A Form of Catechizing
The source for this document is https://quod.lib.umich.edu/e/eebo2/A21263.0001.001
Project Note
This is licensed under Creative Commons CC BY-NC-ND. This license allows reusers to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long as attribution is given to the creator.
The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.
This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.
Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.
However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.
This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.
Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org
A FORME OF CATECHIZING, set down by Questions and Answers.
Wherein, the principal grounds of Christian Religion are delivered.
By EDWARD ELTON Preacher of the word of God, in the Parish of S t . Mary Magdalens in Barmondsey nere LONDON.
- 1. Concerning God.
- 2. Concerning Man, his creation, fall, and state of corruption.
- 3. Concerning man's deliverance by Christ.
- 4. Concerning the means of being partakers of Christ and his benefits.
- 5. Concerning the means of obtaining faith, and the good things that follow faith.
- 6. Concerning the estate of man in death, after death, particular judgment, and the last and general judgment.
LONDON Printed by Edward Griffin for Ralph Mab, and are to be sold at his shop in Paul's Churchyard at the sign of the Greyhound. 1616.
The Preface to the Catechism.
THE chiefest thing a man or woman should desire and seek after, is, how to live and die comfortably: and after death, how to remain blessed forever.
Now this can never be attained, unless a man know God aright, and have a right knowledge of Jesus Christ, whom he hath sent.
The way to true comfort and blessedness both in this life and forever, is, to know God to be our Father in Christ by the revelation of his spirit, according to his word. And this knowledge is not in us by nature, and one special means to attain unto it is instruction in the grounds of Religion.
I will draw that I purpose to deliver in this kind of exercise, to certain general heads and grounds of Christian Religion, needful to be known and believed of all Christians, and handle these grounds by way of Qu stion and Answer, that they may the better be conceived.
Now then, the first ground, and principle of Religion, I purpose to handle, shall be concerning God, what we are to conceive and believe concerning God.
A Form of Catechizing, set down by Questions and Answers; Wherein the principal grounds of Christian Religion are delivered.
Question. WHat is God?
A. God is a spirit, or spiritual substance, most wise, most holy, eternal and infinite.
Q. How are we persuaded that there is such a God?
A. Besides the evidence and testimony of Scripture, by these reasons.
1. By the creating and making of the world and all things in it: and especially the soul of man.
2. Secondly, by the works of God's providence, and chiefly his fearful punishments, on monstrous and notorious sinners in this life.
3. Thirdly, by common consent of all Nations, who rather worship any God or gods, than none at all.
Obi • ct. Ephes. 2.12. The Gentiles were without God in the world.
Answ. The meaning is, they were without the true God.
4. Fourthly, by the accusation & terrors of conscience: a man that commits any sin in secret, his conscience naturally checking him, accusing and terrifying him for the sin, and as it were drawing him before a judgment seat.
Q. How many God's be there?
Object. Psalm. 82.1. God standeth in the assembly of God's.
Answ. The word is there taken for Judges and Magistrates, because they stand in God's place or room.
Q. How is this one God to be conceived of us?
A. Not by framing any image of him in our minds: neither can we conceive him in his glorious nature, but we are to conceive God, as he hath revealed himself in his word, by his properties and works.
Q. What be the chief properties of God?
A. First, he is most wise, Job 12.13. Rom. 16.27.
Q. What is that wisdom of God?
A. It is that by which God doth distinctly and perfectly know himself, and all other things aright: and knoweth the nature, reason, and causes of all things.
Q. What is the second property of God?
A. He is most holy, Isai: 6.3.
Q. What is that holiness of God?
A. It is a most absolute & perfect purity of all God's properties and attributes: and it appears in that he is most just, and merciful unto his creatures.
Q. What is the third property of God?
A. He is eternal, Isaiah 41.4. Revel. 1.4. And that every way, without beginning or end of days. Angels and the Souls of men be eternal, but not every way, though they shall never die, yet had they a beginning, and they are eternal not absolutely but by participation.
Q. What is the fourth property of God?
A. He is infinite.
Q. How many ways is God infinite?
A. Two ways: First, in presence. Secondly, in power.
In presence. He being present in all places filling heaven and earth.
In power. He being able to do whatsoever he will. Psal. 115.3.
Ob. God cannot lie, Tit. 1.2. or deny himself, 2. Tim. 2.13. therefore he cannot do all things.
Ans. To lie or to deny himself are works of impotency and weakness, and not of power, and therefore cannot befall God.
For works of impotency, or things contrary to the nature of God, as to destroy himself, or not beget his Son from all eternity. Or things that imply contradiction: as to make a truth false, or that which is not, to be, at the same time, cannot befall God.
Q. How many ways is God's power taken or distinguished?
A. Two ways, it is either absolute or actual.
Q. What is his absolute power?
A. That by which he is able to do more then either he doth, or will do.
Q. What is his actual power?
A. That by which he causeth all things to be which he willeth, and doth whatsoever he will.
Q. What are the works of God by which we are to conceive him?
A. They are two, creation and preservation.
Q. How are we to conceive of God in respect of creation?
A. That he is the most mighty Creator of the world, and of everything that hath a being in the world.
Ob. There be many evils and hurtful things in the world, as venomous and poisonful beasts, herbs, and such like, yea, evil spirits, the Devil and his Angels, did God create them?
A. Yes, God did create all these things, but we must understand, that God made not poisonful creatures so at the first, but they became so by the fall of man. Hurtfull and poisonful creatures which now are for the correction and punishment of man for sin, should not have been so, if man had not fallen.
Again, God made the Devil and evil spirits, at the first very good and glorious spirits, but they willingly and of their own accord, fell from that purity in which they were created, and so their being is from the will of God, but th • ir being evil is from their own wills.
Q. Did God make sin, sicknesses, diseases and death, or no?
A. No: these be no creatures of God, we find not the making of these in the first creation of all things. Sin is no Creature of God, but the destruction of God's Image, which is a Creature: and sicknesses, diseases, and death came into the world by sin, and follow sin. And though they come from God as corrections, exercises or punishments: yet are they no Creatures, as things that have a being in the world, but rather as destructions of such things as have being.
Q. What is the work of creation?
A. It is the making of all things in their several kinds, of nothing, by the mighty power of God in the first six days of the world.
Ob. Man was made of the dust of the earth, fishes of the water, beasts and fowls of the earth, woman of man: How then did God make all things of nothing?
A. God made the first matter of all things of nothing, & then of that matter were all things formed.
Q. What is the second work by which we are to conceive God in our minds?
A. The preservation of all things created by his special providence, we are to conceive him in our minds, as the most wise and mighty Preserver of all things created. 1. Pet. 3.19. God is a faithful Creator, he did not only make heaven and earth and all things in them, and so leave them; but he by his wise providence and mighty power doth preserve and govern the same.
Q. What is that work of preservation of all things?
A. It is the hand and power of God, continually exercised in sustaining and disposing of all things created.
Q. How doth God sustain all things created?
A. He upholdeth them all in their being by his mighty word.
Q. How doth God dispose of all things created?
A. He guideth and employeth them to good ends and uses, yea, even the least things, as the fly, the gnat, and such like: so that nothing comes to pass by chance, not so much as a little sparrow hoppeth or falleth on the ground without the providence & disposing hand of God.
Q. How know you that God ordereth and governeth all things by his most wise and mighty power, and by his special providence?
A Besides the evidence of Scripture, by experience, we see that meat and drink being void of life, yet preserve the life of man: clothing being void of heat, yet it keeps the body warm, which could not be but by the special providence of God giving virtue to them.
Q What are we further to conceive and believe concerning God?
A. That in one simple and undivided God-head, in o •• divine essence there be three distinct pers • ns, the Father, the Son, and the Holy Ghost▪ and that these three persons are equal in eternity and glory, that they are alike eternal, none of the three pe • sons being afore or after another in time, and t • at they are equal in all things that bel •• g to the nature of God.
Q How is the Trinity of persons proved?
A. By these places of Scripture, Mat. 3.16.17. cap. 28. verse. 19. 2. Cor. 13.13. 1: John. 5.7. There be three which bear record in heaven, the Father, the Word, and the Spirit, and these three are one. In that he saith three, he noteth the distinction of the persons: and in saying one, he showeth the unity of the essence, that in one undivided God-head there be three distinct persons.
Q. What is the Father?
A. In respect of order he is the first person in the God-head without beginning, being of himself and from none other, and giving personal being to his Son.
Q. What is the Son?
A. He is the second person in the God-head, having personal being from the Father, of whom he is begotten from all eternity.
Q. What is the Holy Ghost?
A. He is the third person in the God-head, having personal being from the Father and the Son: he proceeding from them both from all eternity. He is called the spirit of Christ: whence we gather and that truly, that he proceedeth no less from the Son, then from the Father.
Q. Are these three persons three several God's, as three persons amongst men, are three several men?
[Reason.] A. No: The three persons are but one God. Because the divine essence is infinite, and admits no division: and the whole divine essence is in everyone of the persons; which are not severed, but only distinguished one from another.
Q. How are we • o conceive the three persons in the Godh • ad distinct one from another?
A. Two ways.
[ 1] First, in the manner of personal being which ech person hath proper to himself. As that.
The Father is the person which begets; the Son the person who is begotten of the Father; & the Holy Ghost the person, who proceeds from the Father and the Son.
[ 2] Secondly, in the manner of working in the creatures. For the Scriptures ascribes.
To the Father the beginning of working.
To the Son, wisdom and counsel, and the dispensation of the work, John. 1.3. All things were made by it (that is) the Word, the second person in the God-head. Heb. 1.2. By whom also he made the worlds. Hence he is called Wisdom, Prov. 8.22.
To the Holy Ghost, virtue, and power, and efficacy of operation. In a word, God the Father, in the Son, by the holy Ghost worketh all things. This doctrine is beyond all reach and understanding of man, yet to be believed as that which God hath revealed in his word, for our salvation which cannot stand without it.
The second general Principle shall be concerning Man, what we are to conceive and believe touching man, and our selves in particular.
Q. Of all visible Creatures which is the heifest?
A. Man: for in man above all other visible Creatures the Lord sets forth the glory of his wisdom, power and goodness.
Q. What was the state and condition of man at the first, in his first creation.
A. It was an holy & an happy condition, a state of innocence & a state of life.
Q. Wherein stood that holy condition of man?
A. In that he was free from sin, and created after God's own image and likeness.
Q. What was that image of GOD in which man was created at the first?
A. It was a conformity of man to God, even a conformity of all the powers of the soul of man to the will of God, standing in wisdom and holinesie.
Q. What was the wisdom that was in man at the first?
A. A perfect knowledge of God his Creator, and of his will to be obeyed: and of his wisdom and will touching the particular Creatures. For Adam named them according to their natures.
Q. What was that holiness that was in man at the first.
A. It was a conformity of the will and affections and the whole disposition of man in body and soul, to the will of God his Creator.
Q Wherein stood that happy condition of man in his first creation?
A. In three things.
[ 1] First, In a blessed communion which man had with the true God, with whom he had daily, and as it were familiar conversation: and God did many ways reveal himself and his glory to him, and this is apparent by God's familiar conference with Adam.
[ 2] Secondly, In dominion over the creatures, an example whereof we have in Gen. 2.19. when all creatures presented themselves before him to receive their names from him.
[ 3] Thirdly, In a body endued with beauty, strength and immortality, and that his body was immortal, there is no question seeing death came in by sin.
Q. What employment had man in his first state?
A. Twofold, particular and outward, to till and dress the garden. And general and spiritual, to worship and serve God his Creator: to which he was fitted of God with freedom of will and ability for perfect obedience, having the moral law written in his heart by nature.
Q. How doth that appear?
A. By two things.
First, by the effect of the law in his heart, for man having sinned, the guilt of his conscience forced him to hid himself from God's presence.
Secondly, by the remainders of the Law of God in all mankind, who having not the Law of God, are a law unto themselves.
Q. Did man continue in that state in which he was created?
A. No: he left it and fell from righteousness to sin.
Q. How was it that man lost his first state and fell from righteousness to sin?
A. God suffering Satan to tempt him, and leaving him to the liberty and mutability of his own will: he fell into sin, eating of the forbidden fruit: hence Satan is called by Christ, a murderer from the beginning.
Q. How did Satan tempt man?
A. He used the Serpent a subtle beast as his instrument, and spake out of him, first to the woman, and after by her to the man, pretending greater love to them, and greater care of their good then was in God.
Q. How did man and woman our first parents yield to temptation, being created good?
A. Being left of God to the liberty and mutability of their own will, they voluntarily inclined to that evil whereunto they were tempted.
Q. What is the state of man, being fallen from his first estate in which he was created?
A. It is a state of corruption and misery.
Q. What is that state of corruption following the fall of man?
A. It is the loss of the image of God in which man was created at the first, and the image of Satan succeeding in the place or room of it, so that man in that • tate can do nothing but sin, and this the Scripture calls the image of Adam. The old man. The flesh. And in a word, it is the state of sin.
Q. What is sin?
A. Sin is any swerving from the Law of God, though it be but in the least want of that which the Law requireth.
Q. How many sorts of sins be there?
A. Two, original and actual. Sin is either the corruption of nature, or the evil actions that proceed from thence, as the fruits of it.
Q. What is the corruption of nature?
A. It is that corruption that is derived from our first parents by natural generation, called lust or concupiscence.
Q. Wherein standeth that corruption?
First, in an utter disability and enmity to that which is good.
Secondly, in a proanesse to all manner of evil.
Q. In whom is that corruption of nature found?
A. In all men and women none excepted, discending from Adam by natural generation.
Q. How is it, that all men and women are defiled with the corruption of nature?
A. Through the infidelity and disobedience of our first Parents in eating the forbidden fruit, all men being guilty of that sin.
Q. How are all men guilty of that sin?
A. First, because they were in the loins of our first Parents, from whom they should by course of nature descend.
Secondly, because our first Parents were by God's appointment, to stand or fall, not as singular persons only, but also as heads and roots of man-kind, and as public persons representing all man-kind. As we see Noblemen and great men by treason do not only hurt themselves, but strain their blood also.
Q. How then is all mankind in the state of sin since the fall?
A. Thus; everyone naturally descending of Adam is guilty of Adams sin, it being imputed to him, and is also conceived and borne in original corruption, and is by nature dead in sin, and hath in him the seed of all sins.
Is. Is original corruption found in all and every man equally?
A. Yes, it is: for that which is borne by natural generation is nothing but corruption; Original sin is not in some men more, and in some men less, but it is in every man equally, as all men do equally from Adam participate the nature of man, and are equally the children of wrath.
Q Doth this corruption of nature break forth and show it self equally and alike in all natural men?
A. No: it doth not, though original corruption be found equally and alike in all men naturally, and all men have in their corrupt nature the seeds of every sin, yet doth God for the good of human society, limit man's corruption, and restrain many from notorious crimes, by their natural temper, by fear of shame and punishment, desire of honor and reward; and such like.
Q. In what part of man is this corruption of nature found?
A. In the whole man, both in body and soul, and in every part and member of the body, and in all the powers and faculties of the soul.
Now there being many powers and faculties of the soul, as the mind, conscience, will and affections, the next Question is,
What is the natural corruption of the mind of man?
A. It is both the dullness and the blindness of the mind concerning heavenly things, whereby the mind is altogether ignorant of spiritual things, concerning the true worship of God, and eternal happiness: and is of it self utterly unable to conceive them.
And it is also the readiness and fitness of the mind to conceive evil things, whereby the mind is carried to error and vain imaginations.
Q. What is the natural corruption of the conscience of man?
A. It is the impurenesse of the conscience.
Q. Wherein stands that impurenesse of the natural conscience of man?
A. In two things: either in want of remorse, in a benummednes and vnfeelingnesse of the conscience in respect of sin, the conscience being benumbed with sin: or in the stirring of the conscience, the conscience sensibly either accusing or excusing.
Q. How is the stirring of the conscience impure in the sensible accusation of it?
A. Two ways: first, in accusing for well-doing, as sometimes the natural conscience doth; this we may see in superstitious Idolaters. Secondly, in accusing for sin, and continually turmoyling and terrifying a man for sin, and giving him no rest, no ease, nor peace at all.
Q. How is the stirring conscience impure in excusing sensibly?
A. Two ways likewise: first in excusing when it should rather accuse, as when a man lives a civil honest life, free from gross sins, as murder, adultery, and such like, and serves God outwardly, then excusing him and falsely telling him, that he is just before the judgment Seat of God, and this excusing conscience is found in most men.
Secondly, excusing for doing that which is evil: as when men think they do God good service, in excommunicating and killing the servants of God: or as the Papists do, for saying over so many Creeds, so many Ave Mary's, so many Pater nosters, and such like, think they shall be heard for their vain repetitions and babbling in prayer.
Q What is the natural corruption of the will of man?
A. It is both the impotency of the will, whereby the will is utterly unable of it self to will or lust after that which is truly good. And it is also the repugnancy and rebellion of the will, whereby it is altogether averse and striving against that which is truly good, and willing only that which is evil continually.
Q. What is the natural corruption of the affections of man, as of love, joy, hope, desire, and such like?
A. It is the disorder of them, whereby they eschew that which is good, and pursue and follow after that which is evil.
Q. What is the natural corruption of the parts and members of the body?
A. It is both a fitness in them, as porters to let sin in, and to convey it to the soul from outward objects and occasions; and a fitness in them, as instruments to execute sin and to practice it.
Thus we have heard what the corruption of nature is: the next Question is,
What is actual sin?
A. It is a fruit of original corruption, and it is a particular and actual breach of God's law.
Q. How is actual sin distinguished?
A. Into inward and outward. It is either in the inward faculties of the soul, as the mind, or will and affections: or in the outward members of the body.
Q. What is the actual sin of the mind?
A. It is the evil thought or intent of the mind, which comes either by the conceiving of the mind it self, or by Satan's suggestion.
Q. What is the actual sin of the will and affections?
A. It is every motion, lust, and desire, stirring in the heart contrary to God's law.
Q. What is outward actual sin in the outward members of the body?
A. It is that which is committed by the members of the body, concurring with the faculties of the soul, as by hands, eyes, ears, tongue, feet, &c. yea sometimes by the whole body.
Q. How is actual sin effected?
A. Two ways: either by omission or commission: it is effected either by omitting that which ought to be done, or by committing that evil that is forbidden & ought not to be done, whether it be inwardly in mind, will or affection, or outwardly in word or deed.
Q. What be the differences of sin actually committed?
A. They are many: but especially these.
First, a partaking with others in sin, by consent, approbation, counsel, presence, enticement, or the like.
Secondly, a sinning ignorantly, or of a conscience misinformed .
Thirdly, a sinning of knowledge through infirmity .
Fourthly, a sinning presumptuously upon knowledge.
Fifthly, a sinning upon knowledge obstinately and on set malice against God: and to this belongs the sin against the Holy Ghost.
Hitherto of the state of corruption following the fall of man: Now follows the state of misery.
Q. What is the state of misery following the fall of man?
A. It is a continual subjection to the curse of God, whereby man by the just sentence of God, is continually subject and liable to God's curse for sin, and that in this life, in the end of this life, and after this life is ended: and this was signified by expelling our first Parents out of Paradise after the fall.
Q. Wherein is man for sin subject and liable to the curse of God in this life?
A. In his body and outward estate, in his soul, and in the whole man.
Q. What is the curse of God due to man, and whereunto he is subject in his body and outward estate?
A. It is all manner of outward grief, anguish, vexation, trouble and want, as sickness, diseases, aches, pains, shame, servitude, penury, and such like; yea blessings and good things cursed to him, and turned to snares.
Q. What is the curse of God due to man, and whereunto he is subject in his soul?
A. It is all manner of inward disorder, trouble, grief and want in the faculties of his soul, as blindness of mind, hardness of heart, horror of conscience, madness, astonishment of heart, and such like.
Q. What is the curse of God due unto man, and whereunto the whole man is subject?
A. It is a bondage under Satan, whereby man is subject to the regiment of Satan, and Satan is his Lord and Master: hence Satan is called the God of this world; and the Prince that ruleth in the air, and the spirit that worketh in the children of disobedience.
Q. How shall a man know that he is thus in bondage under Satan?
A. If he take delight in the evil motions Satan puts into his heart, and do yield to them with pleasure, expressing them in his life and conversation.
Q. What is the curse of God whereunto a man is subject in the end of this life?
A. It is the power of corporal death, the death of the body, whereby the soul is severed from the body.
Q. What is the curse of God due unto man, and whereunto he is subject after this life is ended?
A. It is eternal death of body and soul in the fire of hell, called the second death, which is a final separation from the comfortable presence of God, the Father, Son, and Holy Ghost, and a sense and feeling of God's wrath in that separation.
The third Principle, touching Mans deliverance from that damnable estate.
Q. What means of deliverance is there, whereby a man may scape this damnable estate?
A. God of his infinite mercy hath given a Savior and Deliverer to mankind.
Q. When was that Savior and deliverer given to Man?
A. He was set apart to that office in God's decree from everlasting, from all eternity, but promised and propounded immediately after the fall in Paradise, and manifested and exhibited in the fullness of time.
Q. Who is that Savior and deliverer given to man?
A. Jesus Christ. Mat: 1.21. Act. 4.12.
Q. What is Jesus Christ?
A. The eternal Son of God made man like to us in all things, sin only excepted, and so God and man in one person. Matth. 1.23. John. 1.14. Rom: 9.5. Isai: 9.6.
Q. How prove you that Jesus Christ is GOD?
A. Besides the plentiful testimony of Scripture, it is clear by his many miracles, by his knowing the hearts of men, and especially by raising of himself from the dead, together with the continuance of his gospel from time to time, not by carnal means, nor by human power or policy, but only by the power of his spirit, and patient suffering of his Saints.
Q. How prove you that Jesus Christ was very man like to us in all things, sin only excepted?
A. Besides the testimony of Scripture, it is clear by many experiments, especially by his partaking of human infirmities common to man's nature; as to be hungry, thirsty, weary, sad, sorrowful, angry, ignorant of some things, & such like, and by his suffering of death.
Q. How could Christ be very man, and yet be without sin?
A. Because he was not begotten after the ordinary course of nature, by natural generation, but as man he was formed of the only substance of the Virgin Mary his mother, and that substance was sanctified in the conception, that is, severed from all stain of sin, by the power of the Holy Ghost.
Q. Wherefore was it needful that Christ should be man?
A. For two reasons: First, that he might die and suffer the punishment due to sin, which the Godhead could not do.
Secondly, that he might appease God's wrath in the same nature, wherein God was offended.
Q. Wherefore was it needful that Christ should be God also?
A. For two reasons likewise.
First, that he might uphold his manhood in suffering, and vanquish death.
Secondly, that the doings and sufferings of his manhood might be of infinite worth and virtue. hence the Church is said to be purchased by the blood of God.
Q. What are we further to know and believe touching Christ his being God and Man?
A. Two things:
First, the distinction of his two natures. and
Secondly, the union of them.
That his two natures are distinct one from another, and that they are also united and make but one person.
Q. What are we to know and believe touching the distinction of the two natures in Christ, his Godhead and his manhood?
A. That there is a real distinction of those two natures, without any mixture of the one with the other, and without any conversion or turning of the one into the other, and that the essential properties and actions of both natures remain distinct one from another.
Q. What are we to know and believe touching the union of Christ his two natures, his Godhead and his manhood?
A. That they are united by personal union, that the Godhead and manhood in Christ make but one person.
Q. What is that personal union?
A. It is the assuming of the human nature into the person of the Son of God, so as the manhood being not a person in it self, is received into unity of person with the second person in Trinity, and doth wholly and only subsist in the same: this is a mystery of godliness so called. 1. Tim: 3.16.
Hitherto of the person of Christ, now come we to the office.
Q. What is the office of Jesus Christ being God and man in one person?
A. It is his Mediatorship to be the only Mediator between God and man, to ratify and confirm the covenant of grace, and to make perfect reconciliation between God and man, being parties infinitely and every way disagreeing.
Q. How was Jesus Christ fitted for the accomplishment of that office?
A. He was annointed of his Father, and so made fit for the perfect accomplishment of it: hence he is called (Christ) which signifieth annointed, & this was figured and shadowed out in the anointing of Prophets, Priests, and Kings in the time of the Old Testament.
Q. Was Christ annointed with visible and material oil as they were?
A. No: but with the graces and gifts of the Holy Ghost, and that most fully and without measure.
Q. What be the several functions and offices of Christ as he is Mediator?
A. They are three: namely his
- Prophetical,
- Priestly, and
- Kingly
Christ was annointed of his Father to be the only Prophet, Priest and King of his Church.
Q. What is the prophetical office of Christ?
A. It is the office of revealing the will of God, and the means of salvation to his Church in all ages, Christ having been, now being, and ever shall be the only Teacher of his Church.
Q How did Christ perform this office, and how doth he now perform it?
A. Two ways.
First outwardly, by the ministry of his word, as before his incarnation, by the Prophets and Teachers of the Old Testament.
And in the days of his flesh in his own person. And since his ascension by his Apostles and Ministers called and fitted by him to that purpose.
Secondly, inwardly, by the operation and teaching of his Holy Spirit.
Q. What is the priestly office of Christ?
A. It is that whereby Christ hath and doth reconcile God to his elect, he performing all those things to God, for them, whereby they may come to eternal life.
Q. Wherein standeth the performance of the offiice of Christ his Priesthood?
A. In doing three things for God's chosen.
Q. What is the first of those?
A. It is the fulfilling of the law of God, and performing perfect righteousness for them.
Q. Wherein stood that perfect righteousness of Christ?
A. In two things.
[ 1] First, In the purity of his human nature, he being conceived and borne pure and holy, void of all sin. and
[ 2] Secondly, In the obedience of his whole life, he doing all that the law required of him for God's chosen.
Q. What is the second thing?
A. It is the offering of himself unto God his Father a sacrifice holy & without spot, thereby appeasing his wrath for all their sins.
Q. How was Christ offered in sacrifice?
A. As he was man consisting of body and soul?
Q. How often did Christ sacrifice himself?
A. Only once and no more. Heb. 9.28. Heb. 10.12.14.
Q. What manner of death did Christ suffer, when he sacrificed himself?
A. A death on the Cross, an accursed death, whereby his soul was not only severed from his body, but he felt also the extreme horror & most bitter pangs of hell in his soul.
Q. What is the third thing?
A. It is Christ his entering into heaven and there appearing before his Father, continually making intercession for all the faithful.
Q. After what manner doth Christ make intercession in heaven for the faithful?
A. Not by prostrating himself and uttering words to his Father, by putting up a prayer or supplication to his Father: but by presenting himself and the sacrifice of himself once offered upon the Cross, and the infinite and invaluable merit of that sacrifice before the eyes of his Father, willing as he is God and man, and desiring as he is man that his Father would accept of his perfect satisfaction: for all that are given unto him.
Q. What is the fruit and benefit of Christ his intercession?
A. It is this: it keeps every true believer in the state of grace, and in the favor of God continually, and it makes their weak prayers, and imperfect Obedience acceptable and pleasing to God by a special and continual application of the merit of his death and obedience to them. 1. John. 2.2. 1. Pet. 2.5.
Q. What is the Kingly office of Christ?
A. It is that, whereby Christ exerciseth the power given him of his Father over all things, distributing his gifts, and disposing of all things for the good of God's chosen.
Q. Wherein stands the performance of Christ his Kingly office?
A. In two things.
First, in the spiritual government of his Church.
Secondly, in the destruction of his and their enemies.
Q. Wherein stands the spiritual government of his Church?
A. Partly in collecting and gathering his Church and the members of it, out of the world, and from under the tyranny of the Devil, Sin and Death. And partly, in keeping it, being collected and gathered in the way unto life everlasting.
Q. What be the Laws of Christ his spiritual government by which he governs his Church and the members of it?
A. They are two.
First, his word, namely, the doctrine of the Prophets and Apostles, written in the old and New Testament.
Secondly, the power and operation of his spirit in the hearts of his servants.
Q. How doth Christ destroy the enemies of his Church?
A. By bringing confusion on them in his own good time.
Q. When doth Christ confound his enemies?
A. Partly in this world, Psal. 2.9. Psal. 110.5.
But most fully in the end of this world in the day of judgment.
Hitherto of the means of deliverance God hath vouchsafed to man from his miserable condition. Now to the fourth Principle, concerning the use and application of those means. Namely; What we are to know and believe concerning our participation of Christ and his benefits, and how we are made partakers of them.
Q. How is Christ and his benefits available to us?
A. By being made ours. For as other men's riches avail nothing to help us being in debt unless they become ours: so Christ and his benefits, unless they become ours, profit us nothing though he be abundantly rich.
Q. How may Christ and his benefits be made ours?
A. If we be mad one with Christ, by the benefit of our union with Christ, we are made partakers of Christ and of all his benefits.
Q. How are we united to Christ and made one with him?
A. As many as are united to Christ, are incorporated and made members of that mystical body whereof Christ is the head, which the Scriptures set forth under the similitude of marriage.
Q. What manner of union is it whereby we are made one with Christ?
A. It is a mystical union, our incorporation into Christ and union with him is a great mystery.
Q. How are we to conceive of that our mystical union with Christ.
A. Thus: That our mystical union with him is a most near and real union. That our whole person body and soul are united to the body & soul of Christ; so that we are members of his body and of his flesh and bones. And by his flesh we are also joined to his God-head, to his divine nature; For that whereby we have fellowship with God, joins us to God. Now by the flesh of Christ we have our fellowship with God.
Therefore the flesh of Christ doth join us to God.
Q. What kind of union is it whereby we are joined to Christ?
A. It is not a corporal union by touching, mixture, or the like, but a spiritual union, 1. Cor. 6.17.
Q. What are the means by which we are united to Christ spiritually?
A. They are two.
First, the Spirit of Christ, one and the same Spirit being both in Christ and in us. First in Christ and then in us.
Secondly, faith, for faith also knits us to Christ, and by faith we receive Christ and his benefits offered unto us.
Q. What is faith?
A. Faith is a special gift and grace of God bestowed on his chosen & wrought in their hearts, by the power of his Spirit, whereby they do apprehend and apply Christ and all his benefits to themselves particularly.
Q. How doth a man apply Christ to himself seeing Christ is now in heaven & he here on earth?
A. The applying of Christ is by an inward persuasion of the heart, a man being verily and particularly persuaded by the effectual persuasion of God's Spirit, that his sins are forgiven, and that God is his gracious and merciful Father in Jesus Christ.
Q. How shall a man know that he is so persuaded by the persuasion of the Spirit of God?
A. By these two notes especially.
First, if he find in himself a love to God because of God's love to him, and that he loves God, because God hath loved him first.
Secondly if he find himself inwardly rebuked for every known sin, and that he gives himself no liberty to continue in any known sin.
Q. How are God's chosen brought truly to believe in Christ?
A. God doth first prepare their harts, that they may be fit to receive faith; and then he worketh faith in them.
Q. How doth God make their hearts fit to receive faith?
A. By mollifying, softening, and bruising of their hearts.
Q. How is the heart of man mollified and softened?
A. By being humbled and cast down.
Q. How doth God humble and cast down the heart.
A. By working in man a knowledge and sight of his sins both original and actual and a true sorrow for them.
Q. How comes a man to have a knowledge and sight of his sins?
A. By the moral law of God, Rom. 3.20. and Rom. 7.7.
Q. What is the moral law of God.
A. It is that law that was first written in the heart of Adam in the time of his innocence, and since that; in tables of stone in the days of Moses, and so published and committed to the Church for all ages, commonly called the decalogue or ten commandments.
Q. Where find we the moral Law of God published and set down?
A. The sum of it (namely) the ten Commandments we find written Exo. 20 from the 3. verse at the beginning of it, to the end of the 17. verse, but expounded in many places of Scripture. For so often as the Prophets and Apostles entreat of virtues and vices, they be the true Interpreters of the Law, & Christ himself expounds some of the Commanmandements, Matth. 5.21.22.
You see now I am come to the Commandments, but I purpose not to stand on them at large; hereafter God willing I will entreat more at large on them, only now I will show in general what sins a man may find in himself by the ten Commandments in order.
Q. What be the sins in general that a man may find in himself by the first Commandment?
[ 1] A. First, his denial of God, his thinking there is no God at all, Psalm. 14.1. Psalm. 10 4.
[ 2] Secondly, his acknowledging of something to be his God, which indeed is not God, setting his affection on it, fearing it, loving it, putting his trust and confidence in it.
Q. What be the sins in general that a man may find in himself by the second Commandment?
A. First, his worshipping of a false God.
Secondly, his worshipping of the true God after a false manner.
Q. What be the sins in general that a man may find in himself by the third Commandment?
A. Even all those wrongs and indignities that are offered by him to the name and glory of God by abusing his titles, word and works.
Q. What be the sins in general that a man may find in himself by the fourth Commandment?
A. His profaning of the Sabbath any way, as by doing anything on that day that ought not to be done: whether it be a work of his calling, or a work of the flesh.
Or by leaving undone the works of the Sabbath, which ought to be done.
Q. What be the sins in general that a man may find in himself by the fifth Commandment?
A. His thinking, speaking, or doing of anything against the dignity God hath bestowed on others in respect of age, place, or gifts.
Q. What be the sins in general that a man may find in himself by the sixth Commandment?
A. His thinking, willing, speaking or doing anything that may tend to the hurt or hindrance, either of his own life or the life of another.
Q. What be the sins in general that a man may find in himself by the 7. Commandment?
A. His thinking, willing, speaking or doing anything, to the hurt or hindrance either of his own chastity or the chastity of another.
Q. What be the sins in general that a man may find in himself by the eight Commandment?
• His hurting or hindering by any v ••• •• full way, the wealth or outward g ••• •• tate either of himself or of another.
Q. What be the sins in general that a man may find in himself by the ninth Commandment?
A. His hurting or hindering of the good name either of himself or of another, by any untrue and unjust opinion or report.
Q. What be the sins in general that a man may find in himself by the tenth Commandment?
A. All his evil lusts both original & actual, even all those evil thoughts and motions that are stirring in his heart contrary to charity & the love of others, though he give no liking nor consent to them. Ier. 4.14. Math: 15.19. I am: 1.14.
Q. How is a man brought to a true sorrow for his sins?
A. By the fearful and terrible curse of the law of God.
Q. What is the curse of the law?
A. Both temporal judgment and eternal damnation denounced for the least disobedience and breach but of one commandment of God, though it be but once in all a man's life, and that 〈◊〉 one thought, without offering any hope of pardon.
Q. What is true sorrow for sin?
A. A true touch of conscience, or compunction of heart, with a lively feeling of God's displeasure for sin, in such sort, as a man, utterly despairs of salvation in regard of anything in himself, and acknowledgeth that he hath deserved everlasting confusion.
Q. When a man is thus brought to a sight of his sins, and a true sorrow for them, and so made fit to receive faith, how doth God work faith in him?
A. By working certain inward motions in his heart as the seeds of faith, out of which faith breedeth.
Q. What is the first of those motions?
A. When a man being humbled, and cast down upon the sight of his sins, and with true sorrow for them, doth feel and acknowledge that he stands in great need of Christ and God's mercy in Christ. Luk: 1.5 • . Math: 11.28. Luk. 15.7.
Q. What is the second of those motions?
A. An hungering desire of that grace that is offered in Christ, and a longing to be made partaker of it, as a man hungers and thirsts after meat and drink.
Q. Wha • is the • h •• d of those motions?
A. A sling from the sentence and terror of the Law and an approaching to the throne of grace.
Q How doth a man being humbled and sorrowing for his sin, approach to the throne of grace?
A. Two ways: first, by an humble confession of his sins before God, particularly, if they be known, and generally, if they be unknown.
Secondly, by craving pardon of his sins with unspeakable sighs & groans, and sending up loud cries to heaven for God's mercy in Christ, never ceasing so to do till the desire of his heart be granted.
Q. What follows after these motions?
A. After these motions, God according to his own gracious promise, imprints in the heart of a poor sinner, by the work of his holy spirit, a special & particular persuasion of his love toward him in Christ, and that his sins are forgiven him for Christ his sake, and this special and particular perfwasion is a true and a lively faith.
Q. Is every true believer, in like measure and degree persuaded of God's love towards him in Christ, and of the pardon of his sins?
A. No: there be different degrees and measures of faith.
Q. What is the smallest measure of true faith?
A. It is a persuasion in the heart of one truly humbled for his sins, that his sins are pardonable, and therefore desireth the pardon of them, and with his heart even with sighs prayeth to God, for the pardon of them, and this is called little faith or weak faith, which is like smoking flax, and like a grain of mustard seed.
Q. What is the greatest measure of true faith?
A. It is a full persuasion of the heart, whereby a Christian makes full account that God loves him in Christ particularly, and will bestow on him in particular Christ and all his graces that pertain to eternal life.
Q. When comes a Christian to this full persuasion?
A. Not at the first, but after the sense, observation, & long experience of God's love towards him in Christ.
Q. How may a man know that his faith is true and unfeigned?
A. By the fruits of it which are good works. Galat: 5.6. 1. Tim: 1.5. I am: 2.18.
Q. What are the benefits that a true believer receives by his faith in Christ?
A. Perfect reconciliation with God, justification in the sight of God, and sanctification.
Q. What is it to be justified before GOD?
A It is to be accounted just in the sight of God through the obedience of Christ.
Q. Wherein stands our justification in the sight of God?
A. In two things:
First, in the remission of our sins.
And secondly, in having Christ's righteousness imputed to us.
Q. What is the remission of our sins?
A. It is our discharge and freedom from the guiltiness and punishment due to our sins by the merits of Christ his death and sufferings.
Q. What is it to have Christ his righteousness imputed to us?
A. It is to be accepted before the judgment seat of God, and to be accounted worthy of eternal life, by the merits of Christ his righteousness.
Q. Do not the good works of true believers make them worthy of eternal life?
A. No: they do not.
Q. Why so?
A. Because they are not perfectly good, but stained with sin, and imperfect through that corruption of nature, that remains in true believers.
Q. To what use then serve good works?
A. They serve to these three purposes.
Secondly, to make our calling and election sure to our selves. and
Thirdly, to the profit and good of our brethren.
Q. What followeth on justification in the sight of God?
A. Adoption is ever annexed to it, which is a power and privilege to be actually accounted the children of God, by Christ.
Q. What is it to be sanctified?
A. It is to be inwardly changed, and renewed in nature according to the image of God, in righteousness and true holiness.
Q. How is sanctification wrought?
A. By the power & virtue of Christ his death and resurrection, being made effectual to such as are justified by the divine power and working of the holy Ghost, he thereby creating holiness in their hearts.
Q. Wherein stands the work of sanctification?
A. In two things. In mortification or dying to sin, and in vivification or quickening to newness of life.
Q. What is mortification or dying to sin.
A. It is a part of sanctification, whereby the power, tyranny and strength of natural corruption is weakened, and by little and little abolished by virtue of Christ his death.
Q. What is vivification or quickening to newness of life?
A. It is another part of sanctification, whereby inherent holiness, being begun, is still increased more and more by the virtue of Christ his resurrection.
Q. In what part of man justified is sanctification wrought?
A. In every power and faculty of his soul, and in every part and member of his body.
Q. Is sanctification wrought in all true believers equally and at all times alike?
A. No: it is wrought in true believers differently and by degrees, and it is wrought in them in this life, only in part, and shall not be perfected in them, before the end of this life.
Q. What is the effect or exercise of sanctification?
A. It is repentance. For no man can or will truly repent, except he be justified and endued with true faith. Though repentance do first show it self in such as be truly converted, yet in the order of nature it followeth faith & sanctification.
Q. What is Repentance?
A. It is a turning from sin to God, or a thorough change of the purpose of the heart and course of life from evil to good.
Q. Whence coms this thorough change?
A. From a godly sorrow, or a sorrow according to God.
Q. What is a godly sorrow?
A. It is a sorrow for sin, whereby a man is grieved for no other cause, but only for this, that by his sins, he hath displeased God, who hath been to him a gracious and merciful Father. Thus it was with David, & thus it was with Peter, and thus it was with the Woman.
Q. What be the things that follow Repentance?
A. These two: First, a continual striving against sin, a resisting of all motions and temptations to sin, whether coming from our own corruption, or from the suggestion of Satan, or from the enticements of the world, even to blood if need require.
Secondly, a bringing forth of new fruits, worthy amendment of life.
Q. How shall a man know that his repentance is true and unfeigned?
A. By the generality of it in these two respects: First, if it extend to the abhorring and shunning of all known sins. Secondly, if it reach to the practice of all good duties that concern him according to his measure of grace and strength given him.
Q. When is Repentance to be practiced?
A. The practice of it ought to be continual, even today before tomorrow, and continually. Yet at sometimes there ought to be more special practice, and renewing of it; as after great and grievous sins committed: In fear of some judgment hanging over our heads for our sins. Or when we would fit our selves for receiving of special mercies. Thus it was with Jacob.
Q. What are the signs of renewed repentance after great falls?
A. They are seven, set down 2. Cor. 7.11.
First, a care to leave sin into which a man hath fallen.
Secondly, a clearing of our selves, that is, an utter condemning of our selves for the same, and a craving pardon for that sin.
Thirdly, an holy anger and indignation against our selves for our carelessness in falling into sin.
Fourthly, a fear, lest we fall into it again.
Fifthly, a desire ever after to please God.
Sixthly, a zeal to that purpose, seconding our desire to walk with God, and to fear and please him.
Seventhly, punishment and an holy revenge upon our selves, for that sin.
The fifth Principle. Touching the ordinary and usual outward means of obtaining faith, & all good things that come by faith, & of the increasing of it.
Q. What outward means must we use for the obtaining of faith, and all good things that do follow faith?
A. The hearing of the word of God preached.
Q. What is the word of God?
A. It is the will of God revealed needful to be known to salvation, set forth in the holy Scriptures, and written in the books of the old and New Testament.
A. Are all things needful for us to know to salvation, contained in the holy Scripture?
A. Yes: For God being full of wisdom and goodness, hath in them set down whatsoever is requisite for us to know to salvation.
Q. How do we know that the Scriptures are the word of God and the will of God revealed?
A. By many infallible notes, as by the purity, the perfection, the antiquity, the majesty of them in plainness of speech, and the consent of one part of Scripture with another, but especially by these two notes.
First, by the evidence of the Spirit imprinted in the Scripture, and persuading us that they are the very word of God.
Secondly, by the power of them over the conscience, and the wonderful effect of them being truly preached, we see in •• perience they do humble men, and throw them down as low as hell, and then raise them up again.
Q. What need is there of hearing the word preached, seeing we may read it?
First, because it is the ordinance of God, and his power to salvation.
Secondly, we have need to have the word not only propounded in gross, but also expounded, rightly divided and applied by the ministry of it, by such as are called to that office.
Q. What is the use of the word of God preached?
A. In respect of God's chosen it serves.
1. To breed faith in their hearts: and
2. Then to increase it.
In respect of the reprobate it serves thorough their own corruption, as an occasion of their further damnation.
Q. How must the word of God preached be heard, that it may be effectual to salvation?
A. First, with an hungry heart, desiring it as the food of our souls.
Thirdly, mixing it with faith.
Fourthly, submitting our selves to it in fear and trembling, even when we are justly reproved.
Fifthly, hiding it in our hearts, that we may frame our lives and conversations by it.
Of the Sacraments in general.
Q. What other outward means must be used for the increasing and confirming of faith?
A. The receiving of the Sacraments, and prayer.
[Reason.] For by the Sacraments faith is quickened and strengthened and doth more fully, and comfortably apply Christ and his benefits unto us.
Q. What is a Sacrament?
A. It is an holy ordinance of God, which he hath appointed to be used in his Church, adjoined to the preaching of the word, whereby Christ and his benefits are by such outward rites as he hath prescribed, signified, exhibited, and sealed to them, that truly believe in Christ.
Q. What things are to be considered in a Sacrament?
A. These two things.
First, the parts of it.
Secondly, the agreement and proportion of those parts,
Q. What be the parts of a Sacrament?
A. These two; The signs appointed to be used: and the things whereof they are signs.
Q. How are those signs that are to be used in a Sacrament distinguished?
A. Thus: They are either representing signs, as the outward elements that are to be used in a Sacrament: Or applying signs, as the actions that are to be used about those elements in the administration and receiving of the Sacraments.
These we shall see when we come to handle the Sacraments severally.
Q. How many Sacraments be there?
A. Two and no more (namely) Baptism, and the Supper of the Lord.
Q. Why be there only these two Sacraments and no more?
A. First, because Christ the maker and Mediator of the new covenant, ordained these and no more as seals of that covenant.
And secondly, because we can have no more inward grace applied to us, than Christ and his saving graces which are fully represented and sealed up unto us in these two Sacraments.
Q. What difference is there between Baptism, and the Supper of the Lord?
A. Besides the difference in the signs and sacramental rites; there is this difference between them.
Baptism is a Sacrament of new birth of entrance into covenant with God, of incorporation & ingrafting into Christ, and of admission into the Church of God, and therefore we are once only baptized.
But the Supper of the Lord, is a Sacrament of confirmation of faith, of renewing God's covenant with us, and of ours with God, and of further nourishing of our souls to eternal life, and therefore we are often partakers of it.
Of the Sacrament of Baptism. Come we to the Sacraments severally, and first of Baptism.
Q. What is Baptism?
A. It is a Sacrament of the New Testament, wherein by the Ministers once washing with water in the name of the Father, the Son, and the Holy Ghost, is represented and sealed to the right Receiver the powerful washing of the blood of Christ & of the Spirit of Christ, and so his engrafting into Christ, his new birth and his entrance into the covenant of grace.
Q. What be the parts of this Sacrament?
A. The signs appointed to be used in it, both representing and applying, and the things whereof they are signs.
Q. What representing signs be there in this Sacrament?
A. Only one (namely) the outward element of water, set a part by the word of God and prayer to an holy use.
Q. What be the things signified by water in Baptism?
A. The blood of Christ and the spirit of Christ.
Q. How stands the proportion between the water in baptism, and the blood of Christ and the spirit of Christ?
A. Thus: as material water serves to wash away the filthiness of the body, so the blood of Christ, that is, the force of his death, and the spirit of Christ, serve to cleanse the soul of a right Receiver of Baptism from the filthiness of sin.
Q. What be the applying signs in the Sacrament of Baptism?
A. They are the action of the Minister, and the action of the party baptized.
Q. What is the action of the Minister?
A. It is the action of washing, by dipping or sprinkling the body of the party baptized, with the element of water, in the name of the Father, the Son, and of the Holy Ghost.
Q. What are the things signified by the Ministers washing, by dipping, or sprinkling of the body with the element of water?
A. These two.
First, a sprinkling of the soul of the party baptized with the blood of Christ, to the washing away of the guilt of all his sins.
And secondly, a cleansing of his soul by the Spirit of Christ, from the filthiness of sin, which is his spiritual regeneration or new birth.
Q. How stands the proportion between the outward washing by dipping, or sprinkling with water, and these spiritual things?
A. Thus: as washing by dipping or sprinkling with water, doth indeed cleanse the body, and take away the filthiness of the body, so the blood of Christ (that is) the merit of his death applied and received, and the spirit of Christ being powerful in the party baptized, do indeed cleanse the soul both from the guilt and from the filthiness of sin.
Q. What is the action of the party baptized?
A. It is twofold.
Q. What is the first?
A. It is the offering and the giving of his body to be washed with the water of baptism, by the hand of the Minister.
Q. What is signified by that offering and giving his body to be washed with the water of baptism, by the hand of the Minister?
A. The consecrating and giving of himself to the Lord, promising to believe all his promises, and to obey all his commandments, & utterly to renounce the flesh, the world, and the devil, 1. Pet: 3.21. there called the stipulation or interrogation of a good conscience.
Q. What is the second action of the party baptized?
A. It is the receiving of the outward washing by water, as appears likewise in the Eunuch. Act. 8.38.
Q. What signifieth that receiving of the outward washing by the water?
A. A receiving of the inward washing by the blood of Christ, and by the spirit of Christ, the party baptized believing in Christ and repenting of his sins.
Q. Doth the inward washing always accompany the outward washing?
A. No: though God for his part do ever offer it at the present to all, yet only God's elect do effectually partake of that inward washing, and that whensoever by the spirit and by faith they are united to Christ.
Q. How far forth doth Baptism being effectual to God's chosen, cleanse them for sin?
A. It cleanseth them from the guiltiness of all their sins, both original and actual, and as well committed after baptism as before.
Q. What necessity is there of being partaker of the sacrament of Baptism?
A. There is not an absolute and simple necessity of it to salvation; for want of baptism when it cannot be had doth not condemn, but the contempt of it when it may be had, yet that is a pardonable sin: but there is a necessity of baptism in part, and that in two respects.
First, in respect of God's commandment who hath enjoined us to use it.
And secondly, in regard of our weakness, who have need of all helps that may strengthen our faith.
Q. Who are to be admitted to the Sacrament of Baptism?
A. All such as be in the covenant in likelihood, or in the judgment of charity.
Q. Who be those?
A. Either persons of riper years that join themselves to the true Church of God, and make profession of the true faith of Christ.
Or infants borne of Christian Parents, for infants of believing Parents are in the covenant of grace according to the promise of God, and the promise belongs to all believing Parents.
Of the Lord's Supper. Now to the other Sacrament, (namely) the Sacrament of the Lord's Supper.
Q. What is the Lord's Supper?
A. It is also a Sacrament of the New Testament, wherein by the Ministers blessing and delivering of bread & wine according to the institution of Christ, is signified, exhibited and sealed to the right Receiver, the nourishment of the soul to eternal life, by the body and blood of Jesus Christ crucified, and so his further growth in Christ and his further confirmation in the covenant of grace.
Q. What be the parts of this Sacrament?
A. The signs appointed to be used in it both representing and applying, and the things whereof they are signs.
Q. What be the representing signs in this Sacrament?
A. They are two, (namely) bread and wine blessed and set apart, by the recital of the promises of God and prayers used to that purpose, from their common uses to an holy use in the Sacrament, as appears in the institution.
Q. What be the things signified by bread and wine in the Sacrament of the Lord's supper?
A. The body of Christ and blood of Christ.
Q. How stands the proportion between the bread and wine in the Sacrament of the Lord's Supper and the body and blood of Christ?
A. Thus: as bread and wine serve by God's blessing on them to preserve the natural life, and to strengthen the body of man: So the body and blood of Christ (that is) the merit of his death and benefit of his passion serve to nourish and strengthen both the body and soul of the right receiver of this Sacrament to eternal life. And for this cause Christ calls himself the bread of life.
Q. Why be th • re two representing signs in the Sacrament of the Lord's supper?
A. For two reasons.
First, that we might know that in Christ we have whole and perfect spiritual nourishment, and whatsoever is requisite to salvation.
Secondly, for a more lively representation of Christ his death and passion, in which his blood was separated from his body.
Q. What be the applying signs in the Sacrament of the Supper?
A. The action of the Minister and the action of the Receiuers of the Sacrament.
Q. What is the action of the Minister?
A. It is twofold.
Q. What is the first?
A. The breaking of the bread and the pouring out of the wine.
Q. What signifieth the breaking of the bread and the pouring out the wine in the Sacrament of the Lord's supper?
A. The breaking of the body of Christ and the shedding of his blood, that is, his enduring of infinite torments in his passion, both in his body and soul for God's chosen.
Q. How stands the proportion between the breaking of the bread and the pouring out of the wine in the Sacrament of the Lord's Supper, and the breaking of the body of Christ, and the shedding of his blood?
A. Thus: as the bread is broken and the wine poured out, that they may be received to the refreshing and nourishing of the body.
So Christ his body was broken and his blood shed on the cross (that is) he suffered infinite torments on the cross, that he might be received by true believers to the comfort & nourishing of their souls to life eternal.
Q What is the second action of the Minister?
A. It is the giving of the bread broken and the wine poured out, into the hands of the Receiuers, Mat. 26.26.27. Mark. 14.22.23. Luk. 22.19.20.
Q. What is signified by the Ministers giving of the bread broken and the wine poured out into the hands of the Receiuers?
A. Thus much: that God doth offer Christ his body and blood to all, yea, to hypocrites, and giveth his body & blood, indeed, to the right Receiuers of the sacrament to nourish their souls to eternal life.
For together with the signs God doth truly offer the thing signified.
Q. How stands the proportion between the Ministers giving of the bread broken and the wine poured out, into the hands of the receivers, and the action of God, his offering of the body and blood of Christ to all, and giving of Christ his body and blood to the right Receiuers?
A. Thus: as the Minister gives the bread and wine to every Communicant severally, so God doth offer everyone severally, and doth give to every right Receiver particularly the body and blood of Christ, that is, the merit of his death and the benefits of his passion.
Q. What is the action of the Receiver of the Sacrament of the Lord's Supper?
A. It is twofold.
Q. What is the first?
A. It is the taking and receiving of the bread and wine in to his hand.
Q. What signifieth the taking and receiving of the bread and wine into his hand?
A. A spiritual apprehending and receiving of the body and blood of Christ, (that is) the merit of his death by the hand of faith.
Q. What is the second action of the Receiver?
A. It is the eating of the bread, and drinking of the wine to the nourishment of the body.
Q. What signifieth the eating of the bread and drinking of the wine in the Sacrament?
A. A spiritual feeding on the body and blood of Christ, that is, an applying of the merit of his death by faith to the comfort and nourishment of the soul to eternal life.
Q. Is our feeding on the body and blood of Christ in the Sacrament, only spiritual and not corporal?
A. Yes verily; though Christ his body and blood be truly given and received in the Sacrament, yet they are not given and received corporally, but spiritually and sacramentally.
Q. How may it appear that Christ his body and blood are not corporally given and taken in the Sacrament?
A. By these reasons.
First, we receive the body and blood of Christ in the Sacrament as the Disciples of Christ did in the first institution of it.
And the body and blood of Christ were not corporally received by them, but only spiritually.
Secondly, Christ his body is ascended and taken up into heaven, and the heavens must contain him till the end of the world.
Thirdly, Christ hath but one body, and that a true body, and such as cannot be in many places at once, and it filleth a place wheresoever it is, and may be both seen and felt &c.
Thus far touching the substance of the Sacrament: Now concerning the Persons who are or may be partakers thereof.
Q. Who are to be partakers of the Sacrament of the Lord's supper?
A. All that have been baptized, and are of years and sound judgment, and able to examine and prepare themselves, that they may come unto it worthily.
Q. How ought every Christian when he comes to the Sacrament of the Lord's Supper to examine and prepare himself, that he may come unto it worthily?
A. He ought to search and try himself, whether he have in him those things that are required in every worthy Receiver.
Q. What are those?
A. They are six in number.
Q. What is the first?
A. The first is an holy desire of the Sacrament and a cheerful coming to it.
For in all the duties of God's worship cheerfulness is required.
Q. What is the second?
A. The second is a measure of sound knowledge, touching the things and actions in and about the Sacrament and the use of them.
For without knowledge the heart cannot be rightly affected.
Q. What is the third?
A. The third is a true and a lively faith in Jesus Christ crucified.
For in the Sacrament Christ is represented to us in no other estate, then that he was in when he was on the cross, as appears in the first institution.
Q. What is the fourth?
A. The fourth is true and unfeigned repentance.
For the heart or life, being defiled with any known sin, not repented of, it polluteth and defileth all the holy things of God to that party.
Q. What is the fifth?
A. An unfeigned and a godly purpose of amendment of life.
Q. What is the sixth.
A. A love to God for his mercy, appearing in the great work of our redemption, and a love to all that bear the image of God, and especially to such as are renewed according to the image of God in holiness and righteousness, and are the members of Jesus Christ crucified.
For in this Sacrament we make open profession of our union with Christ and with his Church.
Q. How ought every Christian to behave himself in the receiving of the Sacrament?
A. With reverence and seemly gesture of his body, with diligent attention to that which is done during the time of the whole action. and
With a serious consideration of the things & actions used in the Sacrament. And a thankful remembrance of the death of Christ.
Q How ought every Christian to behave himself after the receiving of the Sacrament?
A. He must endeavor unfeignedly to find and feel the fruit of it in himself (namely) an increase of faith in Christ, and of his love to all God's children. A greater measure of dying to sin, and a greater care to live in newness of life. For none touch Christ with a true faith, but they receive virtue from him.
Of Prayer. Hitherto of the Sacraments. Now to the other means of increasing and confirming of faith (namely) PRAYER.
Q. What is prayer?
A. Prayer is an humble, hearty and holy request made according to God in will, and offered up by faith to God in the name of Christ, for things needful either for body or soul.
Q. What necessity is there of using prayer?
A. Prayer is necessary in four respects especially.
Q. What is the first of those?
A. The first is because God hath commanded it.
Q. What is the second respect?
A. The second is for the supply of our wants. For everyone wanteth many things, both spiritual and temporal, and where should we seek for supply of our wants, but at the hands of God, the fountain of all goodness, the author and giver of all good things.
Q. What is the third?
A. For the exercise of our faith, Matt. 6.41. watch and pray, that is, be vigilant and careful in the practice of this duty, that ye may be stronger in faith, and enabled to resist the force of sin.
Q. What is the fourth?
A. That we may enjoy the Lord's promise of help, deliverance, protection, and spiritual graces, and good things.
Q. To whom must we direct our prayers?
A. To God alone; even to one God in Trinity and none other, and that for these reasons.
First, he, to whom prayer belongs must be able & willing to give us whatsoever we pray for, but God only is so.
Secondly, in him to whom we pray there must be knowledge of our hearts.
Because prayer sometimes is (suspirium cordis) but a sigh or secret lifting up of the heart.
But the Lord is the only searcher of the heart.
Thirdly, prayer must go no further then faith.
But we must believe only in God.
Therefore to God only must we pray.
Q. In whose name must we pray?
A. In the name and mediation of Christ only, and that for these reasons.
First, we are commauded in the word of God to pray to God in the name of Christ only.
Secondly, in the name of Christ only we have promise to be heard.
Thirdly, Christ is the only Mediator between God and man, both of redemption and intercession.
Fourthly, in Christ alone, we are made the children of God, and have liberty to call him Father.
Q. What is it to pray in the name of Christ?
A. It is to beseech God to hear our prayers, not for anything in us, or any other, but only for the merits of Christ Jesus continually offered to him for us. Dan. 9.18. Heb. 10.19. &c.
Q. In what manner must we pray?
A. For the right forming and framing of prayer three things are required.
Q. What is the first of those?
A. The first, is knowledge add understanding; we must know what things may lawfully be asked, and how God will have them asked: we may not ask things simply promised, with condition, as spiritual things appertaining to eternal life and salvation. Nor temporal things, which are promised with condition, may we pray for absolutely or without condition.
Q. What is the second?
A. The second is an earnest desire of grace for the supply of our wants.
Q. What is the third?
A. The third is assurance to be heard, submitting our selves to the will of God, for the time, and for the manner of granting our requests.
Q. Whereupon is our assurance to be heard, grounded?
A. On two things:
First, on the promise of God, Psal. 50.15. Psal. 65.2. and
Secondly, on the mediation of Christ. John. 16 23. Heb. 4.15.16.
Q. What things must we pray for?
A. Only for those things, which concern the glory of God and our good in this life, & our everlasting saluatiō in the life to come, all which things are comprehended in that form of prayer which Christ hath given us, namely, Our Father which art in heaven, &c. set down Matt. 6. from verse. 9. to the 14. Luk. 11.2.3.4.
Q. What are the things there prescribed to be prayed for?
A. These six.
First, that God's name may be glorified.
Secondly, that he may rule and reign in us by his word and spirit.
Thirdly, that we may both do and suffer what he willeth, with willingness and cheerfulness.
Fourthly, that he would give us all things needful for this life, and that we may depend and rely upon his good providence, for all the means of this temporal life.
Fifthly, that for his infinite mercies sake, he would forgive us all our sins, and receive us graciously into his favor.
Sixthly, that he would be present, with us, with the power of his grace, and strengthen us against all temptations unto evil.
Q. For whom must we pray?
A. For our selves and for others, Psa. 50.15. I am. 5.16.
A. May we pray for all other men?
Q. For all man-kind or all men, as they make one whole body together, we may not pray but for others yet living in the world, of all sorts, places and conditions whatsoever, we may pray unless it be apparent that any one hath sinned against the Holy Ghost.
Of gesture in Prayer.
Q. What gesture of body must be used in praying?
A. Such as doth best express and show forth the inward reverence, humility, earnest desire and affiance of the heart, as casting down the body, bowing of the knees, lifting up of the hands and eyes to heaven, shedding of fears and such like.
Q. Are these gestures always necessary in praying?
A. No: they are not absolutely and always necessary, so that the heart be lifted up to God, and nothing be done against good order, and unbeseeming the company with whom we pray, or superstitiously.
Q. In what place must we pray?
A. Prayer may be made in every place, it's not tied now to any one place, more then to another in regard of holiness; but only in respect of order, as the public place of meeting for the worship of God, best fitteth common prayers, and a private place best fitteth private prayer.
Q. When must we pray?
A. Continually and at all times. 1. Thess 5.17. Ephes. 6.18. Luk. 18.1.
Q. How must we pray continually?
A. Thus: either by set and solemn prayer, and that upon set and solemn occasions, as at the beginning of the works of our callings, at the receiving of the creatures of God, as meat, drink and such like, or at our going to rest, or upon a sudden by a secret lifting up of our hears to God, according to the present occasion.
Q. Must set and solemn prayer be used only at set times, and upon ordinary occasions?
A. No: it must sometimes be used extraordinarily, and we must sometimes set apart more then ordinary time, and give our selves wholly to solemn prayer, as when we either fear some great affliction, or heavy judgment to come upon us: or when it is already come on us; or when we would obtain some needful grace either for body or soul.
Q. What help must we use to make us pray more earnestly on extraordinary occasion?
A. The exercise of fasting, 1. Cor. 7.5.
Q. What is fasting?
A. It is an abstaining from all suffenance of the body, and from all the delights of the sense for a time, that thereby we may be fit, thoroughly to humble our selves, a • d more earnestly to seek the face and favor of God.
Now to the sixth Principle. Touching the estate of man after he hath led a short life here in this world.
Q. After a man hath lived here in this world for a time what followeth?
A. Death.
Q. What is death?
A. It is the enemy of nature, or the end of natural life, even a separation of the soul from the body.
Q. Must all men die?
A. Yes verily, all, both good and bad, both the godly and true believers, and the wicked and unbelievers must dy, save only such, as shall be found alive at Christ his coming to judgment, to them a change shall be in steed of death.
Q Death being a punishment of sin, how is it that the godly and true believers die, to whom all sins are forgiven?
A. Death to the godly and true believers is not a punishment of sin, but through the death of Christ, a good thing and a blessing of God, and that in three respects.
[ 1] First, it gives rest to them, and delivers them from all the painful labors and miseries of this world; and hence it is called a sleep.
[ 2] Secondly, it is an utter abolishing of sin, and the accomplishment of their mortification.
[ 3] Thirdly, it is a passage and entrance, by which their souls enter immediately into heavenly glory.
Q. What followeth immediately on the death of every man?
A. Two things.
First, particular judgment, namely, the sentence of particular absolution, or of particular condemnation.
Secondly, the conveyance of the soul immediately by the power of God and the ministry of Angels, into a state either of happiness or misery.
Q. What shall follow after particular judgment?
A. A day of general judgment, at the second coming of Christ, wherein all men that ever have been, are now, or shall be hereafter, shall be judged, and everyone shall receive according to his works.
Q. When shall the day of general judgment be?
A. The time of it is uncertain, no man can know or set down the day, week, month, year or age wherein it shall be: Christ himself as man in the days of his flesh had no express notice of it.
Q. Why is the time of that day of general judgment uncertain?
A. That from the uncertainty and suddenness of it, we might learn to be always prepared and ready for it.
Signs foreshowing the last judgment.
Q. What signs be there foreshowing the last and general judgment?
A. The signs foreshowing it are of two sorts.
Some going before and further off from the coming of Christ to judgment, and some nearer to his coming and joined with it.
Q. What are the signs foregoing and further off from Christ his coming to judgment?
A. They are these.
First, the publishing of the Gospel throughout the whole world.
Secondly, an apostasy and departure of most men from the faith and from the truth of Religion.
Thirdly, the revealing of Antichrist the man of sin and child of perdition.
Fourthly, common corruption in the manners of men, with security and exceeding deadness of heart.
Fifthly, great and grievous calamities in the world and in the Church. Matth: 24.6, 7, 8, 9, 10, 11, 24.
Sixthly, the calling of the Jews to the faith of the Gospel.
Q. What are the signs nearer to the coming of Christ to judgment and joined with it?
A. The shaking of the powers of heaven, the darkening of the Sun and Moon, the falling of the stars from heaven, the firing of the whole frame of heaven and earth, and the dissolution of the whole world, which is called the sign of the Son of man.
Q. What shall follow after these things?
A. The coming of Jesus Christ, who shall be Judge of the whole world.
Q. In what manner shall Christ come to judgment?
A. He shall in his human visible body suddenly like lightning break forth through the heavens, and come in the clouds, with great majesty and glory, with an infinite host of elect Angels, and with the voice and shout of an Archangel, and the trumpet of God, and shall sit down on the glorious throne of judgment.
Q. What shall follow after that Christ is set in his throne of judgment?
A. The citing and presenting of all men both quick and dead, and the devils also before his glorious throne to judgment.
Q. How shall all men be cited to judgment?
A. By the voice of Christ uttered by the ministry of Angels, even by that shout and trumpet of the Archangel, which shall be so powerful, as that it shall change the living in the twinkling of an eye, and cause all the dead to rise again, everyone with his own body and every part and parcel thereof.
Q. Shall the elect and reprobate be raised from the dead without any difference?
A. No: though they shall both be raised by the same almighty voice & power of Christ, yet it shall be with this difference: The elect shall be raised as members of Christ his body, by virtue of his resurrection.
But the reprobate shall be raised by the power of Christ, as he is a Judge, and by virtue of God's curse set down Gen: 2.17. that that sentence may be verified on them.
Q. Shall the dead rise again in the same bodies wherein they lived on the earth?
A. Yes verily, in the same bodies for substance, but altered in quality, and made immortal and incorruptible, and able to abide forever in that state, whereto they shall be adjudged.
Q. What difference shall there be between the bodies of the elect and of the reprobate being raised from the dead?
A. This difference.
The bodies of the Elect shall be glorious, powerful, free from all passion and suffering, and like unto the glorious body of Christ.
But the bodies of the reprobate, shall be on the contrary, full of uncomeliness and ugly to look on, agreeable to the guiltiness of their consciences, and liable to suffer extreme torments.
Q. How shall all men be presented before Christ his throne of judgment?
A. The elect shall with great joy be caught up into the air to meet the Lord.
And the reprobate, with the devil and his Angels, shall with extreme horror and confusion, be forced to come before him.
Q. What need is there, that the dead should be brought to judgment, seeing particular judgment was given of them before, whether they be good or evil?
A. It is needful for two causes.
First, because that first judgment pertains only to the soul, but the latter to the whole man, both to body and soul.
Secondly, that that particular judgment may be made manifest before all men, and that there may be a more manifest declaration of God's just judgment.
Q. What shall follow after that all men and evil Angels are cited and set before the throne of Christ?
A. A separation of the elect from the reprobate. Christ shall then set the elect as sheep on his right hand, and the reprobate as goats on his left hand.
Q. What shall follow, after that separation?
A. The act of judgment wherein the elect shall be first acquitted, and then by way of approbation shall join with Christ in judging of the reprobate both men and Angels.
Q. How shall Christ proceed in the act of judgment?
A. Thus: He shall first examine and try every man's particular cause, and after trial and examination made, give sentence.
Q. How shall every man's particular cause be tried?
A. By his works. 1 Cor. 3.13. 2 Cor. 5.10.
Q. Why shall men be tried at the day of judgment by their works?
A. Because works are open and manifest signs & testimonies either of faith, or of unbelief.
Q. How shall men's works be then made manifest?
A. Thus: the Lord who certainly knoweth all the thoughts, words, and works of men, shall then by his mighty power so enlighten the conscience of everyone, as it shall perfectly remember whatsoever good or evil he or she hath done in the time of this life, the secrets of all hearts being then revealed, and this is called the opening of the book of conscience.
Q. How shall men's works being made manifest, be tried whether they be good or evil?
A. Two ways.
Q. What is the first of those ways?
A. The first is this, they shall be tried by the law of God, which hath been revealed to men, whether it be the law of nature only, which serves to leave them without excuse, who never heard of Christ; Or the written word of GOD vouchsafed to his Church as the rule of faith and life.
Q. What is the second of those ways?
A. The evidence of every man's conscience bearing witness with him or against him.
Q. After trial and examination of every man's cause how shall Christ give sentence?
A. He shall according to the evidence of conscience touching works give sentence of salvation to the elect, and sentence of damnation to the reprobate, adiudging them with the devil and his angels to the curse of everlasting fire.
Q. Shall men be adjudged to salvation or damnation for the merit of their works?
A. Sentence of damnation shall be given on the reprobate, they being out of Christ for the merit of their works.
Because their works are perfectly evil and deserve damnation.
But on the elect sentence of salvation shall be given for the merit of Christ, apprehended and applied to themselves by faith. And they shall be pronounced just.
Because their good works though imperfect do approve their faith to be a true faith working by love.
Q After Christ hath given judgment on the elect and reprobate, what shall follow?
A. The execution of judgment.
Q. How shall judgment be executed on the elect and on the reprobate?
A. Thus: Christ by his Almighty power and commanding voice, shall send the reprobate with the Devil and his Angels into hell, and bring God's Elect into the possession of life & glory in heaven. After Christ hath said, Come ye blessed children of my Father, inherit the kingdom prepared for you from the beginning of the world: and depart from me ye cursed into everlasting fire prepared for the Devil and his Angels: Then it followeth, and these shall go away into everlasting punishment; but the righteous into life eternal.
Q. In what state shall God's Elect be in heaven?
A. They shall enjoy unspeakable; inconceivable and everlasting blessedness in the kingdom of heaven.
Q. How are we to conceive of that blessedness, as the word of God hath made it known unto us?
A. Thus: that it shall be a most happy and a most blessed state, wherein the elect being most fully joined to Christ their head shall enjoy the presence of God, and shall see and behold the face and glory of God, and have special fellowship with God, and God himself shall be to them thorough Christ all in all.
Q. What be the parts of that bessednesse?
A. These two: eternal life, and perfect glory.
Q. How are we to conceive of that life eternal?
A. Thus: It shall be such a fellowship with God, as that God himself shall be thorough Christ, life to all the Elect immediately quickening them by his spirit, and that forever.
Q. What shall be the condition of that life eternal?
A. The condition of it shall be in two things.
Q. What is the first of those?
A. This: it shall be free from all manner of miseries, and all manner of infirmities.
Q. What is the second?
A. It shall have a full and perpetual sufficiency in it self of all good things, serving to make a most blessed life needing none of the means of this life.
Q. How are we to conceive of that perfect glory in heaven?
A. Thus: It shall be a wonderful and unspeakable excellency of the Elect, whereby they shall be even as Christ himself, although unequally & in a lower degree, yet above measure glorious, and in their souls and bodies in a far more excellent estate, then any heart can wish.
Q. What shall be the glory of the souls of God's Elect in heaven?
A. This: they shall be endued with a perfection of knowledge, wisdom and holiness.
Q. What shall be the glory of the bodies of God's elect in heaven?
A. This: they shall be endued with perfection of beauty, brightness, majesty and strength.
Q. What shall be the glory of God's Elect in heaven belonging both to their bodies and souls?
A, This: they shall be as Princes crowned with crowns of glory, and reigning with Christ forever, and triumphing over Satan, death and hell, and have possession of that new heaven and new earth, wherein dwelleth righteousness.
Q. Shall all God's Elect have the same degree of glory in heaven?
A. No: though everyone of God's chosen shall receive the full measure of glory, whereof they shall be capable, yet one shall have a greater degree of glory then another.
Q. How shall a greater degree of glory be given in heaven, to one of God's Elect then to another?
A. According to the greater measure of graces given and the more faithful employment of those graces, either in doing good, or in suffering for the truth of Christ, in the time of this life.
Q What shall be the fruits of both the parts of blessedness, namely, of the eternal life and perfect glory?
A. The fruit shall be twofold.
Q. What is the first?
A. Fullness of unspeakable and everlasting joy.
Q. What is the second?
A. The perfect and perpetual service of God.
Q. Wherein shall that perfect and perpetual service of God consist?
A. In a continual acknowledging of God's unspeakable mercy towards them in Christ, and in a continual lauding and praising of his great and holy name.
Q. After what manner shall God's elect serve and worship God in heaven?
A. By God himself immediately, needing neither Temple, Ceremony, Sacrament, nor any outward thing.
Of the misery of the Reprobate in hell.
Q. What shall be the state of the Reprobate in hell?
A They shall have unspeakable, inconceivable, and everlasting misery in the fire of hell.
For as neither eye hath seen, ear hath heard, heart hath conceived, or tongue is able to express the joys of the Elect in heaven:
So certainly, neither eye hath seen, ear hath heard, or tongue is able to express the misery of the damned in hell fire.
Q. How doth the Scripture set forth that misery to us?
A. By things terrible and fearful and to be abhorred, as by shame and everlasting contempt, by the worm that never dieth, by the lake burning with fire and brimstone, by fire that never goes out, by utter darkness, by weeping and wailing and gnashing of teeth and the like.
Q. How are we to conceive of that misery of the Reprobate in hell?
A. Thus, that it shall be a most miserable and a most wretched estate, wherein the Reprobate being forever severed from the comfortable presence of God and glorious fellowship of Christ and his Saints, and having eternal fellowship with the Devil and his Angels, shall feel the whole wrath of God upon them.
Q. What be the parts of that misery of the Reprobate in hell?
A. These two (namely) eternal death and everlasting shame.
Q. How are we to conceive of that death eternal?
A. Thus: that it shall be such a separation of the Reprobate from God, as that their misery shall be as a continual death: wherein they shall be always dying, and never dead, and this is called the second death and eternal perdition.
Q. What shall be the condition of that death eternal?
A. The condition of it shall be two sold.
Q. What is the first condition of it?
A. This: it shall be void of all good things, and of all manner of comfort, and this is shadowed out by utter darkness, and by blackness of darkness.
Q. What is the second condition of it?
A. This: it shall have a perpetual fullness of all evils and all manner of miseries without the least means of ease or remedy.
Q. How are we to concciue of that everlasting shame in hell?
A. Thus: it shall be a wonderful unspeakable vileness of the Reprobate, whereby they shall be even as the Devil himself above measure odious & abhominable, and in their souls and bodies in a more base and vile condition then any man's heart can conceive; they shall be as dogs.
Q. Shall all the Reprobate have the same degree of wretchedness and misery in hell?
A. No: although everyone of them, shall have the full measure of misery, whereof they shall be capable, yet one shall have a greater degree of misery then another.
Q. How shall some of the Reprobate have a greater degree of misery then others in hell?
A. According to the greater merit of their sins, either in respect of the number or quality of them.
Q. What shall be the fruit of both the parts of that misery of the Reprobate in hell, namely, of eternal death and everlasting shame?
A. The fruit shall be twofold.
Q What is the first?
A. Fulnes of unspeakable and everlasting torment both of their souls and bodies. Iud. verse. 6. Reu. 20.10.
Q. What is the second?
A. A continual and a most horrible and desperate weeping, howling and crying out in consideration of the happiness of the Saints of God in heaven, which they shall see and envy; and in respect of of their own endless misery and torment, out of which they shall have no hope to escape.
And thus in part we have heard what shall be the state of God's Elect in heaven, and of the Reprobate in hell.
Q. What is the principal end of the blessedness of the Saints of God in heaven, and of the misery of she Reprobate in hell?
A. The glory of God, who in his eternal purpose and decree, hath fore-ordained all things to his own glory.
Q. How are we to conceive of God's eternal decree touching men and Angels?
A. Thus: that it is his free appointing and fore-ordaining them, for a certain and everlasting estate for his own glory.
Q. What be the parts of that decree of God touching men and Angels?
A. Two: Election and Reprobation.
Q. What is election?
A. It is the Lord's free ordaining of some both men and Angels to everlasting blessedness for the declaration and glory of his goodness.
Q. What is reprobation?
A. It is the Lord's free ordaining of some, both men and Angels to eternal shame and dishonor, for the manifestation and glory of his justice.