receiue the Sacraments in the appointed time giue vnto the poore according to our wealth and the blessing of God vpon vs. Q. What if wee cannot bee suffered to vse these publike meanes A. We must then humble our selues before God mourning and sorrowing for this restraint and with so Matth. 24. 20. Psal 42. 6. Psal 63. 1. 2. much more care and earnestnesse vse the priuate meanes Q. VVhat is conuenient to bee done priuately out of the Church A. The examination of our selues and those that Luk. 14. 7. â—â— 16. belong vnto vs what we haue profited familiar conference of things belonging vnto the kingdome of heauen also meditation vpon the exercises of Religion Psal 80. and vpon the creatures vpon the prouidence Psal 92. of God especially that which he exerciseth in the gouernment of the Church also visiting the sicke and collecting for the poore a 1. Cor. 16. 2. Neh. 8. 12. for these also are workes of the Sabbath Q. What further proofe haue you of this continuall exercise A. In the Law euery euening and euery morning b Numb 28. 9. were sacrifices which a on the Sabbath were multiplied and the Psalme intituled A Psalme for the Sabbath Psal 92. appointed to be sung that day declareth that it is a good thing to begin the praises of God early in the morning and to continue the same till it be night Q. VVhat gather you of this A. That all exercises which serue not in some degree to make vs more fit to the Lords worke are vnlawfull vpon the Lords day Q. VVhat difference doe you make betweene Sabbath nights and other nights A. Great for wee should lay our selues downe to rest in greater quietnesse that night vpon the sense and feeling of the comforts of the former exercises So that our sleepe should bee the more quiet by how much the former exercises of the day haue been more holy otherwise we should declare wee haue not kept a day to the Lord so holy as we ought Q. So much of the Commandement VVhat are the reasons to inforce the Commandement A. The first is a secret reason of comparison of the lesse that for so much as God hath giuen vs six daies of seuen to do our owne businesse in whether it bee labour or honest Recreation when hee might haue giuen vs but one of seuen and haue taken sixe to himselfe wee ought not to thinke it much to spend the whole seuenth day in his seruice Q. VVhat learne you from thence A. The inequall and wretched dealing of most men with God who by the grant of this Commandement vrge vsually at their seruants hands the work of a whole day in euery of the sixe daies yet vpon the Lords day thinke it enough both for themselues and those vnder them to measure out vnto the Lord three or foure houres onely to his seruice vsing one measure to mete the seruice due vnto themselues and another to mete the seruice due vnto God which is a Prou. 11. 1. thing abominable before God so much the more as the things are greater and of more value which they mete with the lesser measure Q. VVhat is the other reason A. A reason expressed taken from the example of God that as God hauing made all things in the sixe daies rested the seuenth from creating any more so should we rest from all our owne workes Q. Did the Lord cease from all worke on the seuenth day A. No verily he did then and still continueth to do a great work in preseruing the things created And so must we learne not to bee idle vpon the Lords day but to attend vpon the Lords seruice and by his example wee may saue things on that day which otherwise would bee lost but wee may not get or gaine more Q. VVhat is meant by sanctifying it A. The setting it apart from worldly businesse to the seruice of God Q. VVhat by blessing A. Not that this day in it selfe is more blessed then other daies but that in setting it apart and separating it by this Commandement from other daies to bee kept holy by publike exercises of his holy worship and seruice he made it an effectuall meanes of blessing to them that shall sanctifie it as they ought Q. VVherein shall they be blessed that keepe the Sabbath day A. First in an encrease both of the knowledge and feare of God and all other spirituall and heauenly graces accompanying saluation Secondly in matters of this life we shall not onely not be hindred by keeping the Sabbath but more blessed then if wee did worke that day as of the other side the gaine on the Lords day shall by the curse of God melt and vanish away what shew of profit soeuer it haue and bring some curse or other vpon our labours in the weeke daies which in themselues are lawfull and honest So much of the first Table concerning our duties to God the due performance whereof is called Piety wherein God as a King or father of a houshold doth teach his subiects or familie their duties towards himselfe Now follow our duties to our selues and our neighbor taught in the second Table in the sixe other Commandements CHAP. 19. Of the duties to our Neighbour and of the second Table in generall Of the 2. Table First in generall Secondly in speciall the CommaÌ„demeÌ„ts wherof forbid All aduised consent to hurt our Neighbour where First of speciall duties coÌ„cerning special persons Com. 5. Chap. 20. Secondly of generall duties concerning all Com. 6. c. Chap. 21. All motions and thoughts of euill without consent Comman 10. Chap. 25. MATTH chap. 22. vers 36. to the 41. 36. Master which is the great Commandement in the Law 37 Iesus said vnto him Thou shalt loue the Lord thy God with all thy heart and with all thy soule and with all thy minde 38. This is the first and great Commandement 39. And the second is like vnto it Thou shalt loue thy neighbour as thy selfe 40. On these two Commandements hang all the Law and the Prophets Q. WHat is the summe of the second Table A. The duties that one man oweth to another commonly called Iustice Q. What learne you out of the 39. verse where it is said that this second Table is like to the first A. First that according to our measure of profiting in the first Table we profit also in this In which respect we may trie our sinceritie and vprightnesse in the duties of the first Table by our forwardnesse in those which are required in the second Secondly that out of our loue to our neighbour 1. Thess 3. 12. 5. 15. we draw all our duties to all meÌ„ reaching theÌ„ euen to the wicked so farre forth as we hinder not Gods glory nor some great duty to other but especially to the houshold of faith for somtime it may so fall out that that which men require and that otherwise of right may not bee giuen
as Rahab though subiect to the King of Iericho might not reueale the Spies but should haue failed in her duty if shee had betrayed them at the Kings commandement and therefore in this case she did well in preferring the obedience shee owed to God before the dutie shee owed to man In like case also Ionathan reuealing his fathers counsel vnto Iosh 2. 3. 1. Sam. 19. 2. 3. Dauid preferring the greater dutie before the lesser did well So wee owing a greater duty to our Deut. 33. countrey then to our naturall kindred must rather refuse to relieue them if they bee Traitors then suffer any hurt to come to our countrey Q. But what if two haue need of that which I can bestow but vpon one onely A. I must then preferre him that is of the houshold Gal. 6. 10. of faith before any other and my kins-men and those that I am tied vnto by any speciall bond before strangers Joh. 1. 41. Act. 10. 24. Q. So much of the generall How are these sixe Commanments diuided A. Into such as forbid all practice or aduised consent to any hurt of our Neighbour and such as forbid all thoughts and motions of euill towards our Neighbour though they neuer come to aduised consent of the will Q. What Commandements are of the first sort A. The first fiue of this second Table Q. How are they diuided A. Into those that concerne speciall duties to speciall persons and those that concerne generall duties to all Q. What Commandements concerne speciall duties A. The first of the second Table being in number the fifth CHAP. 20. Of the fifth Commandement Of the duties of Inferiors to Superiors and of Superiors to Inferiors arising there from Superiours are without authoritie by gifts Naturall of Person Age. of Parts Minde Body Accidentall with authority Priuate By nature Husbands and wiues Parents Children Otherwise as Masters and Seruants Publike in the Church Ministers Common-wealth Magistrates EXOD. 20. 12. Honour thy father and thy mother that thy daies may bee long vpon the land which the Lord thy God giueth thee Q. VVHat is the fifth Commandement A. Honour thy father c. Q. What is the summe of the Commandement A. All speciall duties required in regard of speciall callings and differences which God hath made betweene speciall persons Q. What be those speciall persons A. Superiours and Inferiours Q. What are Superiours A. They are such as by Gods ordinance haue a 2. King 5. 13. 6. 21. 1. Cor. 4. 15. 2. King 2. 12. 13. 14. Coloss 3. 12. preeminence and are heere termed by the name of Parents to whom the first and principall duties required in this Commandement do appertaine Q. Why are all Superiours called here by the name of Parents A. First for that the name of Parents being a most sweet name men might therby be allured the rather to the duties they owe whether they bee duties that are to bee performed to them that are properly so called or which they should performe to others Secondly for that at the first and in the beginning of the world Parents were also Magistrates Pastors Q. How doth this agree with the Cōmandemēt of Christ that we should a Mark 3. 7. 8. call no man Father or Master vpon earth A. Very wel for there our Sauiour meaneth only to restraine the ambitious titles of the Pharisies in those daies which desired not onely so to bee called but that men should rest in their authority alone for matters concerning the soule Q. Who are inferiours A. Such as by the ordinance of God are any way vnder Superiours and who are principally and in the first place to perform the duties required in this Commandement Q. VVhat are the speciall duties required A. They are here comprehended vnder the word Mal. 1. 9. Honour Q. Why so A. Because it addes an ornament and dignitie to them Q. What is the honour that Inferiours owe to Superiours in generall A. Reuerence of the mind declared by some ciuill behauiour or outward submission as of rising before them of giuing thē the honor of speaking first c. Leuit. 19. 32. Iob. 29. 8. 32. 6. 7. Q. VVhat is the dutie of Superiours towards their Inferiors in that respect A. To carrie themselues so as they may bee worthie the honour that is giuen them Q. How many sorts of Superiours are there A. Two without authority and with authority Q. VVho are Superiours without authority A. Such as God hath by Age onely or by some supereminent gifts lifted aboue others as the elder before the yonger the skilfull before him that hath lesse skill Q. VVho are inferiours to such A. They who are yonger and of meaner gifts Q. VVhat is our dutie towards such Superiours A. First to acknowledge the things wherein God hath preferred them before vs and to respect them for it Secondly to make our benefit of their good graces so farre as our calling will suffer Q. What is the dutie of them towards vs A. First they who are Superiours in yeeres are by graue wise and godly cariage of themselues to procure reuerence vnto themselues On the one side auoiding lightnesse and variablenesse of the other too much seuerenesse and austerity Secondly they who are Superiours in knowledge and skil are to vse their skill so as others may be benefited 1. Pet. 4. 10. by them Q. Who are the Superiours with authority A. Such as by special office and calling haue charge ouer others Q. What are the Inferiours A. Such as be committed vnto their charge Q. What generall all dutie is there betweene the Superiours and Inferiours of this sort A. To pray more especially one for another 1. Tim. 2. 1. Psal 20. 21. Gen. 24. 12. Psal 3. 9. 25. 22 and 28. 9. Q. What is required of the Inferiours A. Two things subiection and obedience Rom. 13. 1. Q. What is subiection A. An humble and readie minde to submit themselues to their gouernment who are set ouer them in acknowledging the necessity of their power in gouerning Rom. 13. 1. Tit. 3. 1. 1. Tim. 6. 1. them Q. What is obedience A. A voluntarie heartie doing of that which the Superiours command or patient suffering of that they shall inflict vpon them albeit it should be either without Ephes 6. 5. 6. 7. 1. Pet. 2. 19. 20. iust cause or somewhat more excessiuely then the cause requireth Q. Is there no restraint of this obedience A. None sauing that which we owe vnto God in regard whereof our obedience to them must bee in Ephes 6. 1. 5. 24. 1. Sam. 22. 17. the Lord that is only in lawfull things otherwise we are with reuerence to refuse and alleage our duty vnto God for our warrant Q. VVhat is the duty of such Superiours towards their ours A. Prudently and after a holy manner to gouerne such as are committed vnto them not as Tyrants but as
by which it is euident that that which was done was vpon the Lords day Q. Is the Lords day only to be separated to Gods seruice A. No for of this nature also are a Leuit. 23. 27. Ioel 2. 12. holy Fasts obserued for the auoiding of some great euill present or eminent and holy b Zach. 8. 19. Hest 9. 17. 18. 19. Feasts for the thankfull remembrance of some speciall memorable mercies obtained Q. How is the Commandement set forth A. First in a short summe and after declared by parts Q. What is the short summe A. Remember the Sabbath day to keepe it holy Q. What is to be obserued in the word Remember A. That although all the Commandements are needfull diligently to be remembred yet this more specially Q. Why so A. First because this Commandement hath least light of nature to direct vs to the obseruation of it Secondly for that we are naturally most negligent in the obseruation of this suffering our selues to bee withdrawne by our worldly businesse from Gods seruice vpon the Lords day and therfore such a speciall warning is needfull to be added Q. What is it that wee should heere remember for the better sanctifying of the Sabbath A. That we so compasse all our businesse within the sixe working daies that our worldly affaires enter not or incroch into the possession of the Lords day not onely willingly but not so much as by any forgetfulnesse as when through want of foresight or fore-casting the payment of money due by obligation or any such businesses that might bee preuented shall fall out on that day Q. What are the parts of the Commandement A. They are two the first sheweth what works we are to decline vpon this day the other what duties we are to performe Q. What are the workes that we must decline and leaue vndone on the Lords day A. Not onely the works of sinne which we ought Mark 3. 4. Ezech. 23. 37. 38. Numb 15. 32. 33. Exod. 31. 13. 14. 34. 21. Neh. 13 15. c. Esay 58. 13. to leaue vndone euery day but also the workes of our ordinarie callings concerning this life and all bodily exercises and labours which vpon other daies are lawfull and necessarie to be done Q. Is it vnlawfull to do any bodily worke or worldly businesse on the Lords day A. Yea excepting those workes which belong to Luk. 13. 15. 16. common honesty and are necessarie for the preseruation of life health and goods which otherwise would be in great danger to perish if they were not saued on that day or those which are requisite for the performance of Gods seruice Q. Are we as strictly bound to forbeare all worldly labour vpon this day as the Iewes A. Yes verily so far as the Commandement reacheth and more then they because of the greater measure of Gods graces vpon vs aboue that which was vpon them Q. What doe you say to the making of a fire and dressing Exod. 35. 3. 16. 23. of meate vpon the Lords day for neither of these were lawfull to the Iewes A. Not to make a fire or dresse meate on the Sabbath were proper to the Pedagogie or manner of gouernment of the children vnder the Law as may appeare by this that there was no such thing commanded before the Law was giuen by Moses and therefore it followeth that this was Ceremoniall and not Morall Q. Why is there so particular a rehearsall of the Persons in this Commandement are forbidden to worke A. To take away all excuses from all persons for the Lord did see that such was the corruption of men that if they themselues did rest vpon this day from lalour they would thinke it sufficient not caring how they toyled out and wearied their seruants at home with continuall labour as many doe so that it were better to bee such mens oxen then their seruants so small care they haue of their soules Q. VVhat is the speciall vse of this rehearsall A. To teach vs that all sorts and degrees of persons are bound to yeeld a duty vnto God in sanctifying the Sabbath Q. Was not this ordained to this end that beasts might sometime rest and that seruants especially might haue some time for honest recreation without which they could not otherwise continue A. Some thinke so but there is little or no ground for such an opinion for the wearying and toyling out of seruants and beasts is against the sixth Commandement And worke is here forbidden that men might be the more free for the worship of God and therefore though seruants had neuer so much rest and recreation vpon other daies yet they ought to rest vpon this day in that regard Q. Why doth hee then make mention of the Rest of the Beasts in this Commandement A. Because Beasts cannot bee trauelled or vsed in any worke vpon that day vnlesse man be withdrawne from Gods seruice yea though the beast could labour without mans attendance yet his minde would some way or other be so carried away and distracted thereby that it would not bee so fit as it ought to bee for Gods seruice Q. But to whom specially is the charge of this Commandement directed A. To House-holders and Magistrates Q. What is the charge of the Hous-holder A. That not onely himselfe keepe the Lords day but his wife children and seruants as much as may be for as they serue him in the weeke so must hee see that they serue God on the Sabbath Q. What gather you of this A. That a Housholder should at least bee as carefull of the Lords busines as of his owne and if he will not keepe such a seruant as is not faithfull in his ordinarie worke much lesse should he keepe any that will not be carefull in the Lords worke how skilfull soeuer hee be in his owne Q. What is the Magistrates part A. To see that all within his gates keepe the Lords Neh. 13. 15. c. Iosh 24. 15. day euen strangers though Turkes and Infidels causing them to cease from labour and restraining them from all open and publike Idolatrie or false worship of God much more all his owne subiects whom hee ought to force to heare the word 2. Chron. 34. 33. Q. So much of the first part of the Commandement what workes wee are to decline the second part followeth What workes are to be done on the Lords day A. We must wholly a Amos 8. 5. Mal. 1. 13. and without wearisomnes exercise our selues in the holy seruice of God partly publikely in the Church which is the speciall worke and proper vse of the Sabbath and partly priuately out of the Church and in the family both before the publike exercises in the Church the better to performe them and after the more to profit by them Q. What must we doe in the Church A. Heare the word preached pray with the congregation Luk. 4. 16. Act. 13. 14. 15. 15. 22. 1. Cor. 16. 2.
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
considered A. That of man and Angels called Predestination Q. VVhat is Predestination A. It is the decree of God g 1. Thess 5. 9. Rom. 9. 22. 23. 1. Pet. 2. 8. Mat. 25. 41. touching the euerlasting estate of men and Angels Q. VVhat are the parts of Predestination A. Election and reprobation Q. VVhat is Election A. It is the h Ephes 1. 5. 6. Rom. 9. 22. 23. eternall predestination of certaine men and Angels to eternall life to the praise of his glorious grace Q. VVhat is Reprobation A. It is the i 1. Thess 5. 9. eternall predestination of certaine men and Angels to eternall destruction k Of the contrary end of election to the praise of his glorious iustice So much of the Decree Q. VVhat is the execution A. It is an l Ephes 1. 11. Act. 4. 28. action of God effectually working all things he hath decreed Q. VVhat are the parts thereof A. a Psal 33. 9. 10. 11. 146. 67. Creation and prouidence Q. VVhat is Creation A. It is the execution of Gods decree of b Gen. 1. 7. Heb. 11. 3. making all things that are made of nothing very good Q. VVhat is prouidence A. It is the c Eph. 1. 11. Rom. 11. 36. Psal 139. 2. 3. Coloss 3. 11. execution of Gods decree in the effectuall disposing of all things to their proper end wherof that prouidence that is of d Mat. 6. 26. 8. 10. 29. 30. 31. men and e Ezech. 11. 4. 5. 6. Angels is chiefe Q. VVhat doe you consider especially in that part of prouidence A. The fall of both f Gen. 3. 1. 23. 4. and repaire g Gen. 3. 15. of man Q. VVhich of them fell first A. The h Iude 6. Iob. 4. 18. Angels which were also i Iohn 8. 44. an instrumentall cause of mans fall Q. VVhat was their fall A. The k Iude 6. Iohn 8. 44. 2. Pet. 2. 4. departing from their estate which God had set them in Q. VVherein consisteth that their departure A. In forsaking their l Iob 4. 18. innocency and m 2. Pet. 2. 4. committing of sinne which caused Gods n Lam. 3. 39. Esay 64. 5. 6. anger against them Q. VVhat is sinne A. It is the o 1. Iohn 3. 4. transgression of Gods Law Q. VVhat was the first sinne of man a Gen. 2. 16. 17. 36. 7. A. The eating of the fruit that was forbidden from whence also doe come other sinnes originall and actuall Q. What is due to these sinnes Guilt and Punishment b Rom. 2. 15. c Rom. 5. 12. Q. What is the guilt of sinne A. The d Rom. 3. 19. desert of sinne whereby we are subiect to Gods wrath e Gen. 2. 17. John 5. 24. 28. 29. 3. 18. 19. Q. What is the punishment of sinne A. Euerlasting death begun heere and to bee accomplished in the life to come Q. What is that which God hath ordained for the repaire of man A. His a Iohn 5. 25. 6. 68. word Q. What is his word A. It is a doctrine of sauing b Ioh. 5. 25. 29. 2. Tim. 3. 11. 16. 17. mens soules written by diuine inspiration Q. How is this word made profitable to vs A. By the c Rom. 10. 14. Luk. 1. 3. 4. The practice of all the Apostles who neuer wrote but to the Churches and such as already beleeue preaching and publishing of it to the begetting and confirming of faith Q. Will not the knowledge of the wisedome power and goodnesse of God in the creation and gouernment of the heauen and earth with the things that are in them be a sufficient meanes to recouer our lost estate A. No. It d Rom. 1. 19. 20. 21. serueth rather for further condemnation without the word as e 1. Cor. 1. 21. 2â— by and with the word it is a good helpe Q. What are the parts of the word A. The f Rom. 10. 5. 6. Gal. 3. 11. 12. Law and gratious promise otherwise called the Couenant of workes and the Couenant of grace which from the comming of Christ is called the Gospell Q. What doth the Law containing the Couenant of workes enioyne vs A. All g Leuit. 18. 5. such duties as were required of Adam in his innocencie and all h Deut. 27. 26. such as are required since by reason of his fall with reward of life euerlasting to the doers of them and curses to him that doth them not Q. Is any man able to doe them all A. No a Gal. 3. 22. Rom. 8. 3. not in the least b Philip. 3. 9. Titus 3. 5. Esay 64. 6. point Q. What then auaileth the Law to vs A. Very much first to shew vs our sinnes and punishment thereof thereby to driue vs to Christ and secondly to teach vs how to d Mat. 5. 17. Luk. 1. 6. Deut. 66. walke when we are c Gal. 3. 24. Rom. 3. 20. 77. come to him Q. What is the summe of the Law A. e Mat. 22. 37. 38. 39. Thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy mind this is the first and great Commandement and the second is like to this Thou shalt loue thy neighbour as thy selfe c. Q. What are the parts of the Law A. f Deut. 10. 1. 2. The first and the second table Q. VVhat Commandements are in the first table A. The first foure g Exod. 20. 1. 2. 3. c. Deut. 5. 4. 6. c. which containe our duties towards God Q. What is common to these foure A. That euery one of them hath his seuerall reason annexed which in the first Commandement goeth before and in the other three it commeth after Q. What is the first Commandement A. I am the Lord thy God which brought thee out of the land of Egypt c. Q. What is the summe of this Commandement A. The inward worship of God Q. What is the second Commandement A. Thou shalt not make to thy selfe any grauen image c. Q. What is the summe of this Commandement A. The outward worship of God not according to the tradition of men but according to the will of God reuealed in the Scripture Q. What is the third Commandement A. Thou shalt not take the name of the Lord thy God in vaine Q. What is the summe of this Commandement A. A holy vse of the titles workes and actions of God Q. What is the fourth Commandement A. Remember the Sabbath day to sanctifie it Q. What is the summe of this Commandement A. To set our selues apart to Gods worship at such times as are here commanded So much of the first Table Q. How many are the Commandements of the second table A. Six containing our duties towards our neighbour Q. What is the summe of the Commandements of the second table A. Whatsoeuer you would that men should doe