b Psal 32. 1. 2. happinesse to haue our sinnes couered and not imputed it must needs bee extreame miserie to haue them reckoned and imputed vnto vs. Therefore the transgressors of this Commandement the more free that vsually they are from the iudgements and punishments of men the more heauie plagues and vengeance will surely light vpon them from God except they repent Q. What is summarily required in this Commandement A. The setting apart of a speciall day euery weeke Neh. 13. 15. 23. Esay 58. 13. wherein we are to separate our selues from our worldly businesses and ordinarie callings concerning this life that we may wholly attend to the seruice and worship of God alone Q. What need is there of one whole day in a weeke to serue God in seeing we may serue him euery day A. To the end that wee should not plunge our selues so deepely into the affaires of the world as that we should not recouer our selues the wisdome of God hath thought it good that one day in seuen there should bee an intermission from them that wee might wholly separate our selues to the seruice of God and with the more freedome of spirit performe the same Secondly for that a whole day is needfull for the performance of all the parts of Gods worship as hearing of publike Prayer and the Word preached Catechizing administration of the Sacraments exercise of holy Discipline consideration of the glory of God in the creatures Thirdly If Adam in his perfection had need of this helpe much more haue we who are so grieuously corrupted Q. Is there any one speciall day of the weeke set apart by God himselfe A. Yea. Q. What day is that A. The first day in the week called the Lords day 1. Cor. 16. 2. Reuel 1. 10. Act. 20. 7. Q. VVas this day set apart thereunto from the beginning A. No for from the first Creation till the Resurrection of Christ the last day of the weeke commonly called Saturday was the day that was appointed thereunto and that which the people of God constantly obserued Q. And why so A. Because vpon that day God ceased from the Gen. 2. 2. worke of Creation Q. How came this day to be changed A. By Diuine Authority Q. How doth that appeare A. First by the a Ioh. 20. 19. 26. Act. 2. 1. 20. 7. practice of our Sauiour Christ and his Apostles which should be a sufficient rule vnto vs b 1. Cor. 16. 1. especially the Apostles hauing added a commandement thereunto Secondly there is no reason why it should bee called the Lords day but in regard c Reuel 1. 10. of the speciall dedication thereof to the Lords seruice For otherwise all the daies of the weeke are the Lords daies and hee is to bee serued and worshipped in them Q. What was the cause why the day was changed A. Because it might serue for a thankfull memoriall of Christs Resurrection for as God rested from his labour on the last day of the weeke so Christ ceased Mat. 28. 1. Gen. 2 1. 2. from his labour and Afflictions on this day as the one therefore was specially sanctified in regard of the Creation of the world so was the other in respect of the restauration and Redemption thereof which is a greater worke then the Creation it selfe Q. Cannot this day then be altered A. No not by the power of any creature in heauen or earth Q. But doth not this Commandement directly require the seuenth day from the Creation A. No but the seuenth day in generall Q. But doth not the reason annexed where the Lord is said in sixe daies to make heauen and earth and to rest the seuenth and therefore to hallow it confirme so much A. No not necessarily for it doth not thence follow that we should rest the same day the Lord rested but that wee should rest from our workes the seuenth day as he rested from his which seuenth as vnder the Law hee appointed to bee Saturday so nothing hindreth but that by his speciall appointment vnder the Gospell it may bee Sunday and yet the substance of the Commandement nothing altered Q. Why doth not the New Testament specially mention this change A. Because there was no question moued about the same in the Apostles times Q. Is not this Commandement Ceremoniall A. No First if it were so then the Morall Law should consist but of nine words or Commandements which is a Deut. 4. 13. contrarie to Gods word Secondly this Commandement amongst the rest b Exod. 31. 18. was written by the finger of God whereas no part of the Ceremoniall Law was Thirdly it as well as the other was written c Deut. 5. 22. in Tables of stone to signifie the continuance of this Commandement as well as the rest Fourthly d Gen. 2. 3. it was before any shadow or Ceremony of the Law yea before Christ was promised whom all Ceremonies of the Law haue respect vnto Q. But it sometime shadowed our a Coloss 2. 16. 17 Exod. 31. 13. Eternall Rest and is therefore Ceremoniall A. That followeth not for the ceremoniall representation of our Eternall Rest came after the Commandement of the Rest and therfore is accessorie and accidentall for which cause b Dan. 9. 27. Matth. 11. 13. Act. 15. 6. Coloss 2. 13. 14. Heb. 10. 14. Gal. 5. 2. the time of correction and of abolishment of ceremonies being come that vse may well fall away and yet the Commandement remaine it being not of the substance of the Commandement Q. Haue you yet any further reason to confirme the perpetuitie of the Rest of the seuenth day A. Our Sauiour Christ willing his followers which Matth. 24. 20. should liue about 40. yeeres after his ascension to pray that their flight might not be vpon the Sabbath to the end that they might not be hindred in the seruice of God doth thereby sufficiently declare that he held not this Commandement in the account of a ceremonie Q. When doth this our Sabbath begin A. At the dawning of the day for Christ rose in the dawning thereof whereby is put a difference betweene the Iewish and the true Christian Sabbath for as the Iewish Sabbath began in that part of the day in which the Creation of the world was ended and consequently in the euening so the celebration of the memorie of Christs Resurrection and therin of his Rest from his special labors being the ground of the change of that day into this it also by the same proportion of reason is to begin when the Resurrection began which was in the morning Q. Can you shew this by example A. Yea Paul being at Troas after hee had preached Act. 20. 7-10 a whole day vntill midnight celebrated the Supper of the Lord the same night which was a Sabbath daies exercise and therefore that night following the day was a part of the Sabbath for in the morning he departed hauing stayed there seuen daies
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
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
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
as Rahab though subiect to the King of Iericho might not reueale the Spies but should haue failed in her duty if shee had betrayed them at the Kings commandement and therefore in this case she did well in preferring the obedience shee owed to God before the dutie shee owed to man In like case also Ionathan reuealing his fathers counsel vnto Iosh 2. 3. 1. Sam. 19. 2. 3. Dauid preferring the greater dutie before the lesser did well So wee owing a greater duty to our Deut. 33. countrey then to our naturall kindred must rather refuse to relieue them if they bee Traitors then suffer any hurt to come to our countrey Q. But what if two haue need of that which I can bestow but vpon one onely A. I must then preferre him that is of the houshold Gal. 6. 10. of faith before any other and my kins-men and those that I am tied vnto by any speciall bond before strangers Joh. 1. 41. Act. 10. 24. Q. So much of the generall How are these sixe Commanments diuided A. Into such as forbid all practice or aduised consent to any hurt of our Neighbour and such as forbid all thoughts and motions of euill towards our Neighbour though they neuer come to aduised consent of the will Q. What Commandements are of the first sort A. The first fiue of this second Table Q. How are they diuided A. Into those that concerne speciall duties to speciall persons and those that concerne generall duties to all Q. What Commandements concerne speciall duties A. The first of the second Table being in number the fifth CHAP. 20. Of the fifth Commandement Of the duties of Inferiors to Superiors and of Superiors to Inferiors arising there from Superiours are without authoritie by gifts Naturall of Person Age. of Parts Minde Body Accidentall with authority Priuate By nature Husbands and wiues Parents Children Otherwise as Masters and Seruants Publike in the Church Ministers Common-wealth Magistrates EXOD. 20. 12. Honour thy father and thy mother that thy daies may bee long vpon the land which the Lord thy God giueth thee Q. VVHat is the fifth Commandement A. Honour thy father c. Q. What is the summe of the Commandement A. All speciall duties required in regard of speciall callings and differences which God hath made betweene speciall persons Q. What be those speciall persons A. Superiours and Inferiours Q. What are Superiours A. They are such as by Gods ordinance haue a 2. King 5. 13. 6. 21. 1. Cor. 4. 15. 2. King 2. 12. 13. 14. Coloss 3. 12. preeminence and are heere termed by the name of Parents to whom the first and principall duties required in this Commandement do appertaine Q. Why are all Superiours called here by the name of Parents A. First for that the name of Parents being a most sweet name men might therby be allured the rather to the duties they owe whether they bee duties that are to bee performed to them that are properly so called or which they should performe to others Secondly for that at the first and in the beginning of the world Parents were also Magistrates Pastors Q. How doth this agree with the Cōmandemēt of Christ that we should a Mark 3. 7. 8. call no man Father or Master vpon earth A. Very wel for there our Sauiour meaneth only to restraine the ambitious titles of the Pharisies in those daies which desired not onely so to bee called but that men should rest in their authority alone for matters concerning the soule Q. Who are inferiours A. Such as by the ordinance of God are any way vnder Superiours and who are principally and in the first place to perform the duties required in this Commandement Q. VVhat are the speciall duties required A. They are here comprehended vnder the word Mal. 1. 9. Honour Q. Why so A. Because it addes an ornament and dignitie to them Q. What is the honour that Inferiours owe to Superiours in generall A. Reuerence of the mind declared by some ciuill behauiour or outward submission as of rising before them of giuing thē the honor of speaking first c. Leuit. 19. 32. Iob. 29. 8. 32. 6. 7. Q. VVhat is the dutie of Superiours towards their Inferiors in that respect A. To carrie themselues so as they may bee worthie the honour that is giuen them Q. How many sorts of Superiours are there A. Two without authority and with authority Q. VVho are Superiours without authority A. Such as God hath by Age onely or by some supereminent gifts lifted aboue others as the elder before the yonger the skilfull before him that hath lesse skill Q. VVho are inferiours to such A. They who are yonger and of meaner gifts Q. VVhat is our dutie towards such Superiours A. First to acknowledge the things wherein God hath preferred them before vs and to respect them for it Secondly to make our benefit of their good graces so farre as our calling will suffer Q. What is the dutie of them towards vs A. First they who are Superiours in yeeres are by graue wise and godly cariage of themselues to procure reuerence vnto themselues On the one side auoiding lightnesse and variablenesse of the other too much seuerenesse and austerity Secondly they who are Superiours in knowledge and skil are to vse their skill so as others may be benefited 1. Pet. 4. 10. by them Q. Who are the Superiours with authority A. Such as by special office and calling haue charge ouer others Q. What are the Inferiours A. Such as be committed vnto their charge Q. What generall all dutie is there betweene the Superiours and Inferiours of this sort A. To pray more especially one for another 1. Tim. 2. 1. Psal 20. 21. Gen. 24. 12. Psal 3. 9. 25. 22 and 28. 9. Q. What is required of the Inferiours A. Two things subiection and obedience Rom. 13. 1. Q. What is subiection A. An humble and readie minde to submit themselues to their gouernment who are set ouer them in acknowledging the necessity of their power in gouerning Rom. 13. 1. Tit. 3. 1. 1. Tim. 6. 1. them Q. What is obedience A. A voluntarie heartie doing of that which the Superiours command or patient suffering of that they shall inflict vpon them albeit it should be either without Ephes 6. 5. 6. 7. 1. Pet. 2. 19. 20. iust cause or somewhat more excessiuely then the cause requireth Q. Is there no restraint of this obedience A. None sauing that which we owe vnto God in regard whereof our obedience to them must bee in Ephes 6. 1. 5. 24. 1. Sam. 22. 17. the Lord that is only in lawfull things otherwise we are with reuerence to refuse and alleage our duty vnto God for our warrant Q. VVhat is the duty of such Superiours towards their ours A. Prudently and after a holy manner to gouerne such as are committed vnto them not as Tyrants but as
soueraigne medicine or of fearfull reuenge Q. What are medicinall Censures A. They are such as serue to bring men to repentance and are either priuate or publike Q. Speake first of priuate Censures A. They consist in such admonitions as are to bee giuen to brethren that haue offended whereof there are sundry degrees Q. Which is the first degree of admonition A. If thy brother offend against thee or in thy knowledge first tell him thereof and that onely betweene thee and him Q. Are wee bound to reproue all men of what profession soeuer A. No but him that is of the same profession of Christianity that we be whom the Scripture tearmeth a brother thereby shutting forth Turkes Iewes Papists and Atheists Q. What learne you thereby A. That we are not to contemne or make light of the admonitions of our brethren but to account of them as of precious balme Q. How must we reproue our brothers fault A. Wee must conuince him by the word of God of that fault we reproue so as hee shall not bee able to gaine-say the same without shew of obstinacie and contempt Q. What may be gathered hereof A. That vnlesse we reproue him wee are partakers of his sinne Q. What further A. That it must be done in loue not of hatred or to reproch him as one that is glad of somthing to hurt his good name Q. What is meant by tell him betweene thee and him A. That wee should haue a speciall regard to the good name and report of another man if his fault be priuate wee are not to spread it abroad as some that thinke they be burthened vnlesse they tell it to others which is not according to the rule of charity Q. Why is this added If thy brother heare thee thou hast gained thy brother A. As a notable meanes of encouraging vs in this dutie whereby we may be a meanes of sauing a soule Q. What if I gaine not my brother A. Notwithstanding thou loosest not thy labour for God will recompence it plentifully and lay it vp amongst the rest of thy good deeds also it shal serue to further his iudgement for refusing such profitable meanes Q. Which is the second degree of admonition A. It is priuate although lesse priuate then the former for if thy brother heare thee not thou must yet take with thee one or two for although he heare not the first admonition yet loue will not giue him ouer but as the case requireth and as the nature and condition of the offender may be discerned to bee easie or hard to relent thou must take one or if need be two at the most to ioyne with thee in this dutie Q. What choyce is to be made for the second admonition A. Not this enemie or one that is not able to conuince but one or two such are to bee chosen as are likest to take effect and fittest both for their gifts and authority to recouer him Q. May the first admonisher substitute another in his place the second time A. No for our Sauiour Christ doth not leaue it free so to doe but will haue him that did first admonish to bee one as it may seeme both for the better confirming of the former dealing with the latter as also for the keeping of the fault of the offender in as much secrecie as may be Q. What is gathered hereby A. The great loue and care of our Sauiour Christ towards poore sinners as also what diligence wee must vse and what care for our brother Q. Why may not one alone deale with him the second time A. Because by the testimonie of two or three hee might be brought to reuerence that counsell that hee would not regard at the first admonition and further that way may bee made to the publike iudgement of the Church for otherwise there would bee but the one mans yea and the others nay before the Church which vnder two testimonies at least cannot proceed further against him Q. And thus far of priuate Censures the publike follow what is that A. Excommunication Q. What is Excommunication A. The casting of an obstinate offender out of the Church accounting of him as the Iewes did of an Heathen excluding him from the prayers and Sacraments of the Church as of a Publican with whom they would neither eate nor drinke Q. How are they to proceed in this censure A. If he will not harken to the priuate admonitions aforesaid the Church is to be told Q. What is here meant by the Church principally A. The Gouernours of the Church who are as the mouth of the Church Where againe appeares the singular loue and mercy of God towards his children for as when the Kings sonne is very sicke there vseth to be assembled the whole Colledge of Physitians for his recouerie so also for the healing of the sonnes daughters of the great King he gathereth as it were a colledge of wise and discreet men to heale them Q. What if he heare not the Church must hee presently be cast out A. No for as a good Physitian or Chirurgion before he cut burne or seare will vse all other meanes so good and wise Gouernours of the Church will pause some conuenient time vsing prayer and fasting to finde if it may be fauour with God that hee may repent before the fearfull Censure of excommunicating and cutting off bee executed against the offender Q. But if he haue been admonished and admonished againe if hee haue been suspended from the Sacrament and the Church haue been long patient if no remedie bee left vndone what are the Gouernours of the Church to doe then A. They are to proceed to the excommunication aforesaid Q. Ought he not to be dealt with afterward for his conuersion and may we not buy and sell with him A. Yes the Ministers of the Word must endeauour to conuert him neither can the Church forbid him to occupie his trade for it is a ciuill thing and therefore the Pope by discharging subiects from their alleageance to their Princes being excommunicated doth wickedly and leaudly shewing himselfe therby to be that man of sinne Q. Hitherto we haue heard of the dealing of the Church both priuate and publike with a stubborne sinner euen to the excommunicating of him from all the publike exercises of the Church Now what are the causes that the Lord vseth these medicinall meanes for the recouerie of such a sinner A. The cause is double first in regard of God himselfe secondly in regard of men Q. How in regard of God A. Because that his holy name and religion should not be euil spoken of by suffering wicked and vnclean persons in the Church as blasphemers adulterers c. Psal 101. 7. For if in houses of good report a proud person detractor or liar much lesse a drunkard or filthie person is not suffered then surely ought not such an one to bee in the Church which is the house of the liuing God lest the Gospell come
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
notwithstanding more then 1600. yeeres are past since that promise came out A. The shortnesse of the time must not bee measured 2 Pet. 3. 8. by our estimation because wee are of small endurance here in this world but it must bee measured by the iudgement of God with whom a thousand yeers are but as one day Q. Howbeit it seemeth that hee should hasten that day more then hee doth for the aduantage of those that bee his considering that they are euill handled here in the world A. There are two causes of this delay one that all that is prophecied especially in the booke of Reuelation may be fulfilled the other that none of the elect should perish so that it is for the aduantage of those who are his that their Lord maketh no more hast which ought to make vs patiently to wait for his comming Q. Is there yet any further reason for the confutation of that godlesse opinion A. Yea for in that our Sauiour Christ hath declared that his comming should bee sudden as the thiefe in Mat. 24. 42. 44. the night that errour is confuted for it would not bee so if things should decay by little and little CHAP. 54. Of the day of Iudgement in speciall and of Antichrist Touching the day of Iudgement in speciall note the Tokens of the same Remote that is the Apostasie vnder Antichrist where of the Head Members Nearer Iudgement it selfe 2. THES chap. 2. vers 3. to the 13. 3. Let no man deceiue you by any meanes for that day shall not come except there come a falling away first and that man of sinne be reuealed the sonne of perdition 4. Who opposeth and exalteth himselfe aboue all that is called God or that is worshipped so that he as God sitteth in the Temple of God shewing himselfe that he is God 5. Remember ye not that when I was yet with you I told you these things 6. And now ye know what withholdeth that hee might bee reuealed in his time 7. For the mysterie of iniquitie doth already worke only he who now letteth will let vntill he be taken out of the way 8. And then shall that wicked be reuealed whom the Lord shall consume with the spirit of his mouth and shall destroy with the brightnesse of his comming 9. Euen him whose comming is after the working of Satan with all power and signes and lying wonders 10. And with all deceiueablenesse of vnrighteousnesse in them that perish because they receiued not the loue of the truth that they might be saued 11. And for this cause God shall send them strong delusions that they should beleeue a lie 12. That they all might bee damned who beleeued not the truth but had pleasure in vnrighteousnesse 13. But we are bound to giue thankes alway to God for you brethren beloued in the Lord because God hath from the beginning chosen you to saluation through sanctification of the spirit and beleefe of the truth Q. VVHat haue we to consider in this Iudgement more specially A. First the tokens going before secondly the Iudgement it selfe Q. What are the tokens going before it A. They are either further off or nearer vnto it Q. What are the tokens further off A. A generall Apostasie vnder the Antichrist of 1. Tim. 4. 1. Rome as the Apostle teacheth 2. Thessal 2. 3-13 Q. VVhat was the occasion of this doctrine of the Apostle A. It may seeme some of the Thessalonians misconstrued these words in his former Epistle viz. That we which liue and remaine at the Lords comming shall not preuent them that are dead as if the Thessalonians to whom Paul wrote should liue till then which bred this errour among them that the day of Iudgement was at hand and this in his second Epistle hee confuteth by putting them in mind that first there must bee a generall Apostasie or falling away from the truth of the Gospell Q. VVas it not a tolerable errour considering that therby they might be stirred vp vnto greater care and watchfulnesse A. No for God will haue iust things done iustly and no truth can bee well builded vpon falshood Besides this a subtill practice of Satan appeareth in it that when they had long looked for the day and saw no alteration of things nor other appearance of it they might fall into a flat vnbeleefe that no such thing should come to passe at all Q. Is it meant that the whole Church shall fall from Christ A. No for it is impossible that a perfect head should be without a body at any time Q. Why is it then called generall A. Because the Gospell hauing been vniuersally preached throughout the world both whole nations did fall from it and the most part also euen of those nations that kept the profession of it howbeit still there remained a Church although the estate thereof was not publikely knowne to the world Q. VVhat are the parts of this Apostasie A. The head and members the head of this Apostasie is Antichrist the members his subiects and vassals for as Christ is the head of the true Church which is his body so is Antichrist the head of those which shall fall away and they his body Q. Who is this Antichrist and his body A. The Pope and the Church of Rome vnder him as by the Apostles description following doth euidently appeare Q. Then this Apostasie is as large and generall as Poperie But how is it likely that the Lord should suffer so many nations as liued vnder Poperie and that so long to fall away A. Why not and that most iustly for if the whole body of the Gentiles were reiected when the Church was onely in Iurie for some fourteene hundred yeers and seeing euen of the Iewes ten tribes were reiected and of the remainder but a few were of the Church with great reason hath the Lord reiected those nations and people for so many ages seeing they reiected Gods grace in falling away from the Gospell which the Lord most graciously reuealed vnto them passing by their fathers that were before them Q. How is this Antichristian head described vnto vs A. First he is described what he is towards others and then what he is in himselfe Q. What is he towards others A. That is declared by two speciall titles of the man of sinne and sonne of perdition declaring hereby not so much his owne sinne and perdition which is exceeding great as of those that receiue his marke whom he causeth to sinne and consequently to fall into perdition as Ieroboam who is often branded with the marke of causing Israel to sinne and hee is so much more detestable then he by how much both his Idolatry is more execrable and hath drawne more Kingdomes after him then Ieroboam did Tribes Q. In what respect is hee called the man of sinne A. In that he causeth many to sinne and this the Pope doth in a high degree iustifying sinne not by ouersight but by lawes aduisedly made not only commanding some