A brief and excellent TREATISE Containing The Doctrine of Godlineſs, or Living unto GOD.
WHEREIN The Body of DIVINITY is ſubſtantially propoſed, and methodically digeſted, By way of Queſtion and Anſwer.
AND, Wherein ſundry difficult Points, much Controverted in theſe TIMES, are briefly and ſolidly determined, By that Reverend and Learned Divine, Mr. John Norton, Teacher of the Church of God at Ipſwich in NEW-ENGLAND.
Imprimatur
London, Printed by John Field for Edmund Paxton, and are to be ſold at his Shop in Pauls chain, over againſt the Caſtle Tavern near to the Doctors Commons. 1468.
TO be tedious in Prefacing where the Work is ſo ſhort, would be prejudicial both to the Author that hath ſtudied, and the Reader that delights in brevity: Yet becauſe the world is grown to ſuch a frame, that little (though never ſo excellent) is now respected, if not commended, accept a word or two. The ſubject cannot but pleaſe any who is cordially affected to approve himſelf to God and the world, by walking in all godlineſs and honeſty: To live, is the deſire of the creature; to live to ſin, of a ſenſual and corrupt creature; to live unto God, of a new creature: If Chriſt be in us we are new creatures, and ſo ſhall daily be renewed in strength and grace, till we attain to that ſtate where old things ſhall utterly vaniſh. Among others, take this little Treatiſe, attend to it, and in theſe giddy times, wherein poor ſouls ſeem to be bewitched and led captive with the enticing words of Mens Doctrines, thou mayeſt have a direction to lead thee toward thine end, the enjoyment of God.
Touching the Author, though he be far above my commendation, or the worlds uſual expectation; yet, leſt the ignorance of him ſhould prejudice his worth, and ſo the benefit of his Labors, Honeſty requires me to speak what Modesty justly denies him to publiſh. Where he is he is eminent honorable among the Worthies; yea (without injury to any) one of the chief. Whoſoever reads this (which is but a piece of him) let him, if he can, juſtly deny his abilities and learning. If any fall out with his Opinion concerning Church-power, let him, before he cenſure, read his Anſwer to Apollonius in Latine, and then if he be not fully ſatisfied, let him cenſure on, or disprove it if he can, and let the Author have his Plea to make it good, and then let the world judge who hath the beſt.
To trouble thee no farther, as there are diverſities of ſubjects, ſo there are diverſities of gifts, that every one whoſe eye is to heaven, may have ſomewhat spoken ſuitable to his own heart: It may be what ſatisfaction thou haſt miſſed elſwhere, thou mayest receive here. Read thou, and God give thee underſtanding in all things.
Q. WHat is Divinity?
Anſ. The Doctrine of godlineſs,Rom. 6.11. or living to God.
Q. How many parts hath it?
A. Two,
Q. Concerning God what are we to know?
A.
Q. From what other heads may arguments be drawn readily to prove that God is.
A.
Q. What are his back-parts?
A. His
Q. Wherein conſiſts his Sufficiency?
A. In his
Q. What do you underſtand by the eſſence of God?
A. The eſſence of God abſolutely conſidered, is that one pure and meer act by which God is God.
Q. How may we further know what his eſſence is?
A. Becauſe through weakneſs of our underſtanding, we cannot in any meaſure apprehend it by one act; it hath pleaſed God to give unto himſelf many Names and Attributes, by the help of which we may the better conceive thereof.
Q. Which are thoſe Names?
A.
Q. What do you underſtand by the attributes of God?
A. Certain eſſential properties which God is pleaſed in Scripture to aſcribe or attribute unto himſelf; they are alſo called the Perfections of God, or Divine Predications or Titles.
Q. What is the uſe of theſe attributes?
A. Their uſe is to help our underſtanding the better to conceive of the Eſſence of God. Exod. 34.6, 7.
Q. How are the attributes diſtinguiſhed from the eſſence?
A. They are not diſtinguiſhed from the eſſence really, but notionally; that is, they are not diſtinguiſhed at all in God, but onely to us-ward, according to our maner of conceiving; for every and all the attributes are the Divine eſſence it ſelf, according to that received propoſition, Whatſoever is in God, is God: and this is the reaſon why ſome deſcribe every attribute from the eſſence of God.
Q. How many kindes of attributes are there?
11A. Three,
Q. What do you underſtand by the Negative attributes?
A. Such attributes as remove from God all imperfection; by theſe we help our underſtanding in our meditation of God by way of negation.
Q. How many Negative attributes are there, to which, or ſome of which, any other of like nature may conveniently be referred?
A. Five,
Q. What is Simplicity?
A. It is God; one meer and perfect act without all compoſition. Exod. 3.14.
Q. What do you mean in ſaying God is a meer and perfect act?
A. That God is a cauſe without any cauſe, a being that is not from any being, not compounded of an act by which he is, and poſſibility by which he may not be, of whom it never could nor can be ſaid, that any thing was to be in him, which is not, or cannot be, that is.
Q. How many ways of compoſition are there?
12A. Seven.
Q. What is Eternity?
A. God without Beginning,Iſa. 57.15. without End, and without all maner of Succeſſion, where is nothing paſt nor to come.
Q. How is the duration of God of incorruptible creatures, and of corruptible creatures, diſtinguiſhed?
A. The duration of God is called Eternity;13 the duration of incorruptible creatures, ſuch as Angels, and the ſouls of men, which had a beginning, but ſhall have no end, is called Eviternity; the duration of corruptible creatures, is called Time.
Q. What is the Immenſity of God?
A. God preſent every where,Pſ. 139.7 Iſa. 66.1. Ier. 23. neither included in, nor excluded from any place or thing.
Q. How many ways do you underſtand God to be every where?
A. Three,
Q. What is Immutability? Pſa. 102.27, 28. Mal. 3.6. Iam. 1.17
A. God without any alteration in reſpect of being, will, or any accidents.
Q. What is Infiniteneſs?
A. It is God incomprehenſible in reſpect of Created underſtanding,Ioh 1.18 1 Tim. 6.16. Iob 11.8 and comprehending in himſelf the fulneſs of all perfection.
Q. Give the ſum of the Negative attributes?
14A. By
we remove from God all
Q. What do you underſtand by Relative attributes?
A. Such attributes as are aſcribed to God in time, imploying a reſpect unto the creatures now in being; by theſe our underſtanding is helped in our meditation of God by way of cauſality.
Q. Do theſe Relative attributes, in that they are aſcribed unto God, in time infer any change in God?
A. No; they do not infer any change or accident in God;Iames 1.17. in ſuch attributes there is no change in God, but in the creatures.
Q. How many Relative attributes are there to which, or ſome of which, the reſt of like nature may conveniently be referred?
A. Seven,
Q. What is Creation?
A. God creating all things of nothing very good. Gen. 1.
Q. What is Providence?
A. God preſerving and governing all things with the circumſtances thereof,Prov. 16.4. Rom. 8.28, 29. unto their ſeveral ends, according to the counſel of his will, for his own glory, and the good of his Elect.
Q. What is the Lordſhip of God?
A. God having abſolute right and power to and over all his creatures,1 Sam. 3.18. 1 Tim. 6.15. Iob 33.13. Matth. 20.15. Rom. 9.20. Dan. 4.25. and diſpoſing thereof according to his will.
Q. What is Benignity? Pſa. 33.5 Mat. 5.45 1 Tim. 4.10. Pſ. 36.6.
A. God freely communicating of his grace and goodneſs to his creatures according to his good pleaſure.
Q. What is Mercy?
A. God inclined out of his free love to ſuccor his creature in miſery. Exod. 34.6. Deut. 4.31. 1 Chro. 21.13. Ionah 4.2. Iam. 5.11.
Q. What is Redemption? Ioh 3.16 Mat. 20.28. Mark 10.45.1•Gal. 2.20 Rom. 3.26.
A. God giving his Son, and Jeſus Chriſt God-Man giving himſelf a ranſom for the Elect; whence it comes to paſs, that Juſtice is no hinderance to the application of Mercy.
Q. What is Juſtice?
16A. Juſtice is,Deu. 32.4 Dan. 9.16 Pſa. 80.14 Iſa. 5.16. Pſal. 62.11, 12. God rendring unto the reaſonable creature what is due thereunto according to his Word, whether by way of grace or puniſhment.
Q. What do you underſtand by the Poſitive attributes?
A. Such attributes as aſcribe ſome perfection to God, not inferring any reſpect unto the creatures exiſting, or in preſent being; by theſe our underſtanding is helped in our meditation of God by way of eminency.
Q. How many Poſitive attributes are there, to which, or ſome of which, the reſt of like nature may conveniently be referred?
A. Six,
Q. What is the Wiſdom of God? 1 Tim. 1.17. Act. 15.18 1 Ioh. 3.20. Rom. 9.15, 19. Eph. 1.11 Pſ. 135.6.
A. God underſtanding all things intelligible by his Eſſence.
Q. What is the Will of God?
A. God willing the being of whatſoever he pleaſeth.
Q. What is the Holineſs of God?
A. God conformable to himſelf. 1 Sam. 2.2. Iſa. 40.25. and 41.20. and 29.13. Hab. 1.13.
Q. What is the Liberty of God? Pſ. 115.3 Iſa 49.13 Dan. 4.35.
A. God willing whatſoever is beſides himſelf, not of any neceſſity of nature,17 but of his meer good pleaſure.
Q. What is Omnipotency?
A. God able to do whatſoever his wiſdom doth conceive. Gen. 18.14. Mat. 19.26. Iſa 46.10 Exo. 6.3. Gen. 17.1, 2. Exo. 6.3. Mat. 5.48
Q. What is Perfection?
A. God All-ſufficient and All-excellent, not having need of any thing, giving ſufficiency to, and having in him the perfection of all things.
Q. VVHat is the Subſiſtence of God?
A. That one Divine Eſſence ſubſiſting in Three Perſons, of Father, Son and holy Ghoſt; ſo as the Father is of none, the Son of the Father, the Holy Ghoſt from the Father and the Son.
Q. How many perſons are there of the Divine Eſſence?
A. Three, God the Father, God the Son,Mat. 3.16 Mat. 28.19. Ioh. 15.26 2 Cor. 13.13. 1 Ioh. 5.7. and God the holy Ghoſt.
Q. What is a perſon?
A. A perſon is God, or the Divine Eſſence ſubſiſting in ſuch a relation.
Q. What do you underſtand by the firſt perſon of the Trinity?
18A. God ſubſiſting in the relation of begetting, and together with the Son, breathing forth or producing the holy Ghoſt.
Q. What do you underſtand by the ſecond perſon?
A. God ſubſiſting in the relation of being begotten, and together with the Father, breathing forth or producing the holy Ghoſt.
Q. What do you underſtand by the third perſon?
A. God ſubſiſting in the relation of proceeding from the Father and the Son.
Q. What do you gather from thence; viz. that the whole Divine Eſſence ſubſiſts in every perſon?
A.
Q. How doth a perſon differ from the Eſſence?
A. As the relation or maner of any being or thing is diſtinguiſhed from the thing it ſelf.
Q. How doth a perſon differ from a perſon?
A. As a relation or maner of a being or19 thing is diſtinguiſhed from a relation or maner of a being or thing; or more largely they are diſtinguiſhed by their order, properties and maner of working.
Q. What is the order of the Three perſons in the Trinity?
A. That the Father is the firſt perſon,Iohn 5.30. Iohn 15.26. the Son is the ſecond, the holy Ghoſt in the third; that is, there is a priority in reſpect of the order of their original, but no priority of dignity, duration, cauſality or nature, properly.
Q. What rule have we to regulate our apprehenſions concerning the order of the perſons?
A. Notwithſtanding diſtinction in reſpect of order, the perſons remain equal amongſt themſelves.
Q. What is a perſonal property?
A. That which is proper to one perſon;Pſa. 2.7. Ioh. 1.14 & 15.26. the perſonal property of the Father is to beget, of the Son to be begotten, of the holy Ghoſt to proceed.
Q. What rule have we to regulate our apprehenſions concerning the perſonal properties?
A. The maner of the exiſtence of the perſons, is communicable from one perſon to another, but the Eſſence is incommunicable.
Q. What do you underſtand by the maner of the working of the perſons? Gen. 19.24. Iohn 5.19, 30. & 8.28.
A. That the maner of their working is according to the maner of their exiſting, the20 Father not from any,Ioh. 16.13. and 14.26. & 15.26. Gal. 4.6. the Son from the Father, the holy Ghoſt from the Father and the Son.
Q. What rules have we to regulate our apprehenſions, concerning the maner of the working of the perſons?
A. Two,
Q. What terms are we to avoid in ſpeaking of the Trinity?
A. Five ſorts of terms,
oppoſite to the
Q. After what hath hitherto been ſaid, expreſs now your belief concerning God.
A. I believe God to be Jehovah Elohim;21 that is, one abſolute being, ſubſiſting in Three perſons, of Father, Son and holy Ghoſt.
Q. VVHat is the Efficiency of God?
A. It is that whereby he worketh all things,Eph. 1.11. and all in all things.
Q. How many kindes are there of this Efficiency, or how may the works of God be divided?
A. They are
Q. What do you mean by the Eſſential works of God?
A. Such works as do proceed from the Divine Eſſence, which is common to Father, Son and holy Ghoſt, and whoſe object is the creature.
Q. What do you mean by the perſonal works of God?
A. Such works as proceed from any of the perſons working according to their perſonal properties; viz. for the Father to beget, the22 Son to be begotten, and the holy Ghoſt to proceed.
Q. How do you diſtinguiſh between the Eſſential and Perſonal works?
A. The Principle of the Eſsential works, is the Divine Eſſence common to Father, Son and holy Ghoſt.
The Principle of the Perſonal works, is ſome one of the perſons working according to its perſonal relation, or relative property.
Q. How may the Eſſential works of God be divided?
A. They are
Q. What is the difference between the internal and external works of God, both being eſſential?
A. The internal works are increated, the external are created.
The internal are from eternity, the external are in time.
Q. What do you mean by the internal eſſential works of God?
A. Such works as are in the Divine Eſſence it ſelf by an inward and eternal act, as namely, the Decree of God.
Q. What is the Decree of God?
A. His eternal purpoſe of working all things according to the counſel of his will. Act. 2.23 & 4.28. Eph. 1.9.
Q. What are the external eſſential works of God?
23A.
Q. What is Creation?
A. It is the firſt external work of God by which he made all things of nothing very good. Gen. cap. 1. & 2.
Q. What is the efficient cauſe of the Creation, or who is the Creator?
A.**Gen. 1.1 Iob 35.10. Pſ. 149.2 Iſa. 54.5. God the Father, Son and holy Ghoſt.
Q. In what ſpace of time did God make all his works?
A. In ſix days. Exo. 20.11.
Q. What were the works of the firſt day?
A. Heaven, the Angels,Gen. 1.1, 2, 3, 4, 5. the Principles of natural bodies, together with their inſeparable accidents, Light, night and day.
Q. What are Angels?
A. Angels are Spirits ſubſiſting in themſelves, created in the beginning according to the image of God incommunicable,Iob 38.6, 7. not ſuſtained in another, nor taking part of another.
Q. What were the works of the ſecond day?
A. The Firmament; viz. the Air,Gen. 1.6, 7, 8. and by it the diviſion of the waters which are under it, from them which are above it.
Q. What were the works of the third day?
A. The gathering together of the waters called Seas.
The appearing of the dry land called Earth. Gen. 1.9, 10, 11, 12, 13.
The adorning of the Earth with graſs, herbs24 and trees yielding fruit, and having ſeed in themſelves to yield fruits after their kindes.
Q. What wer•the works of the fourth day?
A. The Sun,Gen. 1.14, to 19. Gen. 1.20, 21, 22, 23. Moon and Stars.
Q. Wh•t were the works of the fifth day?
A. The Fiſhes that live in the water, and the fowls that live in the air.
Q. What are the works of the ſixth day?
A. The creatures living upon the earth,Gen. 1.24, 25, 26 viz.
Q. How did God create man?
A. In his own image created he him,Gen. 1.27. Gen. 5.1, 2. male and female created he them.
Q. What was the image of God, according to which man was created?
A. That likeneſs by which man did eminently reſemble his Maker, in ſuch a meaſure as was convenient to his nature.
Q. In what things did this image of God in man principally conſist?
A. In four;Eph. 4.24. Col. 3.10. Eccl. 7.29. Pſal. 8.6. viz.
Q. What is the Soul?
A. The Soul is a ſpiritual, incorporeal and25 immortal ſubſtance, created by God of nothing, immediately infuſed into the body as the proper form thereof, by which man is, liveth, is ſenſible, moveth, underſtandeth, willeth, and is affected, and when it ſhall be ſeparated from the body, it ſtill remaineth immortal, ſubſiſting by it ſelf, to be reunited to the body at the Reſurrection, there to abide for ever.
Q. What is the Providence of God? Ioh. 5.17 Pſal. 76.10. Eph. 1.6. Phil. 2.10, 11. Rom. 8.28. Matt. 10.29, 30.
A. It is an external work of God, by which he preſerveth, and ſo ordereth and diſpoſeth of all his works, and the actions thereof, as maketh moſt for his glory, and the good of his Elect.
Q. How many parts are there of his Providence?
A. Two,
Q. How is this government divided?
A. Into
Q. In Gods ſpecial government of Angels and Men, what is to be conſidered?
A. His
Q. Touching the ordering of the events concerning man, what are you to conſider?
26A. Two things,Rom. 5.19. 1 Cor. 15.21.
Q. What are there to be conſidered in his Apoſtacy.
A. The tranſgreſſion it ſelf. Gen. 3.6
The propagation of it.
Q. But for your better underſtanding of this point, what may you further conſider concerning the tranſgreſſion?
A.
Q. What are you to conſider concerning the cauſes of this tranſgreſſion?
A.
Q. What are you to conſider concerning the conſequents or events thereof?
A. The
Q. What is Original ſin?
A. The hereditary and habitual enmity and contrariety of the whole nature of man unto the Law of God,Rom. 7.17, 20. Heb. 12.1. Gen. 6.5. Rom. 8.7 Ier. 2.13. conſiſting in averſneſs from all good, and propenſneſs to all evil.
Q. What is Actual ſin?
A. It is the ſwerving of the act of man either in
from the Law of God.
Q. How many ſorts are there of Actual ſin?
A. Two, ſins of
Q. What is the propagation of ſin?
A. The conveyance of the actual ſin of Adam in eating the forbidden fruit,Iob 14.4. Pſa. 51.5. Rom. 5.14. Eph. 2.3. and of original ſin to all his poſterity proceeding from him by ordinary generation; together with the guilt and puniſhment thereof.
Q. After what maner is all this propagated?
A. The
Q. After what order is ſin derived to man?
A. Firſt, the actual ſin of Adam in eating the forbidden fruit; thence proceedeth original ſin as an effect from the cauſe; thence actual, as an act from the habit, with the guilt and penalties, all hanging one upon another.
Q. What is the way by which God reveals this miſery?
A. By the moral Law. Rom. 7.7
Q. How doth God reveal this miſery by the law?
A. Firſt,Rom. 3.20. Iſa. 4.4. Rom. 8.15. 2 Tim. 1.7. by diſcovering ſin as ſin.
Secondly, by the works of conviction, bondage, terror, all in their meaſure.
Q. What are we to think of man in this eſtate according to the Scripture?
A. That he is wholly dead in ſin, the childe of wrath and diſobedience.
Q. VVHat is mans recovery? Rom. 6.14. Rom. 8.2 Gal. 3.10 Acts. 26.18.
A. It is the reſtoring of him from the ſtate of ſin and death, unto the eſtate of grace and life.
29Q. How many parts are there of mans recovery?
A. Two, Redemption: Application of it.
Q. What is Redemption?
A. It is the freeing of man from the bondage of the Curſe, Sin and Satan, into the liberty of the grace of God in Jeſus Chriſt, by the laying down of a price.
Q. Who is the Redeemer? 1 Tim. 2.5, 6. 2 Cor. 15.21.
A. Jeſus Chriſt.
Q. What is Jeſus Chriſt?
A. God; viz. the ſecond perſon in the Trinity, and Man in one perſon, anointed to be a King, Prieſt and Prophet unto his people: Briefly, he is God-Man, Mediator between God and man.
Q. What things are chiefly to be conſidered in Jeſus Chriſt?
A.
Q. In what doth this fitneſs to be a Redeemer conſiſt?
A. In his perſon and office.
Q. What is to be known concerning the perſon of Chriſt?
A.
Q. What is the diſtinction of the two natures?
A. That whereby the two natures remain30 diſtinct in him, both in themſelves and in their properties.
Q. What is the perſonal union of them?
A. That whereby the ſecond perſon in the Trinity,Iohn 1.14. Hebr. 4.15. 1 Tim. 3.16. viz. the Divine Eſſence ſubſiſting in the relation of the Son, aſſumed the Manhood like unto us in all things, ſin only excepted, and the maner of its ſubſiſtence; for the Manhood never ſubſiſted but in the Godhead, from which ſubſtantial coupling together both of the Divine and Humane nature, both natures make but one perſon.
Q. Why muſt Jeſus Chriſt be Man? Ge. 2.17 1 Cor. 15.21.
A. That he might in our nature ſuffer for us.
Q. Why muſt he be God?
A. That his ſufferings might be overcome by him,2 Cor. 13.4. 1 Pet. 3.18. Heb. 9.1, 4. and be effectual unto us.
Q. But how do you apprehend the Manhood to be united to the Godhead?
A. By means of the ſecond perſon, ſo that the Manhood was united immediately to the perſon, and ſo mediately to the Godhead.
Q. For the better underſtanding of this perſonal union, what is to be conſidered?
A. Three things:
Q. How doth it appear that there is cauſe for a double conſideration of the ſecond perſon in the Trinity?
A.
Q. What is a perſon?
A. A perſon is the compleat and laſtly perfecting ſubſiſtence of a reaſonable nature.
Q. What is it for the Manhood to receive its perſonality from the ſecond perſon in the Trinity?
A. It is for the manhood from the firſt moment of its conception (it never having neither ſubſiſtence nor conſiſtence of it ſelf) to ſubſiſt in the ſecond perſon of the Trinity; ſo as the ſecond perſon in the Trinity and the manhood have two natures, yet but one, and that an increated perſon.
Q. What are the principal effects and conſequents of this perſonal union unto the Manhood?
A. Seven:Col. 2.9.
Q. How many ſorts of created knowledge are there in Chriſt?
A. Three:
Q. VVHat is the Mediatorly office of the Lord Jeſus Chriſt?
34A. 'Tis that work of mediation committed unto the Son by the Father,Heb. 5.4, 5, 6. Ioh. 6.27 Iohn 10.16. Phil. 2.6 Iſa. 53.10 accepted readily and freely by the Son, thereby procuring the application of the grace of God to the Elect, and uniting and reconciling the Elect to God, and working all things pertaining to their everlaſting good and ſalvation.
Q. What are the parts of it?
A. Three,Deut. 18.15. Acts 13.22. Pſa. 110.4 Heb. 7.17 Pſal. 2.6. Dan. 2.44. Luke 1.33.
parts thereof.
Q. Why are they mentioned in this number and order?
A. There is a threefold reaſon of it, in reſpect of
Q. What is the Prophetical part of his office?
A. It is that whereby the Lord Jeſus Chriſt doth reveal to his people the whole counſel of God teaching of them to know the evil that they are faln into,Heb. 3.1. Mal. 3.1. and all the good that God hath provided for them.
35Q. How many parts are there of this Prophetical part of his office?
A. Two,
Q. What is the Prieſtly part of his office?
A. That part of the mediatorly office in which he offered up himſelf a Sacrifice to God,Col. 1.20.22. thereby fulfilling the Law, taking away the ſins of the Elect, and procuring for them the application of the favor of God.
Q. How many parts are there of this Prieſtly part of his office?
A. Two,
Q. How doth he make interceſſion?
A.
Q. What is the Kingly part of his Mediatorly office?
A. 'Tis that part of the Mediatorly office,Rev. 118. 1 Cor. 15.24, 25. in which that which Chriſt makes known as a Prophet, and purchaſed as a Prieſt, he doth now apply and eſtabliſh by his Spirit as a King to36 the Elect; together with the everlaſting overthrow of his and their enemies.
Q. What are the parts of this Kingly part of his office?
A. Two:
Q. How hath this an end?
A.
Q. VVHat are the parts of Chriſts Redemption?
A. Two:Rom. 4.25. his
Q. What is Humiliation?
A. It is that ſtate of the perſon of Chriſt,Phil. 2.8. wherein as Mediator God-Man he was ſubject37 unto the righteouſneſs of God, humbled himſelf, and became obedient to the death, even the death of the croſs.
Q. What are the parts of it? 2 Cor. 8.9. Phil. 2 8. Gal. 3.13
A. Two,
or otherwiſe his Incarnation, fulfilling of the Law.
Q. What is the exaltation of Chriſt? Iohn 2.10. Iohn 10.18. Rom. 1.4. Acts 1.9 Heb. 10.12.
A. That ſtate of the perſon of Chriſt, wherein as Mediator God-Man after his humiliation he aroſe from the dead, aſcended into 05 heaven, and ſits at the right hand of God.
Q. What are the parts of it?
A. Three,
Q. What is the ſitting at the right hand of God?
A. Tis that ſtate of the perſon of Chriſt,Eph. 4.10. Phil. 2.9, 10. Col. 1.11.18. Matth. 28.18. wherein he is ſet by the Father in the higheſt degree of his exaltation, being head of his Church, and King and Governor of all things.
Q. How many parts are there of this his Seſſion?
A. Two: the firſt is double;
The ſecond part, is the actual adminiſtration of this kingdom.
Q. VVHat is the application of Redemption?
A. It is that work of the Spirit,1 Cor. 12.13. Iohn 3.5, 6, 8. whence that which Chriſt hath procured as Mediator, is ſeaſonably and effectually applied to the Elect.
Q. Why is the application of the work of Redemption, eminently aſcribed to the Spirit?
A. In two reſpects: 1. In reſpect of the office of the Spirit. Eph. 1.172. In reſpect of the maner of his working;Iohn 14.16. Ioh. 16.7. for as his ſubſiſting is from the Father and the Son, ſo his working is from the Father and the Son; and conſequently, the conſummation of things is eſpecially aſcribed to the holy Ghoſt.
Q. What is the ſubject unto which the Spirit doth apply the work of Redemption?
A. The Elect prepared by the work of the Spirit,Matth. 10.6. 2 Cor. 5.19. Matth. 18.11. Acts 13.48. under the Miniſtery of the Law, and the external call of the Goſpel.
Q. What is to be conſidered concerning the application of Redemption?
A.
Q. What are the parts of this application? Iohn 15.25. Rom. 11.17. Rom. 7.4.
A. Three: 1. Vocation: 2. Union: 3. Communion.
Q. What is Vocation?
A. It is the infuſion of a principal of life (or as ſome ſpeak,Eph. 2.1. Iohn 6.63. Iohn 6.64, 65. Iohn 5.41. Rom 11.28, 32. of the habit of Faith) by the ſpirit into a loſt ſoul, in meaſure ſenſible of its inability and enmity to believe, repent or do any good: by the means of, and together with the external call of the Goſpel, in which work the ſoul notwithſtanding any preparatory work, is meerly paſſive; i. e. a meer paſſive receiver.
Q. What is juſtifying Faith?
A. It is a ſaving grace of the ſpirit flowing from election,Tit. 1.2 Ioh. 1.12 2 Cor. 4.1 Phi. 3.12 Col. 2.6. whereby the ſoul receiveth Jeſus Chriſt as its Head and Savior, according as he is revealed in the Goſpel.
Q. What is Ʋnion?
A. It is the conjunction of Jeſus Chriſt and the believer in one myſtical body,1 Cor. 12.12, 13 Rom. 12.5. Col. 2.19. by the Spirit and Faith; whence ariſeth the relation of a Head and Member between Chriſt and the believer for ever.
Q. When is Ʋnion wrought?
A. At the ſame time with, but in order of nature, after Vocation.
Q. What is Communion?
A. It is that whereby a believer by vertue of his Union, is orderly made partaker of all the40 good of the Covenant of GRACE.
Q. What are the benefits of this Communion, which a believer hath with God in Chriſt Jeſus?
A. They are of two ſorts; 1. Relative or Imputative: 2. Inherent. Relative benefits are ſuch which are not Inherent in the ſubject; yet real, as Juſtification and Adoption; Inherent, as Sanctification and Glorification.
Q. What is Juſtification?
A. It is a gracious act of God upon a believer,Rom. 3.22, 24. Rom. 4.5. 2 Cor. 5.19. whereby for the righteouſneſs ſake of Chriſt, imputed by God and applied by Faith, he doth freely diſcharge him from ſin and the curſe, accept him as righteous with the righteouſneſs of Chriſt, and acknowledge him to have a right unto eternal life.
Q. What is the efficient cauſe of Juſtification?
A. God the Father,Rom. 8.30. Son and holy Ghoſt.
Q. What is the material cauſe?
A. The Active and Paſſive obedience of Jeſus Chriſt. Phil. 3.8, 9. Rom. 3.22. Rom. 3.24. Rom. 4.6 Phil. 3.8, 9. 2 Cor. 5.21.
Q. What is the formal cauſe of Juſtification?
A. The free imputation of this Active and Paſſive righteouſneſs unto the believer.
Q. What is the inſtrument of applying Juſtification?
A. Faith, which Juſtifieth
but relatively.
41Q. What is the final cauſe of Juſtification?
A. To declare the glory of God in a way of mercy, mixt with righteouſneſs. Rom. 3.25, 26.
Q. What is Adoption?
A. Adoption is the gracious good pleaſure of God,Ioh. 1.12 1 Ioh. 3.1 by which he doth acknowledge and declare all believers to be his ſons.
Q. Why is Adoption placed after Juſtification?
A. Becauſe Adoption neceſſarily preſuppoſeth reconciliation.
Q. How doth the Adoption of man differ from the Adoption of God?
A.
Q. What are the benefits of Adoption?
A. They are Three:Iohn 8.32, 36. Rom. 8.17. 1 Cor. 3.21, 22. 1. Spiritual liberty: 2. Coheirſhip with Chriſt: 3. Reſtored lordſhip over the creatures, and intereſt in the Angels.
Q. How come the believers to have this ſonſhip made known to them?
A. By the teſtimony of the Spirit.
Q. What is that peace which accompanyeth juſtifying Faith as the next effect thereof? Rom. 8.15, 16. Gal. 4 5, 6, 7.
A. Repentance; the nature of which doth eſpecially conſiſt in an averſion from ſin,Amos 5.14, 15. Ier. 31.33. Ezek. 36.26, 27. 1 Cor. 15.10. 2 Cor. 10.4. Rom. 8 30. 1 Theſſ. 5.23, 24. Col. 3.5. Col. 3.10 and a full purpoſe of cleaving unto God.
Q. What is Sanctification?
A. Sanctification is a habit of inherent grace, infuſed by the Spirit of God univerſally into all the powers of the ſoul, whereby the believer is effectually inclined and (by aſſiſting grace) inabled to bring down every high thought, and to yield Evangelical obedience unto the whole will of God.
Q. What are the parts of Sanctification?
A. Two
Q. What are the differences between Juſtification and Sanctification?
A. Three: 1. In reſpect of the ſubject: The ſubject of our Juſtification, in which that is inherent, is Jeſus Chriſt: The ſubject of Sanctification, in which that is inherent, is the whole man, though not wholly. 2. In reſpect of the43 form of Juſtification and Sanctification; The form of Juſtification is by way of imputation, but Sanctification is the motion of alteration, from the corrupt to the renewed part. 3. In reſpect of the adjuncts, one eſpecially;Heb. 12.30. Matth. 25.34. Mat. 25.21, 23. Pſal. 16.11. Rov. 21.22, 23. Rev. 22.1 our Juſtification it is perfect, and in Chriſt; our Sanctification is imperfect, and is in us.
Q. What is Glorification?
A. Tis that ſtate wherein the elect being freed from all imperfection, do enjoy perfect bleſſedneſs in the preſence of God, and of the Lamb for ever.
Q. Wherein doth this glorified eſtate of the elect conſiſt?
A. In four things: 1. The viſion of God:Math. 5.9. 1 Ioh. 3.1 Pſal. 17.15. 1 Cor. 13.12. Phil. 1.23. Phil. 3.21. Heb. 11.35. Phil. 3.11 2. Conformity to God: 3. Satisfaction in God: 4. Knowledge of this eſtate.
Q. When ſhall this bleſſed eſtate of the elect be enjoyed?
A. The ſoul ſhall go into this glorious eſtate at its diſſolution, but the full accompliſhment of glory, is reſerved until the body and the ſoul be reunited at the Reſurrection.
Q. VVHat is the ſubject to which Redemption is applied?
44A. The Catholique Church,Eph. 5.26, 27. Iohn 17.9, 10, 11. which is both the effect, and the ſubject of Redemption applied.
Q. How is the Catholique Church to be conſidered?
A. Diverſly, more largely comprehending Angels and men effectually called; more ſtrictly comprehending men alone.
Q. What is the Catholique Church?
A. It is the number of the Elect and Redeemed,1 Cor. 1.24. 1 Cor. 10.32. whom God hath called out of the world, unto a ſupernatural eſtate and communion of grace and glory with himſelf in Jeſus Chriſt.
Q. Whether are there more Catholique Churches then one?
A. No, there is but one,Eph. 4.5. becauſe there is but one Faith.
Q. How is this Catholique Church to be diſtinguiſhed?
It is diſtinguiſhed either
Q. What is a viſible Church?
A. It is a ſimilar part of the Catholique Church, conſiſting of a competent number, knit together by way of viſible covenant, to exerciſe an holy communion with God in Chriſt, and ſo one with another, according to the order of the Goſpel.
Q. How is this viſible Church to be diſtinguiſhed?
A. It is
Q. What is chiefly to be conſidered in a viſible Church?
A.
Q. What is to be conſidered in the conſtituting of this viſible Church?
A. Two things,
of a viſible Church.
Q. What is the matter of a viſible Church? Eph. 1.1. 1 Cor. 1.2. 2 Cor. 1.1.
A. Saints; i. e. viſible believers.
Q. What is the form of it?
46A. A viſible covenant, either explicite or implicite.
Q. What is the firſt ſubject of Church-power?
A. The ſociety of believers united together in an holy political covenant. Matth. 16.19.
Q. What is this power of the Church?
A. It is that power which is given by Jeſus Chriſt to the Church, to order the Society according to ſuch Spiritual means as are preſcribed in the Word, for the glory of God, and the edification of the whole; this power under the Goſpel, is commonly called, The power of the Keys.
Q. How many ſorts are there of the Officers of the Church?
A. Two,
Q. What kinde of Officers were under the Old Teſtament?
A. Two kindes:
After the Law, the poſterity of Levi, as the High Prieſt, the reſt Prieſts, Levites.
Q. What are the kindes of the Church-Officers under the New Teſtament?
47A. Some are, 1. Extraordinary;Eph. 4.11. 1 Cor. 12.28. 2 Tim. 4.5. Rom. 12.7, 8. 1 Tim. 5.17. Mat. 28.18, 19. Acts 6. 1 Tim. 3.8. & 5.9. as Apoſtles immediately called by Chriſt.
Evangeliſts, mediately called by the Apoſtles.
2. Ordinary Officers, taking care of the Spiritual things of the Church, teaching and ruling, as Paſtors and Teachers; or ruling onely, as Ruling-Elders.
2. Such that take care of the bodily good things of the Church, as Deacons, and widows.
Q. What is meant by the exerciſe of the power of the Church?
A. The form of the adminiſtration thereof.
Q. In whoſe hands remains the adminiſtration?
A. In an Organick Church this adminiſtration in matters of Government,Matth. 18.17. 1 Cor. 5.2, 4, 5, 12. 2 Cor. 2.6. Acts 14.23. Acts 6. 2 Cor. 8.19. is in the hands of the Elders onely; the power of Judgement in matters of Cenſure, and the power of Liberty in matters of Liberty, remains in the hands of the Fraternity: In an Inorganick Church, all power that is not official, i.e. not proper to the Elders, remains in the hands of the Fraternity, the firſt ſubject of Church-power, as before.
Q. What is Communion?
A. Church-communion is, the performance of ſuch ſervices as are due from the Church to God, and in him unto other Churches; but eſpecially ſuch as the Members of each ſpecial Congregation do mutually owe one unto another.
48Q. What is order?
A. It is the conſcientious practice of the will of God concerning the Church, in ſuch a way as is preſcribed in the word to the Church, whether they be members and officers,Col. 2.5 1 Tim. 3.15. 1 Cor. 14.40. or members onely.
Q. In caſe of incorrigibleneſs in the Elderſhip, whether doth the power return?
A. Unto the Brotherhood or Fraternity, the firſt ſubject thereof, yet orderly, and according to councel.
Q. When is there uſe of a councel?
A. When ſuch material doubts do ariſe in in a Church or Churches,Act. 15.2. concerning matters of Government or Doctrine, as cannot otherwiſe conveniently be determined.
Q. What is a councel?
A. A publique, free and lawful meeting of godly and learned men, orderly ſent from divers Churches, in which, caſes that concern the Churches, either in reſpect of Doctrine or Government are examined, and the truth therein determined.
Q. What are the principal conditions requiſite in ſuch a Councel?
A. 1. That it be lawfully called.
2. That there be a preſident of the counſel principal, Jeſus Chriſt. Miniſterial: 1. Political; viz. The Magiſtrate that ſees peace be kept. 2. Eccleſiaſtical, who ſeeth to ordering of the diſputation. 3. Fit perſons orderly called. 4. The orderly examination, and determination of the truth in the matters controverted, according to the word of God.
Q. What is the power of the ſentence of a Councel?
A. Not Juridical, as the Judicial ſentence of a Court or Church is, but deciſive and limited, binding no farther then it hath conformity with the Scriptures; the queſtion is onely carryed to the Councel, the cauſe remains with the Church.
Q. VVHat are the external means by which Redemption is applyed to the Church.
A. There are four:
Q. What are the Scriptures?
A. The Scriptures are the revealed wil of God contained in the books of the old & new Teſtament written by holy men,Rev. 22.18. 2 Pet. 1.19. Iſa. 8.20. Ioh. 5.39 Deu. 4.2. as they were moved by the ſpirit of God, to remain a conſtant, real, and unalterable rule of Faith, and maners unto the end of the world.
Q. What are you to conſider concerning the Scriptures? Gal. 6.16 2 Tim. 3.16. Iob 33.12. Iohn 20.30. Mat. 5.18 Rev. 1.3. Neh. 8.8 1 Cor. 14.19. Ioh. 5.39. Col. 3.16. Pſal. 19.7. 2 Tim. 3.16, 17.
A. Six things,
Q. What is Prayer?
A. It is an act of worſhip,Rom. 8.23, 26. Iohn 14.13, 14. wherein we do religiouſly repreſent our deſires unto God in the name of Chriſt.
Q. Where have you the ſubſtance of things to be deſired?
A. In the Lords prayer. Matth. 6.9.
Q. How many parts are there of Prayer?
A. Three,Neh. 9.3 Dan. 9.20. Phil. 4 6. Confeſſion, Petition, Thankſgiving.
Q. What other acts of worſhip may fall out here ſometimes?
51A. A Vow, an Oath, a Lot. Pſ. 76.11 Heb. 6.15, 16. Act. 1.26 Matth. 21.25. Matth. 28.19. 1 Cor. 11.23. Matth. 3.11. 1 Cor. 10.16. Rom. 4.11. Matth. 26.26. 1 Cor. 11.23. Matth. 26.26. & 26.29 Matth. 26.28. 1 Cor. 11.23.
Q. What is a Sacrament?
A. It is an ordinance inſtituted by the Lord Jeſus, wherein by certain viſible figures duely adminiſtred and received, he doth ſignifie to the receiver, though unworthy; ſignifie, apply & confirm unto the worthy, all the good of the Covenant of Grace, and receiveth a reciprocal ſeal from the receivers of their covenant with God in him.
Q. What is the efficient cauſe of a Sacrament?
A. The inſtitution of the Lord Jeſus.
Q. What is the matter?
A.
Q. What is the form?
A. It is twofold; External, viz. That maner of adminiſtration, both of the Miniſters and receivers part, which is preſcribed in the word.
Internal;Matth. 26.26, 28. 1 Cor. 10.16. Rom. 4.11. with Gen. 17.9. viz. The relative union between the element and the grace ſignified.
Q. What is the end of a Sacrament?
A. It hath two ſpecial ends: Gods renewing and ſealing covenant with us. 2. Our renewing and ſealing covenant with him.
Q. Whether do the unbelivers and unworthy receive the Sacrament?
52A. They receive the Sacrament as an external ordinance, but they receive not the good of the Sacrament; they receive the external, but not the internal part of it.
Q. How many Sacraments are there in the new Teſtament?
A. Two: Baptiſm, and the Supper of the Lord.
Q. What is Baptiſm?
A. The firſt Sacrament of the Goſpel,Matth. 28.19. Rom. 4.11. with Col. 2.11, 12. wherein by water duly applied and received, the baptized receive a ſeal of their ingrafting into Chriſt, and of the whole good of the Covenant of Grace ſeaſonably to be applied, and renew their covenant with God in Chriſt Jeſus.
Q. What is the efficient cauſe thereof?
A. The Lord Jeſus. Iohn 1.33.
Q. What is the Matter?
A. Twofold,Matth. 3.11.
Q. What is the form?
A. Twofold:Matth. 28 16, 18, 19.
Q. What is the end?
A. To ſeal unto the baptized their ingrafting53 into Christ, together with the whole good of the Covenant of Grace, partly being already, the reſt in Gods time and way to be wholly conferred upon them.
2. To take a pledge of the baptized perſons renewing Covenant with God.
Q. Who is to be baptized?
A. A believer, who is a member of a viſible Church.
Q. What is the Supper of the Lord?
A. The ſecond Sacrament of the New Teſtament inſtituted by the Lord Jeſus,Mat. 28.19. Ioh. 4.1. Gen. 17. Mat. 26.26. Mar. 14.22, 23. Luk. 22.17, 19. Matt. 26.28. wherein by bread and wine duly adminiſtred and received, he doth offer and ſignifie unto the receiver, though unworthy: offer, ſignifie and apply ununto the worthy receiver, all the good of the Covenant of Grace, for the ſealing of him up in the ſafety and growth of the ſame, and receiveth a reciprocal ſeal from the receiver of the covenant with God in him.
Q. What is the efficient cauſe thereof?
A. The inſtitution of the Lord Jeſus Chriſt. 1 Cor. 11.23.
Q. What is the matter?
A. Tis twofold,
Q. What is the form?
A. Tis twofold; External, viz. The whole outward action of the Miniſter and receiver,54 preſcribed in the Word. Internal, the union between the elements, viz. bread and wine: and the thing ſignified, viz. The good of the Covenant of Grace, called the Sacramental union.
Q. What is the end of the Supper?
A. Tis chiefly twofold:Matt. 26.28. 1 Cor. 11.25.
Q. What is diſcipline?
A. A perſonal application of the correction and cenſures of the Church in caſe of offence,Matt. 16.19. Matt. 18.15, 16. according to the rule of the Goſpel.
Q. After what order is this diſcipline to be exerciſed.
A. In private offences,Matt. 18.15, 16, 17. according to the rule preſcribed.
Q. Are we in the exerciſe of diſcipline, bound to obſerve the order preſcribed, Matth. 18.
A. Yes, Except the offence be publique,1 Tim. 5.20. then the proceeding is to be publique.
Q. After all the good of Redemption applied,2 Cor. 5.10. Dan i2. 2. Heb. 10.35. Iohn 5.28, 29. which God intended his Elect in this life in the uſe of outward means, what do you further believe?
A. The Reſurrection of the dead, and the laſt Judgement.
55Q. What do you believe concerning the laſt Judgement? Rom. 2.16. 2 Cor 5.10 Matt. 25.46.
A. That Jeſus Chriſt ſhall come in perſon to judge both quick and dead, according to their deeds, when the wicked ſhall go into everlaſting puniſhment, but the righteous into life eternal.
Q. When ſhall theſe things be?
A. At the end of the world. Matt. 13.40.
Q. VVHat is the ſecond part of the Doctrine of godlineſs? 1 Pet 1.2 & 1.14, 15. Rom. 6.16, 18.
A. Obedience unto God.
Q. What is obedience?
A. A habit wrought in us by the holy Ghoſt;Mic. 6 ▪ 8. Gal. 2.20. 1 Cor. 15.10. whence through the help of the ſame Spirit working in us, we do in a way of Faith Evangelically fulfil the revealed and commanded will of God.
Q. What is required to the performing of an act of obedience,Iſa. 29.13 Mat. 15 9 & 12.33 Rom. 14.23. 1 Cor. 10.31. which is commonly called a good work?
A. Three things: 1. That it be commanded: 2. That it be done in Faith, in reſpect of the habit and act: 3. That it be done to the glory of God.
56Q. What is the rule of obedience?
A. The Decalogue or the ten commandments;Deut. 4.13. Mica. 6 8 Mat. 22.37, 38, 39, 40. unto which, whatſoever is commanded in Scripture may be reduced.
Q. What general rules are there which may be as helps for the better underſtanding of the Decalogue.
A. Theſe:
Q. How is the Decalogue, which is the rule of obedience, divided? Exod. 31.18. Deut. 9.10. Exod. 32 16.
A. Into two Tables, according to the two general parts of obedience.
Q. Which are thoſe two parts of obedience?
A.
Q. What is Religion?
A. 'Tis a vertue wrought by the holy Ghoſt,Rom. 1.21. Acts 26.5. James 1.26, 27. by which, together with the exerciſe thereof, believers do rightly acknowledge and worſhip God.
Q. What is worſhip?
A. The immediate ſervice of God, whereby in Jeſus Chriſt we give unto him the honor of the ſupreme, onely and abſolute Lord, and exerciſe a holy communion with him as with our God.
Q. How many kindes of religious worſhip are there?
A. Two:
Q. What is natural worſhip?
A. The perpetual and eternal ſervice of58 God commanded in the firſt Table: thus they worſhip God which are in heaven. Heb. 1.6. Rev. 5.14.
Q. What is inſtituted worſhip?
A. 'Tis the temporary ſervice of God commanded in the firſt Table;Matt. 16.19. of which, that which is proper to the Church under the Goſpel, is that which we call the power of the Keys.
Q. How doth inſtituted worſhip differ from moral worſhip?
A.
Q. After what order is the worſhip of God taught in the firſt Table?
A. The object of it is taught in the firſt commandment.
The means of it in the ſecond commandment.
The maner of it in the third commandment.
The time of it in the fourth commandment.
Q. Which is the firſt commandment?
A. Thou ſhalt have none other Gods before me. Exod. 20.3.
59Q. What is here commanded? Deut. 6.45. Matth. 4.10. Ier. 10.25. Rom. 1.21, 22, 23. 2 Kings 17.33.
A. That we worſhip God, and him alone.
Q. What is here forbidden?
A.
Q. Which is the ſecond commandment?
A. Thou ſhalt not make to thy ſelf any graven image, &c. Exod. 20.4, 5, 6. Deut. 4.12. & 12.30, 31, 32.
Q. What is here commanded?
A. That God is to be worſhipped with his own worſhip onely.
Q. What is here forbidden?
A. 1. Contempt of external worſhip. Ezek. 33.31. Luke 19.16. Acts 7.41. Col. 2.18.21. Matt. 15.19.
2. All Will-worſhip. 1. Idolatry; viz. worſhipping God at or in an image, by which it is diſtinguiſhed from that Idolatry forbidden in the firſt commandment.
2. Superſtition.
Q. Which is the third commandment?
A. Thou ſhalt not take the Name of the Lord thy God in vain. Exo. 20.7. Deut. 12.5. 1 Cor 14.40, 26. Mal. 1.11 12, 13.
Q. What is here commanded?
A. That we worſhip God after a due maner, inwardly and outwardly; and that we uſe his Name reverently at all times.
Q. What are we here forbidden?
60A. All irreverence in the worſhip of God. or concerning the uſe of his name;Eccleſ. 5.1, 2. as contempt, raſhneſs, lightneſs, blaſphemy, &c.
Q. What are we to underſtand by the Name of God? Ioel 2.32. Exo. 33.19. with 34.6. Exod. 3.14, 15. Mal. 1.11 Iohn 17.6, 11, 12. Pſal. 8.9. Exod. 20 8, 9, 10, 11. Gè. 2.2, 3 Act. 20.7 1 Cor. 16.2. Rev. 1.10. Gal. 4.10. Col. 2.16 Iſ. 58.13 Gen. 2.2, 3. Exod. 16.25, 26, 30 Rev. 1.10. 1 Cor. 16 2. Iohn 20.19, 26. Act. 20.7
A. All thoſe things by which God hath made himſelf known to be; as, his 1. Eſſence, where are his Names and Attributes.
2. Subſiſtence; viz. the Trinity of perſons in that one Eſſence.
3. Decree. 4. Worſhip. 5. Words. 6. Works.
Q. What is the fourth commandment?
A. Remember the Sabbath day, to keep it holy, &c.
Q. What are we here commanded?
A. The ſetting apart of the ſeventh Day to the immediate ſervice of God.
Q. What are we here forbidden?
A. Any humane inſtitutions of holy-days, or holy time.
The employing of this time in any ſuch way as hinders the worſhip of the day.
Q. By what arguments, amongst others, do you conclude the Morality of the Sabbath?
A.
Q. What is the ſubject of the ſecond Table?
A. Our duty towards our neighbor.
Q. After what order is our duty towards our neighbor taught?
A. Concerning his
Q. Which is the fifth Commandment;Exod. 20 12. Eph. 6.2. 2 Kings 2.12. 2 Kings 2.5, 13, 14. 1 Pet. 2.7. Rom. 12.10. 2 Tim. 3.2. Iſa. 3.5. Exod. 20 13. Matt. 25.45. 1 Ioh. 3.17. Matth. 5.22. viz. The firſt of the ſecond Table.
A. Honor thy father and thy Mother.
Q. What are we here commanded?
A. That we walk orderly in our calling, inwardly acknowledging, and outwardly, according to rule, expreſſing that honor which is due to ſuperiors, equals, inferiors, according to their ſeveral relations.
Q. What is here forbidden?
A. All neglect of duty in this kinde.
Q. Which is the ſixth commandment?
A. Thou ſhalt not kill.
Q. What are we here commanded?
A. The uſe of all due means that conduce to the good of our neighbor, concerning his ſpiritual and temporal life.
Q. What are we here forbidden?
A. The neglect of any due means tending62 to that end, or uſe or of any means contrary thereunto. Exod. 28 14. Theſſ. 4.4. 1 Cor. 7.34. 1 Theſſ. 4.5. Iob 31.1.
Q. Which is the ſeventh commandment?
A. Thou ſhalt not commit adultery.
Q. What are we here commanded?
A. The uſe of all due means, for the preſervation of our own and our neighbors chaſtity.
Q. What are we here forbidden?
A. All uncleanneſs, together with the means,Exod. 20.15. Prov. 22.2. 2 Theſſ. 3.12. Luke 3.14. 1 Theſſ. 4.6. Prov. 20.10. ſigns or acceſſaries thereof, or tending thereunto.
Q. Which is the eighth commandment?
A. Thou ſhalt not ſteal.
Q. What is here commanded?
A. That proprieties being kept undiſturbed, we poſſeſs that which is our own, not anothers, and that without injury unto any.
Q. What are we here forbidden?
A All fraudulence and corruptnes in our dealing, concerning matters of commutative juſtice.
Q. Which is the ninth commandment?
A. Thou ſhalt not bear falſe witneſs againſt thy neighbor. Exod. 20 16. Pſa. 15. 2 Eph. 4.25. Deut. 17.6. Pſa. 12.2 Matt. 26.60, 61. Eph. 4.25
Q. What are we here commanded?
A. To uſe all due means to know the truth, and to bear witneſs to the known truth, being called thereunto.
Q. What is here forbidden?
A. All lying, by direct falſe teſtimony, or unlawful ambiguity.
632. Concealing the truth we ought to reveal. Pro. 24.11. & 11.3 1 Sam. 1.13. Exod. 20 17. Heb. 13.5. 1 Tim. 6.6. Phil. 4.11. Heb. 13.5. Iob. 5.2.
3. Revealing the truth we ought to conceal.
4. Alſo, whatſoever may do harm to the truth, as unjuſt ſuſpition.
Q. What is the tenth commandment?
A. Thou ſhalt not Covet.
Q. What are we here commanded?
A. Contentation in our preſent eſtate.
Q. What are we here forbidden?
A. Deſiring of, or envying at the good of our neighbor.
(EEBO-TCP ; phase 2, no. A89734)
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