A TREASVRE OF KNOWLEDGE, SPRINging from the fountaine of godlinesse, which is the word of God.
Question. WHereupon ought faith and true religion to be grounded?
Answer. Vpon the written word of God, contained in the old and new Testaments. Eph. 2. 20.
Q. Who is the author of these holy Scriptures?
A. God himselfe Heb. 1. 1.
Q. How came these Scriptures first to the Church from God?
A. By diuine inspiration. 2. Tim. 3. 16. 2. Pet. 20. 21.
Q. To what end were they giuen?
A. Perfectly to teach vs what to beléeue to saluation, and how to liue well. 2. Tim. [Page 4] 3. 16. Ioh. 5. 39. 6. 68. Psal. 119. 9. 105. Iohn 20. 31.
Q. Of what authoritie be these holy Scriptures?
A. Of the highest authoritie, aboue all men and Angels. Gal. 1. 18.
Q. What is the reason of this?
A. 1. Because they are of God.
2. Because they onely immediatly & directly bind the conscience. Iam. 4. 12. Esa. 33. 22.
Q. Which be those bookes of the holy Scriptures?
A. The old and new Testaments.
Q. Which be those of the old Testament?
A. The Law and the Prophets.
Q. Which be those Bookes of the Law?
- The fiue bookes of Moses, called
- 1. Genesis.
- 2. Exodus.
- 3. Leuiticus.
- 4. Numbers.
- 5. Deuteronomie.
Q. Which be the Prophets?
- A. They are either in
- Poesie, and those are Doctrinall:
- Prouerbes.
- Ecclesiastes.
- Canticles.
- Lamentation of Ieremie.
- Iob.
- Psalmes.
- or
- prose which are
- Historical
- Iudges.
- Iehosua.
- Ruth.
- 1. & 2. Samuel.
- 1. & 2. Kings.
- Ezrah.
- Nehemiah.
- Hester.
- 1. & 2. Chron.
- Doctrinall, which are Prophets, called
- Greater,
- Esay.
- Ieremy.
- Ezechiel.
- Daniel.
- Lesser
- Hosea.
- Ioel.
- Amos.
- Obadiah.
- Ionah.
- Micha.
- Nahum.
- Habakkuch
- Zophany.
- Haggai.
- Zecharia.
- Malachi.
- Greater,
- Historical
Q. Which be the bookes of the new Testament?
- A. They are either
- Historicall, either of
- Doctrinall, as the Epistles of
- Christ, as
- or
- The Apostles, as
- Mathew.
- Marke.
- Luke.
- Iohn.
- Acts.
- Paul to
- Iames.
- 1. & 2. Peter.
- 1. 2. & 3. Iohn.
- Iude.
- Apocalyps, which is also
- Propheticall.
- the Romans.
- 1. & 2. Corin.
- Galathians.
- Ephesians.
- Philippians.
- Colossians.
- 1. & 2. Thessa.
- 1. & 2. Timo.
- Titus.
- Philemon.
- Hebrewes.
- Poesie, and those are Doctrinall:
Q. How is it proued that these Scriptures are indeed the word of God?
A. 1. By the perfect concord betwéen all those writings, notwithstanding the diuersitie of persons by whom, places where, times when, and matter whereof they were written.
2. By the admirable maiestie and force that is in them to change the hearts of men. Heb. 4. 12. 1. Cor. 14. 24. 25.
3. By the working of the Spirit in the hearts of Gods children, to assure them they are the Scriptures of God.
Q. How proue you that the Apocryphall bookes are not the word of God?
A. 1. Because they are not written in the Hebrew character, as all the books of the old Testament were.
2. Because the ancient Church of the Iewes did neuer receiue them to be read or expounded in their publike assemblies. Act. 13. 15. 27. 15. 21.
3. The primitiue Church both Gréeke and Latine after the Apostles did neuer receiue them for Scripture.
4. They containe many things repugnant to holy Scriptures.
Hitherto of the Scriptures▪
Q. What do you consider of concerning God?
A. 1. His Nature. 2. His Attributes. 3. The Trinitie of Persons. 4. His Workes.
Q. What is God?
A. An eternall Essence, that hath being of himselfe. Exod. 3. 14.
Q. Of how many sorts be his Attributes?
- A. Of two
- Incommunicable
- and
- Communicable.
Q. What be his Attributes incommunicable?
| A. Two | Simplenesse, | of nature. |
| and | ||
| Infinitenesse |
Q. What is that which you call simplenesse of nature?
A. It is an essentiall propertie in God, whereby euery thing that is in God, is God himselfe. 1. Peter. 3. 17. 1. Iohn 4. 16.
Q. What do you consider of his infinitenesse?
- A. It is either in
- Greatnesse,
- or
- Eternitie.
Q. What is his Greatnesse?
A. It is an essentiall propertie in God, whereby he containeth all things, and is contained of nothing. 1. Kings 8. 27.
Q. What is his infinitenesse in Eternitie?
A. It is an essentiall propertie in God, whereby he is the first and the last. Reuel. 1. 8
Q. What be the attributes of God that are communicable?
A. Those which he doth communicate to others, as power, wisedome, mercy, and such like. Exod. 34 6.
Q. Are those in men or Angels as they be in God?
A. No: in God they be essentiall, in vs by participiation: in him absolutely perfect, in vs imperfect. 1. Cor. 13. 9. In him without measure, and in all fulnesse, Iohn 1. 16. In vs by measure.
Q. What is further to be considered of concerning God?
A. The Trinitie of Persons.
Q. What is a person in the Trinitie?
A. A distinct substance, hauing in it the whole Godhead. Iohn 14. 9. 16. Colos. 2. 9.
Q. What is the Father?
A. The first person in the Trinitie, who hath of himselfe eternally begotten his onely [Page 10] Sonne. Psal. 2. 7.
Q. What is the Sonne?
A. The second person in the Trinitie, eternally begotten of the substance of the Father. Iohn 1. 18.
Q. What is the holy Ghost?
A. The third person in the Trinitie, eternally procéeding from the Father and the Sonne. Iohn 15. 26.
Q. Is euery one of these three persons the true and Eternall God?
A. The Father is God. Rom. 1. 7. Iohn 17. 3. The Sonne is God. Esay 9. 6. 7. Iohn 1. 1. 2. 3. 4. 1. Iohn 5. 20. The holy Ghost is God, because the names, properties, nature, and actions of God are giuen vnto him. Act. 5. 3. 4. Gen. 1. 2. Esay 61. 2. Act. 2. 28. 1. Cor. 2. 10. 11. 1. Cor. 12. 4. 8. 9. 10. 11.
Q. Is any of these greater one then another?
A. No, they are all coequall and coeternal, of the selfe same infinite being, power, and maiestic. Iohn. 5. 7.
Q. How are these, being three, said to be one?
A. They are one in being and essence, but thrée persons and substances.
Q. Euery one of these being true God, are [Page 11] there then more Gods then one?
A. No, there is but one onely God. Deut. 4. 6. 1. Sam. 2. 2. Esay 45. 5. Ephes. 4. 6. 1. Cor. 8. 5. 6.
Q. What is the reason that these three are but one God?
A. Because the Godhead is communicable to all the Persons, but the Persons are incommunicable. Iohn 14. 9.
Q. What be the personall properties?
A. To the Father to beget: To the Sonne to be begotten: To the holy Ghost, to procéed from the Father and the Sonne. Iohn 1. 18. & 15. 26. Hitherto of the Trinitie.
Q. What do you consider of in the workes of God?
- A. Two things
- 1. The Decrée
- 2. The execution of the Decrée. Lam. 2. 17.
Q. What is Gods Decree?
A. It is the most perfect will of God, of euery thing. Ephes. 1. 11.
Q. What do you consider of in this Decree?
- A. That it is
- Generall
- and
- Speciall.
Generall is that which is generally of all things. Acts. 15. 18.
Speciall is that which is specially of some things, as of men and Angels, called Predestination. Ephes. 1. 5. Rom. 8. 30.
Q. What is Predestination?
A. It is the Decrée of God, concerning the euerlasting estate of men and Angels.
Q. What are the parts of Predestination?
A. 1. Election. Ephes. 1. 4. Rom. 9. 11. 23.
2. Reprobation. 1. Thes. 5. 9. 1. Pet. 2. 8. Iud. 4. Rom. 9. 22.
Q. What is election?
A. Gods eternall appointing of certaine men and Angels to eternall life. Rom. 9. 23.
Q. What is Reprobation?
A. Gods eternall appointing of certaine men and Angels to destruction. Rom. 9. 22.
Q. What is the cause of this Decree?
A. The will of God. Rom. 9. 18.
Q. When did this Decree begin?
A. It was before the foundation of the word was layed, and therefore it is eternall. Ephes. 1. 4. Iude 4. 2. Tim. 1. 9.
Q. What is the end of Gods election?
A. The praise of his glorious Grace. Ephes. 1. 6.
Q. What is the end of Reprobation?
A. The praise of his glorious Iustice. Pro. 16. 4.
Q. Can this Decree be altered?
A. No: but remaineth vnchangeably the same for euer. Rom. 9. 11. Iohn 13. 1. Iames 1. 17. Rom. 11. 29. Malach. 3. 6.
Hitherto of the Decree.
Q. What is the execution of the Decree?
A. The fulfilling of that which is decréed. Ephe. 1. 11. Dan. 4. 21.
Q. What are the parts of execution?
A. Two: Creation and Prouidence.
Q. What is Creation?
A. The giuing of the first being, forme, and qualitie to euery Creature.
Q. What are the parts of Creation?
- A. Two
- 1. The rude masse of the world wherein all things were confounded & mingled one with another.
- 2. The beautifull frame and fashion of the world made of this rude masse.
Q. Whereof was the rude masse made?
A. Of nothing. Heb. 11. 3.
Q. How was it kept and preserued?
A. By the holy Ghost. Gen. 1. 2.
Q. What do you consider in the frame and fashion of the world?
- [Page 14] A. Two things
- 1. The elements which are the most simple substāces.
- 2. The bodies which are compounded of the Elements.
Q. What be those Elements?
A. Fire, Water, Earth, Aire.
Q. What vnderstand you by the bodies compounded?
A. The rest of the creatures made of the vneuen mixture of the Elements.
Q. How many sorts of creatures be there?
- A. Two
- Visible.
- Inuisible. Coloss. 1. 16.
Q. How many sorts of visible creatures be there?
A. Two. Sensible. Insensible.
Q. What do you consider in the Creation of man.
A. His parts, sexes, and dignities.
Q. How many parts be there of man?
A. Two: Body and Soule. Eccles. 12. 17. 1. Thes. 5. 23.
Q. Whereof was the body made?
A. Of the dust of the earth, and therefore mortall. Gen. 2. 7.
Q. What is the Soule?
A. A spirituall substance, and therefore immortall. Gen. 2. 7.
Q. Why is not the Soule mortall?
A. Because it was not made of any of the Elements, it being frée from composition is also frée from decay and perishing.
Q. What are the diuerse Sexes?
A. Two, male and female: and of either there was created but one. Gen. 1. 27. & 2. 22 Malach. 2. 15.
Q. What are the dignities?
A. 1. To be made after Gods owne Image. 2. To haue power and dominion ouer the creatures. Gen. 1. 26. 27.
Q. What vnderstand you by the Image of God?
A. Perfection of knowledge and puritie. Colos. 3. 10. Ephe. 4. 24.
Q. Who made the Angels?
A. In the sixe dayes God also created them of nothing.
Q. What consider you in their creation?
A. Their nature, knowledge, power, and office.
Q. What is their nature?
A. It is not of any corporall matter, but méerely spirituall and incorruptible. Heb. 1. 14.
Q. What is their knowledge?
A. It is naturall, for they be intelligent spirits, in a farre higher degrée then is the spirit of man.
2. Experimentall.
3. By reuelation.
Q. What is their power?
A. It is very great, yet it is limited to do onely what God will. 2. Thess. 1.
Q. What is their office.
A. 1. To defend, protect, and deliuer the righteous. Act. 12. 7. 8. 11. 15. Psal. 34. 7. 2. To destroy the wicked. 2. King. 19. 35. Act. 12. 23.
Q. How many sorts of Angels be there?
A. Two: good and bad.
Q. How were they created?
A. They were all made Angels of light. Iude 6.
Q. How came they bad?
A. Not by creation but by transgresson. Iude 6.
Q. Whereby did God made all things?
A. By his word. Heb. 11. 3. Gen. 1.
Q. In what estate were the rest of the creatures made and placed?
A. They were all made good and perfect in their kinde. Gen. 1. 31.
What was the end of all the workes which God made?
A. His onely glory. Rom. 11. 36. Psal. 19. 1. 2. Hitherto of the Creation.
Q. What is prouidence?
A. A most wise disposing of all things to their proper and appointed ends.
Q. How farre doth this prouidence extend it selfe?
A. 1. In generall to all things both small and great. Matth. 10. 29.
2. In special to matters of chance. Pro. 16. 33
3. To actions of euill. Gen. 45. 5. 7. 8. 2. Sam. 16. 10. 1. King. 22. 20. 21. 22. 23. 2. Sam. 12. 12. Amos 3. 6.
Q. Is not God then the author of sinne?
A. He that is goodnesse it selfe cannot be author of any thing but of that which is perfectly good, and therefore doth that well and iustly which the instruments do ill and vnlawfully.
Q. How doth Gods prouidence bring things to passe?
A. 1. Sometimes by meanes. Acts 27. 31.
2. Sometimes without meanes. Ruth 2. 3.
Q. What consider you in the meanes?
A. 1. Sometimes they are lawfull.
2. Sometimes indirect. Gen. 27. 6. 7. 8.
Q. Of what things chiefly is this prouidence?
A. Of men and Angels.
Q. What of them especially is to be considered?
A. The fall of both; the repaire of man. Gen. 3. 1. 2. 3. 15. Iude 6. 2. Pet. 2. 4.
Q. What do you consider of the fall of man?
A. Two things; the causes of the fall, and the fall it selfe.
Q. What be the causes?
- A. They are either
- 1. Principall, as the diuell.
- or
- 2. Instrumentall, as the serpent.
Q. What was their fall?
A. A voluntary transgression of that Law which God gaue them, from whence came originall and actuall sinne.
Q. What is originall sinne?
A. A priuation of originall purity, and corruption of the powers and faculties of nature.
Q. How is originall sinne called in the Scriptures?
A. The old man, concupiscence, sinne that [Page 19] dwelleth in vs: the body of sinne, the law of the members. Rom. 6. 6. 7. 7. 20. 23.
Q. When doth this sinne first begin in man?
A. In his conception. Psal. 51. 5.
Q. What is actuall sinne?
A. It is the breaking of the Law of God, in thought, word, and déed.
Q. Are all sinnes equall?
A. The first motion is not so great a sinne as the outward action: some are pardonable, some vnpardonable. Acts 5. 3. 4. Luke 12. 4. 7. 48. Matthew 12. 31. Heb. 6. 4. Iohn 5. 16.
Q. What followed sinne?
A. Two things; guilt and punishment.
Q. What is that guilt?
A. It is the desert of sinne, whereby we become subiect to the wrath and punishment of God.
Q. What doth this guiltinesse worke in vs?
A. 1. It doth still accuse and worketh vnquietnesse in the mind. Gen. 4. 7. Rom. 2. 15.
2. It is an horror and torment to the conscience. Pro. 28. 1.
Q. What is the remedy against this?
A. 1. To resist and withstand the first motion of sinne.
2. To humble our selues to the Lord by [Page 20] confession and repentance for sinne committed.
Q. What is the punishment?
A. It is all euill vpon the sinner, both in this life, and in the life to come.
Q. What are the euils in this life?
A. 1. Ignorance, darknesse of mind, hardnesse of heart, pronenesse to sinne. Eph. 4. 17. 18. 19.
2. Calamities and miseries vpon the bodies, goods, or name. Deut. 28. 15. 16. 17. &c.
Q. What is the euill in the life to come?
A. Euerlasting destruction both of body and soule. Rom. 6. 21. 23.
Q. Did this guilt and punishment rest in Adam and went no further?
A. It did not rest in him, but spread it selfe to all his posterity. Rom. 5. 12. 13. 14.
Q. What is the scope of this Scripture?
A. To shew that the sinne of one mans eating the forbidden fruit is the sinne of all men.
Q. Why should the posterity of Adam be guilty of that sinne they neuer did?
A. Because all mankind was in Adams loynes when he sinned, as in Abraham Leui is said to haue payd tythes to Melchisedech.
Q. What followeth vpon this?
A. That by propagation of our last Parents we are partakers of the transgression of our first Parents. Hitherto of the fall.
Q. What is the repaire of man?
A. A restoring of mankind to a farre better estate then euer we had in Adam. Rom. 5. 15.
Q. What is the way to recouer this estate?
A. Onely by faith in the couenant of grace.
Q. How doth that appeare that faith is the onely way?
A. Because the Scripture sheweth that the Fathers before and vnder the Law and Gospell, were by this way of faith and by no other, iustified, and saued. Gen. 15. 6. Heb. 13. 8.
Q. To whom doth this restoring belong?
A. Onely to mankind, and not to the Angels that are fallen.
Q. Why doth it not belong also vnto them?
A. 1. Because the promise of restoring was made onely to man, and not to them. Gen. 3. 15.
2. Because the restoring was wrought in the nature of man, and not of Angels. Hebr. 2. 16.
Q. What are the outward meanes of this restoring?
A. The word of God preached, and the Sacraments rightly administred.
Q. What are the parts of the word?
A. The Law, called the couenant of works.
The Gospell, called the couenant of grace.
Q. What doth the Law require?
A. Perfection in all things, which none can do in any thing.
Q. If the Law cannot iustifie, what vse is there of it?
A. Though it cannot iustifie, yet there is great vse of it.
First, to the vnregenerate.
1. To discouer their sinne.
2. To aggrauate and increase it.
3. To pronounce the sentence of death aainst them, and so is a Schoolemaister to bring them to Christ. Gal. 3. 24.
Secondly, To the regenerate.
1. It is a light to shew and direct them how to liue aright after they be come to Christ. Psal. 119. 105.
2. It doth quicken and stirre vp to obedience.
3. It kéepeth downe the rebellion of the flesh in the best.
Q. What rules are to be obserued for the better vnderstanding of the Law?
A. 1. In euery commandement there is a figuratiue spéech, whereby more is commanded or forbidden then is named.
2. In euery commandement there be two parts, affirmatiue and negatiue, whereof the one is expressed, and the other vnderstood.
3. Whatsoeuer euery commandement commandeth or forbiddeth, it commandeth all meanes and occasions thereunto, and forbiddeth the contrary.
4. The Law is spirituall, and therefore is giuen to rule and order as well the inward man as the outward.
Q. Why is euery commandement set forth in the second person and singular number, (thou?)
A. That euery particular man may know that God speaketh to him.
Q. How is the Law diuided?
A. Into two Tables, the first and the second. Exod. 34. 1. Deut. 4. 13.
Q. What is proper to the first Table?
A. 1. That intreateth of God and his worship onely.
2. The duties and sinnes of the first Table are greater then the duties and sinnes of the second Table, if the comparison be equall, otherwise not.
3. Euery commandement of the first Table haue their seueral reasons annexed vnto thē.
Q. Why are the reasons of the commandement of the first Table set downe rather then the second?
A. To shew that there is lesse light left in vs of the worship of God, then of the duties we owe to our neighbour.
Q. What doth the second Table teach vs?
A. The duties of loue and righteousnesse to our neighbours, both in our generall and particular callings.
Q. What is to be obserued frō hence, that God hath ioyned these two Tables together?
A. That in that obedience which is pleasing to God, the duties of both tables must be ioyned together, and neuer seuered. 1. Ioh. 4. 20. 21.
Q. Rehearse the words of the preface.
A. God spake all these words, saying, &c.
Q. What is contained in these words?
A. The precept it selfe, and thrée seuerall reasons set before it.
Q. What is the first reason?
A. It is contained in these words, I am Iehouah, or the Lord; whereby God sheweth that he hath absolute power and iust right to command all, and therefore of right all are bound to obey whatsoeuer he commandeth.
Q. What is the second reason?
A. It is contained in these words, Thy God. In which God doth bind himselfe by promise, to giue vs all good things here, & in the world to come eternal life; & therfore we are bound to obey him. Heb. 11. 16. Ps. 144. 15.
Q. What is the third reason?
A. It is contained in these words, Which brought thee out of the land of Egypt, &c. In which God puts the Iewes in mind what a great deliuerance he had giuen them, and therefore bound them to obey him.
Q. How doth this reason concerne vs?
A. That deliuerance did shadow out our spiritual deliuerance from sin and the diuel, and therfore we are straightly bound to obey this law.
Q. Rehearse the first commandement.
A. Thou shalt haue no other gods, &c.
Q. What is the sum of this cōmandement?
A. The inward worship of God.
Q. What is particularly forbidden and commanded in this precept?
| Forbidden. | Commanded. |
| To be ignorant of the true God, his essence, attributes, the trinitie of persons, his workes. | To knowledge the onely true God, his essence, his attributes, the trinitie of persons, his workes. Ioh. 17. 3. |
| To affirme that there is no God. | |
| Multitude of gods. | |
| A false God. | |
| False imaginations of the true God. Rom. 1. 21. | |
| The loue of creatures aboue God, Mat. 10. 37 | To loue God aboue all. Deut. 6. 5. Ex. 32. 32 |
| To trust in creatures Ierem. 17. 5. Iob. 31. 24. | To put our trust & confidence in God, though meanes be wanting. 2. Chron. 20. 20. Prou. 3. 5. |
| To hope for helpe from creatures. Iob 31. 24. | |
| To séek to witches. Leu. 20. 6. Deut. 18. 10. | To set our hope in God. Ps. 78. 7. 2. Chro. 14. 11. |
| To preferre the physition before God. 2. Chron. 16. 12. | To séeke vnto God for helpe. Esay 8. 19. |
| [Page 27]Impatiencie, murmuring. Num. 14. 2. | Patience in afflictions. Iob 1. 21. Iam. 5. 10. Leuit. 10. 3. |
| To feare man more thē God. Es. 51. 12, 13 | To feare God aboue all. Matth. 10. 28. |
| Irreuerence, hardnesse of heart. | Inward reuerence of the Maiesty of God. Heb. 11. 7. |
| Presumption, carnall securitie. Ps. 36. 1. | Inward humilitie. 1. Pet. 5. 5. |
| To giue glorie to others, or to take it to our selues. Acts 12. 22. | To giue all glorie to God for mercies vnto vs, or for any good done by vs to others. |
Q. Rehearse the second commandement.
A. Thou shalt make thée no grauen image, neither the likenesse of anie thing, &c.
Q. What is contained in these words?
A. The precept it selfe, and the reasons.
Q. What is the summe of this commandement?
A. The outward worship of God.
Q. What are the parts of the negatiue part of this commandement?
| A. They are two: | 1. the making | of idols. |
| 2. the worshipping |
Q. What is generally forbidden?
A. All wil-worship. Col. 2. 23.
Q. What is particularly
| Forbidden? | Commanded? |
| All representations of the holy Trinitie. Deut. 4. 15, 16. Esa. 40. 18. Act. 17. 29. | That outward worship which God in his word hath appointed. Leuit. 18. 4. 5. |
| To make the likenesse of any creature for religious vses. Heb. 2. 18. | The parts whereof are, |
| 1. Such as he hath giuen vs to vse. | |
| To be present at idoll seruice. 2. Cor. 6. 16. | 2. Such as we giue him for seruice according to his word. |
| Feasts. 1. Cor. 10. 7. | Of the first sort are, the Ministery of the word, Sacraments, the Censures of the Church. Matth. 28. 15. 18. 19. & 26. 26. |
| Bodily gestures to idols. 1. Cor. 6. 19. | |
| To worship God after the vnlawful fashion of other countries and people, Iudaisme, Turcisme, Papisme. Leuit. 18. 3. Deut. 12. 30. 31. | Of the other sort are prayer, thanksgiuing. Psal. 50. 14, 15, 23. |
| And these be ordinary. | |
| To giue diuine worship vnto creatures. | |
[Page 29]
| |
| 2. Vnreasonable and insensible. | |
| Ecclesiasticall ceremonies without warrant of the word, and whereof there is no vse. Esa. 1. 12. Mat. 15. 9. | Fasting, feasts, vowes and lots. Esay 22. 12. Math. 9. 15. Eccles. 5. 3. And these be extraordinary. |
| All inuentions and traditions of men, repugnant to Gods word. | The gestures of the body orderly and reuerently vsed, according to ye diuers parts of Gods worship. |
| False ministeries and Sacraments. | As at the reading of the word of God, to stand vp. Nehem. 8. 5. |
| At prayer, | |
| To lift vp the hands. 1. Tim. 2. 8. 1. Kin. 8. 22. | |
| To knéele. 2. Chron. 6. 13. Act. 20. 36. | |
| To lift vp the eyes. Ioh. 17. 1. | |
| [Page 30]All occasions of idolatrie familiar societie, and affinitie with idolaters. Deut. 7. 2. 3. 2. Cor. 6. 14. Gen. 24. 3. 28. 1. 34. 14. | |
| To adde or take from the word of God. Deut. 12. 32. |
Q. What is contained in the reasons annexed to the second commandement?
A. 1. A threatning of iudgement against the transgressors of this commandement, thereby to kéepe vs from false worship.
2. A promise of much mercie to all that worship the true God according to the rule of his word.
Q. Rehearse the third commandement.
A. Thou shalt not take the Name of the Lord thy God in vaine: for the Lord will not hold him guiltles that taketh his Name in vaine.
Q. What is contained in these words?
A. 1. The precept it selfe: 2. the reasons of it.
Q. What is the summe of this commandement?
A. The right vse of the holy Name of God, and of all the parts of his worship.
Q. What is meant by the Name of God?
A. All that whereby he is made knowne vnto vs, as his titles, attributes, workes, word, and Sacraments. Psal. 8. 1. Rom. 2. 24. Leuit. 22. 2.
Q. What is particularly
| Forbidden? | Commanded? |
| A. To speake of the titles of God in our cō mon talk, without inward reuerence or iust cause. | To thinke & speake reuerently of ye names & titles of God vpon iust cause, and for a good end, to profit our selues & others thereby. Luk. 1. 28. Esa. 12. 2. Psal. 18. 13. Act. 10. 33. |
| To sweare falsly. Leuit. 19. 12. Zach. 5. 4. | To sweare truly. |
| Rashly, without iust cause. Iam. 5. 12. | Not at all in our ordinary cōmunication. Mat. 5. 37. |
| By that which is no god. Ier 5. 7. | To sweare by none but God. Deut. 6. 13. Ier. 12. 16. |
| To sweare by creatures, Matth. 5. 34. 35. | |
| Periury. Mat. 5. 35. | To performe lawful oathes. Math. 5. 33. |
| Blasphemie. Leuit. 24. 15. | |
| [Page 32]To speake euill of Gods attributes. | To speake of the attributes of God with all reuerence. |
| To speake vnreuerently of his workes. | |
| To vse the name of God about witchcraft, charmes, &c. | |
| Vnlawfull vowes. | To perform all lawful vowes. Eccles. 5. 3. |
| To come to any part of Gods seruice without due preparation. | To come prepared. Eccles. 4. 17. 1. Cor. 11. 28. |
| In hearing, wandring thoughts, hardnes of heart, dulnesse, to be sléepie: not to apply the word. | To be attentiue and inwardly moued with reuerence, wise hearted to apply the word. Isa. 66. 2. Heb. 11. 7 |
| Not to profite by the meanes. Psal. 50. 17. | By the meanes to grow in knowledge. Math. 13. 23. |
| A scandalous life. 2. Sam. 12. 14. | By holy conuersation to adorne the profession. 1. Pet. 2. 12. |
| To pray in a strange tongue. | To pray in a known tongue. |
| To pray without féeling. | And in féeling. 1. Cor. 14. 15. |
| [Page 33]To blesse God for euill things. 1. Sam. 23 21. | |
| To sing Psalmes without affections. | To sing with affection. Col. 3. 16. 1. Cor. 14. 19. |
| Corrupt sence, false doctrine, and applications of the Scriptures. Ezech. 13. 22. | The pure handling of the word of God. 1. Pet. 4. 11. |
| By the workes of his mercy, not to trust in him. Psal. 78. 22. | By the workes of his mercy, to loue him and to trust in him. Psal. 78. 7. |
| By his iudgements not to feare, nor repent. | By his iudgements to feare, and séeke vnto him by repentance. Exod. 14. 31. 2. Chro. 20. 3. |
Q. What is the summe of the reason annexed to this commandement?
A. It containes a threatning of extreme vengeance against the transgressors of this commandement.
Q. Rehearse the fourth commandement.
A. Remember the Sabbath day to kéepe it holy.
Q. What is contained in these words?
A. 1. The precept it selfe: 2. the reasons.
Q. Wherein doth the sanctifying of the Sabbath consist?
A. 1. In abstaining from our ordinary businesse.
2. In performing the workes of the Sabbath.
Q. What is particularly
| Commanded? | Forbidden? |
| A. That our thoughts and meditations be spirituall, and wholly set vpon things that cōcerne the kingdome of God. Psal. 119. 15. 23. | To haue our thoughts vpon our ordinary busines and worldly affaires. Esay 58. 13. |
| To speake and conferre of those things that are heauenly. | To talke of our ordinary businesse, and worldly affaires. Esay 58. 13. |
| To do the works of the Sabbath. | To do our ordinary wéekes businesse. Neh. 13. 15. 17. |
| To worke in earing time, in haruest time. |
| To worke about the | |
| [Page 35] | Temple. Exod. 34. 13. 21. 31. |
| To rise early and trauell to the word, if it be not where we dwell. 2. Kings 4. 23. Matth. 1. 35. | Iournies, Faires, sports, banquetting. Exod. 16. 29. Nehe. 13. 16. |
| To be present at the Publicke assemblies from the beginning to the end. Ezekiel 46. 10. | To be absent from the publicke assemblies, to come after it is begun, to go away before it be ended. |
| To ioyne with the Church in hearing, prayer, and the Sacraments. Acts 13. 15. 15. 21. 17. 2. | Not to ioyne in affection and fit gesture with the Church in the seruice of God. |
| Priuate exercises of the Sabbbath which are, | |
| |
| |
[Page 36]
|
Q. What are the reasons annexed to this commandement?
A. 1. The first is a reason of comparison, of the lesse: If God hath giuen vs sixe dayes to follow our callings, we ought to rest one in seauen, and to kéepe that holy to the Lord.
2. God himselfe rested the seauenth day, therefore we ought to do so.
Q. How is the second Table diuided?
A. 1. Into those commandements which concerne speciall duties to speciall persons, as the fifth commandement.
2. Into those which concerne generall duties vnto all, as the last fiue commandements.
Q. Rehearse the fifth commandement?
A. Honour thy father and thy mother, that thy dayes may be long in the land, which the Lord thy God giueth thée.
Q. What is contained in these words?
A. 1. The precept: 2. the reasons.
Q. What is the summe of this commandement?
A. All speciall duties to man, in regard of his and our speciall calling.
Q. What is meant by father and mother?
A. Our naturall parents, and all others that be aboue vs, in gifts, calling, or age.
Q. What is particularly
| Commanded? | Forbidden? |
| A. The duties of children to parents. | |
| Vnreuerent behauiour towards them. |
| To contemne them. Gen. 9. 22. Pro. 20. 20. Exod. 21. 17. | |
| Declared, | |
| By rising vp, and bowing downe before them. Leuit. 19. 32. 1. King. 2. 19. | |
| To be silent whilst they speake. Acts 24. 10. Iob 32. 6. 7. | To interrupt them in their spéech. |
| To giue them their iust titles when wée speake vnto them. 1. Pet. 3. 6. 1. Sam. 1. 14. 15. Gen. 31. 35. | |
| [Page 38] This is due to all Superiors. | |
| Obedience to their commandements, in matters of religion & things of this life, also in marriage. Ephes. 6. 1. Iudges 14. 2. | Disobedience in this or any of them. Rom. 1. 30. Gen. 28. 9. |
| To relieue them. Gen. 47. 12. | To neglect them or suffer them to want. |
| Seruants to Maisters. | |
| Louing affections to perswade them to that which is good for their good. 2. Kings 5. 14. | To hate them. |
| Subiection to the froward. 1. Pet. 2. 18. | To be rebellious against them. |
| Patiently to suffer their wrongs. 1. Pet. 2. 18. | Murmuring and impatiency. |
| Prouidence to preuent euill. 1. Sam. 25. 17. | To be carelesse. |
| Painfulnesse. Gen. 31. 40. | Idlenesse, eye-seruice. Col. 3. 22. |
| [Page 39]Faithfulnesse. Gen. 31. 38. 39. 40. Tit. 2. 10. | To pilfer away their Maisters goods, to waste their estate. Tit. 2. 10. |
| To be grieued at their misery. To find out some course for their ease, and to perswade them vnto it. 1. Sam. 16. 15. 16. | |
| Not to answer againe. Titus 2. 9. | To giue froward answers. |
| To preferre their Maisters businesse before their owne. Gen. 24. 33. | |
| Wiues vnto Husbands. | |
| Subiection, Col. 3. 18. Eph. 5. 22. | To be stubborne & rebellious. |
| To better his estate by | |
| To waste his estate. |
| [Page 40]To perswade their Husbands to yt which is good. Gen. 31. 16. | To hinder them frō that which is good. |
| Méeknesse, modesty▪ 1. Pet. 3. 3. 4. | Frowardnesse. |
| To Magistrates. | |
| Subiection, tribute, prayer. Rom. 13. 1. 2. 1. Tim. 2. 2. | Rebellion, cōtempt of authority. 2. Pet. 2. 10. |
| To Ministers. | |
| To heare and obey their doctrine. | Not to heare them. |
| To maintaine them. | To neglect them. |
| To be subiect to their iust & righteous censures. Heb. 13. 17. Gal. 6. 6. | To resist them. |
| To the aged and those of gifts. | |
| To arise vp before them. Leuit. 19. 32. | |
| To knowledge their gifts, and to speake to their praise. Dan. 2. 46. Gen. 41. 38. 2. Corinth. 8. 22. 23. | To enuie them. |
| To speake to their disgrace. | |
| [Page 41] Duties of Parents to Children. | |
| To teach and command them the true knowledge & seruice of God, according to their yeares and capacitie. Deu. 21. 18. 20. Prou. 31. 1, 2, 3, 4, 5, 6, 7 8, 9. 1. Chron. 28. 9. 1. King. 2. 3. Ephes. 6. 4. Gen. 18. 19. | Not to teach them at all. |
| To teach them errours. | |
| To obserue and discerne their aptnesse, and so to fit them for callings accordingly. Gen. 4. 2. | To let them grow vp in idlenesse, or force them to such courses for gaine, for which they haue no aptnesse nor disposition. |
| To lay vp and prouide for them. 2. Cor. 12. 14. Gen. 25. 5, 6. | To neglect them. |
| To correct them with moderation for amendment. Prou. 29. 17. & 19. 18. | Not to correct them. |
| To excéed measure in correcting them. | |
| To marrie them in the Lord, or to kéepe | To kéepe them vnmaried when there is |
| [Page 42]them vnmarried if they sée fit. 1. Cor. 7. 37. | néed to marry them. |
| To seruants. | To force them to marry such whō they affect not, to marry them to profane persons. |
| To teach them and command them the knowledge and feare of God. Gen. 18. 19. | Not to teach them at all. |
| To make prouision of food and necessaries sitting for them. Prou. 27. 26. 27. & 31. 15. 21. | To seduce and poison them with errors. |
| To recompence their seruice according to their labour and desert. Deu. 15. 13, 14, 15. | To denie them necessaries, and that which is fitting for them. |
| Chastisement with mercie. | To send them away emptie handed. |
| To giue good example vnto them. Psalme 101. 2. | To correct without iust cause, or about measure. |
| To teach them their trade, and to fulfill all couenants vnto them. | To giue ill exampie to the family. |
| To kéep them from the knowledg of their trade: not to pay them | |
| [Page 43] Col. 4. 1. | their wages. |
| To wiues. | |
| To loue, teach and exhort them. Ephes. 5. 25. | To hate them. |
| Not to delight and take comfort in them. Prou. 5. 19. | |
| To defend and protect them from euill. Gen. 20. 16. | To suffer them to be wronged. |
| To beare with their infirmities. 1. Peter. 3. 7. | To reproch or disgrace them with their infirmities. |
| To prouide for them, and to liue peaceably with them. Esa. 4. 1. 1. Sam. 4. 5. | To suffer them to want. |
| To liue bitterly and contentiously with them. Col. 3. 19. | |
| To subiects. | |
| To prouide teaching for the people. | To let the people be without preaching. |
| To maintaine true religion. | To hinder and put downe the preaching of the Gospell. |
| To compell his subiects vnto it. | To tollerate all religions. |
| To decrée good laws, and to sée them duly executed. | To decrée wicked lawes. |
| [Page 44]To preserue peace, the Common wealth, and honest life. | Not to punish euill doers spéedily. Eccles. 8. 11. |
| To punish the euill. | To punish and disgrace those that do well. |
| To defend the good. 1. Tim. 2. 2. Rom. 13. 3, 4. Ezra 7. 25. 2. Chron. 17. 7, 8, 9 & 30. 6. | To countenance the euill. |
| Tyrannie. | |
| Ministers to their people. | |
| To teach and exhort them. | Not to teach at all, or seldome, & vnprofitably. |
| To conuince all gainsayers. | To let heresies spring vp in the Church. |
| To apply their doctrine. | To apply the word falsly. Ezech. 13. 22. |
| To administer the Sacraments and censures. | |
| To be examples to the flocke in all things that are good. Rom. 12. 7. 8. 1 Pet. 5. 2. 3. 2. Tim. 2. 15. & 4. 2. | To giue example of ill life. |
| [Page 45] To the yong. | |
| To teach them honest things. | To be teachers of dishonest things. |
| To procure reuerence to themselues by their graue & wise cariage. Tit. 2. 2. 3. 4. 5. Prou. 16. 31. Iob 29. 8. | To be examples of loose life. |
Q. What is the reason that is put to this commandement?
A. It containes a promise of a long life to those that be dutifull & obedient to parents.
Q. Rehearse the sixth commandement.
A. Thou shalt not kill.
Q. What is the sum of this cōmandement?
A. All generall duties concerning the life and person of our neighbour.
Q. What is particularly
| Forbidden? | Commanded? |
| To kill, or any way to procure hurts or wounds to their or our owne bodies. Gen 4. 8. 2. Sam. 11. 15. & 12 9. Leuit. 24. 19, 20. | To preserue his and our owne person, life, and health. Iob 29. 15. Luke 10. 34, 35. |
| Excessiue correction. | |
| To hurt the impotent. | |
| [Page 46] Deut. 25. 3. Leuit 19. 4. | |
| To ouerworke men. | |
| To deny succour and reliefe to those that are in distresse. Esa. 58 7. | To giue to those in néed. Eccles. 11. 2. |
| Crueltie and hard vsage of the creature. | Mercie. Prou. 12. 10. |
| All threatnings, bitter & prouoking spéeches. Math. 5. 22. 2. Sam 6. 20. Pro. 12. 18. | Courteous and amiable spéeches. |
| Soft and friendly answers. Prou. 15. 1. | |
| To mocke at the meane condition of others. 1. Sam. 17. 18. | |
| A wrathfull & frowning countenance. Ge. 4. 5, 6. | A louing & friendly countenance. |
| A scornful nodding the head: to gnash the téeth at one. Math. 27. 39. Acts 7. 54. | |
| Anger without cause, or past measure. Math. 5. 22. | To be slow to anger. Iam. 1. 19. |
| Hatred, enuie, frowardnesse. | Loue, méeknesse, |
| [Page 47] 1. Iohn 3. 15. Iames 3. 14. | long-suffering. Ephes. 4. 2. 26. Col. 3. 12, 13. |
| To eate & drink that which ouerthrowes our health. | |
| Surfetting. | |
| To eate out of season. Eccles. 10. 16. | Seasonable diet. |
Q. Rehearse the seuenth commandement.
A. Thou shalt not commit adulterie.
Q. What is the summe of this commandement?
A. Chastitie of bodie and mind.
Q. What is particularly forbidden and commanded?
| Forbidden. | Commanded. |
| All vncleannesse. | Chastitie of body and spirit. |
| Adulterie, fornication, incest. Leuit. 19. 29. Deut. 23. 17. & 22. 28. 1. Thess. 4. 3. | Honest and chaste life both in single and maried estate. 1. Thes. 4. 4 |
| To haue many wiues at once, Polygamie. Gen. 2. 22. 24. Leu. 18. 18. 1. Tim. 3. 2. | One wife for one husband. Mal. 2. 15. 1. Cor. 7. 2. |
| To entice or inforce | |
| [Page 48]any to vncleannesse. 2. Sam. 13. 11. 14. | |
| The excessiue and immoderate vse of the mariage bed. | The moderate and sanctified vse of the wife. |
| Buggery, man with man, man or woman with beasts. Leuit. 18. 23. Rom. 1. 26, 27. | The naturall vse of that kind which God hath appointed. |
| Vnchaste lusts, burning desires. Mat. 5. 28 1. Cor. 7. 9. 1. Thes. 4. 5. | To be chaste in spirit. |
| Occasions. | |
| Idlenesse, gluttony, drunkennesse. Ezech. 16. 49. Esa. 5. 22. Genes. 19. 32. | Temperance, sobrietie. Acts 24. 25. |
| Men to weare womens apparell, women mens. | Modest, decent, and comely apparel. 1. Tim 2. 9. |
| Wanton and newfangled attires. Deut. 22. 5. Es. 3. 16. Zeph. 1. 8 | |
| Wanton diet, & such meates and drinks as prouoke lust. Ezec. 16. 49. Esa. 5. 11. Eccl. 10. 16 | Sober diet, to eate for strength. Eccles. 10 17. |
| [Page 49]Wanton spéeches, playes, & amourous bookes. 1. Cor. 15. 33. | Modest and chaste talke. Ephes. 5. 3. 4. |
| Wanton looks and gestures. | To make a couenant with our eyes. Iob. 31. 1. |
| To companie with those that are light & wanton. Gen. 39. 10. 2. Pet. 2. 14. | |
| Mixt and wanton dancing, wandring or gadding abroad, to sée or to be séene. Gen. 34. 1. | |
| The maried to defraud one another. 1. Cor. 7. 5. | Due beneuolence. 1. Cor. 7. 3. |
| Separation of man and wife. 1. Cor. 7. 5. | To liue together. 1. Cor. 7. 5. |
| Not to marie when there is néed. 1. Cor. 7. 9. | To marrie in the Lord. 1. Cor. 7. 39. |
Q. Rehearse the eight commandement?
A. Thou shalt not steale.
Q. What is the summe of this commandement?
A. All generall duties to men, in respect of their goods.
Q. What is particularly
| Forbidden? | Commanded? |
| To take away our neighbours goods by robbery, oppression, or fraud. Leuit. 6. 2. 1. Thess. 4. 6. | To preserue and defend their goods. Deut. 22. 1. 2. 3. 1. Sam. 25. 7. 15. 16. |
| To withhold | To restore |
| Pledges: | Pledges: |
| Things left with vs to kéepe, things foūd, borrowed. Deut. 24. 12. Exod. 22. 26. Leuit. 6. 2. 3. Psal. 37. 21 | Things left with vs to kéepe, found, or borrowed. |
| Prodigall and wastfull spending. | Frugalitie. Iohn 6. 12. |
| Niggardlinesse to spare more then is iust. Prou. 11. 24. | Liberality. Esay 32. 8. |
| Desire of our neighbours goods. Math. 15. 19. 1. Tim. 6. 9. 10. | |
| Discōtentednes with our present estate. | To be content with things present. 1. Pet. 5. 8. 1. Tim. 6. 8. Phil. 4. 11. 12. |
Q. Rehearse the ninth commandement.
A. Thou shalt not beare false witnesse against thy neighbour.
Q. What is the summe of this commandement?
A. All generall duties in respect of his good name.
Q. What is particularly
| Forbidden? | Commanded? |
| To witnesse falsly against our neighbours. Prou. 19. 5. | To witnesse the truth. |
| Lying, dissembling, talebearing, backbyting, slandering, Rom. 1. 29. 30. Leuit. 19. 16. | To reioyce at the good report of another. |
| Rash censuring and iudging. Matth. 7. 1. 2. | |
| To speake of secret faults to their disgrace. Prou. 11. 13. | To conceale faults. |
| To wrest words to a contrary sence and meaning. Math. 26. 61. | |
| To interpret things spoken or done in the worst part. | To take doubtfull things in ye best sence. Gen. 37. 33. 1. Cor. 13. 7. |
| To speake the truth, [Page 52] yet with a purpose to hurt. | |
| To speake of mens infirmities, & meane conditions, to their disgrace. 1. Sam. 17. 28. | To commend the good parts and gifts of God in them to others. Prou. 27. 2. |
| To iustifie the euill, and to condemne the good. Prou. 17. 28. | To iustifie the good and to condemne the euill. Psal. 15. 4. |
| To beléeue all reports and tales Exod. 2 [...] 1. Sam. 24. 10. Psal. 15. 3. | To reiect the tale bearer. Prou. 25. 23. |
| To be silent when our neighbours are euill spoken of. | To speake in their defence. Prou. 31. 8. |
| Euill surmises, suspitions without ground, enuie, emulation. 1. Tim. 6. 4. Acts 28. 4. 2. 13. 1. Sam. 1. 13. Gen. 37. 11. 1. Sam. 17. 28. | Alwayes to thinke the best, and in loue to couer and passe by offences. Prou. 10. 12. 1. Cor. 13. 5. |
Q. Rehearse the tenth commandement.
A. Thou shalt not couet thy neighbours house, neither shalt thou couet thy neighbours wife, nor his seruant, nor his maide, [Page 53] nor his oxe, nor his asse, neither any thing that is thy neighbours.
Q. What difference betweene this and the former commandements?
A. The former forbid the outward action of sinne with the consent.
This forbids the first motion of sin without the consent.
Q. What is particularly
| Forbidden? | Commanded? |
| All thoughts and desires against our neighbours, without consent. Rom. 7. 7. | That all our thoughts and desires be for the good of our neighbour. 1. Tim. 1. 8. 1. Thess. 5. 23. |
| The first motions of sinne with the least liking. | Opposition against the first touch and tender of euill. Gal. 5. 17. |
Q. Is all desire here forbidden?
A. No, but that which is after something of our neighbours.
Q. Are euill thoughts against God forbidden in this commandement?
A. They are forbidden in the first commandement, but in this onely such as be against our neighbour.
Q. How many degrees of sinne are there forbidden in the Law?
A. Thrée.
The first motion in the first and in the tenth commandements, against God and against our neighbour.
The consent and outward action of sinne in the rest.
Q. Where else do you find these degrees of sinne?
A. Acts 5. 34.
Q. What is the summe of the Law?
A. To loue the Lord with all our whole hearts, and our neighbour as our selfe.
Q. What loue of God is commanded in the Law?
A. That which is perfect, which must be with all the powers and faculties of soule & body. Marke 12. 30.
Q. What loue to our neighbour is commanded?
A. To loue him as our selfe, to studie for his good as for our owne. Marke 12. 31. So much of the Couenant of workes.
Q. What is the couenant of grace?
A. That God will giue vnto vs life euerlasting through Iesus Christ, if we beléeue in him. Ierem. 31. 32. 33.
Q. Why was this couenant of grace giuen?
A. Because the couenant of workes cannot (by reason of the infirmitie of the flesh) giue life vnto any. Rom. 8. 3.
Q. What is the summe of this new couenant?
A. The second person in Trinity, Christ Iesus the onely Sonne of God.
Q. What do you consider of in Christ?
A. His person and his office.
Q. What consider you in his person?
A. 1. His Godhead that maketh a person, and that in honour and dignity he is farre aboue all men and Angels.
2. His Manhood which hath substance in the person of the Godhead.
Q. What consider you of his Godhead?
A. That he is the onely naturall Sonne of God his Father, equall with the Father and the holy Ghost.
Q. What of his Manhood?
A. That the diuine nature tooke to himselfe a reasonable soule and body. Hebrewes 2. 16.
Q. Was there no change of these natures one into another, nor any mixture of them?
A. There was no change of the natures themselues, nor of their essentiall properties, but these two were vnited into one [Page 56] person, yet distinguished in substance, properties, and actions.
Q. Why must Christ be man?
A. 1. Because he must be fit to die.
2. Because by man the sinne was committed, therefore by man the recompence must be made, the iustice of God so requiring.
Q. Why must Christ be God?
A. Because he might be able to pay the infinite ransome for vs.
Q. When were those two natures vnited?
A. From the first moment of Christs conception in the wombe of the virgine Mary.
Q. What is the vse of the coniunction of these two natures?
A. That the manhood of our Sauiour Christ, being personally vnited to the Godhead, the obedience of Christ must be of infinite merite, as being the obedience of God. So much of his person.
Q. What is his office?
A. A Mediator.
Q. What name is giuen to him in regard of his office?
A. Christ.
Q. What doth that name signifie?
A. Annointed.
Q. How many Mediators are there?
A. Onely one, Christ Iesus. 1. Tim. 2. 5.
Q. Why must Christ alone be Mediator?
A. Because Christ alone did partake both the nature of God and man, which is of necessitie for him that should mediate betwéen both.
Q. What be the parts of his Mediatorship?
A. His Priesthood and his Kingdome.
Q. What be the works of his Priesthood?
A. 1. Teaching.
2. Meriting.
Q. How did Christ teach the will of his Father?
A. 1. By himselfe, in his owne personall ministery.
2. By his seruants before and after him. 1. Pet. 3. 18, 19. Luke 10. 16.
Q. What is the other worke of his Priesthood?
A. The meriting of our redemption.
Q. How did he performe that?
- A. By the actions of
- 1. his base estate.
- 2. his glorie.
Q. What were the actions which he did in his base estate?
A. 1. Suffering. 2. Fulfilling.
Q. What was his suffering?
A. That in body and soule he suffered the vttermost of Gods wrath, which was due vnto vs for our sinnes. Esa. 53. 5. 6. 8. Mat. 26. where at large is set out the whole storie and all the parts of his sufferings.
Q. What vnderstand you by fulfilling?
A. The perfect kéeping of the whole Law. Math. 3. 5.
Q. What are the actions which he did in his glorie?
A. His resurrection, ascension, sitting at the right hand of his Father. Rom. 1. 4. 8. 34. Acts 1. 9.
Q. What fruite and benefit is there vnto vs by these works of his Priesthood?
- A. They are two:
- Redemption.
- Intercession.
Q. What is redemption?
A. To be deliuered from the state of sinne and death, and restored to righteousnes and eternall life. Col. 1. 13. Gal. 5. 5. Heb. 9. 12.
Q. What be the parts of redemption?
- A. They are two:
- Iustification.
- Sanctification.
Q. What is Iustification?
A. To be deliuered from the guilt of all sinne, and to be made partakers of the righteousnesse of Christ.
Q. What are the parts of Iustification?
- A. They are two:
- 1. Remission of sinnes. Col. 1. 14. 2. Cor. 5. 19. Heb. 9. 26. 28.
- 2. Imputation of Christ his righteousnes. Coloss. 2. 13. Rom. 4. 3. 6.
Q. What is remission?
A. The vtter abolishing of all sin by the death of Christ. 1. Iohn 3. 5. Heb. 9. 26.
Q. What is imputation?
A. A reckoning of Christs righteousnesse for our owne.
Q. What is sanctification?
A. To be frée from the tyrannie and bondage of sinne, and to be restored to righteousnesse.
Q. What are the parts of sanctification?
- A. They are two:
- 1. Mortification. Col. 3. 5.
- 2. Quickning. Rom. 8. 11.
Q. What is mortification?
A. A subduing of the power of sinne. Rom. 8. 12.
Q. What is quickning?
A. A renewing of vs to newnesse of life. Rom. 6. 4. 5.
Q. What is Intercession?
A. A taking away of all pollution frō our obediēce, through the merits of Christ. 1. Ioh. 2. 1. and a continuall intermediating for vs to God.
Q. What is the other part of his Mediatorship?
A.His Kingdome, whereby all the works of his Priesthood are made profitable vnto vs.
Q. What is to be considered in that?
A. 1. The kingdome it selfe. 2. The administration of it.
Q. What is to be considered in the kingdome it selfe?
- A. Two things: that it is a kingdome of
- Grace. Ioh. 2. 28 Acts 2. 17.
- Glorie. Iohn 17. 1.
Q. What else consider you in this kingdome?
A. 1. The greatnesse of it. 2. The nature of it.
Q. Wherein doth the greatnes of it consist?
- A. In
- 1. The extent, which is infinite. Psal. 28. 9.
- 2. The power of it, which is absolute. Reuel. 3. 7.
Q. Of what nature is this kingdome?
- A. It is
- 1. Spirituall. Iohn 18. 36.
- 2. Eternall. Esa. 9. 7. Dan. 7. 14. 27. Luke 1. 53.
Q. Are not we partakers of this his Priesthood and kingdome?
A. Yes: we are made Priests to offer vp spirituall sacrifices acceptable to God by Iesus Christ. 1. Pet. 2. 5.
Kings to subdue our owne rebellious affections. Reuel. 1. 6.
Q. Wherein doth the administration of the kingdome consist?
A. In things and persons.
Q. What be the things?
- A. They be of two sorts:
- 1. Inward.
- 2. Outward.
Q. What be the inward?
A. The Spirit, peace, ioy, righteousnesse, and faith, which are giuen by the outward.
Q. What is faith.
A. An assurance of the loue of God towards me in Christ Iesus, that he is mine, and I am his. Iohn 20. 28. Rom. 8. 38. Cant. 2. 16. 6. 3. 7. 10.
Q. What consider you in faith?
A. 1. That it is of God, and not of our [Page 62] selues. Math. 16. 17.
2. That it is not in all, but onely in the elect. Acts 13. 48.
3. That it is knowne by the fruits, which are, obedience to Gods commandements. Iam. 2. 20. Iohn 14. 15.
4. That it is common to all the children of God, yet in a different measure. 2. Pet. 1. 1. 1. Cor. 12. 11.
5. It is not here perfect in any, but increaseth and groweth dayly. Rom 1. 17.
6. The least measure of it saueth. Math. 17. 20. It cannot be vtterly lost. Rom. 11. 29. Luke 22. 32.
Q. What meane you by the Spirit in this place?
A. The power of God, which workes in the hearts of men things which the naturall discourse of reason cannot attaine vnto.
Q. What is the diuers working of Gods Spirit in the Church?
- A. It is in things
- 1. Common to the Elect and reprobate.
- 2. Proper to the Elect.
Q. What is proper to both?
A. Illumination, knowledge, gifts of preaching, hearing with ioy, and doing of many things. Heb. 6. 4. Math. 7. 22. 13. 20. [Page 63] Marke 6. 20.
Q. What is the worke of the Spirit proper to the Elect?
A. A particular faith, iustification, sanctification of the Spirit.
Q. What be the outward things in the kingdome of Christ?
A. 1. Such as God hath giuen vnto vs.
2. Such as we do giue vnto him for seruice according to his word.
Q. What be those things which he giueth vnto vs?
A. 1. The Ministerie of the word.
2. Sacraments.
3. Censures of the Church.
Q. What is the Ministerie?
A. It is an ordinance of God in the Church, which he hath appointed for the opening and applying of the Scriptures, thereby to call men to the knowledge of saluation. Math. 21. 25.
Q. What is a Sacrament?
A. It is a sacred action of the whole Church, wherein by outward signes done according to the ordinance of God, inward things are offered to all, and exhibited onely to the faithful, to strengthen their faith in the eternall Couenant.
Q. What do you consider in a Sacrament?
A. 1. Some things that are outward.
2. Some things that are inward.
Q. What be outward things in a Sacrament?
A. 1. The persons that do minister and receiue.
2. That which they do minister and receiue.
Q. What be the persons?
A. The Minister and the Communicants.
Q. What belongs to the Minister?
A. Chiefly to consecrate and deliuer the outward elements.
Q. Wherein stands the consecration?
A. 1. In declaring and opening the institution of the Sacrament.
2. In prayer and thanksgiuing to God, the Church ioyning with him.
Q. Is not the nature and substance of the element changed by this consecration?
A. There is no change of the substance of the element: for then there were no Sacrament.
Q. Is there then no difference betweene those elements and others of that kind in common vse?
A. None at all in substance, but onely in their vse, during the time of yt present action.
Q. Why then are the outward Elements called by the name of the thing signified, as bread to be called the body of Christ?
A. 1. To shew the vnseparable coniunction of the things signified with the outward signe, to the worthy receiuer. 1. Cor. 10 16.
2. More fully to assure the worthy receiuer that he doth as verily receiue the things signified, as he doth the outward signes.
Q. What is required before our receiuing the Sacrament?
A. Preparation.
Q. Wherein standeth that?
A. In Knowledge, Faith, Repentance.
Q. What is required in the Action of receiuing?
A. 1. A reuerent behauiour.
2. To meditate of our owne misery.
3. To thinke of the death and sufferings of Christ.
4. Not to rest in the outward Elements, but to lift vp our hearts to Christ.
Q. What is required after the Sacrament?
A. 1. To examine our selues for comfort and benefit receiued by them, and to reioyce for the same, with thanksgiuing. Acts 8. 39.
2. Not finding our selues to haue profited [Page 66] by by them, to iudge our selues, and be humbled. 1. Cor. 11. 30. 31.
Q. How many Sacraments be there?
A. Onely two.
Q. Why were there no more ordained?
A. Because by these two we are assured of all graces.
Q. Which is the first?
A. Baptisme.
Q. What is Baptisme?
A. A Sacrament of the new couenant, whereby our entrance into the Church is sealed vnto vs.
Q. What is the outward signe in Baptisme?
A. Water.
Q. What doth that signifie?
A. Washing.
Q. What agreement is there betweene the signe and the thing signified?
A. As water washeth away the filth of the body, so doth the bloud of Christ cleanse vs from all vnrighteousnesse, both originall and actuall.
Q. What benefite haue we by Baptisme?
- [Page 67] A. It sealeth vnto vs
- 1. The forgiuenesse of all our sinnes.
- 2. Our vnion with Christ.
- 3. Our regeneration.
Q. Who are to be baptized?
A. The children of the faithfull, and those which turne Christians.
Q. What is the Lords Supper?
A. It is the second Sacrament of the new Testament, whereby is sealed vnto vs our continuance and growth in Christ.
Q What be the outward signes in a Sacrament?
A. Bread and wine.
Q. What do they signifie?
A. The body and bloud of Christ.
Q. What agreement is there betweene the signes and the thing signified?
A. As bread and wine nourisheth our bodies, so doth the body and bloud of Christ nourish our soules to eternall life.
Q. Are there diuerse graces offered in Baptisme and the Lords Supper?
A. No, but the same grace in both, but to diuerse ends.
Q. To whom doth this Sacrament belong?
A. To such as be of the Church, that haue knowledge, and liue without scandall.
Q. What is required of those which come to this Sacrament?
A. 1. To be prepared.
2. How to behaue themselues at it.
3. What is to be done after it.
Q. What affections ought we to haue at the Communion?
A. Sorrow and gladnesse.
Q. Do you see any thing in the Sacrament to make you grieue?
A. Yes; the breaking of the bread, and powring out of the wine.
Q. How doth that moue vs to mourne?
A. The breaking of the bread and pouring out of the wine, do set forth before vs the crucifying of Christ, which when we sée, we should be moued to mourne for our sins, which haue caused all those torments vpon our Sauiour Christ.
Q. What is the cause we should reioyce?
A. Because by the death of Christ set forth in the Communion we are saued.
Q. What benefite haue we by this Sacrament?
- [Page 69] A. We are thereby more nearely and fully vnited vnto Christ, from whence cometh
- 1. New increase of faith.
- 2. New power & strength against sinne.
- 3. New quickning to further obedience.
Q. What is common to the word and Sacraments, and what is proper to each?
A. Common to both, to increase faith.
Proper to the word, to begin faith.
Proper to the Sacraments more sensibly, fully and effectually to confirme faith, then the word alone without the Sacrament.
Q. What is the reason of that?
A. Because the Sacrament speakes to more of our outward senses then the word doth.
Q. What vse is there of the censures of the Church?
A. 1. To kéepe the members of the same in due obedience.
2. To put from amongst them such as liue not in conformitie to the will of God.
Q. What is the end of them?
A. To bring men to repentance. 1. Cor. 5. 5.
Q. How many sorts are there?
A. Two, publicke, and priuate.
Q. What are the priuate?
A. 1. Priuately and alone to admonish the offender. Matth. 18. 15.
2. If he repent not, to admonish him in the hearing of others. Matth. 18. 16.
Q. What are the publicke?
- Two:
- Suspension. Numb. 9. 7.
- Excommunication. Matth. 18. 17. 1. Cor. 5. 4.
Q. For what cause ought these censures to be administred?
A. 1. That the Name of God be not euill spoken of by suffering scandalous persons amongst them.
2. Lest others be corrupted, and the weake fall away. 1. Cor. 5. 6. 7.
3. Lest some without be hindred from ioyning them selues to the Church.
Q. VVhat is the power of this censure?
A. To binde and loose the sinnes of men.
Q. Who appointed these censures in the Church?
A. Our Sauiour Christ. They were practized also by the Apostles. Matth. 18. 15. 16. 17. 1. Cor. 5. 4. 5. 1. Tim. 1. 20.
Hitherto of the things which God giueth vs.
Q. VVhat are those that we giue vnto God?
A. Prayers, thanksgiuing, vowes, fasting, and holy feastings.
Q. VVhat is prayer?
A. A calling vpon God alone in the name of Christ.
Q. What should moue vs to pray?
A. 1. Chiefly the commandement and promise of God. Psal. 50. 15.
2. Gods fauourable acceptance of that duty.
3. Our owne wants, and the néeds of others.
Q. In what manner must we pray?
A. In faith, and féeling of our owne wants.
Q. For what things must we pray?
A. For things promised or commanded in the word of God.
Q. What patterne is there in Scripture to direct vs in this worke?
A. That which Christ hath taught vs in the Gospell. Matth. 6. 9.
Q. VVhat is to be considered in that?
A. 1. The Preface.
2. The prayer it selfe.
Q. VVhat is contained in the Preface, Our Father which art in heauen?
- A. Two things,
- The loue of God.
- The power of God.
Q. How is God our Father?
A. By the meanes of Christ Iesus.
Q. What are the parts of this prayer?
- A. Two:
- Requests.
- Thanksgiuing.
Q. How many sorts of Petitions be there?
- A. Two:
- 1. Such as concerne Gods glory alone.
- 2. Such as cōcerne our selues in the things of this life, & the life to come.
Q. What do you consider in the three first Petitions?
A. The first concernes Gods glory it selfe.
The other two the meanes whereby he is glorified.
Q. What is the first Petition?
A. Hallowed be thy Name.
Q. What is vnderstood by the Name of God?
A. God himselfe, his attributes, works, word, Sacraments, and Ecclesiasticall censures. Rom. 2. 24.
Q. What is meant by this word, Hallowed?
A. To put apart from common vse, that which is holy.
Q. What do we pray for in this petition?
A. 1. For the true knowledge of God, of his word, and his workes.
2. That we and others may sanctifie God in beléeuing his word, though it séeme to vs impossible. Numb. 20. 12. Rom. 4. 20.
3. For feruent zeale to Gods house and ordinances. Psal. 69. 9.
4. That we and others may glorifie God by holy conuersation. 1. Pet. 2. 12.
5. That we and others may praise God for all his mercies.
Q. What do we pray against?
A. 1. Ignorance and hardnesse of heart.
2. Against all things that hinder Gods glorie. Esa. 2. 11, 12, 13, 14, 15.
3. Against vnbeléefe and coldnes in Gods seruice.
4. Against prophanenesse of life, and vnthankfulnesse.
5. Against giuing of honour and glorie to creatures.
Q. Rehearse the second petition.
A. Thy kingdome come.
Q. What is meant by kingdome?
A. The kingdome of power and grace.
Q. VVhat desire we touching the gouernment of the world?
A. That God by his ouer-ruling power would dispose of all persons and things as may be most for his owne glorie.
Q. VVhat further?
A. That this gouernment may be for the enlargement of his kingdome here, and accomplishment of it at the last day.
Q. For what things do we pray in this petition?
A. 1. For the establishment of all Gods ordinances, that the Word, Sacraments, and Censures may be rightly administred.
2. That God would furnish his Church with fit Officers.
3. That so many of Iewes and Gentiles as belong to Christ, may be called.
4. For the powerful working of his Spirit, in renewing and quickning euery member of the Church.
5. That Christ would hasten his last comming.
Q. VVhat do we pray against?
A. 1. The bondage of sin and Satan in our selues and others.
2. All humane inuentions and traditions set vp in stead of Gods ordinances, and [Page 75] made essentiall parts of his worship.
3. Against all counsels and powers which do oppose the Gospell and Christs ordinances.
Q. Rehearse the third petition.
A. Thy will be done in earth as it is in heauen.
Q. VVhat is meant by the will of God?
A. That which he hath reuealed in his word.
Q. VVhat is meant by earth and heauen?
A. Those things which are in earth and heauen.
Q. VVhat do you here pray for?
A. 1. That we and all men may know Gods will, and do it.
2. Patience and chéerfulnesse vnder the crossc.
3. To denie and forsake our owne wils.
Q. VVhat do we pray against?
A. Ignorance and disobedience.
Q. VVhat is meant by these words, In earth as it is in heauen?
A. That we and others may do the will of God, as the Angels do it.
Q. How is that?
A. Most willingly, readily and spéedily.
Q. Rehearse the fourth petition.
A. Giue vs this day our dayly bread.
Q. VVhat is meant by bread?
A. All outward things both for necessitie, and Christian comfort and refection.
Q. VVhat is here prayed for?
A. The enioying of outward blessings according to the will of God.
Q. VVhat is prayed against?
A. The remouing and kéeping backe of euils, as shall séeme good to the Lord.
Q. VVhat learne we from this word, Giue?
A. That we enioy all that we haue by gift, and not by desert.
Q. VVhy do we say, giue vs, when we haue it alreadie?
A. Because the creature of it selfe hath no power to nourish. Deut. 8. 3.
Q. VVhy is it added, for the day?
A. To teach vs to rest contented with our present condition.
Q. VVhy is it called ours?
A. To teach vs to vse lawfull meanes for that we haue.
Q. VVhat is meant by this word, dayly?
A. Things fit and agréeable to our condition and calling, and whereof we daily stand in néed of. Prou. 30. 8.
Q. Rehearse the fifth petition.
A. Forgiue vs our trespasses.
Q. VVhat is meant by this word, forgiue?
A. That our sins may be couered, and not imputed. Psal. 32. 1.
Q. VVhat do you learne from these words, forgiue vs?
A. 1. That we are all guiltie of sin, and that in none there is power to satisfie for the same.
2. That the expiating and putting out of this guilt, is onely by the death of Christ.
3. That in this life there is no perfection.
4. There must be a frée and humble confession of our sinnes.
5. That there is no iustification by works.
6. The way to remoue sinne, is pardon by Christ.
Q. VVhat do we here pray for?
A. 1. To haue knowledge and godly sorrow for our sinnes.
4. That Christs righteousnes may be imputed vnto vs, and so we iustified.
3. For ioy in the holy Ghost, and inward peace of conscience.
4. To be released of the wrath of God.
Q. VVhat pray we against?
A. The blindnesse and ignorance of sinne, hardnesse of heart, feare, vnbeléefe. Ioh. 8. 18.
Q. What is in these words, For euen we also forgiue them that trespasse against vs?
A. That our readinesse to forgiue others, doth assure vs that God doth forgiue vs. If we forgiue not, neither will God forgiue vs.
Q. How are we said to forgiue?
A. We forgiue not sinne as it is a sinne against God, but onely the wrong that is done vnto vs.
Q. Rehearse the sixth petition.
A. Leade vs not into temptation, &c.
Q. What is meant by temptation?
A. All allurements and inticements vnto sinne, by the world, the flesh, and the diuell.
Q. What is meant by leading into temptation?
A. Not to be giuen ouer to the power of temptation.
Q. How is God said to tempt?
A. When as a most iust and righteous Iudge, he punisheth one sinne with another. 2. Thess. 2. 11. Rom. 1. 24.
Q. What is meant by euill?
A. Satan and sinne.
Q. What do we pray against?
A. 1. The rebellion of our wicked nature.
2. Our pronenesse to yéeld to sinne and Satan.
3. The remnant of sinne rebelling against the law of the mind.
Q. What do you pray for?
A. That God would more and more set vs at libertie from sinne and Satan.
Q. Rehearse the Thanksgiuing.
A. For thine is the kingdome, &c.
Q. What is meant by kingdome?
A. Absolute right and soueraigntie ouer all things.
Q. What is meant by power?
A. The rule and gouernment of all things after the counsell of his owne will.
Q. What is meant by glorie?
A. The praise which is due vnto him.
Q. What is meant by this, for euer?
A. Eternitie.
Q. What is meant by the word Amen?
A. 1. The earnest desire of the things prayed for.
2. The assurance of faith to receiue them in due time.
Q. What be the other things that we do giue vnto God?
A. Fasting, holy Feasts, Vowes.
Q. What is a Fast?
A. An abstinence commanded by God for the whole day, with cōfession of sins to God, [Page 80] and prayer.
Q. What consider you in a Fast?
A. 1. The Author. 2. The cause. 3. The parts. 4. The end of it.
Q. Who is the Author of it?
A. God. Leuit. 23. 27. Isa. 22. 12. Luk. 5. 35.
Q. What are the causes of fasting?
A. 1. Iudgements already vpon vs, or neare at hand.
2. Businesse of great moment, or importance to be done. Neh. 1. 4. 11. Hest. 4. 16.
Q. What be the parts of it?
- A. They are two:
- 1. Inward.
- 2. Outward.
Q. What consider you in the outward?
- A. Matter of
- Ceremonie.
- Substance.
Q. What is the outward ceremonie of it?
A. 1. To abstaine from meate and drink.
2. To rest from all labours, as vpon the Sabbath.
3. To mourne and to wéepe.
4. Separation of married persons for a time. Ioel 2. 13. 17. Ezech. 7. 3. Exod. 19. 5. 1. Cor. 7. 5.
Q. What is that in the outward which is matter of substance?
A. Preaching, prayer, reading the Scriptures, [Page 81] confession of sins to God. Nehe. 9. 3. 4.
Q. What is the inward part of fasting?
A. A sorrowfull, broken, and melting heart for sinne. Ioel 2. 13.
Q. What is the end of fasting?
1. To witnesse and testifie our repentance.
2. To make our prayers more feruent.
3. To remoue present iudgements, and to preuent those that are neare.
4. To obtaine some great mercy at the hands of God.
Q. How many kinds of fasts be there?
- A. Two:
- 1. Publicke.
- 2. Priuate.
Q. What is the publicke?
A. When all the Churches of the land, or any one doth it by command of the Magistrate.
Q. What is the priuate?
A. When a family or any one in it doth it.
Q. What is an holy feast?
A. It is a solemne thanksgiuing vnto God for some specially mercy, obtained specially by fasting. Numb. 10. 10. Nehe. 8. 9. 10. 11. 12. Zach. 8. 19. 2. Chro. 20. 26. 27. 28.
Q. Wherein doth it consist?
A. Partly in exercise outward & bodily: Partly in exercises of godlinesse.
Q. What is the outward?
A. A more liberall vse of the creatures, as meates, drinkes, and apparell, then is ordinary: Nehe. 8. 10.
Q. May we not eate and drinke more that day then on other dayes?
A. No; the excéeding is not in the quantitie of meate and drinke, but in a more dainty and bountifull diet then ordinary.
Q. VVhy may not men eate more then vsually they do?
A. Because we must vse that moderation and sobriety, as may the better fit vs to performe that duty of thanksgiuing to God.
Q. What is the exercise of godlinesse on that day?
A. It is in duty to God, or kindnesse to men.
Q. What is the duty to God?
A. Thanksgiuing to God for that present benefite, and that in an extraordinany manner, both in regard of gladnesse and ioy in heart, as also in length of time.
Q. What is that vnto men?
A. To send gifts to our friends, and portions to the poore. Nehe. 8. 10. Hest. 9. 19. 22.
Q. What is a vow?
A. A solemne promise made to God by fit [Page 83] persons, of lawfull things. Psal. 66. 13. 14. 1. Sam. 1. 11. Iudg. 11. 30. 31.
Q. Who are fit persons to vow?
A. Such as haue knowledge, iudgement, and ability to discerne of a vow, and of the duties belonging to the performance of the same.
Q. What is the end and vse of a vow?
A. 1. To strengthen our faith.
2. To testifie our thankfulnesse to God.
Hitherto of the things that belong to the kingdome of Christ.
Q. What be the persons?
A. 1. Such officers as God hath appointed to gouerne his Church.
2. Such as are to be gouerned.
Q. What be those officers?
A. Such as deale in the Word and Sacraments, as Pastors and Teachers, of what ranke soeuer they be.
Q. What are those to be gouerned?
A. The rest of the people of what condition soeuer. Hitherto of the gouernment.
Q. Rehearse the History of Lazarus?
A. And it was so that the beggar died, &c.
Q. What is the doctrine of this place?
A. It doth set out the estate of the dead.
Q. VVhat is here to be obserued concerning that point?
A. Something common to good and bad.
Something proper to each.
Q. VVhat is common to both?
A. Separation of body and soule, the naturall death, putrifaction of the body in the graue.
Q. After death what is proper to each?
A. To the soule of the righteous a blessed estate. Ioh. 14. 3. Reue. 14. 13.
To the soule of the vnrighteous, the extreme torments of hell.
Q. When do their soules passe to those places?
A. Immediatly, and so soone as the soule leaues the body, it goeth to the place appointed. Luke 23. 43.
Q. Rehearse the place, &c.
A. 1. Cor. 15. 51. 52. 56. Behold I shew you a secret, &c.
Q. What obserue you from hence?
A. 1. That the bodies of the faithfull shall rise againe.
2. In what manner they shall rise.
Q. By what argument doth the Apostle proue that the body shall rise againe?
A. 1. Behold Christ is risen.
2. That else the preaching of the Gospell, our Baptisme, and sufferings should be all in vaine.
3. That we should be still in our sinnes, and most miserable of all others.
Q. How shall the body rise?
A. It shall be changed from a body subiect to infirmity, dishonour, and corruption, into a body, strong, glorious and immortall. Phil. 3. 21.
Q. Shall all be thus changed?
A. The dead shall first be raised, and then those that are found aliue at his coming shall be thus changed. 1. Thess. 4. 15. 16.
Q. Rehearse the place of, &c.
A. Matth. 25. 31. 32. 33. 34. And when the Sonne of man cometh in his glory, &c.
Q. VVhat is the scope of this place?
A. The last iudgement.
Q. What haue we to consider of that?
A. 1. The certainty of it.
2. The tokens going before it.
Q. What is the certainty of it?
- A. Christ hath
- Often foretold it.
- Sworne it. Reue. 10. 6.
Q. What be the tokens going before it?
A. A [...] apostacie, multiplicity of heresies:
- Great
- Security. 2. Thess. 2. 3. Matth. 24. 23. 24. 25. 26. 27. 28.
- Troubles. Luke 17. 26. Math. 24. 29. 30. Marke 13. 14.
Q. How shall Christ come to iudgement?
A. With great power and glory. Mat. 25. 31
Q. VVhat is the end of Christs coming?
A. 1. To giue sentence.
2. To execute the same.
Q. VVhat consider you in the sentence?
A. 1. That it is for the righteous, Come ye the blessed of my Father, inherite the kingdome.
2. That it is against the wicked, Go ye cursed.
Q. What consider you in the execution?
A. 1. The casting of the wicked into hell.
2. The triumphant going of the righteous into heauen.
Q. VVhat is to be considered in that their blessed estate?
A. 1. Fulnesse of glory common to all.
2. An higher degrée and measure in that fulnesse, specially [...].