those duties vndone which the godly did And although the good workes of the godly were not the causes of saluation yet these euill workes are the very next cause of damnation Q. How can that be A. Because the best workes of the godly are imperfectly good and cannot deserue life but the euill workes of the euill are perfectly euill and therefore deserue death Q. What is to be considered in their answere A. Their exceeding blindnesse whiles they liued here in that they neuer considered that in reiecting the poore they reiected Christ CHAP. 57. Of the execution of Gods Iudgement Herein note the Eternall death and miserie of the wicked Perfect blessednes of the godly Common to all Freedome from all euill Fruition of all good Speciall MATTH chap. 25. vers 46. And these shall goe away into euerlasting punishment but the righteous into life eternall DAN chap. 12. vers 2. 3. 2. And many of them that sleepe in the dust of the earth shal awake some to euerlasting life and some to shame and euerlasting contempt 3. And they that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse as the starres for euer and euer Q. HItherto of the sentence of the Iudge the execution of it followeth what is the order thereof A. Contrary to the order of the sentences for it shall begin at the wicked And this is agreeable to the Deut. 25. order of iustice which the Lord appointeth in the Law that the malefactors should bee executed in the eye of the Iudge Q. What then are the parts of this execution A. The eternall death and miserie of the wicked and the eternall life and perfect blessednesse of the godly Q. How shall the eternall death of the wicked be effected A. The Angell of God shall presently take and Mat. 13. 49. 50. 22. 13. binde them and cast them to hell Q. What shall their estate be in hell A. They shal for euer be separated from the blessed presence of God they shal bee shut vp into vtter darknes where shal be nothing but horror and confusion Esay 66. 44. Apoc. 22. 8. Mat. 9. 22. weeping and wailing gnashing of teeth and haue their portion with the diuell and his angels in a lake burning vnquenchably of fire and brimstone Q. What is the blessednesse of the godly A. That is set forth by the Prophet Dan. 12. 2. 3. where is also touched the shame and confusion that shall befall the wicked Q. VVhat is the scope of this place A. The scope of the Prophet is to hold the faithful afflicted in a constant course of duty and obedience to the Lord by consideration of the rich reward of the godly and fearfull punishment of the wicked at the second and glorious comming of Christ Q. It seemeth by the word many that all shall not rise A. There seemeth indeed to bee some aduantage giuen to the Iewes who imagine that there is no resurrection of the wicked which notwithstanding is manifestly confuted euen by this place it selfe where it is said that many shall awake to shame euerlasting Q. How then is this to be taken A. It is taken seuerally by it selfe as one whole which is diuided into his parts As if hee should say an infinite number shall awake an infinite or a great number of iust and an infinite or great number of the wicked And the like forme of speech to this is vsed of the Apostle Rom. 5. vers 15. 19. he saith that many are dead by the sinne of Adam and yet in the eighteenth verse he sheweth that by those many hee meaneth all and so speaketh that all were condemned in Adam likewise in the eighteenth verse it is said that the benefit of Christs death commeth to all meaning the faithfull that by faith are one with Christ as wee were all naturally with Adam yet in the 15. and 19. verses those that he called all he tearmeth many Although if he speake of the wicked by themselues and of the godly by themselues it may bee truly said that neither all the wicked nor all the godly shall awake out of the dust because some of both sorts shall not die but be changed onely 1. Cor. 15. 51. Q. VVhat doe you consider in this text A. The perfect happinesse of the good Q. VVhat doth this text teach concerning the same A. Two things the first of the happinesse which is common to all the good in the second verse and the other of the speciall happinesse that some shall haue aboue their fellowes in the third Q. From whence commeth this happinesse both common and speciall A. From our communication and participation Reu. 21. 3. with God in Christ which is set forth by this that God will dwell with vs we with him by a similitude of eating and drinking with him and eating of Reu. 3. 20. Mat. 26. 29. Reuel 2. 7. 17. Reuel 3. 5. 2. 26. 27. the tree of life and of the hidden Manna glorious clothes of rule and dominion Q. VVherein standeth the happinesse common to all A. Partly in freedome from all euill and partly in the enioying of the fulnesse of that which is good Q. How is the first set forth A. He shall wipe away all teares there shall bee no Reuel 21. 4. 22. 3. 5. more death no sicknesse no sorrow no crying no labour no darknesse no not so much as the danger or Reuel 21. 25. perill or feare of any euill the gates shall not be shut and therefore in their minds and soules they shall bee free from all those affections that haue any paine ioyned with them as wrath mercy pitie compassion feare care repentance and such like Q. How is the enioying of good things laid forth A. Wee may consider it either by that which is without or else that within vs. Q. How consider you that which is without A. The place which they shall bee in for the pleasant Psal 15. 1. Reuel 21. 10. situation likened to a high hill as that which is aboue the starres for the delicacie of it compared to Paradise called for the certainty and worth therof an inheritance and crowne immortall incorruptible vndefiled 1. Pet. 1. 4. Reuel 22. and that which withereth not and the glory of it is described at large Q. How else A. By the companie we shall haue and fellowship Heb. 12. 22. 23 24. 2. Thess 2. 1. Mark 9. 5. 6. with the Saints and Angels in which respect eternall life is set forth partly by being with Abraham Isaac and Iacob and the Apostle adiureth vs by the great assemblie And we see what delight the Apostles took to see Moses and Elias so as they would faine haue had them tarried with them although through their infirmitie they were afraid of the sight of them how much more then shall the ioy bee when wee shall behold their glory without all feare and
the clothes another weareth or bee in life and health with the life and health of another A. No doubtlesse for if the sinne of Adam being a man onely were of force to condemne vs because wee were in his loynes why should it seeme strange that the righteousnesse of our Sauiour Christ both God and man should bee auaileable to iustifie Rom. 5. 12. 19. others Q. But how can the righteousnesse of one iustifie so manie A. The manhood being ioyned to the Godhead and subsisting therein maketh the righteousnesse of Christ of infinite merit Q. How doe you proue this righteousnesse heere to bee meant of the righteousnesse which is in Christ A. Because hee speaketh afterward of Sanctification which is the righteousnesse that is within vs. Q. What are the parts of Iustification A. Two the not reckoning or forgiuenesse of Rom. 4. 6. 7. 8. Philip. 3. 9. Rom. 5. 19. 2. Cor. 5. 21. Zach. 3. 4. 1. Ioh. 1. 7. our sinnes and the imputation of Christs righteousnesse both which are merited by his Priesthood Q. How did he merit the forgiuenesse of our sinnes A. By his sufferings in abasing himselfe to suffer death euen the death of the Crosse Q. If Christ haue merited the forgiuenesse of our sins how commeth it then that the godly are yet in this world afflicted for them and that for the most part more then the vngodly A. The affliction of the godly is not the punishment 1. Cor. 11. 32. Prou. 1. 32. that in iustice is due to sinne but a fatherly correction chastisement in the world that they should not perish with the world whereas the wicked the longer they are spared and the lesse they are punished in this life their danger is the greater for God reserueth their punishment to the life to come Q. What gather you of this A. That we should not grudge at the prosperity of Ioh. 12. 3. Iob. 21. 30. the wicked when we are in trouble for as sheepe and kine vse to be put in fat pastures to be prepared to the shambles so they the more they receiue in this life the nearer and the heauier is their destruction in the life which is to come Q. Hauing our sinnes forgiuen by the merit of his sufferings what necessity is there that his righteousnesse should be imputed A. Very great for except that wee bee also made righteous we cannot enter into the kingdome of heauen and enioy the blessed presence of God a bankerupt assoone as his debt is paid is not by and by fit to bee made the Burgesse of a City without goods neither is a beggerly prisoner assoone as hee is at liberty Gen. 41. 14. fit to serue the Prince vnlesse he be new apparelled Q. How did Christ merit our righteousnesse A. By his fulfilling the Law in that he walked in al the Commandements and failed in no duties either in the worship and seruice of God or towards men whereby wee are made fully and wholly righteous in the sight of God Q. Hitherto of the two first fruites what are the two other A. Sanctification and redemption Q. What is Sanctification A. It is a freedome from the tyrannie of sinne into Rom. 6. 14. Psalm 19. 14. the liberty of righteousnesse begun here and encreased daily vntil it be fully perfected in the life to come Q. What differences are there betweene Righteousnesse imputed and sanctification A. Diuers as first Sanctification is in vs Righteousnesse 1. Thess 4. 3. 4. Rom. 5. 14. 17. 2. Cor. 5. 21. Rom. 3. 21. 22. Reuel 22. 11. imputed is inherent onely in our Sauiour Christ Secondly the imputed righteousnesse encreaseth not Sanctification doth as it were grow in vs by degrees Lastly the righteousnesse of our Sauiour Christ is the root or cause Sanctification the effect Rom. 8. 30. Q. Doe Righteousnesse and Sanctification goe together A. Yes in time they goe together for so soone as Iohn 15. 2. Jam. 2. 18. a man is made partaker of Christs Righteousnesse hee is made holy in some measure although in nature the imputed righteousnesse goeth before as the cause before the effect Q. Is there any such Sanctification or holinesse of life in vs as deserueth to be accepted of God and rewarded by him A. None because corruption cleaueth to the best of our good workes Q. But when our Sanctification here begun shall bee perfected in the world to come shall we not then bee iustified by an inherent righteousnesse A. No but by the imputed righteousnesse of our Sauiour Christ which being once giuen vs is neuer taken from vs although faith whereby we apprehend this faileth and falleth away â— Cor. 13. 13. Q. How is the pollution aforesaid conueied into the good workes which God worketh in vs A. There is beside the worke of his owne hand through the operation of his holy spirit a pollution in vs and an infection of ours which commeth from Esay 64. 6. the sinne that dwelleth in vs as cleare water put into an vncleane vessell running thorow a filthie channell receiueth some euill quality thereof Q. Wherein doe our good workes faile of Gods Iustice A. Partly in the instrumentall causes from which they proceed and partly in the finall cause or end whereunto they aime Q. What are the instrumentall causes hindering the perfection of our workes A. First the defect of our vnderstanding in that the worke is not done with knowledge absolute and throughly perfect Secondly the feeblenesse of our memorie that doth not so fully retaine that which the vnderstanding conceiueth Thirdly the peruersnesse of our willes and affections which come short of their dutie Last of all the weakenesse and dulnesse of our bodies which are not so apt and nimble for the execution of good things as is required Q. Expresse this by a similitude A. We are in the Instrumentall causes like to a common labourer which being hired by the day worketh with one hand whereas both are required or worketh a piece of the day being hired for the whole Q. What is the finall end wherein good workes faile A. In that we haue not a direct eye to Gods glory or the good of our neighbour as is required but looke indirectly at those duties which are enioyned to vs like to such Artificers as preferre their owne credit in their skill before their masters profit Q. If then it bee so that sinne cleaueth to our best workes are not our good workes sinnes and are not all sinnes equall A. Bee it farre from vs to thinke either the one or the other Onely the imperfection and defect in the worke is sinfull and not the worke it selfe and in bad and euill actions as hath been shewed already some are lesse sinfull then other Q. How is this pollution taken away A. By the intercession of our Sauiour Christ Exod. 28. 36. 37. 38. 1. Pet. 2. 5. through which our good workes are of account before God Q. VVhat doctrine is here to
in them wee beate backe or Heb. 12. 6. 7. Reuel 3. 19. ouercome the tentations wee receiue so many vndoubted testimonies of his loue to vs. Q. What is here to bee obserued in regard of the order that this petition is placed in A. In that this petition followeth vpon the former to strengthen our faith for the obtaining of it we must be assured of the former that seeing God hath forgiuen Psal 85. 8. vs our sinnes hee will also mortifie our flesh and quicken our spirit which are the two parts of sanctification desired in this petition and neuer seuered from true iustification Q. What learne you of this A. That wee cannot rightly desire God to forgiue vs our sinnes past vnlesse out of the hatred of them we craue also power to abstaine from the like in time to come So farre are men from being iustified when Psal 51. 9-12 they haue not so much as a purpose to leaue their sin where it is not enough to purpose it vnlesse wee also pray for grace to performe it For who being deliuered from a great disease will returne to it againe and not rather desire a diet whereby hee may bee preserued Prou. 26. 11. 2. Pet. 2. 22. from it Swine indeed after they are washed and dogges after their casting returne the one to their walter and the other to their vomit As also it is the fashion of the Papists who after auricular confession concerning themselues to bee discharged from sinnes past go to their sinnes afresh againe afterward but those that are truly washed with the blood of Christ will neuer giue themselues ouer to their sinnes againe Q. If they cannot returne to their vomit what neede haue they to pray A. Yes very great notwithstanding for God Mat. 26. 41. Ephes 6. 18. hath ordained prayer to be a chiefe meanes of keeping them from reuolt and they ought to bee so much the Luk. 22. 31. 1. Pet. 5. 8. more earnest in prayer as they are more subiect to bee beaten and buffeted with tentations then others Q. What learne you from thence A. Much comfort in tentations in that it is a token of Gods fauour and of pardon of our sinnes that we are tempted Q. What other cause is there to pray that we bee not lead into tentation A. For that the condition of them that are called to Iohn 5. 14. 2. Pet. 2. 20. 22. Mat. 12. 43 45. the hope of life will be worse then the estate of those that neuer tasted of the good word of God if they giue themselues to euill as a relapse in diseases is more dangerous then the first sicknesse was Q. But how agreeth it with the goodnesse of the Lord to leade men into tentation when it is said that God tempteth Iam. 1. 13. none as he is tempted of none A. When all things are of him and by him it Rom. 11. 36. must needs follow that the things that are done are guided and gouerned by him yet in such sort as none of the euill which is in the transgressors cleaueth vnto him Q. But how can that bee without staine of his righteousnesse A. It is a righteous thing with God to punish sinne with sinne and so to cast a sinner into further sinnes by way of iust punishment therefore wee desire God not to giue vs ouer to our selues by withdrawing his spirit from vs as when men doe delight in lies hee giueth them ouer to beleeue lies and for Idolatrie men 2. Thoss 2. 11. Rom. 1. 24. are often iustly punished with corporall filthinesse in the same degree Now being naturally prone to sinne whē this readinesse by the iust iudgement of God is strengthened how rush wee into all euill euen as a horse into the battell to whom we put the spurres or as an Eagle fleeth to her prey Q. How can it be shewed out of the Scripture that God hath a hand whereby he gouerneth euen the transgressions that are done against his holy will A. It is expressely said that God did send Ioseph before Gen. 45. 5. 7. into Egypt and that his brethren did not send him Wherein God is said to haue had a further and a stronger hand in his sending into Egypt then his brethren and therefore it is manifest that God did that well which the Patriarches did sinfully Hitherto is referred that which is said that it was of God that Rehoboam 2. Chron. 10. 15. hearkened not to the people Also that it is said that God had commanded Shimei to curse Dauid and 2. Sam. 16. 10. that the diuell was bidden of God sitting in the seate of his righteous iudgement to bee a lying spirit in the 2. King 22. 19. 20. 23. mouthes of the false Prophets And to bee content with one more amongst many testimonies let vs consider how the vilest and most horrible act that euer was done vpon the face of the earth the Lord God is said to haue wrought most holily For as Iudas the Iewes and Pilate are all said to haue giuen Christ to Act. 2. 23. 4. 28. Rom. 8 32. death so the Father and Christ are said to haue done the same and that in the same words though the manner and purpose be diuers Q. Doth God any more then suffer such things to bee done A. He suffereth them indeed but this is not an idle permission as some imagine but ioyned with a worke Act. 2. 23. 3. 18. 4. 28. of God as in the crucifying of Christ it is said they did nothing but that which the hand of God had determined before Q. But doth not this draw God to some staine of sinne from which he is most free as that which hee hateth and punisheth A. In no wise for God is the author of euery action Act. 17. 28. and the diuell and our concupiscence the authors of the euill in it as he that rideth on a lame horse causeth him to stirre but is not the cause of his halting Q. How can God haue a hand in these things and yet be free from sinne A. As a cunning workman with an ill toole can worke artificially and a skilfull Apothecarie make a soueraigne medecine of the vipers flesh so the Lord can guide and order the poysonfull sinnes of men in such sort as they shall turne to his glory and good of the Church and yet cannot therein be charged with sinne no more then the Apothecary with poysoning in so gouerning the poyson as it doth the contrary by his skill to that which by nature it would haue done And as in painting the blacke colour giueth grace to other the beautifull colours in making them shew better so it is in this worke of God in which the sinne and vntruth of men as by a blacke and darke colour causeth the truth and righteousnesse of God as the white to be more commended and to appeare better Q. But how are these actions of the
2. after the few that were there being banished from thence what likelihood is there that hee would most reside there where he had least to doe And if he had been there yet there is no colourable probation that hee was Bishop there d 1. Cor. 12. 2◠Ephes 4. 11. the Bishopricke being farre vnder the Apostleship whereunto he was called Q. But grant he had been bishop of Rome doth it follow thereof that the Bishop of Rome must be his successor A. No for first it should haue been but a personal right And secondly if it belonged to his successors Antioch where he is said to haue sate before he is supposed to sit at Rome might challenge it as well Neither can his death which they suppose to haue been at Rome giue that priuiledge to Rome aboue Antioch or any other place more then the death of Christ priuiledged Ierusalem which by the iust iudgement of God for the same cause was made an heape of stones And thirdly if it did belong to his successors at Rome yet it belongeth to his successors in doctrine and not in place onely considering that if the Church were builded vpon Peter it was in respect of the doctrine he taught not in respect of his person Q. Hitherto of the Apostles Now what were the Prophets A. Such as besides an extraordinarie gift of preaching Act. 11. 28. 21. 10. 11. had a speciall gift of prophecying and foretelling things to come Q. Hitherto of those immediately called Who are those that were called also by the meanes of men A. The Euangelists Q. What were the Euangelists A. Such as were a 1. Tim. 1. 6. ordained and b Act. 17. 15. 19. 22. 1 Cor. 4. 17. directed by the Apostles for c ◠Cor. 3 6. watering those Churches which they had planted and confirming those whom they had conuerted Q. Hitherto we haue heard of the vniuersall Church What is a particular Church A. It is that which besides the fellowship in one Rom. 12. 3. 8. spirit hath some other outward knot wherein they are more neerely tyed then the rest of the vniuersall is and it is either of one nation or of a narrower compasse Q. What is a Church of one nation A. It is that which is gathered vnder one politicke or ciuill gouernment Q. What is that of a more narrow compasse A. It is such a particular Church or Parish that dwelling in one place may bee conueniently at one time taught by the mouth of one Minister Q. What is common to all the members of this Church A. That euery one be wife vnto sobriety behauing Rom. 12. 3. himselfe according to the measure of grace that is bestowed vpon him Q. What persons make default against this rule A. Two sorts especially the one such as ouerweene and thinke better of themselues then is fitting taking a greater state vpon them then they are worthy of The other of such as abasing themselues too much doe thinke themselues vnfit to such duties as they are called vnto Q. How is the truth of this doctrine cleared A. The Apostle declareth it by comparing the Rom. 12. 3-8 Church which is the mysticall body of Christ vnto the naturall body of a man Q. How many waies doth this comparison hold A. Sundry waies First as in the perfect body of a natural man there is ful furniture of al members needful to the discharge of their seuerall duties which are knowne both how many they are and what they are so it is in the Church of God Q. What gather you of this A. First that as a superfluous member in a mans body as two thumbs or a finger more then ordinarie in one hand is a blemish and deformity in the body euen so superfluous members must needs be accounted a blemish and deformity in the Church of Christ Q. What further A. As the want of any naturall member breeds griefe in the body so the want of any the appointed members in the Church must needs bee faultie and grieuous Q. Proceed to the other points of the comparison A. As in the body to haue a member misplaced as to haue an eye where the nose should be or a foot for the hand causeth both horror and griefe so the like disorder in the Church of Christ must needs bee grieuous and horrible Q. Wherein doth this comparison further hold A. That as in the body of a man euery member hath his owne seuerall function to discharge and no member can well and fitly discharge the dutie of another So it must be in the Church of God And as all the seuerall members of the body are knit and vnited to their head so are all the members of the Church vnto their head Christ Further as in the naturall body euery seuerall member is as it were the member of euery other in seruing to their good as the eye doth see the hand doth take the mouth doth speake for the good of any other member So it is in the Church of God Q. What are the parts of a particular Church A. Such as haue preeminence and such as are inferiour vnto them Q. Who are those that haue preeminence A. Those whom Christ hath appointed for the continuance of the Churches which were builded by the extraordinarie officers to the worlds end Q. What things are common to all these ordinarie officers A. First that they bee vnblameable of life which being required of all Christians is in greater measure required of them as being the lights of the Church Secondly examination whether they haue gifts for the discharge of that speciall office they are called vnto Thirdly a calling consisting partly in the election of the Church directed by the gouernours thereof and partly in ordination by the said gouernours which by prayer and laying on of hands are to consecrate and separate them to that function with assurance of the assistance of God in doing their dutie faithfully Q. What fourthly A. That euery one of these ordinarie officers are tied Act. 20. 28. 14. 23. Tit. 1. 5. to one flocke Q. So much of the generall properties of the ordinary officers what are the kinds of them A. They are either such as deale in the ministery of the word viz. Pastors and teachers or assistants vnto them Q. What is the ministery of the word A. A holy and spirituall calling wherein men are Rom. 12. 6. 1. Cor. 14. 3. set apart to the interpretatiō of the Scriptures of God for the edification of the Church which is called also by the Apostle Prophecie vnto which also belongeth the administration of the Sacraments Q. How proue you that by prophecy is meant there the office of interpreting the word rather then of foretelling things to come A. First because prophecy is set downe there as a perpetuall office in the Church wherof Salomon saith When prophecie faileth the people perish Secōdly the prophet Prou. 29. 18. is charged to continue
astonishment And specially in beholding euen with their bodily eyes the glory of our Sauiour Christ from whom also commeth all the good of the Saints and Angels Iohn 17. 24. 1. John 3. 2. Reuel 22. 4. we shall delight in as also the Father and holy Ghost with the eyes of their soules Q. Hitherto of the happinesse and good without them What is that which is in themselues A. In their bodies and then in their soules Q. How shall they be in their bodies A. They shall be made conformable vnto the glorious body of our Sauiour Christ whose glory hath Philip. 3. 21. been told before And therfore they are said that they shall shine as the Sunne So that Absaloms beautifull Mat. 13. 43. 2. Sam. 14. 25. bodie which had neuer spot or wenne in it from the top of the head to the sole of the foot is but a shadow of that beautie and comelinesse that shall be in the bodies of the Saints Q. How in their soules A. Their knowledge shall be perfect for wee shall 1. Cor. 13. 10. 12. know as we are knowne Which is set out by comparison of the lesse that our knowledge then shall differ from that now as the knowledge of a child differeth from the knowledge of a perfect man as the knowledge by a glasse differeth from the knowledge by seeing the thing it selfe and as knowledge of a plaine speech from that which is a riddle And as the knowledge is perfect so the vnderstanding and memorie Q. How further A. Their holinesse shall be perfect and also their loue 1. Cor. 13. 12. Q. What is the measure and quantity of this good which all the elect shall enioy A. It is vnspeakably great such as neither eye hath seene eare hath heard not hath entred into the minde Esay 64. 4. 1. Cor. 2. 9. Reuel 2. 17. of any and which none but God knoweth and hee which doth enioy them Q. Hitherto of the felicity common to all VVhat is that which is speciall A. It is described in the third verse where hee saith Dan. 12. 3. that those that haue taught many and iustified many or as the Apostle speaketh saued many that is haue 1. Tim. 4. 16. been the Lords good instruments to saue many shall shine as the firmament and as the principall starres be preferred before those whom they haue taught for if the skill of interpreting a matter do lighten and Eccles 8. 1. cause the face to shine in this life it will much more cause it to shine in the life to come Q. Shall all teachers haue one glory A. No for as here it is said that the Ministers shall 1. Cor. 3. 8. excell others so it is elsewhere declared that one Teacher shall haue greater glory then another as hee that planteth and layeth the ground-worke more then hee that watereth and buildeth vpon it Q. But amongst those that are no Ministers shall not there be difference of glory A. Yes as the Martyrs shall bee preferred before the rest for euery one shall not bee a pillar in the Reuel 3. 12. Church and as euery one hath gone beyond others in right vse of the gifts bestowed vpon him so he shall Luk. 19. 17. 18. receiue his reward more or lesse Q. But it seemeth this doctrine should argue some want in those that haue lesse A. None at all for all shall bee full of glory although one haue more then another as a vessell containing a gallon is as full for the bignesse as that which containeth ten and the foot may for the proportion of a foot bee as beautifull as the hand although it haue not so much beauty in it as the hand which would be no grace in the body Q. But this doctrine seemeth necessarily to draw merit with it A. Net so for albeit they receiue according to their workes yet they receiue it not for their workes And as God bestowing greater graces vpon one heere in this life more then vpon another is not therefore esteemed to haue bestowed them in regard of merit so in bestowing greater glory in the life to come vpon one more then another is not to be esteemed to doe it for merit but that which hee doth is onely of meere and free grace in Iesus Christ in and through whose merits hee bestoweth vpon his elect the degrees of blessednesse aforesaid as it hath been formerly taught vnto vs Wherefore to him alone and to his meere mercy bee giuen all the praise and glory for euer Amen FINIS THE DOCTRINE OF CHRISTIAN RELIGION CONTRACTED into a short Catechisme by the Author himselfe Question WHat is Catechising A. It is a Heb. 5. 12. 13. 14. 6. 1. 2. an Instruction especially of the ignorant in the grounds of Religion Q. What are the parts of a Catechisme A. They b Act. 8. 12. 28. 23. are either of GOD or of his kingdome Q. What is God A. God is an c Exod. 3. 14. Iohn 8. 58. essence that hath his being from himselfe Q. What doe you consider in God A. First his attributes secondly the persons that are in God Q. What is an attribute of God A. Whatsoeuer is attributed and giuen vnto God d 1. Pet. 3. 12. 1. Ioh. 4. 16. Psal 145. in the Scriptures according to the diuers manner of his working Q. What is a person in God A. It is Ioh. 15. 1. 14. 16. a distinct subsistence f Iohn 14. 9. 17. 21. Coloss 2. 9. hauing the whole God head in iâ— Q. How many persons are there A. g Mat. 28. 19. 1. John 5. 7. Three the Sonne Holy Ghost Q. What is the Father A. The first person in h Psal 2. 7. John 14. 1. Heb. 1. 3. God that of himselfe eternally hath begotten his onely Sonne Q. What is the Sonne A. The second Person in i As before by relation Prou. 8. God that is eternally begotten of the substance of his Father Q. What is the holy Ghost A. He is the third person in a Iohn 14. 26. Rom. 8. 9. God proceeding eternally from the Father and the Sonne Q. These three being euery one the true and euer liuing God are they any more then one God A. b Deut. 6. 4. 1. John 5 7. 1. Cor. 8. 5. 6. No. Q. Hitherto of God what is the kingdome of God A. A c Esay 97. Dan. 2. 44. 3. 33. Luk. 1. 33. kingdom appointed and ruled by the counsell d Rom. 11. 34. Psal 11. 5. 3. of his owne will Q. What are the parts of his kingdome A. e 1. Cor. 2. 16. Ephes 1. 11. Psal 90. 4. Act. 4. 28. His decree and the execution thereof Q. What is his decree A. It is his most perfect f Psal 99. 4. Ephes 1. 11. will concerning euery thing which also maketh it most perfectly good Q. What decree of God is that which is especially to bee