he that letteth shall let A. That the Antichrist is not one particular man as the Papists doe phansie for then by the like phrase he that letteth must bee one particular man where it cannot be that one man should liue so many hundred yeeres as from Pauls time to the time of the translation of the Empire from Rome much lesse vntill within two yeeres and a halfe of the latter day as they imagine the time of Antichrist And therefore as by him that letteth is vnderstood a succession of Emperours not one man alone so by Antichrist the man of sinne is vnderstood a succession of men and not one onely man So in Daniel 7. 3. 17. the foure beasts and the foure Kings doe not signifie foure particular men but foure gouernments in euery one whereof there were sundry men that ruled So that the argument of the Papists who vpon the words the man of sinne would proue that the Antichrist the Apostle speaketh of is one singular man is but vaine and hath no consequence in it Q. But how can Antichrist bee already come seeing the Empire yet standeth A. The name of the Empire onely remaineth the thing is gone for hee hath neither the chiefe Citie nor the tribute nor the commandement of the people and therefore he can bee no let to the Antichrists comming especially the Pope hauing gotten such an vpper hand vpon him as to cause him to waite at his gate barefoot and to hold his stirrop Q. What shall be the end of this Antichrist A. God shall confound him with the breath of his mouth that is with the preaching of the word which serueth for an other argument to proue the Pope to be Antichrist for wheras he had subdued Kingdoms and Empires vnder his feet he hath been of late mightily suppressed by the word preached and not by outward force as other potentates vse to be Q. What learne you of this A. The maruellous power of Gods word to suppresse 2. Cor. 10. 4. 5. whatsoeuer riseth against it for if the mightiest cannot stand before it much lesse the smallest and therefore it is expressed by a mighty wind which carrieth all before it and by fire which consumeth all Act. 2. 2. 3. and pierceth all And it declareth a maruellous easie victorie against the enemies when it is said that with the breath of his mouth hee shall consume his enemies Q. What else shall be the ouerthrow of Antichrist A. The glorious appearance of the Sonne of God in the latter day Q. What gather you of this A. That before the last day he shall not bee vtterly consumed whereof notwithstanding it followeth not that the head shall remaine till then for the Beast and the false Prophet shall bee taken and cast into the fire before the latter day but some shall retaine a liking of him and his errours and superstitions euen till the last day Q. Hitherto of the head of this generall apostasie What are the members of it A. They are first described by their end euen a number of people that shall perish which accordeth with that name and property of the head the destroyer or sonne of perdition being truly verified in them in regard of the fearfull end he shall bring them to Q. What is the vse of this A. That as no poyson can take away the life of an elect so small occasions carrie away such as are appointed to destruction Q. How otherwise are these members of Antichrist described A. By this that they neuer loued the truth although they vnderstood it and professed it Q. How should a man loue the truth A. For the truths sake not for vaine glory fleshly delight or commodity Q. How appeareth it that men loue the word of God A. When they walke accordingly and keepe faith in a good conscience which some losing by their wicked life lost also their faith that is their religion 1. Tim. 1. 19. Q. How is it to be vnderstood that God giueth men vp to strong delusions A. Because God is a iust Iudge which by them either punisheth or correcteth former sinnes and especially the contempt of the Gospell in which regard euen amongst vs now some are cast into the sinke of Poperie some into the family of loue some become Arians some Anabaptists all which are as it were diuers goales and dungeons whereinto hee throweth those that are cold and carelesse professors of the Gospell Q. What learne you by this A. That they which imagine God fauourable vnto them notwithstanding their sinnes because their life or goods or honours are spared are foulely deceiued for when the Lord ceaseth to reproue any or to Rom. 1. 24. 26. striue with them then doth hee giue them vp into vanitie of their owne minds to doe their owne wicked willes which is the greater iudgement and very vsuall with God to doe Q. What is our dutie in such cases A. To pray vnto the Lord to keepe vs from all errour but if for our triall or further hardening of others it please him to send errours amongst vs that it would please him to preserue vs in that danger that wee taste not of that baite whereby Satan seeketh to catch vs. Q. What other cause is there of sending these errours A. That those may be damned which beleeue not the truth for as God hath appointed them to damnation so betwixt his counsell in reiecting them and the final effect of it there must be sinne to bring that effect iustly vpon them Q. What reason is annexed of their iust damnation A. Because they rest in vnrighteousnesse hauing their eares itching after errour which they drinke in as the earth drinketh vp raine or the fishes water So that albeit they bee powerfully sent of God in his iust iudgement yet are they also greedily desired and affected of them CHAP. 55. Of the nearer signes before the day of Iudgement They are such as shall come Either within an age Or be neerly ioyned to the same MATTH chap. 24. vers 23. to the 29. 23. Then if any man shall say vnto you Lo here is Christ or there beleeue it not 24. For there shall arise false Christs and false Prophets and shall shew great signes and wonders insomuch that if it were possible they shall deceiue the very elect 25. Behold I haue told you before 26. Wherefore if they shall say vnto you Behold he is in the desart goe not forth Behold he is in the secret chambers beleeue it not 27. For as the lightning commeth out of the East and shineth euen vnto the West so shall also the cōming of the Son of mā be 28. For wheresoeuer the carkase is there will the Eagles be gathered together 29. Immediately after the tribulation of those daies shall the Sunne be darkened and the Moone shall not giue her light and the starres shall fall from heauen and the powers of the heauens shall be shaken Q. HItherto wee haue heard of the tokens that goe long
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
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 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
A TREATISE OF CHRISTIAN RELIGION OR THE WHOLE BODIE AND substance of Diuinitie By T. C. BY WISDOME PEACE BY PEACE PLENTY AT LONDON Imprinted by FELIX KYNGSTON for THOMAS MAN 1616. TO THE CHRISTIAN READER MAny haue bin sorrie good Reader to see some writings of this learned and godly Author come forth in publike since his death with so many defects and maimes To giue an instance hereof there is an exposition of the Epistle to the Colossians published vnder his name wherein hee hath had very much wrong done to him it being nothing else but a bundle of raw and imperfect notes taken by some vnlearned hearer neuer perused or so much as seene by the Author himselfe Wherein there is scant any good coherence of matter to be found or any perfect periods and sentences handsomly knit together or sutably depending one vpon another This Treatise of Religion now reprinted was the first whereof of there was much expectation and desire as of that which would be of more generall vse to all sorts of people in which respect the Author himself was known to make more account of it and would if God had prolonged his daies to haue perfected the same according to his own wishes haue giuen fuller satisfaction to his iudicious and impartiall Reader His purpose was to set downe in most plaine and familiar manner all the necessarie points of positiue Diuinity whereunto God in a gratious measure hath inabled him as may appeare euen by the first impression though it were published with many wants and imperfections What paines and faithfulnesse hath been vsed in this second edition for the supply of defects and amendment of the faults of the former will appeare to them that shall take time and paines to compare them together His helpe was principally vsed herein who was well acquainted with the Author and his purpose and who hath done no more herein in effect then what he had helpe in either from the Authors owne little Catechisme or from some directions in the best and last copie that he left behind him or which the necessitie of the method which he propounded did require The first edition as appeares wanted a beginning by meanes whereof the whole worke was as the trunke of a body without the head the reason whereof was the transposing of the doctrine of the Scripture wherewith he first began the Treatise into a more fit place this as neare as can bee according to the Authors mind and speciall direction is supplied in the first Chapter the like transposition of other particulars not well vnderstood by his seruant that copied forth the booke afterwards was a cause of the multitude of other errours also which wee hope are now sufficiently amended all particulars being brought to their proper places Only there is in the exposition of the last petition of the Lords Prayer a large discourse of Gods gouernment concerning sinne which were to bee wished had been brought backe to the tenth Chapter which is the first and fittest place for that argument to bee handled in and also whether by the Printers negligence or his that writ the copie there is one whole question and answere which belongs to the latter end of the seuenteenth Chapter placed out of order and set in the beginning of the eighteenth Chapter There are also to my griefe many other verball faults which the Printer and the transcriber must diuide betweene them which though they may bee easily discerned by the iudicious and aduised Reader yet may make others to stumble and therfore I earnestly pray thee good Reader which thou easily maiest doe that thou wouldest amend them in the first place according to the direction following Further thou art to be entreated that hereafter thou esteeme nothing to bee his but what shall bee published or approued by them to whom by his last will and Testament hee committed the perusall and examination of his writings Farewell W. B. THE CONTENTS OF THE SEVERALL CHAPTERS Ch. 1. Of Christian Religion and the parts thereof pag. 1. 2. Of the Essence of God 3. 3. Of the Attributes and properties of God 6. 4. Of the Trinitie 15. 5. Of the kingdome of God especially his Decree 18. 6. Of the execution of Gods Decree where of the creation in generall and speciall 22. 7. Of the creation of man 31. 8. Of Gods gouernment in generall 38. 9. Of his speciall gouernment and of the fall of man 42. 10. Of Originall and actuall sin and the guilt thereof 63. 11. Of the punishment of sinne 70. 12. Of the word of God 73. 13. Of the parts of Gods word and of the Couenant of Workes in generall 80. 14. Of the Couenant of workes in speciall 85. 15. Of the first Commandement 91. 16. Of the second Commandement 95. 17. Of the third Commandement 103. 18. Of the fourth Commandement 107. 19. Of the second table in generall 120. 20. Of the fifth Commandement 122. 21. Of the sixth Commandement 133. 22. Of the seuenth Commandement 140. 23. Of the eighth Commandement 147. 24. Of the ninth Commandement 153. 25. Of the tenth Commandement 157. 26. Of the summe of the Law 162. 27. Of the Couenant of grace 166. 28. Of Christs person 169. 29. Of the office of Christ 174. 30. Of his Propheticall office 179. 31. Of his Priestly office 182. 32. Of his Kingly office 187. 33. Of the excellency of his Kingly office in speciall 192. 34. Of the parts of Christs Kingdome 200. 35. Of the speciall working of Gods spirit in the Church by the word 205. 36. Of the Sacraments in generall 211. 37. Of Baptisme 218. 38. Of the Lords Supper 225. 39. Of Ecclesiasticall discipline 233. 40. Of Prayer or Inuocation 241. 41. Of fasting 247. 42. Of feasting 251. 43. Of the rule of Prayer and of the Lords prayer in generall 255. 44. Of the first Petition 261. 45. Of the second Petition 263. 46. Of the third Petition 267. 47. Of the fourth Petition 270. 48. Of the fifth Petition 274. 49. Of the last Petition 280. 50. Of thankes-giuing the second part of the second prayer 289. 51. Of Vowes 292. 52. Of the Church Militant 296. 53. Of the day of Iudgement in generall 308. 54. Of the day of Iudgment in speciall and of Antichrist 311. 55. Of the nearer signes before the day of Iudgement 327. 56. Of the Iudgement it selfe 341. Of the sentence of the Iudge 349. 57. Of the execution of Gods Iudgement 354. A TREATISE OF CHRISTIAN RELIGION CHAP. 1. Of Christian Religion in generall and the parts thereof Christian Religion treateth of the Nature of God therin of the Vnity of the God-head Where Of his Essence Chap. 2. Of his Attributes Chap. 3. Trinitie of Persons Chap. 4. Kingdome of God Chap. 5. IOH. Chap. 17. vers 1. 2. 3. 1. These words spake Iesus and lift vp his eyes to heauen and said Father the houre is come glorifie thy Sonne that thy Sonne also may glorifie thee 2. As thou hast
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
of it wast thou taken for dust thou art and vnto dust shalt thou returne 20. And Adam called his wiues name Eue because shee was the mother of all liuing 21. Vnto Adam also and to his wife did the Lord God make coates of skinnes and clothed them 22. And the Lord God said Behold the man is become as one of vs to know good and euill And now lest hee put forth his hand and take also of the tree of life and eate and liue for euer 23. Therefore the Lord God sent him forth from the garden of Eden to till the ground from whence he was taken 24. So he droue out the man and he placed at the East of the garden of Eden Cherubims and a flaming sword which turned euery way to keepe the way of the tree of life Q. HAuing spoken of the generall gouernment of of God it followeth to speak of the speciall which concerneth Men and Angels wherin doth it consist A. First in the fall of certaine Angels and of all mankind from that estate wherein they were created Secondly in the meanes of mans recouerie the former of which two points is laid downe in the 3. Chapter of Genesis Q. What is the summe of that Chapter A. The fall of the reasonable creatures especially of mankinde and the wretched estate hee threw himselfe and all his posterity into Q. How consider you of the fall of the reasonable creatures A. First in the fall of certaine Angels then of Man Q. How is the fall of the Angels considered out of this place A. It appeareth by this place that it was the Serpent that deceiued Eue but the Serpent was onely an instrument of the diuell as appeareth in that hee is called the old Serpent and also said to haue been a murtherer from the beginning who being an Angel as the Scriptures often testifie this place sheweth that the Angels had fallen before Q. What doe you consider in the fall A. The causes of the fall and the fall it selfe Q. Which be the causes A. The cause in Angels is very briefly and in generall implied because God leaueth them in their condemnation but the causes in man are set downe more at large to the end that in the due deep consideration of his fall hee might more clearly see the rich mercy of God in restoring him againe and bee more effectually stirred vp to lay hold vpon it Q. What then were the causes of the fall of Man A. They were either from things from without man or from man himselfe Q. Which are those that were from without him A. Either principall as the Diuell or instrumentall as the Serpent in and by whom the Diuell spake Q. What obserue you in the principall A. First the cause of his attempt that was his hatred to mankind and his enuie of his happie estate in Iohn 8. 44. which respect our Sauiour saith hee was a murtherer from the beginning Q. What gather you from thence A. That Satan is most busie to assaile them in Luk. 22. 31. whom the Image of God in knowledge and holines doth appeare not labouring much about those which either lie in ignorance or haue no conscience of walking according to knowledge as those that are his already Q. What note you secondly A. The instrument he vseth therunto viz. the Serpent which was wiliest of all the beasts of the earth Q. Why did he vse the Serpent rather then any other A. Because it of all other was the subtilest and by reason of his subtiltie and wilinesse the fittest Q. If there were craft and wilinesse before the fall then it seemeth there was sinne A. Craft in beasts is no sinne and the word heere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed signifieth a nimblenesse and slinesse to turne and winde it selfe any way in which respect also it seemeth the Diuell chose this beast that he might creepe into the garden vnseene of Adam who was to keepe the beasts out of it and to remaine there without being espied of him and creepe out againe when he had done his feate Q. What learne you from thence A. That the Diuell to worke his mischiefe is exceedingly cunning to make his choyce of his instruments Mattb. 7. 15. 2. Cor. 11. 13. 14. 1. Tim. 2. 14. according to the kinde of euill hee will solicite vnto Q. But we doe not see that he commeth any more in the body of Serpents A. Hee may and in the body of any other beast Ephes 6. 12. which the Lord will permit him to come in howbeit Reuel 2. 10. our case in this is more dangerous then Eues was Now Satan vseth commonly for his instruments men like vnto vs and familiar with vs which hee could not doe before the fall Q. What note you thirdly here A. The person or subiect he assaileth the woman Luk. 5. 30. Mark 2. 16. Matth. 9. 11. 2. Tim. 3. 6. which is the weaker vessell which is his continuall practice Q. Let vs now come to the Diuels speech which is the cause of sinne What is it A. It is this Is it euen so that God hath said ye shall not eate of the fruit of the garden Q What note you from hence A. First that it is likely there had been some communication before betweene the diuell and the woman and that Satan had asked why they did not eate of the forbidden fruit seeing it was so goodly and pleasant to behold and that the woman had answered that they were forbidden or somewhat to that effect whereupon he inferreth this that Moses setteth downe Q. What learne wee from hence for our direction when we are tempted A. By Eues wants wee learne as wee are taught Ephes 6. 14. Iude 9. 1. Pet. 5 9. Mat. 4 ◠10. else-where that we are to resist Satan by strong faith and to vse against him the sword of the spirit which is the word of God and to turne our selues to God desiring him to command him away at whose commandement only he will depart Q. What learne you hence A. To take heed lest for want of some one thing Philip. 4. 6. 1. Thess 5. 18. which God withholdeth from vs which wee gladly would haue wee bee not vnthankfull to the Lord for his great liberality and enter further into a mislike of him for that one want then into the loue and liking of him for many his benefits wee enioy especially it being for our good that hee withholdeth it and it being not good for vs which we desire Q. What learne you out of the answere of Eue A. That she began to slip at the first for notwithstanding so farre she answered truly in that shee saith that God had forbidden them to eate of the fruit of that tree and telleth also the punishment truly that would follow thereof yet that she saith they were forbidden to touch it it is more then the Lord did make mention of And seemeth thereby to insinuate some rigor
namely not to communicate with other mens sinnes as if we had not enow of our owne to answere for which especially belongeth vnto those in Charge Thirdly how dangerous an instrument an euill 1. King 16. 31. 2 King 8. 18. Nehem. 13. 26. and deceiued wife is which the Lord commandeth men should beware to make choyce of and if the man which is stronger may be deceiued by the woman much more the woman which is the weaker may be deceiued by the man Q. VVhat learne you of that Adam eate A. First that which hath been before noted that the Diuell by one of vs tempteth more dangerously then in his owne person so that Satan knew he could not so easily haue deceiued Adam by himselfe as by Euah Secondly for that at her motion hee yeelded it teacheth husbands to loue their wiues no otherwise Coloss 3. 18. then in the Lord as the wiues must do their husbands Q. Hitherto of the former part of this chapter touching the sinne of Adam Now let vs come to the other of the things that follow the sinne A. It followeth that their eyes were opened and that they saw themselues naked Q. Why were they not naked before and hauing the eye sharper then after the fall must they not needs see they were naked A. It is true howbeit their nakednesse before the fall was comely yea more comely then the comliest apparell we can put on being clad with the robe of innocencie from the top of the head to the sole of the foot wherfore by nakednesse he meaneth a shamefull nakednesse both of soule and body as the Scripture Reuel 3. 17. 18. speaketh otherwhere Q. What gather you from thence A. That the lothsomnesse of sinne is hidden from Prou. 5. 4. 23. 32. Matth. 27. 3. 5. our eyes vntill it be committed and then it presents it selfe fearfully to our consciences and appeareth in it proper colours Q. VVas that well done that they sewed fig-tree leaues to hide their nakednesse A. In that they were ashamed to behold their own nakednesse of the body it was well but in so much as they were not moued thereby to seeke a remedie for their inward nakednesse it was not well Q. VVhat gather you from thence A. First that those that doe feede their carnall delight Habak 2. 15. Gen. 9. 22. in the beholding either of their owne nakednesse or the nakednesse of any other haue lost euen that honesty that the sinfull nature of man naturally retaineth Secondly that such as for custome sake haue couered their nakednesse with clothes doe notwithstanding Ephes 5. 3. 4. 12. with filthie words as it were lay themselues naked are yet more wretched and deeplier poysoned with the poyson of the vnclean spirit and haue drunk more deeply of his cup. Q. Seeing our nakednesse commeth by sinne and is a fruit thereof it may seeme that little Infants haue no sinne because they are not ashamed A. So indeed did the Pelagian Heretikes reason but they considered not that the want of that feeling is for the want of the vse of reason and because they do not discerne betweene being naked and clothed Q. What followeth A. That at the noise of the Lord in a wind they fled from the presence of God and hid themselues where the trees were most thick Q. What learne you from thence A. First that the guilt of an euil conscience striketh Iob 18. 11. 14. Prou. 15. 15. horror into a man And therefore it is said that terrors terrifie him round about and cast him downe following him at the heeles and leaue him not till they haue brought him before the terrible King thereof it is that a good conscience is so greatly extolled that it is said to be not onely a feast but also a continuall feast Secondly that the fruit of sinne is feare which maketh a man to flie from God as from an enemy Wheras on the contrary side the Apostle affirmeth that hauing peace of conscience wee haue accesse and approch Rom. 5. 2. vnto God Thirdly their blindnesse following their sin wherby they thought that the shadow or thicknes of trees Psal 139. 7. 8. 9. 10. 11. 12. 13. 1. Sam. 10. 22. 23. would hide them from the face of God which could not haue hidden them from the face of a man whereas it is said of God If we goe vp to heauen hee is there if downe into the deepe he is there also Q. What followeth A. That God asketh where he is which knew well where he was Q. What learne you from thence A. First that wee would neuer leaue running from Esay 65. 1. God vntill wee came to the depth of hell if God did not seeke vs and follow vs to fetch vs backe againe as the good shepheard the lost sheepe Secondly that the meanes of calling vs home is by the word of his Luk. 15. 4. mouth Q. What followeth A. That Adam being asked assigneth for causes things which were not the causes as namely the voice of the Lord his feare his nakednesse which were not considering that hee had heard the voice of God and was naked when he fled not dissembling that which his heart knew to be the true cause of his sinne Q. What learne you from thence A. That it is the property of a man vnregenerate to hide and cloake sinne and therefore that the more we hide and cloke our sinnes when we are dealt with for them the more we approue our selues the children Iob 31. 33. of the old man the cursed Adam Q. VVhat followeth A. The Lord asketh how it should come that hee felt his nakednesse as a punishment and whether hee had eaten of the forbidden fruit Q. VVhat note you from thence A. That before that our sinnes bee knowne in such 1. Sam. 15. 13. Josh 7. 20. 2. King 5. 25. Act. 5. 8. sort as the deniall of them is in vaine and without colour we will not confesse our sinnes Q. VVhat learne you out of Adams second answere vnto God A. That the man vnregenerate dealt with for his sinnes goeth from euill to worse for his sinne that he Prou. 19. 3. hid before now he cannot hide it any longer hee excuseth it by excusing it accuseth the Lord as those doe who when they heare the doctrine of Predestination Mat. 25. 24. 25. and prouidence thereupon would make God a partie in their sinnes Q. What learne you further A. That howsoeuer Adam alleaged it for an excuse because hee did it by persuasion of another yet God holdeth him guiltie yea dealeth with him as with the principall because his gifts were greater then his wiues Q. What learne you from the answere of Eue to the Lords question why she did so A. The same which before that the vnregenerate man doth goe about to excuse the sinne he cannot denie for she casteth her sinne vpon the Serpent where shee said that which was true but kept
wanton pictures and the like things that the heart is inflamed to lust thereby Q. What is contrary to this A. To make a couenant with our eyes and to pray Iob. 31. Psal 119. that the Lord would turne away our eyes from seeing vanitie Q. How doth a man sinne by his eares A. When he delighteth in hearing vnhonest and filthie words although for his credit hee will not speake them Q. VVhat further abuse of the parts is there this way A. By all light gesture behauiour of a mans body Esay 3. 16. in wanton dancing and other lasciuious motions Mark 6. 22. Q. VVhat is contrary to this A. That a man so carrie and direct these parts as Rom. 6. they be not weapons of vncleannesse Q. How is the whole body abused A. Either by himselfe or with others Q. How by himselfe A. In ceasing from doing any profitable thing as in 2. Sam. 11. 1. 2. 1. Tim. 5. 11. 13. Deut. 23. 10. Gen. 38. 9. Idlenesse Or by the horrible sinne of Onan and the like pollutions Q. How is it with others A. Either in vnlawfull coniunction of all which the vnlawfull vowes of continencie are nurses or vnlawfull separation Q. How doe men offend by vnlawfull coniunction A. When men do carnally companie with others out of marriage or otherwise then the holy lawes of marriage doe require Q. VVhat is common to those vnlawfull mixtures that are with others A. That they may be all either voluntarie in both Deut. 22. 25. or by force in the one in which case the partie forced is to be holden guiltlesse Q. Of how many sorts are they A. They are either naturall or vnnaturall Q. VVhat is the naturall coniunction forbidden by this Law A. Fornication and Adulterie Deut. 22. 28. Q. VVhat is Fornication A. When two single persons come together out of Leuit. 19. 29. Deut. 23. 17. 1. King 15. 12. 2. King 23. 7. the estate of Matrimonie where it is manifest that the stewes permitted yea authorized and defended in Poperie are vnlawfull and expressely forbidden in the Law and the Kings are commended in the Scripture who tooke away such filthinesse out of their land the rather considering that by them not Fornication only but Adulteries yea Incests also were committed when as both married and vnmarried came thither and oftentimes some of the same blood or affinitie Ezech. 22. 11. committed villanie with one whore so farre is it that they are remedies of vncleannesse Q. VVhat is Adulterie A. When at least one of the persons married or contracted in marriage companieth with another whither also may bee referred Polygamie and the hauing of many wiues at once which was euer vnlawfull Mal. 2. 15. 16. in conscience though it was not punished by the positiue Law Q. May not a man also sinne against this Commandement in abusing his body with his owne wife A. Yes verily when the honourable and chast estate 1. Thess 4. 4. of Matrimonie is vsed to wantonnesse and not with moderation and seemlinesse as a man may fault in excesse of wine although it be his owne Q. Hitherto of the vnlawfull coniunction which is naturall what is vnnaturall A. It is either with those of the same kind or with other and those of the same kind are either of both sexes or of some sexe with the same sexe Q. VVhat are those of both sexes A. First when a man doth keepe companie with a woman or with his owne wife or any other when it is with them according to the manner of women Secondly when there is a mixture of those bodies that Leuit. 18. 19. Ezech. 18. 6. 22. 10. are within the degrees of kindred or alliance forbidden by the Law of God although it bee in marriage Q. What is that of one sexe with the same sexe A. Buggerie when man with man or woman with Rom. 1. 26. 27. woman committeth filthinesse Q. Hitherto of vnnaturall mixture with their owne Leuit. 18. 22. kind What is that with another kind A. Of a man or woman with a beast Leuit. 18. 23. Q. Hitherto of the vnlawfull coniunction What is the vnlawfull separation A. It is either committed when the partie is present or when it is absent Q. How when the partie is present A. When due beneuolence is not yeelded although 1. Cor. 7. 3. 4. there bee aptnesse thereunto nor any hinderance by consent in respect of extraordinarie prayer Q. How when the partie is absent A. When the partie withdraweth it selfe in mislike or loathsomnesse or else by long and vnnecessary iourneyes of trauelling of merchandize warres c. Or when separation hath been made by the Magistrate without lawfull cause Q. So much of the Commandement What are the punishments of the breach A. First a Numb 5. 13. Prou. 5. 14. when many other sinnes are hid this is most commonly discouered Secondly b Prou. 2. 22. 14. Eccles 7. 27. 28. Rom. 1. 24. the sinne is a iudgement of it selfe Thirdly c Heb. 13. 4. 1. Cor. 6. 9. 10. God will iudge them oftentimes in this world alwaies in the world to come Fourthly d Leuit. 20. 10. more particularly whipping for fornication and death to other vnlawfull mixtures e Prou. 6. 26. Hos 4. 11. Iob. 31. 12. 9. 10 Deut. 23. 2. 2. Sam. 13. 14. 16. 21. Leuit. 20. 20. Fifthly it spendeth the goods as also hurteth the body and bereaueth a man of his vnderstanding and iudgement and not onely reacheth to the offenders themselues but also to their children for by Moses Law the bastard to the tenth generation might not enter into the Sanctuarie likewise hee sinneth against his wife and lawfull children whilest thereby he oftentimes maketh a stewes of his house as Dauid did by the adulterie he committed with the wife of Vrias And children begotten in horrible incest were to be burnt or slaine in their mothers wombe CHAP. 23. Of the eighth Commandement The duties to our neighbour in other regards viz. Of his goods The sin forbidding the hurt of our neighbour or his goods is theft Inward of the heart Outward the Instruments Kindes Priuate by abuse of our Owne by Prodigality Auarice Neighbors With colour Without colour Publike in Church sacriledge Temporall Spirituall Common-wealth Good name Command 9. Ch. 24. EXOD. 20. 15. Thou shalt not steale SO much of the seuenth Commandement and of those duties we owe to our neighbour in regard of his wife now follow those which we owe in other regards and that 1. of his goods 2. of his name The dutie we owe him in regard of his goods is contained in the eighth Commandement Q. What is that A. Thou shalt not steale Q. What is the summe of it A. To giue to euery one that which is his and not onely not to diminish by any meanes another mans goods but to doe our best as farre as our callings and meanes
the Counsellor Q. What is here generally to be obserued A. That whereas in the gouernment of a Kingdome Esay 9. 15. 2. Sam. 20. 16. Eccles 9. 16. counsell and wisedome are chiefe and preferred euen to strength we may assure our selues that in the Kingdome of Christ all things are done wisely nothing rashly Hence in the Reuelation of Iohn he is described thus To be in the middest of the golden Candlesticks clothed with agarment downe to the foot such as Counsellors vse to weare and that his head and haires are white as white wooll and as snow whereby is noted such a person as for grauity and great experience is fit to giue counsell Q. What is further to be gathered hence A. Matter of great comfort for vs that are the children of God in that our Sauiour Christ is our Counsellor who is able and willing to giue vs all sound aduice in whatsoeuer concerneth our good Q. What are we here further to learne A. That when we are in any perplexitie and know not which way to turne vs we seeke vnto our Sauiour Christ for aduice and direction who is giuen vs for a Counsellor Q. By what meanes may we come to him for aduice A. By humble Supplications and prayers made vnto him Q. How may we receiue aduice from him A. By the doctrine of God drawne out of his holy word and testimonies which therefore Dauid calleth Psal 119. 24. his Counsellors or the men of his Counsell Q. What followeth A. That hee is wonderfull in might and the strong God Q. What haue we here to learne A. First that as hee is wise to aduise and foresee things pertaining to the good of his Church so hee is of power to execute and effect all that hee aduiseth wisely Secondly that as there is in vs no aduice of our selues so there is in vs no found strength to keepe vs from any euill but that as hee giueth good aduice to his so doth he by his owne power performe and effect Phil. 2. 13. it And therefore although we be as the vine of all other trees the weakest or as the sheepe of all other beasts the simplest yet wee haue for our gardiner and for our sheepheard Christ Iesus the mightie strong God Thirdly that we should take heed how we depart from his obedience for he both can and will do what pleaseth him Q. What other property followeth A. Two other which are as it were the branches and effects of the former first that hee is the father of Eternities secondly the Prince of peace Q. Doth not this title The father of eternities argue a confusion of the Diuine persons A. In no case for it is a borrowed speech signifying that he is the author of eternitie Q. What doe you learne from hence A. That where other Kingdomes alter and come Dan. 2. to an end his is euerlasting Q. What doctrine is to be gathered from thence A. First that the Kingdome of our Sauiour Christ being perpetuall hee dasheth and crusheth in pieces all other Monarchies and Regiments how mighty soeuer that rise vp against him and his Kingdome and therefore that his Church and subiects generally and euery particular member need not feare any power whatsoeuer Secondly that whatsoeuer wee haue by nature or Esay 40. 6. 1. Pet. 1. 24. 25. industrie it is momentanie like vnto the grasse that fadeth away and whatsoeuer durable thing wee haue we haue it from Christ Q. VVhat is the second property arising out of the former A. That he is the Prince of peace that is the procurer cause and ground of peace that procureth peace for his subiects and causeth them to continue in quietnesse Q. Of what nature is this peace A. It is spirituall for first wee haue peace with Rom. 5. Ephes 2. 14. God secondly wee haue peace in our consciences thirdly there is peace betweene men which ariseth out of both the former Q. Where is this peace established A. Vpon the throne of Dauid that is in the Church of God Q. Are not we also in some measure partakers of this honour of his Kingly office A. Yes verily as well as of his Priests office For we Rom. 6. 12. Rom. 16. 20. Reuel 1. 6. are Kings to rule and subdue our stirring and rebellious affections and to tread Satan vnder our feet Q. What is the cause of all this A. The loue and zeale of God breaking through all lets either inward from our selues and our owne sinnes or outward from the enmitie of the diuell and world CHAP. 33. Of the excellency of Christs Kingdome in speciall It consisteth First in Wisedome Righteousnesse or Iustification parts Forgiuenesse of sinnes Imputation of righteousnesse Secondly in Sanctification parts Mortification Viuification Redemption 1. COR. 1. 30. But of him are ye in Christ Iesus who of God is made vnto vs wisedome and righteousnesse and sanctification and redemption Q. VVHerein more specially doth the excellencie of Christs Kingdome consist A. In certaine speciall treasures brought vnto vs by his Propheticall and Priestly office and made effectuall vnto vs by his Kingly office Q. What are those treasures A. They are certaine speciall fruits mentioned by the Apostle 1. Cor. 1. 30. Q. What is the first he here nameth within vs A. That he is made vnto vs Wisedome Q. Is this necessarie to our saluation A. Yea for hauing absolutely lost all godly and sauing Prou. 30. 2. 3. wisedome wherein we were first created it is to be repaired againe ere we can be partakers of life eternall Q. VVhy haue we not wisedome enough of our owne by nature to bring vs to eternall life A. No verily for although wee haue wisedome naturally engrafted in vs to prouide in some measure for this present life and sufficient to bring vs to condemnation in the life to come yet wee haue not one graine of sauing wisedome to inable or direct vs so much as to make vs step one foot forward to life eternall Q. VVhere is this wisedome to be found 2. Tim. 3. 15. Psal 19. 7. A. In the Word of God Q. How come we to it A. By Christ for God dwelleth in Light which 1. Tim. 6. 16. John 1. 18. no man hath approched vnto only the Sonne which was in the bosome of his Father hee hath reuealed him Q. VVhat is the second fruit the Apostle nameth A. That Christ is made vnto vs Righteousnesse Q. VVhat is meant here by Righteousnesse A. Our Iustification before God whereby we are deliuered from the guilt and punishment of all sinne and are accounted righteous euen by the righteousnesse of our Sauiour Christ imputed vnto vs by meanes whereof we are restored to a better righteousnesse then that which we lost in Adam Q. This doctrine that a man should be made righteous by the righteousnesse of another is it not as absurd as if a man should bee said to be fed with the meate another eateth or to be warmed with
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
in them wee beate backe or Heb. 12. 6. 7. Reuel 3. 19. ouercome the tentations wee receiue so many vndoubted testimonies of his loue to vs. Q. What is here to bee obserued in regard of the order that this petition is placed in A. In that this petition followeth vpon the former to strengthen our faith for the obtaining of it we must be assured of the former that seeing God hath forgiuen Psal 85. 8. vs our sinnes hee will also mortifie our flesh and quicken our spirit which are the two parts of sanctification desired in this petition and neuer seuered from true iustification Q. What learne you of this A. That wee cannot rightly desire God to forgiue vs our sinnes past vnlesse out of the hatred of them we craue also power to abstaine from the like in time to come So farre are men from being iustified when Psal 51. 9-12 they haue not so much as a purpose to leaue their sin where it is not enough to purpose it vnlesse wee also pray for grace to performe it For who being deliuered from a great disease will returne to it againe and not rather desire a diet whereby hee may bee preserued Prou. 26. 11. 2. Pet. 2. 22. from it Swine indeed after they are washed and dogges after their casting returne the one to their walter and the other to their vomit As also it is the fashion of the Papists who after auricular confession concerning themselues to bee discharged from sinnes past go to their sinnes afresh againe afterward but those that are truly washed with the blood of Christ will neuer giue themselues ouer to their sinnes againe Q. If they cannot returne to their vomit what neede haue they to pray A. Yes very great notwithstanding for God Mat. 26. 41. Ephes 6. 18. hath ordained prayer to be a chiefe meanes of keeping them from reuolt and they ought to bee so much the Luk. 22. 31. 1. Pet. 5. 8. more earnest in prayer as they are more subiect to bee beaten and buffeted with tentations then others Q. What learne you from thence A. Much comfort in tentations in that it is a token of Gods fauour and of pardon of our sinnes that we are tempted Q. What other cause is there to pray that we bee not lead into tentation A. For that the condition of them that are called to Iohn 5. 14. 2. Pet. 2. 20. 22. Mat. 12. 43 45. the hope of life will be worse then the estate of those that neuer tasted of the good word of God if they giue themselues to euill as a relapse in diseases is more dangerous then the first sicknesse was Q. But how agreeth it with the goodnesse of the Lord to leade men into tentation when it is said that God tempteth Iam. 1. 13. none as he is tempted of none A. When all things are of him and by him it Rom. 11. 36. must needs follow that the things that are done are guided and gouerned by him yet in such sort as none of the euill which is in the transgressors cleaueth vnto him Q. But how can that bee without staine of his righteousnesse A. It is a righteous thing with God to punish sinne with sinne and so to cast a sinner into further sinnes by way of iust punishment therefore wee desire God not to giue vs ouer to our selues by withdrawing his spirit from vs as when men doe delight in lies hee giueth them ouer to beleeue lies and for Idolatrie men 2. Thoss 2. 11. Rom. 1. 24. are often iustly punished with corporall filthinesse in the same degree Now being naturally prone to sinne whē this readinesse by the iust iudgement of God is strengthened how rush wee into all euill euen as a horse into the battell to whom we put the spurres or as an Eagle fleeth to her prey Q. How can it be shewed out of the Scripture that God hath a hand whereby he gouerneth euen the transgressions that are done against his holy will A. It is expressely said that God did send Ioseph before Gen. 45. 5. 7. into Egypt and that his brethren did not send him Wherein God is said to haue had a further and a stronger hand in his sending into Egypt then his brethren and therefore it is manifest that God did that well which the Patriarches did sinfully Hitherto is referred that which is said that it was of God that Rehoboam 2. Chron. 10. 15. hearkened not to the people Also that it is said that God had commanded Shimei to curse Dauid and 2. Sam. 16. 10. that the diuell was bidden of God sitting in the seate of his righteous iudgement to bee a lying spirit in the 2. King 22. 19. 20. 23. mouthes of the false Prophets And to bee content with one more amongst many testimonies let vs consider how the vilest and most horrible act that euer was done vpon the face of the earth the Lord God is said to haue wrought most holily For as Iudas the Iewes and Pilate are all said to haue giuen Christ to Act. 2. 23. 4. 28. Rom. 8 32. death so the Father and Christ are said to haue done the same and that in the same words though the manner and purpose be diuers Q. Doth God any more then suffer such things to bee done A. He suffereth them indeed but this is not an idle permission as some imagine but ioyned with a worke Act. 2. 23. 3. 18. 4. 28. of God as in the crucifying of Christ it is said they did nothing but that which the hand of God had determined before Q. But doth not this draw God to some staine of sinne from which he is most free as that which hee hateth and punisheth A. In no wise for God is the author of euery action Act. 17. 28. and the diuell and our concupiscence the authors of the euill in it as he that rideth on a lame horse causeth him to stirre but is not the cause of his halting Q. How can God haue a hand in these things and yet be free from sinne A. As a cunning workman with an ill toole can worke artificially and a skilfull Apothecarie make a soueraigne medecine of the vipers flesh so the Lord can guide and order the poysonfull sinnes of men in such sort as they shall turne to his glory and good of the Church and yet cannot therein be charged with sinne no more then the Apothecary with poysoning in so gouerning the poyson as it doth the contrary by his skill to that which by nature it would haue done And as in painting the blacke colour giueth grace to other the beautifull colours in making them shew better so it is in this worke of God in which the sinne and vntruth of men as by a blacke and darke colour causeth the truth and righteousnesse of God as the white to be more commended and to appeare better Q. But how are these actions of the