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
Angels (q) Heb. 2.16 For he in no sort tooke the nature of Angels but hee tooke the seede of Abraham Qu. What are the outward meanes in which God doth ordinarily reueale and make knowne effectually vnto man this three-fold Estate and condition which we haue before set forth An. The Word of God Qu. Concerning the outward meanes in which God doth reucal the three-fold estate of man What are the parts of the Word of God An. Generally they be two Qu. Which be they An. First the Law called the Couenant of workes Secondly the Gospell commonly called the Couenant of grace or new Testament Qu. Which is that you call the Law or Couenant of workes An. The decalog or Ten Commaundements commonly called the Morall Law Qu. What doth the Law or Couenant of workes require An. Perfectly to keepe and performe all thinges which it requireth both for matter and manner vppon paine of the curse and wrath of God for the least breach of the same either in thought word or deed (r) Gal. 3.10 Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them Qu. Is any man now able thus perfectly to keepe the Law An. No man is now able perfectly to keep the Law but continually break the same both in thought word and deed (Å¿) 1 Ioh. 1.8 In many thinges wee sinne (t) Gen. 6.5 And all the thoughts and imaginations of mans heart were onely euill continually Qu. Is not God vniust in giuing such a Law to man as hee is no wayes able to keepe An. No because God did giue man power and ability to keepe it in his first Creation and in that hee is not now able to keepe it the fault is from himselfe and God is iust in that hee requireth but his owne (u) Eccle. 7.31 Onely this haue I found that GOD made man righteous but they haue sought many inuentions Qu. Seeing man is not now able to keepe the Law nor cannot bee iustified by it is there then no more vse of the Law An. Yes the Law is still of great vse in the Church of God (x) 1 Tim. 1.7 And wee know that the Law is good if a man vse it lawfully Qu. Of what vse is the Law An. The Law is of great vse both to the reprobate and to the Elect. Qu. Of what vse is the Law to the Reprobate An. Concerning the vse of the Law to the Reprobate First that they may iustifie God in their owne consciences in his pronouncing of the sentence of death and condemnation against them (y) Rom. 2.15.16 VVhich shew the effect of the Law written in their hearts their consciences also bearing witnesse and their thoughts accusing one another at the day when God shall iudge the secrets of men Secondly to bee as a hooke or bridle to keepe in curb or restraine their violent corruptions from breaking forth that so bloud may not touch bloud (z) 1 Tim. 1.9.10 Knowing this that the law is not giuen vnto a righteous man but vnto the lawlesse disobedient to the vngodly and to sinners to the vnholy and to the prophane to murtherers of Fathers and Mothers to man-slayers to whoremongers to buggerers to to lyars to periured Qu. Of what vse is the Law to the Elect An. Concerning the vse of the Law to the Elect. It is two-fold first before their calling Secondly after their calling Qu. Of what vse is the Law to the Elect before their calling An. First to discouer vnto them their lost miserable estate by nature Concerning the vse of it to them before calling by reason of sinne as well as others (a) Rom. 3.19 Now wee know that whatsoeuer the Law faith it sayeth to them that are vnder the Law that euery mouth may bee stopped and all the World guilty before God Secondly to aggrauate their sinnes (b) Rom. 7.11 But sin took occasion by the Commandement (c) Rom. 3.20 For by the law cometh the knowledge of sinne (d) Rom. 7.8 And I had not knowne sinne except the law had sayed thou shalt not lust Thirdly to kill them and slay them that so they may receiue the sentence of death in themselues But sinne that it might appeare sinne working death in mee (e) Rom. 7.13 by that which is good that sin might bee out of measure sinfull by the Commandement (f) Rom. 7.9 I was once aliue without the Law but when the Law came sinne reviued and I dyed Fourthly to bee a Schoole-maister to driue them to Christ (g) Cal. 3.24 Wherfore the Law was our Schoole-maister to bring vs vnto Christ Qu. Hath the Law this power in it selfe to worke these effects An. No the Law in it selfe is a dead letter but the Law is a meanes or an instrument which God vseth his spirit being the efficient accompanying the same working these effects (h) Ioh. 16.8 The spirit shall convince the World of sinne that is the Spirit of GOD without man the Law being the ordinary instrument Qu. Are all the Children of God conuinced alike by the Law of their lost condition An. All those that liue vnder the meanes being capable are convinced alike for quality that is they all see themselues and feele themselues all lost in Adam and borne Children of wrath but not alike in quantity measure or degree as doth appeare by the example of Zacheus and Lydia whom for ought wee finde were nothing so deepely convinced by the law as others of whome we reade as the three thousand that were convinced at Peters Sermon and the Iaylor the like and yet no doubt but they were truly convinced Qu. What may bee the reason of this difference An. I conceiue chiefely because the Lord by his Spirit will not be tyed vnto any ordinary course or meanes But worketh where when and after what maner he will because the Lord will not alwaies haue man to render a reason of all his works (i) Joh. 3.8 The wind bloweth where it listeth Againe it may bee in regard of those secret seeds of grace which God bestoweth vpon his Children euen in their infancie ordinarily in Baptisme Now in some these seedes doe begin to spread forth and to bee expressed euen in their very child-hood so that they begin to haue some measure of apprehending of Gods free grace bestowed vpon them in their Baptisme before they goe on in a customed course of sinne but contrariwise the seed of grace which many receaued in their Baptisme lyeth hid a long time before it breake forth and manifest it selfe and they goe on a long time in a customed course of sinning by reason whereof when they come to bee convinced they are ordinarily stroken with amore deeper apprehension of their misery by reason of sinne questioning whether God euer did or euer will bestow any mercy vppon such miserable sinners as they are Qu. Of what vse
Holy Ghost Qu. What consider you of his Manhood An. (o) Heb. 2.6 That the diuine nature took to himselfe a reasonable soule and bodie Qu. Was there no change of these two natures one into another nor any mixture of them An. There was no change of the natures themselues nor of their essentiall properties but these two natures were vnited in one person yet distinguished in substance and properties actions Qu. Why must Christ be man An. First because hee might bee fit to die Secondly because by man the sinne was committed and therfore by man the recompence must be made the Iustice of God so requiring Qu. Why must Christ be God An. That he might bee able to ouercome the in finite sufferings which he suffered for man Qu. When were these two natures vnited An. From the first moment of Christs conception in the wombe of the Virgin Marie Qu. What is the vse of the coniunction of these two natures An. That the Manhood of our Sauiour Christ being personally vnited to the Godhead the obedience of Christ might be of in finite merit as being the obedience of God So much of the Person of Christ Qu. What is his Office An. Mediatour Qu. What Name is giuen vnto him in regard of his Office An. Christ Qu. What doth this Name signifie An. Annointed Qu. How many Mediatours bee there An. Onely one Christ Iesus (p) 1 Tim. 2.5 There is one Mediatour between God and man which is the Man Christ Iesus Qu. Why must Christ alone be Mediatour An. Because Christ alone did partake both of the nature of God man which is of absolute necessity for him that should be a Mediatour betweene both Qu. What be the parts of his Mediatourship An. Two 1. His Priesthood 2. His Kingdome Qu. What be the workes of his Priesthood An. Two 1. Teaching 2. Meriting Qu. How did Christ teach the will of his Father An. First by himselfe in his owne personall ministery (q) Mat. 7.19 For he taught them as one hauing authority and not as the Scribes Secondly by his seruants both before and after him (r) 1. Pet. 3.16 By the which hee also went and preached vnto the spirits that are in prison (Å¿) Luk. 10.16 He that heareth you heareth me Qu. What is the other worke of his Priesthood An. The meriting of the redemption of the Elect (t) Heb. 9.11.12 But Christ being become an high Priest of good things to come botained eternall redemption Qu. How did Christ performe this redemption An. First by the actions hee did in his humiliation Secondly by the actions hee did in his exaltation Qu. What are the actions he did in his humiliation An. They are two 1. Sufferings 2. Fulfilling Qu. What was his sufferings An. That in body and soule he suffered the vttermost of Gods wrath which was due vnto man for sinne as it is largely set forth in the 26. of Mathew from the first verse to the end of the chapter (u) Isa 5.3.5 But hee was wounded for our transgressions he was broken for our iniquities Qu. What doe you vnderstand by fulfilling An. That Christ perfectly kept the whole Law of all the Elect (x) Mat. 3.15 Then Iesus answered and sayd vnto him suffer it now for thus it behoueth mee to fulfill and righteousnesse Qu. What are the actions he did in his exaltation An. They were three 1. His resurrectioÌ„ 2. His Ascention 3. His sitting at Gods right hand (y) Rom. 1.4 And declared mightily to be the Sonne of God by the resurrection from the dead Who shall lay any thing to the charge of Gods Elect seeing Christ is dead or rather is risen againe for our Iustification Rom. 8.34 and ascended into heauen and sitteth at the right hand of God his Father Qu. What fruit and benefit haue the Elect by these workes of his Priesthood An. They are specially Two 1. Redemption 2. Intercession Qu. What is Redemption An. To bee deliuered from vnder the Kingdome of sinne and Sathan Concerning our Redemtion and the parts thereof to bee restored into the Kingdome of Christ (a) Col. 1.13 Who hath deliuered vs from the power of darkenesse and hath translated vs into the Kingdome of his deare Sonne Qu. What are the parts of Redemption An. They are chiefly two 1. Iustification 2. Sanctification (b) Tit. 2.14 Who gaue himselfe for vs that he might redeeme vs from all iniquity and purge vs or make vs pure to bee a peculiar people vnto himselfe zealous of good workes Qu. What is Iustification An. Concerning Iustification the first part of Redemption To bee made cleane or cleared from all sinne guilt and punishment before God and to be made and presented perfectly righteous before God in and through the righteousnesse of Christ (c) Act. 13.38.39 Be it knowne vnto you therefore men and bretheren that through this man is preached vnto you the forgiuenesse of sinnes and from all things from which yee could not bee iustified by the Law of Moses euery one that beleeueth is iustified (d) Rom. 8.24 Who shall lay any thing to the charge of Gods Elect seeing it is Christ that dyed for our sinnes or rather which is riser againe for our IustificatioÌ„ By the death and resurrection of Christ the Elect are so iustified that nothing can bee layed to their charge and they who can haue no fault layed to their charge are freed from guilt punishment for faultlesse persons are neither guilty nor punishable (e) 2. Cor. 5.21 And hee hath made him sinne for vs which knew no sinne that we should bee made the righteousnesse of God in him (f) Col. 1.28 And that wee may present euery man perfect in Christ Iesus that is before God in that righteousnesse of Christ they are presented perfect Qu. What are the parts of Iustification Concerning the parts of IustificatioÌ„ A. They are two 1. Remission of sinnes 2. Imputation of righteousnesse Act. 10.13 (g) Heb. 10.17.18 Col. 2.13 Their sinnes and iniquities will I remember no more now where remission of these things are there is no more offering for sinne that is where remission of these sinnes are (h) Rom. 4.23.24 Now it is not written for him onely that it was imputed to him for righteousnes but also for vs to whom it shall be imputed for righteousnesse Qu. What is Remission An. The vtter abolishing of all sin by the blood death 1. Iohn 3.5 and sufferings of Christ from before God for euer (i) Heb. 9.20.28 But now in the end of the world hath hee appeared once to put away take or abolish away sinnes by the sacrifice of himselfe so Christ was once offered to take away the sinnes of many (k) 1. Ioh. 1.7 And the blood of Iesus Christ his sonne clenseth vs from all sinne (l) Reâ—e 1.5 And washed vs from our sins in his bloud (m) Heb. 1.3
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