by which it is euident that that which was done was vpon the Lords day Q. Is the Lords day only to be separated to Gods seruice A. No for of this nature also are a Leuit. 23. 27. Ioel 2. 12. holy Fasts obserued for the auoiding of some great euill present or eminent and holy b Zach. 8. 19. Hest 9. 17. 18. 19. Feasts for the thankfull remembrance of some speciall memorable mercies obtained Q. How is the Commandement set forth A. First in a short summe and after declared by parts Q. What is the short summe A. Remember the Sabbath day to keepe it holy Q. What is to be obserued in the word Remember A. That although all the Commandements are needfull diligently to be remembred yet this more specially Q. Why so A. First because this Commandement hath least light of nature to direct vs to the obseruation of it Secondly for that we are naturally most negligent in the obseruation of this suffering our selues to bee withdrawne by our worldly businesse from Gods seruice vpon the Lords day and therfore such a speciall warning is needfull to be added Q. What is it that wee should heere remember for the better sanctifying of the Sabbath A. That we so compasse all our businesse within the sixe working daies that our worldly affaires enter not or incroch into the possession of the Lords day not onely willingly but not so much as by any forgetfulnesse as when through want of foresight or fore-casting the payment of money due by obligation or any such businesses that might bee preuented shall fall out on that day Q. What are the parts of the Commandement A. They are two the first sheweth what works we are to decline vpon this day the other what duties we are to performe Q. What are the workes that we must decline and leaue vndone on the Lords day A. Not onely the works of sinne which we ought Mark 3. 4. Ezech. 23. 37. 38. Numb 15. 32. 33. Exod. 31. 13. 14. 34. 21. Neh. 13 15. c. Esay 58. 13. to leaue vndone euery day but also the workes of our ordinarie callings concerning this life and all bodily exercises and labours which vpon other daies are lawfull and necessarie to be done Q. Is it vnlawfull to do any bodily worke or worldly businesse on the Lords day A. Yea excepting those workes which belong to Luk. 13. 15. 16. common honesty and are necessarie for the preseruation of life health and goods which otherwise would be in great danger to perish if they were not saued on that day or those which are requisite for the performance of Gods seruice Q. Are we as strictly bound to forbeare all worldly labour vpon this day as the Iewes A. Yes verily so far as the Commandement reacheth and more then they because of the greater measure of Gods graces vpon vs aboue that which was vpon them Q. What doe you say to the making of a fire and dressing Exod. 35. 3. 16. 23. of meate vpon the Lords day for neither of these were lawfull to the Iewes A. Not to make a fire or dresse meate on the Sabbath were proper to the Pedagogie or manner of gouernment of the children vnder the Law as may appeare by this that there was no such thing commanded before the Law was giuen by Moses and therefore it followeth that this was Ceremoniall and not Morall Q. Why is there so particular a rehearsall of the Persons in this Commandement are forbidden to worke A. To take away all excuses from all persons for the Lord did see that such was the corruption of men that if they themselues did rest vpon this day from lalour they would thinke it sufficient not caring how they toyled out and wearied their seruants at home with continuall labour as many doe so that it were better to bee such mens oxen then their seruants so small care they haue of their soules Q. VVhat is the speciall vse of this rehearsall A. To teach vs that all sorts and degrees of persons are bound to yeeld a duty vnto God in sanctifying the Sabbath Q. Was not this ordained to this end that beasts might sometime rest and that seruants especially might haue some time for honest recreation without which they could not otherwise continue A. Some thinke so but there is little or no ground for such an opinion for the wearying and toyling out of seruants and beasts is against the sixth Commandement And worke is here forbidden that men might be the more free for the worship of God and therefore though seruants had neuer so much rest and recreation vpon other daies yet they ought to rest vpon this day in that regard Q. Why doth hee then make mention of the Rest of the Beasts in this Commandement A. Because Beasts cannot bee trauelled or vsed in any worke vpon that day vnlesse man be withdrawne from Gods seruice yea though the beast could labour without mans attendance yet his minde would some way or other be so carried away and distracted thereby that it would not bee so fit as it ought to bee for Gods seruice Q. But to whom specially is the charge of this Commandement directed A. To House-holders and Magistrates Q. What is the charge of the Hous-holder A. That not onely himselfe keepe the Lords day but his wife children and seruants as much as may be for as they serue him in the weeke so must hee see that they serue God on the Sabbath Q. What gather you of this A. That a Housholder should at least bee as carefull of the Lords busines as of his owne and if he will not keepe such a seruant as is not faithfull in his ordinarie worke much lesse should he keepe any that will not be carefull in the Lords worke how skilfull soeuer hee be in his owne Q. What is the Magistrates part A. To see that all within his gates keepe the Lords Neh. 13. 15. c. Iosh 24. 15. day euen strangers though Turkes and Infidels causing them to cease from labour and restraining them from all open and publike Idolatrie or false worship of God much more all his owne subiects whom hee ought to force to heare the word 2. Chron. 34. 33. Q. So much of the first part of the Commandement what workes wee are to decline the second part followeth What workes are to be done on the Lords day A. We must wholly a Amos 8. 5. Mal. 1. 13. and without wearisomnes exercise our selues in the holy seruice of God partly publikely in the Church which is the speciall worke and proper vse of the Sabbath and partly priuately out of the Church and in the family both before the publike exercises in the Church the better to performe them and after the more to profit by them Q. What must we doe in the Church A. Heare the word preached pray with the congregation Luk. 4. 16. Act. 13. 14. 15. 15. 22. 1. Cor. 16. 2.
receiue the Sacraments in the appointed time giue vnto the poore according to our wealth and the blessing of God vpon vs. Q. What if wee cannot bee suffered to vse these publike meanes A. We must then humble our selues before God mourning and sorrowing for this restraint and with so Matth. 24. 20. Psal 42. 6. Psal 63. 1. 2. much more care and earnestnesse vse the priuate meanes Q. VVhat is conuenient to bee done priuately out of the Church A. The examination of our selues and those that Luk. 14. 7. â—â— 16. belong vnto vs what we haue profited familiar conference of things belonging vnto the kingdome of heauen also meditation vpon the exercises of Religion Psal 80. and vpon the creatures vpon the prouidence Psal 92. of God especially that which he exerciseth in the gouernment of the Church also visiting the sicke and collecting for the poore a 1. Cor. 16. 2. Neh. 8. 12. for these also are workes of the Sabbath Q. What further proofe haue you of this continuall exercise A. In the Law euery euening and euery morning b Numb 28. 9. were sacrifices which a on the Sabbath were multiplied and the Psalme intituled A Psalme for the Sabbath Psal 92. appointed to be sung that day declareth that it is a good thing to begin the praises of God early in the morning and to continue the same till it be night Q. VVhat gather you of this A. That all exercises which serue not in some degree to make vs more fit to the Lords worke are vnlawfull vpon the Lords day Q. VVhat difference doe you make betweene Sabbath nights and other nights A. Great for wee should lay our selues downe to rest in greater quietnesse that night vpon the sense and feeling of the comforts of the former exercises So that our sleepe should bee the more quiet by how much the former exercises of the day haue been more holy otherwise we should declare wee haue not kept a day to the Lord so holy as we ought Q. So much of the Commandement VVhat are the reasons to inforce the Commandement A. The first is a secret reason of comparison of the lesse that for so much as God hath giuen vs six daies of seuen to do our owne businesse in whether it bee labour or honest Recreation when hee might haue giuen vs but one of seuen and haue taken sixe to himselfe wee ought not to thinke it much to spend the whole seuenth day in his seruice Q. VVhat learne you from thence A. The inequall and wretched dealing of most men with God who by the grant of this Commandement vrge vsually at their seruants hands the work of a whole day in euery of the sixe daies yet vpon the Lords day thinke it enough both for themselues and those vnder them to measure out vnto the Lord three or foure houres onely to his seruice vsing one measure to mete the seruice due vnto themselues and another to mete the seruice due vnto God which is a Prou. 11. 1. thing abominable before God so much the more as the things are greater and of more value which they mete with the lesser measure Q. VVhat is the other reason A. A reason expressed taken from the example of God that as God hauing made all things in the sixe daies rested the seuenth from creating any more so should we rest from all our owne workes Q. Did the Lord cease from all worke on the seuenth day A. No verily he did then and still continueth to do a great work in preseruing the things created And so must we learne not to bee idle vpon the Lords day but to attend vpon the Lords seruice and by his example wee may saue things on that day which otherwise would bee lost but wee may not get or gaine more Q. VVhat is meant by sanctifying it A. The setting it apart from worldly businesse to the seruice of God Q. VVhat by blessing A. Not that this day in it selfe is more blessed then other daies but that in setting it apart and separating it by this Commandement from other daies to bee kept holy by publike exercises of his holy worship and seruice he made it an effectuall meanes of blessing to them that shall sanctifie it as they ought Q. VVherein shall they be blessed that keepe the Sabbath day A. First in an encrease both of the knowledge and feare of God and all other spirituall and heauenly graces accompanying saluation Secondly in matters of this life we shall not onely not be hindred by keeping the Sabbath but more blessed then if wee did worke that day as of the other side the gaine on the Lords day shall by the curse of God melt and vanish away what shew of profit soeuer it haue and bring some curse or other vpon our labours in the weeke daies which in themselues are lawfull and honest So much of the first Table concerning our duties to God the due performance whereof is called Piety wherein God as a King or father of a houshold doth teach his subiects or familie their duties towards himselfe Now follow our duties to our selues and our neighbor taught in the second Table in the sixe other Commandements CHAP. 19. Of the duties to our Neighbour and of the second Table in generall Of the 2. Table First in generall Secondly in speciall the CommaÌ„demeÌ„ts wherof forbid All aduised consent to hurt our Neighbour where First of speciall duties coÌ„cerning special persons Com. 5. Chap. 20. Secondly of generall duties concerning all Com. 6. c. Chap. 21. All motions and thoughts of euill without consent Comman 10. Chap. 25. MATTH chap. 22. vers 36. to the 41. 36. Master which is the great Commandement in the Law 37 Iesus said vnto him Thou shalt loue the Lord thy God with all thy heart and with all thy soule and with all thy minde 38. This is the first and great Commandement 39. And the second is like vnto it Thou shalt loue thy neighbour as thy selfe 40. On these two Commandements hang all the Law and the Prophets Q. WHat is the summe of the second Table A. The duties that one man oweth to another commonly called Iustice Q. What learne you out of the 39. verse where it is said that this second Table is like to the first A. First that according to our measure of profiting in the first Table we profit also in this In which respect we may trie our sinceritie and vprightnesse in the duties of the first Table by our forwardnesse in those which are required in the second Secondly that out of our loue to our neighbour 1. Thess 3. 12. 5. 15. we draw all our duties to all meÌ„ reaching theÌ„ euen to the wicked so farre forth as we hinder not Gods glory nor some great duty to other but especially to the houshold of faith for somtime it may so fall out that that which men require and that otherwise of right may not bee giuen
as Rahab though subiect to the King of Iericho might not reueale the Spies but should haue failed in her duty if shee had betrayed them at the Kings commandement and therefore in this case she did well in preferring the obedience shee owed to God before the dutie shee owed to man In like case also Ionathan reuealing his fathers counsel vnto Iosh 2. 3. 1. Sam. 19. 2. 3. Dauid preferring the greater dutie before the lesser did well So wee owing a greater duty to our Deut. 33. countrey then to our naturall kindred must rather refuse to relieue them if they bee Traitors then suffer any hurt to come to our countrey Q. But what if two haue need of that which I can bestow but vpon one onely A. I must then preferre him that is of the houshold Gal. 6. 10. of faith before any other and my kins-men and those that I am tied vnto by any speciall bond before strangers Joh. 1. 41. Act. 10. 24. Q. So much of the generall How are these sixe Commanments diuided A. Into such as forbid all practice or aduised consent to any hurt of our Neighbour and such as forbid all thoughts and motions of euill towards our Neighbour though they neuer come to aduised consent of the will Q. What Commandements are of the first sort A. The first fiue of this second Table Q. How are they diuided A. Into those that concerne speciall duties to speciall persons and those that concerne generall duties to all Q. What Commandements concerne speciall duties A. The first of the second Table being in number the fifth CHAP. 20. Of the fifth Commandement Of the duties of Inferiors to Superiors and of Superiors to Inferiors arising there from Superiours are without authoritie by gifts Naturall of Person Age. of Parts Minde Body Accidentall with authority Priuate By nature Husbands and wiues Parents Children Otherwise as Masters and Seruants Publike in the Church Ministers Common-wealth Magistrates EXOD. 20. 12. Honour thy father and thy mother that thy daies may bee long vpon the land which the Lord thy God giueth thee Q. VVHat is the fifth Commandement A. Honour thy father c. Q. What is the summe of the Commandement A. All speciall duties required in regard of speciall callings and differences which God hath made betweene speciall persons Q. What be those speciall persons A. Superiours and Inferiours Q. What are Superiours A. They are such as by Gods ordinance haue a 2. King 5. 13. 6. 21. 1. Cor. 4. 15. 2. King 2. 12. 13. 14. Coloss 3. 12. preeminence and are heere termed by the name of Parents to whom the first and principall duties required in this Commandement do appertaine Q. Why are all Superiours called here by the name of Parents A. First for that the name of Parents being a most sweet name men might therby be allured the rather to the duties they owe whether they bee duties that are to bee performed to them that are properly so called or which they should performe to others Secondly for that at the first and in the beginning of the world Parents were also Magistrates Pastors Q. How doth this agree with the Cōmandemēt of Christ that we should a Mark 3. 7. 8. call no man Father or Master vpon earth A. Very wel for there our Sauiour meaneth only to restraine the ambitious titles of the Pharisies in those daies which desired not onely so to bee called but that men should rest in their authority alone for matters concerning the soule Q. Who are inferiours A. Such as by the ordinance of God are any way vnder Superiours and who are principally and in the first place to perform the duties required in this Commandement Q. VVhat are the speciall duties required A. They are here comprehended vnder the word Mal. 1. 9. Honour Q. Why so A. Because it addes an ornament and dignitie to them Q. What is the honour that Inferiours owe to Superiours in generall A. Reuerence of the mind declared by some ciuill behauiour or outward submission as of rising before them of giuing thē the honor of speaking first c. Leuit. 19. 32. Iob. 29. 8. 32. 6. 7. Q. VVhat is the dutie of Superiours towards their Inferiors in that respect A. To carrie themselues so as they may bee worthie the honour that is giuen them Q. How many sorts of Superiours are there A. Two without authority and with authority Q. VVho are Superiours without authority A. Such as God hath by Age onely or by some supereminent gifts lifted aboue others as the elder before the yonger the skilfull before him that hath lesse skill Q. VVho are inferiours to such A. They who are yonger and of meaner gifts Q. VVhat is our dutie towards such Superiours A. First to acknowledge the things wherein God hath preferred them before vs and to respect them for it Secondly to make our benefit of their good graces so farre as our calling will suffer Q. What is the dutie of them towards vs A. First they who are Superiours in yeeres are by graue wise and godly cariage of themselues to procure reuerence vnto themselues On the one side auoiding lightnesse and variablenesse of the other too much seuerenesse and austerity Secondly they who are Superiours in knowledge and skil are to vse their skill so as others may be benefited 1. Pet. 4. 10. by them Q. Who are the Superiours with authority A. Such as by special office and calling haue charge ouer others Q. What are the Inferiours A. Such as be committed vnto their charge Q. What generall all dutie is there betweene the Superiours and Inferiours of this sort A. To pray more especially one for another 1. Tim. 2. 1. Psal 20. 21. Gen. 24. 12. Psal 3. 9. 25. 22 and 28. 9. Q. What is required of the Inferiours A. Two things subiection and obedience Rom. 13. 1. Q. What is subiection A. An humble and readie minde to submit themselues to their gouernment who are set ouer them in acknowledging the necessity of their power in gouerning Rom. 13. 1. Tit. 3. 1. 1. Tim. 6. 1. them Q. What is obedience A. A voluntarie heartie doing of that which the Superiours command or patient suffering of that they shall inflict vpon them albeit it should be either without Ephes 6. 5. 6. 7. 1. Pet. 2. 19. 20. iust cause or somewhat more excessiuely then the cause requireth Q. Is there no restraint of this obedience A. None sauing that which we owe vnto God in regard whereof our obedience to them must bee in Ephes 6. 1. 5. 24. 1. Sam. 22. 17. the Lord that is only in lawfull things otherwise we are with reuerence to refuse and alleage our duty vnto God for our warrant Q. VVhat is the duty of such Superiours towards their ours A. Prudently and after a holy manner to gouerne such as are committed vnto them not as Tyrants but as
the clothes another weareth or bee in life and health with the life and health of another A. No doubtlesse for if the sinne of Adam being a man onely were of force to condemne vs because wee were in his loynes why should it seeme strange that the righteousnesse of our Sauiour Christ both God and man should bee auaileable to iustifie Rom. 5. 12. 19. others Q. But how can the righteousnesse of one iustifie so manie A. The manhood being ioyned to the Godhead and subsisting therein maketh the righteousnesse of Christ of infinite merit Q. How doe you proue this righteousnesse heere to bee meant of the righteousnesse which is in Christ A. Because hee speaketh afterward of Sanctification which is the righteousnesse that is within vs. Q. What are the parts of Iustification A. Two the not reckoning or forgiuenesse of Rom. 4. 6. 7. 8. Philip. 3. 9. Rom. 5. 19. 2. Cor. 5. 21. Zach. 3. 4. 1. Ioh. 1. 7. our sinnes and the imputation of Christs righteousnesse both which are merited by his Priesthood Q. How did he merit the forgiuenesse of our sinnes A. By his sufferings in abasing himselfe to suffer death euen the death of the Crosse Q. If Christ haue merited the forgiuenesse of our sins how commeth it then that the godly are yet in this world afflicted for them and that for the most part more then the vngodly A. The affliction of the godly is not the punishment 1. Cor. 11. 32. Prou. 1. 32. that in iustice is due to sinne but a fatherly correction chastisement in the world that they should not perish with the world whereas the wicked the longer they are spared and the lesse they are punished in this life their danger is the greater for God reserueth their punishment to the life to come Q. What gather you of this A. That we should not grudge at the prosperity of Ioh. 12. 3. Iob. 21. 30. the wicked when we are in trouble for as sheepe and kine vse to be put in fat pastures to be prepared to the shambles so they the more they receiue in this life the nearer and the heauier is their destruction in the life which is to come Q. Hauing our sinnes forgiuen by the merit of his sufferings what necessity is there that his righteousnesse should be imputed A. Very great for except that wee bee also made righteous we cannot enter into the kingdome of heauen and enioy the blessed presence of God a bankerupt assoone as his debt is paid is not by and by fit to bee made the Burgesse of a City without goods neither is a beggerly prisoner assoone as hee is at liberty Gen. 41. 14. fit to serue the Prince vnlesse he be new apparelled Q. How did Christ merit our righteousnesse A. By his fulfilling the Law in that he walked in al the Commandements and failed in no duties either in the worship and seruice of God or towards men whereby wee are made fully and wholly righteous in the sight of God Q. Hitherto of the two first fruites what are the two other A. Sanctification and redemption Q. What is Sanctification A. It is a freedome from the tyrannie of sinne into Rom. 6. 14. Psalm 19. 14. the liberty of righteousnesse begun here and encreased daily vntil it be fully perfected in the life to come Q. What differences are there betweene Righteousnesse imputed and sanctification A. Diuers as first Sanctification is in vs Righteousnesse 1. Thess 4. 3. 4. Rom. 5. 14. 17. 2. Cor. 5. 21. Rom. 3. 21. 22. Reuel 22. 11. imputed is inherent onely in our Sauiour Christ Secondly the imputed righteousnesse encreaseth not Sanctification doth as it were grow in vs by degrees Lastly the righteousnesse of our Sauiour Christ is the root or cause Sanctification the effect Rom. 8. 30. Q. Doe Righteousnesse and Sanctification goe together A. Yes in time they goe together for so soone as Iohn 15. 2. Jam. 2. 18. a man is made partaker of Christs Righteousnesse hee is made holy in some measure although in nature the imputed righteousnesse goeth before as the cause before the effect Q. Is there any such Sanctification or holinesse of life in vs as deserueth to be accepted of God and rewarded by him A. None because corruption cleaueth to the best of our good workes Q. But when our Sanctification here begun shall bee perfected in the world to come shall we not then bee iustified by an inherent righteousnesse A. No but by the imputed righteousnesse of our Sauiour Christ which being once giuen vs is neuer taken from vs although faith whereby we apprehend this faileth and falleth away â— Cor. 13. 13. Q. How is the pollution aforesaid conueied into the good workes which God worketh in vs A. There is beside the worke of his owne hand through the operation of his holy spirit a pollution in vs and an infection of ours which commeth from Esay 64. 6. the sinne that dwelleth in vs as cleare water put into an vncleane vessell running thorow a filthie channell receiueth some euill quality thereof Q. Wherein doe our good workes faile of Gods Iustice A. Partly in the instrumentall causes from which they proceed and partly in the finall cause or end whereunto they aime Q. What are the instrumentall causes hindering the perfection of our workes A. First the defect of our vnderstanding in that the worke is not done with knowledge absolute and throughly perfect Secondly the feeblenesse of our memorie that doth not so fully retaine that which the vnderstanding conceiueth Thirdly the peruersnesse of our willes and affections which come short of their dutie Last of all the weakenesse and dulnesse of our bodies which are not so apt and nimble for the execution of good things as is required Q. Expresse this by a similitude A. We are in the Instrumentall causes like to a common labourer which being hired by the day worketh with one hand whereas both are required or worketh a piece of the day being hired for the whole Q. What is the finall end wherein good workes faile A. In that we haue not a direct eye to Gods glory or the good of our neighbour as is required but looke indirectly at those duties which are enioyned to vs like to such Artificers as preferre their owne credit in their skill before their masters profit Q. If then it bee so that sinne cleaueth to our best workes are not our good workes sinnes and are not all sinnes equall A. Bee it farre from vs to thinke either the one or the other Onely the imperfection and defect in the worke is sinfull and not the worke it selfe and in bad and euill actions as hath been shewed already some are lesse sinfull then other Q. How is this pollution taken away A. By the intercession of our Sauiour Christ Exod. 28. 36. 37. 38. 1. Pet. 2. 5. through which our good workes are of account before God Q. VVhat doctrine is here to
of his nonage and to enioy the liberty of a sonne so after the Gal. 4. 2. same manner the Law through the terrour and seueritie thereof moueth vs with the more ardent desire to seeke after Christ Moreouer as a Tutor or Vsher directeth the steps of the child and instructeth him in such courses of life by which hee is afterwards to liue so the Law after it hath brought vs to Christ directeth vs in the way wee haue to walke in this life to life euerlasting so that it hath two notable and worthie effects one as a spurre to chase vs vnto Christ the other as a light to direct and teach vs how to walke when wee are come vnto him Lastly as a Tutor it humbleth vs whiles by means therof we vnderstand how farre wee are from fulfilling the same and consequently how vnable wee are by the workes of the Law which alone are good works to free our selues from the curse of the Law CHAP. 14. Of the Couenant of Workes in speciall The Couenant of Workes or the Law in speciall In which consider Generally How it is defined By what rules interpreted Specially and herein the Preface The Law it selfe The first Table of Gods worship Inward onely 1. Commandement Ch. 15. Outward also More generally 2. Commandement Chap. 16. More particularly cōcerning the Special vse of Gods Name Comman 3. Chap. 17. The speciall time of his worshippe Com. 4. Chap. 18. The 2. Table of our Duties to man ROM chap. 2. vers 14. 15. 14. For when the Gentiles which haue not the Law doe by nature the things contained in the Law these hauing not the Law are a Law vnto themselues 15. Which shew the worke of the Law written in their hearts their conscience also bearing witnes and their thoughts the meane while accusing or else excusing one another Q. HItherto of the Couenant of Workes in generall it followeth to treat thereof in speciall Where is the Couenant of Workes summarity set downe A. In the Morall Law Q. Doth the Doctrine of the Morall Law goe before the Doctrine of the Gospell A. Yea. Q. Why so A. Because it was before the Gospell for it was giuen to Adam in his Integrity when the promise of Grace was hidden in God Q. Must it therefore be first in vse A. Yea verily as touching the former vse or vertue of the Law which is to shew vs what wee should do and our sinne and the punishment due vnto our sinne Q. VVhy is it said that the Law was not before Moses A. That is to be vnderstood of the Law as it was written whether by Moses or the hand of God otherwise the same Law for the substance thereof was also written in the beginning in the heart of Adam and Eue. Q. VVhat is the Morall Law A. It is a Doctrine commanding the perfection of Godlinesse and Righteousnesse binding vs to eternal Deut. 5. 32. 12. 32. 42. death for our least defect therein which Law is handled at large throughout the whole Scripture but is summarily contriued first into ten words or ten Commandements Deut. 4. 13. 10. 4. Mat. 22. 37. written by Gods owne finger at the first in Tables of stone to signifie thereby not onely the hardnesse of our hearts in which they ought to be imprinted but also the perpetuall vse of them to the Galath 3. 10. very end of the world And after further abridged into two Commandements by our Sauior Christ containing the summe of the whole Law Q. VVhat is the first thing that is necessarily required of vs for our better profiting by the Law A. That wee haue the true knowledge and right vnderstanding of the Law without the which it is vnpossible to reape any of the former fruits For how can a man acknowledge the breach of that Law which he knoweth not or how can he serue him in the endeauour of performance of it vnlesse hee vnderstand his Masters will Q. VVhat rules are there to helpe vs to the right vnderstanding of the Law A. There be chiefly foure whereof the first is that the Law is spirituall reaching to the soule and all the Rom. 7. 14. Deut. 6. 5. Mat. 22. 37. Mark 12. 30. Luk. 10. 27. powers thereof For the Law chargeth the vnderstanding to know euery duty euen all the will of God contained in it It chargeth the iudgement to discerne betweene good and euill betweene two good things which is the better It chargeth the memorie to retaine it chargeth the will to chuse the better and leaue the worse it chargeth the affections to loue things to be beloued and to hate things to be hated Q. Doth the Law require these alike of all A. No but according to the sexe growth in age difference of calling as more of a man then of a woman of a young man then of a child of a publike person then of a priuate man Q. VVhat is the second rule A. That the Law is perfect not onely charging the Psal 19. 7. soule but also the whole soule not onely to know discerne retaine will and follow good but to doe the same perfectly So in condemning euill it condemneth all euill and in commanding good it commandeth all good Q. What is the third rule A. When the Law forbiddeth or commandeth any thing it forbiddeth and commandeth all meanes Mat. 5. 27. 30. occasions and prouocations thereunto Q. What is the fourth rule A. Whatsoeuer the Law commands it forbids the Mat. 5. 21. 23. 24. 25. contrary and whatsoeuer it forbids it commandeth the contrary Q. Why is euery Commandement set forth vnto vs by the second person of the singular number A. God therein wisely preuenteth a common abuse amongst men which is to esteeme that which is spoken to all men to be as it were spoken vnto none As you shall haue it common amongst men to say and confesse that God is iust and mercifull and that hee commandeth this and forbiddeth that and yet they vsually so behaue themselues as though it nothing concerned them that they notwithstanding might liue as they list Q. What learne you from this A. That euery particular man is to iudge and esteeme that God speaketh in the Law to him in particular that he is accordingly to be affected therwith Q. Why are all the Commandements except two set downe negatiuely A. Because the Negatiue bindeth more strongly for the Negatiue precept bindeth alwaies and to all moments of time the Affirmatiue bindeth alwaies but not to all moments of time Q. To come then vnto the words of the Law how are they diuided A. Into a Preface and ten Precepts or Commandements Q. What is the Preface A. I am the Lord thy God that brought thee out of the land of Egypt out of the house of bondage which hath a reference to all the ten Commandements and is a reason to vrge the obseruance of euery one of thē Thus If I be the Lord thy God
monuments 3. especially the perswasion of our harts by reason whereof they c Rom. 4. 11. are seales and pledges Q. What may be obserued from hence A. First what grosse blindnesse forgetfulnesse and hardnesse of heart and infidelity is in vs by nature when the word and oath of God is not sufficient to confirme our faith in the promises of God but wee must haue such aides as these Secondly wee are to note also the mercy of God that thus applieth himself to our weakenesse And thirdly what miserable men they are that neglect and contemne the Sacraments which are pledges of so great fauours and such effectuall helpes vnto vs. Q. What else haue we to obserue A. The goodnesse and wisedome of God that hath chosen common things and such as are easie to be had for so high and singular mysteries whereas he might haue chosen things more rare and of greater price to set out such excellent benefits as are offered vnto vs in the Sacraments and herein Gods goodnes appears more vnto vs vnder the Gospell then to them vnder the Law Q. What are the spirituall things represented by the visible creatures A. Christ a Galath 3. 27. 1. Cor. 10. 4. Iesus with all his sauing benefits which are exhibited in the outward signes and sealed to the worthie receiuers thereby Q. How doth that appeare A. First in that it is vsuall in the Scripture to a Gen. 17. 10. Exod. 12. 5. 11. 1. Cor. 5. 7. giue the name of the thing signified to the signe which is not onely in regard of the resemblance and proportion that is betweene them but to shew the inseparable coniunction of the thing signified with the signe in the worthie receiuer in which regard they are called b Rom. 4. 11. seales Q. Doe they seale nothing else but Christ and his benefits to vs A. Yea they seale also our promise to God viz. Gen. 17. 11. Exod. 13. 9. that wee take him onely for our God and our redeemer whom alone by faith wee rest vpon and whom we bind our selues to obey Q. Hitherto of the description and parts of a Sacrament what further is to be considered concerning a Sacrament in generall A. The necessarie circumstances concerning the same to wit the person instituting the Sacrament the persons that are to administer and receiue the same Q. Who is the institutor of a Sacrament A. God onely in whose hands alone it is to giue 1. Cor. 11. 23. the inward grace represented by the outward signes Q. May not any persons administer and receiue the Sacraments A. No but such as are appointed thereunto by Gods owne ordinance Q. Who then by Gods ordinance are to administer the Sacraments A. The Ministers of the Word who represent vnto Matth. 28. 19. 1. Cor. 4. 1. vs the Lord whose stewards they are Q. What is the Ministers office herein A. To consecrate the elements and then to distribute them Q. Wherein consists the consecration of the elements A. Partly in declaring the institution of the Sacraments and partly in going before the Congregation in prayer vnto God First in praising God who hath ordained such meanes for the reliefe of our weaknes then in suing to God that hee would bee pleased to make those meanes effectuall to that end for which they were ordained Q. Is not the substance of the elements changed by this consecration A. No verily onely the vse is altered in that they are separated from a common to a holy vse which change and alteration continueth only whil'st the action is in hand Q. Doth the Minister with the signe giue the thing signified also A. No hee onely a Mat. 3. 11. dispenseth the signes but it is God that giueth and dispenseth the thing signified Q. Is God alwaies present to giue the thing signified to all them that the Minister giueth the signe A. No not to all for some in receiuing the signes receiue together with them a 1. Cor. 11. 29. their owne iudgement yet hee is alwaies ready to giue the thing signified to all those that are fit to receiue the Sacraments and to such persons the signes and things signified are alwaies conioyned Q. Who are the persons that are to receiue the Sacraments A. All Christians that are prepared thereunto Q. Is there any speciall preparation required to the receiuing of the Sacraments A. Yes verily for seeing men ought to come with Exod. 3. 5. 1. Cor. 11. 28. preparation to the hearing of the Word alone they ought much more so to come when the Sacraments are administred also wherein God doth offer himselfe more familiarly and visibly to vs. Q. VVhat is the preparation that is required in them that come to receiue the Sacraments A. There is required in those that are of yeres of discretion to a worthie participation of the Sacraments knowledge faith and feeling both in the Law and in the Gospell Q. Seeing no man is able to attaine to the knowledge of the Law and the Gospell perfectly much lesse the simple and common people Tell me how farre is this knowledge faith and feeling necessarie A. 1. concerning the Law it is necessarie that the receiuer of the Sacramēt be able to vnderstand beleeue the common corruption of all men both in the bitter root of originall sin in the poysoned fruits therof together with the curse of euerlasting death due thervnto and that he be able to apply both these that is the sinne and wages thereof to himselfe Secondly concerning the Gospell that he be able in some measure to vnderstand the couenant of grace which God in Christ hath made with the sonnes of men and then that by faith he be able in some measure to apply the same to himselfe Q. What ariseth from this knowledge faith and feeling to a further preparation thereunto A. A true and earnest desire to bee made partaker Mat. 3. 13. Act. 8. 36. Luk. 22. 15. of the Sacraments with a conscionable care to performe speciall duties in and after the action of receiuing Q. VVhat duties in the action of receiuing are to bee performed A. First a graue and reuerent behauiour befitting such holy mysteries Secondly an attentiue heedfulnesse in comparing the outward signes and actions in the Sacraments with the inward and spirituall things which they betoken .. Q. VVhat duties are to bee performed after the partaking of the Sacraments A. If we haue a sense and feeling of the gracious work of God by them we are to reioyce with thanksgiuing if not wee are to enter into iudgement with our selues and to humble our selues for our want therein And though we ought to be humbled if wee feele not the worke of God in vs in or after the Sacraments as that which argueth want of preparation before or attention in receiuing of them yet ought wee not therefore to bee altogether dismayed for as the sicke man feeleth not the nourishment of his meate because of
those duties vndone which the godly did And although the good workes of the godly were not the causes of saluation yet these euill workes are the very next cause of damnation Q. How can that be A. Because the best workes of the godly are imperfectly good and cannot deserue life but the euill workes of the euill are perfectly euill and therefore deserue death Q. What is to be considered in their answere A. Their exceeding blindnesse whiles they liued here in that they neuer considered that in reiecting the poore they reiected Christ CHAP. 57. Of the execution of Gods Iudgement Herein note the Eternall death and miserie of the wicked Perfect blessednes of the godly Common to all Freedome from all euill Fruition of all good Speciall MATTH chap. 25. vers 46. And these shall goe away into euerlasting punishment but the righteous into life eternall DAN chap. 12. vers 2. 3. 2. And many of them that sleepe in the dust of the earth shal awake some to euerlasting life and some to shame and euerlasting contempt 3. And they that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse as the starres for euer and euer Q. HItherto of the sentence of the Iudge the execution of it followeth what is the order thereof A. Contrary to the order of the sentences for it shall begin at the wicked And this is agreeable to the Deut. 25. order of iustice which the Lord appointeth in the Law that the malefactors should bee executed in the eye of the Iudge Q. What then are the parts of this execution A. The eternall death and miserie of the wicked and the eternall life and perfect blessednesse of the godly Q. How shall the eternall death of the wicked be effected A. The Angell of God shall presently take and Mat. 13. 49. 50. 22. 13. binde them and cast them to hell Q. What shall their estate be in hell A. They shal for euer be separated from the blessed presence of God they shal bee shut vp into vtter darknes where shal be nothing but horror and confusion Esay 66. 44. Apoc. 22. 8. Mat. 9. 22. weeping and wailing gnashing of teeth and haue their portion with the diuell and his angels in a lake burning vnquenchably of fire and brimstone Q. What is the blessednesse of the godly A. That is set forth by the Prophet Dan. 12. 2. 3. where is also touched the shame and confusion that shall befall the wicked Q. VVhat is the scope of this place A. The scope of the Prophet is to hold the faithful afflicted in a constant course of duty and obedience to the Lord by consideration of the rich reward of the godly and fearfull punishment of the wicked at the second and glorious comming of Christ Q. It seemeth by the word many that all shall not rise A. There seemeth indeed to bee some aduantage giuen to the Iewes who imagine that there is no resurrection of the wicked which notwithstanding is manifestly confuted euen by this place it selfe where it is said that many shall awake to shame euerlasting Q. How then is this to be taken A. It is taken seuerally by it selfe as one whole which is diuided into his parts As if hee should say an infinite number shall awake an infinite or a great number of iust and an infinite or great number of the wicked And the like forme of speech to this is vsed of the Apostle Rom. 5. vers 15. 19. he saith that many are dead by the sinne of Adam and yet in the eighteenth verse he sheweth that by those many hee meaneth all and so speaketh that all were condemned in Adam likewise in the eighteenth verse it is said that the benefit of Christs death commeth to all meaning the faithfull that by faith are one with Christ as wee were all naturally with Adam yet in the 15. and 19. verses those that he called all he tearmeth many Although if he speake of the wicked by themselues and of the godly by themselues it may bee truly said that neither all the wicked nor all the godly shall awake out of the dust because some of both sorts shall not die but be changed onely 1. Cor. 15. 51. Q. VVhat doe you consider in this text A. The perfect happinesse of the good Q. VVhat doth this text teach concerning the same A. Two things the first of the happinesse which is common to all the good in the second verse and the other of the speciall happinesse that some shall haue aboue their fellowes in the third Q. From whence commeth this happinesse both common and speciall A. From our communication and participation Reu. 21. 3. with God in Christ which is set forth by this that God will dwell with vs we with him by a similitude of eating and drinking with him and eating of Reu. 3. 20. Mat. 26. 29. Reuel 2. 7. 17. Reuel 3. 5. 2. 26. 27. the tree of life and of the hidden Manna glorious clothes of rule and dominion Q. VVherein standeth the happinesse common to all A. Partly in freedome from all euill and partly in the enioying of the fulnesse of that which is good Q. How is the first set forth A. He shall wipe away all teares there shall bee no Reuel 21. 4. 22. 3. 5. more death no sicknesse no sorrow no crying no labour no darknesse no not so much as the danger or Reuel 21. 25. perill or feare of any euill the gates shall not be shut and therefore in their minds and soules they shall bee free from all those affections that haue any paine ioyned with them as wrath mercy pitie compassion feare care repentance and such like Q. How is the enioying of good things laid forth A. Wee may consider it either by that which is without or else that within vs. Q. How consider you that which is without A. The place which they shall bee in for the pleasant Psal 15. 1. Reuel 21. 10. situation likened to a high hill as that which is aboue the starres for the delicacie of it compared to Paradise called for the certainty and worth therof an inheritance and crowne immortall incorruptible vndefiled 1. Pet. 1. 4. Reuel 22. and that which withereth not and the glory of it is described at large Q. How else A. By the companie we shall haue and fellowship Heb. 12. 22. 23 24. 2. Thess 2. 1. Mark 9. 5. 6. with the Saints and Angels in which respect eternall life is set forth partly by being with Abraham Isaac and Iacob and the Apostle adiureth vs by the great assemblie And we see what delight the Apostles took to see Moses and Elias so as they would faine haue had them tarried with them although through their infirmitie they were afraid of the sight of them how much more then shall the ioy bee when wee shall behold their glory without all feare and
considered A. That of man and Angels called Predestination Q. VVhat is Predestination A. It is the decree of God g 1. Thess 5. 9. Rom. 9. 22. 23. 1. Pet. 2. 8. Mat. 25. 41. touching the euerlasting estate of men and Angels Q. VVhat are the parts of Predestination A. Election and reprobation Q. VVhat is Election A. It is the h Ephes 1. 5. 6. Rom. 9. 22. 23. eternall predestination of certaine men and Angels to eternall life to the praise of his glorious grace Q. VVhat is Reprobation A. It is the i 1. Thess 5. 9. eternall predestination of certaine men and Angels to eternall destruction k Of the contrary end of election to the praise of his glorious iustice So much of the Decree Q. VVhat is the execution A. It is an l Ephes 1. 11. Act. 4. 28. action of God effectually working all things he hath decreed Q. VVhat are the parts thereof A. a Psal 33. 9. 10. 11. 146. 67. Creation and prouidence Q. VVhat is Creation A. It is the execution of Gods decree of b Gen. 1. 7. Heb. 11. 3. making all things that are made of nothing very good Q. VVhat is prouidence A. It is the c Eph. 1. 11. Rom. 11. 36. Psal 139. 2. 3. Coloss 3. 11. execution of Gods decree in the effectuall disposing of all things to their proper end wherof that prouidence that is of d Mat. 6. 26. 8. 10. 29. 30. 31. men and e Ezech. 11. 4. 5. 6. Angels is chiefe Q. VVhat doe you consider especially in that part of prouidence A. The fall of both f Gen. 3. 1. 23. 4. and repaire g Gen. 3. 15. of man Q. VVhich of them fell first A. The h Iude 6. Iob. 4. 18. Angels which were also i Iohn 8. 44. an instrumentall cause of mans fall Q. VVhat was their fall A. The k Iude 6. Iohn 8. 44. 2. Pet. 2. 4. departing from their estate which God had set them in Q. VVherein consisteth that their departure A. In forsaking their l Iob 4. 18. innocency and m 2. Pet. 2. 4. committing of sinne which caused Gods n Lam. 3. 39. Esay 64. 5. 6. anger against them Q. VVhat is sinne A. It is the o 1. Iohn 3. 4. transgression of Gods Law Q. VVhat was the first sinne of man a Gen. 2. 16. 17. 36. 7. A. The eating of the fruit that was forbidden from whence also doe come other sinnes originall and actuall Q. What is due to these sinnes Guilt and Punishment b Rom. 2. 15. c Rom. 5. 12. Q. What is the guilt of sinne A. The d Rom. 3. 19. desert of sinne whereby we are subiect to Gods wrath e Gen. 2. 17. John 5. 24. 28. 29. 3. 18. 19. Q. What is the punishment of sinne A. Euerlasting death begun heere and to bee accomplished in the life to come Q. What is that which God hath ordained for the repaire of man A. His a Iohn 5. 25. 6. 68. word Q. What is his word A. It is a doctrine of sauing b Ioh. 5. 25. 29. 2. Tim. 3. 11. 16. 17. mens soules written by diuine inspiration Q. How is this word made profitable to vs A. By the c Rom. 10. 14. Luk. 1. 3. 4. The practice of all the Apostles who neuer wrote but to the Churches and such as already beleeue preaching and publishing of it to the begetting and confirming of faith Q. Will not the knowledge of the wisedome power and goodnesse of God in the creation and gouernment of the heauen and earth with the things that are in them be a sufficient meanes to recouer our lost estate A. No. It d Rom. 1. 19. 20. 21. serueth rather for further condemnation without the word as e 1. Cor. 1. 21. 2â— by and with the word it is a good helpe Q. What are the parts of the word A. The f Rom. 10. 5. 6. Gal. 3. 11. 12. Law and gratious promise otherwise called the Couenant of workes and the Couenant of grace which from the comming of Christ is called the Gospell Q. What doth the Law containing the Couenant of workes enioyne vs A. All g Leuit. 18. 5. such duties as were required of Adam in his innocencie and all h Deut. 27. 26. such as are required since by reason of his fall with reward of life euerlasting to the doers of them and curses to him that doth them not Q. Is any man able to doe them all A. No a Gal. 3. 22. Rom. 8. 3. not in the least b Philip. 3. 9. Titus 3. 5. Esay 64. 6. point Q. What then auaileth the Law to vs A. Very much first to shew vs our sinnes and punishment thereof thereby to driue vs to Christ and secondly to teach vs how to d Mat. 5. 17. Luk. 1. 6. Deut. 66. walke when we are c Gal. 3. 24. Rom. 3. 20. 77. come to him Q. What is the summe of the Law A. e Mat. 22. 37. 38. 39. Thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy mind this is the first and great Commandement and the second is like to this Thou shalt loue thy neighbour as thy selfe c. Q. What are the parts of the Law A. f Deut. 10. 1. 2. The first and the second table Q. VVhat Commandements are in the first table A. The first foure g Exod. 20. 1. 2. 3. c. Deut. 5. 4. 6. c. which containe our duties towards God Q. What is common to these foure A. That euery one of them hath his seuerall reason annexed which in the first Commandement goeth before and in the other three it commeth after Q. What is the first Commandement A. I am the Lord thy God which brought thee out of the land of Egypt c. Q. What is the summe of this Commandement A. The inward worship of God Q. What is the second Commandement A. Thou shalt not make to thy selfe any grauen image c. Q. What is the summe of this Commandement A. The outward worship of God not according to the tradition of men but according to the will of God reuealed in the Scripture Q. What is the third Commandement A. Thou shalt not take the name of the Lord thy God in vaine Q. What is the summe of this Commandement A. A holy vse of the titles workes and actions of God Q. What is the fourth Commandement A. Remember the Sabbath day to sanctifie it Q. What is the summe of this Commandement A. To set our selues apart to Gods worship at such times as are here commanded So much of the first Table Q. How many are the Commandements of the second table A. Six containing our duties towards our neighbour Q. What is the summe of the Commandements of the second table A. Whatsoeuer you would that men should doe
to you doe you to them Q. What is generall to the Commandements of the second table A. That the workes thereof are in higher or lower degree of good or euill as they are kept or broken towards one of the houshold of faith a 1. Cor. 6. 8 10. 32. Gal. 6. 10. rather then towards a neighbour simply Q. What is the first of them being the fifth in order A. Honour thy father and mother c. Q. What is the summe of it A. All especiall duties to our neighbour in respect of his and our calling Q. What is the sixth Commandement A. Thou shalt not murther Q. What is the summe of it A. All generall duties to our neighbour in respect of his person Q. What is the seuenth Commandement A. Thou shalt not commit adulterie Q. What is the summe of it A. All generall duties to man in respect of chastitie Q. What is the eighth Commandement A. Thou shalt not steale Q. What is the summe of it A. All generall duties to man in respect of his goods Q. What is the ninth Commandement A. Thou shalt not beare false witnesse c. Q. VVhat is the summe of it A. All generall duties to man in respect of his good name Q. VVhat is the tenth Commandement A. Thou shalt not couet thy neighbours house c. Q. VVhat is the summe of it A. That wee keepe our heart pure from all euill not thoughts onely but euen from all pronenesse of sinning against our neighbour Q. VVhat forbiddeth this Commandement that was not forbidden in the former A. The former do condemne only euill thoughts with consent which are here condemned before and without consent Hitherto of the Couenant of Workes Q. VVhat is to be considered in the Couenant of Grace A. First a Act. 10. 43. 3. 24. Rom. 1. 34. Christ and then the b 2. Cor. 5. 20. Mat. 6. 33. meanes of applying Christ vnto vs. Q. VVhat things haue we to consider in Christ A. Two His person c John 1. 14. 3. 33. His office d Esay 61. 1. 2. Luk. 4. 18. Q. VVhat is his person A. Christ both God and Man e Rom. 1. 3. 4. 9. 5. 1. Tim. 3. 16. Q. What haue we to consider in his person A. His two natures His Godhead and His Manhead which subsisteth and hath it being in the Godhead Q. Being God before all worlds how became he man A. He was f Mat. 1. 20. Luk. 1. 31. 32. conceiued in time by the holy Ghost and borne of the Virgine Mary Q. Are these his natures separated A. No verily g 2. Cor 13. 4. 1. Pet. 3. 18. 1. Cor. 15. 27. 28. they are inseparably vnited in person and yet distinguished in substance properties and actions So much of the person of Christ Q. What is the office of Christ A. To be h Tim. 2. 5. Heb. 9. 15. a Mediator betwixt God and man Q. What are the parts of his mediation A. His i Psalm 1 10. 2. 3. 4. Heb. 7. 2. 3. Act. 3. 22. Priesthood and his Kingdome Q. How doth he fulfill his Priesthood A. In a Esay 61. 2. 3. 4 Psal 2. 6. 7. Dan. 9. 24. Ephes 2. 14. 15. 16. opening his Fathers will and working the merit of our redemption Q. How doth he open his Fathers will A. In teaching vs the whole will of God both in his b Matth. 13. 8. 9. 10. 27. 5. owne person when hee was vpon the earth and by the c Mat. 10. 40. Luk. 10. 16. Ministers from the d Heb. 1. 1. 1. Pet. 1. 11. 12. 1. Pet. 3. 18. 19. 2. Pet. 1. 19. 20. 21. Ephes 4. 8. 11. 12. 13. Hos 4. 6. Mat. 2. 6. 17. beginning of the world to the end thereof Q. How hath hee wrought the merit of our redemption A. Partly by that which he did in his estate of humiliation partly by that he did and doth in his glory Q. Wherein consisteth that which was done in his estate of humiliation A. In his conception birth life pouerty hunger thirst wearinesse and other sufferings euen vnto death Q. What ariseth of this A. His whole e Phil. 2. 5. 6. 7. 8. 1. Pet. 2. 24. obedience consisting in his sufferings and in his fulfilling the Law Q. What did he suffer A. He suffered in body soule f Esay 5. 3. Mat. 26. 27. that which was sufficient fully to satisfie for whatsoeuer we shuld haue suffered hauing drunke the full cup of Gods wrath filled vnto him for our sakes whereby hee hath taken away our sinnes Q. How did he fulfill A. By doing all that the g Psal 40. 7. 8. Gal. 4. 4. 5. Rom. 8. 3. 4. Law required wherby he purchased a righteousnesse for vs. Q. What are his actions in glory A. His h Act. 2. 31. 36. resurrection his ascension and sitting at the right hand of God his k Psal 110. 1. 2. 5. 6. Father whereby hee fulfilled i Heb. 9. 24. 25. his Priesthood and made himselfe a way for his kingdome Q. What are the effects of all these actions towards vs They are two a Luk. 1. 69. Heb. 7. 24. 25. Redemption b Rom. 8. 34. 1. Pet. 2. 5. Exod. 29. 33. Intercession Q. What is Redemption A. A c Rom. 5. 15. 16. 17. deliuerance of vs from sinne and the punishment thereof and a restoring of vs to a better life then euer Adam had Q. What are the parts of Redemption A. d 1. Cor. 1. 30. 6. 11. 1. Iohn 5. 6. Reconciliation and e Dan. 9. 24. 25. 26. 27. Act. 13. 38. 39. Rom. 4. 25. Sanctification 1. Cor. 15. 45. Q. What is Reconciliation A. That whereby the wrath of God is taken from vs and we restored to his fauour Q. Wherein doth it consist In remission of sinnes and imputation of righteousnesse Q. What is remission of sinnes A. The f Col. 2. 13. 1. Iohn 1. 7. 9. Heb. 9. 28. 10. 2. 2. 14. 15. abolishing and taking away of all our sins by his death Q. What is the imputation of righteousnesse A. The g Col. 1. 22. Rom. 5. 18. 19. reckoning of Christs righteousnesse vnto vs and the taking it for ours Q. VVhat is Sanctification A. A freedome within vs h Rom. 6. 12. 3. 4. 1. Cor. 1. 30. from the bondage of Satan and restitution of vs to a godly life Q. What are the parts of it A. Mortification and quickening i Ephes 4. 22. 23 24. Col. 3. 8. 10. Q. VVhat is Mortification A. The restraining and subduing of our naturall corruption whereby we endeauour to refraine from all euill k Rom. 6. 3. 4. Col. 3. 5. Q. What is quickening A. A renewing of vs to newnesse of life wherby we delight in doing good l Rom. 6. 4. Col. 3. 10. 12. So much of Redemption Q. What is Intercession A. It is that m Rom. 8. 34. 1. Pet.