live as long as ever any did Q. Is not Sanctification also perfect at the first A. Farre from it for the honest men upon earth have been sensible of such imperfection i in their Sanctification that they durst not stand to be justified before God thereby k Q. VVhat proceeds from this imperfection of Sanctification A. A continuall combat between corruption and grace in the sanctified soule Gal. 5. 17. Rom. 7. Q. And what else A. A continuall exercise of repentance and of fleeing to the grace of God in Christ Jesus Rom. 7. 24 25. Q. Iustification Adoption and Sanctification are excellent benefits that come to believers through Christ tell me what other benefits do accompany or flow from these A. In this life there doth accompany or flow from them assurance of Gods love lively hope and expectation of glory peace of conscience and joy in the holy Ghost Rom. 5. 1 2 5. 14. 17. Tit. 2. 13. Q. If these things be vouchsafed to believers in this life what shall they have in the life to come A. Unspeakable glory and happinesse in the immediate fruition of communion with God and Christ unto all eternity Col. 3. 4. 1 Iohn 3. 2. Heb. 12. 23. 1 Cor. 15. 28. Q But may not a true believer lose his faith and so lose all these benefits that come by faith in this life and fall short of eternall glory in the life to come A. If he should finally lose his faith it would be so indeed but God that of his grace hath wrought this faith in him will preserve and perfect the same untill the day of Christ Phil. 1. 6. 1 Cor. 1. 8. Q. Doe you mean then that a true believer can never totally nor finally fall away but shall persevere in grace unto the end A. Yea I mean so indeed this perseverance of believers in the state of grace being plainly and plenteously taught in the holy Scriptures 1 Pet. 1. 5. Luke 22. 31 32. Iohn 17. 20 21. 10. 28. Mat. 16. 18. Ier. 3â— 40. CHAP. 26. Of the necessity of faith its imperfection at the first and the means whereby it may be increased Of hearing the word and of Baptisme and the Lords Supper Q. YOu have shewed many excellent benefits that come by faith but whether is faith of such necessity that these things cannot be without it A. Such is the necessity of this grace of faith that in respect of the usuall way of Gods dispensation there is no hope nor possibility that a man should escape wrath or attaine happinesse in this or in another world without faith Iohn 3. 18 36. Mark 16. 16. Heb. 11. 6. Q. Faith then is very profitable and necessary but whether is it perfect at the first or groweth by degrees A. The best faith is imperfect in this life a and is usually little at the first b increasing and growing by degrees unto more perfection c Q. VVhat are the ordinary and usuall means for increasing of faith A. Hearing the word d Communion of Saints e receiving of Sacraments f prayer g reading h meditation i and conference Q. When must we heare the word A. The usuall and ordinary time is on the Lords day k and other times also l are not to be neglected when God gives such opportunity Q VVhat rules must be observed before we come to heare the word that we may get profit thereby A. We must lay aside our sinnes m seriously consider the weightinesse of the work we goe about n resolve to obey whatsoever shall be shewed to be the will of God o and pray to him that he would teach us to profit p Q. VVhat rules must be observed in hearing A. Reverent attention q with spirituall affections r giving credit to the truth s and applying the word unto our selves t Q VVhat must we observe after we haue heard A. We must meditate of the same afterward u confer of it with others w pray to God for a blessing x and set upon the practice of what is required y Q. VVhat is the generall nature of Sacraments A. They are divine instructions annexed to the word for the teaching of Spirituall things Gen. 17. Exod. 12. Mat. 26. Q. Who is the Author of Sacraments A. Onely God z who is the Author of those Spirituall blessings and duties that are taught thereby Q VVhat are the parts of a Sacrament A. Two an outward and visible signe and an inward and Spirituall blessing which is the thing signified Q. Who are to receive the Sacraments A. The faithfull members of some visible Church and their seed Gen. 17. 10 11. Acts 2. 39. Q. VVhat is the proper effect and use of a Sacrament A. To be a signe and seale of the covenant between God and his people and of those spirituall blessings which are promised therein Gen. 17. 10 11. Rom. 4. 11. Exod. 12. Mat. 26. Q. How many Sacraments are there A. In the New Testament onely two Baptisme and the Lords Supper Mat. 28. 19. 26. 26 c. Q. VVhat is the outward signe or part in Baptisme A. Water a and washing therewith b in the name of the Father Sonne and Holy Ghost c Q. What is the thing signified A. Union with Christ d and forgivenesse of sinnes e with sanctification in the mortifying of corruption and quickning the soule to newnesse of life f Q. Who ought to be baptized A. Men of yeeres when once they are converted to the faith and joyned to the Churchg g and such infants whose parents both or one of them are to be converted and joyned h Q. Who is the author of the Lords Supper A. The Lord Jesus in the same night in which he was betrayed when he was about to lay down his life which was the greatest act of love that ever was 1 Cor. 11. 23 24. Q. VVhat is the outward signe in the Lords Supper A. Bread and Wine with the actions pertaining to them which are breaking and pouring out giving and receiving eating and drinking Mat. 26. 26. 1 Cor. 11. 24 25 c. Q VVhat is the spirituall blessing or thing signified A. The generall sum thereof is Christ himselfe and our communion with him and withall the benefits of his passion Mat. 26. 26 c. 1 Cor. 10 16. Q. What are the things signified more particularly A. The passion of Christ and his sacrifice upon the Crosse consisting in the crucifying of his body and shedding of his blood 1 Cor. 11. 26. Q. What else A. The action of God the father giving k Christ for and to the elect with the action of Christ giving himselfe l to death and likewise giving himselfe to the soules of the faithfull Q. What is the third thing signified in the Lords Supper A. The act of faith receiving Christ and feeding on him spiritually m so as
fulnesse of time in these latter daies 1 Pet. 1. 20. Gal. 4. 4. 1 Tim. 2. 6. Q. VVhat is the effect and benefit of his mediatorship A. Hereby God and man that were at enmity are reconciled together againe and made one Col. 1. 20. Eph. 1. 10. 2. 14 15. CHAP. 15. Of the covenant between God and man the covenant of worke and the covenant of grace and the difference between them Q. HOw doth Christ as Mediator reconcile God and man again A. By making a new Covenant and agreement betwixt them which is called the covenant of grace Q. Is the covenant of grace made with respect to Christ A. Yea had it not been for Christs sake and through his mediation God would never have made such covenant with man Q. How may that be proved A. This covenant is said to be confirmed in Christ a and Christ is said to be the Mediator of the covenant b the Angell of the covenant c and sometimes the Covenant it selfe d Q What is this covenant of grace A. That wherein God for Christ his sake promiseth forgivenesse of sinnes and everlasting happinesse to them that believe on Christ Q Is there not mention in Scripture of some other covenant of God to man besides this covenant of grace in Christ A. Yes there is that generall covenant with mankind that the word should not be drowned any more with water and that the succession of day and night and other seasons should be maintained as long as the earth shall endure Gen. 9. 11. 8. 22. Q These Covenants are onely concerning externall and earthly lessings but is there not some covenant concerning everlasting happinesse besides that covenant of grace in Christ A. Yes that which is usually called the covenant of works Gal. 4. 24 25. Rom. 10. 5. Q What is that covenant of works A. That whereby God promiseth all life and happinesse upon condition of perfect obedience to the law in a mans own person with a threatning of everlasting death cursednesse for the least transgression Rom. â—0 5. Gal. 3. 10. Gen. 2 17. Q VVherein do these two covenants differ A. The covenant of works being made with man in innocency may be called a covenant of amity or friendship between God and man being friends but the other is a covenant of gracious reconciliation when sinne had brought in enmity betwixt them 2 Cor. 5. 19 20. Q. VVhat is another difference A. The one belongs to Adam and all his posterity the other belongs onely to the elect or at the most onely to such as have the Gospel preached to them Eph. 2. 12. Q Is there not some difference in regard of the blessings promised to either of them A. Yes for the one promiseth life upon condition of perfect obedience but if sinne be once committed it knows of no forgivenesse nor recovery e but the other promiseth forgivenesse of sinnes f and renovation of our natures g and to write the Law in our hearts h Q How do they differ in regard of the conditions of them A. The one promiseth nothing but upon condition of fulfilling the law in our own persons i which to man since the fall is utterly impossible k but the covenant of grace promiseth life upon condition of believing in another the Lord Jesus Christ l Q. VVhat are the effects of either of these covenants A. The one now works nothing but the discovery of sinne m and bondage n and wrath o requiring many things but not giving any power to perform p but the other worketh in us what it requireth of us being the ministration of the spirit and righteousnesse and life q and the power of God to salvation r Q. VVhat is the continuance of either of them A. The one is broken by the sinne of man s and abrogated to them that are in Christ t but the other shall never be removed nor disanulled to them that have once truly believed in him u Q. VVas the covenant of grace revealed and dispensed in the times afore Christs Incarnation or only since his comming in the flesh A. There hath been the same covenant of grace for substance in all times and ages of the Church since the fall of man till this day Gen. 3. 15. 15. 5 6. Iohn 8. 56. Acts 15 11. Heb. 13. 8. Q. But hath there not been some difference between the administration of the covenant of grace in former times and in these daies A. Yes there hath been difference in regard of the manner of administration and therefore it is that they are called two Covenants or Testaments the Old and the New w when for substance it is but the same Q. VVherein stands that different manner of administration A. Then it was more burden some in regard of the multitude of Ceremonies and sacrifices now it is more easie Then it was more darke in regard of Types and shadows now apparent and cleer Q. VVhat may be the further difference A. Now there is more power and efficacy of the Spirit and the graces of it in the hearts of Gods people genreally then was then and whereas then it was only to be one people now it is to all Nations CHAP. 16. How Christ is the Prophet Priest and King unto his people and in particular of his Propheticall Office Q. YOu have shewed that the Office of Christ in generall is to be a Mediator to reconcile God and man together by meanes of the new covenant or covenant of grace tell me now what are the speciall parts of his Mediatorship A. He is a Prophet a Priest and King Q. How may it be proved that Christ hath this threefold Office of Prophet Priest and King A. First by the condition of his people lying under a threefold misery of ignorance estrangement from God and inability to recover themselves and return unto God again Q. How doth this prove it A. The first of these miseries is holpen by Christs Propheticall office the second by his Priestly and the third by his Kingly Q. How else may this threefold office of Christs be proved A. By the order and manner of bestowing salvation upon his people which must first be revealed and made known then purchased and procured and lastly effectually applied Q. And how doth this prove it A. The first of these is done by Christs Propheticall office the second by his Priestly and the third by his Kingly Q. VVhat may be a further proofe of this three fold Office of Christ A. The practice of Christ who first lived as a Prophet teaching the will of God secondly as a Priest he offered himselfe on the Crosse and then as a King he applies unto his people all the benefits of his passion Q. Come we now to the particulars and tell me how it may be proved that Christ is a Prophet to his people A. Because he is expresly so called a
there of this resurrection of Christ A. The scripture saith that Christ is risen indeed f and his resurrection hath beene witnessed by many cleare and pregnant Testimonies Q. VVhat are those testimonies A. The blessed Angels did witnesse that Christ was risen from the dead g so also did the watchmen which were set to have kept him from rising h and likewise certaine godly women i to whom he shewed himselfe alive after his Resurrection Q. What further Testmonies was there of Christs resurrection A. The Apostles who were witnesses appoined of God for this end k doe frequently testifie the same l Q. Did not Christ also declare his owne Resurrection by shewing himselfe upon earth after he was risen from the dead afore he ascended into Heaven A. He shewed himselfe alive by appearing to many within the space of those forty dayes betweene his Resurrection and ascention Acts 1. 3. Q. What are some of those apparitions of Christ in those dayes A. He appeared to Mary Magdalen m and to other Godly Women n to two disciples as they were going to Emmaus o and to all the disciples together except Thomas p Q. To whom else A. To the disciples at another time and to Thomas being with them q to seven of them at the sea of Tiberias r to the Eleven a in Mountain of Galilee s and upon the mount of Olives t and to above five hundred brethren at once u Q. You have sufficiently shewed the certainty of Christs resurrection tell likewise the time of it when it was that he arose A. Hee rose againe the third day after he was put to death 1 Cor 15. 4. Q. By what power did he rise againe A. By the power of the father w and his owne almighty power x Q. What were the ends of his Resurrection A. He rose againe to shew the dignity of his person y to fulfill the scriptures z and to shew that there was sufficiencie of merit and satisfaction in his death a Q. Open this last a little more plainely A. When a suretie apprehended and laid in prison hath fully discharged the debt it is meete that then he should be released and when he is released it appeareth thereby that the debt is fully paid so when Christ had fully satisfied for our sinnes it was meete he should be released from death and being so released it appeareth thereby that satisfaction for our sinnes was fully made Q. What other ends were there of the Resurrection of Christ A. He rose that he might have Lordship and Dominion over quicke and dead b which he had duely purchased by his suffering Q. Could Christ have performed the office whereto he was appointed if he had not risen from the dead A. That may be another end of his Resurrection namely that he might performe the office of an eternall Priest and Prophet and King unto his People which he could not have done if he had still remained under the power and Dominion of Death Q. What are the benefits of Christs Resurrection Hereby believers may be assured of their Iustification from all their sinnes c of their spirituall rising to newnesse of life d and of their Resurrection to glorie at their last day e CHAP. 21. Of Christs Ascention into Heaven Q WHen Christ was risen from the dead did he still continue upon earth A. No but after a time he left this world and ascended into heaven Iohn 16 28. Q What was the place from whence he did ascend A. In generall from this world and in speciall from the mount of Olives neere unto Ierusalem Acts 1. 12. Q What was the place to which he did ascend A. The third heaven farre above this earth and all these inferior and visible heavens Mark 16. 19. Luk. 24. 51. Act. 1. 11. Ioh. 14. 1. 2. Eph. 4. 10. Q. Was this ascention of Christ a true and reall mutation and change of place or onely a change of his Estate A. Though Christ in respect of his Godhead be everywhere present a and in respect of the power and comfort of his spirit be present with all his saints upon earth b yet his ascention into heaven was such a true and reall change of place that in respect of his bodily presence he is now no more upon earth but in heaven c Q. What was the efficient cause of Christ ascention A. The power of the father in respect whereof he is said to be received or taken up d and his owne Almighty power in respect of which he is said to ascend or goe up e Q. When was the time of this ascention A. Forty dayes after his Resurrection from the dead Act. 1. 3. Q. Why did he ascend no sooner A. Because he would first sufficiently confirme the faith of the disciples concerning his resurrection and fully instruct them in the things pertayning to the kingdom of God Acts 1. 3. Q. Why did he stay upon earth no Longer A. To shew that it was not an earthly life which he now affected or minded Q. Who were witnesses of his Ascention A. The disciples who were with him at that time upon the mount of Olives and certaine Angel which then appeared Acts 1. 9. 10. 11. Q. For what end did Christ ascend into heaven A. That he might fulfill the scripture f and fully performe his office g and take possession of the glory that was due unto him h Q. What else were the ends and fruits of his ascention A. The leading of Captivity Captive i the giving of gifts unto men k the pouring out of his spirit upon his people l and preparing a place for them m CHAP. 22. Of Christs sitting at the right hand of God and his returne to the last judgement Q BEsides the Resurrection and ascention of Christ what further degree is there of his exaltation A. His sitting at the right hand of God Psal. 110. 1. Mark 16. 19. Eph. 1. 20. Col. 3. 1. Heb. 1. 3 13. and 8 1. and 10. 12 13. Q. VVhat are we to understand by Christs sitting at the right hand of God A. That fulnesse of excellent majestie and glorious Dominion whereto he is now advanced farre above the most glorious Angels and every other creature Eph 1. 20 21 22. Heb. 1. 13. Q. But divine dominion and soveraignty over all Creatures belonging to the father and to the holy Ghost why is this peculiarly ascribed unto Christ A. Not in respect of right but the actuall and immediate exercise thereof for the former belonging to all the divine persons this latter is now peculiarly committed unto Christ Ioh. 5. 22. 27. Act 10. 42. and 17. 31. Q. VVho gave Christ this great authority thus to sit at the right hand of God A. He did not come unto it by any unjust usurpation but it was given unto him by God Eph. 1. 20. Phil.
to grow unto more communion with his n body and blood and spirituall strength of grace thereby Q. Who ought to receive the Lords Supper A. Such members of the Church as are endewed with knowledge o spirituall affections p faith q repentance r love s and thankfulnesse t CHAP. 27. Of prayer and some other means of increasing faith Q. WHat is the generall nature of prayer A. Not onely a wish or desire after this or that for a man may have so much and never pray Iam. 4. 2. Q. VVhat is it then A. Prayer is an opening of the desire of the heart before God a whether it be by ffighes and groanes b or by words c and other means d Q To whom must we pray A. To him that knoweth the heart e and is almighty and so able to help f to him that is to be worshipped g and believed in h which is none but God Q. Whether must we pray to God directly and immediately or through a Mediator A. Onely through the mediation of Jesus Christ Iohn 146. 16. 23. 1 Tim. 2. 5. Heb. 7. 25. Q. What are the parts of prayer A. Petition and Thanksgiving Phil. 4. 6. 1 Thess. 5. 17 11. Q. What is Petition A. A prayer wherein we aske the preventing or removing of things hurtfull and the bestowing of things needfull Mat 7. 7 8 9 10. Q What is Thanksgiving A. A prayer wherein we desire that honour and glory may be given to God for what we have received i or do believe we shall receive hereafter k Q. Whether is not confession of our sinnes and miseries and vows and promises unto God parts of prayer A. They may be called adjuncts of prayer because they are to be expressed or understood in every prayer Q. How may that appeare A. By this because to come to God for mercy without an acknowledgement of our unworthinesse and misery and to desire him to perform what he requires of us is little better then a mocking of God Q. Are there any for whom we must not pray A. Yes we must not pray for the dead because we cannot do it of faith as having neither precept nor example nor any good warrant for it in the world Rom. 14. 23. Q. VVhy else may we not pray for the dead A. Because such prayers cannot availe at all but are altogether vain 1 Pet. 3. 19. Heb. 9. 27. Q. For whom else must we not pray A. We must not pray for the salvation of all men living universally for that is contrary to the revealed will of God l nor for any in particular that have sinned the sinne against the Holy Ghost m Q. For whom then must we pray A. For all other sorts of men now living n both our selves and others o whether they be friends or enemies p and for some that shall live hereafter q Q. Is there any rule of direction according to which we ought to frame our prayers A. Yes the whole will of God revealed for this purpose in the word r and that pattern of prayer given by Christ unto his Disciples s Q. Seeing God knoweth all our wants afore we pray and hath determined with himselfe what he will doe for us wherefore then should we pray A. Not to inform him as if he were ignorant of our estates for he understandeth our thoughts afarre off t nor to change his minde for his purpose is unchangeable u Q. Why then A. We are therefore to pray because God hath appointed prayer to be the way and means w whereby he will accomplish that which he hath purposed to doe for us Q. How must we pray that we may be accepted A. The persons praying must be righteous x humble y and upright z and the matter of prayer must be something lawfull and promised a Q. And what must be the manner of praying and the end aymed at therein A. The manner must be in sense and feeling of our wants b with faith c fervency d and perseverance e and the end must not be that we may consume it upon our lusts but for the glory of God f Q. What other means are there for the increasing of faith A. Diligent reading of the holy Scriptures g and serious meditation therein h with frequent and holy conference with others i CHAP. 28. Of the Church Catholike or Mysticall and the Difference between it and particular instituted Churches Q. WHo is the subject of Redemption or of all that deliverance obtained by Christ A. Not the blessed Angels because having never fallen they needed no Redeemer nor all the race of mankind for Christ would not pray for the world Iohn 17. 9. Q. Who then were redeemed by Christ A. He gave himselfe for none others but only for his Church Eph. 5. 25. Acts 20. 28. Iohn 10. 15. 11. 52. Q. What is meant by the Church in the holy Scriptures A. It is usually taken in Scripture either for the Catholique Church a which is called the Church mysticall or else it is taken for the Church instituted or particular Churches b Q. What is the difference between the catholike universall and mysticall Church and the instituted or particular churches A. They differ in their number for the catholike Church is but one Church one body c but of the other sort in the dayes of the new Testament there are many Churches d Q Wherein do they differ in respect of the matter A. The Catholike Church hath none in it but Saints and all true beleevers are in it e but particular Churches have some times many wolves within f and many sheepe without g though it ought not so to be Eph. 5. 23 25 26 27. Heb. 12. 23. Q. What is a third defference betweene them A. The forme which constitutes the Catholike Church is their union which Christ by faith h but the forme of the other is the bond of an holy covenant i to walk together in all the waies of Christ Q. Is there not some difference between them in regard of place A. Yes for some parts and members of the Catholike Church are now in heaven and the rest shall all come thither in Gods appointed time k but the members of particular or instituted Churches are all of them upon the earth for the present and some of them must never come in heaven l Q. What may be a fifth difference A. Whereas particular churches are visible to themselves and others also especially in times of peare m the Catholike church is properly a Church invisible Q How is that proved that the Catholike Church is invisible A. Because some parts thereof are now in heaven and those that are on earth never were nor will be all together that they might be seen Q. What may be a further
proofe hereof A. Their union whith Christ wich is the form of that Church is knowne onely unto God Q Name a sixth difference A. The Catholike Church and all the members of it continue for ever n but particular churches by persecutions and corruptions may come to be utterly dissolved and extinct o Q. What is a last difference betweene them A. The ordinary ministery appointed by christ is for the instituted and particular churches but not for the church catholike as such because that church hath no Pastor nor Bishop but Christ Q. How may this appeare that ministers are not ministers of the universall Church but only of some particular congregation A. The church to whom the ministery belong is to chuse her owne ministers p but the unversall church never comes together to make any such choice Q. How else may this appeare A. There is no part of the church to which the ministery belongs but it stands in need of ministers q but a good part of the catholike Church is glorious in heaven with Christ and therefore hath no such need Q. What may be a third ground hereof A. The flock of God over which the Holy ghost doth make men overseers is such as may be attended and watched over even the whole flocke and ministers thereof r Q. And why may not the same be said of the Catholike Church A. Because that Church is so large that it is not possible for any man to attend it or watch over it Q. Is there any evill in it for one man to be a Bishop or minister to all Christians where ever they be disposed of and not onely to one congregation A. Besides that such a man must needs neglect the greatest part of his charge it is a great part of the usurpation of the Bishop of Rome for which he is truely called Antichrist that he will take upon him to be universall Bishop s over all the Christians in the world Q Who is the head of the catholike church A. Onely Iesus Christ t as giving influence of life sense and motion to the same as the head doth unto the body Q Who are the members of that church A. Only they and all they that are effectually called to be true beleevers in Christ Rev. 17. 14. Iohn 15. 19. Q. What are the parts of the Catholike church A. According to the degrees of communion which they have with Christ so that church may be distinguished into that which is militant and that which is triumphant Q. VVhat is the church militant A. It is that part of the catholike Church which is warring and fighting here on earth against spirituall enemies the divell the world and the flesh Eph. 6. 12. Phil. 1. 30. 2 Cor. 10. 4. 1 Tim. 1. 18. Q. And what is the Church Triumphant A. It is that part of the Catholike church which are now in heaven gloriously triumphing over all those enemies which in this world they did conflict and combate withall Eph. 4. 13. Heb. 12. 23. Eph. 5. 27. CHAP. 29. Of the instituted Church or perticular churches Q. WHat is the matter of particular or visible churches A. By the appointment of Christ all churches ought to consist onely of true beleevers a and all that are true beleevers ought to joyn themselves unto some church b Q. If the matter of particular churches for the quality of it ought to be true beleevers in Christ what ought to be the quantity thereof Q No more in number in the dayes of the new Testament but onely so many as may ordinarily meet together in one congregation Acts 2. 46. 5. 12. 3. 2. 14. 27. 15. 25. 1 Cor. 5. 4. and 11. 17 18. and 14. 23. Q. Is any thing else needfull to the being of a visible church but onely the matter above mentioned A. Timber and stones are not an house untill they be compacted and joyned together and as the humane soule and body are not man unlesse they be united so beleevers are not a visible church without some visible bond and union Q. And what is that bond that doth unite them A. An holy agreement and covenant c with God and one another to walke together in such duties of worship to God and edification of one another as the Gospell of Christ requireth of all Churches and the members thereof Q. How many kinds of Churches are there A. The visible Church if we speake of that which is truely so called is one and the same in essence from the beginning of the world to the end thereof namely a company of people united together in the profession of the true religion Q. But may not the true church be some way distinguished A Yes for there is the church of the old Testament and the churches of the new there are pure churches and churches that are corrupt and besides these that are true there are also some that are false Churches Q. What is the Church of the old Testament A A company of people united together in the profession of such a Religion or faith whereby men beleeved on Christ then to come Q. What is a Church of the new Testement A. A company of people united together in the profession of such a religion or faith whereby men beleeve on Christ already come Q What are pure churches and churches that are corrupt A. A pure Church is such a church whose matter forme doctrine worship and ministery is accordding to the appointment of Christ in the word Q. And what is a corrupt Church A. Such an one as in the things last mentioned or in some of them doth swerve from the appointment of Christ yet still holding the foundation of salvation Q. How if their swerving be such as overthroweth the foundation A. Then they cease to be a true church and become either no church or at the best a false church Q. What is a false church A. One that is so exceedingly corrupt in regard of their constitution doctrine worship ministery that if men beleeve and walke according thereunto they cannot be saved Q. And may not thus much befall a true church A. No a true Church is either pure in these things or if corrupt yet not so corrupt as to overthrow salvation CHAP. 30. Of the power or liberty of churches and of church officers Q. WHat is the power or liberty of particular Churches A. It is not civill or worldly for Christs kingdome is not of this world a neither is it independent and supreame for that belongs only to Christ b but their power is Spirituall and ministeriall Q. And wherein have they such power A. They have such power from Christ to exercise all the Ordinances of true Religion and to assemble together for the exercise thereof and in particular to choose Officers to themselves and to practice Discipline or censures Q. Whether have Churches absolute power from Christ to assemble together for the exercise of
true Religion or onely so far forth as the Princes of the earth shall give them leave A. Princes ought not to hinder these things but to be nursing fathers to the Church c and it is a great blessing of God when they are such d Q. But if Princes be not such what ought the Church to do in such case A. They must not neglect to observe the commandements of God for lack of the commandement of man e because Jesus Christ who giveth them commandement for these things is the King of Kings and the Prince of the Kings of the earth f Q. To whom belongeth the power of choosing Officers to the Church A. The Church is to choose her own Officers Acts 1. 23. 6. 3 5. 14. 23. Q. How may that be further cleared A. Either the Church must choose her own Officers or else men may intrude themselves or Officers must be called immediately of God or be appointed by some other men none of which may be affirmed Q. Why may not men intrude themselves A. No man must take this honour to himself to be an Officer in the Church but he that is called of God as was Aaron Heb. 5. 4. Q. And why may not a man be called of God immediately A. Such kind of callings are not to be expected in these daies as being particular to Apostles and other extraordinary Officers Gal. 1. 1. Q. But why may no other men appoint Officers to the Church A. Other men that are not of the Church have no such authority given them as to appoint Offices to the Church Q. If men must not be Officers without a calling and immediate callings be ceased and other men may not appoint Church Officers it remaineth then that the Church is to choose her own Officers but unto what Functions must the Church choose Officers A. Onely to such Functions as are appointed by Christ in his word g and are of ordinary and perpetuall use in the Church for otherwise they cannot expect that God will be with them in the choise or blesse the officers unto them Q. VVhat are the Officers appointed by Christ for ordinary and perpetuall use in the Church A. They are Bishops and Deacons h which Bishops are also called Elders i more particularly they are Pastors Teachers k ruling Elders l Deacons m and Widdows n Q. What are Pastors A. They are Elders of the Chuch who are to quicken the hearts of the people unto all faith and obedience and to reprove and comfort where there is need by attending upon Exhortation o with a word of wisdom Q. What are Teachers A. They are Elders of the Church who are to instruct the people in the good knowledge of the Lord and to refute errour p by attending upon teaching sound doctrine with a word of knowledge q Q. What are ruling Elders A. They are Elders of the Church who though they doe not labour in the word and doctrine r yet they are to guide the Church in comelinesse and order and peaceably attending upon ruling with diligence s Q. VVhat are Deacons A. They are Officers of the Church who are to retaine preserve and distribute t the outward Treasures of the Church for the reliefe of the poore and other outward affaires of the Church in simplicity and faithfulnesse u Q. VVhat are widows and their works A. They are godly and ancient women left desolate and destitute of outward succour who are to attend the sick and such like offices as are more suitable to be performed by women then by men 1 Tim. 5. 9 10. Rom. 16. 1. Q. What persons must the Church choose for these Offices A. Such members of the Church w as by sufficient experience time and triall x are known to be fitted with gifts y and graces from God for the places that the Church would put them in Q. How must Officers be put into their places A. All of them by solemn prayer unto God and with imposition of hands upon Elders and Deacons and in the ordaining of Elders with fasting also Acts 6. 6. 1 Tim. 4. 14. 5. 22. Heb. 6. 2. Acts 14. 26. CHAP. 31. Of Church Discipline or Censures Q. WHat is Church Discipline A. A personall application of the will of God by censures for the preventing and removing of scandals Q. What are the parts of it A. Binding and loosing a which may be also called retaining and remitting of sinnes b and the former is either Admonition c or Excommunication d Q. What persons are subject to Church-censures A. All and onely they that are member of the Church Mat. 18. 15. 1 Cor. 5. 12. Psa. 149. 4. Q. In what way and by what steps and degrees must an offending brother be dealt withall A. If the matter be private I must first reprove him privately if this doe not win him I must then take one or two more Matth. 18. 15. 16. Q. How if this also prevaile not A. Then the matter must be told unto the Church and the Church must publiquely admonish him and if he do not heare the Church he is to be excommunicated Mat. 18. 17. Q. In what manner must admonition or reproof whether private or publique be administred A. Sometimes with meeknesse e and sometimes with severity and sharpnesse f according to the condition of the person sinning the sinne committed and the manner of doing g Q. How else A. Alwaies with due solemnity as an ordinance of God h in the Name of Christ and so that the winning i of the party must be the thing that must be aymed at Q. VVhat is Excommunication A. A putting away or cutting off from the communion and fellowship of the Church 1 Cor. 5. 2 13. Gal. 5. 12. Mat. 18. 17. Q. For what sinnes must men be excommunicated A. For hainous and flagitious k offences being publiquely known and for other offences persisted in with obstinacy after due admonition l 1 Cor. 5. 1 4 5. Q. For what end should men be excommunicated A. For the healing of the offendor m and for the preserving others from sinne n and for the glory of the Name of God which is blasphemed because of the sinne of Church-members o Q. How should a man behave himselfe towards them that are excommunicated A. He must avoyd all Church-communion with them p and all voluntary civill fellowship q that may argue approbation or familiarity But not such duties as men are bound unto in naturall or civill respects r Q. When must a man under censure be loosed and forgiven A. When he gives such signes of repentance as may satisfie rationall charity that the sinne is truly subdued and mortified Luke 17. 3 4. 1 Cor. 5. 5. 2 Cor. 2. 6 7 8. CHAP. 32. Of the life that beievers ought to live in the world and of the Law of God Q.