cleanse the Elect from all sinne originall and actuall past present and to come Qu. What benefits haue the Elect by Baptisme An. Chiefly three 1. The forgiuenesse of all their sinnes 2. Secondly their vnion with Christ 3. Their regeneration (n) 1 Pet. 3.21 To the which also the figure that now saueth vs euen Baptisme agreeth not the putting away of the filth of the flesh but in the answer of a good conscience to Godward that is by hauing remission of sins (o) Gal. 3.27 For all ye that are baptised into Christ haue put on Christ (p) Tit. 3.5 According to his mercy he saued vs by the washing of the new birth Qu. Who are to be Baptised An. The children of those that are ioyned members of the true Church and those that are conuerted and turned to be Christians Qu. What is the second Sacrament An. The Lords supper Qu. What is the Lords Supper A. It is a Sacrament of the new Testament Concerning the Lords Supper whereby the faith of the worthy receiuer is strengthened and confirmed in the assurance of the free grace of God in Christ vnto him in particular Qu. VVhat are the outward signes in the Sacrament of the Lords Supper An. Bread and Wine Qu. VVhat doe they signifie An. The body and blood of Christ Qu. VVhat agreement is there betweene the signes and the thing signified An. As bread and wine doe nourish the body so doth the body and blood of Christ nourish the soules of the faithfull vnto eternanll life Qu. VVho are to bee made partakers of this Sacrament An. Onely such as be of the Church hauing knowledge to render a reason of their faith and liue without scandal Qu. VVhat is required of those that come to this Sacrament An. That they be prepared and fitted for the same Qu. VVhat is that which prepareth and maketh fit An. Onely the righteousnesse of Christ apprehended by faith which is the wedding garment by which they are made fit guests for the Lords table Qu. How doth Baptisme and the Lords Supper agree and wherein doe they differ A. They agree in the spirituall matter which is Christ and in the end to strengthen faith First they differ in the signe as Baptisme hath Water and washing the Lords supper hath Bread Wine eating and drinking Secondly they differ in the manner of signifying as first Baptisme signifieth our first entrance into the couenant and receiuing into the Church and the Lords Supper our continuance in the same by Iesus Christ Secondly Baptisme signifieth our new birth that wee are the children of God by Iesus Christ and the Lords Supper our growing more and more in the assurance of the same Thirdly Baptisme is but once administred because we are but once borne to be children of God by Christ But the Lords Supper is often to be receiued that thereby our Faith may bee strengthened in the apprehending of Christ and his righteousnesse for our Iustification and may dayly grow and increase in sanctification till wee come to the last fruition and enioyment of eternall life Qu. What is common to the Word and Sacraments and what is proper to each An. Common to both to increase faith Proper to the word to begin faith Proper to the Sacrament more fully and effectually and sensibly to confirme faith than the word alone without the Sacrament Qu. What is the reason of this An. Because the Sacrament speakes to more of our outward sences than the word doth Qu. Concerning the censures of the Church What vse is there of the censures of the Church An. First to keepe the members of the same in order Secondly to put from amongst them such as liue not in vniformity to the will of God reuealed in his word (q) 1 Cor. 5.2 That hee that hath done this deede might be put from among you Qu. What is the end of the Censures of the Church An. To bring them to a sight of their sinne and so to repentance Qu. How many sorts are there of these Censures An. Two First Publike Secondly Priuate Qu. What are the priuate An. First priuily and alone to admonish the offâ—nder (r) Mat. 18.15 Moreouer if thy brother offend againsâ— thee goe and tell him his fault betweene thee him alone Secondly if he repent not to admonish in the hearing of others (Å¿) Mat. 18.16 But if he heare thee not take yet with thee one or two that by the mouth of two or three witnesses enery word may be confirmed Qu. What are the publike An. Two 1. Suspension 2. Excommunication (t) Num. 9.6 7. And certaine men were defiled and those men said vnto Moses and Aaron We are defiled by a dead man wherefore wee are kept backe that wee may not offer an offering vnto the Lord in the time thereunto appointed (u) Mat. 18.17 And if hee will not vouchsafe to heare them tell it vnto the Church and if hee refuse to heare the Church let him be vnto thee as an heathen and a publican (x) 1. Cor. 5.4.5 When ye are gathered together and my Spirit in the name of the Lord Iesus Christ that such a one I say by the power of our Lord Iesus Christ bee deliuered vnto Satan for the destruction of the flesh that the spirit may be saued in the day of the Lord. Qu. Why are these Censures to be vsed in the Church An. First that the name of God be not euill spoken of by suffering scandalous persons amongst them Secondly least others that are in the Church be corrupted the weake offended Thirdly least some without be hindered from ioyning themselues to the Church Q. What is the power of these Censures An. To binde and loose the sinnes of men (y) Mat. 18.18 Verily I say vnto you whatsoeuer yee binde on earth shall bee bound in heauen and whatsoeuer yee loose on earth shal be loosed in heauen Qu. Who appoynted the censures in the Church A. Our Sauiour Christ himselfe they were practised by the Apostles (z) 1 Tim. 1.20 Of whom is Hymeneus Alexander whom I haue deliuered vnto Satan that they might learne not to blaspheme Hitherto of those Ordinances which God gâ—â—eth vnto his Church Qu. What are those ordinances which the Church performeth vnto God according to his word for seruice An. They be chiefely three 1. Prayers or thanksgiuing 2. Lasting 3. Holy â—â—asting (a) Psal 116.12.13 What shall I render vnto the Lord for all his benefits towards mee I will take the cup of saluation and call vpon the name of the Lord (b) Psal 5â— 23 He that offâ—â—reth prayse shall glorifie mee Qu. What is Prayer An. A calling vpon God alone in the name of Christ â—â—ough faith Concerning Prayer Qu. By what are beleeuers moued and enabled to pray An. By the Spirit of God and the apprehending of their owne wants necessities of the Church in generall or any member of the
to passe An. Sometimes by meanes and sometimes without meanes (u) Act. 27.30 By meanes the Lord saued Paul and the rest that were in the ship (x) Isa 37.21 And recouered Hezekiah of his sickenesse by meanes applying the plaisters of dryed figs to the sore (y) Dent. 8.4 Without meanes when he caused the Children of Israel to passe through the Wildernesse and their garments nor their shooes waxed old Qu. Of what thing chiefely is this prouidence An. Of men and Angels Qu. What of them especially is to bee considered Concerning the prouidence of God in the fall of man and Angels An. The fall of both and restoring of some men Qu. What doe you consider of the fall of man An. Two things 1. The causes of the fall 2. The fall it selfe Qu. What are the causes of the fall An. They are either Without man Or in man Qu. What are the causes without man An. Two 1. Principall as the diuell 2. Instrumentall as the Serpent Qu. What are the causes in man An. Two 1. The outward sences 2. The inward affection Qu. What was the fall it selfe An. Concerning the fall of man A voluntary transgression of that law which God gaue man from whence came originall and actuall sinne Qu. What is originall sinne An. A priuation of originall purity Concerning the originall sinne and a corrupting of the powers and faculties of nature Qu. How is originall sinne called in the Scriptures A. (z) Rom. 6.6 The old man concupiscence sinne that dwelleth in vs the body of sinne (a) Rom. 7.20.23 The law of the members When doth this originall sinne begin An. In the very conception (b) Psal 51.5 Behold I was conceiued in sinne Qu. What is actuall sinne An. It is the breaking of the law of God either in thought word or deed (c) 1 Iohn 3.4 Sinne is the transgression of the law Qu. Are all sinnes equall and alike An. All sinnes are damnable euen the least e uill thought and yet are pardonable except the sinne against the Holy Ghost (d) Mat. 12.31 Wherefore I say vn-you euery sinne and blasphemie shall bee forgiuen vnto men but the blasphemy against the Holy Ghost shall not be forgiuen vnto men Qu. What followed sinne An. Two things 1. Guilt 2. Punishment Qu. What is guilt An. It is the desert of sinne whereby the Creature becometh subiect to the wrath and punishment of God Qu. What doth this guiltinesse worke in the person guilty An. It doth worke accusations and vnquietnesse in the mind (e) Rom. 2.15 Their conscience also bearing witnesse and their thoughts accusing one another Qu. What is the punishment of sin An. It is all euill both in this life and in the life to come Qu. What are the euils in this life An. Two-fold first vpon the soule ignorance darkenesse of mind hardnesse of heart pronenesse to sinne (f) Eph. 4.18.19 Hauing their cogitation darkened and being strangers from the life of God through the ignorance that is in them because of the hardnesse of their harts hauing giuen themselues vnto wantonnesse to worke all vncleannesse euen with greedinesse Secondly vpon the body all calamity and misery both in goods and name as it is largely set forth in the 28. Deuteronomie The Lord shall send vpon thee cursing troble and shame in all that thou settest thine hand to doe vntill thou bee destroyed Qu. What is the euill in the life to come An. Euerlasting destruction of body and soule in hell (g) Rom. 6.23 For the wages of sinne is death Qu. Did this sinne guilt and punishment rest in Adam and extend it selfe no farther An. It did not rest in him but spred it selfe vnto all his posterity (h) Rom. 5.12.19 Wherfore as by one man Adam sinne entred into the World Concerning the extent thereof vnto all the posterity of Adam with guilt and death by sinne and so death went ouer all men forasmuch as all men haue sinned and by one man disobedieÌ„ce many were made sinners Qu. Why should the posterity of Adam bee guilty of the sin they neuer coÌ„mitted An. Because all man-kinde was in Adam's loynes when he sinned (i) Heb. 7.8 As in Abraham Leuie is said to haue payed tithes to Melchesedec so that it was committed in their natures though not in their persons and therefore they sinne Qu. What followes vpon this An. That by propagation from the last Parents all are partakers of the transgression of their first Parents and of the guilt and punishment both temporall and eternall and so are all borne Children of wrath and fire-brands of hell Qu. Is not God vniust in so seuere punishment of that one sinne of Adam that all his posterity perish as hath beene shewed An. No because such is the infinite pure righteous nature of God that hee must needs curse and abhorre the creature that is defiled with sinne all sinne is committed against an infinite God and therefore in instice deserueth an infinite punishment (k) Habak 1.13 He is of purer eyes then to behold iniquitia Qu. Can man no wayes by no mèanes helpe himselfe out of this miserable condition An. Concerning 〈…〉 No but still runne themselues deeper into condemnation Qu. Hath God then appointed that all men should euerlastingly perish in this miserable condition An. No God hath appointed to glorifie the attribute of his mercy in the saluation of some as well as to glorifie the attribute of iustice in the condemnation of others Qu. What is the restoring of man An. Concerning th◠〈◊〉 of man and the 〈…〉 It is a deliuering of all the Elect from the Estate of sinne and misery and a restoring them to a farre better Estate then euer they had in Adam (l) â—om 5 1â— For if through the offence of one many be dead much more the grace of God and the gift by grace which is by one Man Iesus Christ hath abounded vnto many Qu. What is the way which God hath appoynted for his Elect to attayne to this new estate and condition An. Onely Iesus Christ apprehended by Faith (m) Joh. 14.6 Iesus said I am the way the truth and the life Qu. How doth that appeare An. Because the Scriptures sheweth that the Fathers before the Law and vnder the Law and vnder the Gospell were by this way onely iustified and saued (n) Gen. 15.6 And Abraham beleeued the Lord and hee accounted that to him for righteousnesse (o) Heb. 13.8 Iesus Christ yesterday and to day the same also for euer Qu. Haue not the Angels some part in this restoration by Iesus Christ An. No. Qu. Why did it not belong vnto them also An. First because the promise of restoring was made onely vnto man and not vnto them (p) Gen. 3.15 The seed of the woman shall break the head of the serpent Secondly because this restoration was wrought in the nature of man and not in the nature of
and power (a) Mat. 5.17.18 Thinke not that I am come to destroy the Law but to fulfill it for verily I say vnto you till heauen and earth perish one iot or one tittle of the Law shall not escape till all thinges bee fulfilled Qu. How is the Law to bee preached vnto men An. Concerning the manger of the preaching of the Law First to shew vnto men what a pure perfect estate they once had by their creation when they had power and ability perfectly to keepe such a most pure and perfect Law Secondly to shew and discouer vnto men their corrupt lost miserable estate and condition by reason of sin Thirdly to shew and discouer vnto men the pure righteous nature of God by the purity of his most pure righteous law which he must haue perfectly kept or else he cometh to iudge and condemne men (b) Exod. 34.7 For hee is a God that cannot quit the guilty Qu. Seeing men in themselues are now no wayes able to keepe the Law are they not to bee commanded and exhorted to doe the Law or the thinges contained in the Law An. First the law is to be preached or vsed by the Magistrate politically to curbe bridle restrayne and keep in the vnruly corruptions of grosse wic ked men by the threatnings and terrors of the same Secondly the law is to be preached vnto men that are ciuill or out wardly religious being in the estate of nature perfectly to be done vpon paine of the eternall curse and wrath of God that so they may not rest in that their way of workes nor in their indeauours desires to keepe the law but that they may be wearied and tyred in their condition that so they may haue that preparatiue disposition being robbed and spoiled of all that so way may be made for Christ And this was the end of Christs preaching the law to the rich yong man that came to him (c) Mat. 19.17 Keep the commandements Thirdly men that are brought vnto Christ are to be exhorted stirred vp by the ministery of the Word to walke in the matter of the law out of loue and thankefulnesse vnto Christ to shew forth declare the truth of their faith before men (d) Mat. 5.26 Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen Qu. What rules are to bee obserued for our better vnderstanding of the Law An. Concerning what rules are to bee obserued for the vnderstanding of the Law First that in euery commandemét there is a figuratiue speech wher by more is commaunded or forbidden then is named Secondly that in euery commandement there is two parts affirmatiue and a negatiue whereof one is expressed and the other is implyed Thirdly that whatsoeuer euery commandement commands or forbids it commands and forbids all meanes and occasions thereunto Fourthly that the law is spirituall and therefore it bindes the spirit of man or inward man so that the least motion of the heart is a breach of the same Qu. Why is euery commandement set out in the second person and singular number Thou An. That euery particular person may know that God speakesto him or her in particular as it were by name Qu. How is the Law diuided An. Into two Tables the First Second Qu. What is the summe of the First Table An. (e) Mat. 22.37 Thou shalt loue the Lord thy God with all thine heart Concerning the summe of the first and second table of the Law with all thy soule and with all thy might Qu. What is the summe of the Second An. (f) Mat. 22.39.40 It is like vnto the First Thou shalt loue thy Neighbour as thy selfe On these Two commaundements hangeth the whole law and the Prophets Hitherto of the Law of Couenant of workes Qu. What is the Gospell or Couenant of grace or new testament Concerning the Gospell or couenant of grace An. It is that God will freely giue eternall life through Iesus Christ to all his Elect. (g) Ezâ—k 16.6.8 I saw thee in thy bloud and I sayed vnto thee Liue yea I swore vnto thee and entred into a couenant with thee and thou becamest mine (h) Iere. 31.32 And in those dayes sayth the Lord I will make a new couenant with the house of Israel and with the house of Iacob (i) 1 Ioh. 5.11 And this is the record that God hath giuen vs eternall life this life is in his Sonne Qu. Why was this couenant of grace giuen An. Because (k) Rom. 8.3 The couenant of workes cannot by reason of the infirmity of mans flesh giue life to any Qu. When was this couenant of grace giuen An. It was first giuen so soone as Adam was fallen though darkely in these wordes (l) Gen. 3.24 The seed of the woman shall breake the head of the Serpent after ward renewed to Abraham in a more plainer manner and so from time it was more dearly reuealed euen vntil Christ came in the flesh by whom it was fully reuealed and made knowne Qu. Is there no condition requyred on mans part in this couenant An. No because then should it not be freely giuen by grace (m) Rom. 3.24 And are iustified freely by his grace Qu. Did not the Lordrequire a condition in his couenant made with Abraham in these wordes Walke before mee and be thou perfect An. No mans walking with God in workes can be any condition of that couenant because then it should bee partly by works so that by those words walke before me and be thou perfect we are to vnderstand Abrahams walking the life of faith by liuing of which life in belieuing Gods promise his perfection did consist Qu. Is not faith then a condition of this new couenant of grace An. No Faith is no condition required on mans part but rather a disposition or power of receiuing and laying hould of the couenant which God freely giueth vnto man so that there is nothing required on mans part to bee done but onely to receiue that freely which God freely giueth and that power which he hath to receiue cometh not by his owne industry striuing labour or paines but it commeth meerely and alone from the grace of God (n) Ephes 2.8 For by grace are ye saued through faith and that not of your selues it is the gift of God Qu. What is the substance of this new couenant An. Concerning christ the substance of the same The second person in the Trinity Christ Iesus the only son of God Qu. What doe you consider in Christ An. His Person and his Office Qu. What consider you in his Person An. Concerning the Person of Christ His Godhead that maketh his person far to excell in power and dignity either men or Angels Qu. What consider you in his Godhead An. That hee is the onely Sonne of God his Father coequall with his Father and the
VVhat doe you consider in the cretion of man Concerning the Creation of man in speciall An. Three things 1. His Parts 2. His Sexes 3. His Dignity Qu. Concerning the parts of man How many parts be there of man A. Two 1. Body (t) 1. Thes 5.23 And I pray God that your whole spirit soule body may be kept blamelesse 2. Soule (t) 1. Thes 5.23 And I pray God that your whole spirit soule body may be kept blamelesse Qu. VVhereof was the body made An. Of the dust of the ground and therefore mortall (u) Gen. 2.7 The Lord made man of the dust of the ground Qu. VVhat is the Soule An. A spirituall substance therefore immortall (x) Gen. 1.27 And the Lord breathed in his face the breath of life and man was made a liuing soule Qu. VVhy is not the soule mortall An. Because it was not made of any of the Elements it being then free from composition it is also free from decay and perishing Qu. VVhat are the diuers sexes A. Two 1. Male (y) Gen. 1.27 Gen. 2.22 Then God created man in his Image hee created them Male Female 2. Female (y) Gen. 1.27 Gen. 2.22 Then God created man in his Image hee created them Male Female Qu. VVhat are the dignities Concerning the dignities of man in his Creation A. Two 1. To be made after Gods owne Image 2. To haue power and dominion ouer the creatures (z) Gen. 1.26 And God said Let vs make man in out Image according to our likenesse and let them rule ouer the fish of the sea ouer the fowles of the heauen ouer the beasts and ouer the earth and euery thing that creepeth and moueth on the earth Qu. VVhat vnderstand you by the Image of God An. Perfection in knowledge and purity of nature whereby man perfectly knew the will of his Creatour and had power and ability perfectly to performe the same whereby hee had fellowship and communion with God his Creatour sof arre forth as was possible for the creature with the Creator (a) Colo. 3.10 And haue put on the new man which is renewed in knowledge after the Image of him that created him (b) Ephe. 4.24 Put on the new man which after God is created in righteousnesse and true holinesse Qu. VVere all men created in this estate of perfection in knowledge and righteousnesse An. Yes because Adam was not made as a particular priuate person but as a publike person contayning the stocke and roote of all mankind in whose loynes all hÃs posterity was contained (c) Eccles 7.31 Onely this I found that God hath made man righteous Qu. VVhat are the Inuisible creatures An. Concerning the Creatition of the Angels in generall The Angels Qu. Of what did God make the Angells An. Of nothing Qu. VVhat consider you of these Creatures An. Foure things 1. Their Nature 2. Their Knowledge 3. Their Power 4. Their Office Qu. What is their nature An. It is not of any corporall matter but meerely spirituall and incorruptible (d) Heb. 1.14 Are they not all ministering spirits Qu. VVhat is their knowledge An. Threefold 1. Naturall for they be inteligent spirits in a farre higher degree then the spirit of man 2. Experientall Concerning the nature of the Angels 3. By reuelation Qu. What is their power An. It is very great Concerning their power and Office yet it is limited to doe onely what God will (e) 2. Thes 1.7 Mighty Angels Qu. VVhat is their Office An. Twofold 1. To defend protect and deliuer the righteous 2. To destroy the wicked (f) Acts 12.7.8.11.15 The Lord sent his Angel to deliuer Peter out of prison from the hand of Herod (g) 2. Kings 19.35 The Angell of the Lord went out the same night and smote in the Campe of Ashur and Hundreth Fourescore and Fiue Thousand Qu. How many sorts of Angels bee there An. Good and Bad. Qu. How were they created An. They were all made Angels of light Qu. How came some of them to bee bad An. Not by creation but by transgression (h) Iude. 6. The Angels which kept not their first Estate but left their owne habitation hee hath reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great day Qu. Wherby did God make all things An. By his Word onely (i) Hob. 11.3 By Faith wee vnderstand that the World was made by the Word of God Qu. In what Estate were thâ— rest of the Creatures made and placed An. They were all made good and perfect in their kinde (k) Gen. 1.31 And God saw all that hee made and loe it was very good Qu. What was the end of all the workes that God made An. His owne glory (l) 1 Rom. 11.36 For of him through him and for him are all things to him be all glory Qu. Did all the three persons create An. Yes because all the works of the Trinity that are adextra from without are common to them all so that the Father did create the Sonne did create and the Holy Ghost did create (m) Gen. 1.26 Let vs make man in our Image (n) Heb. 1.2 In these last dayes he hath spoken vnto vs by his Sonne by whom also he made the world (o) Gen. 1.2 The spirit of God or the Holy Ghost moued vpon the waters Hitherto of the Creation Qu. What is prouidence An. Concerning the prouidence and â—â—w far it doth extend A most wise disposing of all things to their proper and appoynted ends Qu. How far doth this prouidence extend it selfe An. First to all thinges both small and great (p) Mat. 10.29 Are not two sparrowes sould for a farthing and not â—ne of them falleth to the ground without the prouidence of your Father Secondly to matters of chance or accident (q) Pruo 16.33 The lot is cast into the lap but the whole disposing thereof is of the Lord. Thirdly vnto actions of euill though not as they are euill (r) Amâ—â— 3. Shall there be euill in a Citie and the Lord hath not done it (Å¿) 1 Kâ—â—â—s 21.25 Now therefore behold the Lord hath put a lying spirit in the mouth of all these Prophets and the Lord hath appointed euill against thee (t) Gen. 45.8 And Ioseph sayd to his Brethren You sent me not hither but the Lord sent me hither Qu. Is not God then the author of sinne An. Noe for he that is goodnes it selfe cannot bee the author of any thing but of that which is most perfectly good and therefore doeth that well and iustly which the instrument doth ill and vnlawfully Qu. Is it not better to say these things are done by Gods permission then by his prouidence and appointment An. God permits nothing but that he willeth to be done other permission there is none in God Qu. How doth Gods prouidence bring things