Christ 4. Not to rest in the outward Elements but to lift vp our hearts to Christ Q. What is required after the Sacrament A. 1. To examine our selues for comfort and benefit receiued by them and to reioyce for the same with thanksgiuing Acts 8. 39. 2. Not finding our selues to haue profited by by them to iudge our selues and be humbled 1. Cor. 11. 30. 31. Q. How many Sacraments be there A. Onely two Q. Why were there no more ordained A. Because by these two we are assured of all graces Q. Which is the first A. Baptisme Q. What is Baptisme A. A Sacrament of the new couenant whereby our entrance into the Church is sealed vnto vs. Q. What is the outward signe in Baptisme A. Water Q. What doth that signifie A. Washing Q. What agreement is there betweene the signe and the thing signified A. As water washeth away the filth of the body so doth the bloud of Christ cleanse vs from all vnrighteousnesse both originall and actuall Q. What benefite haue we by Baptisme A. It sealeth vnto vs 1. The forgiuenesse of all our sinnes 2. Our vnion with Christ 3. Our regeneration Q. Who are to be baptized A. The children of the faithfull and those which turne Christians Q. What is the Lords Supper A. It is the second Sacrament of the new Testament whereby is sealed vnto vs our continuance and growth in Christ Q What be the outward signes in a Sacrament A. Bread and wine Q. What do they signifie A. The body and bloud of Christ Q. What agreement is there betweene the signes and the thing signified A. As bread and wine nourisheth our bodies so doth the body and bloud of Christ nourish our soules to eternall life Q. Are there diuerse graces offered in Baptisme and the Lords Supper A. No but the same grace in both but to diuerse ends Q. To whom doth this Sacrament belong A. To such as be of the Church that haue knowledge and liue without scandall Q. What is required of those which come to this Sacrament A. 1. To be prepared 2. How to behaue themselues at it 3. What is to be done after it Q. What affections ought we to haue at the Communion A. Sorrow and gladnesse Q. Do you see any thing in the Sacrament to make you grieue A. Yes the breaking of the bread and powring out of the wine Q. How doth that moue vs to mourne A. The breaking of the bread and pouring out of the wine do set forth before vs the crucifying of Christ which when we sée we should be moued to mourne for our sins which haue caused all those torments vpon our Sauiour Christ Q. What is the cause we should reioyce A. Because by the death of Christ set forth in the Communion we are saued Q. What benefite haue we by this Sacrament A. We are thereby more nearely and fully vnited vnto Christ from whence cometh 1. New increase of faith 2. New power strength against sinne 3. New quickning to further obedience Q. What is common to the word and Sacraments and what is proper to each A. Common to both to increase faith Proper to the word to begin faith Proper to the Sacraments more sensibly fully and effectually to confirme faith then the word alone without the Sacrament Q. What is the reason of that A. Because the Sacrament speakes to more of our outward senses then the word doth Q. What vse is there of the censures of the Church A. 1. To kéepe the members of the same in due obedience 2. To put from amongst them such as liue not in conformitie to the will of God Q. What is the end of them A. To bring men to repentance 1. Cor. 5. 5. Q. How many sorts are there A. Two publicke and priuate Q. What are the priuate A. 1. Priuately and alone to admonish the offender Matth. 18. 15. 2. If he repent not to admonish him in the hearing of others Matth. 18. 16. Q. What are the publicke Two Suspension Numb 9. 7. Excommunication Matth. 18. 17. 1. Cor. 5. 4. Q. For what cause ought these censures to be administred A. 1. That the Name of God be not euill spoken of by suffering scandalous persons amongst them 2. Lest others be corrupted and the weake fall away 1. Cor. 5. 6. 7. 3. Lest some without be hindred from ioyning them selues to the Church Q. VVhat is the power of this censure A. To binde and loose the sinnes of men Q. Who appointed these censures in the Church A. Our Sauiour Christ They were practized also by the Apostles Matth. 18. 15. 16. 17. 1. Cor. 5. 4. 5. 1. Tim. 1. 20. Hitherto of the things which God giueth vs. Q. VVhat are those that we giue vnto God A. Prayers thanksgiuing vowes fasting and holy feastings Q. VVhat is prayer A. A calling vpon God alone in the name of Christ Q. What should moue vs to pray A. 1. Chiefly the commandement and promise of God Psal 50. 15. 2. Gods fauourable acceptance of that duty 3. Our owne wants and the néeds of others Q. In what manner must we pray A. In faith and féeling of our owne wants Q. For what things must we pray A. For things promised or commanded in the word of God Q. What patterne is there in Scripture to direct vs in this worke A. That which Christ hath taught vs in the Gospell Matth. 6. 9. Q. VVhat is to be considered in that A. 1. The Preface 2. The prayer it selfe Q. VVhat is contained in the Preface Our Father which art in heauen A. Two things The loue of God The power of God Q. How is God our Father A. By the meanes of Christ Iesus Q. What are the parts of this prayer A. Two Requests Thanksgiuing Q. How many sorts of Petitions be there A. Two 1. Such as concerne Gods glory alone 2. Such as cōcerne our selues in the things of this life the life to come Q. What do you consider in the three first Petitions A. The first concernes Gods glory it selfe The other two the meanes whereby he is glorified Q. What is the first Petition A. Hallowed be thy Name Q. What is vnderstood by the Name of God A. God himselfe his attributes works word Sacraments and Ecclesiasticall censures Rom. 2. 24. Q. What is meant by this word Hallowed A. To put apart from common vse that which is holy Q. What do we pray for in this petition A. 1. For the true knowledge of God of his word and his workes 2. That we and others may sanctifie God in beléeuing his word though it séeme to vs impossible Numb 20. 12. Rom. 4. 20. 3. For feruent zeale to Gods house and ordinances Psal 69. 9. 4. That we and others may glorifie God by holy conuersation 1. Pet. 2. 12. 5. That we and others may praise God for all his mercies Q. What do we pray against A. 1. Ignorance and hardnesse of heart 2. Against all things that hinder Gods glorie Esa 2. 11 12 13
to be begotten To the holy Ghost to procéed from the Father and the Sonne Iohn 1. 18. 15. 26. Hitherto of the Trinitie Q. What do you consider of in the workes of God A. Two things 1. The Decrée 2. The execution of the Decrée Lam. 2. 17. Q. What is Gods Decree A. It is the most perfect will of God of euery thing Ephes 1. 11. Q. What do you consider of in this Decree A. That it is Generall and Speciall Generall is that which is generally of all things Acts. 15. 18. Speciall is that which is specially of some things as of men and Angels called Predestination Ephes 1. 5. Rom. 8. 30. Q. What is Predestination A. It is the Decrée of God concerning the euerlasting estate of men and Angels Q. What are the parts of Predestination A. 1. Election Ephes 1. 4. Rom. 9. 11. 23. 2. Reprobation 1. Thes 5. 9. 1. Pet. 2. 8. Iud. 4. Rom. 9. 22. Q. What is election A. Gods eternall appointing of certaine men and Angels to eternall life Rom. 9. 23. Q. What is Reprobation A. Gods eternall appointing of certaine men and Angels to destruction Rom. 9. 22. Q. What is the cause of this Decree A. The will of God Rom. 9. 18. Q. When did this Decree begin A. It was before the foundation of the word was layed and therefore it is eternall Ephes 1. 4. Iude 4. 2. Tim. 1. 9. Q. What is the end of Gods election A. The praise of his glorious Grace Ephes 1. 6. Q. What is the end of Reprobation A. The praise of his glorious Iustice Pro. 16. 4. Q. Can this Decree be altered A. No but remaineth vnchangeably the same for euer Rom. 9. 11. Iohn 13. 1. Iames 1. 17. Rom. 11. 29. Malach. 3. 6. Hitherto of the Decree Q. What is the execution of the Decree A. The fulfilling of that which is decréed Ephe. 1. 11. Dan. 4. 21. Q. What are the parts of execution A. Two Creation and Prouidence Q. What is Creation A. The giuing of the first being forme and qualitie to euery Creature Q. What are the parts of Creation A. Two 1. The rude masse of the world wherein all things were confounded mingled one with another 2. The beautifull frame and fashion of the world made of this rude masse Q. Whereof was the rude masse made A. Of nothing Heb. 11. 3. Q. How was it kept and preserued A. By the holy Ghost Gen. 1. 2. Q. What do you consider in the frame and fashion of the world A. Two things 1. The elements which are the most simple substāces 2. The bodies which are compounded of the Elements Q. What be those Elements A. Fire Water Earth Aire Q. What vnderstand you by the bodies compounded A. The rest of the creatures made of the vneuen mixture of the Elements Q. How many sorts of creatures be there A. Two Visible Inuisible Coloss 1. 16. Q. How many sorts of visible creatures be there A. Two Sensible Insensible Q. What do you consider in the Creation of man A. His parts sexes and dignities Q. How many parts be there of man A. Two Body and Soule Eccles 12. 17. 1. Thes 5. 23. Q. Whereof was the body made A. Of the dust of the earth and therefore mortall Gen. 2. 7. Q. What is the Soule A. A spirituall substance and therefore immortall Gen. 2. 7. Q. Why is not the Soule mortall A. Because it was not made of any of the Elements it being frée from composition is also frée from decay and perishing Q. What are the diuerse Sexes A. Two male and female and of either there was created but one Gen. 1. 27. 2. 22 Malach. 2. 15. Q. What are the dignities A. 1. To be made after Gods owne Image 2. To haue power and dominion ouer the creatures Gen. 1. 26. 27. Q. What vnderstand you by the Image of God A. Perfection of knowledge and puritie Colos 3. 10. Ephe. 4. 24. Q. Who made the Angels A. In the sixe dayes God also created them of nothing Q. What consider you in their creation A. Their nature knowledge power and office Q. What is their nature A. It is not of any corporall matter but méerely spirituall and incorruptible Heb. 1. 14. Q. What is their knowledge A. It is naturall for they be intelligent spirits in a farre higher degrée then is the spirit of man 2. Experimentall 3. By reuelation Q. What is their power A. It is very great yet it is limited to do onely what God will 2. Thess 1. Q. What is their office A. 1. To defend protect and deliuer the righteous Act. 12. 7. 8. 11. 15. Psal 34. 7. 2. To destroy the wicked 2. King 19. 35. Act. 12. 23. Q. How many sorts of Angels be there A. Two good and bad Q. How were they created A. They were all made Angels of light Iude 6. Q. How came they bad A. Not by creation but by transgresson Iude 6. Q. Whereby did God made all things A. By his word Heb. 11. 3. Gen. 1. Q. In what estate were the rest of the creatures made and placed A. They were all made good and perfect in their kinde Gen. 1. 31. What was the end of all the workes which God made A. His onely glory Rom. 11. 36. Psal 19. 1. 2. Hitherto of the Creation Q. What is prouidence A. A most wise disposing of all things to their proper and appointed ends Q. How farre doth this prouidence extend it selfe A. 1. In generall to all things both small and great Matth. 10. 29. 2. In special to matters of chance Pro. 16. 33 3. To actions of euill Gen. 45. 5. 7. 8. 2. Sam. 16. 10. 1. King 22. 20. 21. 22. 23. 2. Sam. 12. 12. Amos 3. 6. Q. Is not God then the author of sinne A. He that is goodnesse it selfe cannot be author of any thing but of that which is perfectly good and therefore doth that well and iustly which the instruments do ill and vnlawfully Q. How doth Gods prouidence bring things to passe A. 1. Sometimes by meanes Acts 27. 31. 2. Sometimes without meanes Ruth 2. 3. Q. What consider you in the meanes A. 1. Sometimes they are lawfull 2. Sometimes indirect Gen. 27. 6. 7. 8. Q. Of what things chiefly is this prouidence A. Of men and Angels Q. What of them especially is to be considered A. The fall of both the repaire of man Gen. 3. 1. 2. 3. 15. Iude 6. 2. Pet. 2. 4. Q. What do you consider of the fall of man A. Two things the causes of the fall and the fall it selfe Q. What be the causes A. They are either 1. Principall as the diuell or 2. Instrumentall as the serpent Q. What was their fall A. A voluntary transgression of that Law which God gaue them from whence came originall and actuall sinne Q. What is originall sinne A. A priuation of originall purity and corruption of the powers and faculties of nature Q. How is originall sinne called in the Scriptures A.
The old man concupiscence sinne that dwelleth in vs the body of sinne the law of the members Rom. 6. 6. 7. 7. 20. 23. Q. When doth this sinne first begin in man A. In his conception Psal 51. 5. Q. What is actuall sinne A. It is the breaking of the Law of God in thought word and déed Q. Are all sinnes equall A. The first motion is not so great a sinne as the outward action some are pardonable some vnpardonable Acts 5. 3. 4. Luke 12. 4. 7. 48. Matthew 12. 31. Heb. 6. 4. Iohn 5. 16. Q. What followed sinne A. Two things guilt and punishment Q. What is that guilt A. It is the desert of sinne whereby we become subiect to the wrath and punishment of God Q. What doth this guiltinesse worke in vs A. 1. It doth still accuse and worketh vnquietnesse in the mind Gen. 4. 7. Rom. 2. 15. 2. It is an horror and torment to the conscience Pro. 28. 1. Q. What is the remedy against this A. 1. To resist and withstand the first motion of sinne 2. To humble our selues to the Lord by confession and repentance for sinne committed Q. What is the punishment A. It is all euill vpon the sinner both in this life and in the life to come Q. What are the euils in this life A. 1. Ignorance darknesse of mind hardnesse of heart pronenesse to sinne Eph. 4. 17. 18. 19. 2. Calamities and miseries vpon the bodies goods or name Deut. 28. 15. 16. 17. c. Q. What is the euill in the life to come A. Euerlasting destruction both of body and soule Rom. 6. 21. 23. Q. Did this guilt and punishment rest in Adam and went no further A. It did not rest in him but spread it selfe to all his posterity Rom. 5. 12. 13. 14. Q. What is the scope of this Scripture A. To shew that the sinne of one mans eating the forbidden fruit is the sinne of all men Q. Why should the posterity of Adam be guilty of that sinne they neuer did A. Because all mankind was in Adams loynes when he sinned as in Abraham Leui is said to haue payd tythes to Melchisedech Q. What followeth vpon this A. That by propagation of our last Parents we are partakers of the transgression of our first Parents Hitherto of the fall Q. What is the repaire of man A. A restoring of mankind to a farre better estate then euer we had in Adam Rom. 5. 15. Q. What is the way to recouer this estate A. Onely by faith in the couenant of grace Q. How doth that appeare that faith is the onely way A. Because the Scripture sheweth that the Fathers before and vnder the Law and Gospell were by this way of faith and by no other iustified and saued Gen. 15. 6. Heb. 13. 8. Q. To whom doth this restoring belong A. Onely to mankind and not to the Angels that are fallen Q. Why doth it not belong also vnto them A. 1. Because the promise of restoring was made onely to man and not to them Gen. 3. 15. 2. Because the restoring was wrought in the nature of man and not of Angels Hebr. 2. 16. Q. What are the outward meanes of this restoring A. The word of God preached and the Sacraments rightly administred Q. What are the parts of the word A. The Law called the couenant of works The Gospell called the couenant of grace Q. What doth the Law require A. Perfection in all things which none can do in any thing Q. If the Law cannot iustifie what vse is there of it A. Though it cannot iustifie yet there is great vse of it First to the vnregenerate 1. To discouer their sinne 2. To aggrauate and increase it 3. To pronounce the sentence of death aainst them and so is a Schoolemaister to bring them to Christ Gal. 3. 24. Secondly To the regenerate 1. It is a light to shew and direct them how to liue aright after they be come to Christ Psal 119. 105. 2. It doth quicken and stirre vp to obedience 3. It kéepeth downe the rebellion of the flesh in the best Q. What rules are to be obserued for the better vnderstanding of the Law A. 1. In euery commandement there is a figuratiue spéech whereby more is commanded or forbidden then is named 2. In euery commandement there be two parts affirmatiue and negatiue whereof the one is expressed and the other vnderstood 3. Whatsoeuer euery commandement commandeth or forbiddeth it commandeth all meanes and occasions thereunto and forbiddeth the contrary 4. The Law is spirituall and therefore is giuen to rule and order as well the inward man as the outward Q. Why is euery commandement set forth in the second person and singular number thou A. That euery particular man may know that God speaketh to him Q. How is the Law diuided A. Into two Tables the first and the second Exod. 34. 1. Deut. 4. 13. Q. What is proper to the first Table A. 1. That intreateth of God and his worship onely 2. The duties and sinnes of the first Table are greater then the duties and sinnes of the second Table if the comparison be equall otherwise not 3. Euery commandement of the first Table haue their seueral reasons annexed vnto thē Q. Why are the reasons of the commandement of the first Table set downe rather then the second A. To shew that there is lesse light left in vs of the worship of God then of the duties we owe to our neighbour Q. What doth the second Table teach vs A. The duties of loue and righteousnesse to our neighbours both in our generall and particular callings Q. What is to be obserued frō hence that God hath ioyned these two Tables together A. That in that obedience which is pleasing to God the duties of both tables must be ioyned together and neuer seuered 1. Ioh. 4. 20. 21. Q. Rehearse the words of the preface A. God spake all these words saying c. Q. What is contained in these words A. The precept it selfe and thrée seuerall reasons set before it Q. What is the first reason A. It is contained in these words I am Iehouah or the Lord whereby God sheweth that he hath absolute power and iust right to command all and therefore of right all are bound to obey whatsoeuer he commandeth Q. What is the second reason A. It is contained in these words Thy God In which God doth bind himselfe by promise to giue vs all good things here in the world to come eternal life therfore we are bound to obey him Heb. 11. 16. Ps 144. 15. Q. What is the third reason A. It is contained in these words Which brought thee out of the land of Egypt c. In which God puts the Iewes in mind what a great deliuerance he had giuen them and therefore bound them to obey him Q. How doth this reason concerne vs A. That deliuerance did shadow out our spiritual deliuerance from sin and the diuel and therfore we are straightly bound
Iohn 6. 12. Niggardlinesse to spare more then is iust Prou. 11. 24. Liberality Esay 32. 8. Desire of our neighbours goods Math. 15. 19. 1. Tim. 6. 9. 10.  Discōtentednes with our present estate To be content with things present 1. Pet. 5. 8. 1. Tim. 6. 8. Phil. 4. 11. 12. Q. Rehearse the ninth commandement A. Thou shalt not beare false witnesse against thy neighbour Q. What is the summe of this commandement A. All generall duties in respect of his good name Q. What is particularly Forbidden Commanded To witnesse falsly against our neighbours Prou. 19. 5. To witnesse the truth Lying dissembling talebearing backbyting slandering Rom. 1. 29. 30. Leuit. 19. 16. To reioyce at the good report of another Rash censuring and iudging Matth. 7. 1. 2.  To speake of secret faults to their disgrace Prou. 11. 13. To conceale faults To wrest words to a contrary sence and meaning Math. 26. 61.  To interpret things spoken or done in the worst part To take doubtfull things in the best sence Gen. 37. 33. 1. Cor. 13. 7. To speake the truth yet with a purpose to hurt  To speake of mens infirmities meane conditions to their disgrace 1. Sam. 17. 28. To commend the good parts and gifts of God in them to others Prou. 27. 2. To iustifie the euill and to condemne the good Prou. 17. 28. To iustifie the good and to condemne the euill Psal 15. 4. To beléeue all reports and tales Exod. 2 〈…〉 1. Sam. 24. 10. Psal 15. 3. To reiect the tale bearer Prou. 25. 23. To be silent when our neighbours are euill spoken of To speake in their defence Prou. 31. 8. Euill surmises suspitions without ground enuie emulation 1. Tim. 6. 4. Acts 28. 4. 2. 13. 1. Sam. 1. 13. Gen. 37. 11. 1. Sam. 17. 28. Alwayes to thinke the best and in loue to couer and passe by offences Prou. 10. 12. 1. Cor. 13. 5. Q. Rehearse the tenth commandement A. Thou shalt not couet thy neighbours house neither shalt thou couet thy neighbours wife nor his seruant nor his maide nor his oxe nor his asse neither any thing that is thy neighbours Q. What difference betweene this and the former commandements A. The former forbid the outward action of sinne with the consent This forbids the first motion of sin without the consent Q. What is particularly Forbidden Commanded All thoughts and desires against our neighbours without consent Rom. 7. 7. That all our thoughts and desires be for the good of our neighbour 1. Tim. 1. 8. 1. Thess 5. 23. The first motions of sinne with the least liking Opposition against the first touch and tender of euill Gal. 5. 17. Q. Is all desire here forbidden A. No but that which is after something of our neighbours Q. Are euill thoughts against God forbidden in this commandement A. They are forbidden in the first commandement but in this onely such as be against our neighbour Q. How many degrees of sinne are there forbidden in the Law A. Thrée The first motion in the first and in the tenth commandements against God and against our neighbour The consent and outward action of sinne in the rest Q. Where else do you find these degrees of sinne A. Acts 5. 34. Q. What is the summe of the Law A. To loue the Lord with all our whole hearts and our neighbour as our selfe Q. What loue of God is commanded in the Law A. That which is perfect which must be with all the powers and faculties of soule body Marke 12. 30. Q. What loue to our neighbour is commanded A. To loue him as our selfe to studie for his good as for our owne Marke 12. 31. So much of the Couenant of workes Q. What is the couenant of grace A. That God will giue vnto vs life euerlasting through Iesus Christ if we beléeue in him Ierem. 31. 32. 33. Q. Why was this couenant of grace giuen A. Because the couenant of workes cannot by reason of the infirmitie of the flesh giue life vnto any Rom. 8. 3. Q. What is the summe of this new couenant A. The second person in Trinity Christ Iesus the onely Sonne of God Q. What do you consider of in Christ A. His person and his office Q. What consider you in his person A. 1. His Godhead that maketh a person and that in honour and dignity he is farre aboue all men and Angels 2. His Manhood which hath substance in the person of the Godhead Q. What consider you of his Godhead A. That he is the onely naturall Sonne of God his Father equall with the Father and the holy Ghost Q. What of his Manhood A. That the diuine nature tooke to himselfe a reasonable soule and body Hebrewes 2. 16. Q. Was there no change of these natures one into another nor any mixture of them A. There was no change of the natures themselues nor of their essentiall properties but these two were vnited into one person yet distinguished in substance properties and actions Q. Why must Christ be man A. 1. Because he must be fit to die 2. Because by man the sinne was committed therefore by man the recompence must be made the iustice of God so requiring Q. Why must Christ be God A. Because he might be able to pay the infinite ransome for vs. Q. When were those two natures vnited A. From the first moment of Christs conception in the wombe of the virgine Mary Q. What is the vse of the coniunction of these two natures A. That the manhood of our Sauiour Christ being personally vnited to the Godhead the obedience of Christ must be of infinite merite as being the obedience of God So much of his person Q. What is his office A. A Mediator Q. What name is giuen to him in regard of his office A. Christ Q. What doth that name signifie A. Annointed Q. How many Mediators are there A. Onely one Christ Iesus 1. Tim. 2. 5. Q. Why must Christ alone be Mediator A. Because Christ alone did partake both the nature of God and man which is of necessitie for him that should mediate betwéen both Q. What be the parts of his Mediatorship A. His Priesthood and his Kingdome Q. What be the works of his Priesthood A. 1. Teaching 2. Meriting Q. How did Christ teach the will of his Father A. 1. By himselfe in his owne personall ministery 2. By his seruants before and after him 1. Pet. 3. 18 19. Luke 10. 16. Q. What is the other worke of his Priesthood A. The meriting of our redemption Q. How did he performe that A. By the actions of 1. his base estate 2. his glorie Q. What were the actions which he did in his base estate A. 1. Suffering 2. Fulfilling Q. What was his suffering A. That in body and soule he suffered the vttermost of Gods wrath which was due vnto vs for our sinnes Esa 53. 5. 6. 8. Mat. 26. where at large is set out the whole storie and all the parts of his
which is matter of substance A. Preaching prayer reading the Scriptures confession of sins to God Nehe. 9. 3. 4. Q. What is the inward part of fasting A. A sorrowfull broken and melting heart for sinne Ioel 2. 13. Q. What is the end of fasting 1. To witnesse and testifie our repentance 2. To make our prayers more feruent 3. To remoue present iudgements and to preuent those that are neare 4. To obtaine some great mercy at the hands of God Q. How many kinds of fasts be there A. Two 1. Publicke 2. Priuate Q. What is the publicke A. When all the Churches of the land or any one doth it by command of the Magistrate Q. What is the priuate A. When a family or any one in it doth it Q. What is an holy feast A. It is a solemne thanksgiuing vnto God for some specially mercy obtained specially by fasting Numb 10. 10. Nehe. 8. 9. 10. 11. 12. Zach. 8. 19. 2. Chro. 20. 26. 27. 28. Q. Wherein doth it consist A. Partly in exercise outward bodily Partly in exercises of godlinesse Q. What is the outward A. A more liberall vse of the creatures as meates drinkes and apparell then is ordinary Nehe. 8. 10. Q. May we not eate and drinke more that day then on other dayes A. No the excéeding is not in the quantitie of meate and drinke but in a more dainty and bountifull diet then ordinary Q. VVhy may not men eate more then vsually they do A. Because we must vse that moderation and sobriety as may the better fit vs to performe that duty of thanksgiuing to God Q. What is the exercise of godlinesse on that day A. It is in duty to God or kindnesse to men Q. What is the duty to God A. Thanksgiuing to God for that present benefite and that in an extraordinany manner both in regard of gladnesse and ioy in heart as also in length of time Q. What is that vnto men A. To send gifts to our friends and portions to the poore Nehe. 8. 10. Hest 9. 19. 22. Q. What is a vow A. A solemne promise made to God by fit persons of lawfull things Psal 66. 13. 14. 1. Sam. 1. 11. Iudg. 11. 30. 31. Q. Who are fit persons to vow A. Such as haue knowledge iudgement and ability to discerne of a vow and of the duties belonging to the performance of the same Q. What is the end and vse of a vow A. 1. To strengthen our faith 2. To testifie our thankfulnesse to God Hitherto of the things that belong to the kingdome of Christ Q. What be the persons A. 1. Such officers as God hath appointed to gouerne his Church 2. Such as are to be gouerned Q. What be those officers A. Such as deale in the Word and Sacraments as Pastors and Teachers of what ranke soeuer they be Q. What are those to be gouerned A. The rest of the people of what condition soeuer Hitherto of the gouernment Q. Rehearse the History of Lazarus A. And it was so that the beggar died c. Q. What is the doctrine of this place A. It doth set out the estate of the dead Q. VVhat is here to be obserued concerning that point A. Something common to good and bad Something proper to each Q. VVhat is common to both A. Separation of body and soule the naturall death putrifaction of the body in the graue Q. After death what is proper to each A. To the soule of the righteous a blessed estate Ioh. 14. 3. Reue. 14. 13. To the soule of the vnrighteous the extreme torments of hell Q. When do their soules passe to those places A. Immediatly and so soone as the soule leaues the body it goeth to the place appointed Luke 23. 43. Q. Rehearse the place c. A. 1. Cor. 15. 51. 52. 56. Behold I shew you a secret c. Q. What obserue you from hence A. 1. That the bodies of the faithfull shall rise againe 2. In what manner they shall rise Q. By what argument doth the Apostle proue that the body shall rise againe A. 1. Behold Christ is risen 2. That else the preaching of the Gospell our Baptisme and sufferings should be all in vaine 3. That we should be still in our sinnes and most miserable of all others Q. How shall the body rise A. It shall be changed from a body subiect to infirmity dishonour and corruption into a body strong glorious and immortall Phil. 3. 21. Q. Shall all be thus changed A. The dead shall first be raised and then those that are found aliue at his coming shall be thus changed 1. Thess 4. 15. 16. Q. Rehearse the place of c. A. Matth. 25. 31. 32. 33. 34. And when the Sonne of man cometh in his glory c. Q. VVhat is the scope of this place A. The last iudgement Q. What haue we to consider of that A. 1. The certainty of it 2. The tokens going before it Q. What is the certainty of it A. Christ hath Often foretold it Sworne it Reue. 10. 6. Q. What be the tokens going before it A. A 〈…〉 apostacie multiplicity of heresies Great Security 2. Thess 2. 3. Matth. 24. 23. 24. 25. 26. 27. 28. Troubles Luke 17. 26. Math. 24. 29. 30. Marke 13. 14. Q. How shall Christ come to iudgement A. With great power and glory Mat. 25. 31 Q. VVhat is the end of Christs coming A. 1. To giue sentence 2. To execute the same Q. VVhat consider you in the sentence A. 1. That it is for the righteous Come ye the blessed of my Father inherite the kingdome 2. That it is against the wicked Go ye cursed Q. What consider you in the execution A. 1. The casting of the wicked into hell 2. The triumphant going of the righteous into heauen Q. VVhat is to be considered in that their blessed estate A. 1. Fulnesse of glory common to all 2. An higher degrée and measure in that fulnesse specially 〈…〉 FIN