backe the confession of her concupiscence which shee ought especially to haue confessed as being that without which the Serpent could not haue hurt her Q. How commeth it to passe that the old Serpent the author of all is not called to be examined A. Because that the Lord would shew no mercy vnto him wherfore he only pronounceth iudgement against him Q What learne you from thence A. That it is a mercy of God when we haue sinned to be called to account and to be examined whether immediately by God or mediately by those whom God hath placed ouer vs as by the father of the household or by the magistrate or by the gouernour of the Church and it is a token of Gods fearfull iudgment when we are suffered to rot in our sinnes without being Hos 4. 4. drawne to question for them Q. Hitherto of the examination and conuiction of the offenders now followeth the sentence What obserue you in the sentence against the Serpent A. That the first part contained in the 14. verse is against the instrument of the Diuell and that the other part contained in the 15. verse is against the Diuell Q. What learne you of this proceeding to sentence A. That according to Gods example after the cause well knowne iudgement should not be slacked Iudg. 19. 30. Eccles 8. 11. by those which are his vice-gerents on earth Q. Why doth God pronounce sentence against the Serpent that knew not what it did A. It was for mans sake and not for the beasts sake Q. Why for mans sake A. To shew his loue to mankind by his displeasure against any thing that shall giue any helpe to doe hurt vnto him In which respect he commandeth that the oxe that killeth a man should bee slaine and that the Exod. 21. 18. flesh thereof should not bee eaten Like a kind father that cannot abide the sight of the knife that hath maimed or killed his child A. What manner of curse is this when there is nothing laid vpon the Serpent but that which he was appointed to at the beginning before this seruice he was abused vnto A. It is like that he crept vpon his bellie before and ate dust before But his meaning is that he shall creepe Esay 65. 25. with more paine and lurke in his hole for feare and eate the dust with lesse delight and more necessity Q. What learne you from thence A. Not to suffer our selues to be instruments of euill to any in the least sort if we will escape the curse of God For if God did punish a poore worme which had no reason or will to chuse or refuse sinne how much lesse will he spare vs which haue both Q. What is the sentence against the diuell A. The ordinance of God that there shall bee alwaies enmitie betweene the Diuell and his seed of the one side and the woman and her seed on the other side together with the effect of this enmity Q. What doe you vnderstand by the seede of the Diuell seeing there is no generation of the Diuels for that there is no male or female amongst them neither haue they bodies to ingender A. The seed of the Diuell are all both wicked men Iohn 8. 44. 1. Iohn 3. 8. Act. 13. 10. and Angels which are corrupt as hee is and carrie his image in which respect the wicked are called the children of the Diuell and oft times the sonnes of Beliall Q. What learne you from thence A. That the warre of mankind with the Diuell is a lawfull warre proclaimed of God which is also perpetuall Iam. 4. 7. 1. Pet. 5 9. and without all truce and therefore that here it is wherein we must shew our choller our hate our valour our strength not faintly and in shew only but in truth where wee being collered with our enemie leaue our fight with him to fight against our brethren yea against our owne soules whereas he continually and without ceasing fighteth with vs and not against Matth. 12. 24. his owne as the blasphemous Pharisies said Q. Concerning the seed of the woman the treatise of it belongeth to another place tell me therefore what is the sentence against the woman A. First in the paine of conception and bearing Secondly in the paine of bringing forth wherein is contained the paine of nursing and bringing them vp Thirdly in a desire to her husband Fourthly in her subiection to her husband Q. Was she not before desirous and subiect vnto her husband A. Yes but her desire was not so great through conscience of her infirmitie nor her subiection was so painfull and the yoke thereof so heauie Q. What is the sentence against Adam A. First his sinne is put in the sentence and then the punishment Q. What was his sinne A. One that he obeyed his wife whom hee should haue commanded then that hee disobeyed God whom he ought to haue obeyed the first being proper to him the other common to his wife with him Q. What was the punishment A. A punishment which although it be more heauie vpon Adam yet it is also common to the woman namely the curse of the earth for his sake frō whence came barrennesse by thistles and thornes c. Whereof first the effect should be sorrow and griefe of mind Secondly labour to the sweat of his browes to draw necessarie food from it and that as long as hee liued Lastly the expulsion out of Paradise to liue with the beasts of the earth and to eate of the herbe which they did eate of Q. What learne you from thence A. That all men from him that sitteth in the throne Psal 104. 23. 128. 2. to him that draweth water are bound to painfull labour either of the body or of the mind what wealth or patrimonie soeuer is left them Q. But it was said that at what time soeuer they ate of it they should certainly die A. And so they were dead in sinne which is more fearefull then the death of the body as that which is a separation from God whereby they were already entred vpon death and hell to which they should haue proceeded vntill it had been accomplished both in body and soule in hell with the diuell and his angels for euer if the Lord had not looked vpon them in the blessed seed Q. How doth it agree with the goodnesse or with the very Iustice of God to punish one so fearfully for eating of a little fruit A. Very well for the sinne was horrible and manifold being first a doubting of the truth of God Secondly a crediting of the word of Gods enemie and theirs Thirdly a charge against God that hee enuied their good estate Fourthly intolerable pride and ambition in desiring to bee equall in knowledge to God himselfe Last of all which much aggrauateth the sin for that the commandement hee brake was so easie to be kept as to abstaine from one onely fruit in so great plentie and variety Q. What
32. Not according to the couenant that I made with their fathers in the day that I tooke them by the hand to bring them out of the land of Egypt which my couenant they brake although I was an husband vnto them saith the Lord. 33. But this shall bee the couenant that I will make with the house of Israel After those daies saith the Lord I will put my Law in their inward parts and write it in their hearts and will be their God and they shall be my people 34. And they shall teach no more euery man his neighbour and euery man his brother saying Know the Lord for they shall all know me from the least of them vnto the greatest of them saith the Lord for I will forgiue their iniquitie and I will remember their sinne no more Q. THus much of the Couenant of Workes called the Law the Couenant of Grace followeth What doth this Scripture call it A. A new Couenant Q. Why is it called a new Couenant A. Because it succeedeth the former Couenant Heb. 8. 13. and was made vpon the breach thereof Q. Doth then the making of this Couenant disable the former A. Yea for the latter Couenant had not been Heb. 8 7. Rom. 3. 23. Galath 3. 21. made if the former had not bin broken so become insufficient And therefore they are conuinced of impiety by the very making of this couenant who seeke Iustification by the old Couenant Q. What is this new Couenant A. A free contract or Couenant betweene God Act. 16. 30. 31. Iohn 3. 16. 17. 18. and a sinner concerning the pardon of sinne and life euerlasting through faith in Christ Iesus Q. When did this Couenant begin A. Immediately after the Fall Gen. 3. 15. Q. What is specially to be considered in this Couenant A. First the parts and sorts thereof secondly the ground and foundation Q. What are the parts thereof A. The mutuall acts betweene God and a sinner Q. What is the act on Gods part A. A free offer of saluation vnto a sinner vpon this Iohn 3. 14. Act. 10. 43. condition that he will beleeue in Christ Q. What is the act on the sinners part A. An acceptance of this offer by submitting to the condition Q. What followeth hereupon A. That hee will be their God who are vnder this Exod. 3. 15. Couenant and will be surnamed by them and therefore in the third of Exodus a Heb. 11. 16. and else where he is called the God of our Fathers which noteth the singular priuiledge and glory of Gods people in that hee is content to be surnamed by them otherwise the proper name of God would bee fearfull vnto vs without the addition of some such Sur-name Q. Of how many sorts is this Couenant A. In substance it is but one but in regard of circumstance it is two the Old Testament and the New Q. What is the Old Testament A. It is the couenant of God a Heb. 8. 4. 5. which vnder types figures and shadowes did set forth Christ before his comming in the flesh and by vertue whereof life euerlasting was giuen by faith in Christ that was to come Q. What is the new Testament A. It is the couenant of God which since the comming of Christ in the flesh hath abolished those shadowes giueth life euerlasting by faith in Christ that is come by meanes whereof it is in a speciall respect called the Gospell Coloss 2. 16. 17. 20. Hebr. 9. 1. 2. 3. c. CHAP. 28. Of Christs person In Christ is to be considered his Person Consisting of two natures Diuine Humane Conioyned in one person Office Chap. 29. IOHN chap. 1. vers 14. And the Word was made flesh and dwelt among vs and we beheld his glory as the glory of the onely begotten of the Father full of grace and truth Q. THus much of the parts and sorts of the Couenant of Grace what is the ground and foundation thereof A. Christ Iesus aforesaid Ioh. 3. 14. Act. 10. 43. Q. Who is Christ Iesus A. The a Luk. 2. 11. 1. Tim. 2. 5. eternall Sonne of God the second person in the Trinitie that b Joh. 1. 45. 8. 56. Messias whom the Fathers vnder the Law expected and the Prophets foretold of Q. What are we more particularly to consider in him A. First his Person secondly his Office Q. What is to be considered in the Person of Christ A. The diuersitie of natures and vnion of them Q. What are the natures of Christ A. Two his Diuine and Humane Q. What haue you learned concerning the Diuine nature of Christ A. That he is the onely begotten and naturall Son Iohn 3. 16. 18. 1. 1. Heb. 1. 3. Coloss 1. 15. of God his Word Character and Image God co-essentiall and Coequall with the Father and the holy Ghost Ioh. 10. 30. Rom. 9. 5. 1. Ioh. 5. 20. Q. What is the Humane nature of Christ A. That nature by which he is also true man Q. Is Christ Iesus true man also A. a Gen. 3. 15. 1. Tim. 2. 5. Yea in all things b 1. Ioh. 2. 1. Matth. 1. 18. 20. sinne onely excepted Q. How did he become man A. Hee was conceiued by the holy Ghost in the wombe of the Virgin Mary and was afterward borne and brought forth into the world after the manner of other men Q. Did he not passe through the Virgin Mary without taking any thing of her substance A. No for hee is called the seed of the woman Gen. 3. 15. He is said to be made of the seed of Dauid according to the flesh Rom. 1. 3. To bee made of a woman Galath 4. 4. To be a plant that sprang out of the root of Iesse Esa 11. 1. 10. Q. How is he said to be conceiued by the holy Ghost A. Because the holy Ghost by his incomprehensible Mat. 1. 18. 20. power wrought his conception supernaturally Q. Is he then the Sonne of God in respect of his Humane nature A. No for first the Apostle saith Hee is without Father and without mother that is without father as hee Heb. 7. 3. is man without mother as God Secondly then there should be in the person of Christ two sonnes one of the Father another of the holy Ghost Q. But is he not therefore called the Sonne of the highest Luk. 1. 32. because he was conceiued by the holy Ghost A. No but onely because hee that was so conceiued was the naturall sonne of God Q. Doth the humane nature of Christ consist of a reasonable soule as well as a body or was the God-head in stead of the soule vnto him A. It consisteth also of a reasonable soule as appeareth by that which he said My soule is heauie to the very Mat. 26. 38. death And our soules should haue perished euerlastingly except our Sauiour Christ had had a soule and had suffered in soule Q. Thus much of the two natures
Prou. 30. 8. Heb. 13. 5. for a moneth or yeere c. which is to teach vs to restraine our care that it reach not too farre but that it rest in Gods prouidence and present blessing and therefore that we be not couetous Q. Is it not lawfull to prouide for children and family A. Yes verily a Gen. 41. 34. 35 Act. 11. 28. 29. 2. Cor. 12. 14. not onely lawfull but also needfull but heere our affections are onely forbidden to passe measure as b Mat. 6. 34. to haue a distracted and troubling care seeing the vexation of the day is enough for it selfe but c Psal 37. 5. Prou. 16. 3. to commit our waies vnto the Lord and to roll our matters vpon him who will bring them to passe Q. Why is the bread called ours seeing that God must giue it A. To teach vs that we must come vnto it by our Gen. 2. 15. 3. 19. Psal 128. 2. 1. Thes 4. 11. 2. Thes 3. 8. 9. 10. owne labour in which respect he that will not labour should not eate Q. Why is it called Daily bread A. This word in the Euangelists and in the originall language of the Scripture is a Mat. 6. 11. Luk. 11. 3. the bread fit for me agreeable to my condition which is an especiall lesson for all estates and callings to keepe them within the bounds not onely of necessity but of b Psal 104. 15. Joh. 12. 3. Christianity c Prou. 30. 8. 1. Tim. 6. 8. Rom. 13. 14. Jam. 4. 3. and sober delight and not to aske them to the fulfilling of their fleshly desires CHAP. 48. Of the fifth Petition The things that cōcerne our spirituall life Petition 5. wherein we pray for Iustification consisting in Forgiuenesse of sinne Imputation of Christs righteousnesse Petition 6. for sanctification Chap. 52. MAT. 6. 12. And forgiue vs our debts as we forgiue our debtors Q. THus much of that Petition which concerneth our bodily life those other which concerne our spirituall life follow viz. the fifth and sixth what is the fifth Petition A. Forgiue vs our debts as wee forgiue our debtors Q. What are the parts thereof A. The petition it selfe and a reason to inforce it Q. What is the summe of that which we desire in the petition A. First the forgiuenesse of our sins which is the first part of our Iustification The necessity whereof is set forth heere by a contracted comparison drawne from such debtors as are not able to pay their creditors wherein our sinnes are compared to such debts as we are not able by any meanes to make satisfaction for and for which we are to looke for extremity of punishment in the Iustice of God if it please not him to forgiue the same Q. What doe we then more specially pray for herein A. First that wee may haue a true knowledge and feeling of our sinnes both originall and actuall Secondly that a Psal 51. 3. we make an humble and franke confession of them and of our inability to make any the least satisfaction for them Q What vse is there of the confession of our sinnes A. Great for that we haue naturally a senslesnes Psal 36. 2. Eccles 4. 17. 1. Sam. 15. 20. Psal 51. 3. Act. 22. 4. 1. Tim. ◠15. Psal 32 3. 4. Prou. 28 13. 1 Iohn 1. 8. 9. Iohn 7. 20. 1. Sam. 2. 19. Psalm 19. 12. of sinne or else being conuinced thereof wee are readie to lessen it and make it light The contrary whereof appeareth in the children of God Q. How can a man confesse his sinnes being not known and without number A. Those that are knowne wee must expresly confesse and the other that are vnknowne and cannot be reckoned generally Q. How appeareth it that we are not able to make satisfaction A. First because by the Law as by an obligation Deut. 27 26. Galath 3. 10. euery one is bound to keepe it wholly and continually so that the breach thereof euen once and in the least point maketh vs presently debtors and there is no man that can either auoid the breach of it or when he hath broken it make amends vnto God for it considering that whatsoeuer hee doth after the breach is Esay 64. 6. Luk. 17. 19. both imperfectly done and if it were perfect yet it is due by obligation of the law and therefore cannot go for paiment no more then a man can pay one debt with another considering also that the due recompence of the least breach is euerlasting death of body and soule so that our estate heerein is like his that oweth ten thousand Talents and is not able to pay one farthing Q. But are wee not able to satisfie some part of it as a man in great debt is sometimes able to make some satisfaction especially if he haue day giuen him A. No and therefore we are compared to a child Ezech. 16. 4. 5. new borne not able to helpe himselfe and to captiues close shut vp in prison fetters kept by a strong Luk. 4. 18. Luk. 11. 21. one so that there is as small likelihood of our deliuerance out of the power of Satan as that a poore lambe should deliuer it selfe from the gripes and pawes of a lion Q. What else doe we pray for then in this Petition A. That wee may bee freed from them by such meanes as God hath ordained and will stand with his wisedome and Iustice and therefore wee are taught being pressed with the burthen of our sinnes to flee Mat. 11. 28. Psal 25. 11. 18. 51. 1. Neh. 13. 22. vnto the mercy of God and to entreat him for the forgiuenesse of our debt euen the cancelling of our obligation that in law it bee not auaileable against vs in which respect the preaching of the Gospell is compared Luk. 4. 19. to the yeere of Iubilee when no man might demand his debt of his brother Also that wee may obtaine this at Gods hands by the onely blood and sufferings of Christ as the onely ransome for sinne and not fancie with the Papists that we are freed from our Mat. 26. 28. Act. 5. 31. 10. 43. 13. 38. 1. Iohn 1. 7. 1. 2. Ephes 1. 7. originall sinne by Baptisme and that wee may make some part of satisfaction for our actuall sinnes by whipping and scourging our selues c. which is abominable superstition Q. Doe we here pray for the forgiuenesse of the sinnes of this day as before for the bread of this day A. Not onely for them but also for all that euer we Psal 25. 7. haue done at al times before to the end that we might-be the further confirmed in the assurance of the remission of all our sinnes Q. What further doe we pray for in this petition A. For the imputation of righteousnesse which is the second part of our iustification for as Christ hath taken away our sinnes by suffering so he hath also clothed
then all the Starres besides and exercising more vertue vpon these terrestriall bodies Secondly for that they seeme so to vs it being the purpose of the holy Ghost by Moses to apply himselfe to the capacity of the vnlearned Q. VVhat is the vse of them A. First to distinguish the times as Spring Summer Gen. 1. 14. 18. 9. 1. Psal 136. 8. 9. Autumne and Winter from whence their work and naturall effect vpon the earthly creatures is gathered also to distinguish the night from the day the day from the moneth the moneth from the yeere last of all to giue light to the inhabitants of the earth Q. Haue they not operation also in the extraordinarie euents of singular things and persons for their good and euill estate A. No verily there is no such vse taught of them in Esay 47. 12. 13. Ierem. 10. 2. the Scriptures Q. VVhat was the worke of the fifth day and night A. The creation of the Fishes and Birds Q. What were the fishes made of A. Of all foure Elements but more as seemeth of the waters then other liuing things Q. What were the birds made of A. Of all foure Elements yet haue more of the Gen. 2. 19. earth and therefore that they are so light and that their delight is in the aire it is so much the more maruellous Q. What is the worke of the sixth night and day A. In the night thereof as is probable hee made the beasts of the earth both tame and wild going and creeping CHAP. 7. Of the Creation of Man Wherein note Generally of the image of God and therein the Parts Inward Outward Effect More specially the Creation of the Man his Body Soule Woman the Ende of her Creation Manner GENES Chap. 1. vers 26. 27. 26. And God said Let vs make man in our Image after our likenesse and let them haue dominion ouer the fish of the sea and ouer the foule of the aire and ouer the cattell and ouer all the earth and ouer euery creeping thing that creepeth vpon the earth 27. So God created man in his owne Image in the Image of God created he him male and female created he them GENES chap. 2. vers 7. and vers 18. to the end 7. And the Lord God formed man of the dust of the ground and breathed into his nostrils the breath of life and man became a liuing soule 18. And the Lord God said It is not good that the man should be alone I will make him an helpe meet for him 19. And out of the ground the Lord God formed euery beast of the field and euery foule of the aire and brought them vnto Adam to see what he would call them and whatsoeuer Adam called euery liuing creature that was the name thereof 20. And Adam gaue names to all cattell and to the foule of the aire and to euery beast of the field but for Adam there was not found an helpe meet for him 21. And the Lord God caused a deepe sleepe to fall vpon Adam and he slept and he tooke one of his ribs and closed vp the flesh in stead thereof 22. And the rib which the Lord God had taken from man made he a woman and brought her vnto the man 23. And Adam said This is now bone of my bones and flesh of my flesh she shall be called woman because shee was taken out of man 24. Therefore shall a man leaue his father and his mother and shall cleaue vnto his wife and they shall be one flesh 25. And they were both naked the man and his wife and were not ashamed Q. VVHat was made the sixth day A. Man in both sexes that is both man and woman Q. Why was he made last of all A. First because he is the end for whose vse vnreasonable creatures were made and therefore that he might glorifie God for all Secondly for that hee would haue him first prouided for ere hee brought him into the world whereby wee may gather that if he had such care of man before hee was made much more will he care for him being created Q. What is to be obserued in his Creation A. That heere in regard of the excellencie of the worke God is brought in as it were deliberating Gen. 1. 26. with himselfe the Father with the Sonne and the holy Ghost and they with him for where the other creatures were made suddenly man was as wee shall see not so but with some space of time Hitherto also belongeth that the holy Ghost standeth longer vpon his Creation then vpon the rest Q. What learne you from thence A. That wee should marke so much the more the wisedome and power of God in the Creation of him thereby to imitate God in vsing most diligence about those things which are most excellent Q. Wherein doth his excellency stand A. In the perfection of his nature indued with excellent gifts which is called the Image of God Q. Wherein doth that Image consist A. In that which is inward and that which is outward Q. Wherein standeth that part of the Image of God that is inward A. First in knowledge of all duties either concerning Coloss 3. 10. God his neighbour or himselfe vnto which knowledge may be referred wisedome to vse knowledge to discerne when where and how euery thing should be done conscience to accuse or excuse as his doings should be good or euill memorie to retaine prouidence to foresee what is good to doe it what is euill to auoid it Reason to discusse of the lawfulnesse or vnlawfulnesse of euery particular action of a mans owne selfe Hitherto referre the knowledge of the natures of the creatures whereby hee was able to name them according to their nature Secondly in holinesse of mind and will whereof it is that God saith Be ye holy as I am holy Thirdly in Iustice or vprightnesse of desires and affections Q. So much of the inward gifts what is the outward Image of God A. That God set such a grace and maiesty in the person especially in the face of man as all the creatures could not looke vpon without feare and trembling as appeareth when they all came before man to receiue their names From all which both inward and outward riseth the dominion that God gaue him ouer all the creatures of which dominion the authority to name them was a signe Q. Hauing heard before of Gods counsell and deliberation touching the making of man in that excellencie as wee haue heard let vs now consider of the execution of that counsell And therein first of the Creation of the Man and then of the woman therefore I aske you when was man made A. The sixth day howsoeuer the story of his creation more at large is placed after the Lords rest in the seuenth day Q. VVhat parts doth he consist of A. Of two parts of a body and of a soule Q. VVhereof was his body made A. Of the very dust of the earth in which respect
other lawes ceremoniall and politicall written by Moses at the commandement Rom. 2. 15. of God for otherwise the law the ceremoniall excepted was written in the heart of man and after the decay thereof through sin was taught by those to whom that belonged from the fall vnto Moses Q. Whom doth the Apostle meane when he noteth them that sinned not to the similitude of Adam A. Infants who are borne in sinne and who sinne not by imitation but by an inherent corruption of sin Q. How is it shewed that babes new borne into the world sinne A. In that they are afflicted sundrie waies which they bewray by their bitter cries in that they comming out of the mothers wombe go straight vnto the graue Q. What are the fruites of this sinne A. Actuall sinne viz. all thoughts words deeds against the Law and the righteousnesse thereof Q. Thus much of sinne and the kindes thereof what are the things that generally follow sinne A. They are two guilt and punishment both which doe most duely waite vpon sinne to enter with it and cannot by any force or cunning of man or Angell be holden from entring vpon the person that sin hath already entred vpon Q. What is the guilt of sinne A. It is the merit and desert of sinne whereby wee become subiect to the wrath and punishment of God Q. Is there any euill in the guilt before the punishment be executed A. Very much for it worketh vnquietnesse in the mind as when a man is bound in an obligation vpon a great forfeiture the very obligation it selfe disquieteth him especially if he be not able to pay it as wee are not and yet more because where other debts haue a day set for paiment we know not whether the Lord will demand by punishment his debt this day before the morrow Q. What learne you from this A. That sith men should shun by all meanes to bee in other mens debts or danger as also the Apostle exhorteth Owe nothing to any man Salomon also counselleth Rom. 13. 8. Pro. 6. 1. 2. 3. 4. 5. in the matter of suerty-ship wee should more warily take heed that wee plunge not our selues ouer head and eares in the Lords debt for if it be a terrible thing to bee bound to any man in statutes staple or marchant or recognisance much more to bee bound to God who will bee paid by one meanes or other to the vttermost farthing Q. How else may the hurt and euill of the guilt of sinne be set forth vnto vs A. It is compared to a stroke that lighteth vpon the hart or soule of a man where the wound is more dangerous 1. Sam. 24. 4. 5. 6 Prou. 23. 32. then when it is in the body and so it is also a sting or a biting worse then of a viper as that which bringeth death euerlasting Q. Haue you yet wherewith to set forth the euill of the guilt A. It seemeth when the Lord saith to Cain If thou Gen. 4. 7. Rom. 2. 15. doest not well sinne lieth at the doore that hee compareth the guilt of sinne to a dog which being awaken is alwaies arring and barking against vs which is confirmed by the Apostle who attributeth vnto it a mouth Rom. 2. 15. alwaies open to accuse vs and that of no smal matters but of faults deseruing eternall death Q. What is the effect of this guilt of conscience A. It causeth a man to flie when none pursueth Prou. 28. 1. Leuit. 26. 36. and to be afraid euen at the fall of a leafe Q. When a man doth not know whether hee sinne or no how can he be smitten or bitten or barked at or flie for feare and therefore against all this euill ignorance seemeth to bee a safe remedie A. It is farre otherwise for whether a man know it or no his guiltremaineth as debt is debt although the person indebted know it not and it is by so much more dangerous as not knowing it hee will neuer bee carefull to seeke after the meanes to discharge it till the Lords arrest bee vpon his backe when his knowledge will doe him no good Q. But we may see that many heape sinne vpon sinne and know also that they sin and yet for all that cease not to make good chere and make their hearts merrie in so much as none are more iocund and pleasant then they A. Yet the countenance doth not alwaies speake Prou. 14. 13. 2. Cor. 5. 12. truth but sometimes when in shew it is most merrie there are prickes and stings in the conscience and though it be oftentimes benummed and sometimes through hypocrisie seared as it were with an hot iron 1. Tim. 4. 2. yet the Lord will finde a time to awaken and reuiue it by laying all his sinnes before his face Psal 50. 21. Q. When the guilt of our sinne is knowne what is the remedie of it A. First it were wisedome not to suffer it to runne long on the score but to reckon with our selues euery night ere wee lie downe to sleepe and looke backe to to the doings of that day that in those things that are well done we may be thankfull and comfort our own hearts and in that which hath passed otherwise from vs we may call for mercy that so our sleepe may be the sweeter For if as Salomon aduiseth vs in the case of Prou. 6. 1. 2. 3. 4. 5. 6. debt by suertyship it be our wisedome to humble our selues to our Creditors and not to take rest til we haue freed our selues from their danger much more ought we in this case to be wise to hast to humble ourselues vnto God especially seeing nothing else but the blood of Christ can satisfie the Iustice of God for sinne Q. Is the guilt of sinne in all men alike A. Of Originall sinne it is but not of Actuall for Ezra 9. 6. as Actuall sinnes exceed in some aboue others both in greatnesse and number so the guilt of them encreaseth accordingly As appeareth Ezra 9. 6. where sinne is said to be gone aboue their heads and the guilt thereof to reach vp to the heauens Q. When the sinne is gone and past is not the guilt also gone and past A. No but though the act of sinne be gone so as Prou. 23. 32. Mat. 17. 3-5 the least print thereof appeareth not yet the guilt remaineth alwaies as the marke of burning when the burning is past Q. What is contrary to the guilt of sinne A. The testimonie of a good conscience which is Prou. 15. 15. 2. Cor. 1. 12. Prou. 18. 14. perpetuall ioy and comfort yea and a heauen to him that walketh carefully in Gods obedience as the other is a hellish torment vnto men especially when their consciences shall be awakened CHAP. 11. Of the Punishment of Sinne. The punishment of Sin In this life In the Persons Ioyntly in body and soule Apart In soule In body In the things
belonging to the Persons In the life to come ROM chap. 6. vers 23. For the wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. Q. SO much of the guilt of sinne what is the Punishment thereof A. All those Iudgements and Curses that are denounced in the word of God against sinne or which at any time are inflicted vpon sinners all which are comprehended vnder this word death and in regard of the equity are called the wages or reward of Sinne. Q. Are all the Iudgements and Curses which are or shall be inflicted for sinne laid downe in the word A. They cannot all in particular bee laid downe Deut. 29. 20. 28. 61. they are so manifold and diuers and therefore it is said that they shall come written and vnwritten Q. How farre doth the punishment of sinne extend it selfe A. Euen to the whole estate of him that sinneth for whereas Executions vpon Obligations vnto men are so directed as they can charge but either the person alone or his Goods lands alone so as if the Creditor fall vpon the one hee freeth the other as if he fall vpon the person he can proceed no further then vnto his body vpon that only till death the execution that goeth out from God for the obligatiō of sin is extended Luk. 11. 4. 5. to the whole estate of the sinner and that for euer Q. Can you draw this great number and diuersitie of Iudgements to certaine heads A. Yea for they are either in this life or in the life to come Q. What are they in this life A. They are either in the persons themselues or in the things that belong vnto them Q. What are they in the Persons themselues A. They are either in the whole person body and soule ioyntly or in the parts seuerally Q. What are they in the whole ioyntly A. a 1. Cor. 15. 56. Rom. 5. 20. 6. 20. 1. Job 1. 8. Mat. 12. 34. A necessity of sinning but without all feare or constraint on Gods part and that vntil they be borne againe by the Grace of God Q. What are they in the Persons seuerally A. In the soule and in the body apart Q. What are they that are in the soule apart A. A Spirit of Ignorance and of want of iudgement Ephes 4. 17. 18. 19. to discerne betweene good and euill Forgetfulnesse of holy things A strange Sottishnesse and dulnesse to conceiue of them Hardnesse and stupiditie of heart void of all sense and apprehension of sauing goodnes and of any affection or desire thereunto which Iudgements though for a time they are least felt yet are more fearfull and dangerous then those which are presently apprehended and the sense whereof is sharpe and bitter Q. What are they vpon the body apart A. Hunger thirst wearinesse want of sleepe all Deut. 28. kind of diseases euen to the itch in the least of which though few make account of them we ought to haue a sensible feeling of the anger of God and of his iust iudgement for sinne Q. What are they in the things which belong vnto them A. Calamities vpon their wiues children families Mat. 15. 22. 7. 1. 2. goods and good name Q. Hitherto of the punishments in this life What are they in the life to come A. They are most horrible and vnspeakable first the soules of the wicked after this life are sent immediately Luk. 16. 22. 23. to hell vntill the day of Iudgement then at Matth. 10. 28. Luk. 16. 25. the day of Iudgement their Bodies shall bee ioyned to their Soules and both together shall be tormented in hell fire euerlastingly and so much the more tormented there by how much they haue had more freedome from paine of body and anguish of soule and losse of outward things in this life Q. Is the punishment of all sinnes alike A. No For as the guilt encreaseth so doth the Joh. 19. 11. Mat. 11. 20-25 punishment and as the smallest sinne cannot escape Gods hands so looke how wee shall multiplie sinnes here he will heape his Iudgements then CHAP. 12. Of the Word of God The meanes of mans recouerie in the Word of God Which is contained in the Scriptures of the Old Testament viz. the Law 5. bookes of Moses Genesis Exodus Leuiticus Numbers Deuteronomie Prophets which are either Poesie Doctrinal only as Prouerbs Ecclesiastes Canticles Lamentations Iob. Both doctrinal foretelling things to come as the Psalmes Prose Historical Iosuab Judges Ruth Samuel 2. bookes Kings 2. bookes Ezra Nehemiah Hester Chronicles 2. bookes Doctrinal and foretelling things to come Greater Prophets Esay Ieremie Ezechiel Daniel Smaller Hoseas Ioel. Amos. Abdias Ionas Micheas Nahum Abakkuk Zephanie Aggei Zacharie Malachy New Testament Historicall of Christ Matthew Marke Luke Iohn His Apostles the Acts. Doctrinall Onely as the Epistles to the Romans 1. Corinth 2. Galath 1. Ephes 1. Philip. 1. Coloss 1. Thess 2. Timoth. 2. Titus 1. Philemon 1. Hebr. 1. Iames. 1. Pet. 2. Ioh. 3. Iude. 1. Propheticall also Apocalyps Consisteth of two parts Chap. 13. 2. TIM chap. 3. vers 13. 14. 15. 16. 17. 13. But euill men and seducers shall waxe worse and worse deceiuing and being deceiued 14. But continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them 15. And that from a child thou hast knowne the holy Scriptures which are able to make thee wise vnto saluation through faith which is in Christ Iesus 16. All Scripture is giuen by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnesse 17. That the man of God may be perfect thorowly furnished vnto all good workes Q. THus farre of the miserable and vnhappie estate of man by sinne guilt and punishment where are wee to seeke remedie for recouerie from this cursed and damnable Estate A. In the word of God as may appeare by the words of the Apostle 2. Tim. 3. Q. What is the word of God A. The reuealed wil of God concerning the means of mans saluation Rom. 15. 4. 1. Tim. 4. 16. Ioh. 5. 39. Q. Where is the word of God to be found A. In the writings of the Prophets and Apostles called the Scriptures Ioh. 5. 39. Q. What were these Prophets and Apostles A. Holy men that writ by diuine Inspiration 2. Pet. 1. 21. 2. Tim. 3 16. Q. How are the Scriptures diuided A. Into the Old and New Testament Q. How is the Old Testament diuided A. Into the Law and the Prophets Q. Where is the Law contained A. In the fiue bookes of Moses called Genesis Exodus Leuiticus Numbers Deuteronomie Q. What are the Prophets A. Expositions of the Law written either in Poesie or Prose Q. What are they that are written in Poesie A. They are either Doctrinall only as the Prouerbs of Salomon Ecclesiastes the Canticles the Lamentations of Ieremie and Iob
14. Lord hath blessed him by his labour Q. Hitherto of Superiours in priuate as also of Inferiours what are they in publike A. Such as gouerne and are gouerned in Church and Common-wealth Lam. 4. 3. 4. Q. What is the dutie of all inferiours to their publike Superiours A. To minister charges and other things necessarie for the execution of their offices and to their power to defend them in the same Q. What is due from them to their Inferiours A. To procure their common good they hauing Exod. 18. 13. 2. Sam. 24. 17. Matth. 11. 2. 1. Thess 2. 7. 8. receiued the charge of them forgetting themselues and their owne priuate good so oft as need shall require Q. Who are Gouernours in the Church A. The Ministers of the Word especially Q. Who are they which are gouerned A. All Christians and professors of Religion Q. What is their principall dutie to the Ministers of the word A. To heare them willingly and to submit themselues to all that they shall plainly and directly teach Mal. 10. 14. Heb. 13. 17. them out of the word of God Q. What is the principall dutie of the Minister to them A. To bee faithfull and painfull in dispensing to 2. Tim. 4. 1. Act. 20. 26. them the will of God and not their owne fansies or the inuentions of men Q. Who are Gouernours in Common-weales A. Ciuill Magistrates Q. Who are vnder their gouernment A. All persons and subiects in the Realme Citie or Rom. 13. 1. State where they are Gouernours Q. VVhat is the speciall duty of such Subiects A. To obey their Lawes in the Lord and to pay willingly all Custome and Tribute due to them Rom. 13. 6. 7. Q. What are the duties of the Superiours in the Common-wealth as Kings and inferiour Magistrates A. They are twofold First in respect of Gods 1. Tim. 2. 2. matters Secondly in regard of ciuill affaires Q. What in respect of Gods matters A. To see that true Religion bee stablished reformed 2. Chron. 14. 3. 4. 15. 12-15 17. 6-9 and maintained after the example of Dauid Salomon Ezechiah Iosiah and other good Kings to see those ordinances of Religion which are grounded vpon the word of God duly established practised that so God may be truly serued and glorified and the Churches within their Realmes and vnder their gouernment may vnder them leade a quiet and a peaceable life in all godlinesse and honesty For hee who neglecteth this duty to God shall neuer performe his dutie 1. Tim. 2. 2. to men how politicke soeuer he seeme to be Q. What is the Magistrate specially to performe in respect of ciuill affaires A. Hee must looke to the peace of the Common-wealth 1. Tim. 2. 1. ouer which he is set and that iustice therein be Dan. 4. 7. 8. 9. Rom. 13. 4. 5. Psalm 72. 2. 48. 7. duly executed that euery man may enioy his owne that the good may bee cherished and euill doers punished Q. So much of the duties betweene Superiours and Inferiours What is required of equals A. First that they liue together sociably and comfortably Philip. 2. 3. Rom. 12 10. 1. Pet. 2. 17. 5. 5. Ephes 5. 21. and not exalt themselues one aboue another but that they goe one before another in giuing honor Q. So much of the Commandement what is the reason of the Commandement A. That thy daies c. which is a promise of long Esay 65. 20. life to such as shall keepe this Commandement Q. Haue not the other Commandements this promise A. No not expresly which sheweth that a more plentiful blessing in this kind followeth from the obedience of this Commandement then of the other that follow Hence it is called by the Apostle the first Commandement with a Ephes 6. 1. 2. promise it being the first in order of the second Table and the onely Commandement of that Table that hath an expresse promise and the onely Commandement of the ten that hath a particular promise Hence it is that the Lord reuēgeth the breach of this Commandement so often in this life First vpon the parents-who haue been themselues vngracious in giuing vnto them vngracious and disobedient children and then vpon the children themselues who are somtimes immediately stricken from heauen and sometimes punished by the hand of the Magistrate Q. But how is this promise truly performed seeing some wicked men liue long and the godly are taken away euen in the middest of their time A. The godly liue so long as it shall serue for Gods glory and for their owne good but the wicked liue to their further condemnation And herein God doth Esay 65. 20. not a whit breake his promise for if he promise a man siluer and pay him with gold and that in greater weight and quantity he doth him no iniurie and the wicked gaine nothing by their long life receiuing by meanes thereof greater iudgement in hell CHAP. 21. Of the sixth Commandement Thus far of speciall duties to speciall persons seuerall follow concerning the Person of our neighbor Com. 6. which forbids Murther Inward outward against our neighbour Aliue in Gesture Act in Word Deed against his Body Soule Dead against Himselfe Them that belong to him Things belonging to him Chap. 22. EXOD. 20. vers 13. Thou shalt not kill Q. SO much of the fifth Commandement and therin of speciall duties to speciall persons the generall duties follow what are they A. They are either such as concerne the person it selfe of our neighbour in the sixth or such as concerne the things that belong to his person in the seuenth eighth and ninth Q. Rehearse the sixth Commandement A. Thou shalt not murther Q. What is the summe of this Commandement A. Not to hurt our owne person or the person of Gen. 9. 5. our neighbour but to procure safety and to do those a 1. Tim. 5. 23. things that lie in vs for the preseruation of his and our life and health Q. What are the sorts of duties which concerne the person of our neighbour A. They are to bee collected from the diuers breaches of this Commandement Q. What are the sorts of breaches of this Commandement A. Either inward or outward Q. What are the inward A. First anger either without cause or passing Mat. 5. 21. 1. Ioh. 5. 15. Iam. 3. 14. Amos 6. 5. 6. Rom. 1. 31. Psal 5. 6. measure when the cause is iust Secondly hatred Thirdly enuie Fourthly want of compassion Fifthly frowardnesse and vneasinesse to be entreated Sixthly desire of reuenge of all which that may be said which is spoken a Prou. 14. 30. of enuie that they make a man a murtherer of himselfe and of his neighbours Q. What be the contrary duties to these A. First slownesse to anger Secondly humanity Ephes 4. 26. c. and kindnesse because we are all the creatures of one God and the naturall children of Adam Thirdly a
care of peace and of auoiding offences Fourthly an easinesse to be reconciled Fifthly compassion Sixthly a patient suffering of iniuries lest they breake out into greater mischiefes Q. What are the outward breaches of this Commandement A. They are to our neighbour either aliue or dead Q. VVhat are they to our neighbour aliue A. They are either in gesture or otherwise Q. What are they in gesture A. All such gestures as declare the anger or hatred Gen. 4. 5. 6. Mat. 27. 39. Gen. 21. 9. Galath 4. 29. Psal 10. of the heart as a lowring or frowning countenance a scornefull nodding of the head derision snuffing c. which as sparkes come from the fire of wrath and hatred c. Q. What are they that are otherwise A. Either in word or deed Q. What are the breaches in word against this Commandement A When speeches are a Mat. 5. 22. contemptuously vttered as to call our brother Racha or wrathfully as to call him foole in which respect words proceeding frō wrath are in the Scripture compared to b Psal 120 4. Iuniper coales which burne most fiercely or to a razor or the d Prou. 21. 18. pricking c Psal 52. 2. of a sword that cutteth most sharpely e Leuit. 19. 14. Mockings for some wants of the body f Gen. 21. 9. 2. Sam. 6. 20. especially for piety in stead that they ought to be an g Iob. 29. 15. eye to the blind and a foot to the lame h Ephes 4. 31. Crying which is an vnseemely lifting vp of the voice grudges and complaints one of Iam. 5. 9. another Q. What is the contrary dutie A. Courteous and amiable speeches which according Ruth 2. 13. Ephes 4. 32. to the Hebrew phrase is called a speaking to the heart one of another Q. What are the breaches in deed A. Against the body or the soule against the body either directly or indirectly Q. What are they which are directly against the body A. When a man aduisedly and wittingly through hatred and without a calling smiteth woundeth maimeth the body of his brother or neighbour Q. What are the indirect hurts of the body A. They are either Priuate or Publicke Q. What are the indirect hurts in priuate A. 1. When it is against our will and we thinke nothing of it as he which felleth a tree and his axe head Deut. 19. 4. 5. falleth and hurteth and killeth a man in which case vnder the Law a man was to haue the benefit of Sanctuarie 2. When one giueth not place to the furie of another as Iacob did to Esau by his mothers Gen. 27. 43. 44. Rom. 12. 21. counsell 3. When one defendeth himselfe with iniurie or purpose of reuenge or to hurt his aduersarie Prou. 25. 15. Eccles 10. 16. 17 and not onely to saue himselfe 4. When a man surfetteth or eateth out of time or spendeth himselfe by vnchast behauiour 5. When a man neglecteth physicke to preserue or recouer health so that it bee after 2. Chron. 16. 12. he haue first sought vnto God 6. When he vseth not the honest recreation wherewith his health may bee Iudg. 14. 12. maintained for wee must not thinke that there are no more waies to kill a mans selfe but with a knife c. 7. To this indirect murther belongeth when women with child either by misdiet or straine by reaching violent exercise and riding by Coach or otherwise and much more by dancing either hurt the fruit Exod. 21. 33. of their wombe or altogether miscarrie 8. When staires are so made that they are like to hurt either children seruants or others or when welles and ditches or any such like dangerous places are not couered or fenced whereunto belongeth that the Lord commanded Deut. 22. the Israelites to haue battlements vpon their houses Q. What are the publike A. First when the high waies are not mended Secondly Num. 35. 31. 32. Prou. 17. 15. Deut. 25. 3. 2. Cor. 11. 24. Deut. 16. 20. when those to whom it appertaineth do not punish the breach of this Commandement Thirdly when the correction is excessiue Fourthly when it is not in loue of iustice Q. Seeing the Law commandeth to loue God and man onely whence is it that vnmercifulnesse is forbidden here to beasts A. All hard vsage of the creatures of God is forbidden Prou. 12. 10. Deut. 22. 6. cap. 25. not so much in regard of them as that thereby the Lord would traine vs forward to shew mercy to our neighhour for it being vnlawfull to vse the dumb creatures cruelly it is much lesse lawfull to vse men so Q. So much of the breaches of this Cōmandement against the body alone what are they that are against the soule A. When Ministers are either Idoll Shepheards Prou. 28. 19. Ezech. 3. 18. Jer. 48. 10. Esay 62. 6. 1. Pet. 5. 2. Act. 20. 28. and cannot or idle and will not feede the flocke committed to their charge or for the most part neglect their owne and busie themselues elsewhere without any necessarie and lawfull calling Secondly when Magistrates that procure not as much as in them lieth that the people vnder their gouernment doe frequent the hearing of the Word read and preached and receiuing of the Sacraments in the appointed times Q. Are inferiours also guilty of this sinne A. Yea verily all those people that haue no knowledge Prou. 8. 35. Hos 4 6. especially hauing had the ordinarie meanes appointed of God for obtaining the same either of their owne or of others which they might haue been the partakers of Q. How doe both Superiours and Inferiours kill the soule A. By euill example of life contrary whereunto Matth. 5. 16. 1. Thess 5. 14 Heb. 10. 24. 1. Cor. 10. 32. Leuit. 19. 17. is to prouoke one another to loue to giue no offence neither to Iewes nor Gentiles nor to the Church of God Also in not rebuking our neighbour when hee is in fault but suffering him to sinne Q So much of the breaches of this Commandement appertaining to the person of our neighbour whiles hee is aliue What are they after his death A. They either concerne his body or those that pertaine to him Q. What are the breaches concerning the body of the dead A. When friends and neighbours neglect to see Gen. 23. 19. 25. 9. 1. Sam. 25. 1. Psal 79. 3. Reuel 11. 9. Gen. 49. 29. 1. King 13. 31. it honestly buried funerals performed with moderate mourning also it belongeth to the person himselfe to giue order for his owne comely and Christian buriall Q. VVhat is the breach concerning those which belong vnto him A. Not to prouide for his wife children and posterity Ruth 2. 20. 2. Sam. 9. 7. that he may liue in them Q. So much of the Commandement it selfe what are the breakers therefore to expect A. The Apostle Iames teacheth that when he saith Iudgement without mercy shall
there are wandring wicked thoughts with some liking though we reiect them Hither may be referred first vaine sudden wishes then dreames which haue some euill in them and yet are not from any liking of those things when a man is awake but which a man when he is awake misliketh Q. So much of the Commandement What is the vse of it A. It teacheth vs more then all other Commandements of the second table doe that wee are miserable and wretched by nature subiect to the curse and wrath of God CHAP. 26. Of the summe of the Law The summe of the Law consisteth in the loue of God with all the powers of our Soule in 1. Vnderstanding Iudgement Memorie 2. Will affectiō Body Our neighbour which is like to the first LVKE chap. 10. vers 27. Thou shalt loue the Lord thy God with all thy heart and with all thy soule and with all thy strength and with all thy mind and thy neighbour as thy selfe Q. HAuing spoken of all the ten Commandements tell me what is the summe of all A. Thou shalt loue the Lord thy God with all thy heart Luk. 10. 27. with all thy mind and with all thy vnderstanding and thy neighbour as thy selfe taken out of Deut. 6. 5. and Leuit. 19. 18. Q. VVhat is the summe of this summe A. Loue which consisteth of two heads to wit the loue of God and of our neighbour 1. Ioh. 5. 2. 1. Tim. 1. 4. 5. Q. VVhat vse is there of this short summe A. It furthereth vs in the twofold vse of the Law before spoken of for first it will be a meanes the more to humble vs and so the more effectually to driue vs to Christ because when all our sinnes are gathered and mustered into one troope or heape they will appeare the greater and cast vs downe the more as a man owing sundrie debts vnto diuers or vnto one man in the particulars is confident of his ability to pay all as long as he heareth they are all but smal sums but hearing the whole summe despaireth of the paiment of it Secondly it helpes vs much in our obedience to the Law for by this as by a glasse wee may the easier see and being shortly contriued we may the better remember our whole dutie both to God and man this being as a Card or Map of a Countrey easily carried about with vs. Q. What is it to loue the Lord with all our heart and all our mind and all our strength A When the whole man yeeldeth simple obedience vnto him in all the powers both of soule and body As when the vnderstanding doth perfectly comprehend all things that God would haue vs to know when in iudgement we thinke aright of them when the memorie accordingly retaineth them when in our wils and affections we perfectly loue al knowne good and perfectly hate all knowne euill and when all the members parts and graces of the body as beauty strength c. are wholly employed in the seruice of God and in the doing of his will Q. What is it to loue our neighbour as our selues A. When that which we would that men should Mat. 7. 12. doe to vs we doe to them Q. Is it not possible for a man to doe all this A. No for wee are ignorant of many things and those which we know we know but in part and that which we know we iudge not aright of nor remember as wee ought And as for will and affections they are a great deale shorter then our knowledge And the wandring of our eyes in the hearing of the Word and other parts of Gods seruice doth easily bewray the small obedience and conformity of the rest of the members and parts of the body To conclude if wee doe but examine our soules how wee stand affected to our enemies to strangers to common men to them wee know yea to our dearest friends we shall finde that we herein come short of any such affection to our neighbour which as it is so much lesse then the former by how much man is inferiour to God so wee being not able to accomplish it are much lesse able to accomplish the other And therefore the righteousnesse of the Papist is a rotten righteousnesse and such as will neuer stand before the iudgment seate of God Q. Seeing then that the whole summe and maine end of the Law is Loue what gather you thereof 1. Tim. 1. 4. 5. A. That which the Apostle exhorteth vnto viz. to leaue all idle questions as vnprofitable and to deale in those matters onely which further the practice of loue Q. Why is the loue of God called the first and greatest Commandement A. Because wee should chiefly and in the first place regard our duties to God and be most carefull 1. Ioh. 4. 20. to vnderstand his will and to worship him Q. Why is the second Table said to be like vnto the first A. For that they go so hand in hand together that no man can performe the one vnlesse hee accomplish the other which the Apostle Iohn plainly teacheth 1. Ioh. 15. 2. Q. What is to bee said of those that seeme to keepe the one and care not for the other A. If they seeme to serue God and are not in charity they are meere hypocrites and if they will seeme to deale vprightly with their neighbour and haue not the loue of God in them they are prophane politicks and very Atheists Q. Hitherto of the Couenant of workes what is the maine vse of all the doctrine hereof A. To shew that wee cannot thereby attaine vnto Reconciliation with God and life euerlasting by reason of our corruption and the infirmity of our flesh Rom. 8. 3. For we hauing on our part broke this Couenant God cannot without iniustice iustifie vs by this Couenant and consequently wee cannot bee saued thereby Q. But why then is it called a Couenant seeing it is in the nature of a Couenant to reconcile those that are at variance as is to be seene in the example of Abraham and Abimelech Laban and Iacob Gen. 21. 27. and 31. 44. A. Although it bee not able to reconcile vs yet it maketh way to reconciliation by another Couenant Neither is it meet strictly to bind Gods couenant with men to the same lawes that the couenants of one man with another are bound vnto for amongst men the weaker seeketh reconciliation at the hands of the Luk. 14. 31. 32. 2. Cor. 5. 20. mightier But God who neither can be hurt or benefited by vs seeketh vnto vs for peace CHAP. 27. Of the Couenant of Grace In the Couenant of Grace is to be considered First The parts Gods act with vs. Ours with God The sorts the Old Testament New Secondly the foundation thereof Christ Iesus Chap. 28. IER chap. 31. vers 31. 32. 33. 34. 31 Behold the daies come saith the Lord that I will make a new couenant with the house of Israel and with the house of Iudah
of our Sauiour Christ what is to be said concerning the vnion of these two natures A. The manhood of our Sauiour Christ is inseparablie vnited to the person of the God-head and therin it subsisteth making but one person which neare vnion with the nature of man is so much the more wonderfull in that the very Angels which are much greater in glory then men are a Esa 6. 2. not able to abide the presence of God And indeed it is such b 1. Tim. 3. 16. a mysterie as neither Angels or men are able to comprehend Q. Then Christ though he consist of two natures is but one person A. It is truth he is true God and true man in one and the same person of the Deitie Luk. 1. 35. Ioh. 1. 14. Mat. 3. 17. Ephes 4. 10. Galath 4. 4. Q. Did not the inseparable vnion of the Humane nature to the person of the Deitie change the person thereof A. No verily but hee is the very same person that he was from all eternitie Q. Is it not said in the text that the WORD .i. the second person in Trinity was made flesh may it not seeme then that the God-head was turned into the Humane nature A. Nothing lesse no more then it can be said hee was turned into sinne or into a curse because it is said 2. Cor. 5. 11. Galath 3. he was made sinne or made a curse Q. Can you proue directly by the Scriptures that Christ after the vnion of the man-hood with the God-head is true God A. Yea verily for first the Scripture as hee is Christ the Messias absolutely calleth him God and giueth vnto him the name of Iehouah 1. Tim. 3. 16. Ioh. 20. 28. Act. 20. 28. Rom. 9. 5. 1. Ioh. 5. 20. Esa 9. 6. Ierem. 23. 2. Secondly the proper workes of God are attributed vnto him as the creation and gouernment of the world Ioh. 1. 3. 5. 17. Coloss 1. 16. Hebr. 1. 2. 3. The searching of harts Mat. 9. 4. Mark 2. 8. c. Thirdly the Essentiall Attributes of the Diuine nature are giuen to him he is said to be eternall Ioh. 1. 1. 17. 5. Micah 5. 2. Almighty in all places the King of Kings c. Ioh. 3. 31. Math. 18. 20. Apocal. 19. 16. Fourthly the Scriptures assigne Diuine honour vnto him Psalm 72. 11. Rom. 15. 12. Esa 11. 10. Ioh. 14. 1. Act. 7. 59. Q. But is not the God-head and man-hood at least mingled and confounded A. No by no meanes For then he should bee neither God nor man for things mingled doe not retaine the name of their simples as honey and oyle mixed together can neither be called honey nor oyle Further the properties of the two natures are such as cannot be mingled and confounded For neither can the Humane nature remaining a true humane nature partake or communicate of the properties and perfections of the Deitie or the Deitie of the defects of the Humanitie So that as the God-head cannot hunger thirst or be shut vp and circumscribed within the bounds of a place no more can the Humanity be infinite or in more places then one So that though the humane nature be no person of it selfe and hath no subsistance but in the person of the Deitie yet it continueth still distinct in substance properties and actions from the Deitie and both natures so vnited make but one Christ Q. Why was it necessary that Christ should bee both God and man in one person A. It was necessarie he should be man because he could not suffer as hee was God a Heb. 2. 14. 2. 16. 7. 4. 15. and it makes most for the glory of Gods Iustice to exact satisfaction from that nature that had sinned Secondly it was necessarie he should be God also that he might bee able to beare and ouercome all that was to be inflicted vpon him for our sinnes Thirdly it was necessarie also that the humane nature should in manner aforesaid be vnited to the person of the Deitie that the obedience which hee performed might bee of infinite merit as being the obedience of God Act. 20. 28. Q. What further fruit haue we by this coniunction A. That whereas God hath no shape comprehensible either to the eye of the body or of the soule and the mind of man cannot rest but in a representation of some thing that his mind and vnderstanding can in some sort reach vnto If it consider God in the second person in the Trinitie as he hath taken our nature and whereby God is after a sort reuealed in the flesh he hath whereupon in some sort to stay his mind Q. How did then the Iewes before his comming which could not doe so A. They might propose to themselues the second Gen. 18. 1. 2. 19. 1. 2. person that should take our nature and the same also that had appeared sundry times in the shape of a man albeit herein our priuiledge is greater then theirs wee beholding him as he is whereas they did behold him as he should be Q. Haue men onely benefit by this vnion of the two natures or doth it reach also to the Angels A. It seemeth to reach no further then to man for God neuer meant to saue those angels that fell seeing they fell maliciously into rebellion against God without tentation contrary to the cleare light of nature reuealed in their Creation And if he had purposed either to saue them or to haue benefited the elect Heb. 2. 12. 16. Angels any otherwise then by confirming them hee would haue taken their nature vpon him Q. But why then is it said that God by Christ doth reconcile all things vnto himselfe whether in earth or heauen Coloss 1. 20. A. By things in heauen is there to be vnderstood not the Angels but the Saints then in heauen For although God did elect the Angels to eternal glory yet Christ did not redeeme them but onely the seed of Heb. 2. 16. Abraham Q. Hitherto of the person and natures of our Sauiour Christ is there any such great necessity that Christians should be grounded in the truth of this doctrine A. Yea else Satan would neuer haue laboured as he hath done to corrupt and depraue the same by raising vp so many damnable heresies about the same Q. Why what heresies hath hee raised vp about this point A. The heresie first of Macedonius and the Valentinians who maintained that Christ brought with him out of heauen a heauenly body Secondly of Apelles that held hee had an aëriall bodie and that hee passed through the Virgin onely as water through a pipe Thirdly of the Manichies who made him to haue onely an imaginarie body Fourthly of Apollinaris who denied that Christ had a reasonable soule and who held that his Diuinitie was in stead of a soule Fifthly of Eunomions who affirmed that Christ was a meere man and the Sonne of God onely by adoption Sixthly of Ebion who held that Christ was
for such our Sauiour at the first institution tooke as was at that time commonly Exod. 12. 18. 19 vsed It was indeed vnleauened bread but no other at that time was lawfull nor to be had in that place Q. VVhat doth the bread and wine signifie A. The body and blood of Christ Mat. 26. 26. 28. Q. VVhy did the Lord make choyce of these creatures of bread and wine to this end A. Because they are of all the meanes of our nourishment Psal 104. 15. the chiefest and therefore meaning to set forth our spirituall nourishment by bodily things he made choyce of them Q. VVhy did hee not content himselfe with one of these onely A. That hee might thereby shew that by him wee haue whatsoeuer is needfull to nourish vs to life euerlasting and that wee haue a plentifull and assured redemption in Christ Wherefore the practice of the Papists in taking away the cup is answerable to their doctrine who teach that neither we are saued wholly nor certainly by Christ Q. VVhat are the sacramentall actions about the bread and wine A. The Actions of the Minister or Communicants Q. VVhat are the Ministers actions A. First after the example of our Sauiour Christ he consecrateth the bread and wine Q. How did our Sauiour consecrate them A. First by separating the bread and wine from the ordinarie vse to this holy vse by prayer and thankesgiuing the latter whereof being plainly expressed by the Apostle doth imply the former Whereby wee may vnderstand that our Sauiour Christ prayed to Mat. 26. 26. 1. Cor. 11. 24. God his heauenly Father to this effect that his death in it selfe sufficient to saue might by the working of his spirit be effectuall to the elect and that those outward signes of bread and wine might through the operation of his holy spirit bee effectuall to the purposes they are ordained for Q. Doth this consecration change the bread and wine into the body and blood of Christ A. No but they still continue in nature and substance bread and wine still and are but only types and seales of Christs body and blood Q. But doth not our Sauiour say of the bread This is my body and of the wine This is my blood A. Though he do yet it thence no more followeth that the bread is his very reall body and the wine his blood then that he is a materiall doore or vine because he saith I am the doore I am the vine Q. How is our Sauiour then to be vnderstood A. To speake by an vsuall figure where the name of the thing signified is giuen to the signe After the same manner that in the old Testament Circumcision is called the Couenant and the Lambe the Passeouer Act. 22. 16. Tit. 3. 5. because they were signes of those things Q. What speciall reasons haue you against the change of these elements into the very body and blood of Christ commonly called Transubstantiation A. First then at the first institution there must needs be two Christs one that giueth another that is giuen Secondly If the bread bee the very body of Christ c. then there is no true and proportionable signe to represent the thing signified and consequently no Sacrament Thirdly the same indiuiduall body must then of necessity be in more places then one at once which is not onely against the nature of a true humane body but of a body in generall also Fourthly the Apostles and Euangelists cal it bread and wine after the consecration 1. Cor. 10. 16. 26. 27. 28. Matth. 26. 29. Fifthly if there were any such change it were the greatest miracle in the world but all other miracles are such as haue been apparent to sense Sixthly then the wicked as well as the godly should receiue Christ Iesus and his quickening spirit which is neuer separated from him Yea which is horrible to consider mice and rats may eate the true bodie of Christ and drinke his blood Q. But it is not likely that at this time and in this place our Sauiour would vse a figuratiue speech and speak obscurely whereas he might haue spoken plainly A. First it is plaine that at the same time he vsed as Iohn 14. 6. 15. 5. figuratiue a speech as this Secondly in this institution also wee must of necessity acknowledge that hee vseth a figure when hee saith that a Luk. 22. 10. the cup is the new Testament Thirdly there is often more light and plainnesse in a figure then in a proper speech Q. But what may be noted out of this forme of speech A. The neare and sure coniunction of the signe 1. Cor. 10. 16. with the thing signified which it hath in them that shall receiue it worthily in so much as they which partake of the one receiue the other also Q. Then it seemes that though vpon the consecration the bread and wine bee not changed into the reall body and blood of Christ that yet they are present in with or vnder the bread and wine A. Not corporally substantially or locally for then first the body of Christ should be euery where which doth as much destroy the nature of a humane body as to be in many places at once Secondly then as in transubstantiation the body and blood of Christ should not be a spiritual food of the soule but bodily such as the wicked eate of as well as the godly Thirdly then also as in transubstantiation Christ should be eaten as the Capernaites fancied really with the body Iohn 6. 26. which our Sauiour denieth Fourthly it should not then be true which is said Act. 3. 21. That the heauens shall containe him till the time that all things bee restored Fifthly it is the nature of that faith by which we lay hold on and receiue Christ to seeke him and Coloff 3. 12. Philip. 3. 10. Hebr. 6. 10. behold him in heauen and to feed vpon him there Q. Thus much of the first action of the Minister what other actions are there of his A. Hee taketh the bread and breaketh it and the wine and poureth it out deliuering them vnto the receiuers and shewing the signification of them Q. What is meant and signified hereby A. That Christ himselfe of his owne accord offereth his body to be boken and his blood to be shead for our sinnes and that this body so broken and his blood so shead being receiued by faith is that food by which we liue euerlastingly Q. Why doth our Sauiour say This is my body which is broken for you when yet it was not broken A. It is vsuall in the Scripture to shew the certainty of that which is to come by speaking of them as if they were present Esa 9. 6. Ezech. 39. 8. Q. Why doth Christ call the cup the cup of the new Testament A. Because it is a seale of the promise of God touching our saluation in Christ which being in old time vnder the Law shadowed by
the sheading of the blood of beasts is now vnder the Gospell accomplished by the blood-sheading of Christ Q. What are the sacramentall actions of them which receiue A. To take the bread and to eate it and the wine Mat. 26. 26. 27. and to drinke it Q. VVhat is signified thereby A. The applying of Christ crucified and all his merits vnto our selues by faith as the onely meanes by which we looke to liue eternally Q. VVhat is the fittest time for the celebration of this Sacrament A. The Lords day in the morning Act. 20. 7. Q. But our Sauiour celebrated it vpon another day both he and his Apostles at another time euen in the night A. First our Sauiour did this occasionally after supper in regard of the Passeouer in the roome wherof this was to succeed and therefore hee did institute it presently after the eating of it Secondly that it might goe immediately before his passion the better to shew whereunto it hath relation Thirdly the Apostles did it in the night vpon necessity for feare of persecution and therfore where there is no such cause of feare the custome of our owne Churches is to bee performed which celebrate it in the morning when our wits memories and capacities are most fresh Q. But is there no speciall matter to bee obserued that our Sauiour celebrated this Sacrament after supper A. Yes verily for thereby we learne that wee are not to come to this table to fill our bellies but wee are to haue our mindes lifted vp from these earthly elements to our Sauiour Christ represented by them For it is not the vse after supper to set bread and wine vpon the table but banqueting dishes which reproues them which come only for a draught of wine and such as rest onely in the receit of the outward elements Q. How oft are the Sacraments to be celebrated A. As oft in a yeere as the Church where wee are members may conueniently and agreeable to the dignitie of the mysterie communicate therein 1. Cor. 11. 26. Q. What persons haue title to this Sacrament A. All Christians that are of yeeres of discretion 1. Cor. 11. 27. 28. and haue been baptized being fitted thereunto Q. May not infants and children partake thereof A. No because they cannot performe that dutie which the Apostle requireth of all worthie receiuers 1. Cor. 11. 28. that is they cannot trie and examine themselues Q. By what meanes may we be fit receiuers of this Sacrament A. First by a careful preparation before the action great heed in the action and a ioyfull and thankfull close and shutting vp of it Q. How are we to prepare our selues before the action A. Wee are first to examine our knowledge as in the grounds and principles of religion so also in this Sacrament whether we vnderstand the meaning and vse thereof viz. the signification of the signes and the graces that they seale Secondly wee are to examine what faith wee haue and what repentance not onely in the generall but for our particular sinnes whether wee doe bewaile them or iudge our selues for them otherwise we shall stirre vp Gods wrath against vs and those that belong 1. Cor. 11. 28. 31 vnto vs and moue him although not to condemne vs in the world to come yet to inflict fearfull plagues and iudgements vpon vs in this world Q. What heed is to be taken in the action A. That in the act of receiuing with the signes we consider and call to our remembrance the particular matters signified Seeing the bread broken and the wine poured out wee are affectionately to remember the body of Christ broken and his blood shead for vs and by the eye of faith behold him crucified as it were before our eyes Further beholding the Minister reaching forth these elements vnto vs wee are to behold Christ himselfe therein offering himselfe and all his merits vnto vs if we will receiue them by faith Lastly in the stretching forth of our hands to receiue these elements wee are to labour to haue a sense and feeling of our faith laying hold vpon Christ and all his sauing benefits and in our eating of this bread and drinking this wine wee are to labour to feele such a spirituall refreshing of our soules with the body and blood of Christ as wee feele in our bodies by the bread and wine Q. How are we to close and shut vp this action A. We are to be comforted in heart in the sense of Gods fauour towards vs from whence we should be ready with feeling ioy to sing a Psalm vnto the Lord of praise and thanks-giuing and feeling our selues strengthened in the new man we are to depart with a Mat. 26. 30. resolution to walke more strongly and steadily in the waies of God all the daies of our life afterward For this is a Sacrament not of our incorporation into Christ but of our growth in him CHAP. 39. Of Ecclesiasticall Discipline Censures wherein note their Kindes they are either Medicinall Priuate Publike Of punishment Power and authoritie MAT. ch 18. vers 15. to the 20. and 1. COR. 16. 22. 15. Moreouer if thy brother shall trespasse against thee goe and tell him his fault betweene thee and him alone if hee shall heare thee thou hast gained thy brother 16. But if he will not heare thee then take with thee one or two more that in the mouth of two or three witnesses euery word may be established 17. And if hee shall neglect to heare them tell it vnto the Church but if he neglect to heare the Church let him bee vnto thee as an heathen man and a Publican 18. Verily I say vnto you whatsoeuer ye shall binde on earth shall be bound in heauen and whatsoeuer ye shall loose on earth shall be loosed in heauen 19. Againe I say vnto you that if two of you shall agree on earth as touching any thing that they shall aske it shall be done for them of my Father which is in heauen 20. For where two or three are gathered together in my Name there am I in the middest of them 1. COR. 16. 22. 22. If any man loue not the Lord Iesus Christ let him bee Anathema Maranatha Q. HItherto of the Sacraments now followeth the Discipline of the Church what is it A. The spirituall Censures of the Church executed against such members of the Church as haue fallen into any scandalous sinne Q. What need is there of them A. Very much both to helpe the godly and to restraine and root out the wicked out of the Church euen as much as of the sword of the Magistrate in the Common-wealth or the rod in the house yea so much more as these are for the body and this life the other for the soule and the life to come Q. What is to bee considered in this text concerning these Censures A. First the kindes secondly the power and authoritie Q. What are the kindes A. They are either of
astonishment And specially in beholding euen with their bodily eyes the glory of our Sauiour Christ from whom also commeth all the good of the Saints and Angels Iohn 17. 24. 1. John 3. 2. Reuel 22. 4. we shall delight in as also the Father and holy Ghost with the eyes of their soules Q. Hitherto of the happinesse and good without them What is that which is in themselues A. In their bodies and then in their soules Q. How shall they be in their bodies A. They shall be made conformable vnto the glorious body of our Sauiour Christ whose glory hath Philip. 3. 21. been told before And therfore they are said that they shall shine as the Sunne So that Absaloms beautifull Mat. 13. 43. 2. Sam. 14. 25. bodie which had neuer spot or wenne in it from the top of the head to the sole of the foot is but a shadow of that beautie and comelinesse that shall be in the bodies of the Saints Q. How in their soules A. Their knowledge shall be perfect for wee shall 1. Cor. 13. 10. 12. know as we are knowne Which is set out by comparison of the lesse that our knowledge then shall differ from that now as the knowledge of a child differeth from the knowledge of a perfect man as the knowledge by a glasse differeth from the knowledge by seeing the thing it selfe and as knowledge of a plaine speech from that which is a riddle And as the knowledge is perfect so the vnderstanding and memorie Q. How further A. Their holinesse shall be perfect and also their loue 1. Cor. 13. 12. Q. What is the measure and quantity of this good which all the elect shall enioy A. It is vnspeakably great such as neither eye hath seene eare hath heard not hath entred into the minde Esay 64. 4. 1. Cor. 2. 9. Reuel 2. 17. of any and which none but God knoweth and hee which doth enioy them Q. Hitherto of the felicity common to all VVhat is that which is speciall A. It is described in the third verse where hee saith Dan. 12. 3. that those that haue taught many and iustified many or as the Apostle speaketh saued many that is haue 1. Tim. 4. 16. been the Lords good instruments to saue many shall shine as the firmament and as the principall starres be preferred before those whom they haue taught for if the skill of interpreting a matter do lighten and Eccles 8. 1. cause the face to shine in this life it will much more cause it to shine in the life to come Q. Shall all teachers haue one glory A. No for as here it is said that the Ministers shall 1. Cor. 3. 8. excell others so it is elsewhere declared that one Teacher shall haue greater glory then another as hee that planteth and layeth the ground-worke more then hee that watereth and buildeth vpon it Q. But amongst those that are no Ministers shall not there be difference of glory A. Yes as the Martyrs shall bee preferred before the rest for euery one shall not bee a pillar in the Reuel 3. 12. Church and as euery one hath gone beyond others in right vse of the gifts bestowed vpon him so he shall Luk. 19. 17. 18. receiue his reward more or lesse Q. But it seemeth this doctrine should argue some want in those that haue lesse A. None at all for all shall bee full of glory although one haue more then another as a vessell containing a gallon is as full for the bignesse as that which containeth ten and the foot may for the proportion of a foot bee as beautifull as the hand although it haue not so much beauty in it as the hand which would be no grace in the body Q. But this doctrine seemeth necessarily to draw merit with it A. Net so for albeit they receiue according to their workes yet they receiue it not for their workes And as God bestowing greater graces vpon one heere in this life more then vpon another is not therefore esteemed to haue bestowed them in regard of merit so in bestowing greater glory in the life to come vpon one more then another is not to be esteemed to doe it for merit but that which hee doth is onely of meere and free grace in Iesus Christ in and through whose merits hee bestoweth vpon his elect the degrees of blessednesse aforesaid as it hath been formerly taught vnto vs Wherefore to him alone and to his meere mercy bee giuen all the praise and glory for euer Amen FINIS THE DOCTRINE OF CHRISTIAN RELIGION CONTRACTED into a short Catechisme by the Author himselfe Question WHat is Catechising A. It is a Heb. 5. 12. 13. 14. 6. 1. 2. an Instruction especially of the ignorant in the grounds of Religion Q. What are the parts of a Catechisme A. They b Act. 8. 12. 28. 23. are either of GOD or of his kingdome Q. What is God A. God is an c Exod. 3. 14. Iohn 8. 58. essence that hath his being from himselfe Q. What doe you consider in God A. First his attributes secondly the persons that are in God Q. What is an attribute of God A. Whatsoeuer is attributed and giuen vnto God d 1. Pet. 3. 12. 1. Ioh. 4. 16. Psal 145. in the Scriptures according to the diuers manner of his working Q. What is a person in God A. It is Ioh. 15. 1. 14. 16. a distinct subsistence f Iohn 14. 9. 17. 21. Coloss 2. 9. hauing the whole God head in iâ— Q. How many persons are there A. g Mat. 28. 19. 1. John 5. 7. Three the Sonne Holy Ghost Q. What is the Father A. The first person in h Psal 2. 7. John 14. 1. Heb. 1. 3. God that of himselfe eternally hath begotten his onely Sonne Q. What is the Sonne A. The second Person in i As before by relation Prou. 8. God that is eternally begotten of the substance of his Father Q. What is the holy Ghost A. He is the third person in a Iohn 14. 26. Rom. 8. 9. God proceeding eternally from the Father and the Sonne Q. These three being euery one the true and euer liuing God are they any more then one God A. b Deut. 6. 4. 1. John 5 7. 1. Cor. 8. 5. 6. No. Q. Hitherto of God what is the kingdome of God A. A c Esay 97. Dan. 2. 44. 3. 33. Luk. 1. 33. kingdom appointed and ruled by the counsell d Rom. 11. 34. Psal 11. 5. 3. of his owne will Q. What are the parts of his kingdome A. e 1. Cor. 2. 16. Ephes 1. 11. Psal 90. 4. Act. 4. 28. His decree and the execution thereof Q. What is his decree A. It is his most perfect f Psal 99. 4. Ephes 1. 11. will concerning euery thing which also maketh it most perfectly good Q. What decree of God is that which is especially to bee
to you doe you to them Q. What is generall to the Commandements of the second table A. That the workes thereof are in higher or lower degree of good or euill as they are kept or broken towards one of the houshold of faith a 1. Cor. 6. 8 10. 32. Gal. 6. 10. rather then towards a neighbour simply Q. What is the first of them being the fifth in order A. Honour thy father and mother c. Q. What is the summe of it A. All especiall duties to our neighbour in respect of his and our calling Q. What is the sixth Commandement A. Thou shalt not murther Q. What is the summe of it A. All generall duties to our neighbour in respect of his person Q. What is the seuenth Commandement A. Thou shalt not commit adulterie Q. What is the summe of it A. All generall duties to man in respect of chastitie Q. What is the eighth Commandement A. Thou shalt not steale Q. What is the summe of it A. All generall duties to man in respect of his goods Q. What is the ninth Commandement A. Thou shalt not beare false witnesse c. Q. VVhat is the summe of it A. All generall duties to man in respect of his good name Q. VVhat is the tenth Commandement A. Thou shalt not couet thy neighbours house c. Q. VVhat is the summe of it A. That wee keepe our heart pure from all euill not thoughts onely but euen from all pronenesse of sinning against our neighbour Q. VVhat forbiddeth this Commandement that was not forbidden in the former A. The former do condemne only euill thoughts with consent which are here condemned before and without consent Hitherto of the Couenant of Workes Q. VVhat is to be considered in the Couenant of Grace A. First a Act. 10. 43. 3. 24. Rom. 1. 34. Christ and then the b 2. Cor. 5. 20. Mat. 6. 33. meanes of applying Christ vnto vs. Q. VVhat things haue we to consider in Christ A. Two His person c John 1. 14. 3. 33. His office d Esay 61. 1. 2. Luk. 4. 18. Q. VVhat is his person A. Christ both God and Man e Rom. 1. 3. 4. 9. 5. 1. Tim. 3. 16. Q. What haue we to consider in his person A. His two natures His Godhead and His Manhead which subsisteth and hath it being in the Godhead Q. Being God before all worlds how became he man A. He was f Mat. 1. 20. Luk. 1. 31. 32. conceiued in time by the holy Ghost and borne of the Virgine Mary Q. Are these his natures separated A. No verily g 2. Cor 13. 4. 1. Pet. 3. 18. 1. Cor. 15. 27. 28. they are inseparably vnited in person and yet distinguished in substance properties and actions So much of the person of Christ Q. What is the office of Christ A. To be h Tim. 2. 5. Heb. 9. 15. a Mediator betwixt God and man Q. What are the parts of his mediation A. His i Psalm 1 10. 2. 3. 4. Heb. 7. 2. 3. Act. 3. 22. Priesthood and his Kingdome Q. How doth he fulfill his Priesthood A. In a Esay 61. 2. 3. 4 Psal 2. 6. 7. Dan. 9. 24. Ephes 2. 14. 15. 16. opening his Fathers will and working the merit of our redemption Q. How doth he open his Fathers will A. In teaching vs the whole will of God both in his b Matth. 13. 8. 9. 10. 27. 5. owne person when hee was vpon the earth and by the c Mat. 10. 40. Luk. 10. 16. Ministers from the d Heb. 1. 1. 1. Pet. 1. 11. 12. 1. Pet. 3. 18. 19. 2. Pet. 1. 19. 20. 21. Ephes 4. 8. 11. 12. 13. Hos 4. 6. Mat. 2. 6. 17. beginning of the world to the end thereof Q. How hath hee wrought the merit of our redemption A. Partly by that which he did in his estate of humiliation partly by that he did and doth in his glory Q. Wherein consisteth that which was done in his estate of humiliation A. In his conception birth life pouerty hunger thirst wearinesse and other sufferings euen vnto death Q. What ariseth of this A. His whole e Phil. 2. 5. 6. 7. 8. 1. Pet. 2. 24. obedience consisting in his sufferings and in his fulfilling the Law Q. What did he suffer A. He suffered in body soule f Esay 5. 3. Mat. 26. 27. that which was sufficient fully to satisfie for whatsoeuer we shuld haue suffered hauing drunke the full cup of Gods wrath filled vnto him for our sakes whereby hee hath taken away our sinnes Q. How did he fulfill A. By doing all that the g Psal 40. 7. 8. Gal. 4. 4. 5. Rom. 8. 3. 4. Law required wherby he purchased a righteousnesse for vs. Q. What are his actions in glory A. His h Act. 2. 31. 36. resurrection his ascension and sitting at the right hand of God his k Psal 110. 1. 2. 5. 6. Father whereby hee fulfilled i Heb. 9. 24. 25. his Priesthood and made himselfe a way for his kingdome Q. What are the effects of all these actions towards vs They are two a Luk. 1. 69. Heb. 7. 24. 25. Redemption b Rom. 8. 34. 1. Pet. 2. 5. Exod. 29. 33. Intercession Q. What is Redemption A. A c Rom. 5. 15. 16. 17. deliuerance of vs from sinne and the punishment thereof and a restoring of vs to a better life then euer Adam had Q. What are the parts of Redemption A. d 1. Cor. 1. 30. 6. 11. 1. Iohn 5. 6. Reconciliation and e Dan. 9. 24. 25. 26. 27. Act. 13. 38. 39. Rom. 4. 25. Sanctification 1. Cor. 15. 45. Q. What is Reconciliation A. That whereby the wrath of God is taken from vs and we restored to his fauour Q. Wherein doth it consist In remission of sinnes and imputation of righteousnesse Q. What is remission of sinnes A. The f Col. 2. 13. 1. Iohn 1. 7. 9. Heb. 9. 28. 10. 2. 2. 14. 15. abolishing and taking away of all our sins by his death Q. What is the imputation of righteousnesse A. The g Col. 1. 22. Rom. 5. 18. 19. reckoning of Christs righteousnesse vnto vs and the taking it for ours Q. VVhat is Sanctification A. A freedome within vs h Rom. 6. 12. 3. 4. 1. Cor. 1. 30. from the bondage of Satan and restitution of vs to a godly life Q. What are the parts of it A. Mortification and quickening i Ephes 4. 22. 23 24. Col. 3. 8. 10. Q. VVhat is Mortification A. The restraining and subduing of our naturall corruption whereby we endeauour to refraine from all euill k Rom. 6. 3. 4. Col. 3. 5. Q. What is quickening A. A renewing of vs to newnesse of life wherby we delight in doing good l Rom. 6. 4. Col. 3. 10. 12. So much of Redemption Q. What is Intercession A. It is that m Rom. 8. 34. 1. Pet.
his maladie and yet notwithstanding is nourished so is it in such faithfull ones as doe not so sensibly feele the working of God in and by the Sacraments through the weaknesse of their faith And although wee cannot feele it immediately yet after by the fruits thereof we shall be able to discerne of our profiting thereby CHAP. 37. Of Baptisme The Sacraments in speciall are Baptisme wherein note the First the Description Parts Persons that are to receiue They that are of yeeres of discretion The children of the faithfull The Lords Supper Chap. 38. MATTH chap. 3. vers 5. 6. 5. Then went out to him Hierusalem and all Iudea and all the region round about Iordane 6. And were baptized of him in Iordane confessing their sinnes MATTH 28. 19. 19. Goe ye therefore and teach all nations baptizing them in the Name of the Father and of the Sonne and of the holy Ghost Q. HOw many Sacraments are there A. To omit how many there were vnder the Law vnder the Gospell there are but two onely viz. Baptisme and the Lords Supper Q. How may that be proued A. First because we reade of no other Sacraments instituted by Christ in the new Testament a Mat. 3. 15. 21. 25. but onely these two Secondly these two doe sufficiently and fully seale vnto vs b 1. Cor. 12. 13. 10. 1. 2. 3. 1. Tim. 6. 8. Gal. 3. 27. 1. Cor. 10. 16. the couenant of grace and all the benefits that God offereth therein as our regeneration and ingrafting into Christ and of our growth and continuance in him Thirdly vnder the Law when the number of Sacraments might haue been of more vse there were but two fixed and ordinarie Sacraments viz. Circumcision and the Passeouer vnto which Baptisme and the Lords Supper doe answere And those other Sacraments of the old Testament which were temporarie and extraordinarie haue also a correspondence with these for a Gen. 7. 6. the passing the floud b Exod. 14. 22. through the red sea and the c Exod. 13 21. staying vnder the cloud were but a kind of Baptisme And Manna d Exod. 16. 14. 15. from heauen and water e Ioh. 6. 31. Exod. 17. 6. 1. Cor. 19. 1. 2. 3. out of the Rocke were but answerable to the Supper of the Lord. Fourthly Christ hath giuen precepts to his Ministers for the a Mat. 28. 19. 1. Cor. 11. 23. administring of these and hath not appointed the administration of any other Neither did Christ himselfe partake of any other therefore those fiue other of the Church of Romes addition viz. Matrimony Orders Penance Confirmation and extreame Vnction the three first whereof though they bee diuine ordinances yet are not of the nature and number of Sacraments and the two latter are meerly coyned by the Papists as they are vsed by them Q. What is Baptisme A. It is the first Sacrament of the Gospell wherein Tit. 3. 5. Gal. 3. 17. Mat. 28. 19. by the washing or sprinkling of our bodies with water into the name of the Father Son and holy Ghost our regeneration or new birth or our entrance and ingrafting into Christ into the body of Christ which is his Church is represented and sealed vnto vs. Q. Why call you it the first Sacrament A. Because our Sauiour Christ requireth of his Matth. 28. Exod. 12. 48. Disciples in that commission which he gaue them to teach all nations that after they haue taught men to beleeue they should bee baptized and thereby as it were be enrolled amongst those of the houshold of God or entred into the number of the Citizens and burgesses of the heauenly Ierusalem Secondly to note an abuse of the ancient Church who vpon an erroneous conceit that those which fell after Baptisme could not repent and so bee saued deferred Baptisme till the houre of their death Thirdly to note that it ought to be administred but once onely at our first admittance into the visible Church of Christ For first it is said the Church continued Act. 2. 42. in prayer and breaking of bread not in baptizing Secondly it is a pledge of our new birth now as a man being borne once hath no need to be borne againe so hee that is once baptized needs not to bee baptized any more and although in the Epistle to the Hebrewes mention bee made of the doctrine of Baptismes yet thereby is not meant that Christians were then taught to be often baptized but that they were to acknowledge and seeke for a double Baptisme the one outward of water the other inward of the spirit both which the faithfull receiue at one and the same time Q. Why is it required that we be baptized into the name Mat. 28. 19. of the Father the Sonne and the holy Ghost A. Because by Baptisme wee are consecrated to Mat. 28. 19. Act. 11. 26. Gen. 48. 16. Esa 4. 1. God to beare his name as a wife beareth the name of her husband or as a child beareth the name of his father Q. Is it necessarie that we that are baptized should bee ingrafted into Christ A. Yea for being naturally after the fall cut off from God wee must needs bee ingrafted into him againe as new plants if we looke to liue by him euerlastingly Q. What force hath Baptisme in this ingrafting A. It is a seale and a pledge of it and not that by which the ingrafting or incorporation it selfe is effected considering that wee are baptized in the right onely of being members of Christ before Besides ordinarily such of Gods elect as are baptized at yeeres Mat. 3. 6. Act. 8. 36. 37. 38. of discretion are so farre as man can iudge actually ingrafted into Christ before they receiue this Sacrament and such of them as are baptized in their infancie liuing till they come to yeeres of discretion are ordinarily ingrafted into Christ afterwards by the spirit through faith gotten by the hearing of Gods word Q. What fruit ariseth from this ingrafting into Christ A. A new birth of which also this Sacrament is a seale and pledge and wherof we being once partakers can neuer be depriued Ioh. 3. 5. Q. VVhat are the outward signes in Baptisme A. Water and the washing or couering with water the partie baptized Q. VVhat doth the water signifie and represent A. The spirit and the blood of Christ applied by the spirit in the worke of our Regeneration Q. VVhat doth the washing or couering with water signifie A. Our Regeneration and putting on of Christ the couering of our sinnes through the imputation of Gal. 3. 27. Christs death our Righteousnesse by Christs obedience Rom. 6. 3. 4. Coloss 2 12. 1. Cor. 10. 2. in the fulfilling of the Law The buriall of the old Adam with our Sauiour Christ and as after the water is applied to the body and it taken out of it the body appeareth white and cleane and as it were raised againe from the dead so Gods
spirit applying vnto our soule the blood of Christ by a liuely faith worketh in vs newnesse of life whence this Sacrament is called the Baptisme of Repentance Mark 1. 4. Q. VVhat learne you hereby A. That although sinne doth dwell in our mortall bodies and many leaud motions rise and rebell in vs yet if we be the children of God we shall finde it mortified by the death of our Sauiour Christ and although we bee by nature sluggish to good things yet shall we find our selues quickened by him Q. VVhat persons are to receiue this Sacrament A. All that by the Lawes of Charity are to Act. 10. 47. be esteemed within the Couenant of grace of what nation sexe or age soeuer Q. VVho are to be esteemed to be within the couenant of grace A. First those which being of yeeres of discretion Mat. 3. 6. 28. 29. Act 2. 41. Mark 16. 10. Act. 8. 15. 37. 10. 46. 47. giue assent vnto the doctrine of the Gospell and professe faith and repentance Q. How are those that are at yeeres of discretion to prepare themselues to the receiuing of this Sacrament A. First they are to submit themselues to bee instructed in the a Heb. 6. 1. principles of religion commonly called the Catechisme Secondly they are to make solemne b Mat. 3. 6. Act. 2. 41. Mat. 3. 6. Act. 8. 37. profession of their faith confession of their sinnes with faithfull promise to forsake them Thirdly As a testimony of their faith vnfained repentance after this they are to desire Baptisme of them that haue the dispensation therof and to procure the same assoone as they can Q. Who else are to bee esteemed within the couenant of grace and consequently to haue a title to Baptisme A. The infants of those Parents that are themselues Act. 2. 39. Gen. 17. 7. Luk. 18. 16. within the Couenant and haue been baptized Q. Is it necessarie that both the Parents bee in the Couenant A. No it is sufficient for the intitling of the child 1. Cor. 7. 14. to baptisme if either of them be Q. How doe you proue that Infants are to be baptized A. There is the same vse of Baptisme vnder the Gospell that was of Circumcision vnder the Law and the Infants of Christians are vnder the Couenant as well as theirs and Baptisme is a signe of the Couenant as well as Circumcision if therefore a Gen. 17. 12. Col. 2. 11. 12. Infants were circumcised and Baptisme possesse the roome of Circumcision except there can bee shewed a speciall prohibition or restraint in Gods word it will follow that Infants also may be baptized Further the Apostles are said to baptize a Act. 16. 15. 18. 1. Cor. 1. 16. whole families amongst which it is ordinarie that there be some children and there is no reason to limit the words to them that are at yeeres And this vse hath continued in the Church since the Apostles times and was neuer gainsaid by any but those that by the vniuersal Church haue been iudged hereticks Q. Is Baptisme absolutely necessarie to the saluation of Infants or are we to iudge all those damned that die vnbaptized A. Such a conceit is both vnchristian and vncharitable and without all ground offering wrong to the grace of God and the vertue of his Couenant wherein he promiseth that he will be the God of the faithful and their seed And seeing this Sacrament is not the cause but a testimonie and seale onely of saluation and the fault is not in the Infant that hee is not baptized and seeing in cases of meere necessity where there is no contempt of the means but the party doth as much for the obtaining of them as he can doe God doth not tie himselfe to the meanes but can and often doth giue the thing without the meanes neither haue we herein more warrant to iudge the Infants of Christians damned that without any default of their owne die without Baptisme then the Infants of the Israelites that died before the eighth day or whilest they were in the wildernesse Q. What preparation is to bee required of Infants that are to be baptized A. None can be required of them who in regard of age are but meere patients but that which is to bee performed is to be done of them that bring the child to Baptisme and that are present at the baptizing thereof Q. Who are they A. The Parent or the rest of the Church Q. What is the Parent to performe A. First hee is to consider of the goodnesse of God that hath receiued not onely himselfe but his Gen. 11. 17. child and therefore to reioyce in this loue and fauour of God and then to confirme himselfe in this hope that as God hath quickened him after his Baptisme so will hee his child Secondly hee is to present 1. Sam. 1. 20. Luk. 1. 60. 63. the child Thirdly to giue or to take order for the giuing of some such name as may put the child in remembrance of some good dutie by the signification of it or by setting before him in it the example of some whose faith and vertues are commended in the Scriptures Fourthly after Baptisme when the child Ephes 6. 4. is capable he is to catechize and to bring it vp in the feare and information of the Lord or to procure it to bee done by others that are more able Q. What are the duties of the rest of the Church A. First to reioyce and to giue thankes to God for the encrease of his Church Secondly to giue attendance to the doctrine and to pray that the child may be made partaker of Christ and his benefits Thirdly when it commeth to age to doe such duties vnto it as one member oweth to another CHAP. 38. Of the Supper of the Lord. Wherein consider The parts Signes Elements Actions about them Things signified The circumstances Time Persons MATTH chap. 26. vers 26. 27. 28. 29. 26. And as they were eating Iesus tooke bread and blessed it and brake it and gaue it to the Disciples and said Take eat this is my body 27. And he tooke the cup and gaue thankes and gaue it to them saying Drinke ye all of it 28. For this is my blood of the new Testament which is shed for many for the remission of sinnes 29. But I say vnto you I will not drinke henceforth of this fruit of the vine vntill that day when I drinke it new with you in my Fathers kingdome Q. SO much for Baptisme What is the Lords Supper A. It is the other Sacrament of the Gospell whereby is sealed vnto vs our continuance minishment 1. Cor. 11. 20. and growth in Christ and in his body which is his Church Q. What are the outward signes in this Sacrament A. Bread and wine and the sacramentall actions in and about the same Matth. 26. 26. c.. Q. VVhat manner of bread is fittest A. Ordinarie bread