there are wandring wicked thoughts with some liking though we reiect them Hither may be referred first vaine sudden wishes then dreames which haue some euill in them and yet are not from any liking of those things when a man is awake but which a man when he is awake misliketh Q. So much of the Commandement What is the vse of it A. It teacheth vs more then all other Commandements of the second table doe that wee are miserable and wretched by nature subiect to the curse and wrath of God CHAP. 26. Of the summe of the Law The summe of the Law consisteth in the loue of God with all the powers of our Soule in 1. Vnderstanding Iudgement Memorie 2. Will affectiō Body Our neighbour which is like to the first LVKE chap. 10. vers 27. Thou shalt loue the Lord thy God with all thy heart and with all thy soule and with all thy strength and with all thy mind and thy neighbour as thy selfe Q. HAuing spoken of all the ten Commandements tell me what is the summe of all A. Thou shalt loue the Lord thy God with all thy heart Luk. 10. 27. with all thy mind and with all thy vnderstanding and thy neighbour as thy selfe taken out of Deut. 6. 5. and Leuit. 19. 18. Q. VVhat is the summe of this summe A. Loue which consisteth of two heads to wit the loue of God and of our neighbour 1. Ioh. 5. 2. 1. Tim. 1. 4. 5. Q. VVhat vse is there of this short summe A. It furthereth vs in the twofold vse of the Law before spoken of for first it will be a meanes the more to humble vs and so the more effectually to driue vs to Christ because when all our sinnes are gathered and mustered into one troope or heape they will appeare the greater and cast vs downe the more as a man owing sundrie debts vnto diuers or vnto one man in the particulars is confident of his ability to pay all as long as he heareth they are all but smal sums but hearing the whole summe despaireth of the paiment of it Secondly it helpes vs much in our obedience to the Law for by this as by a glasse wee may the easier see and being shortly contriued we may the better remember our whole dutie both to God and man this being as a Card or Map of a Countrey easily carried about with vs. Q. What is it to loue the Lord with all our heart and all our mind and all our strength A When the whole man yeeldeth simple obedience vnto him in all the powers both of soule and body As when the vnderstanding doth perfectly comprehend all things that God would haue vs to know when in iudgement we thinke aright of them when the memorie accordingly retaineth them when in our wils and affections we perfectly loue al knowne good and perfectly hate all knowne euill and when all the members parts and graces of the body as beauty strength c. are wholly employed in the seruice of God and in the doing of his will Q. What is it to loue our neighbour as our selues A. When that which we would that men should Mat. 7. 12. doe to vs we doe to them Q. Is it not possible for a man to doe all this A. No for wee are ignorant of many things and those which we know we know but in part and that which we know we iudge not aright of nor remember as wee ought And as for will and affections they are a great deale shorter then our knowledge And the wandring of our eyes in the hearing of the Word and other parts of Gods seruice doth easily bewray the small obedience and conformity of the rest of the members and parts of the body To conclude if wee doe but examine our soules how wee stand affected to our enemies to strangers to common men to them wee know yea to our dearest friends we shall finde that we herein come short of any such affection to our neighbour which as it is so much lesse then the former by how much man is inferiour to God so wee being not able to accomplish it are much lesse able to accomplish the other And therefore the righteousnesse of the Papist is a rotten righteousnesse and such as will neuer stand before the iudgment seate of God Q. Seeing then that the whole summe and maine end of the Law is Loue what gather you thereof 1. Tim. 1. 4. 5. A. That which the Apostle exhorteth vnto viz. to leaue all idle questions as vnprofitable and to deale in those matters onely which further the practice of loue Q. Why is the loue of God called the first and greatest Commandement A. Because wee should chiefly and in the first place regard our duties to God and be most carefull 1. Ioh. 4. 20. to vnderstand his will and to worship him Q. Why is the second Table said to be like vnto the first A. For that they go so hand in hand together that no man can performe the one vnlesse hee accomplish the other which the Apostle Iohn plainly teacheth 1. Ioh. 15. 2. Q. What is to bee said of those that seeme to keepe the one and care not for the other A. If they seeme to serue God and are not in charity they are meere hypocrites and if they will seeme to deale vprightly with their neighbour and haue not the loue of God in them they are prophane politicks and very Atheists Q. Hitherto of the Couenant of workes what is the maine vse of all the doctrine hereof A. To shew that wee cannot thereby attaine vnto Reconciliation with God and life euerlasting by reason of our corruption and the infirmity of our flesh Rom. 8. 3. For we hauing on our part broke this Couenant God cannot without iniustice iustifie vs by this Couenant and consequently wee cannot bee saued thereby Q. But why then is it called a Couenant seeing it is in the nature of a Couenant to reconcile those that are at variance as is to be seene in the example of Abraham and Abimelech Laban and Iacob Gen. 21. 27. and 31. 44. A. Although it bee not able to reconcile vs yet it maketh way to reconciliation by another Couenant Neither is it meet strictly to bind Gods couenant with men to the same lawes that the couenants of one man with another are bound vnto for amongst men the weaker seeketh reconciliation at the hands of the Luk. 14. 31. 32. 2. Cor. 5. 20. mightier But God who neither can be hurt or benefited by vs seeketh vnto vs for peace CHAP. 27. Of the Couenant of Grace In the Couenant of Grace is to be considered First The parts Gods act with vs. Ours with God The sorts the Old Testament New Secondly the foundation thereof Christ Iesus Chap. 28. IER chap. 31. vers 31. 32. 33. 34. 31 Behold the daies come saith the Lord that I will make a new couenant with the house of Israel and with the house of Iudah
32. Not according to the couenant that I made with their fathers in the day that I tooke them by the hand to bring them out of the land of Egypt which my couenant they brake although I was an husband vnto them saith the Lord. 33. But this shall bee the couenant that I will make with the house of Israel After those daies saith the Lord I will put my Law in their inward parts and write it in their hearts and will be their God and they shall be my people 34. And they shall teach no more euery man his neighbour and euery man his brother saying Know the Lord for they shall all know me from the least of them vnto the greatest of them saith the Lord for I will forgiue their iniquitie and I will remember their sinne no more Q. THus much of the Couenant of Workes called the Law the Couenant of Grace followeth What doth this Scripture call it A. A new Couenant Q. Why is it called a new Couenant A. Because it succeedeth the former Couenant Heb. 8. 13. and was made vpon the breach thereof Q. Doth then the making of this Couenant disable the former A. Yea for the latter Couenant had not been Heb. 8 7. Rom. 3. 23. Galath 3. 21. made if the former had not bin broken so become insufficient And therefore they are conuinced of impiety by the very making of this couenant who seeke Iustification by the old Couenant Q. What is this new Couenant A. A free contract or Couenant betweene God Act. 16. 30. 31. Iohn 3. 16. 17. 18. and a sinner concerning the pardon of sinne and life euerlasting through faith in Christ Iesus Q. When did this Couenant begin A. Immediately after the Fall Gen. 3. 15. Q. What is specially to be considered in this Couenant A. First the parts and sorts thereof secondly the ground and foundation Q. What are the parts thereof A. The mutuall acts betweene God and a sinner Q. What is the act on Gods part A. A free offer of saluation vnto a sinner vpon this Iohn 3. 14. Act. 10. 43. condition that he will beleeue in Christ Q. What is the act on the sinners part A. An acceptance of this offer by submitting to the condition Q. What followeth hereupon A. That hee will be their God who are vnder this Exod. 3. 15. Couenant and will be surnamed by them and therefore in the third of Exodus a Heb. 11. 16. and else where he is called the God of our Fathers which noteth the singular priuiledge and glory of Gods people in that hee is content to be surnamed by them otherwise the proper name of God would bee fearfull vnto vs without the addition of some such Sur-name Q. Of how many sorts is this Couenant A. In substance it is but one but in regard of circumstance it is two the Old Testament and the New Q. What is the Old Testament A. It is the couenant of God a Heb. 8. 4. 5. which vnder types figures and shadowes did set forth Christ before his comming in the flesh and by vertue whereof life euerlasting was giuen by faith in Christ that was to come Q. What is the new Testament A. It is the couenant of God which since the comming of Christ in the flesh hath abolished those shadowes giueth life euerlasting by faith in Christ that is come by meanes whereof it is in a speciall respect called the Gospell Coloss 2. 16. 17. 20. Hebr. 9. 1. 2. 3. c. CHAP. 28. Of Christs person In Christ is to be considered his Person Consisting of two natures Diuine Humane Conioyned in one person Office Chap. 29. IOHN chap. 1. vers 14. And the Word was made flesh and dwelt among vs and we beheld his glory as the glory of the onely begotten of the Father full of grace and truth Q. THus much of the parts and sorts of the Couenant of Grace what is the ground and foundation thereof A. Christ Iesus aforesaid Ioh. 3. 14. Act. 10. 43. Q. Who is Christ Iesus A. The a Luk. 2. 11. 1. Tim. 2. 5. eternall Sonne of God the second person in the Trinitie that b Joh. 1. 45. 8. 56. Messias whom the Fathers vnder the Law expected and the Prophets foretold of Q. What are we more particularly to consider in him A. First his Person secondly his Office Q. What is to be considered in the Person of Christ A. The diuersitie of natures and vnion of them Q. What are the natures of Christ A. Two his Diuine and Humane Q. What haue you learned concerning the Diuine nature of Christ A. That he is the onely begotten and naturall Son Iohn 3. 16. 18. 1. 1. Heb. 1. 3. Coloss 1. 15. of God his Word Character and Image God co-essentiall and Coequall with the Father and the holy Ghost Ioh. 10. 30. Rom. 9. 5. 1. Ioh. 5. 20. Q. What is the Humane nature of Christ A. That nature by which he is also true man Q. Is Christ Iesus true man also A. a Gen. 3. 15. 1. Tim. 2. 5. Yea in all things b 1. Ioh. 2. 1. Matth. 1. 18. 20. sinne onely excepted Q. How did he become man A. Hee was conceiued by the holy Ghost in the wombe of the Virgin Mary and was afterward borne and brought forth into the world after the manner of other men Q. Did he not passe through the Virgin Mary without taking any thing of her substance A. No for hee is called the seed of the woman Gen. 3. 15. He is said to be made of the seed of Dauid according to the flesh Rom. 1. 3. To bee made of a woman Galath 4. 4. To be a plant that sprang out of the root of Iesse Esa 11. 1. 10. Q. How is he said to be conceiued by the holy Ghost A. Because the holy Ghost by his incomprehensible Mat. 1. 18. 20. power wrought his conception supernaturally Q. Is he then the Sonne of God in respect of his Humane nature A. No for first the Apostle saith Hee is without Father and without mother that is without father as hee Heb. 7. 3. is man without mother as God Secondly then there should be in the person of Christ two sonnes one of the Father another of the holy Ghost Q. But is he not therefore called the Sonne of the highest Luk. 1. 32. because he was conceiued by the holy Ghost A. No but onely because hee that was so conceiued was the naturall sonne of God Q. Doth the humane nature of Christ consist of a reasonable soule as well as a body or was the God-head in stead of the soule vnto him A. It consisteth also of a reasonable soule as appeareth by that which he said My soule is heauie to the very Mat. 26. 38. death And our soules should haue perished euerlastingly except our Sauiour Christ had had a soule and had suffered in soule Q. Thus much of the two natures
What further is required A. To feare him aboue all others because hee aboue Matth. 10. 28. 1. Pet. 3. 6. all others is most powerfull and iust .. And this feare is then in vs when it is stronger to moue vs to good then the feare of men to moue vs to euill Secondly when we doe not the good wee doe onely or principally for feare of danger from men but for feare of God Q. What is yet further required in the inward worship A. The reuerénce of the Maiesty of God in regard wherof we should carry such a holy shamefacednes in all our actions that no vnseemly behauiour proceed from vs that may any waies bee offensiue to him of which if men be so carefull in the presence of Princes who are but mortall men how much more carefull ought we to be therof in the presence of the Almighty and most glorious God Which holy Reuerence of God was specially prefigured in the Ceremoniall Deut. 23. 12. 14. Law where it was required that whē men would ease themselues according to the course of nature they should goe without the Host and carrie a paddle with them to couer their feet because saith the Lord I am in the middest of you whereby the filthinesse and impurity of the mind was forbidden more then of the body and the equity hereof reacheth also vnto vs. Q. VVhat is contrary to this reuerence of the Maiesty of God A. Irreuerence or prophanesse when men regard not how basely and vilely and vnseemely they behaue themselues before God And thus much of the Inward Worship of God the Outward Worship of God followeth Of which more generally in the Second Commandement more particularly in the third and fourth CHAP. 16. Of the Second Commandement The outward worship of God in general in the second Cōmandement where consider the Things Forbidden Generall Special Images Making Bowing downe and worshiping Commanded Generall Speciall Substātiall Ordinary Prayer Extraordinarie Fasting Feasting Circumstantiall as conuenient gestures Reason Threatning Promise EXOD. 20. 4. 5. 6. 4. Thou shalt not make vnto thee any grauen Image or any likenesse of any thing that is in heauen aboue or that is in the earth beneath or that is in the water vnder the earth 5. Thou shalt not bow downe thy selfe to them nor serue them For I the Lord thy God am a iealous God visiting the iniquities of the fathers vpon the children vnto the third and fourth generation of them that hate me 6. And shewing mercy vnto thousands of them that loue me and keepe my Commandements Q. VVHat is the second Commandement A. Thou shalt not make thee any grauen Image nor likenesse of things c. Q. VVhat is treated of in this Commandement A. The outward worship of God as appeareth by the words make bow worship Q. What learne you from this order of the Commandements A. It sheweth that the inward and outward worship of God ought to goe together so that they who dare present their bodies to a Masse or any other grosse Idolatrie and say they keepe their harts to God are here conuicted of falshood and hypocrisie Q. VVhat is forbidden in this Commandement generally A. All will-worship how great a shew soeuer it haue Q. VVhat are the parts of that will-worship A. The outward worship of any besides God and of God any otherwise then hee commandeth Q. VVhat are the particulars forbidden in the outward worship of God A. First we are forbidden to make Images and secondly to bow vnto them or worship them Q. Why is this part so largely set forth A. To meet with the corruption of men that by nature are exceeding prone to Idolatrie Q. Are all Images by this Commandement vnlawfull A. No but such as are made for religious ends and vses for in ciuill matters they may haue a lawfull and commendable vse Q. What gather you of this A. That the Popish doctrine of Images that they are Lay mens books is directly contrary to the word of God and therefore to be detested of all Gods children Q. What Images are most of all condemned A. Images of God for it is a great sinne to conceit or imagine in our hearts that he is like any thing how excellent soeuer we doe thinke it but it is much worse so to set him out to the view of others considering that the mind can conceiue a further beautie then the hand of the Artificer can expresse And therfore the children of Israel did sin grienously and were Exod. 32. 4. 9. 10. 27. 28. worthily condemned for worshipping God in the Image of a Calfe Q. Did not the Israelites worship the Calfe as God as the Papists say A. No but they worshipped God in the Calfe Exod. 32. 5. for they said Let vs make a feast to morrow to the Lord. Q. Wherein did they sinne so grieuously A. In tying the presence of God to the worke of their owne hands and coupling him with their Idols Exod. 20. 4. 5. 6. 1. King 18. Matth. 15. Hos 2. 16. which he cannot endure for God saith by his Prophet Hosea You shall no more call vpon me in Baal So impossible it is truly to serue God by an Idoll as the Papists doe Q. How appeareth it that we should make no Image of God A. In the 4. of Deuteronomie the Lord forewarned Vers 12. the Israelites that because they saw no Image of him when he gaue the Law therefore they should make no likenesse of him Q. But what moues the Papists to paint God like an old man A. The false expounding of a place in Daniel where Dan. 7. 5. he is called the Ancient of daies Whereby is meant his Eternity how he was before all times But whatsoeuer Deut. 27. 15. property in God it be that they set forth by an Image it is execrable so to doe Q. What other Inuentions of men besides Images are here forbidden A. All such inuentions of men as are deuised for any worship or seruice of God likewise all representations of any grace of God otherwise then God hath appointed or may be allowed by his word And herein wee are to obserue the Apostles rule and practice 1. Cor. 11. where he saith That whicb I haue receiued of 1. Cor. 11. the Lord I haue deliuered vnto you for if he might adde nothing to Gods Ordinance much lesse may we Q. What else is here condemned A. First to vse any Word publikely in the Church besides the writtē word of God contained in the Canonicall Scripture Secondly to deuise any other ministerie then that which God hath appointed Thirdly to goe to Witches to consult with Starre gazers or the like to whom Moses opposeth a Prophet as the onely lawfull Minister of God warrantable meanes to know his will by Q. What further is forbidden A. All the meanes and occasions of Idolatrie and al Deut. 7. 3. 4. 1. Cor. 11. 39. league and amity with Idolators therefore no professor
for such our Sauiour at the first institution tooke as was at that time commonly Exod. 12. 18. 19 vsed It was indeed vnleauened bread but no other at that time was lawfull nor to be had in that place Q. VVhat doth the bread and wine signifie A. The body and blood of Christ Mat. 26. 26. 28. Q. VVhy did the Lord make choyce of these creatures of bread and wine to this end A. Because they are of all the meanes of our nourishment Psal 104. 15. the chiefest and therefore meaning to set forth our spirituall nourishment by bodily things he made choyce of them Q. VVhy did hee not content himselfe with one of these onely A. That hee might thereby shew that by him wee haue whatsoeuer is needfull to nourish vs to life euerlasting and that wee haue a plentifull and assured redemption in Christ Wherefore the practice of the Papists in taking away the cup is answerable to their doctrine who teach that neither we are saued wholly nor certainly by Christ Q. VVhat are the sacramentall actions about the bread and wine A. The Actions of the Minister or Communicants Q. VVhat are the Ministers actions A. First after the example of our Sauiour Christ he consecrateth the bread and wine Q. How did our Sauiour consecrate them A. First by separating the bread and wine from the ordinarie vse to this holy vse by prayer and thankesgiuing the latter whereof being plainly expressed by the Apostle doth imply the former Whereby wee may vnderstand that our Sauiour Christ prayed to Mat. 26. 26. 1. Cor. 11. 24. God his heauenly Father to this effect that his death in it selfe sufficient to saue might by the working of his spirit be effectuall to the elect and that those outward signes of bread and wine might through the operation of his holy spirit bee effectuall to the purposes they are ordained for Q. Doth this consecration change the bread and wine into the body and blood of Christ A. No but they still continue in nature and substance bread and wine still and are but only types and seales of Christs body and blood Q. But doth not our Sauiour say of the bread This is my body and of the wine This is my blood A. Though he do yet it thence no more followeth that the bread is his very reall body and the wine his blood then that he is a materiall doore or vine because he saith I am the doore I am the vine Q. How is our Sauiour then to be vnderstood A. To speake by an vsuall figure where the name of the thing signified is giuen to the signe After the same manner that in the old Testament Circumcision is called the Couenant and the Lambe the Passeouer Act. 22. 16. Tit. 3. 5. because they were signes of those things Q. What speciall reasons haue you against the change of these elements into the very body and blood of Christ commonly called Transubstantiation A. First then at the first institution there must needs be two Christs one that giueth another that is giuen Secondly If the bread bee the very body of Christ c. then there is no true and proportionable signe to represent the thing signified and consequently no Sacrament Thirdly the same indiuiduall body must then of necessity be in more places then one at once which is not onely against the nature of a true humane body but of a body in generall also Fourthly the Apostles and Euangelists cal it bread and wine after the consecration 1. Cor. 10. 16. 26. 27. 28. Matth. 26. 29. Fifthly if there were any such change it were the greatest miracle in the world but all other miracles are such as haue been apparent to sense Sixthly then the wicked as well as the godly should receiue Christ Iesus and his quickening spirit which is neuer separated from him Yea which is horrible to consider mice and rats may eate the true bodie of Christ and drinke his blood Q. But it is not likely that at this time and in this place our Sauiour would vse a figuratiue speech and speak obscurely whereas he might haue spoken plainly A. First it is plaine that at the same time he vsed as Iohn 14. 6. 15. 5. figuratiue a speech as this Secondly in this institution also wee must of necessity acknowledge that hee vseth a figure when hee saith that a Luk. 22. 10. the cup is the new Testament Thirdly there is often more light and plainnesse in a figure then in a proper speech Q. But what may be noted out of this forme of speech A. The neare and sure coniunction of the signe 1. Cor. 10. 16. with the thing signified which it hath in them that shall receiue it worthily in so much as they which partake of the one receiue the other also Q. Then it seemes that though vpon the consecration the bread and wine bee not changed into the reall body and blood of Christ that yet they are present in with or vnder the bread and wine A. Not corporally substantially or locally for then first the body of Christ should be euery where which doth as much destroy the nature of a humane body as to be in many places at once Secondly then as in transubstantiation the body and blood of Christ should not be a spiritual food of the soule but bodily such as the wicked eate of as well as the godly Thirdly then also as in transubstantiation Christ should be eaten as the Capernaites fancied really with the body Iohn 6. 26. which our Sauiour denieth Fourthly it should not then be true which is said Act. 3. 21. That the heauens shall containe him till the time that all things bee restored Fifthly it is the nature of that faith by which we lay hold on and receiue Christ to seeke him and Coloff 3. 12. Philip. 3. 10. Hebr. 6. 10. behold him in heauen and to feed vpon him there Q. Thus much of the first action of the Minister what other actions are there of his A. Hee taketh the bread and breaketh it and the wine and poureth it out deliuering them vnto the receiuers and shewing the signification of them Q. What is meant and signified hereby A. That Christ himselfe of his owne accord offereth his body to be boken and his blood to be shead for our sinnes and that this body so broken and his blood so shead being receiued by faith is that food by which we liue euerlastingly Q. Why doth our Sauiour say This is my body which is broken for you when yet it was not broken A. It is vsuall in the Scripture to shew the certainty of that which is to come by speaking of them as if they were present Esa 9. 6. Ezech. 39. 8. Q. Why doth Christ call the cup the cup of the new Testament A. Because it is a seale of the promise of God touching our saluation in Christ which being in old time vnder the Law shadowed by
Mat. 18. 10. but so to doe it as the Angels and Saints in heauen doe the will of God who therefore are c Esay 6. 2. set forth winged to shew their speedinesse And so all vnwilling obedience or enforced by law is d Ezech. 1. 7. here condemned and prayed against as also all murmuring and disputing against his will Philip. 2. 14. Q. But seeing we are sinfull and the Angels holy how can we imitate them A. Wee should endeauour to the like holinesse and so grow therein daily more and more till wee bee like vnto them not that wee can performe it to the ful as they do God himselfe saith Be ye holy as I am Leuit. 11. 44. 1. Pet. 1. 16. Mat. 5. 48. holy yet we are not to thinke that any man can attaine vnto the holinesse of God though he be commaunded to follow it This petition also agreeth well with our desire of hastening the Lords comming in the former petition CHAP. 47. Of the fourth Petition The three Petitions following which concerne our selues Wherein we aske Either the things of this life whether of Necessity Delight Or of the life to come Ch. 26. MATTH 6. 11. Giue vs this day our daily bread Q. HItherto of the Petitions which concerne God those which concerne our selues follow what is generally to be considered in them A. First that there is no lawfull vse of these petitions which follow or hope to get that which wee request in them vnlesse wee first labour for the graces which we are to aske in the former petitions concerning the seruice of God considering that godlinesse 1. Tim. 4. 8. Luk. 17. 8. hath the promises of this life and the life to come Secondly that as in the former the word Thy sheweth that they onely respect God so in these following Ephes 6. 18. Psal 25. 22. 51. 18. Job 30. 25. these words Our and vs teach vs to haue a fellow-feeling of the miseries and necessities of others and therefore in making them wee are to remember their necessities as well as our owne which is the triall of the true spirit of prayer Thirdly that for all things required therein we depend on Gods prouidence mercy and power Q. How are these Petitions diuided A. First there is one onely for the things of our bodily life Secondly two that belong to the things of our spirituall life Q. Why haue we but one petition concerning our bodily life and two for the things concerning our spirituall life A. To teach vs how smally earthly things are to be Mat. 6. 32. Phil. 3 19. Luk. 16. 11. accounted in regard of heauenly and therefore that our prayers for things of this life should bee short and more large for heauenly things Q. Why is the petition for the things concerning our bodily life put before the petitions for the things concerning our spirituall life A. First because as the naturall a 1. Cor. 15. 48. Psal 78. 34. Hos 5. 15. life is before the spirituall so the necessities thereof are sooner felt then the necessities of the former Secondly b Prou. 30. 7. Gen. 32. because men hauing outward things in some competent measure are lesse distracted and more free to call vpon God for spirituall and heauenly graces Q. What is that petition which concerneth bodily life A. Giue vs this day our daily bread A. What is meant by Bread A. First all outward things both for our necessity and Christian delight as clothing food peace liberty c. Secondly all the meanes and helpes to attaine them as good Princes Magistrates Lawes seasonable a 1. Cor. 15. 46. weather c. Wherein also wee pray for the remouall b Psal 78. 34. Hos 5. 15. Mat. 8. 2. 2. Sam. 15. 25. 26. of the contrary as tyrannie warre plague famine euill weather All which must be asked with this exception if it seeme good vnto his Maiesty which exception is proper to this petition Q. What need is there of asking these things A. Because a Mat. 6. 32. the frailty of our nature is such that we are not able to continue in health scarce one day without these helpes and as it were props to vphold this decayed and ruinous cottage of our mortall bodies lesse able to forbeare them then many beasts for b Gen. 1. 29. seeing there was a necessary vse of our meate in the time of our innocency the necessity by our fall is much greater Q. What learne you from the word Giue A. First that all things in this life come from God Psal 104. 27. 28. 29. 30. Ezec. 16. 17. 19. which we are ready to ascribe either to the earth or to our money wherewith we buy them or to our friends that giue vs them as if wee should looke vpon the Act. 14. 17. Steward onely and passe by the Master of the family or vpon the breast that giueth sucke and neglect the nurse Secondly that although in regard of our labour or purchase it may be called ours yet we say Giue Lord to shew that wee cannot deserue the least crumme of Psal 136. 25. bread or drop of water much lesse the kingdome of heauen Thirdly that seeing God giueth to whom he will and what he wil we learne to a Heb. 13. 5. be content with whatsoeuer wee haue receiued Moreouer to bee thankfull for it seeing b 1. Tim. 4. 5. all things are sanctified to vs by the word and prayer with thanks-giuing And last of all c Mat. 20. 15. not to enuie other mens plenty it being Gods gift Q. What reason is there that they should pray for these things to God who haue them already in their Garners Cellars c. A. Very great First for that wee in Adam haue lost the right of them all which a Heb. 1. 2. Psal 8. 7-9 1. Cor. 3. 22. in Christ the heire of the world we onely recouer so that although wee possesse them yet are we not right owners of them but by faith which also we declare by praying for them Secondly for that the things wee doe possesse wee b 1. Sam. 30. 16. 17. Dan. 5. 5. 2. King 7. 17. 19. may easily a hundred waies be thrust from the possession of them before we come to vse them according to the prouerbe that many things come betweene the cup and the lippe Lastly c Esay 3. 1. Hagg. 1. 6. Prou. 10. 22. Dan. 1. 13. 14. 15. Psal 78. 30. 31. for that although we haue the vse of them yet will they not profit vs neither in feeding nor clothing vs vnlesse wee haue the blessing of God vpon them yea without the which they may bee hurtfull and poysonable vnto vs. By all which reasons it may appeare that the rich are as well to vse this petition as the poorest Q. Why is this added this Day A. That we are to pray for bread for a day and not Exod. 16. 19. 20. 21.
2. after the few that were there being banished from thence what likelihood is there that hee would most reside there where he had least to doe And if he had been there yet there is no colourable probation that hee was Bishop there d 1. Cor. 12. 2◠Ephes 4. 11. the Bishopricke being farre vnder the Apostleship whereunto he was called Q. But grant he had been bishop of Rome doth it follow thereof that the Bishop of Rome must be his successor A. No for first it should haue been but a personal right And secondly if it belonged to his successors Antioch where he is said to haue sate before he is supposed to sit at Rome might challenge it as well Neither can his death which they suppose to haue been at Rome giue that priuiledge to Rome aboue Antioch or any other place more then the death of Christ priuiledged Ierusalem which by the iust iudgement of God for the same cause was made an heape of stones And thirdly if it did belong to his successors at Rome yet it belongeth to his successors in doctrine and not in place onely considering that if the Church were builded vpon Peter it was in respect of the doctrine he taught not in respect of his person Q. Hitherto of the Apostles Now what were the Prophets A. Such as besides an extraordinarie gift of preaching Act. 11. 28. 21. 10. 11. had a speciall gift of prophecying and foretelling things to come Q. Hitherto of those immediately called Who are those that were called also by the meanes of men A. The Euangelists Q. What were the Euangelists A. Such as were a 1. Tim. 1. 6. ordained and b Act. 17. 15. 19. 22. 1 Cor. 4. 17. directed by the Apostles for c ◠Cor. 3 6. watering those Churches which they had planted and confirming those whom they had conuerted Q. Hitherto we haue heard of the vniuersall Church What is a particular Church A. It is that which besides the fellowship in one Rom. 12. 3. 8. spirit hath some other outward knot wherein they are more neerely tyed then the rest of the vniuersall is and it is either of one nation or of a narrower compasse Q. What is a Church of one nation A. It is that which is gathered vnder one politicke or ciuill gouernment Q. What is that of a more narrow compasse A. It is such a particular Church or Parish that dwelling in one place may bee conueniently at one time taught by the mouth of one Minister Q. What is common to all the members of this Church A. That euery one be wife vnto sobriety behauing Rom. 12. 3. himselfe according to the measure of grace that is bestowed vpon him Q. What persons make default against this rule A. Two sorts especially the one such as ouerweene and thinke better of themselues then is fitting taking a greater state vpon them then they are worthy of The other of such as abasing themselues too much doe thinke themselues vnfit to such duties as they are called vnto Q. How is the truth of this doctrine cleared A. The Apostle declareth it by comparing the Rom. 12. 3-8 Church which is the mysticall body of Christ vnto the naturall body of a man Q. How many waies doth this comparison hold A. Sundry waies First as in the perfect body of a natural man there is ful furniture of al members needful to the discharge of their seuerall duties which are knowne both how many they are and what they are so it is in the Church of God Q. What gather you of this A. First that as a superfluous member in a mans body as two thumbs or a finger more then ordinarie in one hand is a blemish and deformity in the body euen so superfluous members must needs be accounted a blemish and deformity in the Church of Christ Q. What further A. As the want of any naturall member breeds griefe in the body so the want of any the appointed members in the Church must needs bee faultie and grieuous Q. Proceed to the other points of the comparison A. As in the body to haue a member misplaced as to haue an eye where the nose should be or a foot for the hand causeth both horror and griefe so the like disorder in the Church of Christ must needs bee grieuous and horrible Q. Wherein doth this comparison further hold A. That as in the body of a man euery member hath his owne seuerall function to discharge and no member can well and fitly discharge the dutie of another So it must be in the Church of God And as all the seuerall members of the body are knit and vnited to their head so are all the members of the Church vnto their head Christ Further as in the naturall body euery seuerall member is as it were the member of euery other in seruing to their good as the eye doth see the hand doth take the mouth doth speake for the good of any other member So it is in the Church of God Q. What are the parts of a particular Church A. Such as haue preeminence and such as are inferiour vnto them Q. Who are those that haue preeminence A. Those whom Christ hath appointed for the continuance of the Churches which were builded by the extraordinarie officers to the worlds end Q. What things are common to all these ordinarie officers A. First that they bee vnblameable of life which being required of all Christians is in greater measure required of them as being the lights of the Church Secondly examination whether they haue gifts for the discharge of that speciall office they are called vnto Thirdly a calling consisting partly in the election of the Church directed by the gouernours thereof and partly in ordination by the said gouernours which by prayer and laying on of hands are to consecrate and separate them to that function with assurance of the assistance of God in doing their dutie faithfully Q. What fourthly A. That euery one of these ordinarie officers are tied Act. 20. 28. 14. 23. Tit. 1. 5. to one flocke Q. So much of the generall properties of the ordinary officers what are the kinds of them A. They are either such as deale in the ministery of the word viz. Pastors and teachers or assistants vnto them Q. What is the ministery of the word A. A holy and spirituall calling wherein men are Rom. 12. 6. 1. Cor. 14. 3. set apart to the interpretatiō of the Scriptures of God for the edification of the Church which is called also by the Apostle Prophecie vnto which also belongeth the administration of the Sacraments Q. How proue you that by prophecy is meant there the office of interpreting the word rather then of foretelling things to come A. First because prophecy is set downe there as a perpetuall office in the Church wherof Salomon saith When prophecie faileth the people perish Secōdly the prophet Prou. 29. 18. is charged to continue