A brief and excellent TREATISE Containing The Doctrine of Godliness, or Living unto GOD. WHEREIN The Body of DIVINITY is substantially proposed, and methodically digested, By way of Question and Answer. AND, Wherein sundry difficult Points, much Controverted in these TIMES, are briefly and solidly determined, By that Reverend and Learned Divine, Mr. John Norton, Teacher of the Church of God at Ipswich in NEW-ENGLAND. Feb. 4. 1647. Imprimatur JOSEPH CARYL. London, Printed by John Field for Edmund Paxton, and are to be sold at his Shop in Paul's chain, over against the Castle Tavern near to the Doctor's Commons. 1468. THE PUBLISHER To the Courteous READER. TO be tedious in Prefacing where the Work is so short, would be prejudicial both to the Author that hath studied, and the Reader that delights in brevity: Yet because the world is grown to such a frame, that little (though never so excellent) is now respected, if not commended, accept a word or two. The subject cannot but please any who is cordially affected to approve himself to God and the world, by walking in all godliness and honesty: To live, is the desire of the creature; to live to sin, of a sensual and corrupt creature; to live unto God, of a new creature: If Christ be in us we are new creatures, and so shall daily be renewed in strength and grace, till we attain to that state where old things shall utterly vanish. Among others, take this little Treatise, attend to it, and in these giddy times, wherein poor souls seem to be bewitched and led captive with the enticing words of men's Doctrines, thou mayest have a direction to lead thee toward thine end, the enjoyment of God. Touching the Author, though he be far above my commendation, or the world's usual expectation; yet, lest the ignorance of him should prejudice his worth, and so the benefit of his Labours, Honesty requires me to speak what Modesty justly denies him to publish. Where he is he is eminent honourable among the Worthies; yea (without injury to any) one of the chief. Whosoever reads this (which is but a piece of him) let him, if he can, justly deny his abilities and learning. If any fall out with his Opinion concerning Church-power, let him, before he censure, read his Answer to Apollonius in Latin, and then if he be not fully satisfied, let him censure on, or disprove it if he can, and let the Author have his Plea to make it good, and then let the world judge who hath the best. To trouble thee no farther, as there are diversities of subjects, so there are diversities of gifts, that every one whose eye is to heaven, may have somewhat spoken suitable to his own heart: It may be what satisfaction thou hast miss elsewhere, thou mayest receive here. Read thou, and God give thee understanding in all things. Farewell. J. W. CHAP. I. Of the Sufficiency, and so of the Essence of GOD. Q. WHat is Divinity? Ans. The Doctrine of godliness, Rom. 6.11. or living to God. Q. How many parts hath it? A. Two, Faith in God. Obedience unto God. Tit. 3 8. Q. Concerning God what are we to know? A. 1. That God is. Heb. 11.6. Deu 6.4. 1 Cor. 8.5, 6. Exod. 35.23. 2. That God is one. 3. What this one God is, as he hath manifested himself to us in his backparts according to our measure. manner. Q. From what other heads may arguments be drawn readily to prove that God is. A. From the word of God. From the works of God. From the eminenter works of his Spirit, 1. Supernatural upon the Creature, viz. Miracles: 2. Extraordinary upon Hypocrites: 3. Special upon the Elect. Q. What are his backparts? A. His Sufficiency. Efficiency. Q. Wherein consists his Sufficiency? A. In his Essence. Subsistence. Q. What do you understand by the essence of God? A. The essence of God absolutely considered, is that one pure and mere act by which God is God. Q. How may we further know what his essence is? A. Because through weakness of our understanding, we cannot in any measure apprehend it by one act; it hath pleased God to give unto himself many Names and Attributes, by the help of which we may the better conceive thereof. Q. Which are those Names? A. Jehovah; Exod. 6.3. signifying Gods being of himself, and also his giving being to all creatures, and to his word both promises and threaten. Jah; Psa. 68.4. signifying that God is an absolute being of himself, and gives being to all creatures. Ehjeh asher Ehjeh, Exod. 3.14. I am that I am, or I will be that I will be; it signifies Gods eternal and unchangeable being in himself, and that he is now and will be for ever that which he was before to Abraham, Isaac and Jacob; accordingly we read of Jesus, Hebr. 5.8. to this Name Christ alludeth Joh. 8.58. El, the mighty one; Isa. 9.6. signifying that God hath all power in himself, and giveth unto all creatures the power which they have. Elohim, a word of the Plural Number; Gen. 1.26. signifying that there is a plurality in this one being of God, and so notes the mystery of the Trinity, or Three Persons in one Essence. Shaddai; Gen. 17.1. signifying the All-sufficiency of God; or, that God is he who is All-sufficient, wanting nothing, and able to provide for all. Adonai, Lord; Psa. 2.4. signifying the absolute Lordship of God; it is of the Plural Number, and therefore signifieth all the Three Persons in one Essence. Helion, translated, the most High; Psa. 9.2. signifying that God in his being and glory is far above all creatures. Luke 1.32. In the New Testament. Theos, Mat. 4.7. God; signifying a Being that is above all other beings, and comprehending all other beings in its power. Kurios', Col. 4.1. Lord or Master; signifying, that God is the only Lord, and hath absolute power over all creatures. Of the Attributes. Q. What do you understand by the attributes of God? A. Certain essential properties which God is pleased in Scripture to ascribe or attribute unto himself; they are also called the Perfections of God, or Divine Predications or Titles. Q. What is the use of these attributes? A. Their use is to help our understanding the better to conceive of the Essence of God. Exod. 34.6, 7. Q. How are the attributes distinguished from the essence? A. They are not distinguished from the essence really, but notionally; that is, they are not distinguished at all in God, but only to us-ward, according to our manner of conceiving; for every and all the attributes are the Divine essence itself, according to that received proposition, Whatsoever is in God, is God: and this is the reason why some describe every attribute from the essence of God. Q. How many kinds of attributes are there? A. Three, Negative. Relative. Positive. Q. What do you understand by the Negative attributes? A. Such attributes as remove from God all imperfection; by these we help our understanding in our meditation of God by way of negation. Q. How many Negative attributes are there, to which, or some of which, any other of like nature may conveniently be referred? A. Five, Simplicity. Eternity. Immensity. Imutability. Infiniteness. Q. What is Simplicity? A. It is God; one mere and perfect act without all composition. Exod. 3.14. Q. What do you mean in saying God is a mere and perfect act? A. That God is a cause without any cause, a being that is not from any being, not compounded of an act by which he is, and possibility by which he may not be, of whom it never could nor can be said, that any thing was to be in him, which is not, or cannot be, that is. Q. How many ways of composition are there? A. Seven. 1. Of parts which are bounded by quantity, as a body having one part upon another. 2. Of matter and form, as a man of body and soul. 3. Of general and special nature, as every species whose common nature may be found in some other thing, where the special nature is not, as a living creature and a man. 4. Of a subject and an accident, as every created substance. 5. Of an act and possibility, as Angels. 6. Of a person and nature, as Christ compounded of the Divine Person and Humane nature, which yet is not properly composition of parts, but of number. 7. Of being and individuation, that is, that by which we have such a particular being, as Humanity and Peter. Q. What is Eternity? A. God without Beginning, Isa. 57.15. without End, and without all manner of Succession, where is nothing passed nor to come. Q. How is the duration of God of incorruptible creatures, and of corruptible creatures, distinguished? A. The duration of God is called Eternity; the duration of incorruptible creatures, such as Angels, and the souls of men, which had a beginning, but shall have no end, is called Eviternity; the duration of corruptible creatures, is called Time. Q. What is the Immensity of God? A. God present every where, Ps. 139.7 Isa. 66.1. jer. 23. neither included in, nor excluded from any place or thing. Q. How many ways do you understand God to be every where? A. Three, 1. By his Essence, Gen. 1.31 joh. 1.3. Col. 1.16 Ps 139.7 Heb. 4.13 Act. 17.28. Col. 1.17. Heb. 1.3. as the cause of all things. 2. By his Presence, beholding all things. 3. By his Power, upholding all things in their motion and action. Q. What is Immutability? Psa. 102.27, 28. Mal. 3.6. jam. 1.17 A. God without any alteration in respect of being, will, or any accidents. Q. What is Infiniteness? A. It is God incomprehensible in respect of Created understanding, joh 1.18 1 Tim. 6.16. job 11.8 and comprehending in himself the fullness of all perfection. Q. Give the sum of the Negative attributes? A. By Simplicity Eternity Immensity Imutability Infiniteness we remove from God all composition & multiplicity. time and succession. place and quantity. change & quality. comprehensibility. Q. What do you understand by Relative attributes? A. Such attributes as are ascribed to God in time, employing a respect unto the creatures now in being; by these our understanding is helped in our meditation of God by way of causality. Q. Do these Relative attributes, in that they are ascribed unto God, in time infer any change in God? A. No; they do not infer any change or accident in God; james 1.17. in such attributes there is no change in God, but in the creatures. Q. How many Relative attributes are there to which, or some of which, the rest of like nature may conveniently be referred? A. Seven, 1. Creation. 2. Providence. 3. Lordship. 4. Benignity. 5. Mercy. 6. Redemption 7. Justice. Q. What is Creation? A. God creating all things of nothing very good. Gen. 1. Q. What is Providence? A. God preserving and governing all things with the circumstances thereof, Prov. 16.4. Rom. 8.28, 29. unto their several ends, according to the counsel of his will, for his own glory, and the good of his Elect. Q. What is the Lordship of God? A. God having absolute right and power to and over all his creatures, 1 Sam. 3.18. 1 Tim. 6.15. job 33.13. Matth. 20.15. Rom. 9.20. Dan. 4.25. and disposing thereof according to his will. Q. What is Benignity? Psa. 33.5 Mat. 5.45 1 Tim. 4.10. Ps. 36.6. A. God freely communicating of his grace and goodness to his creatures according to his good pleasure. Q. What is Mercy? A. God inclined out of his free love to succour his creature in misery. Exod. 34.6. Deut. 4.31. 1 Chro. 21.13. jonah 4.2. jam. 5.11. Q. What is Redemption? joh 3.16 Mat. 20.28. Mark 10. 45.1● Gal. 2.20 Rom. 3.26. A. God giving his Son, and Jesus Christ God-Man giving himself a ransom for the Elect; whence it comes to pass, that Justice is no hindrance to the application of Mercy. Q. What is Justice? A. Justice is, Deu. 32.4 Dan. 9.16 Psa. 80.14 Isa. 5.16. Psal. 62.11, 12. God rendering unto the reasonable creature what is due thereunto according to his Word, whether by way of grace or punishment. Q. What do you understand by the Positive attributes? A. Such attributes as ascribe some perfection to God, not inferring any respect unto the creatures existing, or in present being; by these our understanding is helped in our meditation of God by way of eminency. Q. How many Positive attributes are there, to which, or some of which, the rest of like nature may conveniently be referred? A. Six, 1. Wisdom. 2. Will. 3. Holiness. 4. Liberty. 5. Omnipotency. 6. Perfection. Q. What is the Wisdom of God? 1 Tim. 1.17. Act. 15.18 1 joh. 3.20. Rom. 9.15, 19 Eph. 1.11 Ps. 135.6. A. God understanding all things intelligible by his Essence. Q. What is the Will of God? A. God willing the being of whatsoever he pleaseth. Q. What is the Holiness of God? A. God conformable to himself. 1 Sam. 2.2. Isa. 40.25. and 41.20. and 29.13. Hab. 1.13. Q. What is the Liberty of God? Ps. 115.3 Isa 49.13 Dan. 4.35. A. God willing whatsoever is besides himself, not of any necessity of nature, but of his mere good pleasure. Q. What is Omnipotency? A. God able to do whatsoever his wisdom doth conceive. Gen. 18.14. Mat. 19.26. Isa 46.10 Exo. 6.3. Gen. 17.1, 2. Exo. 6.3. Mat. 5.48 Q. What is Perfection? A. God All-sufficient and All-excellent, not having need of any thing, giving sufficiency to, and having in him the perfection of all things. CHAP. II. Hitherto of the Essence: now Of the Subsistence of GOD. Q. What is the Subsistence of God? A. That one Divine Essence subsisting in Three Persons, of Father, Son and holy Ghost; so as the Father is of none, the Son of the Father, the Holy Ghost from the Father and the Son. Q. How many persons are there of the Divine Essence? A. Three, God the Father, God the Son, Mat. 3.16 Mat. 28.19. joh. 15.26 2 Cor. 13.13. 1 joh. 5.7. and God the holy Ghost. Q. What is a person? A. A person is God, or the Divine Essence subsisting in such a relation. Q. What do you understand by the first person of the Trinity? A. God subsisting in the relation of begetting, and together with the Son, breathing forth or producing the holy Ghost. Q. What do you understand by the second person? A. God subsisting in the relation of being begotten, and together with the Father, breathing forth or producing the holy Ghost. Q. What do you understand by the third person? A. God subsisting in the relation of proceeding from the Father and the Son. Q. What do you gather from thence; viz. that the whole Divine Essence subsists in every person? A. 1. That all the Divine Attributes are common and predicate of every person. 2. All the Names that are proper to God, are common to every person. 3. That all the works of God which are upon the creature, are truly predicated of every person. 4. That Divine worship is due to every person. 5. That all the persons are equal. Q. How doth a person differ from the Essence? A. As the relation or manner of any being or thing is distinguished from the thing itself. Q. How doth a person differ from a person? A. As a relation or manner of a being or thing is distinguished from a relation or manner of a being or thing; or more largely they are distinguished by their order, properties and manner of working. Q. What is the order of the Three persons in the Trinity? A. That the Father is the first person, john 5.30. john 15.26. the Son is the second, the holy Ghost in the third; that is, there is a priority in respect of the order of their original, but no priority of dignity, duration, causality or nature, properly. Q. What rule have we to regulate our apprehensions concerning the order of the persons? A. Notwithstanding distinction in respect of order, the persons remain equal amongst themselves. Q. What is a personal property? A. That which is proper to one person; Psa. 2.7. joh. 1.14 & 15.26. the personal property of the Father is to beget, of the Son to be begotten, of the holy Ghost to proceed. Q. What rule have we to regulate our apprehensions concerning the personal properties? A. The manner of the existence of the persons, is communicable from one person to another, but the Essence is incommunicable. Q. What do you understand by the manner of the working of the persons? Gen. 19.24. john 5.19, 30. & 8.28. A. That the manner of their working is according to the manner of their existing, the Father not from any, joh. 16.13. and 14.26. & 15.26. Gal. 4.6. the Son from the Father, the holy Ghost from the Father and the Son. Q. What rules have we to regulate our apprehensions, concerning the manner of the working of the persons? A. Two, 1. The causality of the operations of every person is from the Divine essence, the order of the operations from the manner of the existence of the several persons. 2. All the works of God upon the creature are wrought in common by all the Three persons, notwithstanding the work be principally ascribed unto that person whose manner of existence doth most eminently appear in it. Q. What terms are we to avoid in speaking of the Trinity? A. Five sorts of terms, 1. Diversity or difference, 2. Of division, 3. Of disparity, 4. Of confusion 5. Of solitariness, opposite to the Simplicity of God. Unity of God. Equality of the persons. Order of the persons. Number of the persons. Q. After what hath hitherto been said, express now your belief concerning God. A. I believe God to be Jehovah Elohim; that is, one absolute being, subsisting in Three persons, of Father, Son and holy Ghost. CHAP. III. Hitherto of the Sufficiency: now Of the Efficiency of GOD, and Apostasy of MAN. Q. What is the Efficiency of God? A. It is that whereby he worketh all things, Eph. 1.11. and all in all things. Q. How many kinds are there of this Efficiency, or how may the works of God be divided? A. They are Essential. Personal. Personal after a manner. Q. What do you mean by the Essential works of God? A. Such works as do proceed from the Divine Essence, which is common to Father, Son and holy Ghost, and whose object is the creature. Q. What do you mean by the personal works of God? A. Such works as proceed from any of the persons working according to their personal properties; viz. for the Father to beget, the Son to be begotten, and the holy Ghost to proceed. Q. How do you distinguish between the Essential and Personal works? A. The Principle of the Essential works, is the Divine Essence common to Father, Son and holy Ghost. The Principle of the Personal works, is some one of the persons working according to its personal relation, or relative property. Q. How may the Essential works of God be divided? A. They are Internal. External. Q. What is the difference between the internal and external works of God, both being essential? A. The internal works are increated, the external are created. The internal are from eternity, the external are in time. Q. What do you mean by the internal essential works of God? A. Such works as are in the Divine Essence itself by an inward and eternal act, as namely, the Decree of God. Q. What is the Decree of God? A. His eternal purpose of working all things according to the counsel of his will. Act. 2.23 & 4.28. Eph. 1.9. Q. What are the external essential works of God? A. Creation, and Actual Providence. Q. What is Creation? A. It is the first external work of God by which he made all things of nothing very good. Gen. cap. 1. & 2. Q. What is the efficient cause of the Creation, or who is the Creator? A. * Gen. 1.1 job 35.10. Ps. 149.2 Isa. 54.5. God the Father, Son and holy Ghost. Q. In what space of time did God make all his works? A. In six days. Exo. 20.11. Q. What were the works of the first day? A. Heaven, the Angels, Gen. 1.1, 2, 3, 4, 5. the Principles of natural bodies, together with their inseparable accidents, Light, night and day. Q. What are Angels? A. Angels are Spirits subsisting in themselves, created in the beginning according to the image of God incommunicable, job 38.6, 7. not sustained in another, nor taking part of another. Q. What were the works of the second day? A. The Firmament; viz. the Air, Gen. 1.6, 7, 8. and by it the division of the waters which are under it, from them which are above it. Q. What were the works of the third day? A. The gathering together of the waters called Seas. The appearing of the dry land called Earth. Gen. 1.9, 10, 11, 12, 13. The adorning of the Earth with grass, herbs and trees yielding fruit, and having seed in themselves to yield fruits after their kinds. Q. What wer● the works of the fourth day? A. The Sun, Gen. 1.14, to 19 Gen. 1.20, 21, 22, 23. Moon and Stars. Q. Wh●t were the works of the fifth day? A. The Fishes that live in the water, and the fowls that live in the air. Q. What are the works of the sixth day? A. The creatures living upon the earth, Gen. 1.24, 25, 26 viz. creeping things, Beasts, Man. Q. How did God create man? A. In his own image created he him, Gen. 1.27. Gen. 5.1, 2. male and female created he them. Q. What was the image of God, according to which man was created? A. That likeness by which man did eminently resemble his Maker, in such a measure as was convenient to his nature. Q. In what things did this image of God in man principally consist? A. In four; Eph. 4.24. Col. 3.10. Eccl. 7.29. Psal. 8.6. viz. 1. The nature of the soul. 2. The conformity of the whole man unto God's will 3. The original liberty of his will to good. 4. His dominion over the creatures. Q. What is the Soul? A. The Soul is a spiritual, incorporeal and immortal substance, created by God of nothing, immediately infused into the body as the proper form thereof, by which man is, liveth, is sensible, moveth, understandeth, willeth, and is affected, and when it shall be separated from the body, it still remaineth immortal, subsisting by itself, to be reunited to the body at the Resurrection, there to abide for ever. Q. What is the Providence of God? joh. 5.17 Psal. 76.10. Eph. 1.6. Phil. 2.10, 11. Rom. 8.28. Matt. 10.29, 30. A. It is an external work of God, by which he preserveth, and so ordereth and disposeth of all his works, and the actions thereof, as maketh most for his glory, and the good of his Elect. Q. How many parts are there of his Providence? A. Two, The keeping of his creatures in their being and virtues. Acts 11.28. Isa. 47.7. Psal. 75.7, 8. The governing of them to their several ends. Q. How is this government divided? A. Into common, belonging to all his works. special, belonging to Angels & Men. Q. In God's special government of Angels and Men, what is to be considered? A. His prescribing to them a Law: and Deut. 26.16, 17, 18. Rom. 9.19. ordering the events that were to follow thereupon. Q. Touching the ordering of the events concerning man, what are you to consider? A. Two things, Rom. 5.19. 1 Cor. 15.21. 1. His Apostasy or fall, which was the transgression of the Law prescribed to him by God. 2. His Recovery. Q. What are there to be considered in his Apostasy. A. The transgression itself. Gen. 3.6 The propagation of it. Q. But for your better understanding of this point, what may you further consider concerning the transgression? A. 1. The sinfulness of the transgression. Gen. 2.17. 2. The causes. 3. The consequents thereof. Q. What are you to consider concerning the causes of this transgression? A. 1. Negatively, jam. 1.13. God was not the cause of it. 2. Affirmatively, Gen. 3.1 & 3.6. the External cause was the instigation of Satan. Internal, the swerving of the will of our first Parents from the Will of God. Q. What are you to consider concerning the consequents or events thereof? A. The Gild. Gen. 2.17. & 3.10. Punishment, viz. Death; a great part of which death is original sin, 1 Cor. 15.21, 22. whence actual sin floweth as an act from the habit. Q. What is Original sin? A. The hereditary and habitual enmity and contrariety of the whole nature of man unto the Law of God, Rom. 7.17, 20. Heb. 12.1. Gen. 6.5. Rom. 8.7 jer. 2.13. consisting in averseness from all good, and propensness to all evil. Q. What is Actual sin? A. It is the swerving of the act of man either in thought, Rom. 7.16, 17. 2 Cor. 10.5. Mat. 12.37. Eccl. 12.14. word, deed, from the Law of God. Q. How many sorts are there of Actual sin? A. Two, sins of Omission. Commission. Q. What is the propagation of sin? A. The conveyance of the actual sin of Adam in eating the forbidden fruit, job 14.4. Psa. 51.5. Rom. 5.14. Eph. 2.3. and of original sin to all his posterity proceeding from him by ordinary generation; together with the guilt and punishment thereof. Q. After what manner is all this propagated? A. The Instrumental cause, Gen. 5.3 Psa. 51.5. job 14.4. joh. 3.6. Rom. 12.5. is the seed of our next Parents. cause, is Adam's sin made ours by imputation, and by real communication, and it may seem by some kind of participation. Unblameable cause, is the righteousness of God, Gen. 2.17. not as the Author of nature, but the Avenger of sin. Q. After what order is sin derived to man? A. First, the actual sin of Adam in eating the forbidden fruit; thence proceedeth original sin as an effect from the cause; thence actual, as an act from the habit, with the guilt and penalties, all hanging one upon another. Q. What is the way by which God reveals this misery? A. By the moral Law. Rom. 7.7 Q. How doth God reveal this misery by the law? A. First, Rom. 3.20. Isa. 4.4. Rom. 8.15. 2 Tim. 1.7. by discovering sin as sin. Secondly, by the works of conviction, bondage, terror, all in their measure. Q. What are we to think of man in this estate according to the Scripture? A. That he is wholly dead in sin, the child of wrath and disobedience. CHAP. IU. Hitherto of Man's Apostasy or Fall from GOD: now Of Man's recovery, the Redeemer, and the Person of Christ. Q. What is man's recovery? Rom. 6.14. Rom. 8.2 Gal. 3.10 Acts. 26.18. A. It is the restoring of him from the state of sin and death, unto the estate of grace and life. Q. How many parts are there of man's recovery? A. Two, Redemption: Application of it. Q. What is Redemption? A. It is the freeing of man from the bondage of the Curse, Sin and Satan, into the liberty of the grace of God in Jesus Christ, by the laying down of a price. Q. Who is the Redeemer? 1 Tim. 2.5, 6. 2 Cor. 15.21. A. Jesus Christ. Q. What is Jesus Christ? A. God; viz. the second person in the Trinity, and Man in one person, anointed to be a King, Priest and Prophet unto his people: Briefly, he is God-Man, Mediator between God and man. Q. What things are chief to be considered in Jesus Christ? A. 1. His fitness to be a Redeemer. 2. The parts of Redemption. Q. In what doth this fitness to be a Redeemer consist? A. In his person and office. Q. What is to be known concerning the person of Christ? A. 1. The distinction of the two natures. Matth. 1.23. joh. 1.14 Col. 2.9. 2. The personal union of them in him. 3. The effects and consequents of this personal union. Q. What is the distinction of the two natures? A. That whereby the two natures remain distinct in him, both in themselves and in their properties. Q. What is the personal union of them? A. That whereby the second person in the Trinity, john 1.14. Hebr. 4.15. 1 Tim. 3.16. viz. the Divine Essence subsisting in the relation of the Son, assumed the Manhood like unto us in all things, sin only excepted, and the manner of its subsistence; for the Manhood never subsisted but in the Godhead, from which substantial coupling together both of the Divine and Humane nature, both natures make but one person. Q. Why must Jesus Christ be Man? Goe 2.17 1 Cor. 15.21. A. That he might in our nature suffer for us. Q. Why must he be God? A. That his sufferings might be overcome by him, 2 Cor. 13.4. 1 Pet. 3.18. Heb. 9.1, 4. and be effectual unto us. Q. But how do you apprehend the Manhood to be united to the Godhead? A. By means of the second person, so that the Manhood was united immediately to the person, and so mediately to the Godhead. Q. For the better understanding of this personal union, what is to be considered? A. Three things: 1. A double consideration of the second person of the Trinity. 2. The consideration of the nature of a person. 3. What it is for the Manhood to receive its personality from the second person in the Trinity. Q. How doth it appear that there is cause for a double consideration of the second person in the Trinity? A. 1. The second person in the Trinity considered in himself, is God and not Man; but being considered in personal union with the Manhood, he is God-Man. 2. That the second person should be of the Father by coeternal generation, was absolutely necessary; but that the second person should be united unto the Humane nature, was not absolutely necessary, but proceeded from the free pleasure of God: Or that the second person should be, was absolutely necessary; that he should be incarnate, was arbitrary, not necessary. 3. The second person as considered in himself, is of the Father, not of the holy Ghost: The second person considered in personal union with the Manhood, is of the Father, Son and holy Ghost. 4. The second person considered in himself, is equal unto the Father; but considered as united to the Manhood, is inferior to the Father in respect of his voluntary dispensation. 5. The second person considered in himself, was of the object of Faith unto Adam in the first Covenant, who was to believe in God the Father, Son and holy Ghost; but the second person incarnate God-Man Mediator, was not of the object of Faith in the first, though he be in the second Covenant. Q. What is a person? A. A person is the complete and last perfecting subsistence of a reasonable nature. Q. What is it for the Manhood to receive its personality from the second person in the Trinity? A. It is for the manhood from the first moment of its conception (it never having neither subsistence nor consistence of itself) to subsist in the second person of the Trinity; so as the second person in the Trinity and the manhood have two natures, yet but one, and that an increated person. Q. What are the principal effects and consequents of this personal union unto the Manhood? A. Seven: Col. 2.9. 1. The grace of Eminence, whereby the Manhood by reason of this personal union is exalted above all creatures, and now sitteth at the right hand of God. 2. Created habitual grace out of measure, the same in kind with which all believers are made partakers of. 3. Created knowledge. Psal. 68.18. john 1.16. john 3.34. Matth. 28.18. 4. Capableness to receive all power both in heaven and earth. 5. Capableness of the office of a Mediator. 6. The communication of the properties of both natures, to the same one person. 7. The right of Divine adoration, yet we are to know that we worship not with divine worship the Manhood, as considered in itself, but as being personally united to the Godhead; that is, we worship the Lord Jesus as God-Man. Q. How many sorts of created knowledge are there in Christ? A. Three: 1. Beatifical, consisting in the vision of God, whereby the Manhood doth not only see God face to face, as all they that are blessed do; but seethe itself in personal union with God; this is called the knowledge of the vision; of it Joh. 1.18. It's principle is the Word, its medium a created light of glory. 2. Infused, by which Christ as Man knew what can be known either of Angels or Men in this life; of it Isa. 11.2. its principle was a divine habit immediately inspired, its medium a created light of grace. 3. Experimental, by which Christ as Man knew all things that could be known by the light of humane understanding; of it Luk. 2.52. its medium the light of created reason. CHAP. V Hitherto of the Person: now Of the office of the Lord jesus Christ. Q. What is the Mediatorly office of the Lord Jesus Christ? A. 'Tis that work of mediation committed unto the Son by the Father, Heb. 5.4, 5, 6. joh. 6.27 john 10.16. Phil. 2.6 Isa. 53.10 accepted readily and freely by the Son, thereby procuring the application of the grace of God to the Elect, and uniting and reconciling the Elect to God, and working all things pertaining to their everlasting good and salvation. Q. What are the parts of it? A. Three, Deut. 18.15. Acts 13.22. Psa. 110.4 Heb. 7.17 Psal. 2.6. Dan. 2.44. Luke 1.33. Prophetical Priestly Kingly parts thereof. Q. Why are they mentioned in this number and order? A. There is a threefold reason of it, in respect of Man in whom there is Ignorance Alienation from God Impotency to return healed by his Prophetical Priestly Kingly Office. The application of salvation made known Procured Applied in his Prophetical Priestly Kingly Office. The execution of this office, He taught He suffered He entered into heaven in his Prophetical Priestly Kingly Office. Q. What is the Prophetical part of his office? A. It is that whereby the Lord Jesus Christ doth reveal to his people the whole counsel of God teaching of them to know the evil that they are fallen into, Heb. 3.1. Mal. 3.1. and all the good that God hath provided for them. Q. How many parts are there of this Prophetical part of his office? A. Two, The external promulgation of the Gospel. The effectual illumination of the heart. Q. What is the Priestly part of his office? A. That part of the mediatorly office in which he offered up himself a Sacrifice to God, Col. 1.20.22. thereby fulfilling the Law, taking away the sins of the Elect, and procuring for them the application of the favour of God. Q. How many parts are there of this Priestly part of his office? A. Two, The expiation of sin. 1 Pet. 2.24. 1 Pet. 3.18. Rom. 8.34. Heb. 7.25. Heb. 9.20. Heb. 7.25. Ro. 8.26. Rev. 8.3, 4. The intercession of Christ for the Elect. Q. How doth he make intercession? A. 1. By presenting his merit to the Father. 2. By the application of it by his Word and Spirit. 3. By making intercession in our hearts. 4. By making of our persons and actions accepted before God. Q. What is the Kingly part of his Mediatorly office? A. 'Tis that part of the Mediatorly office, Rev. 118. 1 Cor. 15.24, 25. in which that which Christ makes known as a Prophet, and purchased as a Priest, he doth now apply and establish by his Spirit as a King to the Elect; together with the everlasting overthrow of his and their enemies. Q. What are the parts of this Kingly part of his office? A. Two: 1. His calling upon all that hear the Gospel by the word of truth; Matth. 28.18. Isa. 11.10, 11, 12, 13. upon the Elect, by the special work of his Spirit; upon others, by his works, and the grace of nature; i.e. the remainder of the image of God abiding with man after the fall. 2. His exercising judgement upon all. Q. How hath this an end? A. 1. In respect of the manner of dispensation, 1 Cor. 15.24. it hath an end. 2. But in regard of the glory due thereby to the Mediator, Dan. 2.44. Luk. 1.33 and the good that comes to the Elect by it, it hath no end. CHAP. VI Hitherto of the fitness to be a Redeemer: now Of the parts of Redemption. Q. What are the parts of Christ's Redemption? A. Two: Rom. 4.25. his Humiliation: Exaltation. Q. What is Humiliation? A. It is that state of the person of Christ, Phil. 2.8. wherein as Mediator God-Man he was subject unto the righteousness of God, humbled himself, and became obedient to the death, even the death of the cross. Q. What are the parts of it? 2 Cor. 8.9. Phil. 2 8. Gal. 3.13 A. Two, Life Death or otherwise his Incarnation, fulfilling of the Law. Q. What is the exaltation of Christ? john 2.10. john 10.18. Rom. 1.4. Acts 1.9 Heb. 10.12. A. That state of the person of Christ, wherein as Mediator God-Man after his humiliation he arose from the dead, ascended into 05 heaven, and sits at the right hand of God. Q. What are the parts of it? A. Three, his Resurrection from the dead. his Ascension into Heaven. his sitting at the right hand of God. Rom 8.34. Q. What is the sitting at the right hand of God? A. 'tis that state of the person of Christ, Eph. 4.10. Phil. 2.9, 10. Col. 1.11.18. Matth. 28.18. wherein he is set by the Father in the highest degree of his exaltation, being head of his Church, and King and Governor of all things. Q. How many parts are there of this his Session? A. Two: the first is double; 1. His Divine glory in that estate proceeding from the Godhead dwelling in the Manhood. 2. Is that eminent, but created and inherent glory with and in the Manhood, by which he is lifted up above all creatures. The second part, is the actual administration of this kingdom. CHAP. VII. Hitherto of Redemption: now Concerning the application of it, with the parts thereof. Q. What is the application of Redemption? A. It is that work of the Spirit, 1 Cor. 12.13. john 3.5, 6, 8. whence that which Christ hath procured as Mediator, is seasonably and effectually applied to the Elect. Q. Why is the application of the work of Redemption, eminently ascribed to the Spirit? A. In two respects: 1. In respect of the office of the Spirit. Eph. 1.17 2. In respect of the manner of his working; john 14.16. joh. 16.7. for as his subsisting is from the Father and the Son, so his working is from the Father and the Son; and consequently, the consummation of things is especially ascribed to the holy Ghost. Q. What is the subject unto which the Spirit doth apply the work of Redemption? A. The Elect prepared by the work of the Spirit, Matth. 10.6. 2 Cor. 5.19. Matth. 18.11. Acts 13.48. under the Ministry of the Law, and the external call of the Gospel. Q. What is to be considered concerning the application of Redemption? A. 1. The application of Redemption itself, 2. The subject to which it is applied. 3. The means by which it is to be applied unto the end of the world. Q. What are the parts of this application? john 15.25. Rom. 11.17. Rom. 7.4. A. Three: 1. Vocation: 2. Union: 3. Communion. Q. What is Vocation? A. It is the infusion of a principal of life (or as some speak, Eph. 2.1. john 6.63. john 6.64, 65. john 5.41. Rom 11.28, 32. of the habit of Faith) by the spirit into a lost soul, in measure sensible of its inability and enmity to believe, repent or do any good: by the means of, and together with the external call of the Gospel, in which work the soul notwithstanding any preparatory work, is merely passive; i. e. a mere passive receiver. Q. What is justifying Faith? A. It is a saving grace of the spirit flowing from election, Tit. 1.2 joh. 1.12 2 Cor. 4.1 Phi. 3.12 Col. 2.6. whereby the soul receiveth Jesus Christ as its Head and Saviour, according as he is revealed in the Gospel. Q. What is Union? A. It is the conjunction of Jesus Christ and the believer in one mystical body, 1 Cor. 12.12, 13 Rom. 12.5. Col. 2.19. by the Spirit and Faith; whence ariseth the relation of a Head and Member between Christ and the believer for ever. Q. When is Union wrought? A. At the same time with, but in order of nature, after Vocation. Q. What is Communion? A. It is that whereby a believer by virtue of his Union, is orderly made partaker of all the good of the Covenant of GRACE.. Q. What are the benefits of this Communion, which a believer hath with God in Christ Jesus? A. They are of two sorts; 1. Relative or Imputative: 2. Inherent. Relative benefits are such which are not Inherent in the subject; yet real, as Justification and Adoption; Inherent, as Sanctification and Glorification. Q. What is Justification? A. It is a gracious act of God upon a believer, Rom. 3.22, 24. Rom. 4.5. 2 Cor. 5.19. whereby for the righteousness sake of Christ, imputed by God and applied by Faith, he doth freely discharge him from sin and the curse, accept him as righteous with the righteousness of Christ, and acknowledge him to have a right unto eternal life. Q. What is the efficient cause of Justification? A. God the Father, Rom. 8.30. Son and holy Ghost. Q. What is the material cause? A. The Active and Passive obedience of Jesus Christ. Phil. 3.8, 9 Rom. 3.22. Rom. 3.24. Rom. 4.6 Phil. 3.8, 9 2 Cor. 5.21. Q. What is the formal cause of Justification? A. The free imputation of this Active and Passive righteousness unto the believer. Q. What is the instrument of applying Justification? A. Faith, which Justifieth Not properly, Not by way of a work, Not as an inherent quality, but relatively. Q. What is the final cause of Justification? A. To declare the glory of God in a way of mercy, mixed with righteousness. Rom. 3.25, 26. Q. What is Adoption? A. Adoption is the gracious good pleasure of God, joh. 1.12 1 joh. 3.1 by which he doth acknowledge and declare all believers to be his sons. Q. Why is Adoption placed after Justification? A. Because Adoption necessarily presupposeth reconciliation. Q. How doth the Adoption of man differ from the Adoption of God? A. 1. In respect of the ground of it: the Adoption of man is grounded upon that which is external, but the adoption of believers is founded on an inward act; briefly, 'tis Faith. 2. In respect of the right unto the inheritance: the Adoption of man hath no other right besides his Adoption; the sons of God have right as believers. 3. In respect of the state of him that doth Adopt: a man Adopts where he wants sons; but God doth not want sons when he Adopts children unto him. 4. In respect of the manner of possessing the inheritance: those whom man Adopts, they inherit by succession; a believer inherits his by a way of participation, and not succession. 5. In respect of the number of them that are Adopted; a man Adopts but one son or few, but God Adopts many. Q. What are the benefits of Adoption? A. They are Three: john 8.32, 36. Rom. 8.17. 1 Cor. 3.21, 22. 1. Spiritual liberty: 2. Coheirship with Christ: 3. Restored lordship over the creatures, and interest in the Angels. Q. How come the believers to have this sonship made known to them? A. By the testimony of the Spirit. Q. What is that peace which accompanieth justifying Faith as the next effect thereof? Rom. 8.15, 16. Gal. 4 5, 6, 7. A. Repentance; the nature of which doth especially consist in an aversion from sin, Amos 5.14, 15. jer. 31.33. Ezek. 36.26, 27. 1 Cor. 15.10. 2 Cor. 10.4. Rom. 8 30. 1 Thess. 5.23, 24. Col. 3.5. Col. 3.10 and a full purpose of cleaving unto God. Q. What is Sanctification? A. Sanctification is a habit of inherent grace, infused by the Spirit of God universally into all the powers of the soul, whereby the believer is effectually inclined and (by assisting grace) enabled to bring down every high thought, and to yield Evangelical obedience unto the whole will of God. Q. What are the parts of Sanctification? A. Two Mortification, Vivification. Q. What are the differences between Justification and Sanctification? A. Three: 1. In respect of the subject: The subject of our Justification, in which that is inherent, is Jesus Christ: The subject of Sanctification, in which that is inherent, is the whole man, though not wholly. 2. In respect of the form of Justification and Sanctification; The form of Justification is by way of imputation, but Sanctification is the motion of alteration, from the corrupt to the renewed part. 3. In respect of the adjuncts, one especially; Heb. 12.30. Matth. 25.34. Mat. 25.21, 23. Psal. 16.11. Rov. 21.22, 23. Rev. 22.1 our Justification it is perfect, and in Christ; our Sanctification is imperfect, and is in us. Q. What is Glorification? A. 'tis that state wherein the elect being freed from all imperfection, do enjoy perfect blessedness in the presence of God, and of the Lamb for ever. Q. Wherein doth this glorified estate of the elect consist? A. In four things: 1. The vision of God: Math. 5.9. 1 joh. 3.1 Psal. 17.15. 1 Cor. 13.12. Phil. 1.23. Phil. 3.21. Heb. 11.35. Phil. 3.11 2. Conformity to God: 3. Satisfaction in God: 4. Knowledge of this estate. Q. When shall this blessed estate of the elect be enjoyed? A. The soul shall go into this glorious estate at its dissolution, but the full accomplishment of glory, is reserved until the body and the soul be reunited at the Resurrection. CHAP. VIII. Hitherto of the application of Redemption considered in itself: now followeth The subject to which Redemption is applied. Q. What is the subject to which Redemption is applied? A. The Catholic Church, Eph. 5.26, 27. john 17.9, 10, 11. which is both the effect, and the subject of Redemption applied. Q. How is the Catholic Church to be considered? A. Diversely, more largely comprehending Angels and men effectually called; more strictly comprehending men alone. Q. What is the Catholic Church? A. It is the number of the Elect and Redeemed, 1 Cor. 1.24. 1 Cor. 10.32. whom God hath called out of the world, unto a supernatural estate and communion of grace and glory with himself in Jesus Christ. Q. Whether are there more Catholic Churches than one? A. No, there is but one, Eph. 4.5. because there is but one Faith. Q. How is this Catholic Church to be distinguished? It is distinguished either Improperly, in respect of the Essence, and so it is said to be True, or False. More properly, in three respects, 1. In respect of the degree of Communion it hath with God, Eph. 3.15. and so it is Militant, Triumphant. 2. In respect of the times, Rom. 1.4 2 Cor. 8.19. Luke 17.21. Rom. 2.28, 29. 2 Pet. 3.4. and so the Church of the Old Testament. New Testament. 3. In respect of its adjuncts, and so it is Invisible, Visible. Q. What is a visible Church? A. It is a similar part of the Catholic Church, consisting of a competent number, knit together by way of visible covenant, to exercise an holy communion with God in Christ, and so one with another, according to the order of the Gospel. Q. How is this visible Church to be distinguished? A. It is Pure or impure, and so it is Simply erring, Schismatical, Heretical. Q. What is chief to be considered in a visible Church? A. 1. That the platform thereof is taught in the Scripture, one and the same unalterable, therefore to be fetched from thence. 2. The constitution of it. 3 The power of it. 4. The officers in it. 5. The exercise of its power. 6. Communion. 7. Order in all. Q. What is to be considered in the constituting of this visible Church? A. Two things, Matter Form of a visible Church. Q. What is the matter of a visible Church? Eph. 1.1. 1 Cor. 1.2. 2 Cor. 1.1. A. Saints; i. e. visible believers. Q. What is the form of it? A. A visible covenant, either explicit or implicit. Q. What is the first subject of Church-power? A. The society of believers united together in an holy political covenant. Matth. 16.19. Q. What is this power of the Church? A. It is that power which is given by Jesus Christ to the Church, to order the Society according to such Spiritual means as are prescribed in the Word, for the glory of God, and the edification of the whole; this power under the Gospel, is commonly called, The power of the Keys. Q. How many sorts are there of the Officers of the Church? A. Two, The Officers of the Church under the Old Testament: The Officers under the New Testament. Q. What kind of Officers were under the Old Testament? A. Two kinds: 1. Extraordinary Patriarches, and such men that had both Civil and Spiritual Power, and Prophets. 2. Ordinary Officers, before the Law, as the heads of Families. After the Law, the posterity of Levi, as the High Priest, the rest Priests, Levites. Q. What are the kinds of the Church-Officers under the New Testament? A. Some are, 1. Extraordinary; Eph. 4.11. 1 Cor. 12.28. 2 Tim. 4.5. Rom. 12.7, 8. 1 Tim. 5.17. Mat. 28.18, 19 Acts 6. 1 Tim. 3.8. & 5.9. as Apostles immediately called by Christ. Evangelists, mediately called by the Apostles. 2. Ordinary Officers, taking care of the Spiritual things of the Church, teaching and ruling, as Pastors and Teachers; or ruling only, as Ruling-Elders. 2. Such that take care of the bodily good things of the Church, as Deacons, and widows. Q. What is meant by the exercise of the power of the Church? A. The form of the administration thereof. Q. In whose hands remains the administration? A. In an Organic Church this administration in matters of Government, Matth. 18.17. 1 Cor. 5.2, 4, 5, 12. 2 Cor. 2.6. Acts 14.23. Acts 6. 2 Cor. 8.19. is in the hands of the Elders only; the power of Judgement in matters of Censure, and the power of Liberty in matters of Liberty, remains in the hands of the Fraternity: In an Inorganick Church, all power that is not official, i.e. not proper to the Elders, remains in the hands of the Fraternity, the first subject of Church-power, as before. Q. What is Communion? A. Church-communion is, the performance of such services as are due from the Church to God, and in him unto other Churches; but especially such as the Members of each special Congregation do mutually owe one unto another. Q. What is order? A. It is the conscientious practice of the will of God concerning the Church, in such a way as is prescribed in the word to the Church, whether they be members and officers, Col. 2.5 1 Tim. 3.15. 1 Cor. 14.40. or members only. Q. In case of incorrigibleness in the Eldership, whether doth the power return? A. Unto the Brotherhood or Fraternity, the first subject thereof, yet orderly, and according to council. Q. When is there use of a council? A. When such material doubts do arise in in a Church or Churches, Act. 15.2. concerning matters of Government or Doctrine, as cannot otherwise conveniently be determined. Q. What is a council? A. A public, free and lawful meeting of godly and learned men, orderly sent from divers Churches, in which, cases that concern the Churches, either in respect of Doctrine or Government are examined, and the truth therein determined. Q. What are the principal conditions requisite in such a Council? A. 1. That it be lawfully called. 2. That there be a precedent of the counsel principal, Jesus Christ. Ministerial: 1. Political; viz. The Magistrate that sees peace be kept. 2. Ecclesiastical, who seethe to ordering of the disputation. 3. Fit persons orderly called. 4. The orderly examination, and determination of the truth in the matters controverted, according to the word of God. Q. What is the power of the sentence of a Council? A. Not Juridical, as the Judicial sentence of a Court or Church is, but decisive and limited, binding no farther than it hath conformity with the Scriptures; the question is only carried to the Council, the cause remains with the Church. CHAP. IX. Hitherto of the Subject to which Redemption is applied: 1 Cor. 3.5. Rom. 10.17. Dan. 10.21. Matth. 28.19. 1 Cor. 11.25, 26. Mat. 7.7. Matth. 21.22. Matt. 18.15, 16. 1 Cor. 5.5. now follow The external means by which Redemption is applied to the end of the world. Q. What are the external means by which Redemption is applied to the Church. A. There are four: 1 By the Ministry of the word; which word being contained in the Scriptures, order calls to speak of them in this place. 2. By Prayer. 3. By the Ministry of the Sacraments. 4. By Discipline. Q. What are the Scriptures? A. The Scriptures are the revealed will of God contained in the books of the old & new Testament written by holy men, Rev. 22.18. 2 Pet. 1.19. Isa. 8.20. joh. 5.39 Deu. 4.2. as they were moved by the spirit of God, to remain a constant, real, and unalterable rule of Faith, and manners unto the end of the world. Q. What are you to consider concerning the Scriptures? Gal. 6.16 2 Tim. 3.16. job 33.12. john 20.30. Mat. 5.18 Rev. 1.3. Neh. 8.8 1 Cor. 14.19. joh. 5.39. Col. 3.16. Psal. 19.7. 2 Tim. 3.16, 17. A. Six things, Authority. Necessity. Edition or Translation. Interpretation. Reading and Plainness. Perfection. Of the second means of the Application of Redemption. Q. What is Prayer? A. It is an act of worship, Rom. 8.23, 26. john 14.13, 14. wherein we do religiously represent our desires unto God in the name of Christ. Q. Where have you the substance of things to be desired? A. In the Lord's prayer. Matth. 6.9. Q. How many parts are there of Prayer? A. Three, Neh. 9.3 Dan. 9.20. Phil. 4 6. Confession, Petition, Thanksgiving. Q. What other acts of worship may fall out here sometimes? A. A Vow, an Oath, a Lot. Ps. 76.11 Heb. 6.15, 16. Act. 1.26 Matth. 21.25. Matth. 28.19. 1 Cor. 11.23. Matth. 3.11. 1 Cor. 10.16. Rom. 4.11. Matth. 26.26. 1 Cor. 11.23. Matth. 26.26. & 26.29 Matth. 26.28. 1 Cor. 11.23. The third means of Application of Redemption. Q. What is a Sacrament? A. It is an ordinance instituted by the Lord Jesus, wherein by certain visible figures duly administered and received, he doth signify to the receiver, though unworthy; signify, apply & confirm unto the worthy, all the good of the Covenant of Grace, and receiveth a reciprocal seal from the receivers of their covenant with God in him. Q. What is the efficient cause of a Sacrament? A. The institution of the Lord Jesus. Q. What is the matter? A. External, viz. the element, as bread and wine. Internal, all the good of the Covenant of Grace. Q. What is the form? A. It is twofold; External, viz. That manner of administration, both of the Ministers and receivers part, which is prescribed in the word. Internal; Matth. 26.26, 28. 1 Cor. 10.16. Rom. 4.11. with Gen. 17.9. viz. The relative union between the element and the grace signified. Q. What is the end of a Sacrament? A. It hath two special ends: Gods renewing and sealing covenant with us. 2. Our renewing and sealing covenant with him. Q. Whether do the unbelivers and unworthy receive the Sacrament? A. They receive the Sacrament as an external ordinance, but they receive not the good of the Sacrament; they receive the external, but not the internal part of it. Q. How many Sacraments are there in the new Testament? A. Two: Baptism, and the Supper of the Lord. Q. What is Baptism? A. The first Sacrament of the Gospel, Matth. 28.19. Rom. 4.11. with Col. 2.11, 12. wherein by water duly applied and received, the baptised receive a seal of their engrafting into Christ, and of the whole good of the Covenant of Grace seasonably to be applied, and renew their covenant with God in Christ Jesus. Q. What is the efficient cause thereof? A. The Lord Jesus. john 1.33. Q. What is the Matter? A. Twofold, Matth. 3.11. Eternal; viz. Water. Internal; The good of the Covenant of Grace. Q. What is the form? A. Twofold: Matth. 28 16, 18, 19 1. External, viz. The outward action of the Minister and the person baptised. 2 Internal; the union between the sign and the thing signified; i. e. The water and the grace of the covenant. Q. What is the end? A. To seal unto the baptised their engrafting into Christ, together with the whole good of the Covenant of Grace, partly being already, the rest in God's time and way to be wholly conferred upon them. 2. To take a pledge of the baptised persons renewing Covenant with God. Q. Who is to be baptised? A. A believer, who is a member of a visible Church. Q. What is the Supper of the Lord? A. The second Sacrament of the New Testament instituted by the Lord Jesus, Mat. 28.19. joh. 4.1. Gen. 17. Mat. 26.26. Mar. 14.22, 23. Luk. 22.17, 19 Matt. 26.28. wherein by bread and wine duly administered and received, he doth offer and signify unto the receiver, though unworthy: offer, signify and apply un-unto the worthy receiver, all the good of the Covenant of Grace, for the sealing of him up in the safety and growth of the same, and receiveth a reciprocal seal from the receiver of the covenant with God in him. Q. What is the efficient cause thereof? A. The institution of the Lord Jesus Christ. 1 Cor. 11.23. Q. What is the matter? A. 'tis twofold, External; viz. bread and wine. Matt. 26.26, 27, 28. Luk. 22.20. 1 Cor. 11.23, 24, 25. Internal, is the good of the Covenant of Grace. Q. What is the form? A. 'tis twofold; External, viz. The whole outward action of the Minister and receiver, prescribed in the Word. Internal, the union between the elements, viz. bread and wine: and the thing signified, viz. The good of the Covenant of Grace, called the Sacramental union. Q. What is the end of the Supper? A. 'tis chief twofold: Matt. 26.28. 1 Cor. 11.25. 1. The sealing unto the receiver his safety and growth in the Covenant of Grace. 2. The renewing of the covenant on our parts with God in Christ Jesus, and in him one with another. Of Discipline, the fourth means, etc. Q. What is discipline? A. A personal application of the correction and censures of the Church in case of offence, Matt. 16.19. Matt. 18.15, 16. according to the rule of the Gospel. Q. After what order is this discipline to be exercised. A. In private offences, Matt. 18.15, 16, 17. according to the rule prescribed. Q. Are we in the exercise of discipline, bound to observe the order prescribed, Matth. 18. A. Yes, Except the offence be public, 1 Tim. 5.20. than the proceeding is to be public. Q. After all the good of Redemption applied, 2 Cor. 5.10. Dan i2. 2. Heb. 10.35. john 5.28, 29. which God intended his Elect in this life in the use of outward means, what do you further believe? A. The Resurrection of the dead, and the last Judgement. Q. What do you believe concerning the last Judgement? Rom. 2.16. 2 Cor 5.10 Matt. 25.46. A. That Jesus Christ shall come in person to judge both quick and dead, according to their deeds, when the wicked shall go into everlasting punishment, but the righteous into life eternal. Q. When shall these things be? A. At the end of the world. Matt. 13.40. CHAP. X. Hitherto of Faith in God: now followeth Of obedience unto God. Q. What is the second part of the Doctrine of godliness? 1 Pet 1.2 & 1.14, 15. Rom. 6.16, 18. A. Obedience unto God. Q. What is obedience? A. A habit wrought in us by the holy Ghost; Mic. 6▪ 8. Gal. 2.20. 1 Cor. 15.10. whence through the help of the same Spirit working in us, we do in a way of Faith Evangelically fulfil the revealed and commanded will of God. Q. What is required to the performing of an act of obedience, Isa. 29.13 Mat. 15 9 & 12.33 Rom. 14.23. 1 Cor. 10.31. which is commonly called a good work? A. Three things: 1. That it be commanded: 2. That it be done in Faith, in respect of the habit and act: 3. That it be done to the glory of God. Q. What is the rule of obedience? A. The Decalogue or the ten commandments; Deut. 4.13. Mica. 6 8 Mat. 22.37, 38, 39, 40. unto which, whatsoever is commanded in Scripture may be reduced. Q. What general rules are there which may be as helps for the better understanding of the Decalogue. A. These: 1. The Decalogue must be understood to comprehend as well internal as external duties. 2. Every Negative includeth an Affirmative, and on the contrary, 3. Negative commands bind us at all times, there is never any time to do any evil: Affirmative commands bind us not at all times; for we are not to do this or that particular good duty at all times. 4. The commandments of the second Table must give place to the commandments of the first; if the commands of the one and other be compared in the same degree: but the greatest duties of the second Table, must not give way to the least in the first, Mat. 12.7. 5. Whatsoever is commanded in the Scriptures, may directly or indirectly be reduced to the Decalogue; those commands Mat. 22.37, 39 are reduced to the Decalogue as principles to their conclusions; other commands are reduced as conclusions to their principles: some of which we yet must remember cannot be referred to any one command only, but in divers respects are to be referred unto divers. Q. How is the Decalogue, which is the rule of obedience, divided? Exod. 31.18. Deut. 9.10. Exod. 32 16. A. Into two Tables, according to the two general parts of obedience. Q. Which are those two parts of obedience? A. 1. Religion, showing our duty towards God, the sum of the first Table. Matt. 22.32. Rom. 1.18. Tit. 2.12 2. Righteousness, showing our duty towards our Neighbour, the sum of the second Table. Q. What is Religion? A. 'Tis a virtue wrought by the holy Ghost, Rom. 1.21. Acts 26.5. James 1.26, 27. by which, together with the exercise thereof, believers do rightly acknowledge and worship God. Q. What is worship? A. The immediate service of God, whereby in Jesus Christ we give unto him the honour of the supreme, only and absolute Lord, and exercise a holy communion with him as with our God. Q. How many kinds of religious worship are there? A. Two: 1. Natural, called otherwise primary, or properly moral worship. 2. Instituted, called otherwise secondary, Exod. 20.6. positive temporal by some ceremonial worship. Q. What is natural worship? A. The perpetual and eternal service of God commanded in the first Table: thus they worship God which are in heaven. Heb. 1.6. Rev. 5.14. Q. What is instituted worship? A. 'Tis the temporary service of God commanded in the first Table; Matt. 16.19. of which, that which is proper to the Church under the Gospel, is that which we call the power of the Keys. Q. How doth instituted worship differ from moral worship? A. 1. Moral worship, besides its being taught in the first Table, may be learned out of the nature of God: Instituted worship is founded in the positive Law of God. 2. Moral worship continueth unchanged: Instituted worship hath been changed, being divers before the Law, under the Law, and under the Gospel. 3. Moral worship is perpetual: 1 Cor. 13.8. Instituted worship is temporal, ending with the world. Q. After what order is the worship of God taught in the first Table? A. The object of it is taught in the first commandment. The means of it in the second commandment. The manner of it in the third commandment. The time of it in the fourth commandment. Q. Which is the first commandment? A. Thou shalt have none other Gods before me. Exod. 20.3. Q. What is here commanded? Deut. 6.45. Matth. 4.10. jer. 10.25. Rom. 1.21, 22, 23. 2 Kings 17.33. A. That we worship God, and him alone. Q. What is here forbidden? A. 1. All not worshipping of God, which is Atheism. 2. Worshipping others, and not God, which is Idolatry. 3. Worshipping others, together with God, which is Polutheism. Q. Which is the second commandment? A. Thou shalt not make to thyself any graven image, etc. Exod. 20.4, 5, 6. Deut. 4.12. & 12.30, 31, 32. Q. What is here commanded? A. That God is to be worshipped with his own worship only. Q. What is here forbidden? A. 1. Contempt of external worship. Ezek. 33.31. Luke 19.16. Acts 7.41. Col. 2.18.21. Matt. 15.19. 2. All Will-worship. 1. Idolatry; viz. worshipping God at or in an image, by which it is distinguished from that Idolatry forbidden in the first commandment. 2. Superstition. Q. Which is the third commandment? A. Thou shalt not take the Name of the Lord thy God in vain. Exo. 20.7. Deut. 12.5. 1 Cor 14.40, 26. Mal. 1.11 12, 13. Q. What is here commanded? A. That we worship God after a due manner, inwardly and outwardly; and that we use his Name reverently at all times. Q. What are we here forbidden? A. All irreverence in the worship of God. or concerning the use of his name; Eccles. 5.1, 2. as contempt, rashness, lightness, blasphemy, etc. Q. What are we to understand by the Name of God? joel 2.32. Exo. 33.19. with 34.6. Exod. 3.14, 15. Mal. 1.11 john 17.6, 11, 12. Psal. 8.9. Exod. 20 8, 9, 10, 11. Gè. 2.2, 3 Act. 20.7 1 Cor. 16.2. Rev. 1.10. Gal. 4.10. Col. 2.16 Is. 58.13 Gen. 2.2, 3. Exod. 16.25, 26, 30 Rev. 1.10. 1 Cor. 16 2. john 20.19, 26. Act. 20.7 A. All those things by which God hath made himself known to be; as, his 1. Essence, where are his Names and Attributes. 2. Subsistence; viz. the Trinity of persons in that one Essence. 3. Decree. 4. Worship. 5. Words. 6. Works. Q. What is the fourth commandment? A. Remember the Sabbath day, to keep it holy, etc. Q. What are we here commanded? A. The setting apart of the seventh Day to the immediate service of God. Q. What are we here forbidden? A. Any humane institutions of holidays, or holy time. The employing of this time in any such way as hinders the worship of the day. Q. By what arguments, amongst others, do you conclude the Morality of the Sabbath? A. 1. From the institution of it, being before the fall, and consequently before the Ceremonial Law. 2. Because 'tis one of the Ten Commandments, which all are the Moral Law. 3. The change of the day was by Divine authority. Q. What is the subject of the second Table? A. Our duty towards our neighbour. Q. After what order is our duty towards our neighbour taught? A. Concerning his Honour, command 5. Life, command 6. Chastity, command 7. Goods. command 8. Good name, command 9 Prosperity, command 10. Q. Which is the fifth Commandment; Exod. 20 12. Eph. 6.2. 2 Kings 2.12. 2 Kings 2.5, 13, 14. 1 Pet. 2.7. Rom. 12.10. 2 Tim. 3.2. Isa. 3.5. Exod. 20 13. Matt. 25.45. 1 joh. 3.17. Matth. 5.22. viz. The first of the second Table. A. Honour thy father and thy Mother. Q. What are we here commanded? A. That we walk orderly in our calling, inwardly acknowledging, and outwardly, according to rule, expressing that honour which is due to superiors, equals, inferiors, according to their several relations. Q. What is here forbidden? A. All neglect of duty in this kind. Q. Which is the sixth commandment? A. Thou shalt not kill. Q. What are we here commanded? A. The use of all due means that conduce to the good of our neighbour, concerning his spiritual and temporal life. Q. What are we here forbidden? A. The neglect of any due means tending to that end, or use or of any means contrary thereunto. Exod. 28 14. Thess. 4.4. 1 Cor. 7.34. 1 Thess. 4.5. job 31.1. Q. Which is the seventh commandment? A. Thou shalt not commit adultery. Q. What are we here commanded? A. The use of all due means, for the preservation of our own and our neighbour's chastity. Q. What are we here forbidden? A. All uncleanness, together with the means, Exod. 20.15. Prov. 22.2. 2 Thess. 3.12. Luke 3.14. 1 Thess. 4.6. Prov. 20.10. signs or accessaries thereof, or tending thereunto. Q. Which is the eighth commandment? A. Thou shalt not steal. Q. What is here commanded? A. That proprieties being kept undisturbed, we possess that which is our own, not another's, and that without injury unto any. Q. What are we here forbidden? A All fraudulence and corruptness in our dealing, concerning matters of commutative justice. Q. Which is the ninth commandment? A. Thou shalt not bear false witness against thy neighbour. Exod. 20 16. Psa. 15. 2 Eph. 4.25. Deut. 17.6. Psa. 12.2 Matt. 26.60, 61. Eph. 4.25 Q. What are we here commanded? A. To use all due means to know the truth, and to bear witness to the known truth, being called thereunto. Q. What is here forbidden? A. All lying, by direct false testimony, or unlawful ambiguity. 2. Concealing the truth we ought to reveal. Pro. 24.11. & 11.3 1 Sam. 1.13. Exod. 20 17. Heb. 13.5. 1 Tim. 6.6. Phil. 4.11. Heb. 13.5. job. 5.2. 3. Revealing the truth we ought to conceal. 4. Also, whatsoever may do harm to the truth, as unjust suspicion. Q. What is the tenth commandment? A. Thou shalt not Covet. Q. What are we here commanded? A. Contentation in our present estate. Q. What are we here forbidden? A. Desiring of, or envying at the good of our neighbour. FINIS.