CHAP. I. Of the Sufficiency, and so of the Essence of GOD.

Q. WHat is Divinity?

Ans. The Doctrine of god­liness,Rom. 6.11. or living to God.

Q. How many parts hath it?

A. Two,

• Faith in God.
• Obedience unto God.
  Tit. 3 8.

Q. Concerning God what are we to know?

A.

• 1. That God is.
  Heb. 11.6. Deu 6.4. 1 Cor. 8.5, 6. Exod. 35.23.
• 2. That God is one.
• 3. What this one God is, as he hath manifested himself to us in his back-parts according to our
  • measure.
  • manner.

Q. From what other heads may arguments be drawn readily to prove that God is.

A.

• From the word of God.
• From the works of God.
• From the emi­nenter works of his Spirit,

• 1. Supernatural up­on the Creature, viz. Miracles:
• 2. Extraordinary up­on Hypocrites:
• 3. Special upon the Elect.

Q. What are his back-parts?

A. His

• Sufficiency.
• Efficiency.

Q. Wherein consists his Sufficiency?

A. In his

• Essence.
• Subsistence.

Q. What do you understand by the essence of God?

A. The essence of God absolutely con­sidered, is that one pure and meer act by which God is God.

Q. How may we further know what his essence is?

A. Because through weakness of our understanding, we cannot in any measure apprehend it by one act; it hath pleased God to give unto himself many Names and Attributes, by the help of which we may the better conceive thereof.

Q. Which are those Names?

A.

• Jehovah;
  Exod. 6.3.
  signifying Gods being of himself, and also his giving being to all creatures, and to his word both promises and threatnings.
• Jah;
  Psa. 68.4.
  signifying that God is an absolute being of himself, and gives being to all creatures.
• Ehjeh asher Ehjeh,
  Exod. 3.14.
  I am that I am, or I will be that I will be; it signifies Gods eternal and unchangeable being in him­self, [Page 9]and that he is now and will be for ever that which he was before to Abra­ham, Isaac and Jacob; accordingly we reade of Jesus, Hebr. 5.8. to this Name Christ alludeth Joh. 8.58.
• El, the mighty one;
  Isa. 9.6.
  signifying that God hath all power in himself, and giveth unto all creatures the power which they have.
• Elohim, a word of the Plural Num­ber;
  Gen. 1.26.
  signifying that there is a plurality in this one being of God, and so notes the mystery of the Trinity, or Three Per­sons in one Essence.
• Shaddai;
  Gen. 17.1.
  signifying the All-sufficiency of God; or, that God is he who is All­sufficient, wanting nothing, and able to provide for all.
• Adonai, Lord;
  Psa. 2.4.
  signifying the absolute Lordship of God; it is of the Plural Num­ber, and therefore signifieth all the Three Persons in one Essence.
• Helion, translated, the most High;
  Psa. 9.2.
  sig­nifying that God in his being and glory is far above all creatures. Luke 1.32.

• Theos,
  Mat. 4.7.
  God; signifying a Being that is above all other beings, and compre­hending [Page 10]all other beings in its power.
• Kurios,
  Col. 4.1.
  Lord or Master; signifying, that God is the onely Lord, and hath absolute power over all creatures.

CHAP. II. Hitherto of the Essence: now Of the Subsistence of GOD.

Q. VVHat is the Subsistence of God?

A. That one Divine Essence subsisting in Three Persons, of Father, Son and holy Ghost; so as the Father is of none, the Son of the Father, the Holy Ghost from the Father and the Son.

Q. How many persons are there of the Di­vine Essence?

A. Three, God the Father, God the Son,Mat. 3.16 Mat. 28.19. Ioh. 15.26 2 Cor. 13.13. 1 Ioh. 5.7. and God the holy Ghost.

Q. What is a person?

A. A person is God, or the Divine Essence subsisting in such a relation.

Q. What do you understand by the first per­son of the Trinity?

A. God subsisting in the relation of beget­ting, and together with the Son, breathing forth or producing the holy Ghost.

Q. What do you understand by the second person?

A. God subsisting in the relation of being begotten, and together with the Father, brea­thing forth or producing the holy Ghost.

Q. What do you understand by the third person?

A. God subsisting in the relation of pro­ceeding from the Father and the Son.

Q. What do you gather from thence; viz. that the whole Divine Essence subsists in every person?

A.

• 1. That all the Divine Attributes are common and predicate of every person.
• 2. All the Names that are proper to God, are common to every person.
• 3. That all the works of God which are upon the creature, are truly predicated of every person.
• 4. That Divine worship is due to every person.
• 5. That all the persons are equal.

Q. How doth a person differ from the Essence?

A. As the relation or maner of any being or thing is distinguished from the thing it self.

Q. How doth a person differ from a person?

A. As a relation or maner of a being or [Page 19]thing is distinguished from a relation or maner of a being or thing; or more largely they are distinguished by their order, properties and maner of working.

Q. What is the order of the Three persons in the Trinity?

A. That the Father is the first person,Iohn 5.30. Iohn 15.26. the Son is the second, the holy Ghost in the third; that is, there is a priority in respect of the or­der of their original, but no priority of digni­ty, duration, causality or nature, properly.

Q. What rule have we to regulate our appre­hensions concerning the order of the persons?

A. Notwithstanding distinction in respect of order, the persons remain equal amongst themselves.

Q. What is a personal property?

A. That which is proper to one person;Psa. 2.7. Ioh. 1.14 & 15.26. the personal property of the Father is to beget, of the Son to be begotten, of the holy Ghost to proceed.

Q. What rule have we to regulate our appre­hensions concerning the personal properties?

A. The maner of the existence of the per­sons, is communicable from one person to an­other, but the Essence is incommunicable.

Q. What do you understand by the maner of the working of the persons? Gen. 19.24. Iohn 5.19, 30. & 8.28.

A. That the maner of their working is according to the maner of their existing, the [Page 20]Father not from any,Ioh. 16.13. and 14.26. & 15.26. Gal. 4.6. the Son from the Fa­ther, the holy Ghost from the Father and the Son.

Q. What rules have we to regulate our ap­prehensions, concerning the maner of the working of the persons?

A. Two,

• 1. The causality of the operations of every person is from the Divine essence, the order of the operations from the maner of the existence of the several persons.
• 2. All the works of God upon the creature are wrought in common by all the Three per­sons, notwithstanding the work be principally ascribed unto that person whose maner of ex­istence doth most eminently appear in it.

Q. What terms are we to avoid in speaking of the Trinity?

A. Five sorts of terms,

• 1. Diversity or difference,
• 2. Of division,
• 3. Of disparity,
• 4. Of confusion
• 5. Of solitari­ness,

opposite to the

• Simplicity of God.
• Unity of God.
• Equality of the persons.
• Order of the persons.
• Number of the persons.

Q. After what hath hitherto been said, express now your belief concerning God.

A. I believe God to be Jehovah Elohim; [Page 21]that is, one absolute being, subsisting in Three persons, of Father, Son and holy Ghost.

CHAP. III. Hitherto of the Sufficiency: now Of the Efficiency of GOD, and Apostacy of MAN.

Q. VVHat is the Efficiency of God?

A. It is that whereby he work­eth all things,Eph. 1.11. and all in all things.

Q. How many kindes are there of this Effi­ciency, or how may the works of God be divided?

A. They are

• Essential.
• Personal.
• Personal after a maner.

Q. What do you mean by the Essential works of God?

A. Such works as do proceed from the Di­vine Essence, which is common to Father, Son and holy Ghost, and whose object is the creature.

Q. What do you mean by the personal works of God?

A. Such works as proceed from any of the persons working according to their personal properties; viz. for the Father to beget, the [Page 22]Son to be begotten, and the holy Ghost to proceed.

Q. How do you distinguish between the Es­sential and Personal works?

A. The Principle of the Essential works, is the Divine Essence common to Father, Son and holy Ghost.

The Principle of the Personal works, is some one of the persons working according to its personal relation, or relative property.

Q. How may the Essential works of God be divided?

A. They are

• Internal.
• External.

Q. What is the difference between the internal and external works of God, both being essential?

A. The internal works are increated, the external are created.

The internal are from eternity, the external are in time.

Q. What do you mean by the internal essen­tial works of God?

A. Such works as are in the Divine Essence it self by an inward and eternal act, as namely, the Decree of God.

Q. What is the Decree of God?

A. His eternal purpose of working all things according to the counsel of his will.Act. 2.23 & 4.28. Eph. 1.9.

Q. What are the external essential works of God?

A.

• Creation, and
• Actual Providence.

Q. What is Creation?

A. It is the first external work of God by which he made all things of nothing very good.Gen. cap. 1. & 2.

Q. What is the efficient cause of the Creation, or who is the Creator?

A. Gen. 1.1 Iob 35.10. Ps. 149.2 Isa. 54.5. God the Father, Son and holy Ghost.

Q. In what space of time did God make all his works?

A. In six days.Exo. 20.11.

Q. What were the works of the first day?

A. Heaven, the Angels,Gen. 1.1, 2, 3, 4, 5. the Principles of natural bodies, together with their insepara­ble accidents, Light, night and day.

Q. What are Angels?

A. Angels are Spirits subsisting in them­selves, created in the beginning according to the image of God incommunicable,Iob 38.6, 7. not su­stained in another, nor taking part of another.

Q. What were the works of the second day?

A. The Firmament; viz. the Air,Gen. 1.6, 7, 8. and by it the division of the waters which are under it, from them which are above it.

Q. What were the works of the third day?

A. The gathering together of the waters called Seas.

The appearing of the dry land called Earth.Gen. 1.9, 10, 11, 12, 13.

The adorning of the Earth with grass, herbs [Page 24]and trees yielding fruit, and having seed in themselves to yield fruits after their kindes.

Q. What wer [...] the works of the fourth day?

A. The Sun,Gen. 1.14, to 19. Gen. 1.20, 21, 22, 23. Moon and Stars.

Q. Wh [...]t were the works of the fifth day?

A. The Fishes that live in the water, and the fowls that live in the air.

Q. What are the works of the sixth day?

A. The creatures living upon the earth,Gen. 1.24, 25, 26 viz.

• creeping things,
• Beasts,
• Man.

Q. How did God create man?

A. In his own image created he him,Gen. 1.27. Gen. 5.1, 2. male and female created he them.

Q. What was the image of God, according to which man was created?

A. That likeness by which man did emi­nently resemble his Maker, in such a measure as was convenient to his nature.

Q. In what things did this image of God in man principally consist?

A. In four;Eph. 4.24. Col. 3.10. Eccl. 7.29. Psal. 8.6. viz.

• 1. The nature of the soul.
• 2. The conformity of the whole man unto Gods will
• 3. The original liberty of his will to good.
• 4. His dominion over the creatures.

Q. What is the Soul?

A. The Soul is a spiritual, incorporeal and [Page 25]immortal substance, created by God of no­thing, immediately infused into the body as the proper form thereof, by which man is, liveth, is sensible, moveth, understandeth, willeth, and is affected, and when it shall be separated from the body, it still remaineth immortal, subsisting by it self, to be reunited to the body at the Resurrection, there to abide for ever.

Q. What is the Providence of God? Ioh. 5.17 Psal. 76.10. Eph. 1.6. Phil. 2.10, 11. Rom. 8.28. Matt. 10.29, 30.

A. It is an external work of God, by which he preserveth, and so ordereth and disposeth of all his works, and the actions thereof, as maketh most for his glory, and the good of his Elect.

Q. How many parts are there of his Provi­dence?

A. Two,

• The keeping of his creatures in their being and vertues.
  Acts 11.28. Isa. 47.7. Psal. 75.7, 8.
• The governing of them to their several ends.

Q. How is this government divided?

A. Into

• common, belonging to all his works.
• special, belonging to Angels & Men.

Q. In Gods special government of Angels and Men, what is to be considered?

A. His

• prescribing to them a Law: and
  Deut. 26.16, 17, 18. Rom. 9.19.
• ordering the events that were to follow thereupon.

Q. Touching the ordering of the events con­cerning man, what are you to consider?

A. Two things,Rom. 5.19. 1 Cor. 15.21.

• 1. His Apostacy or fall, which was the transgression of the Law prescribed to him by God.
• 2. His Recovery.

Q. What are there to be considered in his Apostacy.

A. The transgression it self.Gen. 3.6

The propagation of it.

Q. But for your better understanding of this point, what may you further consider concerning the transgression?

A.

• 1. The sinfulness of the transgression.
  Gen. 2.17.
• 2. The causes.
• 3. The consequents thereof.

Q. What are you to consider concerning the causes of this transgression?

A.

• 1. Negatively,
  Iam. 1.13.
  God was not the cause of it.
• 2. Affirmatively,
  Gen. 3.1 & 3.6.
  the
  • External cause was the instigation of Satan.
  • Internal, the swer­ving of the will of our first Parents from the Will of God.

Q. What are you to consider concerning the consequents or events thereof?

A. The

• Guilt.
  Gen. 2.17. & 3.10.
• Punishment, viz. Death; a great [Page 27]part of which death is original sin,
  1 Cor. 15.21, 22.
  whence actual sin floweth as an act from the habit.

Q. What is Original sin?

A. The hereditary and habitual enmity and contrariety of the whole nature of man unto the Law of God,Rom. 7.17, 20. Heb. 12.1. Gen. 6.5. Rom. 8.7 Ier. 2.13. consisting in aversness from all good, and propensness to all evil.

Q. What is Actual sin?

A. It is the swerving of the act of man ei­ther in

• thought,
  Rom. 7.16, 17. 2 Cor. 10.5. Mat. 12.37. Eccl. 12.14.
• word,
• deed,

from the Law of God.

Q. How many sorts are there of Actual sin?

A. Two, sins of

• Omission.
• Commission.

Q. What is the propagation of sin?

A. The conveyance of the actual sin of A­dam in eating the forbidden fruit,Iob 14.4. Psa. 51.5. Rom. 5.14. Eph. 2.3. and of ori­ginal sin to all his posterity proceeding from him by ordinary generation; together with the guilt and punishment thereof.

Q. After what maner is all this propagated?

A. The

• Instrumental cause,
  Gen. 5.3 Psa. 51.5. Iob 14.4. Ioh. 3.6. Rom. 12.5.
  is the seed of our next Parents.
• Blameable cause, is Adams sin made ours by imputation, and by real communication, and it may seem by some kinde of participation.
• Unblameable cause, is the righte­ousness of God,
  Gen. 2.17.
  not as the Au­thor [Page 28]of nature, but the Avenger of sin.

Q. After what order is sin derived to man?

A. First, the actual sin of Adam in eating the forbidden fruit; thence proceedeth original sin as an effect from the cause; thence actual, as an act from the habit, with the guilt and penalties, all hanging one upon another.

Q. What is the way by which God reveals this misery?

A. By the moral Law.Rom. 7.7

Q. How doth God reveal this misery by the law?

A. First,Rom. 3.20. Isa. 4.4. Rom. 8.15. 2 Tim. 1.7. by discovering sin as sin.

Secondly, by the works of conviction, bon­dage, terror, all in their measure.

Q. What are we to think of man in this estate according to the Scripture?

A. That he is wholly dead in sin, the childe of wrath and disobedience.

CHAP. IV. Hitherto of Mans Apostacy or Fall from GOD: now Of Mans recovery, the Redeemer, and the Person of Christ.

Q. VVHat is mans recovery? Rom. 6.14. Rom. 8.2 Gal. 3.10 Acts. 26.18.

A. It is the restoring of him from the state of sin and death, unto the estate of grace and life.

Q. How many parts are there of mans recovery?

A. Two, Redemption: Application of it.

Q. What is Redemption?

A. It is the freeing of man from the bon­dage of the Curse, Sin and Satan, into the li­berty of the grace of God in Jesus Christ, by the laying down of a price.

Q. Who is the Redeemer? 1 Tim. 2.5, 6. 2 Cor. 15.21.

A. Jesus Christ.

Q. What is Jesus Christ?

A. God; viz. the second person in the Tri­nity, and Man in one person, anointed to be a King, Priest and Prophet unto his people: Briefly, he is God-Man, Mediator between God and man.

Q. What things are chiefly to be considered in Jesus Christ?

A.

• 1. His fitness to be a Redeemer.
• 2. The parts of Redemption.

Q. In what doth this fitness to be a Redeemer consist?

A. In his person and office.

Q. What is to be known concerning the person of Christ?

A.

• 1. The distinction of the two natures.
  Matth. 1.23. Ioh. 1.14 Col. 2.9.
• 2. The personal union of them in him.
• 3. The effects and consequents of this per­sonal union.

Q. What is the distinction of the two natures?

A. That whereby the two natures remain [Page 30]distinct in him, both in themselves and in their properties.

Q. What is the personal union of them?

A. That whereby the second person in the Trinity,Iohn 1.14. Hebr. 4.15. 1 Tim. 3.16. viz. the Divine Essence subsisting in the relation of the Son, assumed the Manhood like unto us in all things, sin only excepted, and the maner of its subsistence; for the Manhood never subsisted but in the Godhead, from which substantial coupling together both of the Di­vine and Humane nature, both natures make but one person.

Q. Why must Jesus Christ be Man? Ge. 2.17 1 Cor. 15.21.

A. That he might in our nature suffer for us.

Q. Why must he be God?

A. That his sufferings might be overcome by him,2 Cor. 13.4. 1 Pet. 3.18. Heb. 9.1, 4. and be effectual unto us.

Q. But how do you apprehend the Manhood to be united to the Godhead?

A. By means of the second person, so that the Manhood was united immediately to the person, and so mediately to the Godhead.

Q. For the better understanding of this perso­nal union, what is to be considered?

A. Three things:

• 1. A double consideration of the second person of the Trinity.
• 2. The consideration of the nature of a person.
• 3. What it is for the Manhood to receive its personality from the second person in the Tri­nity.

Q. How doth it appear that there is cause for a double consideration of the second person in the Trinity?

A.

• 1. The second person in the Trinity con­sidered in himself, is God and not Man; but being considered in personal union with the Manhood, he is God-Man.
• 2. That the second person should be of the Father by coeternal generation, was absolute­ly necessary; but that the second person should be united unto the Humane nature, was not absolutely necessary, but proceeded from the free pleasure of God: Or that the se­cond person should be, was absolutely neces­sary; that he should be incarnate, was arbi­trary, not necessary.
• 3. The second person as considered in him­self, is of the Father, not of the holy Ghost: The second person considered in personal uni­on with the Manhood, is of the Father, Son and holy Ghost.
• 4. The second person considered in himself, is equal unto the Father; but considered as united to the Manhood, is inferior to the Fa­ther in respect of his voluntary dispensation.
• 5. The second person considered in himself, was of the object of Faith unto Adam in the first Covenant, who was to believe in God the Father, Son and holy Ghost; but the second person incarnate God-Man Mediator, was [Page 32]not of the object of Faith in the first, though he be in the second Covenant.

Q. What is a person?

A. A person is the compleat and lastly per­fecting subsistence of a reasonable nature.

Q. What is it for the Manhood to receive its personality from the second person in the Trinity?

A. It is for the manhood from the first moment of its conception (it never having neither subsistence nor consistence of it self) to subsist in the second person of the Trinity; so as the second person in the Trinity and the manhood have two natures, yet but one, and that an increated person.

Q. What are the principal effects and conse­quents of this personal union unto the Manhood?

A. Seven:Col. 2.9.

• 1. The grace of Eminence, where­by the Manhood by reason of this personal uni­on is exalted above all creatures, and now sit­teth at the right hand of God.
• 2. Created habitual grace out of measure, the same in kinde with which all believers are made partakers of.
• 3. Created knowledge.
  Psal. 68.18. Iohn 1.16. Iohn 3.34. Matth. 28.18.
• 4. Capableness to receive all power both in heaven and earth.
• 5. Capableness of the office of a Mediator.
• 6. The communication of the properties of both natures, to the same one person.
• 7. The right of Divine adoration, yet we [Page 33]are to know that we worship not with divine worship the Manhood, as considered in it self, but as being personally united to the God­head; that is, we worship the Lord Jesus as God-Man.

Q. How many sorts of created knowledge are there in Christ?

A. Three:

• 1. Beatifical, consisting in the vision of God, whereby the Manhood doth not onely see God face to face, as all they that are blessed do; but seeth it self in personal union with God; this is called the knowledge of the vision; of it Joh. 1.18. Its principle is the Word, its medium a created light of glory.
• 2. Infused, by which Christ as Man knew what can be known either of Angels or Men in this life; of it Isa. 11.2. its principle was a divine habit immediately inspired, its medium a created light of grace.
• 3. Experimental, by which Christ as Man knew all things that could be known by the light of humane understanding; of it Luk. 2.52. its medium the light of created reason.

CHAP. V. Hitherto of the Person: now Of the office of the Lord Iesus Christ.

Q. VVHat is the Mediatorly office of the Lord Jesus Christ?

A. 'Tis that work of mediation committed unto the Son by the Father,Heb. 5.4, 5, 6. Ioh. 6.27 Iohn 10.16. Phil. 2.6 Isa. 53.10 accepted readily and freely by the Son, thereby procuring the application of the grace of God to the Elect, and uniting and reconciling the Elect to God, and working all things pertaining to their everlasting good and salvation.

Q. What are the parts of it?

A. Three,Deut. 18.15. Acts 13.22. Psa. 110.4 Heb. 7.17 Psal. 2.6. Dan. 2.44. Luke 1.33.

• Prophetical
• Priestly
• Kingly

parts thereof.

Q. Why are they mentioned in this number and order?

A. There is a threefold reason of it, in respect of

• Man in whom there is
  • Ignorance
  • Alienation from God
  • Impotency to return
  healed by his
  • Prophetical
  • Priestly
  • Kingly
  Office.
• The ap­plicatiō of salva­tion
  • made known
  • Procured
  • Applied
  in his
  • Prophetical
  • Priestly
  • Kingly
  Office.
• The ex­ecution of this office,
  • He taught
  • He suffered
  • He entred into heaven
  in his
  • Prophetical
  • Priestly
  • Kingly
  Office.

Q. What is the Prophetical part of his office?

A. It is that whereby the Lord Jesus Christ doth reveal to his people the whole counsel of God teaching of them to know the evil that they are faln into,Heb. 3.1. Mal. 3.1. and all the good that God hath provided for them.

Q. How many parts are there of this Prophe­tical part of his office?

A. Two,

• The external promulgation of the Gospel.
• The effectual illumination of the heart.

Q. What is the Priestly part of his office?

A. That part of the mediatorly office in which he offered up himself a Sacrifice to God,Col. 1.20.22. thereby fulfilling the Law, taking away the sins of the Elect, and procuring for them the application of the favor of God.

Q. How many parts are there of this Priestly part of his office?

A. Two,

• The expiation of sin.
  1 Pet. 2.24. 1 Pet. 3.18. Rom. 8.34. Heb. 7.25. Heb. 9.20. Heb. 7.25. Ro. 8.26. Rev. 8.3, 4.
• The intercession of Christ for the Elect.

Q. How doth he make intercession?

A.

• 1. By presenting his merit to the Father.
• 2. By the application of it by his Word and Spirit.
• 3. By making intercession in our hearts.
• 4. By making of our persons and actions accepted before God.

Q. What is the Kingly part of his Mediator­ly office?

A. 'Tis that part of the Mediatorly office,Rev. 118. 1 Cor. 15.24, 25. in which that which Christ makes known as a Prophet, and purchased as a Priest, he doth now apply and establish by his Spirit as a King to [Page 36]the Elect; together with the everlasting over­throw of his and their enemies.

Q. What are the parts of this Kingly part of his office?

A. Two:

• 1. His calling upon all that hear the Gospel by the word of truth;
  Matth. 28.18. Isa. 11.10, 11, 12, 13.
  upon the Elect, by the special work of his Spirit; upon others, by his works, and the grace of nature; i.e. the remainder of the image of God abi­ding with man after the fall.
• 2. His exercising judgement upon all.

Q. How hath this an end?

A.

• 1. In respect of the maner of dispensa­tion,
  1 Cor. 15.24.
  it hath an end.
• 2. But in regard of the glory due thereby to the Mediator,
  Dan. 2.44. Luk. 1.33
  and the good that comes to the Elect by it, it hath no end.

CHAP. VI. Hitherto of the fitness to be a Redeemer: now Of the parts of Redemption.

Q. VVHat are the parts of Christs Re­demption?

A. Two:Rom. 4.25. his

• Humiliation:
• Exaltation.

Q. What is Humiliation?

A. It is that state of the person of Christ,Phil. 2.8. wherein as Mediator God-Man he was subject [Page 37]unto the righteousness of God, humbled him­self, and became obedient to the death, even the death of the cross.

Q. What are the parts of it? 2 Cor. 8.9. Phil. 2 8. Gal. 3.13

A. Two,

• Life
• Death

or other­wise his Incarnation, fulfilling of the Law.

Q. What is the exaltation of Christ? Iohn 2.10. Iohn 10.18. Rom. 1.4. Acts 1.9 Heb. 10.12.

A. That state of the person of Christ, wherein as Mediator God-Man after his hu­miliation he arose from the dead, ascended into 05 heaven, and sits at the right hand of God.

Q. What are the parts of it?

A. Three,

• his Resurrection from the dead.
• his Ascension into Heaven.
• his sitting at the right hand of God.
  Rom 8.34.

Q. What is the sitting at the right hand of God?

A. Tis that state of the person of Christ,Eph. 4.10. Phil. 2.9, 10. Col. 1.11.18. Matth. 28.18. wherein he is set by the Father in the highest degree of his exaltation, being head of his Church, and King and Governor of all things.

Q. How many parts are there of this his Session?

A. Two: the first is double;

• 1. His Divine glory in that estate proceeding from the God-head dwelling in the Manhood.
• 2. Is that eminent, but created and inherent glory with and in the Manhood, by which he is lifted up above all creatures.

The second part, is the actual administration of this kingdom.

CHAP. VII. Hitherto of Redemption: now Concerning the application of it, with the parts thereof.

Q. VVHat is the application of Redem­ption?

A. It is that work of the Spirit,1 Cor. 12.13. Iohn 3.5, 6, 8. whence that which Christ hath procured as Mediator, is sea­sonably and effectually applied to the Elect.

Q. Why is the application of the work of Re­demption, eminently ascribed to the Spirit?

A. In two respects: 1. In respect of the office of the Spirit.Eph. 1.17 2. In respect of the ma­ner of his working;Iohn 14.16. Ioh. 16.7. for as his subsisting is from the Father and the Son, so his working is from the Father and the Son; and consequent­ly, the consummation of things is especially ascribed to the holy Ghost.

Q. What is the subject unto which the Spirit doth apply the work of Redemption?

A. The Elect prepared by the work of the Spirit,Matth. 10.6. 2 Cor. 5.19. Matth. 18.11. Acts 13.48. under the Ministery of the Law, and the external call of the Gospel.

Q. What is to be considered concerning the application of Redemption?

A.

• 1. The application of Redemption it self,
• 2. The subject to which it is applied.
• 3. The means by which it is to be applied unto the end of the world.

Q. What are the parts of this application? Iohn 15.25. Rom. 11.17. Rom. 7.4.

A. Three: 1. Vocation: 2. Union: 3. Com­munion.

Q. What is Vocation?

A. It is the infusion of a principal of life (or as some speak,Eph. 2.1. Iohn 6.63. Iohn 6.64, 65. Iohn 5.41. Rom 11.28, 32. of the habit of Faith) by the spirit into a lost soul, in measure sensible of its inability and enmity to believe, repent or do any good: by the means of, and together with the external call of the Gospel, in which work the soul notwithstanding any prepara­tory work, is meerly passive; i. e. a meer pas­sive receiver.

Q. What is justifying Faith?

A. It is a saving grace of the spirit flowing from election,Tit. 1.2 Ioh. 1.12 2 Cor. 4.1 Phi. 3.12 Col. 2.6. whereby the soul receiveth Jesus Christ as its Head and Savior, according as he is revealed in the Gospel.

Q. What is Ʋnion?

A. It is the conjunction of Jesus Christ and the believer in one mystical body,1 Cor. 12.12, 13 Rom. 12.5. Col. 2.19. by the Spirit and Faith; whence ariseth the relation of a Head and Member between Christ and the be­liever for ever.

Q. When is Ʋnion wrought?

A. At the same time with, but in order of nature, after Vocation.

Q. What is Communion?

A. It is that whereby a believer by vertue of his Union, is orderly made partaker of all the [Page 40]good of the Covenant of GRACE.

Q. What are the benefits of this Communion, which a believer hath with God in Christ Jesus?

A. They are of two sorts; 1. Relative or Imputative: 2. Inherent. Relative benefits are such which are not Inherent in the subject; yet real, as Justification and Adoption; Inherent, as Sanctification and Glorification.

Q. What is Justification?

A. It is a gracious act of God upon a be­liever,Rom. 3.22, 24. Rom. 4.5. 2 Cor. 5.19. whereby for the righteousness sake of Christ, imputed by God and applied by Faith, he doth freely discharge him from sin and the curse, accept him as righteous with the righte­ousness of Christ, and acknowledge him to have a right unto eternal life.

Q. What is the efficient cause of Justification?

A. God the Father,Rom. 8.30. Son and holy Ghost.

Q. What is the material cause?

A. The Active and Passive obedience of Jesus Christ.Phil. 3.8, 9. Rom. 3.22. Rom. 3.24. Rom. 4.6 Phil. 3.8, 9. 2 Cor. 5.21.

Q. What is the formal cause of Justification?

A. The free imputation of this Active and Passive righteousness unto the believer.

Q. What is the instrument of applying Justi­fication?

A. Faith, which Justifieth

• Not properly,
• Not by way of a work,
• Not as an in­herent quality,

but relative­ly.

Q. What is the final cause of Justification?

A. To declare the glory of God in a way of mercy, mixt with righteousness.Rom. 3.25, 26.

Q. What is Adoption?

A. Adoption is the gracious good pleasure of God,Ioh. 1.12 1 Ioh. 3.1 by which he doth acknowledge and declare all believers to be his sons.

Q. Why is Adoption placed after Justification?

A. Because Adoption necessarily presup­poseth reconciliation.

Q. How doth the Adoption of man differ from the Adoption of God?

A.

• 1. In respect of the ground of it: the Adoption of man is grounded upon that which is external, but the adoption of believers is founded on an inward act; briefly, tis Faith.
• 2. In respect of the right unto the inheritance: the Adoption of man hath no other right be­sides his Adoption; the sons of God have right as believers.
• 3. In respect of the state of him that doth Adopt: a man Adopts where he wants sons; but God doth not want sons when he Adopts chil­dren unto him.
• 4. In respect of the maner of possessing the inheritance: those whom man Adopts, they in­herit by succession; a believer inherits his by a way of participation, and not succession.
• 5. In respect of the number of them that are Adopted; a man Adopts but one son or few, but God Adopts many.

Q. What are the benefits of Adoption?

A. They are Three:Iohn 8.32, 36. Rom. 8.17. 1 Cor. 3.21, 22. 1. Spiritual liberty: 2. Coheirship with Christ: 3. Restored lordship over the creatures, and interest in the Angels.

Q. How come the believers to have this son­ship made known to them?

A. By the testimony of the Spirit.

Q. What is that peace which accompanyeth justifying Faith as the next effect thereof? Rom. 8.15, 16. Gal. 4 5, 6, 7.

A. Repentance; the nature of which doth especially consist in an aversion from sin,Amos 5.14, 15. Ier. 31.33. Ezek. 36.26, 27. 1 Cor. 15.10. 2 Cor. 10.4. Rom. 8 30. 1 Thess. 5.23, 24. Col. 3.5. Col. 3.10 and a full purpose of cleaving unto God.

Q. What is Sanctification?

A. Sanctification is a habit of inherent grace, infused by the Spirit of God universally into all the powers of the soul, whereby the believer is effectually inclined and (by assisting grace) ina­bled to bring down every high thought, and to yield Evangelical obedience unto the whole will of God.

Q. What are the parts of Sanctification?

A. Two

• Mortification,
• Vivification.

Q. What are the differences between Justifi­cation and Sanctification?

A. Three: 1. In respect of the subject: The subject of our Justification, in which that is in­herent, is Jesus Christ: The subject of Sanctifi­cation, in which that is inherent, is the whole man, though not wholly. 2. In respect of the [Page 43]form of Justification and Sanctification; The form of Justification is by way of imputation, but Sanctification is the motion of alteration, from the corrupt to the renewed part. 3. In re­spect of the adjuncts, one especially;Heb. 12.30. Matth. 25.34. Mat. 25.21, 23. Psal. 16.11. Rov. 21.22, 23. Rev. 22.1 our Justifi­cation it is perfect, and in Christ; our Sanctifica­tion is imperfect, and is in us.

Q. What is Glorification?

A. Tis that state wherein the elect being freed from all imperfection, do enjoy perfect blessed­ness in the presence of God, and of the Lamb for ever.

Q. Wherein doth this glorified estate of the elect consist?

A. In four things: 1. The vision of God:Math. 5.9. 1 Ioh. 3.1 Psal. 17.15. 1 Cor. 13.12. Phil. 1.23. Phil. 3.21. Heb. 11.35. Phil. 3.11 2. Conformity to God: 3. Satisfaction in God: 4. Knowledge of this estate.

Q. When shall this blessed estate of the elect be enjoyed?

A. The soul shall go into this glorious estate at its dissolution, but the full accomplishment of glory, is reserved until the body and the soul be reunited at the Resurrection.

CHAP. VIII. Hitherto of the application of Redemption considered in it self: now followeth The subject to which Redemption is applied.

Q. VVHat is the subject to which Redem­ption is applied?

A. The Catholique Church,Eph. 5.26, 27. Iohn 17.9, 10, 11. which is both the effect, and the subject of Redemption applied.

Q. How is the Catholique Church to be con­sidered?

A. Diversly, more largely comprehending Angels and men effectually called; more strict­ly comprehending men alone.

Q. What is the Catholique Church?

A. It is the number of the Elect and Redeem­ed,1 Cor. 1.24. 1 Cor. 10.32. whom God hath called out of the world, unto a supernatural estate and communion of grace and glory with himself in Jesus Christ.

Q. Whether are there more Catholique Churches then one?

A. No, there is but one,Eph. 4.5. because there is but one Faith.

Q. How is this Catholique Church to be di­stinguished?

It is distinguished either

• Improperly, in respect of the Essence, and so it is said to be
  • True, or
  • False.
• More properly, in three respects,
  • 1. In respect of the degree of Communion it hath with God,
    Eph. 3.15.
    and so it is
    • Militant,
    • Triumphant.
  • 2. In respect of the times,
    Rom. 1.4 2 Cor. 8.19. Luke 17.21. Rom. 2.28, 29. 2 Pet. 3.4.
    and so the Church of the
    • Old Testament.
    • New Testament.
  • 3. In respect of its adjuncts, and so it is
    • Invisible,
    • Visible.

Q. What is a visible Church?

A. It is a similar part of the Catholique Church, consisting of a competent number, knit together by way of visible covenant, to exercise an holy communion with God in Christ, and so one with another, according to the order of the Gospel.

Q. How is this visible Church to be distin­guished?

A. It is

• Pure or
• impure, and
• so it is

• Simply erring,
• Schismatical,
• Heretical.

Q. What is chiefly to be considered in a visible Church?

A.

• 1. That the platform thereof is taught in the Scripture, one and the same unalterable, therefore to be fetched from thence.
• 2. The constitution of it.
• 3 The power of it.
• 4. The officers in it.
• 5. The exercise of its power.
• 6. Communion.
• 7. Order in all.

Q. What is to be considered in the constitu­ting of this visible Church?

A. Two things,

• Matter
• Form

of a visible Church.

Q. What is the matter of a visible Church? Eph. 1.1. 1 Cor. 1.2. 2 Cor. 1.1.

A. Saints; i. e. visible believers.

Q. What is the form of it?

A. A visible covenant, either explicite or implicite.

Q. What is the first subject of Church-power?

A. The society of believers united together in an holy political covenant.Matth. 16.19.

Q. What is this power of the Church?

A. It is that power which is given by Jesus Christ to the Church, to order the Society ac­cording to such Spiritual means as are prescri­bed in the Word, for the glory of God, and the edification of the whole; this power un­der the Gospel, is commonly called, The power of the Keys.

Q. How many sorts are there of the Officers of the Church?

A. Two,

• The Officers of the Church un­der the Old Testament:
• The Officers under the New Te­stament.

Q. What kinde of Officers were under the Old Testament?

A. Two kindes:

• 1. Extraordinary Patri­archs, and such men that had both Civil and Spiritual Power, and Prophets.
• 2. Ordinary Officers, before the Law, as the heads of Families.

After the Law, the posterity of Levi, as the High Priest, the rest Priests, Levites.

Q. What are the kindes of the Church-Officers under the New Testament?

A. Some are, 1. Extraordinary;Eph. 4.11. 1 Cor. 12.28. 2 Tim. 4.5. Rom. 12.7, 8. 1 Tim. 5.17. Mat. 28.18, 19. Acts 6. 1 Tim. 3.8. & 5.9. as Apostles immediately called by Christ.

Evangelists, mediately called by the Apostles.

2. Ordinary Officers, taking care of the Spi­ritual things of the Church, teaching and ru­ling, as Pastors and Teachers; or ruling onely, as Ruling-Elders.

2. Such that take care of the bodily good things of the Church, as Deacons, and widows.

Q. What is meant by the exercise of the power of the Church?

A. The form of the administration thereof.

Q. In whose hands remains the administration?

A. In an Organick Church this administra­tion in matters of Government,Matth. 18.17. 1 Cor. 5.2, 4, 5, 12. 2 Cor. 2.6. Acts 14.23. Acts 6. 2 Cor. 8.19. is in the hands of the Elders onely; the power of Judge­ment in matters of Censure, and the power of Liberty in matters of Liberty, remains in the hands of the Fraternity: In an Inorga­nick Church, all power that is not official, i.e. not proper to the Elders, remains in the hands of the Fraternity, the first subject of Church-power, as before.

Q. What is Communion?

A. Church-communion is, the performance of such services as are due from the Church to God, and in him unto other Churches; but especially such as the Members of each special Congregation do mutually owe one unto an­other.

Q. What is order?

A. It is the conscientious practice of the will of God concerning the Church, in such a way as is prescribed in the word to the Church, whether they be members and officers,Col. 2.5 1 Tim. 3.15. 1 Cor. 14.40. or mem­bers onely.

Q. In case of incorrigibleness in the Elder­ship, whether doth the power return?

A. Unto the Brotherhood or Fraternity, the first subject thereof, yet orderly, and ac­cording to councel.

Q. When is there use of a councel?

A. When such material doubts do arise in in a Church or Churches,Act. 15.2. concerning matters of Government or Doctrine, as cannot other­wise conveniently be determined.

Q. What is a councel?

A. A publique, free and lawful meeting of godly and learned men, orderly sent from di­vers Churches, in which, cases that concern the Churches, either in respect of Doctrine or Government are examined, and the truth there­in determined.

Q. What are the principal conditions requi­site in such a Councel?

A. 1. That it be lawfully called.

2. That there be a president of the counsel principal, Jesus Christ. Ministerial: 1. Poli­tical; viz. The Magistrate that sees peace be kept. 2. Ecclesiastical, who seeth to ordering [Page]of the disputation. 3. Fit persons orderly called. 4. The orderly examination, and determinati­on of the truth in the matters controverted, according to the word of God.

Q. What is the power of the sentence of a Councel?

A. Not Juridical, as the Judicial sentence of a Court or Church is, but decisive and limited, binding no farther then it hath conformity with the Scriptures; the question is onely car­ryed to the Councel, the cause remains with the Church.

CHAP. IX. Hitherto of the Subject to which Redemption is applyed:1 Cor. 3.5. Rom. 10.17. Dan. 10.21. Matth. 28.19. 1 Cor. 11.25, 26. Mat. 7.7. Matth. 21.22. Matt. 18.15, 16. 1 Cor. 5.5. now follow The external means by which Redemption is applyed to the end of the world.

Q. VVHat are the external means by which Redemption is applyed to the Church.

A. There are four:

• 1 By the Ministery of the word; which word being contained in the Scriptures, order calls to speak of them in this place.
• 2. By Prayer.
• 3. By the Ministery of the Sacraments.
• 4. By Discipline.

Q. What are the Scriptures?

A. The Scriptures are the revealed wil of God contained in the books of the old & new Testa­ment written by holy men,Rev. 22.18. 2 Pet. 1.19. Isa. 8.20. Ioh. 5.39 Deu. 4.2. as they were moved by the spirit of God, to remain a constant, real, and unalterable rule of Faith, and maners un­to the end of the world.

Q. What are you to consider concerning the Scriptures? Gal. 6.16 2 Tim. 3.16. Iob 33.12. Iohn 20.30. Mat. 5.18 Rev. 1.3. Neh. 8.8 1 Cor. 14.19. Ioh. 5.39. Col. 3.16. Psal. 19.7. 2 Tim. 3.16, 17.

A. Six things,

• Authority.
• Necessity.
• Edition or Translation.
• Interpretation.
• Reading and Plainness.
• Perfection.

CHAP. X. Hitherto of Faith in God: now followeth Of obedience unto God.

Q. VVHat is the second part of the Do­ctrine of godliness? 1 Pet 1.2 & 1.14, 15. Rom. 6.16, 18.

A. Obedience unto God.

Q. What is obedience?

A. A habit wrought in us by the holy Ghost;Mic. 6▪8. Gal. 2.20. 1 Cor. 15.10. whence through the help of the same Spirit working in us, we do in a way of Faith Evangelically fulfil the revealed and com­manded will of God.

Q. What is required to the performing of an act of obedience, Isa. 29.13 Mat. 15 9 & 12.33 Rom. 14.23. 1 Cor. 10.31. which is commonly called a good work?

A. Three things: 1. That it be command­ed: 2. That it be done in Faith, in respect of the habit and act: 3. That it be done to the glo­ry of God.

Q. What is the rule of obedience?

A. The Decalogue or the ten command­ments;Deut. 4.13. Mica. 6 8 Mat. 22.37, 38, 39, 40. unto which, whatsoever is commanded in Scripture may be reduced.

Q. What general rules are there which may be as helps for the better understanding of the Decalogue.

A. These:

• 1. The Decalogue must be un­derstood to comprehend as well internal as ex­ternal duties.
• 2. Every Negative includeth an Affirmative, and on the contrary,
• 3. Negative commands binde us at all times, there is never any time to do any evil: Affirmative commands binde us not at all times; for we are not to do this or that par­ticular good duty at all times.
• 4. The commandments of the second Table must give place to the commandments of the first; if the commands of the one and other be compared in the same degree: but the greatest duties of the second Table, must not give way to the least in the first, Mat. 12.7.
• 5. Whatsoever is commanded in the Scri­ptures, may directly or indirectly be reduced to the Decalogue; those commands Mat. 22.37, 39. are reduced to the Decalogue as prin­ciples to their conclusions; other commands are reduced as conclusions to their principles: some of which we yet must remember cannot [Page 57]be referred to any one command onely, but in divers respects are to be referred unto divers.

Q. How is the Decalogue, which is the rule of obedience, divided? Exod. 31.18. Deut. 9.10. Exod. 32 16.

A. Into two Tables, according to the two general parts of obedience.

Q. Which are those two parts of obedience?

A.

• 1. Religion, shewing our duty towards God, the sum of the first Table.
  Matt. 22.32. Rom. 1.18. Tit. 2.12
• 2. Righteousness, shewing our duty towards our Neighbor, the sum of the second Table.

Q. What is Religion?

A. 'Tis a vertue wrought by the holy Ghost,Rom. 1.21. Acts 26.5. James 1.26, 27. by which, together with the exercise thereof, believers do rightly acknowledge and wor­ship God.

Q. What is worship?

A. The immediate service of God, where­by in Jesus Christ we give unto him the honor of the supreme, onely and absolute Lord, and exercise a holy communion with him as with our God.

Q. How many kindes of religious worship are there?

A. Two:

• 1. Natural, called otherwise pri­mary, or properly moral worship.
• 2. Instituted, called otherwise secondary,
  Exod. 20.6.
  po­sitive temporal by some ceremonial worship.

Q. What is natural worship?

A. The perpetual and eternal service of [Page 58]God commanded in the first Table: thus they worship God which are in heaven.Heb. 1.6. Rev. 5.14.

Q. What is instituted worship?

A. 'Tis the temporary service of God com­manded in the first Table;Matt. 16.19. of which, that which is proper to the Church under the Go­spel, is that which we call the power of the Keys.

Q. How doth instituted worship differ from moral worship?

A.

• 1. Moral worship, besides its being taught in the first Table, may be learned out of the nature of God: Instituted worship is found­ed in the positive Law of God.
• 2. Moral worship continueth unchanged: Instituted worship hath been changed, being divers before the Law, under the Law, and un­der the Gospel.
• 3. Moral worship is perpetual:
  1 Cor. 13.8.
  Instituted worship is temporal, ending with the world.

Q. After what order is the worship of God taught in the first Table?

A. The object of it is taught in the first commandment.

The means of it in the second command­ment.

The maner of it in the third commandment.

The time of it in the fourth commandment.

Q. Which is the first commandment?

A. Thou shalt have none other Gods before me.Exod. 20.3.

Q. What is here commanded? Deut. 6.45. Matth. 4.10. Ier. 10.25. Rom. 1.21, 22, 23. 2 Kings 17.33.

A. That we worship God, and him alone.

Q. What is here forbidden?

A.

• 1. All not worshipping of God, which is Atheism.
• 2. Worshipping others, and not God, which is Idolatry.
• 3. Worshipping others, together with God, which is Polutheism.

Q. Which is the second commandment?

A. Thou shalt not make to thy self any graven image, &c. Exod. 20.4, 5, 6. Deut. 4.12. & 12.30, 31, 32.

Q. What is here commanded?

A. That God is to be worshipped with his own worship onely.

Q. What is here forbidden?

A. 1. Contempt of external worship.Ezek. 33.31. Luke 19.16. Acts 7.41. Col. 2.18.21. Matt. 15.19.

2. All Will-worship. 1. Idolatry; viz. worshipping God at or in an image, by which it is distinguished from that Idolatry forbid­den in the first commandment.

2. Superstition.

Q. Which is the third commandment?

A. Thou shalt not take the Name of the Lord thy God in vain.Exo. 20.7. Deut. 12.5. 1 Cor 14.40, 26. Mal. 1.11 12, 13.

Q. What is here commanded?

A. That we worship God after a due ma­ner, inwardly and outwardly; and that we use his Name reverently at all times.

Q. What are we here forbidden?

A. All irreverence in the worship of God. or concerning the use of his name;Eccles. 5.1, 2. as con­tempt, rashness, lightness, blasphemy, &c.

Q. What are we to understand by the Name of God? Ioel 2.32. Exo. 33.19. with 34.6. Exod. 3.14, 15. Mal. 1.11 Iohn 17.6, 11, 12. Psal. 8.9. Exod. 20 8, 9, 10, 11. Gè. 2.2, 3 Act. 20.7 1 Cor. 16.2. Rev. 1.10. Gal. 4.10. Col. 2.16 Is. 58.13 Gen. 2.2, 3. Exod. 16.25, 26, 30 Rev. 1.10. 1 Cor. 16 2. Iohn 20.19, 26. Act. 20.7

A. All those things by which God hath made himself known to be; as, his 1. Essence, where are his Names and Attributes.

2. Subsistence; viz. the Trinity of persons in that one Essence.

3. Decree. 4. Worship. 5. Words. 6. Works.

Q. What is the fourth commandment?

A. Remember the Sabbath day, to keep it holy, &c.

Q. What are we here commanded?

A. The setting apart of the seventh Day to the immediate service of God.

Q. What are we here forbidden?

A. Any humane institutions of holy-days, or holy time.

The employing of this time in any such way as hinders the worship of the day.

Q. By what arguments, amongst others, do you conclude the Morality of the Sabbath?

A.

• 1. From the institution of it, being be­fore the fall, and consequently before the Ce­remonial Law.
• 2. Because 'tis one of the Ten Command­ments, which all are the Moral Law.
• 3. The change of the day was by Divine au­thority.

Q. What is the subject of the second Table?

A. Our duty towards our neighbor.

Q. After what order is our duty towards our neighbor taught?

A. Con­cerning his

• Honor, command 5.
• Life, command 6.
• Chastity, command 7.
• Goods. command 8.
• Good name, command 9.
• Prosperity, command 10.

Q. Which is the fifth Commandment; Exod. 20 12. Eph. 6.2. 2 Kings 2.12. 2 Kings 2.5, 13, 14. 1 Pet. 2.7. Rom. 12.10. 2 Tim. 3.2. Isa. 3.5. Exod. 20 13. Matt. 25.45. 1 Ioh. 3.17. Matth. 5.22. viz. The first of the second Table.

A. Honor thy father and thy Mother.

Q. What are we here commanded?

A. That we walk orderly in our calling, in­wardly acknowledging, and outwardly, accord­ing to rule, expressing that honor which is due to superiors, equals, inferiors, according to their several relations.

Q. What is here forbidden?

A. All neglect of duty in this kinde.

Q. Which is the sixth commandment?

A. Thou shalt not kill.

Q. What are we here commanded?

A. The use of all due means that conduce to the good of our neighbor, concerning his spiritual and temporal life.

Q. What are we here forbidden?

A. The neglect of any due means tending [Page 62]to that end, or use or of any means contrary thereunto.Exod. 28 14. Thess. 4.4. 1 Cor. 7.34. 1 Thess. 4.5. Iob 31.1.

Q. Which is the seventh commandment?

A. Thou shalt not commit adultery.

Q. What are we here commanded?

A. The use of all due means, for the preser­vation of our own and our neighbors chastity.

Q. What are we here forbidden?

A. All uncleanness, together with the means,Exod. 20.15. Prov. 22.2. 2 Thess. 3.12. Luke 3.14. 1 Thess. 4.6. Prov. 20.10. signs or accessaries thereof, or tending thereunto.

Q. Which is the eighth commandment?

A. Thou shalt not steal.

Q. What is here commanded?

A. That proprieties being kept undisturbed, we possess that which is our own, not anothers, and that without injury unto any.

Q. What are we here forbidden?

A All fraudulence and corruptnes in our deal­ing, concerning matters of commutative justice.

Q. Which is the ninth commandment?

A. Thou shalt not bear false witness against thy neighbor.Exod. 20 16. Psa. 15. 2 Eph. 4.25. Deut. 17.6. Psa. 12.2 Matt. 26.60, 61. Eph. 4.25

Q. What are we here commanded?

A. To use all due means to know the truth, and to bear witness to the known truth, being called thereunto.

Q. What is here forbidden?

A. All lying, by direct false testimony, or unlawful ambiguity.

2. Concealing the truth we ought to reveal.Pro. 24.11. & 11.3 1 Sam. 1.13. Exod. 20 17. Heb. 13.5. 1 Tim. 6.6. Phil. 4.11. Heb. 13.5. Iob. 5.2.

3. Revealing the truth we ought to conceal.

4. Also, whatsoever may do harm to the truth, as unjust suspition.

Q. What is the tenth commandment?

A. Thou shalt not Covet.

Q. What are we here commanded?

A. Contentation in our present estate.

Q. What are we here forbidden?

A. Desiring of, or envying at the good of our neighbor.