the Iudge For the faithfull Against the wicked The execution thereof Chap. MATTH chap. 25. vers 34. to the end 34. Then shall the King say vnto them on his right hand Come ye blessed of my Father in herit the kingdome prepared for you from the foundation of the world 35. For I was an hungred and ye gaue me meat I was thirstie and ye gaue me drinke I was a stranger and yee tooke mee in 36. Naked and ye clothed me I was sicke and ye visited me I was in prison and ye came vnto me 37. Then shall the righteous answere him saying Lord when saw wee thee an hungred and fed thee or thirstie and gaue thee drinke 38. When saw wee thee a stranger and tooke thee in or naked and clothed thee 39. Or when saw we thee sicke or in prison and came vnto thee 40. And the King shall answere and say vnto them Verily I say vnto you In as much as ye haue done it vnto one of the least of these my brethren ye haue done it vnto me 41. Then shall he say also vnto them on the left hand Depart from me ye cursed into euerlasting fire prepared for the diuell and his angels 42. For I was an hungred and ye gaue me no meat I was thirstie and ye gaue me no drinke 43. I was a stranger and ye tooke me not in naked and yee clothed me not sicke and in prison and ye visited me not 44. Then shall they also answere him saying Lord when saw we thee an hungred or a thirst or a stranger or naked or sicke or in prison and did not minister vnto thee 45. Then shall he answere them saying Verily I say vnto you In as much as ye did it not to one of the least of these ye did it not to me 46. And these shall goe away into euerlasting punishment but the righteous into life eternall Q. So much of Christs preparation to the Iudgment what are the parts thereof A. Two first the sentence of the Iudge which is twofold one for the faithfull another against the wicked and secondly the execution of the sentence Q. What is the former sentence which is for the faithfull A. It is this Come ye blessed of my father inherit the kingdome prepared for you before the foundation of the world c. Q. Why doth the iudgement begin at the godly A. Because our Sauiour will haue them to fit with him to iudge the wicked therefore hee fitteth them thereunto by clearing them first 1. Cor. 6. 2. Reuel 3. 21. Q. What gather you of this order A. A notable comfort to the godly against all trouble that as the Lord in mercy beginneth his correction at them in this life so in the last day he shall begin with them the iudgement of ioy and comfort and that hauing bin mis-iudged here they shall then iudge their Iudges vnlesse in time they repent Q. What learne you out of this former sentence A. First a notable harmonie betwixt Christ and his Church that as they say vnto him Come Lord Iesus Reuel 22. 20. come quickly so shall hee say vnto them Come yee blessed of my Father Come declaring their exceeding desire of mutuall fellowship and society Q. What else A. That life euerlasting is called a kingdome and therefore euery godly one shall be made partaker of a most glorious kingdome Q. How commeth this kingdome by grace or desert A. By the onely grace of God in Iesus Christ Q. Declare the same more euidently A. First it is the blessing of God and therefore of grace Secondly it is giuen to vs as to heires not as the wages of a seruant which commonly deserueth more then a sonne Thirdly it was prepared for vs from the beginning of the world and therefore is of the meere loue of God and not of merit Q. So much of the sentence What is the reason of it A. When Christ was an hungred they fed him when he was a thirst they gaue him drinke when he was naked they clothed him when he was sicke and in prison they visited him Q. Doth not this reason plainly strengthen the doctrine of merits A. Not so seeing for importeth not heere the For. cause but the effect as wee say Summer is come for flowers doe spring and It is a good tree for it bringeth forth good fruit these are effects and not causes Moreouer if Christ would haue taught merit then would he haue chosen the greatest and chiefest works as of his owne worship in the first table else some might iustly complaine that they were not rewarded according to the measure of their good workes hauing yeelded a greater obedience to the first table then others Q. VVhy then doth Christ choose those workes of the second table A. Because they are most manifest to the world following therein the custome of earthly Iudges who insist most vpon plainest proofes either to conuince the guiltie or cleare the innocent so Christ pronounceth his sentence rather according to workes then to faith and those of the second table rather then of the first because workes are more visible then faith and it is easier to play the hypocrite in the obedience of the first table then of the second Q. Why doth Christ here vse so long a catalogue of these workes A. To teach vs to exercise mercie in all those duties and not content our selues with any one of them Q. How could they doe these things vnto Christ whom most of them did neuer see A. When they did any of them to his poore members Mat. 25. 41. then they did it vnto him Q. VVhat gather you of this A. That seeing it was a great honour to lodge Angels at vnawares in stead of strangers this is a far more excellent honour whereunto Christians are called being assured that in receiuing such poore as are there spoken of they receiue Christ himselfe which should stirre vp the bowels of mercy and compassion in vs towards them seeing not so much as a cup of cold water Mat. 10. 42. shall be vnrewarded Q. So much of the former sentence What is the latter against the wicked A. Depart from me ye cursed into euerlasting fire prepared for the diuell and his Angels Q. VVhat is the equitie of this speech A. It is likewise answerable to their owne deserts Amos 6. 3. Iob 21. 14. who in their life thrust away from them the day of the Lord and as it were bid Christ depart Q. When doe the wicked say so to Christ A. When they refuse to know his will when they disdaine the ministerie are vnmercifull to the poore and the stranger or the like Q. What are the parts of this his iudgement A. First to be depriued of Gods presence as it is a great part of glory to bee continually in his presence Secondly to be euerlastingly tormented in hell fire Q. What is the reason of this sentence A. It is cleane contrary to the former for leauing
speeches What is it in receiuing them A. When men haue their eares open to heare ill of Psalm 15. 3. 101. 5. Prou. 17. 4. 25. 23. ◠Sam. 24. 10. their neighbour with allowance Contrary whereunto is the repulsing and terrifying of such as are bringers of tales and slanderous speeches against their neighbour Q. So much of the Commandement VVhat are the speciall punishments of them that are the ordinarie breakers thereof A. First to be suspected condemned and euill reported Matth. 7. 2. Eccles 7. 23. 24. of themselues Secondly false witnesses should haue that punishment laid vpon them which should Deut. 19. 18. 20. haue been inflicted vpon those whom they witnessed against if their witnesse had been true CHAP. 25. Of the tenth Commandement Sinne that cōmeth not so farre as consent is concupiscence The cause First Adams sinne Arising from the first Originall Corruption The degrees euill thoughts Neuer liked of Liked of but reiected EXOD. 20. vers 17. Thou shalt not couet thy neighbours house thou shalt not couet thy neighbours wife nor his man-seruant nor his maid-seruant nor his oxe nor his asse nor any thing that is thy neighbours Q. SO much of the Commandements that forbid those sinnes against our neighbour which come to consent or further The tenth Commandement followeth which forbiddeth those sinnes which come not so farre What is that Commandement A. Thou shalt not couet c. Q. Is here forbidden all coueting or desire A. No There is a naturall desire of meate drinke sleepe and posteritie which kept within their bounds Deut 12. 25. Gal. 5. 17. are not to be condemned Likewise the spirit after a sort desireth and lusteth against the flesh as well as the flesh against the spirit Q. What is the coueting then that is here condemned A. That which is called Concupiscence Q. VVhat is that A. All vnlawfull coueting of pleasures or profit which concerne our neighbour and in them all other lusts and desires against our neighbour which come not to consent and therfore it is not simply said Thou shalt not couet or thou shalt not couet a wife a man-seruant c. but Thou shalt not couet thy neighbours wife c. Q. Why is there heere speciall mention of seruants oxe and asse A. Because there was speciall vse of these amongst Gods people then more then amongst vs for as the Rabbines also haue truly obserued the Scripture vseth to speake of things that fall into the common practice of mans life Q. This Commandement then reacheth further then all the former A. Yea verily in which respect the Apostle confesseth that notwithstanding he profited in the knowledge of the Law aboue his fellowes yet hee knew not what sinne was vntill hauing commenced Doctor Rom. 7. 7. in the schoole of the holy Ghost through the knowledge of the Gospell he vnderstood this Commandement And therefore it is no great maruell if the great Doctors in Poperie remaine ignorant of this Commandement Further by this Commandement especially are all men conuinced of sinne because all Psal 143. 2. Rom. 7. 7. men couet Q. VVhat learne you from hence A. The errour of the Papists which denie Concupiscence to bee a sinne and that hold that wee haue Gal. 5. 16. 17. free will to doe good or euill whereas we cannot but couet euill vntill we be borne anew and the very coueting of euill is a sinne Q. If we sinne necessarily and cannot but sinne then it seemeth we are not to be blamed A. That followeth not for though wee sinne necessarily yet we sinne voluntarily also therefore that excuse which the necessity of sinning may seeme to make for vs our willingnesse to sinne doth take from vs. Besides this necessity is no other then that which we brought vpon our selues therefore as drunkennes excuseth not the murtherer because hee dranke willingly no more doth the necessity of sinning excuse vs because by our voluntary drinking of Satans poysoned cup in Adams loynes wee brought it vpon our selues Q. Shew me first the causes then the degrees of concupiscence A. The cause thereof is either first and mediate or immediate and secondarie Q. VVhat is the first cause A. That sinne which Adam committed first and which wee also haue committed in Adam the guilt thereof by propagation and generation being deriued to vs considering that as Adams integrity should haue been ours if he had stood in it so was his transgression ours the couenant being made with him both for himselfe and all mankinde that were to come of him Q. VVhat familiar example is there to make this somewhat more plaine A. A man being a slaue his progenie to all posterities are slaues A man also being attained of high treason the attaint of blood reacheth to his posteritie The young serpents and wolues that neuer stung men nor deuoured sheepe are notwithstanding worthie to die yea while they are in their dams bellies Q. VVhat is the secondarie or immediate cause A. That sinne which is commonly called Original sin consisting in the depriuation of good and pronenesse to euill which sinne is in vs from the first minute Jam. 1. 14. Rom. 1. 22. 23. Mat. 15. 19. and moment of our conception And this maketh against the Pelagians who teach that sinne commeth by imitation onely whereas this corruption is in all men hy nature and is the puddle and sinke from which all other sinnes doe flow which the more it is pressed the more it breaketh forth as mighty streames that cannot be stopped till God by his holy spirit do Iam. 1. 14. restraine it whence all other sinnes hauing their proper and speciall names this is called by the common and generall name of a Rom. 7. 7. 8. 17. Iam. 1. Heb. 12. 15. SINNE Q. VVhat are the degrees of Concupiscence forbidden heere A. The first is wandring and euil thoughts though wee neuer like of them for euen the very rising of such thoughts in our minds argueth our corruption of nature for were it not for that inborne corruption such thoughts could not once enter into our soules further then they were offered vnto vs by some outward tentation of the diuell or of the world as it was Mat. 4. 1. 2. c. vnto our Sauiour Christ And although in the incorrupt state of man he might dutifully haue thought of the transgression of the Commandement with a perfect hatred of it yet the same should not haue beene as now it is suddenly rising in the minde without thinking or meditation of the naughtinesse and hatefulnesse thereof where now these thoughts rise suddenly and the hatred and detestation commeth after and is not in such perfection as then it should haue been Whereas the Lord our God hath the eyes of his glory so pure that hee will not allow of the least corruption Habak 1. 13. in the temple of our hearts where hee seateth himselfe Q. VVhat is the second degree of Concupiscence A. When
the clothes another weareth or bee in life and health with the life and health of another A. No doubtlesse for if the sinne of Adam being a man onely were of force to condemne vs because wee were in his loynes why should it seeme strange that the righteousnesse of our Sauiour Christ both God and man should bee auaileable to iustifie Rom. 5. 12. 19. others Q. But how can the righteousnesse of one iustifie so manie A. The manhood being ioyned to the Godhead and subsisting therein maketh the righteousnesse of Christ of infinite merit Q. How doe you proue this righteousnesse heere to bee meant of the righteousnesse which is in Christ A. Because hee speaketh afterward of Sanctification which is the righteousnesse that is within vs. Q. What are the parts of Iustification A. Two the not reckoning or forgiuenesse of Rom. 4. 6. 7. 8. Philip. 3. 9. Rom. 5. 19. 2. Cor. 5. 21. Zach. 3. 4. 1. Ioh. 1. 7. our sinnes and the imputation of Christs righteousnesse both which are merited by his Priesthood Q. How did he merit the forgiuenesse of our sinnes A. By his sufferings in abasing himselfe to suffer death euen the death of the Crosse Q. If Christ haue merited the forgiuenesse of our sins how commeth it then that the godly are yet in this world afflicted for them and that for the most part more then the vngodly A. The affliction of the godly is not the punishment 1. Cor. 11. 32. Prou. 1. 32. that in iustice is due to sinne but a fatherly correction chastisement in the world that they should not perish with the world whereas the wicked the longer they are spared and the lesse they are punished in this life their danger is the greater for God reserueth their punishment to the life to come Q. What gather you of this A. That we should not grudge at the prosperity of Ioh. 12. 3. Iob. 21. 30. the wicked when we are in trouble for as sheepe and kine vse to be put in fat pastures to be prepared to the shambles so they the more they receiue in this life the nearer and the heauier is their destruction in the life which is to come Q. Hauing our sinnes forgiuen by the merit of his sufferings what necessity is there that his righteousnesse should be imputed A. Very great for except that wee bee also made righteous we cannot enter into the kingdome of heauen and enioy the blessed presence of God a bankerupt assoone as his debt is paid is not by and by fit to bee made the Burgesse of a City without goods neither is a beggerly prisoner assoone as hee is at liberty Gen. 41. 14. fit to serue the Prince vnlesse he be new apparelled Q. How did Christ merit our righteousnesse A. By his fulfilling the Law in that he walked in al the Commandements and failed in no duties either in the worship and seruice of God or towards men whereby wee are made fully and wholly righteous in the sight of God Q. Hitherto of the two first fruites what are the two other A. Sanctification and redemption Q. What is Sanctification A. It is a freedome from the tyrannie of sinne into Rom. 6. 14. Psalm 19. 14. the liberty of righteousnesse begun here and encreased daily vntil it be fully perfected in the life to come Q. What differences are there betweene Righteousnesse imputed and sanctification A. Diuers as first Sanctification is in vs Righteousnesse 1. Thess 4. 3. 4. Rom. 5. 14. 17. 2. Cor. 5. 21. Rom. 3. 21. 22. Reuel 22. 11. imputed is inherent onely in our Sauiour Christ Secondly the imputed righteousnesse encreaseth not Sanctification doth as it were grow in vs by degrees Lastly the righteousnesse of our Sauiour Christ is the root or cause Sanctification the effect Rom. 8. 30. Q. Doe Righteousnesse and Sanctification goe together A. Yes in time they goe together for so soone as Iohn 15. 2. Jam. 2. 18. a man is made partaker of Christs Righteousnesse hee is made holy in some measure although in nature the imputed righteousnesse goeth before as the cause before the effect Q. Is there any such Sanctification or holinesse of life in vs as deserueth to be accepted of God and rewarded by him A. None because corruption cleaueth to the best of our good workes Q. But when our Sanctification here begun shall bee perfected in the world to come shall we not then bee iustified by an inherent righteousnesse A. No but by the imputed righteousnesse of our Sauiour Christ which being once giuen vs is neuer taken from vs although faith whereby we apprehend this faileth and falleth away â— Cor. 13. 13. Q. How is the pollution aforesaid conueied into the good workes which God worketh in vs A. There is beside the worke of his owne hand through the operation of his holy spirit a pollution in vs and an infection of ours which commeth from Esay 64. 6. the sinne that dwelleth in vs as cleare water put into an vncleane vessell running thorow a filthie channell receiueth some euill quality thereof Q. Wherein doe our good workes faile of Gods Iustice A. Partly in the instrumentall causes from which they proceed and partly in the finall cause or end whereunto they aime Q. What are the instrumentall causes hindering the perfection of our workes A. First the defect of our vnderstanding in that the worke is not done with knowledge absolute and throughly perfect Secondly the feeblenesse of our memorie that doth not so fully retaine that which the vnderstanding conceiueth Thirdly the peruersnesse of our willes and affections which come short of their dutie Last of all the weakenesse and dulnesse of our bodies which are not so apt and nimble for the execution of good things as is required Q. Expresse this by a similitude A. We are in the Instrumentall causes like to a common labourer which being hired by the day worketh with one hand whereas both are required or worketh a piece of the day being hired for the whole Q. What is the finall end wherein good workes faile A. In that we haue not a direct eye to Gods glory or the good of our neighbour as is required but looke indirectly at those duties which are enioyned to vs like to such Artificers as preferre their owne credit in their skill before their masters profit Q. If then it bee so that sinne cleaueth to our best workes are not our good workes sinnes and are not all sinnes equall A. Bee it farre from vs to thinke either the one or the other Onely the imperfection and defect in the worke is sinfull and not the worke it selfe and in bad and euill actions as hath been shewed already some are lesse sinfull then other Q. How is this pollution taken away A. By the intercession of our Sauiour Christ Exod. 28. 36. 37. 38. 1. Pet. 2. 5. through which our good workes are of account before God Q. VVhat doctrine is here to
and satisfiest the desire of euery liuing thing 17. The Lord is righteous in all his waies and holy in all his workes 18. The Lord is nigh vnto all them that call vpon him to all that call vpon him in truth 19. He will fulfill the desire of them that feare him hee also will heare their cry and will saue them 20. The Lord preserueth all them that loue him but all the wicked will he destroy 21. My mouth shall speake the praise of the Lord and let all flesh blesse his holy name for euer and euer Q. VVHat doth the Prophet heere meane by thy Name A. In that the name of God is distinguished from God himselfe in this verse the Prophet thereby setteth forth the things whereby God doth manifest himselfe to others amongst which the chiefe and principall are his Attributes Q. What are the Attributes of God A. They are essential faculties of God according to the diuers manner of his working which are vncommunicable with the creatures notwithstanding that there are some shadowes and glimpses of them in Men and Angels Q. How may they be considered A. Either in themselues as they are essentiall or in their workes or effects which are all perfect Q. How many sorts of Attributes are there A. Two either first or such as arise from the first Againe the first are either principall or secondarie Q. What are the principall Attributes in God A. Simplenesse and Infinitenesse which are not Ioh. 4. 24. only incommunicable themselues but which make all the other Attributes of God incommunicable Q. What is Simplenesse or singlenesse in God A. It is an Attribute of God whereby is noted Exod. 33. 19. 20. that euery thing that is in God is God himself And therefore he is vncompounded without parts inuisible impassible all essence whence it is that hee is not onely called holy but holinesse not onely iust but iustice c. Q. What learne you thereby A. That he is in no sort mutable or changeable Jam. 1. 17. but in all things euer one and the same without any alterarion or shadow of change Q. Is not God in diuers places of Scripture said to repent A. Yea. But this is spoken of God onely tropically Gen. 6. 6. and improperly because vpon the change and alteration that is in men he vseth often to change his worke and therein seemeth to do as man doth when he repenteth whereas in truth he therein neuer doth any thing but what he hath determined so to doe from all eternity Q. What doe you say of his Infinitenesse A. It is either in quantity and greatnesse or in time and eternity Q. What is his Infinitenes in quantity and greatnes A. It is an Attribute in God whereby is noted Psal 139. 7. Iob 11. 7. Esay 66. 1. 1. King 8. 27. Esay 40. 12. that he containeth al things and is contained of nothing that either is or may be imagined And therefore that he is euery where and in all places present it being not possible that he that is infinite in greatnesse should be circumscribed or bound within the limits of any finite place Q. What learne you from hence A. That seeing God is euery where present that therfore in the whole course of our liues we should walke as in his presence and feare to doe any thing that may offend him for if it be a signe of contempt vnto man to doe that before his face that you know will displease him it must needs argue a high contempt of the great Maiesty of God to dare to do any thing that he is displeased withall especially when wee can doe nothing in secret that can bee hidden from him yea whatsoeuer we doe it is done in his face and presence he looking vpon vs. Q. What is his Infinitenesse in time or eternity A. It is an Attribute in God whereby is noted Reuel 1. 8. 11. Esay 44. 6. Psal 90. 2. 1. Tim. 1. 17. that hee is the first and the last without beginning and without end Q. What learne you hereby A. We are strengthened hereby in the truth not onely of the immortality of our soules but also of the immortality of our bodies after the resurrection considering that he being euerlasting can giue continuall Being to such of his creatures as he pleaseth Q. What are the other Attributes of God which you called secondarie A. They are chiefly tenne Life Knowledge Wil Power Goodnesse Iustice Graciousnes Loue Mercy Holinesse Q. What is the Life of God A. It is an Attribute of God whereby is noted Psal 36. 9. Ioh. 5. 26. that he liueth of himselfe Whence 1. Tim. 6. 16. it is said that hee onely hath immortalitie and therefore cannot die Q. What learne you hence A. That the liues and deathes of all other things depend vpon his good pleasure Q. What is the Knowledge of God A. It is an Attribute of God whereby is noted that hee perfectly knoweth himselfe and of and by himselfe all things which are and which are not Q. In what manner doth God know all things A. Not successiuely or by discourse collecting one thing from another but in one simple and eternall act knowing and comprehending all things and therefore neither fore-knowledge nor remembrance are properly in God all things both past and to come being present before him Q. What learne you from hence A. That hee is infinite in wisdome and vnderstanding and therefore whatsoeuer hee doth must needs bee done most wisely and no vaine act can proceed from him Q. Is not the knowledge or fore-knowledge of God the cause why all other things are A. No but his will Q. What is the VVill of God A. It is an Attribute of God whereby is noted Psal 139. 11. Heb. 4. 13. Iohn 21. 17. 1. Tim. 6. 16. that of himselfe most freely he approueth or disapproueth whatsoeuer he knoweth Q. What learne you hereby A. First that nothing commeth to passe by meere hap or chance but as God in his eternall knowledge and iust will hath decreed before should come to passe Secondly that whatsoeuer commeth to passe though we know no other causes thereof yet we are to acknowledge the same to bee alwaies from God and though it be neuer so contrary to our willes yet we should beare it patiently and therein submit our willes to the good will and pleasure of God Q. What is the Power of God A. It is an Attribute of God whereby is noted Iob. 42. 2. Luk. 1. 37. that he is able to doe whatsoeuer is honourable for him to doe whereby are excluded contradictions and whatsoeuer things else are dishonourable as being not things of power but of weakenesse Q. What instructions doe you learne from the power of God A. First that we should not despaire of the things that God doth promise either in respect of our owne weakenes or in respect of the apparent weaknesse of the things that God hath sanctified for our good
Heauen and earth as it were the center and circumference for as the Arch-builders first shadow out in a plot the building they intend and as the Painters draw certaine grosse lineaments of that picture which they will after set forth and fill vp with orient colours so the Lord our God in this stately building and cunning painting of the frame of the world hath before the most beautifull frame set out as it were a shadow and a common draught thereof Q. Whereof was that lumpe or masse created of which after other things were made A. Of nothing that is to say when as yet there was not any thing whereof it might be made God by his Almighty power caused it to be as appeareth both by the word of Creatiō which Moses vseth signifying the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making of a thing of nothing and that hee made this in the beginning that is when before there was not any thing but God the Creator and before which there was no measure of time by man or Angels Q. It being without forme and void how was it kept A. By the holy Ghost which * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1. 2. as a bird sitting ouer her egges kept and preserued it Q. What were the things that were made of this masse A. The beautifull frame and fashion of this world with the furniture thereof Q. What doe you consider in the Creatures of the world A. Two things the Elements which are the most simple substances by the vneuen mixture whereof all bodies are compounded and the bodies themselues that are compounded of them Q. What doe you generally obserue in them all A. First that they are all said to bee good which should stop all the mouthes of those that speak against any of them Q. How did hee make all things good when we see there be diuers kinds of Serpents and noisome or hurtfull beasts A. That they are hurtfull it commeth not by the nature of their Creation in regard wherof they at the first should only haue serued for the good of man Q. What other things doe you obserue generally A. Secondly that their names are giuen them Thirdly that their vses and ends are noted Q. What is the highest of the Elements A. The fire for when it is said he set light in heauen A probable opinion which is a quality of the fire it is to bee vnderstood of fire also which hath that quality Q. What note you hereof A. The wonderfull worke of God not onely making 2. Cor. 4. 6. something of nothing but bringing light out of darkenesse which is contrary Q. What is the next Element A. The Aire betweene the clouds and the earth distinguishing betweene water and water in which and by meanes of which all things that haue life doe breathe and thereby continue in life Q. What is the third Element A. The waters seuered from the masse called the earth the seas the flouds the springs the lakes c. Q. What is the fourth Element A. The earth called the drie land which remaineth al other being separated of God to their proper places Hitherto of the simple bodies called the foure Elements now followeth to speake of the mixt and compounded bodies made of the foure Elements vnequally mingled together Q. What is generall in the Creation of the compound and earthly bodies A. First that prouision is made for the inhabitants of the earth before they bee made as grasse for the beasts and light for all liuing and mouing creatures and all for man Q. What learne you from hence A. Not to bee carking for the things of this life Mat. 6. 26. Luk. 12. 24. nor to be distracted with the cares thereof seeing God prouided for the necessity and comfort of the beasts before hee brought them into the world and therefore will much more haue care of them especially of man seeing now they are Q. What is generall in all the earthly Creatures A. That God proceedeth frō the things that be lesse perfect to those that are perfecter vntill he come to the perfectest as from the trees corne herbes c. which haue but one life that is whereby they nourish and grow vnto the beasts which haue both an encreasing and feeling or sensitiue life as fishes fowles beasts c. and from them to man which hath besides both them a reasonable soule Q. What learne you from thence A. That wee should therein follow the example of the Lord to go from good to better vntill we come to be perfect Q. What else is generall A. That they haue power and vertue giuen them to bring forth the like vnto themselues for the continuance of their kind which is generally giuen to all those that are expressed in the creation here And this blessing of multiplication is principall in the things that haue the life of sense beside the life of encrease And therfore the Lord is brought in speaking to them in the second person which he did not to the Plants Gen. 1. 2◠Q. What learne you from hence A. That the chiefe and speciall cause of the continuance of euery kinde of creatures to the worlds end Heb. 1. 3. is this will and word of God without which they or sundry of them would haue perished ere this by so many meanes as are to consume them Q. VVhat is the first Creation of the compound bodies A. God hauing caused the waters to retire into their vessels the third night in the third day which followed that night clad the earth with grasse corne and trees for the vse of man and beast but chiefly of man Q. Seeing that the growth of these is from the influence of the heauenly bodies how commeth it to passe that hee first maketh the grasse corne and trees before he made the heauenly bodies of the Sunne Moone and Starres A. To correct an errour in vs who vse so to tie the the encrease of these to the influence of the heauenly bodies that we doe after a sort euen worship them therein forgetting the Lord who hereby sheweth that all hangeth vpon him and not on them for as much as he made them whē the heauenly bodies were not Q. VVhat else A. That the fruitfulnesse of the earth standeth not so much in the labour of the Husband-man as in the power which God hath giuen to the earth to bring forth fruit Q. VVhat was made the fourth day A. The Lights all which although they bee great in themselues to the end they might giue light to the darke earth that is farre remoued from them yet are they distinguished into great ones as the Sun and Moone and small as the Stars all which are as it were certaine vessels whereinto the Lord did gather the light which before was scattered in the whole body of the heauens Q. VVhy doth Moses call the Sunne and Moone the greatest lights A. First because they are greatest in their vse giuing vs more light
and hard to be vnderstood and therefore that the reading of them is not to be permitted vnto the common people but vnto those onely that are learned A. The direct contrary is taught by the Apostle when he affirmeth that Timothy was nourished vp in the Scriptures from his infancie For if they be so penned that little children may profitably reade them there is none so grosse which hath the vnderstanding of a man but may profit by them comming in the feare of God and with inuocation of his name to the reading and hearing of them CHAP. 13. Of the parts of Gods Word and of the Couenant of workes in generall The parts of Gods word are the doctrine or Couenant of Workes called the Law of which in Generall Speciall Chap. 14. Grace called the Gospel Ch. 27. GAL. chap. 3. vers 17. to the 25. 17. And this I say that the couenant that was confirmed before of God in Christ the Law which was foure hundred and thirtie yeeres after cannot disanull that it should make the promise of none effect 18. For if the inheritance be of the Law it is no more of promise but God gaue it to Abraham by promise 19. Wherefore then serueth the Law it was added because of transgressions till the seed should come to whom the promise was made and it was ordained by Angels in the hand of a Mediator 20. Now a Mediator is not a Mediator of one but God is one 21. Is the Law then against the promises of God God forbid for if there had been a Law giuen which could haue giuen life verily righteousnesse should haue been by the Law 22. But the Scripture hath concluded all vnder sinne that the promise by faith of Iesus Christ might be giuen to them that beleeue 23. But before faith came we were kept vnder the Law shut vp vnto the faith which should afterwards be reuealed 24. Wherefore the Law was our Schoolemaster to bring vs vnto Christ that we might be iustified by faith 25. But after that faith is come we are no longer vnder a Schoolemaster Q. HItherto wee haue heard of the Doctrine of the Scriptures what they are and what are the causes properties and effects of them as being they from whom onely all Doctrine concerning our saluation is to bee drawne and deriued What are the parts of that Doctrine A. Either the doctrine of workes commonly called the Law or of Grace called the Promise and since the comming of Christ the Gospell as appeareth by this Scripture Q. VVhat is the drift of this Scripture A. It sheweth two waies of recouering happines the one by the workes of the Law the other by faith in the promise of grace and that the Law is not that way whereby we can receiue the Happinesse we haue lost Q. How is that shewed A. For that the promise of grace whereby Abraham was iustified was 430. yeeres before the Law and therefore that the Law which commeth after cannot make void the Couenant of Grace which it should doe if a man were iustified by the Law Q. But it may be said that the Iustification by Workes of the Law doth not make void the Promise of Grace when as the matter is so handled as Saluation commeth in part by the Workes of the Law A. Yes verily it is made void notwithstanding for if Saluation were before the Law was onely by Grace and now should be by Works and Grace then the promise giuen to Abraham of Grace onely should bee made void And therefore the Apostle in the 18. verse doth shew that if it bee of the Law it cannot bee by the promise of Grace Yea the Law is so farre from bringing saluation that through the corruption of our nature it encreaseth sinne in vs. Then it should seeme that there is no vse of the Law seeing it doth not iustifie vs either in all or in part A. Not so for it was giuen to shew and discouer sinne and in that regard to terrifie and affright vs and driue vs from all confidence in our selues as also to serue as a rule whereby wee are to direct and amend our liues Q. How is that shewed A. 1. By the testimony of the Apostle saying that by the Law commeth the knowledge of sinne 2. By the Rom. 3. 20. manner of the giuing which was with such terror of thunder lightnings and smoke and fearfull sound of the trumpet as the people could not abide the voice of God but were faine to desire that they might not heare the same but that Moses might bee a Mediator to receiue the Law from Gods mouth and that they might receiue it from him Q. VVhat obserue you from that A. That the Law is terrible vnto vs by reason of the guilt of our sins and that it driueth vs to seeke for a Mediator which is Christ alone who is heere figured in the Mediation of Moses Q. If the promise of Grace take away sinne and the Law encrease sinne if it take away the conscience of sinne and this doth cause a conscience and remorse of sinne it seemeth that the Law is contrary to the promise of Grace A. Not a whit for the Law would also take away sinne and the conscience of sin if any man were able perfectly to obserue it for the Law of it selfe causeth no sinne but onely by accident by reason of our corruption Rom. 8. 3. otherwise it is a furtherance to the Saluation which is by Grace Q. Tell vs then how the Law serueth to the helping forward to the Iustification which is by the free Grace of God A. The Law shutteth all men all that is of man vnder Sinne not to this end that they should perish but contrariwise that they might bee saued that beleeue Q. Make that more plaine A. The Apostle compareth the Law to a Iustice of Peace or a Sergeant which arresteth such as transgresse Gal. 3. 23. the same and laieth them in prison not that they should perish there with hunger cold or other annoyances of the prison but that when they feele their miserie and discerne that of themselues and by their owne deserts they cannot get out of it they should thereby be moued the more earnestly to seeke after the free pardon and grace of the Prince And therefore it is not contrary to the promise of grace but a speciall helpe towards the obtaining thereof Q. How is this further cleared A. By this that the Apostle compareth the Law to Gal. 3. 23. a Garrison which is set in a towne to keepe such Inhabitants thereof in awe and seruitude as haue not loyally-affected mindes to their Prince to the end that in time they comming to a iust and dutifull obedience may be freed from the awe and seruitude of the Garrison Q How else A. It is compared to a Tutor or Guardian For as Gal. 3. 24. hee keepeth the child that is vnder age straitly by meanes whereof he hath a desire to bee out
vs with his righteousnesse by fulfilling of the Law for vs. For as in the former petition by bread was vnderstood all necessities belonging to this bodily Dan. 9. 24. Zach. 3. 4. 5. 1. Cor. 1. 30. Reuel 19. 8. life so in this vnder the first part of iustification is comprehended the other part also by the like figure of speech Q. What need was there of this A. Because we cannot appeare naked before God for as it is not enough for a beggar to come before a King to want his ragges vnlesse he haue conuenient Gen 41. 14. 42. apparell and ornaments so for vs it is not enough to haue our filthinesse done away vnlesse we be clothed with conuenient righteousnesse Q. What else doe we pray for here A. We pray for the spirit of prayer whereby with Zach. 12. 10. Mark 9. 24. griefe and sorrow for our sinnes wee may craue pardon for our sinnes and encrease of faith Q. So much of the petition how is the reason drawne A. From the lesse to the more thus if we wretched sinners vpon earth can forgiue others how much more will the gracious God of heauen forgiue vs if Matth. 7. 11. we hauing but a drop of mercy can forgiue others much more will God who is a sea full of grace especially when wee by forgiuing sometimes suffer losse whereas God by forgiuing vs looseth nothing Q. To what vse serueth this reason A. It serueth not onely to moue the Lord to forgiue Mat. 5. 7. 6. 14. Mark 11. 25. 1. Iohn 2. 10. our sinnes but to be a note also to certifie vs whether or no our sinnes are forgiuen vnto vs. Q. Doth not God onely forgiue sinne how then can wee forgiue sinne A. We forgiue not sinne so farre forth as it is committed against God but only as it bringeth griefe and hurt vnto vs. Q. Doth this reason tie God to forgiue vs A. No otherwise then by his gracious and free promise Mat. 18. 24. 28. for it is a necessarie consequent and fruit of the other and not a cause considering the inequality betweene our debt vnto God and mens debts vnto vs. Q. VVherein standeth the inequality A. First in the number of our debts to God being compared to ten thousand mens debts to vs to one hundred Secondly in the waight our debts to God being compared to talents and those to men being compared to pence Q. How ariseth this great inequality in the waight A. From the great inequality betweene God and man for if to strike a King bee much more hainous then to wound or kill a poore subiect what is it then to offend God who is infinitely greater then all the Kings of the earth Q. What is to be gathered of this A. That as this is a testimonie to our hearts that if Mat. 6. 15. Esay 1. 15. Mat. 5. 23. 24. 1. Tim. 2. 8. we can heartily forgiue others God will forgiue vs so on the other side if wee can shew no fauour to others we may looke for none at the hands of God and therefore to pray without forgiuing such as haue offended vs were not onely a meere babling but also a procuring of Gods wrath more heauily against vs. Q. What learne you from hence A. The hypocrisie of many which assuring themselues in great confidence of the forgiuenesse of their sinnes yet cannot finde in their hearts to forgiue others Q. Are we hereby bound to forgiue all our debts A. No verily we may both demand our debts Exod. 22. 9. and if there be no other remedie goe to law if it be in a simple desire of Iustice yet so that if our debtors bee not able to pay wee are bound in dutie to forgiue Esay 58. 3. Deut. 22. 27. 24. 12. 13. Job 24. 3. 9. them or at least to haue a conscionable regard of their inability Q. What further learne we by this reason A. That as our forgiuenesse is nothing vnlesse the danger of imprisonment be taken away which vnability of paying the debt doth draw with it so it auaileth Psal 32. 5. Gal. 3. 13. Ephes 2. 16. vs nothing to haue our sins forgiuen vs of God vnlesse the punishment also be forgiuen Q. What followeth of this A. The erroneous conceits of the Papists that teach that the sinne and guilt of our sinnes is taken away by Christ but that wee must satisfie for the punishment of them wherein they make God like vnto those who will seeme to forgiue and yet keepe a secret grudge in their hearts watching all occasions and aduantages for reuenge such as say they will forgiue but not forget CHAP. 49. Of the last Petition In the second petition belonging to the life to come we pray Not to be led into tentatiō To be deliuered from euil Inward Outward MATTH 6. 13. Leade vs not into tentation but deliuer vs from euill Q. SO much of the first petition concerning our spirituall life for iustification the second followeth for sanctification which is the sixth and last in number what is it A. Leade vs not into tentation but deliuer vs from euill c. Q. What is meant here by the word tentation A. First all things whatsoeuer whereby a man is Deut. 8. 21. Luk. 8. 13. Prou. 27. 21. 2. Chron. 32. 31. Deut. 13. 3. 1. Cor. 11. 19. Matth. 4. 1. 1. Cor. 7. 5. Gal. 6. 1. 1. Thess 3. 5. Iam. 1. 13. 14. tried and occasion giuen to him to know and bewray what is in his heart as prosperity affliction c. Secondly all prouocations and persuasions whereby a man is stirred vp and moued to sinne Q. Doe we then here pray against all afflictions and such like tentations of the first kind A. No because God seeth them good and profitable for vs in which regard they are pronounced blessed which fall into diuers tentations and therfore ought we not to pray simply and without exception not to be tempted by them but to bee deliuered from them so far forth as through the corruptiō of our natures Psal 119. 71. Jam. 1. 2. 12. they shall be occasions of sinne vnto vs. Q. What then doe we pray for in this petition A. That wee bee not giuen ouer to the power of any tentation so as it should ouercome vs draw vs 1. Tim. 6. 9. Luk. 22. 32. Iohn 17. 15. 1. Cor. 10. 13. Ephes 6. 13. Psal 119. 79. 141. 5. to sinne against God but that we may haue a good issue and scape from the danger of it and that we may haue all such means granted to vs as may further vs in holinesse as good company good counsell and the like Q. Why are afflictions called tentations A. Because by them God trieth our obedience Deut. 8. 2. thereby to make knowne our faith and also our patience both towards our selues and others and whether we will follow him or not and therefore we may be assured that so often as
those duties vndone which the godly did And although the good workes of the godly were not the causes of saluation yet these euill workes are the very next cause of damnation Q. How can that be A. Because the best workes of the godly are imperfectly good and cannot deserue life but the euill workes of the euill are perfectly euill and therefore deserue death Q. What is to be considered in their answere A. Their exceeding blindnesse whiles they liued here in that they neuer considered that in reiecting the poore they reiected Christ CHAP. 57. Of the execution of Gods Iudgement Herein note the Eternall death and miserie of the wicked Perfect blessednes of the godly Common to all Freedome from all euill Fruition of all good Speciall MATTH chap. 25. vers 46. And these shall goe away into euerlasting punishment but the righteous into life eternall DAN chap. 12. vers 2. 3. 2. And many of them that sleepe in the dust of the earth shal awake some to euerlasting life and some to shame and euerlasting contempt 3. And they that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse as the starres for euer and euer Q. HItherto of the sentence of the Iudge the execution of it followeth what is the order thereof A. Contrary to the order of the sentences for it shall begin at the wicked And this is agreeable to the Deut. 25. order of iustice which the Lord appointeth in the Law that the malefactors should bee executed in the eye of the Iudge Q. What then are the parts of this execution A. The eternall death and miserie of the wicked and the eternall life and perfect blessednesse of the godly Q. How shall the eternall death of the wicked be effected A. The Angell of God shall presently take and Mat. 13. 49. 50. 22. 13. binde them and cast them to hell Q. What shall their estate be in hell A. They shal for euer be separated from the blessed presence of God they shal bee shut vp into vtter darknes where shal be nothing but horror and confusion Esay 66. 44. Apoc. 22. 8. Mat. 9. 22. weeping and wailing gnashing of teeth and haue their portion with the diuell and his angels in a lake burning vnquenchably of fire and brimstone Q. What is the blessednesse of the godly A. That is set forth by the Prophet Dan. 12. 2. 3. where is also touched the shame and confusion that shall befall the wicked Q. VVhat is the scope of this place A. The scope of the Prophet is to hold the faithful afflicted in a constant course of duty and obedience to the Lord by consideration of the rich reward of the godly and fearfull punishment of the wicked at the second and glorious comming of Christ Q. It seemeth by the word many that all shall not rise A. There seemeth indeed to bee some aduantage giuen to the Iewes who imagine that there is no resurrection of the wicked which notwithstanding is manifestly confuted euen by this place it selfe where it is said that many shall awake to shame euerlasting Q. How then is this to be taken A. It is taken seuerally by it selfe as one whole which is diuided into his parts As if hee should say an infinite number shall awake an infinite or a great number of iust and an infinite or great number of the wicked And the like forme of speech to this is vsed of the Apostle Rom. 5. vers 15. 19. he saith that many are dead by the sinne of Adam and yet in the eighteenth verse he sheweth that by those many hee meaneth all and so speaketh that all were condemned in Adam likewise in the eighteenth verse it is said that the benefit of Christs death commeth to all meaning the faithfull that by faith are one with Christ as wee were all naturally with Adam yet in the 15. and 19. verses those that he called all he tearmeth many Although if he speake of the wicked by themselues and of the godly by themselues it may bee truly said that neither all the wicked nor all the godly shall awake out of the dust because some of both sorts shall not die but be changed onely 1. Cor. 15. 51. Q. VVhat doe you consider in this text A. The perfect happinesse of the good Q. VVhat doth this text teach concerning the same A. Two things the first of the happinesse which is common to all the good in the second verse and the other of the speciall happinesse that some shall haue aboue their fellowes in the third Q. From whence commeth this happinesse both common and speciall A. From our communication and participation Reu. 21. 3. with God in Christ which is set forth by this that God will dwell with vs we with him by a similitude of eating and drinking with him and eating of Reu. 3. 20. Mat. 26. 29. Reuel 2. 7. 17. Reuel 3. 5. 2. 26. 27. the tree of life and of the hidden Manna glorious clothes of rule and dominion Q. VVherein standeth the happinesse common to all A. Partly in freedome from all euill and partly in the enioying of the fulnesse of that which is good Q. How is the first set forth A. He shall wipe away all teares there shall bee no Reuel 21. 4. 22. 3. 5. more death no sicknesse no sorrow no crying no labour no darknesse no not so much as the danger or Reuel 21. 25. perill or feare of any euill the gates shall not be shut and therefore in their minds and soules they shall bee free from all those affections that haue any paine ioyned with them as wrath mercy pitie compassion feare care repentance and such like Q. How is the enioying of good things laid forth A. Wee may consider it either by that which is without or else that within vs. Q. How consider you that which is without A. The place which they shall bee in for the pleasant Psal 15. 1. Reuel 21. 10. situation likened to a high hill as that which is aboue the starres for the delicacie of it compared to Paradise called for the certainty and worth therof an inheritance and crowne immortall incorruptible vndefiled 1. Pet. 1. 4. Reuel 22. and that which withereth not and the glory of it is described at large Q. How else A. By the companie we shall haue and fellowship Heb. 12. 22. 23 24. 2. Thess 2. 1. Mark 9. 5. 6. with the Saints and Angels in which respect eternall life is set forth partly by being with Abraham Isaac and Iacob and the Apostle adiureth vs by the great assemblie And we see what delight the Apostles took to see Moses and Elias so as they would faine haue had them tarried with them although through their infirmitie they were afraid of the sight of them how much more then shall the ioy bee when wee shall behold their glory without all feare and