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
whereof is murder l fighting and quarrelling m rash anger n malice hatred o and envy p and such like Q. VVhat is the summe of the seventh commandement A. Due care of chastity and purity from all the lusts of uncleannesse Q. Instance in some of the sinnes here forbidden A. Here is forbidden all unchast thoughts and lust of the heart q filthy dreames r lookes s speeches t and apparrell u gestures of dalliance w actions of Sodomie x bestiality y selfe polution z adultery a fornication b and wantonnesse c Q. VVhat is the summe of the Eight commandement A. Due care of our neighbours outward estate whether it be lands houses cattell corne or ought else Q. Name some of the sins forbidden in this commandement A. Here is forbidden all neglect or hindrance of our neighbours outward estate whether it be by idlenesse d covetousnesse e non payment of debts f oppression g by excessive prices or wages Robbery h Theevery i or deceit k Q VVhat is the summe of the ninth commandement A. Truth in speeches promises and our dealings amongst men and the contrary forbidden is all lying and false speaking Eph. 4. 25. Col. 3. 9 10 Psal. 15 2. Micah 6. 12. Psa. 12. 2. Q What is the summe of the tenth commandement A. Contentment with out owne outward estate l and not to covet that which is our neighbours m but hartily to desire and rejoyce in his good as well as in our own n CHAP 33. Of the Death and Resurrection of the body and the last judgement Q WHat is to be believed concerning death A. It is now appointed of God that Adam and all his children must die a except Enoch b and Elias c and such as shall be found alive at the comming of Christ to judgement d Q Why hath God so appointed A. Because of sinne e for if sinne had not entered into the world there had never been death Q. But why should believers die seeing Christ hath suffered death for them and so hath taken away all punishment of sinne A. They die not now in way of punishment for their sinne properly but for other ends and repects Q. For what ends doe they die A. That they may be freed from all the evils of this life f and be brought to rest and glory with Christ g Q. What is the state of the godly immediately upon their death A. Their bodies doe sleep in the grave as in the bed of spices h and their soules which are immortall are made glorious in the presence of God in Heaven i Q And what is the state of the wicked upon their death A. Their bodies lie rotting in the grave through the heavy curse of God k and their soules are tormented in hell in unspeakable woe and misery l Q. Shall the bodies of men lie for ever in the grave and never be united to their soules again A. Not so for there will be a resurrection of the just and unjust m and all that are in the graves shall come forth n Q. In what manner shall the bodies of the Saints arise A. For substance the same bodies that they were at death o but for quality greatly changed p insomuch that they shall be raised incorruptible glorious powerfull and spirituall q Q. VVhat great matter is it for godly men to rise again seeing wicked men shall rise also A. They shall not rise by vertue of any union with Christ as their head as the godly shall r but onely by the power of Christ as their Judge s Q. VVherein else doth the resurrection of the godly and wicked differ A. The wicked shall not rise in such a glorious and excellent manner nor unto the same end with the godly but to the resurrection of damnation Iohn 5. 29. Q. What followeth after the Resurrection A. The eternall judgement Heb. 6. 2. 9. 27. Q. When will the day of judgement be A. It is certainly appointed and decreed of God when it shall be t but it is not known to us that we might alwaies live in watchfulnesse u Q. Who must be judge at that day A. Jesus Christ is appointed of God to be the Judge of quick and dead Acts 10. 42. 17. 31. Iohn 5. 22 27. 2 Tim. 4. 1. 2 Cor. 5. 10. Q. Who must be judged A. All the world both living and dead and this of all things done in this life whether they be good or evil Acts 17 31. 2 Cor. 5. 10. 2 Tim. 4. 1. 1 Pet. 4. 5. Q. In what manner will be come A. He will come suddenly w visibly x and in wonderfull Majesty and glory y in flaming fire z with the voyce of the Archangell a and thousand thousands of Angels b Q. What sentence will he give A. To them upon his right hand he will say come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the would Matth. 25. 34. Q. And what will be his sentence upon the wicked at his left hand A. To them upon his left hand he will say Goe ye cursed into everlasting fire prepared for the Divel and his Angels Matth. 25. 41. Q. What shall follow the pronouncing of the sentence A. The sentence pronounced shall presently be put in execution so that every man shall receive according to his works Matth. 25. 46. 2 Cor. 5. 10. Mat. 16. 27. Q. What shall the wicked receive A. They shall be punished with everlasting perdition from the presence of the Lord and from the glory of his power c with the divell and his Angels d in the lake that burneth with Fire and Brimstone which is the second death e Q. And what shall the godly receive A. They shall have redemption and deliverance from all kind of evil f Q. And what good shall they enjoy A. Wonderfull g unspeakable and unconceivable h and everlasting i happinesse and glory in the highest heavens k in the presence of God l in whose presence is fulnesse of joy and at whose right hand are pleasures for evermore m The CONTENTs of the severall CHAPTERS CHAP. page 1. OF Catechizing as an introduction to that which followeth 1 2. Of the Holy Scriptures 4 3. Of God 8 4. Of Gods decree 13 5. Of Creation 17 6. Of Gods providence 21 7. Of Angels 27 8. Of the estate of man in innocency by creation 28 9. Of the fall of our first Parents 31 10. Of Sinne the definition of it and the distribution into Originall and actuall 35 11. Of the punishment of Sinne 39 12. Of mans deliverance 42 13. Of the person of Christ his Godhead and his manhood 45 14. Of the Office of Christ as mediator between God and man 48 15. Of the
and all committing evill whether in thoughts i words k or deeds l against any of the commandements of God Q. Who are guilty of actuall sinnes A. All the children of men m and they that sinne the least yet doubtlesse would do more if the Lord did not restraine them n Q. But though all men be thus defiled with sinne yet may not a naturall man doe some things that are good A. Hee may do things that are good for the act or matter of them o but his person not being accepted p and hsi heart q so exceedingly corrupted therefore all that he doth as it proceeds from him is corrupt also and so most odious unto God r CHAP. 11. Of the Punishment of Sinne Q. SIth all the children of men are thus wofully defiled with sinne what punnishment is due by reason of the Sinne A. In one word all kind of death a and Cursednesse b which in the particulars containes all the plagues that are written in Gods book c and many more which are not written d Q. What are the generall heads of those plagues A. They are temporall and spirituall and eternall Q. What are the temporall plagues A. The Cursing of the earth e and the Creatures made subject to vanity f and the bodyes of men become subject to plagues and paines and death g Q. What else A. In name ignominie and reproach both alive and after death h and calamities in mens wives children and friends i Q. VVhat other outward miseries are there A. In the outward estate poverty and losses k and their very blessings to be turned into Curses l Q. VVhat are the spiritual miseries A. The losse of Gods Image and all comfortable communion with him m with bondage to the divell n and a necessity of sinning o Q. VVhat else are the spirituall miseries A. VVhen men are given up unto more sinn p as unto hardnesse of heart q blindnesse of mind r and strong delusions s Q VVhat is the eternall miserie A. Damnation and destruction in another world 2 Thes. 1. 9. Iob. 5. 29. Q. VVherein doth that consist A. In being deprived of all good and in the contrary sense and feeling of evill Q. VVhat good shall the wicked be then deprived of A. They shall then be deprived of the favourable presence of God t of the joyes of heaven u of the society of the Saints w and all comfort of the Creature x , Q. And what evill shall they then have the feeling of A. They shall feele unspeakeable torment both in soule and body Mar. 9. 43 44 45. Luk. 16. 23 24. Q. VVhat will be the effect thereof A. It wil cause weeping gnashing of teeth y the former through griefe and dolour and both of them through indignation and despaire Q. If they must be deprived of heaven and of the presence of God and of his Saints what place and company shall they be in A. They shall be in hell as in a prison z or deepe pitt a or lake that burneth with fire and brimstone b and their company shall be no other but the divell and his Angels c Q. This punishment of the damned is in it selfe most dreadfull and terrible but how long shall it continue A. The thing were something lesse grievous if this misery would ever have an end but this is the aggravation of it that it must be everlasting 2 Thes. 1. 9. Matth. 25. 41. 46. Matth. 9. 43 44. CHAP. 12. Of mans deliverance Q. HAving spoken of the state of man by creation and his estate of corruption let us now come to the third estate the state of grace in this life and first tell me whether there be any ability in man to deliver himselfe from his sinfull and miserable estate A. None at all because man being dead in trespasses and sinnes hath no more ability to recover himselfe to spirituall life then he that is bodily dead to recover himselfe to bodily life Eph. 2. 1. 4. 18. Q. How else may this inability of man appeare A. Man of himselfe is without strength a to any thing that is good and moreover if he had power unto it yet he hath no will to seek after God b but to depart further and further from him c yea to expresse all enmity against him d Q. What may be a further reason to shew that man cannot deliver himselfe A. Man being a creature is but finite and the Majesty and Justice of God which by sinne is offended and wronged is infinite Q. What doe you infer from thence A. Because there can be nothing in a finite sinning nature to satisfie an infinite offended Majesty but such a nature must be ever in satisfying and never have satisfied therefore it was not possible that man should deliver himselfe from his sinfull and miserable estate Q If man could not deliver himselfe might be not be delivered by some other creature A. There is no man that can give a ransom to redeem another so much as from bodily death e and much lesse from spiritual and eternal death Q. But if one man could not redeem another what doe you say of other creatures A. Other creatures are none of them of the same nature with man and are all of them but finite even the Angels themselves and therefore none of them can make satisfaction to the infinite Majesty of God Q. If infinite justice must needs he satisfied and neither man nor other creature are able to doe this how then was there any possibility that man should ever be delivered from this wretched estate A. The mercy of God is so infinite that he might be willing that man should be delivered and his wisdome such that he could finde out some way and means of deliverance and his power such that he was able to accomplish the way which his wisdom should devise and therefore there was a possibility that man should be delivered Q. But whether is there any way of deliverance already found out and man actually recovered A. Yes the Lord hath wrought redemption and raised up an horne of salvation for his people Psal. 111. 9. Luke 1. 69. Q. Is God himselfe then the Authour of mans deliverance A. Mans misery being sinne against God and punishment from God therefore God onely must be the authour of his deliverance if he ever be delivered Q. What moved God to work mans deliverance A. Not because he had any need of man e for he could have been absolute and alsufficient of himselfe if all men had perished everlastingly as he was before man had any being c Q. Did God procure mans deliverance because man did so deserve A. Man deserved it not but the contrary because he fell wilfully from that happy estate wherein he was created whenas he might have continued happy if
is Christ a King A. Over all creatures in Generall h over the visible Church in speciall i and over the elect in a most speciall manner above all other k Q How is he King over all creatures A. In sustaining and disposing of them all by his providence as may be for his glory and the good of the elect Heb. 1. 3. Col. 1. 16. Pro. 8. 15 16. Isa. 43. 14 15. Q. And how is he King of the visible Church A. In that he gathereth men into it l appoints Ordinances and Officers unto it m and prescribeth laws n for the manner of carrying on all things therein Q How doth Christ all these things in the Church A. He doth them all by his word which is therefore called the word of the Kingdome Mat. 13. 19. Q. And how is Christ King of the Elect A. Not onely by his providence as over all creatures nor only by his Word and Ordinances as to the visible Church but also by the speciall working of the grace of his holy Spirit in their hearts Ezek. 36 26. Eph. 1 22. Col. 1 18. Q. Hath not the Kingly office of Christ some that are enemies unto it A. Yes sin and the world the divel and death Q. VVhat are the acts of Christs Kingly office in respect of those his enemies and the enemies of his Church and elect people A. To bridle o and subdue p them all Q. VVhat are the properties of Christs Kingdom A. It is lawfull q spirituall r powerfull s righteous t large u and everlasting w CHAP. 19. Of Christ his humiliation Q. HAving spoken of the person Offices of Christ how are we in the next place to consider of his actions A. In a twofold estate his state of humiliation and his state of exaltation Q VVhat are the generall acts of his humiliation A. Laying aside the full manifestation of his divine Majesty for a time a and assuming unto him the nature of man b Q. VVhat else A. It was a great act of his humiliation that he became subject to the law c and not onely a man but in the meanest condition of men d Q. VVhat may be evidences that he was a man of a very mean condition and state A. His poore birth his afflicted and poore life his shamefull and accursed death with the things that follow afterward do evidently shew the same Q. What was his poor birth A. He was born of a poor Virgin for his mother who was espoused to a Carpenter for her husband and when he was born was wrapped in swadling clothes and layd in a manger because there was no room for his poor mother in the Inne Luke 2. 7. Q. What else was the testimony of his poore birth A. When he was presented to the Lord in the temple with an offering the offering was but a paire of turtle doves or two yong pigeons which was an offering appointed at the birth of children of the poorest sort of people Luk. 2. 24. Levit. 12. 8. Q. What was his poore and afflicted life A. His fleeing into Aegypt from the rage of Herod e his poverty in outward estate f and his subjection to his parents g as any other child Q. VVhat else were testimonies of his afflicted life A. His temptations from the divell h his wearysome journeys from place to place i and his manifold persecutions from the hands and tongues k of wicked men Q. What was his shamefull painefull and accursed death A. It was his crucifying or death upon the Crosse l which was a death accursed by the Law m Q. Wherein was the shame of that death A. It was shamefull in that he was Crucified in the midst betwixt two theeves n and Barabbas a Murtherer counted more worthy then he o Q. What else was the shame and paine of that death A. He was Crowned with thornes and otherwayes derided by the people and priests his hands and feete were nailed to the Crosse and his side was pierced with a Speare to the effusion of water and blood Math. 27. 29. 30. 31. Iohn 19. 34. Q. What else was there in his death A That which was the greatest of all was that he endured a grievous agony with his fathers wrath Mat. 26 37. 38. and 27. 46. Q What followed after his death A. He was buried in the grave p and continued under the power and dominion of death for a time q Q. What was the end of all this Humilation of Christ Q. That he might make satisfaction to the justice and honour of God which had been wronged by our sinnes r and to procure for us reconciliation with God and eternall life s Q. How came Christ to be liable to make satisfaction for our sinnes A. Because he voluntarily became our Surety and so was to pay the debt that we were in unto God Heb. 7. 22. Psal 40. 7. CHAP. 20. Of the exaltation of Christ and his Resurrection from the dead Q. HAving considered of Christs Humiliation how are wee in the next place to consider of his exaltation A. The exaltation of Christ is to be considered both in respect of his Godhead and his manhood and in the severall degrees thereof Q. What is his exaltation in respect of his Godhead A. It is nothing else but the manifestation of that divine power and glory of his which had beene so much concealed in all the time of his humiliation Iohn 175. Rom. 1. 4 Q And what is his exaltation in respect of his Manhood A. It consists partly in laying aside all those infirmities which it had beene subject unto in the time of Humiliation by hunger thirst wearinesse and the like which are all of them removed and done away 1 Cor. 15. 43. Q. Wherein else doth this exaltation consist A. In that the humane nature of Christ was filled with all the glorious excellencies that a creature is capable of and this both in respect of his soule a and in respect of his body b Q. Doth the bodie of Christ by meanes of his exultation or Glorification become infinite or Omnipresent or in many places at once A. As the soule of Christ being Glorified doth still retaine the nature of a soule so his bodie doth still retaine the essentiall properties of a bodie c and therefore is not infinite nor omnipresent for that were to destroy its essentiall properties Q. VVhat are the degrees of Christs exaltation A. His resurrection from the dead his ascention into heaven and his sitting at the right hand of God Q. VVhat meane you by his resurrection from the dead A. I meane that his body which was dead was quickned againe d by the uniting together of his soule and body againe which in death had been separated and also that being quickned he came forth again out of the grave e Q. VVhat certainty is
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