, and yet are pardonable, except the sin against the Holy Ghost. (d) Mat. 12.31. Wherefore I say un-you, every sin and blasphemy shall be forgiven unto men, but the blasphemy against the Holy Ghost shall not be forgiven unto men. Qu. What followed sin? An. Two things. 1. Gild. 2. Punishment. Qu. What is guilt? An. It is the desert of sin whereby the Creature becometh subject to the wrath and punishment of God. Qu. What doth this guiltiness work in the person guilty? An. It doth work accusations and unquietness in the mind. (e) Rom. 2.15. Their conscience also bearing witness, and their thoughts accusing one another. Qu. What is the punishment of sin? An. It is all evil both in this life, and in the life to come. Qu. What are the evils in this life? An. Twofold, first upon the soul, ignorance, darkness of mind, hardness of heart, proneness to sin. (f) Eph. 4.18.19. Having their cogitation darkened, and being strangers from the life of God through the ignorance that is in them, because of the hardness of their hearts, having given themselves unto wantonness to work all uncleanness even with greediness. Secondly, upon 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 upon thee cursing, trouble, and shame in all that thou settest thine hand to do, until thou be destroyed. Qu. What is the evil in the life to come? An. Everlasting destruction of body and soul in hell. (g) Rom. 6.23. For the wages of sin is death. Qu. Did this sin, guilt, and punishment rest in Adam, and extend itself no farther? An. It did not rest in him, but spread itself unto all his posterity. (h) Rom. 5.12.19. Wherefore as by one man Adam sin entered into the World: Concerning the extent thereof unto all the posterity of Adam with guilt. and death by sin; and so death went over all men, forasmuch as all men have sinned, and by one man disobedience many were made sinners. Qu. Why should the posterity of Adam be guilty of the sin they never committed? An. Because all mankind was in Adam's loins when he sinned, (i) Heb. 7.8. As in Abraham, Levy is said to have paid tithes to Melchesedec; so that it was committed in their natures, though not in their persons, and therefore they sin. Qu. What follows upon 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 temporal and eternal, and so are all born Children of wrath, and firebrands of hell. Qu. Is not God unjust in so severe punishment of that one sin of Adam, that all his posterity perish as hath been showed? An. No: because such is the infinite pure righteous nature of God that he must needs curse and abhor the creature that is defiled with sin, all sin is committed against an infinite God; and therefore in justice deserveth an infinite punishment. (k) Habak. 1.13. He is of purer eyes then to behold iniquitia. Qu. Can man no ways by no mèanes help himself out of this miserable condition? An. Concerning 〈…〉 No, but still run themselves deeper into condemnation. Qu. Hath God then appointed that all men should everlastingly perish in this miserable condition? An. No, God hath appointed to glorify the attribute of his mercy in the salvation of some, as well as to glorify the attribute of justice in the condemnation of others. Qu. What is the restoring of man? An. Concerning th● 〈◊〉 of man and the 〈…〉 It is a delivering of all the Elect from the Estate of sin and misery, and a restoring them to a fare better Estate than ever they had in Adam. (l) ●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 jesus Christ, hath abounded unto many. Qu. What is the way which God hath apppointed for his Elect to attain to this new estate and condition? An. Only jesus Christ apprehended by Faith. (m) Joh. 14.6. jesus said, I am the way, the truth, and the life. Qu. How doth that appear? An. Because the Scriptures showeth that the Fathers before the Law, and under the Law, and under the Gospel were by this way only justified and saved. (n) Gen. 15.6. And Abraham believed the Lord: and he accounted that to him for righteousness. (o) Heb. 13.8. jesus Christ yesterday, and to day, the same also for ever. Qu. Have not the Angels some part in this restoration by jesus Christ? An. No. Qu. Why did it not belong unto them also? An. First, because the promise of restoring was made only unto man and not unto them. (p) 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. (q) Heb. 2.16. For he in no sort took the nature of Angels, but he took the seed of Abraham. Qu. What are the outward means in which God doth ordinarily reveal and make known effectually unto man this threefold Estate and condition which we have before set forth? An. The Word of God. Qu. Concerning the outward means in which God doth reucal the threefold 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 Covenant of works. Secondly, the Gospel commonly called the Covenant of grace, or new Testament. Qu. Which is that you call the Law or Covenant of works? An. The decalog or Ten Commandments, commonly called the Moral Law. Qu. What doth the Law or Covenant of works require? An. Perfectly to keep and perform all things which it requireth, both for matter, and manner, upon pain of the curse and wrath of God, for the least breach of the same, either in thought, word, or deed. (r) Gal. 3.10. Cursed is every one that continueth not in all things which are written in the book of the Law to do them. Qu. Is any man now able thus perfectly to keep the Law? An. No man is now able perfectly to keep the Law, but continually break the same both in thought, word, and deed. (s) 1 joh. 1.8. In many things we sin. (t) Gen. 6.5. And all the thoughts and imaginations of man's heart were only evil continually. Qu. Is not God unjust in giving such a Law to man as he is no ways able to keep? An. No: because God did give man power and ability to keep it in his first Creation; and in that he is not now able to keep it, the fault is from himself, and God is just in that he requireth but his own. (u) Eccle. 7.31 Only this have I found that GOD made man righteous: but they have sought many inventions. Qu. Seeing man is not now able to keep the Law nor cannot be justified by it: is there then no more use of the Law? An. Yes, the Law is still of great use in the Church of God. (x) 1 Tim. 1.7. And we know that the Law is good, if a man use it lawfully. Qu. Of what use is the Law? An. The Law is of great use both to the reprobate and to the Elect. Qu. Of what use is the Law to the Reprobate? An. Concerning the use of the Law to the Reprobate. First, that they may justify God in their own consciences, in his pronouncing of the sentence of death and condemnation against them. (y) Rom. 2.15.16. Which show the effect of the Law written in their hearts, their consciences also bearing witness, and their thoughts accusing one another, at the day when God shall judge the secrets of men. Secondly, to be as a hook or bridle to keep in, kerb or restrain their violent corruptions from breaking forth, that so blood may not touch blood. (z) 1 Tim. 1.9.10. Knowing this that the law is not given unto a righteous man, but unto the lawless, disobedient, to the , and to sinners, to the unholy, and to the profane, to murderers of Fathers, and Mothers, to man-slayers, to whoremongers, to buggers, to to liars, to perjured. Qu. Of what use is the Law to the Elect? An. Concerning the use of the Law to the Elect. It is twofold, first before their calling. Secondly, after their calling. Qu. Of what use is the Law to the Elect before their calling? An. First to discover unto them their lost miserable estate by nature, Concerning the use of it to them before calling. by reason of sin as well as others. (a) Rom. 3.19. Now we know that whatsoever the Law faith, it sayeth to them that are under the Law that every mouth may be stopped, and all the World guilty before God. Secondly, to aggravate their sins. (b) Rom. 7.11 But sin took occasion by the Commandment. (c) Rom. 3.20. For by the law cometh the knowledge of sin. (d) Rom. 7.8. And I had not known sin except the law had said thou shalt not lust. Thirdly, to kill them and slay them, that so they may receive the sentence of death in themselves. But sin, that it might appear sin working death in me, (e) Rom. 7.13. by that which is good, that sin might be out of measure sinful by the Commandment. (f) Rom. 7.9. I was once alive without the Law, but when the Law came, sin revived, and I died. Fourthly, to be a Schoolmaster to drive them to Christ. (g) Cal. 3.24 Wherefore the Law was our Schoolmaster to bring us unto Christ. Qu. Hath the Law this power in itself to work these effects? An. No: the Law in itself is a dead letter, but the Law is a means or an instrument which God useth, his spirit being the efficient accompanying the same, working these effects. (h) joh. 16.8. The spirit shall convince the World of sin; that is, the Spirit of GOD, without man, the Law being the ordinary instrument. Qu. Are all the Children of God convinced alike by the Law, of their lost condition? An. All those that live under the means being capable, are convinced alike for quality: that is, they all see themselves, and feel themselves all lost in Adam, and borne Children of wrath; but not alike in quantity, measure, or degree: as doth appear by the example of Zacheus, and Lydia, whom for aught we find were nothing so deeply convinced by the law as others of whom we read, as the three thousand that were convinced at Peter's Sermon; and the jailor & the like, and yet no doubt but they were truly convinced. Qu. What may be the reason of this difference? An. I conceive chiefly, because the Lord by his Spirit will not be tied unto any ordinary course or means: But worketh where, when, and after what manner he will; because the Lord will not always have man to render a reason of all his works: (i) Joh. 3.8. The wind bloweth where it listeth. Again it may be in regard of those secret seeds of grace which God bestoweth upon his Children even in their infancy, ordinarily in Baptism; Now in some, these seeds do begin to spread forth, and to be expressed even in their very childhood: so that they begin to have some measure of apprehending of God's free grace bestowed upon them in their Baptism before they go on in a customed course of sin; but contrariwise, the seed of grace which many received in their Baptism lieth hid a long time before it break forth and manifest itself; and they go on a long time in a customed course of sinning, by reason whereof when they come to be convinced, they are ordinarily strooken with amore deeper apprehension of their misery by reason of sin, questioning whether God ever did or ever will bestow any mercy upon such miserable sinners as they are. Qu. Of what use is the Law unto the Children of God, after their calling? An. Concerning the of thereof to them after ●alling. First, to stir them up to thankfulness unto God, for delivering them from so great a bondage. (k) Rom. 7.15 I thank GOD through jesus Christ my Lord. Secondly, to beat down their sense, and reason, and pride by the severity of the same, that so they may not rest in their own way of works, for sense and reason knoweth no other way to life but works; And therefore when the young man, the great Ruler, came running unto Christ saving, good Master, what shall I do that I may have eternal life; all his learning, wisdom, and reason knew no other way to life, but by doing. (l) Mat. 19.16. That way his wisdom and reason directed him. Wheerefore Christ, that his high thoughts of his wisdom and reason might be confounded and brought down, sets him such a task as he knew full well he was no ways able to do. (m) Mat. 19.17. If thou wilt enter into life keep the Commandments; Now this way of works is so natural that the Children of God after they are come to Christ have much ado to deny themselves, & all their works, and therefore to that end they have continual use of the Law. Thirdly, to drive them more and more out of themselves that they may cleave close unto Christ: and this it doth by the curse and terrors of the same: and this as I conceive was prefigured (n) 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 revealed unto man a new way unto life and happiness which was only by believing GOD'S promise concerning Christ the seed of the Woman to break the head of the Serpent, yet man naturally wise, & inclined to rest and seek for life in the old way of works, and therefore it is probable that the Lord knew that Adam would be ready to think that as he lost life by the eating of the Tree of knowledge of good and evil, that so by the eating of the Tree of life he might come to life again: And therefore the Lord hung a glittering sword to drive him off from that way, that so he might be driven to Christ that new and living way which God had revealed them. Qu. When was this Law given? An. First, it was given by the Lord to Adam in the estate of innocency, and in him to all his posterity. Secondly. (o) ●●●●d. 20. It was given by God himself unto the children of Israel in Mount Sinai. Thirdly. (p) Exod. 15.21. It was given by Moses from the Lord unto the children of Israel. Qu. Concerning the giving of the Law to Adam in innocency with the cause. How was the Law given by the Lord to Adam in innocency? An. By writing in it his heart. (q) Rom. 2.15 Which showeth the effect of the Law written in their hearts. Qu. How was the Law given by the Lord unto the Isralites in Mount Sinai? An. Concerning the giving of the Law to the Israelites in want. By voice in thunderings and lightnings, and the sound of trumpets in a terrible manner. (r) Heb 12.18.19.20.21. For ye are not come unto the Mount that might not be touched, nor unto burning fire, nor to blackness and darkness & tempest, neither unto the sound of a trumpet, & the voice of words which they that heard it excused themselves that the words should not be spoken to them any more, for they were not able to abide that which was commanded, yea though a beast touched the Mountain it shall be stoned or thrust through with a dart: and so terrible was the sight which appeared, that Moses saved, I fear and quake. Qu. How was the Law given by Moses from the Lord to the Children of Israel? An. It was given in two Tables of of stone which were to be put into the Ark, and so to be delivered unto the children of Israel. (s) Exod. 24.26.27. And the LORD said unto Moses, writ thou these words: For after the tenor of these words I have made a covenant with thee, and with Israel. (t) Exo. 25.21 And in the Ark thou shalt put the testimony which I will give thee; and he writ in the tables the words of the covenant, even the ten commandments. Qu. Why was the Law given at the first, written in the heart of man? An. First, that the Law might be known unto all men by the light of nature. Secondly, that thereby all men might be left without excuse. (u) Rom. 1.14.15. For when the Gentiles which have not the Law do by nature the things contained in the Law, they are a law unto themselves which show the effect of the law written in their hearts, their conscience also bearing witness, and their thoughts accusing one another. Qu. Why was the Law given by the Lord unto the Israelites in such a terrible manner as hath been showed? An. To fright and terrify man thereby, that so he might not dare to rest in the same for life and salvation, and therefore the Apostle sayeth, (x) 2 Corinth. 3.9. That it was the minstery of condemnation even to condemn them that were under it. Qu. Why was the Law given by Moses from the Lord written in tables of stone, and put into the Ark? An. Because in that he was a type of Christ the mediator, who was the true Ark in whom the Law was to be perfectly kept. (y) Gal. 3.22. And it was ordaidayned by Angels in the hand of a mediator. (z) Heb. 8.1. ● Now we have such a mediator as is a minister of the sanctuary, and the true tabernacle, or Ark, which the Lord pight, and not man. Qu. In what manner was the Law given to the Israelites? An. It was delivered with many legal promises & threatenings annexed thereunto, as doth appear at large in the 27. & 28. Chap. of Deuteronomie, which was the pedagogy or schoole-maistership of the same, which was to make them long and groan for the coming of the Messiah, at whose coming this pedagogy was to have an end, so that it was proper to the jews only. Qu. What other Laws were given to the jews? An. divers ceremonies which was to type out and set forth Christ to come, who was their Gospel, which ceremonies were to have an end when Christ the substance was come; and therefore were proper to the jews. Qu. Is not the moral Law abolished by Christ, nor no part of the same, after men are brought unto Christ by Faith? An. No: the Moral Law nor no part of the same is abolished by Christ, neither by his coming in the flesh in general, nor yet by his coming to dwell in men's hearts in particular: he only translates them that believe from under that Covenant & bringeth them under a new: but leaveth the first standing in his full force and power. (a) Mat. 5.17.18. Think not that I am come to destroy the Law, but to fulfil it; for verily I say unto you, till heaven and earth perish one jot or one tittle of the Law shall not escape till all things be fulfilled. Qu. How is the Law to be preached unto men? An. Concerning the manger of the preaching of the Law. First, to show unto men what a pure & perfect estate they once had by their creation, when they had power and ability perfectly to keep such a most pure and perfect Law. Secondly, to show and discover unto men their corrupt, lost, miserable estate and condition by reason of sin. Thirdly, to show and discover unto men the pure righteous nature of God by the purity of his most pure & righteous law, which he must have perfectly kept, or else he cometh to judge and condemn men. (b) Exod. 34.7 For he is a God that cannot quit the guilty. Qu. Seeing men in themselves are now no ways able to keep the Law, are they not to be commanded and exhorted to do the Law, or the things contained in the Law? An. First, the law is to be preached or used by the Magistrate politically to curb, bridle, restrain, and keep in the unruly corruptions of gross wicked men, by the threatenings and terrors of the same. Secondly, the law is to be preached unto men that are civil, or out wardly religious being in the estate of nature, perfectly to be done upon pain of the eternal curse and wrath of God; that so they may not rest in that their way of works, nor in their endeavours & desires to keep the law, but that they may be wearied and tired in their condition, that so they may have that preparative disposition being rob and spoiled of all: that so way may be made for Christ; And this was the end of Christ's preaching the law to the rich young man that came to him. (c) Mat. 19.17. Keep the commandments. Thirdly, men that are brought unto Christ are to be exhorted & stirred up by the ministry of the Word, to walk in the matter of the law out of love and thankfulness unto Christ, to show forth & declare the truth of their faith before men. (d) Mat. 5.26 Let your light so shine before men that they may see your good works, and glorify your Father which is in heaven. Qu. What rules are to be observed for our better understanding of the Law? An. Concerning what rules are to be observed for the understanding of the Law? First, that in every commandemét there is a figurative speech where by more is commanded or forbidden then is named. Secondly, that in every commandment there is two parts, affirmative, and a negative, whereof one is expressed, and the other is employed. Thirdly, that whatsoever every commandment commands or forbids, it commands and forbids all means and occasions thereunto. Fourthly, that the law is spiritual, and therefore it binds the spirit of man, or inward man, so that the least motion of the heart is a breach of the same. Qu. Why is every commandment set out in the second person, and singular number, Thou? An. That every particular person may know that God speakesto him or her in particular, as it were by name. Qu. How is the Law divided? An. Into two Tables, the First & Second. Qu. What is the sum of the First Table? An. (e) Mat. 22.37. Thou shalt love the Lord thy God with all thine heart, Concerning the sum of the first and second table of the Law. with all thy soul, and with all thy might. Qu. What is the sum of the Second? An. (f) Mat. 22.39.40. It is like unto the First, Thou shalt love thy Neighbour as thyself: On these Two commandments hangeth the whole law and the Prophets. Hitherto of the Law of Covenant of works? Qu. What is the Gospel or Covenant of grace or new testament? Concerning the Gospel or covenant of grace. An. It is, that God will freely give eternal life through jesus Christ to all his Elect. (g) Ez●k. 16.6.8. I saw thee in thy blood, and I said unto thee, Live, yea I swore unto thee, and entered into a covenant with thee, and thou becamest mine. (h) jere. 31.32 And in those days saith the Lord, I will make a new covenant with the house of Israel, and with the house of jacob. (i) 1 joh. 5.11 And this is the record, that God hath given us eternal life, & this life is in his Son. Qu. Why was this covenant of grace given? An. Because. (k) Rom. 8.3. The covenant of works cannot by reason of the infirmity of man's flesh give life to any. Qu. When was this covenant of grace given? An. It was first given so soon as Adam was fallen, though darkly in these words: (l) Gen. 3.24. The seed of the woman shall break the head of the Serpent; after ward renewed to Abraham in a more plainer manner; and so from time it was more dearly revealed even until Christ came in the flesh, by whom it was fully revealed and made known. Qu. Is there no condition required on man's part in this covenant? An. No: because then should it not be freely given by grace. (m) Rom. 3.24 And are justified freely by his grace. Qu. Did not the Lordrequire a condition in his covenant made with Abraham in these words, Walk before me, and be thou perfect? An. No man's walking with God in works can be any condition of that covenant, because than it should be partly by works: so that by those words walk before me and be thou perfect, we are to understand Abraham's walking the life of faith, by living of which life in believing Gods promise, his perfection did consist. Qu. Is not faith then a condition of this new covenant of grace? An. No, Faith is no condition required on man's part, but rather a disposition or power of receiving and laying hold of the covenant which God freely giveth unto man: so that there is nothing required on man's part to be done, but only to receive that freely which God freely giveth; and that power which he hath to receive, cometh not by his own industry, striving, labour, or pains, but it cometh merely, and alone from the grace of God. (n) Ephes. 2.8. For by grace are ye saved through faith, and that not of yourselves, it is the gift of God. Qu. What is the substance of this new covenant? An. Concerning christ the substance of the same. The second person in the Trinity Christ jesus the only son of God. Qu. What do 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 excel in power and dignity either men or Angels. Qu. What consider you in his Godhead? An. That he is the only Son of God his Father, coequal with his Father, and the Holy Ghost. Qu. What consider you of his Manhood? An. (o) Heb. 2.6. That the divine nature took to himself a reasonable soul and body. 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 themselves, nor of their essential properties: but these two natures were united in one person, yet distinguished in substance, and properties, & actions. Qu. Why must Christ be man? An. First, because he might be fit to die. Secondly, because by man the sin was committed, and therefore by man the recompense must be made, the justice of God so requiring. Qu. Why must Christ be God? An. That he might be able to overcome the in finite sufferings which he suffered for man. Qu. When were these two natures united? An. From the first moment of Christ's conception in the womb of the Virgin Marie. Qu. What is the use of the conjunction of these two natures? An. That the Manhood of our Saviour Christ being personally united 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. Mediator. Qu. What Name is given unto him in regard of his Office? An. Christ. Qu. What doth this Name signify? An. Anointed. Qu. How many Mediators be there? An. Only one Christ jesus. (p) 1 Tim. 2.5 There is one Mediator between God and man, which is the Man Christ jesus. Qu. Why must Christ alone be Mediator? An. Because Christ alone did partake both of the nature of God & man which is of absolute necessity for him that should be a Mediator between both. Qu. What be the parts of his Mediatorship? An. Two. 1. His Priesthood. 2. His Kingdom. Qu. What be the works of his Priesthood? An. Two. 1. Teaching. 2. Meriting. Qu. How did Christ teach the will of his Father? An. First by himself in his own personal ministry: (q) Mat. 7.19 For he taught them as one having authority, and not as the Scribes. Secondly, by his servants, both before and after him: (r) 1. Pet. 3.16. By the which he also went and preached unto the spirits that are in prison: (s) Luk. 10.16 He that heareth you, heareth me. Qu. What is the other work of his Priesthood? An. The meriting of the redemption of the Elect: (t) Heb. 9.11.12. But Christ being become an high Priest of good things to come, & botained eternal redemption. Qu. How did Christ perform this redemption? An. First, by the actions he did in his humiliation. Secondly, by the actions he did in his exaltation. Qu. What are the actions he did in his humiliation? An. They are two, 1. Sufferings. 2. Fulfilling. Qu. What was his sufferings? An. That in body and soul he suffered the uttermost of God's wrath, which was due unto man for sin, as it is largely set forth in the 26. of Matthew, from the first verse to the end of the chapter, (u) Isa. 5.3.5. But he was wounded for our transgressions, he was broken for our iniquities. Qu. What do you understand by fulfilling? An. That Christ perfectly kept the whole Law of all the Elect: (x) Mat. 3.15. Then jesus answered and said unto him, suffer it now, for thus it behoveth me to fulfil and righteousness. Qu. What are the actions he did in his exaltation? An. They were three, 1. His resurrection 2. His Ascension. 3. His sitting at God's right hand. (y) Rom. 1.4. And declared mightily to be the Son of God by the resurrection from the dead. Who shall lay any thing to the charge of God's Elect? seeing Christ is dead, or rather is risen again for our justification, Rom. 8.34. and ascended into heaven, and sitteth at the right hand of God his Father. Qu. What fruit and benefit have the Elect by these works of his Priesthood? An. They are specially Two, 1. Redemption. 2. Intercession. Qu. What is Redemption? An. To be delivered from under the Kingdom of sin and Satan; Concerning our redemption, and the parts thereof. & to be restored into the Kingdom of Christ: (a) Col. 1.13. Who hath delivered us from the power of darkness, and hath translated us into the Kingdom of his dear Son. Qu. What are the parts of Redemption? An. They are chief two, 1. justification. 2. Sanctification. (b) Tit. 2.14. Who gave himself for us, that he might redeem us from all iniquity, and purge us or make us pure to be a peculiar people unto himself, zealous of good works. Qu. What is justification? An. Concerning justification, the first part of Redemption. To be made clean or cleared from all sin, guilt, and punishment before God; and to be made and presented perfectly righteous before God, in and through the righteousness of Christ: (c) Act. 13.38.39. Be it known unto you therefore men and brethren, that through this man is preached unto you the forgiveness of sins, and from all things from which ye could not be justified by the Law of Moses, every one that believeth is justified: (d) Rom. 8.24. Who shall lay any thing to the charge of God's Elect? seeing it is Christ that died for our sins, or rather which is riser again for our justification, By the death and resurrection of Christ the Elect are so justified, that nothing can be laid to their charge: and they who can have no fault laid to their charge, are freed from guilt & punishment: for faultless persons, are neither guilty nor punishable. (e) 2. Cor. 5.21. And he hath made him sin for us, which knew no sin, that we should be made the righteousness of God in him: (f) Col. 1.28. And that we may present every man perfect in Christ jesus, that is, before God in that righteousness of Christ they are presented perfect. Qu. What are the parts of justification? Concerning the parts of justification. A. They are two, 1. Remission of sins. 2. Imputation of righteousness. Act. 10.13. (g) Heb. 10.17.18. Col. 2.13. Their sins and iniquities will I remember no more, now where remission of these things are, there is no more offering for sin; that is, where remission of these sins are: (h) Rom. 4.23.24. Now it is not written for him only, that it was imputed to him for righteousness, but also for us to whom it shall be imputed for righteousness. Qu. What is Remission? An. The utter abolishing of all sin by the blood, death, 1. john 3.5. and sufferings of Christ from before God for ever: (i) Heb. 9.20.28. But now in the end of the world hath he appeared once to put away, take or abolish away sins by the sacrifice of himself; so Christ was once offered to take away the sins of many: (k) 1. joh. 1.7. And the blood of jesus Christ his son cleanseth us from all sin: (l) Re●e. 1.5. And washed us from our sins in his blood. (m) Heb. 1.3. And hath by, himself purged our sins: (n) 〈◊〉. 5.26.27. And gave himself for his Church; that he might sanctify it and cleanse it by the washing of water through the word, that he might make it unto himself a glorious Church, not having spot or wrinkle, or any such thing; but that it should be holy and without blame. (o) Col. 1.22. In the body of his flesh through death to make you holy and unblameable and without fault in his sight, that is, in God's sight, or before God. Qu. What is imputation? An. It is the reckoning, accepting, or pronouncing of all believers perfectly righteous in the righteousness of Christ: (p) Rom. 4 4. But to him that worketh not, but believeth in him that justifieth the , his faith is counted for righteousness: that is, Christ or the righteousness of Christ which is the object of faith, and is counted or reckoned for righteousness: (q) Rom. 4.11. That righteousness might be imputed to them also. Qu. Is a believer made thus perfectly righteous now in his justification? A. Yes, for this righteousness of justification is one individual act wrought at one and the same time. (r) Heb. 9.24. But is entered into very heaven now to appear in the sight of God for us: (s) Heb. 10.14 for with one offering hath he perfected for ever them that are sanctified: (t) 1 Joh. 4.7. As he is, so are we in this present world (u) Col. 2.10. And ye are complete in him. Qu. Concerning Sanctificaon, the second part of Redemption What is Sanctification? An. It is the work of the Spirit of Christ in a believer, whereby the body of sin is daily weakened, and whereby by they daily grow like unto Christ their head by imitation, in showing forth the truth of their faith by good works. (x) 2. Thes. 2.13. God hath from the beginning chosen you to salvation through sanctification of the Spirit, 1. Pet. 1.2. And therefore called the spirit of sanctification, Rom. 1.4. (y) Rom. 8.10 And if Christ be in you, the body is dead because of sin, but the spirit is life for righteousness sake. (z) Mat. 5.16 Let your light so shine before men, that they may see your good works & glorify your father which is in heaven. (a) Jam 2.18. Show me thy faith out of thy works, and I will show thee my faith by my works. Qu. What are the parts of Sanctification? An. They are two, First, Mortification. Secondly, Quickening. (b) Col. 3.5. Mortify therefore your members which are on the earth. (c) Rom. 8.11 But if the Spirit of him that raised up jesus from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies because that his Spirit dwelleth in you. Qu. What is Mortification? An. A subduing of the power of sin, (d) Mica. 7.19 The Lord by his spirit will subdue our iniquities and our sins. Qu. What is Quickening? An. A renewing of the believer to newness of life: (e) Rom. 6.4. We are buried with him by baptism into his death, that like as Christ was raised up from the dead by the glory of the Father, so we also should walk in newness of life: (f) Rom. 6.5. For if we be grafted with him to the similitude of his death, even 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 never fully perfected till the end of this life. (g) 2. Cor. 7.1. Seeing then we have these promises dear beloved let us cleanse ourselves from all filthiness of the flesh and spirit, and grow up unto full holiness in the fear of God, or perfecting holiness. Qu. Why is not this sanctification perfect in this life? An. Because the Lord will have a Christian live by faith, and not by sense and feeling: (h) 2. Cor. 5.7. For we walk by faith, and not by sight. Qu. What is that other part of Christ's priesthood which you called intercession? An. Concerning the intercession of Christ. It is that whereby Christ doth continually present before God the virtue of his death & sufferings, by which the pollution of a believers works are taken away before God. (i) 1. joh. 2.1. My babes, these things writ I unto you that ye sinne not: and if any man sin, we have an advocate or intercessor with the father jesus Christ the Just: For the office of intercession and redemption are joined together. Qu. What is the other part of Christ's mediatorship? An. His Kingdom whereby all the works of his Priesthood are made profitable to all the Elect. Qu. What is to be considered in the Kingdom of Christ unto the Elect? A. Two things, 1. The kingdom itself. 2. The administration of it Qu. What is to be considered in the Kingdom itself? Concerning the Kingdom of Christ. An. Two things, 1. That it is a kingdom of grace. 2. That it is a Kingdom of glory. (k) Zech. 12.10. And I will pour upon the house of David, and upon the inhabitants of jerusalem the spirit of grace. (l) joh. 17 5.22. And now glorify me O Father with thine own self or own glory; and, The glory that thou gavest me I have given them. Qu. What else consider you in this Kingdom? An. Two things, 1. The greatness of it. 2. The nature of it. Qu. Wherein doth the greatness of it consist? Concerning the greatness of Ch●●●●s Kingdom. An. In Two things, 1. In the extent which is universal. 2. In the power of it which is absolute. (m) Psal. 1.8. Ask of me and I will give thee the heathen for thine inheritance, and the ends of the earth for thy possession. (n) 〈◊〉. 3.7. Which hath the Key of David, who openeth & no man shutteth, shutteth and no man openeth. Qu. Of what nature is this Kingdom? An. Concerning the nature of it. First, it is spiritual, (o) joh. 18.36. My Kingdom is not of this world. Secondly, it is eternal: (p) Dan. 7.27. And the Kingdom and dominion, & the greatness of the Kingdom under the whole heaven shall be given to the holy people of the most High, whose kingdom is an everlasting kingdom, and all powers shall serve and obey him: (q) Luk. 1.33. And he shall reign over the house of jacob for ever, and of his kingdom shall be none end. Qu. Are all believers partakers of this Priesthood and Kingdom? An. Yes, they are all made Priests and Kings: (r) 1. Pet. 2.9. But ye are a chosen generation, aroyall Priesthood: (s) Reve. 1.6. And made us Kings and Priests unto God even his Father, to him be glory and dominion for evermore, Amen. Qu. Wherein doth the administration of this Kingdom consist? An. In things and persons, Concerning the administration of Christ's Kingdom. Qu. What be the things? An. They be of two sorts, First inward. Secondly outward Qu. What be the inward? An. The spirit, peace, joy, righteousness, faith: (t) Rom. 14.17 For the Kingdom of God is not meat nor drink, but righteousness, and peace, and joy in the holy Ghost. Concerning Faith, with the definition of it. Qu. What is Faith? An. A receiving or an applying of Christ and all his benefits unto myself, in particular that he is mine and I am him. (u) john 1.12. But as many as received him, to them he gave power to be the sons of God, even to them that believe in his name. (x) joh. 20.28. Then Thomas answered & said unto him, Thou art my Lord, and my God. (y) Cant. 2.16 My beloved is mine, & I am his. Qu. What consider you in Faith? An. First it is not of ourselves: (z) Mat. 16.17 And jesus answered and said to him, Blessed art thou Simon, the son of jonas, for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. (a) Ephe. 2.8. For by grace are ye saved through faith, and that not of yourselves, it is the gift of God. Secondly, that it is not in all, but in the Elect: (b) 2. Thes. 3. For all men have not faith. (c) Act. 13.48 And as many as were ordained unto eternal life believed. Thirdly, that it is manifested to menward by the fruits thereof which are good works: (d) jam. 2.18.20. And I will show thee my faith by my works. But wilt thou understand O thou vain man, that the faith which is without works is dead? fourth, that it is common to all the faithful, and yet in a different measure. (e) 2. Pet. 1.1. Simon Peter, a servant and an Apostle of jesus Christ, to you which have obtained the like precious faith with us. (f) 1. Cor. 12.11. And all these things worketh even the selfsame spirit, distributing to every man severally as he will. Fiftly, that it is not here perfect in any but increaseth and groweth daily: (g) Rom. 1.17. For by it the righteousness of God is revealed from faith to faith. Sixtly, that the least measure of faith receiveth Christ for salvation: (h) Mat. 17.20. For verily I say unto you, if ye have faith as much as is a grain of mustard seed, ye shall say unto this mountain Remove hence to yonder place, and it shall remove, and nothing shall be impossible unto you. Seventhly, that it can never be utterly lost in any, where it is wrought in truth: (i) Rom. 11.29 For the gifts and callings of God are without repentance. Qu. What do you understand by the spirit you said was in the Kingdom? An. That power of God which worketh in the hearts of men those things which by nature they cannot attain unto. Concerning the Spirit with its diverse works Qu. What are the diverse workings of the Spirit in the Church or Kingdom 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 joy, and doing of many things. (k) Mat. 7.22. Many will say to me in that day Lord, Lord, have we not by the name prophesied and cast out Devils, and done many great works? (l) Mat. 13.20. And he that received the seed in the stony ground, is he which heareth the word & with joy receiveth it. Qu. What is the work of the Spirit proper to the Elect? An. To work a particular justifying faith, and sanctification of the spirit. Qu. What be those outward things which you said were in the Kingdom of Christ? An. Concerning the outward things in the Kingdom of Christ. First, such ordinances as God hath given his Church. Secondly, such as the Church giveth unto God for service according to his word. Qu. What be those ordinances which God hath given unto his Church? An. They are three, 1. The Ministry of the word. 2. The Sacraments. 3. The Censures of the Church. Qu. What is the Ministry of the word? An. Concerning the ministry of the Word. It is an ordinance of God in the Church, which he hath apppointed 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 salvation by jesus Christ. Qu. What is a Sacrament? A. It is a work of the whole Church, Concerning the Sacraments in general. wherein by outward things done according to God's appointment, inward things are offered to all; and exhibited only to the faithful to strengthen their faith in the eternal covenant. 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 do administer and receive. Secondly, that which they do minister and receive. Qu. What be the persons? An. The Minister and the persons that do receive. Qu. What belongs to the Minister? An. Chiefly to consecrate and deliver the outward Elements. Qu. Wherein stands that consecration? A. First, in the declaring & opening the ministration of the Sacrament. Secondly, in prayer & thanksgiving to God, the Church joining 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 between these Elements and others of that kind in common use? An. None at all in substance, but only in their use 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, (m) 1 Cor. 10.16. To show the unseparable conjunction of the thing signified with the outward sign to the worthy receiver. Secondly, the more fully to assure the worthy receiver that he doth as verily receive the thing signified as he doth the outward signs. Qu. How many Sacraments be there? An. Only two. Qu. Why were there no more ordained? An. Because by these two the faith of the believer is sufficiently strengthened in the assurances of the free grace and favour of God here, and eternal glory for ever hereafter. Qu. Which is the first Sacrament? An. Baptism. Qu. What is Baptism? An. It is a Sacrament of the new Testament, whereby all that are baptised are entered and made members of the outward visible Church, and all the Elect ordinarily are entered into and made members of the invisible Church the mystical body. Qu. What is the outward sign in the Sacrament of Baptism? An. Water. Qu. What doth that signify? An. Washing. Qu. What agreement is there between the sign 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 sin original and actual, past, present, and to come. Qu. What benefits have the Elect by Baptism? An. Chief three, 1. The forgiveness of all their sins. 2. Secondly their union with Christ. 3. Their regeneration. (n) 1 Pet. 3.21 To the which also the figure that now saveth us, even Baptism agreeth, not the putting away of the filth of the flesh: but in the answer of a good conscience to Godward; that is by having remission of sins: (o) Gal. 3.27. For all ye that are baptised into Christ, have put on Christ: (p) Tit. 3.5. According to his mercy he saved us by the washing of the new birth. Qu. Who are to be Baptised? An. The children of those that are joined members of the true Church, and those that are converted and turned to be Christians. Qu. What is the second Sacrament? An. The Lord's supper. Qu. What is the Lords Supper: A. It is a Sacrament of the new Testament, Concerning the Lord's Supper. whereby the faith of the worthy receiver is strengthened and confirmed in the assurance of the free grace of God in Christ unto him in particular. Qu. What are the outward signs in the Sacrament of the Lords Supper? An. Bread and Wine. Qu. What do they signify? An. The body and blood of Christ. Qu. What agreement is there between the signs and the thing signified? An. As bread and wine do nourish the body, so doth the body and blood of Christ nourish the souls of the faithful unto eternanll life. Qu. Who are to be made partakers of this Sacrament? An. Only such as be of the Church, having knowledge to render a reason of their faith, and live without scandal. Qu. What is required of those that come to this Sacrament? An. That they be prepared and fitted for the same. Qu. What is that which prepareth and maketh fit? An. Only the righteousness of Christ apprehended by faith, which is the wedding garment by which they are made fit guests for the Lords table. Qu. How doth Baptism and the Lords Supper agree, and wherein do they differ? A. They agree in the spiritual matter which is Christ, and in the end to strengthen faith. First, they differ in the sign, as Baptism hath Water and washing, the Lords supper hath Bread & Wine, eating and drinking. Secondly, they differ in the manner of signifying, as first Baptism signifieth our first entrance into the covenant and receiving into the Church; and the Lords Supper our continuance in the same by jesus Christ. Secondly, Baptism signifieth our new birth, that we are the children of God by jesus Christ; and the Lords Supper our growing more and more in the assurance of the same. Thirdly, Baptism is but once administered, because we are but once borne to be children of God by Christ. But the Lord's Supper is often to be received, that thereby our Faith may be strengthened in the apprehending of Christ and his righteousness for our justification, and may daily grow and increase in sanctification till we come to the last fruition and enjoyment of eternal 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 confirm faith, than the word alone without the Sacrament. Qu. What is the reason of this? An. Because the Sacrament speaks to more of our outward senses than the word doth. Qu. Concerning the censures of the Church. What use is there of the censures of the Church? An. First, to keep the members of the same in order. Secondly, to put from amongst them, such as live not in uniformity to the will of God revealed in his word. (q) 1 Cor. 5.2. That he that hath done this deed 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 sin, and so to repentance. Qu. How many sorts are there of these Censures? An. Two, First, Public. Secondly, Private. Qu. What are the private? An. First, privily and alone to admonish the offender: (r) Mat. 18.15. Moreover, if thy brother offend against thee, go and tell him his fault between thee & him alone. Secondly, if he repent not, to admonish in the hearing of others: (s) Mat. 18.16. But if he hear 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 public? An. Two, 1. Suspension. 2. Excommunication. (t) Num. 9.6, 7. And certain men were defiled, and those men said unto Moses and Aaron, We are defiled by a dead man, wherefore we are kept back that we may not offer an offering unto the Lord in the time thereunto appointed. (u) Mat. 18.17. And if he will not vouchsafe to hear them, tell it unto the Church; and if he refuse to hear the Church, let him be unto thee as an heathen, and a publican. (x) 1. Cor. 5.4.5. When ye are gathered together, and my Spirit in the name of the Lord jesus Christ, that such a one I say, by the power of our Lord jesus Christ, be delivered unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord. Qu. Why are these Censures to be used in the Church? An. First, that the name of God be not evil spoken of by suffering scandalous persons amongst them. Secondly, lest others that are in the Church be corrupted, & the weak offended. Thirdly, lest some without be hindered from joining themselves to the Church. Q. What is the power of these Censures? An. To bind and lose the sins of men: (y) Mat. 18.18. Verily I say unto you, whatsoever ye bind on earth, shall be bound in heaven: and whatsoever ye lose on earth, shall be loosed in heaven Qu. Who appointed the censures in the Church? A. Our Saviour Christ himself, & they were practised by the Apostles: (z) 1 Tim. 1.20. Of whom is Hymeneus & Alexander, whom I have delivered unto Satan, that they might learn not to blaspheme. Hitherto of those Ordinances which God g●●eth unto his Church. Qu. What are those ordinances which the Church performeth unto God according to his word for service? An. They be chiefly three. 1. Prayers or thanksgiving. 2. Lasting. 3. Holy ●●asting. (a) Psal. 116.12.13. What shall I render unto the Lord for all his benefits towards me? I will take the cup of salvation and call upon the name of the Lord: (b) Psal. 5●. 23. He that off●●reth praise shall glorify me. Qu. What is Prayer? An. A calling upon God alone in the name of Christ ●●ough faith. Concerning Prayer. Qu. By what are believers moved and enabled to pray? An. By the Spirit of God, and the apprehending of their own wants & necessities of the Church in general, or any member of the same in particular. Qu. Why doth the Spirit of God move believers to pray for others? An. Because they have tasted and apprehended the love of God, by which their hearts are inflamed with love to God and men. Qu. For what things are believers to praey for? An. Only for those things which God in his word hath promised to gin●. Qu. What pattern is there in Scripture of Prayer, according to which the faithful are to p●ay? An. That which Christ himself taught his Apostles in the 6. of Mat. Concerning the Lord's Prayer. After this manner therefore pray, ye, Our Father which art in Heaven, etc. Qu. What is to be considered in that Prayer? A. Two things in general, 1. The Preface. 2. The Petitions and Thanksgiving. Qu. What is a preface? An. Some thing that goeth before the thing itself. Qu. What is a Petition? An. The requesting or desiring of some thing. Qu. What is the Preface in the Lord's Prayer? An. Our Father which art in Heaven Q. What is contained in the Preface? An. Two things, 1. The love of God, in that he is a Father. 2. The power of God, in that he is in Heaven. Qu. Why is it said, our Father, and not my Father? An. Because we are to pray for others as well as ourselves. How is God said to be our Father in the Preface? An. By Adoption in jesus Christ. Qu. How many Petitions be there in the Lord's Prayer? An. Six. Qu. What do the three first concern? An. God's glory. Qu. What do the three last concern? An. Our good, both in the things of this life, and in the things of a better life. Qu. What do you consider in the three first in general? An. The first concerns God's glory immediately, and the two other the means whereby he is glorified. Qu. Which is the first Petition? An. Hallowed be thy name. Qu. What is to be understood by the name of God in that Petition? An. God himself, his Attributes, 1 King. 5.5.5 Works, Word, Sacraments, and Censures. Q. What is meant by this word, hallowed An. To put apart from common use 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 Works. Secondly, that we may glorify God by believing of his word though it seem to us never so impossible, & against our sense and reason. (d) Rom. 4.20 Neither did he doubt of the promise of God through unbeleese, but was strong in faith, and gave glory to God. Thirdly, for zeal for God's ordinances: (e) 〈◊〉. ●. 8. Give unto the Lord the glory of his name, bring an offering and enter into his Courts. (f) 〈◊〉 ●. 9. For the zeal of thin● ho●●● hath eaten me. Fourthly, that we and others may glorify God before m●n, by a holy lite and conn●●sation. (g) 1. T●t. 2. ●1. And having your conn●●sation honest among the gentiles, that they which speak evil of 〈◊〉 as of evil doers, may by your good works which they shall see, glorify God in the day of visitation. Fiftly, that we may praise God for a● his mercies both spiritual and temporal. Qu. What do we pray against in this Petition? An. 〈…〉 First, against ignorance and hardness of heart. Secondly, against all things that hinder God's glory. Thirdly, against unbeleese & coldness in God's service. Fourthly, against profaneness of life and unthankfulness. Fiftly, against giving of worship to creatures. Qu. Rehearse the second Petition. An. Thy Kingdom come. Qu. What is meant by Kingdom? An. The Kingdom of power, and the Kingdom of grace. Qu. What desire we touching the government of the world? An. First, that God by his overruling power would dispose of all persons & things as may be most for his own glory. Secondly, that this gonernment may be for the enlargement of his Kingdom here, and accomplishing of it at the day of judgement. Qu. For what things do we pray in this Petition? An. First, for the establishment of all God's ordinances in the Church, as the Word, Sacraments, & censures, & that they may be rightly administered. Secondly, that God would furnish his Church with fit, able, and faithful officers, both to teach and govern. Thirdly, that so many both l●w●s & gentiles as belong to Christ may be called. Fourthly, for the powerful working of God's Spirit in the renewing and quickening every member of the Church. Fiftly, that Christ would hasten his second coming. Qu. What do you pray against? An. First, the bondage of sin & satan, both in ourselves and others. Secondly, against all plots, counsels and powers, that do oppose the Gospel 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 heaven. Qu. What is meant by the will of God? An. That which he hath revealed in his Word. Qu. What is meant by these words, earth and heaven? An. Those things which are in earth and heaven. Qu. What do you pray for in this Petition? An. First, that we and all men may know Gods will revealed in his Word. Secondly, for patience and cheerfulness under crosses and afflictions, submitting our wills unto the same, because it is Gods will. Thirdly, that we may deny and forsake our own wills. Qu. What do you pray against in this Petition? An. Ignorance and disobedience. Qu. What is meant by these words, in earth as it is in Heaven? An. That we and all others may do the will of God as the Angels do it. Qu. How do the Angels do the will of God? An. Most willingly, readily, and speedily. Qu. Rehearse the fourth Petition. An. Give us 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 enjoining of all outward blessings according to the will of God Qu. What is prayed against in this Petition? An. The removing and keeping back of outward evils as the Lord sees good. Qu. What do you learn from this word, give? An. That whatsoever we have or enjoy, we enjoy by gift, and not by desert. Qu. Why do we say, give us, when we have it already? An. Because the creature of itself hath no power to nourish; and therefore we pray for a blessing upon them. Man liveth not by Bread only, Mat. 4. but by every word that proceedeth out of the mouth of the Lord. Qu. Why is it added for the day, give us this day? An. To teach us to rest contented with our present condition: (u) 1 Tim. 6.8 Therefore when we have food and raiment, let us there with be content. Qu. Why is it called our Bread? An. To teach us to use all lawful means for those things we have. Qu. What is meant by this word daily? An. All things fitting and agreeable to our present condition and calling. (h) Pro. 30.8. Give me not poverty nor riches, feed me with food convenient for me. Qu. Rehearse the fift Petition. An. Forgive us our trespasses, as we also forgive them that trespass against us. Qu. Why do we pray, forgive us our trespasses, seeing Christ hath fully satisfied for them? An. Because although Christ paid the ransom to his Father for them; yet, they are forgiven us, because we paid nothing for them ourselves, and therefore, we pray, Forgive us. Qu. What do we learn from these words, forgive us? An. First, that the faithful have sin in them as well as others, & therefore are sinners in themselves, & therefore are daily to confess their sins. Secondly, that God would more & more manifest unto their apprehension, and give them the assurance of the pardon of those sins which God hath pardoned already; for he doth not daily pardon sin by piecemeal, as the faithful commit them, but all at once, past, present, and to come. Thirdly, that no man can merit the pardon of sin. Fourthly, that all sin is pardoned only for Christ's sake. Qu. What do we pray for in this Petition? An. First, that by faith we may apprehend the righteousness of Christ, by which our sins are covered from God's sight. Secondly, for inward joy in the Holy Ghost, Rom. 5.1. and peace of conscience in the assurance of the same. Qu. What do we pray against in this Petition? An. Impenitency, hardness of heart, 1 joh. 4.18. slavish fear, unbelief. Qu. What is meant by these words, as we forgive others? An. That those which by faith apprehend the love and mercy of God in the pardon of their sins, are of a loving and a merciful disposition, ready to forgive others. Qu. How are we said to forgive sin? An. We forgive not sin, as it is a sin against God, but only the wrong or injury against us. Qu. Rehearse the sixth Petition. An. Lead us not into tentation, but deliver us from evil. Qu. What is meant by tentation? An. All allurements and enticements unto sin by the world, the flesh, and the devil. Qu. What is meant by leading into tentation? An. Not to be given over to the power of tentation. Qu. How is God said to tempt? An. When he giveth man over to his corruption, and the tentations of Satan. Qu. What is meant by evil? An. Sin and Satan. Qu. What do we pray against in this Petition? An. First, against the rebellion of our corrupt natures. Secondly, against our proneness to yield to sin and Satan. Qu. What do we pray for in this Petition? An. That God would give us more power over sin and Satan. Qu. Rehearse the thanksgiving. An. For thine is the Kingdom & the power & the glory for ever, Amen. Qu. What is meant by Kingdom? An. Absolute right, and sovereignty over all things. Qu. What is meant by Power? An. The rule and government of all things after the counsel of his own will. Qu. What is meant by glory? An. That praise which is due unto him. Qu. What learn you from these Words? An. That Christians ought continually to be thankful unto God for all his mercies and benefits, and especially for the great work of redemption wrought by Christ. Qu. What is meant by this word for ever? An. Eternity. Qu. What is meant by this wor● Amen? An. First, an earnest desire of the things prayed for. Secondly, the assurance of faith to receive them in due time. Qu. What are those other ordinances which the Church performs unto God? An. Fasting, and holy Feasts. Qu. What is a Fast? An. Concerning Fasting with the kinds thereof. An abstinency commanded by the Lord for the whole day, with contrition and Prayer. Qu. How many kinds of Fasts be there? An. Two 1. Public. 2. Private. Qu. What is the Public? An. When all the whole Church or Kingdom in general, or any particular congregation in the same, performs it; being commanded thereunto by the Magistrate. Qu. What is the Private? An. When a Family, or any particular person in the same performs it. Qu. What consider you in a Fast? An. Four things in general. 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 himself. Concerning the author of a Fast. (i) Luk. 5.35. For the days will come ever when the Bridegroom shall be taken away from them: then shall they fast in those days. Q. What are the causes of a public fast? An. Either a judgement already upon the Church, Nebe. 1.4. or else some judgement which they perceive coming upon them near at hand, Hest●●●. 4.16 or else some great business of weight to be undertaken and performed by the whole Church or Kingdom. Qu. What are the causes of a private Families Fast? An. Concerning the causes of a Fast. Either some present evil upon 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 Bridegroom; or else some great business of weight which he is to undertake, in regard of some public affairs: either in Magistracy, or in the Ministry, 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? An. Two things. 1. Matter of ceremony. 2. Matter of substance. Qu. What are the outward ceremonies in a Fast? An. First, to abstain from meat and drink. (k) Hester. 4.16. Go and assemble all the jews that are found in Shushan, & fast ye for me, and eat not, nor drink not in three days, day nor night. Secondly, mean apparel. (l) Jonah 3.5 So the people of Niniveh believed the word of God, and proclaimed a Fast; and put on sackcloth from the greatest of them even to the least of them. Thirdly, to rest from labour. (m) Esay. 58●6 Ye shall not exact your labours in the days of your fast. Fourthly, to mourn. (n) Hester. 4.3 And there was great sorrow among the jews, and fasting, & weeping, and mourning. Fiftly, separation from the marriage bed. (o) 1 Cor. 7.5. Defraud not one another except it be with consent for a time, that ye may give yourselves to fasting and prayer. (p) joel. 2.16. Let the Bridegroom go forth of his chamber, and the Bride out of her Bride-chamber. 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 sins unto God. Qu. What is the inward part of fasting? An. An inward sorrowful broken melted heart for sin. (q) joel. 2.17. Rend your hearts and not your garments, saith the Lords Qu. What are the ends of a Fast? An. First, to witness our sorrow for sin. Concerning the ends of a Fast. Secondly, that we may be the better stirred up to pray with more fervency. Thirdly, to remove some present judgement, and to prevent those that are coming: and to obtain 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 solemn thank esgining unto God for some special mercy obtained from God, especially by means of fasting. Qu. Wherein doth it consist? An. Partly in outward bodily exercises, and partly in exercises of godliness. Qu. What are the outward? An. A more liberal use of the creatures then at other times, as meat, drink, apparel. (r) Nehe. 8.10. Nehemiah said unto the people in the days of their feast, Go and eat of the fat, & drink of the sweet. Qu. What are the exercises of godliness 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 thanksgiving unto God for the present benefit, & that in an extraordinary manner; both in regard of the inward joy and gladness of heart, and length of time, with preaching, praying, reading the Word of God and singing of Psalms. (s) Nehe. 8.4.5.6. And upon the feast day Ezra the Scribe stood upon a Pulpit of wood, which he had made for the Preaching. And Ezra opened the book before all the people, for he was above all the people: and when he had opened it all the people stood up, and Ezra praised the Lord; and all the people answered, Amen, amen, with lifting up of hands. (t) Nehe. 8.8.12.17. And they read in the book of the Law of God distinctly, and gave the sense: and then all the people went to eat & to drink, and made great joy, and there was very great joy. Qu. What are the kindnesses unto men? A. 1. To send gifts unto our friends. 2. To send portions to the poor. (u) Hest .. 9.22 And Mordecai wrote letters unto all the jews that dwelled in all the Villages & Towns; That on the 14 day of the Month Adar, they should keep a Feast unto the Lord, even a joyful day to send presents or gifts to their Neighbours, and gifts to the poor. Hitherto of those things that belong to the administration of the Kingdom of Christ? Qu. What are the Persons belonging to the administration of Christ's Kingdom. An. Concerning the Persons belonging to the administration of the kingdom of Christ. First, such Officers as God hath appointed to govern his Church. Secondly, such as are to be governed. Qu. What be those Officers? An. First, such as deal in the Word and Sacraments, as Bishops, Pastors, and Teachers. Secondly, such as deal not in the Word and Sacraments, as Elders and Deacons. Qu. What are those that are to be governed? An. The rest of the people, of what calling, state, or condition soever. Hitherto of the government of the Kingdom of Christ concerning such as live here in this mortal life? Qu. Rehearse the 16 of Luk. & v. 22 An. Concerning the death of the righteous & the wicked. And it was so that the beggar died and was carried by the Angel into Abraham's bosom, 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 be observed 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 soul from the body. Concerning what is come money to both, and proper to each. Secondly, the putrefaction of the body in the grave. Qu. After death what is proper to each? An. First, the souls of the righteous go unto everlasting blessedness. joh. 14.3. Secondly, the souls of the unrighteous to extreme torments in hell fire for evermore. Qu. When do their souls pass to the place appointed for them? An. Immediately so soon as the soul leaves the body, it goeth to the place appointed. Luke. 23.43 Then jesus said unto him, verily I say unto 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 show you a secret thing, Concerning the last resurrection. we shall not all sleep, but we shall all be changed in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet shall blow, & the dead shall be raised up incorruptible; and we shall be changed. Qu. What learn you from this place of Scripture? An. First, that the bodies of the faithful shall rise. Secondly, in what manner the shall rise. Qu. By what arguments doth the Gospel prove that the bodies of the faithful shall rise? An. First, because Christ is risen. Secondly, that else the preaching of the Gospel, our baptism, and sufferings should be vain. Thirdly, that else we should be still in our sins: and then most miserable of all creatures. Qu. In what manner shall the bodies of the faithful be raised? An. It shall be changed from a body subject to weakness and infirmities, dishonour and corruptions, into a body perfectly strong, glorious, and immortal. (x) Phil. 3.21 Who shall change our vile bodies that they may be fashioned like unto his glorious Body. Qu. Shall all the bodies of the faithful be thus changed? An. The dead shall be first raised, and thus changed: and then those that are found alive at his coming, shall be thus changed. (y) 1 Thes. 4.16.17. And the dead in Christ shall first rise; then shall we which live and remain, be caught up with them also in the clouds to meet the Lord in the Air. Qu. Rehearse the 25 Chapter of Matthew, & the 31.32.33.34.35. ver. An. And when the Son of man cometh in his glory, and all the holy Angels with him, then shall he sit upon 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 shepherd separateth the sheep from the Goats. And he shall set the sheep on his right hand, and the Goats on the left. Then shall the King say to them on his right hand: Come ye blessed of my Fathers, inherit ye the Kingdom prepared for you from the foundation of the world. After shall he say unto them on the left hand, Depart from me ye cursed into everlasting fire which is prepared for the devil and his Angels. Qu. What is the scope of this place of Scripture? An. The last judgement. Qu. What have we to consider concerning that? An. Four things. 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 sworn it. Qu. What be the tokens of it going before? An. First, a general apostasy. Concerning the signs going before (z) 2 Thes. 2.3 Let no man deceive you by any means, for that day shall not come except there first come a falling away. Secondly, adeparting from the Doctrine of Faith, and multiplitciy of Heresies. (a) 1 Tim. 4.1 Now the Spirit speaketh evidently, that in the latter times some shall departed from the Faith; and shall give heed unto the spirits of errors, and doctrines of devils. (b) Luk. 18.8. But when the Son of Man cometh, shall he find faith on the earth? 3. (c) Mat. 24.12. The love of many shalwax cold. Fourthly, a general security. (d) Mat. 24.37.38.39. But as in the days of Noah, so likewise shall the coming of the Son of man be. For they did eat, and drink, and married, and gave in marriage: and knew nothing till the Flood came end took them all away; So also shall it be at the coming of the Son of Man. Qu. In what manner shall Christ come to judgement? An. With great power and glory. (e) Mark. 13.26. And then shall they see the Son of Man coming in the Clouds with great power and glory. Qu. What is the end of Christ's coming to judgement? Concerning the end of Christ's coming to judgement. An. It is twofold. 1. To give sentence. 2. To execute the same. Qu. What consider you in the sentence? An. 1. That it is for the righteous. (f) Mat. 25.35. Come ye blessed of my Father, inherit the Kingdom prepared for you. 2. That it is against the wicked. (g) Mat. 35.38. Go ye cursed into everlasting fire, prepared for the devil 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 Heaven. Qu. What is to be considered in that their estate of glory? An. Their full fruition and enjoyment of their glorious inheritance which Christ their head merited for them; prepared for them; and kept for them. Qu. Shall then the administration of Christ's Kingdom have an end? An. Yes, It shall then have an end when he hath delivered up the Kingdom to God even the Father when he hath put down all rule, and all authority, and power. (i) 1 Cor. 15.28. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that did subdue all things under him: that God may be All in All. Qu. How shall Christ deliver up his Kingdom unto his Father, and be subject unto him? An. As he is Man, Mediator, Head of his Church; being perfected with his fellow heirs, deliver his kingdom to God his Father: and so as he is man subject, to God the Father, with whom as he is God, he is equal, and with the Holy Ghost in the Godhead. Qu. How shall God be All in All unto 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 us for his Son's sake: to whom be all honour; and glory, both now and for evermore, Amen. FINIS.